The Times of the Prayers: Salaat Introduction and Hadiths

Tayseer al-Allam Sharh Umdah al-Ahkam
The Book of Salaat: Part One

Shaykh Abdullah ibn Abdur-Rahmaan ibn Salih Aal Basaam
Salaat : Introduction
1) The linguistic definition is dua.
Al Qadia said this is the saying of most scholars of fiqh and Arabic language. Dua means
sulication. !n Arabic language "e usually refer to something by "hat is included in it
#) The technical definition in the shareeah is the sayings and actions beginning "ith ta$beer
and ending "ith tasleem along "ith intention.
%alaat is a illar of !slam. &rayer is the greatest after the %hahadah and this is established in
the Quran and the %unnah. The !'maa says that the one denying this illar goes out of !slam.
There are many benefits to %alaat ( religious) "orldly) health) social) olitical) systematic)
regulating etc. This sho"s the "isdom of Allah "hen *e made the %alaat obligatory ( it
uholds that "hich is in this "orld and the *ereafter. !t is the foundation of this life and the
cause of hainess in the ne+t life.
%alaat consists of,
obligatory acts)
nafl matters)
those actions "hich nullify it
reconditions.
&reconditions to salaat include,
1.tahara -urification)
#.&erformed in the roer time ( there are ma"aqeet -set boundaries) of
%alaat.
THE TIMES OF THE PRAYERS
Hadith 44.
!n Al./u$hari and 0uslim on the authority of Abi 1mar Ashaibani -%aad ibn !yaas) said, !t
has been reorted to me by the one "ho li2es in that house -Abdullah !bn 0asud) that, !
as$ed the 0essenger of Allah -sa")) 3hich deed is the dearest to Allah4 *e relied To
offer salaat at their early stated fi+ed times. ! as$ed) 3hat is the ne+t -in goodness)4 *e
relied) To articiate in 5ihad in Allahs 6ause. -Abdullah) added) These "ere told to me
by the 0essenger of Allah sa" and if ! had as$ed more he "ould ha2e told me more.
Important Points Dri!d "rom th Hadith
1. %alaat on time) arents rights and 'ihad are after the e+istence of 70AA8. The essence
of all deeds is emaan. 3ithout it its fruits ha2e no 2alue.
#. This question is really a question about the hysical deeds or bodily acts of obedience
and this is understood by the ans"ers. !t is not about acts of obedience of the heart li$e
emaan) lo2e of and fear of Allah etc.
9. Actions are not of one degree in terms of reference. There are different le2els
determined by ho" close or belo2ed they are to Allah and the benefits achie2ed. The
question "as as$ed in order to gi2e reference to these deeds. !t is from one of %haitans
tras that he tries to get the "orshier in2ol2ed in the deeds less belo2ed to Allah and
to di2ert him from the more re"ardable actions in !slam ( -according to !bn :ayoom)
;. Deeds are referable and ha2e higher status o2er others ( secifically the lo2e of Allah
of one thing o2er another
<. Affirmation and confirmation of al-mohabba for Allah. Al Asmaa "a %ifaat are only
based on the Quran and the %unnah. This *adith confirms lo2e for Allah.
=. !t is 2irtuous to as$ regarding $no"ledge to learn esecially for the imortant things. 3e
ha2e gained great benefit from this question
>. 3e may lea2e off as$ing regarding something due to e.g. resect for the erson) irritating
him) ma$ing the scholar sit for a long time etc
E#tra Point
The &rohet "as as$ed about the sueriority of deeds a number of times. *e ans"ered "ith
an aroriate ans"er for each occasion.
The Islamic deen is a deen, which deals with the reality of the circumstances of the people in
ruling and regulations therefore the sueriority of some deeds) are based on this. ?or
e2eryone there is a deed beneficial to him.
Hadith 4$.
Ayesha ra narrated , The belie2ing "omen) co2ered "ith their 2eiling sheets) used to attend
the ?a'r rayer "ith Allahs 0essenger) and after fuinishing the %alaat -rayer) they "ould
return to their homes and nobody could recognise them because of the dar$ness.
/u$hari
I%HTI&AAF
3hich time is referable to ray ?a'r4
a) Hanafi, "hen the brightness of the da"n aeared in the s$y) due to the *adith &ray ?a'r
"hen it is light for the re"ard is greater and this is a hasan and sahih *adith
b) Jamaa: the ma'ority including 0ali$) Ashafi and Ahmad say "hen it is still dar$ outside due
to the numerous authentic *adith.
Their resonse to the re2ious grous roof is that,
1. one of the intended meanings of that *adith is to assure that da"n is bro$en "e should
not hasten too much to erform the %alaat
#. long recitation so "hen finished the brightness is in the s$y
Important Points dri!d "rom th Hadith
1. !t is commendable to erform ?a'r in the beginning of its time
#. The *adith sho"s the ermissibility of "omen going to the mas'id "ith the men as long as
no mi+ing) co2ered etc
Hadith 4'
8arrated 5abir bin Abdullah, the &rohet used to offer @ohar rayer at midday -sun declining
from its highest oint) and the Asr at a time "hen the sun "as still and hot) the 0aghrib "as
rayed after sunset -"hen the sun "as comletely descended belo" the horiAon) and the
7isha "as rayed at different times. 3hen the 0essenger sa" used to see the eole
gathered at the mosque he "ould ray the 7isha rayer earlier but "hen the eole "ere not
2ery many he used to delay it. The morning rayer "as rayed "hen it "as still 2ery dar$.
-the dar$ness at the end of the night)
/u$hari
General Meaning
!t is a clarification of the referable times of the erformance for the rayers.
1. @ohr "hen sun declining from the Aenith
#. Asr "hen the sun still "hite and bright and "hen shado" is equal to its length
9. 0aghrib "hen the setting of the sun the disc is not 2isible
;. 7isha "ould be according to the condition of the eole. Quic$ly or delayed to either
a third or a half of the night if it "as not a hardshi on the eole
<. ?a'r "as at the beginning of its time "hen the light of da"n mi+es "ith the light of the
night
These are all the beginnings of the time for prayer with the exception of isha.
=. ?rom this *adith "e see that it is referable to erform @ohr at its earliest time but
Abu *urairas *adith in 0uslim and /u$hari clarifies this,
The !rophet saw said "The se#erity of heat is from the raging of the hellfire and in #ery hot
weather, !ray $%uhr)n when it becomes cooler&
/ut in another *adith "hen ermission "as sought to delay the @ohr rayer ermission "as
not gi2en. 3e see from this that "e must stri$e a balance so that "e do not fall into delaying
the rayer too much.
1. &referability of hastening to erform the rayers at the beginning of their times e+cet
7isha "hich is delayed unless it is a hardshi
#. /est thing for 7isha is to delay uto third or half of the night unless a hardshi on the
ma'ority
9. The imaan should consider the condition of the eole raying by reducing the difficulty
but still ensuring the rayer is comlete and erfect. 0a$ing longer recitation in those
rayers "here long unless difficulty
;. The *adith is an e2idence for the dar$ness in early da"n in reference to time for ?a'r.
&roof against those "ho delay until 'ust before sunset
<. This *adith is e2idence that raying in congregation is more imortant than erforming
7isha in its time or any rayer in its early time. %hould loo$ to the eole being able to
ray in congregation esecially in reference to 7isha rayer
(OTE: The timings of the salaat "hich are being discussed are based on authentic %unnah (
"hich are roofs bac$ing "hat is said in the Quran itself, "'erily salaat is at fixed times for
the belie#ers& this is an indication that rayers are fi+ed.
Also in %urah 1> 2erse >B: "!erform (s-)alaat from midday until the dar*ness of the night
and recite the +uran in the early dawn,,&
Hadith 4)
8arrated %ayyar bin %alama, ! along "ith my father "ent to Abu /urAa al.Aslami and my
father as$ed) *o" did the &rohet -sa") used to ray the obligatory rayers4 Abu /urAa
said The &rohet -sa") used to offer the @ohar rayer "hich you Ceole) call the first one)
at midday as soon as the sun declined. The Asr at a time "hen) after the rayer) a man might
go to the house at the farthest lace in Al 0adina -and arri2e) "hile the sun "as still hot. !
forgot "hat he said about the 0aghrib &rayer. The &rohet lo2ed to delay the !shaa) "hich
you call Al Atama) and he disli$ed sleeingbefore it and sea$ing after it. After the ?a'r
rayer he used to deart "hen a man could recognise the one sitting beside him and he used
to recite bet"een =D to 1DD ayat of the Quran -in the fa'r rayer)
/u$hari
Important points dri!d "rom th Hadith
1. The *adith is a clarification of the beginning times of the rayers and that the end of one
rayer is the beginning time for the ne+t e+cet for ?a'r and 7isha deending on the
difference of oinion
#. The *adith is a clarification that the &rohet sa" used to erform rayer at the beginning
of the time e+cet for 7isha "hich "as delayed until one third or one half of the night.
9. The &rohet sa" referred the 7isha rayer to be delayed to the end of the referred time
"ith the consideration that delaying the rayer "ould not be a hardshi on the eole.
;. !t is disli$ed -ma$rooh) to slee before 7isha because one might miss the congregational
rayer or slee beyond its referred time.
<. !t is ma$rooh to sea$ after 7isha because might o2erslee and miss the ?a'r rayer in
congregation. !t is ma$rooh e+cet for the uroses of gaining or studying beneficial
$no"ledge or attending to the matters of the community.
=. The statement an-atama is an e+ression for 7isha rayer. !t is disli$ed but the *adith
sho"s that there is not an absolute rohibition in using this term. !n another *adith the
&rohet sa" said "-o not let the .edouins o#ercome you in the naming of your salaats&
>. !n another *adith by Abu *uraira the &rohet sa" is reorted to ha2e said If you only
*new the benefits contained in al-atama and /a0r you would come crawling&
B. The da"n rayer should be rayed at the first brea$ of da"n. The time should begin "hen
still dar$ so that "hen finished it is still dar$ enough to only be able to recogniAe the
erson sitting ne+t to you. And the ?a'r salaat is a long salaat ( =D.1DD ayats. !t is
suerior to ma$e long recitation in ?a'r salaat
C. !t is e+ected that someone "ho is as$ed regarding a matter should not be ashamed to
say ! dont $no" because if they say something regarding a thing ignorantly then they
can become sinful as they are sea$ing falsely against Allah. !t is honorable to admit a
lac$ of $no"ledge regarding a articular thing (one should not enter blindly but be
humble and ha2e enough humility not to ste out of the boundaries of ones $no"ledge
1D. !f it is ma$rooh to stay u in useful tal$ then "hat of these eole "ho are doing unla"ful
things.
Hadith 4*
Ali reored, 3hen it "as the day -of the /attle) of AhAab) the 0essenger of Allah said, 0ay
Allah fill their gra2es and houses "ith fire) as they detained us and di2erted us from the
middle rayer) till the sun set.
0uslim
I%HTI&AAF
3hich rayer is the middle rayer in this *adith "ith regards to4
!t is reorted that there are 1> different sayings regarding this but the correct oinion is clear
from the *adith ( that it is Asr
1. The salaat referred to is Asr ( There are authentic *adith in /u$hari and 0uslim. Ali ra
had thought that the middle rayer "as ?a'r until he heard this *adith. Asr is the best of
rayers and "e are told to guard it.
#. This *adith sho"s ermissibility of delaying the salaat from its time if unable to ray it.
/ut this *adith robably too$ lace before the command for the %alaat of :auf) "hich
made it obligatory to obser2e the rayers e2en on the battlefield.
9. !f forgotten or unmindful of rayer then should ray it as soon as you are able.
;. 3e are allo"ed to sulicate against oressors to the same e+tent. Qisaas ( "here the
unishment fits the crime. 3e should be careful not to go beyond it
<. %ome scholars say that this *adith is roof that it is not accetable to narrate generally
but "e should narrate literally from the te+t
Hadith 4+
8arrated !bn Abbas, Ence Allahs messenger delayed the !shaa arayer to such an e+tent
that the eole slet and got u and slet agin and got u again. Then 1mar !bn Al :ahttab
stood u and reminded the rohet of the rayer. Ata said) !bn Abbas said The &rohet
came out as if ! am loo$ing at him no") and "ater "as tric$ling fromhis head and he "as
utting his hand on hie head and then said) *adnt ! thought it hard for my follo"ers) ! "ould
ha2e ordered them to offer salaat -!shaa &rayer) at this time ! as$ed Ata for further
information) ho" the &rohet had $et his hand on his head as he "as told by !bn Abbas. Ata
seerated his fingers slightly and ut their tis on the side of the head) brought the fingers
do"n"ards aro+imating them until the thumb touched the lobe of the ear at the side of the
face at the temle and to"ards the beard. *e neither lo"ed nor hurried in this action but he
acted li$e that. The &rohet said) *adnt ! thought it hard for my follo"ers ! "ould ha2e
ordered them to offer salaat at this time
/u$hari
I%HTI&AAF
!s it referable to ray 7isha early or late4
1. Earl, : the roof for this being that it "as the normal habit of the rohet e+cet for t"o
occasions. And those occasions "ere simly to clarify the ermissablity of delayingand
not to sho" the referability.
#. &at: The ma'ority oinion. They cite authentic *adith as roof) such as the abo2e hadith.
The only reason the rohet sa" did not delay the rayer "as due to the hardshi uon
the eole but on the occasions that he did) he made it clear that the roer time is to
dealy it.
Important points dri!d "rom th hadith
1. !t is referable to delay the rayer because the nothing re2ented the &rohet sa" from
raying at that time e+cet that it "ould be a hardshi on the eole
#. Hardship "acilitats as in th Islamic &a- , this is a general rule. 1usha*a ta0eboo
teyseer&
9. %ometimes the less referable act is referable to the more referable act in the light of
the conditions of the eole if 'ustified.
;. The *adith is an indication of the comleteness of the comassion and mercy sho"n by
Allah and the &rohet sa" to the 1mmah. %hould al"ays consider the eole under us.
<. 3omen and children used to attend the rayer in congregation
=. 1mars confidence in the &rohet sa" is e2ident. !t "as from the good character of the
rohet sa" that he "ould not rerimand 1mar for calling out to him regarding the rayer
>. !t is an indication that younger eole or lesser eole can bring an imortant matter to
elders attention in order to achie2e benefit as the elder may ha2e been umindful or ha2e
forgotten.
SOME OF THE DETESTA.&E THI(/S I( PRAYER
(OTE:
Ma0rooh:
An act "hich is re"ardable if one a2oids it but not sinful if one does it .
distasteful
Mustaha1:
An act "hich is re"ardable if one does it but not sinful if one does not do it .6ommendable
The things "hich are ma$rooh in salaat cause the rayer to be less than erfect and
decrease the re"ard achie2ed but these things do (OT in2alidate the salaat
Hadith $2
Ayesha ra reorted that the &rohet -sa") said,!f suer is ser2ed) and !qamah is
ronounced) one should start "ith the suer.
/u$hari)0uslim from Anas
!n another narration,
8arrated Anas ibn 0ali$, Allahs 0essenger said, !f the suer is ser2ed) start ha2ing it before
offering the 0aghrib rayers and do not be hasty in finishing your suer.
/u$hari) 0uslim
1. ?ood and drin$) should be ta$en before the salaat unless the time of the rayer "ill
escae from you.
#. The aarent meaning of the *adith is that you should ta$e food regardless if you are in
need of the food and drin$ or not. The *adith does not ma$e a distinction but some
scholars -the ma'ority) ma$e this e+emtion for raying in congregation only for one "ho
is hungry. The reason is that a hungry erson "ould not be able to concentrate on his
rayer.
9. A erson "ho is resented "ith food at the time of rayer has a legitamate e+cuse to
miss the congregational salaat
;. :ashoo is required in salaat and lea2ing off thoughts of the duniya.
Hadith $3
8arrated Ayesha ra ..! ha2e heard the 0essenger of Allah say, 8o rayer can be -rightly
said) "hen the food is there -before the "orshier) or "hen he is romted by
the call of nature -urination or defication)
0uslim
General Meaning
This *adith has the same meaning as the re2ious *adith. :ashoo is needed for salaat and
this cannot be achie2ed unless the erson becomes remo2ed from the
thoughts of the duniya. The Fegislator has rohibited rayer in these situations.
I%HTI&AAF
!s the &rayer correct and 2alid in the resence of these situations4
3. &rayer is (OT acceted or correct in the resence of these t"o factors. /artillah ( the
literalists say it is ( I(4A&ID. !bn Taymiyyah said this is in the case of the one "ho is
deserate need of both.
5. The ma'ority oinion is that the rayer is 4A&ID. The rayer is sahih but it is ma$rooh
-less than eerfect) to go "hen in this condition. The negation is of comleteness not of
2alidation in the salaat.
1. !t is ma$rooh to erform salaat at the time of food ser2ed or in need of the toilet e+cet
that the end of time for rayer "ould be finished.
#. :ushooh is a requirement for a erson in rayer
9. !t is a requirement for a erson to $ee oneself far a"ay from occuation of the duniya
matters in the rayer
;. These things) food) drin$) defecation and urination are all legitimate e+cuses to a2oid
congregational rayer as long as it is not a regular occurrence.
<. Ene should $no" this ruling is 8ET gi2ing right to the human being o2er the rights of
Allah s"t but rather it is a "ay of rotecting ad reser2ing the rights of Allah.
=. %ome scholars define $ushoo as fear of Allah by the body and inner consciousness and
also tranquility
E#tra Point,
The scholars said that salaat is communion "ith Allah so if your mind is some"here else "hat
$ind of communion do you ha2e4 There is !'maa that a erson does not get anything ( re"ard
or credit e+cet for that "hich is done consciously.
Albani has authenticated the follo"ing *adith as sahih,
E#tra Hadith
3hen some eole ray nothing is "ritten for them but 1G1D re"ard) another erson rays
and1GC is "ritten for him) another rays and 1GB) others) H) I etc according to the condition of
the erson "ho is raying.
3e must ha2e taq"a other"ise the 2alue of the rayer is decreased.
TIMES OF PROHI.ITIO( OF PRAYER
!ntroduction
There are three times of rohibition and the reasons for it are to $ee far from the imitation of
the disbelie2ers as the follo"ing "ere their times of "orshi of their false gods
1. After ?a'r rayer until the sun has risen a sears head o2er the horiAon
#. After Asr until sunset
9. 3hen the sun reaches Aenith until it begins to descend
Hadith $5
8arrated Abu *urairah that the 0essenger of Alah..forbade ofering %alaat after the ?a'r
-rayer) till the rising of the sunJ and after the Asr -rayer) till the setting of the sunK
/u$hari
General Meaning
&rayer is rohibited after da"n until the sun rises aro+imately 9 metres o2er the horiAon
and after Asr until sunset. This is because it "ould resemble the agans "ho used to "orshi
their gods at these t"o times and the &rohet said 2hosoe#er imitates a people is from
them&
1. The *adith sho"s the rohibition for erforming 2oluntary rayers after ?a'r and after Asr
#. The secific times of rohibition are after ?a'r uto sunrise an after Asr until sunset
9. The reason is for fear of imitating the $uffar. ?rom this "e can understand that "e should
not imitate them in other things either.
I%HTI&AAF
A. Is it ma0rooh or mu1aah 6allo-d7 to pra, at ths tims8
1. Makrooh: the ma'ority hold this 2ie". Their roofs being the receding
*adith
#. Mubaah: the literalists hold this 2ie" saying that the *adith cited by the
ma'ority ha2e been abrogated
.9T
3e can understand from the later *adith that if raying at these times "as allo"ed then it
"as for a articular circumstance. 6annot simly disregard these *adith ( the general rule
must stand. ?or e+amle the secific circumstance in the later *adith may ha2e been that a
erson had forgotten to ray so had to ray in the forbidden time because that "as "hen he
remembered.
.. :hich pra,rs ar prohi1itd
1. The ma'ority oinion including the *anbali) 0ali$i and *anafi schools say (33
#oluntary prayers e+cet the t"o ra$ats of ta"aaf) "hich has a secific *adith
relating to it.
#. %hafi and Ahmad say the rayer rohibited are those pure #oluntary prayers that
ha2e 8E reason for them "hatsoe2er.
The second oinion is a combination of both e2idences
;. :hn dos th prohi1ition start "or th mornin< prohi1ition8
1. *anafi hold oinion brea* of dawn. This is also one of the oinions of the *anbali
based on a *adith in sunan "hich states "after dawn do not pray except the two
ra4ats of sunnah prayer&
#. The second oinion is from the performance of /a0r after "hich there are no more
2oluntary rayers. Those *adith from the brea$ of da"n are considered to be
"ea$ but they are considered authentic if ta$en as a grou as there is so many of
them.
Hadith $=
8arrated Abu %aeed al :hudree, ! heard Allahs 0essenger saying, There is no rayer
after as.%abh -morning rayer) until the sun rises) and there is no rayer after al.Asr -late
afternoon rayer) until the sun sets.
/u$hari
E#tra Hadith
8arrated !bn 1mar, Allahs 0essenger said, 8one of you should try to offer as.%alaat -the
rayer) at the -actual time of) sunset or sunrise.
/u$hari
MA%I(/ 9P THE MISSED PRAYERS A(D THEIR ORDER
Hadith $4
8arrated 5aaabir ibn Abdullah, En the Day of :handaq -the /attle of the Trench) 1mar ibn al.
:hattab came cursing the disbelei2ers of the Quraysh after the sun had set andsaid , oh
0essenger of Allah) ! could not offer the Asr rayer until the sun "as about to set. The
&rohet said, /y AllahL ! ha2e not -e2en) erformed the -Asr) rayer. %o "e turned to"ards
/uthaan -A 2alley near Al.0adinah) and the &rohet erformed ablution for it. Then he
erformed the Asr rayer after the sun had set) and then he offered the 0aghrib rayer after it
-Asr rayer)
/u$hari
Important points dri!d "rom this hadith
1. The obligation of ma$ing u the missed obligatory rayer. The rayer "hich has
been missed can be made u in congregation
#. The rayer in this hadith ahs 8ET been missed due to forgetfulness but due to
inability to ray it. This e2ent haened before the legislation of the :a"f rayer.
9. This hadith is a roof that the rayer "hich ahs been missed has recedence o2er
the due rayer -unless) according to some scholars) the due rayer "ill ass you by).
;. The ermissaility of ma$ing sulication against the oressors as sho"n "hen
1mar cursed the agans and the &orohet sa" did not rermand or correct him
therefore indicating ermissabi$lty of such.
<. Trying to ease ain and a+iety of the one on "hom hardhi or trial has befallen. The
&rohet sa" eased the mind of 1mar by telling himthat he himself had not e2en
rayed the Asr rayer and at least 1mar ahd rayed it.
=. The hadith indicates the ermissability ofma$ing an oath e2en if not re"uired to do
so. The &rohet said /y AllahL it is used sometimes to enhance the truthfulness of
a statement. -3e should try not to do this too much as in another authentic hadith it is
narrated that the &rohet sa" said that incresed ma$ing of oaths is one of the signs
of a hyocrite.)
THE S9PERIORITY OF THE PRAYER PERFORMED I( ;O(/RE/ATIO( A(D ITS
O.&I/ATIO(
Hadith $$
8arrated Abdullah ibn 1mar, the 0essenger of Allah said, The %alaat -rayer) in
congregation is t-nt,>s!n times suerior in degrees to the %alaat offerred by a erson
alone
/u$hari
1. !t is a clarification of the e+cellence of the rayer one erforms in congregation
#. The re"ard of one "ho rays alone is 2ery little in comarison to the one "ho rays
in congregation
9. There is a great difference bet"een the re"ard of the t"o rayers
;. The rayer of one "ho rays alone has credit and is 2alid e2en thoguh the erson
missed raying in congregation. This is sho"n by the "ords used in the hadith of
afthal "hich means better than %o there is e+celelnce in both rayers but one
e+ceeds the other. This is in refernce to the one "ho has 8E legitamate e+cuse for
raying alon. The one "ho has a legitimate e+cuse has full credit of the
congregational rayer.
Hadith $'
8arrated Abu *urairah, the 0essenger of Allah said, the re"ard of the %alaat offerred by a
erson in congregation is multilied t-nt,>"i! times as much as that of the salaat offerred
in ones house or in the mar$et -alone)
And this is because if he erforms ablution and does it erfectly and then roceeds to the
mas'id "ith the sole intention of offerring %alaat) tehn for e2ery ste he ta$es to"ards the
mas'id he is ungraded one degree in re"ard and one sin is ta$en off -crossed out) from his
account -of deeds)
3henhe offers his %alaat) the angels $ee on as$ing Allas blessings and Allahs forgi2eness
for him as long as he is -staying) at his 0usalla -lace of rayer). They say, E AllahL /esto"
Mour /lessings uon him) be 0erciful and $ind to him. And one is regarded as being in
%alaat as long as one is "aiting for the%alaat.
/u$hari
1. The e+cellence of %alaat in congregation in the 0as'id. The re"ard is multilied
so no matter ho" manyeole ray) the erso gets the re"ard. -%ome hadith
indicate that the larger the congregation) the more the re"ard)
#. There is a defect in the rayer -not erfectGcomlete) for the one "ho rays
alone. /ut it is still NAF!D. !t is 'ust not as re"ardable.
9. /eing in congregation is 8ET a recondition for accetance of the rayer.
;. The re"ards outlinedin this hadith are to be e+ected if t"o conditions are met,
1 Ene ma$es "udu "ell
2 lea2e for salaat "ith the niyaa for that urose.
<. The re"ard for one "aiting for the salaat is the same as the re"ard for the one
"ho is actually in rayer.
Hadith $)
Abu *urairah reorted Allahs 0essenger as saying, The most burdensome prayers for the
hypocrites are the night prayer $Ishaa) and the morning prayer $/a0r), If they were to *now
the blessings they ha#e in store, they would ha#e cometo them, e#en through crawling, and I
considered ordering theprayer to be commenced and command someone to lead the people
in prayer, and then I would go along with some men, ha#ing with them a bundle of firewood,
to the people who ha#e not attended the prayer $in congregation), then I would burn their
houses with fire,
/u$hari) 0uslim -"ording from 0uslim)
Surah (isa 4:345
"'erily the hypocrites see* to decei#e (llah,but it is He who decei#es them, (nd when they
stand up for (s-)alaat $the prayer), they stand with la5iness and to be seen of men and they
do not remember (llah but little,&
I%HTI&AAF
!s %alaat in congregation a fard4
1. Ene grou from the *anafi) %hafi and 0ali$i, %188A* 01A::ADA* ( that
it "as a %unnah erformed consistently by the &rohet sa"
Proo", they use the hadith << "here it states that the rayer in congregation is #> time better
than that alone. !t "as a %unnah that "as done all the time but it is 8ET a fard or a %harth
#. Another grou from the *anafi) %hafee and 0ali$i, ?AOD :1?AMA* ( that
as long as some in the community do the action) then the rest of the community is
discharged of the duty and there is no blame on them.
Proo": This grou uses the same e2idence to surt their 2ie" as the third grou that the
&rohet sa" threatened to burn do"n the hosues of the ones "ho did not ray in
congregation. Therefore they conclude that it is legislated that one should ma$e "ar on those
"ho do not attend the congregational rayer.
9. !mam Ahmed and the eole of hadith, ?AOD AM8 ( that it is a fard on e2ery
indi2idual "ho is male) sane) adut) resident and they 01%T erform salaat in
congregation
Proo": This grou says that the hadith regarding burning the houses of the hyocrites sho"s
that the rayer in congregation is on AFF the community not 'ust some of them.
There is also thehadith of the blind man "ho as$ed for ermission to ray at home because
he had no guide and he li2ed far from the mosque. The &rohet agreed to his request but
then called him bac$ and as$ed him if he could hear the adhaan. 3hen the blind man
affirmed he could) the &rohet sa" ordered him to come to the mosque e2en though he had
difficulty doing so. !f this is true for a blindman "ho may ha2e had a legitamate e+cuse for not
attending rayer in congregation then "hat about the able bodied community4
Also) %alaat ul :a"f. e2en in "ar) one should ray in congregation therefore eace times
should be better and easier to ray in congregation.
;. Fiteralists -Dhariyah), %*AOT* ( that salaat in congregation is a recondition
to the salaat therefore raying outside of congregation in2alidates your salaat
Proo", This grou cites the hadith related in the %unan of 0a'ah on the authority of !bn Abbas
that the &rohet sa" said, 3hoe2er hears the call of the Adhaan and does not cometo the
mus'id for congregational rayer) then that erson has 8E rayer e+cet the one "ho has an
e+cuse.
/y this they say raying in congregation is a recondition to ha2ing your salaat acceted.
Ether scholars critisised this hadith as not being authentic but it can be attributed to the
rohet sa" and has been authenticated by Albani.
&raying in congregation is ?ard Ayn but it is 8ET a &recondition to accetance of the rayer
1. %alaat in congregation is obligatory on males "ho ha2e reached adulthood. !t is ?ard
Ayn -!$htilaaf on this oint)
#. 3hoe2er did not come to the rayer "ithout a legal roof is sinfuland deser2es to be
unished although Allah may forgi2e them if *e "ills.
=. Rpulsin< that -hich is harm"ul ta0s prcdnc o!r tr,in< to attain a
1n"icial thin<
This is a general rule. The &rohet sa" "as "illing to lea2e off the benefit of congregational
rayer to deal "ith those "ho did not attend the rayer.
;. !t "as not the intention of the hyocrites to attain Allahs leasure but to be seen by
men. Those rayer therfore "here thay could not be seen "ere difficult for the
hyocrites to attend. This is the reasoning of "hy the hyocrites found it difficult
according to some scholars.
<. The difficulty of these t"o rayers on the hyocrites "as not in erforming the rayers
but in erforming the rayers in the mosque. The en'oyment of their slee made it
difficult for them to attend rayers "here their attendance or lac$ of it "ould not be
"itnessed or noticed. These are the factors "hich made it difficult for the hyocrites
to attend the congregational rayers at these t"o times.
:OME( ATTE(D(/ 6THE ;O(/RE/ATIO(A& PRAYERS7 I( THE MAS?IDS
Hadith $*
Abdullah ibn 1mar reorted, ! heard the 0essenger of Allah say, Dont re2ent your "omen
from going to the mas'id "hen they see$ your ermission. /ilal ibn Abdullah said, /y AllahL
3e shall certainly re2ent them. En this Abdullah ibn 1mar turned to"ards him and
rerimanded himas harshly as ! had ne2er heard himdo before. *e -Abdullah ibn 1mar) said,
! am narrating to you that "hich comes from the 0essenger of Allah and you -dare) say, /y
Allah) "e shall certainly re2ent them.
/u$hari) 0uslim -"ording from 0uslim)
Do not re2ent the maidser2ants of Allah from going to the mas'id
/u$hariG0uslim
!mam an.8a"a"ee -!n his e+lanation of %aheh 0uslim) entitled this chater, 2omen
coming out $from their houses) for going to the mas0id when there is no apprehension of
wic*edness .ut they should not come out scented
1. !t is belo2ed to gi2e the "omen ermission ( mustahabb
#. &ermissibility of going to the mas'id as long as roerly clothed and it is safe for them
to go.
9. &ermission is for the urose of going for salaat it seems from this hadith. %o the 7id
rayer $hutbah is E/F!PATEOM and the "oman does not need ermission for this
rayer.
;. !t is ermissable to rerimad harshly the one "ho aears to oose the %unnah.
<. Anyone "ho says anything "ith resect to the la"s and sunnah should do so "ith
roer adhab so that there is no fear of being misunderstood.
Additional Points
1. 3omen should not "ear erfume
#. 3omen should rise u from the ru$oo before the men
9. 3omen should not say %ubhanAllah "hen imam ma$es a mista$e but they should
cla their hands instead
;. 3omen should be in the last ro"s "hich are considered to be the bst ro"s for
"omen.
THE S9((AH PRAYERS PERFORMED :ITH THE ;O(/RE/ATIO(A& PRAYERS
Hadith $+
8arrated Abdullah ibn 1mar, ! offerred "ith Allahs 0essenger t"o ra$ats before the
comulsory @ohar rayer and t"o ra$at after the @ohar rayer) t"o ra$at after 5umah)
0aghrib and 7ishaa
/u$ariG0uslim
..As for the 0aghrib -sunset) and !shaa -late night) -and ?a'r and 'umaaah) rayers) they
"ere offerred in his house
/u$hari
!n a narration from /u$ari
!bn 1mar added, 0y sister *afsa told me that the &rohet used to offer t"o light ra$at
-sunnah rayer) after da"n -before the !qamah of the ?a'r rayer) and it "as the time "hen !
ne2er "ent to the &rohet
/u$hari
1. !t is commendable to stic$ to and erform the sunnah rayers regularly
#. There is no regular confirmed %unnah &rayer for Asr rayer
9. The %unnah rayers for 0aghrib) 7isha) fa'r and 5umaaaa are best erformed in the
home
;. The t"o ra$ats before fa'r rayer should be 2ery short
<. There are si+ sunnah rayers for @ohar) four before and t"o after"ards
=. %ome of the rayers are before the fard rayers and some after"ards. The "isdon
inthismay be so that the ones beofre the rayer ut one in the right state of mind and
the ones after ma$e u for the shortcomings of the fard rayer.
E#tra Hadith
8arrated !bn 1mar, ! memorised ten ra$at -na"afil) from the &rohet) t"o ra$at before the
@uhr rayer and t"o after itJ t"o ra$ah after the 0aghrib in his house and t"o ra$ah after
!shaa in his house) and t"o ra$at before ?a'r and at that time nobody "ould enter the house
of the rohet
/u$hari
E#tra Hadith
..he ne2er offerred rayers after %alaatul 5umaah until he dearted -from the mas'id) and then
"ould offer t"o ra$at at home
/u$hari
Hadith '2
8arrated Ayesha, the &rohet "as ne2er more regular ad strict in offering any na"affil than
the t"o ra$ah -sunan) of the ?a'r rayer
/u$hariG0uslim
!n a narration of 0uslim,
Ayesha reorted Allahs 0essenger as saying, The t"o ra$ahs at da"n are better than this
"orld and "hat it contains.
0uslim
!n another reort,
..they are dearer to me than the "hole "orld.
0uslim
1. !t is mustahab to ray t"o ra$ats before fa'r. These should not be abandoned.
#. The re"ard of the t"o %unnah rayers of ?a'r is great and the roof of this is in the
saying of the &rohet that they are better than this "orld and "hat it contains
9. The rohet sa" used to stic$ to these t"o ra$at more than any other 2oluntary act.
;. 3hoe2er ta$es these t"o ra$ats lightly) as being insignificant and unimortant and
does not erform them) "hile $no"ing so) indicates a "ea$ness in his deen. The
erson has been e2ented from achie2ing a great re"ard.
PRO(O9(;I(/ THE :ORDI(/ OF ADHAA( FOR SA&AAT T:I;E 6I( DO9.&ES7
Th D"inition o" Adhaan
1 &in<uisticall,: This means an announcement
2 Tchnicall,: !n the legal %hariah this means an announcement of the entry into
the time of the obligatory rayer) made by secific e+ressions or "ords.
The fact that the Adhaan is made by articular e+ressions and "ords means that "e cannot
say "hate2er "e "ant.
!t is imortant to note that there are a number of issues of aqueedah that can be deri2ed from
the "ords of the adhaan
Points o" A@udah
1. Although the "ords are fe" and summariAed) they contain many issue of aqueedah.
3hen "e say Allahu A$bar this sho"s the e+istence of Allah and confirms *is
attribute of Preatness.
#. The e+ressions of shadah) Ash ha du an lailla ha illaala "a Asha ha do anna
0uhammedun Oasoolullah confirm ta"heed) the uniqueness of Allah and the
0essengershi of 0ohamed sa". At the same time the e+ression negates the shir$
or anything being "orshied "ith Allah.
9. The sulication to falah and salah are an indication or confirmation of the fact that
"e "ill be resurrected and that there "ill be re"ard or unishment in the ne+t life.
3hen the muadhin says 6ome to &rayer) 6ome to %uccess the success is the
success of the ne+t life.
;. This adhaan is a manisfestation of !slam)oenly and ublically and an
encouragement to the 0uslims to coem to 'ammaah) to unite and come together
<. The 2itue of the adhaan is great) as narrated in a hadith in /u$hari) "here the
&rohet sa" said that if the eole $ne" the 2irtue or re"ard in the adhaan and
raying in the first ro") and didnt find a "ay to decide "ho "ould articiate in either)
e+cet to ma$e lots) then they "ould ha2e done so.
=. The ruling on the adhaan and i$amah is ?ard :ifayah for the men for the fi2e rayers.
!f one erforms it then the rest of the 0uslims are free of blame.
>. The legislation of the Adhaan and its history "as that @aid al Ansari had a dream
"here the "ords of the adhaan "ere re2ealed to him as a means to call the 0uslims
to rayer. The &rohet sa" told him to teach the "ords to /ilal as his 2oice "as best
for calling the Adhaan.
Hadith '3
8arrated Anas, /ilal "as ordered to reeat the "ordingof the Adhan for rayers t"ice -in
doubles) and to ronounce the "ording of the !qamah once -in singles) e+cet !qaamah -the
saying +ad 4aamatisalaat)
/u$hari
I%TI&AAF
A. En the ruling of calling the Adhaan and the !$amah
1. !mam Ahmed andsome scholars from 0ali$i and %hafee, Adhaan is ?AOD :!?!MA*.
&roof, /ilal "as ordered to ma$e the Adhaan in the hadith abo2e. The general
ricile is that th command indicats somthin< is o1li<ator, on th ummahA in
usool and "i@h. Also there is a hadith in /u$hari "here *u"airith said that the
&rohet sa" said that "hene2er the time for rayer comes then one must say the
adhaan. ;ommand indicats o1li<ation. ?or the men and not "omen.
#. *anafiyah and %hafeeyah said that the !qamah and Adhaan are not fard but %unnah.
&roof, that on one occasion -the &rohet4) di not ma$e adhaan.
/. 3ords of Adhaan
1. %hould use the "ording of /ilal, En the authority of *abafi Abdullah ibn @aid) the
Adhaan "hich "as taught to /ilal "as 1< sentences long
#. %hould use the "ording of Abu 0ahudurra ( he learnt this "ording from &rohet sa"
"hile in 0ecca, this adhaan uses 1C sentences The t"o lines of the %hahadah are
reeated lo" and highJ the reetition is called at targeeah. targeeah has been
confirmed by 0ali$i and %hafee scholars to be mustahab to carry out.
9. !t is ermissable to use either "ording. The t"o "ordings do not actually contradict
each other, they are both authentically reorted and one can choose "hiche2er one
to say.
6. Taf"eeb -&oint of 8ote)
1. !n the %unan of Da"ud , There are t"o adhaans for fa'r) one for 'ust before the brea$
of da"n and the other actual ?a'r Adhaan. !n the first da"n rayer "salaat ul *hairul
manowm& should be reeated t"ice. /ilal used to erform the Adhaan before da"n
and the second Adhaan "as erformed by !bn 1mm 0a$toom. The first adhaan has
these "ords legislated and they are 8ET to be included in the actual ?a'r Adhaan.
This is the authentic sunnah. Abdullah ibn 1mar narrated that these "ords used to
be ronounced in the first Adhaan. %unan al :ubra. And it is a hasan hadith
Important Points Dr!id "rom th Hadith
1. it is an obligation to ma$e Adhaan and !$amah. 3hene2er there is a command it
indicates obligation. This is a general rule. The scholars of 1sool al ?iqh and of
*adith agree that this is best oinion regarding ronouncing the Adhan and !$amah.
#. !t is mustahab to reeat the "ord of the adhaan t"ice and of the i$amah once. This is
in site of the fact it has been reorted in some narrations differently.
9. 0ore attention should be gi2en to the adhaan then the i$amah as it is the call to
eole to come to the salaat "hereas the !$amah is ronounced once the eole
ha2e gathered.
;. The meaning of t"ice means e2erything e+cet the ta$beer "hich is four times and
laillahaillulla once at the end.
<. !n the i$amah ) the meaning of once is of e2erything e+cet the ta$beer "hich is
t"ice at the beginning and at the end. And also qud qamata salaat "hich is t"ice.
SHO9&D THE M9ADHI( T9R( HIS MO9TH 6FA;E7 A(D &OO% FROM SIDE TO SIDE
D9RI(/ THE ADHAA(
Hadith '5
8arrated Aun bin Abi 5uhaifa, 0y father said, ! came to the 0essenger of Allah in 0a$$ah
and he "as -at that time) at al.Atbah ina red leather tent. And/ilal steed out "ith some
ablution "ater for him. -3hat "as left of that "ater) some of them got it -"hereas others could
not get it) and -those "ho got it) rubbed themsel2es "ith it. Then the 0essenger of Allah
steed out "earing a reddish mantle) and ! "as getting a glimse of the "hiteness of his
shan$s.
The 8arrator said, *e -the &rohet) erformedthe ablution and /ilal ronounced the Adhaan
and ! follo"ed his mouth -as he turned) this side and that as he said. turning to the right and
left, 6ome to !rayer , 6ome to )uccess,
A sear "as then fi+ed for him -on the ground). *e steed for"ard and said t"o ra$ats of
@uhr "hile there Qassed in front of him a don$ey and a dog and these "ere not stoed. *e
then said t"o ra$ahs of Asr rayer and then he continued erforming t"o ra$ahs till he came
bac$ to al 0adina.
0uslim
Another 8arration
8arrated Aun bin Abui 5uhaifa, 0y father said, ! sa" /ilal turning his mouth -face) from side to
side "hile ronouncing the Adhaan -for the rayer)
/u$hari
Another 8arration,
..0y father said, ! sa" Allahs 0essenger at a lace called al.Atbah. /ilal came and informed
him about the &rayer and then came out "ith an AnAa -sear) and lanted it in front of Allahs
0essenger at al Atbah and rnounced the !qamaah for the&rayer.
/u$hari
/nral Manin<, /ilal steed out "ith the remaining "ater and some of the eole got it
andrubbed themsel2es "ith it to try and get theblessings from it.
1. !t is legislated for the 0uadhin to turn to the right and the left "hen saying the "ords
of the adhaan, haya las salaat, Hayalalflah& so that the "ords "ill carry to all the
eole. "6ome to !rayer, 6ome to )uccess
#. !t is legislated to shorten the four ra$at salaat to t"o ra$aat on a 'ourney
9. !t is legislated to use the sutra) e2en for the imam) e2en if in 0ecca
;. The *adith sho"s the intensity of the lo2e of the 6omanions for the &rohet
<. The "earing of red clothing is rohibited for men and some scholars such as !bn
:ayyim said the garment the &rohet sa" had "as clothing "hich had lines of red
and blac$ and the ma'ority "as blac$.
THE ADHAA( .EFORE A&>FA?R
Hadith '=
8arrated !bn 1mar and Ayesha, The &rohet said, /ilal rnounces Adhaanat night) so eat
and drin$ %uhoor until !bn 0a$toom ronounces the Adhaan
/u$hari
1. The ermissability of ma$ing adhan before the actual brea$ of da"n
#. &ermissabilty of ta$ing t"o muadhin in one mas'id. /ut the time of the adhaan of
each of them should be "ell $no"n so the eole are not confused.
9. The ermissabilty of using a blind man as a muadhin
;. !t is mustahab to inform the eole if the imam ta$es t"o muadhin for his mus'id.
<. !t is mustahab to $ee eating and drin$ing until one is sure that thebrea$ of da"n has
aereared and one should not sto eating until the actual brea$ of da"n.
=. The ermissabiltity of acceting information from on reliable informant. The
0uadhin is reliable so "e rely on him if "e trust him. %o in this case one testimony is
enough.
:HAT TO SAY O( HEARI(/ THE ADHAA(
Hadith '4
Arrated Abu %aeed al :hudree, Alalhs 0essenger said, 3hene2er you hear the Adhaan) say
'ust as the 0uadhin is saying
/u$hari
Important Points Drii!d "rom th Hadith
1. !t is legislated to ans"er the 0uadhin "ith the same "ords.
#. Ene must reeat a"tr the 0uadhin has finished the sentence.This can be seen by
the "ording of the hadith in the sentence tha *oo loo,,& then say what he says&
9. &erson "ho hears should resond in e2ery situation unless in bathroom. 72ery Ai$r
has a situation and "e should not let it ass by. Ence the Adhaan has finished "e
ha2eallo"ed the chance to gain re"ardto ass us by.
;. Aarent meaning of the "ording suggests that the erson "ho hears the Adhaan
should reeat the "ords e+actly) but in other hadith it is indicated that one should
reeat e2erything e+cet "hen the 0uaddhin says "Hayalul lafalah Hayalulsalaat& !n
"hich case you say after it, "3a Hawla wa la 7uwa tha illa billa& 8 There is no 1ight
nor !ower except (llah: This dua is from /u$hari
Hadith '$
8arrated %aalim ibn Abdullah, !bn 1mar said, Allahs 0essenger used to offer the 8a"afil
rayers -non obligatory) on the bac$ of his Oaahilah -mount) by noddinghis head) facing any
direction. !bn 1mar used to do the same
/u$hari
..Allahs 0essenger used to offer the 3itr rayer on the bac$ of the camel -"hile on a
'ourney)
/u$hari
..but Allahs 0essenger ne2er did that in offerring the rescribed -comulsory) rayers
/u$hari
..The &rohet used to offer the 2oluntary rayers. by signs. "hile a tra2eller) ridinguon his
mount in "hate2er direction it faced)but not the comulsory rayers. *e also usd to offer the
"itr rayer on his mount.
/u$hari
The :aaba is "here all the 0uslims face "hen raying. !t sho"s their unity and is a symbol
of ta"heed.
Ene of the reconditions of %alaat is that one should be facing the $aaba other"ise the
rayer is not accetable.
Peneral 0eaning ,
The Ebligatory and 2oluntary rayers share a common ruling in general but ther is a
difference "hich aims at reducing the burden and resonsibility in the 2oluntary rayers.
1. The *adith sho"s the ermissabilty of erforming 2oluntary rayers) if one is a
tra2eller) on the riding animal. The fact that !bn 1mar "as ractising this is roof that it
"as not later abrogated.
#. The erson"ho rays 2oluntary rayers should face the $ibla at the beginning and then
carry on raying regardless of "here the animal turns. !mam Ahmad) based on sahih
hadith from Anas "ho reorted that "hene2er the &rohet sa" "as tra2elling) if he
"anted to ma$e 2oluntary rayers) he "ould face the $ibla and then carry on raying
"here2er the animal turned.
9. Ene should only ray on a riding animal if it is a necessity
;. The $ibla for the one on a riding animal is "here2er the animal is facing
<. The "itr rayer is not "a'ib as the &rohet used to only ma$e 2oluntary rayers on a
riding animal and not obligatory rayers. Therefore) because he rayed "itr on his
riding animal) this inad2ertently sho"s that "itr is not obligatory.
=. 3hene2er there is a need to do something) then the !slamic la" gi2es some ease to
allo" 0uslims to do "hat other"ise they might not be able to do. This ease is ro2ided
by Allah. R9&E: Hardship "acilitats as
>. The great 2irtue of the %hariah "hich encourages the belei2ers to do more good deeds
by ma$ing things easier for us.
B. 3e cannot use this hadith as roof that one should lo"er the head more for sa'dah
then ru$oo. -this is reorted in other hadith but not in this one)
C. The ermissability of abandoning facing the $ibla "hilst ona 'ourney. -0uslimG/u$hari)
;HA(/E OF %I.&A FROM .AIT>&>MABDIS 6?ER9SA&EM7 TO THE %ACA.AH
Hadith ''
!bn 1mar reorted, As the eole "ere raying the da"n rayer -%ubh) at Qubaa) a man
came to them and said, it has been re2ealed to the 0essenger of Allah duringthe night and he
has been directed to turn to"ards the :aabah. %o turn to"ards it. Their faces "ere to"ards
%yria -%haam) so they turned around to"ards the :aabah.
0uslim
/nral Manin<, "hen the &rohet migrated to 0edina there "as a "isdom "hich caused
Allah to change the :ibla from 5erusalem to 0ecca "hich is the $ibla ofall the re2ious
&rohets. Surah .a@ara 5:344 "as re2ealed regarding this,
"'erily9 2e ha#e seen the turning of your face towards the Hea#en, )urely, 2e shall turn you
to a +iblah that shall please you, so turn your face in the direction of 1as0id al-Haram, (nd
wheresoe#er you people are, turn your faces $in prayer) in that direction, 6ertainly the people
who were gi#en the )criptures $Jews and 6hristians) *now well that $your turning toward the
direction of the 7aaba in 1ecca in prayers) is the truth from their 3ord, (nd (llah is not
unaware of what they do& (l +uran )urah ::;<<
1. !n the beginning of the *i'ra "as to /ait al 0aqdis in 5erulsalem ad the it "as
changed to the :aaba.
#. The Qibla of the 0uslims has remained firmand constant to the :aaba in 0ecca.
9. !t is obligatory on "hoe2er sees the :aaba to face it directly "hen raying and for
"hoe2er cannot see it) he should face in the general direction of 0ecca.
;. The :aaba is the best lace on the earth as Allah "ould not ha2e chosen it for the
1mmah other"ise.
<. This hadith is a roof that abrogation is allo"ed in !slam unli$e the 5e"s.
=. 3hoe2er faces a direction in salaat and then realises it is "rong there is no needto
sto raying but simlyto turn to the correct direction.
>. 6oncerning :habar Ahad, tthese aret hose reorts that come from one or t"o
narrators and are accetableif they are authentic) reliable narrators. 3e ha2e to
belie2e) accet and act uon these reorts) e2en if there is something contrary to it.
B. A mo2ement or action e2en if it is slight is ermissable if it is for some benefit. -ie
changing direction of rayer)
C. !mam Taha"i) reagarding this hadith) said that there is a indication that "hoe2er
doesnt $no" the obligation laced on us and "hoe2er the da"ah of islam does not
reach) Allah does 8ET ma$e a thing obligatory on them until the $no"ledge reaches
them
1D. %ome scholars of 1sool al ?iqh hold the understanding that $no"ing a ruling is a
condition for a erson becoming resosible for carrying it out.
TO OFFER THE (A:AFI& 6(O( O.&I/ATORY7 PRAYERS :HI&E RIDI(/ A DO(%EY
Hadith ')
8arrated Anas ibn %ereen, 3e "ent to recei2e Anas bin 0ali$ "hen he returned from %haam
and met him at a lace called Ain at.Tamr. ! sa" him offering rayer riding a don$ey) "ith his
face to this direction )ie to the left of Qibla). !s aid to him, ! ha2e seen you offering the rayer
ina direction other than that of the Qiblah. *e relied, !f ! had not seen Allahs0essenger
doing it) ! "ould not ha2e done it.
/u$hari
1. !t is not made clear as to "hether or not the rayer erformed by Aas !bn 0ali$ is
obligatory or 2oluntary but it is "ell $no"n and understood that it is 2oluntary
#. The Qibla of the raying erson on a riding animal is in "hate2er direction the animal
is facing
9. This hadith indicates the ermissabiltiy of offerring 2oluntary rayers riding on an
animal) e2en if it is a don$ey. This is an indirect roof that the animal is clean.
Tayseer Al-Allam Sharh Umdah Al-
Ahkam
The Book of Salaat: Part Two
Shaykh Abdullah Ibn Abdur-Rahmaan Ibn Salih Aal Bassam
F76T1O7 810/7O 8!87
Th strai<htnin< o" th ro-s is amon<st thos o1li<ator, and <ood thin<s -hich
ma0 ,our Salaat a <ood and pr"ct on
Hadith '*
8arrated Anas !bn 0ali$, The &rohet said, %traighten your ro"s as the straightening of ro"s
is essential for the erfection -comleteness) of the %alaat.
-al /u$hari 1G;DC) no.>#9 -ne" edition)) 0uslim 1G#9B) no.B>1)
1. 3hen "e straighten our ro"s it is a sign of comletion and erfection of the
salaat.
#. !t is legislated in !slam to straighten the lines. The eole must stand e2enly
on one straight line
9. The straightening of lines is a sign of the comletion of salaat therefore) for
this reason) it is 01%TA*A/. This is the oinion of the ma'ority. Another
oinion is that this straightening of the lines is 3A5!/ -obligatory). The roof
of this is the hadith ither you ma*e your lines straight or (llah will disfigure
your faces&, %cholars say this means Allah "ill cause there to be confusion
and dissensionamongst the eole) "hich indicates that it is obilgatory to
straighten the lines.
;. !t is 0A:OEE* for the lines to be croo$ed because being croo$ed is a sign
of imerfection in the salaat.
<. The 2itue of salaat in congregation because the re"ard achie2ed from
straightening the ro"s only haens "hen raying in 'amaah.
=. The hi$ma -"isdom) of straightening the ro"s is so one is in agreement "ith
the angels in straightening their ro"s.
!n 0uslim on the authority of 5abir) he said, The 0essenger of Allah came out to us and said
3ill you ma$e your lines straight as the Angels ma$e their lines straight in front of their
Ford4 3e said, E 0essenger of AllahL *o" do the Angles line themsel2es u4 And he
mentioned t"o things. *e said, They comlete the first ro" before starting another ro" and
"hen they line u in any line they line u close to each other "ithout lea2ing any saces
bet"een them.
Straightening the Rows at the time of Iqamah and after it immediatel!"
*adith =C
8arrated an.8uman ibn /ashir, The &rohet said, %traighten your ro"s or Allah "ill alter
your faces -or create dissension amongst you).
-Al./u$hari 1G;D>) no. >1> -see no. =C1))
MuslimsCs (arration
The 0essenger of Allah used to straighten our ro"s as if he "ere straightening an arro" "ith
their hel -ie "ith the hel of the straightened ro") until he sa" that "e had learnt it from him.
Ene day) "hen he came out) stood u -for rayer) and "as about to asy Allah hu A$bar
"hen he sa" one man) "hose chest "as bulging out from the ro") so he said %er2ants of
Allah) you must straighten your ro"s or Allah "ill alter -disfigure) your faces -or create
dissension amongst you).
-0uslim 1G#9B) no. B><)
1. Aarent meaning of the hadith is that straightening of the ro"s is 3A5!/
due to the stern "arning for those "ho do not do it. /1T in other authentic
hadith) the se2erity of this "aring seems to be reduced so that it seems as
though that rahter than 3a'ib it is 01%TA*A/ instead and it is 0A:OEE* to
ma$e the ro" croo$ed. that the salaat is not erfect if the ro" is not straight
but not that the rayer is !8NAF!D. -This is the ma'ority oinion).
#. The hadith sho"s the attention) care and concern that the &rohet "ent
through to straighten the ro"s ersonally. This sho"s that the straightening
of the ro"s is the resonsibility of the !maam.
=. /nral principl: Th r-ard "or somthin< is similar to th dd don
This is illustrated by the rohet "hen he threatened those "ho did not
straighten the lines "ith disfigurement of their faces.
The anger of the &rohet -sa") on those "ho did not straighten the ro"s is seen in this
hadith. 3e should) therefore) be cautioned against ta$ing this issue lightly.
The ermissability for the !maam to sea$ bet"een the !$aamah and the start of the rayer if
there is a need for such.
To o""r Salaat on th Hasr 6mat7
Hadith )2
8arrated Anas ibn 0aali$, 0y grandmother) 0ulai$a) in2ited Allahs 0essenger for a meal
"hich she herself had reared. *e ate from it and said, Pet uL ! "ill lead you in salaat.
Anas added, ! too$ my Haseer -mat)) "ashed it "ith "ater as it had become dar$ because of
rolonged use) and Allahs 0essenger stood on it. The orhan and ! aligned behind him and
the old lady) 0ulai$a) stood behind us. Allahs 0essenger led us in the %alaat and offerred
t"o ra$aat and then left.
-al./u$ahri 1G#<<) no. 9BD)
1. The correctness of ma$ing a line "ith a child "ho has not reached uberty.
-yatheem is the name for an orhan "hose father has died and he has not
reached the age of uberty)
#. !t is referable for one follo"ing the !maam that he should stand behind the
!maam and the lace of "omen is behind the males.
9. A "oman alone can ma$e a line by herslef. 8ormally) noone should ray in a line
alone. !f only one male then he should stand beside the !maam. !f there are more
males) then they should form a searate line.
;. The ermissabilty of raying na"affil rayers in 'amaat e2en though it is not
legislated. This is not a regular or a consistent ractice of the &rohet -sa") but it
is ermissable -on occasion)
<. Ene can ma$e salaat "ith the intention of teaching others. Also) if there is some
other beneficial or religious urose) one can ma$e salaat e2en if it is not the time
for it.
=. The humilty and humbleness of the &rohet -sa") in resonding to the in2itation
of this elderly "oman.
>. !t is 01%TA*A/ to resond to an in2itation) esecially if you "ill cause some
hainess) 'oy etc in the hearts of the 0uslims or for any other beneficial reason.
This is in the case of ordinary e2ents. !n the e2ent of a "alima it is obligatory to
resond.
I" th Imaam has not had th intntion o" ladin< th pra,r and thn som prsons
Doin him and h lads thm
Hadith )3
8arrated !bn Abbas, Ence ! assed the night in the house of my aunt 0aimoona. The
&rohet stood for the night rayer and ! 'oined him and stood on his left side but he dre" me
to his right by holding me by the head.
-al./u$hari 1G#<<) no. 9BD)
1. !t is referable to stand on the right if there is only one follo"er.
#. &rayer is correct e2en if one stands on the left side and the right side is free.
9. The follo"er "ho is alone) if he is standing on the left and is instructed to change
osition to the right) he should do so by going behind the imaam and not in front.
;. !f anyone does something during salaat to correct the salaat) then there is no
harm in it) although normally one should not do any actions that are not art of
the salaat.
<. !t is accetable for an adult and a child to ma$e a line
=. !t is legislated to ray at night. !t is 01%TA*A/
>. !bn Abbas and his $eeness for getting $no"ledge ad imlementing it. *e did not
'ust "atch the &rohet -sa") get u for rayer but he got u and 'oined him in
order to imlement the $no"ledge. This is a lesson for us.
B. !t is 8ET a condition for salaat that the !maan has to ha2e the intention of leading
the rayer before the rayer .
F76T1O7 810/7O T78
Th sin o" th on -ho raiss his had 1"or th Imaam 6raiss his had 6
Hadith )5
8arrated Abu *urairah, the &rohet -sa") said, !snt he "ho raises his head before the
!mam afraid that Allah may transform his head into that of a don$ey4 Er his figure -face) into
that of a don$ey4
-al./u$hari 1G9C<) no. =C1)
1. The rohibition of raising ones head from bo"ing or rostrating /7?EO7 the
!maam ( the rohibition is indicated by the threat of the unishment. Allah does
not gi2e such a se2ere threat e+cet for things "hich are obligatory. !f done
intentionally) then the salaat is !8NAF!D.
#. &receding the !maam in A8M act of the %alaat is rohibited. This is understood by
qiyaas. There is also another hadith narrated by Abu *urairah "ho said the
&rohet said, "2hoe#er bows or rises up before the Imaam, his fore*loc* is in the
hand of the )ahitaan&
9. The obligation for the follo"ers to follo" the !maam.
;. The re"ard for a thing is li$e the action itslef -in good and bad)
<. The one "ho recedes the !maam is threatened "ith transformation of their figure
or their face to one of a don$ey due to the similarity bet"een that erson and a
don$ey in their stuidity. The one "ho recedes the !maam cannot finish the
salaat before the !maam) so there is no benefit in racing the !maam) indicating
stuidity and a "ea$ness of the intellect.
=. A erson racing the !maam sho"s his hastiness in "anting to finish the %alaat.
This is a sic$ness and the cure is reminding oneself that one 6A88ET finish
before the !maam and thus restrain oneself.
>. The threat of transformation is a matter that !% ossible e2en though there has
been no reort of such. This has led scholars to conclude that it does not ha2e a
literal meaning. &erhas it means a ersons nature or disosition "ill be
transformed to one of a don$ey -ie stuidity and stubborness)
Th Imaam is mant to 1 "ollo-d
*adith >9
8arrated Abu *urairah, the &rohet said, The !maam is to be follo"ed. %ay the Ta$beer
"hen he says it) bo" if he bo"s) if he says )ami (llahu liman hamida) say, =abbana wa la*al
Hamd) rostrate if he rostrates and ray sitting altogether if he offers tha %alaat sitting.
-al./u$hari) 1G;1;) no. >9; -1.;DB) no. >##)
To o""r th Salaat -hn sittin<
*adith >;
8arrated Aaisha, Allahs 0essenger -sa") offerred the %alaat in his house "hile sittin<
during his illness and the eole offerred %alaat behind him standin< and he ointed to them
to sit do"n. 3hen he had finished the %alaat) he said, The !mam is to be follo"ed and so
"hen he bo"s you should bo" and "hen he lifts his head you should also do the same.
-al./u$hari #.19;) no. 1119J see also 111; from Anas ibn 0aali$)
1. !t is "a'ib for the follo"ers to follo" the imaam and it is forbidden to recede him
in any action
#. The rohibition of contradicting the !maam. The salaat becomes !8NAF!D
-!$htilaaf on this oint)
9. !t is referable for the follo"ers to erform all actions A?T7O the imaam) not "ith
or /7?EO7 him. Also it should be done immdiatl, after. To do the action "ith
him is 0A:OEE.
;. !f the !maam is sitting then the follo"ers should also sit. -this is to achie2e the
imitation of the !maam ( there is !$htilaaf on this oint)
<. The follo"er should say =abbana wa la*alhamd "hen the !maam says) )ami
allahu 3iman Hamida&. !f one is raying alone then one should say both these
statements.
=. The "isdom that the !maam is made to be follo"ed in the %alaat is so that he is
an e+amle for the eole to follo"
>. The ermissablity of ointing in the salaat if there is a need. This does 8ET
in2alidate the salaat. This is a general rule for any action if there is a need.
B. ?ollo"ing the !maam has recedence o2er any other action in the salaat -ie
follo"ers "ere able to stand but they "ere told to sit. follo"ingthe !maam is 1
st

riority.)
C. !ndirect &oint . Ebediance to leadershi) system and rulers as long as they do not
order us to do something against Allah. 5ust as there is a system and a leader in
%alaat) there should be the same in society. 3hen "e follo" the !maam etc as
an act of "orshi) then it becomes an act of "orshi.
E#tra Hadth
...%o Abu /a$r led the %alaat in those days -during the &rohets final illness) "hen the
&rohet -sa") felt a little better) he came out for the @uhr rayer "ith the hel of t"o ersons
one of "hom "as al.Abbas) "hile Abu /a$r "as leading the eole in %alaat. 3hen Abu /a$r
sa" him -the &rohet) he "anted to retreat but the &rohet bec$oned him not to do so and
as$ed them to ma$e him sit beside Abu /a$r and they did so. Abu /a$r "as follo"ing the
&rohet -sa") in the %alaat and the eole "ere follo"ing Abu /a$r. The &rohet offerred
%alaat sittingK-Al./u$hari. Nol 1G9C1) no =B>)
E#tra Hadth
8arrated Anas bin 0aali$, Ence Allahs 0essenger rode a horse and fell do"n and the right
side of his body "as in'ured. *e offered one of the %alaat "hile sitting and "e also offerred
salaat behind him) sitting. 3hen he comleted the %alaat) he said) The !maam is to be
follo"ed. Effer %alaat standing if he is ofering the salaat standing..and offer the %alaat sitting
-all of you) if he is offering the %alaat sitting.
Humaid said, the statement of the &rohet -sa"), ">ffer the )alaat sitting if he, $the
Imaam) is offerring the salaat sitting& "as said in his former illness -during his early life) but
later on the &rohet offerred the %alaat sitting -in his final illness) and the eole offerred the
%alaat standin< behind him and the &rohet did not ordr thm to sit. %o one has to follo"
the last action of the &rohet -sa") -al./u$hari 1G9C;) no. =BCJ see also hadeeth no. <=<B) 2ol
>)
F76T1O7 810/7O 7F7N78
:hn Should thos -ho ar 1hind th Imaam prostrat8
Hadith )$
8arrated al./araa -!bn AaAib) and he "as not a liar), "hen the 0essenger of Allah -sa") said
)ami (llahu 3iman Hamidah none of us bent his bac$ -for rostration) until the &rohet
rostrated and then "e "ould all rostrate after him.
-Al. /u$hari) 1G9C;) no. =CD ne" edition)
1. This is a descrition of ho" the 6omanions used to follo" the rohet -sa") in
salaat and ho" they "ould not mo2e from standing to rostration until he "as in
the rostration ostion fully.
#. !t is required that "e should follo" the imaam in the %alaat. 3e should not
recede him ( this is forbidden and !8NAF!DAT7% the salaat. 8oone should
mo2e along "ith him because this is 0A:OEE*) although it does not in2alidate
the %alaat but causes a defect in the %alaat. 8oone should delay after the
!maam for along time. "e should follo" his actions immediately.
9. !t is a roof of the length the erson stands for after rising from ru$ooh.
#ah$mani!ah -calmness) in each osition. !llustrated here in ho" the %ahabah
stood calmly "hile the &rohet -sa") "ent into the %a'da. Enly once he had gone
into full sa'dah "ould they mo2e. The !mam should also ha2e calmnes -as
reorted in other hadith)
Sa,in< o" Amn aloud 1, th Imaam
Hadith )'
8arrated Abu *uraiah, The &rohet said, %ay (meen "henthe imaam says itJ and if the
(meen of any one of you coincides "ith that of the angels then all his ast sins "ill be
forgi2en. !bn %hihaab said, Allahs 0essenger -sa") used to say (meen
-Al./u$hari 1G;9<) no. >BD)
1. !t is legislated for the !maam) follo"er and the one raying alone to say
(meen& after Al.?atiha
#. The Angels say (meen to our dua E Allah ans"er -the sulication) The
intended meaning of the Angels saying (meen are those Angels "ho
"itness the %alaat in the *ea2ens or on the 7arth.
E#tra Hadth
8arrated Abu *urairah, Allahs 0essenger said, if any one of you says (ameen and the
Angels in the *ea2ens say (meen) and the former coincides "ith the latter) all his ast sins
"ill be forgi2en.
-Al./u$hari 1G;9<. no. >B1)
This hadith is an indication that it refers to the Angles "ho say (meen in the *ea2ens.
9. The 2irtuous nature of saying (meen because it is a cause for ones sins
being forgi2en. %ome scholars say this refers to minor sins. 0a'or sins
require ta"bah.
;. !t is e+ected for the one "ho is sulicating and the one saying (meen that
both should ha2e consciousness of the meaning of the sulication so it is
not 'ust "ords.
<. !mam /u$hari used this hadith as roof that (meen should be said out loud.
-?ollo"ers say (meen at the same time as the !maam says it) therfore the
!maam must be saying the (meen out loud for the follo"ers to $no" "hen to
say it.) this is the ma'ority oinion.
=. !t is referable for the one "ho is sulicating to imitate the Angels in all of
their characteristics that are a reason for the accetance of dua.such as
being in a humble state of mind) being in tahara) ha2ing consciousness of
Allah) ones clothing food and drin$ being from halal means) and one should
hoe and e+ect that ones sulication "ill be ans"ered.
Al>Imaam al>.u0har mentioned the follo"ing sayigs of the scholars,
AtaaC said, (meen is an in2ocation. I1n aE>Fu1air and the eole behind him said (meen
loudly until the mas'id echoed. A1u Hurairah used to call out to the !maam. Do not say
(meen before me-before ! 'oin the ro" for rayer) I1n 9mar ne2er missed (meen and he
used to urge the eole to say it. -8aafi continued), ! heard something good about it from him
-concerning the re"ard or benefit of saying Ameen loudly)
-Al./u$hari 1G;9;.;9<) 6hater 111)
:hn o""rin< th Pra,r alonA On can prolon< it as much as on
-ishs
*adith >>
8arrated Abu *urairah, Allahs 0essenger said, !f anyone of you leads the eole in rayer)
he should shorten it for amongst them are the -a0) the sic$ and the oldJ and if anyone
amongst you offer rayers alone then he may rolong -the rayer) as much as he "ishes.
Al./u$hari 1G;DD) no. >D9)
In othr narrations:
..amongst them are the sic0) the -a0 and the 1us, -those "ho ha2e smething urgent to
attend to)
-Al./u$hari 1G11D) no CD)
Kbehind him are the -a$) the old and the 1us,.G
-Al./u$hari 1G;DD) no. >D;)
..amongst them are the sic0) the old and the 1us,.
-Al./u$hari BGBD) no. =11D)
;an a ?ud< <i! a Dud<mnt or "ormal &<al opinion -hil h is an<r,
*adith >B
8arrated Abu 0asood al.Ansaree, A man came to the 0essenger of Allah -sa") and said, E
Allahs 0essengerL /y Allah ! fail to attend the morning congregational rayer because so.
and.so -ie 0uadh ibn 5abal) rolongs the rayer "hen he leads us in it *e -the narrator) then
said, ! had ne2er seen the &rohet more furious ! gi2ing ad2ice then he "as on that day. *e
-the &rohet) the said, E &eoleL %ome of you ma$e others disli$e -good deeds) ie salaat
etc) %o "hoe2er amongst you leads the eole in rayer) he "ould shorten it -ma$e it brief)
because amongst them are the old) the -a0 and the 1us, -those "ho ha2e something
urgent to attend to)
-Al./u$hari CG1=C) no. >1<C)
Important Points Dri!d "rom th Hadith.
1. !t is obligatory for the !mam to be brief accordingto the %unnah and ta$ing into
consideration the $ind of eole you are leading ( the young or old etc.
#. The &rohet -sa") "as angry "ith those ma$ing hardshi on the eole by
lengthening the rayer ( he considered it as ma$ing a fitnah for the eole.
9. &ermissability of lengthening the rayer if one is raying alone -as long as it is
"ithin the time of the rayer)
;. !t is obligatory for the !maam to consider those "ho are unable to stand for long
and those "ho ha2e needs.
<. There is no harm in lengthning the rayer if those in congregation are fe" and
they as$ for the rayer to be lengthened. then it "ould not be a hardshi
=. !t is e+ected that e2eryone should ma$e the road to doing good) easy for others
so that "e lo2e to do good and encourage each other to do acts of obedience to
Allah
&E;T9RE (9M.ER T:E&4E
:hat to sa, a"tr th Ta01r 6Allah hu A01ar7
Hadith )+
8arrated Abu *urairah, Allahs 0essenger -sa") used to $ee silent bet"een the ta$beer
and the recitation of Quran -%urah Al.?atiha) and that inter2al of silence used to be a short
one. ! said to the &rohet, 0ay my arents be sacrificed for youL 3hat do you say in the
ause bet"een ta$beer and recitation4 The &rohet said, ! say,
> (llah9 )et me apart from my sins $faults) as the ast and the 2est are set apart from each
other?
> (llah9 6lean me from sins as a white garment is cleaned of dirt $after washing)?
> (llah9 2ash off my sins with water% snow and hail,&
-Al./u$hari 1G;1>) no. >;;)
MuslimCs (arration:
6:hat is to 1 rcitd 1t-n Ta01ratu>l>Ihram and Rcitation o" th BurCan7
Abu *urairah reorted that Allahs 0essenger -sa") used to $ee silent for a short "hile
bet"een the ta$beer -at the time of oening the rayer) and the recitation of the Quran. !
said to him, 0essenger of Allah -sa") for "hom ! "ould gi2e my father and my mother in
ransomL 3hat do you recite during your eriod of silence bet"een the ta$beer and the
recitation4 *e said, ! say -these "ords)
> (llah9 =emo#e my sins from me as Thou hast remo#ed the ast from the 2est,
> (llah9 !urify me as a white garment is purified from filth,
> (llah9 2ash away my sins with water% snow and hail&
-0uslim 1G#C<) no. 1#;<)
1. !t is 01%TA*A/ to ma$e the oening sulication for the salaat
#. The &rohet -sa") used to recite this sulication bet"een the ta$beer al.!hram and the
oening rayer in all rayers
9. The recitation for this sulication is done silently e2en in the rayers said out loud -?a'r)
0aghrib and 7isha)
;. The &rohet -sa") did not ma$e lengthy sulications "hen he "as leading the eole in
obligatory rayers "hereas "hile alone) he "ould sulicate for hours.
<. An indication of the desire and eagerness of the shaba to follo" the &rohet in e2erything
( in his actions and his silence.
=. At the time of sulication one should as$ for more and more e2en it is the same thing
as$ed for in different "ords. !t is recommended to do so. !n this sulication) the &rohet
as$ed for the remo2al of sins three times in three different "ays. !t is recommended to
change the "ording each time "e as$.
.n"its Dri!d "rom th Hadith
1. !t has been confirmed that the &rohet -sa") used to oen "ith different sulications)not
'ust one. This hadith gi2es only one. Another is, I ha#e turned my face to the >ne 2ho
created the hea#ens and the arth,,& !mam Ahmad referred ")ubhana 7hallahumma
2abihamdi*a,,& because of "hat it contained of the glorification of Allah and declaration
of ta"heed.. The %hei$h says "e should 8ET restrict oursel2es to 'ust one sulication
but use all of them so "e "ould be more erfect and comlete in follo"ing the "ay of the
&rohet -sa"). *e used different sulications at different times.
!t is e+ected that "e recite FE8P sulications "hen "e are alone and shorter ones in
congregation.
#. *ot "ater is usually used to clean things better than cold but in this hadith "e see that
sins are as$ed to be remo2ed "ith cold things. 3hy is this4 The %hei$h says the best
rely is from !bn :ayyim "ho reorted from !bn Tayymiyyah that since sins ha2e an
element of heat in them) the best thing to clean them or remo2e them are the cold things
such as "ater) sno" and hail.
&E;T9RE (9M.ER THIRTEE(
Th E#cllnc o" th Pra,r and th :a, it 1<insH th #cllnc o" .o-in< and
Prostration and Modration in thmA tc.
Hadith *2
Ayesha reorted, The 0essenger of Allah -eaceRbeRuonRhim) used to begin rayer "ith
ta$bir -saying AllahuA$bar)
And he began the recitation "ith,Alhamdullilah hi rabilalameen -S&raise be to Allah) the Ford
of the 1ni2erse.S)
3hen he bo"ed he neither $et his head u nor bent it do"n) but $et it bet"een these
e+tremesJ
3hen he raised his head after bo"ing he did not rostrate himself till he had stood erectJ
3hen he raised his head after rostration he did not rostrate himself again till he sat
u-eaceRbeRuonRhim)
At the end of e2ery t"o ra$Tahs he recited the tahiyyahJ and he used to lace his left foot flat
-on the ground) and raise u the rightJ
*e rohibited the de2ilTs "ay of sitting on the heels) and he forbade eole to sread out their
arms li$e a "ild beast.
And he used to finish the rayer "ith the taslim.
-%ahih 0uslim 1G#<B) no 1DD<)
%ide &oint
This hadith "as only reorted by 0uslim. As oosed to most of the other hadiths in the
%harah "hich are reorted by both 0uslim and /u$hari.
!t has a defect in the authenticity in its chain as one narrator) Abi al.5a"Aa has reorted from
Ayesha but the scholars of hadith say there is no roof that he heard any such hadith form
Ayesha at first hand so there must be another erson in the chain "ho is missing but as
missing it becomes a bro$en chain ma$ing it "ea$. !mam 0uslim narrated the same hadith
through another isnad by A"Aai "hich "as narrated from "riting byhis %hei$h -accetable
form of narrating) /oth hadith become sahih therefore as they are suorted by each other.
1. Ayesha narrated thoses things "hich are considered tobe the normal ractice of
the &rohet. This is understood by the "ords $a na rasool "hich means
regularly
#. 3e understand the obligation of saying the ta$beer al !hram "hich rohibits a
erson from doing or saying anything contrary to salaat actions. 8oother
e+ression can ta$e the lace of Allah ho A$bar. The secific use of this
ta$beer is a matter of "orshi and matters of "orshi rest uon and sto on the
Quran and the %unnah. not a matter of oinion.
9. !t is "a'ib to recite the ?atiha. !n other hadiths it is sho"n that it is mustahab
"itout necessarily saying /ismillah out loud. -%ay the /ismilla in a lo" tone)
;. The best bo"ing is "ith the bac$ stright)not u or do"n.
<. The obligation of rising u from the ru$oo to standing. Ene must stand erect
before rostrating.
=. The obligation of su'ood, 0ust rise from sa'da and sit u straight bet"eent eh t"o
rostrations.
>. At. Tahiyaat is obligatory in 1
st
and 9
rd
ra$at.
B. !t is legislated in the %hariah for the raying erson to ma$e i"tiraash -sit on left
foot and raise u right). *anbal madhab. This is 8ET on the last sitting. on the
last sitting one must do Ta-aru0 -ro u right foot and sit "ith the bac$side on
the floor. left foot under the right shin.) !t is mentioned in another hadith that this
is to the e+clusion of "omen based on a hadith from Abu Da"ud but that hadith
is considered as musraeel ( unauthentic .because it has a bro$en chain. In the
hadith it was narrated that the !rophet $saw) told two women who were praying
to hold their bodies close to the earth while doing sa0da. The %cholars say there
are no authentic hadith saying that there is a distinction bet"een men and
"omen raying therefore) based on the generality the same rules aly for men
and "omen. Nerily "omen are the other half of men Therefore it is the same for
"omen unless there is secific e2eidence to ro2e other"ise.
C. Do not imitate the %haitaan in sitting. A2oid all sittings "hch are not li$e the
&rohets. !t is considered to be ma$rooh -unless there is a lac$ of ability).
1D. Do not imitate "ild beasts in rostration. This is a rohibition for to do so is an
indication of "ea$ness and laAiness.
11. Ene must close or seal the salaat "ith salaam. !t is a sulication for those in
'amaat and those absent. 0ay Allah rotect them and guard and care for the
belie2ers.
&E;T9RE (9M.ER FO9RTEE(
To Rais 1oth Hands on Sa,in< th First Ta01r Simultanousl, -ith opnin< th
Salaat
Hadith *3
8arrated %alim ibn Abdullah, 0y father said) SAllahTs Aostle used to raise both his hands u
to the le2el of his shoulders "hen oening the rayerJ and on saying the Ta*bir for bo"ing.
And on raising his head from bo"ing he used to do the same and then say S)ami a-l-lahu
3iman hamida, =abbana wa la*a-l-hamd,S And he did not do that -i.e. raising his hands) in
rostrations.
-Al./u$hari 1G;1;) no. >9<)
In anothr narration,
,,.ut he did not do the same on prostrating and on raising up the head from prostration
-Al./u$hari 1G;1<.;1=) no. >9B)
In anothr narration:
,,and he used to do the same on rising from the second ra*at $for the third ra*at), Ibn @mar
said: The !rophet used to do the same,
-Al./u$hari 1G;1=) no. >9C)
The &rohet raised his hands on four actions,
1. 3hen he raised his hands to his shouldersGears on the oening ta$beer
#. 3hen about to bo"
9. 3hen he raised his head from bo"ing
<, 3hen rising from the 1
st
sitting for tashahhud -standing u for the third ra$at)
;, !t is considerd to be 01%TA*A/ by I&maa$ -consensus) of the scholars) to raise the
hands on the oening ta$beerJ "hile the maDorit, agree to it at the time of bo"ing and
rising u from it.
#. The raising of the hands is to the le2el of the shoulders or the ears or some"here
bet"een the t"o.
9. The &rohet -sa") did not raise the hands "hen going into su'ood
;. There are many oints of "isdom in raising the hands,.
The scholars ha2e reached a consensus -I0maa) that
-1) !t is an act of ibadah for the hands.
!n searching for other "isdoms) some said,
-#) !t is a means of %eenah -beautification) for the rayer) -9) !t
raises the curtain of unmindfulness from bet"een Allah and *is
sla2e) -;) The mo2ing of the body.arts -hands) is a means to acti2ate the
heart Qand increase consciousness of AllahU) -<) Ash.%haafie said that it is an
e+ultation or glorification of Allah. !t demonstrates the lo2e "e ha2e for the
&rohet in that "e are follo"ing his )unnah.
&E;T9RE (9M.ER FIFTEE(
To Prostrat on S!n .ons 6Includin< th (os7
Hadith *5
8arrated !bn Abbass, the &rohet said, ! ha2e been ordered to rostrate on se2en bones) ie
on the forehead -along "ith the ti of the nose) and the &rohet ointed to"ards his nose)
both hands) both $nees and the toes of both feet) and not to gather -fold) roll u the clothes or
the hair.
-Al./u$hari 1G;<1) no. B1#)
1. !t is "a'ib to ma$e sa'da on all these se2en bones and this is the madhab of !mam
Ahmad. This ruling has been ta$en from the term ..! ha2e been ordered..
#. &rostration is a fulfillment of the obligation to rostrate and an e+ression of
e+ultation and glorification of Allah and also an e+ression of humility and
humbleness of the one rostrating in front of Allah. !t is considered an act of "orshi
"hose e+clusi2e right beleongs to Allah and it is not ermissable to rostrate to
anyone or anything else.
Points o" .n"it
1 There is no harm if a erson rostrates on a barrier bet"een the body and the ground as
long as it is not the members of the body "hich are used in rostration -eg the hands)
2 !t is ma$rooh to rostrate on anything connected "ith the head -eg $himar) -unless there
is a need such as hot or cold earth etc)
3 !t is not ma$rooh to rostrate on any other barrier "hich is not connected "ith the head
such as a mat.
4 The lacing of the body arts on the ground should be in a certain order. According to
the %hei$h one should rostrate on $nees first) then the hands and then the forehead
Asid (ot, -There is I*tilaaf on this point: Ibn .aa5s personal preference is the *nees first
unless ther is some need to do otherwise but (lbani cites the hadith of Ibn *umai5a and says
the most correct opinion is to use the hands first and then the *nees and then the forehead,
saying that any opinion in conflict with this is inauthentic based on the hadith cited in (bu
-awud where the !rophet used to order his companions to put their hands down first and this
hadith has been declared authentic: He said that if anyone goes into sa0da, then he should
A>T go down to the sitting position as a camel does but he must put his two hands before he
puts down his *nees,& (nd this opinion is the most correct opinion as the *nee of the camel
is in his forearms andnot in the hindlegs which has led to confusion amongst some scholars.)
Pronouncin< th Ta01r in Salaat
Hadith *=
8arrated Abu *urairah, 3hene2er Allahs 0essenger stood for salaat he said Ta*beer
-AllahuA$bar) on startin< the rayer and then on 1o-in<. -En rising from bo"ing he said)
SamiCAllahuliman hamidaA and then "hile standing straight he used to say, Ra11a na la0al
Hamd. Al.Faith said, -The &rohet said, :a la 0al Hamd) *e used to say ta*beer on
prostratin< and on raising his head from rostration, again he "ould say ta*beer on
prostratin< and on raisin< his head from rostration. *e "ould then do the same in the
"hole of the rayer till it "as comleted. And on raising from the second Oa$at a"tr sitting
-for (t-Tahiyyat) he used to say Ta*beer.
Hadith *4
8arrated 0utarif bin Abdullah, !mraan bin *ussain and ! offered the rayer behind Ali ibn Abi
Thalib, 3hen Ali prostratd) he said the ta$beer) "hen he raisd his head) he said Ta$beer)
and "hen he got up for the third Oa$ah he said the Ta$beer. En comletion of the rayer
!mraan too$ my hand and said, This $(li) made me remember the salaat of 1uhammed. Er
he said, He led us in salaat li*e that of 1uhammed
-Al./u$hari 1G;9>) no >B= )
(OTE
8ot all these ta$birrat "ere accomanied by raising the hands. The hands are only raised in
four laces based on other authentic hadith.
1. Amongst the things in the hadith that it is legislated in the %hariaah to do is,
1 Ta$bir al (!hraam -"hile in standing osition)
2 Ta$bir "hen bo"ing -"hen in the rocess of bo"ing)
3 %amiAllah *a"liman *amida should be said by the !maam in congregation rayer and
by the one raying alone and Oabaana 3ala$al*amd should be said by the !mama)
those raying behind him and by the one "ho is raying alone.
4 Ene should be in a calm state -tahmaninah) in rayer. Ene should ause in the standing
osition.
5 The ta$beer to idnicate going to sa'da should 8ET be accomanied by the raising of the
hands
6 Ta$beer should be said in bet"een the t"o rostrations
7 Alal of these ta$beers should be done in e2ery ra$aat of e2ery rayer
8 There is another ta$beer at the beginning of the third ra$aat
#. Ene should not ma$e the ta$beers before or after the motions but during the action. This is
iondicated by the use of the "ord *eena "hich imlies "hile doing something. !maam ibn al
Da$i$ al.7id said this has been the constant action of the 0uslims and imaams of fiqh in all
the lands
9. 8asiruddin ibn 0unir said, Oeetition of the ta$beer in all the ra$aats is li$e the
rene"al and reinforcement of ones intention -niya) to $ee it ure and clear.
E#tra Point o" .n"it
!t is reorted in some hadith "hen standing after rising from ru$oo one should say
=abba na la*alhamd and in others
=abana wa la*al Hamd
/oth these sayings are confirmed and established. Also it has been reorted as (llah
humma at the beginning of the t"o Dhi$rs as mentioned by Albani
The second saying is the strongest and the most referable Dhi$r) cited by the ma'ority
$(llahumma) =abana wala *al Hamd
&E;T9RE (9M.ER SIITEE(
Modration in th pillars o" pra,rH and thir Shortnin< and Pr"ction
Hadith *$
Al /arra ibn AaAimb reorted, ! noticed -aid careful attention to) the salaat of 0uhammed
-sa") and sa" his qiyaam -standing)) his ru$oo -bo"ing)) and then !tidaal -going bac$ to the
standing osition) after bo"ing) his %a'da -rostration)) his 5alsah -sitting) bet"een the t"o
rostrations) his %a'da and 5alsahbet"een Tasleem -salutation) and going a"ay ( all these
"ere nearly equal to one another.
-0uslim 1G#<D) no. C<9)
In anothr narration "rom .u0hari..
The Ou$oo -bo"ing) of the &rohet) as "ell as his %u'ud -rostration)) -sitting) baina.s.
sad'atain -in bet"een the t"o rostrations) and the -standing) "hen he raised his head from
bo"ing ( but not Quiyaam -standing in the rayer) nor Qunood -sitting in the rayer) ( used
to be aro+imately equal -in duration)
-Al./u$ari 1G;;D) no. >C#)
1. !t is referable that the bo"ing ) the standing "hen rising from bo"ing) rostration and
sitting bet"een rostration should be nearly equal. Ene should not ma$e one longer
than another. They are similar in length.
#. The standing for qiyaam and the sitting for the last tashahud are longer than other arts of
the salaat as understood from the narration from Al /u$hari.
9. The salaat as a "hole should be roortionate. !t should not be so one osition is 2ery
long and another 2ery short. %alaat should be balanced.
;. The confirmation or affirmation of the erson being in a tranquil state "hen rising from
bo"ing and "hen rising bet"een rostrations.
<. %ome eole claimed that rising from bo"ing is a minor illar of salaat -not as significant
as other arts of rayer) as there is nothing in the sunnah to be read of tasbihat. This is
an indication that it is a minor illar of salaat. The %hei$h says that this conclusion is
incorrect. !t is not ossible to ma$e qiyaas. !t is inaroriate ad unaccetable as there is
a clear te+t from &rohet -sa") to e+lain "hat one should do "hen standing from ru$oo
and the Ai$r for standing is longer than any other -%ami Allah ha"liman *amidah
rabbana "ala$al *amd) The &rohet also used to say other longer Ai$r. These @i$r
ha2e been reorted in 0uslim from at least three different comanions.
Point o" .n"it
!t is "ell $no"n that the rayer of the &rohet had long qiyaam for recitation of Quran and
that he used to lenghten the tashenhud. This is true esecially regarding the last Tashenhud
"hen he used to do additional sulications. These t"o actions "ere longer than any other
action in the salaat so the scholars e+laining this articular hadith differred as to ho" ir "as
that the actions "ere all equal. %ometimes the &rohet recited the "hole of %urah /a$ara
and then recited %urah 8isa and %urah !mraan in 'ust one ra$aat. %o it is "ell $no"n that
standing is 8ET equal to bo"ing etc. 8a"a"is oinion is that the &rohet used to ma$e the
actions equal only on occasion but it "as not his regular ractice. Assam felt the &rohet
definitely used to recite more in qiyam and the last tashenhud but "hen he lengthened them
he also lengthened the other ositions roortionately. This last oinion "as also the oinion
of !bn al.:aiyyam. !nshaallah this is the correct oinion.
Standin< Errct and Pausin< ;alml, a"tr .o-in<H Sittin< Erct and ;alml, a"tr
Prostration
Hadith *'
Thabit -the great scholar of the Tabieen) reorted on the authority of Anas, ! "ill not fall short
in ma$ing e2ery effort to lead you ! the rayer 'ust as ! sa" the messenger of Allah leading us
in rayer. *e -Thabit) said, Anas used to do something "hich ! do not see you doing. 3hen
he lifted his head from bo"ing he stood u errect -straightening his bac$) -so long) that one
"ould say) he has forgotten -to bo" do"n in rostration). And "hen he lifted his head from
rostration) he stayed in that osition -so long) until someone "ould say) *e has forgotten -to
erform the second rostration).
-Al./u$hari 1G;<<) no. B#1J 0uslim 1G#<1) no. C<=J -the "ording here is from 0uslim)
/nral Manin< o" th Hadith
Anas ibn 0ali$ said that he "ould stri2e and struggle to erform the rayer in the "ay that the
&rohet used to lead the 6omanions J the ob'ecti2e being so the eole "ould be able to
erform the rayer in the "ay the &rohet -sa") did. The hadith is a clear indication of ho"
long the &rohet used to stand and sit in the rayer
1. !t is a roof that it is legislated in the %hariah that one should stand for a long time
"hen rising u from ru$oo. The sitting bet"een rostrations should also be
lengthened and this "as the ractice of the &rohet -sa")
Th Dut, o" th Imaam to 1 .ri" and Pr"ct in Pra,rH and :ho!r suts short
th Pra,r on Harin< th ;ris o" a ;hild
Hsdith *)
Anas bin 0ali$ reorted, ! ne2er rayed behind any !maam "ho "as more brief and more
erfect than the 0essenger of Allah
-0uslim 1G#<D) no. C<D)
In a narration "rom .u0hari
8arrated Anas, ! ne2er offered a rayer behind any !maam lighter -more brief) and more
erfect than the rayer offered behind the &rohetJ and he used to cut it short whene#er he
heard the cries of a child for fear that the mother $of the child) might be put to test $desiring to
sttend to her child)
-Al./u$hari 1G;D#) no. >DB)
Important Points Dri!d "rom this Hadith
;, The !mam should erform a brief rayer so there is no hardshi or difficulty on the
eole "hile at the same time ma$ing the rayer comleteJ not reducing the rayer
and thus reducing the re"ard. 6omletion or erfection of the rayer is by fulfilling the
obligatory and mustahab acts "ithout going to e+treme "ith them. The reduction of
the rayer is in erforming obligatory acts "hile sometimes erforming some of the
mustahab acts to shorten the rayer
#. The rayer of the &rohet "as the most comlete and erfect rayer and it is
e+ected that e2ery 0uslim should try to ma$e the rayer the same as the &rohets
in order to achie2e the re"ard by follo"ing the &rohets e+amle and the re"ard for
stri2ing to erfect our ibadah.
9. !n this hadith there is roof of the ermissability for the one "ho is suerior in status
to be led in rayer by one "ho is inferior in status -not by "orldy measure but
according to ran$ "ith Allah) Anas said he rayed behind many eole and their
rayer "as not equal to that of the &rohet and the eole he rayed behind "ere
not equla in status to Anas bin 0ali$ "ho "as one of the ma'or 6omanions
;. The !maam of the mas'id "ho is aointed should lead the rayer e2en if there are
eole behind him "ho $no" the Quran better or ha2e more $no"ledge. !bn
Taymiyyah said that the one "ho has authority in any lace is li$e the regularly
aointed !maam
O""rin< pra,r in "ront o" th popl -ith th sol intntion o" tachin< thm th
pra,r o" th Propht and his SunnahH Ho- to support onsl" on th <round -hn
standin< up
Hadith **
8arrated Ayyoob, Abu Qilaabah said) 0ali$ ibn hu"airith came to this mas'id of ours and said,
! "ill offer the rayer in front of you) and my aim is not -to leadD the rayer) but to sho" you
the "ay in "hich the rohet used to offer the rayer. ! as$ed Abu Qilaabah) ho" did he use
to offer the rayer4 *e relied, Fi$e this %hay$h of ours) and the %hay$h used to sit for a
"hile after raising his head u from rostration) before getting u from the first Oa$aah
-Al./u$hari 1G9B<) no. =>>)
Anothr narration in .u0hari
K. ! as$ed Abu Qilaabah ) *o" "as his rayer4 *e relied Fi$e the rayer of this %hay$h of
ours. ie Amr ibn %alamah. And that %hay$h used to ronounce the Ta$beer erfectly and
"hen he raised his head from the second rostration) he "ould sit for a "hile and then
suort himself on the ground and get u.
-Al./u$hari 1G;<=) no.B#;)
;, !t is mustahab to sit for a rest if there is a need. -the more correct osition is that
it is the sunnah to do so) 'alsa al-Istahaara Sitting for resting)
#. The time for this sitting is 'ust before getting u from sa'da in the first and the
third ra$at
9. The intention for this sitting is for rest after the rostration. !n order to searate
the sa'da from the qiyaam This is "hy there is no ta$beer for it. The ta$beer is for
standing u and there is no Ai$r for that sitting.
;. !t is ermissable to teach the eole by action and demonstration
<. &erforming an act of "orshi as demonstration. There is no shir$ in this.
Teaching is also an act of "orshi
SIDE (OTE
Albani said there is a hadith from Abu !shaaq "ith a good chain that the &rohet used to ball
u his hands) as though $neading dough) and leaning on his hand "hen getting u.
At least ten of comanions metion this ractice and they did not say it "as because of his old
age or illness but demonstrated it as art of the regular rayer
&E;T9RE (9M.ER SE4E(TEE(
Durin< prostration on should sho- his armpits and sparat his "orarms "rom
th sids o" his 1od,
Hadith *+
8arrated Abdullah ibn 0aali$ ibn /uhaima, 3hene2er the &rohet offerred rayer -during
rostration)) he used to searate his arms from his body so "idely that the "hiteness of his
armits "as 2isible.
-Al./u$hari 1G#<C) no. 9CD)
1. !t is an indication that it is 01%TA*A/ to ma$e rostration li$e this) "hile ensuring
that no art of the body is touching any other. !n 0uslim it is narrated that the &rohet
-sa") said that if anyone ma$es rostration he should ut his alms do"n and his
elbo"s u. This descrition of rostration is mentioned in general in *adith BC but
more secifically in the narration from 0uslim. 3e use the more secific hadith to
understand the more general hadith.
#. !f anyone rostrates on se2en arts of the body) then e2ery art of the se2en "ill get
its share of "orshi. %ome scholars said this ruling "as secific to men but again as
mentioned in re2ious hadith) this hadith is "ea$. !n matters of "orshi the roofs
are based on te+t and cannot be oen to reasoning. The strongest oinion therefore
is that the rayer of men and "omen is e+actly the same.
To o""r pra,r -ith th shos on
Hadith +2
8arrated Abu 0aslama %aeed ibn MaAeed al.AAdee saying, ! as$ed Anas ibn 0aaali$
"hether the &rohet had e2er offerred rayer "ith his shoes on. *e relied, Mes.
-Al./u$hari 1G#<B) no. 9B=)
1. !t is 01%TA*A/ to ray in ones sandals on occassion
#. !t is ermissable to enter the mas'id "ith shoes on but one must clean them of any
imurities.
9. !f you only thin0 your shoes are dirty then this does 8ET remo2e their original state
of urity
<, POI(T OF .E(EFIT , %alaat in ones sandals or entering the mas'id "ith ones
sandals has become an issue. 8o" "e ha2e rugs and then it "as sand. The sunnah
of the &rohet -sa") clearly indicates that one can enter the mas'id "ith ones shoes
on. 3e should &OET76T this sunnah and not allo" it to be lost. The &rohet -sa")
told us to differ from the 5e"s "ho did not ray in their shoes. !n Abu Da"ud it is
reorted that the &rohet -sa") said If anyone comes to the mas0id, loo* at your
sandals and see if there is anything on them, then rub them on the ground to remo#e
it, then pray in them, This is a command. !t is mustaha1 to ray in your sandals
therefore) on occassion. The generality of eole argue this matter. they belie2e that
re2i2ing this sunnah is sinful and they "ill not remain silent on this issue.
<. 3hoe2er "ants to follo" a sunnah "hich) by lea2ing or doing "ill not destroy !slam
then one 01%T consider "hether it could be a cause of fitnah. !f the confusion
caused by carrying out that sunnah is <ratr than the benefit) then it is "iser to
lea2e that sunnah. &erhas it is better to try and educate the eole first instead.
I" a small <irl is carrid on onCs nc0 durin< th salaat
Hadith +3
8arrated Abu Qatada al.Ansarree, Allahs 0essenger "as offerring &rayer and he "as
carrying umaamah the daughter of @ainab) the daughter of Allahs 0essenger and -she "as
the daughter of) Aas ibn Oabeeibn Abd.%hams. 3hen he rostrated) he ut herdo"n and
"hen he stood) he carried her -on his nec$).
-Al./u$hari 1G91= no. <1=)
/nral Manin<
The &rohet -sa") "as $no"n for his mercy and comassion "ith the young and the old as
"ell as the oor etc.
1. 0uslims should be easy and lenient. this is legislated in the %hariah and the %unnah
#. !t is ermissable to ma$e necessary mo2ements in the salaat if they are of some
benefit or for some need.
The scholars ha2e di2ided the mo2ements done in salaat into four tyes) after studying the
hadith on
this issue,
1. HARAAM, actions carried out one after the other "ith no need or benefit in them
#. MA%ROOH, these actions are slight but "ith no need or benefit inthem eg. Touching
clothes. These mo2ements do not in2alidate the salaat but they negate $ushoor and
the calmness of the body.
9. M9.AH, %light actions done for some need . the actions of the &rohet -sa") fall
under this category -eg holding a child.)
;. MASHROOH -legislated), these are mo2ements related to the salaat such as
steing for"ard to fill a ga in the line etc. These mo2ements are ermissable and
legislated and they are beneficial and raise"orthy.
On should not put onCs "orarms on th <round durin< prostrations
Hadith +5
Abu *umaid said, The &rohet rostrated and ut his hands -on the ground) "ith the
forearms a"ay from the ground and a"ay from the body
8arrated Anas bin 0ali$, The &rohet said, /e straight in the rostrations and none of you
should ut his forearms on the ground -during rostrations) li$e a dog
-Al./u$hari 1G;<<) no. B##)
1. !t is legislated to ma$e su'ood in this mannerJ in the best ossible osition as it has
been legislated in the %unnah of the &rohet -sa")
#. The rohibition of sreading ones arms or forearms on the ground "hile in
rostration because this is an indication of laAiness and also is similar to the sitting of
a dog and resemblance to things "hich are filthy or lo"ly should be a2oided
9. 3e can understand that it is ma$rooh to resemble animals esecially in the course of
any act of "orshi) -not only dogs).
Sid Point
!t has been reorted that there is a command here from the Fegislator -Allah) to be different
from the desicable or lo"ly animals) or any animal in general) "hile a erson is in salaat.
There are a number of hadith relating to this such as the hadith referring to the one "ho loo$s
around in salaat li$e the fo+ or uts his forearms on the ground as does a four legged beast)
or the sitting li$e that of a dog or the ointing of ones hands li$e the tail of a horse) or going
do"n into sitting osition li$e a camel etc.
3hen erforming salaat one is in communication "ith Allah and one should be in the best
osition in front of Allah.

The Times of the Prayers: Salaat Introduction and Hadiths

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The Times of the Prayers: Salaat Introduction and Hadiths

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Tayseer al-Allam Sharh Umdah al-Ahkam

The Book of Salaat: Part One

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