2009

Contents
REFERENCES................................................................................................................................................5
INTRODUCTION...........................................................................................................................................5
THE FOUR SCHOOLS OF FIQH......................................................................................................................7
THE DEFINITION OF SALAH........................................................................................................................11
THE RULING OF SALAH..............................................................................................................................11
THE EXCELLENCE OF SALAH.......................................................................................................................12
THE BENEFITS OF SALAH............................................................................................................................13
THE ACCOUNTABILITY OF SALAH...............................................................................................................13
Praying after the expiration of time (Qada)...........................................................................................14
THE RULING ON ABANDONING THE SALAH...............................................................................................14
THE HISTORY OF SALAH.............................................................................................................................16
The Characteristics of the Prayer Before Islam......................................................................................16
The History of Salah in Islam..................................................................................................................17
THE TIMES OF SALAH.................................................................................................................................18
The Time for Fajr...................................................................................................................................18
The Time for Zuhr..................................................................................................................................18
The Time for Asr....................................................................................................................................19
The Time for Maghrib............................................................................................................................19
The Time for Isha...................................................................................................................................19
Time for Witr.........................................................................................................................................20
The Preferred Salah Times for the Madhab...........................................................................................20
The Prohibited/Disliked Times...............................................................................................................21
ADHAN.......................................................................................................................................................23
The Definition of Adhan.........................................................................................................................23
The History of the Adhan.......................................................................................................................23
The Virtue of the Adhan........................................................................................................................23
The Ruling of the Adhan........................................................................................................................24
Ruling of the Adhan for a Women’s Congregation................................................................................24
Ruling of the Adhan for an Indivdual.....................................................................................................24
 Summary...............................................................................................................................................24
The Shurut of the Adhan.......................................................................................................................25
The Etiquettes of the Adhan..................................................................................................................25
SHURUT OF SALAH.....................................................................................................................................27
Shurut of Salah......................................................................................................................................27
Pre-requisites (Shurut) for obligating Salah...........................................................................................27
Conditions (Shurut) for validating Salah................................................................................................27
ARKAN (INTEGRALS) OF SALAH..................................................................................................................29
Arkan of Salah........................................................................................................................................29
Issues on the Fatihah.............................................................................................................................30
The Virtues of Surah Al-Fatihah.............................................................................................................30
WAJJIBAT (OBLIGATORY ACTS) OF SALAH.................................................................................................33
SUNAN (RECOMMENDED ACTS) OF SALAH...............................................................................................33
MAKRUH (ABONIMABLE) ACTS IN SALAH..................................................................................................37
MUBAH (PERMISSIBLE) ACTS IN SALAH.....................................................................................................38
THE ETIQUETTE OF SALAH.........................................................................................................................38
The Difference between Men and Women in Regard To Salah.............................................................38
HOW TO ACHIEVE KHUSHU IN SALAH.......................................................................................................39
THE POST SALAH DHIKR.............................................................................................................................41
SALAT’L-MUSAFIR (THE PRAYER OF THE TRAVELLER)................................................................................42
Al Qasr – Shortening the prayer............................................................................................................42
The Rulings of praying Al-Qasr...............................................................................................................42
The Minimum distance to allow Qasr....................................................................................................42
What is the time-period that constitutes residency?............................................................................43
COMBINING PRAYERS................................................................................................................................44
The forms of combining prayer.............................................................................................................44
The rulings on combining prayer...........................................................................................................44
Combining between Fard Salah.............................................................................................................44
ACTS THAT NULLIFY THE SALAH.................................................................................................................45
Acts that allows the departure from Salah............................................................................................45
Sujud’l-Sahw (Prostration due to forgetfulness)....................................................................................45
CONGREGATIONAL SALAH.........................................................................................................................47
 Benefits of Congregational Salah...........................................................................................................47
The Ruling of Congregation Salah..........................................................................................................47
The Prayer Line......................................................................................................................................48
Rules of the Imam..................................................................................................................................48
Abominable acts in leading Salah..........................................................................................................49
Rules of the Ma’mum............................................................................................................................50
Etiquette of the latecomer for Salah (al-Masbuq).................................................................................50
Rules of the Masjid................................................................................................................................51
Etiquette of going to the Masjid............................................................................................................51
SALAT’L NAFILAH (SUPEREROGATORY PRAYERS)......................................................................................52
Forms of Nafl Salah................................................................................................................................52
Obligatory Prayer Rakats.......................................................................................................................53
Sunnah Prayer Rakats............................................................................................................................54
OTHER CONGRAGATIONAL PRAYERS.........................................................................................................55
Salat’l-Jum’ah........................................................................................................................................55
Salat’l-Eedayn........................................................................................................................................55
Salat’l-Taraweeh....................................................................................................................................56
Salat’l-Khusuf (Lunar) & Kusuf (Solar) – The Eclipse Prayer...................................................................56
Salat’l-Istiqa – Prayer for the request of rain.........................................................................................56
Salat’l-Khawf..........................................................................................................................................56
REFERENCES

The text in the binder is based on Ummahatul Kutub.

Also based on following books:

Al Fiqh-ul-islam-wa-iddalatihu – this has evidences for all schools, for all actions concerning the Prayer.

Al Fiqh-Al-Islami – Hanafi book on Fiqh of Salah.

Al-Hidayah – statements/positions in each school.

INTRODUCTION

Prophet (SAW) said the greatest trial from time of Adam to the Hour, is Ad-Dajjal.

There has not come a Prophet that did not warn about the Ad-Dajjal.

The people will be starving, poor and destitute and the Dajjal will appear. He will produce food and give money.
People will be confused and stressed. He will tell people if he is able to bring back his parents, if they believe in
him.

Dajjal will be with us for 40 days, 1 day will be like a year, 1 day will be like a month, 1 day will be like a week and
the rest of the days will be like our days.

Prophet (SAW) said if he was amongst his people at the time Ad-Dajjal comes, he will protect them.

The companions asked about the day when it would be like a year, if they would be able to perform their five daily
prayers – this was their number one concern – their link with Allah. This needs to be understood – this is our most
important link with Allah.

It has been recommended to memorize either the first ten or the last ten verses of Surah Al-Kahf – as this will be a
protection from the Dajjal.

In Islam, there is no easier way to Paradise than the kind treatment of parents.

The happiness of your Lord, is in the happiness of your parents.

We should not base our arguments on tajroobah (benefits/wisdoms) in defending Islam – these should come at the
end, e.g. the issue of Niqab.

When a ruling is given by the scholars, the basis of these rulings start bottom up, i.e. first and foremost, they are
the commandments of Allah or the Sunnah of the Prophet (SAW).

SubhanAllah – Supreme and transcendent (above and beyond everything)

Subhan – You are addressing the supreme. O Allah you are truly exalted and transcendent from what they say. This
is a statement of distance, maximum distance between what people say of Allah and His true reality.
The following three things have been abrogated in Islam, over a period of time:

i. Breastfeeding in relation to establish a mahram relationship – this was originally specified as 10

times, but later abrogated by a Hadith which stated this to be 5 times.
ii. Stoning to death for an adulterer – The Ayah was taken out of the Quran (abrogated) and the ruling
has moved to Hadith. This is an example where the verse has been taken away but the act remains.
iii. Praying whilst drunk – It was permissible according to Surah Al-Nisa, which was then later abrogated.
This is an example where the verse remains but the act has been taken away.

The five times prayer was given to the Prophet (SAW) in the heavens directly by Allah during the night of Isra wa’l
Mi’raj – which is understood to be three years before Hijrah or just after. The more correct opinion is that it took
place between 8-18 months before the Hijrah.

Prophet (SAW) said pray as you see me pray. The prayer has to be done according to the Sunnah, the evidences.

Prophet (SAW) said a person will pray and will only take a tenth, a ninth, a eighth, a seventh, a sixth, a fifth, a
quarter, a third and a half of their prayer – authentic hadith.

Allah continues to look at his slave when he is praying until the slave turns away. Allah turns to us at this time. This
is mentioned in a number of hadith.

Achieving success in Prayer by focusing on:

i. Internal dimension of worship – hearts, intention, humbleness.

ii. External action.

The people of religion of the past said, that in reference to the act of Salah, “We are human beings having a
spiritual experience” but the Muslims said “We are spiritual beings having a human experience”.

We are better than the angels as they only do what they are commanded to do, where as Insan has the freedom of
choice, where he can accept or not accept Islam.

Tafsir-e-quran-bil-quran – Understanding a verse of the Quran using another verse of the Quran.

Tafsir-e-quran-bil-hadith –Understanding a verse of the Quran using Hadith.

Tajrubah – personal experience

Shirk in our time is the worship of rationalism – in which it is believed that the intellect is greater than the books
and Sunnah.

The Aql (intellect) needs to be used to understand the text, not to try and define it.
THE FOUR SCHOOLS OF FIQH

Madhabs are just a tool – they are not the means.

The four greatest Fuqaha (jurists) ever known in the Sunni school (Ahlus-sunna-wal-jammah) were the four Imams
– who always tried to find a solution from Quran and Sunnah to make things easy for the masses.

When these four Fuqaha unanimously state that an action will have severe consequences, this needs to be treated
very seriously, as these verdicts are based on a detailed study of the Quran and Sunnah.

The four schools of thought:

Hanafi – Founded by Abu Hanifah – he was the first to master the science of Fiqh. The key authorities in this
school, i.e. those do the checking and are the masters of the school are Imam Zufur, Abu Yusuf, Muhammad ibn
Hamza Shaybani (main student), Yahya Ibn Zakariyya, Abdullah Ibn Mubarak, Yahya Ibn Ma’in (great scholar),
Zaydahi.

Maliki – Founded by Imam Malik – 3rd generation of Muslims, so amongst the Salaf. Views largely dependent on
the actions of the people of Madina. Author of Mu’attah. He is also a Muhaddith. Ibn Qurtubi, Ibn Qardun.

Shafi’i – Founded by Imam Shafi – Teacher was Imam Malik. Muhammad ibn Hamza Shaybani was his main
teacher. Imam Al Bukhari, Imam Al-Muslim, Al Tirmidhi, Ibn Hajjah, Abu Dawud, An-Nissae, Imam Ghazali, Imam
Nawawi, Ibn Kathir, Suyuti, Ibn Hajar Al-Askalani (one of the greatest scholars to have ever lived in Islam).

Hanbali – Founded by Imam Ahmad Ibn Habal – Student of Shafi’i. Very hadith oriented and orthodox in their
creed. Popular in parts of Egypt. Al-Khallal, Abdul Qadir al-Jilani, Al Jawziy, Qudama, Majd Ibn Taymiyyah, Ibn
Taymiyyah (he reformed Fiqh, he reformed Islam and Politics, he has a high regard for Imam Malik and wrote an
entire book defending Imam Malik. He also has high regard for Imam Shafi’i and Abu Hanifah also).

School of Ahlul Hadith – Based upon the narrations of the Prophet.

Al-Muttamat – the authoritative book in the school of Fiqh. In Hanafi school, there are many books that can be
regarded as the Muttamat. These books in essence are the established facts.

Malik + Abu Hanifah – were considered as Ahl-e-Raii’ – People who use opinion.

Shafi + Ahmed – were considered as Ahl-e-Hadith.

Every school of Law, has:

i. Position of the Imam

ii. Position of the School

Shafi – predominantly in Egypt.

Hanbalis – predominantly in Saudi Arabia.

Hanafi – predominantly in the Indian sub-continent.

Malik –
The Hanafi position on Fiqh is normally deemed as different to other schools, as it is based on the differences in the
classification of hadith.

Abu Hanifah’s opinions were sometimes on their own, because:

i. Abu Hanifah’s large dependence on these two companions (Abdullah Ibn Mas’ood & Ali ibn Talib)
who went to kufah in Iraq, Abu Hanifa’s home town.

ii. There was a lot of fabrication of hadith, innovations, sects, etc, that were going on in Iraq at Abu
Hanifa’s time in his locale. The Khawarij also came from there. Therefore, Abu Hanifah had to be
very strict on hadith and be extra restrictive to make sure he has authentic hadeeths, making his
pool of hadith even smaller.

iii. Abu Hanifa’s fiqh (deep understanding) was unparalleled to other scholars – knowledge on
another level. That’s why his opinions are at a variance with other madhabs.

It is important to understand, in the Hanafi Madhab, there may be:

i. Abu Hanifah’s position

ii. The position of the two companion’s of Abu Hanifah (Abdullah Ibn Mas’ood and Ali Ibn Talib)
iii. The school’s position

Which teacher should I ask?

Principle – The one who seeks a ruling is upon the madhab of the one who he asks.

Al-Mustaftti-Al-al Madhabi – The one who does not know a ruling is automatically upon the school of the one who
he asks.

Muhaqeqeen – They make Tahqeeq (authenticate) – they review the Hadith, by going over and checking the
opinions and the hadeeths of the madhab.

If the scholars differ in opinion, then it is best to go with the safest position.

Aqeedah – there is no differing in the commandments according to shariah.

Fiqh – there are differences in opinions on issues which are not firmly established within the Quran and Sunnah.

A Fatwah is a ruling which is unique to the person, where nothing has been found regarding this situation in
Hadith, etc. A Fatwah is not a Fiqh ruling.

A Fiqh ruling is well established, but Fiqh is not Aqeedah, as nothing is written in stone and sound differences of
opinion are permissible with the four Imams.

A ‘Sunnah’ when it comes to Fiqh is something if it is omitted, then it is not punished, however, if it is followed,
then is rewarded, inshallah.

Principle: Live your life by Taqwa (fearing Allah) and not Fatwah (ruling).
Takleed – Blindly following the rulings of the Imams and the Scholars – the general masses of Muslims fall into this
category as they do not have the knowledge or the means to study the evidences for themselves. For these people,
the madhabs that they follow should be strictly adhered to – there is no picking and choosing from different
madhabs for particular situations.

Taqleed is a tool – to follow someone who knows more than you, without you knowing or understanding the
evidences yourself. It usually refers to the layman (ammi’) accepting a religious ruling from an Alim without
questioning his textual proof of juristic reasoning. The four Imams are the most established in the Sunni school.
However, other great Scholars such as Ibn Taymiyyah, Shawkani, Al-Albani, etc, can also be followed.

The Layman cannot and should not mix and match between a Madhab. However, a scholar can mix and match
madhabs, and this scholar, in turn can be followed in his views by others. If one’s prayer becomes a combination of
the different madhabs due to his own study and following trusted scholars, then this is also permissible.

Tarfeeq – Permissibility for people (students of knowledge) to take from different madhabs as long as it is done for
the sake of Allah and not just to find something which is easy.

Imam Nawawi was a strong Shafi, who had universal acceptance by all the schools. His books were the very best.
His collection of hadith and explanations were the very best.

Mu’adh ibn Jabbal was a companion who was sent to Yemen by our Prophet (SAW).

Imam Bukhari is regarded as Amirul Mumineen – and the greatest hadith scholar to walk the earth. The most
authentic set of hadith are contained in Sahih Bukhari. Imam Bukhari was a Shafi and also Ahlul-Hadith and was
also considered to be a Mujtahid Muqlak – which is as qualified as they come.

The criteria and classification of the hadith are subject to the utmost rigour to verify their authenticity, some of
which are mentioned here. The hadith becomes stronger the less people there are in the chain. Each person in the
chain is assessed in the most critical way, so there is no possibility of bias, forgetfulness, weakness, etc. All the
Sahabah are trustworthy – these are the companions of the Prophet (SAW) – they met the Prophet and died as
Muslim. The thabeen met the Sahabah and died as Muslim. The thabe-thebeen met the thabeen and died as
Muslim. These three generations are known as the Salaf - the pious predecessors, the preserved.

Salaf – The first three generations.

Kalaf – The next generations that followed them.

In Sahih Bukhari there are no weak or hasan hadith in his book. There are only authentic hadith in here. Bukhari
went through approx. million hadith, and only accepted approx. 1000 in his book.

In Sahih Muslim, there are only authentic hadith in here, also.

In the Muttah of Imam Malik, there are certain hadith which has the “golden chain” – i.e. there are three key
people in the chain – Ibn Umar who related the hadith narration to Naf’i (servant boy) who related the narration it
to Imam Malik. This contains more hadith than Bukhari, but not as authentic – this was never meant to be a book
of hadith.

Sunan of Abu Dawud, Tirmidhi, Ibn Majah, Al-Nasa’i - in these four books, there is different classification of Sahih,
Hasan, and Daeef hadith in these collections.
The Ulama allow weak hadith to be used when it concerns Salah – to encourage the people to pray.

Weak hadith can be used to encourage others and discourage others from performing actions as long as this does
not legislate.

Three conditions for using weak hadith:

i. This hadith must not be “very weak” – i.e. there is someone in the chain that has lied or fabricated in
the past.
ii. The hadith is talking about something that has already been established in the Sunnah.
iii. When the hadith is quoted or narrated, the weakness of it should also be mentioned.

No excuses are accepted in obligatory actions such as Salah – it is from the matters which are “known by necessity
in the religion.”
THE DEFINITION OF SALAH

Prophet (SAW) in authentic hadith prayed an entire prayer with just one verse – “O Allah if you punish them, they
are your servants, but if you forgive them, then you are the Mighty, the Powerful, the Wise.” (Al Maidah). This
verse is known as the verse of Shifaa (intercession). This was originally used by Prophet Esa for his people who
associated him with Allah.

Salah can mean:

i. Du’a
ii. Blessing, Forgiveness, Mercy.
iii. A Synagogue
iv. Middle of the back (from the definition of the Jahiliyah Arabs)

Technical Definition – “The worship of Allah with a particular set of statements and actions that begin with the
takbir (Allahu Akbar) and end with the taslim (Assalamu ‘alaykum wa rahmatullah).”

For any action to be accepted, it has to obey two conditions:

i. Intention has to be for the sake of Allah – this is from the inner dimension.
ii. Has to be done according to the Sunnah of the Prophet (SAW) – this covers the external aspect.

THE RULING OF SALAH

Fardul Ayn – Individual Obligation

Fardul Kifayah – Community Obligation

Three aspects that define the Sunnah:

i. Statement of our Prophet (SAW).

ii. An action of the Prophet which has been observed.
iii. The Prophets approval of somebody else doing/not doing an action.

Suran Al-Nisa, 103.

“Kitaban” – Written/Established.

Salat and Zakat always mentioned together in the Qur’an by Allah – this religion and our Prophet (SAW) has been
sent down to “purify” us. Our scholars used to say our objectives are purification (tasfiyah) and education
(tarbiyah).

Salah purifies us physically. Zakat purifies our wealth.

Prophet (SAW) said the Qiblah is between the East and West – This means that in times of difficulty there is a
flexibility of approx. 180 degrees.
THE EXCELLENCE OF SALAH

Salah has the following virtues:

i. It is the main pillar of Islam.

ii. It is the foremost obligation after declaration of faith.
iii. It was given to the Prophet (SAW) directly by Allah without any intermediaries.
iv. It was given to the Prophet (SAW) on the greatest night he ever experienced (Al Isra), where he met
Prophets Idris, Esa, Musa, Ibrahim.
v. It was given over to the Muslims at the highest point that any human can ever reach (Sidratul
Muntaha).
vi. It was obligated as fifty prayers and then later reduced to five prayers, with the reward of fifty
remaining. The reward of fifty was kept to signify how great this action is to Allah.
vii. It is the only daily continual act of worship we have, despite whatever condition or situation we are
in, i.e. whether we are ill, in battle, travelling, etc.
viii. It is the best of actions.
ix. It is the first thing that the servant of Allah will be judged upon on the Day of Judgment.
x. It was the only obligation from the five pillars to be obligated in Makkah upon the Muslims at the very
beginning of Islam.
xi. It has been given its own public call each time: the Adhan.
xii. It is the defining characteristic of the Muslim. Its abandonment leads a person to shirk and kufr.
xiii. It expiates our sins. The minor sins (sagha’ir) committed between each prayer are cleansed at the
next prayer.
xiv. It was the last testament given to us by the Prophet (SAW) before he passed away.
xv. It will be the last thing to be taken from this religion.

Major sins (Kaba’ir) are sins that have explicitly been strictly forbidden in Islam, with a defined punishment or a
threat of a punishment, of if the word “cursed” is used, i.e. Bid’ah, Riba. These can only be forgiven through tawba,
which has the following conditions:

i. Need to stop action immediately

ii. Seek forgiveness from Allah, sincerely (which comprises of a statement, to seek forgiveness, and then
the changing of the state)
iii. Show regret and remorse, i.e. through shedding tears and being broken within yourself.

There are obligations in Islam, in which certain other obligations need to be met first, e.g. Hajj is an obligation, but
it is necessary to have the wealth to do this, otherwise it is not considered to be an obligation upon you. Salah,
however, is an outright obligation, which must be performed in all conditions.
THE BENEFITS OF SALAH

i. One becomes closer to Allah, conversing with one’s Lord.

ii. The soul is strengthened and ascends to the Heavenly Realm away from the harms of the Dunyah.
iii. It is a relaxation. The entire Salah is based on a single word – tuma’ninah (a relaxation).
iv. It takes away stress and hardship
v. It provides physical and spiritual training and discipline – it preserves from lewdness and sins
vi. It helps preserve the aqidah (creed) of the community – feeling of unity and strength.

Tuma’ninah (relaxation) occurs 3 times in the Qur’an e.g. Ibrahim in Surah Al-Baqarah

Whole Salah is based upon this word Tuma’ninah (statement of the heart).

If you find salah difficult it means you have no khushoo and if you have no khushoo your salat is worthless.
According to a hadith, you will only receive a reward equivalent to a 1/10 th , 1/9th, 1/8th, 1/7th 1/6th , 1/5th, 1/4th,
1/3rd or 1/2 of the prayer that has been performed.

THE ACCOUNTABILITY OF SALAH

Every Mukallaf (legally responsible adult ) is fully accountable for Salah. The detail of taklif (legal responsibility) is
based on the hadith:

“The pen has been lifted from three: the insane one until he regains his sanity, the sleeping one until he awakens,
and the child until he reaches puberty.”

This hadith is muttawatir in its meaning. This hadith has been established as authentic.

This is in reference to the accounting of one’s deeds, i.e. it will not write when you are in any of the above three
states.

Salah is accountable on the following conditions:

i. Islam has to exist for the person – only the Muslim is accountable specifically
ii. Sanity – when someone understands what they’re being told and has full control over their mental
faculties.
iii. Post-pubescence – The famous hadith (Abu Dawud) encourages parents to order their children to
pray at the age of seven and then discipline them at the age of ten, if they refuse. This discipline
should not be in any form to cause any harm or pain to the child i.e. no marking, no aggression, etc, it
is for the issue of establishing fear. The spanking has to be light, avoid the face and any marks.
iv. State of purity – the woman should not be in a state of menstruation.
v. State of awareness.

Qada – Means “making up post the time of request.”

Adaa – Means “performing something in its right time.”

If prayers are missed through unconsciousness, then these should be immediately made up at the time of
consciousness as Qada prayers, i.e. in the order of Fajr, Zuhr, Asr, Maghrib and Esha.

Ibn Taymiyyah said that these prayers missed due to unconsciousness are Adaa, as the person was unconscious,
therefore the prayer was not obligatory for him at that time, but as soon as he is awake and conscious, then it
immediately becomes obligatory for him.

Abu Hanifah has said if a person is unconscious/drunk for a long period of time. If you are unconscious for less than
one day, then you have to perform all your prayers on regaining consciousness.

Praying after the expiration of time (Qada)

The second a person remembers he has missed a prayer, he must perform it immediately.

If someone repents after a long period of negligence in prayer, according to Ibn Taymiyyah only tawbah is
required. Abu Hanifah says if you fall into a coma which lasts for days, they don’t need to be made up for missed
prayers – however, it is just for a day, then those five prayers need to be made up. The other scholars say, that if
you become ill, unconscious, then you are not accountable, then you do not need to make these up.

If a number of prayers have been missed, then all the prayers should be performed in order. However, if it is time
for Maghrib, then you should perform Maghrib first, or the obligatory prayer that is being performed at the masjid
at that time, then perform the other missed prayers in order.

THE RULING ON ABANDONING THE SALAH

Scenario A – The one who denies the obligation of Salah. There is a unanimous consensus that this person is a
disbeliever. The exemption is one who is new to Islam and is just learning the commandments and the reality.

Takfir – To announce/take someone out of Islam. This is a very important issue. There is an authentic hadith that
says that if someone has made takfir on someone who was once a believer, then one of them is definitely a Kafir –
either the person making the takfir or the person being accused of it.

In a Hadith narration, it is said:

“When someone says to another, “Disbeliever”, then one of them has disbelieved. If the one he said it to really is a
disbeliever then he spoke the truth. If that was not the case, then the one who said it has brought disbelief upon
himself.”

Scenario B – The one who abandons the prayer out of laziness or other reasons.

The Ulema have three well-known differing opinions:

i. Imam Ahmad Ibn Habal – The person is to be killed as a Kafir - this is only applicable in an Islamic
State (by the Amirul Amineen) or a country which is run with Islamic Law and there is a Muslim
majority where the Muslims are practising.

Evidences:
 The verse in the Qur’an about slaying the Polytheists, is in the context of warfare – but if the enemy
repents and establishes the prayer and pays the zakah, then we are commanded to let them go free.
If, however, they do not comply, then the punishment is applicable.

If a Muslim living in an Islamic state, abandons the prayer he is treated as an apostate, where this
punishment applies.

The Hadith of Buraydah – “The covenant that distinguishes between us and them is the prayer and
whoever neglects it has disbelieved.” [Ahmad, Abu Dawud, Al-Tirmidhi]

Another Hadith:

“Verily, between a person and shirk and kufr is the abandonment of the prayer.”

ii. Imam Malik and Imam Shafi - The person is a Muslim but a Fasiq (disobedient evildoer). He is asked
for three days yet if he doesn’t then he is killed as a prescribed punishment (hadd) not as a
disbeliever or an apostate.

Evidences:

The Hadith in the text is Muwattah – i.e. the hadith is weak because there is a break in the chain.

Surah Nisa, Verse 48 – Allah will not forgive those that assign partners to Him, He will forgive
everything, except shirk.

In a Hadith, we are told:

Allah has obligated five prayers, for someone to perform perfect ablution and perform the prayer at
the correct times, with kushoo, with sujood, etc, he has a promise that he will be forgiven, but if he
does not do that Allah might either punish him or forgive him.

Ibn Majah narrates a hadith by Abu Hurayrah – “If there are deficiencies in the obligatory prayers,
then the Sunnah and Nafl prayers are checked which will be used to fix these deficiencies.”

Hadeeth of Shifa’ah – last person who comes out of hell has done nothing good in his life except
the shahadah.

iii. Imam Hanifah – The persons is a Muslim but a Fasiq (disobedient evildoer). He is not to be killed but
rather he should be imprisoned.

Evidences:

It is Haram to spill the blood of another Muslim, except in three conditions: the married person who
commits adultery, a life for a life, and the one who forsakes his religion.
Conclusion – strongest opinion

Malik & Shafi’I and majority of the scholars of the salaf and khalaf considered the person who leaves salah is not a
disbeliever, but committed an evil sin and is asked to repent either he does that or is killed as an apostate.

The person who just prays their Jummah salah only is as close to kufr as possible.

Reflection Points – Savour the sweetness of the status of Salah

i. Every day you have a promise of forgiveness from Allah.

ii. The Salah is the best capital you have to offer on the Day of Judgment.
iii. It is a unique form of creating a Muslim Identity.
iv. Salah was prescribed in the Heavens – it is the Divine Link.
v. Abu Hurayrah narrated that the Prophet (SAW) said that Allah said: “I have divided prayer between
Myself and My servant into two halves, and My servant shall have what he has asked for.” [Muslim]

THE HISTORY OF SALAH

The reference of the Prophets and the act of Salah mentioned in the Quran:

i. During the time of Dawud – Sad: 24. This is the first mention of Salah to the Prophet (SAW) of the
earlier Prophets (the word “ruku”).
ii. During the time of Ibrahim – Ibrahim: 37.
iii. During the time of Ismai’l – Maryam: 55.
iv. During the time of Musa – Yunus: 87.
v. During the time of Bani Israil – Al-Maidah: 12.
vi. During the time of Esa – Al-e-Imran: 43.

The Characteristics of the Prayer Before Islam

i. Praying in the House of Allah – Al-Baqarah: 125.

ii. Praying in the Mihrab (retreat, chamber) – Sad: 21.
iii. Praying in the House – Yunus: 10
iv. Standing in Salah – Al-Hajj: 26
v. Ruku – Al-Hajj: 26
vi. Sujud – Al-Hajj: 26
vii. Congregational Prayer - Al-Baqarah: 43
Establishing Dhikr in Salat – Ta-Ha: 14
viii. Removing Footwear – Ta-Ha: 12
Points of Reflection:

i. Muslims were not the first or only people who performed Salah.
ii. Actions of Salah are universal, not exclusively Islamic.
iii. Acts of Salah represent humility and humbleness and a sign of devotion.
iv. Some Salah-related rituals might be different from what we do today.

The History of Salah in Islam

Stage 1: At the onset of Revelation

Stage 2: The early years of the Message – the Night Prayer (Qiyam’l-Layl) was obligated on the Prophet (SAW) first
due to the command in Surat’l-Muzzammil. The five daily prayers ordained on the Night of Miraj later abrogated
this obligation (for the Ummah).

Key Lessons:

i. The Tawakkul of the Prophet (SAW) in his Lord.

ii. The love of the Prophet (SAW) for the Salah.
iii. The difficulty borne by the Prophet (SAW) to get this prayer to us.

Early forms of Salah

i. Two daily prayers (two rakats) established in the Quran – the Doha Prayer and the Asr Prayer
ii. Wudu was optional for these prayers.
iii. The Qiblah was towards Jerusalem
iv. The obligation of Qiyam’l Layl is abrogated.

Stage 3: The Night of Al-Isra’ wal-Miraj

The acceptable range for the time of this occurrence was 3 years before the Hijrah, to just after the Hijrah. It is
usually accepted that it was roughly 18 month to 8 months before the Hijrah.

i. The five daily prayers were obligated

ii. The times of the five daily prayers were established
iii. Prayers were only two rakat long
iv. Talking during the Salah was initially allowed but then prohibited soon after.
v. One could drink alcohol before the Salah. There are three stages in the prohibition of alcohol.
Stage 1. In Surah Al-Baqarah: 219 – mentions that there is some benefit in alcohol, but should be
avoided.
Stage 2. This was later abrogated by the verse in Surah Al-Nisa: 43, in which this was no longer
allowed.
Stage 3. In Surah Al-Maidah, 90-91, alcohol and gambling was completely prohibited.
vi. The Jumu’ah prayer was obligated but not established.
Stage 4: Second Year After The Hijrah

ii. The Qiblah was changed towards Makkah. The Hadith mentioned here where the people performing
Salah changed their direction whilst praying, is an evidence that a Hadith Ahad (single narration) can
establish Law.
iii. Salah was enhanced and number of rak’at is increased.
iv. The Eid prayer was established – second year after Hijrah.
v. The Janazah prayer was established
vi. Talking during Salah was prohibited.
vii. More Sunan prayers were established including Salat’l Ghaib (prayer for someone who has passed
away) Salat’l Khawf

Savour the Sweetness

i. It is the only pillar in Islam that was obligated in Makkah before the Hijrah
ii. We followed the steps of the righteous nations before us in Salah
iii. We are the only nation today that adheres to the original form of Salah
iv. Allah, the Most Merciful, prescribed gradually.
v. Qiyamul Layl is indeed the most powerful spiritual retreat
vi. The change of the qiblah was an indication to the significance of this Ummah.
vii. We do as little as five, and we get as much as fifty – such a lucrative bargain!

THE TIMES OF SALAH

“Establish the Prayer; indeed the Prayer has been enjoined upon the Believers at set times.” [Al Nisa: 103]

The word “time” (waqt) is defined as “the legally established time for which that ‘ibaddah is required.”

One of the key hadiths on the Fiqh of Salah, with regards to the timing of Prayer is the Hadith of Jibril.

The Time for Fajr

The Time for Fajr is from the true dawn (Al-Fajr’l-Sadiq) until sunrise (Ulu’ Al-Shams).

Al-Fajr’l-Kadhib (the false dawn) once the twilight becomes visible vertically. An hour before Fajr you see a vertical
brighness coming from the horizon upwards, but then disappears.

Al-Fajr’l-Sadiq (the true dawn) – once the twilight becomes visible lengthways across the sky connected to the
horizon.

The angle of the morning twilight for Fajr prayer should be about 15 degrees, approx. 1 hour 30 minutes before the
sun rises. The bigger the number (angle), the earlier starting time for fajr, which is risky, as it may actually be
before Fajr has started.

The Time for Zuhr

The time for Zuhr is from when the sun starts to decline to the West post its zenith. This is agreed upon.
It ends once the shadow of each object is the same as its length, plus the length of that object at the time if zawwal
– Malik, Ahmad, Shafi, Muhammad Ibn al-Hassan and Abu Yusuf.

It ends once the shadow of each object is twice the length of the original object, plus the length of that object at
the time if zawwal. – Abu Hanifah

The Time for Asr

The time for Asr starts just after the time for Zuhr has finished. It finishes just before the sun has set, i.e. the disk of
the sun disappears from the horizon.

The scholars say it is makrooh to pray the Asr prayer just before the Maghrib prayer.

The Time for Maghrib

The time for Maghrib, by consensus, starts once the sun has set, and the disk disappears on the horizon. The time
for Maghrib continues until the twilight remains in the sky.

According to the two companions (Abu Yusuf Al Qadi and Muhammad Ibn Hamza Shaybani), the Hanabilah and the
Shafiyyah, the twilight is the redness in the sky. This is now the position of the Hanafi madhab as well.

Abu Hanifah said that the twilight is the whiteness that remains on the horizon after the redness until darkness
falls.

Civil Evening Twilight – When the sun starts to set.

Note: 15 degree angle gives approx. 1.5 hours between Maghrib and Isha.

All the scholars agree that the best time to pray Maghrib is straight after sunset – this is the preferable time.

The Time for Isha

Midnight is normally considered half the time between the beginning time of Maghrib and the beginning time of
Fajr. This is the preferable time before which the Isha prayer should be performed.

The angle of the evening twilight for Esha prayer should be about 15 degrees, if the angle is too big, then the later
time for esha.

“Negligence is not to be found during sleep. Negligence is when one doesn’t pray a prayer until the time of the
next prayer comes.” [Muslim]

This shows that each prayer is technically valid until the start time of the next prayer, however, this is makrooh and
should be avoided.

The Hadith of Numan Ibn Bashir said the Messenger of Allah would pray it once the moon had set on the third
night.

This effectively means the time for Isha starts that length of time that it takes for the new moon on the third night
for it to set.
Time for Witr

It’s beginning time is after Isha and its end time is just before the break of dawn.

Middle of the night – half way between the beginning of Maghrib and the beginning of Fajr.

The Preferred Salah Times for the Madhab

The Hanafis

Fajr: should be delayed and prayed once the sky has started to become brighter and lighter because of the
narration:

“Pray the Fajr when it becomes brighter, for it is greater in reward.” [Tirmidhi: 142] – Sahih.

Zuhr: should be delayed until it gets cooler in the hot countries. They liked to hasten it during Autumn and Winter.

Asr: should be delayed, so that more nawafil can be performed before it, because it is makruh to pray those after
Asr as per the Hadith.

Maghrib: should be prayed as soon as possible at all times, with no more that a brief time to sit or three verses
length between the adhan and iqamah.

Isha: should be delayed until a third of the night has passed.

Witr is to to be delayed until the end of the night.

The Malakis

Every single prayer, whether prayed individually or in congregation, whether hot or cold weather, is to be
performed in the earliest time because that gains the pleasure of Allah, as per the Hadith.

The Shafi’is

All of the prayers are to be prayed in their earliest times, other than Zuhr during intense heat.

The Hanbalis

All the prayers are to be performed in their earliest times except Isha, Zuhr during intense heat, and Mahgrib if it is
cloudy.

When is a Prayer considered “within its time”?

When only a portion of the prayer is performed within the time limit.

The first opinion: The Hanafi & Hanbalis in the strongest narration.

This is based on the Hadith in Bukhari: 523.

The second opinion: The Malikis and Shafi.

It has to be complete rakah with its two prostrations included. If it is less than a rakah, then the prayer is
considered qada.

Safest position is the rakah – when ruku has been performed.

The Prohibited/Disliked Times

i. After the Fajr prayer until the length of a spear after sunrise (i.e. after prayer with congregation has
finished, no prayer is allowed now until after sunrise)
ii. During sunrise (tulu al-shams) until about 15-20 mins afterwards
iii. When the sun is at its zenith (al-istiwa) and highest midday point
iv. After Asr until the sun sets
v. During the yellow period of the sunset (ghurubl shams)

These times are divided into two groups:

The three times (associated with sun) equals (ii), (iii), (v).

The two times (associated with time intervals) equals (i) and (iv).

The Hanafis

Makruh Tahriman – This is something which is popular and specific to the Hanafi madhab. Its ruling is: one is
rewarded if he avoids it, and is punished upon doing it. Yet one is not excommunicated if he denies this ruling,
unlike something which is classified as haram.

Makruh Tanzihan – The Hanafis defined this as something which is requested to be avoided in the Shariah – not
obligated, just requested – and there is no punishment for the one who does it.

Prophet (SAW) said don’t wear gold or silk. All scholars therefore said that this is Haram and therefore is
punishable. The Hanafis said that is also Haram, but if you say it’s not from Islam (Daleel Dhanni – has come to us
from Khabar Ahad (singlular narration), which they don’t consider binding, then it is punishable, but it is Makruh
Tahriman.

Upon Hadith of Qibla which was also Hadith Ahad (Fardun Ayn), shows that Hadith Ahad is acceptable.

The two prohibited times are also classified as Makhruh Tahriman to pray at all, except Qada.

The three prohibited times are classified as Makhruh Tahriman to pray in these times, whether nawafil, wajib or
qada prayers. They differed between Asr (allowing it) and Fajr (prohibiting it) but also allowed the masses to pray
during these times in case they left the prayer off completely. Yet the prayers in all these times is considered
correct.

Something can be classified as Haram in Islam, but can still be correct/valid. The is when an action is done in the
wrong way, but is still accepted. An example of this is the fast which remains valid, even if someone doesn’t pray.
The Malikis

The two prohibited times: The nawafil are disliked but specific ones are allowed such as Sajdat-l-tilawah, Salat’l-
Janazah and the two Sunnah of Fajr.

The three prohibited times: Voluntary prayers prohibited but obligatory allowed.

The Shafis

The two prohibited times: Makruh Tanzihan except:

i. Jumu’ah: allowed during the zenith (based on weak hadith)

ii. In the Haram Makkah (all allowed based on authentic narration in Abu Dawud)
iii. Sajdat’l Shukr (due to action of Ka’b ibn Malik after his tawbah was accepted).
iv. A specific prayer that cannot be delayed, such as eclipse prayer, missed prayer, two units of entering
masjid, sunnah of wudu, prayer for rain, funeral prayer. This applies to both nafl and wajib.

The three prohibited times: Makruh Tahriman to perform the voluntary prayers but obligatory allowed.

The Hanbalis

Allowed some prayers to be made up during all five prohibited times, including missed prayers, two units for
Tawaf, the prayer to make up a vow, to repeat a congregational prayer again for no reason with the conditions that
it is repeated in a Masjid, etc.

The Salat Janazah is only allowed during the two prohibited times.

Other voluntary prayers are prohibited whether they have specific reasons or not.

General Nawafil Prayers

Many Ulema disliked voluntary prayers to be prayed at certain times:

i. After the break of dawn, before the obligatory Fajr prayer

ii. Before Salat Maghrib
iii. During the Khutbah
iv. Before the Eid prayer and after it
v. During the Iqamah for an obligatory prayer (Hanafis allowed it only for the two rakats sunnah for Fajr,
Malikis allowed it outside the mosque as long as first rakah is caught afterwards)

Note: If you are praying a sunnah, this should be broken by walking away from it, if the Iqamah for the obligatory
prayer has been given.

One must make up all of his missed prayers – this is the Hanafi position and the position of all the four imams.

According to the Hanafi Madhab, many years of missed prayers can be prayed during the permissible times. A
missed prayer can be prayed after an obligatory prayer.

One should make tawbah and spend time offering extra sunnah and nawafil prayers – position of Ibn Taymiyyah
(This is also the position of Abu Eesa).
ADHAN

The Definition of Adhan

Mean to proclaim something publicly, to make people know something.

Technical Definition: “It is an act of worship for Allah with a specific dhikr, after the entering of the time for a
Prayer, informing of it thereby.”

There are authentic narrations that the adhan was also delayed (so not always said at beginning time), if the prayer
itself is delayed such as the Zuhr in intense heat.

The History of the Adhan

The story behind adhan is based on some long authentic hadith collected by Abu Dawud and all the Imams of the
Sunan.

The story was of Abdullah Ibn Zayd who saw in his dream someone in green garments teaching him the words of
the adhan. These words were then taught to Bilal, on the request of Prophet (SAW). Umar ibn Khattab told Prophet
(SAW) an angel taught him the exact same words in his dream the night before.

The additional recitation of “Prayer is better than sleep” during the adhan is not required today. This was really
only applicable when Bilal gave the adhan.

The Virtue of the Adhan

Various Hadith

Whoever hears the adhan, whether human being or jinn or any other creature, will be a witness for them
(Muezzin) on the Day of Resurrection.

The Imam is a guarantor and the Mu’adhdin is a trustee.

The Mu’adhdin will have the tallest necks amongst mankind on the Day of Standing. This can be a sign of honour.
This can be also be because people will be drowning of their own sweat, these people will have their head above
this.

According to the Shafi and Hanbali said that to give the adhan is better than being the Imam, because Allah says:

“Who speaks better than someone who calls people to Allah.....” [Al-Fussilat: 33]

Some of the Ulema considered this to refer to those who give the adhan.

Abdullah Ibn Masud said if had been a Mu’addhin, he wouldn’t care about going to Hajj, performing Umrah or
going on Jihad.

Umar Ibn al-Khattab said if it wasn’t for the Khilafah, he would have been a Mu’addhin.
The Ruling of the Adhan

Majority of scholars consider it as a Sunnah Mu’akkadah.

Some scholars considered it as a Fard-ul-Kifayah (a communal obligation) such as the Hanabilah and Ibn Tayyimah.
This is the correct opinion – someone in the community should perform it.

Ibn Hazm even considered it a condition for the prayer.

Ruling of the Adhan for a Women’s Congregation

i. Malikiyyah and Shafiyyah said only the iqamah is Mustahhab (recommended) and the adhan is not done
because of fitnah.
ii. Hanafiyyah and Hanbali said neither of them allowed because of fitnah.

Ruling of the Adhan for an Indivdual

i. Both Adhan and Iqamah are Recommended – this is the opinion of Shafi and strongly emphasised by
the Hanafis
ii. Only the Iqamah is Recommended – this is the position of Maliki.
iii. Both Adhan and Iqamah are Fard Kifayah – this is the Hanbali position, even for the individual or the
one who has missed prayers.

Summary

i. The majority said it is Sunnah for men to have adhan, but not for women.
ii. It is Sunnah for missed prayers but not for the Malikis
iii. The Iqamah is sunnah for women to be said silently for the Shafi’s and Malikis, disliked by the Hanafis
and not legislated for the Hanbalis
iv. The adhan of the locality is sufficient for all the people, except the Shafi’is who ask for it from
everyone.
Every obligatory action in Islam has:

i. Shurut (conditions) – e.g. the person must be a Muslim, have Iman, be Sane, etc.
ii. Shurut of the action itself – e.g. When praying the Salah, the place needs to be clean, the body needs
to be clean, etc.
iii. Arkan – obligations that cannot be compensated for. Integrals, pillars, key aspects.
iv. Wajibat – obligations
v. Sunan – preferred actions
vi. Adhab – etiquette

The Shurut of the Adhan

The conditions (shurut) of the adhan are:

i. To be given after the start of the actual Salah time

ii. To be in the Arabic language
iii. To be performed by a male muslim
iv. To be loud enough for people to hear (or oneself for the Iqamah)
v. To maintain the order of its statement
vi. To be performed by one individual in its entirety, i.e. it cannot be divided up.

The adhan of Kufiyun, Al-Thawri and Abu Hanifa is referred to as the 15-word version.

The 19-word version included additional words (the ‘shahadatayn’ are repeated) are the tarjee’. The correct way
of doing this is performing the extra ‘shahadaytayn’ to yourself, and then loud.

The 17-word version is the same as the 19-word version, but at the beginning Allah-u-Akbar is only said twice, not
four times.

How many Adhans are there for Fajr Salah?

First opinion – Malik, Shafi and Ahmad – Two Adhans, one before the actual time of Fajr, and one upon the start
of Fajr time

Second opinion – Abu Hanifah – There should be one adhan at the state of the actual time of Fajr.

Third opinion – Ahl’l Hadith – If there are two Muaddhins in one locality, one should call before actual time and
one for the actual time of Fajr.

Asl – this is the status quo.

The Etiquettes of the Adhan

i. Being in a state of purity

ii. Standing whilst calling the Adhan
iii. Calling from an elevated area
iv. Facing the Qiblah
v. Raise the voice loudly
 vi. Insert index fingers into the ears
vii. Turning face right and left upon saying “Hayya ‘alal’.....” (the Haya’alatayn)
viii. It should be delivered right at the beginning time
ix. Slowing down while giving the Adhan
x. Following the rules of Tajwid
xi. For the Mu’adhdhin to call the Iqamah
xii. For the listeners to repeat with the Mu’adhdhin
xiii. It should not be interrupted by foreign speech
xiv. One should not demand payment for doing the Adhan
xv. People who are in a Masjid should not leave after the Adhan had been called

Iqamah – It is the call to stand up in order to establish the actual Salah itself.

First opinion: Shafi and Ahmad – To repeat the statements of the Adhan once each and the statement “Qad
Qamatus Salah” twice: this is called the 11-word Iqamah.

Second opinion: Malik – Same as first opinion except “Qad Qamatus Salah” only pronounced once.

Third opinion: Abu Hanifah –The Iqamah should be like the Ahdan in repeating each statement twice including the
statement “Qad Qamatus Salah”. This means a 17-word Iqamah.
SHURUT OF SALAH

Shurut of Salah

Technical meaning of ‘shurut’ in summarised form:

i. If it’s not there, there is no salah

ii. By itself it’s not good enough

iii. it is not part of the action

Pre-requisites (Shurut) for obligating Salah

i. Islam
ii. Puberty
iii. Sound mind

Conditions (Shurut) for validating Salah

i. To be performed after the time has certainly started

ii. Purification from minor and major ritual impurities. A little bit of blood loss (yaseer) is no problem.
Blood loss that is considered shocking breaks the wudu (fahish).
iii. Removal of physical filth (impurities) from the body and the place of worship
iv. Covering the Awrah – this denotes the parts of the body that are not meant to be exposed in public.
For the man, he has to cover what is between the navel and thighs – there is a disagreement about
the exposing of the navel, thighs and knees. For the woman, her entire body must be covered, except
her hands and face.
v. Facing the direction of the Qiblah
vi. Al-Niyyah, the intention of Salah. [Niyah – The act of the heart concerning the actions of the Mukallaf
(the accountable party/legally responsible adult)]. The Niyyah of the heart should match the actual
act of that particular Salah – the second that intention changes during the act, that act becomes
invalidated. The Niyyah should not be uttered by the tongue, it should only be made in the heart. The
niyyah should preferrably start just prior to the act. The Niyyah of the Ma’mum does not need to
match the niyyah of the Imam. The Ma’mum can make an intention of Zuhr for him individually, even
though the Imam is praying Asr.
vii. The continuation of the acts of Salah without any long intermission. Acts which other people will have
doubts whether one is in prayer or not, can nullify the prayer, i.e. extensive itching, scratching, falling
asleep, etc.
viii. To avoid any foreign speech.

Note: Both the praying area and the area of Sujud needs to be clean.

Note: If awrah is intentionally exposed during the Salat – it is invalidated. If it is done accidentally and only a tiny
amount is shown, this does not invalidate the prayer. If the exposure is considered ‘shocking’ and the patch is
exposed for a significant time*, the prayer is invalidated, but if it is hidden quickly, then this is ok.
* In matters such as this, the principle of urf (community discretion) should be used, i.e. what is deemed
acceptable by the community as a whole.

Shiri prayers – Silent Prayers (Asr, Zuhr)

Jahri prayers – Loud Prayers (Fajr, Maghrib, Isha).

Bismillah should be recited silently for the individual. (Basmallah is part of the Fatihah)

For a person praying by himself, it is permissible to recite out aloud during the prayer, in the non-silent prayers.

For Fajr, it is important to get one rakat in before sunrise, in order for the prayer to be valid.

During the silent prayers, it is permissible to (silently) recite fatihah and a surah – it should be treated just like a
normal prayer – except the ‘samiallahulliman-hamidah’.

During the loud prayers, it is not permissible to recite anything while the Imam is reciting.

If praying in a congregation and you are in the middle of fatihah in silent prayer and the Imam goes into ruku, you
must go into ruku immediately.

The surahs recited in Prayer don’t have to be chronological in order, but order is maintained out of adab.

It is Sunnah to recite a longer surah in the first rakat and a shorter surah in the second rakat.

The Fard prayers should be swift and brief.

The Sunnah prayers should be longer.

There is an obligation to say ‘bismillah’ for wudu and food.

There is an obligation to say ‘basmallah’ when reciting Fatihah. The ‘basmallah’ includes ‘hirrahma-nirrahim’.
ARKAN (INTEGRALS) OF SALAH – These are obligations

Arkan is the plural of Rukn, which means the strong corner on which a structure is built. Without these, there is no
prayer – omitting these cannot be compensated for, they must be performed.

The Hadith of the One who Erred in His Prayer (Al-Musi fi Salathi)

This Hadith is Mutawattir (the number of narrators involved, the companions involved, the places they lived, they
place they ended up, the fact they wouldn’t lie, they didn’t always agree with one another, etc, have all narrated
the same hadith, making it undisputed) in wording and meaning. This is the text that established the Arkan of
Salah.

Arkan of Salah

First Opinion: Abu Hanifah

There are six Arkan for the Salah:

i. The Opening Takbir

ii. Standing
iii. Recitation of Quran
iv. Ruku
v. Sujud
vi. Tashahhud (Final Sitting)

Second Opinion: Maliki, Shafi’i and Ahmad

There are fourteen Arkan for the Salah:

i. Al-Qiyam – Standing for those who are able to. The back should be straight. The head being lowered
slightly out of humility is permissible. Avoid leaning on anything, if possible. If there is a problem
standing (i.e. old age, pregnancy, excessive pain, etc), then one may sit down and pray. Qiyam is only
required for the key part of the recitation, i.e. for the Al-Fatiha, so one may sit down after this, if
required. If praying sitting down, then should try and mimic actions of someone standing up, lowering
each position. It is not permissible to do Sajda on a pillow.

ii. Takbirat’l-Ihram – The opening Takbir. It should be in Arabic and it should just be “Allahu Akbar”. The
Prophet (SAW) raised his hands to his ear lobes and to his shoulders. The safest and best position is
where the fingers are at the level of the ear lobes (not necessarily touching, but this is also
permissible) and base of palms at about the shoulder length.

iii. The recitation of the Quran – By unanimous agreement (Ijmaa), the recitation of the Quran is an
integral part of the Salah.
 On recitation of the Al-Fatihah

Hadith of the Prophet (SAW) “There is no prayer without the opening of the book (Al Fatihah).”

First Opinion: Maliki, Shafi’i and Ahmad – It is a rukn.

Second Opinion: Abu Hanifah – It is a wajib.

 On saying of the ‘Basmallah’ aloud for the Imam in Jahri Salah

First Opinion: Abu Hanifah, Malik and Ahmad – He should not say it out aloud.

Second Opinion: Shafi’i He should start with the Basmallah.

For the individual, he should recite the Basmallah silently to himself when starting Fatihah.

Issues on the Fatihah

The person reciting Al-Fatihah has to be very articulate when reciting the Fatihah.

If the Imam is reciting quietly, then according to Abu Hanifah, then there is no need for the followers to recite the
Fatihah, because the Imam’s recitation should suffice. According to the other schools, in the silent prayers, you
must recite the Fatihah and another surah following it (if first two rakahs).

Abu Hanifah – Fatihah of the Imaam is enough for the follower. Hanafi position is that the follower cannot recite
Fatihah behind the Imaam.

Everyone else – one must recite the Fatihah behind the Imam in the silent prayers.

If the Imam is reciting out loud, the correct position (Ibn Taymiyyah, Ahl-e-Hadith), you need to actualize the words
of the Iman, but you don’t need to verbalize it. The Prophet (SAW) criticised others that recited Al-Fatihah aloud
when the Prophet (SAW) was reciting. Do not compete with the Imam during the recitation – this is not allowed at
all. It is permissible to recite the word in your mind, however.

The ruling to say out Amin out loud at the end of the Fatihah is the strongest position. The companions have
reported that they would say Amin on the completion of Al-Fatihah. The Hanafi position doesn’t encourage it being
said out aloud. Hadeeths support both opinions.

The Virtues of Surah Al-Fatihah

This Surah is the seven-oft repeated verses.

This Surah contains a cure for every illness.

This Surah was revealed from a treasure beneath the Throne.

In a hadith, recorded in An-Nasi’ie, the person who just says “Alhamdolillah” in order to praise Allah, when he has
received some good news, has performed a better and more superior action than the news itself.

Hadith in Musnad of Imam Ahmad - Ubay Ibn Ka’ab praying in the masjid and the Prophet called him, but Ubay
waited until he finished to respond to the Prophet…. The prophet said do you want me to teach you a surah…… ???
Practical Tip: The meaning of Surah Al-Fatihah should be understood and internalised during prayer. The recitation
should be beautified and time should be taken to recite this.

A new muslim should say tahlil, takbir, tasbeeh & tahmeed to replace the fatihah until he learns the fatihah –
hadith of the Prophet.

iv. The Ruku (bowing down) –bow down so that the back is straight and then relaxed (a cup of water
should be able to balance on your back without falling), the feet should be apart, the palm and fingers
should rest on the front of the knees. The minimum time spent in Ruku should be the time it takes to
achieve a relaxed state, which should correspond to the time it takes to say “Subhana Rabbil Azeem”
once. Hands should be flat on the knee caps, no holding. Back must be horizontally straight.

v. Rising up from the Ruku –you must stand up straight following the Ruku.

vi. The Sujud on seven bones – Prostration (the forehead, the palms, the knees and the toes). In a
Hadith it says don’t descend like the camels descend (i.e. the front legs first and then lowering the
back) but the narrator then added a judgment mistake to the Hadith at the time by saying “don’t go
down with your legs first”. Ibn Al Qayyim Al Jawzziyah then came along and said there is Inqilaab (said
something but meant something else) in the Hadith and that the narrator made a mistake in the
narration and what he wanted to say was don’t go down with your front first. The correct position is
that you go down with knees first. The forearms should not be flat on the floor. The fingers and toes
should be touching the ground and facing the Kiblah.

vii. Coming up from Sujud – Required to perform the second sajdah.

viii. Sitting calmly (tuma’ninah) between the two sajdahs – Making Adhkar asking Allah to forgive you.
The right foot should be upright and the toes facing Qiblah and the left buttock should be resting on
the left foot which is flat – this is the strongest position. The position of both feet up is permissible,
but not the strongest position.

ix. Sitting during the last Tashahhud. Having right foot upright (Nasl) and left foot flat with left buttock
resting on left foot (this sitting position is a Sunan, not the rukn – the actual sitting is the rukn). On the
last tashahhud, the left buttock should now rest on the floor and the left leg should slide slightly
inwards to allow this (tawarrur).

x. The recitation of the last Tashahhud

xi. The recitation of the Salawat al-Ibrahiyyah

xii. The Taslim – saying salam at the end. Technically, the bare minimum to establish this rukn is to do
one salam.

xiii. At-Tuma’ninah – being tranquil in every rukn.

 Tuma’ninah – putting the heart at rest. In remembering and recognising Allah, the hearts find
relaxation. There should be tuma’ninah in each of the positions of the Prayer.

“Hatta Tutma’in” - until you are relaxed. Take a deep breath between each position and let the
bones in the body just relax.

Physical movements will control your inner consciousness, state of mind and khushoo.
Take a huge breath in each position after you’ve sat in each position, this helps to attain Tuma’ninah
even further.

xiv. Maintaining the order of the Arkan of Salah

WAJJIBAT (OBLIGATORY ACTS) OF SALAH – omitting one of the Wajibat of Salah does not nullify the Salah,
but must be compensated for by the Sujud’l-Sahw (the Prostration for Forgetfulness).

i. Saying Takbir upon moving from one position to another

ii. Saying ‘Subhana Rabbiy’l Azim’ (Praise be to my Lord, the Supreme) in the Ruku, at least once.
iii. Saying ‘Sami Allahu liman hamidah’ (May Allah answer he who praised him) as one is returning back
from Ruku. Saying ‘Rabbana wa lakal hamd’ is an obligation for every single person when praying by
themselves. When Imam is leading, he alone says ‘Sami Allahu liman hamidah’ and the followers say
‘Rabbana wa lakal hamd’.
iv. Saying ‘Subhana Rabbiy’l A’la’ (Praise be to my Lord, the Most High) in the Sujjud, at least once.
v. Sitting down and reciting the first Tashahhud.
vi.

Note: The Hanafis do not classify these acts as Fard (obligatory) because they come from ‘Daleel Dhanni’ or
‘Khabar Ahad’ therefore, according to that school, in denying these as Fard would not lead to making takfir of
someone.

Hanafi’s make a distinction between Fard and Wajib. They give the ruling of Wajib on a matter if that matter is
based upon a hadith that has come by one narration (ahad), so they consider it speculative (dhanni).

SUNAN (RECOMMENDED ACTS) OF SALAH – These are acts and statements of Salah which are pardoned if
omitted and their absence does not nullify the Salah, and Sujjud’l-Sahw is not required to compensate for them.
They are generally considered anything that is not a Rukn or a Wajjibat, generally considered from the Sunnah of
Salah – these increase the reward of the prayer, these will lead you to closely align your Prayer with the Prayer of
the Prophet (SAW) and they are the beautification of the prayer.

i. Placing a Sutra (barrier) in the front between the person praying and the Qiblah. The pillar in the
mosque used to be the most commonly used Sutra by the Prophet (SAW). The minimum size of the
Sutra should be a foot. However, if one does not have access to a Sutra whatsoever he can simply just
draw a line. The Sutra should be placed just beyond the position of Sujud – the area in which the
prayer is being performed is considered to be the personal space of someone performing the Prayer.
If there is no Sutra present, however, then a person should only pass across as long as the area of the
personal space is not traversed. If the person who breaks someone’s personal space is a woman, then
there is an opinion where the person’s prayer is invalidated – this is the safest position. If children
pass through the personal space, then this does not invalidate the prayer. If in congregation, then the
Sutra area is just in front of the Imam, which is the Sutra for the Jamaat, therefore, it is permissible to
pass through the personal spaces of the people praying in congregation, without affecting their
prayer.

ii. Raising the hands (Rafi’idayn) on saying the Takbir – by unanimous agreement, raising hands with
the opening takbir is recommended, but scholars differ on raising them with the other takbir. The
palms should be showing and facing kiblah. The hands should be raised between level of ears and
shoulders.

According to Imam Abu Hanifah and Malik, there is no raising of the hands in Salah besides the
opening Takbir.
 According to Imam Shafi and Ahmad, there are four positions for raising the hands in Salah:

- At the opening of Salah

- Before bowing for Ruku
- After rising up from Ruku
- After finishing the first Tashhahud

iii. Folding the right hand on the left hand

Imam Abu Hanifah placed the hands (small finger and thumb clasping the forearm and the middle 3 fingers across
the wrist) under the navel.

Imam Shafi says the hands should be placed above the navel and below around the chest. (Chest is as low as the
rib bone).

Maliki school say hand goes on the hand or arm goes on the arm. Imam Malik himself, however, used to pray with
the hands to his side, as he saw the early companions and their descendents praying like this. In his Muwatta, he
narrates the hadith of the Prophet praying with one hand on the other hand.

Hassan al Basri (famous tabieen) prayed with his hands to the sides.

Hanbali school has three positions:

i. High on the chest

ii. Above the navel on (the middle of) the stomach
iii. Below the navel based on the reports of Ali & Abdullah ibn Mas’ood (Iraqi companions).

Ahl-e-Hadith says that the hand should be placed above the navel and should be placed in the mid region.

From a Hadith point of view those that state high on chest and below the naval have concerns.

Best position – In the middle on the stomach

iv. Looking down towards the spot of one’s prostration

When standing in prayer, the eyes should be fixed at the point of prostration. When in ruku, one should look
straight down. When in tasahhaud, eyes should be focussed on the finger.

Principle of Usul-ul-Fiqh: If there is no evidence to take something away from the norm, then remain with the
norm.

‘Subahanallah’ normally translated as “Glory be to Allah”. When in actual fact, this is really used to proclaim Allah’s
supremacy and exaltedness above the creation, showing his transcendence above the entire creation.

v. Commencing the Salah with the prescribed Du’a

vi. Ta’min (Saying Amin)

Abu Hanifah and Malik: It should be pronounced silently.

Shafi and Ahmad: It should be pronounced out loud during the Salah in which recitation is done loudly.
Hadeeth to prove this is in Sahih Bukahari.

vii. A short silence before and after recitation of the Qur’an

viii. Spreading between the feet in the standing position

ix. Reciting a Surah after al-Fatihah

x. Reciting a Du’a between the two sujud – ‘Rabighfirli Rabighfirli’ as a minimum should be recited or a
du’a between the sajdah, some scholars (hanbali madhab) deem this as an obligation

xi. To sit down before moving up for the second or fourth rak’ah (Jalsat’l-Istiraha) – It is permissible to
take a rest before getting up for Qiyam, however, this hadith in Bukhari is understood to be
something that the Prophet (SAW) did when he got a bit older and needed a little rest. The status quo
on this however and the most accepted position amongst the scholars is to get up immediately after
the prostration.

xii. To sit for the final Tashahhud in the position of Tawarruk (to tuck the left foot under the right shin
and the left buttock resting on the floor). Note: In the Hanafi madhab, there is no tawarruk. This
opinion is not strongly supported by hadith.

Nasab – right foot is up in the first tashahud (1st seating position), toes should be facing the Qibla and
all the toes should be touching the floor.

xiii. Placing the hands on the thighs during the Tashahhud

xiv. To point out with the index finger during Tashahhud.

Hanafi: The fingers are all flat, until the shahadah and the finger goes up, a circle is made and then:

a. The fingers are returned to a flat hand.

b. The finger is brought back down, but circle maintained.

Shafi: Finger brought up at the shahadah and kept up until the end.

Hanbali: Finger is brought up from the beginning until the end of the actual tashahhud position. (‘asl -
Base position)

Variations – finger moving, no movement at all.

There are differences in opinion, whether the finger should be kept straight or kept in a relaxed
natural state.
 There are differences in opinion that the finger should move with the zikr that is being done (Ibn
Jawziyyah and Ibn Uthaymeen). There is another opinion that it is not the actual movement that
hurts the shaytaan, but it is the finger itself that performs this. This particular action does not belong
to any particular madhab, but are opinions of some of the scholars.

xv. Reciting the prescribed Du’a after Tashahhud. The two places of making open du’a are the sajdah
and final tashahhud

xvi. To turn the face right and left upon pronouncing the final Salam.

It is permissible to make dua in the Sajdah. The sajdah is the closest you will ever get to Allah. This is
the most supreme position of worship.

To say “as-salaamu alaykum” to the right is the bare minimum that should be done.
MAKRUH (ABONIMABLE) ACTS IN SALAH

These acts do not nullify the Salah, nor do they require Sujud’l-Sahw as compensation. They do, however take
away from the reward acquired during Salah.

i. To omit one of the wajibat intentionally

ii. Moving without any excusable reason
iii. To close the eyes – The Asl is that one should not close their eyes during the prayer. If there are
distractions around, then this is permissible, if it is required to try and achieve focus in the prayer,
then this is also permissible, however, one should try and avoid it. It is permissible to close eyes
during the sajdah.
iv. To look away from the spot of one’s prostration
v. To pray while in need for going to the bathroom or when the food is served.
vi. Yawning – if this happens, mouth needs to be covered with the hand.
vii. To spread the forearms on the ground.
viii. To dress untidily
ix. To wear clothes that carries distracting designs or images
x. To wear tight clothes

If there is excessive waswasah (whispering) during the prayer, this does not nullify the Prayer, however, if it gets
too difficult, then it is possible to use a “dry spitting” action over the left shoulder and reciting “Auzu-billi-
himanishaytani-rajim”.

It is Haraam/Makruh to run to the prayer. It is important to approach the prayer with ease and focus of the mind
on the act that is about to be performed, therefore, it is more important not to hasten to ensure one catches the
Salah with the Imam. Even if one misses the prayer behind the Imam, but has gone to the masjid with that
intention, then inshallah, he will get the reward.

It is not recommended that the trousers/sleeves are rolled up or the hair tied back during the prayer. The trousers
should be pulled up instead. This is because the Prophet (SAW) said everything should make sajdah.

The garments should be worn above the ankles when in prayer. If trousers are worn, the ruling is not as strict. If
thawb is worn, then it is more strict.

Wearing nail polish invalidates the wudu as this does not allow water to penetrate the nail. The same is true in the
case of paint being on the body, as the water must touch all parts of the skin.

It is not really permissible to pray in the car or on a plane, as you miss the rukn of Qiyaam. However, if no other
option is available whatsoever, then this may be permissible. If there are doubts, then the prayer can be repeated
when a suitable place of prayer is found.

The verbalisation of intentions came about from early scholars who identified a problem and tried to give the
masses a tool in which they could focus on what they were doing.
MUBAH (PERMISSIBLE) ACTS IN SALAH

Acts that do not nullify the Salah and do not lessen the reward:

i. To pray behind a human who is praying or sitting down.

ii. To move and take action in order to remove an imminent harm.
iii. To assist the Imam if he makes a mistake (Fath).
iv. To respond to the salam by raising the hand. The response to a salam verbally was abrogated, it was
permissible previously (all foreign speech during the prayer was abrogated), however, it is permissible
to respond to it with a hand gesture, which doesn’t need to be visible to the person who gives the
salam, it can be discrete to just signify that the salam has been responded to.
v. To respond to a caller by a sign.

It is permissible to pray with shoes, as long as they are clean. It is actually sunnah to pray with shoes on from time
to time. The socks/shoes have to cover the ankles if you want to perform masah.

Wearing the hat is not necessary during the prayer. There is no extra reward for wearing a hat or turban during the
prayer. If it is to try and imitate the Prophet, then it is permissible.

If performing tawarruk disturbs person on side of you, then it is best to avoid it.

If a person is performing obligatory prayer, then it is permissible to touch them, to let them know you are there.

Small movements during a prayer (to alleviate a problem) is permissible, i.e. in congregation, if someone is trying
to pass through, this is permissible. In Sunnah and Nafl prayers, more movements are permissible than the Fard
prayers, however should be kept to a minimum. If mobile phone is ringing, then it is permissible to make some
small subtle movements to turn the phone off.

THE ETIQUETTE OF SALAH

The Difference between Men and Women in Regard To Salah

There are no evidences based on hadith that women should pray any differently from men, as Malik-ibn-
Huwaryrith said that the Prophet (SAW) said: “Pray as you have seen me pray.” [Bukhari]

However, the four Imams (Fuqaha) unanimously agreed on certain recommendations based on multiple accounts
of the Sunnah (not from the hadith):

i. Women cover their entire body except for the face, the hands and the feet and men cover between
the navel and the knees
ii. Men raise their hands to their ears and women to their shoulders
iii. Men spread their hands out in sujud and women bring them to their sides
iv. Women bring their stomachs close to their thighs and men don’t
v. In the sitting position, women bring their knees close to each other and men spread them out
vi. Women sit on their heels and men sit on their left foot and prop up their right foot
vii. To correct the Imam’s mistake, men say “subhanallah” and women clap with the hands
 viii. The female Imam for a group of women stands in the middle of the first row
ix. The female Imam does not recite out loud in case men were present

According to the Hanafi madhab, women should pray with their hands slightly under their chest, as this is more
modest. However, there is no hadith for this.

HOW TO ACHIEVE KHUSHU IN SALAH

Khushu is to be still, calm, relaxed, broken. It is how focussed, concentrated and aware you are of Allah (swt). To
help internalise and achieve khushu in your salah, ensure that the external aspects are there.

There is a hadith, where Prophet (SAW) said if one is in the masjid waiting for Salah, it is as though he is actually in
Salah.

Things to do before you start your salah:

i. Prepare for Salah ahead of time

ii. Do not challenge your stomach, and eat first.
iii. If you need to answer the call of nature, then do it first.
iv. Do not pray if you were overtaken by slumber or fatigue.
v. Make a thorough Wudu, enough time prior to your Salah.
vi. Dress nicely for your Salah.
vii. Select a place or spot where there will be less or no distractions.
viii. Come early to your Salah whether at home or in the Masjid.
ix. Race for the first row, in order to have less distraction.
x. Pray as close as possible to the Iman.
xi. Repeat the words of the Adhan after the Mu’adhdin.
xii. Pray your Nafl Salah.
xiii. Pray behind a Sutrah.
xiv. Read some Qur’an (especially what you plan to recite in your Salah).
xv. Make some Du’a and Dhikr.
xvi. If praying in the Masjid, don’t talk too much with people until after Salah is over.
xvii. Do not look around and get distracted in the Masjid; focus on this upcoming event (Salah).
xviii. If praying in congregation, straighten your lines for the Salah.
xix. Contemplate about the greatness of whom you are standing before.
xx. Remember the salaf and how they performed their Salah.
xxi. Contemplate over the excellences and virtues of Khushu.
xxii. Remember to consider this your final Salah.

Means required during the Salah:

i. Contemplate over the words ‘Allahu Akbar’ while raising your hands up.
ii. Considering the status of ‘Ihsan’ “Pray as if you see Allah, if not then as he sees you”
 iii. Fold you hands, the right on the left and look with your eyes down in humility
iv. Observe the Sunnah and correct way of Salah
v. Bring tranquillity to your Salah and slow down the pace of your recitation
vi. Start with commencing Du’a
vii. Contemplate over the Ayat you recite, or try to understand what the Imam is reciting
viii. Beautify the Quran with your voice
ix. Remember that Allah answers as you recite the Fatihah
x. Savour the sweetness of each position in Salah
xi.
xii.
xiii.
xiv.

Means required after the Salah is over:

i. Do not move from your position right away

ii. Do your tasbih
iii. Do your Dhikr and Du’a
iv. Review your Salah and evaluate yourself
v. Pray your Nafl Salah
vi. Look forward to the next Salah.
THE POST SALAH DHIKR

The Prophet (SAW) used to make Dhikr on his right hand, this is the Sunnah. The tasbih beads were never used by
the Prophet (SAW) or the companions, so is not from the Sunnah, but there are reports that Aisha (rah) used to
use some means (stones) to count her Dhikr. Therefore, its permissibility has been debated by the Scholars, but it
is better to use the right hand, as this is in accordance to the Sunnah.

Sometimes our methodology (manhaj) should be that we leave some actions in order to preserve the unity of the
brothers.

Dhikr should not be performed in congregation.

It is permissible to perform a congregational du’a. However, it should be remembered that the Prophet (SAW) did
not make dua in congregation after every prayer, although making du’a after prayers now and again in
congregation is not a problem – but this should not be legislated, which is the key point here.

It is considered Bida’h to always make congregational du’a afterevery salah.

The Du’a is Mukhlil Ibadah (essence of worship).

Dhikr is your meditation moment. One should be relaxed and focussed during the Dhikr. The du’as should be learnt
and internalized.
SALAT’L-MUSAFIR (THE PRAYER OF THE TRAVELLER)

Al Qasr – Shortening the prayer

The shortening of the prayers is Ar-Rukhsa (concession) that has given to us by Allah, which should be treated with
Adab and taken as a blessing. The prayers which have four units, i.e. Zuhr, Asr and Isha can be performed as two
rakats. Fajr remains as two rakats and Maghrib remains as three. Two sunnah of Fajr and the Witr prayer remains.

The Rulings of praying Al-Qasr

Abu Hanifah – It is wajib. According to the Hanafi school, if you do not shorten your prayers during travel, then you
have sinned.

Malik – It is highly recommended

Shafi and Ahmad – It is a permissible concession. This is technically the most accurate and correct opinion.

The Minimum distance to allow Qasr

Abu Hanifah, Maliki, Shafi and Ahmad – The distance of travelling three days and three nights or two days and
two nights, by camels (approximately 81km or 48/50 miles – distance to Makkah/Jeddah)

Group of pious predecessors – There is no specific distance as long as it is called “safar” or travelling. According to
the evidences from Quran and Sunnah, this is the more correct position, as there was no distance specified. Even
though this is technically the more correct position, the first position is taken to avoid disputes amongst the
masses that try and make Urf (customs of the people) on this and define what a “journey” is, as this becomes
difficult to practically uphold. Therefore, the first position is normally adopted.

The second that one leaves his home town, his Qasr has started. However, it is the safer position, to assume this
time starts when you have left your home city. Therefore, even if one has not completed the entire journey (> 50
miles), then one can still pray Qasr whilst in transit, as long as he has exited his home city.

If I am in Qasr and I am a traveller, but the Imam prays four, I should also pray four.

Even if the traveller catches him in the last rakat (of four), he should also complete the four.

If I am in Qasr and lead the prayer, then I should pray two, but the rest of the Jamaat should pray four.

If the traveller is (hopper travelling), i.e. stopping for a few days in one locality and then moving on, and then
stopping in a different locality for another few days and moving on, then he is considered to be in Qasr during this
entire period, even if the total duration time is more than the minimum duration of residency.

The traveller should not pray the Nafl salah associated with the obligatory prayer, i.e. two prayers after maghrib,
two prayers after Isha, etc.
What is the time-period that constitutes residency?

Abu Hanifah – 15 days and up. If your residency is 15 or more days, then you must pray normal prayers from day
one. If the intended residency is anything less than 15 days, then Qasr can be performed for all 14 days of the stay.

Malik, Shafi and Ahmad – 4 days and up (Ahmad specifically defined this as 21 prayers or more) – If you are going
to pray 21 prayers or more in this new place of residency, then from day one you need to pray your full length
prayers. If it is 20 or less prayers, then you should shorten and pray Qasr.

Note: If you are travelling to your destination, then you should make Qasr (this does not count as your time of
residency). The residency starts when you have actually reached your destination.
COMBINING PRAYERS

The intention of combining should be made before the first prayer is performed (i.e. Zuhr). The intention of the
first prayer should then be made (i.e. Zuhr). Two units of prayer should be prayed, then completed with taslim.
Then you should stand, give Iqamah, make intention for the next prayer and then start.

It is, at best, permissible to combine prayers. This is not a concession intrinsically linked to travel. It is a concession
that can be used when travelling. The Asl (principle) is that you don’t combine the prayers. The principle that Ahl-
e-hadith should use, is that when you are physically travelling, then the concession of combining should be used,
but when you are fixed in your place (even though as a traveller), you should not combine (not recommended) at
this time, but it is permissible.

The forms of combining prayer

a. Jam’u Taqdim, if the later Salah was performed during the time of the earlier one. The Zuhr and Asr
prayer is performed at the time of Zuhr. The Maghrib and Isha is performed at the time of Maghrib.
b. Jam’u Ta’khir, if the earlier Salah was delayed until the time of the later one. The Zuhr and Asr prayer is
performed at the time of Asr. The Maghrib and Isha prayer is performed at the time of Isha.

The rulings on combining prayer

Malik, Shafi and Ahmad – It is permissible

Abu Hanifah –It is not permissible except for the Hujjaj.

In the Hanafi school, the only form of combining is known as As-Suri (image of combining). i.e. praying Zuhr at
its last possible time and then completing it just before (few minutes) the Asr start and then performing the
Asr prayer straight after.

Combining between Fard Salah

Can also be used in the following scenarios:

i. Because of the rain (this is considered to be serious dangerous rain)

ii. Because of the excessive fear (i.e. in times of war)
iii. Because of a unique pressing need (if this is a pressing one-off unique situation, there is a legislated
concession for this, e.g. if a student has an exam that extends between the time of two prayers)

The Hadith here in Sahih Muslim regarding combining prayers, is one of the few that is not practised by the Ulema.

If legal excuse for combining prayer ceases before the time of the latter salah starts, one should perform the
prayers at the appointed time.

In an emergency situation, the combining of prayers can be used. However, Ibn Umar said that the continual
combining of prayer is the opening of Kaba’eer (major sins).

Prayer should be avoided on the plane (as Qiyaam would not be possible), therefore, one should try and pray at
the airport, even if it means to combine the prayers. Combining the prayers at home before the journey is not
permissible.
ACTS THAT NULLIFY THE SALAH

i. Foreign speech (correcting Imam should be done patiently, giving him a chance to correct himself
following the adab)
ii. Eating or drinking (if there are small (yaseer) particles of food in the mouth and they get swallowed,
this is permissible)
iii. Continuous foreign acts (if it is required to switch mobile phone off when in jacket, the movements
should be very minimal, so someone observing knows that you are still in state of prayer)
iv. Exposure of ‘Awrah deliberately
v. Losing the state of purification
vi. Getting in contact with Najasah (i.e. impurities from baby) Note: Touching Najasat, (faeces, urine, etc)
does not breach your wudu, it should just be washed off.
vii. Laughing (smiling is permissible; crying is recommended in prayer)
viii. Hesitation in regard to the intention (confusion in which prayer is being prayed at any time during the
prayer)
ix. Omitting a rukn without returning back to it
x. Omitting one of the wajibbat without an excusable reason
xi. Preceding the Imam (a person should never move to the next position in prayer until the Imam has
completed this position not necessarily when he says ‘Allahu-Akbar’). The one who precedes the
imam is likened to a donkey in the hadith.
xii. The arrival of water for someone who prays with Tayammum (dry ablution)
xiii. To give salam deliberately prior to reaching the end
xiv. To return back to the middle Tashahhud after standing up to the third Rak’ah (if one starts to get up
but does not fully stand, i.e. is in a partial seated, partial upright position, then this does not
invalidate the prayer). If one realises in the third rakah he has missed the tashhahud, he should
continue and then perform the Sajd’Sahw – this does not nullify the prayer, only if he tries to return
back to the tashhahud position will invalidate it.

Acts that allows the departure from Salah

i. To rescue someone who is in the face of harm.

ii. To protect property and possessions from possible theft.
iii. A woman tending the food on the stove.
iv. An urgent need for the bathroom.
v. To answer the call of parents (in the Nafl Salah).

Note: If a person realises he has no wudu during the prayer, then this is considered to be a tahira (impurity) and
therefore the person should leave the prayer immediately.

Sujud’l-Sahw (Prostration due to forgetfulness)

The reasons for applying Sujud’l-Sahw:

i. Forgetfulness
ii. Doubt – If there is doubt how many rakats one has performed, he should continue with the prayers
assuming he has performed the lesser number of rakats, then he should perform a sujud’l-sahw.
There are differences in opinion when this should be performed. However, the correct positions are the following:

After the Taslim: When you have added something to the prayer, and when you have doubt (tahariy) about
something (e.g. doubts about praying either zuhr or asr) you momentarily forget (lapse) but then remember that
you are ok. Sajdah sahw can still be done. This is ok if the prayer has been completed and you are still in the masjid
and haven’t gone home.

Before the Taslim: When you omit an obligation (wajib) or have doubt for example whether you have prayed 2
rakats or 3, so you take the lesser number and continue your salah and then have to build upon that doubt as per
the hadith. [MISSING TEXT]

The Hanafis recite Tashahhud, etc, right from the beginning, when sitting after the Sajd’l Sahw. The other schools
don’t deem this necessary, as they consider the hadith to have weakness in it.

Two scenarios of each should be memorized.

If you have moved onto the next rakat without performing a Rukn, prayer should be continued, and the Rakat
should be performed from the beginning. Another opinion is that if you are in the fourth Rakat, then you should
start again right from the beginning. Another opinion is that you just need to do the one rakat again.

i. If one missed a rukn, but is in the same rakat e.g. he missed the ruku of the first rakat and is currently in the
sajdah position of the same first rakat, one must get up and stand immediately in the qiyam position and then go
into the ruku position (the rukn that he had missed) and continue from their onwards as normal (this still being his
first rakat) and then offer sajdah sahw after the tasleem as he has added to his prayer.

ii. If one missed a rukn, but is now in a different rakat e.g. he missed the ruku of the first rakat and is currently in
the sajdah position of the second rakat, one must get up and stand immediately in the qiyam position and then go
into the ruku position (the rukn that he had missed in the first rakat) and continue from their onwards as normal
(this now being his first rakat, not second) and then offer sajdah sahw after the tasleem as he has added to his
prayer. Tayyib??

iii. If one missed a rukn in his prayer, but only realised after the performing the taslim (exiting from his prayer) then
he must re-do his prayer again.

Note: If praying behind the Imam in the congregational prayer and one forgets to say the takbir (which is wajibaat),
then these are all forgiven – these are all pardoned and overseen (yaseer) as you are praying behind the Imam, and
therefore no sajdah-sahw is required.
CONGREGATIONAL SALAH

Benefits of Congregational Salah

i. Responding to the Mu’adhdhin with the intention to pray in Jama’ah

ii. Arriving early to pray in its beginning time
iii. Going to the mosque with sakinah
iv. Entering the mosque in supplication
v. Greeting the mosque with two rakat of Tahiyyat’l Masjid
vi. Waiting in the mosque for the Jama’ah to start
vii. The angels praying for you and seeking forgiveness for you
viii. The angels will bear witness for you
ix. Safety from the Devil as he flees at hearing the Iqamah
x. Responding to the call of the Iqamah
xi. Standing and waiting with the Imam in readiness to enter a state where everything else other than
the prayer will become haram
xii. Being present for the Takbirat’l Ihram
xiii. Straightening the rows and closing the gaps
xiv. Responding to the Imam when he says “Sami Allahu liman hamidah” (“Allah Hears the one who
praises Him)
xv. A greater chance of not forgetting the prayer, or being able to remind the Imam if he forgets
xvi. A greater chance of perfecting the external aspects of the prayer
xvii. A greater chance to achieve peace and humility in the prayer from what normally distracts oneself
whilst praying alone
xviii. Being surrounded by the Angels throughout the prayer
xix. Familiarising oneself with the recitation of the Qur’an and the pillars of the prayer
xx. Promoting the signs and rituals of Islam
xxi. Defeating the attempts of Satan by the combined worship of those in the congregation
xxii. Safety from showing the sign of the hypocrites (those not attending the mosque)
xxiii. The returning of the Salam upon the Imam (at end of prayer)
xxiv. Benefitting from the congregation in supplication and dhikr, whilst at the same time enjoying the
combined blessings of others when one is deficient
xxv. Establishing good relations with your neighbours, looking out for them especially at the prayer times.
xxvi. Listening and deeply reflecting upon the recitation of the Imam.
xxvii. Joining in with the Imam and the Angels un saying Amin after Surat’l-Fatihah.

The Ruling of Congregation Salah

First Opinion: Shafi – Fard Kifayah (Communal obligation)

Second Opinion: Abu Hanifah and Malik (Highly recommended)

Third Opinion: Ahmad – Fard Ayn (Personal obligation)

Four Opinion: Zahiri – Rukn

Two people constitute a congregation for Salah.

When two people are praying by themselves, it can be side by side exactly and feet are level (these are from the
evidences from Quran and Sunnah), or Imam slightly in front. Both positions are accepted. It is the norm, that the
Huffaz, etc are directly behind the Imam, should he need to be corrected.

The lines behind the Imam should be equal in length, first line completed first, second line next, etc, if uneven,
should be more right side heavy than the left. Lines should comprise of men first, then lines of children, then the
lines of women behind the children. If the women are in a separate hall, then the front lines are permissible for
them.

If one catches the Imam while he is in or before the Ruku, he has caught that Rakat. There should only be one
congregational Salah in one masjid. If it is required to have congregation after the main congregation, adab of the
masjid should be obtained, and permission obtained.

If someone who has already performed his Salah enters the masjid, he should join the congregation salah.

Praying the Isha prayer with the Imam in the masjid, is equivalent to spending the entire night in prayer.

The best prayer you will pray in the week is the Fajr on Friday in congregation at the Masjid with the Imaam.

When praying in congregation and space is an issue, the ruku and sajdah can be performed on the back or legs of
the brothers in front of you.

According to Hadith, the best prayer of the woman is the prayer performed by her in her own house.

A wife should pray behind the man when following in prayer, not by the side.

The Prayer Line

The lines should be straightened. It should be ensured that the shoulders are touching. The feet do not need to be
touching, this is not obligatory, but it is permissible. However, it should be remembered that when touching feet
one takes all precautions not to distract or disturb one from the prayer, as this is the Haraam.

Rules of the Imam

Conditions of the Imam, the Imam should be:

i. A Muslim
ii. Of sound mind
iii. Male

Can a woman lead Salah for all female congregation?

Shafi and Ahmad: Yes.

Abu Hanifah: It is strictly abominable

Malik: It is invalid
Can someone who has just reached the age of puberty lead the congregation?

Shafi – A minor only needs to reach the age of recognition to lead the Salah

Shafi and Ahmad, Hanafi: The Imam has to be an adult who has reached age of puberty.

iv. Knowledgeable of the basic rulings of Salah

v. Knowledgeable on how to read the Qur’an properly

Abominable acts in leading Salah

i. Imam should not be someone who is openly Fasiq (disobedient) or Mubtadi (innovator)
ii. Imam should not lead if people dislike his leading (e.g. Hanafis don’t like to pray behind an Imam who has
just wiped over his cotton socks for his masah)
iii. Imam should not prolong the Salah in general
iv. Imam should not prolong any act of Salah in order to let the latecomers join in although this is differed
over

The preferred person to lead the Salah is the person who is a Hafiz or knows the most Qur’an.

The Imam should be able to recite Fatihah with the rules of tajweed.

When the Imam prays seated, then all the followers should pray seated. This is the opinion of all the Imams, except
Abu Hanifah – who says that the followers should stand and pray (according to hadith where Abu Bakr led the
prayer whilst the Prophet (SAW) sat when he was elderly)

One can pray behind an Imam of a different madhab.

The Imam can be someone who has already performed his Salah earlier. The first would be counted as a Fard and
the second would be counted as a Nafl. However, in a scenario, after Asr, no nafl prayer should be prayed between
Asr and Maghrib, so should be avoided.

In the house of a host, according to the hadith, a man should not lead another in his place of authority, therefore
the host is most rightful to lead the Salah, even if he does not know as much as the others there, unless explicit
permission is given.

The Imam should take care of the alignment of the lines before he starts his Salah – this is Sunnah, to ensure their
backs are all in line.

If the Imam breaks his wudu, then he should announce verbally that he has lost his wudu and then put forward
someone else to continue leading the prayer. The Imam should join the prayer at the back of the lines when wudu
has been completed and not rejoin as Imam for that particular Salah.
Rules of the Ma’mum

i. The Ma’mum should line up behind the Imam with the men first, then children, then the women.
ii. The Ma’mum does not need to hear or see the Imam to validate his salah – what is important is that
the lines are properly constructed, as you are following the line in front and there can be someone
who echoes the Imams instructions for ruku, sujud, etc. For the women, it is necessary for them to
hear the women. If the speaker goes at this time, the women should just continue and complete the
Salah themselves.
iii. The Ma’mum should recite the following in the Salah:

Shafi: He should recite Fatihah and another Surah in silent prayers and only the Fatihah in the loud prayers.

Abu Hanifah: He should not recite anything in both kinds of Salah.

Malik and Ahmad: He should recite in the silent Salat, but not in the one done aloud.

When in sajdah during the obligatory prayers, duas in your own language can be prayed, but should really only be
done in the Sunnah/Nafl prayers.

When an Imam makes dua in Qunut, it is important that one does not always say ‘Ameen’, as it may be necessary
at that time to say ‘Ya Allah’ or ‘Subhanallah’.

Etiquette of the latecomer for Salah (al-Masbuq)

In the case of latecomers, if the salam has been performed in the congregational prayer, the sutra has now
become active again for the people who are still praying in jamaat, so it is not permissible to traverse their
personal space.

When praying in congregation, if a person returns, it is permissible for this person to pass through the lines of
people praying, as he is not invading the congregation’s personal space. If the person left a gap at the front line, he
should go back and fill that gap. Otherwise, the people in the lines should move forward to fill the gap.

It is permissible for a person joining a teraweeh prayer, to perform Isha (having the intention of Isha) if he has
missed this prayer, getting up himself after the second rakat and continuing the prayer by himself.

It is not permissible to pray in pathways.

It is important to walk your way to the salah place with tranquillity and dignity and do not hurry up, whatever
portion of the Salah you get, and then offer it, and complete afterwards whatever you missed.

i. He should walk with tranquillity to the line; do not run.

ii. Place and steady himself in line
iii. He should not stand alone behind the lines (it is not good to pray alone behind the lines
intentionally). However, it is not permissible to tap someone from the line in front to join you behind
– there is no evidence for this.
iv. Start with the opening Takbir
v. Do his moving Takbir (if needed)
 vi. Follow the Imam in whichever stage he may be – this should be done immediately, without delaying a
second. If he is in sujud, should go straight to sujud.
vii. Stand up when the Imam gives his Taslim, to make up for the missed Rak’ah.

The Masbuq can count the Rakah, if he joins before the Ruku.

Malik, Shafi, Ahmad – The rakah you join with the Imam is your first Rakah, and then you should continue
accordingly.

Hanafi – It’s the opposite, you join with the Imam counting the Rakah he is at and then work out what you have
missed, i.e. in your missed rakats, you would need to recite Surah Al-Fatihah and another Surah.

Rules of the Masjid

i. The entire Earth is a Masjid

ii. To be built in residential areas

It is permissible to have a multi-purpose Masjid

It is not permissible to have a grave in the Masjid (the Prophet (SAW) grave was in his house, which has now been
included now part of the Masjid-e-Nabi by the Umayyads and Kings).

A menstruating woman can stay in the masjid, except if

i. She soils the masjid

ii. She has not taken the place of a woman that needs to pray, if space is limited

Non-muslims can enter the masjid

It is not permissible to engage in sale and trade in the masjid

It is permissible to serve food and drink in masjid

It is permissible to sleep in the masjid

The masjid should not be very decorative, it should be simple and not distracting

Children should not be brought into the masjid, if they are going to run around and cause distraction.

Etiquette of going to the Masjid

i. Reciting the Du’a for going to the Masjid

ii. Reciting the Du’a for entering the Masjid (entering the prayer hall and masjid with right foot)
iii. Reciting the Du’a for leaving the Masjid
SALAT’L NAFILAH (SUPEREROGATORY PRAYERS)

It’s virtue – “Their distinguishing feature is on their faces from the effect of Sajdah.”

It’s significance – These will be used to make up any deficiencies in the obligatory prayers.

The Nafl salah are better to be performed during the night, in particular, Qiyam’l Layl.

It is better to perform the Nafl Salah at home.

The Nafl Salah can be peformed while seated, even without an excuse, but only half the reward will be obtained.

It is better to perform Nafl salah individually.

Nafl Salah are performed in units of two. In Hanafi school, there are also units of four.

Nafl Salah cannot be performed during the prohibited times.

In general, the night prayer is the best salat after the obligatory prayers, but the sunnah prayers linked to the
obligatory prayers are best (better) during the day.

Forms of Nafl Salah

i. Al-Rawtib – Two sunnahs before Fajr, etc.

ii. Al-Witr – strongest opinion is that this is a Sunnah Muakkadah. Should be performed as late as
possible, the last thing that is done and shouldn’t be done in the masjid. The Hanafi’s say the rakat for
this is 3.

Other scholars say that it can be 1,3,5,7 and 11. No tashahhud until the last rakat. According to them,
the witr can be performed in the following two ways:

a. Only 1 tashahhud in the final (odd) rakat.

b. Two by two then a single prayer (e.g. two rakats then tasleem and the offer one single unit of
prayer, or two rakats, tasleem, another two rakats, tasleem and then offer one single unit of
prayer). This is the strongest position.

If done as five rakats, then need to perform two rakats, followed by tasleem. Then two rakats,
followed by tasleem, then one rakat and then the final tasleem.

The preferred way is 3 rakat – two rakats, tasleem. Then one rakat by itself. The Qunut is performed
in 3rd rakat (last unit) before the ruku, in Hanafi school. However, it can be performed before the
ruku, or after the ruku.

Only the Hanafis raise their hands with takbir before the Qunut. In Ahle hadith, the Qunut is done
after the ruku, and a dua can be said at this time – before the sajdah. Others do the qunut either
before or after the ruku in the final rakat – both stated in Bukhari. The hands can also be raised for
supplication (Qunut) before the ruku. Rubbing the face after a du’a is permissible.
 If someone misses the Witr and has fallen asleep, it should be prayed when woken up, just before
the fajr. If you have already prayed your witr and then gone to sleep, and then get up for Qiyaam, it is
permissible to perform the Witr again.

iii. Al-Duha – Half an hour after sunrise, just before Zawwal. This can substitute many forms of charity.
Minimum of two, maximum of eight. Some scholars say up to twelve.
iv. Al-Shuruq (Ishraq) – Performed just after sunrise. Reward of one Hajj and one Umrah. Performed as
two cycles of two units. This prayer is the Duha prayer, but when prayed at its preferred time (30
mins after sunset) it is called the Shuruq prayer.
v. Qiyam’l Layl (tahhajud) – performed anytime after the Isha prayer. It is technically permissible to
hold the Quran in prayer, if absolutely required. But, it is recommended and should not be done. It is
permissible to make dua in sujud in any language.
vi. Tahyyiat’l Masjid – Two rakats when entering the masjid. Should not be performed during the
prohibited times. Shafi say that this is a wajib, therefore this can be performed at the prohibited
times during the entering of the masjid. If Khateeb is giving Kutbah, then the person should still pray.
If the obligatory prayer has started, then there are no nafl prayers. In Makkah, there is no tahyyiatul
masjid, the tawaf should be performed instead as this is more rewarding, as every footstep is effacing
of sins.
vii. Al-Istikharah – Make up your mind when it comes to making a decision, taking advice, using wisdom,
etc. One should pray two rakats of Al-Istikharah for extra blessing and guidance from Allah, as this is
an act of Ibadah. There is no evidence of any signs that will come to signify what will happen. This
prayer can be performed as many times as one chooses.
viii. Al-Wudu – Two rakats.
ix. Al-Tawbah – Two rakats performed after the sin, and then perform the Tawbah.
x. Al-Hajah – Two rakats when in time of need. This is a sadaqah, so should be performed before asking
from Allah.
xi. Al-Tasbih – There are ahadith authenticated by the early muhadditheen as being permissible.
Opinions are divided on this.
xii. Al-Awwabin – This is the late Duha prayer. Performing the six rakaat after Maghrib (Awwabeen) does
have some basis.
xiii. Al-Mutlaq – Absolute and unrestricted Salah.

Obligatory Prayer Rakats

2 Fajr

4 Zuhr

4 Asr

3 Maghrib

4 Isha
Sunnah Prayer Rakats

10 Sunnah Mokidah

2 before Fajr

2 before Zuhr and 2 after

2 after Maghrib

2 after Isha

?????

12 Sunnah Mokidah – strongest opinion

2 before Fajr

4 before Zuhr

2 after Zuhr

2 after Maghrib

2 after Isha

14 Sunnah Mokidah

2 before Fajr

4 before Zuhr

2 after Zuhr

2 after Maghrib

2 after Isha

?????

Sunnah Ghair Moqidah

4 before Asr

2 before Maghrib

Between Adhan and Iqama

?????
OTHER CONGRAGATIONAL PRAYERS

Salat’l-Jum’ah

This is a substitution for the zuhr prayer. This is more obligatory than the five daily prayers themselves. Whoever
misses three consecutive Jum’ah prayers, their hearts will be sealed. It is only obligatory for males.

The time for Jum’ah is generally considered to be the time for Zuhr. It is two units of prayer.

The minimum required for the Jum’ah congregation according to Imam Malik is 40, Imam Ahmad Hanbali is 12,
Imam Abu Hanifah is 4, Imam Shafi is easy. The correct opinion is 3 as this is the minimum required for a
congregation. It can be established with 2 people. However, the more people in the congregation the better it is.

There can be two Jum’ahs in one masjid, in environments where there are people working, issue of space, etc. The
minimum number of people have to be male, muslim, mature, resident of that area (mustawtir) – most of the
congregation in the Jum’ah here in this country are workers that are not resident in that area, or are students, etc.
But there are fatawah to allow this.

Khutbah is an obligation. It should be started by praising Allah and sending Salaam on the Prophet. This part should
be in Arabic. It is not permissible for the Imam or the followers to lift the hands when the Imam is making the
du’a.

If the person has missed the Khutbah, but has got there before the second Ruku of the Jumah prayer, then this
person has caught the prayer. The Hanafi say as long as you catch the Imam before the tasleem, then the prayer
has been caught. If you have missed the Jumah (i.e. the second ruku), in accordance to the other schools, then you
stand up and pray four rakats of Zuhr.

The khutbah can be done in another language, but the mention of Allah, Hadith, etc, should be done in Arabic. The
Khateeb cannot be female. Surah A’la and Surah Ghashiya should be recited by the Imam, but others can be done.
The Imam other than the Khateeb can lead the Salah.

The best prayer in the week in the masjid after the Jumah prayer is the Fajr prayer on the Friday.

According to the Hanafi school there are three Adhans for Jum’uah. The other schools state that there are only two
athans – one at the beginning to signify the beginning of the prayer, to allow Sunnah prayer to be performed and
one just before the Khutbah is going to start. It is an obligation for the khutbah to be done, but it is not wajib for
the congregation to attend the khutbah.

Salat’l-Eedayn

After sunrise, before Zawwal. The prayer can be performed in the masjid or outside.

There is no Adhan or Iqamah for Eid salah. It is performed as two units.

The takbiraat is Sunnah. The six extra takbirat (in first rakat), Imam says Allahu akbar, and then performs the extra
six before saying sanaa, reciting fatihah and the surah. When Imam says Allah hu Akbar, then one should say Allah
hu Akbar to himself. Five takbirs in the second rakat. It is sunnah to raise the hands.

Surah Al Ala and Al Ghasiyah should be recited during the prayer.

The Khutbah is a Sunnah and should be performed after the prayer. The sermon should include two khutbah.
There is no evidence that the Imam should commence the khutbah with takbir.

Even if women are menstruating, it is permissible for them to attend the Eid prayer – not pray it, but just to attend.

The traveller should also pray the Eid. After first rakat, then just before the Fatihah is five extra takbir. In Hanafi
school, the extra takbirat is done in the second rakat, just before the ruku.

Salat’l-Taraweeh

This is a Sunnah prayer. It can vary between eight (the Prophet (SAW) only prayed eight), twenty (prayed by Umar
bin Khattab), thirty six (prayed by the people of madina according to Imam Malik).

These numbers were increased by the generations to take more frequent breaks in between – the essence is that it
should be performed in a relaxed way. The prayer of Ra’ha (Teraweeh) – to take it easy. The Sunnah is to pray 8
rakats. However, depending on what the masjid imam is praying, this is a Sunnah – and even if he prays 20, then
the entire congregation should also pray 20 and not leave the prayer until the Imam leaves the prayer.

It should be performed in congregation and is only permissible in the masjid – this is a prerequisite for its validity.
It is good and recommended to complete the Qur’an once in Ramadan. However, It is not necessary to recite the
whole Qur’an in teraweeh in Ramadan.

Salat’l-Khusuf (Lunar) & Kusuf (Solar) – The Eclipse Prayer

There is no adhan or iqamah to be called. It is prayed in congregation although can be prayed individually. The
prayer is of two units; in each rak’ah are two ruku. The recitation in the first rak’ah is long. The ruku is also long.
The number of Fatihahs is four. The number of Rukus is four.

Salat’l-Istiqa – Prayer for the request of rain

After the prayer, it is Sunnah to raise the hands very high above your heads in prayer. The exact time of this prayer
is open. It is a simple straight forward two rakats.

Salat’l-Khawf

Performed in a battle situation when facing the enemy. Half the group stay behind and guard. One way to pray this
is as follows.

Zuhr becomes two rakats. Half of the army move forward and pray behind the Imam. The Imam prays first rakat
and gets up and waits there. The followers get up and then perform the second rakat and by themselves. The
second group then comes. The Imam then prays his second rakat and then remains seated waiting for the second
group to complete their second rakat. The followers after completing the first rakat, then get up and complete the
second rakat, completing the second rakat with the Imam.