RULINGS OF SALAH(PRAYER)

 

Introduction

All praise is due to Allah, who made prayer the
pillar of this religion and a powerful bond between Himself and His believing
servants. I bear witness that there is no deity worthy of worship except Allah
alone, without partner—Lord of the past and the future, Sustainer of the
heavens and the earth. And I bear witness that Muhammad (peace and blessings be
upon him) is His servant and Messenger, who commanded us to establish the
prayer, clarified its rulings, virtues, and benefits, and warned us against abandoning
it, neglecting it, or delaying it beyond its appointed time. Glad tidings await
those who guard their prayers diligently—for in it lies success in this world
and everlasting joy in the Hereafter.

Allah has made the five daily prayers obligatory
upon the Ummah, establishing them as one of the pillars of Islam. He prescribed
them for His believing servants to elevate their ranks, increase their good
deeds, and erase their sins, mistakes, and misdeeds. Through these prayers,
Allah grants entry into Paradise and protection from the torment of Hell—when
performed alongside fulfilling the other obligations of the religion and
refraining from what He has prohibited.

Allah made prayer obligatory upon His Prophet
Muhammad (peace be upon him) and his Ummah on the night of Al-Isrā’ wal-Mi‘rāj
(the Night Journey), originally as fifty prayers. Then, out of His mercy and
kindness, He reduced them to five—making them easier for His servants while
still preserving the reward of fifty. This is a manifestation of Allah’s
immense grace and generosity. The obligation of prayer applies to every
Muslim—male or female, free or enslaved, resident or traveller, wealthy or
poor, healthy or sick—as long as the person possesses sanity and awareness. For
those who are ill, the prayer remains binding, but is to be performed according
to one’s ability.

Prayer is an act of worship that nurtures constant
remembrance of Allah and reflects full obedience and submission to the Lord of
all worlds. It disciplines the Soul, instilling in it the values of piety,
patience, and trust in Allah. Through prayer, the believer is spiritually
prepared to live a righteous and upright life among fellow believers. The
Muslim who consistently upholds the five daily prayers engages in repeated
moments of humility and repentance throughout the day and night—so much so that
their sins are continuously wiped away, leaving little room for any to remain.

Prayer calls us to obedience and encourages
righteousness while forbidding wrongdoing, as it embodies complete submission
and humility before Allah. Among its many virtues is that it supports the
servant in both religious and worldly matters, guiding the heart and actions
toward what is beneficial in this life and the next.

We ask Allah to help us remain constant in His
remembrance, to be truly grateful to Him, and to worship Him in the best
manner. May He enable us—and our fellow Muslim brothers and sisters—to be among
those who uphold the prayer and are granted the honour of entering Jannah.

WaHasbunallahu
wa ni‘mal-wakil — Sufficient for us is Allah, and He is the best disposer of
affairs.Wa la hawla wa la quwwata illa billah — There is no power and no
strength except through Allah.

 

The meaning of Salah (Prayer)

The word “Salah”
in the Arabic language originally means prayers for good or supplication,
often used in the sense of asking Allah for forgiveness.

However, in
Islamic jurisprudence (Fiqh), As-Salah refers to a specific set
of words and actions that begin with “Allahu Akbar” (Allah is the
Greatest) and conclude with Taslim (saying “As-Salamu Alaykum” –
Peace be upon you). It is called Salah because it includes du‘as
(supplications) within its structure.

 

The wisdom of Salah (prayer)

There are numerous wisdoms and hidden benefits in
Salah, which will briefly be summarise below:

1. Self-awareness of one’s true identity: A
   person should always be conscious of their real identity—that they are a
   servant belonging to Allah (Subhanahu wa Ta’ala, Glory be to Him, the Most-High).
   This awareness should remain at the forefront of the believer’s mind, so
   that whenever the distractions of worldly affairs cause them to forget
   this reality, the next prayer serves as a reminder of their true purpose.
2. Strong belief in Allah as the ultimate source of help and
   blessings: A believer must hold firm to the
   conviction that no one can grant true assistance or blessings except
   Allah. While the world may present many intermediaries and causes that
   appear to provide support or blessings, it is ultimately Allah alone who
   is the true giver of all that is good. 
   In truth, Allah is the One who created all means for the service of His creation. When a believer forgets this and becomes absorbed in the means themselves, prayer returns him to the reality that Allah is the ultimate Causer of every cause. He alone is the source of
   all help, blessings, harm, and benefit. It is only through Him that life
   and death are granted. 
3. Firm belief in Allah as the ultimate source of help and blessings: A true believer must remain convinced that no one can provide real
   help or blessings except Allah. Though the world may offer various means
   and intermediaries that appear to bring benefit or support, it is Allah
   alone who has created and subjected these means to serve humanity. He is
   the sole source of all help, harm, blessings, and benefit. Life and death
   are granted only by Him. Whenever a person becomes attached to the means
   themselves, forgetting the One who controls them, prayer serves as a
   powerful reminder that Allah is the true cause behind all things.
4. Prayer
   as a time for repentance: A person can use the
   time of prayer as an opportunity for repentance from sins and wrongful
   deeds. Throughout the day and night, a person is constantly exposed to
   disobedience, whether they are aware of it or not. Therefore, the regular,
   repeated act of prayer serves as a means to purify the believer from their
   sins.

 

5.     Prayer as the sustenance for our faith: To keep our belief in Allah alive within
our hearts, prayer must serve as a constant source of spiritual nourishment. It
protects us from worldly distractions and the whispers of Shayṭān (Satan),
which seek to make us forget the faith that is deeply rooted in our hearts. If
we neglect this, forgetting can lead to following base desires and having bad
friends (Suhba). This forgetfulness leads to ingratitude and denial, much like
a tree that is not given enough water, slowly withering into dry wood. However,
as long as a Muslim continues to pray, prayer remains the sustenance of their
faith and temporal world (Dunyad). The distractions of this world will never
weaken or extinguish the light of faith in their heart.

 

When Prayer was prescribed in Islam.

Salah (prayer) is one of the oldest acts of worship
in the divine tradition. It was prescribed long before the final revelation to
Prophet Muhammad ﷺ.

Allah, Subḥānahu wa Taʿālā (The Most Glorified, The
Most High), mentions the importance of prayer in the lives of earlier prophets.
Regarding Prophet Ismāʿīl (peace be upon him), Allah says:

It was also known in the Hanafi belief that prayer
was practiced by the followers of earlier prophets, including Prophet Ibrāhīm
(Abraham) and the followers of Mūsā (Moses) – (Peace be upon them). And Allah
also says on behalf of Prophet ʿĪsā (peace be upon him) in the Qur’an:

Prophet Muhammad ﷺ used to
pray two rakʿahs in the morning and two in the evening. This is reflected in
the Qur’an where Allah says:

The formal obligation of the five daily prayers was
established during the miraculous Night Journey and Ascension (Al-Isrā’
wal-Miʿrāj), approximately a year and a half before the Hijrah (migration
to Madinah).

It was on this night that Allah directly commanded
the Prophet ﷺ to establish the five daily prayers for
his Ummah—a gift and responsibility that remains the foundation of our worship
today.

The obligatory prayer.

The
obligatory prayers upon every Muslim are five: Fajr, Dhuhr, Asr,
Maghrib, and Isha—performed at dawn, midday, late afternoon,
sunset, and night. These prayers were made obligatory after Prophet Muhammad
(peace be upon him) was taken on the miraculous Night Journey to Bayt
al-Maqdis (Jerusalem) and then ascended to the heavens (Mi‘raj). During
this journey, Allah Subḥānahu wa Ta‘ālā initially prescribed fifty prayers each
day and night for the Prophet ﷺ and his Ummah. However, out of His mercy, Allah reduced them to
five, while preserving the reward of fifty—a great blessing and Favour from our
Lord.

In the hadith of Al Isra’ Wal Mi’raj ((The
Night Journey) Allah made compulsory fifty prayers.

As a result, the five
prescribed daily prayers replaced the earlier practice of praying two rakʿahs
in the morning and two in the evening.

The Legitimacy of Prayer: Evidence from the Quran and Sunnah
‎

The obligation of Ṣalāh (prayer) is
established through numerous verses in the Qur’an and authentic
hadiths from the Sunnah of Rasūlullāh (peace be upon him).

Ibn ʿAbbās (may Allah be pleased with him)
explained this verse by saying:

·      
“In the
evening” refers to Maghrib and ʿIshāʾ

·      
“In the
morning” refers to Fajr

·      
“In the
afternoon” (al-ʿashiyy) refers to ʿAsr

·      
“At noon”
refers to Dhuhr

 

Another
clear proof is found in Surah An-Nisā’, verse 103, where Allah says:

This
verse confirms that prayer is compulsory and must be performed at specific,
designated times.

Among
the strongest evidences from the Sunnah is the well-known hadith about the Night
Journey and Ascension (Al-Isrāʾ wal-Miʿrāj), during which the five daily
prayers were made obligatory upon the Prophet ﷺ and his
Ummah.

The second hadith is found in Riyāḍ aṣ-Ṣāliḥīn:

 

The Status of Prayer in the Religion

Prayer is the most important and most beneficial
physical act of worship in Islam. It is the pillar upon which the religion
stands. In the hadith of Mu‘ādh ibn Jabal (may Allah be pleased with him), the Prophet ‎ﷺ said: “The head of the matter is Islam, its pillar is
the prayer, and its peak is Jihād.”

This highlights the central role of prayer in
establishing and upholding the faith.

It is also authentically reported in Ṣaḥīḥ
al-Bukhārī (Hadith 505) that when a Muslim performs prayer correctly, it
becomes a means of redemption for the sins committed between each prayer.

Whoever neglects prayer, either by delaying or not
performing it, and continues in this action, it will lead him to kufr
(disbelief). Therefore, prayer is the first essential nourishment for faith
(iman).

The Ruling on a Person Who Abandons Prayer

A person may abandon prayer for different reasons—whether
due to laziness, negligence, disbelief in its obligation, or by
disregarding/belittling its importance.

If a person
abandons prayer out of laziness or neglect, while still believing that it is
obligatory, then such a person is considered as a fasiq (someone who knowingly
and deliberately disobeys the command of Allah). In such a case, the Islamic
judge (qāḍī) will order them to make up (Qadhā’) the missed prayers and repent
for the sin of having deliberately left them.

The above hadith proves that whoever abandons
prayer out of laziness is not a kafir (disbeliever) because if they were to
become a kafir, Allah would not have said in the hadith, “If Allah wishes, He
will put him in Jannah,” since a kafir will never enter Jannah. Therefore, it
is understood that those who leave their prayer out of laziness will not be
considered kafir (disbelievers).

This hadith
explains that if a person abandons prayer because he disbelieves in it, looks
down on it, or gives it no importance, he will ultimately fall into shirk and
kufr. They must make up all the prayers that were missed, whether deliberately
or unintentionally, as they will not be forgiven until they are performed.

Whoever misses any prayer with an excuse from its
time will need to make it up. If prayer is missed without an excuse is
considered as a sin and will need to make it up. Imam Ashafi said it’s better
to make up the missed compulsory prayer then praying the Sunnah.

However, If someone abandons prayer because they do
not believe it is obligatory or treats it with contempt, denying its importance
in the religion, then such a person is considered a murtad (apostate)— as they
have rejected a fundamental obligation of Islam. Before any judgment is made,
the matter should be brought before a Qadi (Islamic judge), who will clarify
the seriousness of the obligation of prayer and give the individual an
opportunity to repent and perform the prayer. If, after this, the person persists
in denying the obligation of salah, they are deemed an apostate and are subject
to the rulings that apply to apostasy in Islamic law.

There is no
compulsion in Islam and each individual is free to choose whether or not to
embrace the faith. However, once someone accepts Islam, they are bound by its
teachings and obligations, and they will be held accountable and subject to
consequences for failing to adhere to its rulings. For example, in the context
of war, Islam offers people the choice to embrace the faith, or to allow its
message to spread in the land. They are also given the freedom to practice the
religion of their choice, as long as they pay the jizya tax in return for
protection and the rights granted under Islamic governance.

The above Hadith
is explained as following. Linguists have noted an important distinction in the
Arabic terms used in this hadith. The Prophet (peace be upon him) said uqātil
(أُقاتِل – “I fight”) rather than aqtul
(أقتل – “I kill”). The verb uqātil
comes in the pattern mufāʿalah (مُفاعَلة), which implies mutual action— suggesting that the fighting is
not one-sided, but involves engagement from both parties.

Based on this, the
jurists’ (fuqahā’) differed regarding the underlying cause of jihad. The
Shāfiʿī school held that the basis of jihad is disbelief (kufr), while
the majority (jumhūr) maintained that its cause is active hostility (ḥirābah)—that
is, obstructing or opposing the spread of the prophetic message.

In addition, Islam
is not a religion of violence or aggression. However, it upholds the principle
that every person deserves the opportunity to receive and understand its
message. Islam includes many teachings that emphasise mercy, justice, and
restraint, especially in contexts like warfare. Even in times of conflict, the
Prophet Muhammad (peace be upon him) laid down strict rules that reflect
Islam’s commitment to justice and compassion. He forbade harming women,
children, the elderly, and non-combatants. He also prohibited the destruction
of trees, crops, and religious buildings. These teachings highlight that
fighting in Islam is not for conquest or aggression, but only in response to
oppression and to protect the freedom to convey the message of truth.

Prescribed Times for Compulsory Prayers

Each of the five compulsory prayers has
a specific time during which it must be performed. You cannot pray before its
designated time, nor is it permissible to perform it after its time has passed.

From the above
ayah, it can be understood that each compulsory prayer must be performed within
a specific time.

It is mentioned in
an authentic hadith that Jibrīl (peace be upon him) came to the Prophet (peace
and blessings be upon him) after the five obligatory prayers were prescribed,
in order to teach him their proper times and to clarify the beginning and end time
of each prayer.

 

 

The times when its Makkruh (disliked) to Pray

It is Makruh (disliked) and close to Tahrim (forbidden) to perform voluntary prayers during the following times:

1. Between the time of sunrise until the sun rises to the extent of the height of a spear — (around 20 minutes before the Ishraq prayer).
2. At the time of zenith (Istiwa’ الاستواء) — when the sun is at its highest point in the sky, approximately 20 minutes before Dhuhr prayer. This applies every day except Friday.
3. After the Asr prayer — from when the sun begins to turn yellow/pale, until it completely sets (Maghrib time).

Praying these times are not considered Makruh (disliked) if there is a valid reason for praying—such as performing Sunnah prayers that has a (sabab) reason. For example the sunnah prayer of Wudu (ablution), Tahiyyatul Masjid (greeting the mosque), or making up missed (Qada) prayers.

This is evidenced in the following hadith:

If a person remembers a missed (Qada) prayer during a Makruh (disliked) time—such as due to forgetfulness—it is not considered forbidden or Makruh to perform the prayer in that case. This situation is treated as an exception.

For example, if someone forgot to pray Dhuhr at its proper time and only remembers during the Makruh period—they should still pray. In this case, the prohibition is lifted due to the necessity of making up the missed obligation.

Additionally, this restriction does not apply in the Haram (sacred sanctuary) of Makkah, where performing voluntary prayers even during Makruh times is permitted. This is a complete exception unique to that sacred space.

Repeating the compulsory prayer due to mistake

If someone performs a compulsory prayer and later realises, they made a mistake or did not complete it properly, they are required to repeat the prayer in a correct and complete manner.

 

Additionally, if a person prays their obligatory prayer alone and then discovers that a congregation is taking place, it is Sunnah (recommended) for them to join and repeat the prayer with the group. In this case, the first prayer remains valid as the obligatory one, while the second prayer is considered a nafl (optional) prayer.

 

Qada (making up missed compulsory prayers)

If a person misses a compulsory prayer and the designated time has passed—such that not even the first rak’ah (unit of prayer) can be performed within the time—then the prayer must be made up. The majority of scholars from the various madhahib (Islamic schools of thought) agree that missed obligatory prayers must be performed, regardless of whether they were missed due to forgetfulness or intentionally.

 

If someone misses a prayer due to a valid excuse, such as sleep or forgetfulness, it is not considered sinful. However, they are required to make up the missed prayer immediately upon waking or remembering.

 

On the other hand, if the prayer was missed without a valid excuse, it is considered a sin, but the individual is still obligated to make it up as soon as possible.

 

This shows that we have to make up for all compulsory prayer that we have missed regardless of the numbers or the time.

Who is prayers compulsory for?

Prayer is obligatory for every Muslim—male or female—who has reached the age of puberty, is of sound mind, and is in a state of physical purity (i.e., not experiencing menstruation or postnatal bleeding).

Prayer is not obligatory for a child who has not reached puberty, an insane person who lacks understanding, or a woman during menstruation or postnatal bleeding; and if a non-Muslim embraces Islam, they are not required to make up missed prayers prior to their conversion, which serves as an encouragement to accept the faith, as Allah says in Surah Al-Anfal

However, an apostate (murtad) is required to make up (qada) all the obligatory prayers missed during the period of disbelief until they return to Islam, as a form of disciplinary measure. In contrast, women are not required to make up prayers missed during menstruation or postnatal bleeding, as doing so would be burdensome. Likewise, a person who was insane or unconscious is not obligated to make up the missed prayers once they regain sanity or consciousness, based on evidence found in the Hadith.

Children who have developed mentally are encouraged to pray at the age of 7 if they are able to. By the age of 10, if they still do not fast, they should be gently disciplined and advised. This might include a gentle smack on the shoulder or back but in private, to avoid shaming them in front of others.

Benefit of prayers:

There are many benefits of prayer, some will be summarised below:

 

1.      Prayer helps prevent immorality and wrongdoing

2.      Praying is the best deeds after declaring Shahadah. (Testimony of faith)

3.      Prayer erases sins away

4.      Prayer is a light for the person who performs it in this world and the next

5.      Prayer elevated a person’s status and removes their sins

6.      Prayer is one of the greatest reasons to enter Jannah together. Alongside Rasulullah (peace be upon himý)

7.      Prayer serves as an expiation for previous sins

8.      The Angles will supplicate for the person who prays as long as he remains in his place of prayer

9.      Waiting for the next prayer in the mosque, between two prayers, for the sake of Allah is considered Ribaat (guarding the Islamic frontier for the sake of Allah).

10.  The reward for the one who leaves their home to preform prayer is equivalent to the reward of performing Hajj and Umrah  

11.  Prayer offers both medical and physical benefits. Through its various motions, it strengthens the body and enhances organ function.

There are two key aspects to these benefits:

·       Prayer involves walking to and from the mosque, which provides physical exercise. It also includes repeated motions such as standing, sitting, and prostrating, all of which promote physical health. Additionally, the act of purification before prayer adds to its benefits as the person is in constant purification, and the positive effects of these motions can be felt and observed.

 

·       The essence of prayer lies in its spiritual significance. It is a means of bringing the heart into the presence of Allah, allowing for communion with Him through remembrance, praise, supplication (dua), tears, and seeking His reward. This connection brings peace to the heart, expands the chest, and fills the soul with happiness. It is well-known among physicians that such spiritual practices brings comfort to the heart, reduce sadness, and enhance resilience against illness, thereby easing pain. This profound sense of tranquillity is especially felt during the night prayer and the time before Fajr.

The prophet (peace be upon himý) mentioned in sahih hadith

12.  Prayer is the first thing a servant will be asked about and held accountable for on the Day of Judgment, and it is the last thing they will lose from their religion. This is why Rasulullah (peace be upon him) give great importance to prayer and it was the last advice to his ummah before he left this world.

13.  Prayer is a means of attaining Rizq (sustenance)

14.  prayer is the symbol of the unity of the Muslims, the closeness of their heart and aligning them in rows. Their God is one, their Prophetý (peace be upon him) is one, their Qibla (direction of prayer) is one and their collective aim is to seek Allah’s Rida (pleasure), attain His paradise be saved from His punishment and his wrath.

Conditions for the prayer to accepted

A condition refers to something that must be present for an action to be valid, though it is not part of the action itself. For example, rain is essential for the growth of plants, yet it is not considered part of the plant—rather, it is a prerequisite for its existence. Similarly, certain conditions must be fulfilled for prayer (ṣalāh) to be valid.

There are four conditions that must be met for a prayer to be valid:

1.      TAHARA (PURIFICATION) – One of the essential conditions for the validity of prayer is purification

 

A.      Purification of the body from hadath (a state of ritual impurity.) – a person who is in a state of hadith whether minor or major cannot offer a valid prayer until they purify from the hadith.

·       Minor Hadath: Includes anything that nullifies the wuḍū’ (ablution), and requires one to make wuḍū’, such as passing wind, urinating, or anything else that breaks wuḍū’.

·       Major Hadath: Refers to states that require ghusl (a full ritual bath), such as janābah (major impurity due to sexual activity or ejaculation), menstruation, or postnatal bleeding.

B.      Purification of the Body from Physical Impurities (Najāsah). In addition to ritual purity, the body must also be free from najāsah (physical impurities) for prayer to be valid. This includes substances like urine, faeces, blood, or any other impure materials.

C.      Purification of the clothes from impurities. It is not enough for the body alone to be free from impurities; the clothes worn during prayer must also be clean from najāsah (impurities). Purity of clothing is a key requirement for the validity of prayer.

D.     The purification of the area of prayer from any impurification. In addition to purifying the body and clothes, the area where the prayer will be performed must also be free from any impurities. By “the area,” it refers to the space where the person prays, which extends from the place where the feet are positioned to the area of prostration, including any space the body may touch during prayer.

 

2.      KNOWLEDGE OF THE PRAYER TIMES – Each compulsory prayer has a specific time frame in which it must be performed. It is essential to pray within the designated time for each prayer, and the prayer will not be valid if the person has no knowledge of when its time begins.

 

3.      COVERING THE AWRAH (PRIVATE AREA) – In Islamic law (Shariah), awrah refers to the parts of the body that must be covered, as it is forbidden to expose them to others or for others to look at. These are the areas of the body that should remain concealed during prayer and in public.

The Boundaries of Awrah During Prayer:

For men, the awrah during prayer is from the navel to the knees, and no part of this area should be exposed during prayer. For women, the awrah includes everything except the face and hands, and the rest of the body should be covered while praying.

4.      FACING THE QIBLA – the Qibla refers to the holy Ka’bah in Mecca, and it is required to face the Ka’bah when performing prayer. The proof for this is found in Surah Al-Baqarah

How prayer is performed

1. Salat al-Fajr (Morning Prayer):
   Two rak’ahs (units) with two standing positions, and one Tashahhud (declaration of faith) at the end.
2. Salat al-Dhuhr (Noon Prayer):
   Four rak’ahs (units) with two Tashahhuds. The first Tashahhud is after two rak’ahs, and the second Tashahhud is at the end of the prayer.
3. Salat al-Asr (Afternoon Prayer):
   Four rak’ahs, similar to the Dhuhr prayer.
4. Salat al-Maghrib (Sunset Prayer):
   Three rak’ahs with two Tashahhuds. The first Tashahhud is after two rak’ahs, and the second Tashahhud is at the end of the prayer.
5. Salat al-Isha (Evening Prayer):
   Four rak’ahs, similar to the Dhuhr and Asr prayers.

 

Example: How to Perform Fajr Salah – Step-by-Step Guide

Before beginning the prayer, ensure that you are in a state of Tahara (purification), facing the Qiblah, the time for Fajr has entered, and you have covered the ‘Awrah (the parts of the body that must be covered in prayer).

The First Rak’ah (Unit) of Prayer

1. Starting Position (Qiyam) – Stand upright. Raise both hands—fingertips to the earlobes for men, at shoulder or chest level for women—with palms facing the Qiblah.
2. Takbir & Intention – Form the intention in your heart to pray two Fard (obligatory) Rak‘ahs of Fajr. Say “Allahu Akbar” (Allah is the Greatest) and place your right hand over your left on your chest.
3. Recite Surah al-Fatiha – Begin with Surah al-Fatiha, the Opening Chapter of the Qur’an.
4. Recite an Additional Surah – After al-Fatiha, recite another surah or a few verses from the Qur’an.
5. Ruku (Bowing) – Raise your hands again saying “Allahu Akbar”, then bow down. Keep your back straight and hands on your knees.
6. Tasbih in Ruku – While in Ruku, say “Subhana Rabbiyal ‘Atheem wa bihamdih” (Glory is to my Lord, the Most Great, and praise is due to Him)—preferably three times.
7. Standing Up (I’tidaal) – Return to a standing position saying: “Sami‘ Allahu liman ḥamidah” (Allah hears the one who praises Him). Then say: “Rabbana wa lakal-ḥamd” (Our Lord, to You belongs all praise).
8. First Sujood (Prostration) – Say “Allahu Akbar” and go into prostration. Place your forehead, nose, both palms, knees, and toes on the ground, ensuring they are all touching the floor.
9. Tasbih in Sujood – While in sujood, say “Subhana Rabbiyal A‘la wa bihamdih” (Glory is to my Lord, the Most High, and praise is due to Him) — preferably three times.
10. Sitting Between Two Sujoods (Jalsah) – Say “Allahu Akbar” and sit up. In this position, recite: “Rabbighfir li” (My Lord, forgive me). Or the longer version: “Allāhumma ighfir lī, warḥamnī, wajburnī, wahdinī, wa ‘āfinī, warzuqnī, warfa‘nī.” (O Allah, forgive me, have mercy on me, mend my affairs, guide me, grant me health, provide for me, and elevate me.)
11. Second Sujood (prostration) – Say “Allahu Akbar” and go into a second sujood, repeating the same tasbih.
12. Stand for the Second Rak‘ah – Say “Allahu Akbar” and rise to a standing position for the second rak‘ah.

The Second Rak’ah (Unit) of Prayer

1. Repeat steps 3 to 11 from the first rak‘ah.
2. After the second sujood, remain seated for Tashahhud.
3. Tashahhud (Testimony of Faith): Recite the following: At-tahiyyātu lillāhi waṣ-ṣalawātu waṭ-ṭayyibāt. As-salāmu ʿalayka ayyuhan-Nabiyyu wa raḥmatullāhi wa barakātuh. As-salāmu ʿalaynā wa ʿalā ʿibādillāhiṣ-ṣāliḥīn. Ashhadu an lā ilāha illa Allāh, wa ashhadu anna Muḥammadan ʿabduhū wa rasūluh. Allāhumma ṣalli ʿalā Muḥammadin wa ʿalā āli Muḥammad, kamā ṣallayta ʿalā Ibrāhīma wa ʿalā āli Ibrāhīm, innaka Ḥamīdun Majīd. Allāhumma bārik ʿalā Muḥammadin wa ʿalā āli Muḥammad, kamā bārakta ʿalā Ibrāhīma wa ʿalā āli Ibrāhīm, innaka Ḥamīdun Majīd.

Translation: All greetings, prayers, and pure words are for Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and the righteous servants of Allah. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and Messenger. O Allah, send blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy and Glorious. O Allah, bless Muhammad and the family of Muhammad, as You blessed Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy and Glorious.”

4. Conclude with Tasleem – Turn your head to the right and say: “As-salāmu ʿalaykum wa raḥmatullāh” (Peace and mercy of Allah be upon you). Then turn to the left and repeat the same.

AFTER COMPLETING THE SALAH:

·       You may make personal du‘â (supplication).

·       It is recommended to pray a voluntary (nafilah) prayers if applicable.

 

FOR OTHER PRAYERS:

Dhuhr, Asr, and ‘Isha (4 Rak‘ahs):

·       1st & 2nd Rak‘ah: Performed the same as Fajr. After the second Rak‘ah, do not end with Tasleem—instead, stand up to begin the third Rak‘ah.

·       3rd & 4th Rak‘ah: Recite only Surah al-Fatiha (no additional Surah). There is no Tashahhud between them.

• After the 4th Rak‘ah: Sit for the full Tashahhud, then complete the prayer with Tasleem.

Maghrib (3 Rak‘ahs):

·       1st & 2nd Rak‘ah: Performed the same as Fajr. After the second Rak‘ah, do not end with Tasleem—instead, stand up to begin the third Rak‘ah.

·       3rd Rak‘ah: Recite only Surah al-Fatiha, then sit for the full Tashahhud and end with Tasleem.

 

https://www.youtube.com/watch?v=f6iR5elhDdk

https://salamcenter.org/wp-content/uploads/2020/09/Prayer-Guide.pdf

 

The pillar of prayers

The meaning of pillar: A pillar is an essential component of something, much like the walls are essential to a room. In the same way, certain actions and motions within prayer are its pillars, such as ruku’ (bowing), sujood (prostration), and others.

A prayer is not complete or valid unless these actions are performed in the correct order, as taught by the Prophet Muhammad (PBUH), who was instructed by Jibril (AS).

The pillars of Salah are summarised into the following 13 actions:

1.      Intention (Niyah) – The intention is an essential part of the prayer, and it resides in the heart. The proof for this is found in the words of Rasulullah (peace be upon him).

For the prayer to be valid, the intention must coincide with the Takbir al-Ihram (saying Allahu Akbar when starting the prayer). The heart must be alert and focused when pronouncing the Takbir, with the intention clearly in mind as to which prayer is being performed (Fajr, dhuhur, Asr, Maghrib or ‘Isha). While it is not compulsory to verbally express the intention, some scholars such as Imam Shafi’i says that it should be said aloud (for the person to hear themselves).

2.      Standing up for the compulsory prayer – If one is able

When praying in a standing position, the body should be fully upright. If someone is able to stand for only part of the prayer but not all of it, they should stand for as long as they are able and sit for the remainder.

3.      Takbiratul Ihram — the initial proclamation (‘Allahu Akbar’) that signifies the beginning of the prayer and entry into a sacred state.

Conditions for the Takbiratul Ihram – For the Takbir to be valid, the following conditions must be met:

A.      It must be said while standing upright: “Allahu Akbar” should be pronounced while in a fully upright position, ready to begin the prayer. It is invalid if said before standing, or if uttered while rising.

B.      It must be recited while facing the Qibla (towards the Ka’bah in Makkah).

C.      It must be spoken in the Arabic language.

D.     You must be able to hear yourself pronounce every letter of the Takbir, if you are able to hear.

E.      It must be accompanied by the intention (niyyah) of entering into prayer.

 

4.       Reading the Fatiha – Reciting the Fatiha is a fundamental pillar of each Rak’ah (unit of prayer) in every type of prayer.

5.      Ruku’ (Bowing) – In Sharia, Ruku’ involves bending down until the palms touch the knees, which is the minimum requirement. However, the best way is to bow down so that the back is straight and horizontal. While in the bowing position, it is important to pause briefly before standing up again (Tum’neena) – (طمأنينة).

This is why we repeat “Subhana Rabbiyal Adheem” (Glory is to my Lord, the Most Great) three times in Ruku (bowing). The repetition helps cultivate a sense of contentment and stillness (Tuma’nina) during the bowing position.

6.       I’tidal (Straightening up) – I’tidal refers to the act of straightening up from Ruku (bowing) and standing upright between the Ruku and Sujood (prostration). The proof for this practice is found in the hadith that describes the Prophet (peace be upon him) standing straight after bowing, ensuring a clear transition between the positions in prayer.

It is important to pause briefly when rising from Ruku (Tum’neena) – (طمأنينة). The minimum pause should be the time it takes to say a Tasbih. However, the pause should not be prolonged; the maximum duration of standing (I’tidal) should not exceed the time it takes to recite the Fatiha.

7.      Performing two Sujoods in Each Rak’ah – Sujood (prostration) must be performed twice in every Rak’ah. One must place the forehead firmly on the ground at the place of prostration, and doing so with a sense of calm and stillness (Tuma’nina). It involves seven body parts to complete the prostration.

The Seven limbs of prostration:

·       Forehead – Must be uncovered and tough the ground directly firmly (1)

·       Both palms (2,3)

·       Both knees (4,5)

·       The toes of both feed – directed towards the Qiblah (6,7)

 

8.      The Sitting down between the Two Sujoods – After the first Sujood, it is obligatory to sit briefly before performing the second Sujood. This sitting must be done with a moment of stillness and calm (Tuma’nina), allowing the body to settle into the position before moving on.

 

9.      The Final Sitting (Tashahhud) – This is the sitting that takes place after the final Rak‘ah of the prayer, just before concluding with the Tasleem (saying “As-Salaamu Alaikum”). It is an essential part of the prayer, during which the Tashahhud, Salawat upon the Prophet (PBUH), and final supplications are recited.

 

10.  Tashahud in the final sitting – Reciting the Tashahhud during the final sitting is a required pillar of the prayer. It is said after the last Rak‘ah, while seated, and includes bearing witness to the oneness of Allah and the prophethood of Muhammad (PBUH). This recitation is essential before ending the prayer with Tasleem.

 

11.   Saying the Salat wa’salam (blessings and peace) – After reciting the last Tashahud in the final sitting, it is compulsory to say Salat and Salam (Blessings and Peace) on the prophet (peace be upon him. The minimal way is to say: “Allahumma salli ‘ala Muhammad”, which means “O Allah, send blessings upon Muhammad.” However, the complete form is to recite the full Salat al-Ibrahimiyya, which includes additional blessings upon the Prophet Muhammad (PBUH) and his family.

 

	Transliteration		English Translation
At-Tahiyyatu Lillahi wa as-Salawatu wa at-Tayyibat, As-Salamu ‘alayka ayyuhal-Nabiyy wa rahmatullahi wa barakatuh, As-Salamu ‘alayna wa ‘ala ‘ibadillah as-Saliheen, Ashhadu an la ilaha illa Allah, wahdahu la sharika lahu, Wa ashhadu anna Muhammadan abduhoo wa rasooluh. Allahumma salli ‘ala Muhammadin wa ‘ala ali Muhammadin, Kama sallayta ‘ala Ibraheema wa ‘ala ali Ibraheema, Innaka Hamidun Majid. Allahumma barik ‘ala Muhammadin wa ‘ala ali Muhammadin, Kama barakta ‘ala Ibraheema wa ‘ala ali Ibraheema, Innaka Hamidun Majid.		“All greetings, prayers, and pure words are for Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous servants of Allah. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and Messenger. O Allah, send blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy and Glorious. O Allah, bless Muhammad and the family of Muhammad, as You blessed Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy and Glorious.”

 

12.  The Taslim (Concluding the prayer) – The first Tasleem refers to the final part of the prayer, where the person praying turns their head to the right shoulder and says: “Assalamu Alaikum wa Rahmatullah” (Peace and mercy of Allah be upon you). The second Taslim involves repeating the same by turning the head to the left shoulder, however this is considered Sunnah.

13.  Performing all the Pillars in the correct order – It is essential to perform all the pillars of prayer in the correct order.

The Sunnah ‎of how to perform Salah (prayer)

Prayers consist of pillars and conditions that must be fulfilled for it to be valid. In addition to these, there are Sunnah practices that enhance the prayer, though they are not obligatory. Sunnah refers to practices that are recommended and encouraged but not compulsory. A person will be rewarded for performing them, but they will not be punished for leaving them. Following the Sunnah in Salah ensures that the prayer is performed in a manner that aligns with the practice of the Prophet Muhammad (peace be upon him).

There are many Sunnah practices, some of which are performed before the prayer, some during the prayer, and some after the prayer.

Sunnah Actions performed before the prayer:

1.      Adhan – The call to prayer

2.      Iqama – The call signalling the commencement of prayer.

3.      Placing a Barrier – Establishing a physical barrier to separate the praying individual from anyone passing by. This can include using a pillar, stick, or even laying a prayer mat in front of your own mat.

Sunnah Actions performed during the prayer:

These Sunnah acts are categorised into two types:

1.      Ab’ath (Emphasised Sunnah) – Actions that if omitted unintentionally, requires the protration of forgetfulness (Sujud as-Sahw)

2.      Al Hay-aat (Recommended Sunnah) – These are actions that enhance the prayer but do not require Sujud as-Sahw if left out.

 

1.     Ab’ath (Emphasised Sunnah):

·       The First Tashahud – This refers to the sitting and recitation of Tashahhud after the second rak’ah in Dhuhr, Asr, Maghrib, and Isha prayers. It is a Sunnah practice, and omitting it necessitates Sujud As-Sahw.

·       Sending Salawat (Salutations) upon the prophet (ﷺ) in the First Tashahhud – sending blessings upon the Prophet (ﷺ) after the first Tashahhud is considered Sunnah, and its omission also requires Sujud As-Sahw. This is in the Shafi’i School of Thought.

·       Sitting in the First Tashahhud – The actual act of sitting for the first Tashahhud (not just its recitation) is part of the emphasised Sunnah.

·       Sending Salawat upon the Prophet’s (ﷺ) Family after the Final Tashahhud – While sending blessings upon the Prophet (ﷺ) during the final Tashahhud is a pillar of prayer, including his family in the Salawat (in the final Tashahhud) is a Sunnah (Ab’ath). In some schools of thought, missing this necessitates Sujud As-Sahw.

·       Qunoot Supplication (Du‘a al-Qunoot) – This is a supplication in specific prayers, such as the Fajr ( in Shafi’i School) and in Salat Witr. If omitted when it’s expected, Sujud As-Sahw is required.

Transliteration	English Translation
Allahumma ihdini fīman hadayt, wa ‘āfini fīman ‘āfayt, wa tawallani fīman tawallayt, wa bārik lī fīmā a‘ṭayt, wa qini sharra mā qaḍayt, fa-innaka taqḍī wa lā yuqḍā ‘alayk, wa innahu lā yadhillu man wālayt, tabārakta rabbana wa ta‘ālayt.	O Allah, guide me among those You have guided, grant me well-being among those You have granted well-being, take care of me among those You have taken care of, bless me in what You have given, protect me from the evil of what You have decreed. For You decree, and none can decree over You. Whoever You befriend is never humiliated. Blessed and Exalted are You, our Lord.

 

2.     Hay-aat (Recommended Sunnah):

·       Raising the Hands During Takbir – It is recommended to raise the hands at specific points in the prayer: during the opening Takbir (Takbiratul-Ihram), when going into Rukū‘, and when rising from Rukū‘. For men, both hands are raised with the palms facing the Qiblah, fingers spread slightly apart, and the thumbs aligned with the earlobes. For women, the hands are also raised with the palms facing forward, but to the level of the shoulders or in front of the chest, with open palms.

 

·       Placing the Right Hand Over the Left While Standing – This is done by placing the right hand over the back of the left hand, extending to the wrist, and gripping it gently with the fingers of the right hand. The hands are positioned below the chest while standing in prayer.

 

·       Gazing at the Place of Sujood (Prostration) – It is Sunnah for your gaze to remain fixed on the place of prostration throughout the prayer. It is Makruh (disliked) to let your eyes wander—looking left, right, up, down, or straight ahead—even if the Ka’bah is in front of you. The only exception is during Tashahhud, when it is Sunnah to look at the raised index finger, as this was the practice of the Messenger of Allah (ﷺ).

 

·       Beginning the Prayer with the Opening Supplication (Du‘a al-Istiftah/Du’a al-Tawajjuh) – After saying the opening Takbir (Allahu Akbar), it is Sunnah to begin the prayer by reciting the Du‘a al-Istiftah (also known as the Tawajuh Du‘a), which is a way of turning one’s heart and attention fully towards Allah

 

The opening dua – Shafi’i:

Opening dua – Hanafi:

It is mustahab (recommended) to recite the Opening Du‘a (Du‘a al-Istiftah) in both obligatory and non-obligatory prayers. However, it is not recommended to recite it in the Janazah (funeral) prayer.

·       Isti‘aadhah (Seeking Refuge) – After reciting the Opening Du‘a (Du‘a al-Istiftah), it is Sunnah to say: “A‘ūdhu billāhi min ash-shayṭān ir-rajīm” (I seek refuge with Allah from Satan, the accursed) before beginning Surah Al-Fatiha.

 

·       Reciting the Qur’an Aloud in certain prayers or Silently in other Prayers – It is Sunnah to recite the Qur’an aloud in certain prayers and silently in others, depending on the time and type of prayer.

Prayers where recitation is done aloud:

§  Both rak‘ahs of Fajr

§  The first two rak‘ahs of Maghrib and ‘Isha

§  Jumu ‘ah (Friday) prayer

§  The two Eid prayers

§  Khusûf (lunar eclipse) prayer

§  Istisqâ (prayer for rain)

§  Tarawih and Witr during Ramadan

 

This applies to the Imam or a man praying alone. A woman may also recite aloud if she is praying alone, and no non-mahram men can hear her. For all other prayers, it is Sunnah to recite silently—in one’s heart. However in the Shafi’i School, one must hear themselves recite.

·       Saying ‘Ameen’ After Reciting Al-Fatiha – After completing Surah Al-Fatiha, specifically after the verse “wa la-dh-dhāllīn,” it is Sunnah to say “Ameen.” This applies to everyone praying, whether the Fatiha is recited silently or aloud. When praying in congregation, it is Sunnah for the Ma’mūm (those following the Imam) to say “Ameen” aloud after the Imam does. The word “Ameen” means: “O Allah, accept our prayer.”

·       Reciting Verses of the Qur’an After Al-Fatiha – It is Sunnah to recite any surah from the Qur’an, regardless of its length, or at least three continuous ayahs after reciting Surah Al-Fatiha in the first two rak‘ahs of the prayer. This is recommended whether you are praying individually or in congregation. It applies even in silent prayers, such as the first two rak‘ahs of Dhuhr, or when you are praying far from the Imam and cannot hear him. It is also Sunnah to recite longer surahs during the morning and Dhuhr prayers, such as Surah Al-Hujurat or Surah Ar-Rahman. For the Asr and Isha prayers, middle-length surahs are preferred, for example, Surah Ash-Shams. For Maghrib, shorter surahs like Surah Al-Ikhlas are recommended. On Friday, it is Sunnah to recite Surah As-Sajda in the first rak’ah and Surah Al-Insan in the second rak’ah during Fajr prayer. It is also recommended to recite longer surahs in the first rak’ah and shorter ones in the second

 

·       Saying Takbir between Movements in Prayer – While the opening Takbir al-Ihram is a pillar of the prayer and essential for its validity, it is Sunnah to say “Allāhu Akbar” with each transition between movements—such as when moving from standing to bowing (Rukū), from the straightening up to prostration (Sujuud), and so on. The exception is when rising from Rukū‘ (bowing) to I’tidaal (Straightening up), where instead of saying takbir, it is Sunnah to say: “Sami‘allāhu liman ḥamidah” (Allah hears those who praise Him)—and after fully standing, say: “Rabbana wa laka al-ḥamd” (O our Lord, to You belongs all praise). This was the practice of the Prophet Muhammad (ﷺ) and a beautiful example to follow.

 

·       Tasbih (Glorification) During Rukû‘ and Sujûd – Once you have fully settled in Rukū‘ (bowing), it is Sunnah to say “Subhāna Rabbiyal-‘Aẓīm wa biḥamdih” (Glory and praise be to my Lord, the Almighty) at least three times.
Similarly, when you are settled in Sujūd (prostration), you say “Subhāna Rabbiyal-A‘lā wa biḥamdih” (Glory and praise be to my Lord, the Most High) three times, which is the minimum—though you can say more.

 

·       Positioning the Hands During Tashahhud – While sitting for Tashahhud, place your left hand flat on your left thigh, with the fingers close together and the fingertips aligned with the top of the knee.
Do the same with your right hand, except that you raise your index finger while reciting the testimony: “Ashhadu an lā ilāha illa Allāh, wa ashhadu anna Muḥammadan Rasūlullāh” (I bear witness that there is no deity but Allah, and I bear witness that Muhammad is the Messenger of Allah). This was the way the Prophet Muhammad (ﷺ) used to perform the prayer

 

·       Tawarruk and Iftirash (Sitting Postures in Salah) – Tawarruk is the sitting posture used in the final Tashahhud of the prayer (when there is more than one sitting). In this position, the worshipper sits with the left posterior resting on the floor, the right foot upright, with the toes pointing toward the Qiblah, and the left foot laid flat beneath the right leg, extending outward from under it. This posture reflects humility and calmness before Allah. Iftirash is the posture used when sitting between the two prostrations or during the first Tashahhud. In this position, one sits on the left foot while keeping the right foot upright, with its toes facing the Qiblah. A person transitions into Tawarruk by first sitting in the Iftirash position, then shifting slightly to sit on the left thigh, allowing the left foot to extend from beneath the right leg.

 

·       Salawat al-Ibrahîmiyyah and Supplication After the Final Tashahhud – Sending blessings upon the Prophet ﷺ during the final Tashahhud is a pillar of the prayer. While any form of Salawat is valid, it is Sunnah to recite Salat al-Ibrahīmiyyah, as it was the most frequently taught and practiced by the Prophet ﷺ.

After completing the Salawat, it is Sunnah to seek refuge in Allah from four things:

§  The punishment of the grave

§  The punishment of the Hellfire

§  The trials of life and death

§  The trial of the false messiah (Al-Masih ad-Dajjal)

 

Following that, one may make personal supplications (du‘a), as long as the duration of the du‘a does not exceed that of the Tashahhud and Salawat. All supplications should be made in a humble and focused manner before concluding the prayer with Taslim

·       The Second Salam – The first Taslim (saying “As-salāmu ‘alaykum wa raḥmatullāh”) while turning the face to the right is a pillar of the prayer. With this, all essential pillars and obligations of the prayer are completed. It is Sunnah to follow it with a second Taslim, turning the face to the left and saying the same words. This was the practice of the Prophet ﷺ and completes the formal conclusion of the prayer.

·       Khushoo‘ (Presence of Heart) in Prayer – Khushoo‘ refers to the deep awareness and humility of the heart during prayer. It means being fully present and attentive to what the tongue is reciting—whether it’s Qur’an, adhkār, or du‘ā’—while reflecting on and engaging with their meanings. It is the feeling of standing in direct communication with your Lord, Subḥānahu wa Ta‘ālā (Glory be to Him, the Exalted), with awe, love, and reverence. Khashu- (presence of heart). Maintaining khashu during prayer.

All of these Sunnahs are known as Hay’āt (recommended Sunnahs). If any of them are left out during prayer, it is not required to perform Sujūd as-Sahw (the prostration of forgetfulness). This is different from the Ab‘āḍ (emphasised Sunnahs). If any of those are missed, it is Sunnah to make up for them by performing Sujūd as-Sahw.

The Sunnah ýafter finishing prayer:

 It is Sunnah to engage in the following after completing the prayer:

 

1.      Istaghfar (Asking for forgiveness), Dhikr (Remembering Allah) Dua (Supplication) – These acts help maintain the connection with Allah even after the prayer has ended.

It is permissible to raise your voice slightly while reciting the post-prayer Adhkār (remembrance of Allah), as long as it does not disturb others. You are allowed to raise your voice whilst reciting these Adkars (Remembrance of Allah).

There are many du‘ās and adhkār that are recited both generally after any prayer and specifically after certain prayers. These can be found in the books of Sunnah and well-known collections of Adhkār.

2.      Changing Places for Nafl Prayer – It is recommended to move to a different spot for your Nafl (voluntary) prayer after completing the Fard (compulsory) prayer. This increases the number of places where your sujūd (prostration) will be made, and these places will testify on your behalf on the Day of Judgment.

It is also preferred to perform the Fard prayer in the mosque and then pray the Sunnah or Nafl prayers at home, following the practice of the Prophet ﷺ.

Which means that men are encouraged to perform their compulsory prayers in the mosque, as part of upholding the Sunnah.

3.      Remaining in place after prayer when Women Are praying behind – If men have prayed in the mosque and there are women praying behind them, it is Sunnah for the men to remain in their places briefly after the prayer, allowing the women time to leave first. This practice helps maintain proper separation and avoids any situations that might lead to distraction or inappropriate thoughts.

What is Makruhat (disliked) in prayer.

Anything that goes against or differs from the established Sunnah acts of prayer mentioned above is considered Makruh (disliked). A Makruh action is one that, if avoided, earns a reward—but if done, it does not bring punishment.

 

For example:

·       Skipping the Takbirat (saying “Allahu Akbar”) during each movement is considered Makruh because these are Sunnah actions.

·       Similarly, omitting the opening supplication (du’a al-istiftah) is also Makruh, as reciting it is part of the Sunnah.

The Sunnah guides us to avoid certain actions during prayer. Failing to follow these recommendations makes the prayer disliked (Makruh) but not invalid.

Some of the Makruh (Disliked) Actions in Prayer are mentioned below:

1. Turning the Head to Look Around (Without Necessity):

If a person turns his head by moving the neck only, it is considered Makruh. However, if he turns his entire upper body, including the chest, away from the Qibla, the prayer becomes invalid because facing the Qibla is a required pillar of prayer.

2.      Looking Up Towards the Sky:

3.      Adjusting or Folding Clothing or Hair During Prayer:

4.      Praying While Desirable Food Is Being Served: If desirable food is served and one begins prayer instead of eating, it is Makruh. The person’s focus will likely be on the food, which affects khushooʿ (presence of heart and humility) during prayer.

5.      Praying While Needing to Relieve Oneself (Answering the Call of Nature): It is Makruh to pray while feeling the urge to relieve oneself, as this prevents proper focus and humility (khushooʿ) during the prayer.

6.      Praying While Feeling Sleepy: It is Makruh to pray when one is overcome with sleepiness, as it affects the quality of recitation and concentration. A sleepy person may make mistakes in the Qur’an or forget parts of the prayer.

7.      Praying in Inappropriate or Distracting Places: It is Makruh to pray in places that are impure, distracting, or inappropriate, as they may contain physical impurity (najasa) or cause mental distraction, affecting khushooʿ (presence of heart) in prayer.

These include:

§  Bathrooms

§  Pathways or walkways

§  Markets and shopping areas

§  Graveyards

§  Churches

§  Dirty areas (e.g. near trash bins or garbage)

§  Places where camels kneel to drink (due to the likelihood of impurity)

minor differences between men and women in prayer.

It is from the Sunnah for women to differ slightly from men in five places during prayer.

 

1.      Body Positioning During Sujood (Prostration): In Sujood, it is Sunnah for women to keep their bodies closer together by tucking their elbows into the sides of their body and the stomach nearer or reasting against the thighs.

In contrast, men are encouraged to spread out more in this position—keeping elbows away from the sides and raising the stomach from the thighs.

2.      Lowering the Voice in Prayer When Non-Mahram Men Are Present:  Women should recite quietly in prayer when there are non-mahram (unrelated) men nearby. This includes prayers where audible recitation is normally done (such as Fajr, Maghrib, and ‘Isha). The purpose is to maintain modesty and prevent any potential fitnah (temptation).

This verse, though specifically addressing the wives of the Prophet ﷺ, sets a principle that applies more broadly to Muslim women.

For men, it is Sunnah to recite aloud in prayers where audible recitation is prescribed (e.g., Fajr, Maghrib, and ‘Isha).

3.      Signalling During Prayer (If Something Happens): If something unexpected happens during prayer and the person needs to alert someone—such as the imam making a mistake or someone needing attention—the method differs between men and women:

·       For women: It is Sunnah for a woman to clap by striking the palm of her right hand against the back of her left hand.

·       For men: It is Sunnah to say “SubhanAllah” aloud to draw attention or signal a correction.

4.      Covering the ‘Awrah (nakedness) in Prayer: For a woman, the entire body is considered ‘awrah —except the face and hands. Therefore, it is required for her to pray fully covered, with only her face and hands visible.

The majority of scholars agree that the ‘awrah (areas that must be covered) for women during prayer includes the entire body except for her face and hands. These are the only parts of a woman’s body that can be exposed while praying. However, for men, the ‘awrah during prayer is what is between the belly button and the knees. As long as this area is covered during prayer, the prayer is considered valid.

5.      The Adhan and Iqamah for Women: It is not Sunnah for women to perform the Adhan (call to prayer), but it is Sunnah for them to say the Iqamah (call to commence the prayer).

Women: If a woman recites the Iqamah in a low voice, it is not Makruh (disliked); rather, it is considered a form of dhikr (remembrance of Allah), and she will be rewarded for it. However, if a woman recites the Adhan in a loud voice, it is considered Makruh (disliked). If she fears that her loud Adhan may cause fitnah (temptation), it becomes Haram (forbidden).

Men: In contrast, for men, it is Sunnah to perform the Adhan at the beginning of the obligatory prayer, and doing so aloud is the prescribed method.

 

Things that will invalidate your prayer

The Prayer will be invalid if the person praying does any of the following:

1.      Deliberate talking during prayer: Any speech that is not part of the Qur’an, dhikr (remembrance of Allah), or du’a (supplication) is prohibited during prayer..

2.      Excessive movements during prayer: Excessive movements during prayer, defined as three or more consecutive movements outside of the prescribed actions. The threshold for excessive movement is three or more consecutive (Mawalat) movements, which can lead to the invalidation of the prayer.

The basic principle is that any unnecessary or excessive movements should be avoided, as they disrupt the focus (khushooʿ) and reverence required in prayer.

3.      Contact with Impurity (Najasa) on the Body or Clothes: If impurity (najasa) comes into contact with the body or clothes of the person praying and is not immediately removed, the prayer will be invalidated. This is referred to as Mulaqa. This is because purity of the body and clothes is a fundamental condition for the validity of prayer.

However, if the impurity comes in contact due to a passing wind or other external factor and the person can remove or shake off the impurity (especially if it is dry), the prayer remains valid.

4.      Exposure of the Awrah (Nakedness – Parts of the Body That Should Be Covered During Prayer): If a person deliberately exposes their awrah (nakedness), their prayer becomes invalid because it has lost one of the essential conditions for the validity of prayer. However, if the awrah is exposed accidentally, the person should immediately cover it. If they do so right away, their prayer remains valid.

 

5.      Eating or drinking during prayer: Eating or drinking during prayer invalidates it, as it contradicts the proper format required for prayer.

·       Deliberate eating or drinking will invalidate the prayer, even if the amount consumed is very small.

·       Accidental eating or drinking, such as swallowing food or drink that was accidentally left in the mouth, will not invalidate the prayer—provided the amount is minimal (e.g., no more than the size of a one chickpea).

What will invalidate the prayer is if, for instance, a piece of sugar is left in your mouth and some of it melts inside your mouth, then is swallowed.

 

6.      Passing Gas, Urine, or Stool) Before the First Salam: If a person experiences hadath (such as passing gas, urine, or stool) before completing the first taslim (the final salutation of prayer), the prayer becomes invalid, regardless of whether the act was deliberate or accidental. This is because one of the essential conditions of prayer, purity (tahara), has been lost before the completion of all the required pillars of prayer.

However, if hadath occurs after the first taslim (the official ending of the prayer) but before the second taslim (the Sunnah taslim), the prayer remains valid. This ruling is accepted by the majority of scholars.

 

7.      Making Sound: If any of the following sounds—clearing the throat, laughing, crying, or sound due to pain—result in two letters being heard, it will invalidate the prayer, even if the letters are not understood.

 

·       If only one letter is heard, or no letters are distinguishable, it does not invalidate the prayer. However, if the sound is made deliberately, it will invalidate the prayer.

·       If the sound occurs accidentally (e.g., due to coughing or uncontrollable crying), the prayer remains valid.

·       Smiling does not invalidate the prayer.

 

8.      Changing the intention: If you decide to terminate the prayer, or make a condition such as intending to leave the prayer if someone arrives, the prayer becomes invalid. The prayer is invalidated by the intention alone, even if it is not followed by the action of terminating the prayer. This is because the prayer can only be valid if the intention is firm and unwavering. Changing the intention or having conflicting intentions goes against this firmness, thereby nullifying the prayer.

 

9.      Standing with the Qibla behind you: Facing the Qibla is one of the essential conditions of prayer. If the Qibla is behind you, whether deliberately or due to force (e.g., being pushed), the prayer becomes invalid.

 

·       If it is done deliberately, the prayer becomes invalid immediately.

·       If it happens by force and you remain in that position for some time, the prayer becomes invalid.

·       However, if you turn back to the Qibla immediately, the prayer remains valid.

Key Differences Across the Madhahib:

• Speaking in Prayer: All schools agree that deliberate speech invalidates the prayer. However, they differ slightly on how unintentional speech is handled.
• Excessive Movement: The Shafi’i and Hanbali schools are more particular about excessive movements, whereas the Hanafi and Maliki schools offer a bit more flexibility.
• Laughter: All schools agree that laughter invalidates the prayer, though they differ slightly on whether smiling or quiet laughter affects the prayer.
• Eating or Drinking: All four schools agree that eating or drinking invalidates the prayer.
• Turning Away from the Qibla: All the schools consider turning away from the Qibla to invalidate the prayer, although there are allowances for unintentional or brief turning.
• Uncovering the Awrah: All schools agree uncovering the awrah invalidates the prayer, but they all emphasis that it must be for a significant amount of time for the prayer to become invalid.
• Forgetting a Pillar: All the schools agree that missing or forgetting a pillar of prayer invalidates it unless it is corrected immediately or with the sujood as-sahw (prostration of forgetfulness).

Despite these differences, all the Madhahab emphasise the importance of concentration (khushoo’) – humility, and focus during prayer.

Sajud as Sahw (prostration of forgetfulness)

As-Sahw refers to forgetfulness or inattentiveness, and in the context of prayer, it refers to a defect in the prayer, whether due to forgetfulness or unintentional mistakes (provided it’s not a deliberate omission of a pillar of prayer). Sajud as Sahw (prostration of forgetfulness) is performed at the end of the prayer to rectify any such defect.

 

The Ruling of Sajud as Sahw (prostration of forgetfulness):

It is Sunnah to perform Sajud as-Sahw at the end of the prayer to rectify any defects or mistakes made during the prayer, as long as these defects do not involve the omission of a compulsory action (pillar). If the person does not perform Sajud as-Sahw, their prayer remains valid, as the prostration is only a way to correct minor errors and is not required for the omission of compulsory actions in prayer.

Reasons to perform Sajud as Sahw

1.      Leaving a Compulsory Action (Ab’ath) – If one neglects a compulsory action during prayer, such as the first Tashahud or Qunut, Sajud as-Sahw must be performed at the end of the prayer.

 

2.      Doubt in the number of Rak’ahs – If one has doubt about the number of Rak’ahs performed in a prayer, they should assume they have prayed the lesser number. For example, if unsure whether 3 or 4 Rak’ahs is prayed during Dhuhr, assume 3 Rak’ah is completed, Continue with completing the prayer, and perform Sajud as-Sahw at the end in case 5 is prayed.

3.      Moving a Prayer Action from its Place – If one performs an action out of its proper place, for instance, reading the Fatiha while sitting for the Tashahud, reciting the Qunut while in Ruku, or reciting a Surah in I’tidal (when straightened up from Ruku’), they must perform Sujud as-Sahw at the end of the prayer.

 

Performing Sajud as Sahw

 

Procedure – Sajud as-Sahw consists of two prostrations (Sajdas) like the regular prostration during prayer. The intention should be to perform these prostrations as Sajud as-Sahw.

 

When to perform it – It should be performed at the end of the prayer, just before the Salam (Tasleem). If one accidentally performs the Salam (the final greeting of the prayer) before completing the Sajud as-Sahw, whether by mistake or intention, they should immediately perform Sajud as-Sahw. There should be no significant time gap between the Salaam and Sajud as-Sahw. Once done, they can perform the Salam again.

 

Prostration of Tilawa (recitation of Qu’ran)

When to Perform – It is Sunnah for the reciter of the Quran, both during prayer and outside of it, to perform the Sajud of Tilawa upon reciting one of the verses of prostration. It is also Sunnah for anyone who hears the recitation of these verses, whether inside or outside of the prayer.

Places of Prostration – There are 14 specific verses in the Quran where performing the prostration of Tilawa is recommended.

This hadith demonstrates that the Sajud of Tilawa is Sunnah and not Wajib (compulsory). If it were obligatory, one would be sinful for neglecting it. Since it is Sunnah, leaving it does not incur sin, but performing it is recommended as an act of worship.

The Number of Prostrations of Tilwaha in The Qur’an:

There are 14 prostrations of Tilawa mentioned in the Quran, which occur in the following Surahs:

1. Surah Al-A’raf
2. Surah Ar-Ra’ad
3. Surah An-Nahl
4. Surah Maryam
5. Surah Al-Isra
6. Surah Al-Furqan
7. Surah An-Naml
8. Surah As-Sajda
9. Surah Fussilat
10. Surah An-Najm
11. Surah Inshiqaq
12. Surah Al-Alaq
13. Two prostrations in Surah Al-Hajj

 

How to Perform the Prostration of Tilawa:

Outside of prayer:

·       Begin by saying Takbir (Allahu Akbar) while lifting the hands, as one would for the prayer.

·       After the initial Takbir, perform one prostration (Sujood) as one would in regular prayer.

·       Complete the act by saying Salam (the greeting of peace) just like in regular prayer.

During prayer:

If one hears or recites a verse of Tilawa during your prayer, they should simply go into Sujood immediately after the verse and then continue with prayer without further interruption.

 

No Wudu (Ablution) – If one hears a verse of Tilawa but does not have wudu, say the following phrases instead of performing the prostration: Subhanallah, walhamdulillah, wa la ilaha illallah, wa Allahu Akbar (Repeat this four times).

Conditions for Performing Sajdat Tilawa – Sajdah Tilawa has the same conditions needed for normal prayer.

·       Ablution (Wudu)

·       Facing the Qibla.

·       Covering of the Awrah

 

Salat Al Jama’aH (congregational prayer)

The Prophet Muhammad (peace be upon him) began performing the congregational prayer after his migration (Hijrah) to Madinah. Before this, during the 13 years in Makkah, the Muslims faced persecution and could not gather openly for prayer. As a result, the Sahabah (companions) prayed individually in their homes.

However, after the migration to Madinah, the situation changed, and the Prophet Muhammad (peace be upon him) established the practice of Salat al-Jama’ah (congregational prayer) and continued to perform it regularly. This practice was preserved and became an important part of Islamic worship.

The Wisdom of Praying in Congregation

Praying in congregation strengthens the core pillars of Islam, fostering a sense of community among Muslims. It helps develop the spirit of brotherhood in Islam, where individuals support each other in upholding truth and justice while working to eliminate falsehood and injustice. The mosque serves as the ideal place to nurture these values, as it brings Muslims together for the congregational prayers five times a day.

 

Despite the potential for worldly interests to cause division or negative emotions among people, these feelings quickly fade when Muslims come together for prayer. The act of congregational worship cultivates true faith in Allah, far beyond any hypocrisy or showing off. It is a demonstration of genuine devotion, where individuals are united in their worship and commitment to Allah.

 

Justifications for Not Performing that are accepted congregational prayer:

There are two types of justifications for not participating in congregational prayer: general and personal.

1.      General justifications – This refers to circumstances that affect everyone, such as:

·       Rain

·       Strong winds

·       Muddy roads

These factors make it difficult or unsafe for individuals to attend the mosque for congregational prayer.

2.      Personal justification – These are specific to an individual’s situation, such as:

·       Illness

·       Anger

·       Severe thirst

·       Fear for one’s life or wealth

·       Urgent need to relieve oneself

In these cases, the person is excused from attending congregational prayer due to the personal challenges or needs they are facing.

Conditionals for Following the Imam in Prayer

1.      Imam’s Prayer Validity – A person should not follow the imam if they believe the imam’s prayer is invalid. For example, if there is a dispute regarding the direction of the Qibla, and you are certain that the imam is facing the wrong direction, you should not follow him in prayer.

 

2.      Literacy – A person who is literate and able to properly recite the prayer, especially Al-Fatiha, should not follow an imam who is illiterate or unable to recite it correctly. An illiterate person is one who cannot recite Al-Fatiha properly, missing letters or Tashkil (diacritics). If the follower and the imam share the same level of literacy, then following the imam is acceptable. However, if the follower is more knowledgeable or literate, they should not follow the imam.

 

3.      Women Leading Prayer – A woman cannot lead a man in prayer. However, women are allowed to lead other women in prayer. Some schools of thought, such as the Hanafi Madhhab, do not permit women to lead other women in prayer, while others allow it.

 

Qualities an Imam should possess

·       Knowledge of Fiqh:
The imam should have the best knowledge of Fiqh (Islamic law), ensuring that he is well-versed in the rules and practices of prayer.

 

·       Excellence in Qur’an Recitation:
The imam should excel in the recitation of the Qur’an, ensuring that he recites correctly, with proper pronunciation and adherence to Tajweed (rules of Qur’anic recitation).

 

·       Righteousness:
The imam should be the most righteous, possessing strong moral character and adherence to Islamic principles.

When an imam possesses these qualities, following him in prayer is preferable, and the reward for doing so is greater.

How to follow the imam in prayer

Condition for the follower (Māmoom):

1.      The follower should not be in front of the imam.

2.      The follower should mirror the imam in every movement and the rest if the pillars of the prayer.

3.      The follower should have the knowledge of the order of movements of the imam.

4.      There should not be a large gab or separation (in distance) between the imam and his followers, such as a building between them.

5.      The follower should make the intention of praying congregational prayer behind the imam.

Prayer of the traveller

Allah has given two permissions for the traveller in his prayers:

1.      Qasr (Shortening the Prayer): The traveller is allowed to shorten the obligatory prayers. This means reducing the number of rak’ahs in the four-rak’ah prayers (Dhuhr, Asr, and Isha) to two rak’ahs instead of the usual four. The traveller does not shorten the Fajr prayer (which remains two rak’ahs) or the Maghrib prayer (which remains three rak’ahs).

 

2.      Jam’ (Combining Two Prayers): The traveller can combine two prayers, Dhuhr with Asr, and Maghrib with Isha, in one time slot.

Al Qasar (shortening prayer)

The origin of this shortening prayer is in surah al Nisa 101 and the authentic hadith.

Conditions For Shortening Prayer (Qasr) to be Valid:

For the shortening of prayer (Qasr) to be valid, the following conditions must be met.

1.      Time of prayer during travel – If the time of prayer enters while the person is travelling, but they choose not to pray until they return to their city or country, they cannot shorten the prayer once they are back. This is because once they have returned to their country or city, they are no longer considered a traveller, and the concession to shorten the prayer is no longer applicable.

 

2.      Crossing the Boundaries of the City or Country – A person is not considered a traveller if they are still within the walls or boundaries of their city or country. Travelling only begins once the person has crossed the boundaries of their city or country, and the concession of shortening the prayer applies only after crossing this boundary. The journey ends and the concession to shorten prayers ends once the person returns to their original city or country. The distance typically recognised for the concession of shortening prayers is approximately 83 kilometers (about 51 miles).

3.      Duration of stay – If the traveller stays in the location for longer than 15 days, the place becomes their home city, and they are no longer allowed to shorten their prayers. However, as long as they are still considered a traveller (i.e., they haven’t

If the traveller is uncertain how long they will stay (due to work or other reasons), they can shorten prayers for up to 18 days, excluding the day of arrival and the day of departure.

According to the Hanafi school, the limit for shortening prayers is 15 days, and only Qasr is allowed during that period, except in ‘Arafah where Qasr is allowed even if the stay exceeds 15 days.

4.      A traveller should not follow a resident (of that country) in prayer with the intention to shorten it – If a traveller prays behind an imam who is a resident of that city, they must pray the full four Rak’ahs and is not permitted to shorten the prayer. However, if the traveller is leading the prayer, it is Sunnah for him to pray only two Rak’ahs and say Salam afterward. In that case, any resident praying behind him should stand and complete the remaining two Rak’ahs on their own.

Combining prayers

There are two valid ways of combining prayers:

 

1.      Jamʿ Taqdim (Combining at the earlier time) – Bringing the latter prayer forward to perform it with the present prayer. For example, praying Dhuhr, then immediately praying Asr during Dhuhr time.

 

2.      Jamʿ Ta’khir (Combining at the later time) – Delaying the present prayer to perform at the time of the latter prayer. For example, praying Maghrib and Isha together during the Isha time.

Prayer that can be Combined:

Only certain prayers are allowed to be combined:

·       Dhuhr can be combined with Asr (either at Dhuhr time or Asr time).

·       Maghrib can be combined with Isha (either at Maghrib time or Isha time).

It is not permitted to:

·       Combine Fajr with any prayer before or after it.

·       Combine Asr with Maghrib.

 

Condition of Jama’ Taqdeem (Combining Prayers at earlier time)

To validly combine two prayers in advance—such as Dhuhr with Asr (at the time of Dhuhr), or Maghrib with Isha (at the time of Maghrib)—one must fulfil the following conditions:

1.      Correct Order (Tartîb) – One must You must begin with the prayer whose time has entered (e.g., pray Dhuhr first, then Asr when combining at Dhuhr time). The latter prayer cannot be offered before the earlier one.

 

2.      Intention (Niyyah) – One must make intention to combine both prayers before completing the first prayer. It is Sunnah to make this intention at the beginning of the first prayer, preferably during Takbir al-Ihram.

 

3.       Continuity (Muwâlâh) – The two prayers must be performed consecutively without a long gap between them. E.g., immediately after making the salaam of the first prayer. It is not permissible to engage in dhikr or other acts of worship between the two prayers, or offer Sunnah prayers in between. If a long interruption occurs, the combination becomes invalid, and the second prayer must then be performed at its own time.

4.      Continued State of Travel – The person must still be in a state of travel until the designated time for the second prayer has entered. If one arrives at their destination before the time of the second prayer begins, combining the salah is not valid. However, if one arrives during the time of the second prayer, the combination remains valid.

Condition For Jama’ Takhahir ‎(Combining Prayers at latter time)

To validly combine two prayers at the later time — such as delaying Dhuhr and praying it with Asr during Asr time, or delaying Maghrib and praying it with ‘Isha during ‘Isha time; the following conditions must be met:

1.      Intention During the First Prayer’s Time – One must make the intention to delay the first prayer while it is still within its designated time. For example, if the time for Dhuhr ends without having made the intention to combine it with Asr, then it becomes a missed prayer (qada). In that case, one must make it up, and will be considered sinful for delaying it due to failing to make intention at the designated time.

 

2.      Completion of Both Prayers While Still Travelling – Both prayers must be performed while the person is still in a state of travel. If one arrives at their destination before completing both prayers, the delayed prayer will count as a missed prayer (qada) which must be made up.

 

Conditions for Travelling That Permit Combining and Shortening Prayers

To be eligible to combine and shorten prayers (Jamaʿ and Qasr) during travel, the following conditions must be met:

 

1.      Minimum Travel Distance – One must travel a distance of 81 km (approximately 50 miles) or more. If it is less than this, it is not permissible to combine or shorten the prayers.

1.      Certain Destination – The traveller must have a specific destination in mind. Traveling aimlessly without a clear purpose does not qualify one as a traveller eligible for combining and shortening prayers, even if one is following a leader but does not know the destination.

 

2.      Permissible Purpose of Travel – The journey should be for lawful purposes. Engaging in sinful activities, such as traveling to comurtadmurtadmmit a sin, disqualifies one from the allowances of combining and shortening prayers. However, the Hanafi school permits shortening prayers (Qasr) for all reasons.

No one is exempt from leaving prayer

As long as one is alive and falls under the category of those for whom prayer is obligatory, they are not exempt from performing Salah.

 

Exceptions to this include:

·       Children who have not reached puberty

·       Mentally ill individuals without a sound mind

·       Unconscious individuals

·       Women during menstruation or postnatal bleeding

 

Jum’a Prayer – (Friday prayer)

Ruling for Friday prayer:

The Friday prayer (Jumu’ah) holds great importance in Islam, and Allah has made it a noble obligation for the Ummah, providing them with abundant blessings on this day. It was made obligatory during the period in Makkah, prior to the Hijrah (migration) to Madinah. However, due to the persecution and weakness of the early Muslims in Makkah, they were unable to perform Jumu’ah prayers in congregation.

 

The first person to organise the Jumu’ah prayer for Muslims in Madinah, before the immigration of the prophet (peace be upon him), was As’ad bin Zarara (May Allah have mercy on him).

 

The evidences supporting the jurisprudence of Friday prayer (Jumu’ah) include:

1.      Qur’an: Verses such as Surah Al-Jumu’ah (62:9) – Allah commands the believers to leave off trade and worldly distractions when the call to prayer is heard, emphasising the significance of gathering for the Friday prayer.

2.      Hadith: Narration of Ibn Abbas (May Allah be pleased with him) emphasises the obligation of attending the Jumu’ah (Friday) prayer in congregation. The Prophet (peace be upon him) specifically mentions that neglecting this prayer is a matter of great importance.

The wisdom behind the Friday prayer becoming obligation.

The Friday congregational prayer, or Jumu’ah, holds immense wisdom and benefits for the Muslim community. The obligation of Jumu’ah prayer brings numerous advantages, both on a spiritual and social level. Here are some of the most significant wisdoms and benefits:

1.      Muslims in all levels of society come together in one place – the mosque.

2.      To Receive Advice in order to Strengthen their Unity

3.      Increases closeness and support among community members.

4.      Provides awareness of current events and issues.

5.      It enables them to connect with the imam and his guidance.

6.      It serves as a weekly conference for Muslims to meet and strengthen their faith in one saff (Line).

7.      Allah has greatly encouraged attending Jumu’ah and warned against neglecting it.

Conditions for Jumu’ah to be Compulsory

·       Islam

·       Maturity

·       Sanity

·       Complete freedom (not a salve)

·       Male

·       Physical health

·       Resident in the place of Jumu’ah

It is not compulsory for women to attend Jumu’ah prayer due to the duties they have at home and with their children, as it could cause hardship for them to be present at a specific time and place.

General Etiquette for the Day of Friday

Friday is the most important day of the week, and it carries specific Sunnahs and etiquettes that Muslims should observe to maximise the benefits of this blessed day.

1.      Reciting Surah Al-Kahf

2.      Increasing Dua (Supplication) during the night of Friday (from Thursday evening) and the day of Friday

3.      Sending Salat and Salam upon the Prophet (Peace be upon him) on the night and day of Friday

Salat al Nafila – (voluntary or extra prayers)

An-Nafila in the Arabic language means “extra,” and in Islamic terminology, it refers to any act of worship performed voluntarily, which is outside the obligatory acts that Allah has made compulsory. These are additional prayers that Muslims can perform to gain reward and draw closer to Allah.

 

Types of Salat al-Nafila:

 

Nafil prayers include Sunnah, Mandub (recommended) and Mustahabb (desirable or favoured). Performing these prayers is not obligatory, so if a person does not perform them, there is no punishment, but if performed, they bring a great reward.

 

As Salat al-Nafila is divided into two – Those NOT recommended (Sunnah) to perform in congregation and those recommended to perform in congregation.

The Nafila that are NOT Recommended to perform in congregation (Not Sunnah) are the ones performed with the compulsory ‎prayers

These are also divided into two:

1.      Mu’akkadah (Strongly Emphasised Sunnah): Two rak’ahs performed before the Fajr prayer, and two rak’ahs before the Dhuhr prayer, as well as two rak’ahs after it.

 

 

2.      Ghayr Mu’akkadah (Emphasised Sunnah): Two rak’ahs after the Maghrib prayer and two rak’ahs after the Isha prayer.

 

·       Two extra rakat before Dhuhr prayer and 2 extra Rak’at after it (which makes it four before Dhuhr and 4 after Dhuhr)

·       Four Rak’at before the Asr prayer

·       Two Rak’at before Maghrib payer.

·       Two short rak’at before Isha.

Other Nawafil Prayers that are NOT recommended to pray in congregation and NOT performed with the compulsory prayers

These Nafila prayers can be divided into two categories: those that are prescribed for specific times and those that are general Nafila prayers, which are not tied to a particular time or name.

The Nawafils that are prayed according to certain time;

1.      Tahiyatal Masjid (Greeting of the Mosque” prayer): This is two rak’a that is performed as you enter the mosque and before you sit-down

This greeting could be performed with the compulsory prayer or with any other Nafil prayers, the reason behind this is so people would not sit in the masque before they perform any prayer.

This greeting can be performed alongside the obligatory prayer or any other Nafila prayer. The purpose of this is to ensure that individuals do not sit in the mosque before performing some form of prayer.

2.      Salatul al Witr: Salat al-Witr is an emphasised Sunnah prayer and is called “Witr” because, unlike other prayers, it concludes with a single rak’ah.

A person should ideally wake up during the last part of the night to pray Witr. However, if there is a fear that they might not be able to wake up, they can pray Witr after the obligatory and Sunnah prayers of Isha. The Witr prayer consists of two rak’ahs followed by a single rak’ah performed separately.

3.      Qayamul Layal (Tahajud ) Night prayer: This prayer, also known as Tahajjud, is performed after sleeping at night, and it means to leave one’s sleep. Qiyam al-Layl is a Sunnah prayer with no specific limit on the number of rak’ahs that can be performed. It is offered after waking up from sleep during the night, but before the Fajr prayer.

4.      The Duha prayer (Forenoon Prayer): The Duha prayer consists of two to eight rak’ahs. It is recommended to make Salam after every two rak’ahs. The timing for this prayer is from when the sun has risen high in the sky until just before Zawal (the time just before the Makruh time).

5.      Salat al Istakhara (Prayer for Guidance): The Istikhara prayer consists of two rak’ahs, which can be performed at any time except during the Makruh (disliked) times for prayer. It is a Sunnah for anyone seeking guidance on a permissible matter but unsure of the best course of action. After performing these two rak’ahs, it is recommended to recite the Istikhara dua. If Allah makes the person feel at ease with the matter, they should proceed with it; if not, they should refrain from it.

After Completing the Prayer, Recite the Istikhara Dua:

Source: Al-Bukhari 7/162. and Aal-‘Imran 3:159.

Transliteration

Translation

Allahumma inni astakhiruka bi’ilmik wa astaqdiruka biqudratik wa as’aluka min fadlikal-azim fa’innaka taqdiru wa la aqdiru wa ta’lamu wa la a’lamu wa anta ‘allamul-ghuyub Allahumma in kunt ta’lamu anna hadha al-amra khayrun li fi dini wa ma’ashi wa ‘aqibati amri, aw qaal ‘ajil amri wa aajilihi faqdirhu li wa yassirhu li thumma baarik li feehi Allahumma in kunt ta’lamu anna hadha al-amra sharrun li fi dini wa ma’ashi wa ‘aqibati amri, aw qaal fi ‘ajil amri wa aajilihi, fasrifhu ‘anni wa asrifni ‘anhu wa qdir li al-khayra haythu kana thumma aridni

O Allah, I seek Your guidance through Your knowledge, and I seek Your power through Your ability, and I ask You from Your immense bounty. For You are able, and I am not; You know, and I do not; and You are the Knower of the unseen. O Allah, if You know that this matter is good for me in my religion, my livelihood, and the outcome of my affairs — or he said: in the immediate or the distant future — then decree it for me, make it easy for me, and bless me in it. O Allah, if You know that this matter is harmful to me in my religion, my livelihood, and the outcome of my affairs — or he said: in the immediate or distant future — then turn it away from me and turn me away from it. And decree for me what is good wherever it may be, and then make me pleased with it.

 

Al-Nawafil al-Mutlaqah (Unrestricted in Time and Name): This refers to performing any voluntary prayers at any time, except during the Makruh (disliked) times for prayer. It is recommended in Al-Nawafil al-Mutlaqah to offer Salaam between every two rak’ahs, whether it is during the day or night.

The Nafila Prayers that are Recommended (Sunnah) to be performed in congregation

1.    As-Salat al-Eidain

This refers to the two special prayers offered during the Islamic festivals of Eid al-Fitr and Eid al-Adha.

The term “Eid” comes from the Arabic word al-‘oud, which means “to repeat annually.” This repetition signifies either the return of happiness or an increase in the blessings (awaid) that Allah bestows upon His servants.

The practice of Eid prayers began in the second year of the Hijrah, with the first Eid prayer that the Prophet Muhammad (peace be upon him) performed being the Eid al-Fitr prayer. Allah commanded the Prophet (peace be upon him) to establish the Eid al-Adha prayer, as mentioned in the Qur’an in Surah Al-Kawthar, Ayah.

Ruling of the Prayer of Al-Eid

The Eid prayer is an emphasised Sunnah because the Messenger of Allah (peace be upon him) never neglected from the moment it became obligatory until his death, and the Sahabah (companions) continued to practice it in the same manner.

It can be performed either in congregation or individually, and it is obligatory for every Muslim—whether a man or woman, whether at home or traveling, and whether free or a slave. However, if a woman may cause fitnah (temptation) by attending the congregation, it is preferred for her to pray at home.

Time for the Eid Prayer: The time for the Eid prayer begins after sunrise and lasts until Zawal (which is about 20 minutes before the Dhuhr prayer). The recommended time for performing the prayer is when the sun has risen high in the sky, to the point where it is as high as a spire, as this was the time when the Prophet (peace be upon him) would pray.

How the Eid Prayer is Performed

The Eid prayer consists of two rak’ahs. The procedure is as follows:

1. Begin with Takbir al-Ihram (“Allahu Akbar”) to enter the prayer.
2. Recite the opening dua for the prayer.
3. After the initial Takbir, there are seven additional Takbirat (saying “Allahu Akbar”) in the first rak’ah, with the hands raised each time.
4. It is also Sunnah to say the following between the Takbirat:

·       Subhanallah (Glory be to Allah)

·       Alhamdulillah (Praise be to Allah)

·       La ilaha illallah (There is no deity but Allah)

·       Allahu Akbar (Allah is the Greatest)

5. After completing the Takbirat, seek refuge from Allah (A’udhu billahi min ash-shaytan ir-rajim), then recite Surah Al-Fatiha followed by another surah from the Qur’an or some verses (Ayat) from the Qur’an.
6. For the second rak’ah, after getting up, say the Takbir to begin and raise your hands again. Then, say five Takbirat, just like the first rak’ah, with hands raised for each Takbir.
7. After these five Takbirat, continue the prayer as in the first rak’ah.

How is it performed.

The prayer of Eid consists of two rakat, you start with Takbir of al Ihram, then you make the opening dua for prayer, then you follow it up with seven Takbirat (“Allahu Akbar”) and lifting your hands with every Takbirat. It is also Sunnah ý ý to say between them ‘ Subhnallah’ Walhamduliallah Wa la ilallah ilallah wal Allahu akbar, then you seek refuge from Allah and you read Fatiha, followed by reciting surah from the Quran or some Ayats from the Quran. When you get up for the second Rakat, and after doing the takbir when you raising your hands and say five Takbirat same as the first rakat and do the same as the first rakat. These extra Takbirat are Sunnah ý ý if it is forgotten and started reading then his prayer is still accepted.

2.    Taraweeh prayer

 

The Taraweeh prayer is performed during the month of Ramadan. It is a Sunnah to pray it in congregation, though it can also be prayed individually. The prayer is called Taraweeh because after every four rak’ahs, the people used to take a rest (Raha). It is also known as Qiyam al-Ramadan (the standing prayer of Ramadan).

Taraweeh consists of 20 rak’ahs, which are prayed on each night of Ramadan. Salam is given after every two rak’ahs. The time for this prayer is between the Isha prayer and the Fajr prayer, and it should be performed before the Witr prayer.

It is important to note that it is not acceptable to pray four rak’ahs without giving Salaam after the second rak’ah, as this would break the order of the prayer. Additionally, you must make the intention (niyyah) to specify whether the two rak’ahs are for Taraweeh or for Qiyam (any extra prayer after Isha during Ramadan).

Proof of Prescription of Tarawah

It is mentioned that during the time of Ameer al-Mu’mineen Umar ibn al-Khattab (May Allah be pleased with him), the Muslims used to perform Qiyam (the night prayer) during Ramadan, and they prayed 20 rak’ahs every night throughout the month of Ramadan. – Al-Buhayqi,

Additionally, the Witr prayer can be prayed in congregation after the Taraweeh prayer.

3.    Prayer Kusuf (eclipse of sun) Qusuf (eclipse of the moon)

Definition of Kusuf (eclipse of sun) and Qusuf (eclipse of the moon):

·       The term Kusuf (eclipse of the Sun) in the language refers to the eclipse of the sun, which occurs when the light of the sun is partially or completely blocked.

·       The term Qusuf (eclipse of the Moon) is when the moon’s illumination is partially or completely obscured.

These special prayers were prescribed to encourage the Muslim community to turn to Allah, seek His forgiveness, and ask Him to lift the tribulation and restore the light. They are a reminder of Allah’s power and a call for reflection and repentance.

The Prayer of Kusuf (solar eclipse) was prescribed in the second year of Hijrah. The Prayer of Qusuf (lunar eclipse) was prescribed in the fifth year of Hijrah.

 

The Ruling of Prayer of Kusuf (eclipse of the Sun) Qusuf (eclipse of the Moon):

It is emphasised Sunnah ýaccording to Prophetý Muhammad (PBUH)ý hadith;

It is Sunnah for both of the eclipse prayer to be performed in congregation. There is no Adhan or Iqamah for these prayers. Instead, the call to gather for the prayer is made by announcing: “As-Salatu Jami’ah” which means: “The prayer is gathering (come together for prayer).”

HOW TO PERFORM THE PRAYER OF KUSUF (Eclipse of the Sun) AND QUSUF (Eclipse of the Moon)

The eclipse prayer—whether for the sun (Kusuf) or the moon (Qusuf)—consists of two rak’ahs and can be performed in two ways: a basic form and a recommended, detailed form.

The Basic (Recommended) way of praying:

1.      In each Rak’ah – There are two Qiyams (standings), two recitations of the Qur’an and two Rukus (bowings) which should be performed without excessive lengthening.

 

2.      It is acceptable to perform two rak’ahs, similar to the Jumu’ah prayer. However, doing it differently from how Rasulullah (peace be upon him) performed it will cause a person to lose the benefit of the prayer.

The Detailed and Recommended way of praying:

It consists of two Rak’at and in each rakat there are two Qiyams with elongated recitation of the Quran.

 THE FIRST RAK’AH:

1.      First Qiyam – Recite Surah Al-Fatiha, followed by Surah Al-Baqarah or the equivalent number of ayahs from other surahs.

2.      First Ruku – Perform tasbih for the duration of the recitation of 100 ayahs, then rise (for the second Qiyam) saying, “ Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd”.

3.      Second Qiyam – Recite Surah Al-Fatiha, followed by Surah Aal Imran or the equivalent of 200 ayahs from other surahs.

4.      Second Ruku – Perform tasbih for the duration of 80 ayahs, then rise saying:
“Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd.”

Then proceed to sujood, and after completing the two sujood, stand for the second rak‘ah.

THE SECOND RAK’AH:

1.      First Qiyam – Recite Surah Al-Fatiha, followed by Surah An-Nisa’ or the equivalent of 150 ayahs from other surahs.

2.      First Ruku – Perform tasbih for the duration of 70 ayahs, then rise (for the second Qiyam) saying: “Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd.”

3.      Second Qiyam – Recite Surah Al-Fatiha, followed by Surah Al-Ma’idah or the equivalent of 100 ayahs from other surahs.

4.      Second Ruku – Perform tasbih for the duration of 50 ayahs, then rise saying: “Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd.”

Then go down for the two sujoods, followed by tashahhud, and finish with tasleem.

The imam concludes with two khutbahs (sermons), just like in the Jumu ‘ah prayer, fulfilling all its conditions. In the khutbah, people are advised to repent, perform good deeds, and are warned against falling into heedlessness (ghaflah) and arrogance. They are encouraged to increase in praising Allah, seeking forgiveness, making takbir, giving charity, and drawing closer to Allah through righteous actions.

This prayer is only to be performed during the actual eclipse (Kusuf or Qusuf). Once the eclipse ends, the time for the prayer ends and it cannot be made up later.

 

It is Sunnah to perform Ghusl (ritual purification) before the prayer of Kusuf or Qusuf, just as it is done before the Friday (Jumu‘ah) prayer.

4.    Salat al-Istisqa – (Prayer of seeking rain)

Salat al-Istisqa is the prayer performed during times of drought or when spring water dries up. It becomes a Sunnah when these conditions are present. However, it is not valid if the cause no longer exists—such as when rain begins to fall, or springs start flowing again.

 

HOW TO PERFORM SALAT AL-ISTISQA (PRAYER FOR RAIN):

1.      The Imam’s Instructions Before the Prayer:

·       At the minimum, the imam may instruct the people to make du‘a (supplication) at any time they choose.

·       A second option is to make du‘a after the last ruku‘, as one rises in the final rak‘ah of the compulsory prayer, and after completing the prayer.

·       The most recommended method is that the imam or his representative instructs the congregation to: Make sincere tawbah (repentance), give charity to the poor, correct any injustices committed against others, reconcile with one another, and fast for four consecutive days.

These acts are encouraged due to their positive effect on the acceptance of du‘a (supplication), as supported by authentic hadith.

2.      The Congregational Prayer:

·       On the fourth day, the imam leads the people whilst they are fasting to pray in a state of humility, devotion, and submission.

·       He leads them in two rak‘ahs, performed in the same manner as the Eid prayer.

3.      The Sermons After the Prayer:

·       After completing the prayer, the imam delivers two sermons, just like in Eid prayer.

·       However, instead of beginning with Takbir (Allahu Akbar), the first sermon starts with – Nine Istighfars (Astaghfirullah) and the second with Seven Istighfars.

It is Sunnah for the congregation to follow the example of the Prophet (peace be upon him) in his actions during Salat al-Istisqa. It is also Sunnah for the one delivering the sermon to increase in Istighfar (seeking forgiveness), du‘a (supplications), tadara’ (humble pleading), and tawbah (repentance).

It is also Sunnah to bring young children and the elderly to the prayer, as this tribulation concerns everyone. Their presence is a means of seeking Allah’s mercy, for through the vulnerable, the weak, and the sincere, such as children and the elderly, Allah may show compassion and lift the hardship from the community.

Some of the Dua for Prayer of seeking rain:

 

	Transliteration	Translation
	Allahumma asqina al-ghaytha wa la taj‘alna mina al-qanitin. Allahumma inna bil-‘ibadi wal-biladi wal-baha’imi wal-khalqi mina al-la’wa’i wa al-danki ma la nashkuhu illa ilayk. Allahumma anbit lana al-zar‘a, wa adir lana al-dar‘a, wa asqina min barakati al-sama’, wa anzil ‘alayna min barakatik. Allahumma asqina al-ghaytha wa la taj‘alna mina al-qanitin. Allahumma inna bil-‘ibadi wal-biladi mina al-jahdi wa al-danki ma la nashkuhu illa ilayk. Allahumma asqina al-ghayth, Allahumma asqina al-ghayth, Allahumma asqina al-ghayth. Allahumma suqya rahmah, la suqya ‘adhab, wa la bala’, wa la hadm, wa la gharq. Allahumma ‘ala al-dhirabi wa manabit al-shajar. Allahumma hawalayna wa la ‘alayna. Allahumma asqina ghaythan mughithan, mari’an, mari‘a, nafi‘an ghayra darrin, ‘ajilan ghayra ajil. Allahumma asqi ‘ibadaka wa baha’imaka, wanshur rahmatak, wa ahyi baladaka al-mayyit.	O Allah, grant us rain and do not make us among those who despair. O Allah, the servants, the land, the animals, and all creation are suffering from hardship and difficulty, and we complain only to You. O Allah, cause our crops to grow, provide us with milk, and bless us with the blessings of the heavens. Send down Your blessings upon us. O Allah, grant us rain and do not make us among those who despair. O Allah, the servants and the land are in severe difficulty and hardship, and we complain only to You. O Allah, send us rain, send us rain, send us rain. O Allah, let it be rain of mercy, not a punishment, nor a trial, nor destruction, nor flooding. O Allah, send it upon the hills and the places where trees grow. O Allah, around us, not upon us. O Allah, give us rain that is relieving, nourishing, abundant, beneficial and not harmful, immediate and not delayed. O Allah, give rain to Your servants and Your animals, spread Your mercy, and revive Your lifeless land.

 

5.   Salat al-Janaza (the funeral prayer performed for the deceased)

Proof of the Establishment of Funeral Prayer:

Note: The funeral prayer (Salat al-Janazah) is not valid unless the body of the deceased has been washed (ghusl) according to Islamic rites.

HOW TO PERFORM THE FUNERAL PRAYER:

1.      Begin with the First Takbir (Takbiratul Ihram) – Make the intention (niyyah) to perform the funeral prayer for the deceased. This prayer is considered Fard al-Kifayah—a communal obligation. If some individuals perform it, the obligation is lifted from the rest; however, if no one performs it, the entire community is held accountable.

2.      Recite Surah Al-Fatiha – After saying the first Takbir (“Allahu Akbar”), place your hands on your chest as you do in regular prayer and recite Surah Al-Fatiha.

3.      Say the Second Takbir and send Salutations on the Prophet (peace be upon him) – Say “Allahu Akbar” again (second Takbir), raising your hands to your earlobes then place your hands back on your chest. Thereafter, recite any salutations upon Prophet Muhammad (peace be upon him). The most preferred salutation is the Salat al-Ibrahimiyya.

Transliteration	Translation
Allahumma salli ‘ala Muhammad wa ‘ala ali Muhammad, kama sallayta ‘ala Ibrahim wa ‘ala ali Ibrahim, innaka hamidun majid. Allahumma barik ‘ala Muhammad wa ‘ala ali Muhammad, kama barakta ‘ala Ibrahim wa ‘ala ali Ibrahim, innaka hamidun majid.	O Allah, send blessings upon Muhammad and upon the family of Muhammad, just as You sent blessings upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy and Majestic. O Allah, send Your grace upon Muhammad and upon the family of Muhammad, just as You sent grace upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy and Majestic.

 

4.      Say the Third Takbir and Pray for The Deceased – You raise your hands to your earlobes and then place them back on your chest. After this, you make dua (supplication) for the deceased. This is the central purpose of the funeral prayer.

The Minimum Dua to Say for the Deceased:

·       Allahuma arhama – O Allah, have mercy on him/her

·       Allahuma aghfirlah – O Allah forgive him/her

The Best Dua for the Deceased: The best dua is the one made by the Prophet (peace be upon him) during the funeral prayer.

If the deceased is a child, then the following dua is recited.

6.      Say the Fourth Takbir and Make Dua for the Ummah – After the fourth Takbir, recite the following dua narrated by Abu Dawoud:

7.      Ending Salam – To conclude the funeral prayer, turn your head to the right and say As-Salaamu ‘Alaikum wa Rahmatullah (Peace and mercy of Allah be upon you). One Tasleem is sufficient, or you can add another Tasleem to the left. He Makes the salaam to the right and left or one Taslima to the right.

Narrated that Abdullah bin Masud (May Allah be pleased with him) said that Rasulullah (peace be upon him) used to make the salaam of Janaza in the same way as the normal prayers. The prayer of the funeral is performed while standing only; there is no ruku, no sujud, and no sitting