THE PRESCRIBED PRAYER

The Prescribed Prayer Made Simple by Tajuddin B. Shu`aib
Sheikh Tajuddin B. Shu`aib's Prescribed Prayer Made Simple is a broad introduction to the second pillar of Islam, the Salaah or prayer (the first pillar being the declaration of faith). It contains information on a wide variety of topics relating to Salaah, including the method by which Muslims clean themselves prior to the Salaah, the different types of Salaah, the actions that invalidate Salaah, the necessary parts to Salaah, and more.
This book nicely complements Al-Albaani's book on the Salaah. The latter is purely an exhaustive description of the actions that make up the Salaah. The reader is advised to read both books.

Table of Contents
TAHAARAH (PURIFICATION)
WATER
QADAAHUL HAAJAH (RELIEVING ONESELF)
SUNNANUL FITRAH (THE SUNNAHS OF NATURE)
WUDUU (ABLUTION)
WUDUU IS WAAJIB (ABLUTION IS OBLIGATORY)
NAWAAQIDUL WUDUU (ANNULMENT OF WUDUU)
MISCELLANEOUS
MASHUL KHUFFAIN (WIPING THE SOCKS IN WUDUU)
WIPING THE SICK PARTS IN WUDUU
GHUSL (COMPLETE BATH)
SUNNAH GHUSLS
PROCEDURES OF GHUSL
TAYAMMUM (PURIFICATION WITH CLEAN EARTH)
ANNULMENTS OF TAYAMMUM
AS-SALAAH (THE REGULAR PRAYER)
The Times of Salaah
FORBIDDEN TIMES OF PRAYER
THE USE OF THE PRAYER SCHEDULE (PRAYER TIME TABLE)
AL-ADHAAN (THE CALL TO PRAYERS)
AL-IQAAMAH (TO STAND UP FOR PRAYER)
SURUUTUS SALAAH (PREREQUISITES OF SALAAH)
ARKAANUS SALAAH (BASIC ELEMENTS OF SALAAH)
SUNNAH PARTS IN SALAAH
LOUD AND SILENT PRAYERS
SUNNAH PRAYERS
SUNNAH OF SALAATUS SUBH
SUNNAH OF SALAATUZ ZUHR
SUNNAH OF SALAATUL 'ASR
SUNNAH OF SALAATUL MAGHRIB
SUNNAH OF SALAATUL 'ISHAA
SALAATUL WITR (WITR PRAYER)
Qiraa ah in Witr (Recitation in Witr)
Al-Qunuut in Witr (Supplication in Witr)
Cassette 3A
JALSATUL ISTIRAAHAH
SALAATUT TARAAWEEH (TARAAWEEH PRAYER)
NUMBER OF RAKA'AATS
PROCEDURES OF TARAAWEEH PRAYER
QIRAA 'AH IN TARAAWEEH (Recitation in Taraweeh)
QIYAAMUL LAIL (NIGHT SUNNAH PRAYER)
RULES CONCERNING TAHAJJUD
SALAATUT TASBEEH (PRAYER FOR GLORIFICATION)
SALAATUD DUHAA (THE EARLY MORNING PRAYER)
SUJUUDUSH SHUKAR (PROSTRATION OF GRATITUDE)
SALAATUL HAAJAH (PRAYER FOR THE ACCOMPLISHMENT OF A BUSINESS)
SALAATUT TAUBAH (PRAYER FOR REPENTENCE)
SALAATUL KUSUUF (THE SOLAR ECLIPSE PRAYER)
SALAATUL ISTISQAA (THE RAIN PRAYER)
SALAATUL ISTIKHAARAH (THE PRAYER FOR GUIDANCE)
SUJUUDUS SAHW (THE PROSTRATION OF FORGETFULNESS)
SUJUUDUT TILAAWAH (THE PROSTRATION OF RECITATION)
SPOTS OF SUJUUD:
MAKRUUHATIS SALAAH (THE DISAPPROVED THINGS IN SALAAH)
FACTORS THAT NULLIFY SALAAH
QADAAUS SALAAH (MAKING UP PRAYERS)
AL-MASJID
DU'AA BEFORE LEAVING FOR AL-MASJID
GREETING AL-MASJID
THE BEST OF AL-MASJID
MAINTENANCE OF AL-MASJID
PLACES WHERE SALAAH IS PROHIBITED
SALAATUL JAMAA'AH (CONGREGATIONAL PRAYER)
WOMEN ATTENDING JAMAA'AH
AL-IMAAM (THE LEADER)
AL-MAAMUUM (THE FOLLOWER)
ISTIKHLAAF (TAKING THE PLACE OF THE IMAAM)
LINING UP FOR SALAAH
JAMAA'AH BEGINS WITH ONE PERSON
SUTRAH (A MARKER IN FRONT OF AL-MUSALLEE)
SALAATUL MAREED (PRAYER OF THE SICK)
QASRUS SALAAH (SHORTENING OF THE PRAYER)
MILEAGE OF QASR
AL-JAM'U BAINAS SALAATAIN (COMBINATION OF TWO PRAYERS)
SALAATUL JUM'AH (FRIDAY PRAYER)
SALAATUL JUM'AH IS MANDATORY
AL-KHUTBAH (THE SERMON)
THE LANGUAGE OF THE KHUTBAH
ATTAINMENT OF A RAKA'AH IN JUM'AH
SALAATUL 'EEDAIN (THE TWO 'EID PRAYERS)
ISLAAMIC CALENDAR
TAKBEER IN 'EID
FESTIVITY ON THE DAY OF 'EID
EXCHANGING GREETINGS ON THE 'EID
SALAATUL JANAAZAH (FUNERAL PRAYER)
A DYING PERSON
THE PROCEDURES OF WASHING
KAFN (Shroud)
BURIAL

TAHAARAH (PURIFICATION)
WATER
Tahaarah, purification, can be achieved by using pure water. Pure water is that which is pure in itself and can purify anything else. Impure water is neither useful for Ghusl, complete bath, nor for ablution.
Pure water includes:
Rain water, ice water, rivers, and water from melted snow. Allah says:
"...And We send down pure water from the sky." (Al-Quran, 25:48).
Sea water: in a Hadeeth reported by Abu-Hurairah, a man asked the Prophet (s.a.s.):
"Sometime we may carry a little water with us in the ship while at sea; if we use the water we may get thirsty. Can we use the sea water for purification?" The Prophet said: "Its water is pure and its carrion is lawful" (Tirmidhee)
Wells and Fountains; it was reported by Ali bin Abee-Taalib that the Prophet asked for a bucketful of Zamzam water from which he drank and performed Wuduu.
THE SIGNS OF PURE WATER
The water mentioned above should be free of color, taste or smell. If a color, taste or smell is noticed in the water, even if these things are pure, the water cannot be used for purification.
Water which is already used for purification may be used again if it is still pure.
When water changes spontaneously as a result of salt, mud, grass and the like from lakes, it is considered pure and can be used for purification. However, if the change is due to chemical contamination, the water cannot be used for purification.
If any impurity falls in pure water and does not change its signs of purity, it may be used for purification.

QADAAHUL HAAJAH (RELIEVING ONESELF)
It is recommended to keep the following in mind when relieving oneself:
Say before entering the toilet:
Bismillaah, Allaahumma
In the name of Allah, O Allah! I seek
inee a'uudhu bika minal
refuge with You from all offensive and
khubthi wal khabaaith
wicked things (evil deeds and evil spirits.)
(Al-Bukhaaree)
It is not permissible to enter the toilet while carrying anything that bears the name of Allah, such as Al-Quran, or any book with the name of Allah in it, or jewelry such as bracelets and necklaces engraved with the name of Allah.
One should keep silent while in the toilet. Thus, talking, reading, answering the greetings, and greeting others are not to be done in the toilet, except in a life-threatening situation, such as guiding a blind person. Even if one sneezes, one should say in his mind Alhamdu Lillaah. In Hadeeth reported by Ibn 'Umar, the Prophet (s.a.s.) was urinating when a man passed by and greeted him, but the Prophet did not answer him.
If a person is driven by necessity to relieve himself in an open place, he or she should not face Al-Qiblah or turn his back to it. In Hadeeth reported by Abu Hurairah, the Prophet (s.a.s.) said:
"Whenever anyone of you sits to relieve himself, he should not face Al-Qiblah or give it back." (Muslim)
One should be out of sight of people, thus the doors of the toilet should be securely closed. Jaabir (r.'a.) reported:
"We traveled with the Prophet and whenever he relieves himself, he keeps out of sight so that he would not be seen." (Ibn Maajaa)
One should avoid urinating, or otherwise, in the holes under shade or fruit trees, on river banks or at the edge of water tanks, at places where people perform ablution, in the graveyard or the masjid. In short, one should avoid places where people take rest or gather for any purpose.
After using the toilet, one should make Istinjaa, cleaning oneself with water. This should be done before making Wuduu, otherwise the Wuduu is considered invalid. One may use water and paper for Istinjaa. After relieving oneself, one should say the following Du'aa:
Alhammdu lillaahilla dhee
Praise be to Allah who relieved me of
adhhaba 'annil adhaa wa
the filth and gave me relief.
'aalaanee.
(Ibn Maajaa)

SUNNANUL FITRAH (THE SUNNAHS OF NATURE)
The Almighty Allah has chosen for His prophets, may His peace and blessings be upon them, the acts and the external characteristics of Fitrah, nature, and commanded us to emulate them, as this will be a sign for the followers of Allah and His prophets. These acts include:
Al-Khitaan, circumcision, a simple operation in which the foreskin of the male sexual organ is cut. Abu-Hurairah reported the Prophet said:
"(The Prophet) Ibraaheem, the friend of Allah, was circumcised when he was eighty years old; he was circumcised at Qaduum (a place in Shaam), or with a carpenter's instrument." (Al-Bukharee)
Although no time is set for the circumcision, it is recommended that the operation be done on the day of 'Aqeeqah, the day the child is named, seven days after the child's birth.
Shaving the pubes: this could be achieved either by cutting or trimming the hair. The pubes is the hair that appears on the lower part of what is known as the hypogastic region at puberty.
Plucking the hair under the armpits: this could be done by cutting or trimming the hair.
Cutting the nails, clipping the moustache. Abu-Hurairah reported the Prophet said:
"Five are the acts of Fitrah, circumcision, cutting the nails, shaving, clipping the moustache, and plucking the hair under the armpits." (Muslim)
These acts are better if done once a week so that one appears clean. Other Sunnahs by Muslim and others recommend that no one should neglect this Sunnah more than forty nights.
Sparing and growing the beard is highly recommended in several Ahaadeeth, among them Hadeeth of Ibn 'Umar in which he reported the Prophet said:
"Act against the polytheists, trim closely the moustache and grow the beard." (Al-Bukhaaree/Muslim)
The beard is a sign of manhood and full dignity. Indeed, these acts are much needed among the Muslim Ummah as it is hard these days to differentiate between man and woman as they sometimes tend to dress, walk, and talk the same. This is why the Prophet forbade men behaving like women and women behaving like men. May Allah protect us.
Taking care of the hair by using good hair care products and combing it so that it appears natural and good looking. The Prophet said:
"Let he who has hair respect it." (Abu Daawuud)
However, the Prophet prohibited cutting the hair on one side and leaving the other side grow. He said:
"Cut it all or leave it all." (Muslim)
Leaving gray hair on the head or beard. The Prophet mentioned that it is a light for a Muslim. However, it may be dyed with color to make it look good.
Using perfume is recommended, as it gives one a good feeling. The Prophet used to like Musk more than any other kind of perfume.

WUDUU (ABLUTION)
Wuduu, ablution, is one of the prerequisites of Salaah. Al-Quran declares:
"O believers, when you get up for prayer, wash up your faces and your hands up to the elbows and wipe your heads and wash your feet up to the ankles..." (Al-Quran, 5:7)
One performs Wuduu with clean water in the following procedure:
Bring in the heart Niyyah, intention, for Wuduu.
Then say silently "Bismillaahir Rahmaanir Raheem," in the name of Allah, most gracious, most merciful.
Starting with the right hand, wash both hands up to the wrist three times.
Rinse the mouth, using the index finger, all about the mouth three times. This procedure is known as Madmadah.
Clean the nostrils by sniffing water and blowing it out three times. This is known as Istinshaaq and Istinthaar, respectively.
Wash the face three times. The face is what is between the forehead and chin, and ear to ear.
Wash the arms up to the elbows, three times. Begin with the right arm.
Rub the head with wet hands in a front to back motion, once.
With thumbs and fingers, rub both ears, once.
Wash the feet up to the ankle three times, begin with the right foot.
As one finishes washing the left foot, one says the following Du'aa:
Ash hadu allaa ilaaha ill
I bear witness that there is no deity
Allah, wahdahuu laa shareeka
but Allah, He is one and has no
laha. Wa ashhadu anna
associate. And I bear witness that
Muhammadan `abduhuu wa
Muhammad is His servant and
rasuuluhu. Allaahumma
Messenger. O Allah, join me with those
j`alnee minat tawwaabeena
who repent of their sins again and
waj`alnee minal mutatahireen.
again, and join me with those who
keep themselves neat and clean at
all times.

WUDUU IS WAAJIB (ABLUTION IS OBLIGATORY)
Wuduu is waajib, obligatory if one intends to do the following duties:
Salaah, whether it is Fard or Sunnah prayer, including the Funeral Prayer. This is in accordance to the Sunnah, and the verse mentioned above. The Prophet said:
"Allah will not accept a prayer without purification. .." (Muslim)
Tawaaf, circumambulation around the Ka'abah. In Hadeeth the Prophet said:
"Tawaaf is a prayer except that Allah allows speaking in it. But whoever speaks should not speak but good." (Tirmidhee)
Touching Al-Mushaf, Al-Quran. Al-Quran should not be touched except by one who has Wuduu. This is in accordance with the Hadeeth in which the Prophet said:
"Al-Quran should not be touched except by the one who is in purification." (An-Nasaaie)
Besides, Wuduu is highly recommended before every good act in which one seeks Allah's blessings, such as making Wuduu before Dhikrillah, the remembrance of Allah by reciting Tasbih, and before going to bed.

NAWAAQIDUL WUDUU (ANNULMENT OF WUDUU)
Nawaaqidul Wuduu are the factors that render Wuduu invalid, and when that happens Wuduu should be redone. These factors include:
Occurrance of Al-Hadath, the impurity, whether it is a minor or major impurity, such as the discharge of urine, excrement, semenal discharge, and wind.
Menstruation and the childbirth blood.
Deep sleep.
Being unconscious for any reason.
Touching one's privates without a cover.
In the case of sexual intercourse, a semenal discharge, menstruation, and the childbirth blood, Ghusl is necessary. For wind, deep sleep, and physical contact with ones privates, one needs only to make a fresh Wuduu. As for urine and excrement, Istinjaa, washing with water, is needed before making Wuduu.
MISCELLANEOUS
Touching a female without a cover does not nullify Wuduu. A'aishah related that:
"I used to sleep in front of the Prophet (while he was praying), my two feet in his direction, when he prostrates he touches me, and I contract my feet." (Muslim)
Issue of blood from any part of the body, other than the two bottom openings, does not nullify Wuduu. In Hadeeth related by Al-Hasan, Prophet Muhammad said:
"The Muslims have not ceased to pray in their wounds." (Al-Bukhaaree)
If someone doubts whether he nullified his Wuduu or not, his doubt will not invalidate his Wuduu, unless he is absolutely sure about it. According to Abu Hurairah, the Prophet said:
"If anyone of you feels something in his stomach, and he is not sure whether he discharged something or not, he should not leave the Masjid until he hears sound or smells odor." (Muslim/Abu Daawuud)
A decent conversation is allowed during Wuduu, for there is no Sunnah that prevents it.
The presence of a cover or shield on the parts of the body cleaned by Wuduu, such as nail polish or any of the beauty products that may shield the nails or skin and prevent water from reaching them, invalidates Wuduu. However, if these products do not prevent water from reaching these body parts, the Wuduu is valid.
The woman who has a prolonged flow of blood, known as Istihaadah, the person who suffers from dribbling of urine after urination, the one who suffers from a constant escape of wind - all these people should make Wuduu for every Salaah.

MASHUL KHUFFAIN (WIPING THE SOCKS IN WUDUU)
Al-Islaam, as a sign of grace and facility, has allowed a Muslim to wipe over the socks with wet hands for the purpose of Wuduu, if the socks have been worn after performing a Wuduu where the feet were washed. One may wipe over the socks for a day and night if one is staying, and three days if one is on a journey.
Humaam An-Nakha'ee (r.'a.) related:
"Jareer bin Abdullah (r.'a.) urinated and then made wuduu and wiped on his khuffs (leather socks), so he was asked: You do that after urination? Jareer answered: Yes, I saw the Prophet (s.a.s.) urinate and then made Wuduu and wiped on his socks." (Muslim/Al-Bukhaaree)
Originally, wiping is allowed on special leather slippers known as Al-Khuff, but by analogy with it, the following are included: woolen, nylon, cotton, and silk socks as well as stockings. However, these socks should not be transparent so as to reveal the skin or get wet while one is wiping over them.
As for the procedures of Mash, wiping on the socks in Wuduu, after one has washed up every part of Wuduu up to the ears, one needs not remove the socks; instead, one may wipe over the upper part of the socks once. One then starts wiping the feet from the toes and closes up with the ankles for each sock.
WIPING THE SICK PARTS IN WUDUU
The body parts cleaned by Wuduu or Al-Ghusl are supposed to be washed with water during purification. But if any of these parts are sick, burned, wounded, or has an abscess or tumor, and it is difficult to wash, wiping each affected part with water is required.
If the wounded part is bandaged or plastered, one should wipe over the bandage and wash the sound parts with water. If there is difficulty in doing this, Tayammum, purification using clean, dry sand or dirt, is required.

GHUSL (COMPLETE BATH)
Ghusl, generally speaking, is a complete bath. It is different from an ordinary bath in both the Niyyah and procedure.
First of all, Ghusl is Fard that is required if one is junub, defiled, with any one of the following major impurities:
When there is discharge of semen coupled with lustful feelings, awake or at sleep.
After intimate intercourse.
Upon expiration of the menstrual period haid, or confinement period of nursing women, nifaas.
Upon the death of a Muslim.
Upon embracing Al-Islaam: that is, when a person embraces the religion of Al-Islaam, he or she should take a Ghusl before observing any of the religious duties.
When a Muslim is defiled by major impurities, as in the items mentioned above, it is prohibited for him to do the following:
Salaah, whether it is Fard or Sunnah, such as Jum'ah and 'Eid.
Tawaaf, circumambulation around the Ka'abah during Hajj.
Performing any Sujuud, whether it is the Prostration of Forgetful ness or Prostration of Recitation.
Handling Al-Quran or reading it, except for those teaching it, such as teachers in the schools.
Staying in the Masjid. According to the Prophet's wife, 'Aaishah (r.a.), the Prophet said:
"The masjids are not for the bonded, or the Junub, the defiled persons, nor for the women who are on their menstruation or confinement." (Ibn Maajaa)
However, if one is passing through the masjid, there is no prohibition. Allah says:
"O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say, nor in a state of ceremonial impurity (except when traveling on the road), until after washing your whole body..." (Al-Quran, 4:43)
SUNNAH GHUSLS
The Sunnah Ghusls are those worth doing because one is rewarded for doing them:
Ghusl for performance of Jum'ah. According to Abu-Saeedul Khudaree, the Prophet (s.a.s.) said:
"It is essential for every adult attending Jum'ah prayer on Friday to take Ghusl, to brush the teeth and scent oneself, if available." (Al-Bukhaaree)
For the performance of Ihraam (intention for Hajj or `Umrah), Zaid bin Thaabit reported that the Prophet took his clothes off and performed Ghusl when he came to intend Ihraam. (Tirmidhee)
Before entering Mecca or standing on the mountain of `Arafaat. Ibn 'Umar reported that the Prophet took a bath before entering Mecca and before standing on 'Arafaat.
Additionally, one may have Ghusl before `Eid prayers, according to certain ahadeeth reported in that respect. One may also have Ghusl after giving Ghusl to a deceased Muslim.
PROCEDURES OF GHUSL
Al-Ghusl is achieved by two things: Niyyah, intention, and a complete bath. However, the Sunnah recommends the following sequence:
Bring Niyyah into the heart.
Wash the hands three times.
Wash the private parts once.
Perform Wuduu, except that one may delay washing the feet until the Ghusl is complete.
Wash the head three times; one should be sure that the water reaches the scalp.
Pour water on the whole body, beginning with the right side, then the left side.
The Ghusl of a Muslim sister is the same as that of a Muslim brother. Ummu Salmah reported that a sister asked the Prophet: Messenger of Allah, I am a woman who has closely plaited hair on my head, should I unplait it before taking a Ghusl because of my Janabah (intimate intercourse) ? The Messenger replied:
"It is enough for you to throw three handfuls of water on your head and then pour water over yourself and you shall be purified." (Muslim/Ahmad)

TAYAMMUM (PURIFICATION WITH CLEAN EARTH)
Tayammum means to resort to pure earth as a substitute for clean water for purification. One may resort to Tayammum in the following cases:
When water is not available, or it is available but it is insufficient for both Wuduu and drinking needs.
Inability of an individual to use available water due to illness.
When the use of water may prove to cause sickness or illness.
Tayammum is performed in the following sequence:
Bring Niyyah in the heart.
Say: "Bismillaahir Rahmaanir Raheem." In the name of Allah, most gracious, most merciful.
Strike the hands with the open palms on clean earth, stone, sand, or gypsum. Shake off the excess and wipe only the face and the arms to the elbows.
Tayammum is a complete substitute for Wuduu and Ghusl, hence it may be used to perform anything that Tahaarah, purification, is essential for, such as Salaah, handling Al-Quran, etc.
ANNULMENTS OF TAYAMMUM
Tayammum is annuled by anything that nullifies Wuduu, because it is a substitute for Wuduu. The availability of abundant water, or the ability to use water, also nullify Tayammum. If one has already prayed and then finds water, he does not have to repeat his prayer. If he finds water after Tayammum, but before prayer, his Tayammum is nullified and he should make fresh Wuduu.

AS-SALAAH (THE REGULAR PRAYER)
The Times of Salaah
As-Salaah is an imperative duty that has to be observed at appointed times. Al-Quran declares:
For such prayers are enjoined on Believers at stated times." (Al -Quran, 4:103)
Allahu Ta' aala has pointed to these times all over Al-Quran. He says:
"And establish regular prayers at the two ends of the day and at the approaches of night: For those things that are good remove those that are evil: Be that the words of remembrance to those who remember (their Lord)." (Al-Quran, 11:114)
"Establish regular prayers at the sun's decline till the darkness of the night and the morning prayer and reading: For the prayer and reading in the morning carry their testimony." (Al-Quran, 17:78)
"Therefore be patient with what they say, and celebrate (constantly) the praises of thy Lord, before the rising of the sun, and before its setting; Yea celebrate them for part of the hours of the night, and at the sides of day: that thou mayest have (spiritual) joy." (Al-Quran, 20:130)
In these verses, there are clear indications of the command and the times of five daily prayers.
The first verse mentioned "two ends of the day," that is, the Subh and 'Asr prayers, whereas "at the approaches of night" indicates Maghrib and 'Ishaa prayers.
The second verse mentioned "at the sun's decline till the darkness of the night," indicating four prayers, from the zenith of the day to the fullest darkness of the night: Zuhr 'Asr, Maghrib, and 'Ishaa . Whereas "and the morning prayer reading" indicates Subh prayer.
The third verse mentioned "and celebrate the praises of thy Lord, before the rising of the sun," indicating Subh prayer, whereas "and before its setting" indicates 'Asr prayer.
The Sunnah also explained and established the time limit of the five daily prayers. Abdullah bin 'Amruu reported that the Prophet said:
"The time of the noon prayer (Zuhr) is when the sun passes the meridian and a man's shadow is the same (length) as his height (and it lasts) as long as the time for the afternoon prayer has not come; the time for afternoon prayer ('Asr) is as long as the sun has not become pale; the time of the evening prayer (Maghrib) is as long as the twilight has not ended; the time of the night prayer ('Ishaa) is up to the middle of the average night, and the time of the morning prayer (Subh) is from the appearance of dawn, as long as the sun has not risen; but when the sun rises, refrain from prayer, for it rises between the horns of the devil." (Muslim)
FORBIDDEN TIMES OF PRAYER
It is forbidden to offer Salaah (Sunnah) at the following times:
When the sun is rising.
When the sun is at the highest point, zenith.
When the sun is setting.
This is in accordance to the Hadeeth related by 'Amr bin 'Absah. I asked the Apostle of Allah about Salaah and the Apostle said:
"Pray morning prayer, then stop praying until the sun has risen, for it rises between two horns of Shaitaan (the devil); at that time, the disbelievers prostrate to it. Then pray, for the prayer at this time is witnessed and attended to by (the angels) until the shadow is on the side of a spear (that is when the shadow of things is equal with it), then stop praying for at that time, the hell-fire is fuelled. When afternoon comes, pray, for prayer at that time is witnessed and attended to by (the angels), until you pray 'Asr, then stop praying until the sun sets, for it sets between the two horns of Shaitaan, at that time the disbelievers prostrate to it." (Ahmad/Muslim)
However, the majority of the scholars agreed that it is permissible to make up the missed Fard prayers at any time, be it after the Subh or after the 'Asr prayers, because the Prophet said:
"Whoever forgets about a prayer, should offer it whenever he remembers it." (Al-Bukhaaree/Muslim)

SALAATUT TARAAWEEH (TARAAWEEH PRAYER)
Salaatut Taraaweeh is a Sunnah prayer offered after 'Ishaa prayer, in Ramadan, the month of fasting. This Sunnah prayer is also known as Qiyaamun Ramadaan. The time of this prayer extends from after the time of 'Ishaa until dawn. According to Abu Hurairah, the Prophet (s.'a.s.) said:
"Whoever observes prayer at night during Ramadaan, because of faith and seeking his reward from Allah, his previous sins would be forgiven." (Muslim)
Imaam Muslim related that the Prophet's wife, 'Aaishah (r.a.), has been reported as saying, the Prophet (s.a.s.) observed prayer in the masjid and some of the people prayed along with him, he then prayed the following night and there were many people. Then on the third night people gathered but he (the Prophet) did not come out to them (to lead them in prayer). In the morning he said: "I saw what you were doing, but nothing prevented me from coming to you except the fear that this prayer might become obligatory for you, (that is in Ramadaan).
NUMBER OF RAKA'AATS
According to Hadeeth narrated by 'Aaishah (r.a.), the Prophet (s.a.s.) never prayed more than eleven raka'aats during Ramadaan or otherwise.
However, twenty Raka'aats of Taraaweeh, and three Raka'aats of Witr have been 'reported from 'Umar, Uthmaan, 'Ali and many others. A possible explanation for the discrepancy among the reports could be that eleven raka'aats are Sunnah and the rest is Mustahab, desired.
Qiyaamu Ramadaan may be offered in Jamaa'ah, congregation or infiraad, individually. The Jamaa'ah is always better. The only reason why the Prophet did not continue to offer in Jamaa'ah was his fear that it might be made obligatory and hence a prerequisite for fasting.
PROCEDURES OF TARAAWEEH PRAYER
Like any Sunnah prayer, there is no Iqaamah for Taraaweeh prayer. It is offered immediately after 'Ishaa prayer and before Witr.
The Taraaweeh prayer is offered in two sets of Raka'aats after which one says Tasleem. If one intends to offer eight raka'aats of Taraaweeh, one offers the first two sets, plus two sets, plus two sets, plus two sets, making the total of eight raka'aats. Then one says two sets for Shaf'u and one Raka'ah for Witr for the total of eleven Raka'aats. If one intends to do twenty raka'aats, offer them in sets of two until the total count is twenty.
The procedures of these sets is similar to that of Salaatus Subh, morning prayer.
QIRAA 'AH IN TARAAWEEH (Recitation in Taraweeh)
Although there is no recorded Sunnah for how long one should recite Al-Quran after Al-Faatihah, it has been reported from the Salaf, the worthy ancestors and those after them, that they used to recite the whole Suurah Baqarah in eight Raka'aats.
However, if one is unable to recite that much, one may recite according to one's convenience, as long as one desires, from anywhere in Al-Quran.

QIYAAMUL LAIL (NIGHT SUNNAH PRAYER)
Qiyaamul Lail, or Tahajjud as it is also known, is a Sunnah prayer one observes at night. The word Tahajjud implies that one should rise for it after sleeping part of the night and this is confirmed by the practice of the Prophet (s.'a.s.).
Although Al-Quran enjoined this prayer on the Prophet, the Muslims, being his followers, are obligated to observe it. Allahu ta'aala says:
"And pray in the small watches of the morning (it would be) an additional prayer (or spiritual profit) for thee soon will thy Lord raise thee to a station of praise and glory." (Al-Quran, 17:79)
Allahu Ta'aala has praised those who observe the Tahajjud and describes them with praise-worthy qualities. He calls them muhsineen, righteous, and muttaqeen, Allah fearing ones. Allah emphasizes that they will not be equal, those who observe it and those who don't He says:
"Is one who worships devoutly during the hours of the night prostrating himself or standing (in addition), who takes heed of the Hereafter, and who places his hope in the mercy of his Lord (like one who does not)? Say: are those equal, those who know and those who do not know? It is those who are endowed with understanding that receive admonition." (Al-Quran, 39:9)
RULES CONCERNING TAHAJJUD
It is Sunnah that whoever intends to observe Tahajjud to make niyyah that he will wake up before going to bed. Abudardaa related the Prophet said:
"Whoever goes to bed with niyyah to wake up at night for Salaah and he is unable to wake up until morning, Allah will reward him according to his niyyah and his sleep becomes sadaqh (charity) from his Lord." (Nasaaee)
It is also recommended that one rubs one's eyes when one wakes up uses miswaak, brush, and looks up to the samaa'a, heaven and seeks Allah's aid with the following Du'aa related from the Prophet (s.'a.s.):
Laailaaha illaa anta sub-
There is no deity but Allah, Glorified
haanaka as taghfiruka li
is Your Name, I seek Your forgive-
dhanbee wa as aluka min
ness for my sins and I ask You Your
rahmatika,
Mercy,
Allaahumma zibnee 'elman
0 Allah, increase me in knowledge,
walaa tazigh qalbee ba'ada
do not turn my heart (from Al-Islam)
idh hadaitanee wa hablee
after You have guided me, grant me
min ladunka rahmah innaka
from You mercy, indeed, You are the
antal wahhaab,
bestower of mercy,
Alhamdu lillaahilladhee
Praise be to Allah who has resurrected
ahyaanaa ba'ada maa amaa
us after He has caused us to death,
tanaa wa ilaihinnushuur.
and to Him is our return.
As one finishes reciting this Du'aa, one recites ten verses towards the end of Suurah Aali 'Emraan, chapter 3, verse 190, to the end of the Suurah, beginning from:
"Behold in the creation of the heavens and the earth, and the alternation of night and day there are indeed signs for men of understanding." (Al-Quran, 3:190) to the end of the Suurah. This is followed by:
Allaahumma lakal hamd
0 Allah, to You is due all praise,
anta nuurus samaawaati wal
You are the Light of the Heavens and
ard wa man feehinna wa
the earth and what is in them,
Lakal hamd anta qayyimus
Praise be to You, You are the
samaawaati wal ard wa man
Custodian of the Heavens and the
feehinna,
earth and what is in them.
Wa Lakal hamd antal Haqq
Praise be to You (Allah), You are
wa wa'adukal Haqq wa li
the Truth, Your Promise is the Truth,
qaauka aqqun wal jannatu
Your encounter is the Truth, the
haqqun wan Naaru haqqun
Paradise is true, the Hell is true, the
wan nabiyyuna haqqun wa
Apostles are true, Muhammad is true,
Muhammad haqqun was sa'a
the Resurrection is true,
atu haqqun.
Allaahumma laka aslamtu
0 Allah, to You I surrender, In You
wa bika aamantu wa 'alaika
I believe, on You I depend, to You I
tawakkaltu wa ilaika anabtu
repent, I fight for Your sake and for
wa bika khaasamtu wa ilaika
You I pass a verdict,
haakamtu
Fagh fir lee maa qaddamtu
Forgive me what I have done in the
wa maa akhkhartu wa maa
past and what I may do in the future,
asrartu wamaa a'alantu
what I hide and what I made manifest.
antallaahu laa ilaaha illaa
You are the Creator, there is no deity
ant.
but You.
The Sunnah also recommended that one should begin the prayer with two light raka'aats after which one prays as much as one pleases. However, as mentioned earlier, eleven raka'aats is the best, according to Hadeeth, related by 'Aaishah (r.'a.)
One should wake up his family to join him in the prayer.
One should stop praying if one feels sleepy and go to bed for one should not do more than one can bear. In Hadeeth, reported by 'Aaishah, the Prophet said:
"If any one of you stood up for Tahajjud and the recitation of Al-Quran becomes heavy on his tongue, and he does not know what he is saying, he should lay down." (Muslim)

SALAATUT TASBEEH (PRAYER FOR GLORIFICATION)
This is a special prayer the Prophet (s.'a.s.) taught Ibn 'Abbaas, that if he offers it, as will be explained, Allah will forgive ten kinds of his sins: The first of it and the last of it, the old of it and the new of it, one done unintentionally and one done intentionally, the small of it and the big of it, one done in secret and one done in manifest. The Prophet (s.'a.s.) then taught him to offer four raka'aats of Sunnah prayer, and say, after the recitation in the first raka'ah, the following:
Subhaanallaah Wal hamduli-
Glory be to Allah and Praise be to
llaahh wa laa ilaaha illallah
Allah and there is no deity but Allah,
Wallaahu Akbar
Allah is the Greatest.
Then bow down in Rukuu'u, in which you say the above Tasbeeh ten times, then raise up from Rukuu'u and say it ten times. Fall down in prostration and say it, while in prostration, ten times, raise up from prostration and say it ten times. Fall in prostration and say it, while in prostration, ten times, then raise up from prostration and say it ten times. That will be seventy-five times, then you say the same (seventy five Tasbeehs) in the rest of three Raka'aats.
The Prophet (s.'a.s.) continued:
"If you can offer this prayer every day do it, but if you can't do it every day, do it once every Friday, if not, once a year, if not, once in a lifetime." (Abu Daaud)
This Hadeeth has several chants of transmission according to Al-Haafig Ibn Hajar and many others.
Indeed, the forgiveness mentioned in Hadeeth is conditioned that one sincerely repent from the sin and has intended not to persist in doing the sin.

SALAATUD DUHAA (THE EARLY MORNING PRAYER)
Duhaa is the early morning prayer. It is a Sunnah that the Prophet used to observe irregularly, thus, there is no harm if one fails to offer it, but one is rewarded for offering it as there are several Ahaadeeth emphasizing the merits of this prayer.
Its time begins when the sun rises to about seven feet and lasts till noon. However, it is preferred to delay it to mid-morning. In Hadeeth by Zaid bin Arqam the Prophet said:
"Awwaabeen, those who return to Allah, pray when the sun of Duhaa burns." (Muslim)
The minimum raka'aats reported in Salaatud Duhaa is two, the maximum is twelve.
SUJUUDUSH SHUKAR (PROSTRATION OF GRATITUDE)
It is Sunnah that one makes a prostration of gratitude to Allahu ta'aala whenever one receives good news or grace from Allah, or whenever Allahu ta'aala averts from one an affliction. It has been related in Musnad, the collection of Hadeeth by Imaam Ahmad, that the Prophet used to prostrate to Allah whenever he received good news as a sign of gratitude to the Creator.
SALAATUL HAAJAH (PRAYER FOR THE ACCOMPLISHMENT OF A BUSINESS)
This is a special prayer one offers to seek Allah's help for the accomplishment of a desired business. Abudardaa related the Prophet said:
"Whoever performs Wuduu and perfects it and offers two raka'aats of (Sunnah) and perfects them, Allahu ta'aala will grant his request, whether the request is urgent now or in the future."
SALAATUT TAUBAH (PRAYER FOR REPENTENCE)
Salaatut Taubah is a special prayer one offers to ask Allah to forgive one's sins. In Hadeeth, related by Abudardaa, the Prophet said:
"Whoever makes Wuduu and perfects it and offers two or four raka'aats of Fard or Sunnah and perfects them, especially in their ruk'uu'u and sujuud, then asks Allah's forgiveness, Allah will forgive him." (Tabraanee)

SALAATUL KUSUUF (THE SOLAR ECLIPSE PRAYER)
The Kussuf, or solar eclipse, is the partial or total cutting off of the sun's light when the moon comes between it and the earth. People used to associate this unusual phenomenon with some superstitious reason. It so happens that the sun eclipsed on the day the Prophet's son, Ibraaheem, died in Medina, so some people attributed that to his death. Hence, the Prophet took the opportunity to correct the people's mistaken notion about the solar eclipse.
The Prophet ordered someone to announce As Salaatu Jaami'ah, that prayer is to be convened in public. When people gathered he led them in prayer after which he stated:
"The solar or lunar eclipse is only a sign of Allahu ta'aala. They do not take place for the death or life of anybody. Whenever you see them, hasten to the prayer." (Muslim)
The Solar Eclipse Prayer is an emphatic Sunnah for both male and female believers. It is better to offer it congregationally in the masjid. Its time is from the beginning of the eclipse till it clears away. There is no Adhaan for the prayer, but it should be announced, as stated earlier, with Assalaatu Jaami'ah.
According to the Hadeeth, narrated by 'Aaishah (r.'a.), the Solar Eclipse Prayer is two raka'aats; however, there are two rukuu'uus (bowing down) in each raka'ah instead of one.
In the first raka'ah, one recites after Al-Faatihah, a long or short suurah. One then says Allahu Akbar and bows down in a long rukuu'u. As one raises up, one says:
Sami'allahu liman hamidah
Rabbana lakal hamd
One then says Allahu Akbar and bows down for a second, not so long, Rukuu'u. As one raises up one says:
Sami'allaahu liman hamidah
Rabbanaa lakal hamd.
As one resumes Qiyaam, one says Allahu Akbar and falls down in prostration. One begins the second raka'ah by saying Allaahu Akbar. The second raka'ah should be observed like the first one.
After the prayer, the Imaam may give a guiding Khutbah.
The Lunar Eclipse Prayer is the same as the Solar Eclipse Prayer. The recital of Al Faatihah may be performed aloud or silently.
SALAATUL ISTISQAA (THE RAIN PRAYER)
Salaatul Istisqaa is offered for rain to fall whenever there is a drought or dryness and there is need for water for people, animals and plants.
The Salaah is two raka'aats without Adhan or Iqaamah. It may be said at any time except during the forbidden time.
The recitation is aloud. It is Sunnah that the Imam recites after Al- Faatihah, Suurah Al-'Alaa in the first raka'ah; and Suurah Al-Ghaashiyyah in the second raka'ah. The Imaam makes Khutbah before or after Salaah.
After the prayer the people turn their mantles inside Out, then supplicate Allah facing the Qiblah, the following du'aa may be said:
Allaahummah aqhithnaa
O Allah, send down rain upon us.
Allaahummah aqhithnaa
O Allah, send down rain upon us.
Allaahummah aqhithnaa
O Allah, send down rain upon us.

to desire good and seek well being. The Sunnah recommended that if one intends to undertake a lawful enterprise, but is not sure about the outcome, then seek Allah's guidance by observing two Raka'aats of Sunnah. According to Hadeeth by Jaabir (r.'a.) the Prophet used to teach his companions Istikhaarah in every thing as he taught them the verses of Al-Quran. Elsewhere, the Prophet said:
"Let the person (who wants to embark on an important task) ask his Lord's (guidance in it), even if it is about his sandal's strip." (Ash-Shaukaanee)
In the procedures of this prayer, one offers two raka'aats of Sunnah in which one should recite Al-Faatihah followed by a Suurah or verse from Al-Quran. After the Salaah one praises Allah and then invokes Allah's blessings on Prophet Muhammad. One may recite the second part of Tashahhud, Salaatu 'Alan Nabiyy, followed by the Du'aa of Istikhaarah, reported from the Prophet:
Allaahumma astakheeruka
O Allah, I seek good from You and
bi'elmika
by Your knowledge,
Wa astaqdiruka biqudra tuka
And I seek Your power Out of Your
power.
Wa asaluka min fadlika 'Azeem.
I beeseech You of Your Grace, You
Fainnaka taqdiru wa laa aqdiru,
have power and I do not have power.
Wa ta'alam wa laa a'Alam wa
And You know and I do not know
anta 'allaamul ghuyuub
and You are the knower of the unseen.
Allaahumma inkunta ta'alam
O Allah, if You know that this
anna HAADHAL AMRA khairul
enterprise is good for me spiritually,
lee fee deenee wa ma'aashee
and materially as well as its ultimate
wa 'aaqibatu amree, faqdir hu
result grant me access to it, and
lee wa yassirhu lee thumma
smooth for me its attainment, then
baaril lee feehi
bless me in it.
Wa inkunta ta'alam anna
If You know that this enterprise is
HAADHAL AMRA sharrulee fee
bad for me spiritually and materially
deenee wa ma'aashee wa
as well as its ultimate result, then turn
'aaqibati amree fasrifhu annee
it away from me and turn me away
wasrifnee 'anhu waqdir lee
from it and make accessible to me
lkhaira haithu kaana thumma
good wherever it is, then grant me
ardinee bihee
contentment with it.
The hadeeth indicated that one should mention his enterprise when one says:
"O Allah, if You know that this enterprise is good"
such as:
"O Allah, if You know that this trip is good for me."
Istikhaarah does not have to be repeated; indeed, after Istikhaarah, one may decide or embark on what one is inclined to do. But one should not follow the inclination one has the desire for before the Istikhaarah. Instead, one should leave his choice and follow the inclination inspired by the Istikhaarah.

SUJUUDUS SAHW (THE PROSTRATION OF FORGETFULNESS)
Sujuudus Sahw, Prostration of Forgetfulness, is a pair of prostrations offered when a mistake is made in Salaah, such as omission of an essential in Salaah.
These two prostrations are offered either qablee, before, or ba'adee, after the final Tasleem. Both ways were established by the Prophet.
In Sunnah it is reported that the Prophet (s.'a.s.) offered Sujuudus Sahw ba'adee, after Tasleem, when he mistakenly made Tasleem before the completion of Salaah, or when he added by mistake a full raka'ah in Salaah.
On the other hand, it has also been reported that the Prophet prostrated qablee, before Tasleem when he forgot the first Tashahhud, or any Sunnah in the prayer.
The sujuud is also offered Qablee, before Tasleem, when the worshipper becomes doubtful about the number of raka'aats he has made in salaah. In Hadeeth, narrated by Tirmizee and others, the Prophet said:
"When one is doubtful in his prayer (that is, he is not sure whether he had prayed one or two raka'aats), he should regard it as one raka'ah; if he is uncertain whether it is two or three raka'aats he should count it two raka'aats; also, if he is uncertain whether it is three or four raka'aats, he should count it three raka'aats. Then he should prostrate, when he finishes his prayer (while he is still sitting), two sujuuds before tasleem." (Tirmidhee)
However, besides the above mentioned reason for offering the Sujuud, one may offer the prostration either qablee, before, or da'adee, after, if there is a mistake in Salaah for reasons not mentioned above.
If one makes the Sujuud, qablee, before Tasleem, one should say the Tashahhud first, after which one offers the Sujuud. But if the Sujuud is ba'dee, after Tasleem, one need not say the Tashahhud, which had been said before; instead, immediately after the Sujuud, one says Tasleem.
If an Imaam makes a mistake in a congregational prayer, and has to correct it with Sujuudus Sahw, the worshippers behind him must follow him in making up the correction, whether they agree with him about the mistake or not. But if the follower makes a mistake, neither he nor the Imaam need to perform the Sujuud of Forgetfulness.

SUJUUDUT TILAAWAH (THE PROSTRATION OF RECITATION)
It is Sunnah that whoever recites a verse of prostration or hears it being recited from Al-Quran, must then say Allahu Akbar and prostrate one Sajdah and raise up with Allahu Akbar. This is called Sujuudut Tilaawah, and there is no Tashahhud or Tasleem in it. In Hadeeth by Ibn Umar: the Prophet (s.'a.s.) used to recite to us Al-Quran. When he passed by Sajdah he said Allahu Akbar and prostrated and we prostrated with him.
As for the merit of this sajdah, Abu-Hurairah reported that the Prophet said:
"When Ibn Adam recites a sajdah verse and prostrates Satan retires with a cry saying: 'O disaster for me, he is commanded to prostrate and he prostrated, to him is a Paradise; and I was commanded to prostrate and I disobeyed. To me is Hell'."
While in Sujuud one may say:
Sajada wajhee lilladhee
My face prostrated to the One Who
khalaqahuu wa sawwarahuu wa
created it and fashioned it and made
shaqqa sam 'ahu bihaulihee wa
its ears and eyes with His strength
quwwatihee
and power.
Or one may say:
Allaahumma ihtut 'anne bihaa
O Allah erase from me by it a sin and
wijra waktub lee bihaa ajraa
grant me by it a reward and make it
waj'alhaa lee 'endaka dhukhra
for me a reward and recompense, and
wa taqabbalhaa minee kamaa
accept it from me as you accepted it
taqabbaltahaa min 'abdika
from Your servant Dawuud.
Dawuud.
SPOTS OF SUJUUD:
There are fifteen spots of Sujuud in the Quran:
Those who are near to thy Lord disdain not to do Him worship, they celebrate His praise, and bow down before Him. (7:206)
Whatever beings there are in the heaven and the earth do prostrate themselves to Allah (acknowledging subjection), with good-will or in spite of themselves. So do their shadows in the morning and evening. (13:15)
And to Allah doth obeisance all that is in the heavens and on earth, whether moving (living) creatures or the angels: for none are arrogant (before their Lord). (16:49)
Say: Whether ye believe in it or not, it is true that those who were given knowledge before hand, when it is recited to them, fall down on their faces in humble prostration. (17:107)
... whenever the signs of Allah most Gracious were rehearsed to them they would fall down in prostrate adoration and in tears. (19:58)
Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth... (22:18)
O ye who believe bow down, prostrate yourselves, and adore your Lord; and do good that ye may prosper (22:77)
When it is said to them adore ye (Allah) most Gracious they say, "and what is (Allah) Most Gracious? Shall we adore that which thou commandest us?" And it increases their flight (from the truth). (25:60)
"(Kept them away from the Path), that they should not worship Allah, who brings to light what is hidden in the heavens and the earth, and knows what ye hide and what ye reveal." (27:25)
Only those believe in our Signs, who, when they are recited to them, fall down in adoration, and celebrate the praises of their Lord, nor are they (ever) puffed up with pride. (32:15)
... And David gathered that we had tried him: he asked forgiveness of his Lord, fell down, bowing (in prostration) and turned (to Allah in repentance). (38:24)
Among His Signs are the night and the day, and the Sun and the Moon. Adore not the sun and the moon, but Adore Allah, who creates them if it is Him ye wish to serve. (41:37)
But fall down in prostration to Allah, and adore (him). (53:62)
And when the Quran is read to them, they fall not prostrate (84:21)
Nay heed him not but bow down in adoration, and bring thyself the closer (to Allah). (96:19)

MAKRUUHATIS SALAAH (THE DISAPPROVED THINGS IN SALAAH)
The Sharee'ah disapproves of the Musallee, the worshiper, who does the following things while he is in Salaah:
Playing with one's garments or one's body unless there is valid reason for it. It is reported that the Prophet (s.'a.s.) said:
"Whenever anyone of you stands for Salaah, the mercy of Allah is facing him, so he should not be wiping the pebbles." (Ahmad)
Placing one's hand on the hips or back. Abu Hurairah reported the Prophet prohibited placing the hands on the hips in Salaah.
Raising one's eyes to the sky. Abu Hurairah related that the Prophet said:
"People who raise their eyes towards the sky in Salaah should stop doing that or their sight might be snatched away from them." (Muslim)
Looking to what might occupy one's attention in Salaah. The Rasuul's wife, 'Aaishah said the Prophet prayed in a garment that had designs on it and said afterward:
"Designs of this (garment) occupied my attention, so take it back to Abee Jahm and bring back the one without designs." (Muslim)
Pointing to the sky with one's fingers while saying As-Salaamu 'Alaikum. Jaabir bin Sumrah reported that the Prophet said:
"Why do these people salute with their hands that look like the tails of headstrong horses. It will suffice one of them to put his hands on his thighs and say 'As-Salaamu 'Alaikum'." (Nasaaee)
Closing one's eyes and leaving one's hands on one's side.
Praying while food is ready. Anas bin Maalim reported that the Prophet said:
"When the supper is brought and the prayer begins, one should first take food." (Muslim)
Praying while feeling like answering the call of nature. 'Aaishah reported that from the Prophet.
Praying while feeling sleepy. It is reported the Prophet said:
"If anyone of you feels drowsy he should sleep until it goes away from him, for if he continues to pray while he is drowsy, he may be asking for forgiveness and then insult himself or curse himself. (Muslim)
Clinging to a special spot in the masjid so that one does not pray except on that spot. Abdur Rahmaan bin Shibl said:
"The Prophet forbade (us) to pray (bowing or prostrate) like rave picking (seeds) or to spread (Our hands) like predatory animals, and to cling firmly to the spot in the Masjid like a camel that kneels down to a special spot." (Haakim)

MAKRUUHATIS SALAAH (THE DISAPPROVED THINGS IN SALAAH)
The Sharee'ah disapproves of the Musallee, the worshiper, who does the following things while he is in Salaah:
Playing with one's garments or one's body unless there is valid reason for it. It is reported that the Prophet (s.'a.s.) said:
"Whenever anyone of you stands for Salaah, the mercy of Allah is facing him, so he should not be wiping the pebbles." (Ahmad)
Placing one's hand on the hips or back. Abu Hurairah reported the Prophet prohibited placing the hands on the hips in Salaah.
Raising one's eyes to the sky. Abu Hurairah related that the Prophet said:
"People who raise their eyes towards the sky in Salaah should stop doing that or their sight might be snatched away from them." (Muslim)
Looking to what might occupy one's attention in Salaah. The Rasuul's wife, 'Aaishah said the Prophet prayed in a garment that had designs on it and said afterward:
"Designs of this (garment) occupied my attention, so take it back to Abee Jahm and bring back the one without designs." (Muslim)
Pointing to the sky with one's fingers while saying As-Salaamu 'Alaikum. Jaabir bin Sumrah reported that the Prophet said:
"Why do these people salute with their hands that look like the tails of headstrong horses. It will suffice one of them to put his hands on his thighs and say 'As-Salaamu 'Alaikum'." (Nasaaee)
Closing one's eyes and leaving one's hands on one's side.
Praying while food is ready. Anas bin Maalim reported that the Prophet said:
"When the supper is brought and the prayer begins, one should first take food." (Muslim)
Praying while feeling like answering the call of nature. 'Aaishah reported that from the Prophet.
Praying while feeling sleepy. It is reported the Prophet said:
"If anyone of you feels drowsy he should sleep until it goes away from him, for if he continues to pray while he is drowsy, he may be asking for forgiveness and then insult himself or curse himself. (Muslim)
Clinging to a special spot in the masjid so that one does not pray except on that spot. Abdur Rahmaan bin Shibl said:
"The Prophet forbade (us) to pray (bowing or prostrate) like rave picking (seeds) or to spread (Our hands) like predatory animals, and to cling firmly to the spot in the Masjid like a camel that kneels down to a special spot." (Haakim)

FACTORS THAT NULLIFY SALAAH
The worshiper may render his Salaah null after the occurrence of the following:
Eating or drinking intentionally.
Talking in Salaah.
Working in Salaah, that is to be involved during Salaah with something that is irrelevant to Salaah.
Ignoring the essentials of Salaah, such as Rukuu'u and Sujuud, without reason.
Laughing in Salaah.
The invalidation of Wuduu.

QADAAUS SALAAH (MAKING UP PRAYERS)
If a prayer could not be offered at the prescribed time, due to some valid reason, one should offer it as soon as possible, the sooner the better. However, there is a grim warning for those who miss their prayers due to carelessness or constant negligence, as anyone who misses Salaah, 'amdan, that is intentionally, cannot be able to make it up -- though he should -- according to the majority of the scholars of Al-Islaam. Indeed, what one should do is to repent and step up his or her good deeds because Almighty Allah said:
"But after them there followed a posterity who missed prayers and followed after lusts; soon, then will they face destruction. Except those who repent and work righteousness, for these will enter the Garden and will not be wronged in the least." (Al-Quran, 19:59- 60)
When one Fard prayer, such as the morning prayer, is missed, it should be offered as soon as possible. But if two or more prayers are missed, they should be offered in their order, Zuhr before 'Asr, etc.
If the time of one prayer has expired and the time of the next prayer is due, the prayer that is expired should be offered first, if the time of the present prayer is long enough for both prayers, then the prayer that is due should be offered afterward.
The missed Sunnah prayers need not be offered unless they are Sunnahs Muakkadah, such as Witr, two Sunnahs of Subh prayer and the Sunnahs before Zuhr.

AL-MASJID
Allah in His mercy on this Ummah has declared the earth clean and a place of worship so that wherever a Muslim happens to be, and the time of Salaah is due, he may pray there.
However, Al-Masjid has since the dawn of Al-Islaam been the best environment for Islaamic studies and th& performance of religious services. It has been the center of preaching and guidance; it has served as a court of law where disputes are reconciled, and it has been like a social forum where Muslims assemble to discuss topics of common interest.
Jaabir bin Abdullah reported that the Prophet (s.'a.s.) said:
"I have been conferred five (things) which were not granted to anyone before me: Every apostle was sent particularly to his own people, whereas I have been sent to all the red and the black; the spoils of war have made lawful for me, and these were never lawful to anyone before me; and the earth has been made sacred and pure and a mosque for me, so whenever the time of prayer comes for any one of you he should pray wherever he is; and I have been supported by awe (by which the enemy is overwhelmed) from the distance (which one takes) one month to cover; and I have been granted intercession." (Muslim)
On the other hand, building a Masjid has been recommended. In Hadeeth reported by Othmaan, the Prophet said:
"Whoever builds a masjid seeking the reward from Allah by so doing, Allah will build for him a house in the Paradise." (Muslim/ Al-Bukhaaree)
DU'AA BEFORE LEAVING FOR AL-MASJID
The Sunnah recommends that the following supplication be said before leaving for Al-Masjid:
Allaahumma j'al fee qalbee
O Allah, make light in my heart, and
nuuran wa fee lisaanee nuuran,
light in my tongue
Allaahumma j'al fee sam'ee
O Allah, make light in my ear, and
nuuran wa fee basaree nuuran
light in my eye,
Waj'al min khalfee nuuran wa
Make light behind me, and light
min amaamee nuuran, waj 'al
before me and make light above me,
min fauqee nuuran, wa min
and light beneath me
tahtee nuuran,
Allaahumma 'atinee nuuran
O Allah, bestow upon me light.
When entering Al-Masjid, one should enter with the right foot first and say:
A'uudhu billaahil 'Azeem wa
I seek refuge in Allah, the Magnifi-
biwajhiheel kareem wa sultaa-
cent, in His Glorious Self, and in His
nihil qadeem minash shaitaanir
Eternal Dominion, from Shaitaan the
rajeem
outcast.
Bismillaah Allaahumma salli
In the name of Allah, O Allah, send
'alaa Muhammad
blessings on Muhammad,
Allaahumma ghfir lee dhunuu-
O Allah, forgive me my sins and open
bee waftah lee abwaaba
unto me the gates of Your mercy.
rahmatika.
When leaving Al-Masjid, one leaves with his left foot first and says the following:
Allaahumma ghfir lee dhunuu-
O Allah, forgive me my sins and open
bee waftah lee abwaaba fadlika,
unto me the gates of Your bounty,
Allaahumma 'asimnee minash
O Allah, protect me from Shaitaan
shaitanir rajeem
the outcast.
GREETING AL-MASJID
Upon entering Al-Masjid, the Sunnah recommends that one should greet Al-Masjid with two raka'aats before sitting down. This is meant to elevate the spiritual consciousness of a worshiper and make him realize that he is now in a new atmosphere of religious piety and devotion and nearness to Allah. In Hadeeth reported by Jaabir Bin Abdullah, he said:
"A person entered the mosque while the Prophet (s.'a.s.) was delivering the khutbah on Friday. The Prophet said to him 'Have you prayed?' The man replied in the negative. The Prophet said, 'Get up and pray two raka'aats'." (Al-Bukhaaree)
THE BEST OF AL-MASJID
According to Hadeeth reported by Jamaa'ah, the Prophet said:
"Prayer in Al-Masjidul Haraam, the Grand Mosque in Mecca, is rewarded hundred thousand prayers; in my masjid, Masjid Nabawee, is rewarded one thousand prayers, and the prayer in Masjidul Aqsaa, the masjid in Jerusalem, is rewarded five hundred prayers." (Ahmed)
MAINTENANCE OF AL-MASJID
Masaajid are the Houses of Allah, and their physical and spiritual maintenance is commanded by Allah and His Prophet. Al-Quran declares:
"He only shall tend Allah's sanctuaries who believe in Allah and the last Day and observe prayer..." (Al-Quran, 9:18)
The Prophet said:
"These masaajid are not fitting for urine and filth, it is for the Dhikir Allah, remembrance of Allah, and reciting of Al-Quran." (Muslim)
PLACES WHERE SALAAH IS PROHIBITED
According to Hadeeth by Ibn 'Umar, salaah is prohibited in the following places: graveyards, churches, synagogues, slaughter houses, public roads, the places where camels stop, bathrooms, and above the Ka'abah.

SALAATUL JAMAA'AH (CONGREGATIONAL PRAYER)
Salaatul Jamaa'ah is a Sunnah Muakkadah, an emphatic Sunnah. There are several Hadeeth that strongly emphasize the advantages of Jamaa'ah over individual prayer, among them Hadeeth related by Ibn 'Umar in which the Prophet said:
"Congregational prayer is twenty-seven degrees more excellent than the prayer said by a single person." (Al-Bukhaaree/Muslim)
He has also been reported as saying:
"There shall be no three people in a town or a village who do not offer congregational prayer lest Shaitaan will overwhelm them, therefore, maintain Jamaa'ah for the wolf preys on the far off sheep." (Abu Daauud)
Thus, leaving ones dwelling for Al-Masjid is traditionally recommended, but one should attend Al-Masjid with sakeenah, calmness and gentleness.
WOMEN ATTENDING JAMAA'AH
The Sharee'ah allows women to attend Al-Masjid to offer prayer in Jamaa'ah provided that they avoid things that may excite and stir up lustful feelings, or may lead to temptation, such as wearing immodest dress, provocative make-up, and the like. Ibn 'Umar reported the Prophet said:
"Do not prevent women to attend the masaajid, but (their prayer) in their houses is better for them." (Ahmad)
Also Abu Hurairah reported the Prophet said:
"Do not prevent Allah's servants (women) from attending the houses of Allah, but they should attend them without perfume." (Ahmad)
"Any women who use perfume should not attend with us the last 'Ishaa." (Muslim)

AL-IMAAM (THE LEADER)
In the terms of Salaah, Imaam is the leader of the congregational prayer. He should be sufficiently versed in the techniques of Salaah, as well as have ample knowledge of the Glorious Quran and the Sunnah of the Prophet (s.'a.s.).
According to the Sunnah, the honor of leading Salaah is offered to the most versed, and the best reciter of the Book of Allah. Ibn Mas'uud reported the Prophet said:
"The person who is most versed in Allah's book should act as Imaam for the people, but if they are equally versed in reciting, then the one who has most knowledge regarding Sunnah; if they are equal regarding Sunnah, then the earliest one to emigrate; if they emigrated at the same time, then the earliest one to embrace Al-Islaam. No man must lead another in prayer where the (latter) has authority, or sit in his place of honor in his house without his permission." (Muslim)
An Imaam should be aware of the Muqtadee, the follower, by being easy on him. The follower should not be burdened with long recitations. In Hadeeth the Prophet said:
"Whenever one of you leads the prayer he should ease because there are the weak, the disabled and the aged. When he prays by himself, he may prolong as he wishes." (Al-Bukhaaree/Muslim)
But "easiness" in Salaah doesn't mean omitting or decreasing the basic elements of Salaah. That is utterly condemned. In the famous Hadeeth, known as Hadeethul Museeu Salaatahu, The One Who Mis-performed His Prayer, Abu Huriarah related the Prophet was present in his Masjid, when a man entered and offered the prayer. He then came to the Prophet and greeted him; after responding to his greeting, the Prophet said to him:
"Repeat your Salaah, for it was not performed well." The man went and repeated his Salaah, then he returned to the Prophet and greeted him. The Prophet responded to him and asked him to go back once again and repeat his Salaah. The man repeated his Salaah for the third time and requested: "O Messenger of Allah! Teach me the right way of performing the Salaah." The Prophet responded: "When you intend to offer the Salah, first perform your Wuduu well, then face the Qiblah and begin your prayer with Takbeer, Allaahu Akbar, then recite a passage from Al-Quran that you may find easy (or, recite Al-Faatihah and after it some easy passage), then bend down in Rukuu'u and observe it with perfect peace, then stand up erect, then go down in Sujuud and offer it with perfect peace, then rise from Sujuud and sit upright, and then complete your Salaah in the same manner with perfect calmness and tranquility." (Muslim)
The Prophet, who was a master teacher, wanted to stress that Salaah is not to be regarded as a burden which has to be thrown off one's head as quickly as possible, but it is an act of supreme worship of Allah, and must be offered in full consciousness, peacefully, leisurely and with due attention to all actions and movements. He asked the person to repeat his Salaah because a Salaah that is not performed with due attention was deemed by him to have not been performed at all.

AL-MAAMUUM (THE FOLLOWER)
Al-Maamuum or Al-Muqtadee is the person who follows the Imaam in Salaah. He must follow the Imaam and should not anticipate him both in Takbeers of changing positions, and in the position itself. In Hadeeth the Prophet (s.'a.s.) said: "The Imaam is made so he will be followed." However, the follower is allowed to remind the Imaam if he is pretty sure that the Imaam has made a mistake. For reminding him, the male worshiper should say:
Subhaanallaah
Glory be to Allah
loudly so that the Imaam hears him. For the sisters, they should clap their hands. The Imaam, upon hearing the correction, should quickly check himself. If he thinks the Salaah is in order, he should continue his prayer, but if there is a mistake he should correct it.
If the Imaam makes a mistake in reciting Al-Faatihah or any verse from Al-Quran, the follower should correct him by reciting out loud the verse that the Imaam misses in reciting.
The follower attains a raka'ah with the Imaam, if he starts the prayer with the Imaam, or when he joins him and is able to catch up with him before the Imaam rises from Rukuu'u. To join the Imaam, one needs only to say, standing up, Takbeeratul Ihraam, then join the Imaam in whatever position the Imaam is in. After this Takbeer, one may also say the Takbeer for changing a position, in Salaah, if not, the Imaam's Takbeer will suffice.
If one misses a raka'ah or two, one must make it up after Salaah. The process of this make up is that, when the Imaam says As-Salaamu Alaikum to end the Salaah, the follower should not say it with him, instead, one should rise with Takbeer to make up the missed raka'ah or raka'aats.

ISTIKHLAAF (TAKING THE PLACE OF THE IMAAM)
An Imaam may ask someone to take his place in leading the prayer: for instance if he wants to update his Wuduu, or if something happens to him while he is leading Salaah. It is reported that 'Umar bin Khattaab grabbed Abdur Rahmaan bin 'Uaf to take his position as Imaam the day he was stabbed.
LINING UP FOR SALAAH
It is Sunnah that the worshippers should line up correctly toe to toe and shoulder to shoulder and filling up any gaps in the lines before starting Salaah. The Imaam should not start Salaah until he is satisfied with the lining up. According to Nu'umaan bin Basheer, the Prophet (s.'a.s.) took extraordinary care to see that the rows were properly aligned, and it seems as if he would set arrows straight with their help. He did so persistently till his companions realized the importance of the proper alignment in Salaah. He saw a man with his chest protruding from the rows, he stopped and said:
"O people, keep your rows straight and balanced, otherwise Allah might turn your hearts one against the other." (Muslim)
JAMAA'AH BEGINS WITH ONE PERSON
The word Jamaa'ah means group, and is from the root Jama'a, to collect, but in terms of Salaah, it is a group that begins with one person, whether the person is an adult or minor, male or female.
To form a Jamaa'ah in Salaah, if there is a person and the Imaam, that person stands on the right side of the Imaam. If there are two people in addition to the Imaam, they both should stand behind the Imaam. The lines in Jamaa'ah begin from the center of the line behind the Imaam, who stands in front of Al-Mihraab, the niche, and then fill up from both right and left.

SUTRAH (A MARKER IN FRONT OF AL-MUSALLEE)
It is Sunnah that Al-Musallee, the worshiper, should put a Sutrah, marker, in front of him during Salaah, so as to prevent people from crossing in front of him, and to protect his eyes from what is beyond the marker. For this the Prophet has been reported as saying:
"Whenever anyone of you pray, he should pray to a Sutra and should get close to it." (Abua Daawuud)
The Sutrah could be anything lawful that the Musallee puts in front of him, even the end of the prayer rug. The Prophet said:
"Whenever anyone of you prays he should put something in front of him. If he can't find anything, he should put a stick, and if there is no stick, he should make a line, then nothing will harm him." (Ahmad)
However, if one is following the Imaam, the Imaam's Sutrah suffices him. After the worshiper has erected a Sutrah, it is prohibited for anyone to cross between the Musallee and his Sutrah. In Hadeeth,
"If the person (crossing between the Musallee and his Sutrah) knows what is on him (of the sin), it would be better for him to stop forty (days, months, or years) than to cross." (Al-Bukhaaree)
This is why the Musallee is allowed to shove away anything passing in front of him -- be it human or animal.

SALAATUL MAREED (PRAYER OF THE SICK)
As mentioned earlier, Salaah is the most important pillar after the Shahaadah, thus it can't be neglected, nor will a believer be excused from observing it. Even if a person is ill he should continue to observe Salaah, irrespective of the severity of his illness.
However, if due to one's condition one cannot observe the basic elements of Salaah, one is licensed to pray sitting if he cannot stand, or on his side if he cannot sit, or lying on his back, if he cannot say it lying on his side.
Still, if he cannot make Rukuu'u or Sujuud, he should sign with his head, but must sign his Sujuud lower than his Rukuu'u. Al-Quran declared:
"Men who celebrate the praises of Allah, standing, sitting and lying down on their sides (Al-Quran, 3:191)
The Prophet told 'Emraan bin Husain, who had complained of illness:
"Pray standing, if you cannot, say it sitting, if you cannot, say it lying on your side." (Al-Bukhaaree)
To sit for Salaah in this situation, one should sit Mutarabi'an, with the legs crossed, according to the Sunnah of the Prophet. However, sitting, as in the position for Tashahhud, is all right if one cannot sit Mutarabi'an.

QASRUS SALAAH (SHORTENING OF THE PRAYER)
Allah in His mercy on the Muslims has allowed the traveller to shorten his prayer by offering two raka'aats of Fard instead of the regular four raka'aats in the case of Zuhr, 'Asr and 'Ishaa prayers. There is no shortening of Salaah for Subh and Maghrib prayers. Al-Quran declares:
"When you go on a journey, there is no harm if you shorten Salaah." (Al-Quran, 3:101)
MILEAGE OF QASR
According to the verse above and many Hadeeths from the Prophet, there is nothing which specifies the length of the journey during which the traveller may shorten the prayer. Therefore, a journey from one's own town, whether it is long or short, suffices for a Qasr. One thus starts shortening the prayer the moment one sets out for a journey. Anas Bin Maalik has been reported as saying:
"I prayed Zuhr with the Prophet in Medina four raka'aats and two raka'aats at Dhul Hulaifah."
The point in this Hadeeth is that the Prophet started shortening his prayer from Dhul Hulaifah, which is about half a mile from the city of Medina.
The Salaah is completed as soon as one returns to his town. If one misses a prayer during a journey, and one is back to his residence, one should offer two raka'aats, a shortened prayer.

AL-JAM'U BAINAS SALAATAIN (COMBINATION OF TWO PRAYERS)
A worshiper may be allowed to combine two prayers. This combination may be Taqdeeman, that is in advance, when the two prayers are offered together in the time of the first prayer, such as offering Salaatuz Zuhr in its correct time and Salaatul 'Asr before its correct time.
The combination may also be Ta'akheeran, that is delayed, when the two prayers are offered in the correct time of the second prayer, such as offering Salaatul Maghrib and Salaatul 'Ishaa in the correct time of 'Ishaa.
Salaah may be combined in the following situations:
On 'Arafaat and Muzdalifah, two spots of gathering during the observance of Hajj. Thus a Hajj may offer Zuhr and 'Asr prayers Taqdeeman in the time of Zuhr at 'Arafaat. One may do that in his tent at 'Arafaat or at the famous Masjidun Namirah, the Grand Mosque at Arafaat. On the other hand, one may offer Maghrib and 'Ishaa Ta'akheeran in the time of 'Ishaa at Muzdalifah.
When a person is on a journey he may combine the prayers, as mentioned earlier. However, the Jam'u, combination, must be between Zuhr and 'Asr, or between Maghrib and 'Ishaa. No combination between 'Asr and Maghrib.
The Jamaa'ah, congregation, or the individual may combine the prayers if there is a valid reason for it, such as combining on rainy or snowy days that make it difficult for the Muslims to attend Jamaa'ah prayer in Al-Masjid. On the same condition, an individual may combine prayers when he or she is ill.

SALAATUL JUM'AH (FRIDAY PRAYER)
Salaatul Jum'ah is the weekly congregational prayer offered on Friday at the time of Zuhr. Jum'ah substitutes for Zuhr prayer when said in a congregation. Al-Quran has enjoined the Muslims to observe Jum'ah services regularly in groups:
"O believers, when the call is given for the Friday prayer, hasten to the remembrance of Allah and leave your trading, this is best for you, if you but know it." (Al-Quran, 62:9)
There are several Hadeeth that emphasize the excellence of Yamul Jum'ah, Friday, among them Hadeeth in which the Prophet said:
"Friday is the master of the days and it is biggest in the sight of Allah, it is bigger in the sight of Allah than 'Eidul Fitr and 'Eidul Adhaa..." (Ahmad)
This is why the supplications are highly recommended on Friday, especially in the last minutes of the day.
Also, Salaatu 'Alan Nabiyy, envoking Allah's blessings on Prophet Muhammad, is strongly encouraged during the days and nights of Friday.
Recitation of Suuratul Khaf, the Cave, chapter 18, is recommended on Friday.
SALAATUL JUM'AH IS MANDATORY
It is Sunnah to have Ghusl, a complete bath, on Friday as well as putting on one's best dress before attending Al-Masjid. Wuduu is mandatory for Jum'ah.
As one enters Al-Masjid on Friday, or any day for that matter, the first thing one may do is to greet Al-Masjid with two raka'aats and then sit down for Jum'ah to start.
While waiting, one may recite Al-Quran or listen to it being recited; as the time approaches, the Muadhdhin announces the first Adhaan. The worshippers may then offer their Sunnah.
The Imaam may come out at any moment after the first Adhaan; as he approaches the Minbar, he faces the worshipers and greets them with:
As-Salaamu 'Alaikum
Peace be on you.
He then sits down facing the Muslims. At this moment, the second Adhaan is announced, and the Imaam begins the Khutbah.

AL-KHUTBAH (THE SERMON)
According to the Sunnah, the Khutab, sermons of the Prophet (s 'a.s ), usually contain the praises of Allah, Al-Mau'ezah, exhortatory counsel and the recitation of Al-Quran. The Prophet's Khutab had never been, according to his Sunnah, nor the Sunnah of his companions, a forum for settling personal grudges against other Muslims, nor was it for petty politics. An Imaam should beware that Al-Khutbah is an amaanah, trust, of Allahu ta'aalaa, and as such should not be abused.
Imaam Muslim and others reported that Jaabir bin Sumrah (r.'a.), related that: the Prophet (s.'a.s.) used to deliver the Khutbah standing, but he sits between them, and recites the verses of Al-Quran and admonished the people. Allaahu ta'aalaa said:
"Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious; for thy Lord knoweth best who have strayed from His path." (Al-Quran, 16:125)
Indeed, there are twin Khutbas in Salaatul Jum'ah, they are separated by a short pause in between. The first Khutbah is relatively longer than the second one. However, both Khutbahs should not be too long, so that the prime time of Zuhr is missed, as it was the Sunnah of the Prophet to prolong Salaat and shorten the Khutbah. 'Ammaar bin Yaasir reported that the Prophet said:
"Indeed, the long prayers of a man and his short Khutbahs are signs of his understanding of the religion, therefore, prolong your prayers and shorten your Khutbahs." (Ahmad/Muslim)
It is highly recommended to start the Khutbah with the praises of Allaahu ta'aala and invocation of the Prophet Muhammad (s.'a.s.), such as:
Al-hamdu lillaahi, ahmaduhu
All praise is due to Allah, I praise
wa asta'eenuhu wa astah
Him and seek His assistance, and I
deehi, wa astaghfiruhu,
beseech His guidance, and I ask for
His forgiveness,
Wa ash hadu allaa ilaaha
I bear witness that there is no deity
illallaah wah dahuu laa
but Allah the One, He has no
shareeka lahuu,
associates,
Wa ash hadu anna Muham-
And I bear witness that Muhammad is
madan 'Abduhu wa rasuuluh.
His servant and His Messenger.
Any subject relating to the welfare of the Muslim community may be discussed in both Khutbahs in the light of the Glorious Quran and Hadeeth.
The audience should pay attention to the Khutbah, for unlike other sermons, speaking during the Khutbah is completely forbidden and renders one's Jum'ah invalid. In Hadeeth by Ibn Abbaas, the Prophet said:
"Whoever speaks on Yaumul Jum'ah while the Imaam is delivering Khutbah, he is like a donkey which carries huge tomes, and (there is) no Jum'ah for the one who tells him to be quiet." (Ahmad)
It is recommended that the second Khutbah be opened with the praises of Allah and blessings on the Prophet, such as:
Al hamdu lillaah was Salaatu
All praise is due to Allah, we ask
was Salaamu 'alaa khairil
Allah's peace and blessings on the one
Mursaleen Muhammadin wa
best among the prophets, Muhammad
'alaa aalihee wa sah bihee
bin Abdullah as well as on his family
ajma'een.
and his companions.
It is a tradition that the Khutbah be concluded with Istighfaar, seeking Allah's forgiveness, while the Imaam reminds Muslims to invoke Allah's blessing on the Rasuul, Messenger (s.'a.s.) by reciting chapter Al-Ahzaab, verse 56:
"Innallaaha wa malaaikatuhu
Allah and his angels send blessings
yusalluuna 'alan Nabiyy yaa
on the Prophet, O ye that believe,
ayyuhalladheena aamanuu
send ye blessings on him, and salute
sallu 'alaihi wa sallimu tas-
him with all respect.
leema." (Al-Quran, 33:56)
Then the Imaam recites the Salaatu 'Alan Nabiyy, an example of which has been mentioned in our previous section on the procedures of Salaah. This is followed by a general supplication on the Muslim Ummah all over the world.
After the Khutbah, the Iqaamah is announced and the Imaam leads the prayer in a loud voice. The procedures of Salaatul Jum'ah are similar to that of Salaatus Subh except that the intention, Niyyah, is different.
THE LANGUAGE OF THE KHUTBAH
Deducing the prerequisites of the khutbah from the Sunnah, the scholars had agreed that the khutbah should precede Salaah and should be delivered aloud, but they disagree on the intention for, and the language of the khutbah. Because of this khilaaf, disagreement, there is a controversy whether khutbah could be delivered in any language other than Arabic, such as English, Hausa and Urdu.
Despite the khilaaf, and with the exception of Imaam Malik bin Anas (r.'a.'), the majority of scholars, including Imaam Shaafie, Imaam Abu Haneefah and Imaam Alimad bin Hanbal (r.'a.), are unanimous in saying that the khutbah can be delivered in any language if the audience does not understand the Arabic, provided that the praises of Allah, the recitation of Al-Quran and the greetings of the Prophet (s.'a.s.) are said in the Arabic language.
Indeed, the only evidence for those who said khutbah should always be in Arabic, is that the Prophet (s.'a.s.) used to deliver his khutbah in the Arabic language. On the other hand, Imaam Saafi'e and others said the objectives and purpose of the khutbah could be attained if it is delivered in the language that the audience understands. They said it has been related that the Prophet (s.'a.s.) said to Ummu Khaalid bint Khaalid bin Sa'eed bin 'Aas, who was born and raised in Habashah, Ethiopia, he said to her, "Ummu Khaalid, this is Suna'a." The point here is the word Suna'a which means in the Ethiopian language "good." The Prophet used the word Suna'a because it was her language.
ATTAINMENT OF A RAKA'AH IN JUM'AH
A majority of the scholars in Islaam have agreed that whoever attains, with the Imaam, one raka'ah of Jum'ah should add one more and has attained the Jum'ah. That is in accordance with Hadeeth by Ibn 'Umar in which the prophet (s.'a.s.) said:
"Whoever attains a raka'ah of Jum'ah should add one more and his prayer is complete." (Nasaaee)
On the other hand, whoever misses both raka'aats should offer Salaatu Zuhr.

SALAATUL 'EEDAIN (THE TWO 'EID PRAYERS)
'Eid prayer is Sunnah Muakkadah, it was established on the first year of the Islaamic calendar, Hijrah. The Prophet regularly observed 'Eid and recommended that men, women, and children go out for its prayer and celebration.
ISLAAMIC CALENDAR
Before we proceed, it will be appropriate to mention our calendar, Al-Hijrah, which is based on the lunar system. There are twelve months in the system. They are:
1. Muharram
5. Jumaadal Awwal
9. Ramadaan
2. Safar
6. Jumaadath Thaanee
10. Shawwaal
3. Rabee'ul Awwal
7. Rajab
11. Dhul Qi'adah
4. Rabee'uth Thaanee
8. Sha'abaan
12. Dhul Hijjah
There are two 'Eid Festivities in Al-Islaam: 'Eidul Fitr, the festival of Fast Breaking, and 'Eidul Adhaa, the Festival of Sacrifice.
The first 'Eid falls on the first of the tenth month, Shawwaal, soon after the fasting of the ninth month, Ramadaan. The second 'Eid is celebrated in the twelfth month, Dhul Hijjah, during the courses of Hajj pilgrimage, observed in Mecca, Mina, Muzdalifah and 'Arafaat.
There are certain Sunnahs to be observed on the day of 'Eid.
Using perfume and putting on one's best clothes.
Eating before going out to 'Eidul Fitr, and doing otherwise before 'Eidul Adhaa.
Performance of the prayer in a public park is better, unless there are reasons to prevent this.
Jabir (r.'a.) reported that the Prophet used to go to the 'Eid ground by one way and return by another.
Recitation of the Takbeer, the words of greatness:
Allaahu Akbar Allaahu Akbar
Allah is Greatest, Allah is Greatest,
Allaahu Akbar laa ilaaha
Allah is Greatest, Allah is Greatest,
illallaah, Allaahu Allaahu wa
there is no deity but Allah, praise be
lillaahil hamd, Allaahu Akbar
to Allah, Allah is Greatest, the
Kabeera wal hamdilillaahi
Powerful and abundant praises are
katheera wasubhaanallaahi
due to Allah, and Glory be to Allah
bukratan Wa aseela
early in the morning and in the
evening.
Laa ilaaha illallaahu wahdahuu
There is no deity but Allah one and
sadaqa wa'adahu wa nasara
only, He fulfilled His promise
'abdahu wa a'azza jundahu wa
helped His servant, strengthened His
hajamal ahzaaba wahdah
forces, and alone routed out the clans.
Laa ilaaha illah walaa na-
There is no deity but Allah, Him
'abudu illa iyyaahu mukhlis-
alone we worship offering Him sin
eena la huddeen walau karihal
cere devotion even if the disbeliever
kaafiruun
distates (it)
Allaahumma salli 'alaa sayyidi-
O Allah, evoke Your blessings on
naa Muhammad wa 'alaa aali
Prophet Muhammad, the family of
say yidina Muhammad wa'alaa
Prophet Muhammad, the companions
ashaabi sayyidanaa Muhammad
of Prophet Muhammad, the helpers
wa 'alaa ansaari say yidinaa
of Prophet Muhammad, the wives of
Muhammad wa 'alaa ajwaaj
Prophet Muhammad, and the de-
sayyidianaa Muhammad
scendants of Prophet Muhammad,
wa'alaa dhuriyyati sayyidinaa
O Allah, do send abundant peace on
Muhammad wa sallam
the Prophet.
tasleeman katheeraa.
The time of 'Eid prayer begins with the sunrise and lasts till noon, but the Sunnah of the Prophet was to make 'Eid early in the morning.
There is no Adhaan or Iqaamah for the 'Eid prayer.
TAKBEER IN 'EID
Salaatul 'Eid is two raka'aats. It is Sunnah to make "Allaahu Akbar," seven times in the first raka'ah and five times in the second raka'ah, not including the Takbeer of Qiyaam. The hands should be raised with every takbeer.
The procedures of Salaatul 'Eid are the same as for the morning prayer, Subh, except that it has no Iqaasnah or Adhaan. This prayer is followed by a Khutbah in which the speaker may discuss issues of concern to the Muslim Ummah in the light of Al-Quran and Hadeeth.
FESTIVITY ON THE DAY OF 'EID
Allah the Almighty in His mercy on the Muslim Ummah, has appointed for us, in a year, two 'Eid festivities: 'Eidul Fitr and 'Eidul Adhaa. On these days, and succeeding two or three days, we celebrate happily and merrily. Gifts are exchanged among the Muslims. Parents buy new clothes and other gifts for their children. This is important for Muslims in non-Islaamic countries, where the need for letting their children feel the bounties of 'Eid is great because of the effect Christmas and other non-Muslim festivities can have on the Muslim children.
Lawful enjoyment and decent merrymaking and sports are allowed on the days of 'Eid. Among the games related from the Prophet are track racing, wrestling, and horse back riding. Other modern sports, such as football, baseball, etc., are permissible, provided that in all these sports Qimaar, gambling or betting, is not involved.
Pleasant singing and clean music that is free from profanity and sexual exploitation, unlike the majority of modern music and entertainment outlets, may Allah forbid, is allowed.
The gathering and all other events organized for the festivities should be separate for men and women, for we are warned against mixing, touching, and hugging between men and women who are not related to each other, for instance, if they are not husbands, wives, daughters, sisters and brothers. In Hadeeth, the Prophet has been reported as saying:
"It is better for anyone of you to be stabbed on his head with a metal needle than to touch a woman that is not lawful for him." (Tabraanee/Baihakee)
The event should not preoccupy the participants so that they forget ahout a religious obligation, such as neglecting 'Asr or Maghrib prayer. Allah Almighty says:
"So woe to the worshipers, who are neglectful of their prayers." (Al- Quran, 107:4-5)
The word neglectful has been explained to mean, among other things, delaying the prayer till its time passes away.
EXCHANGING GREETINGS ON THE 'EID
It is Sunnah to exchange greetings among the Muslims on the day of celebration, the following expressions might be used:
Taqabbalallaahu mina wa
May Allah accept from us and from
minkum.
you.
'Eidun Mubaarak.
May Allah bless your 'Eid.
A'aadahullaahu 'alaina wa
May Allah return it to us and to you.
'alaikum.
Kullu 'aamin wa antum
I/we pray that you are fine every year.
bikhair.

SALAATUL JANAAZAH (FUNERAL PRAYER)
A Muslim, alive or dead, is respected by Al-Islaam. That is why if a Muslim has expired, we are commanded to offer him Ghusl, or Tayammum if there is no water, perfume him, shroud him (with al-Kafn), pray over him, take him to his final resting place, and then bury him. The details of all these are described below.
A DYING PERSON
It is the recommendation of Sunnah that when the symptoms of death appear in a Muslim patient, the people attending him should do the following:
Talqeen, inducing and reciting to him the Kalimah: La ilaaha illa llaah, Muhammadur Rasuulullah, so that it will be the last thing he utters before leaving this world to meet his Creator. Abu Sa'eed Al-Khudaree related the Prophet said:
"Recite to your dying one: Laa ilaaha illallah. (Muslim)
The Talqeen is only recommended if the patient is not saying the Kalimah, but if he is saying it there is no need for Talqeen. The Talqeen is also recommended when muhtadir, a dying person, is still conscious and able to utter a word, as he should not be forced to say the kalimah lest he say something derogatory about his faith, nor should he be asked to repeat the kalimah after he has said it.
Turn a dying person toward Al-Qiblah, laying him on his right side. Abu-Qataadah related that when the Prophet (s.'a.s.) came to Medina, he asked about Baraa bin Ma'aruur. The Prophet was told he had passed away and left a will in which he stated that one-third of his money be given to the Prophet (s.'a.s.) and he requested that his face be turned towards Al-Qiblah. Upon hearing that the Prophet said:
"He is right according to the Fitrah. However, I return the one-third of his money to his son." (Al-Haakim)
Recite Suurah Yaseen, Chapter 36, to a dying person before he is dead. The Prophet (s.'a.s.) said:
"Recite it (Suurah Yaaseen) on your deceased." (Ibn Hibban) Indeed, by reciting Suurah Yaaseen, according to this Hadeeth and many others, Allah will forgive the muhtadir, dying person, and make his death easy and more peaceful.
Closing his eyes after he has passed away. In Hadeeth related by Muslim, the Prophet entered on Abee Salmah after his death, and found his eyes open, so he closed them and said:
"Indeed, when the soul is seized the eyes follow."
Cover the deceased body. 'Aaishah related that when the Prophet (s.a.s.) passed away he was covered. (Muslim/Al-Bukhaaree). A mayyit, corpse, may be kissed. Abubakar (r.'a.) kissed the Prophet (s.'a.s.) when he passed away.
Prepare the body as soon as one passes away, he should be prepared for burial by his waliyy, next of kin. This should be done as soon as possible. The mayyit, corpse, should not be displayed for viewing, nor should the burial be delayed for someone but his next of kin if he is away and we are sure that the body will not deteriorate. Ali Bin Abeetaalib related the Prophet said:
"Ali, do not delay three things, Salaah when it is due; Janaazah (funeral) when it comes; and an unmarried woman if she finds a suitable person." (Ahmad)
Pay his dain, debt. When a dead person leaves a debt behind, it should be payed from his estate. However, if he left nothing, his relatives should pay his debt. Abu Hurairah related the Prophet (s.'a.s.) said:
"The soul of the believer is hanged by his debt until it is paid out." (Ahmad)
This Hadeeth is in reference to a believer who passed away leaving behind money from which his debt will be paid, but if he left nothing but was intending to pay it, or he left money but his relatives refused to pay his debt out of it, Allahu ta'aala will pay the debt for him.
Abu Hurairah related the Prophet (s.'a.s.) said:
"Whoever takes people's money while intending to pay it back, Allah will pay it for him, but whoever takes it with intention not to pay it back, but to destroy it, Allah will destroy him." (Al Bukhaaree)
The Prophet (s.'a.s.) used to abstain from praying on al-Madyuun, the indebted; however, when the Muslim Ummah becomes strong financially, the Prophet paid out their debt from Bait maalil Muslimeen, the Muslim community treasure and prayed on them.
The Sunnah recommended that a believer, whose waliyy, muslim relative, passed away should make du'aa, supplication and instirjaa saying the following, for his deceased relative:
Inna lillaahi wa innaa ilaihir
To Allah we belong, and to Him is
raaji'uun.
our return.
Allaahummah ajirnee fee
O Allah reward me in my affiction and
museebatee we akhlif lahuu
let him be succeeded by the best.
khairan minhaa.
THE PROCEDURES OF WASHING
As mentioned earlier, Ghusl may be achieved by two things, Niyyah, intention, and a complete bath. However, the following procedures are recommended:
The person in charge of ghusl and those assisting him must be trustworthy, as we should be sure that they will not come out and say something negative about the deceased. The Prophet said:
"Let trustworthy people wash your deceased." (Ibn Maaja)
After having Niyyah to care for the deceased, one starts by gently squeezing the stomach and cleaning him from any defiling agents. With a glove, one cleans his privacy, and after this the full Wuduu is done for him. The deceased is then washed three times with water and soap, starting with his right side. He may be washed more than three times, five or seven times as the case might be.
If parts of the deceased person are missing, the remaining part should be Ghusled.
If the deceased is a female, her hair must be undone and washed be- fore it is done again.
After washing the body it is dried with a clean towel and perfumed. The Prophet ordered that the deceased be embalmed with musk. The basic procedures of Ghusl in this respect are taken from the famous Hadeeth by Umm 'Atiyyah in which she reported:
"The Messenger of Allah (s.'a.s.) came to us when we were bathing his daughter, and he told us: 'Wash her with water and (with the leaves of) the lote tree three or five times, or more than that if you think fit, and put camphor or something like camphor in the last washing, then inform me when you have finished! So when we had finished, we informed him and he gave to us his (own) undergarment saying: 'Put it next to her body'." (Muslim/Al-Bukharee)
KAFN (Shroud)
After the Ghusl, the deceased is dressed up in what is known as Kafn, a shroud wrapped all about him. Although one layer of white shroud will do, the Hadeeth recommends three wrappings for men and five for women. After the Kafn we are ready for Salaah on the deceased.
THE PROCEDURES OF THE FUNERAL PRAYER
The deceased Muslim is placed horizontally in front of the Imaam, who stands, according to the Sunnah, at the shoulder of the deceased if he is male, and at the waist if she is female. The rest of the believers stand behind the Imaam. There is no Rukuu'u or Sujuud in the prayer. The prayer is conducted in an upright standing position, Qiyaam, and contains four Takbeers:
FIRST TAKBEER
The Imaam says Allaahu Akbar, raising his hands to his ears and placing them between the chest and the navel. The followers do the same. The Imaam recites Du'aahul Istiftaah, the opening supplication. This is followed by Al-Faatihah.
SECOND TAKBEER
The Imaam says Allaahu Akbar without raising his hands. He invokes Allah's blessings upon the Prophet by reciting the second part of Tashahhud, Salaatu 'Alan Nabiyy.
THIRD TAKBEER
After the third takbeer, the Imaam prays for the deceased, by saying the following:
Allaahumma ighfir lihayyi naa
O Allah, forgive those of us who are
wa mayyitinaa wa shaahidinaa
still living and those who are dead,
wa ghaa ibinaa wa sagheerinaa
those of us who are present and those
wa kabeerinaa wa dhakarinaa
who are absent, our minors and our
wa unthaanaa;
elders;
Allaahumma man ahya'tahu
O Allah, let the one whom thou keep-
minaa fa ahyiyee 'alal Islaam,
est alive from among us live according
Wa man 'awaffaitahu minaa
to Islaam and the one whom thou
fa tawaffahu 'alal Imaan.
causes to die from among us, die as a
believer.
FOURTH TAKBEER
The Imaam again stays All aahu Akbar and proceeds with:
Allaahumma laa tahrimnaa
O Allah, do not deny us reward which
ajrahu, wagh fir lanaa wa lahu.
is due him, do not expose us to temp-
tation after his death. Forgive us and
him.
The Imaam concludes the prayer with:
As-Salaamu 'Alaikum warah
Peace and mercy of Allah be upon you
matullaahi,
(turning the face to the right side).
As-Salaamu 'Alaikum warah
Peace and mercy of Allah be upon you
matullaahi.
(turning the face to the left side).
If the deceased is a minor, the following invocation is added to the Du'aa in the third takbeer:
Allaahumma ij'alhu lanaa fara-
O Allah, cause him to become a means
tan waj'alhu lanaa ajran wa
of salvation for us and cause his loss
dhukhran waj'alhu lanaa shaa-
to become a means of reward and
fi'an waj'alhu lanaa shfee'an.
recompense for us and make him for
us an intercessor.
BURIAL
The burial of a deceased Muslim is a congregational obligation on the Muslim Ummah.
In Al-Quran, Allah the Almighty says:
"Have we not made the earth (as a place) to draw together. The living and the dead." (Al-Quran, 77:25-26)
According to the above verses and many Aa hadeeth, it is completely forbidden to cremate a human. Indeed, cremation is forbidden to every living creature, human or animal.
Hence, the reason for burial is to cover the body so as to prevent predatory animals from reaching it, as well as to prevent odor and disease.
The Sunnah recommends that the grave be deepened to about five feet or more; it is also Sunnah to make a lahd, niche, inside the grave where the body will be placed, but if the soil is too soft, one may do without it.
It is Sunnah to place the body on the right side facing the Qiblah. While the body is being lowered into the grave, one may utter:
Bismillaah wa 'alaa millati
In the Name of Allah, (we bury)
rasuulillaah1
according to the Sunnah of the Mes-
senger of Allah.
Each person who witnesses the burial may help fill the grave with dirt, with both hands, at least three times.
During the first time, one may say:
Minhaa khalaqnaakum1
Out of it we created you
With the second time, one says:
Wa feehaa nu'eedukum1
And into it we deposit you
With the third time, one says:
Wa minhaa nukhrijkum1
And from it we shall take you out
taaratan ukhraa
once again.
After the burial, the escorters may make invocations for the forgiveness of the deceased.
A green twig may be fixed on the grave. It is forbidden to erect domes or other decorative structures over the grave.
1. (Al-Quran, 20:55)

THE USE OF THE PRAYER SCHEDULE (PRAYER TIME TABLE)
January
Subh/Fajr
Shuruuq
Zuhr
Asr
Magh.
Ishaa
Sunrise
1
5:21
6:58
11:56
2:34
4:56
6:22
2
5:21
6:58
11:56
2:34
4:57
6:22
The above table is a sample of the schedule for five daily prayers which is widely used in North America. One, however, should notice the following:
The second column, Shuruuq, is not an extra prayer, it is only computed to show the time of sunrise.
One should also note that the Schedule computed by Muslim Student Association of United States and Canada, which is widely used here, is based upon the sun's position. The times vary slightly from year to year, returning to almost the same value every four years. The accumulated error over the years is very small, to the extent that the present schedule will remain accurate to within about two minutes for the rest of this century.
It is preferable to use a schedule which is specially computed for one's own location. If the only available schedule is that for a neighboring city (within a distance of about one hundred miles), then correction should be made for the difference in local time. One should note that for each degree of longitude east of the longitude stated in the schedule, subtract four minutes from the tabulated time; for each degree west, add four minutes. Time may still be in error due to the difference in latitude. In the United States, this error averages about six minutes per degree of latitude at Subh/Fajr and Ishaa during summer, and is less for other prayer hours or other seasons.
The adjustment for Daylight Saving Time (whenever it is in force) has already been made for the months of May through October. It is only in the last week of April and October that a one-hour change has to be made in the tabulated times. In some schedules there is a note alerting the user about the need to make this change.1
1. Dr. Kamel Abdali Prayer Schedules for North America, 1978, published by M.S.A.

AL-ADHAAN (THE CALL TO PRAYERS)Al-Adhaan is the announcement made to indicate the beginning of the time of Salaah. Al-Adhaan is waajid, or Sunnah, before each and every prayer. The Muadhdhin, or caller to prayer is an adult male who, standing on a raised ground facing the Qiblah, announces Al-Adhaan in a loud voice, with the following words:
Allaahu Akbar, Allaahu Akbar
Allah is Greatest (two times)
Allaahu Akbar, Allaahu Akbar
Allah is Greatest (two times)
Ash hadu allaa ilaaha ill
I bear witness that there is nothing
Allah, Ash hadu allaa ilaaha
worthy of worship but Allah (two
ill Allah
times)
Ash hadu anna Muhammadar
I bear witness that Muhammad is the
Rasuulullah
Messenger of Allah (two times)
Ash hadu anna Muhammadar
Rasuulullah
Hayya 'alas Salaah,
Hasten to the Prayer (two times)
Hayya 'alas Salaah,
Hay ya 'alal Falaah,
Hasten to real success (two times)
Hayya 'alal Falaah,
Allaahu Akbar, Allahu Akbar
Allah is Greatest (two times)
Laa ilaa'ha ill Allah.
There is nothing worthy of worship
but Allah.
In the morning prayer, Salaatus Subh, the following words are added into Al-Adhaan after "Hayya 'alal Falaah":
As Salaatu Khairun minan
Prayer is better than sleep (two
maum, As Salaatu khairun
times). This is known as Tathweeb.
minan maum.
The Sunnah recommends that while al-Adhaan is being announced, no Suunah prayers should be started; instead, one should listen to it with due attention, and repeat silently the words of al-Adhaan after the Muadhdhin, but when he says Hayya 'alas Salaah, and Hayya 'alal Falah, one should say:
Laa haula wa laa quwwata
We are helpless to do good or abstain
illa billah
from evil without Allah's help.
After al-Adhaan, one may say the following Du'aa, supplication:
Allaahumma rabba haadhihid
0 Allah, Lord of this most perfect
Da'awatit taammati,
call,
Was Salaati qaamati aati
And of the prayer which is about to
Muhammada nil waseelata wal
be established, grant to Muhammad
fadeelata,
the favor of nearness (to Thee) and
excellence,
Wad darajatar rafee 'ata
And a place of distinction and exalt
wab'ath hu maqaamam mahmu-
him to a position of glory which
udanil ladhee wa 'adtahu,
Thou has promised him.

AL-IQAAMAH (TO STAND UP FOR PRAYER)
Al-Iqaamah means to stand up for Salaah. It is Sunnah that it should be announced soon before the commencement of the Salaah by the Muaadhdhin (although someone else may announce it) whether the prayer is performed congregationally or individually.
The words of al-Iqaamah are the same as al-Adhaan, except that one announces twice after "Hayya 'alal Falaah:
Qad qaamatis Salaah
Prayer is ready (two times)
Qad qaamatis Salaah
It is recommended that the hearer of al-Iqaamah should repeat after Al-Muqeem, the one who announces al-Iqaamah, but when he says "Qad qaamatis Salaah," the hearer should respond by saying:
Aqaamahallaahu wa
May Allah keep it established forever!
adaamahaa.
NOTE
Imaam Qurtabee and others, radiyallaahu 'anhum said: Al-Adhaan, despite the paucity of its words, contains the major issues of (our) Al- 'Aqeedah, creed. The Muadhdhin starts with the confession of the greatness of Allah. This indicates, among other things, the existence of Allah and His supremacy. Then he professes the Tauheed when he declares the oneness of Allah and the negation of Shirk. He then confirms the messengership of the Prophet Muhammad (s.a.s.). He calls us to a special obedience, taa'ah, immediately after the confirmation of Muhammad's messengership because the special obedience is known only through the Messenger. He then calls us to success, and that is the eternal existence which indicates our return to the Creator. Then he repeats it for emphasis.

SURUUTUS SALAAH (PREREQUISITES OF SALAAH)
For the Salaah to be deemed valid and rewardable, the following conditions must be fulfilled:
ASCERTAINING THE PRESCRIBED TIME
The Salaah should be punctually observed within the time limit prescribed by Al-Quran and practiced by the Prophet Muhammad (s.'a.s.). Allah says:
"Verily, Salaah is enjoined on the believer at stated times." (Al- Quran, 4:103)
Thus, one may ascertain the time of a Salaah either through al-Adhaan of a reputable Maudhdhin, by using a valid prayer timetable, or by any means through which the time may be correctly ascertained.
TAHAARAH
One has to clean oneself and one's garments and place of Salaah of minor and major impurities. The body may be purified by: Istinjaa, Wuduu, or Tayammum for minor impurities. For major impurities, Ghusl should be performed, the details of which have been mentioned previously. The Prophet (s.'a.s.) said:
"Allah will not accept prayer without cleanliness, nor will he accept charity from the stolen booty (before it is divided)." (Muslim)
The body should be purified when it comes in contact with what is, Islaamicly speaking, a defiling agent, such as urine, stool, semen, the menses and childbirth blood; all these should be cleaned by washing the soiled spot. The Prophet has been reported as saying:
"Refrain (0 people) from urine because the majority of the grave punishment is from it." (Dar Qutnee)
As for the garment, when it is defiled with the above mentioned agents, it should be washed with water. Whereas, when the place of Salaah is defiled it should be purified by pouring water onto the spot. In Hadeeth, once a person came to the Masjid of the Prophet (s.'a.s.) and urinated in it; the people wanted to pounce on him, but the Prophet told them:
"Leave him and pour on his urine a bucketful of water." (Al-Bukhaaree)
COVERING ONE'S PRIVACY
The worshiper should be covered before performing Salaah. Males should cover what is between the navel and the knees; for the females, all the body should be covered, except the face and the hands. Allahu ta'aala says:
"...That they should not display their beauty and ornaments except what (must ordinarily) appear thereof..." (Al-Quran, 24:31)
FACING AL-QIBLAH
The Ulamaa has agreed that it is mandatory for the worshiper to face, during Salaah, Al-Masjidul Haraam, The Sacred Mosque in Mecca, Saudi Arabia. The masjid embodies Al-Ka'abah which is Al-Qiblah, the direction we face when we pray. The Ulamaa's agreement is in accordance with this verse in Al-Quran:
"Turn then thy face in the direction of the sacred Mosque." (Al- Quran, 2:144)
Al-Barraa (r.'a.) has been reported as saying: We (the companions) prayed with the Prophet (s.'a.s.) sixteen or seventeen months toward Baital Muqaddas, Jerusalem, then we were turned toward Al-Ka'abah in Mecca.
Thus, anyone who is in Al-Masjidul Haraam and can sight Al- Ka'abah, should directly face it. But, for anyone who is not in the vicinity of Al-Ka'abah, as is the case with most Muslims all over the world, the requirement is to face the direction of Al-Qiblah. ASCERTAINING AL-QIBLAH
There are several ways to ascertain Al-Qiblah. Among them, Al- Mihraab, or Al-Mahaarib, the niches that are built into the majid, and Al-Qiblah compasses circulated among the Muslims. However, one should be sure that these compasses are reliable and correctly show Al-Qiblah.
Facing Al-Qiblah is fareedah of Salaah, the exception being:
An Nafl Salaah: For anyone who is riding on a moving object, such as an animal, a vehicle, or an aircraft. One's Qiblah then, is wherever the object faces. When making Salaah in this condition, one makes signs with his head for Rukuu'u and Sujuud. His Sujuud should be lower than his Rukuu'u.
Salaah of the compelled, the sick and the fearful persons: If any of these persons cannot face Al-Qiblah because of their plight, they may face any direction.

ARKAANUS SALAAH (BASIC ELEMENTS OF SALAAH)Salaah has basic elements, of which its essence is composed, and if any of these elements is missed or neglected, the prayer is void and in- valid, according to the Sharee'ah. These elements include:
AN-NIYYAH
Niyyah is an intent one evokes in his heart to do an act of worship for the sake of Allah. Thus, because its seat is the heart, it does not have to be pronounced verbally. That is why no wording for Niyyah is reported from the Prophet (s.'a.s.), nor from any of his companions.
Allahu ta'aala says in regards to Niyyah:
"And they have been commanded no more than this: To worship Allah offering Him sincere devotion." (Al-Quran, 98:5)
In Hadeeth the Prophet said:
"The reward of deeds depends on the intention and every person will get the reward according to what he has intended. SO whoever emigrated for wordly benefits or for a woman to marry, his emigration was for what he emigrated for." (Al-Bukhaaree)
TAKBEERATUL IHRAAM
This is the first Allahu Akbar, which begins the consecrated state of Salaah. As one says it, one is forbidden to talk or do anything that has nothing to do with Salaah. In Hadeeth, the Prophet said:
"The key to the prayer is cleanliness and its consecrated state is Takbeer and its conclusion is Taslim." (Tirmidhee)
AL-QIYAAM IN THE FARD PRAYER
This is the upright standing position for those able persons. It is Fard, mandatory, in the Fard prayer. Allahu ta'aala says:
"Guard strictly your (habit of) prayer, especially the middle prayer; and stand before Allah in a devout (frame of mind)." (Al-Quran, 2:238)
In Hadeeth, 'Umraan bin Husain said: I had hemorrhoids, so I asked the Prophet how I should perform my Salaah in this condition. He said:
"Pray standing, if you can't, pray sitting; if you can't, pray on your side." (Al-Bukhaaree)
However, for Sunnah or Nafl Salaah, an able person may pray sitting for half a reward. According to Ibn 'Umar, the Prophet (s.'a.s.) said:
"A man's prayer standing is half of prayer." (Muslim)
AL-QIRAA'AH OF AL-FAATIHAH
There are a number of Ahaadeeth (plural of Hadeeth) that stress the fact that no Salaah, Fard or Sunnah is valid without the recitation of Al-Faathihah. 'Ubaadah bin Saamit (r.'a.) reported that the Prophet (s.'a.s.) said:
"Whoever does not recite Al-Faatihah in his prayer, his prayer is invalid." (Al-Bukhaaree)
However, if the Imaam is leading and reciting in a loud prayer and the Ma amuum, follower, could hear him, the Ma amuum should not recite but listen to the Imaam. If the Imaam is leading and reciting in a silent prayer, the Ma amuum should recite al-Faatihah silently. Allahu ta'aala says:
"When the Quran is recited listen to it with attention." (Al-Quran, 7:204)
If one can't recite Al-Faatihah because one can't perfect it due to certain reasons, but knows other verses, one would then recite about seven verses instead. However, if one could not learn Al-Faatihah quickly enough to pray - like the very newcomers to Al-Islaam - one may recite, according to the Hadeeth by Rifaa'ah bin Raafi'e (r.'a.):
Subhaanallah
Glory be to Allah
Wal hamdulillah
And praise be to Allah
Wa laa ilaaha illallaah
And there is no deity but
Wallaahu Akbar.
Allah, Allah is Greatest.
AR-RUKUU'U
Ar-Rukuu'u is to bow down, with the hands reaching the knees. In Suuratul Hajj, Allahu ta'aala says:
"0 ye who believe bow down, prostrate yourselves, and adore your Lord and do good; that ye may prosper." (Al-Quran, 22:77)
Tuma'aneenah, that is, to have a perfect tranquility by letting the body rest in the Rukuu'u position before resuming the standing position, is necessary. In Hadeeth the Prophet said:
"Then bow down until you are still at bowing position." (Al-Bukhaaree)
AR-RAF'U
Ar-Raf'u is to resume the upright posture after the Rukuu'u. Tuma aneemah is also necessary here. Abu Humaid, in describing the Prophet's prayer, said:
"When he (the Prophet) rose (from Rukuu'u) he stood up straight till all the vertebrae of his spine column came to a natural position." (Al-Bukhaaree)
AS-SUJUUD
As-Sujuud is to prostrate down until every part of the body is still. Again, Tuma aneenah is necessary here. There are two Sajaadaats, two prostrations in every Raka'ah; they are separated by a pause.
AL-JULUUSUL AKHEER AND TASHAHHUD
Juluusul Akheer is the last sitting position in which the Tashahhud is recited. In the Hadeeth by Abu Hurairah, the Prophet told the man who performed his prayer badly:
"..... When you raise your head from the last Sajdah and you sit for the equivalent of Tashahhud recitation, your prayer is complete." (Muslim)
AS-SALAAM/TASLEEM
As-Salaam is to announce the end of Salaah by saying "As-Salaamu 'Alaikum warahmatullaah," turning the face to the right shoulder, and "As-Salaamu 'Alaikum warahmatullaah," turning the face to the left shoulder. In Hadeeth by Ah (r.'a.), the Prophet said:
"The key to the prayer is cleanliness and its consecrated state is Takbeer, and its conclusion is Tasleem." (Tirmidhee)
Indeed, the above mentioned are Faraaid, that is imperative duties, that must be observed for Salaah to be valid and acceptable. THE LIMBS OF SUJUUD
The limbs of Sujuud are seven: the face, the palms of the hands, the knees, and the feet. Ibn Abbaas (r.'a.) reported that the Prophet has been commanded to prostrate on seven limbs, and he mentioned the above.

SUNNAH PARTS IN SALAAH
The Salaah has Sunnahs that, though they are not equal with the Fard parts of Salaah, nonetheless they are equally important and they should be observed so as to get their thawaab, rewards, and to follow the Sunnah of the Prophet in Salaah. The Prophet is reported as saying:
"Pray as you see me praying."
These Sunnahs are as follows:
To raise the hands to the shoulders where the tips of the fingers parallel one's ears, with Takbeeratul Ihraam.
To place the hands, after the Takbeeratul Ihraam, between the chest and the navel. The Sunnah is to place the palm of the right hand over the back of the left hand, and the wrist of the left hand to be gripped with the right hand.
To recite Du'aaul Istiftaah and the Ta'awwdhu, that is, the opening supplication and seeking refuge with Allah from Shaitaan.
To say Aamin after the recitation of Al-Faatihah. Everybody should say Aamin whether it is an Imaam or Maamuum. It should be said out loud in the loud prayers and silently in the silent prayers.
To recite a Suurah or an Aayah after Al-Faatihah in the two raka'aats of Subh and Jum'ah prayers, and the first two raka'aats of Zuhr, 'Asr, Maghrib, and 'Ishaa prayers.
To say Takbeer when changing the position from Qiyaam to Rukuu' u, etc.
Keep the head and the back level and aligned in Rukuu'u and to grip the knees with the hands.
To say the Dhikir of Rukuu'u, that is, to say "Subhaana rabbiyal 'Azeem," Glory to my Lord, the Great.
To say the Dhikir of Raf'u, that is "Sami 'Allaahu liman hamidah," Allah hears him who praises Him.
To be sure during prostration that the nose, forehead and hands touch the ground. However, the hands should be kept apart from one's sides.
To say the Dhikir of Sujuud. "Subhaana rabbiyal d Ala," Glory to my Lord, the Most High.
To sit on the left foot while it is placed flat on the ground, and the right foot is kept upright in a manner that the tips of the toes are facing Al-Qiblah. The hands should be placed on the thighs.
To place the left hand, during Tashahhud, or reciting the glories of Allah, on the left thigh, and the right hand on the right thigh, with the three fingers locked up while the thumb is on the middle finger and the index finger is pointed.
To say the first Tashahhud.
Saying the second part of Tashahhud, that is Salaat 'alan Nabiyy, or invoking Allah's blessing on the Prophet (s.'a.s.).
Saying Du'aa a, supplication, after the prayer.
LOUD AND SILENT PRAYERS
According to the Sunnah, during Salaah a worshipper should recite out loud verses or chapters from Al-Quran, in the two raka'aats of Salaatus Subh, the morning prayer, Salaatul Jum'ah, Friday prayer, the first two raka'aats of Salaatul Maghrib, evening prayer, and Salaatul 'Ishaa, night prayer, as well as in the two raka'aats of the two 'Eids.
On the other hand, a worshipper recites silently in Salaatuz Zuhr and 'Asr, the third raka'ah of Maghrib and the last two raka'aats of 'lshaa.
As for Sunnah or Nafl prayers, the daily Sunnahs are silent, whereas the night Sunnahs could be said out loud or silently.

SUNNAH PRAYERS
As mentioned earlier, Sunnah has several meanings, including path or an act regularly observed by Prophet Muhammad (s.'a.s.), such as observation of two raka'aats before morning prayer, and fasting three days in every month.
The concept of Sunnah is better understood when contrasted with the concept of Fard. Fard is an imperative duty - and the failure to observe it is a sin punishable by Allah.
Sunnah, on the other hand, is optional; thus the Sunnah duties are non-imperative and failure to observe them is not punishable by Allah. However, Sunnah is equally important because we are constantly enjoined by the Quran and Hadeeth to observe Sunnah, and frequent negligence of Sunnah Prayers is considered to be an act of sin.
Each of the five daily prayers has Sunnahs to be observed, either before or after the Fard prayer. They are as follows:
SUNNAH OF SALAATUS SUBH
Salaatus Subh, morning prayer, has two raka'aats of Sunnah prayer (they are known as raka'atail Fajr) before the morning prayer. There is no Suunah until the sun is about seven feet high.
According to the Prophet's wife, 'Aaishaa, the Prophet said:
"The two raka'aats at dawn are better than this world and what it contains." (Muslim)
The Prophet also has been reported as saying that he used to recite in these two raka'aats chapter Al-Kaafiruun, and Al-Ikhlaas. Abu Hurairah reported that the Prophet said "Whoever misses two raka'aats of Fajr, so that the sun has risen, should pray them." (Baihaqee)
SUNNAH OF SALAATUZ ZUHR
Salaatuz Zuhr has two or four raka'aats of Sunnah before the Fard and two or four after. In Hadeeth by Ibn 'Umar:
"I learned from the Prophet ten raka'aats: two before Zuhr, and two after Zuhr; two raka'aats after Maghrib in his house, two raka'aats after 'Ishaa in his house and two raka'aats after Subh prayer." (Al-Bukhaaree)
Abu Ayyuub Al-Ansaaree was asked why did he constantly offer four raka'aats before Zuhr; he replied: I saw the Prophet do it and when I asked him he said:
"It is a time when the doors of heaven are opened and I hope that a good deed would be risen for me in that time." (Ahmad)
The Prophet's wife, 'Aaishaa, reported that the Prophet used to make up the missed Sunnahs of Zuhr.
SUNNAH OF SALAATUL 'ASR
'Asr prayer has two or four raka'aats Sunnah before the Fard prayer. That is in accordance with the Hadeeth reported by Ibn 'Umar, in which the Prophet said:
"May Allah's mercy be upon a person who offered four raka'aats (of Sunnah) before 'Asr." (Tirmidhee)
However, there is no Sunnah after 'Asr prayer.
SUNNAH OF SALAATUL MAGHRIB
Maghrib prayer has two raka'aats of Sunnah after the Fard prayer; there is no Sunnah before Maghrib. The Sunnah in this prayer is to recite chapters Al-Kaafiruun and Al-Ikhlaas, and to offer them in the house.
SUNNAH OF SALAATUL 'ISHAA
Salaatul 'Ishaa has two or four raka'aats of Sunnah before Fard, and two raka'aats of Sunnah after. There is also Salaatul Witr after 'Ishaa.
TABLE OF FIVE DAILY PRAYERS
SUNNAH PRAYERS
SALAWAATName Of Prayer
Timing
NumberofRaka'ats
First TwoRaka'aats:Aloud or Silent
Number OfRaka'aats BeforeFardPrayer
Number OfRaka'aats AfterFardPrayer
SALAATUS SUBH(The MorningPrayer)
Between the break ofdawn and sunrise
2
Aloud
2
None
SALAATUZ ZUHR(The NoonPrayer)
Between the declining ofthe sun and continuesuntil the time of Salatul'Asr
4
Silent
2 or 4
2
SALAATUL 'ASR(The AfternoonPrayer)
It begins immediatelyafter the last time limit ofZuhr and lasts until thesun begins to set
4
Silent
2 or 4
None
SALAATUL MAGHRIB(The EveningPrayer)
It begins soon after sunsetand lasts until the dis-appearance of thetwilight
3
Aloud
None
2
SALAATUL 'ISHAA(The NightPrayer)
It begins after the dis-appearance of the twilightand lasts until the breakof Fajr
4
Aloud
2Note:There is alsoan EmphaticSunnah after 'Ishaa,Shaf'u andwitr
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SALAATUL WITR (WITR PRAYER)
Al-Witr generally means an odd number, as opposed to shaf'u, even number. But here, it is the last prayer of the night, and it is usually offered in odd numbers. Witr time begins after the night prayer, 'Ishaa, and lasts till dawn. However, if it's missed or one failed to say it due to sleep, it must be made up.
Witr is a Sunnah Muakkadah, or an emphatic Sunnah, as it was constantly observed by the Prophet (s.'a.s.). He has been reported as saying:
"People of Al-Quran observe Witr because Allah is Witr, and He loves Witr." (Ahmad/Tirmidhee)
"The person who does not observe Al-Witr prayer does not belong to our community." (Muslim)
According to Hadeeth by Tirmidhee, the Prophet (s.'a.s.) made Witr thirteen, eleven, nine, seven, five, three, and one raka'ahs.
The Witr prayer is observed as follows:
If one observes Witr three raka'aats, one may offer it like Maghrib prayer, that is one may either offer it with two Tashahhud and one Tasleem or two Tashahhud and two Tasleems, both procedures have been reported from the Prophet.1.
Qiraa ah in Witr (Recitation in Witr)
It is permissible to recite in Witr, after Al-Faatihah, any verse from Al-Quran. However, it is Sunnah and desired that one recites (if one offers Witr in three raka'aats) in the first raka'ah after Al-Faatihah, Suuratul a'Alaa, The Most High, and in the second raka'ah Suuratul Kaafiruun, Those Who Reject Faith, and in the third raka'ah, Suuratul Ikhlaas, Suuratul Falaq, and Suuratun Naas; Purity (of Faith), the Dawn, and Mankind, respectively.
Al-Qunuut in Witr (Supplication in Witr)
It is Sunnah that Al-Qunuut be said in the last raka'ah of Witr. The Qunuut may be uttered loudly before Rukuu'u after the recitation, Qiraa ah, or after the Rukuu'u. Either of the following Du'aa may be said:
Allaahummah dinee fee
O Allah, guide me among those You
man hadaita wa 'aafenee
have guided, and preserve me among
feeman 'aafaita wa
those You have preserved, and take
tawallanee feeman
me for a friend among those whom
tawallaita,
You have taken for friends,
Wa baarik lee feemaa
Bless me in that which You have
a'ataita, waqinee sharra maa
bestowed upon me, guard me from the
qadaita, fainnaka taqdee
evil of that which You have ordained,
walaa yuqdaa 'alaika,
for behold, it is You who ordained,
and none ordain against You.
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Innahuu laa yadhillu man
Indeed, never is he abased whom You
waa laita, wa laa yaizzu man
take for a friend. Our Lord blessed
'aadaita tabaarakta rabbanaa
and exalted are You.
wa ta'aalaita,
Wa sallallaahu 'alannabiyyi
Allah's blessing and peace be upon
wa 'aalihee wa sallam.
the Prophet and his family. (Ahmad)
Allaahumma innaa nasta
0 Allah, we seek Your help and we
'eenuka wa nastaghftruka wa
seek Your forgiveness. We extol You
nu'uminu bika wa natawakk-
in the best way,
alu 'alaika wa nuthnee 'alaika
khaira,
Wa nashkuruka wa laa nakf-
We thank You and we are not
uruka wa nakhla'u wa
unthankful to You, and we disown
natruku man yaf juruk.
and shun him who disobey You.
Allaahumma iyyaaka
O Allah, You alone do we worship,
na'abudu walaka nusallee wa
and to You we pray, and before You
nasjudu wa ilaika nas'aa wa
we prostrate ourselves, and we hasten
nahftdu, wa narju rahmataka
towards You and serve You, we hope
wa nakhshaa 'adhaabaka
for Your mercy, and dread Your
inna 'adhaabaka bil kuffaari
torment. Surely, Your torment shall
mulhiq.
overtake the disbelievers.
JALSATUL ISTIRAAHAH
Jalsatul Istiraahah is a short rest while sitting after the second sajdah of the first raka'ah before rising up for the second raka'ah, and after the second sajdah of the third raka'ah before rising up for the fourth raka'ah. This jalsah, sitting, is not a regular sunnah of the prophet (s.'a.s.) but one may resort to it if there is a reason for it.
1. It has also been reported that the Prophet said Witr continuously seven and five raka'aats and said afterward one Tashahhud and one Tasleem.