Table of Contents
Fiqh-us-Sunnah, Volume 1: Obligatory acts of prayer
For it to be acceptable, the method of prayer must conform to the normsspelled out in the Islamic law.
Volume 1, Page 119a: Obligatory acts of prayer, Intention
Says Allah, “And We did not command them save to worship Allah,making the religion sincerely for Him” (al-Bayinah 5). The Prophet,upon whom be peace, said, “Every action is based upon intention. Foreveryone is what he intended. Whoever made the migration to Allah andHis Prophet, then his migration is to Allah and His Prophet. Whoever’smigration was for something of this world or for the purpose ofmarriage, then his migration was to what he migrated to.” (Related byal-Bukhari.)
In Ighatha al-Lufan, Ibn al-Qayyim states, “The intention is the aimand purpose of something. It is a condition of the heart, and it doesnot come from the tongue. For that reason, the Prophet and hiscompanions never spoke their intentions. What has been introduced intothis matter during the actions of purity and the prayer comes fromSatan and is a trap for those who are unsure about how to make it. Youwill find them repeating it over and over, but that is not part of theprayer at all.”
Volume 1, Page 120: Obligatory acts of prayer, Sayingthe Opening Takbir and Beginning the Prayer
Ali reported that the Prophet, upon whom be peace, said, “The key toprayer is purity. What puts one into its inviolable state is thetakbir, and the tasleem releases one from it.”
As to the authenticity of the report, it is related by ash-Shai’i,Ahmad, Abu Dawud, Ibn Majah and at-Tirmizhi, who called it the mostauthentic report on this topic. Al-Hakim and Ibn as-Sakin consider itas sahih. The takbir consists of saying Allahu akbar. Abu Hameedreported that when the Prophet stood for prayer, he would standstraight, raise his hands and say, “Allahu akbar.”
This is related by Ibn Majah, and in the Sahihs of Ibn Khuzaimah andIbn Hibban. Al-Bazzar related something similar to it, but with a chainthat is sahih according to Muslim’s criterion. ‘Ali and others alsoreported this.
Volume 1, Page 120a: Standing During the ObligatoryPrayers
One must stand during the prayer, if at all possible. Says Allah,”Guard and preserve the prayers and the mid-most prayer, and stand forAllah with devotion.” Reported ‘Umar ibn Hussain, “I had some physicalproblem, so I asked the Prophet, upon whom be peace, about the prayer,and he said, ‘Pray standing; if you are not able to; pray sitting, ifyou are not able to; pray (while lying) on your side.” (Related byal-Bukhari.) Most scholars say that one should not put his feettogether while standing in prayer.
For voluntary prayers, one can pray sitting even if he can stand, butone who stands receives a larger reward than one who sits. ‘Abdullahibn ‘Umar related that the Prophet, upon whom be peace, said, “Theprayer of one who sits is half of the prayer.” (Related by al-Bukhariand Muslim.)
If one can not stand, he may pray according to what he is capable ofdoing, as Allah does not burden a soul beyond its ability. He will geta complete reward for the prayer. Abu Musa reported that the Prophetsaid, “If a slave (of Allah) is sick or travels, he will get a rewardfor those acts similar to what he would get if he was healthy and athome.”
Volume 1, Page 120b: Obligatory acts of prayer,Reciting al-Fatihah in Every Rak’ah of the Prayer
There are many authentic hadith which state that it is obligatory torecite al-Fatihah in every rak’ah. Thus, there is no difference ofopinion on this point. Some of these hadith are:
‘Ibadah ibn as-Samit related that the Prophet said, “There is no prayerfor one who does not recite the opening of the Book al-Fatihah).” Thisis related by “the group.”
Abu Hurairah reported that the Prophet said, “Whoever prays a prayerand does not recite the opening chapter of the Qur’an has not prayedcorrectly.” (Related by Ahmad, al-Bukhari and Muslim.) Ad-Daraqutnialso recorded a hadith with a sahih chain with almost exactly the samewording.
Said Abu Sa’eed, “We were ordered to recite the opening chapter of theQur’an and what (else) was easy (for us).” This is related by AbuDawud. Al-Hafez and Ibn Sayyid an-Nass consider its chain as sahih.
In some of the narrations dealing with the prayer’s incompleteness, itstates, “And then recite the ‘Mother of the Book’ (al-Fatihah),” and hesaid, “And do that in every rak’ah.”
It is confirmed that the Prophet, upon whom be peace, recitedal-Fatihah in every rak’ah of every prayer, obligatory or superogatory.Since this is an act of worship, we can only follow what he did. Andthe Prophet said, “Pray as you have seen me pray.” (Related byal-Bukhari.)
Volume 1, Page 121: Obligatory acts of prayer,Bismillah
The scholars are agreed that the bismillah (the words “In the nameof Allah, the Compassionate, the Merciful) is a verse in Surah al-Naml,but they differ over whether or not it constitutes a verse of everysurah. There are three opinions on this point:
-1- It is a verse of al-Fatihah and of every surah of the Qur’an.Therefore, it is to be recited with al-Fatihah during those prayersthat are said aloud or quietly. The strongest support of this opinioncomes from the hadith of Na’em al-Mujammir who said, “I prayed behindAbu Hurairah and he recited, ‘In the name of Allah…’ and then herecited al-Fatihah.” At the end of the hadith, he is quoted as saying,”By the One in whose Hand is my soul, I have done what resembles how weprayed with the Messenger of Allah.”
-2- It is a verse by itself and was revealed to demarcate differentsurahs. It is allowed to recite it with al-Fatihah (in fact it ispreferred), but it is not sunnah to recite it aloud. Anas said, “Iprayed behind the Messenger of Allah, Abu Bakr, ‘Umar and ‘Uthman, andthey did not recite it aloud.”
This hadith is related by an-Nasa’i, Ibn Hibban and at-Tahawi with asahih chain according to the criterion of the two Sahihs.
-3- It is not a verse of al-Fatihah or of any other surah. It isdisliked to recite it aloud or quietly during the obligatory prayers,but not for the superogatory prayers. This opinion, however, is notstrong.
Ibn al-Qayyim has reconciliated the first and second opinions bysaying, “Sometimes the Prophet would recite it aloud, but most of thetime he would say it quietly and not aloud.”
Volume 1, Page 122: Obligatory acts of prayer, One WhoCannot Recite Properly
Says al-Khattabi, “Basically, one’s prayer does not suffice if hedoes not recite al-Fatihah. If one can recite neither al-Fatihah norother portions of the Qur’an, he should recite at least seven verses ofa similar meaning from the Qur’an. If he can not learn any part of theQur’an (due to some innate inability, poor memory, or because it’s aforeign language), he should say the tasbeeh (Subhaan Allah – Glory beto Allah), the tamheed (al-Hamdu lillah – All praise is due to Allah),and tahleel (La ilaha illal-lah – There is no God except Allah). It isrelated that he said, “The best remembrance after the speech of Allahis Subhaan Allah, al-Hamdu lillah, La ilaha illal-lah and Allahuakbar.” This is supported by Rafa’ah ibn Rafa’, who narrated that theProphet said, “If you have something from the Qur’an, recite it. Ifnot, then say the tamheed, takbir and the tahleel and then bow.”
This hadith is related by Abu Dawud, at-Tirmizhi, an-Nasa’i andal-Baihaqi. The former considers it as hassan.
Volume 1, Page 122a: Obligatory acts of prayer,Ar-Ruku’ (Bowing Down)
There is a consensus on the obligatory nature of the ruku’. SaysAllah, “O you who believe, bow down and prostrate yourselves.. .” Theposition of ruku’ is established by bending over, putting one’s handson one’s knees, and remaining in that position until he attains”calmness.” In another hadith the Prophet said, “Then bow until youattain calmness while your are bowing.” Abu Qatadah related that theProphet, upon whom be peace, said, “The worst pepole are the thieveswho steal part of the prayer.” He was asked how this was done, and hereplied, “He does not complete his bowings and prostrations,” or hesaid, “He does not straighten his back during his bowings andprostrations.”
As to its authenticity, the report is related by Ahmad, at-Tabarani,Ibn Khuzaimah and al-Hakim, who consider its chain as sahih.
Abu Mas’ud al-Badri reported that the Prophet, upon whom be peace,said, “The prayer of one who does not straighten his back in hisbendings and prostrations is not accomplished.” This hadith is relatedby “the five,” and Ibn Khuzaimah, Ibn Hibban, at-Tabarani andal-Baihaqi, who consider its chain as sahih, while at-Tirmizhi gradesit as hassan sahih.
Knowledgeable companions act according to the principle that a personis to make his back straight during his bowings and prostrations.Huzhaifah saw someone who did not straighten his back during hisbowings and prostrations, and told him, “You have not prayed. And ifyou were to die, you would not die in the way of Allah and HisMessenger.” (Related by al-Bukhari.)
Volume 1, Page 123: Obligatory acts of prayer, StandingErect After the Bowing
This is based on Abu Humaid’s description of the Prophet’s prayer:”He would raise his head from his bowing, then stand straight until allof his backbones returned to their places.” (Related by al-Bukhari andMuslim.)
‘Aishah related that when the Prophet raised his head from bowing, hewould not prostrate until his back was straight. (Related by al-Bukhariand Muslim.)
Abu Hurairah reported that the Prophet said, “Allah does not look atthe prayer of a person who does not straighten his back between hisbowings and his prostrations.” (Related by Ahmad. al-Munzhiri considersits chain as good.)
Volume 1, Page 123a: Obligatory acts of prayer,Prostration
We have already stated the Qur’anic verse dealing with thisobligatory act. The Prophet explained it in a hadith by saying, “Thenprostrate until you attain calmness in your prostration, then rise (andsit) until you attain calmness in your sitting, and then prostrateuntil you gain calmness in your prostration. The first prostration,sitting afterwards, the second prostration and calmness during all ofthese acts are obligatory in every rak’ah of every obligatory orsuperogatory prayer.
Volume 1, Page 124: Obligatory acts of prayer, How toAttain Calmness
The “calmness” comes from sitting in the position until the bonesare set and still. Some scholars say that, at a minimum, this wouldtake as long as it takes to say one Subhaan Allah.
Volume 1, Page 124a: Obligatory acts of prayer, BodilyParts That Touch the Ground During Prostration
These parts are: the face, hands, knees and feet. Al-‘Abbas ibn’Abdul-Mutallib reported that he heard the Prophet say, “When a slave(of Allah) prostrates, seven bodily parts prostrate with him: his face,his hands, his knees and his feet.” (Related by “the group,” except foral-Bukhari.) Said Ibn ‘Abbas, “The Prophet ordered us to prostrate onseven bodily parts and not to fold back the hair or clothing: theforehead, the hands, the knees and the feet.” In another wording, theProphet said, “I have been ordered to prostrate on seven bodily parts:the forehead, and he pointed to his nose, the hands, the knees and theends of the feet.” (Related by al-Bukhari and Muslim.) In anothernarration, he said, “I have been ordered to prostrate on seven bodilyparts and not to fold back the hair or clothing: the forehead, thenose, the hands, the knees and the feet.” (Related by Muslim andan-Nasa’i.)
Abu Humaid reported that when the Prophet, upon whom be peace,prostrated, he placed his nose and forehead on the ground. This hadithis related by Abu Dawud and at-Tirmizhi who said, “The scholars actaccording to this: a person prostrates on his nose and forehead.”According to some scholars, if one prostrates on just the foreheadwithout the nose touching the ground, it will still be sufficient.Others say that it would not be sufficient until his nose touches theground.
Volume 1, Page 124b: Obligatory acts of prayer, TheFinal Sitting and Recital of the Tashahud
The Prophet’s practice illustrates that when the final sitting ofthe prayer has been made, one must recite the tashahud at that time. Inone hadith, he said, “When you raise your head from the lastprostration and sit for the tashahud, you have completed your prayer.”
Says Ibn Qudamah, “It has been related that Ibn ‘Abbas said, ‘We usedto say, before the tashahud was made obligatory upon us, ‘Peace be uponAllah before His slaves, peace be upon Gabriel, peace be upon Mikhail.’The Prophet, upon whom be peace, said, ‘Do not say, ‘Peace be uponAllah,’ but say, ‘Salutations to Allah.’ This proves that the tashah udwas made obligatory, although before it was not.”
The most authentic report concerning the tashahud is Ibn Mas’ud’s, whosaid, “When we would sit with the Prophet in the prayer, we would say,’Peace be upon Allah before His slaves, peace be upon so and so.’ TheProphet said, ‘Do not say peace be upon Allah, for Allah is peace. Whenone of you sits, he should say salutations be to Allah, and theprayers, and the good deeds, peace be upon us and upon Allah’s sincereslaves (if you say that, it applies to all of Allah’s sincere slaves inthe heavens and the earth). I bear witness that there is no god exceptAllah. I bear witness that Muhammad is His slave and Messenger.’ Thenyou may choose whatever supplication you desire.” (Related by “thegroup.”)
Says Muslim, “The people are in agreement over the tashahud of IbnMas’ud, and the companions do not differ over it.” At-Tirmizhi,al-Khattabi, Ibn ‘Abdul-Barr and Ibn al-Munzhir all agree that IbnMas’ud’s hadith is the most authentic one on this topic.
Said Ibn ‘Abbas, “The Messenger of Allah used to teach us the tashahudlike he taught us the Qur’an. He would say, ‘Salutations, blessings,prayers and good deeds for Allah. Peace be upon you, O Prophet, and themercy of Allah and His blessings. Peace be upon us and the sincereslaves of Allah. I bear witness that there is no god except Allah. Ibear witness that Muhammad is His slave and messenger.” (Related byash-Shaifi, Muslim, Abu Dawud and anNasa’i.)
Says ash-Shaifi, “Different hadith have been related about thetashahud, but that one is the best in my opinion, for it is the mostcomplete. Al-Hafez states, “Ash-Shaifi was asked about this choice andthe tashahud of Ibn ‘Abbas, and he replied, ‘I have found it to be themost encompassing. I have heard it from Ibn ‘Abbas (through) authentic(chains). To me, it is more complete…”
There is another form of the tashahud that Malik chose. In al-Muwatta,it is stated that ‘Abdurahman ibn ‘Abdul-Qari heard ‘Umar ibnal-Khattab teaching the people, from the pulpit, this tashahud:”Salutations to Allah, purifications to Allah, the good deeds andprayers be to Allah. Peace be upon you, O Prophet, and the mercy ofAllah and His blessings. Peace be upon us and Allah’s sincere slaves. Itestify that there is no god but Allah, and I testify that Muhammad isHis slave and messenger.”
Commenting on the stature of such hadith, an-Nawawi says, “Those hadithconcerning the tashahud are all sahih. Hadith scholars are agreed thatthe strongest of them is the hadith of Ibn Mas’ud, and then the hadithof Ibn ‘Abbas. ” Ash-Shaf’i said that any tashahud one uses willsuffice, for the scholars agree that every one of them is permissible.”
Saying the salaam at the end of the prayer is obligatory. ‘Alirelated that the Prophet said, “The key to prayer is purity. One entersinto its inviolable state by the takbir and leaves it by the salaam.”
As to its authenticity, the report is related by Ahmad, ash-Shaf i, AbuDawud, Ibn Majah and at-Tirmizhi who said, “That is the most authenticreport on this topic and the best.”
‘Amr ibn Sa’d related that his father said, “I saw the Prophet makingthe salaam on his right side and on his left side until I could see thewhiteness of his cheeks.” (Related by Ahmad, Muslim, anNasa’i and IbnMajah.)
Reported Wa’il ibn Hajr, “I prayed with the Messenger of Allah. Hewould make the salaam on his right side by saying, ‘Peace be upon youand the mercy of Allah.” In Bulugh al-Maram, Ibn Hajr says that AbuDawud related it with a sahih chain.
It is obligatory to say one salaam, and it is preferred to say two. Ibnal-Munzhir comments that all scholars agree that making only one salaamis permissible. Ibn Qudamah writes in al-Mughni, “There is no cleartext from Ahmad that states that two salaams are obligatory. He onlysaid, ‘Two salaams are the most authentic act from the Messenger ofAllah.’ It is permissible to say that this is the regualtion, althoughit is not obligatory, and others have the same opinion. This is alsopointed out in another of his statements where he said, ‘Two salaamsare more loved by me. But ‘Aishah, Salamah ibn al-Aku’ and Sahl ibnSa’d narrated that the Prophet, upon whom be peace, made only onesalaam.” We can reconciliate these differences by stating that it issunnah to say two salaams, but it is obligatory to say one. This is theconsensus that Ibn al-Munzhir mentioned, and we have no option toreject that. Says an-Nawawi, “It is the opinion of ash-Shaifi and mostof the early and later scholars that it is sunnah to say two salaams.”Malik and a group of scholars say that only one salaam is sunnah. Theyadduce this from a weak hadith that can not be used as a proof. Ifsomething of this nature had been confirmed from the Prophet, the actwas probably done just to show that it is permissible to say only onesalaam. Scholars are agreed that only one salaam is obligatory. If onemakes only one salaam, he should turn to his right for the first oneand to the left for the second one. He should turn until his cheeks canbe seen from behind. That is the most authentic form and it is said,”If one says the two salaams to the right or to the left while facingforward, or the first one on the left and the second one on the right,then his prayer would still be valid and he would have fulfilled theact of the two salaams. But, he would have lost the virtue of how theyare to be performed.”