Performance Of The Salaat

After introducing the Salaat and discussing its pre-requisites, we shall now turn to matters pertaining to its actual performance.

Conditions for the Prayer (Shuruud-Salaat)

There are a number of conditions which need to be fulfilled for the prayer to be valid. These are as follows:

• Acceptance of Islamic Faith – disbelievers are not required to establish Salaat until they believe in Allah (subhanahu wa ta’ala) and bear witness that there is no god but Allah and bear witness that Muhammad is His servant and messenger.
• Anniyah – this in Arabic means the intention by heart to perform the particular prayer.
• Cleanliness – this includes cleanliness of the body, the clothes and the place where the prayer is to be performed.
• Purification – this refers to the of Wudhu (or Ghusl where it is required) prior to undertaking the prayer.
• Concealing of the Private Parts – for a man, it is essential that he be covered at least from the navel to the knees all round, while, in the case of a woman, her body should be totally covered except for the face and wrists.
• Facing the “Qiblah” – this means that a person when praying must face towards the direction of the sacred mosque in “Makkah”. Where a person is not able to locate the direction by himself/herself, the person may ask another person who may know the direction of the Qiblah. However, if no one is in sight to guide to the right direction, then, the person should decide for himself/herself and make the best guess of the correct direction of the Qiblah, and accordingly, perform the prayer in that direction even though the guess maybe incorrect. The prayer performed would still be acceptable (inshaa Allah) in view of the following verse of the Holy Qur’an:“ Whichever direction you turn, there is the Presence of Allah” (Qur’an 2: 115).
• Timing – prayers are to be observed in their prescribed times.
• Sanity and consciousness – prayer is required only from person of sound mind.
• Ability to distinguish – prayer is required only where the person (child) is able to distinguish between good and bad, and is able to understand and appreciate fully what is to be recited, performed etc.

Note:            It is preferred for children to begin performing the prayer at the age of seven for it awakens in them the presence of Allah (subhanahu wa ta’ala) and inculcates in them the habit of praying as an act of worship and love for ‘Allah (subhanahu wa ta’ala). A child at the age of 10 is made to understand that prayer is necessarily a part of the person’s daily life and is a solemn duty ordained by Allah (subhanahu wa ta’ala) on all Muslims, and that failure to perform it is an act of disbelief (Kufr). Therefore, parents are required to guide their children to the right path by punishing any of them who at the age of 10 intentionally misses the prayers.             The Prophet (peace be upon him), said:“ Order your children to pray when they reach the age of seven and punish them for not performing it at the age of ten and separate them (ie. boys and girls) in their beds” (Reported by Imam Bukhari).             Upon attaining the age of 15, a child is deemed to have reached adulthood, whereby, he/she is required to perform the prayer. Here below, are some other signs which may indicate that a child has attained adulthood:

• The growing of pubic hairs.
• Finding traces of semen on the child’s clothes and/or bed.
• The start of menstruation, in the case of a girl.

Categories of the Acts of the Salaat

All the acts, readings and supplications undertaken in the course of the Salaat have different legal weights and implications. They are categorized as follows:

1. Pillars of the Salaat – (Arkanu-Salaat).
2. Necessary Duties of the Salaat (Wajibatu-Salaat).
3. Preferred Acts of the Salaat. (Sunnanu-Salaat).

We shall now discuss each of these categories in turn.

Pillars of the Salaat (Arkanu-S alaat)

The prayer has obligatory pillars, which must be fulfilled for it to be valid and these are as follows:

1. ” Al-Qiyaam ” – prayer is to be performed in a standing position if a person is physically capable.
2. ” Takbiiratil lhraam ” that is saying “ALLAHU AKHAR” at the commence – ment of the prayer.
3. ” Al-Fatihah ” – that is reciting the opening chapter of the Holy Qur’an in every Rakaat.
4. ” Rukuu ” – this is bowing posture whereby the head and the back are positioned on the same level and both hands are rested on the knees with the fingers spread apart.
5. A requirement to raise the head up from the Rukuu position.
6. A requirement to stand up from the Rukuu position in such a way that the person feels that all his/her backbones are straightened.
7. ” Sujuud ” that is prostrating oneself in such a way that the following seven parts of the body are firmly placed on the ground: the forehead together with the tip of the nose, both the palms, both the knees, the bottom surface of the toes of both feet.
8. A requirement to raise the head from the Sujuud position.
9. A requirement to sit upright during the pause between the two prostration.
10. A requirement to take a sitting position for the recitation of the ” At-Tashahucl ” (words of witness).
11. A requirement to recite the final ” At-Tashahud “.
12. A requirement to recite the words of supplication for the Prophet (peace be upon him).
13. A requirement to conclude the prayer with the words of peace ” Tasleem “, i.e. ” Assalamu Aleykum Wa Rahmatullaahi Wa Barakatuh”.
14. A requirement that in fulfilling the above pillars the person should be in a state of tranquility.

The above are the pillars of the prayer, wherein, if any of them is missed, it is required to repeat the whole Rakaat (Unit) in which the pillar is omitted, but if, the Takbiirat il – lhraam is omitted, it becomes necessary to repeat the whole Salaat.

Necessary Duties (Wajibatu-Salaat)

In addition to the above 14 pillars of the prayer, there are also certain necessary duties which need to be fulfilled in the course of the Salaat. These are as follows:

1. Saying “ALLAHU AKHAR” in the course of the prayer where it is necessary, e.g. upon commencing Rukuu etc.
2. Saying “SUBHANAA RABBIYAL AZIM” when in Rukuu position.
3. Saying “SAMI ALLAHU LIMAN HAMIDAH” while resuming standing position from the Rukuu whether the person is an “Imam” (leader) or is praying alone.
4. Saying “RABBANA WALAKAL HAMD” when resuming the standing position from the Rukuu after saying the words.
5. Saying “SUBHANA RABBIYAL AALA” when in Sujuud (prostration) position.
6. Saying “RABBI IGHFIR LEE” in the sitting pause between the two prostration of every unit of the prayer.
7. Taking a sitting position for the recitation of At-Tashahud after the first two rakaats (units) of Dhuhr, Asr, Maghrib and Isha prayers.
8. Reciting the At-Tashahud (words of witness) after the first two rakaats (units) of Dhuhr, Asr, Maghrib and Isha prayers.
9. Saying “SAMI ALLAHU LIMAN HAMIDAH”. This is required from the Imam (leader), from the congregation and even from a person who is praying alone.

The above gestures/actions constitute the necessary duties of the prayer and if one of them is missed unintentionally, then the person is required to amend the mistake by coming up with the two prostration of forgetfulness at the end of the prayer. However, if any of these duties is left out deliberately, then the whole prayer is nullified and shall require a repetition.

Preferred Acts of the Salaat (Sunna- nu-Salaat)

In addition to the Pillars and Necessary duties already discussed, there are also certain preferred acts to be fulfilled in the course of the prayer. These areas are as follows:

• Reciting of an opening supplication (Du’a-al-Istiftaah) after the “Takbiiratil- lhraam”.
• Placing the hands over the chest while the person is in a standing position with the right hand placed over the left hand.
• Raising of both hands up to the level of the shoulders or near to the lobes of the ears when saying “Takbiiratil-lhraam”,- when heading for the Rukuu; when resuming standing position from the Rukuu and when resuming standing position from the first tashahud.
• Seeking the protection of Allah from the cursed Satan (only at the start of the first rakaat) by saying: “Audhu billahi minas- shaytani-r-rajiim” which means, “I seek Allah’s refuge from the cursed Satan.”
• Starting the prayer with the silent invocation of Allah (subhanahu wa ta’ala) by saying: “BISMILLAHI-R-RAHMANI-R– RAHEEM” which means, “In the name of Allah, the Compassionate, the Merciful.”
• Saying “Ameen” upon concluding the recitation of “Al-Fatihah”.
• Reciting some chapters or verses of the Holy Qur’an after Al-Fatihah in the first two rakaats (units) of each prayer.
• A preference that the recitation of Al- Fatihah and of any other additional readings from the Holy Qur’an are recited in a loud voice in the first two rakaats of Fajr, Maghrib and Isha prayers.
• A preference that when sitting for the first At-Tashahud and in between the two prostration, the person rests on his left foot flattened on the ground while keeping the right foot erect with the bottom of the toes firmed on the ground.
• A preference to practice At- Tawaruk when sitting for the final At-Tashahud in the Dhuhr, Asr, Maghrib and Isha prayers. “At-Tawaruk” is a mode of sitting, wherein the person protrudes out his left foot from underneath his right leg, in such a way that the person does not relax on his left foot.
• Reciting the following supplication, when sitting for At-Tashahud, in between the supplication for the Prophet (peace be upon him) and the final words of peace: “Allahumma inii audhu bika min adha bi jahanama, wa min a dhabiil qabr wamin fitnatil mahyaa wal- ma-mati, wamin fitnatil masihid-dajaal ” which means: “O Lord I seek your protection from the torment of Jahanam (the hell fire), and from the torment of the grave, and from the trials of living and dying and from the trials of the Masiih Addajaal.”

The above points are the preferred acts of the prayer and all Muslims are encouraged to preserve these practices because their observance entities the person great rewards from Allah (subhanahu wa ta’ala). However, missing any of them does neither invalidate the Salaat nor require the two prostration of forgetfulness.