FIQH

of Salaat
Understanding Second Pillar of Islam

Ibraheem Abubakr Amosa

+2347031937133 www.fiqhclass.org
 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org

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Table of Content

1. WHAT IS SALAAT? 3
2. SIGNIFICANCE OF SALAAT 3
3. CONDITIONS OF SALAAT 5
4. TAARIKUS SALAAT (ONE WHO NEGLECTS SALAAT) 7
5. THE PILLARS OF PRAYER, ITS OBLIGATORY PARTS AND ITS SUNNAHS 8
6. ADHAAN AND IQAAMAH 10
7. STEP BY STEP SALAAT WITH ILLUSTRATIONS 12
i. Common Mistakes in Salaat 19
8. RAISING HANDS IN SALAAT 23
9. IMAAM IN SALAAT: THE LEADER – FOLLOWER RELATIONSHIPS 25
10. RECITATION OF THE FOLLOWERS BEHIND IMAAM IN SALAAT 31
11. FOLLOWING THE IMAAM IN SALAAT 32
12. SUJUUD SAHWI (PROSTRATION OF FORGETFULNESS): QABLI AND BA’DI 37
13. TRAVELER’S SALAAT (SALAAT QASR) 39
14. JUMU’AT PRAYER: Allah will Place a Seal on The Heart of Whoever Neglects it 42
15. OBLIGATORY AND VOLUNTARY SALAATS: 45

• Salaatu ‘Eid (‘Eidul Fitr and Adha Prayer) 45

• Salaatu Janaiz (Funeral Prayer) 46

• Al Sunnan Al Rawatib (Sunnah Prayers associated with Fardh Prayers) 46

• Witr 46

• Salaat al-Kusuf (Eclipse) 47

• Salaatu Duha (Chast) or Ishraq 47

• Salaat al-tawbah (the prayer of repentance) 48

• Salaat al-Tasbeeh 48

• Six Rak’ahs between Maghrib and ‘Isha’ (apart from regular sunnah) 48

• Sunnah of Jumu’at Prayer 48

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• Salaat al-Istikhaarah (Prayer for asking Allah to help one make a choice) 48
✓ Definition of Istikhaarah 48
✓ Ruling 49
✓ Myths of Istikhaarah 50

• Salaat al-Haajah 52

• Taraweeh 52
✓ How To Complete Missed Rak’ah(S) Of Taraweeh 56

• Qiyamul Layl and Tahajjud 57

✓ Taraweeh, Tahajjud and Qiyaamul layl, any difference? 57

• Salaat al-Istisqa’ (asking for rain) 58

• Two Rak’ahs after doing wudu is sunnah 58

16. HOW TO COMPLETE THE MISSED RAK’AHS(S) OF SALAAT 59
17. Comprehensive Details on How to Complete The Missed Rak’ah(S) Of Salaat 61
18. SOME ADHKAAR IN SALAAT 64
19. THINGS THAT INVALIDATE THE SALAAT (PRAYER) 65
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WHAT IS SALAAT?

Salaat in the Arabic language literally means Invocation1. Salaat technically (in Sharee’ah) means
to worship Allah through certain known and prescribed sayings and actions starting with Takbir
(saying Allaahu Akbar Allaah is the Greater), and ending with Taslim (saying: as-salaamu
‘alaykum wa Rahmatul-lahi may Allah’s Peace and Mercy be upon you), and satisfying certain
conditions.

SIGNIFICANCE OF SALAAT

Significance of Salaat include the following:

1. Salaat is the pillar of the religion meaning Islam cannot stand without Salaat. 2

2. Salaat is the second in status to the testimony of faith.3

3. Adherent to Salaat is a light in this life and in the Hereafter. 4

4. Salaat is the most virtuous deed.5

5. Salaat is one of the greatest means to enter Paradise with the company of the Prophet (Peace
and Blessings of Allaah be upon him) 6

6. Salaat strengthens belief and it is a mean of attaining certainty 7

7. Importance of Salaat is demonstrated in the many of the Prophet’s statement. 8

8. Salaat is to commemorate Allah 9

1
Q9:103
2
Tirmidhi, 2616; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2110.
3
Bukhari, 8; Muslim, 16
4
Musnad Ahmad (2/169)
5
Ahmad and ibn Hibban, Saheeh at-Targheeb wa al-Tarheeb (Beirut: al-Maktab al-Islami, 1982), vol. 1, p. 150)
6
Muslim (1/990)
7
Q15:98-99
8
Q20:13-14
9
Q20:14
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9. The angels will ask Allah for Blessings and Forgiveness upon the adherent in his place
of Salaat. 10

10. Salaat along with charity is the best investment in the hereafter: 11

11. Salaat keeps one from the great sins and evil deeds.12

12. Between each performance of Salaat and the next performance, sins are pardoned.13

13. Allah erases sins by means of Salaat. 14

14. Salaat raises in rank and removes sins. 15

15. Waiting for the next Salaat after observing a Salaat is keeping oneself adhering and firm
on acts of obedience. 16

16. The one who goes to the Mosque to perform the Salaat is in prayer until he returns.17

17. Salaat is the last part of religion to be lost, and if it is lost the whole religion is lost. 18

18. Salaat is the first thing for which a person will be brought to account on the Day of
Resurrection19

Read More:20

10
Bukhari (3/330)
11
Q35:29-30
12
Q29:45, Q70:19-23, (Nadwi, p. 24), (Muhammad al-Shaayi, al-Furuq al-Laughawiyyah wa Atharahaa fi Tafseer al-
Quran al-Kareem (Riyadh: Maktabah al-Ubaikaan, 1993), pp. 249-254, Malik, Ahmad, Abu Dawud, al-Nasa’I and
others. According to al-Albani, it is Saheeh. Al-Albani, Saheeh al-Jami, vol. 1, p. 616.
13
Muslim (1/438)
14
Bukhari (528) and Muslim (667)
15
Muslim (1/989)
16
Muslim (251)
17
Hadeeth Abu Hurairah (May Allaah be pleased with him) in “saheeh” ibn Khuzaimah; authenticated by Albani
18
Muslim, 82.
19
al-Nasaa’i, 465; al-Tirmidhi, 413. Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2573, al-Tabarani.
According to al-Albani, it is Saheeh. Al-Albani, Saheeh al-Jami, vol.1, p. 503.
20
al-Salaah by Dr. al-Tayyaar, p. 16; Tawdeeh al-Ahkaam by al-Bassaam, 1/371; Taareekh Mashroo’iyyat al-Salaah
by al-Balooshi, p. 31
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CONDITIONS OF SALAAT

Condition means that which is essential and without which a thing is not valid. So, if one of these
conditions is missing Salaat is not valid. The general conditions that apply to all acts of worship
are: to be a Muslim; of sound mind; and, of the age of discernment. However, conditions for
validity of Salaat are:

1. That the time for prayer has begun.21

Subh (Fajr) begins with the onset of the “second dawn” (al-fajr al-thaani) and ends when the sun
starts to rise.22

Zuhr is from when the sun has passed its zenith and a man’s shadow is equal in length to his
height, until the time for ‘Asr comes.

‘Asr begins when the time for Zuhr ends, i.e., when the length of an object’s shadow becomes
equal to the length of the object itself and lasts until the sun turns yellow. Note: Its time of necessity
lasts from the time the sun turns yellow until sunset23

Magrib starts immediately when the sun sets and lasts until the twilight or red afterglow has faded.
When the red afterglow has disappeared from the sky

‘Ishaa begins immediately after the time for Maghrib ends (i.e., when the red afterglow disappears
from the sky) until midnight24

With exception of Salaatu Dhati Sabab (Salaat as a result of an event i.e. Salaat Khusuf (Eclipse),
Tahiyyatul masjid, 2 Rak’ahs after performing ablution etc.,) there are times when Salaat is
forbidden, these are: from dawn until sunrise; from sunrise until the sun has risen to the height of
a spear above the horizon; When the sun is overhead at noon, until it has passed its zenith; from
‘Asr prayer until sunset; and, When the sun starts to set until it is completely set.25

21
Q4:103, Q17:78
22
Muslim, 612
23
al-Bukhaari, 579; Muslim, 608
24
al-Sharh al-Mumti’, 2/96, al-Sharh al-Mumti’, 2/107. Risaalat Ahkaam Mawaaqeet al-Salaah
25
al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 4/160., Bukhaari (547) and Muslim (1367), Bukhaari (548), Muslim
(1371) Bukhaari (551), Muslim (1373)
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2. Covering the ‘awrah (Nakedness).26

Nakedness of Male: Between the navel and the knee27

Nakedness of Female: All of her body is ‘awrah when praying, except for her hands and face.
The scholars differed with regard to showing the feet.28

3. Tahaarah (purity), which is of two types: purity from ritual impurity (hadath)29, and purity
from tangible impurity (najs): the body30; the clothing31; and, the place in which prayer is offered.

4. Facing towards the qiblah. 32

Situations in which the obligation to face the qiblah whilst praying are waived:

* Inability to face the qiblah i.e. One who is sick and unable to face qiblah 33

* A state of intense fear i.e. fleeing from an enemy or from a wild animal34

* Nafilah (Supererogatory prayer i.e. witr, Salaatu duha) whilst travelling Witr, night prayers
(qiyaam), Duha and so on.35

5. Intention (niyyah)36. The place of intention is the heart. The intention of purifying oneself by
doing wuduuh’ ghusl or tayammum, of praying, fasting, paying zakaah,…does not need to be
uttered verbally, according to the consensus of the Jurists.37

26
Q7:31
27
al-Mughni, 3/7; al-Istidhkaar, 2/197; Fataawa Islamiyyah, 1/427
28
al-Iqnaa‘ fi Masaa’il al-Ijmaa‘, by Ibn Qattaan, 1/121-123; al-Sharh al-Mumti‘, 2/160, al-Mawsoo‘ah al-Fiqhiyyah,
24/173 Q7:31]. al-Tabari in his Tafseer, 12/391 Abu Dawood, 641; narrated and classed as saheeh by al-Tirmidhi,
377; classed as saheeh by al-Albaani, al-Mughni (1/336), Fath al-Baari, 1/466
29
al-Bukhari (6954)
30
Muslim (292)
31
al-Bukhaari (337)
32
Q2:144 al-Bukhaari (6667).
33
Q64:16, Q2:286, al-Bukhaari, 7288; Muslim, 1337.
34
Q2:239
35
Majmoo’ Fataawa Ibn ‘Uthaymeen, 12/433-435
36
al-Bukhaari (1)
37
Al-Fataawa al-Kubra, 1/214, 215
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Recognizing the fact that conditions of Salaat’s validity can be broken down to increase the number
and each condition is a topic that need detail explanation, so ask those who know in case you’re
not clear please!

TAARIKUS SALAAT (ONE WHO NEGLECTS SALAAT)

The Jurists differed concerning the ruling on one who neglects Salaat, and neglecting Salaat can
be classified into different categories:38

1. The Jurists concluded that if a person denies its legislation, he is a kafir and an apostate from
the religion of Islam.

2. The Jurists differed concerning the ruling on one who deliberately neglects Salaat without
denying its legislation. Majority of them concluded that he is definitely a kafir who has gone
beyond the pale of Islam (murtadd) (apostate) while others are of the opinion that it is a major sin.
The most correct view is what the majority adopt.

3. One who does not deny that Salaat is obligatory, but he neglects it because of laziness, then he
is guilty of a major sin.

The followings are the consequences regarding one declared as kafir in Islam in this regard:

* He/She is to be executed for his apostasy by the authority.

* He lose the status of Waliy (Guardian) i.e. he cannot stand as Waliy of his daughter (Muslimah
(bride)) during nikkah
* The funeral Salaat will not be recited over him/her
* He/She will not be buried in the Muslim graveyard.
* The greeting of salam is not to be given to him/her
* Prayers for forgiveness and mercy for him/her cannot be offered

38
Q9:11 Q19:59-60, Q107: 4-5, As Salaat wahukmu tarikiha 6, Fataawa al-Lajnah al-Daa’imah, 6/49), Al-Sharh al-
Mumti’ ‘ala Zaad al-Mustanqi’, 2/26, Risaalah fi Hukm Taarik al-Salaah (Paper on the ruling on one who neglects the
prayer) by Shaykh Muhammad ibn Saalih al-‘Uthaymeen. Hashiya ibn ‘Abideen 1/235, Alfatawah Hindiyah 1/50,
Hashiyah Dasuqiy 1/189, Mawaibul Jaleel 1/430, Mugnil Muhtaj 1/327, Almajmu’ 3/16, I’lamul Ummah, Muqadimat
ibn Rushd 1/64, Almuqna’ 1/307, Al Insaaf 1/403, Majmu’ fatawah 22/48, Saheeh fiqh sunnah, Fiqhul Islamiy wa
adilatuh 564, Al Maniaj Salafy 189-190, Iktiyaraat fiqihiyah lil Imam Albani 140, Silsilatul Hudah wan Nur.
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* He/She cannot inherit, neither can his/her wealth be inherited by a Muslim
* He is not allowed to marry a Muslim lady etc.

The Jurists that said neglecting Salaat, as a result of laziness, is a major sin also stated that this is
more grievous sin compare to other major sins (Murder, Adultery, Robbery etc.). Also as observing
Salaat before its due time is not beneficial so as observing Salaat after its due time without
legitimate reason(s) is not beneficial.

My Brethren, Taarikus Salaat does not mean that one did not perform it at all but rather he/she did
not perform it in its due time, see explanation of Quran39. It saddened heart today to see Scholar
who delay Salaat from its time just because of Walimatun Nikkah (Marriage Ceremony) that can
be continued after observing Salaat, committing major sin and claim it is necessary, alas! The
couple or families should remind them the time for Salaat diplomatically, for them not to turn the
blessed event to an avenue of committing major sins.

THE PILLARS OF PRAYER, ITS OBLIGATORY PARTS AND ITS SUNNAHS

There are some differences of opinion among the Jurists regarding some of these issues; what is
regarded as obligatory by some is regarded as Sunnah by others. Mentioned here are the pillars of
prayer and its obligatory parts, followed by some of its Sunnahs based on different books of fiqh
but closed to the classification of Saheehu fiqh sunnah.

1. The pillars of prayer are fourteen, these are: standing during obligatory prayers if one is able to
do so; the opening takbir (saying “Allahu akbar”); reciting al-Fatihah; rukuu’ (bowing); rising
from bowing; standing up straight after rukuu’; sujood (prostration), rising from prostration; sitting
between the two prostrations; the final tashahhud; sitting to recite the final tashahhud and the two
salams; the two salaams; being at ease in each of these physical pillars; and, doing the pillars in
the order.40

39
Q19:59-60
40
Q2:238, Q22:77, Bukhari 378, 756, 828, 831, 1115, 1117, Muslim 41, 394, 411, 498, Abu Daud 61, 821, 939,
Tirmidhi 3, 369,371, Mugni 2/571, Nisai 3/223, Ibn Maja 1231, Fatih bari 2/585, Majmu’ fatawah 23/235, Irwah 301,
319, Tahdhibu Sunan 1/49, Mudawinah 1/66, Al Ummu, Al Awsat 3/101, Maratibl Ijma’ 26
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A pillar cannot be waived, whether one omits it deliberately or by mistake, rather it must be done.
41

2. The obligatory parts are nine, these are: takbirs other than the opening takbir; saying after the
opening takbir du’aa’ al-istiftaah (opening du’aa’); seeking refuge with Allah; saying Bismillaah;
saying Ameen; saying “Sami’a Allaahu liman hamidah (Allah hears those who praise Him) and
saying “Rabbana wa laka’l-hamd (Our Lord, to You be praise)” for the imam, for the one who is
praying and the congregation; saying “Subhaana rabbiy al-‘azeem (Glory be to my Lord
Almighty)” once when bowing; saying “Subhaana rabbiy al-a’laa (Glory be to my Lord most
High)” once when prostrating; the first tashahhud; and, sitting for the first tashahhud.42

An obligatory part is waived if one forgets, and it can be compensated for by doing the prostration
of forgetfulness (sujuud al-sahw).

3. The Sunnah words of the prayer are eight, these are: reciting a surah after al-Fatihah; saying the
tasbih in bowing more than once; saying after the tahmid (Rabbana wa laka’l-hamd): saying the
tasbih in prostration more than once; saying “Rabb ighfir li (Lord forgive me)” between the two
prostrations; saying “Rabb ighfir li (Lord forgive me)” more than once between the two
prostrations; reciting Salaatu Ibrahimiyah; prayers after first and second tashahud.43

The Salaat is not invalidated if one omits one of these actions, but doing them is highly rewardable.
Saheeh fiqh sunnah

4. Actions which are Sunnah postures are eighteen, these are: raising the hands when saying the
opening takbir; raising the hands when bowing; raising the hands when rising from bowing;
placing the right hand over the left on the chest; looking towards the place of prostration; standing
with the feet apart; holding the knees with fingers spread apart when bowing, holding the back
straight and making the head parallel with it; placing the parts of the body on which one prostrates
firmly on the ground; keeping the elbows away from the sides, and the belly from the thighs, and
the thighs from the calves; keeping the knees apart; holding the feet upright; holding the toes apart

41
Ibn ‘Abideen 1/297, 318, Ad Dasukiy 1/239, 279, Kishaful Qina’ 1/385,402
42
Bukhari 289,689,631,722, 795, Muslim 392, 404, 409, Sharh Mumta’ 3/432, Ibn ‘Abideen 1/334, Ad Dasukiy 1/243,
Kishaful Qina’ 1/348, Mugni 1/165, Mawaibul Jaleel 1/525, Al Insaf 2/115, al Mahali 3/260.
43
Bukhari 759, Muslim 421, 452, 588, 2705, Abu Daud 850,874, Tirmidhi 3562, 3499, Nisai 3/226, 262,, Irwah 335.
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on the ground; placing the hands level with the shoulders with the fingers spread; sitting muftarish
between the two prostrations and in the first tashahhud, and sitting mutawarrik in the second
tashahhud; placing the hands on the thighs with the fingers together between the two prostrations,
and in the tashahhud, except that in the latter the pinkie and ring fingers should be held in, a circle
made with the middle finger and thumb, and one should point with the forefinger; sitting after
second prostration before raising to the second or third Rak’ah (Jalsat Istirah); resting on hands
while raising to the next Rak’ah; turning to the right and left when saying the salaam.44 The Salaat
is not invalidated if one omits one of these actions, but doing them is rewardable. Saheeh fiqh
sunnah

ADHAAN AND IQAAMAH

* Adhaan in Arabic literally means proclaiming or announcing.45 Technically, it means

worshipping Allah by announcing the time of the obligatory prayer, using prescribed phrases in
Sharee’ah and in a specific manner.

* Jurists differed as to the rulings on adhaan. Some say that it is fard kifaayah (a communal
obligation) and some said that it is Sunnah mu’akkadah. The correct view is that it is fard kifaayah;
if someone does it and people can hear it; the rest are absolved of sin. And it is preferable for every
mosque to give the adhaan. 46

* Forms of adhaan: the fifteen phrases, the seventeen phrases and the nineteen phrases. 47 Please
read hadith for details

* Forms of iqaamah: the eleven phrases and the seventeen phrases.48 Please read hadith for details

44
Bukhari 493, 707, 739, 740, 828, 1211 Muslim 390, 473, 494, 495, 499, 504, 536, 580, 1/357, 829, Abu Daud 194,
671, 681, 830, Tirmidhi 282, 3562, 3499, Nisai, 3/226, 262, Ibn Majah 652, Ibn Khuzaymah 594, 654, Ahkim 1/479,
Irwah 352, Jami’u Ahkamin Nisai 2/ 62, 424
45
Q22:27
46
al-Bukhaari, 602; Muslim, 674, al-Bukhaari, 604, Tirmidhi (205) and al-Nasaa’i 634, al-Albaani in Irwa’ al-Ghaleel,
1/230 Tawdeeh al-Ahkaam, 1/424, Sharh Muslim, 5/175, Fataawa al-Lajnah al-Daa’imah, 6/54, Al-Sharh al-Mumti’,
2/38
47
Muslim, 379. Abu Dawood, 499; classed as saheeh by Ibn Khuzaymah, 1/191 and Ibn Hibbaan, 4/572. al-Tirmidhi
narrated that Imam al-Bukhaari deemed it saheeh, as it says in Sunan al-Bayhaqi, 1/390, Majmoo’ al-Fataawa, 22/66-
69, Al-Sharh al-Mumti’, 2/51, 52.
48
Ahmad (15881) Saheeh Abi Dawood, 469, Abu Dawood (502), al-Tirmidhi (192), al-Nasaa’i (632) and Ibn Maajah
(709), Saheeh Abi Dawood, 474 Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, 10/366, Al-Fataawa al-Kubra, 2/43-
44.
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* The words as-salaatu khayrun minan-nawm are to be said in the adhaan for Fajr when the fajr
appear according to the most evidenced scholarly view.49

* The most evidenced is that the one who is listening to the adhaan and iqaamah to say what the
Muadhin says. During adhaan, when he says Hayya ‘ala al-salaah, hayya ‘ala al-falaah the listener
should say La hawla wa quwwata ila Billaah, and when he says Qad qaamat il-salaah during
iqaamah he should say the same. The saying Aqaamaha Allaahu wa adaamaha is from a weak
hadith. And after adhaan, the listener will say “Allaahumma Rabba haadhihi’l-da’wat il-taammah
wa’l-salaat il-qaa’imah, aati Muhammadan il waseelata wa’l-fadeelah, wab’athhu maqaaman
mahmoodan illadhi wa’adtah.50

* It is mustahabb for the person who is praying alone to say the adhaan and iqaamah.51

* It is correct to give the adhaan and iqaamah when one does not have Wudu (ablution), but it is
preferable to have wudu.52

* Adhan is not obligatory for women and it is not prescribed for them according to the correct
scholarly view.53

49
Abu Dawood, 500; al-Nasaa’i, 647; classed as saheeh by al-Albaani in Saheeh Abi Dawood, al-Tahhaawi (1/82)
with a hasan isnaad as al-Haafiz said in al-Talkhees (3/169), Al-Thamr al-Mustataab, p. 131. al-Bukhaari, 598;
Muslim, 838, Saheeh Muslim (739), Abu Dawood, 501; al-Nasaa’i, 633; classed as saheeh by al-Albaani in Saheeh
Abi Dawood, Abu Dawood (504) al-Daaraqutni (90), Ibn Khuzaymah in his Saheeh and al-Bayhaqi in his Sunan
(1/423), and he said: its isnaad is saheeh, al-Daraaqutni and al-Tahhaawi (1/82), al-Talkhees, 3/148, Al-Thamr al-
Mustataab, p. 132, Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-
Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood, Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah
wa’l-Ifta’, 6/63, al-Sharh al-Mumti’ 2/61-64
50
Shaykh ‘Abd al-‘Azeez Ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Qa’ood. Fataawa al-
Lajnah al-Daa’imah (6/89, 90), al-Mawsoo’ah al-Fiqhiyyah (18/250), Al-Majmoo’ (3/122, 123) Al-Mughni (1/474),
al-Majmoo‘ (3/233, al-Bukhaari (637) and Muslim (604), Irwa’ al-Ghaleel (241), al-Majmoo’ (3/122) and by al-Haafiz
Ibn Hajar in al-Talkhees al-Habeer (1/211), Jala’ al-Afhaam fi Fadl al-Salaati wa’l-Salaami ‘ala Khayr al-Anaam (p.
441-445).
51
Mutaalib Oolaial-Nuha, part 1, Baab al-Adhaan. Kitaab al-Umm by al-Shaafa’i, Jimaa’ al-Adhaan, Baab al-Adhaan
wa’l-Iqaamah li’l-Jam’ bayna al-Salaatayn
52
Majmoo’ Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh Ibn Baaz, 10/338.
53
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 6/82, 83. Fataawa al-Lajnah al-Daa’imah,
6/84, Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, 10/356, Badaa’i’ al-Sanaa’i’ (1/411) (Hanafi), Mawaahib al-
Jaleel (2/87) (Maaliki), Al-Shaafa’i said in al-Umm (1/84), al-Insaaf (1/395)
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* Jinn, human or anything else that hears the voice of the Muadhin will testify for him on the Day
of Resurrection.54 Also, whoever gives the call to prayer for twelve years will be guaranteed
Paradise, and for each day sixty hasanaat will be recorded for him by virtue of his adhaan, and
thirty hasanaat by virtue of his iqaamah.55

* Please ask those who know if you’re not clear.

STEP BY STEP SALAAT56 WITH ILLUSTRATIONS

* Face the Ka’bah (Qiblah)

* Standing: it is a pillar, so it is obligatory that the

person prays standing except in the case of praying on
a Ship, night Prayer (Tahajjud). Salaat whilst wearing
Shoes is allowed and prayer on the Pulpit (Minbar) is
allowed but come down for prostration.

* Praying towards a Sutrah (a barrier) is

obligatory.

* Intention (we make intention, we don’t say intention)

54
al-Bukhaari, 584, Muslim, 387, Sharh Muslim, 4/91, 92, al-Bukhaari, 590; Muslim, 437, al-Nasaa’i, 646; classed as
saheeh by al-Mundhiri and Saheeh al-Targheeb, 235.
55
Ibn Maajah, 728; classed as saheeh by al-Mundhiri and al-Albaani in Saheeh al-Targheeb, 248.
56
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* Takbir: Say Allahu Akbar, raise hands
sometimes with the takbir, sometimes after
the takbir, and sometimes before it. Raise
hands with fingers apart not spaced out,
nor together, and put them level with
shoulders or sometimes raise them until
they were level with the tops of his ears.”

* Placing hands on the chest by placing the

right arm on the left arm

* To look at the place of prostration with humility:

incline the head during prayer and fix sight towards
the ground.

* Opening supplications (Du’as) as prescribed in the authentic hadiths with Isti’aadha (seeking
refuge of Allah against Shaitan) and Bamalah (Bismilah…)

* Recitation: Recite a verse at a time. Recite surah al-Faatihah and another surah in the first two
rak’ahs, and surah al-Fatihah in the last two (or one) Rak’ah if any. Say aameen when the Imaam
finishes recitation of al-Fatiah. It is the Sunnah to recite another surah after reciting al-Faatihah
starting from the beginning of a surah, completing it most of the time, or divide the surah into two
rak’ahs, or repeating the whole surah in the second rak’ah, or combine two or more surahs in one
rak’ah. This sunnah of quiet and loud recitation in the five prayers and others, tarteel (recitation in
slow, rhythmic tones), making the voice beautiful when reciting should not be forgotten
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* The Rukuu’ (Bowing): After completing
recitation pause for a moment then raise the
hands, say Allahu akbar, and make rukuu’. Put
hands firmly on the knees (grasping them) and
space the fingers out, spread the back and make
it level such that if water were poured on it, it (the
water) would stay there (i.e., not run off). Neither
let the head droop nor raise it (i.e. higher than the
back) but it should be in between. Keep elbows
(straight and) apart from sides. Be at ease in
rukuu’ and lengthen it. Say the prescribed
adhkaar (i.e. Subhaana Rabbee al-‘Azeem) and
it is not allowed to read Quran in Rukuu’

* Straightening up from the Ruk’, then say

sami’allahu liman hamidah, raise the hands in
the manner and say rabana walakalhamd while
standing. Stand straight until every vertebra
returned to its place with hands down.
Lengthening this standing, and the obligation is
to be at ease in it. Say the prescribed adhkaar (i.e.
hamdan kathiran tayiban mubaaraka fih…)

* The Sujuud (Prostration): say Allahu akbar,

raise hands with it sometimes and then going
down into the prostration on the hands. Support
yourself on your palms [and spread them). In
Sujuud, put fingers together, point them towards
the qiblah, put them (palms) level with
shoulders, (and sometimes “level with his ears”),
put nose and forehead firmly on the ground, put
knees and toes down firmly, point with the front
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of the toes towards the qiblah, put heels
together, keep feet upright, keep arms
away from sides such that the armpits
could be seen from behind, and also
“such that if a small lamb or kid wanted
to pass under his arms, it would have
been able to do so (but do not spread
your arms the way a beast of prey does).
The obligation is to be at ease in Sujuud
and lengthen it. Say the prescribed
adhkaar (i.e. Subhaana Rabbee al-A’
laa).

* Rising from Prostration: raise head

from prostration while saying Allahu akbar,
raise hands with this Allahu akbar
sometimes.

* Sitting muftarish between the two prostrations:

lay left foot along the ground and sit on it [relaxed]
sit on your left thigh, point its toes towards the
qiblah. Iq’aa’ (resting on both his heels and (all) his
toes) between the two prostrations is allowed. The
obligation is to be at ease the two prostrations, and lengthen it. Say the prescribed adhkaar (i.e.
Rabbi-ghfirlee, Rabbi-ghfirlee)
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* The second prostration: say Allahu akbar,
raise hands with this Allahu akbar sometimes.
And perform the second prostration that which
was done in the first.

* Rising from the second Prostration: raise head

from prostration while saying Allahu akbar,
raise hands with this Allahu akbar sometimes.
Sit upright, sitting upon left foot

* The sitting of rest: sit on the left foot, upright,

until every bone returned to its position. Supporting
oneself with the hands on rising for the next rak’ah

The Second Rak’ah57

* Perform this rak’ah exactly as performed the first,

except making it shorter than the first.

* The First Tashahhud : In a two-rak’ah

prayer such as Fajr, sit muftarishan as you
used to sit between the two prostrations,
and sit in the first tashahhud similarly in a
three- or four-rak’ah prayer.

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* Second sitting for final tashahhud: sit in the
tawarruk manner; leaning upon the left hip on the
ground and making the feet protrude from oneside,
and place the left foot under the thigh and shin,
propping the right foot up.

* Moving the finger in tashahhud: spread

left palm on the left knee, clench all the
fingers of the right hand, point with the
finger adjacent to the thumb towards the
qiblah, and fix sight on the finger
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* The Manner of ashahhud (see book of authentic adhkar for the prescribed tashahhud)

* Sending prayers on the Prophet (as-Salaah ‘alaa an-Nabiyy). The prescribed prayers on the
Prophet sallallahu’ alayhi wasalam is Salaatu Ibrahimiyah. See authentic narration on this.

* Qunut in the five prayers and witr because of a calamity

* The final tashahhud: After tashahhud and As-Salaah’ alaa an-Nabiyy seek refuge from four
things before supplication (see authentic adhkaar) and other prescribed prayer.

* The taslim (salutation of peace): salute to the right and on the left that the cheek can be seen
from behind.

All that has been mentioned of the description of as – Salaat applies equally to men and women,
for there is nothing in the Sunnah to necessitate the exception of women from any of these
descriptions. 58

My brethren, please note the followings:

* These descriptions mentioned here (step by step Salaat) were supported with authentic hadiths
(see Siffatus Salaat by Sheik Albany) and the fact is that not every Muslim has knowledge of the
hadiths used here. So, don’t ridicule the manner at which your brother is praying.

* Hadiths on description of Salaat are many, this is a summary. The more you practice the
mentioned steps the more you learn and have more questions to ask. Please ask those who know!

* Jurists differed on some

descriptions, so be lenient in
your corrections as you
follow the most evidenced.
i.e. Going down into the
prostration on the hands or
knees

58
Ibn Abi Shaibah (1/75/2), with a saheeh sanad, Bukhaari reported in at-Taareekh as-Sagheer (p. 95)
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COMMON MISTAKES IN SALAAT
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RAISING HANDS IN SALAAT

Alhamdulillah, how to raise hands has been discussed. The question of when are we to raise hands
was as a result of the authentic from the Prophet (peace and blessings of Allaah be upon him):
“Pray as you have seen me praying.”59 However, scholars agreed on some positions and differed
on other positions to raise hands in Salaat, and this can be classified as:

A. Agreed upon Positions:

I. When saying the opening takbeer (takbeerat al-ihram)

II. When bowing

III. When rising from bowing, and

IV. When standing up after the tashahhud for the third rak‘ah

Narration from Ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him)
raised his hands until they were level with his shoulders when he began to pray, when he said
takbeer before bowing (rukoo‘), and when he lifted his head from bowing, he raised his hands in
the same manner and said “Sami‘a Allahu liman hamidah Rabbana wa laka’l-hamd (Allah hears

59
al-Bukhaari, 631
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those who praise Him; Our Lord to You be praise).” But he did not do that when he prostrated
(sujood).60

B. Differed upon Positions:

I. When prostrating

II. When rising from prostration

III. Raising hands with every takbeerah

Narration by an-Nasaa’i ….And when he prostrated, and when he lifted his head from prostration,
he raised his hands until they were level with his earlobes.61 It was narrated from Maalik ibn al-
Huwayrith that the Prophet (blessings and peace of Allah be upon him) used to raise his hands
until they were level with his earlobes when bowing and prostrating. Ahmad (20014). Narration
from Anas that the Prophet (blessings and peace of Allah be upon him) used to raise his hands
when bowing and prostrating.62

At-Tirmidhi narrated that ‘Abdullah ibn Mas‘ood said: The Messenger of Allah (blessings and
peace of Allah be upon him) used to say takbeer every time he moved up or down, or stood up or
sat down (in the prayer), and so did Abu Bakr and ‘Umar. 63In al-‘Ilal by Imam ad-Daaraqutni it
is narrated that he was asked about the hadith of Abu Salamah, from Abu Hurayrah, which says
that he used to raise his hands with every takbeerah, and he said: If my hands were cut off, I would
raise my forearms, and if my forearms were cut off, I would raise my upper arms.64

Some of the jurists are of the view that the Prophet (blessings and peace of Allah be upon him)
used to raise his hands when prostrating sometimes, but most of the time he did not do that. So,

60
Al-Bukhaari (735, 737, 739) and Muslim (390, 391) Abu Dawood, 1/197). Al-‘Ayni fi’l-‘Umdah, 5/7; Sharh Muslim
by al-Nawawi, 4/95; Sifat Salaat al-Nabi by al-Albaani, 87. al-Mawsoo‘ah al-Fiqhiyyah, al-Majmoo‘ Sharh al-
Muhadhdhab by an-Nawawi (3/425) Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) by al-Albaani,
p. 128, 136, 177, Juz’ raf’ al-yadayn, p. 26, ma’a jila’ al-‘aynayn, I’laam al-Muwaqqi’een, 2/376, al-Majmoo’ by al-
Nawawi, 3/399-406, Talkhees al-Habeer by al-Haafiz ibn Hajar, 1/221-223, Madaarij al-Saalikeen, 2/335, al-Fataawa,
22/247 etc…
61
This was classed as saheeh by al-Albaani in Saheeh an-Nasaa’i. an-Nasaa’i (1085).
62
Ibn Abi Shaybah (2449) Classed as saheeh by al-Albaani in al-Irwa’ (2/68).
63
At-Tirmidhi (253)
64
al-‘Ilal by Imam ad-Daaraqutni (1763), (9/283), Manhaj al-Imam Ahmad fi I‘laal al-Hadith, by Basheer ‘Ali ‘Umar
(1/129-131).
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the group A is more stressed and done many times, and group B should not be frown at using the
authentic narrations above.

Please read more65

IMAAM IN SALAAT: THE LEADER – FOLLOWER RELATIONSHIPS

The position of leadership is a divinely ordained system through which Allaah gives us practical
guidelines to achieve noble aims. In Islam, the leader would also be an Imaam or leader of prayers
and of jihad. This is the practice whenever the Prophet (peace and blessings of Allaah be upon
him) appoint a man as a governor over a city or a commander in war, he would also lead them in
prayers and judge amongst them. This was also the practice of the Companions, Successors… 66

The Imaam is in front of the People before Allaah and is leading them in the most important ritual
of Islam. Hence, his prayer is very important and the prayer of those who are praying behind him
is connected to it in many rulings. Abu Hurayrah (may Allaah be pleased with him) who said: The
Messenger of Allaah (blessings and peace of Allaah be upon him) said: “The Imaam is liable and
the Muadhin is entrusted. O Allaah, guide the Imaams and forgive the muadhins.”67 Imaam is
liable, How???

It is obligatory for Imaam to protect the prayer of those who are praying behind him from becoming
invalid. He should not peck in the prayer (i.e., move too quickly), which undermines the pillars of
the prayer; not fall short in fulfilling the conditions of the prayer; make sure that he does the
Sunnahs and postures of prayer properly; takes the responsibility of reciting out loud in the prayers
where recitation is to be done out loud, and the responsibility of reciting the short suurahs (after
al-Faatihah) too; covers the mistake of the one who prays behind him; offers supplication for all
those who pray behind him; teachs those who prayed behind him the rulings on prayer; and recite
Qur’aan and adhkaar quietly among others. 68

65
Fath al-Baari (6/354) Fataawa al-Lajnah ad-Daa’imah (6/345). Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen
(13/45-46)
66
Ahkaam al-Imaamah wa’l-I’timaam fi’l-Salaah by al-Muneef, p. 64
67
Abu Dawood, 517; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
68
al-Umm, Nayl al-Awtaar, 2/42.
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Beyond leading the prayer, it is part of Imaam’s responsibilities to check up on those who are
absent (from the prayers), teach the ignorant, solve social problems, admonish the negligent, advise
the erring, reconcile those among whom there are differences, bring them closer to one another
and strive to foster friendship and love between them, visit the sick, strive to meet the needs of the
Muslims among others.

1. The Muslim who is most entitled to lead the prayer is the one who has most knowledge of
Qur-aan and knows the fiqh of prayer”69 The one who most deserves to lead the prayer is
the one who has most knowledge of the rulings on prayer and has memorized the most
Qur-aan. 70
2. The owner of a house and the imam of a mosque are more entitled to lead the prayer than
anyone else, but if they give permission to a visitor and traveler to lead the prayer, they
have the right to do so. This is indicated in the report of Maalik ibn al-Huwayrith that is
referred to here was narrated by al-Tirmidhi and Abu Dawood from Abu ‘Atiyyah who
said: Maalik ibn al-Huwayrith used to come to us in our prayer place and talk to us. The
time for prayer came one day and we said to him: “Go forward (to lead the prayer).” He
said: “Let one of you go forward, until I tell you why I will not go forward. I heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Whoever visits a
people should not lead them in prayer. Let a man from among them lead them in prayer.’” 71

Visitor may lead the owner of the house in prayer, if that is with his permission. This is
indicated in the report narrated by Muslim from Abu Mas’ood al-Ansaari (may Allaah be
pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: “No man should lead another in prayer in the place of his authority, or sit
in his place of honor in his house, except with his permission.”72 Also the report narrated
by al-Bukhaari and Muslim from ‘Itbaan ibn Maalik (may Allaah be pleased with him),
according to which the Prophet (peace and blessings of Allaah be upon him) came to him
in his house and said: “Where would you like me to pray for you in your house.” I pointed

69
Al-Sharh al-Mumti’, 4/205, 206, Tuhfat al-Manhaaj (2/285), al-Insaaf (2/271).
70
Muslim, 1530, al-Bukhaari, 4051, Sharh Muslim, 5/177, Al-Mughni, 2/19, Fataawa Islamiyyah, 1/264
71
al-Tirmidhi (356) and Abu Dawood (596)Sunan al-Tirmidhi, Saheeh Sunan al-Tirmidhi.
72
Muslim (673)
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out a spot to him, and the Prophet (peace and blessings of Allaah be upon him) said takbeer,
and we lined up behind him, and he prayed two rak’ahs. 73

Traveler may lead residents in prayer. This is indicated in the report narrated by al-Tirmidhi
(545) from Abu Nadrah who said: ‘Imraan ibn Husayn was asked about the prayer of a
traveller. He said: I performed Hajj with the Messenger of Allaah (peace and blessings of
Allaah be upon him) and he prayed two rak’ahs, and I performed Hajj with Abu Bakr and
he performed two rak'ahs, and with ‘Umar and he performed two rak’ahs, and with
‘Uthmaan for six or eight years of his caliphate and he prayed two rak’ahs. Al-Albaani
(may Allaah have mercy on him) said concerning this hadeeth: it is saheeh li ghayrihi. 74
3. Appointing someone else to take over as Imaam during the prayer is part of Imaam’s
responsibilities.75
4. Making one’s voice beautiful when reciting Qur’aan is Sunnah as this benefits the
followers. It was narrated that al-Bara’ (may Allaah be pleased with him) said: “I heard the
Prophet (peace and blessings of Allaah be upon him) reciting Wa’l-teeni wa’l-zaytoon in
‘Isha prayer, and I never heard anyone with a more beautiful voice (or recitation) than
his.”76
5. Praying behind those who follow innovation, if their innovation involves shirk, then it is
not correct to pray behind them. But if their bid’ah does not involve shirk, the Muslim
should look for an Imaam to pray behind who is not an innovator, because that will bring
him a greater reward and is farther removed from evil.77
6. Praying behind an incapacitated Imaam. How the worshippers behind him should pray
depends on the situation:
i. If the Imaam starts praying sitting down, then the people behind him should pray sitting
down.78

73
al-Bukhaari (424) and Muslim (33) Nayl al-Awtaar, 3/170
74
al-Muwatta’ (349),Nayl al-Awtaar, 3/177, Fataawa wa Rasaa’il al-Shaykh
75
al-Bukhaari, 3700, al-Mawsoo’ah al-Fiqhiyyah (3/252), al-Muntaqa Sharh al-Muwatta’ (1/290), al-Mughni (1/944),
Muslim (455), Sharh Muslim (4/177), Mawaahib al-Jaleel (2/136), Majmoo’ al-Fataawa (11/342).
76
al-Bukhaari, 735; Muslim, 464, al-Bukhaari, 4761; Muslim, 793; this version narrated by Muslim Sharh Muslim,
6/80
77
Fataawa al-Lajnah al-Daa’imah, 7/353 Fataawa al-Shaykh Ibn Baaz (12/120, 121), Fataawa al-Shaykh Ibn
Baaz (9/373, 374 and 12/108, 109).
78
al-Bukhaari, al-Adhaan, 657, al-Bukhaari, al-Adhaan, 648).
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ii. If the Imaam starts the prayer standing, then something happens to him that makes him
unable to stand any more, those who are praying behind him should complete the prayer
standing.79
7. Joining Imaam in any position whether he is standing, bowing, prostrating or between
prostrations is the sunnah. Abu Dawood, 893; classed as hasan by al-Albaani in Saheeh
Abi Dawood, al-Bukhaari, 635, Fath al-Baari, 1/118, al-Tirmidhi, 591; classed as saheeh
by al-Albaani in Saheeh al-Tirmidhi. Ibn Hazm (may Allaah have mercy on him) narrated
that there was scholarly consensus on this point. He said in Maraatib al-Ijmaa’ (p. 25):
They said: If a person comes and the Imaam has already done some of the prayer, a little
or a lot, and there is nothing left but the salaam, he should join him and do the same as he
finds him doing, unless he has decided to catch up with the congregation in another
mosque. End quote. al-Mughni (2/184),Tuhfat al-Ahwadhi (2/199), Ahkaam Hudoor al-
Masaajid, p. 138-139, by Shaykh ‘Abd-Allaah ibn Saalih al-Fawzaan. Fataawa al-Lajnah
al-Daa’imah, 7/312-323.
8. Relationship between a person’s prayer and the prayer of the Imaam. The scholars differed
concerning the relationship between a person’s prayer and the prayer of the Imaam but the
most evidenced is that: a person’s prayer is connected to the Imaam’s prayer, but it only
affects the prayer of the one who is praying behind him when there is no excuse on the part
of either of them. But if there is an excuse, a defect in the Imaam’s prayer does not affect
the prayer of the one who is praying behind him. If the Imaam believes that he has wudoo’,
then he is excused for leading the people in prayer and the one who is praying behind him
is excused for following him in prayer. This is the view of Maalik, Ahmad and others and
this is what could be understood from the report narrated from the Sahaabah concerning
this issue. And this is the soundest approach. This is indicated by the report narrated by al-
Bukhaari and Ahmad from Abu Hurayrah (may Allaah be pleased with him), according to
which the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “They

79
al-Bukhaari, al-Adhaan, 655, Ahkaam al-Imaamah wa’l-I’timaam fi’l-Salaah by al-Muneef, p. 112-116; Fath al-
Baari Sharh Saheeh al-Bukhaari by Ibn Hajar, vol. 2, p. 174.
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lead you in prayer; if they do it properly then it is for you and for them, but if they make a
mistake then it is for you and against them.80”81
9. The Sunnah is for the Imaam to stand in front of the worshippers82. If the worshippers stand
on the right of the Imaam, their prayer is valid, but if the Imaam stands in the middle of the
row and they stand behind him, that is preferable.83 The Sunnah is for the Imaam to stand
in line with the middle of the row, so the row should start from immediately behind the
Imaam, then be completed to the right and left. It does not matter if there are slightly more
people on the right than on the left.84
10. Imaam for sisters praying in congregation. It is permissible for women to pray in
congregation among themselves. Their leader should stand in the middle of the row
according to the narration regarding Aa’ishah (may Allaah be pleased with her) which
indicates that she used to lead women in prayer and would stand with them in the middle
of the row.85
11. Praying behind an Imaam who commits some sins is valid if he does it as prescribed by
Allaah, according to scholarly consensus. The prayers of those who pray behind him, if he
leads the prayer, are also valid, according to the more correct of the two scholarly
opinions.86 However, if it is possible to replace Imaam with another Imaam who is more
religiously committed and doing so will not result in a greater evil, then it is better to do
that, otherwise it is better to leave him. Abu Dawood (481), which says that a man led some
people in prayer and he spat in the qiblah (of the mosque) when the Messenger of Allaah
(peace and blessings of Allaah be upon him) was looking on. The Messenger of Allaah
(peace and blessings of Allaah be upon him) said, when he had finished praying: “He

80
al-Bukhaari (694) and Ahmad (8449)
81
Majmoo‘ al-Fataawa, 23/372, al-Fataawa al-Sa‘diyyah, 7/120, Al-Mughni, 1/420, Muslim, 510, Majmoo‘ al-
Fataawa by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), 23/370-371
82
ash-Sharh al-Kabeer (2/61)
83
Kashshaaf al-Qinaa‘ (1/486), ash-Sharh al-Mumti‘ (4/264), ‘Umdat al-Qaari Sharh Saheeh al-Bukhaari (8/404),
Majmoo‘ Fataawa wa Rasaa’il ash-Shaykh (15/185).
84
Al-Bukhaari (424) and Muslim (33), Al-Bukhaari (380) and Muslim (658), Muslim (3014), Al-Shawkaani said in al-
Sayl al-Jaraar (1/261), al-Mughni (2/27), al-Majmoo’ (4/192), al-Mawsoo’ah al-Fiqhiyyah (27/37), al-Sharh al-
Mumti’ (3/10), Majmoo’ Fataawa Ibn Baaz, 12/205.
85
This has been narrated by ‘Abdur Razzaq in Al-Musannaf 3/141 and Daraqutni 1/404, and is authentic due to
evidences for it. (Al-Mughni, 2/202), Al-Muhadhdhab (4/295), Al-‘Adawi (1/351).
86
Tuhfat al-Ikhwaan, p. 114, by Shaykh ‘Abd al-‘Azeez ibn Baaz. Majmoo’ Fataawa al-Shaykh Ibn Baaz, 9/388, Al-
Majmoo’, 4/172-173 Fataawa Islamiyyah, 2/325
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should not lead you in prayer.” After that he wanted to lead them in prayer again, but they
did not let him, and they told him what the Messenger of Allaah (peace and blessings of
Allaah be upon him) had said. He mentioned that to the Messenger of Allaah (peace and
blessings of Allaah be upon him) and he said: “Yes.” And I (the narrator) think that he said:
“You have offended Allaah and His Messenger.”87
12. Following the Imaam from outside the mosque or following a prayer by listening to the
radio or TV. Whoever wants to pray in a mosque in congregation has to go to the mosque,
because if he follows the Imaam in his home this is not prayer in congregation, even if he
can see the Imaam and congregation. The one who follows a broadcast prayer is not praying
behind an Imaam who is in front of him, and this opens the door to evil, as more people
one who is careless about Jumu’ah prayer. However, Jurists agree that so long as the
takbeer can be heard and the rows are uninterrupted, then it is valid to follow the Imaam.
Based on this, if the mosque is full and the rows are uninterrupted, and people pray in the
market places and outside shops, there is nothing wrong with that.88
13. The Imaam rushes through the prayer; can he pray at home with his sister in jamaa‘ah? if
it is the habit of this Imaam to recite so quickly that the person praying behind him cannot
recite al-Faatihah, then the people of the mosque have to ask for him to be dismissed, and
if it is known that a person is like that, he should not start to pray with him at all and he
should go to another mosque.89
14. The Imaam’s pronunciation is defective, and some of the members of the congregation are
hiding the fact that they have more knowledge of Qur’aan. If an illiterate person who does
not know al-Faatihah leads another illiterate person like him in prayer (illiterate here means
one who does not know how to recite al-Faatihah properly), then his prayer is valid because
they are equal in their shortcoming. If an illiterate person leads a literate person (i.e., one
who can recite al-Faatihah properly) in prayer, then this is not valid according to some
Jurists. But if a person is able to correct it and does not, then his prayer is not valid, if that
changes the meaning.90 If the defective pronunciation is severe, such as substituting one

87
Classed as hasan by al-Albaani in Saheeh Abi Dawood, Majmoo’ Fataawa al-Shaykh Ibn Baaz, 9/377, Fataawa
Hammah, p. 36, Mataalib Ooli al-Nuha, 1/653, Majmoo’ al-Fataawa, 23/358
88
Zaad al-Mustaqni’, Al-Sharh al-Mumti’, 4/297-300.
89
Liqa’ al-Baab al-Maftooh, 146/9 Majmoo‘ Fataawa Ibn ‘Uthaymeen, 13/134
90
Al-Sharh al-Mumti’, 4/248, 249
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letter for another, and the person is able to correct it but does not do so, in this case the
person’s prayer is not valid and he may not lead the prayers, if that (mispronounced) letter
appears in al-Faatihah.91 If the defective pronunciation is severe, such as substituting one
letter for another, but he is not able to correct his pronunciation, in this case his prayer is
valid, according to scholarly consensus.92

RECITATION OF THE FOLLOWERS BEHIND IMAAM IN SALAAT

Recitation while praying behind the Immam is one of the issues which there were a difference of
opinion among the Jurists. Their juristic opinions may be classified into three:

1. Followers should not recite behind the imam in any circumstances.

2. Followers should recite behind the imam in all circumstances. And this is further classified into:

A. Followers should recite suratul faatiah behind the imam in all circumstances and other surah.

B. Followers should recite suratul faatiah behind the imam in all circumstances and not other surah.

Note: this opinion leads to another dialogue of how to recite it behind Immaam which includes:

I. It should be recited after the Immaam has finished reciting al-Faatihah and before he starts to
recite another surah.

II. It should be recited following recitation of the Immaam verse by verse.

III. It should be recited when the imam pauses and if the imam does not pause, then the follower
who is praying behind him has to recite al-Faatihah even if the imam is reciting.

3. Followers should only recite if he/she cannot hear the recitation of Immaam and remain silent
and listen attentively if he/she can hear the recitation of Immaam. This is the view of the majority
of the early generations.

91
al-Majmoo’ (4/359), al-Mughni (2/15).
92
al-Majmoo’ (4/166), al-Majmoo’ (4/166), Haashiyat Ibn ‘Aabideen (1/582), al-Majmoo’, 4/166, al-
Muhalla (3/134), Fataawa Noor a’al al-Darb, al-Sharh al-Munti’, 4/248, 249.
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The differences of opinion among the scholars concerning recitation behind Immaam should not
be taken as a means to hate one another but to study in more detail and find out more with an open-
minded and ask Allaah for guidance.

Please read more of explanation of verses and hadiths on this matter by Scholars93

I would like to conclude with the scholarly opinion of Shaykh al-Islam Ibn Taymiyah (may Allah
have mercy on him) where he said: The (scholarly) opinions boil down to three: two opposite
views and one in the middle. One of the two opposite views is the view that he should not recite
behind the imam in any circumstances. The second view is that he should recite behind the imam
in all circumstances. The third view, which is the view of the majority of the early generations, is
that if he can hear the recitation of the imam, he should listen attentively and not recite.94

FOLLOWING THE IMAAM IN SALAAT

There are scenarios classified by Jurists regarding following the Imaam in Salaat. One of the
detailed explanations of the topic is the explanation of Shaykh Muhammad ibn ‘Uthaymeen (may
Allaah have mercy on him) in al-Sharh al-Mumti’.95 He said: When a person prays behind an
imam, four scenarios may apply:

1. Anticipation (doing a movement before the imam)

2. Delay

3. Doing an action simultaneously with the imam

4. Following

93
Suratul-A’raaf 7:204, al-Bukhaari, 714, Abu Dawood (823, 826), at-Tirmidhi (312), Ahmad (7270) and Ibn Hibbaan
(1851) Al-Bayhaqi said in as-Sunan (2/226), Sifat as-Salaah (p. 97), Al-Masaail ‘ilmiyyah wafataawah shar’iyyah
(79-85), Sharh Mumta’ (3/408), Saheeh fiqh sunnah, Majmoo‘ al-Fataawa, 23/265, Fataawa al-Shaykh Ibn Baaz, vol.
11, p. 221), al-Istidhkaar (1/464), at-Talkhees al-Habeer (1/565), Mirqaat al-Mafaateeh (2/701), Fiqh Islamiy, al-
Ma‘rifah (3/77), al-Kubra (2895), Fiqh sunnah, Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen (13/131), Fataawa
Arkaan al-Islam, p. 322-324, Fataawa ash-Shaykh Ibn Baaz, 11/221, Liqa’ al-Baab al-Maftooh, 146/9, Fataawa Noor
‘ala ad-Darb, 12/344 etc.
94
Majmoo‘ al-Fataawa, 23/265.
95
Culled from al-Sharh al-Mumti’, 4/275
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1. Anticipation

This refers to the person doing one of the essential parts of prayer before the imam, such as
prostrating or rising before the imam, or bowing or rising from bowing before him. This is haraam,
and the evidence for that is the word of the Prophet (peace and blessings of Allaah be upon him):
“Do not bow until he bows, do not prostrate until he prostrates.” The basic principle is that the
words “do not” indicate that the action is haraam, and if someone were to say that it is a major sin,
that would not be farfetched, because the Prophet (peace and blessings of Allaah be upon him)
said: “Does the one who raises his head before the imam not fear that Allaah may turn his head
into the head of a donkey, or make his form like that of a donkey?” This is a warning, and a warning
is one of the signs that a sin is a major sin.

Ruling on the prayer of one who anticipates the imam: If a person anticipates the imam knowingly,
aware of the ruling and of what he is doing, and then his prayer is invalid. But if he is ignorant or
forgot, then his prayer is valid, unless that excuse ceased to exist before the imam did that action,
in which case he has to go back and repeat what he did before the imam, after the imam. If he does
not do that, knowing the ruling and aware of what he is doing, then his prayer is invalid, otherwise
it is not.

2. Delay
There are two kinds of delay in following the imam:

(i) Delay for a reason

(ii) Delay without any excuse

The first kind is where there is a reason or excuse. He has to make up what he delayed, then he
should follow the imam, and there will be no blame on him, even if it is one or two essential parts
of the prayer.

So if a person is distracted or loses focus, or did not hear the imam until the imam has done one or
two essential parts of the prayer before him, then he should do the things that he delayed in and
then follow the imam, unless the imam reaches the point where he is [in the rak’ah], in which case
he should not make up the missing parts and he should stay with the imam. Then one rak’ah will
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be valid for him which is formed from two rak’ahs of the imam, the rak’ah in which he delayed
and the rak’ah which the imam reached the same point as him.

An example of that is: A man was praying with the imam and the imam bowed, rose, prostrated,
sat up, prostrated a second time and stood up, but the person praying behind him did not hear the
loudspeaker except in the second rak’ah, because the electricity cut out for example. Let us assume
that this was during Jumu’ah prayer, so he heard the imam reciting al-Faatihah, then the electricity
cut out, and the imam completed the first rak’ah, but the person remained standing thinking that
the imam had not yet bowed in the first rak’ah, then he heard him reciting “Has there come to you
the narration of the overwhelming (i.e. the Day of Resurrection)?” [al-Ghaashiyah 88:1 –
interpretation of the meaning].

We say: you should stay with the imam, so the second rak’ah for the imam will be the rest of the
first rak’ah for you. Then when the imam says the tasleem, you should make up the second rak’ah.
The scholars said: so the person praying behind the imam will have one rak’ah that is formed from
the two rak’ahs of his imam, because followed the imam in part of the first and part of the second.

If he realizes that he has lagged behind before the imam reaches the same point [in the second
rak’ah], he should make it up and follow the imam.

For example: A man is standing with the imam, and the imam bows but he does not hear that he is
bowing. When the imam says “Sami’a Allaahu liman hamidah [Allaah hears those who praise Him
– said when rising from bowing], when the person praying behind him hears that, we say to him:
Bow and rise, and follow your imam, and you will have caught up with the rak’ah, because the
delay here was for a reason.

The second type is delaying with no excuse. Delaying with regard to an essential part of the
prayer means lagging behind in following the imam, but catching up with him in the next essential
part of the prayer. For example, the imam bows when you still have a verse or two left of the
soorah you are reciting, so you remain standing to complete what you still have to recite, but then
you bow and catch up with the imam in rukuu’. In this case the rak’ah is valid, but your action
goes against the Sunnah, because what is prescribed is to start bowing when the imam reaches the
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bowing posture and not to lag behind, because the Prophet (peace and blessings of Allaah be upon
him) said: “When he bows, then bow.”

Lagging behind in an essential part of the prayer means that the imam is one step ahead of you in
the prayer, i.e., he bows and rises before you bow. The fuqaha’ (may Allaah have mercy on them)
said: if you lag behind in rukuu’ then your prayer is invalid, just as if you did rukuu’ before the
imam. If you lag behind in sujood (prostration) then according to what the fuqaha’ say your prayer
is valid, because it is lagging behind in an essential part of the prayer other than rukuu’.

But the correct view is that if a person lags behind the imam in any essential part of the prayer
with no excuse, then his prayer is invalid, whether that is in rukuu’ or any other part of the prayer.
Based on this, if the imam rises from the first prostration and this person who is praying behind
him is making du’aa’ in sujood and continues to make du’aa’ until the imam prostrates for the
second time, then his prayer is invalid, because he has lagged behind in an essential part of the
prayer. If the imam is one step ahead of him, how can he then be following him?

3. Doing an action simultaneously with the imam

This refers either to word or actions, and falls into two categories:

The first category is say words simultaneously. This does not matter, except in the case of the
takbeerat al-ihraam (saying “Allaahu akbar” to start the prayer) and the salaam (at the end of the
prayer).

With regard to the first takbeer, if you say takbeer before the imam has completed his takbeerat al-
ihraam, you have not entered prayer in the first place, because it is essential to say the takbeerat
al-ihraam after the imam has finished saying it completely.

With regard to the salaam, the scholars said that it is makrooh to say the first and second salaam
at the same time as your imam, but if you say the first salaam after he has said the first salaam and
the second salaam after he has said the second salaam, there is nothing wrong with this, but it is
better not to say the salaam until the imam has said both.
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With regard to all other words of the prayer, it does not matter if you say them simultaneously with
the imam, or before him, or after him. If we assume that you hear the imam reciting the tashahhud,
and you have already recited it, this does not matter, because anticipating the imam in the words
of prayer, apart from the first takbeer and the salaam, does not affect the prayer. Similarly it does
not matter if you recite al-Faatihah before him and say Wa laa’l-daalleen “nor of those who went
astray”96, whilst he is still reciting Iyyaaka na’abudu wa iyyaaka nasta’een “You (Alone) we
worship, and You (Alone) we ask for help (for each and everything)”97 interpretation of the
meaning], in Zuhr prayer, for example, because it is prescribed in Zuhr and ‘Asr prayer for the
imam to let the people hear the verse he is reciting sometimes, as the Messenger of Allaah (peace
and blessings of Allaah be upon him) used to do.

The second category is to do the actions of prayer simultaneously with the imam, and this is
makrooh. For example, when the imam says “Allaahu akbar” for rukuu’, and starts to bend
forward, and you start to bow simultaneously with the imam, this is makrooh, because the
Messenger (peace and blessings of Allaah be upon him) said, “When he bows, then bow, and do
not bow until he bows.” And in sujood when he says takbeer for sujood, if you prostrate and reach
the floor at the same time as him, this is makrooh, because the Messenger (peace and blessings of
Allaah be upon him) disallowed that and said, “Do nor prostrate until he prostrates.”

4. Following

Following is the Sunnah, and what it means is that a person starts to do the actions of prayer
immediately after the imam starts them, but without doing them at the same time.

For example, when he bows, you bow, even if you have not completed the recitation that is
mustahabb [recommended, encouraged], and even if you have a verse still to go, because that
would mean that you are lagging behind, so you do not complete it. In sujood, when the imam
rises from his prostration, you follow the imam, and your following him is better than your
remaining in prostration making du’aa’ to Allaah, because your prayer is connected to the imam,
and you are now enjoined to follow your imam.98

96
Q1:7
97
ibid
98
Adapted from al-Sharh al-Mumti’, 4/275
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SUJUUD SAHWI (PROSTRATION OF FORGETFULNESS): QABLI AND BA’DI

• There are differences between a pillar and an obligatory part of Salaat.

• Pillar, if omitted intentionally or mistakenly, it cannot be waived it must be done while obligatory,
if omitted mistakenly, it can be corrected by sujuud sahwi. 99

• The pillars of Salaat are: standing during obligatory prayers if one is able to do so; the opening
takbir (saying “Allahu akbar”); reciting al-Fatihah; rukuu’ (bowing); rising from bowing; standing
up straight after rukuu’; sujuud (prostration), rising from prostration; sitting between the two
prostrations; the final tashahhud; sitting to recite the final tashahhud and the two salams; the two
salaams; being at ease in each of these physical pillars; and, doing the pillars in the order. 100 A
pillar cannot be waived, whether one omits it deliberately or by mistake, rather it must be done. 101

• The obligatory parts of Salaat are: takbirs other than the opening takbir; saying after the opening
takbir du’aa’ al-istiftaah (opening du’aa’); seeking refuge with Allah; saying Bismillaah; saying
Ameen; saying “Sami’a Allaahu liman hamidah (Allah hears those who praise Him) and saying
“Rabbana wa laka’l-hamd (Our Lord, to You be praise)” for the imam, for the one who is praying
and the congregation; saying “Subhaana rabbiy al-‘azeem (Glory be to my Lord Almighty)” once
when bowing; saying “Subhaana rabbiy al-a’laa (Glory be to my Lord most High)” once when
prostrating; the first tashahhud; and, sitting for the first tashahhud.102 An obligatory part is waived
if one forgets, and it can be compensated for by doing the prostration of forgetfulness (sujuud al-
sahw). And remember, Jurists differed on the number of obligatory parts as explained in the
previous part.

• Deliberate adding or omitting part of Salaat invalidate Salaat.

99
Al-Sharh al-Mumti’, 3/315, Al-Sharh al Mumti’, 3/323, al-Mughni, 1/658, Majmu’ Fataawa Ibn Baaz, 11/277, Sharh
al-Mumti’, 3/374.
100
Q2:238, Q22:77, Bukhari 378, 756, 828, 831, 1115, 1117, Muslim 41, 394, 411, 498, Abu Daud 61, 821, 939,
Tirmidhi 3, 369,371, Mugni 2/571, Nisai 3/223, Ibn Maja 1231, Fatih bari 2/585, Majmu’ fatawah 23/235, Irwah 301,
319, Tahdhibu Sunan 1/49, Mudawinah 1/66, Al Ummu, Al Awsat 3/101, Maratibl Ijma’ 26.
101
Ibn ‘Abideen 1/297, 318, Ad Dasukiy 1/239, 279, Kishaful Qina’ 1/385,402
102
Bukhari 289,689,631,722, 795, Muslim 392, 404, 409, Sharh Mumta’ 3/432, Ibn ‘Abideen 1/334, Ad Dasukiy
1/243, Kishaful Qina’ 1/348, Mugni 1/165, Mawaibul Jaleel 1/525, Al Insaf 2/115, al Mahali 3/260.
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• The prostration of forgetfulness in prayer is generally prescribed for three reasons: doing
something extra; omitting something; and, being uncertain of number of rak’ahs he has prayed.

• Qabli is the two sujuuds we make before Tasleem, it is caused by reduction of obligatory part by
mistake. Example: He omitted first tashahud while praying Salaatul Magrib, instead to sit down
for the tashahud in the second rak’ah he mistakenly stands up. No problem he will proceed, after
last tashahud he will make two sujuuds (Prostrations) before Tasleem – that is Qabli.

• Ba’di is the two sujuuds we make after Tasleem, it is caused by addition of obligatory part by
mistake. Example: In Salaatu ‘Isha, he mistakenly sat down in the third rak’ah (thinking it is the
last raka), after the tashahud he remember it is third rak’ah not the last rak’ah. He needs to stand
up for the last rak’ah and he will say Tasleem and make two sujuuds (Prostrations) after Tasleem
(ba’di) because he has added to the number of sittings and tashahud in one Salaat. 103

• In the case of uncertainty, when one doubts the number of rak’ahs he has prayed, but he thinks
one of the two is more likely, he should act upon what he is more certain of, and complete the
prayer on that basis, then say the salaam and do the prostration of forgetfulness (ba’di). When he
doubts the number of rak’ahs, and neither number seems more likely to him, he should act upon
the lower number, because that is more certain and the higher number is doubtful, and he should
complete the prayer based on the lower number, then do two prostrations for forgetfulness before
the salaam (Qabli). 104

• He omits the first tashahud and remember after rising up to the third rak’ah, he needs to continue
(returning to the point of tashahud is not the sunnah) and qabli is applied.

• He omits one of the pillars and remember before reaching the same point in the following rak’ah
he has to go back and do it, and continue from there… then ba’di is applied. Example: He recites
Al fatiah in the second rak’ah and remember that he has not make rukuu’ in the previous rak’ah.
Then he has to go back to make that rukuu’ and continue from that rukuu’ of the first rak’ah and
ba’di is applied.

103
al-Bukhari, 482; Muslim, 573, al-Bukhari, 4040; Muslim, 572.
104
Fataawa al-Shaykh Muhammad al-‘Uthaymeen, 1/425, Majmu’ Fataawa al-Shaykh, 14/14-16
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• If a pillar omitted is remembered after reaching the same point in the following rak’ah, then no
need of going back, that rak’ah has to be cancelled and continue from there and ba’di is applied.
Example: He has recited Suratul fatiah in the second rak’ah and remember that he has not recite
Suratul fatiah in the first rak’ah, then no need of going back, he has to cancel the first rak’ah and
take that second rak’ah as first rak’ah and ba’di is applied.

• If Imam mistakenly pray five rak’ahs instead of four rak’ahs, the latecomer should count an extra
rak’ah done with the imam as part of his rak’ah. 105

• No evidence for tashahud after qabli and ba’di, just say tasleem. (al-Mughni, 2/431, 432), (Sharh
Muslim, 5/71).

• Prostration of forgetfulness (Qabli and Ba’di) are to be made up later even one has spoken or left
the mosque according to most evidenced opinion. And if the time that has passed is long, some
jurists concluded that it has to be made up while other disagreed, but to be on the safe side – it is
better to do it. 106

• The dhikr to be said in sujuud sahwi is what is normally said in other sujuuds of Salaat. 107

• Sujuud sahwi also applied to nafilah (voluntary Salaat) don’t ignore it. 108

Please read more109

TRAVELER’S SALAAT (SALAAT QASR)

* ‘Salaatu qasr’(Shortening Salaat) ‘Salaatu musaafir’ (Traveler’s Salaat) are the same.

105
Majmuu’ Fataawa Ibn ‘Uthaymeen, 14/20.
106
al-Insaaf (2/154) Al-Ikhtiyaaraat al-Fiqhiyyah, p. 94, Al-Rawd al-Murabba’ Sharh Zaad, al-Mustaqna’ (2/461), Al-
Sharh al-Mumti’ (3/537)
107
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 6/443, Al-Nawawi said in al-Majmu’ (4/72), Asna al-
Mataalib (1/195), Mughni al-Muhtaaj (1/439), al-Talkhees (2/12)
108
Muslim, 402, Majmu’ Fataawa Ibn ‘Uthaymeen, 14/68, Kitaab Sujud al-Sahw fi Daw’ al-Kitaab wa’l-Sunnah al-
Muttaharah by Shaykh ‘Abd-Allaah al-Tayyaar.
109
Sujud Sahwi and Al-Sharh al-Mumti’ by Sheik Uthaymeen, Saheeh Fiqhi Sunnah etc.
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* Shortening Salaat when travelling is sunnatu mu-akkadah (Emphasised Sunnah), even if no
difficulty is encountered. 110

* Shortening Salaat mean observing four rak’ahs Salaat (like Zuhr, ‘Asr and ‘Isha) as two
rak’ahs.111

* Some scholars set a distance for a travel before Salaat can be shortened to be four ‘Burud’ (16
farsakh/48 miles/83km) while the most evidenced is to shorten Salaat whenever it is referred to as
travel in language and practice and it requires preparation of provision for travel.112

* According to some jurists, if you know that you are going to stay in a place for more than four
days, you will not do ‘qasr’ but if you are going to stay there for less than four days or you don’t
know when you will finish the task, then you will continue with the ‘qasr’ while some concluded
that in as much you are living like a traveler (not like inhabitant), shortening of Salaat continues.
The reason for the differences is that there is no definitive evidence that would dispel confusion,
hence, the views of the scholars differed. Al-Haafiz ibn Hajar said in his commentary on the
hadeeth of al-‘Ala’ ibn al-Hadrami, according to which the Prophet (peace and blessings of Allah
be upon him) said: “Three days for the muhaajir after returning from Mina.”113 What this hadith
refers to is that staying Makkah was forbidden to one who had migrated therefrom before the
Conquest, but it was permitted to those who went there for Hajj or ‘Umrah to stay after completing
the rituals (of Hajj or ‘Umrah) for three days and no more. It was understood from this that if a
person stays for three days, the rulings on travelers still apply to him.114

In summary, these three categories of travelers will observe Salaat qasr: A traveler that is
proceeding without staying on the journey route; a traveler that does not intend to stay but expects
accomplishment of a need; and a traveler that travels to a city but does not have the intention of

110
Q4:101, al-Nasaa’i, 1420; classed as saheeh by al-Albaani in Saheeh al-Nasaa’I, al-Nasaa’i, 2275; classed as hasan
by al-Albaani in Saheeh al-Nasaa’i. Fataawa al-Lajnah al-Daa’imah, 8/127, I’laam al-Musafireen bi Ba’d Aadab wa
Ahkaam al-Safar wa ma yakhuss al-Mallaheen al-Jawwiyyeen by Shaykh Muhammad ibn Saalih al-‘Uthaymeen, p.
13
111
Saheeh fiqhi sunnah, Jami’u liahkami fiqhi sunnah
112
Q4:101-102: Al-Tirmidhi, hadith 2960, Al-Tirmidhi, hadith 453, al-Mughni (2/65), Fataawa al-Lajnah al-Daa’imah
(8/99)
113
al-Bukhari, 3933 and Muslim, 1352, Al-Sharh al-Mumti’, 4/545, al-Majmoo’, 3/171; Bidaayat al-Mujtahid, 1/168.
114
Fath al-Baari, 7/267.
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such stay that will make him not to be on journey (like National Youth Service Commission
orientation camp). However, a traveler that travels to a city other than his own city but intends to
stay there, such stay that will make him not to be on journey, will not observe Salaat qasr. 115

* Travelers need to attend Jumu’ah and Eid Salaat.116

* It is permissible for a traveler to join two Salaats (Zuhur and Asr, Magrib and Ishah), wiping
over socks for three days and shortening prayers, and not fasting during Ramadan. And it makes
no difference whether he travels by land or by sea.117

* It is permissible for traveler to join two prayers whilst thinking it most likely that he will reach
his city before the end of the time for the second one.118

* If the traveler is in a city or town other than his own, he has to attend prayers in congregation in
the mosque if he hears the call to prayer.119

* If a traveler prays with an Imaam he should pray four rak’ahs, whether he catches up with the
prayer from the beginning or he misses part of it.120

* If the traveler catches up with the imam in less than a rak’ah, he should pray the prayer in
shortened form. For example: the traveler catches up with the imam in the final tashahhud of the
Zuhr prayer. In that case he should pray Zuhr as two rak’ahs. This is how he should pray if he did
not catch up with one rak’ah or more.121

115
Saheeh fiqhi sunnah, Jami’u liahkami fiqhi sunnah.
116
Fataawa al-Lajnah al-Daa’imah, 11/140-142
117
Q4:101, al-Bukhari, 1090; Muslim, 685, al-Bukhari, 1081; Muslim, 693Fataawa al-Lajnah al-Daa’imah (8/109,
Fataawa al-Lajnah al-Daa’imah (8/155), Majmoo Fataawa wa Maqaalaat Mutanawwi’iah li’l-Shaykh ‘Abd al-‘Azeez
ibn Baaz (12/297). Al-Sharh al-Mumti’, 4/514, Muslim, 705, Majmoo’ al-Fataawa, 22/293.
118
Liqaa’aat al-Baab il-Maftooh (1/203).
119
Q4:102, al-Bukhari, 618; Muslim, 651, al-Bukhari, 626; Muslim, 651, al-Tirmidhi, 217; classed as saheeh by al-
Albaani in Saheeh al-Tirmidhi, Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 15/252, Majmoo’ Fataawa
wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 15/422, Al-Awsat, 4/135, Al-Salaah wa Hukm Taarikiha, p. 137, 138, Q2:43,
Q3:43 Q9:119, al-Salaah wa Hukm Taarikiha, 139-141, Al-Awsat, 4/134, Subul al-Salaam, 2/18, 19, Abu Dawood
(552) and Ibn Maajah (792), Al-Majmoo’, 4/164, Al-Awsat, 4/134, Al-Mughni, 2/3, Muslim, 654, Al-Salaah wa Hukm
Taarikiha, p. 146, 147, Al-Salaah wa Hukm Taarikiha, p/ 153
120
Q4:102. Al-Bukhari 636, Muslim 602, Muslim 688, Ahmad 1865.
121
Saheeh Muslim (688), Saheeh Muslim (694).
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* A traveler that prays ‘Isha behind a resident who is praying Tarawih, after observing two rak’ahs
with Imam he/she should say the salaam with the imam, because then he has followed the Sunnah
by shortening his prayer, and he has not gone differ from the imam, because the imam prayed two
rak’ahs.122

* Nafilah before or after Zuhur, Asr, Mogrib and ‘Ishai may not need to be offered by travelers
but it is sunnah to offer others like witr, sunnah of fajr, qiyamu layl.123

* Praying Tarawih is mustahabb for the traveler as for the non-traveler.124

* If you are living in a city working from Monday to Friday and travel back home by weekends,
you will not do ‘qasr’ while in the cities (home and working place) except if you are on the road
in between, then, you can shorten Salaat.125

* A woman should not travel except with a mahram, even if it is a short trip.126

JUMU’AT PRAYER: Allah will Place a Seal on The Heart of Whoever Neglects it

* Salaat al-Jumu’ah (Friday prayer) in the Quran127

* Gathering on Friday is more important and more obligatory than any other gathering apart from
‘Arafah (It is not obligatory on the women, children..). Whoever neglects it, Allah will place a seal
on his heart.128

* Jumu’at prayer expiates sins.129

122
Liqa’ al-Baab il-Maftooh (30/117).
123
Q33:21, Q51:17, Saheeh Sunan Abi Dawood, 1269, al-Bukhari, 1000, al-Bukhaari, 1098, al-Bukhari, 400, al-
Bukhari, 357. Al-Bukhari, 1673, Muslim, 1218, Zaad al-Ma’aad, 1/473, Zaad al-Ma’aad, 1/315, Muslim, 681, Kitaab
Salaat al-Musaafireen wa qasriha (The prayer of travelers and shortening the prayer) (no. 724), Zaad al-Ma’aad, 1/316.
124
Zaad al-Ma’aad (1/311), Al-Bukhari (945) Saheeh (1112) Q33:21, Fataawa al-Lajnah al-Daa’imah (7/206)
125
Liqaa’aat al-Baab al-Maftooh (1/294), Fataawa al-Lajnah al-Daa’imah, 8/148.
126
Al-Bukhaari (1729) and Muslim (2391), Fath al-Baari (4/76), Fataawa al-Lajnah al-Daa’imah (17/339, Tuhfat al-
Muhtaaj (2/370) and al-Mawsoo’ah al-Fiqhiyyah (27/270).
127
Q62:9
128
Muslim, 865, Abu Dawood, 1052; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 928 Zaad al-Ma’aad
(1/376)
129
Muslim 233, Muslim, 857
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* Making a lot of du’a on friday is recommended. 130

* Reading of Surat al-Kahf.131

* Sending a lot of blessings upon the Prophet Peace and Blessings of Allaah be upon him on Friday
132

* Coming early to Jumu’ah brings a great reward.133

* Whoever does ghusl on Friday and causes his wife to do ghusl, sets out early, listens to Imam
and keeps quiet, every step he takes to Jumu’at Prayer will have the reward of fasting and praying
qiyaam for one year.134

* It is not permissible to speak to others, even if that is to tell them to be quiet.135 An exception is
made from that in the case of speaking to the imam, or the imam speaking to the worshippers for
some important reason.136

* Stepping over people when coming to Jumu’ah (Friday) prayer is prohibited.137

* No regular nafilah before Jumu’ah prayer but rak’ahs of tahyatul masjid (a Prayer far greeting
the mosque) is allowed, even if the Imaam is delivering the Friday khutbah138

* The shortening of the Khutbah indicates to the good understanding (Fiqh) of the Imam. 139

130
al-Bukhaari, 893; Muslim, 852
131
al-Haakim; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 836
132
Abu Dawood, 1047; classed as saheeh by Ibn al-Qayyim in his comments on Sunan Abi Dawood, 4/273; classed
as saheeh by al-Albaani in Saheeh Abi Dawood, 925, ‘Awn al-Ma’bood, Muslim, 1144, Subul al-Salaam
133
Al-Bukhaari 814 and Muslim 850
134
al-Tirmidhi, 496; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 410, Zaad al-Ma’aad, 1/285.
135
al-Bukhaari, 892; Muslim, 851, Ahmad, 20780; Ibn Maajah, 1111; classed as saheeh by al-Busayri and al-Albaani
in Tamaam al-Mannah, p. 338, Al-Istidhkaar, 5/43, Bidaayat al-Mujtahid, 1/389.
136
al-Bukhaari, 891; Muslim, 897, al-Bukhaari, 888; Muslim, 875, Al-Mughni, 2/85, Fataawa al-Lajnah al-Daa’imah
(8/242), Fataawa Ibn ‘Uthaymeen, 16/100, Al-Ajwabah al-Naafi’ah, p. 45, al-Sharh al-Mumti’, 5/140
137
Abu Dawood (1118) Ibn Maajah (1115) Fath al-Baari, 2/392; Kashshaaf al-Qinaa’, 2/44; al-Majmoo’, 4/466, al-
Mudawwanah 1/159, Abu Dawood, 1118; Ibn Maajah, 1115; classed as saheeh by al-Albaani in Saheeh Abi Dawood,
al-Ikhtiyaaraat al-Fiqhiyyah, p. 81, Al-Majmoo’, 4/467, al-Tamheed (1/316, Rawdat al-Taalibeen (11/224)m Fataawa
wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 16/147
138
al-Bukhaaree (1/293) and Muslim (2/155), Muslim (3/141, Al-Fataawaa (1/53)] Al-Istiqaamah Issue No.7 – Rabî’
ul-Awwal 1418H / July 1997
139
‘Ma Saha min ‘Athar Sahabah Fee Fiqh’ p.486 Vol.1] (Zaad al-Ma’ad 1/191), ‘Min Hadi an-Nabi -sallAllaahu
alayhi wa sallam- fee Khutbah ul – Jumma’ p.22]
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* It is recommended for the khutbah to be in Arabic but it is not essential, and the Imam may
deliver the khutbah in his own language instead of Arabic, and it better to translate if it is delivered
in Arabic.140

* Congregation start from two people in Sharee’ah, so Jumua’at prayer is valid with a person in
addition to Imam.141

* Jumu’at is two rak’ahs after khutbah and you can only catch up with Jumu’ah prayer if you catch
with a rak’ah with the imam, and catching up with a rak’ah means catching up with the raku’ with
the Imam. You should then complete your prayer after the imam says the salaam. But if you catch
up with the imam after he has stood up from rukuu’ of the second rak’ah, this means that you have
missed Jumu’ah prayer. In this case you have to pray it as Zuhr (four rak’ahs).142

* Jumu’ah prayer cannot be combined with ‘Asr whilst on travel. It is Zuhr that may be combined
with ‘Asr, and Maghrib with ‘Isha’143

* It is not allowed to single out Friday night (before Friday morning) for special dhikr, du’a, nafilah
(tahajjud), or single out Friday for fasting (except if coincide with established fasting in
Sharee’ah). 144

Other common mistakes on Friday145 include:

* Neglecting bathing, perfuming, wearing one’s best clothing and using the Siwaak

* Sitting in the courtyard of the mosque while there is a space inside.

140
Radd al-Muhtaar (1/543) and al-Mawsoo’ah al-Fiqhiyyah (19/180), Qiraaraat al-Majma’ al-Fiqhi (p. 99) (fifth
session, fifth statement), Fataawa al-Lajnah al-Daa’imah (8/253), Majmoo’ Fataawa Ibn Baaz (12/372), Fataawa Noor
‘ala al-Darb, Majmoo’ Fataawa al-Shaykh Muhammad ibn Ibraaheem (3/20), Majallat al-Manaar (6/496).
141
Sailul Jarar 1/298, , Iqtiyaarat fiqhiyah of Imam Albani 175
142
al-Majmoo’ by al-Nawawi, 4/558, al-Bukhaari, 580; Muslim, 607, al-Irwa’, 622, al-Irwa’, 82, al-Bukhaari, 1;
Muslim, 1907, Muslim, 1911
143
Majmoo’ Fataawa Ibn ‘Uthaymeen, 15/371-375.
144
Muslim (1144)
145
Abu Dawud and At-Tirmidhi in Riyadus Saliheen 1705, Al Musannaf 1/305, Al Ihyah 1/169, Almadkhal 2/258-
259, Al Ibda’ fimadaril Ibtida’ 76, Majalat Mannar 31/75, As Sunnan wal Mubtad’at 51, Al Ajwibatu Nafi’at 46-58,
Al Ba’ith 64-65, Islahul Masajid 99, Iqtiyaarat fiqhiyah of Imam Albani (484-494)
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* Making people move and sitting in their place.

* Passing over people’s shoulders, forcefully separating people in order to sit between them, and
harming people by forcing them into cramped spaces.

* Buying and selling in the mosque, reciting poetry in it, or announcing lost items, and making a
circle [i.e., a meeting in a circle] before the Friday prayer.

* Cancelling travelling just because it is Friday, travelling on Friday is not a sin!

* Choosing Friday as holiday.

* Saying amen to the prayer Imam make during khutbah is allowed but raising hands is not
established.

* Handshaking is allowed but taking it as habit after Jumu’at prayer is against the Sunnah.

* Sitting with our legs drawn up to our belly (Ihtiba’) during the Friday 146Khutbah is not allowed
etc.

OBLIGATORY AND VOLUNTARY SALAATS

1. Salaatu ‘Eid (‘Eidul Fitr and Adha Prayer)

There is no call before the prayer on Eid al-Fitr or Eid al-Adha in order to tell the worshippers to
attend the prayer-place.147 The Salaat of al-Fitr is two rak’ahs and the prayer of al-Adha is two
rak’ahs, complete and not shortened.148 The takbeer of al-Fitr and al-Adha is seven takbeers in the
first rak’ah and five takbeers in the second, apart from the takbeer of rukuu’.149 Recitation of al-
Fatihah, and other surah. In the first and second rak’ah and after the prayer, the imam will address
the people (Khutbah).150

147
Muslim (885) Al-Bukhari (960) Muslim (886), al-Insaaf, 1/428, Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/237.
Standing Committee for Academic Research and Issuing Fatwas, 8/313.
148
Al-Nasaa’i, 1420 and Ibn Khuzaymah. Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
149
Abu Dawood and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 639.
150
Fataawa Arkaan al-Islam p. 398; Fataawa al-Lajnah al-Daa’imah, 8/300-316). al-Bukhaari, 958; Muslim, 885, al-
Bukhari, 956.
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2. Salaatu Janaiz (Funeral Prayer) – this has been discussed in another chapter.

3. Al Sunnan Al Rawatib (Sunnah Prayers associated with Fardh Prayers)

These are classified into two: emphasized and not emphasized.

A. Emphasized: two rak’ahs before Fajr (Dawn) Prayer; four rak’ahs or two rak’ahs before and
two after the zhuhr (Midday) prayer; two rak’ahs after the Maghrib (Sunset Prayer); and, two
rak’ahs after the ‘Ishaa’ (Evening) Prayer.151

B. Not emphasized: two or four rak’ahs before the ‘asr prayer; two before magrib prayer; and, two
before ‘Ishah.152

4. Witr

Witr is one of the confirmed Sunnahs (Sunnah mu’akkadah). Its time is between Salaatul ‘isha
until dawn begins.153 The minimum number of rak’ahs for Witr is one rak’ah.154 And it may also
be three or five or seven or nine. Three rak’ahs of Witr may be done in two ways:

I. To pray them one after another, with one tashahhud.155

II. Saying the tasleem after two rak’ahs, then praying one rak’ah on its own. 156

Witr with five or seven rak’ahs should be continuous and recite only one tashahhud in the last of
them and say the tasleem.157

151
At-Tirmidhi No. 379 and by others. Hadith No. 6183 in Saheeh al-Jaami’. at-Tirmizi under No. 380 Saheeh hadith.
It is under No. 6362 in Saheeh al-Jaami’.
152
Al Bukhari 624, 625, 1129, Muslim 837, 838, Abu Daud 1281, At-Tirmidhi no. 395 and he declared it a hassan
and ghareeb Hadith. Al-Albany rated the Hadith as hassan in Saheeh al-Jami’ No. 3493. al-Tirmidhi, no. 380; classed
as saheeh by al-Albaani in Saheeh al-Jaami’, 6362, Al-Mughni, 2/544.
153
al-Tirmidhi, 425; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. Muslim, 755, Sharh Muslim, 3/277.
154
Muslim, 752, al-Bukhaari, 911; Muslim, 749.
155
al-Nasaa’i, 3/234; al-Bayhaqi, 3/31, al-Majmoo’ (4/7), narrated by al-Nasaa’i with a hasan isnaad, and by al-
Bayhaqi with a saheeh isnaad.
156
Ibn Hibbaan (2435); Ibn Hajar said in al-Fath (2/482): its isnaad is qawiy
157
Muslim, 737, Ahmad, 6/290; al-Nasaa’i, 1714. al-Nawawi said: Its isnaad is jayyid. Al-Fath al-Rabbaani, 2/297.
And it was classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
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Witr with nine rak’ahs should be continuous and sit to recite the tashahhud in the eighth rak’ah,
then stand up and not say the tasleem, then recite the tashahhud in the ninth rak’ah and then say
the tasleem.158

5. Salaat al-Kusuf (Eclipse)

It is Sunnah mu’akkadah (a confirmed Sunnah). The time for Salaat al-Kusuf lasts from the
beginning of the eclipse until it is over. The way in which Salaat al-Kusuf is done is to pray two
rak’ahs in congregation and Quran is recited aloud. In the first rak’ah, one should recite al-Faatihah
and a long surah, then do a long rukuu’, then raise one’s head and say, “Sami’a Allaahu liman
hamidah, Rabbanaa wa laka’l-hamd, after standing upright, then one should recite al-Faatihah and
another long surah, shorter than in the first recitation. Then one should do another long rukuu’
shorter than the first, and when raising one’s head, say, “Sami’a Allaahu liman hamidah, Rabbanaa
wa laka’l-hamd. Then he should do two lengthy sujuuds, without making the sitting between them
too long. Then one should pray the second rak’ah like the first, with two long rukuu’s and two
long sujuuds, as he did in the first rak’ah. Then he should recite the tashahhud and say the salaam.
159

6. Salaatu Duha (Chast) or Ishraq

Ishraaq prayer is Duha (chast) prayer offered at the beginning of its time.160 The time of Duha
prayer is from the time when the sun has risen to a certain height, until just before the time for
Zuhr prayer.161 The minimum number that has been reported in the case of Duha prayer is two
rak‘ahs and the correct view is that there is no maximum limit. 162

158
Muslim (746)
159
Al Bukhari 1060, 1046, 1047, Muslim 901, 904, Saheeh fiqh sunnah 1/380-387.
160
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/401, Liqa’ al-Baab al-Maftooh, 141/24.
161
Muslim, 748, Al-Sharh al-Mumti’, 4/122, Majmoo’ Fataawa, 11/395, al-Majmoo’ by al-Nawawi, 4/36; al-
Mawsoo’ah al-Fiqhiyyah, 27/224.
162
Muslim (720) Al-Bukhaari (1981) and Muslim (721), Muslim (719), Muslim (336) al-Mawsoo‘ah al-Fiqhiyyah
(27/225), Majmoo‘ Fataawa Ibn Baaz, 11/389, ash-Sharh al-Mumti‘, 4/85.
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7. Salaat al-tawbah (the prayer of repentance)

It is two rak’ahs to be offered when a Muslim has decided to repent and not when repentance
cannot be accepted.163

8. Salaat al-Tasbeeh

This is NOT established in the sunnah according to the most evidenced opinion.164

9. Six Rak’ahs between Maghrib and ‘Isha’ (apart from regular sunnah)

This is NOT established according to the most evidenced opinion. It is only recommended to pray
between Maghrib and ‘Isha, without specifying a set number of rak’ahs. 165

10. Sunnah of Jumu’at Prayer

The majority of the Imaams agreed that there is no regular sunnah to be done at a specific time
before Jumu’ah with a specific number of rak’ahs.166 However, it is sunnah to pray four rak’ah,
after Salaatu jumu’at, in the mosque or two rak’ah at home. 167

11. Salaat al-Istikhaarah (Prayer for asking Allah to help one make a choice or to guide)

It is sunnah to offer two rak’ahs followed by du’a istikhaarah.168

AL – ISTIKHAARAH Simplified

Definition of Istikhaarah: Istikhaarah in Arabic means seeking guidance to make a decision

concerning something or seeking guidance to make appropriate choice from Allah by means of
prescribed du’a narrated from the Prophet (peace and blessings of Allah be upon him).

163
Abu Dawood (1521) Classed as sahaah by al-Albaani in Saheeh Abi Dawood. Ahmad (26998) Silsilat al-Ahaadeeth
al-Saheehah (3398), al-Albaani in Saheeh al-Tirmidhi (3537), Muslim (2703), Majmoo’ al-Fataawa (23/215).
164
Fataawa al-Lajnah al-Daa’imah, vol. 8, p. 163, Fataawa Manaar al-Islam, 1/203
165
Ahmad (22926) Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (470). Abu Dawood (1321) Classed as saheeh
by al-Albaani in Saheeh Abi Dawood. Nayl al-Awtaar (3/68).
166
al-Qawl al-Mubeen, 60, 374, al-Fataawaa by ibn Uthaymeen p. 368.
167
al-Zaad (1/440) Sunan (1130), Mu’jam al-Bida’ (p. 227).
168
al-Bukhaari, 6841, al-Tirmidhi, al-Nisaa’i, Abu Dawood, Ibn Maajah and Ahmad
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Istikhaarah is….

* Submission to the command of Allah and a practical demonstration that one has no power and
no strength of one’s own.

* Prescribed in cases where a person does not know the right decision to make in matters where it
is known whether a thing is good or bad.

* Not prescribed when it comes to things that are obligatory, haraam or makruh. Meaning that
there is no need to do istikhaarah whether to perform acts of worship or to commit sin or evil
action.

* To be prayed when one starts to think of the matter with an open mind, and not have decided on
a specific course of action.

Ruling

The scholars are unanimously agreed that Istikhaarah is Sunnah. The evidence that it is prescribed
is the hadeeth narrated by al-Bukhaari from Jaabir (may Allaah be pleased with him) who said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his
companions to make istikhaarah in all matters, just as he used to teach them suurahs from the
Qur’aan. He said: ‘If any one of you is deliberating about a decision he has to make, then let him
pray two rak’ahs of non-obligatory prayer, then say:

‫عالَّ ُم‬َ َ‫ َوأَ ْنت‬،‫ َوتَ ْعلَ ُم َو ََل أ َ ْعلَ ُم‬،‫ فَإِنَّكَ ت َ ْقد ُِر َو ََل أ َ ْقد ُِر‬،‫ضلِكَ ْال َعظِ ِيم‬
ْ َ‫ َوأَ ْسأَلُكَ مِ ْن ف‬، َ‫ َوأ ْست َ ْقد ُِركَ ِبقُد َْرتِك‬، َ‫يـركَ ِبع ِْلمِ ك‬ُ ِ‫اللَّ ُه َّم ِإنِي أ َ ْستَخ‬
‫ار ْك‬ ِ َ‫ فَا ْقد ُْرهُ لِي َويَ ِس ْرهُ لِي ث ُ َّم ب‬،‫عاقِبَ ِة أَ ْم ِري‬
َ ‫س ِمي َحا َجت َه) َخي ٌْر لِي فِي دِينِي َو َمعَاشِي َو‬ َ ُ‫(وي‬ ِ ‫ْالغُيُو‬
َ ‫ اللَّ ُه َّم إِ ْن ُك ْنتَ تَ ْعلَ ُم أ َ َّن َهذَا َاَل ْم َر‬،‫ب‬
ُ ‫ِي ْال َخي َْر َحي‬
‫ْث‬ َ ‫ع ْنهُ َوا ْقد ُْر ل‬
َ ‫ص ِر ْفنِي‬ ْ ‫ فَا‬،‫عاقِبَ ِة أ َ ْم ِري‬
َ ُ‫ص ِر ْفه‬
ْ ‫عنِي َوا‬ َ ‫ َوإِ ْن ُك ْنتَ ت َ ْعلَ ُم أ َ َّن َهذَا اَل َ ْم َر ش ٌَّر لِي فِي دِينِي َو َمعَاشِي َو‬،ِ‫لِي فِيه‬
‫ضنِي بِ ِه‬ ِ ‫َكانَ ث ُ َّم أ َ ْر‬

Transliteration: Allaahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa

as’aluka min fadlika, fa innaka taqdiru wa laa aqdir, wa ta’lamu wa laa a’lam, wa anta ‘allaam al-
ghuyoob. Allaahumma fa in kunta ta’lamu haadha’l-amra (then the matter should be mentioned by
name) khayran li fi ‘aajil amri wa aajilihi (or: fi deeni wa ma’aashi wa ‘aaqibati amri) faqdurhu li
wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta ta’lamu annahu sharrun li fi deeni
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wa ma’aashi wa ‘aaqibati amri (or: fi ‘aajili amri wa aajilihi) fasrifni ‘anhu [wasrafhu ‘anni]
waqdur li al-khayr haythu kaana thumma radini bihi

Translation: O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge,
and I seek ability by virtue of h Your power, and I ask You of Your great bounty. You have power,
I have none. And You know, I know not. You are the Knower of hidden things. O Allaah, if in
Your knowledge, this matter (then it should be mentioned by name) is good for me both in this
world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me,
make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my
religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me
away from it, [and turn it away from me], and ordain for me the good wherever it may be and make
me pleased with it).” 169

Note: Some scholars have prescribed what is to be recited in Salaat istikhaarah but the most correct
is that any particular verses can be recited when praying Istikhaarah.

Du’aa’ should be recited immediately after the prayer

Though Shaykh al-Islam Ibn Taymiyah said in al-Fataawa al-Kubra170: “it is permissible to recite
the du’aa’ of istikhaarah before or after the salaam, whether you are praying salaat al-istikhaarah
or another prayer.” But the most correct is that the du’aa should be recited immediately after the
prayer. The Hanafis, Maalikis, Shaafa’is and Hanbalis stated that the du’aa’ should be recited
immediately after the prayer. This is in accordance with what was stated in the hadeeth narrated
from the Messenger of Allaah (peace and blessings of Allaah be upon him).171

Myths of Istikhaarah

1. The myths that are widespread among people is that after praying istikhaarah you should sleep,
and whatever good you see in your dream that makes you happy means that what you want to
do is good and will be made easy for you, otherwise it is not good. There is no evidence for
this assertion. Shaykh al-Islam [Ibn Taymiyah] (may Allaah have mercy on him) said

169
al-Bukhari (1166).
170
al-Fataawa al-Kubra: Part 2, p. 265
171
See al-Mawsoo’ah al-Fiqhiyyah, part 3, p. 241.
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concerning the matter of feeling happy about something: if he makes istakhaarah, then
whatever Allah makes him feel happy about and makes easy for him, this is what Allaah has
chosen for him.172

2. Another myth is that istikhaarah should be repeated 3 times, 7 times or in odd numbers… There
is no set time period for salaat al-istikhaarah; it is permissible to repeat it more than once, but
there is no limit to how many times. The person may offer the du’aa’ before or after saying the
salaam.

3. Taking Istikhaarah as a ‘special occasion only’ prayer or dua. Many thinks that it requires so
much preparation like ritual bath wearing new cloth or white dress. Some will even pray Isha
Salah then not speak to anyone, go to bed and wait for a dream of some sort. Istikhaarah is
simple and these conditions were not evidenced.

4. Seeing Dreams: You don’t have to see a dream but of course you may see a dream. A good
dream is a positive sign and a bad dream is a sign of warning regarding that matter of your life
in general. And seeing dream after istikharaah is not a condition of one istikhaarah is accepted.

5. Asking another person to make Istikharah on one’s behalf. This is not substantiated from any
Hadith. To make mashwarah’ (consult) with someone else is Sunnah but asking another person
to make itikhaarah on one’s behalf is not established that is why we need to learn it and be able
to recite it like suratul fatiah.

It is better to conclude with the opinion of Imam An-Nawawi, he holds that “after performing the
istikharah, a person must do what he is wholeheartedly inclined to do and feels good about doing
and should not insist on doing what he had desired to do before making the istikharah. And if his
feelings change, he should leave what he had intended to do, otherwise he is not completely leaving
the choice to Allah, and would not be honest in seeking aid from Allah’s power and knowledge.
Sincerity in seeking Allah’s choice, means that one should completely leave what he himself had
desired or determined.” 173

172
Majmuu’ al-Fataawaa, 10/539
173
Fiqhus Sunnah: 2.32
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12. Salaat al-Haajah

It is NOT established according to the most evidenced opinion. 174

13. Taraweeh

Taraweeh is eleven rak’ahs with witr inclusive and a greater number of rak’ahs was narrated from
many salafs. However, the best practice is the practice of the Prophet Peace and Blessings be upon
him (Eleven rak’ahs). 175

Taraweeh is Eleven Rak’ahs with Witr

Taraweeh is eleven rak’ahs with witr inclusive and a greater number of rak’ahs was narrated from
many Sahaabah and Taab’een.

It is proven that ‘Umar (may Allaah be pleased with him) told the one whom he appointed among
the Sahaabah to pray eleven rak’ahs, and it is proven that they prayed twenty-three rak’ahs based
on his command. This indicates that the matter is broad in scope and that the matter was flexible
according to the Sahaabah.176

However, the best practice is the practice of the Prophet peace and blessings of Allah be upon him
(Eleven rak’ahs).177

Offering Taraweeh in Congregation is established in Sharee’ah

Offering Taraweeh prayer in congregation is something that is established by the Sunnah of the
Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah

174
Fataawa al-Lajnah al-Daa’imah, 8/162, Iqaamat al-Salaah wa’l-Sunnah, 1374, Mishkaat al-Masaabeeh, vol. 1, p.
417, al-Sunan wa’l-Mubtada’aat by al-Shuqayri, p. 124
175
Al-Sharh al-Mumti’, 4/225, Al-Sharh al-Mumti’, 4/73-75, al-Bukhaari, 1909; Muslim, 738, al-Bukhaari, 846;
Muslim, 749, Al-Mabsoot, 2/145, Al-Mughni, 1/457, Al-Majmoo’, 4/31, al-Mughni, 2/604; al-Majmoo’, 4/32, Al-
Ikhtiyaaraat, p. 64, Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145.
176
al-Musannaf (4/260), al-Musnad (1/413), al-Sunan (2/496). al-Muwatta’ (1/115), al-Istidhkaar (2/68-69), Musannaf
Ibn Abi Shaybah (2/163), Majmoo’ al-Fataawa (23/112), (Umdat Al-Qari, v1, p127) Majmoo’ al-Fataawa of Sheik
Ibn Baaz (11/322), (Al-‘Urf Al-Shadhi, v1, p229)
177
Al-Sharh al-Mumti’, 4/225, Al-Sharh al-Mumti’, 4/73-75, al-Bukhaari, 1909; Muslim, 738, al-Bukhaari, 846;
Muslim, 749, Al-Mabsoot, 2/145, Al-Mughni, 1/457, Al-Majmoo’, 4/31, al-Mughni, 2/604; al-Majmoo’, 4/32, Al-
Ikhtiyaaraat, p. 64, Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145.
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be upon him) stated the reason why he did not persist in offering this prayer in congregation, which
is that he feared that it might be made obligatory. It is prescribed to offer the night prayers in
Ramadaan in congregation or individually, but it is better to do it in Congregation.

It is proven in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) led his
companions in prayer (Taraweeh) for nights, then on the third or fourth night he did not come out
to them. When morning came, he said: “Nothing prevented me from coming out to you except the
fact that I feared that it would be made obligatory for you.” 178

It was narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: I went out with ‘Umar ibn al-
Khattaab (may Allaah be pleased with him) to the mosque one night in Ramadaan, and the people
were scattered, each man praying by himself. Some men would pray and have groups of people
behind them following them. ‘Umar said: “I think that if I unite all these people with one reader,
it will be better. Then he resolved to gather them behind Ubayy ibn Ka’b. al-Bukhaari (2010) al-
Majmoo’, 3/526

It is allowed to repeat a Surah or a Verse in a Prayer (Including Taraweeh)

A person may recite a surah in the first rak’ah and repeat the same surah in the second. 179 Al-
Bukhaari narrated from Abu Sa’eed al-Khudri that a man heard another man reciting “Qul Huwa
Allaahu Ahad (Say (O Muhammad): He is Allaah, (the) One)” [al-Ikhlaas 114] and repeating it.
The next day he came to the Messenger of Allaah (peace and blessings of Allaah be upon him)
and told him about that, and it was as if the man did not think much of that. The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul,
it is equivalent to one-third of the Qur’aan.”180

Abu Dawood narrated from Mu’aadh ibn ‘Abd-Allaah al-Juhani that a man from Juhaynah told
him that he heard the Prophet (peace and blessings of Allaah be upon him) reciting Idha zulzilat
al-ard [al-Zalzalah 99] in both rak’ahs of Fajr prayer and (he said) I do not know whether the

178
al-Bukhaari, 1129, 1906, Muslim 761, al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 4/78, Al-Tamheed, 8/108,
Majmoo’ al-Fataawa, 22/234, 235.
179
Q73:20.
180
Al-Bukhaari (5014)
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Messenger of Allaah (peace and blessings of Allaah be upon him) forgot or he recited that
deliberately.181

Al-Nasaa’i and Ibn Maajah narrated that Abu Dharr (may Allaah be pleased with him) said: The
Prophet (peace and blessings of Allaah be upon him) stood reciting a verse and repeating it until
morning came. That verse was: “If You punish them, they are Your slaves, and if You forgive
them, verily, You, only You, are the AllMighty, the AllWise”182. 183

Reading from the Mushaf (Quraan) in Taraweeh Prayer

‘Aa’ishah (may Allaah be pleased with her) had a slave who used to lead her in prayer in
Ramadaan, reading from the Mus-haf.184 Ibn Wahb said: Ibn Shihaab said: The best of us used to
read from the Mushaf during Ramadaan. So, there is nothing wrong with reading from the Mushaf
(Quraan) in Taraweeh prayer. But Ibn al-Qaasim said: That is makrooh (Desliked) in the case of
obligatory prayers. 185

Women are Allowed to Join Congregation in the Night or Pray Taraweeh in Congregation

The Prophet (peace and blessings of Allah be upon him) said: “Do not prevent your women from
going to the mosque, even though their houses are better for them.”186 ‘Abdullah ibn ‘Umar, who
said: “I heard the Messenger of Allaah (peace and blessings of Allah be upon him) say: ‘Do not
prevent your women from going to the mosque if they ask your permission.'”187 With other
authentic hadiths, the above hadiths are referring to night prayers.

Every woman who want to join congregation she should wear complete hijab, not go out wearing
perfume, no risk of her tempting others or being tempted, should have the permission of her

181
Abu Dawood (816) classed as hasan by al-Albaani in Saheeh Abi Dawood ‘Awn al-Ma’bood, 3/23
182
Q5:118
183
Al-Nasaa’i (1010) and Ibn Maajah (1350) Classed as hasan by al-Albaani in Saheeh al-Nasaa’i.
184
Narrated by al-Bukhaari in a mu’allaq report (1/245).
185
Al-Mudawwanah, 1/224.
186
Abu Dawud in al-Sunan, Baab maa jaa’a fee khurooj al-nisaa’ ilaa’l-masjid: Baab al-tashdeed fee dhaalik. See also
Saheeh al-Jaami’, no. 7458).
187
Muslim, 667
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husband, not jostle with men in the street or in the mosque, women’s rows be behind the men and
her going out should not involve or lead to other prohibited acts etc.188

However, the Prophet (peace and blessings of Allah be upon him) said: “A woman’s prayer in her
house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her
prayer in her house.” Abu Dawud in al-Sunan, Baab maa jaa’a fee khurooj al-nisaa’ ilaa’l-masjid.
Saheeh al-Jaami’, no. 3833. The scholars of the Standing Committee said: A woman’s praying in
her house is better for her than her praying in the mosque, whether it is an obligatory or
supererogatory prayer, Taraweeh or otherwise. 189

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: It is better for a woman to pray in
her house, even if there is a mosque in which Taraweeh prayers are held, and if she prays in her
house, there is nothing wrong with her leading other women in the house in prayer. In this case, if
she has only memorised a little of the Qur’an, she may read from the Mushaf. Fataawa Noor ‘ala
ad-Darb by Ibn ‘Uthaymeen. She should stand in the middle of the row if she is leading other
women in prayer not in front like that of men. 190

Praying Taraweeh and Witr with Imam is a Pronounced Plus

At-Tirmidhi narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam (i.e. Taraweeh)
with the imam until he finishes, it will be recorded as if he spent the whole night in prayer.” 191

It was narrated that ‘Abd-Allaah ibn ‘Umar said: The Messenger of Allaah (peace and blessings
of Allaah be upon him) said: “Make the last of your prayer at night Witr.”192 Making the last of
prayer at night witr, according to the Hadith or understanding of scholars of Hadith and Jurists, is
a recommendation not obligatory.

188
Hiraasat al-Fadeelah (p. 86) by Shaykh Bakr Abu Zayd.
189
Fataawa al-Lajnah ad-Daa’imah – vol. 1 (7/201) Fataawa al-Lajnah ad-Daa’imah, vol. 1 (7/198), Fataawa Noor
‘ala ad-Darb (8/246)
190
Fataawa Noor ‘ala ad-Darb (9/489), al-Liqa’ ash-Shahri.
191
At-Tirmidhi (806) Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. Tuhfat al-Ahwadhi, al-Mughni, 1/457.
Majaalis Shahr Ramadaan, p. 22: al-Mawsoo’ah al-Fiqhiyyah (27/138).
192
al-Bukhaari, 998; Muslim, 749.
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Also, praying witr with Imaam according to the Hadith of Abu Darr above is not obligatory but if
one chose to pray with Imam after Taraweeh to receive the said reward, then, he/she should not
repeat another witr again in that night. He/she can observe other nafilahs but witr is one in a night.
It was narrated that that Talq ibn ‘Ali said: I heard the Messenger of Allaah (peace and blessings
of Allaah be upon him) say, “There should not be two Witrs in one night.”193

HOW TO COMPLETE MISSED RAK’AH(S) OF TARAWEEH

* If one miss ‘Isha when the imam is praying Taraweeh, it is better for you to join him with the
intention of praying ‘Ishaa. When he says the tasleem, then, the person should complete his/her
prayer and not pray alone or initiate another jamaa’ah (congregation), to avoid intermixing of
voices lest concentration of both congregations will drop. 194

* If one miss one rak’ah of Taraweeh, then, after tasleem of Imaam the person will stand up to
complete it by praying one more rak’ah and do tasleem before joining Imaam back. Because
taraweeh is two by two rak’ah. The Prophet (peace and blessings of Allaah be upon him) said:
“Prayers at night are to be offered two by two (two rak’ahs at a time). If any of you fears that the
time of dawn is approaching then let him pray one rak’ah as Witr.”195 And if an observer miss like
3, 5 or 7 rak’ahs, then, he/she should complete one rak’ah and leave the remaining even number
or rak’ah till Imam is thorough with all nafilah. Please read the next..

* If one miss even number of rak’ahs (i.e. 2,4,6…), then, join Imaam, so you may pray two rak’ahs
when the imam prays Witr (by adding one rak’ah to the witr prayed with Imaam), then pray what
you missed, then pray Witr. al-Liqa’ al-Shahri.

Question and Answer

Assalaamu ‘alaykum. My comment is a question. I understand the “need” to make up when one
misses an odd number of the taraweeh prayer because it is in even units. But, why should it be
made up when it is even since it is a “naafil”? Jazaakumullahu khayran

193
al-Tirmidhi, 470; al-Nasaa’i, 1679; Abu Dawood, 1439. Classed as saheeh by Shaykh al-Albaani in Saheeh al-
Jaami’, 7567.
194
al-Liqa’ al-Shahri.
195
al-Bukhaari, 846; Muslim, 749 Fataawa Islamiyyah (2/156).
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Wa ‘alayk salaam warahmatullaah. I say aameen to your prayer and Jazaakillaahu khayran for
your question. Salah (Obligatory and Voluntary) needs to meet the two conditions of accepting
good deeds;

1. Sincerity
2. In accordance with Prophet’s tradition

Taraweeh is observed in even number as reported in authentic narrations. So, it being voluntary
prayer does not mean it can be observed in a way not prescribed in authentic narration.
Recognizing the fact that obligatory prayer has more stringent requirements compare to voluntary
prayer, but it has to be duly cared for like obligatory prayers because voluntary prayers will be
used to make up the shortfall in man’s obligatory prayers on the Day of Resurrection. It was
narrated that Abu Hurayrah (may Allaah be pleased with him) said: I heard the Messenger of
Allaah (peace and blessings of Allaah be upon him) say: “The first deed for which a person will
be brought to account on the Day of Resurrection will be his prayer. If it is good then he will have
prospered and succeeded, but if it is bad then he will be doomed and have lost. If anything is
lacking from his obligatory prayers, the Lord will say, ‘Look and see whether My slave did any
voluntary prayers, and make up the shortfall in his obligatory prayers from that.’ Then all his deeds
will be dealt with likewise.”196 May Allaah grant us understanding

14. Qiyamul Layl and Tahajjud

Qiyaam al-layl means spending the night, or part of it in prayer and other acts of worship. 197
Tahajjud means specifically praying (Salaat) at night. 198

Taraweeh, Tahajjud and Qiyaamul layl, any difference?

The Arabic term taraweeh literally means “to take a rest”. It is traditionally used as to take small
break through extra voluntary prayers of the nights of Ramadaan according to Lisan Al-Arab.
Taraweeh has been mentioned as Qiyamul Layl min Ramadan (Standing of night in Ramadan) and

196
al-Nasaa’i, 465; al-Tirmidhi, 413. Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2573.
197
Al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah, 34/117.
198
al-Talkhees al-Habeer (2/35) al-Mawsoo‘ah al-Fiqhiyyah, 2/232, Tafseer al-Tabari, 10/307, Fataawa al-Shaykh Ibn
Baaz, 11/317. The two are established in the sunnnah.
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Qiyam-ar-Ramadan (Standing of Ramadan) in hadiths. Taraweeh prayers is not an obligatory but
Sunnatum Mu-akkadah according to some Jurists. And taraweeh prayers are prayed in pairs of
two.

Tahajjud means specifically praying at night, and some scholars limited it to prayers that are
offered at night after sleeping.199

Qiyaamul layl means spending the night, or part of it, even if it is only one hour, in Salaat (prayer),
reading Quraan, remembering Allah (dhikr) and other acts of worship.200

So, every Tahjjud or Taraweeh is Qiyaamul layl but not all Qiyaamul layl is Tahajjud or Taraweeh.

15. Salaat al-istisqa’ (asking for rain)

This is sunnah. It is two rak’ahs like that of eid prayer, no khutbah but a lot of prayer before
offering two rak’ahs.201

16. Two rak’ahs after doing wudu is sunnah

This is also established in the sunnah. Al Bukhari 1149, Muslim 910.

Note:

* Naafil prayers that is permissible to do at times when prayer is otherwise forbidden: two rak’ahs
after tawaaf behind Maqaam Ibraaheem; tahiyyat al-masjid (two rak’ahs to greet the mosque);
Salaatu Kusuf (Solar eclipse); Two rak’ahs after doing wudu; Two rak’ahs of Istikhaarah. 202

* It is not valid to change the intention from naafil to obligatory, because what is required in an
obligatory prayer is for the intention to be formed with the opening takbeer, or shortly before it.
203

199
Q17:79, Q73:1-2, Q 51:17, al-Talkhees al-Habeer (2/35), al-Mawsoo‘ah al-Fiqhiyyah, 2/232. Tafseer al-Tabari,
10/307, Fataawa al-Shaykh Ibn Baaz, 11/317.
200
Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah, 34/117.
201
Abu Dawood (1165), at-Tirmidhi (558), an-Nasaa’i (1506) and Ibn Maajah (1266) al-Mughni, 2/148, Classed as
hasan by al-Albaani in Saheeh Abi Dawood, etc.
202
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (14/344).
203
al-Majmoo’ (4/183-184) Majmoo’ Fataawa Ibn ‘Uthaymeen, 12/443.
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* There is nothing wrong with offering naafil prayers in congregation, but that should not be done
on an ongoing basis, rather it may only be done sometimes.204

* It is valid to pray a fard prayer behind one who is praying a naafil prayer. 205

HOW TO COMPLETE THE MISSED RAK’AHS(S) OF SALAAT

This issue is somehow technical, may Allah grant us understanding. Basically, we have 3
assumptions on how to complete the missed Rak’ah(s);

1. ‘Itmaam’ (to complete): meaning that whatever the latecomer catches up with his imam in a
Salaat is regarded as the beginning of his Salaat and what he prays on his own is the end of his
prayer. He started it with Imam and completes it on his own. The evidence quoted is that the
Prophet (peace and blessings of Allah be upon him): “…..whatever you catch up with, pray, and
whatever you have missed, complete it.”206

2. ‘Qadaah’ (to make up): meaning what the latecomer catches up with his Imam is the latter part
of his Salaat and what he makes up is the first part of his Salaat. The evidence quoted is that the
Prophet (peace and blessings of Allah be upon him), “…..whatever you catch up with, pray, and
whatever you have missed, make it up.”207

3. ‘Jam’u’ (reconciling the itimam and qadah and accepting them all): using both
aforementioned assumptions together at the same time. (This is very common)

Starting from the last assumption, the issue of jam’u usually comes up where two accepted hadiths
controverts each other. The first and second hadith seems to controvert each other but they are not.
Scholars differ on the meaning of the end part of the second hadith ‘….fa aqiduu’ from the word
‘qadaah’.

204
Majmoo’ al-Fataawa (23/414), Majmoo’ Fataawa Ibn ‘Uthaymeen (14/334).
205
Saheeh al-Bukhaari, 701; Saheeh Muslim, 465).” (Majmoo’ Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 12/178).
al-Sharh al-Mumti’, 4/358.
206
Bukhari and Muslim
207
Muslim
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Where there is a difference in translation like this in the Sharee’ah, the best place to confirm the
actual meaning is in the Quran or Hadith. In the Quran, there are 10 different usages of ‘Qadaah’208
we have ‘itimaam’ (to complete) (or nearest in meaning of ‘to complete’) as one of the meaning
and we don’thave “to make it up”. Eg. “When you have finished [qudiyat] As-Salaah (the
congregational prayer)” 209

So, both hadiths have the same meaning which established the first assumption. Therefore, only
the first assumption (Itimaam) is correct because it has clear cut evidence. People will still tell you
“but according to Malikis or Shafi’s….” this statement and the like should not disturb you for these
reasons:

1. Malikis said is different from Imam Maliki said.

2. “Imam….. Said” what is the evidence of Imam….on that assumption.

3. All our Imams (Imam Hanafi…) warned us not to follow their words until we know the evidence
presented to establish the assumption.210

4. There is no aspect of religion that doesn’t have evidence, this is Salaat confirm it yourself please!

To this end, I am not the first person to make this clarification, See:

1. Imam Albaani view on this issue and others. 211

2. Read view of Standing Committee on it212

3. Read other Fatawa213 etc.

Inshaa Allah, I will give examples on how to complete the missed Rak’ah(s) of each Salaat (5 daily
Salaat) starting from Salaatul Fajr.

208
Zahru kimam ‘ala qisoti yuusuf ‘alayhi salaam
209
Q4:103 etc
210
Sifatu solat …By Imam Albani, Saheeh fiqhu Sunnah by Abu Malik
211
Masailu‘ilimiyya wafataawah shar’iyyah limam Muhammad Nasirudeen al Albaniy Fil madinat wal imarat
Compiled by ‘Abdu Mun’im Saleem
212
Fataawa al-Lajnah al-Daa’imah (7/322),
213
Al-Majmoo’ (4/117)
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COMPREHENSIVE DETAILS ON HOW TO COMPLETE THE MISSED RAK’AH(S) OF
SALAAT

Salaatul Fajr

* If you miss the FIRST RAK’AH and join Imam from the second Rak’ah, that second Rak’ah of
Imam is your first Rak’ah. After Tasleem of Imam you will stand up observes your second Rak’ah
as you normally observe second rak’ah of salaatul fajr (Alfatiah + other Surah loudly, rukuu’..,
sujuud.., sitting, tashaud and Tasleem).

Salaatu Zuhur

If you miss the….

* FIRST RAK’AH

It means that you caught up three Rak’ahs with Imam. The three Rak’ahs you caught up with Imam
is therefore your first Rak’ah, second Rak’ah and third Rak’ah, remaining only fourth Rak’ah.
After Tasleem of Imam you will stand up observes your fourth Rak’ah as you normally observe
fourth rak’ah of salaatul Zuhur (Alfatiah only, rukuu’.., sujuud.., sitting, tashaud and Tasleem).

* FIRST AND SECOND RAK’AHS

It means that you caught up two Rak’ahs with Imam. The two Rak’ahs you caught up with Imam
is therefore your first Rak’ah and second Rak’ah remaining third and fourth Rak’ah. After Tasleem
of Imam you will stand up observes your third Rak’ah as you normally observe third rak’ah of
salaatul Zuhur(Alfatiah only, rukuu’.., sujuud.., and stand up for fourth Rak’ah. You will observe
fourth Rak’ah as you normally observe fourth rak’ah of salaatul Zuhur (Alfatiah only, rukuu’..,
sujuud.., sitting, tashaud and Tasleem).

* FIRST, SECOND AND THIRD RAK’AHS

It means you caught one Rak’ah with Imam. The one Rak’ah you caught up with Imam is therefore
your first Rak’ah remaining second, third and fourth Rak’ahs. After Tasleem of Imam you will
stand up observes your second Rak’ah as you normally observe second rak’ah of salaatul Zuhur
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(Alfatiah + other surah silently, rukuu’.., sujuud.., sitting, tashaud and stand up for third Rak’ah).
Observe the third Rak’ah as you normally observe third rak’ah of salaatul Zuhur (Alfatiah only,
rukuu’.., sujuud.., and stand up for fourth Rak’ah. You will observe fourth Rak’ah as you normally
observe fourth rak’ah of salaatul Zuhur(Alfatiah only, rukuu’.., sujuud.., sitting, tashaud and
Tasleem).

Salaatul ‘Asr

If you miss the….

* FIRST RAK’AH

It means that you caught up three Rak’ahs with Imam. The three Rak’ahs you caught up with Imam
is therefore your first Rak’ah, second Rak’ah and third Rak’ah, remaining only fourth Rak’ah.
After Tasleem of Imam you will stand up observes your fourth Rak’ah as you normally observe
the fourth Rak’ah of salaatul‘Asr (Alfatiah only, rukuu’.., sujuud.., sitting, tashaud and Tasleem).

* FIRST AND SECOND RAK’AHS

It means that you caught up two Rak’ahs with Imam. The two Rak’ahs you caught up with Imam
is therefore your first Rak’ah and second Rak’ah remaining third and fourth Rak’ah. After Tasleem
of Imam you will stand up observes your third Rak’ah as you normally observe third rak’ah of
salaatul ‘Asr (Alfatiah only, rukuu’.., sujuud.., and stand up for the fourth Rak’ah. You will
observe fourth Rak’ah as you normally observe forth rak’ah of salaatul ‘Asr (Alfatiah only,
rukuu’.., sujuud.., sitting, tashaud and Tasleem).

* FIRST, SECOND AND THIRD RAK’AHS

It means you caught one Rak’ah with Imam. The one Rak’ah you caught up with Imam is therefore
your first Rak’ah remaining second, third and fourth Rak’ahs. After Tasleem of Imam you will
stand up observes your second Rak’ah as you normally observe second rak’ah of salaatul ‘Asr
(Alfatiah + other surah silently, rukuu’.., sujuud.., sitting, tashaud and stand up for the third
Rak’ah). Observe the third Rak’ah as you normally observe third rak’ah of salaatul‘Asr (Alfatiah
only, rukuu’.., sujuud.., and stand up for the fourth Rak’ah. You will observe fourth Rak’ah as you
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normally observe fourth rak’ah of salaatul ‘Asr (Alfatiah only, rukuu’.., sujuud.., sitting, tashaud
and Tasleem).

Salaatul Magrib

If you miss the….

FIRST RAK’AH

It means that you caught up two Rak’ahs with Imam. The two Rak’ahs you caught up with Imam
is therefore your first Rak’ah and second Rak’ah remaining only third Rak’ah. After Tasleem of
Imam you will stand up observes your third Rak’ah as you normally observe the third rak’ah of
salaatul magrib (Alfatiah only & silently, rukuu’.., sujuud.., sitting, tashaud and tasleem).

FIRST AND SECOND RAK’AHS

It means that you caught up one Rak’ah with Imam. The one Rak’ah you caught up with Imam is
therefore your first Rak’ah remaining second and third Rak’ah. After Tasleem of Imam you will
stand up, observes your second Rak’ah as you normally observe second Rak’ah of Salaatul
‘Magrib (Alfatiah + Surah loudly, rukuu’.., sujuud.., sitting, tashaud and stand up for the third
Rak’ah. You will observe third Rak’ah as you normally observe third Rak’ah of salaatul Magrib
(Alfatiah only & silently, rukuu’.., sujuud.., sitting, tashaud and tasleem).

Salaatul ‘Ishaai

If you miss the….

FIRST RAK’AH

It means that you caught up three Rak’ahs with Imam. The three Rak’ahs you caught up with Imam
is therefore your first Rak’ah, second Rak’ah and third Rak’ah, remaining only fourth Rak’ah.
After Tasleem of Imam you will stand up observes your fourth Rak’ah as you normally observe
the fourth rak’ah of Salaat ‘Ishai (Alfatiah only & silently, rukuu’.., sujuud.., sitting, tashaud and
tasleem).
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* FIRST AND SECOND RAK’AHS

It means that you caught up two Rak’ahs with Imam. The two Rak’ahs you caught up with Imam
is therefore your first Rak’ah and second Rak’ahs remaining third and fourth Rak’ah. After
Tasleem of Imam you will stand up, observe your third Rak’ah as you normally observe third
rak’ah of Salaatul ‘Ishai(Alfatiah only silently, rukuu’.., sujuud.., and stand up for the fourth
Rak’ah.You will observe the fourth Rak’ah as you normally observe fourth rak’ah of Salaatul
‘Ishai (Alfatiah only & silently, rukuu’.., sujuud.., sitting, tashaud and tasleem).

FIRST, SECOND AND THIRD RAK’AHS

It means you caught one Rak’ah with Imam. The one Rak’ah you caught up with Imam is therefore
your first Rak’ah remaining second, third and fourth Rak’ahs. After Tasleem of Imam you will
stand up observes your second Rak’ah as you normally observe second rak’ah of Salaatul ‘Ishai
(Alfatiah + other surah loudly, rukuu’.., sujuud.., sitting, tashaud and stand up for the third
Rak’ah).Observe the third rak’ah as you normally observe third rak’ah of Salaatul ‘Ishai (Alfatiah
only, rukuu’.., sujuud.., and stand up for the fourth Rak’ah. You will observe fourth Rak’ah as you
normally observe fourth rak’ah of Salaatul ‘Ishai (Alfatiah only & silently, rukuu’…, sujuud..,
sitting, tashaud and tasleem).

Salaatul Jumu’at

Note: it is the same as Salaatus subh (or fajr) arrangements above

SOME ADHKAAR IN SALAAT

* Du’a al-Istiftaah (du’aa’ at the start of prayer) after the first takbir: “Subhaanaka Allahumma wa
bihamdika, wa tabaaraka ismuka wa ta’aala jadduka, wa laa ilaaha ghayruka (Glory and praise be
to You O Allah, blessed be Your name and exalted be Your Majesty, and there is no god but You).”
214

214
Sifat al-Salaah, p. 91-95, Maktabat al-Ma’aarif, Riyadh, edition. [In English, see “The Prophet’s Prayer described”
by Shaykh al-Albaani, al-Haneef Publications, p. 14-19]
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* The wording of the Tashahhud is: “Al-tahiyyaatu Lillaahi wa’l-salaawaatu wa’l-tayyibaat. Al-
salaamu ‘alayka ayyuha’l-Nabiyyu wa rahmat-Allahi wa barakaatuhu. Al-salaamu ‘alayna wa ‘ala
‘ibaad-Illaah il-saaliheen. Ash-hadu an laa ilaaha ill-Allah wa ash-hadu anna Muhammadan
‘abduhu wa rasooluhu (All compliments, prayers and pure words are due to Allah. Peace be upon
you, O Prophet, and the mercy and blessings of Allah. Peace be upon us and upon the righteous
slaves of Allah. I bear witness that there is no god except Allah, and I bear witness that Muhammad
is the slave and Messenger of Allah).”215

* Sending salaams upon the Prophet (peace and blessings of Allah be upon him): Prophet (peace
and blessings of Allah be upon him), by saying: “Allahumma salli ‘ala Muhammad wa ‘ala aali
Muhammad kama salayta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed.
Allahumma baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala Ibraaheem wa
‘ala aali Ibraaheem, innak hameedun majeed (O Allah, send prayers upon Muhammad and upon
the family of Muhammad, as You sent prayers upon Ibraaheem and upon the family of Ibraaheem;
You are indeed Worthy of Praise, Full of Glory. O Allah, send blessings upon Muhammad and
upon the family of Muhammad as You sent blessings upon Ibraaheem and upon the family of
Ibraaheem, You are indeed Worthy of Praise, Full of Glory).” 216

* Seeking refuge with Allah from four things after sending prayers upon the Prophet Prophet
(peace and blessings of Allah be upon him): “Allahumma inni a’oodhu bika min ‘adhaab Jahannam
wa min ‘adhaab al-qabri wa min fitnat il-mahyaa wa’l-mamaat, wa min sharri fitnat il-maseeh al-
dajjaal (O Allah, I seek refuge with You from the torment of Hell, from the torment of the grave,
from the trials of life and death and from the evil of the tribulation of the Dajjaal).”

Please read more of authentic narrations for other adhkaar.

THINGS THAT INVALIDATE THE SALAAT (PRAYER)

The number differs according to differences among the fuqaha’, these includes217:
1. Deliberately doing an extra pillar, such as bowing.

215
Other versions are mentioned in Sifat Salaat al-Nabi
216
Sifat Salaat al-Nabi, p. 161, Maktabat al-Ma’aarif, Riyadh, edition/ The Prophet’s Prayer Described, p. 67
217
Saheeh Fiqh Sunnah 319 – 321, Daleel al-Taalib li Nayl al-Mataalib by Shaykh Mar’i ibn Yoosuf al-Hanbali (p.
34). And Duroos Muhimmah by Shaykh Ibn Baaz.
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2. Deliberately doing some pillars before others.
3. Deliberately omitting one of the obligatory parts of prayer, such as the first tashahhud. But if a
person forgets, his prayer is valid but he must do the prostration of forgetfulness (sujuud al-
sahw).
4. Deliberately saying the salaam before completing the prayer.
5. Deliberately speaking.
6. Eating and drinking.
7. Excessive continuous movement during the prayer for no essential reason.
8. Laughing out loud. Merely smiling does not invalidate the prayer.
9. Omitting one of the pillars (essential parts) of the prayer, such as bowing and prostration.
10. Presence of najaasah (impurity) on one’s body or clothes, or in the place where one is
praying. If he notices it or remembers it during the prayer and removes it immediately, then his
prayer is valid. Similarly, if he does not find out about it until after the prayer is over, his prayer
is still valid.
11. That which invalidates wuduuh, such as breaking wind or eating camel meat.
12. Turning away from the qiblah to a large extent.
13. Uncovering the ‘awrah deliberately.