Shek Abdul Hamid Al latami

ይሄንን ቻናል subscribe የድርጉ የሼክ ሱሌይማን አርሩሄይሊ ጠቃሚና አስደናቂ ትምህቶች የሚተላለፍበት ነወ። ለሌሎችም ቻናሉን ያስተዋዉቁ።

ay for the
resident.” [65] The Companion, ‘Ali Ibn Abī
Tālib (may Allah be pleased with him),
said, “The Prophet ( ﷺ ) made it a day
and a night for the resident, and for the
traveller three days and nights, meaning:
wiping over the socks. [66] Mughīrah Ibn
Shu’bah (may Allah be pleased with him)
said, “The Prophet ( ﷺ ) made wudū and
he wiped over his socks and sandals or
shoes.” [67]
When water is not available, then a dry
purification ( tayammum) is performed,
which proves the obligation of purification
before Prayer. It is reported that “The
Prophet ( H ) struck the soil of the earth
with the palms of his hands, then blew off
the dust, and wiped his face and rubbed
his hands.” [68] The earth and its soil are
physical and spiritual purifiers.
Facing Makkah (the Ka’bah): Muslims
face Makkah during the Prayers.
Hundreds of millions of Muslims
throughout the world stand united in
worship focussed in a singular direction
of Prayer, worshipping Allah alone and
rejecting the worship of everything
besides Him whether it be Prophets,
saints, idols, the Sun, the Moon and so
on. This Prayer is normally performed in
mosques — and it is obligatory for a man
to pray in a mosque if he hears the adhān
(the call to Prayer) coming from it.
However, even if Muslims do not hear it,
they are still obligated to pray wherever
they are.
The Prophet ( ﷺ ) said, “The whole of the
earth has been made for me as a place of
purification and Prayer.” However,
Muslims are not permitted to pray the
daily Prayers in toilet areas or in a
graveyard, nor are they permitted to bury
their deceased ones in a mosque, as that
leads to grave-worship and calling upon
the dead for intercession. The Prophet (H)
said, “Allah cursed the Jews and
Christians because they turned the graves
of their Prophets and righteous into
places of worship.” [69]
So, a Muslim must not miss the Prayer.
The Prophet ( ﷺ ) said, “Between a person
and between polytheism and disbelief is
the abandonment of the Prayer.” [70] The
Prayer holds a mighty position in Islam.
Sadly, in these times we see many
Muslims neglecting it — and one can see
the effects of the abandonment of the
Prayer in their lives, in the lives of their
families and in the moral fabric of society.
Allah (the Most High) sends His bounties
and blessings on those who worship Him,
and He guides them, so long as they hold
fast to the Sunnah and worship Him
alone. Then, in the life after death, He
rewards them beyond their imagination!
THE FIVE DAILY PRAYERS ARE WORTH
FIFTY:
Allah’s Messenger ( ﷺ ) was taken into
the Heavens on a night journey. He said
afterwards, “Allah said to me, ‘These are
the five daily Prayers and they are equal
in reward to fifty, and My word does not
change.’ Then Angel Jibreel took me until
we reached the Lote Tree of the utmost
boundary which was shrouded in colours
indescribable. Then I was admitted into
Paradise where I found low walls made of
pearls and the soil was of musk.” [71]
GUARD THE PRAYERS, ESPECIALLY THE
MIDDLE PRAYER:
The Prophet ( ﷺ ) said, “Whoever misses
the ‘Asr Prayer, then it is as if he has lost
his family and property.” [72]
WHEN AN AFFAIR TROUBLES YOU, SEEK
SOLACE BY PRAYING:
Hudhaifah bin Yamān (may Allah be
pleased with him) said, “Whenever
something serious troubled the Prophet
( ﷺ ), he would pray.” [73]
THE COOLNESS OF THE EYES AND
COMFORT OF THE SOUL:
The Prophet ( ﷺ ) said, “Women and
perfume have been made dear to me, and
the coolness of my eyes is in the
Prayer” [74]
THE PRAYERS WIPE AWAY SINS:
The Prophet ( ﷺ ) said, “Between each of
the five daily Prayers, a Jumu’ah to the
next Jumu’ah, and a Ramadān till the next
Ramadān are an expiation for whatever is
committed between them so long as one
keeps clear of the major sins.” [75] The
Prayer is a lifeline for Muslims and must
never be abandoned. A Muslim, no matter
how sinful, should always return to Allah,
pray to Him, seek His forgiveness and
mercy because Allah, the Lord of the
worlds, is truly Oft-Forgiving and Most
Merciful.
Endnotes:
The description of the Prophet’s Prayer
above is an illustrated, abridged and

the
strap of a sandal (i.e. just after midday).
He then prayed ‘Asr when an object was
similar to the length of its shadow. Then
he prayed Maghrib after the sun had set
and the fasting person breaks the fast.
Then he prayed ‘Ishā when the twilight
had vanished. Then he prayed Fajr when
the true dawn began (before sunrise),
and when eating is prohibited for the
fasting person. On the second occasion
he came, he prayed Ẓuhr when the
shadow of an object was similar to the
length of it, which was the time of ‘Asr
starting the day before. He then prayed
‘Asr when the shadow of an object was
about twice as long as it. He then prayed
Maghrib at the same time as he did the
first time. He then prayed ‘Ishā when a
third of the night had gone (just before
midnight). He then prayed Fajr when the
land glowed (before sunrise). Jibrīl then
turned towards me and said, ‘O
Muhammad, these are the times of the
Prophets before you, and the Prayer-time
is what is between these two times.’” [62]
So, in summary, the Prayer-times are as
follows:
1. Fajr: After the true dawn but before
sunrise.
2. Ẓuhr: Just after midday till the shadow
of an object is the same as its length.
3. ‘Asr: When the shadow of an object is
the same as its length until it is twice
its length.
4. Maghrib: Just after the sunset until
‘Ishā begins.
5. ‘Ishā: When the twilight vanishes till
half the night has passed. Twilight is
the light (or glow) that remains in the
western horizon after the sun goes
down.
The Prayer also has conditions — and
without them, the Prayer is not valid:
1. Islam. A person must be a Muslim.
2. Sanity. The insane person is not
obligated to pray.
3. Adulthood. This is known by: coarse
hair in the private areas, discharge of
sexual fluid, reaching the age of
fifteen, the onset of menstrual
bleeding (in females). Whichever of
these occurs first, adulthood is
reached.
4. Purification. Ablution with water
( wudhū ) and if there is no water, then
with the earth ( tayammum ).
5. Covering the important parts of the
body ( ‘awrah ) with loose-fitting, non-
transparent garments. The woman
covers everything except her face and
hands. The man must cover himself
from the navel to the knees, and his
shoulders.
6. One’s body, garments and place of
Prayer must be clean of impurities
such as urine and excrement. Soil,
food stains, oil, paint, etc. are not
impure.
7. Facing the direction of the Qiblah
(Makkah) during the Prayer.
8. A sincere intention of the heart — and
not by utterance with the tongue. This
is to know which Prayer one is about
to pray, and he makes it sincerely for
Allāh.
9. Time: Making sure that each Prayer is
prayed within the correct time.
Wudū : The method of wudū (ablution) is
explained in the Qur’ān: “When you stand
for Prayer, wash your faces, and your
hands up to the elbows. Then wipe your
heads and wash your feet up to your
ankles.” [63] In the authentic narrations,
the Companions explained the wudū of the
Prophet (H): He washed his hands three
times, then rinsed his mouth and sniffed
water in his nose (in one motion) and
blew it out. He then washed his face
three times. Thereafter he washed his
right hand up to and including his elbow
three times, then the left one likewise.
Then he wiped his head with his wet
hands, from his forehead up to (and not
including) the nape of his neck and then
back to his forehead. Then he put his
index fingers into his ears and the thumb
behind the earlobes. Then he washed his
right foot up to the ankle three times, then
the left one likewise. In one narration,
Uthmān (may Allah be pleased with him)
said, “I saw Allah’s Messenger ( ﷺ )
performing ablution ( wudū) like this
ablution of mine.” [64]
Once the feet have been washed, and
socks or other footwear worn, a person
can wipe wet hands over the footwear for
a whole day during subsequent ablutions
— and a traveller can do that for up to
three days so long as the footwear is not
removed. Allah’s Messenger (H) said,
“When one of you enters his feet into his
socks whilst they are pure, then you
should wipe over them: three days for the
traveller and one d

ﺕُ، ﺍَﻟﺴَّﻼَﻡُ ﻋَﻠَﻰ ﺍﻟﻨَّﺒِﻲِّ
ﻭَﺭَﺣْﻤَﺔُ ﺍﻟﻠَّﻪِ ﻭَﺑَﺮَﻛَﺎﺗُﻪُ، ﺍَﻟﺴَّﻼَﻡُ ﻋَﻠَﻴْﻨَﺎ ﻭَﻋَﻠَﻰ ﻋِﺒَﺎﺩِ
ﺍﻟﻠَّﻪ ِﺍﻟﺼَّﺎﻟِﺤِﻴْﻦَ، ﺃَﺷْﻬَﺪُ ﺃَﻥْ ﻻَّ ﺇﻟَﻪَ ﺇﻻَّ ﺍﻟﻠَّﻪُ، ﻭَﺃَﺷْﻬَﺪُ ﺃَﻥَّ
ﻣُﺤَﻤَّﺪًﺍ ﻋَﺒْﺪُﻩُ ﻭَﺭَﺳُﻮﻟُﻪُ
“At-taḥīyyātu lillāhi waṣ-ṣalawātu, waṭ-
ṭayyibātu, as-salāmu ʿalán-Nabī, wa
raḥmatullāhi wa barakātuhu. As-salāmu
ʿalaynā wa ʿalá ʿibādillāhiṣ-ṣāliḥīn. Ash-
hadu an lā ilāha illallāh, wa ash-hadu
anna Muḥammadan ʿabduhu wa rasūluh.”
Followed by:
ﺍﻟﻠَّﻬُﻢَّ ﺻَﻞِّ ﻋَﻠَﻰ ﻣُﺤَﻤَّﺪٍ، ﻭَﻋَﻠَﻰ ﺁﻝِ ﻣُﺤَﻤَّﺪٍ، ﻛَﻤَﺎ ﺻَﻠَّﻴْﺖَ
ﻋَﻠَﻰ ﺇﺑْﺮَﺍﻫِﻴْﻢَ ﻭَﻋَﻠَﻰ ﺁﻝِ ﺇﺑْﺮَﺍﻫِﻴْﻢَ، ﺇﻧَّﻚَ ﺣَﻤِﻴْﺪٌ ﻣَﺠِﻴْﺪٌ، ﺍَﻟﻠَّﻬُﻢَّ
ﺑَﺎﺭِﻙْ ﻋَﻠَﻰ ﻣُﺤَﻤَّﺪٍ، ﻭَﻋَﻠَﻰ ﺁﻝِ ﻣُﺤَﻤَّﺪٍ، ﻛَﻤَﺎ ﺑَﺎﺭَﻛْﺖَ ﻋَﻠَﻰ
ﺇﺑْﺮَﺍﻫِﻴْﻢَ ﻭَﻋَﻠَﻰ ﺁﻝِ ﺇﺑْﺮَﺍﻫِﻴْﻢَ، ﺇﻧَّﻚَ ﺣَﻤِﻴْﺪٌ ﻣَﺠِﻴْﺪٌ
“Allāhumma ṣalli ʿalá Muḥammad wa ʿalá
āli Muḥammad, kamā ṣallayta ʿalá Ibrāhīm
wa ʿalá āli Ibrāhīm, innaka Ḥamīdun Majīd.
Allāhumma bārik ʿalá Muḥammadin wa ʿalá
āli Muḥammad, kamā bārakta ʿalá
Ibrāhīm, wa ʿalá āli Ibrāhīm,
innaka Ḥamīdun Majīd.”
Then he adds at the end of that the
following supplication, seeking refuge with
Allāh from four matters: [59]
ﺍﻟﻠَّﻬُﻢَّ ﺇﻧِّﻲ ﺃَﻋُﻮْﺫُ ﺑِﻚَ ﻣِﻦْ ﻋَﺬَﺍﺏِ ﺟَﻬَﻨَّﻢَ، ﻭَﻣِﻦْ ﻋَﺬَﺍﺏِ ﺍﻟْﻘَﺒْﺮِ،
ﻭَﻣِﻦْ ﻓِﺘْﻨَﺔِ ﺍﻟْﻤَﺤْﻴَﺎ ﻭَﺍﻟْﻤَﻤَﺎﺕِ، ﻭَﻣِﻦْ ﺷَﺮِّ ﻓِﺘْﻨَﺔِ ﺍﻟْﻤَﺴِﻴْﺢِ
ﺍﻟﺪَّﺟَّﺎﻝِ
“Allāhumma innī aʾūdhubika min ʿadhabi
jahannam, wa min ʿadhabil-qabr, wa min
fitnatil-maḥyā wal-mamāt, wa min sharri
fitnatil-Masiḥ id-Dajjāl.”
( O Allāh, I seek refuge with you from the
punishment of Hellfire, and from the
punishment of the Grave, from the trials of
life and death, and from the tribulation of
the False Messiah ).
5. Then he may supplicate to Allāh for
whatever he pleases from the
authentic supplications of the Book
and the Sunnah; and these are
plentiful. However, if he does not
know them or has not memorised
them, he may still ask Allāh, uttering
any supplication that is easy for him;
seeking from Allāh benefit for himself
in his religious and worldly affairs. [60]
Salutations at End the Prayer (Taslīm)
6. Then he turns his head to the right
side and says:
ﺍَﻟﺴَّﻼَﻡُ ﻋَﻠَﻴْﻜُﻢْ ﻭَﺭَﺣْﻤَﺔُ ﺍﻟﻠَّﻪ
“As-salāmu ʿalaikum waraḥmatullāh.”
( May Allāh’s peace and security be upon
you, and His Mercy ).
7. Then he turns his head to the left side
and says: [61]
ﺍَﻟﺴَّﻼَﻡُ ﻋَﻠَﻴْﻜُﻢْ ﻭَﺭَﺣْﻤَﺔُ ﺍﻟﻠَّﻪ
“As-salāmu ʿalaikum waraḥmatullāh.”
( May Allāh’s peace and security be upon
you, and His Mercy ).
With that, he completes his Prayer just as
Allāh’s Messenger ( ﷺ ) taught his
followers.
And all praise is due to Allāh, Lord of all
creation.
Purification (Wudū) and Prayer in Islam:
its Times, its Pre-Conditions and Virtues
Muslims are obligated to pray to Allah five
set times each day. This Prayer is called
the Salāh . It is the second pillar of Islam.
Muslims take time out throughout the day
to focus upon this special act where they
focus on supplications and recitations to
Allah. The term Salāh in the Arabic
language means supplication ( Du’ā ) and
in the religious usage it refers to the five
daily Prayers that are obligated upon every
adult and sane Muslim male and female.
Prayer Times: The Prayer times are
worked out from the authentic narrations
of the Prophet Muhammad ( ﷺ ). The
Angel Jibrīl visited the Prophet
Muhammad ( ﷺ ) over two days. On the
first day, he led the Prophet at the earliest
times of the Prayers. On the second day,
he led him at the end times of each of the
Prayers. The five Prayer-times are based
around three daily events: sunrise,
midday, and sunset. These times alter
greatly between the seasons of summer
and winter – and even by country. In
Britain, winter Prayer times are very
different from summer Prayer times. Each
Prayer is announced by the adhān (the
call to Prayer), which is traditionally called
by a mu’adhin who stands just outside the
Mosque and calls Muslims to the Prayer.
Nowadays people have the adhān
recorded into their phones or clocks to
remind them of the Prayer times.
The Prophet ( ﷺ ) said: “Jibrīl led me in
Prayer twice at the Ka’bah in Makkah.
So, he prayed Ẓuhr the first day when the
shadow was similar to the length of

eping his vision fixed on it
throughout the whole of this sitting
[50] . One may also make a circle with
his middle finger and thumb
(sometimes). [51] He does not clench
his left hand or raise its finger.
[52] The palm of his left hand, with
fingers spread out, should rest on his
left thigh and knee.
5. The words recited for the tashahhud in
this seated position are: [53]
ﺍﻟﺘَّﺤِﻴَّﺎﺕُ ﻟِﻠَّﻪِ، ﻭَﺍﻟﺼَّﻠَﻮَﺍﺕُ، ﻭَﺍﻟﻄَّـﻴِّـﺒَﺎﺕُ، ﺍَﻟﺴَّﻼَﻡُ ﻋَﻠَﻰ ﺍﻟﻨَّﺒِﻲِّ
ﻭَﺭَﺣْﻤَﺔُ ﺍﻟﻠَّﻪِ ﻭَﺑَﺮَﻛَﺎﺗُﻪُ، ﺍَﻟﺴَّﻼَﻡُ ﻋَﻠَﻴْﻨَﺎ ﻭَﻋَﻠَﻰ ﻋِﺒَﺎﺩِ
ﺍﻟﻠَّﻪ ِﺍﻟﺼَّﺎﻟِﺤِﻴْﻦَ، ﺃَﺷْﻬَﺪُ ﺃَﻥْ ﻻَّ ﺇﻟَﻪَ ﺇﻻَّ ﺍﻟﻠَّﻪُ، ﻭَﺃَﺷْﻬَﺪُ ﺃَﻥَّ
ﻣُﺤَﻤَّﺪًﺍ ﻋَﺒْﺪُﻩُ ﻭَﺭَﺳُﻮﻟُﻪُ
“At-taḥīyyātu lillāhi waṣ-ṣalawātu, waṭ-
ṭayyibātu, as-salāmu ʿalan-Nabī, wa
raḥmatullāhi wa barakātuhu. As-salāmu
ʿalaynā wa ʿalá ʿibādillāhiṣ-ṣāliḥīn. Ash-
hadu an lā ilāha illallāh, wa ash-hadu
anna Muḥammadan ʿabduhu wa rasūluh.”
( Words of praise, exaltation and
glorification are for Allāh alone, and
Prayers, worship and pure words and
attributes also. May Allāh send peace and
security upon the Prophet, and His Mercy
and Blessings. May Allāh send peace and
security upon us and upon His righteous
servants. I bear witness that none has the
right to be worshipped except Allāh, and I
bear witness that Muḥammad is His
servant and Messenger ).
6. After that, he should supplicate with
the following words: [54]
ﺍﻟﻠَّﻬُﻢَّ ﺻَﻞِّ ﻋَﻠَﻰ ﻣُﺤَﻤَّﺪٍ، ﻭَﻋَﻠَﻰ ﺁﻝِ ﻣُﺤَﻤَّﺪٍ، ﻛَﻤَﺎ ﺻَﻠَّﻴْﺖَ
ﻋَﻠَﻰ ﺇﺑْﺮَﺍﻫِﻴْﻢَ ﻭَﻋَﻠَﻰ ﺁﻝِ ﺇﺑْﺮَﺍﻫِﻴْﻢَ، ﺇﻧَّﻚَ ﺣَﻤِﻴْﺪٌ ﻣَﺠِﻴْﺪٌ، ﺍَﻟﻠَّﻬُﻢَّ
ﺑَﺎﺭِﻙْ ﻋَﻠَﻰ ﻣُﺤَﻤَّﺪٍ، ﻭَﻋَﻠَﻰ ﺁﻝِ ﻣُﺤَﻤَّﺪٍ، ﻛَﻤَﺎ ﺑَﺎﺭَﻛْﺖَ ﻋَﻠَﻰ
ﺇﺑْﺮَﺍﻫِﻴْﻢَ ﻭَﻋَﻠَﻰ ﺁﻝِ ﺇﺑْﺮَﺍﻫِﻴْﻢَ، ﺇﻧَّﻚَ ﺣَﻤِﻴْﺪٌ ﻣَﺠِﻴْﺪٌ
“Allāhumma ṣalli ʿalá Muḥammad wa ʿalá
āli Muḥammad, kamā ṣallayta ʿalá Ibrāhīm
wa ʿalá āli Ibrāhīm, innaka Ḥamīdun Majīd.
Allāhumma bārik ʿalá Muḥammadin wa ʿalá
āli Muḥammad, kamā bārakta ʿalá
Ibrāhīm, wa ʿalá āli Ibrāhīm,
innaka Ḥamīdun Majīd.”
( O Allāh, extol and honour Muḥammad and
the true followers of Muḥammad, just as
you extolled and honoured Ibrāhīm and the
pious offspring of Ibrāhīm. Indeed, you are
due all praise, perfect in glory and
magnificence. O Allāh, send your blessings
on Muḥammad and on the true followers of
Muḥammad, just as you sent blessings on
Ibrāhīm and on the pious offspring of
Ibrāhīm. Indeed, you are deserving of all
praise, perfect in glory and magnificence ).
The Third and Fourth Rakʿāhs
7. Then he says ﺍﻟﻠَّﻪُ ﺃَﻛْﺒَﺮ “Allāhu-akbar” , he
should raise his hands sometimes (to
shoulder height) as he did when
beginning the Prayer [55] and then
stand for the third rakʿah.
8. To stand for the third rakʿah, he
supports himself on his two fists
clenched as if he is kneading
dough for bread [56] . He returns to the
standing position as he was in the first
rakʿah.
9. In the third and fourth rakʿahs he
recites Sūrah Al-Fātiḥah beginning with
“Bismillāh ir-Raḥmān ir-Raḥīm”
The Final Tashahhud and Sitting till the
End of the Prayer
0. After finishing the final rakʿah he
performs the rukūʾ, rises from it, and
then prostrates ( sujūd ) twice and sits
to recite the tashahhud as he did after
praying the first two rakʿahs .
1. If this sitting is after the third rakʿah
(as in Maghrib Prayer) or after the
fourth rakʿah (as in Ẓuhr , ‘Asr and
‘Ishā ), then he should sit if he is able,
without harming or restricting those
next to him, as follows: He sits with
the left hip/buttock on the ground, his
left foot settles under his right shin,
and his right foot is upright next to his
right hip, and his toes are directed to
the Qiblah. This is called tawarruk (see
the illustration). [57]
2. He may also sit as he sat in the first
tashahhud if he is praying in
congregation and may constrict fellow
worshippers. [58]
3. He places his left hand on his left
knee and is supported by that knee.
He clenches his right hand into a fist
as he did in the first tashahhud , he
places it on his right thigh and knee
and points his index
finger and looks at it.
4. Once he has settled in this position,
he recites what he recited in the first
tashahhud exactly.
ﺍَﻟﺘَّﺤِﻴَّﺎﺕُ ﻟِﻠَّﻪِ، ﻭَﺍﻟﺼَّﻠَﻮَﺍﺕُ، ﻭَﺍﻟﻄَّـﻴِّـﺒَﺎ

ﺍﻟﻠَّﻪُ ﻟِﻤَﻦْ ﺣَﻤِﺪَﻩُ
“Samiʾ Allāhu liman ḥamidah.”
( Allāh listens and responds to the who
praises Him).
Once he is upright, he raises his hands as
he did when he first entered the Prayer to
the level of his shoulders (point 19). [31]
7. He stands until all of his bones
return to their place (and puts his
hands by his sides) and then
he recites the following: [32]
ﺭَﺑَّﻨَﺎ ﻭَﻟَﻚَ ﺍﻟْﺤَﻤْﺪُ
“Rabbanā wa lakal-ḥamd.”
( Our Lord! And all praise is for You ).
8. Then he says: [33]
ﺍﻟﻠَّﻪُ ﺃَﻛْﺒَﺮ
“Allāhu-akbar.”
( Allah is greater ).
9. He then prostrates on the floor ( sujūd )
with his hands being placed on the
floor first, before his knees. [34] He
brings his fingers together on the
floor, he rests upon his hands and
puts them forward, pointing his fingers
towards the Qiblah. [35]
0. He keeps his elbows and forearms
lifted above the ground, and not
spread out on the ground in the
manner of a dog. [36]
1. In sajdah (prostration), he firmly
places his forehead, nose, knees and
toes on the ground as in the
illustration above.
2. He keeps his feet upright with the toes
pointing towards the Qiblah and his
heels joined together.
3. He must be settled in his sajdah and
be still in that state [37] , with his
forehead, nose, palms of the hands,
both knees and the toes of both feet in
contact with the ground. [38]
4. He then recites in the state of sajdah
(prostration):
ﺳُﺒْﺤَﺎﻥَ ﺭَﺑِّﻲَ ﺍﻷَﻋْﻠَﻰ
“Subḥāna Rabbīyal-Aʾlá.”
( Glorified is my Lord, free and far-removed
from all imperfections, the Most High).
He should say this three times or more. It
is recommended to be plentiful in
supplicating to Allāh while in sajdah
because it is a moment most suited for
supplications to be answered. One should
not recite the Qurʾān in sajdah unless the
supplication is found in the Qurʾān. [39]
5. The rukūʾ (bowing) and sujūd
(prostration) should be similar in
length. [40]
6. It is allowed to prostrate on the earth
or upon something that covers it, such
as a cloth, carpet or mat. [41]
7. Then he raises his head whilst saying:
ﺍﻟﻠَّﻪُ ﺃَﻛْﺒَﺮ
“Allāhu-akbar” , [42] and he sits allowing
every bone to settle. His sitting is such
that he lays his left foot flat underneath
him and sits on it, and he keeps his right
foot upright with his toes pointing in the
Qiblah direction as in the picture. [43]
8. Whilst sitting he recites: [44]
ﺍﻟﻠَّﻬُﻢَّ ﺍﻏْﻔِﺮْ ﻟِﻲ، ﻭَﺍﺭْﺣَﻤْﻨِﻲ، ﻭَﺍﺟْﺒُﺮْﻧِﻲ، ﻭَﺍﺭْﻓَﻌْﻨِﻲ، ﻭَﻋَﺎﻓِﻨِﻲ،
ﻭَﺍﺭْﺯُﻗْﻨِﻲ
“Allāhummagh-firlī, war-ḥamnī, waj-burnī,
war-faʾnī wa ʿāfinī, war-zuqnī.”
( O Allāh, forgive me, have mercy on me,
suffice me, raise me in rank, grant me
safety and wellbeing, and provide for me ).
Or he can recite:
ﺭَﺏِّ ﺍﻏْﻔِﺮْ ﻟِﻲ، ﺭَﺏِّ ﺍﻏْﻔِﺮْ ﻟِﻲ
“Rabbigh-firlī, Rabbigh-firlī.”
( O Lord forgive me. O Lord forgive me ).
9. Then he says “Allāhu-akbar” and
returns to make the second sajdah
(prostration) just as he made the first
one, repeating the same words (point
54). [45]
0. Then he raises his head and sits as he
sat before until his bones rest in place
and he remains stationary for a
moment before standing for the
second rakʿah. [46]
The Second Rak ʿ ah
1. To stand for the second rakʿah, he
supports himself on his two fists
clenched as if he is kneading some
dough for bread, and he returns to the
standing position as he was in the first
rakʿah. [47]
2. In the second rakʿah he recites what he
recited in the first rakʿah but without
the opening supplication. So, he
begins with, “Bismillāh ir-Raḥmān ir-
Raḥīm” followed by the Sūrah Al-
Fatiḥah , and then he recites whatever
is easy for him from the Qurʾān . The
second rakʿah should be made shorter
than the first. [48]
3. After this rakʿah , he makes rukūʾ
(bowing), returns back to standing
upright, and then makes the two
sajdahs (prostrations) as he did
previously.
The First Sitting and Tashahhud (Reciting
the Testification and Supplication)
4. After the second sajdah , he sits as he
did before[49] and clenches his right
fist, resting it on his right thigh and
knee, his thumb over the middle
finger, his index finger raised, pointing
to the qiblah , moving it up and down
whilst ke

ihi wa nafkhihi wa nafthihi.”
( I seek refuge with Allāh from Shayṭān, the
rejected outcast from his striking of
madness, from his pride and from his
wicked poetry. )
4. Then he is to recite silently in every
unit of the Prayer (known as a rak’ah ):
[21]
ﺑِﺴْﻢِ ﺍﻟﻠَّﻪِ ﺍﻟﺮَّﺣْﻤَﻦِ ﺍﻟﺮَّﺣِﻴْﻢ
“Bismillāhi ir-Raḥmān ir-Raḥīm.”
( In the Name of Allāh, the Possessor of
vast mercy, the One who bestows mercy
upon whomever He wills. )
5. Then he is to recite the Opening
Chapter of the Qurʾān, Sūrah Al-
Fātiḥah : [22]
ﺍﻟْﺤَﻤْﺪُ ﻟِﻠَّﻪِ ﺭَﺏِّ ﺍﻟْﻌَﺎﻟَﻤِﻴﻦَ، ﺍﻟﺮَّﺣْﻤَٰﻦِ ﺍﻟﺮَّﺣِﻴﻢِ، ﻣَﺎﻟِﻚِ ﻳَﻮْﻡِ
ﺍﻟﺪِّﻳﻦِ، ﺇِﻳَّﺎﻙَ ﻧَﻌْﺒُﺪُ ﻭَﺇِﻳَّﺎﻙَ ﻧَﺴْﺘَﻌِﻴﻦُ، ﺍﻫْﺪِﻧَﺎ ﺍﻟﺼِّﺮَﺍﻁَ
ﺍﻟْﻤُﺴْﺘَﻘِﻴﻢَ، ﺻِﺮَﺍﻁَ ﺍﻟَّﺬِﻳﻦَ ﺃَﻧْﻌَﻤْﺖَ ﻋَﻠَﻴْﻬِﻢْ ﻏَﻴْﺮِ ﺍﻟْﻤَﻐْﻀُﻮﺏِ
ﻋَﻠَﻴْﻬِﻢْ ﻭَﻟَﺎ ﺍﻟﻀَّﺎﻟِّﻴﻦَ
“Al-ḥamdulillāhi Rabbil-ʿālamīn. Ar-
Raḥmān ir-Raḥīm. Māliki yawm id-dīn.
Iyyāka naʿbudu wa iyyāka nastaʿīn.
Ihdinaṣ-ṣirāṭ al-mustaqīm. Ṣirāṭ alladhīna
anʿamta ʿalayhim, ghayr il-maghḍūbi
ʿalayhim, wa lāḍ-ḍāllīn.”
( All praise is due to Allāh, the Lord of all
existence. The Possessor of vast mercy,
the One who bestows mercy upon
whomever He wills. The Sole Owner of the
Day of Recompense. You alone we
worship, and it is You alone we call upon
for aid. Guide us to the Straight Path. The
Path of those on whom you have bestowed
Your bounty, not the path of those who
earned Your anger nor those who went
astray. )
6. For the one who cannot recite the
Opening Chapter of the Qurʾān
(because they are new to Islām or
have not memorised it yet), they
should recite the following words [23] :
ﺳُﺒْﺤَﺎﻥَ ﺍﻟﻠَّﻪِ، ﻭَﺍﻟْﺤَﻤْﺪُ ﻟِﻠَّﻪِ، ﻭَﻻَ ﺇﻟَﻪَ ﺇﻻَّ ﺍﻟﻠَّﻪُ، ﻭَ ﺍﻟﻠَّﻪُ ﺃَﻛْﺒَﺮُ
ﻭَﻻَ ﺣَﻮْﻝَ ﻭَﻻَ ﻗُﻮَّﺓَ ﺇﻻَّ ﺑِﺎﻟﻠَّﻪِ
“Subḥānallāh, wal-ḥamdulillāh, wa lā ilāha
illallāh, wallāhu akbar, wa lā ḥawla wala
quwwata illa billāh.”
( Glorified is Allāh, free and far-removed
from all imperfections. All praise is for
Allāh. And none has the right to be
worshipped except for Allāh. And Allāh is
greater [than all else besides Him]. And
there is no movement nor power except by
the Will of Allāh. )
7. And if a person has not memorised
this, then he should repeat as much
as he knows of it throughout the
Prayer.
8. After the Opening Chapter ( Sūrah Al-
Fātiḥah ) one should recite whatever he
knows of another Sūrah [24] . This
standing is referred to as a rakʿah
(unit).
9. When praying behind an imām who
leads others in Prayer who is not
reciting aloud, then the follower should
recite Sūrah Al-Fātiḥah and other
portions of the Qurʾān quietly to
himself. This is for the Ẓuhr and ʿAṣr
Prayers. However, when the Imām
recites aloud, the follower merely
listens and does not recite. And this is
in the first two rakʿahs of Maghrib , the
first two rakʿahs of ʿIshāʾ and the two
rakʿahs of Fajr . [25]
0. In the third and fourth rakʿahs of the
Prayer, he should just recite Sūrah Al-
Fātiḥah beginning with, “Bismillāh ir-
Raḥmān ir-Raḥīm.”
1. It is a must that Sūrah Al-Fātiḥah is
recited in every rakʿah (unit) of every
Prayer.
2. Once he has finished reciting, he
remains silent for a moment, then he
raises his hands as he did when he
began the Prayer and he utters the
takbīrby saying, ﺍﻟﻠَّﻪُ ﺃَﻛْﺒَﺮ Allāhu-akbar .
[26]
Bowing (Rukū’) and Prostration (Sujūd)
3. Then he performs the rukūʾ (bowing)
by placing the palms of his hands on
his knees, spreading his fingers as
if he is holding them firmly. He must
stretch out his back keeping it straight
and level such that if some water was
poured onto it, it would settle there.
The head should not be dipped, nor
raised high but instead, level with the
back. He should keep his elbows from
touching his sides. [27]
4. He recites the following in the rukūʾ:
[28]
ﺳُﺒْﺤَﺎﻥَ ﺭَﺑِّﻲَ ﺍﻟْﻌَﻈِﻴْﻢِ
“Subḥāna Rabbīyal-ʿadhīm.”
( Glorified is my Lord, free and far-removed
from all imperfections, the Supreme ). He
should repeat this three times or more.
[29]
5. It is not permitted to recite the Qurʾān
in rukūʾ (bowing) and s ujūd
(prostration). [30]
6. Then he raises up from rukūʾ and
straightens his back making himself
upright, and as he comes up from the
rukūʾ he recites:
ﺳَﻤِﻊَ

ay
barefoot just as it is allowed for him to
pray in shoes or sandals. Both are
from the sunnah and it is not correct
to forbid a Muslim from praying in his
shoes or sandals, so long as there is
no impure substance on them. The
soil of the earth is not impure —
indeed it is pure. [9]
Praying with a Sutrah (a Raised Object) in
Front of You and Praying Close to it
9. It is obligatory that one prays towards
any raised object (s utrah). Its height
should be approximately two
handspans or taller, such as a saddle,
or a wall, a chair, a staff or stick
embedded in the soil or a pillar in a
mosque. The sutrah is always kept
slightly beyond the place of prostration
of the forehead. [10]
It is Forbidden to Pray Towards a Grave
0. It is not allowed to pray towards
graves in any situation, whether it be
the graves of Prophets or other than
them. [11]
It is not Allowed to Pass Between a
Praying Person and his Place of Sutrah
[12]
1. It is not allowed to pass in front of a
person and the place of his s utrah
(which is normally placed slightly
beyond his place of prostration). A
person may pass beyond the place of
the worshipper’s sutrah , and there is
no problem.
2. It is allowed for a praying-person to
take a step or two forwards to prevent
a child or an animal (who have no
concept of the rules of s utrah) passing
in front of him so that he allows them
to pass behind him.
The Prayer is Invalidated if any of the
Following Three Pass Between a Praying
Person and his Place of Sutrah [13]
3. The Prayer of a person is not
invalidated if someone passes
between him and the place of his
sutrah unless it is an adult woman, a
donkey or a black dog. However, it is
permitted to pray with one’s wife,
daughter, etc seated in front of him, or
lying down such that he takes her as a
sutrah .
The Intention [14]
4. It is a must that one has an intention
in his heart before he begins the
Prayer, such that he is aware of the
Prayer he is about to pray: Is it Ẓuhr
Prayer? Or ʿAṣr Prayer? Or Maghrib
Prayer? In addition, he must intend to
make the Prayer sincerely for Allāh,
and not to show-off in front of those
watching him.
5. Furthermore, the intention for the
Prayer must not be uttered upon the
tongue because the Prophet (H) and
his Companions never did that. It is a
latter-day innovation.
The Takbīr: “Allāhu-Akbar” Signifies the
Beginning of the Prayer [15]
6. He begins the Prayer by saying the
takbīr:
ﺍﻟﻠَّﻪُ ﺃَﻛْﺒَﺮ
“Allāhu-akbar” ( Allāh is Greater than all
else ) in a whisper and not loud, unless he
is the Imām who leads others in Prayer.
7. The person who is following the Imām
in Prayer should say the takbīr quietly
in a whisper immediately after the
Imām has finished saying it.
Raising the Hands [16]
8. He should raise his hands whilst
saying the opening takbīr, or just
before it or just after it.
9. He should spread out his fingers
slightly and raise his palms to the
level of his shoulders or to the level of
his earlobes but without touching the
ears as there is no proof for that.
The Hands on the Chest and Fixing the
Sight on the Place of Prostration
0. Then he should place the right hand
over the left hand, wrist and forearm
upon the chest (for men and women).
All the three methods shown in the
picture are correct. [17]
1. Whilst standing, he should look at the
place where he will prostrate his
forehead. He should not look around,
nor look to the sky. [18]
The Recitation
2. He should begin by reciting one of the
opening supplications of the Prayer.
[19] One of the more well-known ones
is:
ﺳُﺒْﺤَﺎﻧَﻚَ ﺍﻟﻠّﻬُﻢَّ ﻭَﺑِﺤَﻤْﺪِﻙَ، ﻭَﺗَﺒَﺎﺭَﻙَ ﺍﺳْﻤُﻚَ، ﻭَﺗَﻌَﺎﻟَﻰ ﺟَﺪُّﻙَ،
ﻭَﻻَ ﺇﻟَﻪَ ﻏَﻴْﺮُﻙَ
“Subḥānak Allāhumma wa biḥamdika wa
tabārakasmuka wa taʿālá jadduka wa lā
ilāha ghayruka.”
( I declare You free from all imperfections
O Allāh, and all praise is for You. Blessed
is Your Name, great and exalted is Your
kingdom. And there is none worthy of
worship besides You. )
3. He should then recite silently in all
Prayers: [20]
ﺃَﻋَﻮْﺫُ ﺑِﺎﻟﻠَّﻪِ ﻣِﻦَ ﺍﻟﺸَّﻴْﻄَﺎﻥِ ﺍﻟﺮَّﺟِﻴْﻢِ ﻣِﻦْ ﻫَﻤْﺰِﻩِ ﻭَﻧَﻔْﺨِﻪِ ﻭَﻧَﻔْﺜِﻪِ
“Aʿūdhu billāhi min ash-shayṭān ir-rajīm
min hamz

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A Simple Guide To The
Prophet’s Prayer, Step-By-
Step And Illustrated (eBook)
17th May 2018 Abu Khadeejah
Abdul-Wahid 9
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You can also download this description of
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***
A Simple Guide to The
Prophet’s Prayer for
Beginners with Illustrations
All
praise is due to Allāh, Lord of all creation.
May Allāh extol the mention of the
Prophet in the highest company of Angels
and may the peace and blessings of Allāh
be upon him, his family, his Companions
and all those who follow him correctly till
the Day of Judgement.
The Prayer ( Ṣalāh ) is an act of
submission and obedience before Allāh.
The Muslims are expected to pray just as
the Prophet (H) prayed, and in doing so
they follow his example. Each of the five
daily Prayers comprises a fixed number of
rakʿahs (or units) that consist of a
sequence of movements and sayings. So,
the dawn Prayer ( Fajr ) has two rakʿahs ,
the early afternoon Prayer ( Ẓuhr ) has four
rakʿahs , the mid-afternoon Prayer ( ʿAṣr )
has four rakʿahs , the sunset Prayer
( Maghrib ) has three rakʿahs and the late
evening Prayer ( ʿIshā ) has four rakʿahs .
Every Muslim is obligated to know when
to pray and how to perform the Prayer.
This book aims to explain in simple terms
how the Prophet (H) prayed, step-by-step.
The added chapter at the end of this
book explains some details regarding
Prayer times, conditions of the Prayer,
how to perform ablution ( wudū), the
virtues of the Prayer and the danger of
abandoning it.
Below is the original (not updated)
version, so there are some typos and
minor errors. For the latest updated
version, please download the PDF from
the links above.
Facing the Qiblah (Makkah)
1. The
praying
person
must
face the
Qiblah
(the
direction
of the
Kaʿbah
in
Makkah). As for the one who is unable
to face the Qiblah due to illness, or
one who is on a ship, in a car, or on
an airplane, and he fears that the time
for Prayer will expire — then he prays
as he is, in any direction. [1]
2. If a person is praying the optional
( nafl ) Prayer and he is seated on a
means of transport, it is recommended
for him, if able, to direct the means of
transport towards the qibla for the
opening takbīr ( ﺍﻟﻠّﻪُ ﺃَﻛْﺒَﺮ “Allāhu-akbar” )
and then proceed on his transport as
he was. [2]
3. If a person prayed towards other than
the Kaʿbah mistakenly after striving to
determine its location, his Prayer is
correct, and he is not to repeat it. [3]
4. Standing for the Prayer is a pillar and
leaving it invalidates the Prayer except
for the one who is sick and unable to
stand. [4] Such a person prays seated,
and if that is not possible, then he
prays lying on his side. [5]
5. It is permitted for the one praying the
optional ( nafl ) Prayers to do so while
seated or standing as he wishes. [6]
6. For the one who cannot prostrate
( sajdah ) to the ground due to inability
or sickness, then he bows ( rukūʾ) and
prostrates with motions of the head,
making the motion of the head in
sajdah lower than the rukūʾ. [7]
7. It is allowed to pray the obligatory
Prayers on an airplane or ship, and
that is a must if he fears the time of
Prayer will expire. If he is likely to fall
over, it is also allowed for him to pray
seated. [8]
8. It is permitted for a Muslim to pr