Joining Salah in Congression Late (i.e. Jammat)

The following has been taken form Islam Q&A - Fatwa 49037

Q: How should one who has caught up with the congregation in the last rak’ah of Maghrib complete his prayer?

Suppose we are in Magrib prayer and we joined the salat from the second rakat ie from the Tashahud part., then how shall I complete my prayers. Like I normally stand after the salam complete one rakat sit for Tashahud and then complete the third rakat and complete the Tashahud.

Answer

Praise be to Allaah.

If you join the congregation during the first tashahhud of Maghrib prayer, then you should follow the imam in the third rak’ah, and recite the tashahhud, then get up after he says the salaam to complete your prayer. You have two rak’ahs left, so pray the first one with al-Faatihah and another soorah, then recite the tashahhud, which is the first tashahhud for you, then get up for the third rak’ah, and recite al-Faatihah only, and recite the last tashahhud, then say the salaam.

What is stated above is based on the assumption that what the latecomer caught up with with the imam is the beginning of his own prayer, and what he prays on his own is the end of his prayer. This is the opinion of al-Shaafa’i (may Allaah have mercy on him).

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (4/117): If he catches up with a rak’ah of Maghrib he should stand up after the imam says the salaam and pray one rak’ah and recite the tashahhud, then pray a third rak’ah and recite the tashahhud.

Then he said:

We have mentioned that our view is that what the latecomer catches up with is the first part of his prayer and what he makes up is the last part. This is the view of Sa’eed ibn al-Musayyib, al-Hasan al-Basri, ‘Ata’, ‘Umar ibn ‘Abd al-‘Azeez, Makhool, al-Zuhri, al-Awzaa’i, Sa’eed ibn ‘Abd al-‘Azeez and Ishaaq. Ibn al-Mundhir narrated it from them and said: This is also my opinion. He said: and it was narrated from ‘Umar, ‘Ali and Abu’l-Darda’, but that is not proven. It was also narrated from Maalik and was the view of Dawood.

Abu Haneefah, Maalik, al-Thawri and Ahmad said: What he caught up with is the latter part of his prayer and what he makes up is the first part of his prayer. This was narrated by Ibn al-Mundhir from Ibn ‘Umar, Mujaahid and Ibn Sireen. They quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), “Whatever you catch up with, pray, and whatever you have missed, make it up.” Narrated by al-Bukhaari and Muslim. Our companions quoted as evidence the words of the Prophet (peace and blessings of Allaah be upon him): “Whatever you catch up with, pray, and whatever you have missed, complete it.” Narrated by al-Bukhaari and Muslim with many isnaads.

Al-Bayhaqi said: Those who narrated the words “complete it” are greater in number, have better memories and are closer to Abu Hurayrah who is the narrator of this hadeeth, so they are more correct. Shaykh Abu Haamid and al-Maawirdi said: Completing a thing can only be done after doing the first part of it. Al-Bayhaqi also narrated a view similar to ours from ‘Umar ibn al-Khattaab, ‘Ali, Abu’l-Darda’, Ibn al-Musayyib, Hasan, ‘Ata’, Ibn Sireen and Abu Qilaabah (may Allaah be pleased with them).

With regard to the report which says “make it up.” This may be answered in two ways:

1 – That those who narrated the words “complete it” are greater in number and have better memories

2 – That qada’ (the word translated here as “make it up”) is actually to be interpreted as meaning “do it” and not the usual sense in which the word is understood, because this usage is that of the later fuqaha’, whereas the Arabs used the word in the sense of doing. Allaah says (interpretation of the meaning):

“So when you have accomplished [qadaytum] your Manaasik (rituals of Hajj)”
[al-Baqarah 2:200]

“When you have finished [qudiyat] As-Salaah (the congregational prayer)”
[al-Nisa’ 4:103]

Shaykh Abu Haamid said: What is meant is: what you have missed of your own prayer, not what you missed of the imam’s prayer; what the latecomer has missed of his own prayer is the latter part of it.

It says in Fataawa al-Lajnah al-Daa’imah (7/322):
Question: I would like to know more about how a latecomer should pray:
1- If the imam has already prayed one or two rak’ahs of Maghrib
2- If the imam has already prayed one or two rak’ahs of a four-rak’ah prayer.
What should he recite? Should he recite al-Faatihah only or another soorah as well?

Answer:
Whatever the latecomer catches up with of the prayer with his imam is regarded as the first part of his prayer. So whoever catches up with one rak’ah of Maghrib, that is regarded as being the first part of his prayer. So he should stand up after the imam says the salaam and make up what he missed. In the first rak’ah he makes up he should recite al-Faatihah and another soorah or verses, because it is the second rak’ah for him. Then he should sit and recite the first tashahhud. Then when he stands up to make up the remaining rak’ah of Maghrib he should recite al-Faatihah only, because it is the third rak’ah for him. Then he should sit and recite the final tashahhud. If what he missed of Maghrib was one rak’ah, and he caught up with two rak’ahs with the imam, then he should recite al-Faatihah only in the last rak’ah that he makes up after the imam says the salaam, because it is the third rak’ah for him.

If it is a four-rak’ah prayer and he catches up with three or two rak’ahs with the imam, then he should recite al-Faatihah only in the one or two rak’ahs that he makes up, because that is the latter part of the prayer for him, so he does not have to recite another soorah as well as al-Faatihah. This is the correct scholarly view. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

Standing Committee for Academic Research and Issuing Fatwas.

And Allaah knows best.

Numbers of rak’ahs in Taraaweeh prayer

Numbers of rak’ahs in Taraaweeh prayer

Source: Islam Q&A by Sheikh Muhammed Salih Al-Munajjid (islam-qa.com)

Question:
It has been authentically reported that Muhammad SAAW prayed Taraweeh 3 times in Ramadan and it consisted 11 Rakah. Also the book by Shaykh Naasir-ud-Din Al-Albani (May Allah have mercy on him)، Qiyam and Taraweeh states that Taraweeh should be 11 Rakah. The sunnah is 11 Rakat. Now the question which is confusing and often becomes a discussion among brothers is whether the number of Rakat in Taraweeh should be 11 Rakat or 20 Rakat. People are very sentitive about this issue and those who pray 20 Rakat blame the other groug praying 11 as being wrong and vice vera. This leads to disunity. People always quote that in Prophets Mosque the Imam prays 20 Rakats and also in Masjid-ul-Haraam in Mecca the Imam prays 20 Rakat. Also those who during Ramadan go to Saudi Arabia for Umrah say that the Imam prays 20 Rakat.

Answer:
Praise be to Allaah.

We do not think that the Muslims should be so sensitive with regard to issues that are the matter of scholarly differences or make them the cause of division and fitnah among the Muslims.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when speaking about the matter of one who prays ten rak’ahs with the imam, then sits down and waits for Witr and does not complete the Taraaweeh prayers with the imam:

It grieves us deeply that we find in the Muslim ummah a group which differs concerning matters in which differences of opinion are acceptable, and they take these differences as a means to cause division. Differences within the ummah existed at the time of the Sahaabah, yet they remained united. The youth in particular and to all those who are committed to Islam must remain united, because they have enemies who are laying in wait.

Al-Sharh al-Mumti’, 4/225

Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak’ahs and said that doing so was bid’ah. The second group denounced those who do only eleven rak’ahs and said that they are going against scholarly consensus (ijmaa’).

Let us listen to what Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners.

This is undoubtedly wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah.

With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying”, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak’ahs, unless there is a text to state what the number is.

Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak’ahs of following bid’ah, and they leave the mosque, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646). Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying.

We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct.

The other group does the opposite. They sternly denounce those who pray only eleven rak’ahs and say that they have gone against scholarly consensus. Allaah says (interpretation of the meaning):

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”

[al-Nisa’ 4:115]

All the generations who came before you only knew the number as twenty-three rak’ahs, and they denounce anyone who says anything different.

Al-Sharh al-Mumti’, 4/73-75

With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak’ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be pleased with her), “How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?” She said: “He did not pray more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ‘O Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O ‘Aa’ishah, my eyes sleep but my heart does not.’”

Narrated by al-Bukhaari, 1909; Muslim, 738

They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times.

The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory.

The evidence that there is no set number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn ‘Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night. 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.”

(Narrated by al-Bukhaari, 846; Muslim, 749)

If we look at what the scholars of the prominent schools of thought said, you will clearly see that this matter is broad in scope and that there is nothing wrong with doing more than eleven rak’ahs.

Al-Sarkhasi, who is one of the imams of the Hanafi school, said:

It is twenty rak’ahs, apart from Witr, in our view.

Al-Mabsoot, 2/145

Ibn Qudaamah said:

The favoured view according to Abu ‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i. Maalik said it is thirty-six.

Al-Mughni, 1/457

Al-Nawawi said:

Taraaweeh prayer is Sunnah according to scholarly consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is permissible to pray it individually or in congregation.

Al-Majmoo’, 4/31

These are the views of the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of them said something more than eleven rak’ahs. Perhaps the reasons why they said something more than eleven rak’ahs include the following:

1- They thought that the hadeeth of ‘Aa’ishah did not mean that this was the specific number.

2- A greater number was narrated from many of the salaf.

See al-Mughni, 2/604; al-Majmoo’, 4/32

3- The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rak’ahs.

The point is that the one who prays eleven rak’ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak’ahs is also doing well. A person who does either of these two things is not to be denounced. Shaykh al-Islam Ibn Taymiyah said:

If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is.

Al-Ikhtiyaaraat, p. 64

Al-Suyooti said:

What is narrated in the saheeh and hasan ahaadeeth is the command to observe night prayers during Ramadaan, which is encouraged without specifying a particular number. It is not proven that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh, rather that he prayed at night, with an unspecified number of rak’ahs. Then he delayed it on the fourth night lest it become obligatory for them and they might not be able to do it. Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef).

Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145

So you should not be surprised that people pray Taraaweeh as twenty rak’ahs. There have been generation after generation of those imams (who used to pray twenty rak’ahs), and all of them are good.

And Allaah knows best.

Notice: Lecture in Salah: Holborn (13 March 2009)

Assalamu-Alaikum,

This is a late announcement of a Lecture that will take place on Salah tomorrow at Holborn Muslim Community Association - starting 6:30pm uptil Isha Jammat.

The lecture will be on The Virtues of Salah (and not how to pray) but there will be a questions and answers time at the end of the lecturer for any type of questions you may have.

The lecture will be conducted by brother Saim Alom, who co-leads prayers at the mosque.

Due to the size of the venue - this particular lecture is for brothers only. In future this will hopefully change as they are hoping to expand this venue insha-Allah.

The address is as follows....

Holborn Muslim Community Association
33 Brookes Court, Baldwin Garden, London, England EC1N 7RR

Nearest tube: Chancery Lane (Central line)


Please tell others and come early.


Wassalam

Common Errors in Prayer that must be avoided

Thanks to Nazrul Islam for forwarding this...

Forward it to many Muslims, so that they can learn and correct their mistakes with the help of Allah

Common Errors in Prayer That MUST Be Avoided:-

1. Reciting Surat al-Fatiha fast without pausing after each verse.
The Prophet (SAW) used to pause after each verse of this surah. (Abu Dawood)

2. Sticking the arms to the sides of the body, in rukoo' or sujood, and sticking the belly to the thighs in sujood.
The Messenger of Allah (SAW) said: "Let not one of you support himself on his forearms (in sujood ) like the dog.

Let him rest on his palms and keep his elbows away from his body." ( Sahih Muslim)

The Messenger of Allah (SAW) used to keep his arms away from his body during rukoo' and sujood that the whiteness of his armpits could be seen ( Sahih Muslim).

3. Gazing upward during prayer. This may cause loss of concentration. We are commanded to lower our gaze, and look at the point at which the head rests during sujood.
The Prophet (SAW) warned: "Let those who raise their gaze up during prayer stop doing so, or else their sights would not return to them. [ i.e. Lose their eyesight]. " ( Muslim)

4. Resting only the tip of the head on the floor during sujood.
The Prophet (SAW) said: "I am commanded to prostrate on seven bones the forehead and the nose, the two hands [palms],the two knees, and the two feet." ( Sahih Muslim)

Applying the above command necessitates resting the forehead and the nose on the ground during sujood.

5. Hasty performance of prayer which does not allow repose and calmness in rukoo' or sujood.
The Messenger of Allah (SAW) saw a man who did not complete his rukoo' [bowing], and made a very short sujood [prostration]; he(SAW) said: "If this man dies while praying in this manner, he would die upholding a religion other than the religion of Muhammad."

Abu Hurairah (RA) said:"My beloved friend, Muhammad (SAW) forbade me to perform postures of prayer copying the picking of a rooster; (signifying fast performance of prayer), moving eyes around like a fox and the sitting like monkeys ( i.e. to sit on thighs)." (Imam Ahmad & at-Tayalisi)

The Messenger of Allah (SAW) said: "The worst thief is the one who steals from his own prayer." People asked, 'Messenger of Allah! How could one steal from his own prayer?' He(SAW) said: "By not completing its rukoo' and sujood."(At-Tabarani & al-Hakim).

To complete rukoo' is to stay in that posture long enough to recite 'subhana rabbiyal Adtheem' three times, SLOWLY,and'subhana rabbiyal-a'ala' three times, SLOWLY, in sujood.

He (SAW) also announced:"He who does not complete his rukoo' and sujood, his prayer is void." (Abu Dawood & others)

6. Counting tasbeeh with the left hand
The Prophet (SAW) used to count tasbeeh on the fingers of his right hand after salah.

lbn Qudamah (RA) said:?"The Messenger of Allah (SAW) used his right hand for tasbeeh." ( Abu Dawud)

The above hadeeth indicates clearly that the Prophet (SAW) used only one hand for counting tasbeeh. No Muslim with sound mind would imagine that the Prophet (SAW) used his left hand for counting tasbeeh. Aa'ishah (RA) said that the Prophet (SAW) used his left hand only for Istinjaa', or cleaning himself after responding to the call of nature.?He never used it for tasbeeh.

Yasirah (RA) reported:?The Prophet(SAW) commanded women to count tasbeeh on their fingers.

The Messenger of Allah (SAW) said: "They (the fingers) will be made to speak, and will be questioned (on the Day of Resurrection.)" (At-Tirmithi)

The above hadeeth indicates that it is preferable to count tasbeeh on the fingers of the right hand than to do so on masbahah(rosary).

7. Crossing in front of a praying person.
The Messenger of Allah (SAW) warned: "Were the one who crosses in front of a praying person to know the consequences of doing so, he would have waited for *forty better than to cross in front of him." (Sahih Bukhari and Muslim).

*The forty in the tradition may be days months or even years.
Allah knows best.


Further Reading:

For more advice on avoiding mistakes during Salaat please read the following document:

40 Commmon Mistakes in Salaat - Saalih Ibn Abdul-Azeez Ibn Muhammad Aalish-Shaykh (hafithahullah) (PDF)

Etiquettes for Mosques

Etiquettes for Mosques
Taken from islamicacademy.org
(original source: Islam the Glorious religion, Volume - IV / CHAPTER - 2 / LESSON NO: 15

Q 1: What is mosque?
A. The place which is reserved for offering prayer and "Jama'at" (five times a day) is established there with "Azaan" (call to prayer) and "Iqaamah"(call for the commencement of prayer), is called mosque. A mosque needs no building i.e. if one declares his empty land mosque that becomes mosque. And once a place is declared mosque that will remain mosque for ever (till the Doomsday).

Q 2: What is the excellence of offering prayer in mosque?
A. An "Hadees" to this effect says: the prayer a man offers in mosque with Jama'at is twenty-five times more excellent in degree than that which he offers at home or in market. Another "Hadees" says: going to mosque in the morning and evening (i.e.for Fajr and 'Ishaa prayers) is a sort of "Jehad Fee-Sabee-lillah" (holy crusade in the way of Allah). Yet another "Hadees" says: when someone walks to mosque after having performed ablution well (for congregational prayer) each of his steps upgrades his position and obliterates his sins. This is also vindicated by the Holy Qur-aan that a worshipper earns good deeds and reward on each step he takes to a mosque.

Q 3: What are the etiquettes of mosque?
A. The following etiquettes should be observed in mosque:
(1).When entering a mosque say "Salaam" to those present there provided they are not busy in preaching and remembrance of Allah,
(2).offer two Rak'ahs of "Tahi-yatul Masjid" prayer if it is not odious time,
(3). do not raise voice except for remembrance,
(4) do not indulge in worldly talks. Worldly talks in mosque eat up goodnesses as the fire burns wood to ashes,
(5). do not jump over (the necks of) people,
(6). do not quarrel with others for space,
(7)do not encroach upon space causing inconvenience to others,
(8).do not pass in front of worshipper,
(9).do not snap the fingers,
(l0).remember Allah extensively,
(11).do not let even a drop of water fall on the ground of mosque after ablution,
(12).listen to "Takbeer" sitting and stand up on "Haiy-ya 'Alas-Salah". It is "Makrooh" to listen to "Iqaamah" in standing positional,
(13). try utmost to suppress sound on sneeze. Likewise, restrain coughing, belching and yawning. If can not help then suppress the sound,
(14). it is forbidden everywhere to stretch out the legs towards the Qiblahh and stretching them out towards any direction in mosque is opposed to etiquettes,
(15). it is strictly forbidden to run or put heavy steps or to put or drop something like stick, umbrella, hand-fan etc. noisily in mosque.

Q 4: Is it lawful or not to eat and drink in a mosque?
A. It is not lawful to eat, drink or sleep in mosque except - for stranger, traveller or the one who observes"Etikaaf (retirement to mosque for a specified period). So if one intends to eat or sleep in mosque should enter mosque with the intention of "Etikaaf and then do so after having remembered Allah or offered prayer. Intention of Etikaaf: "Bismillahi Dakhaltu wa 'Alaiehi Tawakkaltu wa Nawaietu Sunnatal 'Etikaaf (In the name of Allah, I entered the mosque and relied on Him (Allah) and I intended for Sunnatal Etikaaf). And in the holy month of Ramadaan break the fast outside the sacred precinct of mosque. If there is a space adjacent to mosque for the purpose then do "Iftaar" there, otherwise in mosque after having formed "Niyah" of Etikaaf. However, care should be taken to ensure that floor or mats of the mosque are not polluted.

Q5: Is begging in mosque lawful or not?
A. It is forbidden, nay, "Haraam" (unlawful) to beg in a mosque for oneself and it is also forbidden to give something to the beggar. The Muslim scholars have gone to the extent of saying that if one gives a penny to a beggar in mosque should give seventy pennies in the way of Allah to atone for. However, seeking financial help for other indigent than oneself and collection for any religious work is lawful but is Sunnah provided that no noise is made and worshippers are not disturbed. Similarly, it is commendable and also a practice of Hadrat Moula 'Alee (may Allah be pleased with him) to help an indigent in mosque who does not beg for himself.

Q 6: What injunction is there about coming to mosque with the foul-smelling things?
A. It is "Haraam" to come to mosque after having eaten any foul-smelling thing or with the foul smell emanating from the body or cloths and to offer prayer in such state is forbidden unless it is cleansed. Hubble-bubble and cigarettes (and the ilks i.e. Bidi) addicts and tobacco-chewers must take special care about the foul smell their mouths give off. Likewise, it is "Waajib" (essential) to protect mosques from every foul-smelling and disgusting thing like kerosene oil, (uncooked) garlic, onion etc. Shoes should not be kept in mosque unless cleaned.

Q 7: What about using belongings of a mosque for other purposes?
A. It is not lawful to use anything (irrespective of small and big) of a mosque unnecessarily or for other purposes (than the mosques" own). For example, to take water in a spouted-jug to somewhere or to use its mats or coarse-carpets at home or other place or to use mosque's can and rope for drawing water (from well) or to take water to home from mosque's large earthen jars, tank or geyser or to take fire from mosque's wood-burning stove attached to water-tank for one's home or for fire-bowl of the hubble-bubble.

Q 8: Is offering prayer in neighbouring mosque superior to that of principal mosque of the locality?
A. Offering prayer in a neighbouring mosque even though the worshippers are few therein is superior to offering prayer in "Jaam'a Masjid" (principal mosque of the locality) notwithstanding a large number of worshippers are there.- It is even better to proclaim "Azaan", utter "Iqaamah" and offer prayer in the small (neighbouring) mosque if Jama'at was not established there. However, one can go to other mosque if there is any "Shar'i" defect or shortcoming in Imaam of the neighbouring mosque and offer prayer under the leadership of that Imaam who is religious minded, pious and fulfills prerequisites of Imaamat.

Q 9: Is it lawful to establish second "Jama'at" in a mosque or not?
A. It is lawful but excellent to establish second Jama'at (after the first one was over) with fresh Azaan and Iqaamah in a mosque situated on a thorough-fare where people after people come to the mosque and leave after offering prayer (i.e. worshippers are not residents). Every new group of people can establish Jama'at within the prescribed time if the former was over. This rule is also applicable to those mosques which are situated at or near railway stations and in inns.
As for the mosque of a populated area, it is Makrooh to arrange second Jama'at with fresh Azaan and Iqaamah where an appointed Imaam has established first Jama'at with Azaan and Iqaamah according to the accepted mode of prayer. However, second Jama'at can be established in case the first Jama'at was established either without Azaan or Azaan was not uttered loudly or strangers, travellers (not residents) established their own Jama'at. This Jama'at will not be second Jama'at. Imaam should not lead this prayer from arch but instead should stand either to the right side of the arch or to the left to distinguish it from the first Jama'at already established.

Salatul Tasbih

Salatul Tasbih
Taken from islamicacademy.org

For forgiveness of All Sins

Benefits of Salat-Ul-Tasbih
Our Beloved Prophet Mohammed (Sallallaho Alihiwassallam) said to his uncle (father’s brother) Sayyiduna Abbass (may Allah be pleased with him) Oh uncle shall I not give you Shall I not grant you Shall I not award you Shall I not do mercy on you When you do 10 things Allah will forgive your sins: of the future and of the past; new and old; those you have forgotten and those you did knowingly; big and small; hidden and revealed. Then he (Sallallaho Alihiwassallam) explained the taught the way to pray Salatul Tasbih and then said if you can pray this salah once a day, if you can not pray once a day then every Friday, and even if this is not possible then once a month and even if this is not possible then once a year and even if this is not possible then at least once in a lifetime (Abu’Dawood & Tirimzi)

How to perform Salatul Tasbih?
This salaat (namaz) is offered in four rakat at a time and can be read in any part of the day and night besides Zawal and Sunrise and Sunset makrooh times, keeping in mind the forbidden times for performing Salat (namaaz). But is is preferred before Zuhr (Fatawa Alamgeeri)

The Tasbih to be read in Salaat-Ul-Tasbeeh:
" Subhaan Allahi Wal Hamdulillahi Wa Laa ilaha illal Laahu Wallahu Akbar "

Method:
Goal is to recite above Tasbih 300 times in Four Rakah with the following method.

In the first rakaat, after reading Sana "Subhaana Kallahumma...", read the above tasbih 15 times.

Now recite Aaoz "Aoozubillah...", Bismillah "Bismillah...", Then read sura Fatiha and a Surah or minimum of three small Ayayhs then read the tasbih 10 times again.

Go to ruku saying Takbeer (Allah Hoo Akbar), after reciting "Subhaana Rabbiyal Azeem" minimum of three times read the tasbih 10 times in Ruku.

Saying "Samee Allahu Liman Hamidah Rabbana Lakal Hamdh" get up from ruku to qiyam position.

Now read the tasbih 10 times.

Go to Sajdah saying Takbeer (Allah Hoo Akbar) and after reciting "Subhaana Rabbiyal A'la" minimum of three times read the tasbih 10 times in Sajdah.

Now go after first Sajdah go to Jalsa (sitting position) saying Takbeer (Allah Hoo Akbar).

Sitting in Jalsa read tasbih 10 times.

Go to sajda again saying Takbeer (Allah Hoo Akbar) and after reciting "Subhaana Rabbiyal A'la" minimum of three times read the tasbih 10 times in Sajdah again.

Get up to begin 2nd rakat saying Takbeer (Allah Hoo Akbar).

Do rakah #2 in same fashion, but before reading Bismillah "Bismillah...", and Surah Fatiha, read the tasbih 15 times. Follow the rest as you did in first Rakat.

After second Sajdah of Second Rakat sit in Qaidah Oola (first sitting) read Attahiyat, Durood and Dua then get up for 3rd rakaat without saying Salam.

Begin third Rakat, just like the first Rakat, with Sana "Subhaana Kallahumma...", read the above tasbih 15 times. Follow the rest as you did in first Rakat untill you sit for Qaidah Akihra (last sitting) after second sajdah of fourth Rakah.

In Qaidah Akihra Attahiyat, Durood, Dua finish Salah with Salam.

Special notes for Salat-Ul-Tasbih:
1) Do not count loudly. It will break Salah
2) Do not count on fingers or by holding a Bead Tasbih in hand. It is Makruh.
3) You may count by pressing the fingers as a reminder. For example if you are in Ruku. You me press pinky of your right hand first for the first count, then the finger next to it for second count, then the middle finger for third count, following this method untill you reach the pinky of left hand will give you an exact count of ten. Use the same method in Qayam, Sajdah and Jalsa.
4) If missed a count then make it up in the next posture. For example if forgot to recite Tasbih after Surah in Qayam. Then you may recite Tasbish 20 times instead of 10 in Rukuh after "Subhaana Rabbiyal Azeem". Missed Tasbih cannot be recited in Qayam after ruku and Jalsa between Sajdah. If you missed the Tasbih in Ruku then recite 20 in the first Sajdah instead of the Qayam after rukuh. Similarly if missed the Tasbih in first Sajdah then do not make it up in Jalsa. Instead recite missed tasbih in the second Sajdah. If Tasbih has been missed in last sajdah of second or fourth Rakah then you can recite the missed ones before Attahiyat in Qaidah.
5) If you miss a wajib in Salah and have to do Sajdah Sahaw. You dont have to recite Tasbih in Sajdah sahoo, since the 300 count has been estalished. But if you had missed Tasbih in any of the postures and remeber it now. Then you may recite the missed Tasbih in Sajdah Sahaw now.
6) It is preferable to recite after Surah Fatiha Sura Takathuur in the first raka’, Surah Wal A’sr in the second raka’, Surah Kaferoon (qul ya aiyuhal Kafiroon) in the third and Surah Akhlas (Qul hu Allah-hu ahd) in the fourth raka’. If one does not remember these surah they can recite the ones they prefer.

May Allah accept this dua’ (supplication) for the sake of the trustworthy PROPHET MOHAMMED (Allah’s Grace & Peace be upon him)

Are the Prophets Alive in Their Graves?

Are the Prophets Alive in Their Graves?
Taken from sunnipath.com

Question:
What Aqeedah should we have for the people that are dead? Some people say the Prophets are alive in their graves, is this true? please give me evidence.

Answer:
In the name of Allah, Most Compassionate, Most Merciful,

"Muhammad is a man, but not like men;
He is an emerald, and others mere stone."

The belief (Aqidah) of the mainstream Ahl al-Sunnah wa al-Jama'ah is that our beloved Messenger of Allah (Allah bless him & give him peace) and all the other Prophets are alive in their graves.

This life is physical and worldly (dunyawiyyah), and not just a spiritual one with the soul (barzakhiyyah), as the latter is common for all the people. They are usually involved in performing prayer and worshiping Allah (out of their own free choice without it being obligatory on them), and we can normally not see or feel them.

This is the Aqidah held by the Sunni Muslims throughout the ages, and many books in Arabic have been written on this subject. The great Imam Suyuti (Allah have mercy on him) compiled a whole work on this subject titled 'Inba al-Azkiya bi Hayat al-Anbiya' (Informing the intelligent regarding the living of the Prophets), in which he quoted many evidences in support of this belief. Similarly, other scholars such as: Imam al-Bayhaqi, Imam Abdul Wahhab al-Sha'rani and Imam Ibn al-Qayyim in his book 'al-Ruh' (The Soul) have also written and gathered evidences with regards to this.

Evidences on the prophets remaining alive in their graves:

There are many evidences in the Qur'an, Hadith and sayings of the predecessors regarding the prophets remaining alive after death. Some are reproduced here:

1) Allah Most High says:

"And Question thou our Messengers whom we sent before you. Did we appoint any deities other that Allah, Most gracious, to be worshiped"? (Surah al-Zukhruf, 45).

Many commentators have stated in their respective exegeses of the Holy Qur'an that the living of the Prophets can be proved from this verse (See: Durr al-Manthur of Suyuti, Ruh al-Ma'ani by al-Alusi and others).

2) Allah Most High says:

"And say not of those who are slain (martyred) in the way of Allah, "they are dead", nay, they are living, though you perceive it not" (Surah al-Baqarah, 154).

Regarding this verse, the great Hadith expert (hafidh), Imam Ibn Hajar al-Asqalani (Allah have mercy on him) states in his monumental commentary of Sahih al-Bukhari, 'Fath al-Bari':

"When the living of the martyrs is proven from the text of the Qur'an, then this is also proven from a analogical point of view. And the Prophets are superior then the martyrs" (Fath al-Bari, 6/379).

3) Sayyiduna Anas ibn Malik (Allah be pleased with him) narrates:

"On the night of Isra, the Messenger of Allah (Allah bless him & give him peace) passed by the grave of Sayyiduna Musa (Allah bless him), and found him praying in his grave" (Recorded by Imam Muslim in his Sahih, and others).

4) Anas ibn Malik narrates that the Messenger of Allah (Sallallahu Alayhi Wsallam) said:

"The Prophets are alive in their graves performing Salat" (Recorded by al-Bayhaqi in his 'Hayat al-Anbiya' and Abu Ya'la in his Musnad).

The above Hadith has been authenticated by many Hadith scholars, such as: Ibn Hajar, al-Haythami, Ali al-Qari, al-Munawi, al-Shawkani and others.

5) Aws ibn Aws narrates the Messenger of Allah as saying:

"Send salutations in abundance on me on Friday, as your sending salutations are presented to me. The Companions inquired: "How is it possible that you receive our salutations when your body will have been decayed? The Messenger of Allah said: "Verily Allah has made forbidden on the earth that it eats the body of the Prophets" (Recorded by Abu Dawud, Nasa'i, Ibn Majah, Darami and others, and authenticated by many, such as Ibn al-Qayyim).

6) Abu Hurairah (Allah be pleased with him) Narrates that the Messenger of Allah (Peace and blessing be upon him) said:

"None of you greets me except that Allah returns my soul on me until I return his greeting" (Musnad Ahmad, 2/527 and Abu Dawud, 1/279).

7) Anas ibn Malik narrates that the Messenger of Allah (Allah bless him & give him peace) said:

"The Prophets are not kept in their graves for more then forty nights, but they remain worshiping Allah until the trumpet will be blown" (Sunan al-Bayhaqi).

Due to the fact that there are many narrations regarding this (of which we have only reproduced a few, as an example), Imam Suyuti is of the view that these narrations have reached the level of certainty (tawatur).

8) The great Hadith Imam, Ibn Hajar al-Asqalani states:

"Death will never come to the Blessed Messenger of Allah (Allah bless him & give him peace) in his grave, but he will remain alive, due to the fact that the Prophets remain alive in their graves" (Fath al-Bari, 17/22).

9) Imam al-Subki states:

"It is from our beliefs that the Prophets are alive in their graves". (Tabqat al-Shafi'iyya al-Kubra, 6/266).

10) The great Hanafi jurist, Ibn Abidin says:

"The Prophets are alive in their graves, as proven from the Hadith" (Rasa'il of Ibn Abidin, 2/203).

11) Imam al-Shawkani (whom the Salafis normally refer to) states:

"The Prophet (Peace and blessing be upon him) is alive in his grave, as has been established in the Hadith "The Prophets are alive in their graves". (See: Nayl al-Awtar, 5/101).

12) Also, one of the major incidents that prove this, is the incident of Me'raj (Ascension of the Prophet (peace and blessing be upon him) to the heavens), where he met and conversed with many Prophets. He also led them in prayer in Masjid al-Aqsa.

The above evidences from the Qur'an, Hadith and the sayings of the predecessors are sufficient to prove the fact that the Prophets remain alive in their graves after they pass away from this world. There are many other evidences which we have not mentioned here, due to the fear of prolonging our discussion.

This is the reason why this Aqidah has been held by the mainstream Sunni scholars throughout the eras. It is only recently that some people have objected to this view.

For more details on this subject, one may refer to Imam Suyuti's 'al-Inba' and Imam al-Bayhaqi's 'Hayat al-Anbiya'.

May Allah guide us all to the straight path (Ameen).

And Allah knows best

Answered by: Shaykh Muhammad ibn Adam al-Kawthari, UK

Sleeping and missing salaat al-fajr

Sleeping and missing salaat al-fajr
Shakawa Wahulool - Problems and Solutions, English Translation
Book by Sheikh Muhammed Salih Al-Munajjid

A brother complained: “I miss salaat al-Ffjr on most days, and I hardly ever pray it at the right time. Usually I do not wake up until after the sun has risen, or at best I wake up after the time for praying fajr in jamaa’ah. I have tried to wake up at the right time, with no success. What is the solution to this problem?”

All praise be to Allah. The solution to this problem, like others, has two aspects: theoretical and practical.

The theoretical aspect may be further broken down into two points:

(1) The Muslim should know the great status of salaat al-fajr in the sight of Allah, may He be glorified. The Prophet (peace and blessings of Allah be upon him) said: “Whoever prays the dawn prayer in congregation, it is as if he had prayed the whole night long.” (Muslim, p. 454, no. 656; al-Tirmidhi, 221).

The Prophet (peace and blessings of Allah be upon him) also said: “The most burdensome prayers for the hypocrites are salaat al-’isha’ and salaat al-fajr, but if they only knew what they contain, they would come even if they had to crawl.” (Reported by Imaam Ahmad, al-Musnad, 2/424; Saheeh al-Jaami’, 133).

“Whoever prays fajr is under the protection of Allah. Do not put yourselves in a situation where Allah has to call you to account for your negligence.” (Reported by al-Tabaraani, 7/267; Saheeh al-Jaami’, no. 6344).

“Angels come to you in shifts by night and by day. They meet at salaat al-fajr and salaat al-‘asr, then those who had stayed with you at night ascend, and are asked by the One Who knows better than they: ‘How did you find My servants?’ They say, ‘We left them when they were praying, and we came to them when they were praying.’” (Reported by al-Bukhaari, al-Fath, 2/33).

“The best of prayers in the sight of Allah is the dawn prayer on Friday, in congregation.” (Reported by Abu Na’eem in al-Hilyah, 7/207, and in al-Silsilah al-Saheehah, 1566).

According to a saheeh hadeeth: “Whoever prays al-Bardayn will enter Paradise.” (Reported by al-Bukhaari, al-Fath, 2/52). Al-Bardayn are fajr and ‘asr.

(2) The Muslim should understand the seriousness of missing salaat al-fajr. This is explained by the hadeeth already quoted:

“The most burdensome prayers for the hypocrites are salaat al-’isha’ and salaat al-Fajr…”

In al-Saheeh, it is reported that Ibn ‘Umar (may Allah be pleased with them both) said: “If we did not see a person at fajr and ‘isha’ prayers, we would think badly of him.” (Reported by al-Tabaraani in al-Mu’jam al-Kabeer, 12/271. Al-Haythami said, the men of al-Tabaraani are muwaththaqoon (trustworthy). al-Majma’, 2/40). They thought badly of a person who was absent from these two prayers because regular performance of them is an indication of a person’s faith and a measure of his sincerity. Other prayers may be easier to do because they are more convenient to a person’s circumstances and fit in with his work and his sleep, but only those who are determined and sincere, people whom one hopes are good people, will be able to pray fajr and ‘isha’ regularly in congregation.

Another hadeeth which indicates the seriousness of missing salaat al-fajr is: “Whoever prays fajr is under the protection of Allah. Do not put yourselves in a situation where Allah has to call you to account for your negligence, because whoever finds himself in this situation will be sorted out and then thrown on his face in the Fire of Hell.” (Reported by Muslim, p. 454).

These two points are sufficient to guarantee that the Muslim’s heart will burn with the concern to ensure that he does not miss fajr. The first motivates him to strive to earn the reward for fajr, and the second acts as a warning that will deter him from committing the sin of negligence.

The practical aspect of dealing with this problem includes a number of steps which the Muslim can take in order to get used to performing salaat al-fajr regularly in congregation. These steps include:

• Sleeping early. According to a saheeh hadeeth, the Prophet (peace and blessings of Allah be upon him) used to dislike sleeping before ‘isha’ and talking afterwards. The Muslim should not sleep before salaat al-’isha’ because it is obvious that most of those who sleep before it will spend the rest of the night feeling so tired and heavy that it will be as if they are ill.
• Also, the Muslim should not talk after ‘isha’, and the scholars have explained the reason why doing so is disliked: it is because doing so leads to people staying up late, which in turns leads to the fear that they will sleep and miss qiyaam al-layl, or the correct or preferred time for fajr prayer. The kind of talk that is disliked after ‘isha’, as the commentators explain, is that in which there is no clear benefit, but if there is some benefit – such as studying and gaining knowledge, learning stories of righteous people, speaking to a guest, spending time with one’s wife and family, speaking to travellers and taking care of them and their luggage, or any other permissible reason – then there is nothing wrong with it. This has no connection with the reasons for which many people stay up late nowadays, to do wrong and commit sin! So the Muslim should sleep early, so that he can wake up refreshed to pray fajr and avoid the kind of late nights that make him too tired to get up and pray fajr in congregation.
• It is a fact that people differ with regard to their need for sleep, so it is not possible to dictate a set number of hours that people should sleep, but each person should stick to the time that will give him enough sleep to wake up refreshed for salaat al-fajr. If a person knows from experience that sleeping after 11 p.m., for example, will mean that he cannot get up for fajr, then from an Islamic point of view he should not sleep any later than that… and so on.
• Making sure that one is clean (taahir) and reciting adhkaar (prayers) before sleeping. This helps a person to get up for fajr.
• Having a sincere intention and being determined, when going to sleep, that one will get up for fajr. But a person who goes to sleep hoping that the alarm will not go off, and that no one will come and wake him up, will not – with such a corrupt intention – be able to get up to pray fajr whilst he still has this bad intention.
• Remembering Allah as soon as one wakes up. Some people may initially wake up, then they go back to sleep again. But if a person remembers Allah straight after waking up, this will loosen one of the knots of Shaytaan, and will motivate him to get up. When he performs wudoo’, his determination becomes stronger, and Shaytaan is driven further away, and when he prays, his shaytaan is defeated, his balance (of good deeds) becomes heavier, and he will feel happy and energetic.
• Seeking help from one’s family and friends to pray fajr, and encouraging one another in this regard. This is essential, and is undoubtedly included in the words of Allah (interpretation of the meanings):
  “… Help you one another in al-birr and al-taqwa (virtue, righteousness and piety)…” [al-Maa’idah 5:2]
  “By al-‘asr (time). Verily! Man is in loss, except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another to patience.” [al-‘Asr 103:1-3]
• The Muslim should encourage his wife, for example by waking her up to pray fajr, and she should encourage him, no matter how tired and exhausted he may be. Children should also seek their father’s help to wake up, so he can wake them when it is time for the prayer. No father should say “They have exams, they are tired, let them sleep, poor kids.” It is a mistake to think that be doing this one is being a kind and merciful parent; true parental mercy means that the father wakes them up to worship Allah. “And enjoin al-salaah (the prayer) on your family, and be patient in offering them (the prayers)…” [Ta-Ha 20:132 – interpretation of the meaning].
• Just as family members should help and encourage one another to pray fajr, so brothers in Islam can also help one another. For example, university students living in the same residence or neighbours in the same neighbourhood can help one another by knocking on a neighbour’s door to wake him for prayer and helping him to worship Allah.
• Praying to Allah to help him to wake up to pray fajr in congregation. Du’aa’ is one of the greatest sources of strength and success in all things.
• Using various means of being woken up, such as alarm clocks. These should be put in the most appropriate place. Some people put the alarm clock next to their head, and when it rings, they turn if off at once and go straight back to sleep. Such a person should put the clock a little further away, so that he can feel that it is really waking him up.
  One can also arrange to receive alarm calls from the telephone company, and no Muslim should think that it is too much to pay for this service if he needs it, because this is spending in the way of Allah, and waking up to obey the command of Allah cannot be measured in terms of worldly wealth.
• Throwing water in the face of the person who is sleeping. The Prophet (peace and blessings of Allah be upon him) praised the man who gets up at night to pray, and wakes his wife, and when she refuses to get up, he throws water in her face; and he praised the woman who gets up at night to pray, and wakes her husband, and when he refuses to get up, she throws water in his face. (Reported by Imaam Ahmad in al-Musnad, 2/250; Saheeh al-Jaami’, 3494). Throwing water in a person’s face is one of the means of waking a person for prayer that is prescribed by sharee’ah. In fact it is quite refreshing and energizing. Some people may become enraged when woken in this manner, and they may shout and swear and issue threats, so the person who is seeking to wake another should employ wisdom and patience, and remember that the pens are lifted from the record of one who is sleeping (i.e., his deeds are not being recorded while he is asleep) – so he should put up with any bad treatment, and not let this put him off trying to wake people up for prayer.
• Not sleeping alone. The Prophet (peace and blessings of Allah be upon him) forbade any man to sleep alone. (Reported by Imaam Ahmad in al-Musnad, 2/91; al-Silsilah al-Saheehah, no. 60). Perhaps the wisdom behind this prohibition is that a person could sleep too long if there is no-one to wake him up for prayer.
• Not sleeping in remote places where it would not occur to anyone that someone could be sleeping there, such as a person sleeping on the roof of a house without telling his family where he is, or sleeping in a remote part of the house or student residence, so that no-one will know to wake him for prayer, but everyone will think that he is in the mosque when in fact he is fast asleep. Anyone who needs to sleep in a remote place should tell the people around him where he will be so that they can come and wake him.
• Being lively and active upon waking. One should get up straightaway, and not wake up in stages, as some people do. A person could be woken up several times, and each time he gets up, but when his friend leaves, he goes back to bed. Waking up in stages usually ends in failure, and the only way to prevent falling asleep again is to get up straight away.
• Not setting the alarm too early. If a person knows that there is still a long time to go until the time of the prayer, he may think, “I still have time, let me sleep a little more…” Everyone should know how to handle himself and avoid this situation.
• Lighting a lamp when waking up – or, in our modern times, switching on the light. This has the effect of dispelling sleepiness.
• Not staying up late, even to pray qiyaam al-layl. Some people may stay up late to pray qiyaam al-layl, then fall asleep a few minutes before fajr and be unable to wake up for the prayer. This happens a lot in Ramadaan – people stay up late and sleep a little while before fajr, so they miss the prayer. No doubt this is a grave error, because fard (obligatory) prayer should take precedence over naafil (supererogatory) prayer. So what about those who stay up late not to pray but to commit sin, or at best to do permissible things? The Shaytaan may make the idea of staying up late to discuss important matters attractive to some daa’iyahs (Islamic workers), then they sleep late and miss the prayer, thus losing much more than they gained.
• Not eating too much before going to sleep. Eating too much makes one sleep deeply. The one who eats a lot gets very tired, and sleeps a lot, thus losing a lot. So one should try to eat lightly in the evening.
• Warning about the misinterpretation of the sunnah to lie down after praying the sunnah of fajr. Some people may have heard the hadeeth in which the Prophet (peace and blessings of Allah be upon him) said: “When any one of you has prayed, let him lie down on his right side.” (Reported by al-Tirmidhi, no. 420; Saheeh al-Jaami’, 642). It was also reported that when the Prophet (peace and blessings of Allah be upon him) had prayed the sunnah of fajr, he would lie down, then Bilaal would call him to prayer, and he would stand up to pray. People may have heard these ahaadeeth, and be keen to follow this proven sunnah, but they do not understand how to do it properly. So a person may pray the sunnah of fajr, then lie down on his right side, and fall fast asleep until the sun rises. This is because of a lack of proper understanding. The lying down is not for the purpose of sleeping, and Bilaal used to come and tell the Prophet (peace and blessings of Allah be upon him) when it was time to pray. Moreover, as was reported by Imaam Ahmad and Ibn Hibbaan in a saheeh hadeeth, if the Prophet (peace and blessings of Allah be upon him) wanted to rest before fajr, he would put his head on his right palm, propped up on his elbow. (Reported by Ahmad in al-Musnad, 5/298; Saheeh al-Jaami’, no. 4752). This kind of resting prevents one from falling fast asleep, because in this case one’s head is propped up on one’s palm and elbow, and will drop if one dozes off, thus waking one up again. In addition to this, Bilaal was entrusted with the responsibility of waking the Prophet (peace and blessings of Allah be upon him) for the fajr prayer.
• Praying qiyaam al-layl late in the night, just before fajr, so that when one finishes witr, the call for fajr prayer is given, making the worship continuous. The night prayer should be offered during the last third of the night – which is the preferred time – and immediately followed by the fajr prayer, whilst one is feeling awake and energetic.
• Following the example of the Prophet (peace and blessings of Allah be upon him) in lying down to sleep. So a person should lie on his right side, placing his right cheek on his right hand. This position makes it easy to wake up. The best guidance is the guidance of Muhammad (peace and blessings of Allah be upon him), and this is better than sleeping in any other position which may make it difficult to wake up.
• Helping oneself by taking a nap during the day, because this will help a person by making him need less sleep at night.
• Not sleeping after ‘asr or maghrib, because this will make a person sleep late, and whoever sleeps late will find it difficult to wake up.
• Finally, sincere devotion to Allah is the best thing to motivate a person to get up for prayer, because Allah is the One Who is controlling all means of help. If a person has that true sincerity and his heart is burning with devotion to Allah, then Allah will help him to get up to pray fajr in congregation, even if he goes to sleep only a few moments before fajr.

This sincerity and devotion may cause some very enthusiastic people to find unusual ways to help themselves to wake up to pray, which is a sign of their eagerness and keenness. One of them may set a number of alarm clocks to wake him up, setting each one a few minutes later than the other, so that if he turns the first one off, the next one will wake him a few moments later, and so on. Another may tie a string to his wrist, with the other end dangling from his window, so that when one of his friends passes by on his way to the mosque, he can pull on the string and wake him for fajr prayer.

See what can be achieved with sincerity and determination, may Allah guide you! But the bitter truth is that weakness of faith and lack of sincerity are widespread among people nowadays, as we can see from the small numbers of people to be found praying in the mosques at fajr, despite the fact that there are so many people living around the mosques in many neighbourhoods.

But no doubt there are people who sleep so heavily that it is almost like an illness, and they may be excused, because the matter is beyond their control. People in this situation should turn to Allah for help, and do everything that they possibly can, and visit the doctor, to try to find a cure.

Finally, a word about a well known phenomenon: some people claim that there is a hadeeth which says that the person who wants to get up for fajr should recite the last part of Soorat al-Kahf before sleeping, and have the intention in his heart to get up at a certain hour, and this will make him get up at that time. They claim that this is a tried and tested method. Our response is that there is no such saheeh hadeeth, and this carries no weight whatsoever. The best guidance is the guidance of Muhammad (peace and blessings of Allah be upon him).

The Blessings of Jum'ah (Friday)

The Blessings of Jum'ah (Friday)

This is a Friday Khutbah delivered by Shaykh Muhammad Taher on 4th February 2005. This has been taken from leeds grand mosque and is worth sharing.

O Muslims! Today is Friday - Jum’ah; the most superior of days within the week. For Muslims, it is regarded as the weekly Eid.

The Prophet (SAW) was told about the important events which took place on this great day and of the preference Allah has given to it. It is mentioned in Sahih Muslim on the authority of Abu Hurayrah who said: The Messenger of Allah, peace and blessings be upon him said:

“The best day on which the sun rises is the day of Jumu’ah; on it Adam was created, on it he entered Paradise and on it he was taken out of Paradise”

And in another narration he said:

“The Final Hour will take place on the day of Friday” {Narrated in Muslim}

“Every moving thing listens from morning till sunset in apprehension of the Hour, except Jinn and Men” (Narrated in the Muwatta of Malik)

Know, that the obligation of the Friday prayer applies to Muslim males only.

On the day of Jumu’ah, the day in which Muslims gather to pray, listen to the sermon and remember Allah the Most High. It is recommended to bathe, to dress well, to use the tooth stick (Siwaak) and to wear perfume. This is recommended for everyone attending Jumu’ah prayer or attending any other Muslim gathering, as it is a Sunnah of the Prophet (SAW). He (SAW) said:

“Whoever makes ghusl on the day of jumu’ah, uses the tooth stick (siwaak), applies perfume if he has it, wears of his best clothes, and then goes out until he comes to the mosque, and does not harm anyone, then prays as much as occurs to him to pray, and then remains silent when the Imam speaks until he prays the obligatory prayer, it is an reparation of whatever minor sins are between this and the next jumu’ah”(Narrated by Ahmad, Abu Dawud&Others)

In another narration it is related:

“Whoever performs ghusl, goes to Jumu’ah, prays as much he is able to, remains silent until the Imam finishes his khutbah, then prays with him; he is forgiven (his minor sins) from that Friday until the next Friday in addition to three extra days and whosoever fails to do so has erred (Narrated by Muslim)

On Friday it is vital that we strive to make the most of our time by supplicating to Allah, as it is mentioned in both Bukhari and Muslim on the authority of Abu Hurayrah that the Messenger of Allah (SAW), mentioned the day of Friday and said:

“In it there is an (opportune) hour when Allah gives to the Muslim standing in prayer whatever he asks for.” And he pointed out the shortness of that time with his hands. (Narrated by Bukhari and Muslim)

It also recommended to send blessings and prayers upon the Prophet (SAW) on the day of jumu’ah and the night preceding it. The Prophet (SAW) said:

“Friday is from amongst the best of days, on it Adam was created, and on it the horn will be blown and all will fall unconscious, so send abundant blessings upon me on this day for indeed your salutations are presented to me. They, the companions said: O Messenger of Allah how can this be when you have been buried and your body has decayed? And the Prophet (SAW) said: Indeed Allah, Exalted and Magnified is He, has forbidden the earth from consuming the bodies of the Prophets”.

Another recommended act is the reciting of Surah Al-Kahf on the day of Jumu’ah and the night preceding it, as mentioned in the Hadith

“Whosoever recites Surah Al-Kahf on Friday will have a light illuminated for him between the two Fridays” (Narrated by Nasa’i Bayhaqi & others)

O Muslims! - Busy lifestyles have led to the abandoning of the Sunnah of arriving early at the Mosque on Friday. The Prophet (SAW) stressed earliness in attending the prayer, especially the Friday prayer and he likened it to charitable and sacrificial acts.

It is mentioned in Bukhari and Muslim:

"Any person who takes a bath on Friday like the bath of Janaba (to clean ritual impurity) and then goes for the prayer (in the first hour i.e. early), it is as if he had sacrificed a camel (in Allah's cause); and whoever goes in the second hour it is as if he had sacrificed a cow; and whoever goes in the third hour, then it is as if he had sacrificed a horned ram; and if one goes in the fourth hour, then it is as if he had sacrificed a hen; and whoever goes in the fifth hour then it is as if he had offered an egg. When the Imam comes out (i.e. starts delivering the Khutba), the angels present themselves to listen to the Khutba"

And in another Hadith he (SAW) said:

“When it is a Friday, the Angels stand at the gate of the mosque and keep on writing the names of the persons coming to the mosque in succession according to their arrivals. The example of the one who enters the mosque in the earliest hour is that of one offering a camel (in sacrifice). The one coming next is like one offering a cow and then a ram and then a chicken and then an egg respectively. When the Imam comes out (for Jumua prayer) the Angels fold their papers and listen to the Khutba. (Narrated in Bukhari and Muslim)

O Muslims: It is incumbent upon those aware of these two aHadith to bow their heads in humility before Allah, shame before the Angels and compassion for the servants of Allah. If so many of us are neglecting this act of goodness, let us consider then how big the difference is between one who presents a sacrificial offering with one who offers nothing because he arrives only after the Angels have folded-up their scrolls? So how many Fridays have passed by wherein the angels have recorded but a few first-comers?

There is no power or strength except with Allah; why such abstinence from reward? Do you not know the saying of the Prophet (SAW):

“If people knew the reward of hearing the adhan and being from amongst the first row and if they didn’t find a place therein they would even compete for it by drawing lots”(Narrated by Bukhari and Muslim)

This is for the one who is late; so consider then, the one who purposefully abandons the Friday prayer without excuse. Listen to this Hadith of the Prophet (SAW) and take it to those whom you know are neglectful of the Friday prayer:On the authority of Abu Hurayrah and Ibn Omar, may Allah be pleased with them both, who heard the Prophet (SAW) say on his Minbar:

“If people are neglectful of jumu’ah prayers, Allah will set a seal over their hearts and they shall be from the heedless.” (Narrated by Muslim)

In other words, Allah puts a barrier between them and guidance and goodness.

O Muslims! Compete in this great act of goodness which Allah has made on Friday for those who follow the example of the Prophet (SAW). So purify yourselves, wear your best clothes, use the tooth stick (Siwaak) and perfume and hasten to the Friday prayer with composure and dignity.

Compete for the first row and then the second and so on without offending or harming any one of your brothers, pray the voluntary (nawaful) prayers and increase in the remembrance of Allah and recitation of the Qur’an.

Ask Allah the Glorious for an increase in blessing and stick to the etiquettes of the Prophet and be from amongst the first to do good and attain the highest of ranks:

“That is the favour of Allah; which He gives to whom He will. And Allah’s favour is immense.” (Surah Jum’ah 62:4)

The second Khutbah
The ruling on speaking or being distracted during the Khutbah

There is a severe prohibition regarding this as the majority of scholars consider it obligatory to remain silent. It is essential to listen to the Khutbah without distraction. It is not permissible to entertain oneself with anything.

The ruling on arriving late and missing a unit (Rak’ah) of prayer with the Imam:

Many scholars have said ‘whosoever misses a rak’ah of the Friday congregational prayer, has missed the prayer’ and must make up the missed rak’ah, as the Prophet (SAW) said :

“Whoever missed a rak’ah with the Imam, has missed the entire prayer”

However, most scholars are of the opinion that missing one full rak’ah does not mean that one has missed the entire prayer, but it is necessary to pray the four rak’ahs of Dhur.

Preoccupation with buying and selling and business transactions at the time of the call to Jumu’ah prayer:

Allah the Exalted and Magnificent has prohibited this at the time of Jumu’ah prayer and has made it unlawful for everyone who is obliged to attend the prayer, as He the Exalted says:

“O you who believe! When the call is made for the prayer on Friday, come to the remembrance of Allah and leave off business. That is better for you if only you knew!” ( Surah Jum’ah 62:9)

Ibn Abbas said:

"Selling is prohibited at this time."

A’ta said :

"Trade is prohibited. And Allah knows best." .

DISCLAIMER: This reminder was originally delivered in Arabic. Any meanings lost in translation are not to be attributed to the speaker as reminders are translated by volunteers. The mosque has no official translater and volunteers often have no formal qualifications to translate on the day. Please forgive any errors as they are from our human weakness and any right guidance is from Allah.

Sura's for Salat

Sura's for Salat
(Updated 18.08.2010)

All Transliteration have been taken from the cybersalat software, All MP3 files for listening have been taken from http://www.alafasy.co.nr/ - Recitor - Shaikh: Mishary Rashid Al-Afasy.

Following on from the Basic guide to praying section....

It is important to emphasize that this or any type of [transliteration] text is not a substitute for the original Arabic Qur'an. It is only an attempt to help those who are trying to learn to read the Arabic text, since it is as close to the written text as possible. The English translation is also put there as a guide and should not be used for salat as a substitute. As translation of text can vary between interpreters you may wish to check other translations (in English/other languages) - all links can be found next to this column under the Qur'an reading section.

Here is the Opening Chapter of the Qur’an (al-Fatihah), followed by other passages from the Holy Book that you can use for salat. You are not restricted to use just these passages as ther are so many you can use from the glorious Qur'an.


Sura 001: AL-FATIHAH (THE OPENING)

Bismillah ir-Rahman ir-Rahim

Alhamdu lil-lahi rab-bil' alameen
Ar rahma nir-raheem.
Maliki yawmid-deen
iyyaka na'budu wa iyyaka nasta'een
ihdinas siratal mustaqeem.
Siratal lazeena an'amta alayhim.
Ghayril maghdubialayhim walad dal-leen.

LISTEN/ DOWNLOAD - CLICK HERE!

Praise is only for Allah,
Lord of the Universe.
The most kind, the most Merciful.
The master of the Day of Judgement.
You alone we worship and to you alone we pray for help.
Show us the straight way,
The way of those whom you have blessed.
Who have not deserved your anger, Nor gone astray.

Sura 105: AL-FIL (THE ELEPHANT)

Bismillah ir-Rahman ir-Rahim

Alam tara kayfa fa-'ala
Rabbuka bi-As-haabil Fiil.
Alam yaj-al kaydahum fii tazliil.
Wa'arsala alayhim tayran abaabiil,
Tarmiihim-bi-hijaaratim-min-sijjiil.
Faja-alahum ka-asfim-ma'-kuul.

LISTEN/ DOWNLOAD - CLICK HERE!

Hast thou not seen how thy Lord dealt with the owners of the Elephant?
Did He not bring their stratagem to naught,
And send against them swarms of flying creatures,
Which pelted them with stones of baked clay,
And made them like green crops devoured (by cattle)?

Sura 106: QURAISH (QURAYSH)

Bismillah ir-Rahman ir-Rahim

Li-iilaafi Qurayshin,
Iilaafihim rihlatash-shi-taa-i was-sayf,
Fal-ya'buduun Rabba haa zal'Bayt,
Allazii 'at-amahum-min-juu-inw-waaamanahum-min khawf.

LISTEN/ DOWNLOAD - CLICK HERE!

For the taming of Qureysh,
For their taming (We cause) the caravans to set forth in winter and summer.
So let them worship the Lord of this House
Who hath fed them against hunger.
And hath made them safe from fear.

Sura 107: AL-MAUN (SMALL KINDNESSES)

Bismillah ir-Rahman ir-Rahim

Ara-aytallzii yukazzibu bid-Dinn.
Fa-zaalikallazii yadu'-'ul-yatiim,
Wa laa yahuzzu 'alaa ta'aamil-miskiin.
Fa-waylul'lil-musalliin.
Allaziina hum an-salaati-him saahuun,
Allaziina hum yuraa-uuna,Wa yamna-uunal Maa-uun.

LISTEN/ DOWNLOAD - CLICK HERE!

Hast thou observed with him who belieth religion?
That is he who repelleth the orphan?
And urgeth not the feeding of the needy.
Ah, woe unto worshipers
Who are heedless of their prayer;
Who would be seen (at worship)
Yet refuse small kindnesses!

Sura 108: AL-KAUTHER (ABUNDANCE)

Bismillah ir-Rahman ir-Rahim

Innaaa 'a'-taynaakal-Kawsar.
Fa-salli li-Rabbika wanhar.
Inna shaani-aka huwal-abtar.

LISTEN/ DOWNLOAD - CLICK HERE!

Lo! We have given thee Abundance;
So pray unto thy Lord, and sacrifice.
Lo! It is thy insulter (and not thou) who is without posterity.

Sura 109: AL-KAFIROON (THE DISBELIEVERS)

Bismillah ir-Rahman ir-Rahim

Qul yaa'ayyuhal Kaafiruun.
Laa 'a-budu maa ta'buduun.
Wa laa antu, aabiduuna maa 'a'-bud.
Wa laa ana aabidum-maa abatum,
Wa laa antum aabiduuna maa 'a'-bud.
Lakum Diinukum wa li-ya Din.

LISTEN/ DOWNLOAD - CLICK HERE!

Say : O disbelivers!
I worship not that which ye worship;
Nor worship ye that which I worship
And I shall not worship that which ye worship.
Nor will ye worship that which I worship.
Unto you your religion,and unto me my religion.

Sura 110: AN-NASR (DIVINE SUPPORT)

Bismillah ir-Rahman ir-Rahim

Izaa jaa-a' nasrullaahi wal-fa-thu.
Wa ra-aytan-nassa yad -khuluuna fii diinillaahi' afwaa jaa.
Fa-sabbih bi-Hamdi Rabbika wastagfirh.
Inna-Huu kaana Tawwaabaa.

LISTEN/ DOWNLOAD - CLICK HERE!

When Allah's succour and the triumph cometh
And thou seest mankind entering the religion of Allah in troops,
Then hymn the praises of thy Lord, and seek forgiveness of him.
Lo! He is ever ready to show mercy.

Sura 111: AL-MASADD (PALM FIBRE)

Bismillah ir-Rahman ir-Rahim

Tabbat yada abi Lahabin wa tabb.
Ma agna anhu maluhu wa ma kasab.
Sayasla naran dhata lahab.
Wamratuhu hamma latal hatab.
Fi' jidiha hablum mim masad.

LISTEN/ DOWNLOAD - CLICK HERE!

The power of Abu Lahab will perish, and he will perish.
His wealth and gains will not exempt him.
He will be plunged in flaming fire,
And his wife, the woodcarrier,
Will have upon her neck a halter of palm-fibre.

Sura 112: AL-IKHLAS (SINCERITY)

Bismillah ir-Rahman ir-Rahim

Qul huwal lahu ahad.
Allah hus-samad.
Lam yalid walam yulad.
Walam yakul-lahu Kufuwan ahad.

LISTEN/ DOWNLOAD - CLICK HERE!

He is Allah, the only one.
Allah helps and does not need help.
He does not produce a child, and He
Was not born of anyone.
There is no one equal to Him.

Sura 113: AL-FALAQ (THE DAYBREAK)

Bismillah ir-Rahman ir-Rahim

Qul A'uzubi rab-bil falaq.
Min shar-rima Khalaq.
Wa min shar-ri ghasibin iza waquab.
Wa min shar-rin naf-fathati fil uqad.
Wa min shar-ri hasidin iza hasad.

LISTEN/ DOWNLOAD - CLICK HERE!

I seek refuge in the Lord of the dawn,
from the evil of all that He has created,
and from the evil of the darkness of night when it falls,
and from the evil of those (charmers) who blow into knots.
And from the evil of the envier when he envies.

Sura 114: AN-NAS (MANKIND)

Bismillah ir-Rahman ir-Rahim

Qul A'uzubi rab-bin nas
Malikin nas. Ila hin-nas.
Min shar-ril waswa sil khan-nas.
Allazi yuwaswisu fee sudu rin-nas.
Minal jin-nati wan-nas.

LISTEN/ DOWNLOAD - CLICK HERE!

I seek refuge in the Sustainer of Mankind,
the Owner of Mankind, Lord of Mankind.
From the evil of the sneaking whisperer.
Who whispers in the hearts of Mankind.
(Whether he be) from among Jinns or Mankind.

You can download all the sura's from the Holy Qur'an from the website: http://www.alafasy.co.nr/ under the section called "Al-Quran al-kareem "

The Adhan & Iqamah

The Adhan (The Call to Prayer)
Taken from islamonline.net

The adhan is the call given to announce that it is time for a particular obligatory Salah (ritual Prayer). Five times a day the adhan is raised from mosques throughout the world. It is a Sunnah (optional duty) that brings its own reward from Allah (God).

The person who gives the adhan is called a muadhdhin. (The English word “muezzin” is a mispronunciation of the Arabic term.)

The adhan begins with an affirmation of the supremacy of Allah (God). Then comes the shahadah (profession of faith), which consists of the profession of the Unity of Allah (God), the negation of shirk (polytheism), and the confirmation that Muhammad (peace and blessings be on him) is the Messenger of Allah (God). And after that, comes the call to the Prayer and to success — our eternal home in Paradise — which also implies our return to the Creator. Each line is repeated for emphasis.

The words of the adhan are as follows:

Allahu Akbar, Allahu Akbar.
Allah is the Greatest, Allah is the Greatest.

Allahu Akbar, Allahu Akbar.
Allah is the Greatest, Allah is the Greatest.

Ash-hadu alla ilaha illa-llah.
I bear witness that there is none worthy of worship but Allah.

Ash-hadu alla ilaha illa-llah.
I bear witness that there is none worthy of worship but Allah.

Ash-hadu anna Muhammadar-Rasulullah.
I bear witness that Muhammad is the Messenger of Allah

Ash-hadu anna Muhammadar-Rasulullah.
I bear witness that Muhammad is the Messenger of Allah

Hayya ‘ala-s-Salah, hayya ‘ala-s-Salah.
Hasten to the Prayer, hasten to the Prayer.

Hayya ‘ala-l-falah, hayya ‘ala-l-falah.
Hasten to real success, hasten to real success

Allahu Akbar, Allahu Akbar.
Allah is the Greatest, Allah is the Greatest.

La ilaha illa-llah
There is none worthy of worship but Allah.

Note:
In the adhan for the Subh (Dawn) Prayer (also commonly called the Fajr Prayer), the following words are added after Hayya ‘ala-l-falah:

As-Salatu khairun min an-naum, As-Salatu khairun min an-naum.
Prayer is better than sleep, Prayer is better than sleep.


The Sunnah (practice of the Prophet) recommends that while the adhan is being called, one should listen attentively and repeat it silently after the muadhdhin, but when he says “Hayya ‘ala-s-Salah” and “Hayya ‘ala-l-falah” one should say:

La hawla wa la quwwata illa billah.
There is no might or power except with Allah.

After the adhan, it is recommended to say the following du‘a’ (supplication):

Allahumma rabba hadhihi-d-da‘awati-t-tammati wa-s-Salati-l-qa’imati, ati Muhammadan il-wasilata wa-l-fadilata wa-d-darajata-r-rafî‘ati wa-b‘ath-hu maqamam mahmudan illadhi wa‘adtahu.

0 Allah, Lord of this most perfect call, and of the Prayer that is about to be established, grant to Muhammad the favor of nearness (to You) and excellence and a place of distinction, and exalt him to a position of glory that You have promised him.


Iqamah (Standing Up For Prayer)
Iqamah means to stand up for the Salah (ritual Prayer). It is a Sunnah (practice of the Prophet) to call the iqamah just before the Salah begins, whether the salan is performed individually or in congregation.

The words of the iqamah are the same as the adhan, except that after “Hayya ‘ala-l-falah” one says:

Qad qamati-s-Salah, Qad qamati-s-Salah.
Prayer is ready, Prayer is ready.


The words of the Iqamah are as follows:

Allahu Akbar, Allahu Akbar.
Allah is the Greatest, Allah is the Greatest.

Allahu Akbar, Allahu Akbar.
Allah is the Greatest, Allah is the Greatest.

Ash-hadu alla ilaha illa-llah.
I bear witness that there is none worthy of worship but Allah.

Ash-hadu alla ilaha illa-llah.
I bear witness that there is none worthy of worship but Allah.

Ash-hadu anna Muhammadar-Rasulullah.
I bear witness that Muhammad is the Messenger of Allah

Ash-hadu anna Muhammadar-Rasulullah.
I bear witness that Muhammad is the Messenger of Allah

Hayya ‘ala-s-Salah, hayya ‘ala-s-Salah.
Hasten to the Prayer, hasten to the Prayer

Hayya ‘ala-l-falah, hayya ‘ala-l-falah.
Hasten to real success, hasten to real success.

Qad qamati-s-Salah, Qad qamati-s-Salah.
Prayer is ready, Prayer is ready.

Allahu Akbar, Allahu Akbar.
Allah is the Greatest, Allah is the Greatest.

La ilaha illa-llah
There is none worthy of worship but Allah.

It is recommended that the hearer of the iqamah should repeat it after the muqim (the one who announces the iqamah), and when he says “Qad qamati-s-Salah” the hearer should respond by saying:

Aqamaha-llahu wa adamaha.
May Allah keep it established forever.

Salah (Salat) in the Quran

Salah in the Quran

Taken from breatheislam.blogsome.com
By Shaykh Ibrahim Memon Madani
Information forwarded by Nazrul islam

1. Establishing Salah Develops Taqwa (Fear and Awareness of Allah)
“This is the Book in which there is no doubt, a guidance for those who have taqwa; who believe in the unseen, and who establish Salah, and spend out of what we have provided for them” (2: 2-3)

2. Salah Is the Sign of a Believer
“The believers, men and women, are protecting friends of one another; they enjoin good and forbid evil, and they establish Salah, and give Zakah, and obey Allah and His Messenger. Allah will have His Mercy on them, and surely, Allah is All-Mighty, All-Wise.” (9: 71)

3. Establishing Salah Leads to Allah’s Eternal Blessings
“So whatever you have been given is but (a passing) enjoyment for this worldly life, but that which is with Allah is better and more lasting for those who believe and put their trust in their Lord. And those who avoid the great sins and lewdness, and when they are angry, they forgive. And those who answer the Call of their Lord, and perform the Salah, and who conduct their affairs by mutual consultation, and who spend of what We have bestowed on them.” (42:36-38)

4. Those Who Pray Shall Have Nothing to Fear on the Day of Judgment
“Truly, those who believe and do righteous deeds, and perform Salah, and give Zakah, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.” (2:277)

5. Remain in Allah’s remembrance after prayer
“When have finished performing the Salah, remember Allah standing, sitting, and reclining, but when you are free from danger, perform the Salah. Surely, Salah is enjoined on the believers at
fixed times.” (4:103)

6. Command to Pray with Congregation
“And establish Salah and give Zakah, and bow down (in worship) along with those who bow down (in worship)” (2:43)

7. Special Command Regarding Punctuality of Prayer
“Guard strictly the Salah, especially the middle Salah. And stand before Allah with obedience.” (2:238)

8. Allah’s Help Comes Through Salah
“Seek help through patience and Salah; truly it is extremely difficult except for the humble true believers.” (2:45)

“Oh you who believe! Seek help through patience and Salah. Truly, Allah is with those who are patient.” (2:153)

9. Special Emphasis on Friday Prayer
“Oh you who believe! When the call is made for the Salah on Friday, come to the remembrance of Allah, and leave off business. That is better for you, if you only knew! And when the Salah has ended, you may disperse through the land, and seek the Bounty of Allah, and remember Allah much so that you may be successful.” (62:09-10)

10. Shaytaan Tries His Best in Finding Ways to Take You Away from Salah
“Shaytaan desires only to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allah, and from Salah. So will you then not abstain
(from these evils)?” (5:91)

11. Prayer Protects Against Evils
“Recite that which has been revealed to you of the Book, and perform Salah. Verily, Salah prevents from lewdness and evils. And indeed, the remembrance of Allah (by you) is greatest. And Allah knows what you do.” (29:45)

12. Friendship Should Be with Those Who Pray
“Indeed, your protecting friend (Wali) is none other than Allah, His Messenger, and the Believers who establish Salah, and give Zakat, and bow down (in prayer). (5: 55)

13. Allah’s Special Order to Women
“And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform Salah, and give Zakah, and obey Allah and His Messenger. Allah wishes only to remove uncleanness from you, Oh people of the House, and to purify you with a thorough purification.” (33:33)

14. Hypocrites Are Lazy in Salah
“Verily, the hypocrites seek to deceive Allah, but it is He who deceives them; When they stand up for Salah, they stand with laziness, only to be seen by men; and they do not remember Allah but a little.” (4:142)

15. Laziness in Prayers Leads to Rejection of Sadaqa
“And nothing prevents their Sadaqa from being accepted from them, except that they disbelieve in Allah and in His Messenger, and that they do not come to Salah except in a lazy manner, and that they do not give Sadaqa except unwillingly.” (9:54)

16. Leaving Salah Leads to Shirk
“(And remain always) turning to Him (only), and be fearful and dutiful towards Him, and perform Salah and be not of those who commit Shirk.” (30: 31)

17. Previous Nations Were Corrupted when Salah Was Left
“Then, there came after them a generation who gave up Salah and followed lusts; so they will be thrown in Hell.” (19: 59)