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SALAT
(PRAYER) -II
- How
to pray
- The dawn (early morning [fajr]) prayer
- The noon, afternoon, and night (zuhr, ‘asr, and ‘isha’) prayers
- The evening (maghrib) prayer
- Prostrations
of Forgetfulness
- Prostrating
while Reciting
- The
Sunna Prayers
- The
Prayer of the Sick (Salat al-Marid)
- The
Prayer during Times of Fear or Danger (Salat al-Khawf)
- The
Prayer of a Traveler (Salat al-Musafir)
- Specific
Sunna Prayers
- Asking for What Is Good (Salat al-Istikhara)
- The Prayer of Glorification (Salat al-Tasbih)
- The Prayer for Need (Salat al-Haja)
- The Prayer of Repentance (Salat al-Tawba)
- The Prayer during a Solar or Lunar Eclipse (Salat al-Kusuf and al-Khusuf)
- The Prayer for Rain (Salat al-Istisqa’)
- Supererogatory
Prayers
- Offering Supererogatory Prayers at Home
- Reciting Long Passages
- The
Friday Congregational Prayer
- When and Who
- Preparations
- Conditions for Its Validity
- The Adhan
- The Sermon
- Prayers before and after the Friday Prayer
- ‘Iyd
(Religious Festive Days) Prayers (Salat al-‘Iydayn)
- The Religious Festive Days
- The Prayer
- Offering the ‘Iyd Prayer
- Sermon
- The
Funeral Prayer
- The Rights of a Dead Muslim upon Living Muslims
- Visiting a Sick Person
- Washing the Corpse
- Offering the Funeral Prayer
- Burying the Deceased
- Congregational
Prayer
- Women
- Conditions To Be Met by the Muezzin (the Caller to Prayer)
- Whoever Makes the Adhan Makes the Iqama
- The Adhan and Iqama for Women
- The Imam
- Where the Imam and the Congregation Stand
- Correcting the Imam’s Mistake
- Straightening the Rows and Filling the Gaps
- The Imam’s and Congregation’s Recitation
- Following the Imam
- Putting a Partition in front of Oneself While Praying
- Joining the Congregation
- Earth as a Mosque
- Making
Up Missed Prayers
How
To Pray
The dawn (early morning [fajr]) prayer. Having
done what is necessary to have the prayer accepted, one recites
the iqama even if praying alone. Women are not required to
recite the iqama. The iqama is as follows:
Allahu akbar
(God is the Greatest): 4 times.
Ashhadu an la ilaha illa’llah (I bear witness that
there is no deity but God): twice.
Ashhadu anna Muhammadan Rasululu’llah (I bear witness
that Muhammad is God’s Messenger); twice.
Hayya ‘ala’s-salah (Come on, to prayer): twice.
Hayya ‘ala’l-falah (Come on, to salvation): twice.
Qad qamatu’s-salah (Now the prayer is about to be
performed): twice.
Allahu akbar (God is the Greatest): twice.
La ilaha illa’llah (I bear witness that there is
no deity but God): once.
One should pause between
each phrase of the adhan, but be quick when reciting
the iqama.
After the iqama, one intends to perform the dawn (fajr)
prayer, and, while reciting the opening takbir (Allahu
akbar), raises the hands with the palms facing the qibla
to one’s ears, with the thumbs touching the earlobes, and
then puts them (according to the Hanafis) under the navel
with the right hand grasping the left one at the wrist. Then,
recite a supplication with which the Messenger, upon him be
God’s peace and blessings, used to begin his prayers. The
Hanafis prefer: Subhanaka’llahumma wa bi-hamdik. Wa tabaraka’smuk.
Wa ta‘ala jadduk. Wa la ilaha ghayruk (Glory be to You,
O God, and to You is the praise. Blessed is Your Name and
most high is Your honor. There is no deity besides You.).
Then recite Surat
al-Fatiha, say Amin at its end, and recite a portion
from the Qur’an. Then bow down and say: Allahu akbar
and, attaining calmness with one’s back straightened, say
three times: Subhana Rabiyya’l-‘Azim (Glory be to my
Lord, the Mighty). Afterwards, rise up and say: Sami‘a’llahu
li-man hami-dah (God hears him who praises Him), and then:
Rabbana wa-laka’l-hamd (Our Lord, and to You is all
praise). After a short pause, prostrate and say: Allahu
akbar with one’s palms, knees, toes, forehead, and nose
touching the ground. While prostrating, recite three times:
Subhana Rabbiya’l-A‘la (Glory be to my Lord, the Most
High). Then, sit up and say: Allahu akbar, and, after
a short pause while sitting, prostrate again and say: Allahu
akbar. Recite the same things that were recited during
the first prostration. This is the first rak‘at in all prayers
except the ‘Iyd (religious festive day) prayers and
salat al-tasbih (prayer of glorification), which will
be described below.
Rise from prostration
saying: Allahu akbar, and then perform the second rak‘at
just as the first one was performed. After the second
prostration, sit up and recite the tashahhud or tahiyyat,
which is as follows: At-tahiyyatu li’llahi wa’s-salawatu
wa’t-tayyibatu as-salamu ‘alayka ayyuha’n-nabiyyu wa-rahmatu’llahi
wa-barakatuh. As-salamu ‘alayna wa ‘ala ‘ibadi’llahi’s-salihin.
Ashhadu an la ilaha illa’llah wa ashhadu anna Muhammadan ‘abduhu
wa-rasuluh (Eternity and all dominion is God’s, and from
Him are all blessings and benedictions. Peace be upon you
O the [greatest] Prophet, and God’s mercy and gifts. Peace
be also upon us and God’s righteous servants. I bear witness
that there is no deity but God, and I also bear witness that
Muhammad is His servant and Messenger.).
Afterwards, one calls
God’s blessings and peace upon His Messenger: Al-lahumma
salli ‘ala Muhammadin wa ‘ala Al-i Muhammad, kama sallayta
‘ala Ibrahima wa ‘ala Al-i Ibrahim. Innaka Hamidun Majid.
Allahumma barik ‘ala Muhammadin wa ‘ala Al-i Muhammad, kama
barakta ‘ala Ibrahima wa ‘ala Al-i Ibrahim. Innaka Hamidun
Majid (O God, bestow Your blessings upon our master Muhammad
and the Family of Muhammad, as You bestowed Your blessings
upon Abraham and the Family of Abraham. Assuredly, You are
All-Praised, All-Illustrious. O God, send Your abundant gifts
and favors unto our master Muhammad and the Family of Muhammad,
as You sent them unto Abraham and the Family of Abraham. Assuredly,
You are All-Praised, All-Illustrious.).
Then, pray to God. Choose
prayers from the Qur’an and the prayers of God’s Messenger,
upon him be peace and blessings. Then, give greetings, turning
your head to your right and left, saying: As-salamu ‘alaykum
wa rah-matu’llah (Peace be upon you, and God’s Mercy.).
While giving greetings on your right, direct them to those
sitting on the right (if praying in congregation) and the
noble angel who records our good deeds, and while giving greetings
on your left, direct them to those sitting on the left (if
praying in congregation) and the noble angel who records our
evil deeds. However, according to Bediüzzaman Said Nursi,
one may also intend, while giving greetings on the right,
God’s Messenger, other Messengers, the believing members of
their families, Companions, and all other saintly, pure, and
scholarly people who have emigrated to the other world and,
while giving greetings on the left, all believers to come
until the Last Day.
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The noon, afternoon,
and night (zuhr, ‘asr, and ‘isha’) prayers. Having
done what is necessary to have the prayer accepted, recite
iqama even if praying alone. Women are not required
to recite iqama.
Then, perform the first
two rak‘ats just as in the dawn prayer, except that
when sitting in the second rak‘at, recite the tashahhud,
stand up, and say: Allahu akbar (God is the Greatest).
Perform another two rak‘ats without reciting the opening takbir,
and, while standing, recite only al-Fatiha preferably;
although you can recite, instead of al-Fatiha, words
of glorification (Sub-hana’llah), praise (al-hamdu
li’llah), and exaltation (Allahu akbar); and declare
God’s Oneness (La ilaha illa’llah). While sitting in
the last (fourth) rak‘at, recite that which was recited
in the dawn and all other prayers. End the prayer by giving
salutations to the right and left.
The evening (maghrib)
prayer. One begins the prayer and prays the first
two rak‘ats as outlined above. After reciting the tashahhud
while sitting in the second rak‘at, perform the third
rak‘at in the same way as the third rak‘at of
the noon, afternoon, and late evening prayers. (Recite only
al-Fatiha without any portion from the Qur’an.) However,
after the second prostration, sit again, as in the second
(or last sitting) of the other prayers or in the second rak‘at
of the dawn prayer. Do what is done in them.
Prostrations
of Forgetfulness
If any of the necessary acts are omitted or delayed for some
time due to forgetfulness (e.g., sitting between the second
and third rak‘ats of those prayers having three or
four rak‘ats, stopping between the obligatory acts
more than a few seconds, or omitting the qunut in the
witr prayer) after giving the first salutation to the
right, make two prostrations just like the other prostrations
and recite the tashahhud (tahiyyat) and calling of
God’s peace and blessings on God’s Messenger. Then, give salutations
and finish the prayer.
In the congregational
prayer, the imam recites only the tahiyyat and the
initial part of calling God’s blessings and peace upon the
Messenger and his Family (i.e., Allahumma salli ‘ala Muhammadin
wa ‘ala Al-i Muhammad) before making the prostrations
of forgetfulness.
Prostrating
while Reciting
Whoever recites a verse of prostration or hears it, whether
during a prayer or outside it, should pronounce the takbir,
prostrate, recite Subhana Rabbiya’l-A‘la three times,
and rise from the prostration. There are 15 such verses in
the Qur’an. If one of them is recited during a prayer, prostrate
without interrupting the prayer and then continue it.
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The
Sunna Prayers
- Praying two rak‘ats
before the dawn prayer was highly recommended and stressed
by God’s Messenger. They are performed just as in the dawn
prayer, except that one recites shorter Qur’anic passages
after al-Fatiha.
- Praying four rak‘ats
before the zuhr (noon) prayer was highly advised
and stressed by God’s Messenger, upon him be peace and blessings.
They are performed just as in the noon prayer, except that
one recites Qur’anic passages after al-Fatiha in
all rak‘ats. He also prayed another two or four rak‘ats
after the prescribed prayer, and Muslims are urged to follow
his example.
- Praying four rak‘ats
before the afternoon prayer is also recommended. They are
performed just as in the noon prayer, except that one recites
the calls of God’s blessings, peace, and gifts upon our
master Muhammad and his Family after the tashahhud
during the first sitting, and the supplication before al-Fatiha
in the third rak‘at, which one recites while beginning
the prayer after the opening takbir.
- Praying two rak‘ats
after the evening and late evening prayer is highly recommended,
while praying four rak‘ats before the late evening
prayer, just as in the afternoon prayer, is an unstressed
sunna prayer.
Tahajjud and Witr
The tahajjud prayer has an extremely important place
among the highly advisable, stressed sunna prayers.
It was obligatory for the Messenger from the very beginning
of his mission. Interrupting sleep for God’s sake and turning
to Him with devotion and pure feelings during the night is
a great support and source of feeding for human spirit. While
ordering the Messenger to pray it, the Almighty declared:
O you, folded in garments!
Rise to pray by night, but not all night – half of it, or
a little less, or a little more, and recite the Qur’an in
measured rhythmic tones and with great care and attention.
We are about to cast upon you a weighty Word. Indeed, rising
by night is most potent and good for governing the soul,
and most suitable for reciting and understanding the Word.
There is for you by day prolonged occupation with ordinary
duties. So, keep in remembrance of God’s Name and mention
It, dedicating yourself devoutly to Him. He is the Lord
of the east and the west. There is no deity save Him. Take
Him for your Guardian and Disposer of Affairs (73:1-9).
Since every Muslim is
a devoted servant of God and dedicated to His cause, the tahajjud
prayer’s importance is clear. According to most acceptable
reports from the Messenger, together with the Witr prayer,
it consists of eleven rak‘ats and is performed in cycles
of two, just like the morning prayer (Bukhari,
“Tahajjud,” 10). Although the witr prayer can be performed
after the late evening prayer before going to bed, so that
one will not miss it because of sleep, its preferable time
is after tahajjud. It consists of three rak‘ats and
is performed like the evening prayer, but with the following
exceptions:
In the third rak‘at,
a Qur’anic passage and the qunut prayers are recited after
al-Fatiha. Before praying qunut, say takbir (Allahu
akbar) by raising the hands as is done when beginning
the prayer. The Messenger’s reported qunut prayers are: Allahumma
inna nasta’inuka wa nastaghfiruka wa nastahdika wa nu’minu
bika wa natubu ilayk; wa natawwakkalu ‘alayka wa nuthni ‘alayka’l-khayra
kullahu nashkuruka wa la nakfuruk. Wa nakhla’u wa natruku
man yaf-juruk. Allahumma iyyaka na‘budu wa laka nusalli wa
nasjudu wa ilayka nas’a wa nahfidu; narju rahmataka wa nakhsa
‘adhabaka inna ‘adhabaka bi’l-kuffari mulhiq (O God! We
ask You for help, forgiveness, and guidance. We believe in
You and turn to You in repentance for our sins, and place
our trust in You. We praise You by attributing all good to
You, and thank You, and never feel ingratitude to You. We
reject and cut our relations with those who are in constant
rebellion against You. O God, You alone do we worship, and
we pray and prostrate for You alone. We endeavor in Your
way to obtain Your good pleasure and approval. We hope and
expect Your Mercy and fear Your chastisement, for Your chastisement
is to surround the unbelievers.).
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Tarawih
The specific prayers during Ramadan, which are known as
tarawih, are sunna for both men and women and are
to be performed after the prescribed late evening prayer and
before witr. As generally accepted, it consists of
20 rak‘ats and is performed preferably in cycles of
two rak‘ats.
Tarawih prayers can
be performed in congregation or alone. The majority of scholars,
however, prefer to pray them in congregation. The Messenger,
upon him be peace and blessings, prayed it in congregation
but then stopped doing so, fearing that it would be made obligatory.
‘Umar established the practice of praying tarawih behind
one imam.
The
Prayer of the Sick (Salat al-Marid)
Whoever cannot stand due to illness or another valid reason
can pray sitting. If this is not possible, one can pray while
lying on one’s right side by making gestures. In such a case,
the gestures for sajda should be lower than those for
ruku‘.
The
Prayer during Times of Fear or Danger (Salat al-Khawf)
All scholars agree about the legality of such prayers:
(O Messenger!) When
you are among the believers (who are on an expedition and
fear that the unbelievers might harm them) and rise to lead
the prayer for them, let a party of them stand in prayer
with you and retain their arms (while letting the other
party take their positions against the enemy). When the
first party has prostrated (and finished the rak‘at), let
them go behind you (to take their positions against the
enemy), and let the other party, which has not prayed, come
forward and pray with you, being fully prepared against
danger and retaining their arms. Those who disbelieve wish
that you should be heedless of your weapons and your equipment,
so that they might swoop upon you in a surprise attack.
But there shall be no blame on you if you lay aside your
arms (during prayer) if you are troubled by rain (and the
ground impedes your movement), or if you are ill. However,
(always) be fully prepared against danger. Surely God has
prepared for the unbelievers a shameful, humiliating chastisement.
(4:102)
The
Prayer of a Traveler (Salat al-Musafir)
If one begins a journey of at least 3 days, one shortens the
prescribed prayers of four rak‘ats (the noon, afternoon,
and night prayers) and offers them as two rak‘ats,
just like the dawn prayer. Since at that time travel was generally
by foot and a day’s travel was counted as 6 hours, the distance
of 3 days on foot was regarded as 90 kilometers (54 miles).
However, many contemporary scholars maintain that since many
people now travel by bus or train, the above-mentioned prayers
can be shortened only if the distance is around 1,200 kilometers
(720 miles).
Travelers are defined
as people who have left their home and their town. So long
as they are traveling, the above-mentioned prayers can be
shortened. If they reach a place and intend to stay there
for less than 15 days, they are considered as travelers and
are therefore allowed to shorten their prayers as outlined
above. If they are still there on the fifteenth day for reasons
beyond their control, although they originally intended to
stay for less than 15 days, they are still considered travelers
and can shorten the appropriate prayers. Most scholars opine
that travelers may offer the sunna and supererogatory prayers
without shortening them.
The main reason for
shortening the above-mentioned prayers is traveling, not the
hardships of travel. Thus, these prayers are shortened even
if no difficulty is encountered while traveling. The cause
for establishing a rule differs from its expected wisdom and
benefit. Wisdom or benefit is the reason for its preference,
while the cause requires its existence. So, traveling Muslims
shorten their prayers. The cause for this Divine dispensation
is traveling, and the underlying wisdom is the hardship of
traveling. Thus prayers are shortened even if no hardship
is encountered, for the cause exists. Muslims who encounter
hardships while at home cannot shorten their prayers, for
the wisdom or benefit cannot be the cause for this dispensation.
Those who are traveling
must pray whether they are on a ship or a train or a plane,
if the prayer will be missed before reaching a place where
one can offer it.
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Specific Sunna Prayers
Asking for What Is Good (Salat al-Istikhara).
The Messenger advised all Muslims to follow his practice when
confronted with having to make a choice between permissible
alternatives: pray two non-obligatory rak‘ats and then ask
God to enable one to choose what is good or better.
The Prayer of
Glorification (Salat al-Tasbih). Ibn ‘Abbas reports
that God’s Messenger said to ‘Abbas ibn ‘Abd al-Muttalib:
O ‘Abbas, O Uncle,
shall I not give you, present to you, donate to you, tell
you of ten things which, if you do them, God will forgive
your first and last sins, past and present sins, intentional
and unintentional sins, private and public sins? The ten
actions are: pray four rak‘ats, reciting in every
rak‘at al-Fatiha and a sura. When you finish
the Qur’anic recitation of the first rak‘at, say,
while standing: Subhana’llah, al-hamdu li’llah, wa la
ilaha illa’llahu wa’llahu akbar (Glory be to God, all
praise be to God, there is no deity save God, and God is
the greatest) 15 times. Then make ruku‘, and while
in ruku‘, say the same phrases 10 times. Then stand
and say the same 10 times. Then go down and make sajda,
and while you are in sajda, say the same phrases
10 times. Then sit after sajda and say the same phrases
10 times. Then make sajda and say the same phrases 10 times.
Then sit after the second sajda, and say the same
phrases another 10 times. That is 75 (repetitions of the
phrases) in each rak‘at. Do that in each of the four
rak‘ats. If you can pray it once a day, do so. If
you cannot, then once every Friday. If you cannot do that,
then once a year. And if you cannot do that, then once during
your life. (Abu Dawud, “Salat,” 303; Tirmidhi,
“Salat,” 350.)
After saying the phrases
10 times following the second sajda in the second rak‘at,
recite the tashahhud and calls of God’s blessings and
peace upon the Messenger and his Family, and then end the
first two rak‘ats by giving salutation. Pray the second
two rak‘ats in the same way.
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The Prayer for
Need (Salat al-Haja). Make the proper ablution, pray
two rak‘ats, and say the prayer reported from the Messenger
concerning it (Tirmidhi, “Witr,” 345).
If God’s overall Wisdom requires it to be met, God will grant
whatever is asked, either sooner or later.
The Prayer of
Repentance (Salat al-Tawba). Make the appropriate
minor or major ablution, offer a prayer of two rak‘ats,
and ask for His forgiveness. Hopefully, God will grant it.
The Prayer during
a Solar or Lunar Eclipse (Salat al-Kusuf and al-Khusuf).
Scholars agree that this is a sunna mu’akkada, a stressed
or confirmed one, which is to be performed by both men and
women. It is best, but not absolutely necessary, to pray
it in congregation. Its time is from the eclipse’s beginning
until its end. It is preferred to say takbir, supplicate,
give charity, and ask God for forgiveness during the eclipse.
It should be noted that this has nothing to do with asking
for the eclipse to end, for its beginning and end are clear.
An eclipse is only an occasion for such a prayer.
The Prayer for
Rain (Salat al-Istisqa’). This prayer is performed
to entreat to God for rain during a drought.
Supererogatory
Prayers
Supererogatory prayers are important in that they make up
for any deficiencies in performing the prescribed prayers
and to bring us closer to God, Who declares:
My servant cannot
get near to Me through anything else more lovable to Me
than doing the obligatory religious duties. However, by
doing supererogatory duties he gets nearer to Me, and when
he becomes near to Me, I shall be his eyes to see with,
his ears to hear with, his hands to grasp with, and his
legs to walk on. (Bukhari, “Riqaq,” 38)
Supererogatory prayers
are offered in cycles of two rak‘ats. Praying two rak‘ats
when around three quarters have passed after sunrise (ishraq),
two to eight rak‘ats in broad daylight until the sun
reaches its zenith (duha), and four rak‘ats
between the evening and late evening prayers (awwabin).
Such supererogatory
prayers are important, for as recorded by Ahmad ibn Hanbal,
Muslim, and Abu Dawud, the Messenger said the following about
the duha (broad daylight) prayer:
Charity is required
from every part of your body daily. Every saying of “Glory
be to God” is charity. Every saying of “All praise be to
God” is charity. Every saying of “There is no deity but
God” is charity. Every saying of “God is the Greatest” is
charity. Ordering good is charity. Eradicating evil is charity.
And what suffices for that (as a charity) are the two rak‘ats
of the duha (broad daylight prayer). (Muslim,
“Musafirun,” 84)
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Offering Supererogatory
Prayers at Home. Ahmad ibn Hanbal and Muslim relate
from Jabir that the Messenger of God said: “If one of you
offers his prayers in the mosque, then he should offer a portion
of his prayers at home, as God has made saying prayers in
one’s home a means of betterment (for him).” Ahmad records
from ‘Umar that the Messenger of God said: “The supererogatory
prayers prayed by a person at home are a light. Whoever wishes
should light up his house.”
Reciting Long
Passages. It is preferred to prolong one’s recitation
during supererogatory prayers. God’s Messenger would stand
and pray until his feet or shanks swelled. When he was asked
about it, he said: “Should I not be a thankful servant?” (Bukhari,
“Tahajjud,” 16)
The
Friday Congregational Prayer
The Friday congregational prayer is obligatory and a significant
Islamic symbol. God’s Messenger declared that God seals the
heart of one who misses it three consecutive times without
a valid excuse (Abu Dawud, “Salat,”
215; Tirmidhi, “Salat,” 359). It also
has aspects concerning the Muslim community’s political freedom
and condition, and cannot be offered alone.
When and Who.
It is offered during the noon prayer’s time, for the latter
prayer is not performed on Friday. Every free, adult, sane,
and resident Muslim who can attend must attend, unless he
has a valid reason not to do so. It is not obligatory upon
women, children, those with valid excuses (e.g., illness,
lack of security, extreme cold), and travelers.
Preparations.
Increase prayers, supplications, and calling God’s blessings
and peace upon the Messenger and his Family on Friday, especially
before the Friday prayer. Perform the major ablution (ghusl)
and wear the best clothes and the best allowable perfume.
It is recommended to follow the Messenger’s example of reciting
10 verses from the beginning and end of Surat al-Kahf.
Also, go to the mosque early.
Conditions for
Its Validity. The Friday congregational prayer has
aspects.
- It is offered in
a city (misr) that contains a government or a village
having 30, 40, or more houses – which looks like a city
in its outward form.
- It is preferably
offered in a central, large mosque and led by the district
or city governor or imam (prayer leader) who is able to
lead it and has been appointed by the governor to do so.
In the capital city, it is preferably offered by the president
or a capable imam appointed by him.
- There must be at
least three people to form a congregation after the imam.
The Adhan.
The call to prayer (adhan) is made before the Friday
sermon.
The Sermon.
A sermon must be made before the Friday prayer. The imam gives
it on a pulpit while standing. He begins it by praising God
and calling God’s blessings and peace upon His Messenger and
his Family. Next, he gives a sermon in which he exhorts Muslims
to good deeds, discourages them from evil, advises them, and
seeks to enlighten them mentally and spiritually and to guide
them. He should not lengthen the sermon. After this part of
the sermon, he sits for a short while and then, standing up,
praises God, calls God’s blessings and peace upon God’s Messenger
and his Family, and prays for all Muslims. The congregation
must listen carefully and silently.
Prayers before
and after the Friday Prayer. The Friday prayer consists
of two rak‘ats. It is sunna to offer four rak‘ats
before it, just like the four rak‘ats offered before
the noon prayer. After the prayer, another supererogatory
prayer of four rak‘ats is recommended.
Scholars have had some
doubts about the Friday prayer’s validity for many centuries,
due the Muslim community’s condition. Therefore, to be sure
about performance of the prescribed noon prayer, they have
ruled that another prayer of four rak‘ats, just like
the noon prescribed prayer and with the intention of offering
a later noon prayer, should be offered after the four-rak‘at
supererogatory prayer. They also advise to follow this with
another supererogatory prayer of two rak‘ats with the
intention of offering the sunna prayer for that time.
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‘Iyd
(Religious Festive Days) Prayers (Salat al-‘Iydayn)
The two ‘Iyd prayers are considered necessary (wajib)
and are to be offered on the two annual religious festive
days: ‘Iyd al-Fitr (marking the end of Ramadan) and
‘Iyd al-Adha (on Dhu al-Hijja 10, the Day of
Sacrifice). The former continues for 3 days, and the latter
for 4 days.
The Religious
Festive Days. On these days, Muslims visit, congratulate
and offer gifts to one another, and display greater generosity
by honoring the elders and pleasing the needy and children
especially. They amuse themselves within religious and moral
bounds, occupy themselves with reciting the Qur’an, mentioning
God’s Names, and supplicating. It is advisable to perform
ghusl (major ablution) and wear the best clothes and
religiously allowed perfume. On the Day of Sacrifice, they
offer cattle or sheep or goats to God as a sacrifice, as will
be explained below.
The Prayer.
The ‘Iyd prayers can be offered from when the sun is
three spears above the horizon (approximately three quarters
after sunrise) until it reaches its zenith. All men, women
(regardless of marital status, age, or if they are menstruating),
and children go to the place of prayer. Menstruating women
do not attend the prayer. There is no adhan or iqama,
unlike the Friday prayer.
Offering the ‘Iyd
Prayer. The ‘Iyd prayer consists of two rak‘ats
and is offered like the Friday prayer, except for extra takbirs
(Allahu akbar [God is the Greatest]). Like other prayers,
the imam and the congregation make the intention and
the opening takbir, and then recite the supplication
silently. After the supplication and before reciting al-Fatiha,
the imam leads the congregation in three extra takbirs
by raising his hands while saying the opening takbir.
After the first two takbirs, they leave their arms
down, and after the third, they hold their hands under the
navel and begin to recite al-Fatiha. After completing
the first rak‘at and reciting al-Fatiha and
another Qur’anic passage in the second rak‘at, the
imam leads the congregation in extra takbirs
again. This time they say four takbirs and, leaving
the arms down after the first three, bow after the fourth
one. Then they complete the prayer.
Sermon.
After the prayer, the imam gives a sermon just as he does
during the Friday congregational prayer.
Takbirs during the ‘Iyds. Muslims must exalt
God on the Festive Days of Sacrifice by pronouncing: Allahu
akbar, Allahu akbar; la ilaha illa’llahu wa’llahu akbar; Allahu
akbar wa li’llahi’l-hamd (God is the Greatest, God is
the Greatest. There is no deity but God, and God is the Greatest.
God is the Greatest and for His is all praise.). It is pronounced
after every prescribed prayer after the dawn prayer on the
day before the Festive Day, and ends after the afternoon prayer
on the fourth day of ‘Iyd.
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RELIGIOUS FESTIVALS
Almost every nation has religious festivals to commemorate
important events in its history or to celebrate special occasions.
There are two religious festivals in Islam: ‘Iyd al-Fitr
(marking the end of Ramadan’s month-long dawn-to-sunset fast)
and ‘Iyd al-Adha (the festival of sacrifice), which
falls on Dhu’l-Hijja 10, the last month of the Islamic
year in which the pilgrimage is performed. Both festivals
enjoy a special place in the life of Muslims, and leave indelible
impressions upon their cultures.
Religious festivals
are times of deepened Islamic thoughts and occasions of paradoxical
feelings – pangs of separation and hopes of reunion, regrets
and expectations, and joys and sorrows.
Muslims enjoy the pleasure
of reunion and universal brotherhood and sisterhood on festive
days. They smile at each other lovingly, greet each other
respectfully, and visit each other. Members of families divided
by modern, industrialized life and forced to live in different
towns come together and enjoy the delight of eating and living
together once again, if only for a few days.
Religious festivals
are occasions for spiritual revival through seeking God’s
forgiveness and through praising and glorifying Him. Muslims
are enraptured by special supplications, odes, and eulogies
for the Prophet, upon him be peace and blessings. Especially
in traditional circles where traces of the past are still
alive, people experience the festival’s meaning in a more
vivid, colorful fashion, on cushions or sofas, or around furnaces
in their humble houses, or under the trees among their garden’s
flowers, or in the spacious halls of their homes. They feel
its meaning in each morsel they eat, in each sip they drink,
and in each word they speak about their traditional and religious
values.
Religious festivals
have a much greater significance for children. They feel a
different joy and pleasure in the warm, embracing climate
of the festivals, which they have been preparing to welcome
a few days before. Like nightingales singing on branches of
trees, they cause us to experience the festivals more deeply
through their play, songs, smiles, and cheerfulness.
Religious festivals
provide the most practical means for improving human relationships.
People experience a deep inward pleasure, and meet and exchange
good wishes in a blessed atmosphere of spiritual harmony.
When the festival permeates hearts with prayer and supplications
performed consciously, souls are elevated to the realm of
eternity. They then feel the urge to abandon the clutches
of worldly attachments and live in the depths of their spiritual
being. In the atmosphere overflowing with love and mercy,
a new hope is injected with life.
Believing souls welcome
the religious festivals with wonder and expectations of otherworldly
pleasures. Indeed, it is difficult to understand fully what
believing souls feel in their hearts during these religious
festivals. To perceive the feelings thus aroused in pure souls
who lead their life in ecstasies of other-worldly pleasures,
we must experience such pleasures to the same degree. Having
reached the day of the festival after fulfilling their prescribed
duty of praying and responsibility, these souls display such
a dignity and serenity, and such a grace and spiritual perfection,
that those who see them think that they have all received
a perfect religious and spiritual education. Some of them
are so sincere and devoted to God that each seems to be the
embodiment of centuries-old universal values. One may experience
through their conduct and manners that taste of the fruits
of Paradise, the peaceful atmosphere on its slopes, and the
delight of being near to God.
(M. Fethullah Gülen, Towards The Lost
Paradise [trans.], Kaynak, 1995.)
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The
Funeral Prayer
The Rights of a Dead Muslim upon Living Muslims.
A dead Muslim has four rights over living Muslims: The right
to be washed, shrouded, prayed over, and buried. However,
Muslims are not obliged to do so for those who die as apostates
or while fighting against them.
Visiting a Sick
Person. It is a highly recommended and meritorious
act to visit a sick person. Muslims suggest to the dying that
they should declare God’s Oneness: La ilaha illa’llah,
Muhammadun Rasulu’llah (There is no deity but God, and
Muhammad is His Messenger) or the profession of faith: Ashhadu
an la ilaha illa’llah wa ashhadu anna Muhammadan ‘abduhu wa
rasuluh (I bear witness that there is no deity but God,
and that Muhammad is His servant and Messenger.).
Washing the Corpse.
When a Muslim dies, the corpse should be washed by a knowledgeable
Muslim three times. Before washing, he or she is given minor
ablution. Women wash dead women, and men wash dead men. However,
a woman can wash her dead husband. The deceased’s relatives
and others should not see the corpse being washed, and the
corpse should be scented with camphor, musk, and similar scents.
Offering the Funeral
Prayer. After washing, a dead Muslim is wrapped in
a shroud and put in a coffin. This holds true for everyone
except martyrs, who are buried in the clothes in which they
were martyred. The corpse is placed upon a raised platform
or a smooth stone so that its right side faces the qibla.
The congregation then stands to pray before corpse. While
this prayer is obligatory upon all Muslims and must be prayed
in congregation, when only some of them offer it, the others
do not have to. Women also can attend.
The imam makes
the intention to pray for the deceased (the deceased’s gender
should be specified) for God’s sake and good pleasure. The
congregation makes the same intention and then adds the intention
to pray behind the imam. Then, following the imam,
they begin the prayer with the opening takbir (as in
all other prayers), supplicate, say takbir while keeping
the hands under the navel, call God’s blessings and peace
upon His Messenger and his Family (as in the final sittings
of other prayers), repeat takbir while keeping the
hands under the navel, pray for the deceased and all other
Muslims (both alive or dead), say takbir for the third time,
and give salutations to the right and left.
Burying the Deceased.
Muslims place the deceased in the grave while saying: “Bi’smi’llahi
ala millet-i Rasuli’llah” (In God’s Name and according
to the religion and way of God’s Messenger.). The deceased
is laid on the right side facing the qibla, and the
shroud is then untied. A stone or something similar is placed
in the grave diagonally and in a slanting position so that
the corpse should not be covered with soil. Soil is placed
on the stone and then is used to cover the grave. After reciting
some Qur’anic passages and praying to God for the deceased
one, the people leave.
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Congregational
Prayer
Performing the prayers in congregation is a sunna mu’akkada
(a sunna emphasized by the Messenger). Many scholars
consider it necessary (wajib).
Women.
It is better for women to pray in their houses than to attend
congregational prayers. However, they may go to the mosque
and attend the congregational prayer if they do not wear any
attractive clothing or use any tempting perfume.
Conditions To
Be Met by the Muezzin (the Caller to Prayer). The
Messenger praised muezzin and gave them good tidings of great
reward (Bukhari, “Ezan,” 5). However,
in order to deserve this praise and reward, they have to meet
certain conditions, as follows:
- Make the call to
prayer for God’s sake, not for wages.
- Be clean from major
or minor impurities.
- Stand and face the
qibla.
- Turn his head, neck,
and chest to the right upon saying: “Hayya ‘ala’s-salah”
and to the left upon saying: “Hayya ‘ala’l-falah.”
- Insert his index
fingers into his ears so that his voice may be higher.
- Raise his voice for
the call, even if he is alone in the desert.
- Pause between each
phrase of the adhan.
- Adorn the adhan with
his beautiful voice and tune.
The adhan is
one of the important, collective symbols of Islam, for it
shows that the place in which it is called is a Muslim land.
In addition, it is a declaration of Islam’s basic principles.
Whoever Makes
the Adhan Makes the Iqama. It is highly recommended
and preferable that whoever makes the adhan makes the iqama.
A man who prays alone is encouraged to make the adhan, if
he did not listen to its public recitation, and should make
the iqama.
The Adhan and
Iqama for Women. Although some scholars state that
there is no adhan or iqama for women, some maintain
that women can form a congregation and pray, and that one
of them can serve as the imam. However, she must stand in
the middle of the first row.
The Imam.
The imam must meet several conditions, as follows:
- If the congregation
includes men and women, the imam must be a man.
- He must be well-versed
in Qur’anic recitation and knowledgeable of the prayer’s
obligatory, necessary, and sunna acts.
- He should be of good
character and reputation.
- He should be the
most knowledgeable (of those present) of Islamic jurisprudence
and Qur’anic recitation, have excellent qualities and character,
a good voice, and a sound body.
- He should not have
a health problem that causes him to continually lose his
ablution, unless all others in the congregation have the
same or a similar problem.
- According to scholars,
anyone whose prayer is valid for himself is valid for others
if he serves as the imam. However, Muslims do not like to
pray behind an evildoer or an innovator.
Where the Imam
and the Congregation Stand. The imam stands
before the congregation. Preferably, one person stands to
the imam’s right. If there are two or more people,
they stand behind the imam. The Messenger placed the
men in front of the young boys and the women behind the young
boys.
Correcting the
Imam’s Mistake. If the imam forgets a verse, recites
incorrectly, or makes a mistake in praying, someone in the
congregation should correct him, and anyone who is known to
be able to correct him is preferred to stand just after the
imam.
Straightening
the Rows and Filling the Gaps. The imam should
tell the members of the congregation, or the congregation
should do so even if the imam does so, to straighten
the rows and fill in any gaps before starting the prayer.
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The Imam’s and
Congregation’s Recitation. It is enough for the imam
to recite al-Fatiha and another Qur’anic passage, and
for the congregation to keep silent. The congregation makes
all other recitations, including takbirs, the supplication
before al-Fatiha, the words of glorification in ruku‘
and sujud, and tashahhud and calls of God’s
blessings and peace upon God’s Messenger and his Family.
Following the
Imam. Every member of the congregation must follow
the imam without delay, and must not to precede him in any
action during the prayer.
Putting a Partition
in front of Oneself While Praying. Anything that one
sets in front of himself or herself while praying qualifies
as a partition, even if it is only the bed’s end. The Messenger
said: “When one of you prays, he should make a partition for
his prayer, even if it is an arrow.” (Ibrahim
Canan, Hadis Ansiklopedisi [An Encyclopedia of Hadiths], Ist.,
8:179) This is done so that others cannot pass in front
of one who is praying. It is forbidden to pass in front of
one who is praying (i.e., between the person and his or her
partition). If there is no such probability, making a partition
is not necessary. The partition should be close enough that
there is only room enough to prostrate.
One can make a gesture
to stop someone from passing in front of him or her; however,
this must not of the kind that will invalidate one’s prayer,
like speaking. The prayer is not invalidated if a person or
an animal passes in front of the one who is praying.
Joining the Congregation.
Whoever joins a congregation must say the opening takbir while
standing and then move directly to the act that the congregation
is performing. For instance, if the congregation is prostrating
one should perform the opening takbir and then prostrate.
If one joins the congregation during the ruku‘ following
any standing position (qiyam), one is considered to
have performed that rak‘at. If it belongs to the first
rak‘at, one who joins the congregation during it and
completes the prayer after the imam is considered to
have performed the whole prayer.
If one joins after the
ruku‘, one is considered to have missed the rak‘at
or rak‘ats preceding it. If one joins during the second
rak‘at, no matter in which prayer it occurs, after the imam
gives the first salutation (to his right), one stands up and
performs the first missed rak‘at, reciting al-Fatiha
and a Qur’anic passage, performs the ruku‘, sujud,
and the final sitting, and ends the prayer with salutations.
If one joins after the
ruku‘ of the second rak‘at in the dawn prayer,
one stands up after the imam gives the first salutation
and performs the prayer completely, without, however, saying
the opening takbir. If one joins the evening prayer,
one follows the imam until he gives the first salutation,
and then stands up, recites al-Fatiha and a Qur’anic
passage, performs the ruku‘ and sujud, and sits.
This is one’s second rak‘at. After reciting the tashahhud,
one stands up and recites al-Fatiha and a Qur’anic
passage, does the ruku‘ and sujud, performs
the final sitting, and ends the prayer with salutations. If
one joins the noon, afternoon, or late evening prayers, one
follows the imam until he gives the first salutation and then
stands up. One completes the prayer by performing the two
first rak‘ats missed as if performing a prayer of two
rak‘ats.
If one joins the congregation
in the fourth rak‘at or after the ruku‘ following
the third rak‘at, one follows the imam until
he gives the first salutation and then stands up. One performs
the first rak‘at missed by reciting al-Fatiha and a
Qur’anic passage, doing the ruku‘ and sujud
and sits. After reciting the tashahhud, one stands
up, recites al-Fatiha and a Qur’anic passage, does
the ruku‘ and sujud, and stands up. Then one
recites only al-Fatiha, does the ruku‘ and sujud,
and sits to recite tashahhud, calls of God’s blessings
and peace upon the Messenger and his Family, and end the prayer
by giving salutations.
If one joins the congregation
after the ruku‘ of the last rak‘at of any prayer,
one has missed that prayer and, standing when the imam gives
the salutation to the right, offers the prayer completely
without, however, saying the opening takbir.
If one is offering the
dawn (fajr) or evening (maghrib) prayer alone
and people form a congregation behind an imam in the place
where one is praying, and if one has not yet prostrated after
the second rak‘at, one must join the congregation.
If one is offering a
prayer of 4 rak‘ats and is offering the first rak‘at,
one also joins the congregation. If one is offering the second
rak‘at, one completes the first two rak‘ats,
as if performing a prayer of 2 rak‘ats, and joins the
congregation. If one is offering the third rak‘at,
one joins the congregation. If one is offering the fourth
rak‘at, one completes the prayer without joining the
congregation.
Earth as a Mosque.
A Muslim can pray anywhere, provided that the place does not
have enough dirt to invalidate the prayer, has not been usurped,
or belongs to one who will not allow prayer therein. This
is a special blessing of God Almighty for the Muslim community.
Given this, the whole Earth can serve as a mosque.
Three Most Excellent Mosques. One can pray in any mosque.
However, three mosques have a particular sacredness and provide
those praying within far more merit than praying in others.
In order of merit and sacredness, they are the Sacred Mosque
(al-Masjid al-Haram) in Makka, the Prophet’s Mosque
(al-Mascid al-Nabawi) in Madina, and the Masjid
al-Aqsa in Quds (Jerusalem).
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Making
Up Missed Prayers
Prayer is the most important kind of worship. It is the support
of religion, and therefore can never be omitted. However,
scholars agree that any prescribed prayer that has been missed
for whatever reason (e.g., forgetfulness, sleep, having an
operation or a serious illness) must be made up. One can perform
the missed prescribed prayer at any time, except when praying
is prohibited. Missed prayer must be made up without delay.
Missed prayers should
be performed in the proper order. For example, if one has
missed less than six prayers, he or she should first perform
that missed prayer before performing a new prayer whose time
it is in. Doing so shows that one is a person of order, and
making up missed prayers reinforces this. However, if one
has missed more than six prayers, one can make up them in
all times when praying is permissible.
One who missed a prayer
during journeying, he/she makes it up as 2 rak‘ats
except the evening prayer, no matter where he/she prays it.
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