Islam 312: How To Perform Juma'ah Prayers (The Friday Prayer)

What Is Salat Al-Juma'a:

Salat Al-Juma'ah is a congregational prayer that is performed every Friday. It replaces the Dhuhr prayer (mid-day prayer). Before the prayer, the imam gives a sermon (also known as khutba), and the prayer consists of 2 raka'ahs.

Every free, sane adult Muslim man who has the ability to attend the salah is obliged to perform Salat Al-Juma'a, except if they have a good excuse to miss it (e,g., illness).

Allah says in the interpretation of the meaning: “O you who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly), hasten earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best for you if they but knew!” (Surah Al-Juma, 62:9).

 People Who Are Not Obliged To Perform Juma'a:

1. Women are not obliged to perform Juma'a, but they are not prohibited from it too. Women during the time of the prophet (s.a.w) used to go to the mosque and perform salat with him.

Here's more on women as regards Salah Al-Juma'a:

 There is not a single verse in the Qur’an, which prohibits ladies from entering mosques. There is not a single authentic Hadith which I am aware of which states that the Prophet (pbuh) prevented or forbade women from going to mosques; rather the opposite:

The Prophet (pbuh) said, ‘Do not prevent the female servants of Allah from going to the mosque of Allah.’ [Sahih Muslim]

“If the wife of any one of you asks permission (to go to the mosque) do not forbid her.” (Sahih Bukhari)

There is only one Hadith, which perhaps could have been misunderstood to mean that women should not go to the mosque. That Hadith is as follows:

Abdullah Bin Mas’ud reported the Prophet (pbuh) as saying: It is more excellent for a woman to pray in her house than in her courtyard, and more excellent for her to pray in her private chamber than in her house. [Sunan Abu Dawood]

If women are going to pray in the mosque, there are a few conditions:

1. They should not apply perfume:

The Prophet (peace and blessings of Allaah be upon him) said: “Any woman who has put on bukhoor (incense, fragrance) should not attend this ‘Isha’ prayer with us.” (Reported by Muslim, 675).

2. They have to be dressed appropriately:

Sahih Bukhari Book 8 #347. Narrated Umm Atiyya: We were ordered to bring out our menstruating women and screened women to the religious gatherings and invocation of the Muslims on the two Eid festivals. These menstruating women were to keep away from the musalla. A woman asked, “O Messenger of Allah! What about one who does not have a Jilbab*?”. He said, “Let her borrow the Jilbab of her companion”.

Allah says (in the interpretation of the meaning): “And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms.” [24:31]

* A Jilbab is a loose outer garment / clothing which covers the woman from head to toe only showing the face and hands (nb.some scholars are of the opinion that even the face should be covered), the Hijab should drape down over the bosoms. The Jilbab should not show the shape of the woman’s body and nor be see through, etc.

2. Children

3. The person who is ill and faces hardship if he goes to the mosque, or who fears that his illness will be increased by going to the mosque

4. For the traveller, even if he is staying at a certain place during the time of the beginning of salatul Jumu’ah, it is not obligatory

5. One who is in debt and cannot repay his debt and therefore fears that he will be imprisoned, and one who fears that he will be harmed by an oppressive ruler

6. Environmental restraints like rain, mud, extreme cold, and so on.

All of these people are not obliged to pray the Friday salah although they are obliged to pray the Dhuhr. Should one of them pray salatul Jumu’ah, it will still be valid for them and will no longer be obliged to pray the Dhuhr.

But You Should Keep This In Mind:

The Prophet (pbuh) said that if a person prays in the mosque he gets 27 times more blessings (Sawab). Some women argued that they had infants at home and other household work and therefore could not go to the mosque. Thus, the men would have a greater advantage than women for receiving such blessings. It is then that the Prophet (pbuh) said the above Hadith.  So although it is better for women to pray at home - they still can however attend the masjid if they wish to after taking the following factors into consideration:

The Excellence of Friday:

Aus ibn Aus reports that the Prophet said: “The most virtuous of your days is Jumu’ah. On that day, Adam was created and on that day he died, (on that day) the horn will be blown and the people will be dumbfounded! Increase your prayers upon me as your prayers upon me will be presented to me.” The people said: “O Messenger of Allah, how will our prayers be presented to you when you have passed away?” He said: “Allah has prohibited the earth from eating the bodies of the Prophets.” [This is related by the five, except for at-Tirmizhi.]

The Messenger of Allah said while talking about the excellence of Friday, “There is a time on Friday at which a Muslim, while he or she is performing prayer and is supplicating, will be granted whatever he or she is supplicating for.” And the Prophet indicated with his hand that this period of time is very short. [Bukhari & Muslim]

Allah said: “O you who believe! When the call is proclaimed for the prayer on the day of Friday,  come to the remembrance of Allah and leave off business (and every other thing), that is better for you if you but knew! Then when the prayer is finished, you may disperse through the land, and seek the Bounty of Allah, and remember Allah much, thatyou may be successful.” [62:9-10]

The Prophet said, “The five daily prayers and Friday  prayer to the next Friday prayer, and the fasting of Ramadan to the next Ramadan, is expiation of the sins committed in between them, so long as major sins are avoided.” [Muslim]

Sunnah Prayers On Friday:

1. You perform a 2 raka'ah prayer upon entering the mosque (masjid). This prayer is called: Tahiyyat-ul-Masjid

Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (sa) said, “When anyone of you enters the mosque, he should perform two Rak`ah (of voluntary prayer) before sitting.” [Bukhari and Muslim].

Even if you come to Jumu’ah late, and the imam is giving the khutbah still pray those 2 rakaats for the mosque (make them quick). The only time you do not read them is if you come really late and the imam has started to read the Jumu’ah - as the fard (obligatory) takes precedence over the sunnah (voluntary).

Jabir reports that a man came to the mosque on Jumu’ah while the Prophet was delivering the khutbah. The Prophet inquired of him: “Did you offer the salah?” The man replied: “No!” He told him: “Pray two rak’at.” [This is related by the group.]

In another narration it states, the Prophet Muhammad (sa) said: “If one of you comes to the mosque on the day of Jumu’ah and the imam is delivering the khutbah, he should pray two rak’at and make them quick.” This is related by Ahmad, Muslim, and Abu Dawud.

 

2. There are no prescribed number of Sunnah prayers (before Salat Al-Juma'a):

Concerning any other sunnah prayer before the Friday salah, Ibn Taimiyyah writes: The Prophet (sa) never offered any salah after the athan and before the Friday salah, and no one has ever related such an act from him. Also we have no evidence to show that the Prophet (sa) prayed any sunnahs in his house before going out to the mosque on Friday. He did not specify any time for any salah before the Friday salah. What he did do is encourage those going early to the mosque on Friday to engage themselves in prayer:

Abu Hurairah reports that the Prophet sallallahu alehi wasallam said: “Whoever makes ghusl on the day of Jumu’ah and then goes to the mosque and prays what has been prescribed for him, and remains quiet while the imam delivers the khutbah, and then prays with the imam, he will have forgiven for him what is between that Jumu’ah and the next and an additional three days.” [Muslim].

When the Prophet’s companions would reach the mosque on Friday, they would pray whatever amount was easy for them. Some of them prayed ten rak’at and some prayed twelve and some only eight and others less than that. For this reason most of the scholars are of the opinion that there is no sunnah prayer with a specified number of rak’ah or time, before Jumu’ah, for there is nothing either in the actions or statements of the Prophet to support or confirm it.

3. Sunnah prayers After the Jummuah

`Abdullah bin `Umar (May Allah be pleased with them) reported: I performed along with the Prophet (sa) two Rak`ah (Sunnah prayer) after the Jumu’ah prayer. [Bukhari and Muslim].

Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (sa) said, “If anyone of you performs the Friday prayer, he should perform four Rak`ah (Sunnah) after it.” [Muslim].

Ibn `Umar (May Allah be pleased with them) reported: The Prophet (sa) would not perform any Salat (in the mosque) after the Friday prayer till he had returned to his house. He would then perform two Rak`ah there. [Muslim].

Imam An-Nawawi Commentary: In one Hadith, there is mention of four Rak`ah, while in the other it is mentioned as two Rak`ah. It can be deduced that both of these are acceptable. `Ulama’ are of the opinion that one who performs them in the mosque, should perform four Rak`ah; whereas the one performing them at home, should perform two Rak`ah.

Other Things To Know Aboht Salat Al-Juma'a:

1. It is forbidden to speak during the khutbah:

The majority of the scholars are of the opinion that it is obligatory to be silent during the khutbah, and one is not to indulge in conversation during the khutbah, not even if it is to order one to do some good or to stop some evil, even to return a salaam.

Ibn ‘Abbas reports that the Prophet sallallahu alehi wasallam said: “Whoever speaks in Jumu’ah while the imam is delivering the khutbah is like a donkey who is carrying books, and for those who tell him to be quiet, there is no [reward] for the Jumu’ah.” [This is related by Ahmad, ibn abi-Shaibah, al-Bazzar, and at-Tabarani. Ibn Hajar said in Bulugh alMaram: "There is no fault in its chain."]

Abu Hurairah reports that the Prophet (sa) said: “If, during the Jumu’ah while the imam is delivering khutbah, you tell your companion to be quiet, then you have spoken needlessly.” [Related by the group, save Ibn Majah.]

Abu ad-Darda’ says: “The Prophet was upon the pulpit and was addressing the people and he recited a verse, and next to me was Ubayy ibn-Ka’b and I asked him: When was that verse revealed?’ He refused to talk to me until the Messenger of Allah came down from the pulpit and then he said to me: ‘You have nothing from your Jumu’ah, except your useless talk.’ When the Prophet had finished, I went to him and informed him of what had happened, and he said: ‘Ubayy has told the truth. If you hear your imam speaking, be quiet until he is finished.”’ [Ahmad and at-Tabarani.]

Indulging in conversation when the khutbah is not being delivered, is permissible i.e. before or after the khutbah.

 

2. Keep the Rows Straight:

Abu Mas`ud reported: The Messenger of Allah (sa) used to gently pat our shoulders when we were standing in rows at the time of Salat and say, “Keep (the rows) straight; do not differ from each other lest your hearts should suffer from discord. Let those of you who are mature and prudent be nearer to me, and then those who are next to them.” [Muslim]

Narrated Anas bin Malik: The Prophet (sa) said, “Straighten your rows for I see you from behind my back.” Anas added, “Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion.” [Bukhari]

Anas b. Malik reported: The Messenger of Allah (sa) said: Straighten your rows for the straightening of a row is a part of the perfection of prayer. [Muslim]

Narrated By Abdullah ibn Umar : The Prophet (sa) said: “Arrange the rows in order, stand shoulder to shoulder, close the gaps, be accommodating to your brothers, and do not leave gaps for Satan. Whoever joins up a row, he will be joined to Allah (i.e., to the Mercy of Allah); and whoever cuts off a row, he will be cut off from Allah (i.e., from His Mercy).” [Abu Dawud]

When it is time for prayer in congregation, it is from the sunnah for the people to stand together in straight lines and keep close i.e. shoulder to shoulder, foot to foot; not keeping big gaps between one another. Praying in congregation is all about unity and we are all part of one ummah regardless to race, nationality, rich or poor, powerful or weak - all standing next to each other in obedience to Allah.

PS: If when praying, you try to lesson the gap between you and your companion and they edge away, understand there is nothing you can do, don’t go crazy trying to get close to them - just do what is in your ability.

It is better to perform the four Rak’ah in sets of twos as the Prophet (sa) is reported to have said, “Perform the Nawafil of the day and night in twos.” [Bukhari]

Reward for Performing Voluntary prayers at home:

The Prophet sallallahu alehi wasallam said: “Superiority of a man’s prayer in his home over his prayer when people see him is like the superiority of an obligatory prayer over a voluntary one.” [al-Bayhaqi, classed as Saheeh by al-Albani]

Consequences of neglecting the Friday Prayer:

Abu al-Ja’d ad-Damari reports that the Prophet said: “Whoever misses three Friday prayers in a row out of negligence will have a seal put over his heart by Allah.” [Muwatta]

Islam 312: Consequences of Performing Salat Late (A Poem)

So, I saw this story/poem on the Internet, and it's really very interesting. It tells us the consequence of praying (performing salat) late. I know you'll enjoy it!:

There were only 15 minutes left before Salat-ul Isha.

He quickly made Wudhu and performed Salat-ul Maghrib.

While making Tasbih, he again remembered his grandmother and was embarrassed by how he had prayed.

His grandmother prayed with such tranquillity and peace.

He began making Dua and went down to make Sajdah and stayed like that  for a while.

He had been at work all day and was tired, so tired.

He awoke abruptly to the sound of noise and shouting.

He was sweating profusely.

He looked around.

It was very crowded.

Every direction he looked in was filled with people.

Some stood frozen looking around, some were running left and right and some were on their knees with their heads in their hands just waiting.

Pure fear and apprehension filled him as he realized where he was.

His heart was about to burst.

It was the Day of Judgment.

When he was alive, he had heard many things about the questioning on the Day of Judgment, but that seemed so long ago..

Could this be something his mind made up?

No, the wait and the fear were so great that he could not have imagined this.

The interrogation was still going on.

He began moving frantically from people to people to ask if his name had been called.

No one could answer him.

All of a sudden his name was called and the crowd split into two and  made a passageway for him.

Two angels grabbed his arms and led him forward.

He walked with unknowing eyes through the crowd.

The angels brought him to the centre and left him there.

His head was bent down and his whole life was passing in front of his eyes like a movie.

He opened his eyes but saw only another world.

The people were all helping others.

He saw his father running from one lecture to the other, spending his wealth in the way of Islam.

His mother invited guests to their house and one table was being set while the other was being cleared.

He pleaded his case,

‘I too was always on this path..

I helped others.

I spread the word of Allah.

I performed my Salah.

I fasted in the month of Ramadhan.

Whatever Allah ordered us to do, I did.

Whatever he ordered us not to do, I did not.’

He began to cry and think about how much he loved Allah.

He knew that whatever he had done in life would be less than what Allah deserved and his only protector was Allah He was sweating like never before and was shaking all over.

His eyes were fixed on the scale, waiting for the final decision.

At last, the decision was made.

The two angels with sheets of paper in their hands, turned to the crowd.

His legs felt like they were going to collapse.

He closed his eyes as they began

To read the names of those people who were to enter Jahannam.

His name was read first.

He fell on his knees and yelled that this couldn’t be,

‘How could I go to Jahannam?

I served others all my life,

I spread the word of Allah to others’.

His eyes had become blurry and he was shaking with sweat.

The two angels took him by the arms.

As his feet dragged, they went through the crowd and advanced toward the blazing flames of Jahannam.

He was yelling and wondered if there was any person who was going to  help him.

He was yelling of all the good deeds he had done, how he had helped his father, his fasts, prayers, the Noble Qur’an that he read, he was asking if none of them would help him.

The Jahannam angels continued to drag him.

They had gotten closer to the Hellfire.

He looked back and these were his last pleas.

Had not Rasulullah [SAW] said,

‘How clean would a person be who bathes in a river five times a day,  so too does the Salah performed five times cleanse someone of their sins’?

He began yelling,

‘My prayers? My prayers? My prayers.?’

The two angels did not stop, and they came to the edge of the abyss of Jahannam.

The flames of the fire were burning his face.

He looked back one last time, but his eyes were dry of hope and he had nothing left in him.

One of the angels pushed him in.

He found himself in the air and falling towards the flames.

He had just fallen five or six feet when a hand grabbed him by the arm and pulled him back.

He lifted his head and saw an old man with a long white beard.

He wiped some dust off himself and asked him,

‘Who are you?’

The old man replied,

‘I am your prayers’.

‘Why are you so late! I was almost in the Fire!

You rescued me at the last minute before I fell in’.

The old man smiled and shook his head,

‘You always performed me at the last minute, did you forget?’

At that instant, he blinked and lifted his head from Sajdah.

He was in a sweat.

He listened to the voices coming from outside.

He heard the Adhan for Salat-ul Isha.

He got up quickly and went to perform Wudhu.

Hope you enjoyed it!

Islam 101: The Five Islamic Prayers

The five obligatory prayers for Muslims (both males and females) are Fajar, Zuhur, Asar, Maghrib and Isha.

Fajar (pre-dawn): It is performed before sunrise. This prayer begins the day with the remembrance of Allah Almighty.

Zuhur(noon):This prayer is performed after the day’s work has begun. A Muslim breaks the day’s work in noon to offer this prayer, and seeks Allah’s guidance.

Asr (afternoon): This prayer is performed in the afternoon, when the day’s work activities are drawing towards an end. People are normally busy in bringing their kids back to their homes, and winding up work at offices. Amidst this busy time, this prayer is offered to remember Allah.

Maghrib(sunset):It is offered when the sun sets, and days draw towards an end.

Isha (evening): This prayer is offered before Muslims retire for the night. They take time out to remember God’s mercy, forgiveness and seek His guidance.

These prayers are obligatory, and their importance can be analyzed from the following Quranic ayah:

“I am Allah. There is no god but Me, so important (it is to) worship Me and establish salat to remember Me. (Surah Ta Ha).”

The five obligatory prayers are a source of purification of the heart, soul and mind of the believer. This can be supported from Hadith:

“If there was a river at the door of anyone of you and he took a bath in it five times a day would you notice any dirt on him?” They said, “Not a trace of dirt would be left.” The Prophet added, “That is the example of the five prayers with which Allah blots out (annuls) evil deeds.” 

Islam 101: Rawatib (Sunnah Prayers Associated with Obligatory Prayers)

 

What are the Rawatib which can be made up if the person misses them?

Shaykh Bin Baz:

The Rawatib which the Prophet, peace be upon him, used to preserve are twelve Rakats, these are the Rawatib; for the resident not the traveler. Twelve Rakats; four before Thur prayer with two tasleems, and two after Thur prayer; this is six. Two after Magrib prayer and two after Isha prayer; this is ten. And two before the morning (Fajr) prayer; this is twelve. The Prophet, peace be upon him, used to practice these consistently while present at his residence. And he, peace be upon him, said:

“Whoever preserves four Rakats before Thur and four after it, Allah will make him forbidden for the Fire.”

If the person prays four after Thur, thus adding two Rakat then this is better, but it is not Rawatib. The Rawatib is two Rakats. If he prays four after Thur prayer then this has in it virtue and a tremendous amount of good.

In a similar fashion before Asr prayer it is recommended for the person to pray four Rakats, but these are not Rawatib, rather they are recommended. This is based upon the statement of the Messenger of Allah, peace be upon him:

“May Allah have mercy upon the person who prays four Rakats before Asr prayer”.

Likewise if he prays two Rakats before Magrib prayer and two Rakats before Isha prayer, between the Athan and the Iqamah, this is recommended; but these are not Rawatib. Rather it is recommended after the Athan to pray two Rakats, after the Athan for Maghrib and after the Athan for Isha the person prays two Rakats; two Rakats which are different than the two Rakats to greet the Masjid.

As for greeting the Masjid, if the person enters the Masjid even before the Athan then he greets the Masjid with two Rakats of prayer. And if he enters after the Athan, the Athan of Maghrib or after the Athan of Isha, then he greets the Masjid with two Rakats of prayer and this will suffice him from the two Rakats between the Athan and the Iqamah.

As for travel - then it is only prescribed to pray the Sunnah prayers of Fajr and the Witr prayer. During travel the person only prays the Witr and Tahajjud prayers during the night, and he prays the Sunnah prayers of Fajr. As for the Sunnah prayers of Thur, Maghrib, and Isha, then it is better to leave them during travel. But as it relates to the Sunnah prayers of Fajr, then the Prophet, peace be upon him, used to preserve then during travel and while he was a resident.

And if the person misses the Sunnah prayer for Fajr he prays them after the Fajr prayer or after the sun has risen. As for the other Rawatib, for Thur, Maghrib, and Isha, then they are not made up after the time has passed; if the time passed they are not made up. Therefore one would not make up the Sunnah prayers for Thur after Asr, nor the Sunnah prayers for Maghrib after Isha, nor the Sunnah prayers for Isha after Fajr. These prayers are not made up. As for the Sunnah prayer for Fajr then it is made up. If he prays it after the Fajr prayer then there is no problem with this. And if he prays it after the sun has risen and reached its height then this is better.

As for the Sunnah prayer of Duha and Tahajjud prayers at night then they are prescribed for the travel and the resident. Likewise is the Sunnah prayer after completing Wudu; after the person completes Wudu it is recommended (for him to pray) whether he is on a journey or a resident.

Likewise if a person enters a Masjid while upon a journey he also prays two Rakats of prayer, even if he is travelling. May Allah reward you with good.

Therefore we will summarize the answer once again, if you will allow me; the Sunnah prayers which are recommended to make up.

First the summary of the answer: The twelve Rawatib which are specific to the resident are: Four Rakats before Thur with two tasleems, two Rakats after Thur with one tasleem; two Rakats after Maghrib with one tasleem; two Rakats after Isha with one tasleem, and two Rakats before the morning prayer after the rising of the Fajr. These are the Rawatib that the Prophet, peace be upon him, used to preserve.

As for those that are made up then it is only the Sunnah prayer for Fajr, if it is missed then it is made up after Fajr or after the rising of the sun. Likewise the Sunnah prayers that come before Thur can be made up after Thur. If the four Sunnah prayer that come before Thur are missed they are prayed after Thur, then he prays the two Rakats after Thur; thus praying six Rakats. The four that come before Thur, and the two Rawatib that come after Thur. May Allah reward you with good.

Translated by Rasheed ibn Estes Barbee.

Islam 312: Medical Benefits of Sajdah

By Dr. Muhammad Karim Beebani

Sajdah is a unique position or stance in the regular prayers, which a Muslim is supposed to offer at least five times a day. Although the basic purpose of obligatory prayers is not to provide an exercise for people yet it is being increasingly recognized that it has plenty of medical advantages for the human body. Here it is worth mentioning that Holy Prophet Muhammad has mentioned in a hadith in Ibn Majah that prayer is a cure for many diseases. The fact is that a person who offers his prayers regularly in the mosque is protected from many diseases which he many not even know of.

The position of Sajdah in which the forehead touches the earth is exclusively associated with the Muslim form of prayer. It is the climax of a Muslim's prayer and as mentioned in a Hadith, a Muslim is nearest to Allah in this position.

Abu Huraira (radiAllahu anhu) reported that the messenger of Allah said:

"The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state)"

[Sahih al-Bukhari]

A'ishah Siddiqa (radiAllahu anha) narrates that Holy Prophet used to prolong the prostration to such an extent that one could recite fifty verses (of the Qur'an) before he would lift his head

[Sahih al-Bukhari]

In another Hadith narrated by Anas bin Malik (radiAllahu anhu) the Holy Prophet advised Muslims to perform Ruku (bowing) and Sajdah properly.

In another Hadith he advised to perform Sajdah and Bowing calmly and to get up only when the body has come to ease.

In supplication for the victory, He also performed long bowing (Ruku) and Sajdah in the special prayers at the time of eclipse. Hence the first positive effect upon a person who prostrates or does Sajdah is that he comes nearest to Allah and hence in that condition he can supplicate. This is a great psychological advantage and it gives relief to the person concerned as life is full of worries and in this position he gets at least a transient refuge from the agonizing problems. When a person goes to the position of prostration Sajdah his whole body is in active motion. This position can be considered as a mini dive as the musalli (one who offers prayer) goes to rest his forehead on the ground while his hands are placed at the sides. This brings most of the body muscles if not all in active motion and serves to give them some exercise.

The hands are then specifically stretched out and thence the forearm as well as arm muscles are supposed to bear the weight in the Sajdah position. It gives good exercise to the muscles of the upper limb. Holy Prophet in a hadith advised not to put the forearms flatly on the ground but to keep them elevated above ground and this is better for the forearm and arm muscles.

Sajdah is a unique position as this is the only position in which brain (or head) becomes lower than the heart, and hence for the first time the blood gushes towards the brain with full force whereas in all other positions (even when lying), the brain is above the heart and it has to work against gravity to send blood to the brain.

In the position of Sajdah, due to the increased blood supply, the brain receives more nourishment and it has a good effect upon memory, vision, hearing, concentration, psyche and all other cognitive abilities. People who offer their prayers regularly have more will power and can cope with the difficulties of life in a much better manner. They have less incidence of headaches, psychological problems and other defects of cognitive function.

In the unique position of Sajdah the neck muscles get best exercise. They have to bear the load when the forehead lies at the ground hence the neck muscles become stronger. One can note the tense pressure at the neck muscles in the position of Sajdah specially the active motion of the neck and the facial muscles when the head is being lifted. (e.g. one inch above the ground) and it will be noticed that they are in a very active motion.

More strong cervical muscles mean the cervical vertebra will be better protected. Strength of cervical muscles is important as the head rests upon cervical vertebra supported by cervical musculature.

Infact head performs rotator movements over the cervical vertebra. In any accident cervical neck examination is especially important to the physicians because of its extraordinary importance.

It is uncommon that a person who offers his prayers regularly will get the usual neck myalgias or cervical spondylosis as the neck muscles particularly become very strong due to the 34 sajdahs offered daily in five prayers.

Position of Sajdah is also said to be a good treatment for the retroversion of uterus, a disease of women.

Most of us do not know that the position of Sajdah is an excellent exercise for men (for manpower). It may be a good information to the Viagra dependents. While getting up from Sajdah the perinneal muscles are one of those muscles which have to pull the trunk back to sitting position and they contract actively. Similarly while standing up from Sajdah the perennial muscles are again actively mobilised and this gives much strength to the muscles important for manpower.

The unique position of Sajdah also has positive effects upon the back muscles as while going into Sajdah and getting up from it the back muscle contract actively and they become stronger. Probably it is because of this reason that a person who is regular in prayers will uncommonly get backache.

After performing Sajdah either the musalli stands up or he sits to pray Attahiyyat. In this position the person sits calmly while his hands rest at his thighs which are folded backwards. This is much similar to the relaxation position of Yoga and has soothing effect upon one's health and mentation.

Holy Prophet Muhammad used to elongate the position of Ruku (bending) and Sajdah positions and he advised to do so. In the light of the above facts it is appropriate to say that from medical point of view as well this advice is a golden rule for health.

Finally it must be reminded that prayer is not meant to be an exercise. However there are a lot of medical advantages associated with it.

Still the best blessing is the peace of mind, which a person derives by the accomplishment of his duty to Allah by fulfilling an obligation.

Islam 312: The Preventive and Healing Wonders of Wudhu (wudoo wudhu,ablution)

 

Here's an article I found on the Internet... It's a research about the medical benefits of performing salat. I think you'll learn a lot from it:

The Preventive and Healing Wonders of Ablution

By Lamya Tawfik

Nor does he say (aught) of (his own) Desire. It is no less than inspiration sent down to him” (Chapter 53, Verse 3 & 4). 

I have a confession to make. I never really took my time to make ‘ablution’ the way I ought to. By ‘ought to’ I’m referring to the detailed care that was encouraged by our prophet (peace and blessings of Allah be upon him). However, when conducting the research for this article, I felt quite foolish, to say the least. 

Not only was I squandering the chance to get more reward for perfecting ablution, but I was also wasting golden opportunities to enhance my health and general well being. 

A Daily Ritual

Fourteen centuries ago, our Prophet, a walking encyclopedia if I may so describe him, gave us a prescription of 26 washing movements to be carried out 5 times a day, a total of 130 daily washing movements, to grant us optimum health. 

“O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not wish to place you in a difficulty, but to make you clean, and to complete his favor to you, that ye may be grateful.” (Chapter 5, Verse 6) 

Before a Muslim performs his prayers, he carries out the ablution movements mentioned in the above verse as well as others, which the Prophet (peace and blessings of Allah be upon him) has added. 

Thus, the ablution comprises of washing the hands, arms right up to the elbow, face, mouth, nostrils, and feet up the ankle, all three times each. The inside and behind the ears, as well as the part of the head above the forehead is wiped once. 

Done five times a day, it not only cleanses these vital parts of the body from dust and dirt but also "softens" and refreshes them.

Interestingly enough, the Prophet (peace and blessings of Allah be upon him) also encouraged doing ablution before going to bed. This same ritual is also encouraged by Yoga experts who say that washing important motor and sensory organs such as the hands, arms, eyes, legs, mouth and genitals before sleep using cool water relaxes the body preparing it for a deep sleep.

Stimulating the Biological Rhythms 

In an article titled “Muslims Rituals and their Effect on the Person’s Health”, Dr. Magomed Magomedov, assistant to the department of the Man’s General Hygiene and Ecology in the Daghestan State Medical Academy, speaks about how ablution stimulates the biological rhythms of the body and specifically Biological Active Spots (BASes), very much like the idea behind Chinese reflexotherapy. 

Presently we know that a man is a complex system of electromagnetic fields, meridians, biological rhythms and so on. Man’s internal organs, in their turn, present a no less sophisticated bioenergetical whole; they all have indissoluble multi-channel bilateral connections with the skin, which hosts special spots, whose functions resemble those of buttons on “control” and “ recharge boards” responsible for particular organs. These spots are called biologically active spots (BASes).

While pointing out to the similarities between ablution and the science of Chinese reflexology in his fascinating article, Dr. Magomedov also states the main different points. To become a doctor in reflexology, he says, one has to take a 15 to 20 year course of study, incomparable with the simple learning techniques of ablution.

In another comparison, reflexotherapy was primarily used to cure diseases and very rarely for prevention, while, as we shall see, ablution has many preventive benefits. 

There was also a negative side to reflexotherapy, he says, one that is not found in ablution; a patient was exposed to traumas since doctors used cauterisation. 

“The majority of the most powerful BASes are being washed during the Muslim ritual. It is not the doctor, who had studied for many years, who does it, but every Muslim by himself. Besides, praying five times a day obliges a Muslim to take the preventive measures against diseases beforehand.”

According to Dr. Magomedov, Chinese medicine says that there are more than 700 BASes, and sixty-six of them have quick reflex therapy effects and are named the drastic (or aggression or antique or prime-elements) spots. 

Out of these sixty-six spots, sixty-one of them are located in zones required for ablution while the other five are located between the ankle and knee (an area which is desirable, according to prophetic traditions, to wash). 

Thus, ablution becomes a kind of treatment complex, which includes the hydromassage of the BAS, their thermal and physical stimulation. 

The BASes in the face (which are washed during ablution) “recharge” such organs as the intestines, stomach and bladder, in addition to having a positive effect on the nervous and reproductive systems, says Dr. Magomedov in his findings, adding that the BAS responsible for the osseous system, intestine, nervous system, lumbar area, stomach, pancreas, gall-bladder, thyroid gland, solar plexus and others are situated on the right leg, another area reached by ablution. 

The left leg has the BAS responsible for the work of the pituitary gland, the brain organ that regulates the functioning of the endocrine glands and controls growing. In the ear’s cochlea are hundreds of BASes that “harmonize the work of almost all organs, decrease high blood pressure and relieve tooth and throat pain.” Ear ablution is considered Sunna (Prophetic tradition). 

Another aspect that Dr. Magomedov stresses on is that Prophetic tradition emphasized the importance of massaging and applying pressure during ablution, which is something that has a scientifically-grounded explanation. 

Dr. Magomedov said that his studies were triggered by his solemn belief that the five-time-a-day Muslim prayers were bound to have not only an “indisputable spiritual effect” but were also bound to “have a purely physical healing effect as well.” 

Former research carried out in the Soviet Union regarding BAS was regarded unworthy because they believed that “man was not supposed to have either soul or an energy body, because the opposite would contradict the materialistic (atheistic) ideology of those times,” says Dr. Magomedov.

Preventive Cleansing:

From a non-alternative medicine perspective, Mukhtar Salem, in his book titled ‘Prayers: a Sport for the Body and Soul’, speaks about the health benefits of every aspect of ablution. 

He does not speak about the BASes in one’s body, but nevertheless, he describes the preventive benefits of ablution. 

Ablution, he says, helps prevent skin cancer. This is his explanation: the areas that are washed during ablution are the parts of the body that are most prone to be exposed to pollution, whether it is pollution from the internal secretions of the body on to the skin surface, such as sweat, or whether it is external. Ablution, removes this ‘pollution’ five times a day, and hence maintains a clean outside layer of skin, which in turn helps the cells underneath to function properly. (* I can relate to this. Ever since I started performing ablution, I noticed that my skin has become smoother/cleaner/and fresher.)

Also, washing with water helps invigorate the ends of the blood vessels, as well as the nerves and glands that are near the skin surface, and hence helps them perform their functions efficiently.

Salem adds that research has proven that one of the main reasons behind skin cancer is that the skin is exposed to chemicals, especially petrochemicals, and that the best way to prevent skin cancer is by constantly removing these chemicals. 

The obvious reason behind washing the mouth during ablution, Salem says, is to remove the food particles, which could cause teeth and gum problems. That is also the reason why siwak (brushing one’s teeth) is also encouraged before ablution. 

When washing one’s nostrils, one is also performing a preventive health measure as the germs trapped in the nostrils are removed and do not pass on to the respiratory system. 

According to a study conducted by a team of doctors in Alexandria University, the Prophetic tradition, which urges the exaggeration of washing the nostrils by introducing the water in the nostril then blowing it out, positively affects the inner coating of the nostrils. Those who carried out the washing in the correct form had clean, shiny nostrils with no dust clinging to the small hair inside. 

However, those who did not perform ablution had light colored, greasy nostrils and their nostril hairs fell off easily. 

Repeated washing of the face invigorates the facial skin cells and helps prevent early wrinkles as well as having a cleansing effect on the inside of the eyes, which prevents eye infections, says Salem. 

Washing the ear helps rid them from wax accumulation, which may cause ear infections as well as affecting the inner ear, which eventually causes body imbalances. 

The Prophetic tradition of encouraging one to wash between the toes while washing the feet, is also extremely important, says Salem, as it prevents the foot, which in our modern times is trapped most of the day inside shoes, from acquiring athlete’s foot. 

Over all, he adds, ablution also has an exercising effect on all the muscles involved in its movement, which are thus being stimulated five times a day or even more according to repetition. 

Extinguishing the Fires of Anger:

Prophetic tradition, with regards to ablution, is also ecologically friendly, as the Prophet repeatedly encouraged water conservation, even if abluting from a running river. Ibn Majah related that the Prophet Muhammad (peace be upon him) said, "There is a shaytan (devil) for ablution called 'walhan', meaning greedy, avoid the waste of water."

Muslims are encouraged to ablute not only before praying or going to bed, but also when entering the mosque, making the call to prayer, delivering a sermon, after visiting a graveyard, after touching or carrying a dead person and also before reading the Quran.

We are also encouraged to ablute while being in a state of anger for the cooling and refreshing effect of the water, as we are told that anger is from the devil who is made out of fire and can therefore be put off by water. 

Finally, there is a moral to this article, besides understanding the benefits of ablution. One should never take things at face value, and must have strong faith that everything that Allah prescribes has a wisdom behind it that we may or may not know. 

"And they say: ‘We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys.'" (Chapter 2, Verse 285)

Islam 312: 12 Benefits Of Jamaat (Praying In Congregation)

Jamm’at is when muslims gather to make salah in which one is the Imam who leads and the rest are muqtadee who follow him; there is great reward for jamm’at.

1) Sayeduna Anas (Radi Allahu anhu) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “Whoever reads Salah with Jamm’at for forty days with the first takbeer * ; two salvations will be written for him: one from hell and one from hypocrisy.”

2) Sayeduna Abdullah bin Umar (Radi Allahu anhu) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “Salah with Jamm’at is twenty-seven times greater than salah prayed alone.”

3) Imam Muhammad Gazali (Rahmatullahi Alaih) says, “Salah was so important to our salafsaliheen [pious predecessors] that if they missed the first takbeer they would mourn for three days and if anyone missed jamm’at then they would mourn for seven days.” (Mukashifatol Quloob)

4) Sayeduna Maymoon bin Mahraan (Rahmatullahi Alaih) came to the masjid. He was told that the jamm’at has finished. Upon hearing this, he sadly said, “The fazilat (auspiciousness) of this [jamm’at] is better than ruling over Iraq .” (Mukashifatul Quloob)

5) Sayeduna Abu Hurairah (Radi Allahu anhu) narrates that the Beloved Prophet (Swall Allahu alaihi wasallam) said, “If the people knew what was in the [calling of] Azaan and [being a part of] the first saf [row of jamm’at] then they would not get it without drawing names. So they would draw names [i.e., they would compete for the honor of these two acts]. (Bukhari)

Thoughts and Points

6) Jamm’at is compulsory for every sane and mature man who has the ability to pray salah. It is very important for the people living in the vicinity of the masjid to attend the jamm’at.

7) To move closer to a masjid or madarsa with the intention of getting Jamm’at is a very commendable action. May Allah give us the taufeeq to keep our Masjids and Madarsas filled. In fact, keep this in mind when moving or buying a house.

8) If you live so far that you can not drive or walk to the masjid or madarsa comfortably then make time to come for jamm’at atleast once or twice a day or week or more[based on distance and means of travel] to atleast earn the reward of coming for and praying with jamm’at.

10) One should not think ‘I can’t make it for Jamm’at, I am too busy with school or work and family, this if from the Shaitan or our ill-Consciouss. If you make the intention and effort, Allah-willing, the hardships will go away.

11) Stand in the saf (rows) shoulder to shoulder so that there is no space left imbetween.

12) To wait for Salah has been called “Salah,” so be punctual for the Salah.

Article By: Islamic Academy

Islam 312: Things To Know About Salat (Part Two)

The Importance Of Prayer In Congregation:

It is Essential (Wajib) upon every sane, adult and capable person to offer the Prayer along with the congregation. One who leaves it without a valid excuse even once, is an offender and deserves punishment. One who leaves it several times is a proclaimed sinner and disqualified from giving witness, and will be punished severely.

The Holy Prophet Mohammed (peace and blessings be upon him) said: "My heart desires that I should command some young men to gather a lot of fuel (firewood), and then I may go to those who pray in their homes without an excuse, and burn their houses." (Muslim)

The following circumstances exempt one from attending Prayer in congregation:-

A patient who faces difficulty in going to the mosque.

An invalid person whose leg is cut off, is paralyzed or blind.

One who is too old and incapable of going to the mosque.

Torrential rain, severe sludge, extreme darkness or storm on the way.

Fear of losing property or food.

A person who cannot repay his debts, fearing the creditor.

Fear of an oppressor.

A person in urgent need to relieve himself of stool, urine or to break wind.

Fear of losing conveyance.

Presence of food whilst having the dire urge to eat.

Attending a sick person, whilst fearing that going for congregation will cause difficulty for the patient or make the patient nervous.

Rules Of Congregational Prayer:

When the time for congregational Prayer approaches, the Caller (Muazzin) should announce the “Iqamah” - and the “Imaam” and the followers should get up and make proper rows, when the “Muazzin” reaches words "Hayya alas-Salaah Hayya alal-Falaah". The “Imaam” must advise the followers to maintain proper rows. If the followers keep their heels in line with each other, the row will be set straight.

It is obligatory for the follower to have the intention in his heart, that he is offering Prayer in the leadership of the particular “Imaam”. The follower must finish his "Takbeer Tahreemah" after the “Imaam” has finished saying it. All that is Obligatory (Farz) in Prayer, must be compulsorily carried out in the leadership of the “Imaam”. If a follower performs an obligatory act and finishes it before the “Imaam” has started it - and does not offer it again with or after the “Imaam” - it will render the Prayer void. For example, if a follower offers prostration before the “Imaam” and the “Imaam” has not yet come into prostration while the follower lifts up his head - and if he does not (again) offer the prostration with the “Imaam” or after the “Imaam” - it will render his Prayer void.

If the “Imaam” forgets to offer the first Qaadah, and starts getting up, the followers should remind him (give “Luqmah”) only if he is nearer to the sitting position so that the “Imaam” may revert to the Qaadah. If the “Imaam” is nearer to standing upright or has already stood up fully, the followers must not remind him, for it will invalidate the Prayer of the person who gives the reminder. If the “Imaam” pays heed to such a reminder, his Prayer will also become void, resulting in the invalidation of Prayer of all the followers too.

If there are two or more followers, they should stand behind the “Imaam”. If there is only one follower, he should stand next to the “Imaam”, on the right. Standing next to the “Imaam” implies that the follower's ankles should not be ahead of that of the “Imaam”. If only one follower was praying with the “Imaam”, and another one joins, the “Imaam” should take a step forward and the newcomer should stand next to the follower. Alternatively, the follower may step backwards by himself or the newcomer may pull him back - both ways are permitted.

It is Undesirable (Makrooh) to stand in the back rows if there is space available in the front rows. Therefore if one sees that there is space in the front rows, while the back rows are full, he should cleave through the back rows to join the front rows. It has been observed that some persons leave the front rows and purposely sit in the back rows. How good or bad is this deed of theirs? Note what the Holy Prophet (peace and blessings be upon him) said about this: “If people knew what is the reward for the “Azaan” and the first row, everyone would crave for it - to the extent that they would draw lots for it.” (Bukhari & Muslim)

The Holy Prophet (peace and blessings be upon him) also said: "People will always keep going back from the first row to the extent that Allah the Supreme will drive them away from mercy, and throw them in the fire." 

Rules regarding the Masbook (The One who joins the prayer late):

A person who joins the congregational Prayer after the first or more Cycles (Rakaats) have already been offered, is called Masbook. The Masbook must not end his Prayer with the Salaam said by the “Imaam” but continue and offer the “Rakaats” which he had missed out.

If the late comer finds the “Imaam” in the bowing position (Ruku), he should first offer the “Takbeer Tahreemah” while standing, and then while proclaiming another “Takbeer” proceed towards the bow. If he proceeds towards the bow while proclaiming the first “Takbeer”, his Prayer is void. If he joins with the “Imaam” in the bow, he is deemed to have attained that Cycle (Rakaat). (So if he joins the “Imaam” in the first bow, he is no longer a Masbook).

If a person joins the Prayer after the bow of the first Cycle (Rakaat), or at the beginning of the second Cycle, he should get up after the “Imaam” says the "Salaam" - and after reciting the "Sanaa", "Taawuz", “Tasmiyah”, Surah alFatehah etc, complete the first Cycle and then sit for the Qaadah to complete his Prayer. If a person joins the Prayer in the third Cycle (of a four Cycle Prayer), he should offer 2 more “Rakaats” fully, to complete his Prayer i.e. he must recite the Surah alFatehah and a small Surah (or equivalent) after it, in each Cycle.

If he joins during the third Cycle after the bow, but before the bow of the fourth Cycle, he has to offer 3 Cycles more. He should get up after the “Imaam” says the "Salaam" - and the after reciting the "Sana", "Tawuz", “Tasmiyah”, Surah alFatehah plus a small Surah (or equivalent), complete the first Cycle which is in fact his second Cycle in counting - so he must then sit for the Qaadah to complete this Cycle. In the Qaadah he should recite only the “Tahiyyaat” and “Tashahhud”, and get up for the third Cycle. In this third Cycle he should recite the “Tasmiyah”, Surah alFatehah a small Surah (or equivalent) and complete it, and without offering Qaadah get up for the fourth Cycle. In this fourth Cycle he should recite “Tasmiyah” and only Surah alFatehah in his standing position (Qiyaam) - and then complete the Prayer ending with Salaam in the Qaadah.

The Masbook should not get up immediately upon the Imaam's proclamation of the first Salaam. He should wait to listen to the second Salaam and then get up in order to be sure that the “Imaam” will not offer the Sajdah Sahv (extra prostratons upon forgetting). (If the “Imaam” has to offer the Sajdah Sahv, the Masbook should follow the “Imaam” until the next Salaam).

If the Masbook unintentionally says the Salaam along with the “Imaam”, he need not offer Sajdah Sahv for this mistake. If he offers the Salaam after the “Imaam” has, Sajdah Sahv will become Essential upon him. He must complete his Prayer and offer the Sajdah Sahv at its end. 

The Witr Prayer and Qunoot Supplication:

It is reported in Saheeh Muslim by Abdullah ibn Abbas (may Allah be well pleased with him) that the Holy Prophet (peace and blessings be upon him) offered 3 Cycles (Rakaats) in the Witr Prayer. It is also reported in Abu Dawood and Tirmidhi hadith collections, by Hazrat Ayesha (may Allah be well pleased with her) that the Holy Prophet (peace and blessings be upon him) used to offer 3 Cycles in the Witr Prayer.

The Witr Prayer is Essential (Wajib) in the Night (Isha) Prayer.

At first complete 2 Cycles as normal, and get up for the 3rd Cycle immediately after reciting the “Tashahhud” in the Qaadah. In the 3rd Cycle, do not recite the "Sana" or "Tawuz". Recite Surah alFatehah plus a small Surah (or equivalent), and then proclaiming “Allahu Akbar”, raise both hands to the ears and then fold them again below the navel. Now recite the Qunoot Supplication, as under:-

Allahuma innaa nastaeenuka wa nastaghfiruka wa numinu bika wa natawakkalu alayka wa nusnee alaykal-khayra, wa nashkuruka wa laa nakfuruka wa nakhlaoo wa natruku maiy- yafjuruk, Allaahumma iyyaka nabudu wa laka nusallee wa nasjudu wa ilayka nasaa wa nahfidu wa narjoo rahmataka wa nakhshaa azaabaka inna azaabaka bilkuffari mulhiq.

"O Allah! We seek Your help and seek Your forgiveness - and we believe in You and rely on You - and we praise You with all goodness - and we are thankful to You and not ungrateful to You - and we separate from and forsake whoever offends You. O Allah! You alone we worship and for You only we offer the Prayer and the prostration. And towards You only do we rush, and present ourselves for service. And we hope for Your mercy and fear Your punishment. Indeed Your punishment will grasp the disbelievers."

Reciting the Qunoot Supplication and proclaiming the “Takbeer” for it – both these are Essential (Wajib). If one forgets to recite the Qunoot Supplication and proceeds for the bow, he should not return to it but should offer Sajdah Sahv at the end.

Those who are unable to recite Qunoot Supplication should recite the following supplication:

Rab-banaa Aatinaa Fid-dunyaa Hasanatan Wa Fil Aakhirati Hasanatan Wa Qinaa'Azaaban Naar.

"O our Rabb! We seek of You good in this world and good in the Hereafter and safety from the torment of Hell." Or they should recite “Allahummaghfirlana” thrice. 

* You dont have to memorise all the prayers immediately, you'll be pushing yourself too hard and you wont come out with any much results. I suggest you take it slowly; jot them down and take your time in memorising them. But you should keep the essentials, obligations, sunnah and makrooh of prayer in mind, and you should start to apply them. With time, memorise the Qunoot, supplications, and Qur'an verses. It took me some time to get it all too. 

* I'm telling you all of this (the obligations, sunnah, makrooh and essentials) because the Mallam who started to teach me about islam (before we moved away) didn't tell me all this initially. He just gave me a guide on how to pray. I wish he had told me all about the do's and dont's from the get go, then it would have been easy for me, but I found out all I had to in the end (that's all that matters). So, don't relent; read, read, read and read again! Look for blogs and websites like these and continue to find out more about the religion Allah has guided you to. Your reversion is the best thing that has and will ever happen to you! I wish you luck on your journey....!

In the next post, I'll tell you about how to pray... The movements, the things you'll say and all.

Islam 312: Things To Know About Salat (Part One)

Things To See To Before Praying:

Purity - The body and the clothes of the one offering Prayer must be pure. Further, the place of worship must be clean. One must either have a bath (if the bath is compulsory) or else just the ablution (which is a must).

Concealing the body - This is also called Satr-e-Aurat. That is to conceal / cover the necessary parts of the body. For men, this consists of the body between the navel up to and including the knees. For women this consists of the entire body, except the face, hands and soles of the feet. Women must hide their faces from strangers whilst not in Prayers. Wearing clothes that are so thin that body colour is exposed will make the Prayer void. Similar is the case of the head scarf if the shine of hair is revealed. In fact, wearing such clothes is prohibited even outside Prayer.

Direction towards the “Qiblah” (Kaaba) - this is called "Istiqbaal-e-Qiblah". The face and the chest must be directed towards the “Qiblah”, whilst offering Prayer.

The Time of Prayer - proper timing is the fourth condition of Prayer. The time for Dawn Prayer starts from actual dawn and ends at the beginning of sunrise. It should be offered within this period. The time for Afternoon Prayer starts from the time the sun crosses its zenith until the shadow of any object becomes double its actual length. (The actual length means the length of a shadow when the sun is at the meridian - i.e. half distance between sunrise and zenith.

The time for Evening (Asr) Prayer starts from the time the Afternoon (Zohr) Prayer ends, and finishes at sunset. The period of 20 minutes before sunset is undesirable (Makrooh), therefore one should complete the Evening Prayer before this. If the Prayer could not be offered before this due to some reason, then one should offer it during this period before sunset. The time for the Sunset (Maghrib) Prayer starts immediately after the setting of the sun, and ends upon the disappearance of twilight. The period for Night (Isha) Prayer begins upon the disappearance of twilight and lasts up to dawn. However, delaying it after midnight (half time between sunset and sunrise) is Disliked (Makrooh).

Intention (Niyah) - This is the fifth condition of Prayer. Shariah classifies “Niyah” as the firm intention within the heart. The lowest rank of such resolve is that when a person is asked about which Prayer he is offering, he should be able to answer the question promptly. If he answers after some consideration, the Prayer is void.

It is better (Mustahab) to declare the “Niyah” in a soft voice. There is no condition as to the language in which this should be said. It is better to have the intention in mind while proclaiming the “Takbeer Oola” (the first declaration of Allah's greatness, at beginning of Prayer).

“Takbeer Tahreemah” (declaration of Allah's greatness, which prohibits other actions except the Prayer.) - This is the sixth condition of Prayer. This means to recite aloud "Allahu Akbar" (Allah is the Greatest) to begin the Prayer.

Prayer becomes void if the word "Allah" is pronounced as "Aaallah" or if the word "Akbar" is pronounced as "Akbaar". Rather the person will become an infidel if the words are purposely pronounced this way whilst knowing their derogatory meanings.

THE OBLIGATORY (FARZ) ACTS IN PRAYER:

An obligatory act is one that cannot be left out from Prayer, as it renders the Prayer void. There is no expiation for forgetting an obligatory act. The only solution is to offer the entire Prayer again.

There are seven Obligations in Prayer:

The “Takbeer-e-Tahreemah” i.e. pronouncing "Allahu Akbar" (Allah is the Greatest). This is in fact one of the conditions of Prayer, but it has such a close relation with the actions of Prayer that it is also considered one of the Obligations of Prayer. If any of the conditions of Prayer are absent at the time of pronouncing “Takbeer-e-Tahreemah”, the Prayer will become void. If the Follower (Muqtadi) pronounces "Allah" along with the “Imaam”, but finishes saying "Akbar" before the “Imaam” does, then his Prayer will be void. If the follower finds the “Imaam” in bowing position, he must first say the “Takbeer-e-Tahreemah”, then again pronounce “Takbeer” and join the “Imaam” in bow. If a person secures the bow in the first “Rakaat”, he will get the reward of the “Takbeer Oola”.

Qiyaam (standing upright) is obligatory in Prayer. The person must remain standing as long as the Qur'an is being recited. Qiyaam will only be excused if the person cannot stand, or is unable to prostrate, or the illness may get aggravated or if the pain is unbearable. It is not permitted to forego standing due to ordinary fever or bearable pain. Its importance can be understood from the fact that if the patient can stand in Prayer with the help of a stick, or a servant or by leaning next to a wall, it becomes obligatory to do so. Further, if the patient can stand for a little while it becomes obligatory to stand and say "Allahu Akbar" and then complete the rest of the Prayer while seated.

Recitation of Qur'an. It is obligatory to properly pronounce each alphabet and vowel in such a manner that each one becomes distinct from another, and to recite it in such a way that the reciter can hear it. Just moving the lips does not suffice for recitation. Recitation means to recite with a voice loud enough to be heard at least by oneself. If there is no noise around (such as rain, moving machinery) and yet one cannot hear one's own recitation, then it will make the Prayer void. It is obligatory to recite one complete verse in the first two Cycles (Rakaats) of Obligatory (Farz) Prayer, and in every Rak’aat of Witr and Voluntary (Nafil) Prayers. Since the recitation by the “Imaam” suffices for all, it is prohibited for the follower to recite behind the “Imaam”, whether the “Imaam” is reciting audibly or softly (inaudible to others).

Ruku or bowing. The minimum requirement for Ruku is to bend at least to the extent that if one extends the hands they would reach the knees. The best is to straighten the back horizontally to the ground with the head in line, and the hands holding the knees.

Sujood i.e two prostations in each “Rakaat”. The essence of prostration is that the forehead and the nose bone must touch the ground. Keeping the under portion of one toe of each foot upon the ground is a condition in prostration. If the feet are lifted from the ground or if only the tip of the toes touch the ground during the entire prostration, the Prayer will become void.

Qaadah Akhirah or the Last Sitting Position. It is obligatory to sit in this position after completing all Cycles (Rakaats) for a period during which one can recite the entire “Tashahhud”. If one offers Sajdah Sahv (the prostrations upon forgetting an Essential act) it becomes obligatory to again remain seated for the same length of time in which one can recite the entire “Tashahhud”.

Khurooj bisun'ihi - that is to proclaim "Salaam" (peace) towards both sides, to end and exit from Prayer.

It is obligatory to maintain the chronological order in offering Qiyam, Ruku, Sujood, Qirat, and Qaadah Akhirah. Further it is obligatory to follow the “Imaam” in all obligatory matters. 

THE ESSENTIALS (WAAJIBAAT) OF PRAYER:

A “Wajib” is an act that is considered Essential in Prayer. Forgetting an Essential renders the Prayer void but there is an expiation for it, called the Sajdah Sahv (two prostrations upon forgetting). Abandoning an Essential on purpose will also render the Prayer void for which the only solution is to offer the entire Prayer again.

The following are Essential (Wajib) in Prayer:

Pronouncing “Allahu Akbar” for the “Takbeer Tahreemah”

Reciting the complete Surah alFatehah in the first two Cycles (Rakaats) of the Obligatory Prayer and in every “Rakaat” of other Prayers.

Reciting at least a small Surah or one or two verses which are equal to three small verses, in the first two Cycles (Rakaats) of the Obligatory Prayer and in every “Rakaat” of other Prayers.

Offering the Ruku only once in every “Rakaat”.

Offering the Sajdah only twice in every “Rakaat”

Offering the Qawmah (standing upright after the bow).

Offering the Jalsah (sitting upright between the two prostrations)

Resting the nose bone and the forehead both together on the ground, during prostration.

Resting the under portion of three toes (big toe and two adjacent toes) of each foot on the ground, during prostration.

Waiting during Ruku, Qawmah, Sajdah and Jalsa for at least the period in which one can recite "SubhaanAllah" once.

Offering "Qaadah Oola" - that is to sit after two “Rakaats” in the Prayer that has three or four “Rakaats”.

Reciting the "Tahiyyaat" and "Tashahhud" in both Qaadahs (sitting).

Not reciting anything after reciting “Tashahhud” in the first Qaadah.

Not offering Qaadah after the first “Rakaat” and not to offer Qaadah in the third “Rakaat” of any Prayer which has two or four “Rakaats”. (Please note Qaadah will be offered at end of third “Rakaat” in a Prayer having three “Rakaat”).

For the “Imaam” to recite the Qur'an audibly (in the first 2 “Rakaats” only) in the Dawn, Sunset and Night Prayers (in congregation) – and for Friday and Eid Prayers.

For the “Imaam” not recite the Qur'an aloud (but only softly) in the Afternoon and Evening Prayers (in congregation).

For the followers to remain silent when the “Imaam” is reciting the Qur'an, whether audibly or softly.

For the followers to emulate the “Imaam” in all matters except in reciting the Qur'an.

Not to have an unnecessary time gap between the offering of two Obligations, or between two Essentials or between an Obligation and an Essential. Gap is defined as the time in which one can recite "Subhaanallah" thrice.

Saying the word "Salaam" on both sides when offering the Salaam to exit from Prayer.

Reciting "Duae-Qunoot" (The supplication in reverence) in the Witr Prayer, and to say "Takbeer" (Allahu Akbar) before this supplication.

Offering six "Takbeer" (Allahu Akbar) for the Prayers of the two Eids, and to offer “Takbeer” before proceeding to bow in the second “Rakaat” of Eid Prayers.

Offering the Sajdah Tilawat (prostration in Qur'an recitation) upon reciting a verse having such a command.

Offering each Obligation and Essential at its proper assigned position

Offering all the components of Prayer with calm and confidence.

Sajdah Sahav

It becomes Essential (Wajib) to offer 2 (additional) prostrations, upon forgetting any of the Essential (Wajib) acts, or upon repeating any Essential act or upon delaying the offer of an Obligatory (Farz) act. Sajdah Sahav is offered in the last Qaadah after reciting the “Tashahhud”, by first saying the "Salaam" towards the right shoulder and then offering 2 prostrations, after which the entire Qaadah should be completed (including Tahiyyat, “Tashahhud”, Durood and Supplication) and ending with "Salaam" on both sides.

If a person remains silent between the recitation of an additional Surah (or equivalent) after having read the Surah al-fatihah for a time in which one can recite "SubhaanAllah" thrice, it will become “Wajib” to offer Sajdah Sahav. In the first Qaadah of the Obligatory (Farz), Essential (Wajib) or Emphasised Sunnah (Muakkadah) Prayers, if one recites the following words by mistake - "Allahumma Salle Ala Muhammad" or "Allahumma Salle Ala Syedna" - it will become Essential (Wajib) to offer Sajdah Sahav.

THE SUNNAH ACTS OF PRAYER:

Raising both hands up to the ears while saying the “Takbeer Tahreemah” (Allahu Akbar).

Keeping the palms facing the “Qiblah” while saying the “Takbeer Tahreemah”.

Keeping the face directed towards the “Qiblah”, while saying the “Takbeer Tahreemah”.

Folding the hands below the navel, by catching the wrist of the left hand with the right.

Softly reciting “Sanaa”, “Taawuz” and “Tasmiyah” and “Aameen” after Surah alFatehah.

Reciting “Tasmiyah” softly, at the beginning of each “Rakaat”.

Announcing “Takbeer” while moving from one position of Prayer, to another

For the “Imaam” to pronounce all “Takbeers”, “Tasmeey” and “Salaam” as audibly as required.

Reciting only Surah alFatehah in the third and the fourth Cycle of the Obligatory Prayer.

Reciting “Tasbeeh” (Purity) thrice during the bow (Ruku) and in the prostrations (Sujood).

Catching hold of the knees while bowing (Ruku), whilst keeping the fingers wide open.

Whilst in Ruku, to keep the legs straightened and the head and the back in a horizontal line.

For the “Imaam” to say the “Tasmeey” while rising up from the bow (Ruku) and the follower to say “Rabbanaa lakal-Hamd” after rising up from the bow.

For a person offering Prayer alone, to say both “Tasmeey” and “Rabbanaa lakal-Hamd” upon rising from the bow.

While proceeding for prostration, to first place the knees onto the ground, followed by the hands, the nose and lastly the forehead.

While getting up from prostration, to first lift the forehead, then the nose, followed by the hands and lastly the knees.

While in prostration, to keep the arms apart from the sides and the belly away from the thighs.

While in prostration, to keep all toes of both feet firmly pressed on the ground, and pointing towards the “Qiblah”.

To rise up for the 2nd (or following) Cycle by placing the hands on the knees and transferring the weight onto the feet.

In between the two prostrations, keeping the right foot erect, the left foot spread out and to sit upon it.

While sitting, to keep the hands on the thighs with the fingers in their natural position.

Raising the index finger when reciting “Tashahhud”, upon reaching the word “laa” and to put it down at bring all fingers back to normal position when reaching the word “Illa”.

Reciting “Durood Shareef” and any “Masura” supplication in the last Qaadah.

Saying “Salaam” first towards the right and then towards the left.

The acts listed above are the Sunnah (traditions) of the Holy Prophet (peace and blessings be upon him). If any of them are missed out by mistake or left out on purpose, it will not invalidate the Prayer. However it is not permitted to deliberately abandon the Sunnah.

The following actions break the Prayer, and the Prayer must be offered afresh:-

Talking to anyone, on purpose or by mistake.

Saluting anyone or replying to a greeting.

Coughing or clearing the throat, without a valid excuse.

Replying to someone's sneezing.

Eating or drinking whilst in Prayer.

Turning the chest away from the direction of the “Qiblah”, without a valid excuse.

Crying (or exclaiming) because of some pain or trouble.

Breaking of the ablution.

Reading the Qur’an while looking at it.

Making a serious mistake in Qur’an recitation or in the remembrances.

Committing an action with both hands which leads others to believe that the person is not in Prayer.

Performing an unrelated action thrice, in any one position of the Prayer, will invalidate it. For example to scratch by lifting the hand once and let it down, then again lift up the hand and let it down and then do it a third time - all this whilst in one position , would break the Prayer. If the hand is lifted just once and the person scratches more than once, it will be counted as only one action.

Clearing the throat without valid excuse or proper reason, where at least two syllables are heard (For example Aah) will make the Prayer invalid. If there is an excuse (such as body's urge to clear the throat) or if there is a proper reason (such as to clear his voice, or to remind the “Imaam” of his mistake, or to inform others that one is in Prayer) it would not invalidate the Prayer.

MAKROOH (DISLIKED/ UNDESIRABLE) ACTS DURING PRAYER:

Playing with ones clothes, beard or body.

Wrapping up the clothes, e.g. lifting the clothes from front or behind while proceeding for prostration.

Letting the clothes hang - e.g. placing a handkerchief or cloak over the head or shoulder in such a way that their edges are hanging down.

Having sleeves rolled up more than half way beyond the wrists.

Offering the Prayer while in acute need of relieving oneself of stool, urine, or needing to break wind.

Gazing upwards, or turning the face looking here and there.

Cracking the finger joints or inserting the fingers of one hand into the fingers of another.

Placing the hand on the waist. (This must be avoided even outside Prayer).

Laying the wrists flat on the ground while in prostration - this rule applies to men only.

Offering Prayer while someone is facing you.

Yawning purposely during Prayer.

Praying in clothes that have images of living objects on them.

Lifting up the lower garment - i.e. "Shalwar" (by folding and inserting its upper portion) or the pants (by folding its lower end).

Not tying the buttons of the upper garment, thereby exposing the chest.

The presence of an image (of living objects) in the front, right, left or above the head of the person offering Prayer.

Offering the bow or prostration, or rising from the prostration before the “Imaam” does.

Reciting the Qur’an in any position, except while in Qiyaam (standing).

Ending the Qur’an recitation in the bowing position.

Resting the hands on the ground before touching the knees while proceeding for prostration, without a valid reason. Similarly, raising the knees from the ground before the hands are raised from the ground, while rising from prostration.

Offering Prayer in front of a grave, without a barrier in between.

Not offering a “Wajib” (Essential act) properly. For example not straightening the back during the bow and prostrations, or proceeding for the next position before straightening up in the "Qawmah" or "Jalsah".

Reciting the Qur'an in an improper sequence. For example reciting Surah Kafiroon in the first “Rakaat” (Cycle) and Surah Kausar in the second. This is "Makrooh" since it is against the sequence.

Praying with eyes closed. However, it is better to do so if this increases one's reverence and devotion.

A “Makrooh” act makes the Prayer flawed. Such a Prayer should be offered again.

Praying without the head covered is against the Sunnah of the Holy Prophet (peace and blessings be upon him). Praying without the head covered because one deems wearing a cap as a burden, or due to heat, is a lesser “Makrooh” (tanzeehi). However, if it is done in contempt of Prayer (e.g. deeming that Prayer is not important enough to merit wearing a cap for it), it is Kufr (blasphemy). If it is done to increase one's reverence and devotion, it is “Mustahab” (recommended). 

Rules Regarding Someone Crossing Someone Involved In Prayer:

It is a grave sin to pass in front of someone who is involved in Prayer. The Holy Prophet (peace and blessings be upon him) said: “If the one who passes in front of someone involved in Prayer knew what sin it entails, he would prefer to stand for a hundred years rather than taking that single step." In another Hadith it is reported "He would deem it good to be driven into the ground, but would not pass in front of someone involved in Prayer."

If someone passes in front, it does not break the Prayer, but the one who passes will earn a great sin. Similarly one should avoid praying in a place where it becomes difficult for others who need to cross.

If a Sutrah (a thing which can act as a barrier) is placed in front of the worshipper, then there is no harm in crossing from a point beyond it. The barrier should be at least one arm in height and at least one finger in thickness.

In congregation, the barrier for the “Imaam” suffices for the followers. Therefore if one has to cross in front of a Follower (Muqtadi), there is no sin in it - provided one does not cross in front of the “Imaam”. 

ETIQUETTES OF THE MOSQUE:

The Mosque is a house of Allah. It is imperative for everyone - old or young - to have proper regard for it. One should wear clean clothes to the mosque. It is not permissible to enter the mosque when one's breath smells after having eaten raw onions or garlic. Similarly, the mosque should be kept clean from all smelly things.

It is forbidden to discuss worldly affairs or talk loudly in the mosque. It is reported in the Hadith that discussing worldly affairs in the mosque destroys good deeds the way a fire burns up dry wood-sticks. In another hadith it is reported "Do not sit with those who discuss worldly affairs in the mosque, for they have no concern with Allah."

It is not permitted for anyone - except the Mu'taqif (one in seclusion) - to eat, drink or sleep there. Therefore if one intends to do these, one must make the intention of Seclusion (I'tiqaf) before entering the mosque, and offer Prayer or do some Zikr (remembrance). It will now become legal for him to eat or drink due to necessity. It is forbidden to beg in the mosque. It is also prohibited to give alms to beggars inside a mosque or to search for lost property.

It is prohibited to defile the walls, ground, carpets etc., of the mosque with any dirt, saliva or nose refuse etc. Entering the mosque in a state of greater impurity (requiring a bath) is a severe crime. The etiquette of the mosque is so important that one must take care not to let water remaining on the body after ablution to drop inside it - nor should one run inside the mosque in order to join the congregation. 

- Kitab-ul-Salat