The Prayer: Some Directives (Part 1/2)
Islamic Law
The Rak‘at of the Prayer
The rak‘at of the prayer which have been fixed by the shari‘ah are:
Fajr: two
Zuhr: four
‘Asr: four
Maghrib: three
‘Isha: four
These are the obligatory rak‘at of each of these prayers, leaving which a person would be held accountable on the Day of Judgement. Thus, they must necessarily be offered except in cases when qasr has been permitted. All other rak‘at apart from them are optional; they earn great reward for a person but will not hold him accountable on the Day of Judgement if he does not offer them.
Concession in the Prayer
If the time of the prayer arrives in dangerous circumstances, the Almighty has allowed a person to pray while on foot or riding in whatever way possible. In these circumstances, it is evident that there shall be no congregational prayer, facing the qiblah shall not be necessary, and, in some situations, it shall not be possible to offer the prayer according to the prescribed method. The Qur’an says:
فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا فَإِذَا أَمِنتُمْ فَاذْكُرُواْ اللّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ (239:2)
When you are exposed to danger, pray on foot or while riding; but when you are safe remember God in the manner He has taught you which you did not know. (2:239)
If such a situation arises during a journey, the Qur’an has further said that people can shorten the prayer. In religious parlance, this is called qasr. The sunnah established by the Prophet (sws) in this regard is that the four rak‘at prayer shall be shortened to two. No reduction shall be made in two and three rak‘at prayers. Consequently, the fajr and the maghrib prayers were offered in full in such circumstances. The reason is that while the former already has two rak‘at, the latter is considered as the witrs of daytime, and this status of the maghrib prayer cannot be changed.
In Surah Nisa, this directive has been revealed in the following words:
وَإِذَا ضَرَبْتُمْ فِي الأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلاَةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُواْ إِنَّ الْكَافِرِينَ كَانُواْ لَكُمْ عَدُوًّا مُّبِينًا (101:4)
And when you travel, there is no offence for you to shorten your prayers if you fear that the disbelievers may put you through some trial because these disbelievers are your open enemies. (4:101)
The concession of shortening the prayer and that of offering it while on foot or while riding are stated in these verses with the condition: إِنْ خِفْتُمْ (if you fear). It is evident from the Ahadith that on the basis of this condition the Prophet (sws) analogously offered the qasr prayer when there was uneasiness and discomfort while travelling in general. He similarly offered the optional prayer while riding his camel in order to save the caravan from bother.1 ‘Umar (rta) says that he deemed it strange for the Prophet to offer the qasr prayer in such circumstances, and therefore he asked the Prophet (sws). Upon this, he replied: “This is a favour of God upon you; so you should accept it”.2
From this concession granted in the prayer, the Prophet (sws) has also deduced a concession in the times it is offered, and in such journeys he has led the Muslims in prayer by combining the zuhr and ‘asr prayers together and the maghrib and ‘isha prayers together. It is narrated by Mu‘adh Ibn Jabal that in the journey undertaken by the Prophet (sws) for the battle of tabuk he would combine the zuhr and ‘asr prayers if the sun would descend before the caravan set off, and if the caravan began its journey before the sun’s descent, he would defer the zuhr prayer and combine it with the ‘asr prayer. Similar was the case with the maghrib prayer. If the sun would set before the caravan set off, he would combine the maghrib and ‘isha prayers together and if the caravan set off before sunset he would pray the maghrib and ‘isha prayers together at the time of ‘isha.3
A similar situation arose at the time the Prophet (sws) offered the hajj. Since in the hajj, the battle against Satan is symbolized through various rituals, he established the Sunnah in consideration of this symbolism that whether people are residents or outsiders, they shall shorten the prayers at Mina and shorten and combine them at ‘Arafat.
A subtle reference to this deduction of the Prophet (sws) that prayers can be combined in such situations is found in the Qur’an itself. The words of Surah Nisa on which this directive ends: إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا (because the prayer is incumbent upon the Muslims at appointed times) require that words like “and pray at the appointed times” or similar to these be understood to be present before them as per the linguistic principles of Arabic. It is evident from this understood expression that besides shortening the prayer, people can also reduce its timings. Consequently, the succeeding words are that once peace is restored Muslims should pray the full rak‘at and pray at the appointed times because the prayer is incumbent upon the Muslims at appointed times.
In the lifetime of the Prophet (sws), an important issue was that no Muslim could have agreed to have been left out from a prayer that the Prophet (sws) led right in a battlefield. Every soldier desired to pray behind him. Though this was a very natural desire, it was essential that proper arrangements of defence be made in the battlefield. One solution to this problem could have been that the Prophet (sws) pray four rak‘at and the army be divided into half with each half praying two rak‘at behind him. At some instances, this solution was adopted as well. However, to save the Prophet (sws) from difficulty that this way could have created, the Qur’an suggested another way: the Prophet (sws) as the imam and all the soldiers should shorten their prayers and each half of the army should pray one rak‘ateach behind the Prophet (sws) and pray the other rak‘atby themselves. Consequently, the first half after completing the first rak‘atincluding its prostrations should retreat and take up the task of defence and the other section should now stand behind the Prophet (sws) to pray in the Prophet’s second rak‘at.The Qur’an says:
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلاَةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُواْ أَسْلِحَتَهُمْ فَإِذَا سَجَدُواْ فَلْيَكُونُواْ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَى لَمْ يُصَلُّواْ فَلْيُصَلُّواْ مَعَكَ وَلْيَأْخُذُواْ حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُواْ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُواْ أَسْلِحَتَكُمْ وَخُذُواْ حِذْرَكُمْ إِنَّ اللّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا فَإِذَا قَضَيْتُمُ الصَّلاَةَ فَاذْكُرُواْ اللّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُمْ فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلاَةَ إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا (4: 102-103)
And [O Prophet (sws)!] when you are among them, and stand to lead them in the prayer [in a battlefield], let one group stand behind you such that they are armed with their weapons. After making their prostration, let them withdraw to the rear and then let the other group who have yet to pray come forward and pray with you; and let these also be armed with their weapons. The disbelievers desire that if you even slightly desert your arms and your gear, they attack you united together. But it is no offence for you to put aside your weapons if you are inflicted with heavy rain or stricken with an illness, though you should still take necessary protection and you should be certain that God has prepared a humiliating punishment for the disbelievers. When the prayer you have offered in such a manner ends, remember God standing, sitting and lying down [in whatever circumstances you are in]. So when the circumstances become peaceful offer the full prayer, [and, for this, pray at the appointed times] for the prayer is incumbent on the believers at the appointed times. (4:102-103)
It is evident from the narratives that various ways were adopted to offer the rak‘at which each half of the army had to offer on its own as per this directive. At one instant, the Prophet (sws) waited until those behind him completed their rak‘at and then withdrew4 and at another the army later completed the rak‘at5. There remains no need to state the details of this because this measure as is evident from the words وَإِذَا كُنتَ فِيهِمْ (when you are among them) related to the presence of the Prophet (sws). After him, neither can the desire to pray behind one imam be as strong nor as important. Today, if there does arise a possibility of congregational prayers in such circumstances, then soldiers can easily prayer behind different imams.
The Congregational Prayer
Although the prayer can be offered alone, yet the Sunnah of the religion of the Prophets has always been that for the purification of the collectivity, it be offered in congregation and if possible in a place of worship. For this very purpose the Prophet (sws) built a mosque as soon as he reached Madinah and with this the practice of building mosques in all localities and settlements of Muslims was initiated. These mosques can now be observed all over the world. Islam has not fixed a specific form for their construction. Yet Muslims, with a few differences, have generally maintained a uniform structure for them. In the lifetime of the Prophet (sws), it was essential for all those who heard the adhan to come to the mosque. Later, when the truth had been completely unveiled upon the people of Arabia by the Prophet (sws) and these people became guilty of deliberate denial and various measures were taken to isolate the Muslims from the Hypocrites, a blind person once asked the Prophet relief for coming to the mosque, he was at first given the permission; then the Prophet (sws) asked him: “Do you hear the voice of the adhan?” When he answered in the affirmative, the Prophet (sws) said that he would then have to come to the mosque.6 On this very occasion, the Prophet (sws) warned people: “Those who do not come for the prayer, I want to burn their houses and have them thrown over these people”.7 It is narrated by Ibn Mas‘ud (rta) that even the sick in those times would come to the congregational prayer by limping on the shoulders of two people.8 Obviously, after the departure of the Prophet (sws), the directive of coming to the mosques for the congregational prayer is not incumbent upon the Muslims; however this is a highly rewarding practice earning the blessings of the Almighty. Thus a Muslim should not deprive himself of this without any valid reason.
The narratives ascribed to the Prophet (sws) in this regard are the following:
The congregational prayer is twenty seven times more rewarding than the lone prayer9.
If people knew how highly rewarding is reaching the mosque at the time of the adhan and standing in the first row and if for this they had to caste lots, they would have done this. And if they knew the reward of outdoing others for the zuhr prayer, they would have done so. And if they knew the reward for the fajr and ‘isha prayer they would have reached [the mosque] even if they had to drag themselves for this.10
A person who prayed the ‘isha prayer in congregation is like a person who stood [for worship] till midnight and a person who prayed the fajr prayer in congregation is like a person who spent the whole night standing [in worship]. 11
Women, however, are exempted from this directive. For them the sunnah is that they can come to the mosque for the prayer but the prayer offered at home is better for them. The Prophet (sws) is reported to have said: “Do not stop your women from coming to the mosque, but they should know that it is more appropriate for them to pray at home”.12
Following is the way which has been prescribed by the shari‘ah for offering the congregational prayer.
1. Before this prayer, the adhan shall be called so that people are able to join the prayer after hearing this call. The words which the Prophet (sws) has prescribed for the adhan are:
اللهُ اَكْبَر،ُ اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ،اَشْهَدُ اَنَّمُحَمَّدًا رَسُولُ اللهِ ، حَيَّ عَلَى الصَّلوةِ ، حَيَّ عَلَى الْفَلَاحِ ، اللهُ اَكْبَرُ ؛لاَ اِلهَ اِلاَّ اللهَُ
God is the greatest; I bear witness that there is no god besides Him; I bear witness that Muhammad is God’s messenger; Come towards the prayer; come towards salvation; God is the greatest; there is no god besides Him.
2. If there is only one follower, he will stand adjacent to the imam on his right side and if there are many followers they shall stand behind him and he shall stand in the centre.
3. The iqamah shall be called before the prayer begins. All the words of the adhan shall be uttered in it; however, after حَيَّ عَلَى الْفَلَاحِ the words قَدْ قَامَتْ الَّصلَاة shall be said by the person who says the iqamah.
4. The words of the adhan and the iqamah can be repeated more than once for the purpose they are said.
This method of the congregational prayer has been given to us through the ummah’s consensus and perpetual adherence. The details of this method which are mentioned in the narratives are presented here:
TheAdhan
According to the dream of the Companions (rta) regarding the adhan mentioned in the narratives and as per which the Prophet (sws) directed them to say the adhan and the iqamah, the words of the adhan have been repeated in the following manner13:
اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ، اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ؛ اَشْهَدُ اَنْمُحَمَّدًا رَسُولُ اللهِ ، اَشْهَدُ اَنَّمُحَمَّدًا رَسُولُ اللهِ ؛حَيَّ عَلَى الصَّلوةِ ، حَيَّ عَلَى الصَّلوةِ ؛ حَيَّ عَلَى الْفَلَاحِ ، حَيَّ عَلَى الْفَلَاحِ ؛ اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛لاَ اِلهَ اِلاَّ اللهَُ
Thus it has been reported that in the times of the Prophet (sws), the words of adhan were generally repeated twice.14
Abu Mahdhurahreports that when the Prophet (sws) taught him the adhan, he said: You should say15:
اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ، اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ؛ اَشْهَدُ اَنَّمُحَمَّدًا رَسُولُ اللهِ ، اَشْهَدُ اَنْمُحَمَّدًا رَسُولُ اللهِ
Then repeat:
اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ، اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ؛ اَشْهَدُ اَنَّمُحَمَّدًا رَسُولُ اللهِ ، اَشْهَدُ اَنْمُحَمَّدًا رَسُولُ اللهِ
Then say:
حَيَّ عَلَى الصَّلوةِ ، حَيَّ عَلَى الصَّلوةِ ؛ حَيَّ عَلَى الْفَلَاحِ ، حَيَّ عَلَى الْفَلَاحِ ؛ اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛لاَ اِلهَ اِلاَّ اللهَُ
He also reports: “The Prophet (sws) asked me to say اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ twice in a low tone and twice loudly. He also said that in the fajr prayer say: ‘الصَّلوةُ خَيْرٌ مِنْ النَّوُمِ، الصَّلوةُ خَيْرٌ مِنْ النَّوُمِ’ after ‘حَيَّ عَلَى الْفَلَاحِ’.”16
It is reported that in times of rain and severe cold the Prophet (sws) would ask the pronouncer of the adhan to say: َالَا صَلَّوا فىالرِّحَال (People! Pray at your homes)17.
Similarly, it has also been narrated that in order to raise the voice and transmit it around, Bilal (rta) would insert his fingers into his ears and turn his face right and left.18
‘Uthman Ibn al-‘A%s says: ‘When I asked the Prophet (sws) to grant him permission to lead the prayers, he said: “Appoint that person as the mu’adhdhin who does not charge money for saying the adhan”.’19
In response to the adhan, the Prophet (sws) urged Muslims to repeat the words of the mu’adhdhin and to send blessings on the Prophet (sws). He also asked Muslims: “Pray for me that I be granted nearness of the Almighty in Paradise because this is a place in Paradise which has been reserved for just one servant of the Almighty and I hope that I would be that one person; so whoever will pray for this will deserve my intercession”.20
In a narrative attributed to ‘Umar (rta), it is further explained that the Prophet (sws) directed Muslims to respond to the words حَيَّ عَلَى الصَّلوةِ and حَيَّ عَلَى الْفَلَاحِ by saying لاَ حَوْلَ وَلاَ قُوَّةَ اِلاَّ بِاللهِ, and said that a person who responded in this manner from the depth of his heart has glad tidings of Paradise.21
The supplications which are attributed to the Prophet (sws) after the prayer are the following:
اللّهُمَّ ، رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ ، وَالصَّلَاةِ الْقَائِمَةِ ، آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ ، وَ ابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَةُ
O Lord! of this complete call and of the prayer which stands as its result, bless Muhammad (sws) and grant him a rank of nearness and raise him up on the Day of Judgement in a manner that he earns the praise of the people – something which you had promised him.22
اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ، وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدٌا عَبْدُدُ وَرَسُولُهُ ، رَضِيْتُ بِاللهِ رَبَّا ، وَبِمُحَمَّدٍ رَسُولاً ، وَباِلْإِسْلَامِ دِيناً
I bear witness that there is no Lord except God. He is the one and no one is His partner. I bear witness that Muhammad (sws) is His servant and Messenger. I am happy and content that Allah is my Lord and that Muhammad (sw) is His Messenger and that Islam is my religion.23
About the first supplication, the Prophet (sws) has said: “Whoever vigilantly said it, will deserve my intercession”.24
About the second one, he has said: “the sins of the person who says it will be forgiven”.25
The Iqamah
The iqamah is generally said such that the expressions are said once only.26 The words of the iqamah which have been narrated in the dream of the Companions (rta) referred to above are27:
اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ، اَشْهَدُ اَنَّمُحَمَّدًا رَسُولُ اللهِ ، حَيَّ عَلَى الصَّلوةِ ؛ حَيَّ عَلَى الْفَلَاحِ ؛ قَدْ قَامَتُ الصَّلوةُ ، قَدْ قَامَتُ الصَّلوةُ؛اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛لاَ اِلهَ اِلاَّ اللهَُ
Abu Mahdhurah says that the Prophet (sws) taught him the following seventeen expressions28:
اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ، اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ؛ اَشْهَدُ اَنَّمُحَمَّدًا رَسُولُ اللهِ ، اَشْهَدُ اَنْمُحَمَّدًا رَسُولُ اللهِ ؛حَيَّ عَلَى الصَّلوةِ ؛حَيَّ عَلَى الصَّلوةِ؛ حَيَّ عَلَى الْفَلَاحِ ؛حَيَّ عَلَى الْفَلَاحِ ؛ قَدْ قَامَتُ الصَّلوةُ ، قَدْ قَامَتُ الصَّلوةُ؛اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛لاَ اِلهَ اِلاَّ اللهَُ
The Imam
The prayer can be offered behind every person whether he is pious or impious. However, if it is possible to select an imam, the Prophet (sws) is reported to have said that this responsibility should be given to the person who reads the Qur’an the most. Then if all the people among whom the selection is to be made are equal as far as reading the Qur’an is concerned, then the one who is the most aware of the Sunnah should be selected and if in this aspect too the concerned individuals are equal, then the person who was the first to migrate and if in this aspect too they are equal then the person who is the eldest. He further said that a person should not lead the prayer when he goes to the place of some other imam; in such a case, he should pray behind that imam.29
The Prophet (sws) has said that an imam should not prolong the prayer because there can be sick people behind him, and the weak and the elderly.30 Anas (rta) reports: “I have never seen anyone offer the prayer lightly and yet in a thorough manner than the Prophet (sws); such was his concern that he would shorten the prayer if he heard a child crying thinking that his mother would be apprehensive for him”.31
An imam should straighten the rows of the prayer with great care and vigilance. Nu‘man Ibn Bashir says that the Prophet (sws) would straighten our rows of the prayer as if he would be straigtening arrows from them.32
The Followers
The Prophet (sws) has directed those who stand behind an imam in prayer to not supersede him; rather they should say the takbir after him. They should say رَبَّنَا وَلَكَ الْحَمْد (Our Lord! All gratitude is for you) after he has recited سَمِعَ اللهُ لِمَنْ حَمِدَه (God heard him who expressed his gratitude to him) and follow this procedure in all practices of the prayer.33 Anas (rta) narrates: “Once the Prophet (sws) turned to us after the prayer and said: ‘O People! I am your imam. Do not supersede me in the ruku’ or the prostration or while standing straight in the prayer or while ending the prayer’.”34
He similarly emphasized that the rows of the prayer should be kept straight35, the shoulders should be in line and there should be no space in between and people should stand right adjacent to one another.36 The mentally mature should stand ahead then those who are younger to them and then those who are even younger.37
The first row of the congregational prayer shall first be filled, then the second and then the third.38 Keeping the rows straight has been regarded by the Prophet (sws) as an essential for the iqamah39. He is reported to have said: “O People! Be gentle with your brothers and do not leave spaces for Satan in between the rows and remember he who endeavoured to unite a row, the Almighty will unite him [with others], and he who broke a row, the Almighty will break his relation with people”.40 He similarly said: “Make rows like the angels do; they stand close to one another before the Almighty and complete the front rows first”.41
One should try to reach the first row. Narratives relate the blessings of praying in the first row.42 However, if at times, a person is not able to reach on time, he should walk with calmness and dignity. Whatever congregational prayer remains, he should offer it in congregation and then complete the remaining himself.43
The rows for the prayer should be made at the arrival of the imam44 and a row should not constitute a single person. It has been narrated that when once the Prophet (sws) saw someone praying in this manner, he asked him to repeat his prayer.45 Women were however exempted from this. Anas (rta) narrates that once the Prophet (sws) led a prayer such that two men stood in the front row and Umm Sulaym stood alone in the row behind.46
Mosques
The oldest mosque of the world is the bayt al-haram. It was built by Abraham (sws). The founder of the Jerusalem mosque is Da’ud (sws), while the mosque at Madinah was built by Muhammad (sws). All these three mosques carry unique significance. The Prophet (sws) has said that it is toward these three mosques that people can travel to pay homage to them and to pray in them47. Praying in these mosques earns great reward. Consequently, about his mosque at Madinah, the Prophet (sws) has said that praying in it is hundred times more rewarding than praying in any other mosque except the bayt al-haram.48Apart from these, all mosques of the world have equal status with regard to the reward they earn for a believer who prays in them. These mosques are not made for trade, entertainment or merry-making; they are reserved for the worship of the Almighty. The dearest of buildings in the sight of Allah are these mosques.49 Waiting for prayer time in them is like praying itself.50 The farther people come to these places for worship, the more the reward they will earn.51 Following is the etiquette of coming to the mosques prescribed by the shari‘ah:
1. Once a person comes to the mosque, he should offer two rak‘at before sitting down, unless something prevents him to do so.
2. If a person has already prayed and then has come to a mosque, he should join the congregational prayer if it is in progress unless he has some solid reason for not doing so.
Both these etiquette have been mentioned in the narratives with great emphasis.52 It has also been narrated that when the Prophet (sws) would enter the mosque he would seek the refuge of the Almighty in the following words:
أَعُوذُ باِللهِ الْعَظِيمِ ، وَبِوَجْهِهِ الْكَرِيمِ ، وَسُلْطَانِهِ الْقَدِيمِ ، مِنْ الشَّيْطَان الرَّجِيمِ
I seek refuge of Allah the Almighty, the benevolent, the eternal King from the cursed Satan.53
It is also narrated that the Prophet (sws) said: “When anyone among you enters a mosque, he should say: اللّهُمَّ ، افْتَحْ لِى أَبْوَابَ رَحْمَتِكَ (O God! Open for me the doors of your mercy) and when he leaves it, he should say: اللّهُمَّ ، إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ (O God! I seek from you your blessings)”.54