Islamic Shari‘ah of the Prayer (2) (Part 1/2)

Islamic Shari‘ah

Prayer Timings

 

It is incumbent upon the Muslims to pray five times a day. The time of each prayer is as follows:

fajr, zuhr, ‘asr, maghrib and ‘isha

When the whiteness of the dawn emerges from the darkness of the night, then this is fajr.

When the sun starts to descend from midday, then this is zuhr.

When the sun descends below the line of sight, then this is ‘asr.

The time of sunset is maghrib.

When the redness of dusk disappears, this is ‘isha.

The time of fajr remains till sunrise, the time of zuhr remains till ‘asr begins, the time of ‘asr remains till maghrib, the time of maghrib remains till ‘isha and the time of ‘isha remains till midnight. The times of sunrise and sunset are prohibited for praying since the sun used to be worshiped at these times. Like the rituals and utterances of the prayer, these prayer timings have also been transmitted to us through the consensus and perpetual adherence of the ummah. These timings have remained the same during the era of other Prophets as well. The Qur’an while referring to these timings at various places says:

 

وَأَقِمِ الصَّلاَةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ (114:11)

And diligently attend to your prayers in both parts of the day and in some part of the night too because good deeds make amends for sins. That is a reminder for those who want to be reminded. (11:114)

 

أَقِمِ الصَّلاَةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا (17: 78-9)

Diligently attend to your prayers from the time of the sun’s descent to nightfall, and especially the recital in the fajr prayer because the fajr prayer is in the presence [of the angels]. And get up in this manner at night also [for the prayer]; this is an additional duty upon you for the fulfillment of which your Lord may elevate you [on the Day of Judgement] to an honourable status. (17:78-9)

 

وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا وَمِنْ آنَاء اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَى (130:20)

And give glory to your Lordand praise Him before sunrise and before sunset and [in a similar manner], glorify Him at night and at the two sides of the day also so that you may become happy. (20:130)

 

فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ  وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ (30: 17-18)

Therefore give glory to God evening and morning and [know that] praise is showered on Him in the heavens and the earth, and [glorify him] at the time of ‘isha and of zuhr. (30:17-18)

 

وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ  وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ (50: 39-40)

And give glory to your Lord and praise Him before sunrise and before sunset and give glory to Him at some time of the night, and also after the sun’s prostrations. (50:39-40)

 

The details of the guidance provided by the knowledge and practice of the Prophet (sws) in this regard are as follows:

1. He would generally offer the fajr prayer in the darkness of night. Thus it has been reported that when women would return from the mosque after the fajr prayer, they could not be recognized.[1]

2. He has asked the Muslims to refrain from the zuhr prayer at midday and told them that this is the time when Hell is sizzling hot.[2] He would generally ask people to offer this prayer in summers when the heat would lessen.[3]

3. He would offer the ‘asr prayer when the sun would be high and fully shining.[4] He would say that a hypocrite prays while waiting for the sun’s decline. When its light fades to orange and it becomes right in the centre of Satan’s horns, he gets up and carelessly offers four brief prostrations and seldom remembers the Almighty in this prayer.[5]

4. He would offer the maghrib prayer early and would offer the ‘isha prayer late. It has been reported that he would dislike sleeping before ‘isha and sitting up and talking once it has been offered.[6]

5. If one rak‘at of a prayer has been offered before its time ends, it is his directive that the prayer should be completed and it shall be considered as being offered on time. Consequently, it has been narrated that he said that a person who offers one rak‘at of fajr before sunrise and one rak‘at of ‘asr before sunset, he should rest assured that these prayers have been offered on time.[7] He is also reported to have said that if a person sleeps then it is not his fault if he misses the prayer; however, if a person leaves a prayer while being awake then he is certainly at fault. Therefore if anyone forgets to offer the prayer or is asleep at the time of prayer, he should offer it as soon as he realizes it.[8]

6. However, this does not mean that a prayer should be deferred without any legitimate reason till its ending time. It has been narrated that when Gabriel offered the prayer for two days to teach the Prophet (sws), and said that the time of prayer of all the Prophets have remained between these two times, he did not defer the fajr prayer beyond the light that appears just before sunrise, the ‘isha prayer beyond one-third of the night, maghrib beyond the time of breaking the fast and the zuhr and ‘asr prayer beyond the time that a person’s shadow was equal to his height for the zuhr prayer and twice his height for the ‘asr prayer.[9] Similar was the case, when the Prophet (sws) asked a person to pray with him for two days and after the prayers of the second day remarked: “The time of the prayer is between the two time limits that you have seen.” On this occasion, however, the maghrib prayer was offered on the second day a little before its ending time.[10]

7. The Prophet (sws) has emphasized that a Muslim must vigilantly observe the time which is prohibited for the prayer. Consequently, he is reported to have said that after the fajr prayer no one should pray until sunrise and after the ‘asr prayer no one should pray until sunset.[11]

8. The Prophet (sws) has said that if a ruler delays the prayer, Muslims should pray themselves and then later join him in congregation.[12]

A little deliberation would show that these prayer timings are in the words of Imam Amin Ahsan Islahi very apt for worship, conducive for a supplication, soothing for the mind of a believer, harmonious with the worship done by the elements of nature and congruous with the prostrations of the sun and the moon, the trees and the stones. He writes:

 

The time of fajr is a very special time in which a person is mentally free and is peaceful at heart. When a person gets up at this time after resting at night his heart is very serene. A new step is taken for worship and a new initiative is required at this time and this new initiative requires new resolve and guidance from the Almighty. The zuhr time signals another reality. If a person has a keen eye he witnesses this reality which urges a person to kneel and prostrate before the Almighty: The sun which the naïve have regarded as a deity prostrates before the Almighty at this time and through this practice declares that it is a creation and not the Creator, a worshipper and not the worshiped.

 

The time of ‘asr proclaims another reality: for every crest there is a fall, for every zenith there is a nadir and for every youth there is old age. Nothing is an exception to this rule. There is only one Being Who is immortal. No one except Him lives for ever. Just as when the day shone with brightness, then passed through its afternoon and now stands near its closure, similarly this world was created, will reach its bloom and shall one day die away. At the time of ‘asr it is this silent reminder of the Day of Judgement which urges a person to bow down before his Lord to seek His mercy and forgiveness.

 

At the time of maghrib, life enters a new door: this door is similar to the door between life and death and life and barzakh. The schemer of this world unveils the sign of the night after the sign of the day and the light of the moon after the brightness of the sun. The hectic routine of life starts to cease and the stars come out. The heat and humidity of the day begins to vanish and the worn out and fatigued man experiences the coolness of night. The senseless and the naïve might not feel this tremendous change, but how can the sane and sensible remain unaware of it. How then is it possible that a person remain indifferent to such a display of power and wisdom by a Powerful and Wise Being. If his heart has any life in it, he would definitely be responsive to this change and bow down before his Creator – the Creator whose might was such that within seconds He transformed the day into night.

 

The time of ‘isha is the time of accountability. The darkness of night now totally confines activity. A person relishes the rest and comfort of the night so that he can once again be fresh for the next day. This time is the most appropriate for a person to once again remember His Lord before going to bed. This may be his last time and he may never get up after this sleep.[13]

 

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 witr 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.[14] ‘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.”[15]

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.[16]

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 (Muslim, No: 843). 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 half 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 are 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 instance, the Prophet (sws) waited until those behind him completed their rak‘at and then withdrew[17] and at another the army later completed the rak‘at[18]. 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 fully communicated to 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 relief from the Prophet (sws) in 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.[19] 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.”[20] 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.[21] 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 prayer[22].

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.[23]

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].[24]

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.”[25]

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 اِلاَّ 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 ahead of them.

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 various 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 manner[26]:

 

اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛اَشْهَدُ اَنْ لاَ اِلهَ اِلاَّ اللهَُ ، اَشْهَدُ اَنْ لاَ اِلهَ اِلاَّ 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.[27]

Abu Mahdhurahreports that when the Prophet (sws) taught him the adhan, he said: You should say[28]:

 

اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ، اَشْهَدُ اَنْ لاَ اِلهَ اِلاَّ اللهَُ ؛ اَشْهَدُ اَنَّمُحَمَّدًا رَسُولُ اللهِ ، اَشْهَدُ اَنْمُحَمَّدًا رَسُولُ اللهِ

 

Then repeat:

 

اَشْهَدُ اَنْ لاَ اِلهَ اِلاَّ اللهَُ ، اَشْهَدُ اَنْ لاَ اِلهَ اِلاَّ 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 اِلاَّاللهَُ 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.”[29]

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)[30].

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.[31]

‘Uthman Ibn al-‘A%s says: “When I asked the Prophet (sws) to grant me permission to lead the prayers, he said: ‘Appoint that person as the mu’adhdhin who does not charge money for saying the adhan.’”[32]

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 the place of nearness 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.”[33]

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.[34]

The supplications which are attributed to the Prophet (sws) after the adhan 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.[35]

 

 اَشْهَدُ اَنْ لاَ اِلهَ اِلاَّ اللهَُ ، وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدٌا عَبْدُهُ 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.[36]

 

About the first supplication, the Prophet (sws) has said: “Whoever vigilantly said it, will deserve my intercession.”[37]

About the second one, he has said: “the sins of the person who says it will be forgiven.”[38]

 

The Iqamah

The iqamah is generally said such that the expressions are said once only.[39] The words of the iqamah which have been narrated in the dream of the Companions (rta) referred to above are[40]:

 

اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛اَشْهَدُ اَنْ لاَ اِلهَ اِلاَّ 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 expressions[41]:

 

اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛اَشْهَدُ اَنْ لاَ اِلهَ اِلاَّ اللهَُ ، اَشْهَدُ اَنْ لاَ اِلهَ اِلاَّ 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

 

TheImam

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.[42]

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.[43] 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.”[44]

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.[45]

 

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.[46] 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.’”[47]

He similarly emphasized that the rows of the prayer should be kept straight[48], the shoulders should be in line and there should be no space in between and people should stand right adjacent to one another.[49] The mentally mature should stand ahead, then those who are younger to them and then those who are even younger.[50]

The first row of the congregational prayer shall first be filled, then the second and then the third.[51] Keeping the rows straight has been regarded by the Prophet (sws) as an essential for the iqamah[52]. 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.”[53] He similarly said: “Make rows like the angels do; they stand close to one another before the Almighty and complete the front rows first.”[54]

One should try to reach the first row. Narratives relate the blessings of praying in the first row.[55] 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.[56]

The rows for the prayer should be made at the arrival of the imam[57] 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.[58] 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.[59]

 

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 them[60]. 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.[61]Apart 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.[62] Waiting for prayer time in them is like praying itself.[63] The farther people come to these places for worship, the more the reward they will earn.[64] 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.[65] 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 with Allah the Almighty, the benevolent, the eternal King from the cursed Satan.[66]

 

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).”[67]

 

Rectifying Mistakes in the Prayer

 

In case a person makes a mistake or thinks that he has made a mistake in the utterances and practices of the prayer, the amendment prescribed as a sunnah is that if amends can be made for the mistake then they should be made and two prostrations (called “prostrations in lieu of a mistake”) should be offered before ending the prayer, and if making amends is not possible then only the prostrations should be offered.

Following are the details of the incidents which occurred during the lifetime of the Prophet (sws) in which such prostrations were offered.

Abu Buhaynah says that once the Prophet (sws) led our zuhr prayer but did not sit down after the first two rak‘at and stood up for the third rak‘at. People also stood up with him until the time when the prayer was about to end and the people were waiting for the salam to be said, the Prophet (sws) uttered the takbir and before saying the salam offered two prostrations and then said the salam.[68]

It is narrated by Ibn Mas‘ud (rta) that once when the Prophet (sws) led the zuhr congregational prayer, he prayed five rak‘at. He was asked: “Has the prayer being lengthened.” He replied: “What happened?” The people declared that he had prayed five rak‘at. At this, the Prophet (sws) turned his feet while sitting and faced the qiblah and then offered two prostrations and then said the salam. Then he turned towards the people and said: “If some new directive had been revealed about the prayer, I would have told you; the fact is that I am a human being like you; I also forget the way you do; so when I forget, remind me and remember that if any of you has any doubt in the prayer, he should ascertain what is the right course and then complete his prayer according to it, say the salam and then offer two prostrations.”[69]

Abu Hurayrah (rta) narrates that [once] the Prophet (sws) prayed two rak‘at  for the zuhr or the ‘asr prayer and then said the salam. There was a wood lying in the front portion of the mosque. He went and rested against it in some anger. Abu Bakr (rta) and ‘Umar (rta) too were present there but were not able to speak because of great respect for him. In the meantime, some impetuous people came out from the mosque and started saying that the prayer had been reduced. At this a person called Dhu al-Yadayn mustered some courage and went over to the Prophet (sws) and asked him: “Did you forget or has the prayer been shortened?”. The Prophet (sws) replied: “I have neither forgotten nor has the prayer been shortened.” “Something has happened, O Messenger of God!” he continued. The Prophet (sws) asked for corroboration from the people. They also declared similarly; so the Prophet (sws) prayed two more rak‘at and then turned to say the salam and then said the takbir; then again said the takbir and then offered two prostrations as per his usual routine or increased their length a little. He then raised his head and again said the takbir and then offered two prostrations as per his usual routine or increased their length a little. He then raised his head and said the takbir.[70]

‘Imran Ibn Husayn says that the Prophet (sws) prayed the ‘asr prayer and after three rak‘at turned to say the salam and then went over to his room. A person called Khirbaq who had very long hands told him of this. He came out in anger dragging his cloak behind him and asked the people: “Is he telling the truth.” When they confirmed it, the Prophet (sws) prayed one more rak‘at then turned to say the salam. He then offered two prostrations and then again turned to say the salam.[71]

It is evident from a Hadith narrated by Mu‘awiyyah Ibn Hudayj that on one occasion when the Prophet (sws) came back again to the mosque to offer a missed rak‘at, Bilal (rta) said the iqamah at the behest of the Prophet.[72]

The Prophet (sws) is reported to have said: “When anyone among you is doubtful that whether he has prayed three rak‘at  or four, he should try to base his decision about which he is more sure and leave aside what is doubtful; he should then offer two prostrations before the salam. If [ultimately] he has prayed five rak‘at, these prostrations will make them into an even number and if he has prayed four, then these prostrations will become a source of humiliation for Satan.”[73]

If an imam makes a mistake and does not realize it, the followers should correct him. For this, the sunnah prescribed is that they shall say سُبْحَانَ الله. If women do not prefer to utter any such word of correction, they should correct him by striking one hand on the other.[74] The Prophet (sws) similarly said: “If there is some mistake in the recital of the Qur’an, the listeners should sound a reminder.”[75]

 

Etiquette of the Prayer

 

The prayer is worshipping God and earnestly presenting one’s supplications before Him. So where the Qur’andirected Muslims to safeguard the prayer, it has said: (2: 238) وَ قُوْمُوا لِِلّهِِ قَانِتِيْنْ (And stand before the Almighty with great respect), (2:238).

Following are the directives of the Prophet (sws) that explain this verse of the Qur’an:

1. Conversation should be avoided during the prayer. He has said: “The prayer is only glorifying the Almighty and declaring His sovereignty and reciting the Qur’an and no one is allowed to converse in any way during it.”[76] Zayd Ibn Arqam says: “Previously we used to converse with one another during the prayer, but after the revelation of وَ قُوْمُوا لِلهِ قَانِتِيْنْ, we were stopped from it and we were told to pray in silence.”[77] Ibn Mas’ud (rta) narrates: “When we used to say the salam to the Prophet (sws) in the prayer, he would reply; however, once he returned from Negus he did not reply to our salam. We inquired: “O Prophet of God! You used to respond to the salam.” He replied: “One can only have a single involvement in the prayer.”[78]

2. One should not look here and there in the prayer. ‘A’ishah (rta), the mother of the believers, says: “When I asked the Prophet (sws) about it, he replied: ‘This is like Satan snatching the prayer away from a person.’”[79] Similarly, the Prophet (sws) severely admonished people for looking towards the sky. He has reported to have said: “What is the matter with people that they raise their eyes during the prayer towards the sky; they should refrain from this, otherwise there is a possibility that their eyesight shall be snatched away.”[80]

3. The prayer should be offered with complete calmness and serenity. The Prophet (sws) is reported to have said: “What is it that I see you raising your hands the way the tails of unruly horses are raised; remain calm during the prayer.”[81]

4. During the prayer, hair and clothes should not be tampered with. The Prophet (sws) is reported to have said: “I have been directed to prostrate myself on seven limbs and to not tuck my clothes and hair during the prayer.”[82]

5. There should not be anything in front of the prayer place which can become a source of distraction. Anas (rta) narrates that ‘A%’ishah (rta) had hung a curtain in the house. When the Prophet saw it, he asked her to remove it because the pictures [imprinted on it] kept coming before him during the prayer.[83]

6. If food is at hand, then one should eat it and then calmly offer the prayer so that one is not thinking of food during the prayer and is in fact thinking of prayer during food. The same directive was given by the Prophet (sws) if a person felt a call of nature. He is reported to have said: “If food is in front of you or one feels like urinating or defecating, one should not offer the prayer.”[84]

7. If a person is compelled to do something during the prayer, then one should not prolong it. It has been narrated that a person was levelling the mud at the place of prostration. When the Prophet (sws) saw him, he said: “If you had to do it, you should have done it once only.”[85]

8. While standing in prayer, a person should not place his hands on his hips, and while sitting he should not take support. The Prophet (sws) has stopped us from this.[86]

9. Yawning should be refrained from during the prayer. The Prophet (sws) is reported to have said: “If anyone of you feels like yawning during the prayer, he should try to control it as far as possible; otherwise, he should place a hand on his mouth.”[87]

10. A person should be decently and appropriately dressed while praying. The Prophet (sws) is reported to have said that if there is only one cloth, it should not be worn in a manner that some of its portion is not on the shoulder”.[88] He has similarly said that Allah does not accept the prayer of mature women who do not wear a cloak during the prayer.[89]