Says Allah, "And We did not command them save to
worship Allah, making the religion sincerely for Him"
(al-Bayinah 5). The Prophet, upon whom be peace, said,
"Every action is based upon intention. For everyone is
what he intended. Whoever made the migration to Allah and His
Prophet, then his migration is to Allah and His Prophet.
Whoever's migration was for something of this world or for the
purpose of marriage, then his migration was to what he
migrated to." (Related by al-Bukhari.)
In Ighatha al-Lufan, Ibn al-Qayyim states, "The
intention is the aim and purpose of something. It is a
condition of the heart, and it does not come from the tongue.
For that reason, the Prophet and his companions never spoke
their intentions. What has been introduced into this matter
during the actions of purity and the prayer comes from Satan
and is a trap for those who are unsure about how to make it.
You will find them repeating it over and over, but that is not
part of the prayer at all."
Ali reported that the Prophet, upon whom be peace, said,
"The key to prayer is purity. What puts one into its
inviolable state is the takbir, and the tasleem releases one
from it."
As to the authenticity of the report, it is related by ash-Shai'i,
Ahmad, Abu Dawud, Ibn Majah and at-Tirmizhi, who called it the
most authentic report on this topic. Al-Hakim and Ibn as-Sakin
consider it as sahih. The takbir consists of saying Allahu
akbar. Abu Hameed reported that when the Prophet stood for
prayer, he would stand straight, raise his hands and say,
"Allahu akbar."
This is related by Ibn Majah, and in the Sahihs of Ibn
Khuzaimah and Ibn Hibban. Al-Bazzar related something similar
to it, but with a chain that is sahih according to Muslim's
criterion. 'Ali and others also reported this.
One must stand during the prayer, if at all possible. Says
Allah, "Guard and preserve the prayers and the mid-most
prayer, and stand for Allah with devotion." Reported 'Umar
ibn Hussain, "I had some physical problem, so I asked the
Prophet, upon whom be peace, about the prayer, and he said,
'Pray standing; if you are not able to; pray sitting, if you
are not able to; pray (while lying) on your side."
(Related by al-Bukhari.) Most scholars say that one should not
put his feet together while standing in prayer.
For voluntary prayers, one can pray sitting even if he can
stand, but one who stands receives a larger reward than one
who sits. 'Abdullah ibn 'Umar related that the Prophet, upon
whom be peace, said, "The prayer of one who sits is half
of the prayer." (Related by al-Bukhari and Muslim.)
If one can not stand, he may pray according to what he is
capable of doing, as Allah does not burden a soul beyond its
ability. He will get a complete reward for the prayer. Abu
Musa reported that the Prophet said, "If a slave (of
Allah) is sick or travels, he will get a reward for those acts
similar to what he would get if he was healthy and at
home."
There are many authentic hadith which state that it is
obligatory to recite al-Fatihah in every rak'ah. Thus, there
is no difference of opinion on this point. Some of these
hadith are:
'Ibadah ibn as-Samit related that the Prophet said,
"There is no prayer for one who does not recite the
opening of the Book al-Fatihah)." This is related by
"the group."
Abu Hurairah reported that the Prophet said, "Whoever
prays a prayer and does not recite the opening chapter of the
Qur'an has not prayed correctly." (Related by Ahmad, al-Bukhari
and Muslim.) Ad-Daraqutni also recorded a hadith with a sahih
chain with almost exactly the same wording.
Said Abu Sa'eed, "We were ordered to recite the
opening chapter of the Qur'an and what (else) was easy (for
us)." This is related by Abu Dawud. Al-Hafez and Ibn
Sayyid an-Nass consider its chain as sahih.
In some of the narrations dealing with the prayer's
incompleteness, it states, "And then recite the 'Mother
of the Book' (al-Fatihah)," and he said, "And do
that in every rak'ah."
It is confirmed that the Prophet, upon whom be peace,
recited al-Fatihah in every rak'ah of every prayer, obligatory
or superogatory. Since this is an act of worship, we can only
follow what he did. And the Prophet said, "Pray as you
have seen me pray." (Related by al-Bukhari.)
The scholars are agreed that the bismillah (the words
"In the name of Allah, the Compassionate, the Merciful)
is a verse in Surah al-Naml, but they differ over whether or
not it constitutes a verse of every surah. There are three
opinions on this point:
-1- It is a verse of al-Fatihah and of every surah of the
Qur'an. Therefore, it is to be recited with al-Fatihah during
those prayers that are said aloud or quietly. The strongest
support of this opinion comes from the hadith of Na'em al-Mujammir
who said, "I prayed behind Abu Hurairah and he recited,
'In the name of Allah...' and then he recited al-Fatihah."
At the end of the hadith, he is quoted as saying, "By the
One in whose Hand is my soul, I have done what resembles how
we prayed with the Messenger of Allah."
-2- It is a verse by itself and was revealed to demarcate
different surahs. It is allowed to recite it with al-Fatihah
(in fact it is preferred), but it is not sunnah to recite it
aloud. Anas said, "I prayed behind the Messenger of
Allah, Abu Bakr, 'Umar and 'Uthman, and they did not recite it
aloud."
This hadith is related by an-Nasa'i, Ibn Hibban and at-Tahawi
with a sahih chain according to the criterion of the two
Sahihs.
-3- It is not a verse of al-Fatihah or of any other surah.
It is disliked to recite it aloud or quietly during the
obligatory prayers, but not for the superogatory prayers. This
opinion, however, is not strong.
Ibn al-Qayyim has reconciliated the first and second
opinions by saying, "Sometimes the Prophet would recite
it aloud, but most of the time he would say it quietly and not
aloud."
Says al-Khattabi, "Basically, one's prayer does not
suffice if he does not recite al-Fatihah. If one can recite
neither al-Fatihah nor other portions of the Qur'an, he should
recite at least seven verses of a similar meaning from the
Qur'an. If he can not learn any part of the Qur'an (due to
some innate inability, poor memory, or because it's a foreign
language), he should say the tasbeeh (Subhaan Allah - Glory be
to Allah), the tamheed (al-Hamdu lillah - All praise is due to
Allah), and tahleel (La ilaha illal-lah - There is no God
except Allah). It is related that he said, "The best
remembrance after the speech of Allah is Subhaan Allah, al-Hamdu
lillah, La ilaha illal-lah and Allahu akbar." This is
supported by Rafa'ah ibn Rafa', who narrated that the Prophet
said, "If you have something from the Qur'an, recite it.
If not, then say the tamheed, takbir and the tahleel and then
bow."
This hadith is related by Abu Dawud, at-Tirmizhi, an-Nasa'i
and al-Baihaqi. The former considers it as hassan.
There is a consensus on the obligatory nature of the ruku'.
Says Allah, "O you who believe, bow down and prostrate
yourselves.. ." The position of ruku' is established by
bending over, putting one's hands on one's knees, and
remaining in that position until he attains
"calmness." In another hadith the Prophet said,
"Then bow until you attain calmness while your are
bowing." Abu Qatadah related that the Prophet, upon whom
be peace, said, "The worst pepole are the thieves who
steal part of the prayer." He was asked how this was
done, and he replied, "He does not complete his bowings
and prostrations," or he said, "He does not
straighten his back during his bowings and prostrations."
As to its authenticity, the report is related by Ahmad, at-Tabarani,
Ibn Khuzaimah and al-Hakim, who consider its chain as sahih.
Abu Mas'ud al-Badri reported that the Prophet, upon whom be
peace, said, "The prayer of one who does not straighten
his back in his bendings and prostrations is not
accomplished." This hadith is related by "the
five,'' and Ibn Khuzaimah, Ibn Hibban, at-Tabarani and al-Baihaqi,
who consider its chain as sahih, while at-Tirmizhi grades it
as hassan sahih.
Knowledgeable companions act according to the principle
that a person is to make his back straight during his bowings
and prostrations. Huzhaifah saw someone who did not straighten
his back during his bowings and prostrations, and told him,
"You have not prayed. And if you were to die, you would
not die in the way of Allah and His Messenger." (Related
by al-Bukhari.)
This is based on Abu Humaid's description of the Prophet's
prayer: "He would raise his head from his bowing, then
stand straight until all of his backbones returned to their
places." (Related by al-Bukhari and Muslim.)
'Aishah related that when the Prophet raised his head from
bowing, he would not prostrate until his back was straight.
(Related by al-Bukhari and Muslim.)
Abu Hurairah reported that the Prophet said, "Allah
does not look at the prayer of a person who does not
straighten his back between his bowings and his
prostrations." (Related by Ahmad. al-Munzhiri considers
its chain as good.)
We have already stated the Qur'anic verse dealing with this
obligatory act. The Prophet explained it in a hadith by
saying, "Then prostrate until you attain calmness in your
prostration, then rise (and sit) until you attain calmness in
your sitting, and then prostrate until you gain calmness in
your prostration. The first prostration, sitting afterwards,
the second prostration and calmness during all of these acts
are obligatory in every rak'ah of every obligatory or
superogatory prayer.
The "calmness" comes from sitting in the position
until the bones are set and still. Some scholars say that, at
a minimum, this would take as long as it takes to say one
Subhaan Allah.
These parts are: the face, hands, knees and feet. Al-'Abbas
ibn 'Abdul-Mutallib reported that he heard the Prophet say,
"When a slave (of Allah) prostrates, seven bodily parts
prostrate with him: his face, his hands, his knees and his
feet." (Related by "the group," except for al-Bukhari.)
Said Ibn 'Abbas, "The Prophet ordered us to prostrate on
seven bodily parts and not to fold back the hair or clothing:
the forehead, the hands, the knees and the feet." In
another wording, the Prophet said, "I have been ordered
to prostrate on seven bodily parts: the forehead, and he
pointed to his nose, the hands, the knees and the ends of the
feet." (Related by al-Bukhari and Muslim.) In another
narration, he said, "I have been ordered to prostrate on
seven bodily parts and not to fold back the hair or clothing:
the forehead, the nose, the hands, the knees and the
feet." (Related by Muslim and an-Nasa'i.)
Abu Humaid reported that when the Prophet, upon whom be
peace, prostrated, he placed his nose and forehead on the
ground. This hadith is related by Abu Dawud and at-Tirmizhi
who said, "The scholars act according to this: a person
prostrates on his nose and forehead." According to some
scholars, if one prostrates on just the forehead without the
nose touching the ground, it will still be sufficient. Others
say that it would not be sufficient until his nose touches the
ground.
The Prophet's practice illustrates that when the final
sitting of the prayer has been made, one must recite the
tashahud at that time. In one hadith, he said, "When you
raise your head from the last prostration and sit for the
tashahud, you have completed your prayer."
Says Ibn Qudamah, "It has been related that Ibn 'Abbas
said, 'We used to say, before the tashahud was made obligatory
upon us, 'Peace be upon Allah before His slaves, peace be upon
Gabriel, peace be upon Mikhail.' The Prophet, upon whom be
peace, said, 'Do not say, 'Peace be upon Allah,' but say,
'Salutations to Allah.' This proves that the tashah ud was
made obligatory, although before it was not."
The most authentic report concerning the tashahud is Ibn
Mas'ud's, who said, "When we would sit with the Prophet
in the prayer, we would say, 'Peace be upon Allah before His
slaves, peace be upon so and so.' The Prophet said, 'Do not
say peace be upon Allah, for Allah is peace. When one of you
sits, he should say salutations be to Allah, and the prayers,
and the good deeds, peace be upon us and upon Allah's sincere
slaves (if you say that, it applies to all of Allah's sincere
slaves in the heavens and the earth). I bear witness that
there is no god except Allah. I bear witness that Muhammad is
His slave and Messenger.' Then you may choose whatever
supplication you desire." (Related by "the
group.")
Says Muslim, "The people are in agreement over the
tashahud of Ibn Mas'ud, and the companions do not differ over
it." At-Tirmizhi, al-Khattabi, Ibn 'Abdul-Barr and Ibn
al-Munzhir all agree that Ibn Mas'ud's hadith is the most
authentic one on this topic.
Said Ibn 'Abbas, "The Messenger of Allah used to teach
us the tashahud like he taught us the Qur'an. He would say,
'Salutations, blessings, prayers and good deeds for Allah.
Peace be upon you, O Prophet, and the mercy of Allah and His
blessings. Peace be upon us and the sincere slaves of Allah. I
bear witness that there is no god except Allah. I bear witness
that Muhammad is His slave and messenger." (Related by
ash-Shaifi, Muslim, Abu Dawud and anNasa'i.)
Says ash-Shaifi, "Different hadith have been related
about the tashahud, but that one is the best in my opinion,
for it is the most complete. Al-Hafez states, "Ash-Shaifi
was asked about this choice and the tashahud of Ibn 'Abbas,
and he replied, 'I have found it to be the most encompassing.
I have heard it from Ibn 'Abbas (through) authentic (chains).
To me, it is more complete..."
There is another form of the tashahud that Malik chose. In
al-Muwatta, it is stated that 'Abdurahman ibn 'Abdul-Qari
heard 'Umar ibn al-Khattab teaching the people, from the
pulpit, this tashahud: "Salutations to Allah,
purifications to Allah, the good deeds and prayers be to
Allah. Peace be upon you, O Prophet, and the mercy of Allah
and His blessings. Peace be upon us and Allah's sincere
slaves. I testify that there is no god but Allah, and I
testify that Muhammad is His slave and messenger."
Commenting on the stature of such hadith, an-Nawawi says,
"Those hadith concerning the tashahud are all sahih.
Hadith scholars are agreed that the strongest of them is the
hadith of Ibn Mas'ud, and then the hadith of Ibn 'Abbas.
" Ash-Shaf'i said that any tashahud one uses will
suffice, for the scholars agree that every one of them is
permissible."
Saying the salaam at the end of the prayer is obligatory.
'Ali related that the Prophet said, "The key to prayer is
purity. One enters into its inviolable state by the takbir and
leaves it by the salaam."
As to its authenticity, the report is related by Ahmad,
ash-Shaf i, Abu Dawud, Ibn Majah and at-Tirmizhi who said,
"That is the most authentic report on this topic and the
best."
'Amr ibn Sa'd related that his father said, "I saw the
Prophet making the salaam on his right side and on his left
side until I could see the whiteness of his cheeks."
(Related by Ahmad, Muslim, anNasa'i and Ibn Majah.)
Reported Wa'il ibn Hajr, "I prayed with the Messenger
of Allah. He would make the salaam on his right side by
saying, 'Peace be upon you and the mercy of Allah." In
Bulugh al-Maram, Ibn Hajr says that Abu Dawud related it with
a sahih chain.
It is obligatory to say one salaam, and it is preferred to
say two. Ibn al-Munzhir comments that all scholars agree that
making only one salaam is permissible. Ibn Qudamah writes in
al-Mughni, "There is no clear text from Ahmad that states
that two salaams are obligatory. He only said, 'Two salaams
are the most authentic act from the Messenger of Allah.' It is
permissible to say that this is the regualtion, although it is
not obligatory, and others have the same opinion. This is also
pointed out in another of his statements where he said, 'Two
salaams are more loved by me. But 'Aishah, Salamah ibn al-Aku'
and Sahl ibn Sa'd narrated that the Prophet, upon whom be
peace, made only one salaam." We can reconciliate these
differences by stating that it is sunnah to say two salaams,
but it is obligatory to say one. This is the consensus that
Ibn al-Munzhir mentioned, and we have no option to reject
that. Says an-Nawawi, "It is the opinion of ash-Shaifi
and most of the early and later scholars that it is sunnah to
say two salaams." Malik and a group of scholars say that
only one salaam is sunnah. They adduce this from a weak hadith
that can not be used as a proof. If something of this nature
had been confirmed from the Prophet, the act was probably done
just to show that it is permissible to say only one salaam.
Scholars are agreed that only one salaam is obligatory. If one
makes only one salaam, he should turn to his right for the
first one and to the left for the second one. He should turn
until his cheeks can be seen from behind. That is the most
authentic form and it is said, "If one says the two
salaams to the right or to the left while facing forward, or
the first one on the left and the second one on the right,
then his prayer would still be valid and he would have
fulfilled the act of the two salaams. But, he would have lost
the virtue of how they are to be performed."
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