Dr. Muhammad Karim Beebani,

Sajda 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 Mohammed (peace be upon him) has mentioned in a hadith in Ibn Maja 'That prayer is a cure for many diseases'.

The position of Sajda in which the forehead touches the ground 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. The messenger of Allah (pbuh) said: "The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication' (in this state)"

In a Hadith narrated by Anas bin Malik (R) Holy Prophet (pbuh) advised Muslims to perform Rukuu (bowing) and Sajda properly. In another Hadith he (pbuh) advised to perform Sajda and Bowing calmly and to get up only when the body has come to ease. Hence the first positive effect upon a person who prostrates or does Sajda is that he comes nearest to Allah and hence in that condition he can supplicate.

Psychological advantage

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, Sajda, 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 Sajda position. It gives good exercise to the muscles of the upper limb. The Prophet (pbuh) 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.

Sajda 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) brain is above the heart when it has to work against gravity to send blood to the brain. In the position of Sajda due to the increased blood supply the brain receive more nourishment and it has 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 Sajda 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 Sajda 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. In fact 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 sajdas offered daily in five prayers.

The unique position of Sajda also has positive effects upon the back muscles as while going into Sajda 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 (rarely) get backache.

Finally it must be reminded that (even though) prayer is not meant to be an exercise, 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.

Saudi Gazette

Source: http://www.muslimaccess.com/

Ar-Riyaa: The Hidden Shirk

Abu Saeed reported that the Messenger of Allah (peace be upon him) came to us while we were discussing about Dajjal and said,

"Should I not inform you of that which I fear for you even more than the dangers of Dajjal? It is the hidden Shirk (Riya); A person stands to pray, and he beautifies his prayer because he sees the people looking at him."(Sunan Ibn Majah vol. 2, #3389)
 
Riyaa is to perform acts which are pleasing to Allah with the intention of pleasing other than Allah.
 
The primary cause of riya is a weakness in Iman (Faith).
 
When a person does not have strong faith in Allah, he will prefer the admiration of people over the pleasure of Allah.
 
There are three symptoms that are indicative of riya, and it is essential that a believer avoid all of them.
 
1. The Love of Praise -
 
As mentioned in a hadeeth of the first three people being thrown into the hellfire; the scholar (who taught for fame), the martyr (who fought for fame), and the person who gave his money in charity (so people would say he is generous).
 
All three of these people desired the pleasure of people over the pleasure of Allah. The person who desires the praise of people must feel some pride in himself, for he feels himself worthy of being praised. There is a danger, therefore, of him becoming arrogant and boastful.
 
2. Fear Of Criticism -
 
No one likes to be criticised.
 
The dislike of criticism regarding religious practices may be divided into two categories:
 
The first category is that of a person who neglects a commandment of Allah in order to avoid the criticism of his peers.

The second category is that of a person who obeys certain commandments of Islam, not for the sake of Allah, but because he fears people will look down on him and criticise him if he does not do it.
 
For example, a man may make his formal prayers in the mosque because he does not want people to criticise him for praying at home, or to think that he is not praying at all.

3. Greed for Peoples Possessions -
 
If a person covets what other people possess, whether it is rank, money or power, then he will wish them to envy him similarly.
 
For example, if he is jealous of a position of a certain person in society, he will try by every possible means to attain the same position. Such desires lead people to spend their lives putting on a show for other people so that they will admire their rank, money, or power.
 
Ways to avoid Riyaa

1. Increasing knowledge of Islam

2. Dua (Supplication)

The Prophet (pbuh) taught the specific dua for riyaa:

"Allahumma inna na-oothu bika an-nushrika bika shayan nalamuhu, wa nastagfiruka limaa laa nalamuh."

"O Allah, we seek refuge in you from committing shirk knowingly, and ask your forgiveness for (the shirk that we may commit unknowingly)".
 
3. Reflecting upon Heaven and Hell

4. Hiding ones good deeds

5. Reflection upon oneselfs shortcomings

6. Accompanying the pious

7. Knowledge of Riyaa

A Muslim looks at any cosmic event as a sign of the power and existence of Allah. A Muslim resorts to Allah in all times, specially at these times of solar and lunar eclipse when he needs His help.

During the time of the Prophet (peace and blessings be upon him), a solar eclipse happened. People hurried to link this to a worldly event, namely, the death of the Prophet’s son, Ibrahim. The Prophet (peace and blessings be upon him) explained the truth of this matter to them. In his Sahih, Imam Muslim reported that `A'ishah (may Allah be pleased with her) said: There was a solar eclipse in the time of the Messenger of Allah (peace and blessings be upon him). He stood up to pray and prolonged his standing very much. He then bowed and prolonged very much his bowing. He then raised his head and prolonged his standing much, but it was less than the (duration) of the first standing. He then bowed and prolonged bowing much, but it was less than the duration of his first bowing. He then prostrated and then stood up and prolonged the standing, but it was less than the first standing. He then bowed and prolonged his bowing, but it was less than the first bowing. He then lifted his head and then stood up and prolonged his standing, but it was less than the first standing. He then bowed and prolonged bowing and it was less than the first bowing. He then prostrated himself; then he turned about, and the sun had become bright, and he addressed the people. He praised Allah and lauded Him and said: “The sun and the moon are two signs of Allah; they are not eclipsed on account of anyone's death or on account of anyone's birth. So when you see them, glorify and supplicate Allah, observe the Prayer, give alms. O Ummah of Muhammad, none is more indignant than Allah when His servant or maid commits fornication. O people of Muhammad, by Allah, if you knew what I know, you would weep much and laugh little. O Allah, witness, I informed them.”

Kusoof, or solar eclipse, is the partial or total cutting off of the sun's light when the moon comes between it and the earth. People used to associate this unusual phenomenon with some superstitious reason. It happened that the sun eclipsed on the day the Prophet's son Ibrahim died in Madinah, so some people attributed that to his death. Hence, the Prophet took the opportunity to correct the people's mistaken notion about the solar eclipse.

 The Prophet ordered someone to announce “as-salatu jami`ah,” that is that Prayer is to be convened in public. When people gathered, he led them in Prayer after which he stated: "The solar or lunar eclipse is only a sign of Allah. They do not take place for the death or life of anybody. Whenever you see them, hasten to the Prayer." (Reported by Muslim)

Salat al-kusoof (solar eclipse Prayer) is sunnah mu’akkadah (confirmed sunnah) for both male and female believers. It is better to offer it congregationally in the mosque. Its time is from the beginning of the eclipse till it clears away. There is no adhan for the Prayer, but it should be announced, as stated earlier, with “as-salatu jami`ah.”

The Muslim reaction to lunar and solar eclipses can be summarized as follows:

1. Solar and lunar eclipses are reminders of the Day of Judgment, when the sun, moon, and stars will all lose their light. [When the sight is dazed, and the moon is buried in darkness, and the sun and moon are joined together: Man will say on that day, ‘Where is the refuge?’] (Al-Qiyamah 75: 7-10)

2. Being a reminder of the Last Day, the eclipse is a time for Prayer, charitable acts, and generally remembering Allah and seeking His forgiveness.

3. To believe that heavenly bodies (sun, moon, planets, stars) have power over events and people’s fates and fortunes is to reject Allah by ascribing partners to Him. [And among His Signs are the night and the day, the sun and the moon. Prostrate neither to the sun nor to the moon, but prostrate to Allah who created them, if it is truly Him you worship.] (Fussilat 41: 37)

Thus, one cannot worship God by worshiping creation—whether the devotions are offered to nature, heavenly bodies, idols, or human beings. The worship of something or someone created in whatever form, Muslims consider to be an underlying error of many groups active in the UK, from pagans, Druids and New Age cultures (for whom the eclipse is a sacred event) to the numerous Christian denominations. The popular but false, empty faith in astrology, so widespread in the popular press, is also condemned in Islam. Islam teaches people to constantly turn to the Source of all events: Allah.

SalatAl-Kusoof(The Eclipse Prayer)

Ruling: Most of the people of knowledge regard it as a confirmed sunnah (mu’akkadah). Imam Abu Hanifah said it was obligatory (wajib), while imam Malik regarded it as equal to salat al-jumu`ah (Friday Prayer) in importance.

Form: The eclipse Prayer consists of two rak`ahs. Various forms of the rak`ahs have been narrated, but the most authentic hadiths indicate that each rak`ahhas two standings (qiyam), two instances of recitation from the Qur’an (qira’ah), two bowings (ruku`), and two prostrations (sujud). This is the view of the majority of the people of knowledge, including Imams Malik, Shafi`i, and Ahmad. The number of ruku` in each rak`ah has also been narrated as three, four, or more; the Hanafi scholars prefer only one ruku`, just as for the daily Prayers. However, the most authentic hadiths support the majority view, given above.

Congregation: The sunnah is for the Prayer to be held in congregation in the mosque, although individuals who cannot reach the congregation may pray alone. Women may pray at home or attend the congregation.

Khutbah (sermon): The imam gives this after the congregational Prayer, based on the admonition of the Messenger of Allah, part of which is quoted at the beginning of this article. The sermon is recommended according to Imam ash-Shafi`i and the majority of the other imams of Hadith, while the Hanafi scholars say that the sermon is not part of the Eclipse Prayer. They regard the Prophet’s admonition as a general reminder and not a formal sermon. If delivered, the sermon should contain praise of Allah, the two testimonies of faith, and reminders about Paradise and the Fire.

Timing: The time for the Eclipse Prayer lasts throughout the eclipse. The Prayer must be started during the eclipse, although it can end after the eclipse is over. The sermon is delivered after the Prayer, whether or not the eclipse is still in progress. After the eclipse, the requirement and time for the Prayer no longer exists and therefore it is invalid to pray salatal-kusoof outside the time of the eclipse. Imams Abu Hanifah and Ahmad have stipulated that the Eclipse Prayer cannot be held during times when Prayer is normally reprehensible, i.e., when the sun is rising or setting over the horizon, or when it reaches its zenith. Other imams say that the recommendation of the Eclipse Prayer takes precedence over these discouraged times.

Length: The Eclipse Prayer should be longer than normal daily, weekly, or annual Prayers. The Eclipse Prayer performed by the Prophet (peace and blessings be upon him) was extremely long: it started soon after the beginning of the eclipse and ended after the eclipse was over. His Prayer included four instances of recitation from the Qur’an, with the first and longest of them being reckoned as “about as lengthy as surat al-Baqarah.” Further, the qiyam, ruku` and sujud were described as longer than any others seen performed by him. However, the imam should as always bear in mind the capabilities of his congregation, and the Prayer should not be prolonged excessively for the old and weak amongst them. There is no requirement to prolong the Prayer throughout the eclipse, nor to pray extra rak`ahs. The two-rak`ahs Prayer is made as long as is reasonable, and the remainder of the eclipse is spent in supplication, general mention and remembrance of Allah (including recitation of the Qur’an), and giving charity.

Detailed Description of the Prayer

1. There is no Adhan or Iqamah for the Prayer, although the Prayer can be announced by calling, “As-Salatu Jami`ah” (“The congregation is gathering for Prayer”).

2. The imam begins the Prayer with takbir, as usual, followed by recitation of Surat Al-Fatihah and one or more further surahs. The recitation can be loud (majority view) or silent.

3. The imam does ruku` with takbir, as usual.

4. The imam rises from ruku` saying "Sami` Allahu liman hamidah," followed by the usual dhikr.

5. Remaining in the standing posture, the imam again recites Surat Al-Fatihah and one or more other surahs.

6. The imam goes into ruku` with takbir.

7. The imam rises from ruku` saying “Sami` Allahu liman hamidah,” followed by the usual dhikr.

8. The imam performs the two prostrations as usual, except that the prostrations should be lengthy, as should be the sitting between them.

9. The imam rises for the second rak`ah, which is performed in the same manner as the first.

10. Hence there are a total of four of each of the following: standing straight (with recitation), bowing down, and prostrating. The sunnah is for each standing straight, bowing down, and prostration to be shorter than the previous one.  

Compiled from various sources

Assalamu Alaikum my dear brothers and sisters

What if we can measure our own Ibadaats so that we know how good we are doing in terms of attaining acceptance and ultimate reward from Allah? This in turn will give us opportunity to revise and improve our deeds each day to attain the excellence that Rasool (SA) advised on us.

I got inspired by listening to a lecture by Sheikh Muhammed Alshareef on making a Salah Quality Measure chart.

Here is how it works:

This chart displays all the 5 times prayer, including the Duha and Tahajjud prayer.
It has few categories under each prayer according to which points are given.
 
So if we have prayed each prayer exactly on time, then we can give our self 2 points. If we have prayed with concentration, then again 2 points. While reciting the Dhikr, did we ponder on what we are reciting, then again allot 2 points. The maximum points for the day is 50 and for the week is 350 points.

For brothers, if the masjid is very close by, and prayed in Congregation, then allot 2 points. So this will encourage our brothers to pray in congregation.

And for each category, like the Sunnah prayer, dhikr, Qur’an, allot points according to the concentration level had during that particular Ibadah.

Points can be 0, 1 or 2, zero being the least. In this chart, we shall get the weekly total as well as the daily total. This will Insha Allah, motivate us to perform our prayers with higher concentration. But don’t forget, the intention behind this chart should be only to please Allah and not only to get high points

Please feel free to customize it as per your preferences.

E.g. Just for Fajr prayer. If you see the excel chart, you can understand it well, Insha Allah

Fajr Prayer
Max		Sat	Sun	Mon	Tues	Wed	Thurs	Fri	Weekly Total (350)
2	On Time	2	2	2	1	1	2	1	11
2	Sunnah Before	2	2	2	2	1	1	1	11
2	Quran	1	2	2	1.5	1.5	1	0	9
2	Dhikr	2	1	2	1.5	1	1	0.5	9
2	Concentration	0.5	1	2	1	1	1.5	1	8
Other Prayers...
50	Daily Total (50)	7.5	8	10	7	5.5	6.5	3.5	48

We can do this chart along with our family members to keep the competitive spirit, but not to forget that intention is only to please Allah and get closer to Allah.

The Prophet sal Allaahu alayhi wa sallam said:  “The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad"  (Authentic Hadith)

Let’s try it for at least a month and see the positive changes we feel in our prayers, Insha Allah.

Kindly send in feedback and suggestions.

May Allah help us benefit from this and help us improve our prayer quality. Ameen.

Download the: Salah Quality Sheet

How to Gain Khushoo in Salah

Narrated Jabir:  A man entered the Mosque while the Prophet (peace be upon him) was delivering the Khutba. The Prophet said to him, "Have you prayed?" The man replied in the negative. The Prophet said, "Pray two Rakat." (Bukhari, 886)

Written by Imaam Ibnul -Qayyim  

Ibn al-Qayyim (may Allah have mercy on him) said, "And mankind, with regard to their performance of prayer are in five levels.

The First: The level of the one who is negligent and wrongs his soul. He is the one who falls short in performing ablution properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.

The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfils their essential  pillars and performs his ablution with care. However, his striving is wasted due to whisperings in his prayer so he is taken away by thoughts and ideas.

The Third: The one who guards his prayers within the specified limits, fulfils their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (Shaitan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihad.

The Fourth: The one who stands for the prayer, completes and perfects its due rights, its essential pillars, performs it within its specified limits and his heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. His whole concern is directed towards its establishment, its completion and its perfection, as it should be. His heart is immersed in the prayer and in enslavement to his Lord, the Exalted.

The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, he has taken and placed his heart in front of his Lord, the Mighty and Majestic, looking towards Him with his heart with anticipation, (his heart) filled with His love and His might, as if he sees and witnesses Allah. The whisperings, thoughts and ideas have vanished and the coverings which are between him and his Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with his Lord, the Mighty and Majestic, delighted with Him.

The first type will be punished, the second type will be held to account, the third will have his sins and shortcomings expiated, the fourth will be rewarded and the fifth will be close to his Lord, because he will receive the portion of the one who makes his prayer the delight and pleasure of his eye. Whoever makes his prayer the delight and pleasure of his eye, will have the nearness to his Lord, the Mighty and Majestic, made the delight and pleasure of his eye in the hereafter. He will also be made a pleasure to the eye in this world since whoever makes Allah the pleasure of his eye in this world, every other eye will become delighted and pleased with him.

Source: www.idealmuslimah.com

Harun Yahya

The scrupulousness which a believer displays towards his religious observance makes his faith apparent. He enthusiastically establishes salat, fasts and performs ritual washing made compulsory by Allah throughout the course of his life. Allah has described sincere Muslims' enthusiasm for religious observances in many verses. One of these reads:

Those who are steadfast in seeking the face of their Lord, and establish salat and give from the provision We have given them, secretly and openly, and stave off evil with good, it is they who will have the ultimate Abode. (Surat ar-Ra'd, 22)

The salat is a religious observance that believers are commanded to perform throughout the course of their lives, the times of which have been stipulated. Human beings are prone to forgetfulness and heedlessness. If they fail to use their will and become caught up in the flow of daily life, they move away from subjects to which they should actually turn their attention and cling to. They forget that Allah enfolds and surrounds them in all ways, that He sees and hears them at every moment, that they will have to account to Allah for all they do; they forget death, the existence of Paradise and Hell, that nothing can happen that is not destined, and that there is something auspicious in everything and every event. By falling into heedlessness they can forget the true purpose of life.

The salat performed five times a day eradicates that forgetfulness and heedlessness, and keeps the believer's will and awareness alive. It ensures that the believer constantly turns to Allah and assists him in living in the light of our Lord's commandments. The believer who stands in the presence of Allah in order to pray establishes a powerful spiritual bond with our Lord. It is revealed in one verse that the salat reminds people of Allah and keeps them from all forms of evil:

Recite what has been revealed to you of the Book and establish salat. Salat precludes indecency and wrongdoing. And remembrance of Allah is greater still. Allah knows what you do. (Surat al-'Ankabut, 45)

Throughout history the prophets have communicated the salat made compulsory by Allah to their respective peoples, and have been role models for all believers by abiding by this observance in the best and most correct manner. Some verses on this subject read:

- For Prophet Ibrahim (as):

 [Ibrahim said:] "My Lord! Make me and my descendants people who establish salat. My Lord! Accept my prayer." (Surah Ibrahim, 40)

- For Prophet Isma'il (as):

Mention Isma'il in the Book. He was true to his promise and was a messenger and a prophet. He used to command his people to do salat and give the alms and he was pleasing to his Lord. (Surah Maryam, 54-55)

- For Prophet Musa (as):

I am Allah. There is no god but Me, so worship Me and establish salat to remember Me. (Surah Ta Ha, 14)

- For Prophet Isa (as):

He said: "I am the servant of Allah, He has given me the Book and made me a prophet. He has made me blessed wherever I am and directed me to do salat and give the alms as long as I live." (Surah Maryam, 30-31)

- Maryam, depicted as a role model for all women, was also commanded to establish salat:

Maryam, obey your Lord and prostrate and bow with those who bow. (Surah al 'Imran, 43)

At what times has the salat been made obligatory?

In the Qur'an it is revealed that the times of the salat have been set out for believers as a religious observance:

When you have finished salat remember Allah standing, sitting and lying on your sides. When you are safe again do salat in the normal way. The salat is prescribed for the believers at specific times.(Surat an-Nisa', 103)

The timings of the salat are "dawn," "noon," "afternoon," "evening," and "late evening." The salat timings are clearly set out in several verses of the Qur'an. Some of these verses read:

So be steadfast in the face of what they say and glorify your Lord with praise before the rising of the Sun and before its setting. And glorify Him during part of the night and at both ends of the day, so that hopefully you will be pleased. (Surah Ta Ha, 130)

So glory be to Allah when you start the night and when you greet the day. Praise be to Him in the heavens and the Earth, in the afternoon and when you reach midday. (Surat ar-Rum, 17-18)

Our Prophet (saas) who, by the revelation and inspiration of Allah, best understood and interpreted the Qur'an, described for believers the times of day when the five salat prayers begin and finish. One of the best known hadith in which the timings of the salat are set out is that narrated by Jarir ibn 'Abdullah:

The angel Gabriel came to the Messenger of Allah and said to him, "Stand and pray," and they prayed the noon prayer when the sun had passed its meridian. He then came to him for the afternoon prayer and said, "Stand and pray," and they prayed the afternoon prayer while the length of a shadow of something was similar to the length of the object. Then he came at sunset and said, "Stand and pray," and they prayed the sunset prayer when the sun had just disappeared. Then he came at night and said, "Stand and pray," and they prayed the night prayer when the twilight had disappeared. He came again when dawn broke (and they prayed the morning prayer). Then Gabriel came on the next day at noon and said (to the Messenger of Allah), "Stand and pray," and they prayed the noon prayer when the length of the shadow of something was close to the length of the object. Then he came for the afternoon prayer and said, "Stand and pray," and they prayed when the shadow of something was twice as long as the length of the object. Then he came at the same time (as the previous day) for the sunset prayer, without any change. Then he came for the night prayer after half of the night had passed ("or," he said, "one-third of the night"). Then he came when the sky was very yellow and said, "Stand and pray," and they prayed the morning prayer. Then Gabriel said, "Between these times are the times for the prayers." (*)

Establishing salat in awe means performing this religious observance in the presence of our Almighty Lord by feeling His might and grandeur, with fear and respect. A believer who wishes to properly fulfill this obligation must take measures against everything that might prevent this awed awareness and display the maximum scrupulousness to ensure the concentration and attention required in salat.

The correct performance of these prayers is a great opportunity to remember our Lord, praise Him, and worship Him as one god in the knowledge He is free of all imperfections. Indeed, in one verse Allah commands to do salat in order to remember Him:

I am Allah. There is no god but Me, so worship Me and establish salat to remember Me. (Surah Ta Ha, 14)

Source: www.idealmuslimah.com
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(*)As to the authenticity of the report, it is recorded by Ahmad, an-Nasa'i and at-Tirmizhi. Al-Bukhari observes, "It is the most authentic report concerning the prayer times."

(by Imam Mohamed Baianonie)

Allah (S.W.T) has legislated different forms of worship so that we do not continuously perform only one which would lead us to get tired of it, and as a consequence, halt performing that kind of worship.

Allah (S.W.T) made certain forms of worship obligatory that we may not fall short of performing. He (S.W.T) also prescribed the recommended acts of worship that would increase the rewards. In a Qudsi hadith reported by Imam Bukhari, The Prophet (saws) said: "Allah (S.W.T.) said:' My servant draws not near to Me with any thing more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing, with which he sees his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it."

The prayer is one of these forms. Allah (S.W.T) prescribed upon us five in a day and a night. Five to perform, and fifty in rewards in the scale on the Day of Judgment. Allah (S.W.T) recommended us to increase our non-obligatory prayers so that they can make up for the less perfect obligatory prayer. In an authentic hadith reported by Imam At-Tirmithi, Abu-Dawud, An-Nisai and others that the Prophet Muhammad said: "The first of his actions for which a servant of Allah will be held accountable on The Day Resurrection will be his prayers. If they are in order, then he will have prospered and succeeded; and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (S.W.T) will say: see if my servant has any voluntarily prayers with which may complete that which was defective in his obligatory prayers. Then the rest of his religious duties will be judged in like fashion."

From the recommended prayers that accompany the obligatory ones are: the two Rak’ahs before Fajr, four before Thuhr, two after it, two after Al-Maghrib, and two after Al’isha’.

And from the recommended ones are special ones that are greatest after the obligatory prayers. This is the night prayer. Imam Muslim reported that the prophet (saws) said: "The best prayer after the obligatory is the night prayer."

From the night prayer is the Witr prayer which is an emphatic Sunnah according to the opinion of the major scholars and obligatory according to Imam Abu Hanifah. The least Witr prayer is one Rak’ah and eleven Rak’ah is the most it can get. All this is evidenced from the sayings and actions of the prophet (saws).

The night prayer in Ramadan has a special consideration different from any other time of the year. Imams Bukhari and Muslim reported that the Prophet Muhammad (saws) said: "Whoever offers optional prayers (like Taraweeh prayers) throughout the nights of Ramadan, believing in Allah and seeking His rewards, will have his previous sins forgiven."

Qi-yam of the nights of Ramadan includes the early as well as the late night. So, the Taraweeh is considered from the Qi-yam of Ramadan so we should perform it. It was called Taraweeh because the Companions of the prophet and the successors to the Companions used to make a lengthy standing in them and they would take rest after offering every four Rak'ah. This is how these came to be named Taraweeh (Rest prayer). (Four Rak'ah are called Tarweehah).

The prophet (saws) was the first who made praying the Taraweeh in congregation Sunnah (recommended), and then he left it fearing that it may become obligatory upon his Ummah. Imams Bukhari and Muslim have reported that A’eeshah (R.A.) said that the prophet (saws) prayed once in the Masjid in one of the night of Ramadan. People joined him, and then more people joined him in the next night. Then more people waited for the prophet (saws) in the third and the fourth (night), but the prophet (saws) did not come out to them. In the next morning, the prophet (saws) said: "I have seen what you did, nothing had prevented me from coming out to you except that I feared that it may become obligatory upon you."

Then, during the rule of Umar Ibn Al-Hkattab (R.A.), he saw the companions praying in the Masjid individually, or in different congregation so he ordered them to prayer behind one Imam. During his caliphate, In an authentic narration reported by Imam Malik "Umar (R.A.) ordered Ubayy bin K'ab and Tamim Ad-Dari (R.A.) to offer them in congregation. He enjoined them to offer eight Rak'ah Tarawih and three Rak'ah witr. This practice has been going on ever since."

The scholars have different opinions about the number of Rak’ahs of Taraweeh prayer along with the Witr. Some said: forty-one Rak’ahs, some said: thirty-nine, some said: twenty-nine, some said: twenty-three, some said: nineteen, some said: thirteen, and some said: eleven. The strongest opinions are those who said: eleven according to Imams Bukhari and Muslim that A’eeshah (R.A.) was asked about the night prayer of the prophet (saws) in Ramadan, she replied: "He did not pray it more than eleven Rak’ahs." Also Imam Bukhari reported that A’eeshah (R.A.) said: "The prophet used to offer thirteen Ruk'at of the night prayer and that included the Witr and two Ruk' at Sunnah of the Fajir prayer." Also Imam Bukhari reported that Ibn' Abbas (R.A.) said: "The Salat (prayer) of the prophet used to be of thirteen Rak'at, i.e. of the night prayer". Which included the Witr and two Ruk'at Sunnah of the fajir prayer.

The early Muslims from the used to pray the Taraweeh prayer. Assae’eb bin Yazeed said: "The Imam used to read hundreds of verses and we used to use the staff to help us stand up from the lengthy standing." This is contrary to what many Muslim do these days. The people today pray the Taraweeh with great speed so that the recitation is almost not understood. So we should be really cautious.

Since Ramadan is coming soon, we should prepare ourselves for it. We should prepare ourselves to pray the Taraweeh in the Masjid in congregation with the Imam and not to leave until the Imam has finished it and finished the Witr prayer so that we all gain the rewards of praying the whole night. The prophet (saws) said: "Whoever prays with the Imam until he leaves, it is considered as Qi-yam of one night."

The scholars have a consensus that women are allowed to come to pray the Taraweeh in the Masjid with men if they are wearing the Hijab, and men should not prevent the women from coming to the Masjid. Imams Bukhari and Muslim reported that the Prophet Muhammad (saws) said: "Do not prevent women from coming to the Massajid."

It is a must that women should have a designated place in the Masjid in the back of it like it was during the life of the prophet (saws) and that they start with the last row unlike men. Imam Muslim reported that the Prophet Muhammad (saws) said: "The best of the men's rows [In salat (prayer)] is the first row and the worst row is the last; but the best of the women's row is the last row and the worst of their rows is the first."

For those women who come to the Masjid for the congregation prayer, they should leave the Masjid as soon as the Imam makes Tasleem, or they should have special doors for them to leave the Masjid from so that they would not mingle with men. Imam Bukhari reported that Umu Salamah (R.A.) said: "When the prophet (saws) used to make Tasleem, the women got up and left while the prophet (saws) remained shortly in his place before he got up. She said: this is (Allah knows best) because the prophet (saws) wanted the women to leave before the men can catch up with them."

Source: www.missionislam.com

Narrated 'Abdul 'Aziz: A man asked Anas, "What did you hear from the Prophet (upon whom be Allahs peace and blessings) about garlic?" He said, "The Prophet said, 'Whoever has eaten this plant should neither come near us nor pray with us." (Bukhari, 816)