Zahrah1425
February 11th, 2008, 23:27
Course: FQ210 Class #1
Book: Ad-Durrar Al-Bahiyyah of Imaam ash-Shawkaani رحمه الله
The Chapter of Salaah
Explained by: Shaykh Wasiullaah Abbaas حفظه الله
Class Date: January 19, 2008
Student ID: TRD2676
_________________________________________________
After praising Allaah سبحانه و تعالى and sending the salaat and salaam upon the best of creation, our Prophet Muhammad صلى الله عليه و سلم, his family members and all his Companions, the Shaykh حفظه الله began by thanking those who organized this dars and supplicated to Allaah سبحانه و تعالى that He blesses this gathering and blesses us with beneficial knowledge from it. He then proceeded by reading from the book ad-Durrar al-Bahiyyah by Imaam ash-Shawkaani رحمه الله:
Kitaab as-Salaah
The Description of the Salaah
كتاب الصلاة:
بابٌ كيفيةُ الصلاة
لا تكون شرعيةً إلا بالنية.
وأركانها كلّها مفترضة، إلا قعودَ التشهدِ الأوسطِ والاستراحةَ.
ولا يجب من أذكارها إلا التكبيرُ، والفاتحةُ في كل ركعةٍ ولو كان مُؤتَماً، والتشهدُ الأخير، والتسليمُ.
وما عدا ذلك فسنن. وهي الرفع في المواضع الأربعة، والضمُّ، والتوجه بعد التكبيرة، والتعوّذ، والتأمين، وقراءة غير الفاتحة معها، والتشهد الأوسط، والأذكار الواردة في كل ركن، والاستكثار من الدعاء بخيريِ الدنيا والآخرة بما ورد وبما لم يردْ.
The Description of the Salaah
THE INTENTION
The salaah is not legislated except with an intention.
This is because all actions related to worshipping Allaah سبحانه و تعالى are accepted only with a neeyah (intention) due to the saying of Allaah سبحانه و تعالى:
وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ
{And they were commanded not, but that they should worship Allaah,
and worship none but Him Alone (abstaining from ascribing partners to Him)…} [al-Bayyinah 98:5]
And the saying of the Prophet صلى الله عليه وسلم: [i]“Indeed actions are only by intention.”[/i][1]
[u]The Pillars of the Salaah[/u]
And all of the pillars are mafrood (fard- obligatory).
A pillar in reality is: a thing such that something else does not happen except with it i.e. an act of worship which is devoid of a pillar, becomes invalid or negated.
From the pillars of the salaah are:
al-Qiyaam (standing),
ar-Rukoo’ (bowing until your back is straight),
al-I’tidaal (الاعتدال – rising from the bowing),
as-sujood (prostration),
al-I’tidaal from as-sujood (sitting up from the prostration),
as-sujood (the second prostration),
The tashahhud and sitting for it
Tasleem.
These are mentioned as the pillars of Salaah.
DIFFERENTIATING BETWEEN THE PILLARS, OBLIGATIONS AND SUNAN OF THE SALAAH
I would like to mention that it is necessary that the Muslims must learn how the Prophet صلى الله عليه وسلم prayed because he صلى الله عليه وسلم said: [i]“Pray as you have seen me praying.”[/i][2] and do not differentiate between acting upon the pillars, the fareedah, the waajibaat and the sunan (acts of the salaah), so that you may perform the salaah completely.
However, the Ulamaa’ saw that the people were tried and tested by leaving off some of these things (in their salaah). So they researched the statements and phrases of the Prophet صلى الله عليه وسلم in order to determine what was meant by each phrase – would this statement indicate that the action be considered a pillar, a condition, waajib or sunnah? Based on this they categorized the actions of the salaah into pillars, waajib and sunan. By this the people would be able to determine whether their salaah becomes invalid if they leave off a particular action, or whether the salaah can be remedied (by the sajdah of forgetfulness/negligence).
From the Scholars, some say that all of pillars are obligatory; that everything in the salaah which is a pillar is fard, and a fard is that which one is rewarded for doing it and for leaving it off one become liable to be punished. These matters which we mentioned as being pillars of the salaah – like the qiyaam, rukoo’, al-I’tidaal meaning straightening up, sujood and sitting for the tashahhud, and the Tasleem – all of these are pillars of the salaah and the salaah is not correct except with them. If any of these are left off then the salaah is invalidated and it becomes obligatory to repeat it.
THE MIDDLE TASHAHHUD AND SITTING FOR IT - SUNNAH
The author رحمه الله continues: [color=red][i]Except the middle sitting for tashahhud and the istiraahah (resting).[/i][/color]
So, if the salaah comprises 4 raka’aat or 3 raka’aat, then it is considered to be a sunnah to sit after the second rak’ah for the tashahhud and to recite the tahiyyaat. The author is saying that this is from the sunan of the salaah. The jalsah al-istiraahah (sitting of rest between the prostrations) is also considered to be from the sunan. Being a sunan implies that if it is left off the salaah is still correct and what is required is that the prostration of forgetfulness/negligence (سجدة السهو) is done at the end of the salaah. This is unlike leaving off a pillar which renders the salaah invalid and it must be repeated from the beginning.
THE SUPPLICTAIONS - SUNNAH
[i]And the supplications are not considered to be obligations except the takbeer, the Faatihah in every rak’ah even if the imaam is leading him in prayer, the final tashahhud and the Tasleem. [/i]
The supplications are not considered to be waajibaat but are considered to be from the sunan, and it is also from the sunan to lift the hands whenever bowing (as in rukoo’ or sujood) or when getting up from bowing (as in rukoo’ or sujood).
RECITATION OF THE FAATIHAH - WAAJIB
Reciting the Faatihah in every raka’aat is considered to be waajib (obligatory) and if it is left off this is considered to be sinning and the salaah must be repeated. This is the correct opining due to the saying of the Messenger of Allaah صلى الله عليه وسلم: [i]“The prayer is void except with the Opening of the Book (the Faatihah).”[/i][3] This is whether you are reciting to yourself such as in salaatud-Dhuhr or ‘Asr or when you are reciting loudly as in Fajr, Maghrib and ‘Eeshaa.
Some Scholars held the opinion that if the imaam is leading you and you are praying behind him and he is reciting the Faatihah loudly then it is not an obligation upon you to recite it. However, we say that it is an obligation upon you to recite the Faatihah in every raka’aat whether you are praying behind an imaam or praying by yourself and whether the imaam is reciting al-Faatihah loudly or not.
As far as the salawaat where you are reciting to yourself, such as Dhuhr and ‘Asr, then there is no difference of opinions between the Scholars that it is an obligation upon you to recite al-Faatihah. The differing only occurs when you are praying behind an imaam in salaah where the Qur’aan is recited aloud like Fajr, Maghrib and ‘Eeshaa where the imaam recites al-Faatihah aloud. In this situation there is some differing amongst the Scholars. Those who say that it is not an obligation do so based on the saying of Allaah سبحانه و تعالى:
[size=+2][font=traditional arabic][center]وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُواْ لَهُ وَأَنصِتُواْ لَعَلَّكُمْ تُرْحَمُونَ[/size][/font]
{So, when the Qur'aan is recited, listen to it, and be silent that you may receive mercy [i.e. during the compulsory congregational prayers
when the Imaam (of a mosque) is leading the prayer (except Soorat Al-Faatihah)…} [al-A’raaf 7:204][/center]
They say that if the Imaam is reciting the Faatihah aloud and you are praying behind him, then it is not an obligation upon you to recite it, rather it is an obligation upon you to remain silent and listen. However, the correct opinion is that the Faatihah must be recited whether the Imaam is reciting it aloud or not. It is still an obligation upon you to recite al-Faatihah in every rak’ah.
THE FINAL TASHAHHUD - WAAJIB
Likewise from the waajibaat of the salaah is the final tashahhud. This is due to the Messenger of Allaah صلى الله عليه وسلم ordering us to perform the final tashahhud. It is not only an obligation to perform the final tashahhud, but it is also an obligation to sit whilst performing it as well as to read at-tahiyyaat whilst sitting.
RECITATION OF THE TAHIYYAAT - WAAJIB
There is a variety of ways in which the tahiyyaat may be said. The one that the Shaykh حفظه اللهselected is narrated by Ibn Mas’ood رضي الله عنه that the Messenger of Allaah صلى الله عليه وسلم taught him to say:
[size=+2][font=traditional arabic][center]التَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ وَالطَّيِّباتُ، السَّلامُ عَلَيْكَ أيُّهَا النَّبيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلام عَلَيْنا وعلى عِبادِ اللَّهِ الصَّالِحين، أشْهَدُ أن لا إلهَ إِلاَّ اللَّهُ، وأشْهَدُ أنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ[/size][/font]
(All compliments, prayers and pure words are due to Allaah. Peace be on you, O Prophet, and also the Mercy of Allaah and His blessings. Peace be on us, and on the righteous slaves of Allaah. (For when one says that, it includes every righteous slave in the heaven and the earth.) I bear witness that none has the right to be worshipped except Allaah, and I bear witness that Muhammad is His slave and messenger.)[/center]
It is an obligation upon you to recite this (the tahiyyaat) during the final tashahhud whilst sitting. This is due to the command of the Messenger of Allaah صلى الله عليه وسلم as previously stated, where he said: [color=green][i]“If one of you sits then let him say … (an then he recited the tashahhud).”[/i][/color][4] So if you do not recite the tahiyyaat during the sitting of the final tashahhud then you have disobeyed the Messenger of Allaah صلى الله عليه وسلم.
It seems that the author has differentiated between the first and the final tashahhud. However, in this hadeeth the Messenger of Allaah صلى الله عليه وسلم did not differentiate between the two, rather he made both of them the same when he صلى الله عليه وسلم said: [i]“If you sit for tashahhud then say…”[/i][4] He did not differentiate between the first or last tashahhud. So it is apparent from this hadeeth which is collected by Imaam Muslim and in the Muwatta of Imaam Maalik that there is no difference between the first and second tashahhud and both are considered to be obligations.
SENDING SALAAH AND SALAAM UPON THE PROPHET صلى الله عليه وسلم - WAAJIB
After having completed the tashahhud, it is obligatory to send the salaat and salaam upon the Messenger of Allaah صلى الله عليه وسلم after the tahiyyaat. This has also come in more than one narration and in more than one version; the one that the Shaykh حفظه الله selected is as-salaatu Ibraaheemiyyah as follows:
[size=+2][font=traditional arabic][center]اللَّهُمَّ صلِّي عَلَى مُحمَّدٍ وعَلَى آلِ مُحمَّدٍ كَما صلِّيْتَ عَلَى إِبْرَاهِيْمَ وعَلَى آلِ إِبْرَاهِيْمَ إنَّكَ حَمِيدٌ مَجِيدٌ اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وعَلَى آلِ مُحمَّدٍ كَما بارَكْتَ عَلَى إِبْرَاهِيْمَ وعَلَى آلِ إِبْرَاهِيْمَ إنَّكَ حَمِيدٌ مَجِيدٌ،[/size][/font]
(O Allaah! send prayers on Muhammad, and on the family of Muhammad, as you sent prayers on Ibraaheem, and on the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. O Allaah! send blessings on Muhammad, and on the family of Muhammad, as you sent blessings on Ibraaheem, and on the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory)[/center]
SEEKING REFUGE FROM 4 THINGS
After sending the salaat and salaam upon the Messenger of Allaah صلى الله عليه وسلم then one must seek refuge with Allaah from four (4) things as came in a hadeeth collected by Imaam Muslim on the authority of Abu Hurayrah رضي الله عنه that the Messenger of Allaah صلى الله عليه وسلم said: [i]“If one of you finishes from the final tashahhud then let him seek refuge from four (4) things …”[/i][5] and he went on to name them. This supplication is as follows:
[size=+2][font=traditional arabic][center]اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ، وَمِنْ عَذَابِ الْقَبْرِ، وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ[/size][/font]
(O Allaah! I truly seek refuge with You from the punishment of Hellfire, and from the punishment of the grave, and from the trials of living and dying, and from the evil (trials) of the Maseeh ad-Dajjaal (False Christ).)[/center]
THE TASLEEM - WAAJIB
After this comes the Tasleem i.e. giving the salaam at the end of the salaah. It may be done in a number of ways as follows:
To the right hand side and the left hand side
In front of you as comes in one narration, but most narrations affirm doing it to the right and the left.
Some narrations came showing it may be done to either the right or left only.
It is not permissible to change what is said in Tasleem to any other phrase i.e. only Assalaamu ‘alaykum wa rahmatullaah (السلام عليكم و رحمة الله) may be said. This is the only phrase with which the salaah may be exited.
Some Scholars stated that the Tasleem is not considered to be an obligation; however, it is considered as an obligation due to the saying of the Messenger of Allaah صلى الله عليه وسلم: [i]“It’s opening (of the salaah) is with takbeer and exiting the salaah is with Tasleem.”[/i][6] This means that the salaah may only be exited with Tasleem i.e. by saying: Assalaamu ‘Alaykum wa rahmatullaah.
BEING AT EASE IN THE SALAAH - CONDITION
Likewise, is the issue of being at ease during the salaah. We do not say that this is waajib, rather we say that this is a condition. This means that one must be at ease in the salaah – when you bow do so with ease and remain at ease during bowing, and when you rise from bowing do so with ease until you are upright and each bone is in its original position. We do not consider this to be an obligation but rather a condition or a pillar of the salaah. This is due to the saying of the Messenger of Allaah صلى الله عليه وسلم when he said to the person who prayed badly: [i]“Go back, for indeed you have not prayed.”[/i][7] He told him “indeed you have not prayed” implying that his prayer was void. For this reason we say that being at ease is a condition or pillar of the salaah.
[u]The Sunan of the Salaah[/u]
The author رحمه الله continued by saying: And everything other than this is a sunnah. They are: raising your hand in four (4) places, placing the right hand over the left, reading the supplication after the takbeer, seeking refuge with Allaah from Shaytaan, saying Aameen after the Faatihah …
The remainder of the actions in salaah are considered to be sunan.
AR-RAF’ (RAISING THE HANDS) – SUNNAH
Amongst them is ar-Raf’ (الرفع) meaning to raise the hands. This is done in four (4) places. They are: [list=1]
[i]Takbeeratul-Ihraam[/i] (تكبيرة الإحرام) – the opening takbeer
Before going into Rukoo’
After the rukoo’
When you rise from the first (or middle) tashahhud. This may be done whilst sitting by saying ‘Allaahu Akbar’ then getting up, or after getting up i.e. when you get up say ‘Allaahu Akbar’ and raise your hands. Both methods are correct. [/list]
AD-DAMM (PLACING THE RIGHT HAND OVER THE LEFT ON THE CHEST) - SUNNAH
Then there is ad-damm (الضم) i.e. placing the right hand over the left hand after the takbeer. Where are the hands placed? They are placed over the chest as was mentioned in a number of authentic narrations.
AT-TAWAJJUH (OPENING SUPPLICTAION) - SUNNAH
After this is at-tawajjuh (التوجه) which refers to the supplication which is read after the right hand is placed over the left on the chest. There are many supplications which have been authentically narrated from which you may choose. The Shaykh حفظه الله selected one which has been collected by both al-Bukhaaree and Muslim on the authority of Abu Hurayrah رضي الله عنه that the Messenger of Allaah صلى الله عليه وسلم read:
[size=+2][font=traditional arabic][center]اللَّهُمَّ باعِدْ بَيْني وبَيْنَ خَطايايَ كَما بَاعَدْتَ بَيْنَ المَشْرِقِ وَالمَغْرِبِ، اللَّهُمَّ نَقِّنِي مِنْ خَطايايَ كَما يُنَقّى الثَّوْبُ الأبْيَضُ مِنَ الدَّنَسِ، اللَّهُمَّ اغْسِلْنِي مِنْ خَطايايَ بِالمَاءِ وَالثَّلْجِ وَالبَرَدِ[/size][/font]
(O Allaah! Separate me (far) from my sins as you have separated (far) the East and West. O Allaah! Cleanse me of my sins as white cloth is cleansed from dirt. O Allaah! Wash me of my sins with water, ice and snow.)[/center][8]
After reading one of the supplications, one must seek refuge with Allaah from the Shaytaan. Then one must say Bismillaahir-Rahamaanir-Raheem (بسم الله الرحمن الرحيم) and then recite al-Faatihah.
AT-TA’MEEN (SAYING AAMEEN AFTER THE FAATIHAH) - SUNNAH
Likewise [i]at-Ta’meen[i] (التأمين) – saying ‘Aameen’ (آمين) is considered to be from the sunan of the salaah. Is it said aloud or to oneself? The correct opinion is that if the Faatihah is recited aloud then one must raise his voice and say ‘Aameen’ after it due to the saying of the Messenger of Allaah صلى الله عليه وسلم: [color=green][i]“If you hear the imaam saying Aameen then say Aameen.”[/i][/color][9]
These are from the sunan of the salaah and it is not permissible to leave them off completely.
The author رحمه الله continued by saying: [i]And reciting other than the Faatihah along with it, and the middle tashahhud and the supplications which have been authentically narrated in every pillar and to supplicate a lot (with du’aa) asking Allaah for the good of the dunya as well as the good of the hereafter with the supplications which have been authentically narrated as well as with any supplication that you choose whether narrated or not.[/i]
RECITING SOMETHING AFTER THE FAATIHAH - SUNNAH
The Shaykh حفظه الله comments: ‘And reciting other than the Faatihah’; we have already mentioned that reciting the Faatihah in every rak’ah is obligatory, so reciting other than the Faatihah after the Faatihah is not considered to be from the obligations of the salaah. Something from the Qur’aan may be recited after the Faatihah whether in the first two (2) raka’aat or the last two (2) raka’aat. However, the Messenger of Allaah صلى الله عليه وسلم would usually recited something after the Faatihah in the first two (2) raka’aat and in the last two (2) raka’aat he would recite only the Faatihah. But it is not a problem, and it is considered to be a sunnah to recite something from the Qur’aan after the Faatihah in all the raka’aat.
MIDDLE TASHAHHUD - OBLIGATION
[indent]The author رحمه الله mentioned that the [b]middle[/b] or first tashahhud is considered to be from the sunan. However, we have already mentioned that the first tashahhud is an obligation as in the hadeeth previously mentioned[4] there is no differentiation between the first and last tashahhud. [/indent]
SUPPLICATIONS (ADHKAAR) DURING THE SALAAH - SUNNAH
[indent]Likewise, the supplications ([i]adhkaar[/i]) are from the sunan – those which are said during the rukoo’, during the sujood, on rising from the sujood, and your personal supplication after the tahiyyaat and before the Tasleem to exit the salaah. The servant of Allaah may choose whatever pleases him from the supplications and ask Allaah سبحانه و تعالى for the good of this world and the next.
All these are considered to be from the sunan of the salaah and the Messenger of Allaah صلى الله عليه وسلم encouraged us to practice all of them. So we must pray our prayer in its most [b]complete[/b] form without differentiating between the [i]arkaan[/i] (pillars), the waajibaat (obligations) and the sunan. [/indent]
Closing Remarks
With this, we would have completed the chapter on the Description of the Salaah and we will be moving on to the next chapter inshaa Allaah. However, I would like to close with a word of advice to my brothers: It is that I feel that those attending these classes, particularly such a summarized chapter in describing the prayer of the Messenger of Allaah صلى الله عليه وسلم would not fully understand how he صلى الله عليه وسلم performed the prayer in its completeness so I advise the Students of Knowledge, especially Shaykh Zahid and he is a virtuous Shaykh, to read the work of al-Allaamah Naasirud-Deen al-Albaanee رحمه الله from his book صفة صلاة النبي – The Prophet’s Prayer Described. This is what I advise you to do – to ask the Students of Knowledge to read this tremendous and most beneficial book to you in order for you to fully understand the methodology or description of the Prophet’s Prayer صلى الله عليه وسلم without differentiating between the obligations, the pillars and the sunan.
Footnotes and References
[1] Reported in Saheeh al-Bukhaaree, The Book of Revelation (#1), An-Nawawi's 40 Hadith No. 1 and Saheeh Muslim – The Book of Government (#1907).
[2] Reported as parts of various ahaadeeth in Saheeh al-Bukhaaree e.g. The Book of the Adhaan (كتاب الأذان), Hadeeth (#605) and The Book of Manners (كتاب الأدب), Hadeeth (#5662).
[3] Reference pending.
However, a hadeeth with a similar meaning “There is no salaah for the one who does not recite Faatihatul-Kitaab The Opening of the Book)” is found in Saheeh al-Bukhaaree, The Book of the Characteristics of the Prayer (كتاب صفة الصلاة), Hadeeth (#723) and as a chapter heading in The Book of Tawheed (Monotheism) (كتاب التوحيد), Chapter (#48).
[4] Reported in Saheeh Muslim, The Book of Salaah (كتاب الصلاة), Hadeeth (#402).
[5] Reported in Saheeh Muslim in The Book of the Masaajid and the Places of Prayer (كتاب المساجد ومواضع الصلاة), Hadeeth (#588).
[6] Reported in Sunan Abi Daawood as part of a longer hadeeth (#61, 618). Shaykh al-Albaanee رحمه الله says Saheeh in Irwaa’ al-Ghaleel, Vol. 2, Hadeeth (#301).
[7] Reported in Saheeh al-Bukhaaree, The Book of the Characteristics of the Prayer (كتاب صفة الصلاة), Hadeeth (#724).
[8] Reported in Saheeh al-Bukhaaree, The Book of the Characteristics of the Prayer (كتاب صفة الصلاة), Hadeeth (#711) and in Saheeh Muslim, The Book of the Masaajid and the Places of Prayer (كتاب المساجد ومواضع الصلاة), Hadeeth (#598).
[9] Reported in Saheeh al-Bukhaaree as part of a longer hadeeth in The Book of the Characteristics of the Prayer (كتاب صفة الصلاة), Hadeeth (#749) and in The Book of Tafseer (كتاب التفسير), Hadeeth (#4205).
Book: Ad-Durrar Al-Bahiyyah of Imaam ash-Shawkaani رحمه الله
The Chapter of Salaah
Explained by: Shaykh Wasiullaah Abbaas حفظه الله
Class Date: January 19, 2008
Student ID: TRD2676
_________________________________________________
After praising Allaah سبحانه و تعالى and sending the salaat and salaam upon the best of creation, our Prophet Muhammad صلى الله عليه و سلم, his family members and all his Companions, the Shaykh حفظه الله began by thanking those who organized this dars and supplicated to Allaah سبحانه و تعالى that He blesses this gathering and blesses us with beneficial knowledge from it. He then proceeded by reading from the book ad-Durrar al-Bahiyyah by Imaam ash-Shawkaani رحمه الله:
Kitaab as-Salaah
The Description of the Salaah
كتاب الصلاة:
بابٌ كيفيةُ الصلاة
لا تكون شرعيةً إلا بالنية.
وأركانها كلّها مفترضة، إلا قعودَ التشهدِ الأوسطِ والاستراحةَ.
ولا يجب من أذكارها إلا التكبيرُ، والفاتحةُ في كل ركعةٍ ولو كان مُؤتَماً، والتشهدُ الأخير، والتسليمُ.
وما عدا ذلك فسنن. وهي الرفع في المواضع الأربعة، والضمُّ، والتوجه بعد التكبيرة، والتعوّذ، والتأمين، وقراءة غير الفاتحة معها، والتشهد الأوسط، والأذكار الواردة في كل ركن، والاستكثار من الدعاء بخيريِ الدنيا والآخرة بما ورد وبما لم يردْ.
The Description of the Salaah
THE INTENTION
The salaah is not legislated except with an intention.
This is because all actions related to worshipping Allaah سبحانه و تعالى are accepted only with a neeyah (intention) due to the saying of Allaah سبحانه و تعالى:
وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ
{And they were commanded not, but that they should worship Allaah,
and worship none but Him Alone (abstaining from ascribing partners to Him)…} [al-Bayyinah 98:5]
And the saying of the Prophet صلى الله عليه وسلم: [i]“Indeed actions are only by intention.”[/i][1]
[u]The Pillars of the Salaah[/u]
And all of the pillars are mafrood (fard- obligatory).
A pillar in reality is: a thing such that something else does not happen except with it i.e. an act of worship which is devoid of a pillar, becomes invalid or negated.
From the pillars of the salaah are:
al-Qiyaam (standing),
ar-Rukoo’ (bowing until your back is straight),
al-I’tidaal (الاعتدال – rising from the bowing),
as-sujood (prostration),
al-I’tidaal from as-sujood (sitting up from the prostration),
as-sujood (the second prostration),
The tashahhud and sitting for it
Tasleem.
These are mentioned as the pillars of Salaah.
DIFFERENTIATING BETWEEN THE PILLARS, OBLIGATIONS AND SUNAN OF THE SALAAH
I would like to mention that it is necessary that the Muslims must learn how the Prophet صلى الله عليه وسلم prayed because he صلى الله عليه وسلم said: [i]“Pray as you have seen me praying.”[/i][2] and do not differentiate between acting upon the pillars, the fareedah, the waajibaat and the sunan (acts of the salaah), so that you may perform the salaah completely.
However, the Ulamaa’ saw that the people were tried and tested by leaving off some of these things (in their salaah). So they researched the statements and phrases of the Prophet صلى الله عليه وسلم in order to determine what was meant by each phrase – would this statement indicate that the action be considered a pillar, a condition, waajib or sunnah? Based on this they categorized the actions of the salaah into pillars, waajib and sunan. By this the people would be able to determine whether their salaah becomes invalid if they leave off a particular action, or whether the salaah can be remedied (by the sajdah of forgetfulness/negligence).
From the Scholars, some say that all of pillars are obligatory; that everything in the salaah which is a pillar is fard, and a fard is that which one is rewarded for doing it and for leaving it off one become liable to be punished. These matters which we mentioned as being pillars of the salaah – like the qiyaam, rukoo’, al-I’tidaal meaning straightening up, sujood and sitting for the tashahhud, and the Tasleem – all of these are pillars of the salaah and the salaah is not correct except with them. If any of these are left off then the salaah is invalidated and it becomes obligatory to repeat it.
THE MIDDLE TASHAHHUD AND SITTING FOR IT - SUNNAH
The author رحمه الله continues: [color=red][i]Except the middle sitting for tashahhud and the istiraahah (resting).[/i][/color]
So, if the salaah comprises 4 raka’aat or 3 raka’aat, then it is considered to be a sunnah to sit after the second rak’ah for the tashahhud and to recite the tahiyyaat. The author is saying that this is from the sunan of the salaah. The jalsah al-istiraahah (sitting of rest between the prostrations) is also considered to be from the sunan. Being a sunan implies that if it is left off the salaah is still correct and what is required is that the prostration of forgetfulness/negligence (سجدة السهو) is done at the end of the salaah. This is unlike leaving off a pillar which renders the salaah invalid and it must be repeated from the beginning.
THE SUPPLICTAIONS - SUNNAH
[i]And the supplications are not considered to be obligations except the takbeer, the Faatihah in every rak’ah even if the imaam is leading him in prayer, the final tashahhud and the Tasleem. [/i]
The supplications are not considered to be waajibaat but are considered to be from the sunan, and it is also from the sunan to lift the hands whenever bowing (as in rukoo’ or sujood) or when getting up from bowing (as in rukoo’ or sujood).
RECITATION OF THE FAATIHAH - WAAJIB
Reciting the Faatihah in every raka’aat is considered to be waajib (obligatory) and if it is left off this is considered to be sinning and the salaah must be repeated. This is the correct opining due to the saying of the Messenger of Allaah صلى الله عليه وسلم: [i]“The prayer is void except with the Opening of the Book (the Faatihah).”[/i][3] This is whether you are reciting to yourself such as in salaatud-Dhuhr or ‘Asr or when you are reciting loudly as in Fajr, Maghrib and ‘Eeshaa.
Some Scholars held the opinion that if the imaam is leading you and you are praying behind him and he is reciting the Faatihah loudly then it is not an obligation upon you to recite it. However, we say that it is an obligation upon you to recite the Faatihah in every raka’aat whether you are praying behind an imaam or praying by yourself and whether the imaam is reciting al-Faatihah loudly or not.
As far as the salawaat where you are reciting to yourself, such as Dhuhr and ‘Asr, then there is no difference of opinions between the Scholars that it is an obligation upon you to recite al-Faatihah. The differing only occurs when you are praying behind an imaam in salaah where the Qur’aan is recited aloud like Fajr, Maghrib and ‘Eeshaa where the imaam recites al-Faatihah aloud. In this situation there is some differing amongst the Scholars. Those who say that it is not an obligation do so based on the saying of Allaah سبحانه و تعالى:
[size=+2][font=traditional arabic][center]وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُواْ لَهُ وَأَنصِتُواْ لَعَلَّكُمْ تُرْحَمُونَ[/size][/font]
{So, when the Qur'aan is recited, listen to it, and be silent that you may receive mercy [i.e. during the compulsory congregational prayers
when the Imaam (of a mosque) is leading the prayer (except Soorat Al-Faatihah)…} [al-A’raaf 7:204][/center]
They say that if the Imaam is reciting the Faatihah aloud and you are praying behind him, then it is not an obligation upon you to recite it, rather it is an obligation upon you to remain silent and listen. However, the correct opinion is that the Faatihah must be recited whether the Imaam is reciting it aloud or not. It is still an obligation upon you to recite al-Faatihah in every rak’ah.
THE FINAL TASHAHHUD - WAAJIB
Likewise from the waajibaat of the salaah is the final tashahhud. This is due to the Messenger of Allaah صلى الله عليه وسلم ordering us to perform the final tashahhud. It is not only an obligation to perform the final tashahhud, but it is also an obligation to sit whilst performing it as well as to read at-tahiyyaat whilst sitting.
RECITATION OF THE TAHIYYAAT - WAAJIB
There is a variety of ways in which the tahiyyaat may be said. The one that the Shaykh حفظه اللهselected is narrated by Ibn Mas’ood رضي الله عنه that the Messenger of Allaah صلى الله عليه وسلم taught him to say:
[size=+2][font=traditional arabic][center]التَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ وَالطَّيِّباتُ، السَّلامُ عَلَيْكَ أيُّهَا النَّبيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلام عَلَيْنا وعلى عِبادِ اللَّهِ الصَّالِحين، أشْهَدُ أن لا إلهَ إِلاَّ اللَّهُ، وأشْهَدُ أنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ[/size][/font]
(All compliments, prayers and pure words are due to Allaah. Peace be on you, O Prophet, and also the Mercy of Allaah and His blessings. Peace be on us, and on the righteous slaves of Allaah. (For when one says that, it includes every righteous slave in the heaven and the earth.) I bear witness that none has the right to be worshipped except Allaah, and I bear witness that Muhammad is His slave and messenger.)[/center]
It is an obligation upon you to recite this (the tahiyyaat) during the final tashahhud whilst sitting. This is due to the command of the Messenger of Allaah صلى الله عليه وسلم as previously stated, where he said: [color=green][i]“If one of you sits then let him say … (an then he recited the tashahhud).”[/i][/color][4] So if you do not recite the tahiyyaat during the sitting of the final tashahhud then you have disobeyed the Messenger of Allaah صلى الله عليه وسلم.
It seems that the author has differentiated between the first and the final tashahhud. However, in this hadeeth the Messenger of Allaah صلى الله عليه وسلم did not differentiate between the two, rather he made both of them the same when he صلى الله عليه وسلم said: [i]“If you sit for tashahhud then say…”[/i][4] He did not differentiate between the first or last tashahhud. So it is apparent from this hadeeth which is collected by Imaam Muslim and in the Muwatta of Imaam Maalik that there is no difference between the first and second tashahhud and both are considered to be obligations.
SENDING SALAAH AND SALAAM UPON THE PROPHET صلى الله عليه وسلم - WAAJIB
After having completed the tashahhud, it is obligatory to send the salaat and salaam upon the Messenger of Allaah صلى الله عليه وسلم after the tahiyyaat. This has also come in more than one narration and in more than one version; the one that the Shaykh حفظه الله selected is as-salaatu Ibraaheemiyyah as follows:
[size=+2][font=traditional arabic][center]اللَّهُمَّ صلِّي عَلَى مُحمَّدٍ وعَلَى آلِ مُحمَّدٍ كَما صلِّيْتَ عَلَى إِبْرَاهِيْمَ وعَلَى آلِ إِبْرَاهِيْمَ إنَّكَ حَمِيدٌ مَجِيدٌ اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وعَلَى آلِ مُحمَّدٍ كَما بارَكْتَ عَلَى إِبْرَاهِيْمَ وعَلَى آلِ إِبْرَاهِيْمَ إنَّكَ حَمِيدٌ مَجِيدٌ،[/size][/font]
(O Allaah! send prayers on Muhammad, and on the family of Muhammad, as you sent prayers on Ibraaheem, and on the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. O Allaah! send blessings on Muhammad, and on the family of Muhammad, as you sent blessings on Ibraaheem, and on the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory)[/center]
SEEKING REFUGE FROM 4 THINGS
After sending the salaat and salaam upon the Messenger of Allaah صلى الله عليه وسلم then one must seek refuge with Allaah from four (4) things as came in a hadeeth collected by Imaam Muslim on the authority of Abu Hurayrah رضي الله عنه that the Messenger of Allaah صلى الله عليه وسلم said: [i]“If one of you finishes from the final tashahhud then let him seek refuge from four (4) things …”[/i][5] and he went on to name them. This supplication is as follows:
[size=+2][font=traditional arabic][center]اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ، وَمِنْ عَذَابِ الْقَبْرِ، وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ[/size][/font]
(O Allaah! I truly seek refuge with You from the punishment of Hellfire, and from the punishment of the grave, and from the trials of living and dying, and from the evil (trials) of the Maseeh ad-Dajjaal (False Christ).)[/center]
THE TASLEEM - WAAJIB
After this comes the Tasleem i.e. giving the salaam at the end of the salaah. It may be done in a number of ways as follows:
To the right hand side and the left hand side
In front of you as comes in one narration, but most narrations affirm doing it to the right and the left.
Some narrations came showing it may be done to either the right or left only.
It is not permissible to change what is said in Tasleem to any other phrase i.e. only Assalaamu ‘alaykum wa rahmatullaah (السلام عليكم و رحمة الله) may be said. This is the only phrase with which the salaah may be exited.
Some Scholars stated that the Tasleem is not considered to be an obligation; however, it is considered as an obligation due to the saying of the Messenger of Allaah صلى الله عليه وسلم: [i]“It’s opening (of the salaah) is with takbeer and exiting the salaah is with Tasleem.”[/i][6] This means that the salaah may only be exited with Tasleem i.e. by saying: Assalaamu ‘Alaykum wa rahmatullaah.
BEING AT EASE IN THE SALAAH - CONDITION
Likewise, is the issue of being at ease during the salaah. We do not say that this is waajib, rather we say that this is a condition. This means that one must be at ease in the salaah – when you bow do so with ease and remain at ease during bowing, and when you rise from bowing do so with ease until you are upright and each bone is in its original position. We do not consider this to be an obligation but rather a condition or a pillar of the salaah. This is due to the saying of the Messenger of Allaah صلى الله عليه وسلم when he said to the person who prayed badly: [i]“Go back, for indeed you have not prayed.”[/i][7] He told him “indeed you have not prayed” implying that his prayer was void. For this reason we say that being at ease is a condition or pillar of the salaah.
[u]The Sunan of the Salaah[/u]
The author رحمه الله continued by saying: And everything other than this is a sunnah. They are: raising your hand in four (4) places, placing the right hand over the left, reading the supplication after the takbeer, seeking refuge with Allaah from Shaytaan, saying Aameen after the Faatihah …
The remainder of the actions in salaah are considered to be sunan.
AR-RAF’ (RAISING THE HANDS) – SUNNAH
Amongst them is ar-Raf’ (الرفع) meaning to raise the hands. This is done in four (4) places. They are: [list=1]
[i]Takbeeratul-Ihraam[/i] (تكبيرة الإحرام) – the opening takbeer
Before going into Rukoo’
After the rukoo’
When you rise from the first (or middle) tashahhud. This may be done whilst sitting by saying ‘Allaahu Akbar’ then getting up, or after getting up i.e. when you get up say ‘Allaahu Akbar’ and raise your hands. Both methods are correct. [/list]
AD-DAMM (PLACING THE RIGHT HAND OVER THE LEFT ON THE CHEST) - SUNNAH
Then there is ad-damm (الضم) i.e. placing the right hand over the left hand after the takbeer. Where are the hands placed? They are placed over the chest as was mentioned in a number of authentic narrations.
AT-TAWAJJUH (OPENING SUPPLICTAION) - SUNNAH
After this is at-tawajjuh (التوجه) which refers to the supplication which is read after the right hand is placed over the left on the chest. There are many supplications which have been authentically narrated from which you may choose. The Shaykh حفظه الله selected one which has been collected by both al-Bukhaaree and Muslim on the authority of Abu Hurayrah رضي الله عنه that the Messenger of Allaah صلى الله عليه وسلم read:
[size=+2][font=traditional arabic][center]اللَّهُمَّ باعِدْ بَيْني وبَيْنَ خَطايايَ كَما بَاعَدْتَ بَيْنَ المَشْرِقِ وَالمَغْرِبِ، اللَّهُمَّ نَقِّنِي مِنْ خَطايايَ كَما يُنَقّى الثَّوْبُ الأبْيَضُ مِنَ الدَّنَسِ، اللَّهُمَّ اغْسِلْنِي مِنْ خَطايايَ بِالمَاءِ وَالثَّلْجِ وَالبَرَدِ[/size][/font]
(O Allaah! Separate me (far) from my sins as you have separated (far) the East and West. O Allaah! Cleanse me of my sins as white cloth is cleansed from dirt. O Allaah! Wash me of my sins with water, ice and snow.)[/center][8]
After reading one of the supplications, one must seek refuge with Allaah from the Shaytaan. Then one must say Bismillaahir-Rahamaanir-Raheem (بسم الله الرحمن الرحيم) and then recite al-Faatihah.
AT-TA’MEEN (SAYING AAMEEN AFTER THE FAATIHAH) - SUNNAH
Likewise [i]at-Ta’meen[i] (التأمين) – saying ‘Aameen’ (آمين) is considered to be from the sunan of the salaah. Is it said aloud or to oneself? The correct opinion is that if the Faatihah is recited aloud then one must raise his voice and say ‘Aameen’ after it due to the saying of the Messenger of Allaah صلى الله عليه وسلم: [color=green][i]“If you hear the imaam saying Aameen then say Aameen.”[/i][/color][9]
These are from the sunan of the salaah and it is not permissible to leave them off completely.
The author رحمه الله continued by saying: [i]And reciting other than the Faatihah along with it, and the middle tashahhud and the supplications which have been authentically narrated in every pillar and to supplicate a lot (with du’aa) asking Allaah for the good of the dunya as well as the good of the hereafter with the supplications which have been authentically narrated as well as with any supplication that you choose whether narrated or not.[/i]
RECITING SOMETHING AFTER THE FAATIHAH - SUNNAH
The Shaykh حفظه الله comments: ‘And reciting other than the Faatihah’; we have already mentioned that reciting the Faatihah in every rak’ah is obligatory, so reciting other than the Faatihah after the Faatihah is not considered to be from the obligations of the salaah. Something from the Qur’aan may be recited after the Faatihah whether in the first two (2) raka’aat or the last two (2) raka’aat. However, the Messenger of Allaah صلى الله عليه وسلم would usually recited something after the Faatihah in the first two (2) raka’aat and in the last two (2) raka’aat he would recite only the Faatihah. But it is not a problem, and it is considered to be a sunnah to recite something from the Qur’aan after the Faatihah in all the raka’aat.
MIDDLE TASHAHHUD - OBLIGATION
[indent]The author رحمه الله mentioned that the [b]middle[/b] or first tashahhud is considered to be from the sunan. However, we have already mentioned that the first tashahhud is an obligation as in the hadeeth previously mentioned[4] there is no differentiation between the first and last tashahhud. [/indent]
SUPPLICATIONS (ADHKAAR) DURING THE SALAAH - SUNNAH
[indent]Likewise, the supplications ([i]adhkaar[/i]) are from the sunan – those which are said during the rukoo’, during the sujood, on rising from the sujood, and your personal supplication after the tahiyyaat and before the Tasleem to exit the salaah. The servant of Allaah may choose whatever pleases him from the supplications and ask Allaah سبحانه و تعالى for the good of this world and the next.
All these are considered to be from the sunan of the salaah and the Messenger of Allaah صلى الله عليه وسلم encouraged us to practice all of them. So we must pray our prayer in its most [b]complete[/b] form without differentiating between the [i]arkaan[/i] (pillars), the waajibaat (obligations) and the sunan. [/indent]
Closing Remarks
With this, we would have completed the chapter on the Description of the Salaah and we will be moving on to the next chapter inshaa Allaah. However, I would like to close with a word of advice to my brothers: It is that I feel that those attending these classes, particularly such a summarized chapter in describing the prayer of the Messenger of Allaah صلى الله عليه وسلم would not fully understand how he صلى الله عليه وسلم performed the prayer in its completeness so I advise the Students of Knowledge, especially Shaykh Zahid and he is a virtuous Shaykh, to read the work of al-Allaamah Naasirud-Deen al-Albaanee رحمه الله from his book صفة صلاة النبي – The Prophet’s Prayer Described. This is what I advise you to do – to ask the Students of Knowledge to read this tremendous and most beneficial book to you in order for you to fully understand the methodology or description of the Prophet’s Prayer صلى الله عليه وسلم without differentiating between the obligations, the pillars and the sunan.
Footnotes and References
[1] Reported in Saheeh al-Bukhaaree, The Book of Revelation (#1), An-Nawawi's 40 Hadith No. 1 and Saheeh Muslim – The Book of Government (#1907).
[2] Reported as parts of various ahaadeeth in Saheeh al-Bukhaaree e.g. The Book of the Adhaan (كتاب الأذان), Hadeeth (#605) and The Book of Manners (كتاب الأدب), Hadeeth (#5662).
[3] Reference pending.
However, a hadeeth with a similar meaning “There is no salaah for the one who does not recite Faatihatul-Kitaab The Opening of the Book)” is found in Saheeh al-Bukhaaree, The Book of the Characteristics of the Prayer (كتاب صفة الصلاة), Hadeeth (#723) and as a chapter heading in The Book of Tawheed (Monotheism) (كتاب التوحيد), Chapter (#48).
[4] Reported in Saheeh Muslim, The Book of Salaah (كتاب الصلاة), Hadeeth (#402).
[5] Reported in Saheeh Muslim in The Book of the Masaajid and the Places of Prayer (كتاب المساجد ومواضع الصلاة), Hadeeth (#588).
[6] Reported in Sunan Abi Daawood as part of a longer hadeeth (#61, 618). Shaykh al-Albaanee رحمه الله says Saheeh in Irwaa’ al-Ghaleel, Vol. 2, Hadeeth (#301).
[7] Reported in Saheeh al-Bukhaaree, The Book of the Characteristics of the Prayer (كتاب صفة الصلاة), Hadeeth (#724).
[8] Reported in Saheeh al-Bukhaaree, The Book of the Characteristics of the Prayer (كتاب صفة الصلاة), Hadeeth (#711) and in Saheeh Muslim, The Book of the Masaajid and the Places of Prayer (كتاب المساجد ومواضع الصلاة), Hadeeth (#598).
[9] Reported in Saheeh al-Bukhaaree as part of a longer hadeeth in The Book of the Characteristics of the Prayer (كتاب صفة الصلاة), Hadeeth (#749) and in The Book of Tafseer (كتاب التفسير), Hadeeth (#4205).