Makruh Times, Niyyat & the Seven Faraiḍ of Ṣalah Including Takbir-e-Tahrimah

Three Makruh Times

1.     From the time of sunrise up to the next 20 minutes.

2.     From 20 minutes before sunset to the time of sunset.

3.     From Niṣf-un-Nahār to the time when the sun begins to decline. No Ṣalāh, whether it is Farḍ, Wājib, Nafl or Qaḍā is permissible during these three times.

However, if someone has not offered 'Aṣr Ṣalāh and Makrūh time has started, he can still offer it, but delaying Ṣalāh to this extent is Ḥarām.

(Fatāwa-e-'Ālamgīrī, pp. 52, vol. 1) (Dur-re-Mukhtār, pp. 37, vol. 2) (Rad-dul-Muḥtār, pp. 37, vol. 2) (Bahār-e-Sharī'at, pp. 454, vol. 1)

If the Makrūh Time Begins during Ṣalāh, then ...?

The Salām of 'Aṣr Ṣalāh should be performed at least 20 minutes before the sunset. A'lā Ḥaḍrat Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰن says, "It is preferable to delay Ṣalā-tul-'Aṣr as long as possible, but it should be completed before the Makrūh time begins."

(Fatāwā Raḍawiyyah (Jad īd), pp. 156, vol. 5)

"If someone takes precaution and lengthens Ṣalāh such that the Makrūh time begins during his Ṣalāh, even then, he will not be objected to."

(ibid, pp. 139)

5. Niyyat (Intention)

Niyyat means firm intention in heart.

(Tanvīr-ul-Abṣār, pp. 111, vol. 2)

1.     Although verbal intention is not necessary, it is better; provided the intention is present in heart.

(Fatāwa-e-'Ālamgīrī, pp. 65, vol. 1)

Further, making intention in Arabic language isn't necessary; it can be made in any other language.

(Dur-re-Mukhtār, pp. 113, vol. 2)

2.     As regards intention, there is no significance of verbal utterance. For example, if the intention of Ẓuḥar Ṣalāh was present in heart but the word 'Aṣr instead of Ẓuḥar was mistakenly uttered, Ẓuḥar Ṣalāh will still be valid.

(ibid, pp. 112)

3.     The least level of intention is that if someone asks as to which Ṣalāh is about to be offered, one should reply promptly. If he is in such a state that he has to recall before replying, then his Ṣalāh will not be valid.

(ibid, pp. 113)

4.     If the Ṣalāh is Farḍ, the intention of Farḍ is also necessary. For example, the intention 'I am offering the Farḍ of today's Ẓuḥar' is to be present in heart.

(Dur-re-Mukhtār, pp. 117, vol. 2) (Rad-dul-Muḥtār, pp. 117, vol. 2)

5.     Even though it is correct to make just a general intention of Ṣalāh for Nafl, Sunnat and Tarāwīḥ, but it is safer to make the intention of Tarāwīḥ or current Sunnah while offering Tarāwīḥ; as for other Sunnah Ṣalāh, one should make the intention of Sunnah or that of the following of the Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم because some Mashāikh (scholars) consider a general intention insufficient for Sunnah Ṣalāh.

(Munya-tul-Muṣallī, pp. 225)

6.     For Nafl Ṣalāh, a general intention of Ṣalāh is sufficient even if 'Nafl' is not included in intention.

(Dur-re-Mukhtār, pp. 116, vol. 2) (Rad-dul-Muḥtār, pp. 116, vol. 2)

7.     The intention 'My face is towards Qiblah' is not a condition.

(Dur-re-Mukhtār, pp. 129, vol. 2)

8.     While offering Ṣalāh following an Imām (in Jamā'at), a Muqtadī can make the following intention as well: "I intend to offer the same Ṣalāh that the Imām is offering".

(Fatāwa-e-'Ālamgīrī, pp. 67, vol. 1)

9.     The intention for the funeral Ṣalāh is: "This Ṣalāh is for Allāh عَزَّوَجَلَّ and the supplication is for this deceased person."

(Dur-re-Mukhtār, pp. 126, vol. 2) (Rad-dul-Muḥtār, pp. 126, vol. 2)

10. It is necessary to make the intention of Wājib for a Wājib Ṣalāh and it has to be specified as well. For example, Eīd-ul-Fiṭr, Eīd-ul-Aḍḥā, Naẓr (votive), the Ṣalāh after Ṭawāf (Wājib-ut-Ṭawāf) or the Nafl Ṣalāh that was deliberately cancelled, as the Qaḍā of such a Ṣalāh is also Wājib.

(Rad-dul-Muḥtār, pp. 119, vol. 2)

11. Though Sajda-e-Shukr is Nafl, its intention is also necessary. For example, the intention 'I am going to perform Sajda-e-Shukr' is to be present in heart.

(ibid)

12. According to the author of 'Naḥr-ul-Fāiq', intention is necessary even for Sajda-e-Sahw,

(ibid)

i.e. one has to make intention in his heart that he is performing Sajda-e-Sahw.

6. Takbīr-e-Taḥrīmah

Starting Ṣalāh by uttering اَللّٰهُ اَكْبَرُ is compulsory.

(Bahār-e-Sharī'at, pp. 500, vol. 1)

Seven Farāiḍ of Ṣalāh

There are seven Faraid in Salah.

1.     Takbīr-e-Taḥrīmah

2.     Qiyām

3.     Qirā-at

4.     Rukū'

5.     Sujūd

6.     Qa'dah-e-Ākhīrah

7.     Khurūj-e-Biṣun'ihī.

 

(Dur-re-Mukhtār, pp. 158-170, vol. 2) (Bahār-e-Sharī'at, pp. 507, vol. 1)

1. Takbīr-e-Taḥrīmah

In fact, Takbīr-e-Taḥrīmah (also called Takbīr-e-Aulā) is one of the pre-conditions for Ṣalāh but it has also been included in the Farāiḍ because it is closely attached to the acts of Ṣalāh.

(Ghunyah, pp. 256)

1.     If the Muqtadī says the word 'Allāh' of Takbīr-e-Taḥrīmah with the Imām but utters the word 'Akbar' before the Imām utters the same word, his Ṣalāh will not be valid.

(Fatāwa-e-'Ālamgīrī, pp. 68, vol. 1)

2.     If the Muqtadī finds the Imām in Rukū' and bends instantly for Rukū' uttering the Takbīr, i.e. he finishes the Takbīr after he had already bent down to such an extent that his hands would touch his knees if he stretched them, his Ṣalāh will not be valid.

(Fatāwa-e-'Ālamgīrī, pp. 69, vol. 1) (Rad-dul-Muḥtār, pp. 176, vol. 2)

(What he should do on such an occasion is to utter the Takbīr-e-Taḥrīmah whilst standing erect and then do Rukū' uttering اَللّٰهُ اَكْبَرُ. If he manages to join the Imām in Rukū' even for a moment, the Rak'at will be counted, but if the Imām stands up before he joins the Imām in Rukū', the Rak'at will not be counted.)

3.     If someone is unable to pronounce Takbīr because of dumbness or loss of the faculty of speaking due to any other reason, he does not have to utter it; just making intention in heart is sufficient for him.

(Dur-re-Mukhtār, pp. 220, vol. 2)

4.     If the word "Allāh" is mispronounced as آللّٰہ (Āllāh) or the word اَكْبَر (Akbar) as اٰكَبَر (Ākbar) or اكبار (Akbār), the Ṣalāh will be invalid. If anyone deliberately utters any of these words despite understanding their Fāsid (wrong) meaning, he will become a Kāfir (disbeliever).

(Dur-re-Mukhtār, pp. 218, vol. 2)

These days, in case of a big Jamā'at, most of the Mukabbirs, voluntarily conveying the voice of Takbīr to those offering Ṣalāh at the back side, are heard mispronouncing the word 'Akbar' as 'Akbār' due to the lack of religious knowledge. As a result of this mispronunciation, the Ṣalāh of such Mukabbirs as well as that of those offering Ṣalāh following their Takbīrs becomes invalid. Therefore, one should refrain from uttering Takbīr without learning necessary rulings.

5.     If someone performs first Rak'at's Rukū' with the Imām, he will gain the Šawāb of Takbīr-e-Aulā.

(Fatāwa-e-'Ālamgīrī, pp. 69, vol. 1)

Differences in Women's Ṣalah and the Six Pre-Conditions for a Valid Prayer

A Few Differences in the Ṣalāĥ of Islamic Sisters

The afore-mentioned method of Ṣalāĥ is for an Imām or a man offering individually. There are some differences between the Ṣalāĥ of Islamic sisters and that of Islamic brothers. At the time of Takbīr-e-Taḥrīmaĥ, Islamic sisters should raise their hands up to their shoulders; their hands should remain covered in their shawl. In Qiyām, Islamic sisters should place their left palm on chest just below their breast and put the right palm on the back of the left palm. Islamic sisters should bow slightly in Rukū’ i.e. to the extent of placing their hands on their knees. They should neither apply weight to their knees nor hold them; their fingers should be close together and feet should be slightly bent i.e. not completely straight, like men. Islamic sisters should perform Sajdaĥ keeping their body parts close together, i.e. arms touching sides, belly touching thighs, thighs touching shins and shins touching the ground. In Sajdaĥ and Qa’daĥ, they should draw their feet out towards the right side.

In Qa’daĥ, they should sit on their left buttock. They should place their right and left hands on the middle of their right and left thighs respectively. The rest method is like that of men.

(Rad-dul-Muḥtār, pp. 259, vol. 2) (Fatāwa-e-’Ālamgīrī, pp. 74, vol. 1, etc.)

Both Should Pay Attention!

Some of the acts described in the method of Ṣalāĥ for Islamic brothers and Islamic sisters are Farḍ without which the Ṣalāĥ will not be valid whereas some acts are Wājib leaving which deliberately is a sin; repenting of it and repeating such a Ṣalāĥ is Wājib. In case of missing a Wājib forgetfully, Sajdaĥ Saħw becomes Wājib. Some of the acts in Ṣalāĥ are Sunnat-e-Mūakkadaĥ; making a habit of abandoning a Sunnat-e-Mūakkadaĥ is a sin. Similarly, some of the acts in Ṣalāĥ are Mustaḥab; performing a Mustaḥab is an act of Šawāb while leaving a Mustaḥab is not a sin.

(Bahār-e-Sharī’at, pp. 507, vol. 1, etc.)

Six Pre-Conditions of Ṣalāĥ

1. Ṭaħāra t (Purity)

The body, clothes and place of Ṣalāĥ must be pure from all types of impurities.

(Sharḥ-ul-Wiqāyaĥ, pp.156, vol. 1)

2. Sitr-e-‘Awrat (Veiling)

1.     Men’s body from navel to the knees (including knees) must be covered whereas women’s whole body must be covered except the following five parts: Face, both palms, soles of both feet.

(Dur-re-Mukhtār, pp. 95, vol. 2)

However, according to a Muftā bihī Qawl (valid verdict), the Ṣalāĥ of a woman will be valid even if her both hands, up to wrist, and feet, up to ankle, are completely uncovered.

2.     If someone wears such thin clothing that exposes such a part of the body which is Farḍ to be concealed in Ṣalāĥ, or that exposes the colour of skin (of that part), the Ṣalāĥ will not be valid.

(Bahār-e-Sharī’at, pp. 480, vol. 1) (Fatāwa-e-’Ālamgīrī, pp. 58, vol. 1)

3.     Nowadays, the trend of wearing thin clothing is growing. Wearing such thin clothes that expose any part of thigh or Sitr is Ḥarām even when not offering Ṣalāĥ.

(Bahār-e-Sharī’at, pp. 480, vol. 1)

Wearing such thick skin-tight clothes that do not expose the colour of the body but reveal the shape of Sitr will not invalidate the Ṣalāĥ but it is not permissible for other people to look at that part of the body.

(Rad-dul-Muḥtār, pp. 103, vol. 2)

4.     Coming in front of others wearing such skin-tight clothes is prohibited and it is more strictly forbidden for women.

(Bahār-e-Sharī’at, pp. 480, vol. 1)

5.     Some women wear such thin shawl made of muslin etc. that reveals the blackness of their hair during Ṣalāh or wear such dress through which the colour of body-parts is visible; the Ṣalāh offered wearing such a dress will not be valid.

3. Istiqbāl-e-Qiblah

Istiqbāl-e-Qiblah means facing towards the Qiblah during Ṣalāh.

1.     If the Muṣallī (the one offering Ṣalāh) turns his chest deliberately from Qiblah without a valid reason, his Ṣalāh will become invalid even if he turns back to Qiblah instantly. However, if his chest turns unintentionally and he turns back to Qiblah within the amount of time in which 'سُبْحٰنَ الله' can be uttered thrice, his Ṣalāh will not be invalid.

(Munya-tul-Muṣallī, pp.193) (Baḥr-ur-Rāiq, pp. 497, vol. 1)

2.     If only face turned from Qiblah, it is Wājib to turn the face back towards Qiblah instantly. Although the Ṣalāh will not become invalid in this case, it is Makrūh-e-Taḥrīmī to do so without a valid reason.

(Al-Marja'-us-Sabiq)

3.     If someone is present at such a place where there is neither any means to know the direction of Qiblah nor any such Muslim whom he could ask the direction, so, in this case, he has to do Taḥarrī, i.e. ponder (as to where the direction of Qiblah may be). He should turn towards the direction in which his heart guides him. This is the direction of Qiblah for him.

(Dur-re-Mukhtār, pp. 143, vol. 2) (Rad-dul-Muḥtār, pp. 143, vol. 2)

4.     If someone offered Ṣalāh doing Taḥarrī and got to know later on that the direction in which he offered Ṣalāh was not the correct direction of Qiblah, his Ṣalāh will still be valid; it does not need to be repeated.

(Tanvīr-ul-Abṣār, pp. 143, vol. 2)

5.     If someone is offering Ṣalāh doing Taḥarrī, another person sees him and starts offering Ṣalāh facing the same direction without doing Taḥarrī, his Ṣalāh will not be valid; he will have to do his own Taḥarrī.

(Rad-dul-Muḥtār, pp. 143, vol. 2)

4. Waqt (Timings)

It is necessary to offer Ṣalāh within its stipulated time. For example, today's 'Aṣr Ṣalāh is to be offered, it is necessary that the time for 'Aṣr has begun. 'Aṣr Ṣalāh will not be valid if it is offered before the beginning of its time.

1.     Usually, the time-tables (of Ṣalāh) are displayed in Masājid. The timings of Ṣalāh can easily be ascertained with the help of the time-tables compiled by reliable Tawqīt Dān (Experts in Ṣalāh / fasting timings) and certified by Ahl-e-Sunnah scholars.

2.     It is Mustaḥab for Islamic sisters to offer Fajr Ṣalāh in its initial time; as for other Ṣalāh, it is better for them to wait for men's Jamā'at, and offer Ṣalāh after the Jamā'at ends.

(Dur-re-Mukhtār, pp. 30, vol. 2)

The Complete Method of Offering Ṣalah (Ḥanafi): A Step-by-Step Guide

Method of Ṣalāĥ (Ḥanafī)

Stand erect facing the Qiblaĥ in the state of Wuḍū with a distance of four fingers between feet. Now raise both hands making thumbs touch the ear-lobes. Fingers should neither be too close together nor too wide apart; instead, they should remain in a normal position, palms facing the Qiblaĥ. Eyesight should be focused at the place of Sajdaĥ. Now make a firm intention (in your heart) of the Ṣalāĥ that you are about to offer. To say it verbally is better (for example, “I intend to offer four Rak’āt for today’s Farḍ Ẓuħar Ṣalāĥ.”) If you are in a Jamā’at, add the words “following this Imām.”

Now, utter Takbīr-e-Taḥrīmaĥ (اَللّٰهُ اَكْبَرُ) lowering your hands and fold them below navel with right palm on the back of left wrist joint, three middle fingers straight on the back of left forearm and thumb and small finger making a loop on either side of wrist. Now recite Šanā like this:

سُبْحٰنَكَ اللّٰهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالٰى جَدُّكَ وَلَا اِلٰهَ غَيْرُكَ

Glory is to You Yā Allāh عَزَّوَجَلَّ! I praise You, Blessed is Your name, Your greatness is lofty and none is worthy of worship except You.

Then recite the Ta’aw-wuż:

اَعُوْذُ بِاللّٰهِ مِنَ الشَّيْطٰنِ الرَّجِيْمِ

I seek refuge of Allah عَزَّوَجَلَّ from the accursed satan.

Then recite the Tasmiyaĥ:

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

Commencing with the name of Allah, Most Compassionate, Most Merciful.

Then recite the whole of Sūraĥ Fātiḥaĥ:

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِيْنَ ۝١ الرَّحْمٰنِ الرَّحِيْمِ ۝٢ مٰلِكِ يَوْمِ الدِّيْنِ ۝٣ اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِيْنُ ۝٤ اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيْمَ ۝٥ صِرَاطَ الَّذِيْنَ اَنْعَمْتَ عَلَيْهِمْ ۝٦ غَيْرِ الْمَغْضُوْبِ عَلَيْهِمْ وَلَا الضَّآلِّيْنَ ۝٧

All praises due to Allah, Sustainer of the entire creation. The Most Compassionate, Most Merciful. Owner of the Day of compensation. May we worship You alone, and seek help from You alone. Enable us to walk the straight path. The path of those upon whom You have bestowed favour. Not of those who have been subjected to wrath, and not of those who went astray.

(Kanzul Īmān [Translation of Quran])

After you finish Sūraĥ Fātiḥaĥ, utter اٰمِیْن (Āmīn) in low volume and then recite either three short Ayāħs or one long Āyaħ that is equivalent to three short Ayāħs or any Sūraĥ such as Sūraĥ Ikhlāṣ.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

Commencing with the name of Allah, Most Compassionate, Most Merciful.

قُلْ هُوَ اللّٰهُ اَحَدٌ ۝١ اَللّٰهُ الصَّمَدُ ۝٢ لَمْ يَلِدْ وَلَمْ يُوْلَدْ ۝٣ وَلَمْ يَكُنْ لَّهٗ كُفُوًا اَحَدٌ ۝٤

Declare He is Allah, He is one. Allah is absolute self-reliant. He has no progeny, nor is He born from anyone. And there is none equal to Him.

Now bow down for Rukū’ uttering اَللّٰهُ اَكْبَرُ. Hold knees firmly with both palms and keep fingers spread out. The back should be straight and head should also be in the straightness of the back (not lower or higher than the back); in Rukū’, focus eyesight at feet. Recite سُبْحٰنَ رَبِّيَ الْعَظِيْمِ¹ at least three times in Rukū’. Then utter the Tasmī’ سَمِعَ اللّٰهُ لِمَنْ حَمِدَهٗ² and stand erect; the standing after Rukū’ is called Qawmaĥ. If you are a Munfarid then utter اَللّٰهُمَّ رَبَّنَا وَلَكَ الْحَمْدُ³.

¹ Glory to my Magnificent Rab عَزَّوَجَلَّ.

² Allāĥ عَزَّوَجَلَّ heard whoever praised Him.

³ O Allah (عَزَّوَجَلَّ)! O our Rab All praises are for You only.

Then, go down for Sajdaĥ uttering اَللّٰهُ اَكْبَرُ placing your knees first on the ground, then hands and then head (nose first and then the forehead) in between your hands. Make it sure that your nasal bone (not just the tip of your nose) and your forehead properly rest on the ground; in Sajdaĥ, focus eyesight at nose; keep arms separated from sides, belly from thighs and thighs from shins (but if you are in a Jamā’at then keep arms close to sides).

The tips of all ten toes should be towards Qiblaĥ with their soles flattened with the ground. Your palms should be flat on the ground with fingers facing Qiblaĥ, but do not keep the forearms touching the ground.

Now recite سُبْحٰنَ رَبِّيَ الْاَعْلٰى at least three times; then lift your head (forehead first then nose), then hands and sit up straight; keep your right foot upright with its toes facing Qiblaĥ; lay your left foot flat and sit on it; place your palms on your thighs close to your knees with your fingers facing Qiblaĥ and their tips by the knees.

Sitting in between two Sujūd is called Jalsaĥ. One must stay in this position for at least the amount of time in which سُبْحٰنَ الله can once be uttered (to utter اَللّٰهُمَّ اغْفِرْلِیْ¹ in Jalsaĥ is Mustaḥab).

Now, perform the second Sajdaĥ uttering اَللّٰهُ اَكْبَرُ in the same way as the first one.

Now, raise the head first; then stand up with the support of your toes placing your hands on your knees. Do not lean hands unnecessarily on the ground while standing up. You have now completed one Rak’at.

¹ “Yā Allāh عَزَّوَجَلَّ forgive me.”

In the second Rak’at, start with بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ and then recite Sūra-e-Fātiḥaĥ and another Sūraĥ, then do the Rukū’ and Sujūd as you did in the first Rak’at.

After completing the second Sajdaĥ (of the second Rak’at) sit up straight with your right foot upright and your left foot flat.

To sit after the second Sajdaĥ of the second Rak’at is called Qa’daĥ.

Recite Tashahħud in Qa’daĥ:

اَلتَّحِيَّاتُ لِلّٰهِ وَالصَّلَوٰتُ وَالطَّيِّبٰتُ ؕ اَلسَّلَامُ عَلَيْكَ اَيُّهَا النَّبِيُّ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهٗ ؕ اَلسَّلَامُ عَلَيْنَا وَعَلٰى عِبَادِ اللّٰهِ الصّٰلِحِيْنَ ؕ اَشْهَدُ اَنْ لَّا اِلٰهَ اِلَّا اللّٰهُ ۝ وَاَشْهَدُ اَنَّ مُحَمَّدًا عَبْدُهٗ وَرَسُوْلُهٗ ۝

All types of worship i.e. oral, physical and monetary are for Allāh عَزَّوَجَلَّ. Salutation be upon you Yā Nabī صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَآلِهِ وَسَلَّم and the mercy and blessings of Allāh عَزَّوَجَلَّ. Salutation be upon us and the pious men of Allāh عَزَّوَجَلَّ. I testify that there is none worthy of worship except Allāh عَزَّوَجَلَّ and I testify that Muḥammad صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَآلِهِ وَسَلَّم is His (distinguished) Servant and Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَآلِهِ وَسَلَّم.

When you are about to utter the word لَا in Tashahħud, form a circle with the middle finger and thumb of your right hand and put the tips of your ring-finger and the pinkie at palm; as soon as you begin to utter the word “لَا” (immediately after “اَشْهَدُ اَنْ”), raise your index finger without waving it side to side. When you reach اِلَّا put it down and straighten your all fingers out instantly. If you are offering more than two Rak’āt, stand erect uttering اَللّٰهُ اَكْبَرُ.

If it is Farḍ Ṣalāĥ, recite only بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ and Sura-e-Fātiḥaĥ in the third and fourth Rak’āt, an additional Sūraĥ is not needed. The rest of the acts must be performed in the same way as before.

However, if it is a Sunnaĥ Ṣalāĥ or Nafl Ṣalāĥ, then Sūraĥ shall be added after Sūraĥ Fātiḥaĥ in the third and fourth Rak’āt (You must remember that if you are offering the Ṣalāĥ following an Imām, you cannot recite anything in the Qiyām of any Rak’at, you must stand quietly). Once you have offered all four Rak’āt, sit in Qa’daĥ-e-Ākhiraĥ, and then recite Tashahħud and the Durūd-e-Ibrāhīm عَلَيْهِ الصَّلَامُ.

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّعَلٰى اٰلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلٰى اِبْرَاهِيْمَ وَعَلٰى اٰلِ اِبْرَاهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ ۝ اَللّٰهُمَّ بَارِكْ عَلٰى مُحَمَّدٍ وَّعَلٰى اٰلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلٰى اِبْرَاهِيْمَ وَعَلٰى اٰلِ اِبْرَاهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ ۝

O Allāh عَزَّوَجَلَّ send Durūd on (our Master) Muḥammad صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَآلِهِ وَسَلَّم and on his descendents as You sent Durūd on (our Master) Ibrāhīm عَلَيْهِ الصَّلَامُ and his descendents. Indeed you alone are praise worthy and Glorious. O Allāh عَزَّوَجَلَّ shower Your blessings on (our Master) Muḥammad صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَآلِهِ وَسَلَّم and his descendents as You showered blessings on (our Master) Ibrāhīm عَلَيْهِ الصَّلَامُ and his descendents. Indeed You are praise worthy and Glorious.

Then recite any Du’ā-e-Māšūraĥ e.g.

(اَللّٰهُمَّ) رَبَّنَا اٰتِنَا فِي الدُّنْيَا حَسَنَةً وَّفِي الْاٰخِرَةِ حَسَنَةً وَّقِنَا عَذَابَ النَّارِ ۝٢٠١

(O Allah عَزَّوَجَلَّ) Our Lord! Grant us good in this world and good in the Hereafter and save us from the torment of hell-fire.

Then, to finish the Ṣalāĥ, first turn face towards right shoulder saying اَلسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللّٰهِ and then towards left shoulder saying the same words. Now your Ṣalāĥ has completed.

(Bahār-e-Sharī’at, pp. 504-506, vol. 1, etc.)

The Grave Consequences of Abandoning or Corrupting Ṣalāĥ

Excellence of Durūd Sharīf

The Prophet of mankind, the peace of our heart and mind, the most generous and kind صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said to the one glorifying Allāĥ عَزَّوَجَلَّ and reciting Durūd Sharīf having offered Ṣalāĥ, 'Present your supplication, it will be answered; ask (for anything), you will be granted.'

(Sunan Nasāī, pp. 220, Hadīš 1281)

صَلُّوْا عَلَى الْحَبِيْبِ صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Dear Islamic brothers! Many virtues of offering Ṣalāĥ and severe punishments for abandoning it have been stated in the Qurān and Aḥādīš. Therefore, the 9th Āyaĥ of Sūra-tul-Munāfiqūn in Paraĥ 28 says:

يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا لَاتُلْهِكُمْ اَمْوَالُكُمْ وَلَآاَوْلَادُكُمْ عَنْ ذِكْرِ اللّٰهِ ۚ وَمَنْ

يَّفْعَلْ ذٰلِكَ فَاُولٰٓئِكَ هُمُ الْخٰسِرُوْن

O believers! Let not your wealth or your children make you negligent from the remembrance of Allah and whoever does that, they are the losers.

(Kanzul Īmān [Translation of Quran])

Ḥaḍrat Sayyidunā Imām Muḥammad bin Aḥmad Żaĥabī رَحْمَۃُاللّٰہِتَعَالٰیعَلَیْہِ narrates that the honourable Mufassirīn say, "In this Holy Āyaĥ, the remembrance of Allāĥ عَزَّوَجَلَّ refers to the five daily Ṣalāĥ, therefore, the one who does not offer his Ṣalāĥ at its specified time because of his preoccupation with his wealth (i.e. trading), cultivation and employment, goods and his children, is at loss.

(Kitāb-ul-Kabāir, p. 20)

The Very First Question on the Day of Judgement

The beloved and blessed Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, "On the Day of Judgement, the very first question that will be asked to man out of his deeds will be about Ṣalāĥ; if his Ṣalāĥ is correct he will succeed but if it is incomplete, he will be disgraced and will suffer loss."

(Al-Mu'jam-ul-Awsaṭ-liṭ-Ṭabrānī, pp. 32, vol. 3, Hadīš 3782)

Nūr for Muşallī

The Prophet of mankind, the peace of our heart and mind, the most generous and kind صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, "The one who secures his Ṣalāĥ, the Ṣalāĥ will be Nūr, evidence and salvation for him on the day of judgement; and the one who does not protect it, there will be no Nūr, evidence or salvation for him on the Day of Judgement and such a person will be kept with Pharaoh, Qārūn, Ĥāmān and Ubay bin Khalaf on the day of judgement."

(Musnad Imām Aḥmad, pp. 574, vol. 2, Hadīš 6587)

Whom will People be resurrected with?

Dear Islamic brothers! Ḥaḍrat Sayyidunā Imām Muḥammad bin Aḥmad Żaĥabī رَحِمَهُمُ اللّٰہ تَعَالٰی say that the one who abandons Ṣalāĥ will be resurrected with Pharaoh, Qārūn, Hāmān and Ubay bin Khalaf on the Day of Judgement because people usually abandon their Ṣalāĥ due to wealth, rule, ministry and trade.”

The one who abandons his Ṣalāĥ due to being occupied with state affairs will be resurrected with Pharaoh. The one who abandons his Ṣalāĥ owing to his wealth will be resurrected with Qārūn. If the reason of abandoning Ṣalāĥ is ministry, he will be resurrected with Pharaoh’s minister, Hāmān and if the reason of abandoning Ṣalāĥ is busyness in trade, he will be resurrected with Ubay bin Khalaf, the head trader of the unbelievers in Makka-tul-Mukarramah.”

(Kitāb-ul-Kabāir, p. 21)

Ṣalāĥ even in Severely Wounded State

When Ḥaḍrat Sayyidunā ‘Umar Fārūq-e-A’ẓam رَضِيَ اللهُ تَعَالٰى عَنْهُ was seriously wounded as a result of an attack, he was told, “Yā Amīr-ul-Mumīnīn رَضِيَ اللهُ تَعَالٰى عَنْهُ, (it is time to offer) Ṣalāĥ!” He رَضِيَ اللهُ تَعَالٰى عَنْهُ said, “Yes, listen! The one who abandons Ṣalāĥ has no share in Islam.” He رَضِيَ اللهُ تَعَالٰى عَنْهُ offered Ṣalāĥ despite being severely wounded.

(ibid, pp.22)

Causes of Nūr or Darkness for Ṣalāĥ

Ḥaḍrat Sayyidunā ‘Ubādaĥ bin Ṣāmit رَضِيَ اللهُ تَعَالٰى عَنْهُ narrates that our Makkī Madanī Muṣṭafā صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَآلِهِ وَسَلَّم said, “The one who makes Wuḍū properly, stands for Ṣalāĥ and completes its Rukū’, Sujūd and recitation, his Ṣalāĥ says, ‘May Allāh عَزَّوَجَلَّ secure you as you have secured me!’ The Ṣalāĥ is then elevated to the sky and there is glare and brilliance for it. The portals of the sky are opened for it and it is presented in the court of Allāh عَزَّوَجَلَّ and such Ṣalāĥ intercedes for that Muṣallī (the one who offered it).”

On the contrary, if he does not complete its Rukū’, Sujūd and recitation, the Ṣalāĥ says, “May Allāh عَزَّوَجَلَّ discard you as you have distorted me!” The Ṣalāĥ covered in darkness is then taken to the sky. The portals of the sky are closed for it and it is then bundled up like an old piece of cloth and thrown onto the face of that Muṣallī.”

(Kanz-ul-’Ummāl, pp. 129, vol. 7, Ḥadīš 19049)

A Cause of Bad End

Ḥaḍrat Sayyidunā Imām Bukhārī رَحْمَةُ اللهِ تَعَالٰى عَلَيْهِ says that Ḥaḍrat Sayyidunā Ḥużayfaĥ bin Yamān رَضِيَ اللهُ تَعَالٰى عَنْهُ saw a person performing his Rukū’ and Sujūd improperly during his Ṣalāĥ, so he رَضِيَ اللهُ تَعَالٰى عَنْهُ said to the person, “If you die offering Ṣalāĥ in the way as you have just offered, you will not die in accordance with the teachings of Ḥaḍrat Sayyidunā Muḥammad صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَآلِهِ وَسَلَّم.”

(Ṣaḥīḥ Bukhārī, pp. 284, vol. 1, Ḥadīš 808)

The narration in Sunan Nasāī also states that he رَضِيَ اللهُ تَعَالٰى عَنْهُ asked (the person), “For how long have you been offering Ṣalāĥ in this way?” The person replied, “For forty years.” He رَضِيَ اللهُ تَعَالٰى عَنْهُ said, “You haven’t offered Ṣalāĥ at all for the past forty years; if you die in this state, you will not die following the religion of Muḥammad صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَآلِهِ وَسَلَّم.”

(Sunan Nasāī, pp. 225, Ḥadīš 1309)

The Thief of Ṣalāĥ

Ḥaḍrat Sayyidunā Abū Qatādaĥ رَضِيَ اللهُ تَعَالٰى عَنْهُ narrates that beloved Rasūl of Allāh صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَآلِهِ وَسَلَّم said, “The worst thief is the one who steals from his Ṣalāĥ.” He was humbly asked, “Yā Rasūlallāh صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَآلِهِ وَسَلَّم, who is the thief of Ṣalāĥ?” He صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَآلِهِ وَسَلَّم replied, “The one who does not perform its Rukū’ or Sujūd properly.”

(Musnad Imām Aḥmad, pp. 386, vol. 8, Ḥadīš 22705)

Two Types of Thieves

Commenting on the foregoing Ḥadīš, the famous Mufassir of Qurān, Ḥakīm-ul-Ummat Ḥaḍrat Muftī Aḥmad Yār Khān رَحْمَةُ اللهِ تَعَالٰى عَلَيْهِ says, “It became obvious that the thief of Ṣalāĥ is worse than that of money because the thief of money gains at least some worldly profit though he is punished, the thief of Ṣalāĥ will be punished but he will not gain any benefit at all. The thief of money violates the right of people but the thief of Ṣalāĥ, violates that of Allāh عَزَّوَجَلَّ. It is the condition of those offering defective Ṣalāĥ; so those who do not offer Ṣalāĥ at all should learn a lesson.”

(Mirāt-ul Manājīḥ, pp. 78, vol. 2)

Dear Islamic brothers! Many people do not offer Ṣalāĥ at all and even most of those offering Ṣalāĥ are deprived of offering Ṣalāĥ properly due to the lack of interest in learning Sunnaĥ. Therefore, a brief method of offering Ṣalāĥ is being presented. For the sake of Madīnaĥ! Please read it very carefully and correct your Ṣalāĥ.