Etiquettes of Walking to Prayer
In the Name of Allah, the Most Compassionate, the Most Merciful
Chapter: Etiquettes of Walking to Prayer
It is recommended to head to prayer while being pure and with humility, based on the saying of the Prophet (may Allah’s peace and blessings be upon him): “When one of you performs ablution and does it well, then heads to the mosque, he must not intertwine his fingers for he is (virtually) engaged in prayer.” One should say on leaving his house, even for a purpose other than the prayer: “Bismillāh āmantu billāh i‘tasamtu billāh tawakkaltu ‘ala Allāh la hawla wa la quwwata illā billāh. Allāhumma innī a‘ūdhu bika an adilla aw udal, aw azilla aw uzal, aw azhlima aw uzhlam, aw ajhala aw yujhala ‘alayy (In the Name of Allah, I believe in Allah, I seek the protection of Allah, I put my trust in Allah and there is no strength or power except with Allah. I seek refuge with You lest I should go astray or cause someone to go astray, slip or cause someone to slip, do injustice or have injustice done against me, or act foolishly or be treated foolishly).” One should walk to the mosque in a calm and tranquil demeanor, based on the saying of the Prophet (may Allah’s peace and blessings be upon him): “When you hear the Iqāmah (second call to prayer), proceed to offer the prayer with calmness and solemnity. Pray what you can caught up with and complete what you missed.” One should also walk in close-ranging steps while saying: “Allāhumma innī asa’luka bi haqqi as-sā’ilīna ‘alayka, wa bi haqqi mamshāya hadha, fa innī lam akhruj asharan walā batran, walā rīyā’an, walā sum‘atan, kharajtu ittiqā’a sukhtika wa ibtighā’a mardātika, as’aluka an tunqidhani min an-nari wa an taghfira lī dhunūbi jamī‘an, innahu lā yaghfiru adh-dhunūba illā anta. (O Allah, I ask You by the right that those who ask of You have over You, and I ask by virtue of this walking of mine, for I am not going out because of pride or vanity, or to show off or make a reputation, rather I am going out because I fear Your wrath and seek Your pleasure. So I ask You to protect me from the Fire and to forgive me all my sins, for no one can forgive sins except You).” And say: “Allāhumma ij‘al fī qalbī nūran wa fī lisānī nūran waj‘al fī basarī nūran wa fī sam‘ī nūran wa amāmī nūran wa khalfī nūran wa ‘an yamīnī nūran wa ‘an shimālī nūran wa fawqī nūran wa tahtī nūran Allāhumma a‘tinī nūran (O Allah, give light to my heart, light to my tongue, light to my eyesight, light to my hearing, light in front of me and light from behind me, light on my right side, light on my left side, light above me, and light below me. O Allah, grant me light).” Once one enters the mosque, he is recommended to put forward his right leg and say: “Bismillāh a‘ūdhu billāhi al-‘azhīm wa
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biwajhihi al-karīm wa sultānihi al-qadīm min ash-shaytān ar-rajīm Allāhumma salli ‘ala Muhammad Allāhumma ighfir lī dhunūbī waftahlī abwāba rahmatik (In the Name of Allah, I seek refuge with Allah, the Most Great, and with His noble Face, and His eternal authority from the accursed devil. O Allah, send Your peace and blessings upon Muhammad. O Allah, forgive me my sins and open for me the gates of Your mercy).” When departing the mosque, one should put forward his left leg and say: “Waftahlī abwāba fadlik (And open for me the gates of Your bounty).” Once one enters the mosque, he should not sit down until he first prays two Rak‘ahs (unit of prayer), based on the saying of the Prophet (may Allah’s peace and blessings be upon him): “When anyone of you enters the mosque, he should not sit down until he prays two Rak‘ahs.” While inside the mosque, one should busy himself with the remembrance of Allah or remain otherwise silent without engaging in daily life conversations. If committed to this practice, he is considered as if he is praying and the angels keep asking Allah to forgive him so long as he does not cause harm or invalidate his ritual purity.
Chapter: Manner of Prayer
It is recommended to stand up and ready oneself for prayer once the Muezzin says: “Qad qāmat as-salāh (the prayer has commenced)” if the Imam is present at the mosque, otherwise he should stand up to prayer once he sees the Imam. Imam Ahmad was asked: “Is there anything to be said before making Takbīr (saying: Allāhu Akbar (Allah is the Most Great))?” He answered in the negative since nothing has been reported from either the Prophet (may Allah’s peace and blessings be upon him) or the Companions in this regard. Afterward, the Imam should straighten up the rows and line them up shoulder to shoulder and heel to heel.
It is also recommended to complete the first row, then the second row...etc. The people praying behind the Imam should stand adjacent to one another and fill the gaps. It should be noted that standing on the right side of each row is better and virtuous people should be the nearest to the Imam, based on the saying of the Prophet (may Allah’s peace and blessings be upon him): “Let those who are mature and have good understanding be near me.” The best rows of men are the first and the worst of them are the last; and the best rows of women are the last, and the worst of them are the first. If one is capable of standing during prayer, he should stand and start the prayer by saying: “Allāhu Akbar” (Allah is Most Great), and there is
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nothing else to replace it. The rationale of commencing the prayer with this statement is to recall the greatness of the One Whom he is standing before so that he achieves humility. If he elongates the Hamzah of Allah [aaallah] or Akbar [aaakbar] or pronounces it as "Ikbār", it does not count. As for the mute person, he should make this statement by his heart without moving his tongue; and the same applies to the Qur’an recitation and other acts of remembering Allah.
It is recommended for the Imam to pronounce “Allāhu Akbar” audibly, based on the saying of the Prophet (may Allah’s peace and blessings be upon him): “When the Imam says (Allāhu Akbar), all of you should say it after him.” The Imam should also speak audibly when he says: “Sami‘allāhu liman hamidah” (Allah hears the one who praises Him), based on the saying of the Prophet (may Allah’s peace and blessings be upon him): “Say: Rabbana wa laka al-hamd (O our Lord, all praise be to You)’ when he says: ‘Sami‘allāhu liman hamidah (Allah hears the one who praises Him).’”
When praying alone or behind the Imam, one should pray inaudibly, raise his hands with drawn-out and connected fingers, and face the Qiblah (direction of the Ka‘ba) with his palms. The hands are to be raised in line with the shoulders unless one is unable to do so. Notably, raising the hands signify lifting the veil between one and his Lord and the index finger signifies the Oneness of Allah. Next, he is to hold his left elbow with his right palm while placing them under his naval to indicate his submission before Allah Almighty. One is recommended to fix his eyes on the spot of his prostration in every position during the prayer except when sitting for Tashahhud, in which case he is to look at his index finger. Then, he should commence the prayer with saying the opening supplication inaudibly: “Subhānak Allāhumma wa bihamdika” (Glory be to You, O Allah, and all praise is due to You). It means to hold Allah far greater than any imperfection in a way that suits His majesty, and in the praise of Allah, he brings together the praise and glorification of Allah; “wa tabāraka ismuka” (and blessed is Your name) means that blessing is obtained by the mention of Your name; “wa ta‘āla jadduka” (and high is Your majesty) means Your majesty is at a glorious status; “wa lā ilāha ghayruka” (and no deity is worthy of worship but You) means no deity on this earth or in the heaven is worthy of worship but You, O Allah. It is permissible to commence the prayer with any of the reported formulas of the opening supplication. Next, one should seek refuge in Allah by saying inaudibly: “A‘ūdhu billāh min ash-
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shaytān ar-rajīm” (I seek refuge with Allah from the accursed devil), or use any of the reported formulas. Then, one should say Basmalah (Bismillāh ar-Rahmān ar-Rahīm (in the Name of Allah the Most Compassionate, the Most Merciful)) inaudibly. It is noteworthy that Basmalah is not part of Al-Fātihah nor any other surah in the Qur’an but it is an independent verse, occurring before Al-Fātihah and separating each surah from the other except Surat at-Tawbah and Surat al-Anfāl. It is recommended to begin every written correspondence with Basmalah, following the practice of Sulaymān (Solomon) (peace be upon him) and the Prophet (may Allah’s peace and blessings be upon him). It is to be mentioned also at the beginning of every action, since it expels the devil. As an exception, Imam Ahmad said: “It is not to be written at the beginning of poetry or anywhere with it.” Then one recites Al-Fātihah in its rightful order, each verse following the other without any breaks, and maintains its appropriate pronunciation. Recitation of Al-Fātihah is one of the pillars of prayer, and it should be recited in every Rak‘ah as reported in the following Hadīth: “The prayer of the one who does not recite Al-Fātihah is invalid.” It is called the "Mother of the Qur’an" because it includes references to the deity, Day of Judgment, prophethood, and destiny. The first two verses prove divine-related issues; the verse {Master of the Day of Judgment} refers to the Day of Judgment; {You alone we worship, and You alone we ask for help} refers to the commands and prohibitions dictated by Allah, reliance on and sincerity to Allah. Just as this verse guides to the right path, its followers, and its leading figures, it also warns against the path of deviance. It is recommended to pause
after every verse, following the manner of the Prophet’s (may Allah’s peace and blessings be upon him) recitation. Al-Fātihah is the greatest Surah in the Qur’an though the greatest verse is the Verse of Al-Kursi (in Surat al-Baqarah). It contains eleven instances of Shaddah (doubled sound) and it is disliked to overpronounce it or extend the sound elongation beyond necessary. Once concluding the recitation of Al-Fātihah, one should take a short pause then say "Āmīn" (Amen) so as not to be mistaken for part of the Qur’an. "Āmīn" is a request to Allah to answer the supplication and it must be spoken audibly by both the Imam and those behind him in an audible prayer. As instructed by the Hadīth reported by Samurah, it is recommended for the Imam to make a short pause after finishing the recitation of Al-Fātihah in an audible prayer. An ignorant person must learn it so long as he is capable, otherwise his prayer is invalid if he did not learn
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it. And in case one failed to memorize it or anything else from the Qur’an, he must say: “Subhānallāh, wa al-hamdulillāh, wa lā ilāha illallāh, wa Allāhu Akbar” (Glory be to Allah, praise be to Allah, there is no god worthy of worship but Allah, Allah is the Most Great), based on the saying of the Prophet (may Allah’s peace and blessings be upon him): “If you know any portion of the Qur’an, recite it or else say: Al-hamdulillāh, lā ilāha illallāh, and Allāhu Akbar (All praise is due to Allah, there is no god worthy of worship but Allah, and Allah is the Most Great) then prostrate.” [Narrated by Abu Dāwūd and At-Tirmidhi] One then says the Basmalah once again inaudibly and follows it with a complete surah. Reciting a single verse is sufficient but Imam Ahmad recommended a long verse. Outside the prayer, one has the option either to recite the Basmalah audibly or inaudibly. In Fajr prayer, it is recommended to recite from the long surahs of the "Mufassal" (detailed), which starts from Surat Qāf. Aws reported that he asked the Companions of Prophet Muhammad (may Allah’s peace and blessings be upon him): “How do you divide up the Qur’an (into portions)?” They said: “Three, five, seven, nine, eleven, thirteen, and Hizb al-Mufassal on its own.” It is disliked to recite the short surahs in Fajr prayer unless there is an excuse such as traveling or suffering from a sickness and the like. In the Maghrib prayer, one should recite from the short surahs though sometimes it is preferable to recite from the long ones, because the Prophet (may Allah’s peace and blessings be upon him) recited Surat al-A‘rāf once therein. In other prayers, however, one should recite a surah from the middle of the Qur’an unless there is an excuse, then one recites the shorter surahs. With regards to the woman’s prayer, she is allowed to recite audibly in an audible prayer so long as no foreign man hears her. If someone wishes to observe a voluntary prayer at night time, he should be mindful of his surroundings, i.e. he should remain inaudible if his audible recitation would annoy someone next to him. However, he may pray audibly if others are listening to him. In addition, if he were to perform an inaudible prayer audibly or vice-versa, he should resume his prayer thusly. He must also recite the verses in their rightful order, sticking to the letter of the scriptural texts. With regard to reciting the surahs in order, it is something left to Ijtihad (personal reasoning)
because there is no textual evidence to mandate an orderly recitation of the surahs, according to the opinion held by the majority of scholars. Hence, it is permissible to alternate the order currently found in the Mus-haf (bound copy of the Qur’an), which is why there are various versions of the Mus-haf
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possessed by the Companions. On a relevant note, [Imam] Ahmad disliked the recitation mode of Hamzah, Al-Kisā’i, and "Idghām kabīr" (total merging of two letters) as pronounced by Abu ‘Amr. After finishing the recitation, one should raise his hands like the first time but only after taking a short pause, in other words, he should not make Takbīr immediately after finishing his recitation. After saying Allāhu Akbar, he should place each of his hands, with the fingers spaced out, on each knee, stretch out his back in a straight line, and level up his head without raising it up or bending it down, consistently with the Hadīth reported by ‘Ā’ishah. Moreover, he should keep his elbows away from his sides, following the Hadīth reported by Abu Humayd. When bowing, one should say: “Subhāna Rabbi al-‘Azhīm” (Glory be to my Lord, the Magnificent), based on the Hadīth reported by Hudhayfah and narrated by Muslim. The least acceptable number is three and the maximum is ten allowed for the Imam; and the same applies to saying “Subhāna Rabbi al-A‘la” (Glory be to my Lord, the Most High) during prostration. There should be no Qur’an recitation in bowing or prostration because the Prophet (may Allah’s peace and blessings be upon him) prohibited that. The next step is to raise one’s head alongside the hands, as he did earlier. Both the Imam and the individual praying alone must say here: “Sami’allāhu liman hamidah (Allah hears the one who praises Him)”. It is basically a request to Allah to answer the supplication. Once one stands uprightly, he is to say: “Rabbana wa laka al-hamdu mil’a as-samāwāti wa al-ard wa mil’a mā shi’ta min shay’in ba‘d (Praise be to You, our Lord, as much as what fills the heavens and the earth and what fills anything You will beyond that).” If he so wishes, he may add: “Ahla ath-thanā’i wa al-majd, ahaqqu mā qāl al-‘abd wa kullunā laka ‘abd lā māni‘a limā a‘tayta wa lā mu‘tiya limā mana‘ta wa lā yanfa‘u dhal jaddi minka aj-jaddu (O Worthy of praise and glory, that is the most truthful thing to be said by a slave and we are all slaves to You. There is none who can withhold what You give, and none can give what You withhold, and the greatness of the great will be of no avail to them against You).” One is permitted to say any of the other reported formulas. One may say: “Rabbana laka al-hamdu” without the conjunction “wa (and)” as found in the Hadīth reported by Abu Sa‘īd and others. If the individual catches up with the Imam during bowing, then this Rak‘ah counts for the former. Next, one is to say Allāhu Akbar then fall in prostration without raising his hands. In prostration, one must place his knees, then the hands, then the face on the ground provided that he makes sure to place the forehead, the nose, and the palms of his hands firmly on the ground. He balances himself out on his
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toes, facing the Qiblah. It should be noted that prostrating on these seven organs is a pillar of the prayer. However, it is recommended to make full contact between the open palms, with the fingers stuck together not clenched and facing the Qiblah, and the prayer place and with the elbows kept at a distance.
It is disliked to pray in a place that is excessively hot or cold because it affects one’s humility and concentration. In prostration, it is recommended to space out between the arms and the sides, between the abdomen and the thighs, and between the thighs and the legs. The hands should be placed in line with the shoulders and there should be a space between both knees and legs. Then, one should raise his head while saying: Allāhu Akbar, sit with his left foot spread under him, and his right foot set upright without sitting on it, with the inner part of the right toes laid on the ground and their tips facing the Qiblah, as indicated by the Hadīth reported by Abu Humayd where he described the prayer of the Prophet (may Allah’s peace and blessings be upon him). The hands are to be spread on the thighs, with the fingers joined, and then one says: “Rabbi ighfir lī (O Lord, forgive me).” It is allowed to add to that as Ibn ‘Abbās reported that the Prophet (may Allah’s peace and blessings be upon him) used to say between the two prostrations: “Rabbi ighfirlī, warhamnī, wahdinī, warzuqnī, wa ‘āfinī (O Allah, forgive me, have mercy on me, guide me, give me provision, and protect me).” [Narrated by Abu Dāwūd] He must follow the same pattern in the second prostration. If he so wishes, he can make a supplication based on the saying of the Prophet (may Allah’s peace and blessings be upon him): “As for prostration, make supplication diligently therein for it is worthy to be answered.” [Narrated by Muslim] Abu Hurayrah (may Allah be pleased with him) also reported that the Prophet (may Allah’s peace and blessings be upon him) used to say in his prostration: “Allāhumma ighfirlī dhambī kullah, diqqahu wa jillahu, wa awwalahu wa ākhirahu, wa ‘alāniyatahu wa sirrah (O Allah, forgive all my sins, small and great, first and last, secret and public).” [Narrated by Muslim] Then, one should raise his head saying: Allāhu Akbar [in transition to the next Rak‘ah]. On his way to stand up once again, he should rely on his knees, following the instructions of the Hadīth reported by Wā’il, unless one is excused due to old age, sickness, or weakness. The second Rak‘ah must be performed like the first one except for the opening Takbīr and the opening supplication, even if he did not observe it in the first Rak‘ah. At the conclusion of the second Rak‘ah, one should sit for Tashahhud by placing
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his hands on his thighs, with his left-hand fingers joined and extended towards the Qiblah. For his right hand, the small finger and the ring finger are to be folded, the thumb and the middle finger are to be formed in a ring shape. Tashahhud is to be said inaudibly and the forefinger should be used to point ahead symbolizing Tawhīd (monotheism). It can be also used in any supplication during prayer or elsewhere, based on the saying of Ibn az-Zubayr: “The Prophet (may Allah’s peace and blessings be upon him) used to point with his forefinger when supplicating without moving it.” [Narrated by Abu Dāwūd] During Tashahhud, one says: “At-tahiyyātu lillāh was-salawātu wat-tayyibāt, as-salāmu ‘alayka ayyuha an-nabi wa rahmatullāh wa barakātuh, as-salāmu ‘alaynā wa ‘ala ‘ibādillāh as-sālihīn, ash-hadu allā ilāha illallāh wa ash-hadu anna Muhammadan ‘abduhu wa rasūluh (All greetings, prayers, and good words are due to Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous slaves of Allah. I bear witness that none has the right to be worshiped except Allah, and I bear witness that Muhammad is His servant and Messenger).” Any other Tashahhud formula that was authentically reported from the Prophet (may Allah’s peace and blessings be upon him) is permissible to be said during Tashahhud, though using a shorter version is favorable. This is the first Tashahhud. If it is a two-Rak‘ah prayer, one should say: “Allāhumma salli ‘ala Muhammad wa ‘ala āli Muhammad kamā sallayta ‘ala āli Ibrāhīm innaka hamīdun majīd, wa bārik ‘ala Muhammad wa ‘ala āli Muhammad kamā bārakta ‘ala āli Ibrāhīm innaka hamīdun majīd (O Allah, send prayers upon Muhammad and upon the family of Muhammad as You sent prayers upon the family of Abraham; You are indeed Praiseworthy, All-Glorious, and send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon the family of Abraham; You are indeed Praiseworthy, All-Glorious).” It is also permissible to use any of the other soundly reported formulas to send peace upon the Prophet (may Allah’s peace and blessings be upon him). "Āl Muhammad" refers to his household; "at-tahiyyāt" encompasses all forms of greetings that are due to Allah; "as-salawāt" refers to supplications; "at-tayyibāt" refers to good deeds. Allah Almighty is saluted but not greeted with peace, as asking peace is a form of supplication. It is permissible to ask peace for someone other than the Prophet (may Allah’s peace and blessings be upon him) provided that one specifies the intended person and does not do so constantly to the extent that it becomes associated with that particular person or some of the Companions to the exclusion of others. It is also recommended to send peace upon the
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Prophet (may Allah’s peace and blessings be upon him) outside prayer and it is more urgent when his name is invoked as well as during the day and night of Friday. After Tashahhud, one is recommended to say: “Allāhumma innī a’ūdhu bika min ‘adhāb jahannam wa min ‘adhāb al-qabr wa a’ūdhu bika min fitnat al-mahyā wal-mamāt wa a’ūdhu bika min fitnat al-masīh ad-dajjāl (O Allah, I seek refuge with You from the torment of Hellfire, and from the torment of the grave, and I seek refuge with You from the trials of life and death, and I seek refuge with You from the tribulation of the Antichrist).” If one wishes to use other formulas of supplication, it is favorable too, based on the saying of the Prophet (may Allah’s peace and blessings be upon him): “Then he may choose whatever supplication he likes most,” on the condition that the Imam does not cause difficulty to those praying behind him. It is permissible to dedicate a supplication for a specific person following the Prophet’s (may Allah’s peace and blessings be upon him) supplication for the persecuted Muslims in Makkah. Then, one should make Taslīm (conclusion of prayer) in a sitting posture, starting from the right side and turning his face to the left side while saying at each turn: “As-salāmu ‘alaykum wa rahmatullāh (may the peace and mercy of Allah be upon you).” Turning the face in Talsīm is an act of Sunnah, and the turn to the left side should be longer so that his cheek is seen. The Imam is to make only the first Taslīm audibly, while those praying behind should say it inaudibly. It is recommended that one say it quite quickly to avoid prolonging it. By making Taslīm, one must intend finishing the prayer and greeting those present and the [scribe] angels. One the other hand, if the prayer is more than two Rak‘ahs, one should stand up fully upright from Tashahhud while saying: Allāhu Akbar. The rest of the prayer should follow the same pattern illustrated earlier except for praying audibly and reciting anything after Al-Fātihah, though doing so is not disliked. In his second Tashahhud, one should take a sitting posture where the left foot is spread, the right foot erect and emerging from his right side, and his buttocks are resting on the ground. He then reads the first Tashahhud, followed by sending peace upon the Prophet (may Allah’s peace and blessings be upon him), then makes supplication, and concludes the prayer with Taslīm. Afterwards, the Imam should move slightly either to the right or the left side towards those behind him, all the while facing the Qiblah. He should not prolong sitting for a short time after Taslīm while facing the Qiblah. Anyone praying behind the Imam should not leave before him in compliance with the saying of the Prophet (may Allah’s peace and blessings be upon him): “I am your Imam, so do not bow, prostrate, or leave before me.” In case
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women joined the prayer, they should leave first and men should wait a while so as not to catch up with them. It is recommended to remember Allah, supplicate, and ask Allah for forgiveness after finishing the prayer saying: “Astaghfirullāh (I ask Allah to forgive me)” three times; follow it by saying: “Allāhumma anta As-Salām wa minka as-salām tabārakta ya Dhal-Jalāli wal-Ikrām. Lā ilāha illallāh wahdahu lā sharīka lah, lahu al-mulk wa lahu al-hamd wa huwa ‘ala kulli shay’in qadīr, wa lā hawla wa lā quwwata illā billāh, lā ilāha illallāh wa lā na‘budu illā iyyāh lahu an-ni‘mah wa lahu al-fadl wa lahu ath-thanā’u al-hasan. Lā ilāha illallāh mukhlisīna lahu ad-dīna wa law kariha al-kāfirūn (O Allah, You are the Source of Peace and from You peace comes. Blessed are You, Owner of Majesty and Honor. There is no deity worthy of worship but Allah alone, with no partner. To Him belong the dominion and praise, and He has power over everything. There is neither might nor power except with Allah. There is no god but Allah, and we worship none but Him. To Him belong blessings and to Him belongs favor and to Him good praise is due. There is no god but Allah, we are sincere to Him in religion, even if the disbelievers dislike it).” “Allāhumma lā māni‘a limā a‘tayta wa lā mu‘tiya limā mana‘ta wa lā yanfa‘u dhal jaddi minka al-jaddu (O Allah, there is none who can withhold what You give, and none can give what You withhold, and the greatness of the great will be of no avail to them against You).” Then, one should say: Subhānallāh (Glory be to Allah), Al-hamdulillāh (all praise is due to Allah), and Allāhu Akbar (Allah is the Most Great) thirty-three times each. To complete the hundredth, one should say: “Lā ilāha illallāh wahdahu lā sharīka lah lahu al-mulku wa lahu al-hamdu wa huwa ‘ala kulli shay’in qadīr (There is no deity worthy of worship except Allah alone, Who has no partner, to Him belongs the sovereignty, to Him belongs the praise, and He is Capable over all things).” In both Fajr and Maghrib prayers, one should say before speaking with anyone: Allāhumma ajirnī min an-nār (O Allah, save me from Hellfire) seven times. It is better to make his supplications inaudibly, including the reported ones. One is advised to maintain humility, undivided attention, presence of heart, and appropriate behavior when making such supplications, following the Hadīth:
“Supplications are not answered when made by a heedless heart.” In so doing, one should invoke Allah by His names and attributes alongside the Tawhīd, and one should seek the times when supplications are most likely to be answered. These times are: the last third of the night, between Adhān (call to prayer) and Iqāmah, after the obligatory prayers, and the last hour
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of the daytime on Friday. One should, then, anticipate the answer of those supplications without rushing or complaining. It is disliked to raise the voice with supplication, and it is not disliked to specify oneself in supplication except in the event where one is the Imam.
Generally speaking, the following is a list of what is disliked in prayer: slight head-turning, raising the eyesight to the sky, facing an image or the face of a human being in prayer, standing before fire even if it is a lantern, spreading out the arms in full contact with the ground in prostration, and praying while holding his urine or feces, or while desirable food is being served. At the two instances, one should hold off the prayer even if it entails missing the congregational prayer. It is also disliked to play with pebbles, intertwine the fingers, rest on the hands while sitting, touch the beard, braid the hair while praying, and tuck the garment. If one yawns, he should try his best to suppress it, otherwise he should close his mouth with his hand if he could not suppress it. Furthermore, it is disliked to level up soil during prayer unless there is an excuse. One must not allow anyone or anything to pass in front of him even if he has to push him during either an obligatory or a voluntary prayer. If the passer refuses, one should push him away aggressively even if he walks a bit in doing so. It should be noted that it is forbidden to pass between the one who prays and his Sutrah (screen) or in front of him if there is no Sutrah. During prayer, one is allowed to kill a snake, scorpion, lice. He can also fix his clothes, carry something and put it down, and make a gesture with his hand, face, or eye if there is a need. It is not disliked to greet the one who is praying and he, in turn, is allowed to respond with a gesture. The one praying behind an Imam can correct him if he errs in the recitation. If the Imam makes a mistake in prayer, a man can draw his attention to that by saying: Subhānallāh (Glorified is Allah), and a woman can do that by clapping. If one needs to spit or cough up mucus while being in the mosque, he should spit it out in his clothes on his left side, and it is disliked to spit forward or on the right side.
A person praying alone is disliked to pray without a Sutrah even if he is sure no one will pass before him. This Sutrah can be a wall or something with a considerable height such as a spear or the back of a saddle. It is better for one to be close thereto based on the saying of the Prophet (may Allah’s peace and blessings be upon him): “When one of you prays, let him stand behind a Sutrah and stay as close to it as possible.” One should deviate slightly from facing the Sutrah, following the practice of the Prophet (may Allah’s peace and blessings be upon him). If it is difficult to find a
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Sutrah, one can draw a line beyond which it would be harmless if something were to pass. In case there is no screen of any type, prayer would be invalid if a woman, a dog, or a donkey passed in front of the person praying.
During prayer, one can read from the Mus-haf, ask Allah for mercy when reading a verse on mercy, and seek Allah’s refuge against punishment when reading a verse on punishment.
Standing is a pillar in the obligatory prayer as Allah Almighty says: {And stand before Allah in complete devotion.} The ones exempted from this are: the incapable, the naked, the frightened, the one praying behind an Imam who is incapable of standing, and the one catching up with the Imam during bowing, in which case his prayer counts if he caught as much of bowing as the opening Takbīr would take.
Other pillars of prayer include the opening Takbīr, the recitation of Al-Fātihah, which must be observed by both the Imam and the one praying alone, and bowing as Allah Almighty says: {O you who believe, bow down and prostrate.} Abu Hurayrah (may Allah be pleased with him) reported that a man entered the mosque and prayed. He, then, approached the Prophet (may Allah’s peace and blessings be upon him) and greeted him. The Prophet (may Allah’s peace and blessings be upon him) instructed him saying: “Go back and pray, for you have not prayed.” He did that three times, then the man said: “By the One Who sent you with the truth, I cannot do any better than that, so teach me.” The Prophet (may Allah’s peace and blessings be upon him) said: “When you stand up to offer the prayer, make Takbīr then recite whatever you can of the Qur’an, and then bow until you feel at ease bowing. Then stand up until you feel at ease standing, then prostrate until you feel at ease prostrating. Then sit until you feel at ease sitting and do that throughout your prayer.” [Narrated by Al-Bukhāri, Muslim, Abu Dāwūd, An-Nasā’i, At-Tirmidhi, Ibn Mājah, and Ahmad] This Hadīth proves that the pillars named in this Hadīth cannot be waived for whatever reason; had this been the case, they would have been waived for the sake of that ignorant Bedouin.
Bearing in mind that maintaining tranquility throughout the above postures is in itself a pillar as indicated by the Hadīth. Hudhayfah once saw a man who bowed and prostrated hastily. He said to him: “You have not prayed properly and were you to die (while keeping up this inadequate performance of prayer), you would die upon something other than the
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Fitrah (sound human nature) upon which Allah created Muhammad (may Allah’s peace and blessings be upon him).”
The last Tashahhud is one of the pillars of prayer, as indicated by a Hadīth in which Ibn Mas‘ūd (may Allah be pleased with him) reported: “Before the Tashahhud was prescribed, we used to say: Peace be upon Allah, peace be upon Jibrīl (Gabriel) and upon Mīkā’īl (Michael); then the Prophet (may Allah’s peace and blessings be upon him) said: ‘You should rather say: At-tahiyyātu lillāhi (Greetings are due to Allah).’” [Narrated by An-Nasā’i and its narrators are trustworthy]
The obligatory acts of prayer that can be waived if forgotten are: any Takbīr other than the opening Takbīr, saying: Sami‘allāhu liman hamidah (Allah hears the one who praises Him) either by the Imam or the one praying alone, saying: Rabbana wa laka al-hamd (Our Lord, to You belongs praise) by anyone who is praying, saying: Subhānallāh (Glorified is Allah) during bowing and prostration, saying: Rabbi ighfirlī (my Lord, forgive me), and the first Tashahhud and sitting for it. Apart from these, the rest are recommended verbal and physical acts [to be observed in prayer].
The recommended verbal acts [in prayer] are seventeen: the Opening supplication, saying Isti‘ādhah (seeking refuge in Allah from the accursed devil), saying Basmalah (In the Name of Allah, the Most Compassionate, the Most Merciful), saying Amen, reciting a surah after Al-Fātihah in the first two Rak‘ahs, and in Fajr, Friday and Eid prayers, and in all the voluntary prayers. Other verbal acts include reciting audibly and inaudibly, saying: Mil’a as-samā’i wa al-ard (in quantity as great as the sky and the earth) until the end of this supplication formula, saying more than one time “subhānallāh” (glory be to Allah) during bowing and prostration, saying “Rabbi ighfirlī” (O Lord, forgive me), seeking refuge in Allah during the last Tashahhud, and sending prayer and blessings upon the Prophet (may Allah’s peace and blessings be upon him) and upon his family. Beyond these verbal acts, the rest are recommended physical acts such as joining and spreading the fingers while facing the Qiblah during the opening Takbīr, bowing, and returning to the standing position after bowing. Other physical acts include relaxing the fingers after the earlier posture, holding the left elbow with the right hand under the naval, fixing the sight on the place of prostration, making a distance between the feet and shifting one’s weight alternately between both feet, reciting the Qur’an unhurriedly, making the prayer short if one is the Imam, making the second Rak‘ah
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shorter than the first, gripping the knees by both hands during bowing while the fingers are kept apart, stretching the back uprightly in a straight line with the head, touching the ground with the knees before the hands when prostrating and raising the hands first when standing up, laying the forehead and the nose firmly on the ground, keeping the arms away from the sides, the abdomen away from the thighs, and the thighs away from the shanks, straightening of feet touching the ground with the tips of the toes while spreading them out, lining up the hands, with fingers spread out, in line with the shoulders during prostration facing the Qiblah with the fingers joined, relying simultaneously on the front side of the feet and the hands on the thighs to stand up for the following Rak‘ah, sitting between the two prostrations and Tashahuud, and taking the posture of Tawarruk (i.e. to make the right leg upright, rest the buttocks on the ground, and let the left leg out of the opposite side) in the last Tashahhud, placing the two hands, with the fingers joined and facing the Qiblah, on the thighs during the sit between the two prostrations and Tashahhud, folding the small finger and the ring finger of the right hand and making the thumb and the middle finger in a ring shape, pointing with the index finger, turning right and left when making Taslīm, and giving more time to the left turn.
Concerning the Prostration of Forgetfulness (sujūd as-sahw), Imam Ahmad stated that there are five Hadīths reported from the Prophet (may Allah’s peace and blessings be upon him) in this regard. The Prophet (may Allah’s peace and blessings be upon him) observed the Prostration of Forgetfulness when he made Taslīm after praying two Rak‘ahs (in a three-Rak‘ah prayer) and after praying three Rak‘ahs (in a four-Rak‘ah prayer), adding or omitting something in prayer forgetfully, and moving to the third Rak‘ah without making Tashahhud. Al-Khattābi said that these five Hadīths are the only reliable references on this subject, namely the two Hadīths reported by Ibn Mas‘ūd, the Hadīths reported by Abu Sa‘īd, Abu Hurayrah, and Ibn Buhaynah. The Prostration of Forgetfulness is prescribed in cases of addition or omission in prayer and when entertaining doubts either in the obligatory or voluntary prayers. However, it must be disregarded if it excessively developed into an obsession. The same applies to ablution, bathing from major ritual impurity, and removal of filth. If one intentionally adds to prayer something of its own acts, such as standing, bowing, prostration or sitting, his prayer is invalid. It is, nevertheless, valid if he does so forgetfully, after which he must observe the Prostration of Forgetfulness, following the statement of the Prophet (may Allah’s peace and blessings be
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upon him): “If one adds to or omits from his prayer, he must offer two prostrations (of forgetfulness).” [Narrated by Muslim] If, at any moment, one remembers where he went wrong, he should go back to the normal order of the prayer without making Takbīr. If he has added an additional Rak‘ah, he must stop instantly once he remembers and go to conclude the prayer, without making the Tashahhud if he has already made it, but he should prostrate and make Taslīm. The additional Rak‘ah that the Imam offers is not binding to the one joining him later in the prayer nor should the latter follow the Imam in this Rak‘ah in case he knows it is additional. If two trustworthy people alert the Imam or the one praying alone that he is praying an additional Rak‘ah, he must stop. However, if it is just one person who alerts him, he should not stop unless he is sure the alert is correct. This is consistent with the Prophet’s refusal to follow the alert made by [the Companion] Dhul-Yadayn.
Slight movement does not invalidate the prayer like when the Prophet (may Allah’s peace and blessings be upon him) opened the door for ‘Ā’ishah and carried [his granddaughter] Umāmah and put her down during his prayer. And if one says a permissible remembrance though misplaced, like reciting the Qur’an while sitting down or making Tashahhud while standing, the prayer is still valid.
Such mistakes entail that one should offer the Prostration of Forgetfulness, following the general indication of the Prophet’s words when he said: “If one of you forgets [during prayer], he must offer two prostrations (of forgetfulness).” If one intentionally makes Taslīm before the prayer is complete, his prayer is invalid; but if he does so forgetfully then remembers shortly after, he must complete it even if he has already left the mosque or has had a small conversation related to it. If, during the prayer, he says unrelated speech forgetfully, or nods off and speaks, or adds a non-Qur’anic word during his recitation, the prayer is still valid. In relation, smiling while praying does not render the prayer invalid but laughter does.
In case one forgets a pillar of prayer other than the opening Takbīr, but remembers it during the recitation in the second Rak‘ah, the first Rak‘ah is invalid and the second substitutes it without having to repeat the opening supplication; this is the opinion held by Imām Ahmad. If, however, he remembers that forgotten pillar before starting the recitation in the second Rak‘ah, he should go back and perform that pillar and pick up from there. In case of forgetting the first Tashahhud and moving to the standing position
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for the following Rak‘ah, he must return if he has not stood uprightly, following the Hadīth reported by Al-Mughīrah and narrated by Abu Dāwūd. On the other hand, the one praying behind the Imam must follow the Imam, thereby waiving the first Tashahuud in this case, only to be made up by offering the Prostration of Forgetfulness. When one doubts the number of Rak‘ahs he prayed, he should follow his most certain feeling alongside following the Imam in instances of doubt. And if one joins the prayer but doubts whether he began before or after the Imam raised his head on his way up from bowing, this Rak‘ah does not count. Still, if he is certain, he should follow this feeling, continue the rest of the prayer, finish the remaining Rak‘ah after the Imam makes Taslīm, and offers the Prostration of Forgetfulness at the conclusion of his prayer. Notably, the one led in prayer is not obliged to observe the Prostration of Forgetfulness except if the Imam has to offer it, in which case he must follow the Imam even if he has not finished the Tashahhud, which he has to complete after offering the Prostration of Forgetfulness. In the case of someone who missed [one or more] Rak‘ahs, he should follow the Imam in offering the Prostration of Forgetfulness if the latter forgot something. The former should offer it on his own if he forgot something during the completion of his prayer after the Imam has already concluded the prayer. This prostration is to be observed before the conclusion of prayer (Taslīm) unless he forgot to observe one or more Rak‘ahs, following the Hadīths reported by ‘Imrān and Dhul-Yadayn. However, if he followed his most certain feeling, assuming we adopt this opinion, he is recommended to offer the Prostration of Forgetfulness after Taslīm, following the Hadīths reported by ‘Ali and Ibn Mas‘ūd. Still, one has the chance to offer this prostration in case he forgot to offer it before or after Taslīm so long as there is not a long period of time between remembering and concluding the prayer. As far as what should be said during the prostration of forgetfulness and afterwards, it is identical to the regular prostration.
Chapter: Voluntary Prayer
Abu al-‘Abbās said: “Voluntary prayer complements the obligatory prayer on the Day of Judgment if one has not observed the latter perfectly. There is a Hadīth that is directly attributed to the Prophet (may Allah’s peace and blessings be upon him) in this regard. The same applies to Zakah and other deeds. The best voluntary act is participating in Jihad personally, then participating in the expenses of Jihad and the like, followed by learning and teaching knowledge.” Abu ad-Dardā’ said: “Both the scholar and the learner
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share an equal reward while the rest of the people are useless and uncultured.” Imām Ahmad is reported to have said: “Seeking knowledge is the ultimate good deed as long as the seeker is sincere.” He also said: “Studying during part of the night is dearer to me than praying the whole night.” And he also stated: “One must learn a certain extent of knowledge that is sufficient to cover all the essentials of his religion.” He was asked to provide an example. He replied: “Like things one cannot be ignorant of such as the knowledge related to his prayer, fasting, and the like.” The next best good deed is prayer, following the Hadīth: “Adhere to uprightness even though you will not be able to do all acts of virtue, and you should know that the best of your deeds is prayer.” Down the list of good deeds are actions whose benefit is transcendent such as visiting the sick, fulfilling the need of a fellow Muslim, or reconciling between people as the Prophet (may Allah’s peace and blessings be upon him) said: “Shall I inform you of the best of your deeds and what is more excellent in degree than fasting and prayer? It is reconciling between people, for sowing discord among them is the shaver (destructive).” [It is graded as Sahīh (authentic) by At-Tirmidhi] Imām Ahmad said: “Following a funeral is better than praying. As for the transitive beneficial deeds, they vary in their degree of excellence. For example, giving charity to a needy relative is better than emancipating a slave and even giving charity to a non-relative, except in times of famine or pilgrimage. Anas reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever goes out to seek knowledge is in the cause of Allah until he returns.” [At-Tirmidhi said: Hasan Gahrīb (sound/strange)] The Shaykh said: “Learning and teaching knowledge is counted as a kind of Jihad.” He also said: “Undivided dedication to worship during the first ten days and nights of Dhul-Hijjah is better than the Jihad in which one’s life and property are maintained.” Ahmad said: “Nothing is as meritorious as Hajj due to the fatigue involved, the rituals, and the gathering of ‘Arafah that is unmatched in any other Islamic ritual; not to mention the physical and financial exhaustion.” Abu Umāmah reported that a man asked the Prophet (may Allah’s peace and blessings be upon him): “Which are the best of deeds?” The Prophet replied: “Adhere to fasting for nothing is equal to it.” [Narrated by Ahmad and others with a good Isnād] The Shaykh noted: “Each good deed may outclass the others in given situations, as gleaned from the actions of the Prophet (may Allah’s peace and blessings be upon him) and his successors from the Caliphs, depending on the need and the overall benefit.” Imām Ahmad made a similar statement: “Examine what is best for your heart and do it.” Imām
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Ahmad did consider the virtue of deliberate thinking to outmatch prayer and charity [in certain cases], because heart-based deeds outclass the physical ones. This would mean that the Companions intended the physical deeds [in their responses]. This is supported by the Hadīth that states: “The dearest deeds to Allah are loving and hating for the sake of Allah.” In addition to the Hadīth that reads: “The firmest bond of faith...”
The most emphatic voluntary prayers are: the eclipse prayer, followed by Witr, then the Sunnah of Fajr, then the Sunnah of Maghrib, then the remaining regular Sunnah (supererogatory) prayers. The time designated for Witr prayer starts after ‘Ishā’ until dawn, though it is better to be offered at the end of the night for whoever is capable of waking up, or else one can pray it before sleeping. The minimum number of Witr is a single Rak‘ah and the maximum is eleven. It is better to make Taslīm after two Rak‘ahs then offer a single Rak‘ah. Still, if one were to follow any of the relevant routines authentically reported from the Prophet (may Allah’s peace and blessings be upon him), it is fine. The least degree of perfection is offering three Rak‘ahs, better separated by two Taslīms, though it is permissible if offered with one Taslīm like the Maghrib prayer.
The regular Sunnah prayers are ten, which are better to be offered at home. They are: two Rak‘ahs before Zhuhr and two after, two after Maghrib, two after ‘Ishā’, and two before Fajr.
In the Sunnah of Fajr, the two Rak‘ahs are better shortened when offered such that one recites Surat al-Kāfirūn and Surat al-Ikhlās or recites the following verse in the first Rak‘ah: {Say [O believers], “We believe in Allah and what has been sent down to us} in Surat al-Baqarah, and in the second Rak‘ah recites: {Say, “O people of the Book, come to a common term between us and you...} One can observe this prayer while riding.
With regards to Jum‘ah (Friday) prayer, there is no supererogatory prayer prior to it but one can offer two or four Rak‘ahs afterward. The supererogatory prayer here is sufficient to replace the two Rak‘ahs of greeting the mosque. It is recommended to separate between the obligatory and supererogatory prayers with few words or with standing up, following the Hadīth reported by Mu‘āwiyah. If one misses any of the supererogatory prayers, it is recommended that he makes up for it, and it is recommended as well to offer the voluntary prayer between the Adhān and Iqāmah.
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Tarāwīh (voluntary night prayer in Ramadān) is a Sunnah initiated by the Messenger of Allah (may Allah’s peace and blessings be upon him) and it is better performed in congregation. The Imam should make the Qur’an recitation audible, as concurrently reported over the generations, and make Taslīm after every two Rak‘ahs, following the Hadīth: “(Voluntary) night prayer is performed two by two.” Its designated time starts after ‘Ishā’ prayer and until dawn. Witr is to be performed after concluding Tarāwīh. In case one observes Tahajjud (another voluntary night prayer), Witr should be offered after it, following the saying of the Prophet (may Allah’s peace and blessings be upon him): “Make Witr your last prayer in the night.” If one usually observes Tahajjud but wishes to continue behind the Imam, he should stand up for the second Rak‘ah after the Imam makes Taslīm [in Witr], following the saying of the Prophet (may Allah’s peace and blessings be upon him): “Whoever performs Qiyām (voluntary night prayer) along with the Imam until the latter leaves shall have the reward of Qiyām for one night.” [At-Tirmidhi graded it as Sahīh (authentic)]
It is recommended to memorize the Qur’an according to a unanimous agreement because it is the best among all types of Dhikr (remembrance of Allah), and there is an obligatory portion thereof that must be memorized, namely what is required to offer prayer. A child’s guardian should start by teaching him the Qur’an first unless it is difficult for the child. It is recommended to finish the recitation of the whole Qur’an once every week, and sometimes in less than that. It is forbidden to delay the recitation of the Qur’an to the extent that one forgets it. Before starting the recitation, one should say: “A‘ūdhu billāh min ash-shaytān ar-rajīm” (I seek refuge with Allah from the accursed devil). One should be keen on maintaining sincerity and fending off anything that may jeopardize it. In winter, it is better to finish the recitation of the Qur’an at the beginning of the night, and at the beginning of the day in summer. Talhah ibn Musarrif said: “I lived alongside the best generation of this Muslim nation. They preferred to finish the Qur’an either at the beginning of the day so that the angels would keep asking Allah to forgive them until the end of the day, or finish it at the beginning of the night so that the angels would keep asking Allah to forgive them until the next morning.” [Narrated by Ad-Dārimi on the authority of Sa‘d ibn Abi Waqqās with a good Isnād] During the recitation of the Qur’an, it is recommended to recite it slowly in a pleasant voice, to display a sad and reflective demeanor, ask Allah Almighty for mercy when coming across a verse indicating mercy, and seek Allah’s refuge when coming across a
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verse indicating punishment. One should not recite audibly in the presence of people who are praying, sleeping, or reciting the Qur’an. Nevertheless, one can recite the Qur’an standing, sitting, lying down, riding a mount, or walking. Recitation of the Qur’an is not disliked when walking and during minor ritual impurity, but it is disliked in filthy locations. Gathering to recite the Qur’an is recommended and so is listening to the reciter without engaging in useless talk. Imām Ahmad disliked the quick recitation and the one that sounds like singing. As for repetition during the recitation, it is not disliked. And if anyone offers an interpretation of the Qur’an based merely on his opinion without knowledge, let him expect his place in Hellfire and he is mistaken even if his words coincide with the truth.
Speaking of touching the Mus'haf, it is impermissible for the one in state of ritual impurity to touch it, though he can hold it by a hanger, or in a bag with other things inside, or in his sleeve. He can also browse its pages with a straw or the like, and he can touch books that contain the interpretation of the Qur’an and portions thereof. Moreover, one in state of ritual impurity may write the Qur’an without touching it, and may receive a compensation in return for copying it. It is permissible to cover the Mus'haf in silk, but in no way should one show any sign that indicates demeaning it such as turning one’s back to it or stretching the feet towards it. Furthermore, it is disliked to embellish the Mus'haf with gold or silver, or write the portion-markers, names of surahs, number of verses, and other things that did not exist during the time of the Companions.
It is prohibited to write the Qur’an or anything that has the name of Allah with what is impure. In case it is written with something impure or it is on it, it must be cleaned; and if the Mus'haf is worn out or damaged, it should be buried because ‘Uthmān (may Allah be pleased with him) buried the Mus'hafs between the grave [of the Prophet] and the pulpit.
General voluntary prayers are recommended at all times except in the prohibited times of prayer. In general, the night prayer outmatches that of the day, especially if offered after waking up from sleep. Once one wakes up, he should remember Allah Almighty and say: “Lā ilāha illallāhu wahdahu lā sharīka lah, lahu al-mulku wa lahu al-hamdu wa huwa ‘ala kulli shay’in qadīr. Al-hamdulillāh, wa subhānallāh, wa lā ilāha illallāh, wa Allāhu Akbar, wa lā hawla wa lā quwwata illā billāh (None has the right to be worshiped but Allah alone Who has no partner. To Him belongs sovereignty and to Him belongs praise and He is Omnipotent over all
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things. All praise is due to Allah, glory be to Allah, there is no god but Allah, Allah is the Most Great, and there is no power nor strength except with Allah).” Then if one says “Allāhumma ighfirlī (O Allah, forgive me)”, or makes any supplication, he will be answered; and if he performs ablution and prays, his prayer will be accepted. Afterwards, he should say: “Al-hamdulillāh al-ladhī ahyānī ba‘da mā amātanī wa ilayhi an-nushūr. Lā ilāha illā anta wahdaka lā sharīka laka subhānaka astaghfiruka li dhambī wa as’aluka rahmatak (All praise is due to Allah Who gave me life after having taken it from me and to Him is the resurrection. None has the right to be worshiped but You alone without a partner. Glorified are You; I ask You to forgive my sins and I ask You for Your mercy).” “Allāhumma zidnī ‘ilman wa lā tuzigh qalbī ba‘da idh hadaytanī wa hab lī min ladunka rahmah innaka anta Al-Wahhāb. Al-hamdullilāhi al-ladhī radda ‘alayya rūhī wa ‘āfānī fī jasadī wa adhina lī bidhikrih (O Allah, increase me in knowledge, and do not let my heart swerve after You have guided me. Grant me mercy from Yourself. You are indeed the Bestower. Praise be to Allah Who returned my soul to me, granted wellness to my body and allowed me to remember Him).” The next step would be using the Siwāk (tooth-cleaning twig), followed by offering prayer. He can use the opening supplication used in the regular obligatory prayer or other formulas, such as: “Allāhumma laka al-hamd, anta nūr as-samāwāti wa al-ard wa man fīhinn, wa laka al-hamd, anta qayyiūmu as-samāwāti wa al-ard wa man fīhinn, wa laka al-hamd, anta malik as-samāwāti wa al-ard wa man fīhinn, wa laka al-hamd anta Al-Haqq, wa wa‘duka al-haqq, wa qawluka al-haqq, wa liqā’uka haqq, wa al-jannatu haqq, wa an-nāru haqq, wa an-nabiyyūn haqq, wa as-sā‘atu haqq. Allāhumma laka aslamt, wa bika āmant, wa ‘alayka tawakkalt, wa ilayka anabt, wa bika khāsamt, wa ilayka hākamt, faghfir lī mā qaddamtu wa mā akhkhart, wa mā asrartu wa mā a‘lant wa mā anta a‘lamu bihi minnī. Anta al-muqaddimu wa anta al-mu’akhkhiru, lā ilāha illā anta wa lā quwwata illā bik. (O Allah, praise is due to You, You are the Light of the heavens and the earth and all that is between them. And praise is due to You, You are the Sustainer of the heavens and the earth and all that is in them. Praise is due to You, You are the Sovereign of the heavens and the earth and all that is between them. Praise is due to You, You are the Truth, Your promise is true, Your speech is true, and the day on which we will meet You is true. Paradise is true, Hellfire is true, the prophets are true, and the Hour is true. O Allah, I submit to You, believe in You, rely upon You, turn to You in repentance, dispute over You, and refer judgment to You. So, forgive for me what has come to pass of my sins and what will come to
