Prepared by Mal.

Usman Muhammad Aliyu

JIGAWA STATE COLLEGE OF EDUCATION GUMEL

PMB 1002

SCHOOL OF SECONDARY SCHOOL (ARTS AND SOCIAL SCIENCES)

DEPARTMENT OF ISLAMIC STUDIES

FIRST SEMESTER LECTURE NOTE 2020/2021 SEASON

ISS 112 TAHARA (Purification)

Course outline

The word salah (in Arabic: ‫ )صالة‬is used by Muslims across the globe and refers to the daily prayer. But
prayer is also said by Arabic words “dua” and “dhikr” both meaning prayer. The actual meaning of the
word in Salah or Salat in Arabic means connection, contact, or communication.

It is referring to establishing a connection with the creator, Allah subhanahu wa ta’ala. By praying Salah
you are seeking nearness to Allah and are nurturing that relationship through worship. Allah has made
prayer mandatory for all Muslims for many reason such as. As a mean of self-purification, Spirituality, To
spend time in remembrance of him (i.e. to prevent you from wrongdoing), Source of strength and
patience, For bringing peace and tranquility to your life, Distinguishing between a believer and a non-
believer (kafir), As a mean for erasing your sins and seeking forgiveness, Developing good character and
discipline.

The rewards of praying Salat are many and they are described in a number of different verses of the
Quran. There are over 67+ verses or quotes about salah listed in the Quran which you will learn in this
article.

The Conditions Requiring Salah

1. Islam: Salah is not obligatory for a disbeliever; since testifying that there is none worthy of worship
except Allah and that Muhammad is Allah’s Messenger is the primary condition for the order to perform
Salah. This is due to the saying of Allah’s Messenger “I have been commanded to fight the people
until they testify that none has the right to be worshipped except Allah, and that Muhammad is
the Messenger of Allah, to perform the Salah and to pay the ZakahJ (Agreed upon)” And he said to
Mu'adh bin Jabal when he send him to Yammen : “Invite them to testify that there is none worthy of
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worship except Allah and that Muhammad is Allah's Messenger. If they accept that from you,
then inform them that Allah has made five prayers obligatory upon them in a day and a night . »
(Al- Bukhari)”

2. Sanity: Salah is not obligatory for the insane. The Messenger of Allah 0 said: “Pen is lifted from
three: The one sleeping until lie awakens, the child until he attains puberty, and from the insane
until he attains reason . » (Ahmd, Abu Dawud, and Al- Hakim who said it is Sahihi )”

3. Puberty: Salah is not obligatory on those who have not attained the age of puberty. But it is
recommended to order those who have not attained puberty to perform the prayer so that they become
accustomed to it.

4. The occurrence of its time: Salah is not obligatory before its time begins. Allah the Almighty says:
“Verily, As-Salah is enjoined on the believers at fixed hours.} (4:103

5. Purity of both menstruation and postnatal blood. The woman experiencing menstruation or post-
childbirth bleeding is not required to perform Salah because the Prophet said: “When your menses
begin then stop praying^ (Agreed upon) “

The Conditions for the Validity of Salah

1. Purity of Al-Hadath Al-Asghar which is the absence of ablution, or from Al-Hadath Al-Akbar which is
the absence of Ghusl, and purity of the body and garment of the one performing Salah, plus the purity of
the place of worship. The Messenger of Allah said: “Allah does not accept Salah without purity
(Muslim) “

2. Covering the private areas. Allah the Almighty said: “your adornment to every Masjid.y (7:31)”

The adornment intended here is clothing that covers the private areas. The ‘Awrah for a man is between
his navel and knees. A woman’s ‘Awrah is the whole body except her face and two hands. The
Messenger of Allah said: “Allah does not accept the prayer of an adult female except with a Khimar
(Abu Dawud with a good chain)”

3. Facing the Qiblah, since prayer is not correct without doing so. Allah the Almighty says: “And
wherever you are, turn your faces towards it (when you pray). (2:150) That is Al-Masjid Al-Haram
(the Ka‘bah in Makkah). The exception for this requirement is for those unable to face it because of fear,
an illness and the like. As for the traveler, he is permitted to pray on the back of his mount in whichever
direction it turns, be it towards the Qiblah or not. The Messenger of Allah jg was seen praying, while
going from Makkah to Al-Madinah, on his mount, facing whichever direction it faced. (Muslim)

The Fardh (Obligatory) Prayers

The obligatory prayers are five: Zuhr (noon), ‘Asr (afternoon), Maghrib (sunset), Tsha’ (evening), and
Subh (dawn). The Messenger of Allah said:

“Five prayers have been made obligatory by Allah upon the servants. Whoever comes with them,
having not done anything in them that would detract from what is obligatory in them, then for him
is with Allah a covenant that He will admit him into Paradise. Whoever does not come with them,
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then there is no covenant for him with Allah. If He wills, He will punish him, if He wills. He will
forgive himJ (Ahmad and others, and it is Hasan)”

The Sunnah Prayers

The Sunnah prayers include: Witr (the odd prayer), Al-Fajr (the dawn), the Two Eid prayers, Al-Khusuf
(the eclipse), and Al-Istisqa’ (the rain) prayers. The importance of these prayers has been emphasized.
Tahiyyat Al-Masjid (greeting the Masjid ), Ar-Rawatib (the fixed prayers) that accompany the obligatory
prayers, Sunnat-ul-Wudhu ’ (two Rak'ahs performed after ablution), Ad-Dhuha (the forenoon), At-
Taraweeh (the Ramadhan voluntary night prayer), and Salat Al-Layl (the voluntary night prayer)
prayers. All these are known as Sunan prayers that are not emphasized.

The Sunan Elements of the Prayer

1. Reciting after Al-Fatihah, like another Surah.

2. Saying: Sami' Allahu liman Hamidah, Rabbanaa wa lakal-Hamd. “Allah hears those who praise
Him. Our Lord! And yours is the praise.” This is said by the Imam and each individually and says:
Rabbanaa wa lakal-Hamd. “Our Lord! And yours is the praise.” Abu Hurayrah, may Allah be pleased
with him, narrated that the Prophet would say: Allah hears those who praise Hirn While raising from the
bowing posture, then while standing, he would say:

3. Saying: Subhaana rabbiyal-‘atheem “Glory is to My Lord, the Magnificent.” Thrice while

5. The first and second Tashahhud, and the sitting for them.

6. The wording for the Tashahhud which is: “At-Tahiyyaatu lillaahi was-salawaatu wat-tayyibaat.
As-Salaamu ‘alayka. ayyuhan-nabiyu wa rahmatullaahi wa barakaatuhuh. As-Salaamu ' alaynaa
wa ‘alaa ‘ ibaadillaahis-saaliheen . Ash-hadu an laa ilaaha illallaahu, wa ash-hadu anna
Muhammadan abdahu wa rasooluh. (Agreed upon)

7. Reading in an audible voice in the aloud prayers. One reads aloud in the first two Rak'ahs of
Maghrib , ‘ Isha and for the entire two Rak‘ahs of the Subh prayer. All prayers besides these are recited in
an inaudible voice.

8. Reciting silently in the silent prayers. All these rules pertain to the obligatory prayers, as for the
voluntary prayers, the Sunnah is to recite in the day prayers silently. As for the night prayer, the
recitations should be in an audible voice, except in the event the worshipper fears he would confuse
others by his audible recitation. In this case it is recommended to recite silently.

9. The supplication for the Prophet in the last Tashahhud. After his recitation of the first part of
Tashahhud, he recites the last part, the wording of which is: Allaahumma saili ‘alaa Muhammadin wa
‘alaa aali Muhammadin, kamaa sallayta ‘alaa Ibraaheema wa ‘alaa aali Ibraheem. Wa baarik ‘alaa
Muhammadin wa ‘alaa aali Muhammadin, kamaa baarakta ‘alaa aali Ibraaheema wa ‘alaa aali
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Ibraaheem, innaka Hameedun Majeed. “O Allah! Shower Your Mercy on Muhammad and on the
kinsfolk of Muhammad; as You showered Your Mercy on Ibrahim and the kinsfolk of Ibrahim. And
bless Muhammad and the kinsfolk of Muhammad, as You blessed Ibrahim and the kinsfolk of Ibrahim.
You are the Praiseworthy and the Glorious.”

10. The opening supplication at the beginning of the prayer: Subhaanaka Allaahumma wa bihamdika
wa tabaarakasmuka wa ta'aala jadduka wa taa ttaaha ghayruka. “Glory is to You O Allah, and Blessed is
Your Name and there is no God except You.” (Recorded by Muslim as the words of ‘Umar)

11. Raising the two hands parallel to the two shoulders while uttering Takbir Al-Ihram , while
bowing, and while rising from bowing, and while standing after two Rak'ahs. Ibn “Umar narrated:
“When the Prophet stood for prayer, he would raise his hands parallel to his shoulders, then say
the Takbir. He would repeat this when bowing, and rising from bowing when reciting: “Allah
hears those who praise Him, Our Lord! And Yours is the praise.” (Agreed upon)

12. Reciting “ Aameen ” (O Allah! Grant our prayers) after reciting Al-Fatihah. It is narrated that when
the Messenger recited: “Not (the way) of those who earned Your Anger, nor those who vent
astray .} (1:7)” He would say: “ Aameen ” prolonging it. (At-Tirmithi who said it is Hasan) He jg also
said: «When the Imam says : Not (the way) of those who earned Your Anger, nor those who went
astray. say: "Aameen;” since he whose saying Aameen concurs with the saying of the angels, his
past sins will be forgiven .» (Al- Bukhari)

13. Prolonging recitation for Subh, making it shorter for ‘Asr and Maghrib, and of moderate length for
Zuhr and ‘Isha’. (At-Tirmithi)

14. Supplicating between the two prostrations: Rabbighfirlee , warhamnee, wa ‘aafinee, wahdinee,
warzuqnee. The Messenger of Allah used to say this between the two prostrations. (At-Tirmithi, An-
Nasa’i and others)

15. Al-Qunut

16. The sitting posture should be like that of the Prophet

17. Placing the two hands on the chest; the right over the left. Sahl said: “The people were commanded
that the man should place his right hand on his left arm while praying.” Jabir said: “The Messenger of
Allah passed by a man praying while placing his left hand on the right. The Messenger took his hands
off and placed the right hand on the left.” (Ahmad with a Sahih chain)

18. Supplication during the prostration. The Messenger of Allah said: “have been prohibited from
reciting the Qur'an white bowing or prostrating. As far the bowing, glorify Your Lord in it. As far
the prostration, strive in supplication; far it is more likely that your supplications will be granted .»
(Muslim)

19. Supplicating in the last Tashahhud, after prayers for the Prophet with the following
supplication: Allaahumma innee 'auwdhu bika min ‘adhaabi jahannam, wa min ‘adhaabil-qabr , wa min
fitnatil- mahyaa wal-mamaat, wa min fitnatil-maseehid-dajjaal. The Messenger of Allah said: When one
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of you completes reciting the last Tashahhud, let him seek the refuge of Allah from four: " 0 Allah!
I seek Your refuge from the chastisement of Hell ... "» (Muslim)

20. Saying the Taslim on the right side first.

21. The second Taslim to the left. It is narrated that the Prophet sg used to utter the second Taslim to
the left such that one can see the whiteness of his cheek. (Muslim)

22. Remembrance of Allah and supplication after the Taslim according to the following Hadiths:

I. Thawban, may Allah be pleased with him, said: “The Messenger of Allah sg used to ask the
forgiveness of Allah after the Taslim three times by saying: Astaghfirullaah . Then he would
say: Allaahumma antas-salaamu wa minkas- salaam, tabaarakta yaa dhaal-jalaali wal-
ikraam.
II. Mu'adh bin Jabal, may Allah be pleased with him, said: “Once the Messenger of Allah is, took
me by hand and said: «0 Mu'adh! Indeed I love you. I recommend a supplication for you, O
Mu'adh, that you should not neglect to say after each prayer. It is: AUaahumma a'annee ‘alaa
dhikrika wa shukrika wa husni ' ibaadatik . (Ahmad, Abu Dawud, and Al-Hafcim who said it is
Sahih)
III. AI-Mughirah bin Shu'bah, may Allah be pleased with him, said: “After each obligatory prayer,
the Prophet used to say: Laa ilaaha illaaUaahu wahdahu laa shareeka lahu, lahul-mulku wa
lahul-hamdu, wa huwa ‘alaa kulli shay ’in qadeer. Allahumma laa maani'a limaa a'atayta, wa
laa mu' tee a limaa mana'ta, wa laa yanfa'u dhaal-jaddi minkal-jadd.
IV. Abu Umamah, may Allah be pleased with him, said: “The Messenger of Allah sg said:
"Whoever reads the Verse of the Throne after each prayer, nothing will prevent him from
admittance into Paradise except death. » An-Nasa’i and At-Tabarani. There is some weakness
in this

Acts that are Disliked during Salah

1. Turning one’s head or one’s sight. The Messenger of Allah describes this action as: “Satan's sneaky
embezzlement of the servant's prayer .» (Al- Bukhari)

2. Raising one’s sight towards the heaven. The Messenger of Allah said: “What is the matter with
some people who raise their sights towards the heaven, let them abandon such action otherwise
their sight would be snatched away." (Muslim)

3. Placing one’s hand on one’s waist. Abu Hurayrah, may Allah be pleased with him, said: “The
Messenger of Allah prohibited praying with hands on the waist.” (Agreed upon)

4. Tucking one’s hair, sleeves, or garment. The Messenger of Allah said: I have been commanded to
prostrate on seven bones ; and not to tuck the garment nor the hair (Muslim)

5. Interlocking and cracking one’s fingers.

6. Moving gravel from the place more than once.

7. Aimless movements and every act that may detract one’s attention from the prayer and affect the
submission that is due in it

8. Reading the Qur’an in the bowing or the prostration positions. The Messenger of Allah sg said: It
was prohibited from reciting the Qur'an while bozving or prostrating . “ (Muslim)

9. Praying with the urge to relieve oneself.

10. Praying while a meal is being served. The Messenger of Allah said: There is no prayer for one
whose meal is being served, nor while he is holding back the two types of filth . » (Muslim)

Acts that Invalidate Salah

1. Neglecting to perform one of its pillars during, or immediately after ending the prayer. The Messenger
of Allah told the one who prayed incorrectly: « Repeat your prayer since you have not prayed .»
(Muslim)

2. Eating or drinking. The Messenger of Allah said: Indeed , the prayer is a sufficient
preoccupation .» (Agreed upon)

3. Speaking without a need. Allah the Almighty says: A boor And stand before Allah with obedience. $
(2:238) The Messenger of Allah said: Indeed this is Salah, there is no benefit in it by any of the
people’s speech (Muslim)

4. Laughing aloud, not merely smiling. The Muslims have agreed that laughing aloud invalidates the
prayer. Some scholars hold the view that ablution also becomes invalid as well. The Messenger of Allah
said: « prayer is not invalidated by grinning. Laughter aloud invalidates itJ (At-Tabarani in As-
Saghir, with a chain that there is no harm in.)

5. Many actions, because engaging in other activity is a negation of worship, and a means of turning the
heart and limbs away from the prayer. As for the few acts like mending one’s ‘Imamah or moving one
step forward to fill a gap in the row, or stretching the hand out only once, these do not invalidate the
prayer. It is narrated that the Messenger of Allah sg carried Umamah, his grand-daughter from his
daughter Zaynab, while he was leading the people in the prayer. (Al-Bukhari)

6. Excessive forgetfulness in the prayer; such as praying eight for Zuhr, six for Maghrib, or four for Subh.
This type of plain forgetfulness is an indicator that he has abandoned all concentration which is the heart
and spirit of the prayer. If the prayer loses its spirit, it becomes useless.

7. Remembering a prayer before the one being prayed. Meaning, for example, to begin praying 'Asr and
then remember that you have not prayed Zuhr. In this case ‘Asr is invalid until Zuhr has been prayed.
Since the order of the five daily prayers is an obligatory order, so a later prayer cannot be prayed before
an earlier prayer.
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Actions that are Allowed During Salah

1. Brief acts such as adjusting one’s garment;.

2. Clearing one’s throat if the need arises.

3. Straitening the row by pushing the worshipper to the front or to the rear, or from the right to the left.

4. Covering the mouth while yawning.

5. Reminding the Imam, either by uttering or by saying “Subhaanallaah

6. Preventing others from passing in front of him. The Messenger of Allah sg said: "When one of you
prays before something to block him from the people, and someone wants to pass in front of you
then prevent him. If he refuses then fight him for indeed he is a devil (Agreed upon)

7. Killing a snake or scorpion if they approach to attack during the prayer. The Messenger of Allah said:
’‘Kill the two black things while praying, the snake and the Scorpion .# (At-Tirmithi)

How to Perform Salah

When the time arrives that the prayer is due, the Muslim purifies himself, covers his ‘Awrah, faces the
Qiblah, and calls the Iqamah. Having done so, he raises his hands parallel to his shoulders intending to
perform the prayer he wants to perform, saying: Allaahu Akbar. He places his right hand on his left
against his chest, then silently recites: BismiUaahir-Rahmaanir-Raheem And recites Al-Fatihah until
he reaches “Neither those who have gone astray.” Then he says: “Aameen.” Then he recites another
Surah or any part of a Surah, he raises his hands parallel to his shoulders saying: This is recorded in a
narration with At-Tirmithi, saying that he stood from the second without sitting. It continues, “When he
finished his prayer, he performed two prostrations then the Taslim, and the people prostrated with him,
because of forgetting to sit.” Even though the narration has a deficiency in it, almost all of the people of
knowledge act upon it. Similarly it is recorded in the Sahih that the Prophet said : «Do not differ with
your AUaahu Akbar. “Allah is the Most Great.” He places the palms of his hands firmly on his knees
stretching his back straight, neither lowering his head nor raising it, but it should be aligned with the level
of his back. Then he recites: Subhaana rabbiyal-'atheem. “Glory is to My Lord the Most Great.” Three or
more times. He then arises from the bowing posture, raising his hands parallel to his shoulders saying:
Sami' Allaahu liman Hamidah. “Allah hears those who praise Him.” Standing upright he says: Rabbanaa
lakal-hamd., hamdan katheeran tayyiban mubaarakan feeh. “Our Lord! And Yours is the praise,
countless, good, and blessed praise.” Then he goes to prostration, saying: Allaahu Akbar. “Allah is the
Most Great.” He prostrates on seven parts: the face, the two palms, the two knees, and the two feet with
his forehead and tip of the nose firm on the earth, saying: Subhaana rabbiyal-a'laa. Three or more times. If
he supplicates for something good, it is better, then rises from the prostration saying: Allaahu Akbar. He
sits on his left foot while erecting his right, reciting: Rabbighfirlee , warhamnee, wa'afinee,
wahdinee,warzuqnee. One prostrates again as before, then stands for the second Rak‘ah where he recites
and does as he did in the first Rak’ah. Then he sits to recite the Tashahhud. If one performs a two Rak’ah
prayer, like the Morning Prayer, he recites Tashahhud and the prayer for the Prophet , then says the
Taslim while turning to the right, then again to the left. If it is not a two Rak’ah prayer, upon reciting
Tashahhud, one stands while raising the hands parallel to his shoulders reciting: Allaahu Akbar. And
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completes his prayer as previously explained, with the exception of reciting only Al-Fatihah in the
remaining Rak’ah or Rak'ahs. In the last sitting, he sits on the posterior with the sole of his left foot
moved forward and his right foot erect with toes on the ground. There he recites the Tashahhud and says
the prayer for the Prophet sg. Then he seeks refuge with Allah from the chastisement of Hell, the
punishment in the grave, from the turmoil of life and death, and from the turmoil of Al-Masih Ad-Dajjal.
Then he utters the first Taslim saying: As-Salaamu ‘alaykum wa rahmatullaah.

Congregational Salah

Congregational Salah is an emphasized Sunnah required in the case of every believing adult male having
no excuse for not attending it. The Messenger of Allah said: "There is no group of three in a village or
desert that does not hold congregational prayer except Satan will overpower them. So adhere to the
congregation; since the wolf eats the lone sheep . » (Ahmad, Abu Dawud, An-Nasa'i, and Al-Hakim,
and it is Sahih) He also said: « By Him in Whose Hand my soul is, I was about to order the collection
of firewood, then order the call for the prayer, appointing someone to lead the people in the prayer,
then go to the homes of those men who did not attend the congregational prayer and set fire to their
homes." (Agreed upon) “A blind man asked him to excuse him from the congregational prayer,
since he has no one to guide him to the Masjid. First he excused him, but when the man went away,
he called him and asked him: “Do you hear the call to the prayer ?» The man said: “Yes.” He said:
«Then answer the call .» (Muslim)” Ibn Mas'ud, may Allah be pleased with him said: “We used to
consider that those who did not attend the prayer in congregation were only the hypocrites whose
hypocrisy was well known. A sick person would come to it assisted by two others until he stood in
the row.” (Muslim)

Its Virtue

The virtue for congregational prayer is great, and the rewards for it are tremendous. Allah’s Messenger
said: “ Congregational Salah is better than the Salah of the individual by twenty-seven degrees And he
said: “A Salah in congregation is better than his Salah in his home and his Salah in the
marketplace by twenty some degrees. That is because when one of you performs ablution well, then
goes to the Masjid, intending nothing else but Salah, then he takes no step but that Allah raises him
one degree by it, and removes one sin by it until he reaches the Masjid. When he enters the Masjid,
then he is in prayer as long as he is waiting for the prayer. The angels pray for one of you as long as
he remains sitting where he performed his prayer; they say: “O Allah! Forgive him. O Allah have
mercy on him” for as long he does not invalidate his ablution » (Agreed upon)

The Smallest Number of People that Constitute a Congregation

The least number required for the congregational prayer is two: the Imam and another one with him. The
more people, the more loved by Allah. The Messenger of Allah said: «A man’s Salah with another
man is worth more than his Salah individually, and his Salah with two men is worth more than his
prayer with only one man. The more there are, the more loved by Allah . » (Ahmad, Abu Dawud,
An-Nasa’i, Ibn Hibban who graded it Sahih, Ibn As-Sakan, and Al-Hakim.) That it is performed in
the Masjid is better. The farther Masjid is better than the nearer, due to the saying of the
Messenger : (The people attaining the most reward are those who have the furthest to walk.
(Muslim, Ahmad, and Abu Dawud)
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Women Attending Congregational Salah

Women may attend congregational Salah in the Masjid provided it will be secure from any trials by their
attendance and doing so will not cause any harm, due to the saying of the Prophet: « Do not prevent the
female servants of Allah from the Masjids of Allah. They should go without wearing perfume. If she
wears perfume, it is not lawful for her to attend Salah in congregation in the Masjid.v (Ahmad, and
Abu Dawud) He also said: «A woman who has applied the fragrance of incense may not attend the
latter night prayer with us.» (Muslim) The woman’s prayer in the home is better because of the saying
of the Prophet: « And their houses are better for them . » Going out and walking to the Prayer It is
desirable for the one going to the Masjid to proceed with his right foot when exiting the home, saying:
Bismillaah, tatwakkaltu ‘alallaah, wa laa hawla wa laa quwwata illaa bUlaah. Allaa.hu.mma innee
a'uwthu bika an adhilla aw udhall, aw azzila aw uzzal, aw athlima aw uthlam, aw ajhala aw yujhala
‘alayya. He should go to the Masjid with tranquility. The Messenger of Allah said: When you go out far
the prayer, then do so calmly. Perform what you catch , and complete what you did not.» (Muslim
recorded some of it)

Duties of an Imam in Islam

The list of imams' duties is extensive. Days are spent leading prayers at the mosque, visiting the
sick, advising a family in crisis, educating youth on the ways of Islam, and officiating a wedding,
funeral or other solemn occasion. The Learning Religions organization also notes that imams may
participate in politics, interfaith discussions or social activities.

Knowledge of the Quran and Prayers

Members of the Islamic faith look to the imam for answers and guidance, so knowledge is critical for an
imam. The imam must have complete knowledge of the Quran and Islamic faith and of spiritual and
religious laws. He must know and understand the practices of Islam and the hidden and internal meanings
of the teachings.

Strong Leadership Abilities

Imam is not only a spiritual and religious leader of the individual followers of Islam, he is also a social
and political leader for the religion itself. He must have the courage to lead well and do what is best for
the Islamic faith in society while staying true to Islamic values and beliefs.

Impeccable Morals and Ethics

Rules for being an imam include demonstration of high morals and ethical standards that are above
reproach. He must be pure, praiseworthy and deeply spiritual, An imam must infallibly follow all of the
laws of Islam and avoid errors in his everyday life. As a leader, he must lead by example and earn the
trust of his followers and of society.

Consciousness with the Divine

Finally, the imam is the bridge between or intermediary between God, or the divine, and his
followers. In order to fulfill this task, the imam must have God consciousness, or be in direct
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communication with Allah. An imam then passes this divine, spiritual guidance and grace to the
followers of Islam.

Conditions for Imamate

imam, Arabic imām (“leader,” “model”), in a general sense, one who leads Muslim
worshippers in prayer. In a global sense, imam is used to refer to the head of the Muslim
community (ummah).

The Imam should be male, just, and well aware of Islamic jurisprudence. Women’s Imamate for men is
invalid. The Imamate of openly wicked person is not correct except when he is the ruler who is feared.
The Imamate of an ignorant unlettered one is invalid as well, except in case he leads an unlettered like
him. As for the Imamate of the woman, it is restricted to her household for women and kids. What is
mentioned about the Imamate of the wicked, it is restricted to cases of necessity.

Who is more worthy of Imamate?

The most worthy of Imamate is the one best in recitation of the Noble Qur’an, the most aware of Islamic
jurisprudence, (This is a note to the English edition) What he has said - in the case of the wicked sinner -
is not true at all , rather the opposite is true . In fact he said differently earlier. See the section on creed,
the last point “Necessity of loving the Companions...” One may merely glance at the many books on
‘Aqeedah and comparative Fiqh and easily find that the view of AM as-Sunnah wal-Jama‘ah is to pray
congregational prayers behind every Imam , righteous or wicked . It is however true that different
scholars have additional conditions and the preferences . the most pious, then the oldest of the group. The
Messenger of Allah s§ said: *The most versed in recitation of the Book of Allah leads the people in
the prayer. If they are equal, then the one most aware of the Sunnah. If they all are equal, the one
who emigrated earlier. If they all are equal, then the oldest 11 1 of them .(Muslim) Except in case of
the man who is the ruler or the owner of the house, for he is more worthy of Imamate. The Messenger of
Allah sg said: «A man should not be led in prayer in his house or in his dominion except by his leave. »
This sentence was recorded along with the previous Hadith by Sa‘id bin Mansur, may Allah have mercy
with him.

The Imamate of a Boy

The Imamate of boy is valid only for the supererogatory prayer. It is not valid for obligatory prayers. This
is because one performing an obligatory prayer does not pray behind one praying a voluntary prayer, and
the prayer of a boy is voluntary. Thus, his Imamate is invalid for the obligatory prayer. The Messenger of
Allah $g, said: «Do not differ with your Imam . (See earlier) One form of difference is for one to pray an
obligatory prayer behind one performing a voluntary prayer. Imam Ash-Shaf!‘i, may Allah have mercy
upon him, differs One narration says, “the one who accepted Islam earlier.” with the majority on this
issue. He said that the Imamate of a boy for the obligatoiy prayer is allowed based upon the narration of
‘Amr bin Salamah in which the Messenger of Allah said to his people: a Let the most versed in recitation
of the Qur'an lead you in the prayer. » ‘Amr said: “So I was their Imam, and I was seven years old.” The
majority of scholars classified this narration as weak. They added that if the narration is sound, it is
probable that the Messenger of Allah sg was not informed of the Imamate of ‘Amr since they were far
from Al-Madinah.
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The Imamate of the Woman

The Imamate of the woman is valid for women, and she stands in the middle of them. This is because
Allah’s Messenger ag allowed Umm Waraqah bin Nawfal to have a aller for the prayer in her house
and to lead her household in the prayer. (Abu Dawud, and it is Sahih)

The Imamate of a Blind person

The Imamate of a blind person is valid since the Messenger of Allah delegated Ibn Umm Maktum in
Al-Madinah on two occasions. He, may Allah be pleased with him, used to lead them in the prayer,
and he was a blind man. (Abu Dawud, and it is Sahih)

The Imamate of the One who is not the Most Virtuous

One may lead the prayer while there is someone more virtuous present. The Messenger of Allah prayed
behind Abu Bakr, and behind ‘Abdur Rahman bin ‘Awf, may Allah be pleased with them. It is well
known that he is more virtuous than they are, and the rest of creation.

The Imamate of one with Tayammum

The Imamate of the one with Tayammum for those with normal Wudhu’ is valid. ‘Amr bin Al-‘As, may
Allah be pleased with him, led an army in prayer while he was purified by Tayammum and all of them
were purified by Wudhu’. The Messenger of Allah did not rebuke this when he was informed. (Abu
Dawud and it is Sahih)

The Imamate of the Traveler

The Imamate of a traveler over a resident is valid. However, the resident is required to complete his
prayer after the Imam ends it. The Messenger of Allah led the residents of Makkah while he was
traveling. He said to them: O people of Makkah! Complete your prayer since we are travelers . » (Malik)
If a traveler prays behind a resident, he prays the complete prayer behind him. When Ibn ‘Abbas, may
Allah be pleased with him, was asked about the one who completes his prayer if he prays behind a
traveler, he said: “This is the Sunnah of Abul-Qasim,” meaning the Messenger of Allah (Ahmad, and its
basis is recorded by Muslim)

The Place where One Follower Stands with the Imam

When a man leads another man, the follower stands beside him on his right side. The same is the case
with women, meaning that when there is a woman leading prayer with another woman, the woman
following her stands next to her at her right. If the male followers are two, or more than two, they stand
behind the Imam. If the group is made up of men and women, the men stand behind the Imam and the
women stand behind the men. If there are only one man and one woman, even if the male is a boy, he
stands beside the Imam while the woman stands behind them. The Messenger of Allah said: The best of
men's roivs is the first, while the worst of them is the last. The best of women's rows is the last,
while the worst is the firsts (Muslim). This is as he did: When he was performing prayer during a
military expedition, Jabir came and stood by his left side. The Messenger of Allah sg took him to
the right side. Then Jabir bin Sakhr came and stood by his left side. The Messenger of Allah took
them both and positioned them behind him. (Muslim) Anas, may Allah be pleased with him, said that
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once the Prophet led him and his mother in the prayer. He placed Anas to his right side and his
mother was behind them. (Muslim) He also said: “I and the orphan were placed behind the
Messenger of Allah, and the old woman behind us.” (Al-Bukhari)

The Sutrah for the Imam is Sufficient for Those behind him

When the Imam prays before a Sutrah (barrier), the followers do not need an additional one. The
Messenger of Allah sg used to use a spear as a Sutrah while leading the people in the prayer; he did
not command any of them to use another. (Agreed upon)

Following the Imam

It is obligatory upon the follower to follow the Imam. It is unlawful to precede him and is disliked for him
to perform any pillar simultaneously with the Imam. If he precedes the Imam in Takbir Al-Ihram, he has
to repeat it, otherwise his prayer becomes invalid. His prayer also becomes invalid if he says the Taslim
before his Imam. If he precedes his Imam in bowing, prostration or in rising from either, he must return to
those positions. The Messenger of Allah said: him. If he performs the Takbir, perform the Takbir, if
he bows, bow. And if he says: "Allah hears those who praised him," say: "O Allah, our Lord!
Yours is the praise." If he prostrates, prostrate. If he perfbrtns prayer while sitting, then all of you
pray sitting .» (Al-Bukhari) He also said: “Does one of you not fear that his head would be turned
into a donkey's head, or his body into that of a donkey if he raises his head before his Imam?»
(Agreed upon)

When the Follower Must Take the Imam’s Place for a Reason

If the Imam remembers after beginning the prayer that he was not in a state of purity, or that he has lost
his purity, or if he has a nosebleed or any other reason that he cannot complete the prayer, then he picks
one of the followers to take his place to complete the prayer. Umar, may Allah be pleased with him, chose
‘Abdur-Rahman bin ‘Awf when he was stabbed while praying. (Al-Bukhari) He also chose ‘Ali, may
Allah be pleased with him, to take his place in the prayer when he suffered a nosebleed. (Sa'id bin
Mansur)

Not to prolong the Prayer

It is recommended for the Imam not to prolong the prayer except in the recitation of the first Rak'ah. This
enables those who did not join the congregation to join it, and the Messenger of Allah used to do so. He
also said: « When one of you leads the prayer for the people, let him make it light (not too long)
since among them there are those who are either weak, sick, or old. When he prays by himself, let
him prolong it as he wishes . (Agreed upon)

It is Disliked for the Imam to be One Whom the Followers Do Not Like

It is disliked for a man to lead a group of people while they do not like him if their abhorrence for him is
due to religious reasons. The Prophet sg said: Three are those whose prayer is not raised above their
heads even a hand span; a man that led a group while they hated him, a wife that spent the night
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while her husband is angry with her, and tioo quarreling brothers . » (Ibn Majah with a Hasan
chain)

Adhan or the Muslim call to Prayer

In the early days of Islam, there was no prescribed way of telling people that the time for
Prayer had commenced nor was there any means to call the Muslims to the mosque for
congregational Prayers. The Holy Prophet (sa) was however, aware of the Jewish, Christian and
pagan practices in this regard. He sought counsel and asked his Companions as to what should be
done to call Muslims to the mosque for congregational Prayers. One
morning, Hadrat ‘Abdullah ibn ‘Aziz(ra) approached the Holy Prophet(sa) and related to him a
dream which he had had the night before. He had seen someone announcing the Prayer time and
calling people to the mosque for the congregational Prayer in a loud voice.
Hadrat ‘Abdullah then related the words of the Adhan which he had heard in the dream. They
were as follows:

Allahu Akbar (four times)

Ashhadu alla ilaha illallah (twice)

Ashhadu anna Muhammadar Rasulullah (twice)

Hayya ‘alas-Salah (twice)

Hayya ‘alal-Falah (twice)

Allahu Akbar (twice)

La ilaha illallah

Hadrat ‘Umar(ra), who later became the second Khalifah was also sitting in the company of the
Holy Prophet(sa). He said that he had also had a dream and had heard the same words. The Holy
Prophet(sa) was therefore in no doubt that this was a message from Allah, so he adopted the
method of Adhan to call worshippers to the mosque. Adhan is thus widely recognised as the call
to Prayer all over the world.

The Method of Saying the Adhan

The Mu’adhdhin, the person who says the Adhan, should stand in a prominent position with his
face turned towards the Qiblah. These days a loudspeaker system is also used to say the Adhan.
The Mu’adhdhin should touch his ears with his index fingers, right finger touching the right ear
and the left finger touching the left, and recite the Adhan in a loud voice. He should turn his face
towards the right when saying the words, Hayya ‘alas-Salah and turn his face to the left while
reciting the words Hayya ‘alal-Falah.
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During the Adhan for Fajr Prayer, the Mu’adhdhin should also recite the words given below
twice after saying, Hayya ‘alal-Falah:

Assalatu khairum-minan-naum (twice)

The Holy Prophet(sa) has said:

Idha sami‘tumun-nida’a Faqulu mithla ma yaqulul- mu’adhdhin.(Bukhari Kitabul-Adhan)

Whenever you hear the Adhan, say what the Mu’adhdhin is saying.

Hence, anyone who hears the Adhan should repeat the same, phrase by phrase, after
the Mu’adhdhin has recited them but when the Mu’adhdhin says the words Hayya ‘alas-
Salah and Hayya ‘alal-Falah, the person hearing the Adhan should say La haula wala quwwata
illa billa-hil ‘aliyyul ‘Azim which means: There is neither might nor any power except with
Allah.

If the congregational Prayer is offered in the open, i.e. outside the mosque, even
then, Adhan should be recited before the Prayer. After completion of the Adhan, listeners should
recite the following prayer:

Allahumma Rabba hadhihidda‘watit-tammati wassalatil qa’imati, ati Muhammada-nil-wasilata

The text of the Iqamah

Allahu Akbar, Allahu Akbar; Ashhadu alla Ilaha illallah; Ashhadu anna Muhammadar
Rasulullah; Hayya ‘alas-Salah; Hayya ‘alal-Falah; Qad qamatis-Salatu, Qad qamatis-salah;
Allahu Akbar, Allahu Akbar; La Ilaha Illallah

The origin of Adhan is explained in hadith: “When the Muslims came to Medina, they, at
first, used to have a time appointed for salah at which they all gathered together, but as this
arrangement was unsatisfactory a consultation was held at which suggestions for ringing a
bell or blowing a horn having been rejected, Umar (RA) proposed that a man should be
appointed who should call out for prayer at which the Holy Prophet (SAW) ordered
Hazrat Bilal (RA) to call out for prayers in the words of adhan as we now have
it.” (Bukhari)

The Adhan is not only an announcement for salah but is, in fact, an open invitation to Islam five
times daily throughout the world. Adhan is the first thing recited in the ears of a newborn baby
and also it’s often the first thing recited in a new home. The Adhan which is also called an
Islamic call to prayer is an integral part of the Muslim faith. Holy Prophet Muhammad (PBUH)
said about the importance and answering the Adhan in these words: “When you hear the
Adhan, repeat what the Mu’adhdhin says. Then ask Allah to exalt my mention because
everyone who does so will receive in return ten rewards from Allah. Then beseech Allah to
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grant me Al-Wasilah, which is a high rank in Jannah, fitting for only one of Allah’s slaves;
and I hope that I will be that man. If anyone asks Al-Wasilah for me, it becomes incumbent
upon me to intercede for him.” (Muslim)
The fascinating message of the Adhan is intensified by the skill of the person who recites it, the
more melodious and clear the voice, the more powerful will be the Adhan. The call to prayer
Adhan testifies the oneness of Almighty Allah affirms the Prophet Hood of Muhammad (SAW)
and also highlights the importance of five daily prayers. Adhan is the reminder of what is
important in life and for Muslims, Allah is the most important and greatest of all. On hearing,
Adhan Muslims must put aside what occupies them at the moment and respond to Allah’s call
for the sake of Allah Almighty. Gathering on the call of Adhan is similar to the Day of Judgment
when Allah Almighty will call people to be resurrected and they will all answer and come out of
their graves. Similarly, when Muslims gather in large groups for the prayer, they are to
remember the gathering of the Day of Judgment. The Day of Judgment is a day when no one can
speak except by Allah’s permission and will pray and beg in front of Him to be saved.