Sunday 26 September 2010

How to Convert to Islam and Become a Muslim

The word “Muslim” means one who submits to the will of God, regardless of their race, nationality or ethnic background. Becoming a Muslim is a simple and easy process that requires no pre-requisites. One may convert alone in privacy, or he/she may do so in the presence of others.

If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion of God, then, all one needs to do is pronounce the “Shahada”, the testimony of faith, without further delay. The “Shahada” is the first and most important of the five pillars of Islam.

With the pronunciation of this testimony, or “Shahada”, with sincere belief and conviction, one enters the fold of Islam.

Upon entering the fold of Islam purely for the Pleasure of God, all of one’s previous sins are forgiven, and one starts a new life of piety and righteousness. The Prophet said to a person who had placed the condition upon the Prophet in accepting Islam that God would forgive his sins:

“Do you not know that accepting Islam destroys all sins which come before it?” (Saheeh Muslim)

When one accepts Islam, they in essence repent from the ways and beliefs of their previous life. One need not be overburdened by sins committed before their acceptance. The person’s record is clean, and it is as if he was just born from his mother’s womb. One should try as much as possible to keep his records clean and strive to do as many good deeds as possible.

The Holy Quran and Hadeeth (prophetic sayings) both stress the importance of following Islam. God states:

“...The only religion in the sight of God is Islam...” (Quran 3:19)

In another verse of the Holy Quran, God states:

“If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter, he will be in the ranks of those who have lost (their selves in the Hellfire).” (Quran 3:85)

In another saying, Muhammad, the Prophet of God, said:

“Whoever testifies that there in none worthy of being worshipped but God, Who has no partner, and that Muhammad is His slave and Prophet, and that Jesus is the Slave of God, His Prophet, and His word[1] which He bestowed in Mary and a spirit created from Him; and that Paradise (Heaven) is true, and that the Hellfire is true, God will eventually admit him into Paradise, according to his deeds.” (Saheeh Al-Bukhari)

The Prophet of God, may the blessing and mercy of God be upon him, also reported:

“Indeed God has forbidden to reside eternally in Hell the person who says: “I testify that none has the right to worship except Allah (God),’ seeking thereby the Face of God.” (Saheeh Al-Bukhari)

The Declaration of the Testimony (Shahada)

To convert to Islam and become a Muslim a person needs to pronounce the below testimony with conviction and understanding its meaning:

I testify “La ilah illa Allah, Muhammad rasoolu Allah.”

The translation of which is:

“I testify that there is no true god (deity) but God (Allah), and that Muhammad is a Messenger (Prophet) of God.”

To hear it click here or click on “Live Help” above for assistance by chat.

When someone pronounces the testimony with conviction, then he/she has become a Muslim. It can be done alone, but it is much better to be done with an adviser through the “Live Help” at top, so we may help you in pronouncing it right and to provide you with important resources for new Muslims.

The first part of the testimony consists of the most important truth that God revealed to mankind: that there is nothing divine or worthy of being worshipped except for Almighty God. God states in the Holy Quran:

“We did not send the Messenger before you without revealing to him: ‘none has the right to be worshipped except I, therefore worship Me.’” (Quran 21:25)

This conveys that all forms of worship, whether it be praying, fasting, invoking, seeking refuge in, and offering an animal as sacrifice, must be directed to God and to God alone. Directing any form of worship to other than God (whether it be an angel, a messenger, Jesus, Muhammad, a saint, an idol, the sun, the moon, a tree) is seen as a contradiction to the fundamental message of Islam, and it is an unforgivable sin unless it is repented from before one dies. All forms of worship must be directed to God only.

Worship means the performance of deeds and sayings that please God, things which He commanded or encouraged to be performed, either by direct textual proof or by analogy. Thus, worship is not restricted to the implementation of the five pillars of Islam, but also includes every aspect of life. Providing food for one’s family, and saying something pleasant to cheer a person up are also considered acts of worship, if such is done with the intention of pleasing God. This means that, to be accepted, all acts of worship must be carried out sincerely for the Sake of God alone.

The second part of the testimony means that Prophet Muhammad is the servant and chosen messenger of God. This implies that one obeys and follows the commands of the Prophet. One must believe in what he has said, practice his teachings and avoid what he has forbidden. One must therefore worship God only according to his teaching alone, for all the teachings of the Prophet were in fact revelations and inspirations conveyed to him by God.

One must try to mold their lives and character and emulate the Prophet, as he was a living example for humans to follow. God says:

“And indeed you are upon a high standard of moral character.” (Quran 68:4)

God also said:

“And in deed you have a good and upright example in the Messenger of God, for those who hope in the meeting of God and the Hereafter, and mentions God much.” (Quran 33:21)

He was sent in order to practically implement the Quran, in his saying, deeds, legislation as well as all other facets of life. Aisha, the wife of the Prophet, when asked about the character of the Prophet, replied:

“His character was that of the Quran.” (As-Suyooti)

To truly adhere to the second part of the Shahada is to follow his example in all walks of life. God says:

“Say (O Muhammad to mankind): ‘If you (really) love God, then follow me.’” (Quran 3:31)

It also means that Muhammad is the Final Prophet and Messenger of God, and that no (true) Prophet can come after him.

“Muhammad is not the father of any man among you but he is the Messenger of God and the last (end) of the Prophets and God is Ever All-Aware of everything.” (Quran 33:40)

All who claim to be prophets or receive revelation after Muhammad are imposters, and to acknowledge them would be tantamount to disbelief.

We welcome you to Islam, congratulate you for your decision, and will try to help you in any way we can.

Source: http://www.islamreligion.com/articles/204/

Footnotes:

[1] God created him through His statement, “Be!”

How to make dawah

Bismillah Rahman Raheem

Thanks for your question about your good question concerning the spreading of Islam. This indicates a strong commitment from you to share this message of worshipping Allah as One God, Alone and without any associates or partners. This is a basic duty for each of us as Muslims. We commend you on your endeavor for learning and search for correct knowledge in matters concerning Islam.

First let us begin with Basics Of Islam [click].

Here are some important points to keep in mind:

1. As Muslims we cannot lie about anything, especially about our religion.

2. Islam has the proof for everything that it teaches. Our sources are authentic and original. They are:

This is a unique part of Islam, not available in any other ancient religions.

Also, keep in mind while talking with people and answering their questions, sometimes "questions" contain misinformation. We must qualify what it is that someone is saying against what they mean.

Take special care in offer your answers. Keep your replies simple and to the point. Do not wander from subject to subject while answering a question.

Another important point is to remember that patience is an important part of the character of the Muslim and that you must not become angry or outraged at what people say to you or by the quesitons that they are asking. If you feel that it is too much for you to deal with, then simply walk away.

Also, don't try to be funny or sarcastic. This is distracting and not appropriate. Very often while giving the answer, we hear the person we are talking to saying something like, "I didn't know that." Or they might say, "This is actually something good." When this occurs we ask them, "Are you ready to rethink your position? Are you prepared to worship your God and your Lord without and partners?"

After all, isn't this what Islam is really all about? The most important subject is the worship of Almighty God, without any partners or associates or "gods" besides Almighty God.

Dawah is a word in Arabic that means "to invite" or "to offer to share." This is a very important part of being a Muslim and it can be somewhat difficult at times. Yet it is not impossible. The fact is that sharing Islam is a very simple concept. The difficulty comes in when you are trying to communicate the idea to others, especially when they have already been predisposed to believe in something else and to believe that Islam is something bad.

Keep in mind at all times that you are on a special mission to deliver a message of inviting people to worship Allah according to the way that He wants to be worshipped. You are to call them to know the truth and how to follow it. You do this with both your kind words and correct actions.

Your words are used in lectures, sermons, books, tapes and dialogs. These words help people to understand the truth of Islam.

Your actions are observed by others through your behavior and manners. You become the role model for what Islam is all about.

Both methods (dawah by words and actions) were used by the Prophet (peace and blessings be upon him) when delivering the message of Islam. He was the perfect example of what he was calling the people to do. Ayesah, may Allah be pleased with her, said that if you would like to see a living example of the Quran walking, then simply look to Muhammad, peace be upon him. His life was the best example of the noble teachings and principles set forth in the Quran.

Muslims are supposed to advise everyone by using a gentle and simple approach to attract the hungry souls to the Way of Allah. For sure today more than ever, people need to know about Islam and be able to put it into practice. We all need an example to follow.

Actually, the problem is not so much calling or inviting to people to the message of Islam, as it is the way that we go about it. The way that we present ourselves and the message is most important and unfortunately, something that many of the Muslims are not taking into consideration these days.

Some have actually ruined the image of dawah due to the rigid methods, mistakes and misunderstandings they are applying. This gives a very negative impression about Islam and the Muslims in general. Considering all of the detraction and negative media against Islam and Muslims occuring in these days, it is vital that we approach our dawah with wisdom, kind invitation and logical discussions.

One example of negative dawah is the false concept that so many Muslims have today about debating the Christians about their Bible. This is very incorrect and not a part of the teachings of the Quran or the way of Muhammad, peace be upon him. While there are a number of things that we might be able to share with them about what we believe that is similar to what they might find in their Book, it is not correct to try to attack their Book, their beliefs nor their understandings. A wise man once said, "Debates bring a lot of heat, but not very much light." Leave the idea of debating and do not attend any functions where these types of activities are taking place. Pray for the Muslims to wake up to the dangers of this as a tool for dawah before it is too late.

Another thing to stay away from is the so called "miracles" about the Quran and Islam that are not mentioned in the Quran or in the Sunnah of the prophet, peace be upon him. One example of the idea of some trees in Germany that are twisted around to spell, "Laa elaha illa lah, Muhammad rasoolulah." This is not true. The picture is a fake and anyone can easily prove this is not real. So where would you be if you had insisted that this was a "proof" that Islam is the right religion?

Other fake "miracles" include; a fish with "Allah" written on it; a tree bent toward Mekkah in prayer; a pumpkin with "Bismillah Rahman Raheem" on it. Please verify this by visiting our website page on these stories at:

http://www.IslamTomorrow.com/pumpkin.htm

Another area to avoid is the misconception about the "miracle of numbers" in the Quran. The stories are many and all of them are false. There is no miracle of "19" in the Quran; this not the occurance of the word "day" and "night" 365 times (the Muslim calendar is 354 days anyway); the words "angel" and "devil" do not occur the same number of times; and all of the mathematical equasions mentioned about the earth and the water are worthless to someone who is trying to understand about Allah and Islam. So please stop this propaganda and DO NOT FORWARD these messages to everyone on your list.

That is NOT dawah. That is a waste of time and energy. The fact is, that this will turn people away from the truth and destroy the pure message of Islam.

When we are going to talk with folks about Islam, we should first begin with the word itself. Let people know that there is a difference between the word "Islam" and what some people are doing. Visit our page on this subject of the explanation of words before you try to discuss Islam with anyone:

http://www.IslamTomorrow.com/word/

"ISLAM" - Explain to them that "Islam" can be understood both, as a verb and as a noun. As a noun, it is the religion that was completed by Allah for all human beings 1,400 years ago. The message came with Muhammad, peace be upon him, in the Arabic language.

As a verb, the word "Islam" means the surrender, submission, obedience and peace in sincerity with Allah.

Next, explain to them that the word Muslim comes from the word Islam itself. And the Arabic uses a prefix to the verb rather than a suffix to indicate the one who is preforming the verb or action. So instead of being an "Islam-er" we are "Mu-islims" (Muslim).

Remember: K.I.S.S. (Keep It So Simple)

Next you might logically break down the word "Allah" and let them know what it comes from and how it is the perfect word to describe and represent the Lord of the Worlds, The Only Creator and Sustainer of the universe.

"Allah" comes from the root "elah" and the plural is "awliha." When the article "the" is placed in front of "elah" in Arabic, it becomes "Al-lah." In this state the word can no longer be made plural, nor can it be associated with gender. That is to say, that "Allah" can actually be used to represent the meaning of "One only to be worshipped, never plural, always singular and never man nor woman."

"Quran" is another word that you might explain to them. Let them understand that the Quran is not a book and that it is actually "alive" today in the hearts of over nine million (9,000,000) Muslims around the world. This is a real miracle. There is no other book like it. No book can compare to it and no other major religion today has their original preserved in the original language by so many followers of the religion.

For instance, you might ask the person, "Did you know? - Over NINE MILLION Muslims Memorized the Entire Quran. 9,000,000 + Muslims living today have memorized the entire Quran in the original Arabic language. But surprisingly over 75% of all Muslims are not Arab. In fact, the largest number of Muslims today are in Indonesia.
And did you know? That every Muslim in the world, over 1.5 billion have all memorized some of the Quran and each of them desires to memorize it entirely?

"Prophethood" in Islam is also an area that brings people to a better understanding of Muslims and what Islam is really about about. Let them know that as much as we love and honor and respect all of the prophets from Adam to Abraham and Moses and David, Jesus and Muhammad, peace be upon them all, we never worship them. As a matter of fact, that is where people begin to go the wrong way, by over praising something or someone in the creation. All praise and worship is due to Allah, alone.

You might like to read and share the messages about Muhammad, peace be upon him, and Jesus, peace be upon him, from the Muslim perspective. You could print these pages out and share them or ask them to visit the links online if they can.

"Muhammad" - "Jesus"

"Human Rights" is a favorite of mine to talk about. And then rights in general in Islam. Of course it is Allah, who has the first and most exclusive right, that of being worshipped alone without any partners.

"Women's rights" There are areas to discuss and in particular of great interest today, is the rights of women. Also, you could mention that today more than ever before, women are coming into Islam in greater numbers than men. This is a fact.

There are many areas to open up the dialog, but always keep in mind that the message is to call people to worship Allah, Alone without any partners.

Make the clear distinction between what "Islam" teaches and what some "Muslims" do. Ask them to consider some of the bad people in history who were supposed to be Christians, yet what they did does not represent the Christians or Jesus.

"Islam" is not what some Muslims do. It is what all Muslims are "supposed" to do.

So all in all, you need to adopt gentleness and politeness in presenting your arguments. Allah Almighty addresses His Prophet, saying:

“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knows best, who have strayed from His Path, and who receive guidance.” (An-Nahl: 125)

The Prophet (peace and blessings be upon him) is reported to have said: “Indeed, gentleness adds more beauty to the atmosphere it reposes therein.”

Actually, nothing is more needed now, in making dawah, than correct knowledge, gentleness and wisdom. The reason for this is to dispel all the superstitions and lies spread against Islam. All this needs wisdom, patience and perseverance, and such polite methods brings quick results and has rapid effect on the audience.

Consider the wife of Abu sufyan, Hind and her saying to Muhammad, peace be upon him, after she came to Islam; "I never wanted to see anyone on the face of the earth to be put down more than you and your family. But now, I do not see anyone on the face of the earth more honored than you and your family."

This is a clear example of the prophet's effect on people's hearts and minds through his behavior and manners. Callers to Islam must follow this great example in their efforts to share the message of Islam instead of turning them away.

Always consider your audience and who it is that you are speaking to. If the people are not familiar with the Arabic language, then there is no real need to speak Arabic or make all of your quotes in Arabic and then try to translate everything to English. This is silly and could turn people away. Remember to keep everything on their level and not try to talk above them or talk down to them.

Allah is the All Knower.

Visit our page on this subject and then write back to me with more questions:

http://www.islamtomorrow.com/dawah/

Also visit:

www.IslamTomorrow.com/word

More important links re: Islam - Research - Answers - Audio

Thanks again for your question. All good is from Allah & mistakes were from myself.
May Allah guide us in Truth, ameen.
Salam alaykum - Yusuf Estes

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How to wear a hijab

Thursday 23 September 2010

How to make dua to Allah (SWT)

  1. In a sound hadith the Prophet, peace be upon him, said, “Allah’s wrath is on the one who does not call upon Him for help.” ‘Aishah reported, “The Prophet, peace be upon him, said, ‘Precautions are of no avail against the decree of Allah, but the supplication benefits in the case of a calamity that strikes or is about to strike. And when a calamity descends the supplication intercepts it and holds it at bay until the Day of Resurrection’. (Reported by Al-Bazar, At-Tabrani, and Al-Hakim, who says its chain of authorities is sound)
  2. Salman Al-Farisi reported that the Prophet, peace be upon him, said, “Nothing can avert the decree of Allah except supplication, and nothing increases life except virtuous deeds.” (Tirmidhi)
    Source: Fiqh-us-Sunnah, 4: 109

Etiquette for making duas:

1. Start the supplication with Allah’s Praise and Blessings on His Prophet (s).
Fudalah b. ‘Ubaid reported that the Prophet (s) heard a man supplicating during prayer. He did not glorify Allah, nor did he invoke blessings on the Prophet. The Prophet (s) said, “He has been hasty.” Then he called the man and said either to him, or to someone else, “When any one of you prays, he should begin by glorifying and praising his Lord and then he should invoke blessings on the Prophet, peace be upon him, and after that he should supplicate Allah for anything he wishes.”
Source: Fiqh-us-Sunnah, volume 4: 111c

2. To ask Allah by HIs Names.

Allah himself says in the Qur’an ( Surah Al A’raf, 7:180): “The most beautiful names belong to Allah: so call on Him by them;”

The Apostle of Allah (peace be upon him) heard a man saying: O Allah, I ask Thee, I bear witness that there is no god but you, the One, He to Whom men repair (As-Samad), Who has not begotten, and has not been begotten, and to Whom no one is equal, and he said: “You have supplicated Allah using His Greatest Name, when asked with this name He gives, and when supplicated by this name he answers.”
Source: Hadith narrated by Narrated Buraydah ibn al-Hasib in Abu Dawood, hadith 584.

I was sitting with the Apostle of Allah (peace be upon him) and a man was offering prayer. He then made supplication: O Allah, I ask you by virtue of the fact that praise is due to you, there is no deity but you, Who showest favour and beneficence, the Originator of the Heavens and the earth, O Lord of Majesty and Splendour, O Living One, O Eternal One. The Prophet (peace be upon him) then said: “He has supplicated Allah using His Greatest Name, when supplicated by this name, He answers, and when asked by this name He gives.”
Source: Hadith narrated by Anas ibn Malik in Abu Dawood, hadith 585.

3. a. Be in a state of purity, face the Qiblah, and raise your hands when making duas.
According to Fiqh us Sunnah, volume 5, #96b, one must maintain a complete state of purity. face the direction of Ka’bah, seek forgiveness of Allah as much as possible. glorify Allah, and supplicate for one’s well being and welfare in this Iife and in the Hereafter, and for others, with fervor, attention, and with hands raised in supplication. Osamah bin Zaid reported: “I was riding behind the Prophet (peace be upon him) in Arafah, while he raised his hands in supplications to Allah.” (Reported by Nasa’i)
Source: Fiqh-us-Sunnah, volume 5, #96b.

The Prophet went towards the Musalla and invoked Allah for rain. He faced the Qibla and wore his cloak inside out, and offered two Rakat.
Source: Abdullah bin Zaid in Sahih Bukhari, volume 2, hadith 125.

3.b Raise your hands in front of your face, but not above your head.
Umayr saw the Prophet (peace be upon him) praying for rain at Ahjar az-Zayt near az-Zawra’, standing, making supplication, praying for rain and raising his hands in front of his face, but not lifting them above his head.
Source: Narrated Umayr, the client of AbulLahm, in Sunan Abu Dawood, hadith #450

3.c. Supplicate with the palms of your hand upward.
The Prophet (s) said. “[...] Supplicate Allah with the palms of your hands; do not supplicate Him with their backs upwards. When you finish supplication, wipe your faces with them.”
Source: Narrated Abdullah ibn Abbas in Sunan Abu Dawood, hadith #578.

3.d. Make Wudhu (ablution) before asking du’a

[...]I returned and entered upon the Prophet at his house, and found him lying in a bed made of stalks of date-palm leaves knitted with ropes, and on it there was bedding. The strings of the bed had their traces over his back and sides. Then I told the Prophet about our and Abu Amir’s news and how he had said, “Tell him to ask for Allah’s Forgiveness for me.” The Prophet asked for water, performed wudhu and then raised hands, saying, “O Allah! Forgive ‘Ubaid, Abu Amir.” [...]
Source: Narrated by Abu Musa in Sahih Bukhari, volume 5, hadith 612.

4. Use comprehensive words.
‘Aishah says that the Prophet, peace be upon him, loved the short but comprehensive, meaningful supplications, more than others. Fiqh us Sunnah (volume, #133a) gives below some of these supplications, which are a must for every believer:

  • Anas reported that the Prophet, peace be upon him, frequently prayed, “O Allah, give us all the good of this world, and the good of the life hereafter, and save us from the punishment of the fire.”
  • Abdallah ibn ‘Abbas reported that the Prophet, peace be upon him, prayed to Allah, “My Lord, help me and do not turn against me. Grant me victory, and do not grant victory over me. Plan on my behalf and do not plan against me. Guide me, and make the guidance easy for me. Grant me victory over those who act wrongfully toward me. O Allah, make me grateful to You, mindful of You, in awe of You, devoted to your obedience, humble, penitent, and ever turning to You in repentance. My Lord, accept my repentance, wash away my sins, answer my supplication, clearly establish my evidence, guide my heart, make my tongue true, and draw out malice from my breast.”

5. Make dua during your sijda (prostration).

  • As pointed out by Br. Abdul Malik Mujahid, we are in one of the most submissive physical positions when in Sajdah. It is one of the best occasions to ask God for forgiveness, guidance, and all that we want.The Prophet use to make dua in Sajdah and not just tasbeeh as in obligatory prayers. He used to cry in Sajdah. Abduallah Ibn Abbas reported that the Prophet (s) said”[...] [While] prostrating yourselves be earnest in supplication, for it is fitting that your supplications should be answered.”
    Source: Muslim
  • Abu Hurairah (r) reported, the Prophet (s) said, “The servant is nearest to his Lord when he is prostrating to Him, so make supplication in this state.” (Muslim)
    Source: Fiqh-us-Sunnah, 4: 111a

6. Do not only do duas during times of difficulty.
Allah’s Messenger (peace be upon him), said, “If anyone finds pleasure in receiving an answer from Allah in times of difficulty, he should make many supplications when times are easy.”
Source: Tirmidhi transmitted it, saying this is a gharib tradition.

7. Do not ask for anything sinful in your dua.
The Prophet (peace be upon him) said, “Any Muslim who makes a supplication containing nothing which is sinful or which involves breaking ties of relationship will be given for it by Allah one of three things: He will give him swift answer, or store it up for him in the next world, or turn away from him an equivalent amount of evil.”
Source: Narrated by AbuSa’id al-Khudri in Tirmidhi.

8. Be firm when making dua.
Yahya related to me from Malik from Abu’z Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, ”When you are making dua, do not say: ‘O Allah, forgive me if You wish. O Allah, forgive me if you wish.’ You should be firm in your asking, for there is no compelling Him.”
Source: Al Muwatta hadith 28, volume 15.

9.a. Do not be impatient if your dua has not yet been answered.
Yahya related to me from Malik from Ibn Shihab from Abu Ubayd, the mawla of Ibn Azhar, from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, “You will be answered as long as you are not impatient and say, ‘I have made a dua and I have not been answered .’ “
Source: Al-Muwatta hadith 29, volume 15.

9.b. Make dua with confidence in its acceptance.

Abu Hurairah also reported that the Prophet, peace be upon him,
said, “None of you should say, ‘O Allah, forgive me if You wish, (or) O
Allah, have mercy on me if you wish.’ Rather you should be firm in
your request, for (Allah does whatever He wishes) and no one can
force Him to do otherwise
.”
Source: Fiqh-us-Sunnah, volume 4, number 112b.

10. Pursue lawful means of livelihood

Please note that you should pursue lawful means of livelihood if you wish your duas to be answered. The following hadith makes this clear:

Abu Hurairah (r) reported that the Prophet (s) said, “O people, Allah is Good and He, therefore, accepts only that which is good. And Allah commanded the believers as He commanded the Messengers by saying, ‘O Messengers, eat of the good things, and do good deeds; verily I am aware of what you do,’ Qur’an 23.51 and He said: ‘O those who believe, eat of the good things that We gave you’.” Qur’an 2.172 The Prophet, peace be upon him, then made mention of a person who travels widely, his hair dishevelled, and covered with dust. “He lifts his hands and makes supplication, ‘O Lord, O Lord,’ but his diet is unlawful, his drink is unlawful, and his clothes are unlawful, and his nourishment is unlawful. How then can his supplication be accepted? (Muslim and Ahmad)
Source: Fiqh-us-Sunnah, volume 4: 110a

Ibn ‘Abbas reported, “Once, when I recited the verses of the Qur’an, ‘O you people! Eat of what is on earth, lawful and good’ (2.168) in the presence of the Prophet, peace be upon him. Sa’d b. Abi Waqqas got up and said, ‘O Messenger of Allah! Ask Allah to make me one whose supplication is heard.’ At this the Prophet, peace be upon him, said, ‘O Sa’d, consume lawful things and your supplications will be heard, and by Him in Whose hands is the soul of Muhammad, when a man puts into his stomach a morsel of what is forbidden his prayers are not accepted for forty days, and a servant of Allah whose body is nourished by usury or by what is forbidden becomes more deserving of the Hell fire.” (Al-Hafiz b. Marduwiyah)
Source: Fiqh-us-Sunnah, volume 4: 110a

11. There is no harm in making duas in obligatory prayers.
Yahya said that Malik was asked about making dua in obligatory prayers and he said, “There is no harm in making dua in them.”
Source: Al-Muwatta hadith 39, volume 15.

12. Do not make duas in a distracted manner.
The Prophet (s) has said in a Hadith narrated by Abu Huraira: Make Dua and be assured of being answered, and know that Allah does not answer a Dua from a careless heart which is not concentrating
Source: Tirmidhi in article by Abdul Malik Mujahid, 31 doas to choose from.

13. Make dua. Allah wants you to.
Abu Huraira related that the Prophet said: Allah is angry with those who do not ask Him for anything.
Source: Tirmidhi in article by Abdul Malik Mujahid, 31 doas to choose from.

Section 14: Best Times During Which You Can Make Your Dua

14. a. Duas are preferred in the time after the final tashahud and just before doing the salaams that end your prayer.
According to Fiqh-us-Sunnah (volume 1, #161), it is preferred for the person to supplicate after the final tashahud and before making the final salutations (that end the prayer). The person may ask for whatever he wishes of the good of this life and the hereafter. Ibn Mas’ud reported that the Prophet, upon whom be peace, taught him the tashahud and then said, “Then choose whatever you wish to ask (of Allah).” (Related by Muslim.)

14.b. Duas can also be made in the time between the adhan and the iqama.
The supplication made between the adhan and the iqamah is not rejected.
Source: Narrated by Anas ibn Malik in Sunan Abu Dawood, hadith #206.

14.c. The best time to make dua

The Prophet (peace be upon him) was asked: What supplication finds greatest acceptance? He answered: A prayer offered in the middle of the latter part of the night and after the prescribed Prayers.
Source: narrated Abu Umamah and transmitted by Tirmidhi, number 460, with a sound chain of authorities (according to Fiqh us Sunnah, vol 4, #111a).

14.d. Duas on the Day of Arafa

Yahya related to me from Malik from Ziyad ibn Abi Ziyad from Talha ibn
Ubaydullah ibn Kariz that the Messenger of Allah, may Allah bless him and grant him peace, said, “The best dua is dua on the day of Arafa, and the best thing that I or the Prophets before me have said is ‘There is no god but Allah, alone, without any partner’ (La ilaha illa’llah, wahdahu la sharika lah.)
Source: Al-Muwatta, volume 15, number 32.

source: http://makkah.wordpress.com/helpful-duas/

How to Perform Wudu’?

How to Perform The Witr Prayer?

All praises be to Allah (swt), Lord and Sustainer of the worlds, and may the peace and blessings of Allah (swt) be upon our Prophet Muhammad (peace be upon him) and upon his family and companions.

It is important for every Muslim to understand that no act of worship can be performed except on a method proven from the Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him). This is because the basic principle in acts of worship is that everything is unlawful except what is approved by Allah (swt) and his Messenger.

The Prophet (peace and blessings of Allah be upon him) said; “pray as you see me praying”.

As there are differences of opinion as to how the Witr prayer is performed, it becomes important for us to know with evidences the method that is attributed most closely to the Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him). However the purpose of this article is to provide a practical guidance to people for how to pray Witr rather then detailing all the differences, therefore we shall keep it as brief as possible.

Definition of Witr: Witr means unpaired such as ‘one’, ‘three’, ‘five’, ‘seven’ etc. The Prophet (peace and blessings of Allah be upon him) said’ “Indeed Allah (swt) is unpaired and He loves the unpaired (number).” The Witr prayer is the non-obligatory prayer that is performed in odd number in the night after I’shaa prayer.

Status of Witr Prayer: The correct view is that Witr is a confirmed Sunnah (Sunnah mu’akkadah) which should not be neglected as the Prophet (peace and blessings of Allah be upon him) would never miss it, not even during his journeys for the battles.

Time of Witr Prayer: The time of Witr prayer starts immediately after Isha prayer and lasts until dawn begins. This is based on many narrations including the one in which the Prophet (peace and blessings of Allah (swt) be upon him) said: “Allah (swt) has prescribed for you a prayer (by which He may increase your reward), which is Witr; Allah (swt) has enjoined it for you during the time between ‘Isha’ prayer until dawn begins.” Narrated by al-Tirmidhi, 425; Saheeh al-Tirmidhi.

Once dawn begins, the time for Witr is over, because the Prophet (peace and blessings of Allah (swt) be upon him) said: “Pray Witr before morning comes.” Narrated by Muslim, 754.

He (peace and blessings of Allah (swt) be upon him) also said: “Hasten to pray Witr before dawn.” Narrated Muslim.

Muslim also narrated from Abu Nadrah al-‘Awfi, that Abu Sa’eed told them that they asked the Prophet (peace and blessings of Allah be upon him) about Witr and he said: “Witr comes before dawn.”

And the Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him) said: “Witr is one rak’ah at the end of the night.” narrated Muslim (752)

In Al-Tirmidhi report from Ibn ‘Umar (ra) the Prophet (peace and blessings of Allah be upon him) said: “When dawn comes, all the night prayers and Witr are over, so pray Witr before dawn comes.” Al-Tirmidhi (469) Saheeh al-Tirmidhi.

It is preferred that Witr is prayed in the last part of night just before dawn begins but if one fears that he would not be able to get up in the last part of night then he should pray it before going to sleep, because the Messenger of Allah (peace and blessings of Allah (swt) be upon him) said, “Whoever fears that he will not get up at the end of the night, let him pray Witr at the beginning of the night, but whoever thinks that he will be able to get up at the end of the night, let him pray Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is better.” Narrated by Muslim, 755.

Number of raka’at: It is essential to differentiate between Witr prayer and the Night prayer (or Tahajjud).
The Prophet (peace and blessings of Allah (swt) be upon him) said: “Witr is one rak’ah at the end of the night.” Narrated by Muslim, 752.
And he (peace and blessings of Allah be upon him) said: “The night prayers are two (rak’ahs) by two, but if one of you fears that dawn is about to break, let him pray one rak’ah to make what he has prayed Witr (odd-numbered).” Narrated by al-Bukhaari, 911; Muslim, 749

This means that the minimum number of raka’at one can pray in Witr is one rak’ah, but it can be more as it is proven from authentic narrations that the Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him) prayed Witr in three, five, seven and nine.

Method of praying the Witr

So if we have to reconcile all the above statements and a number of other narrations as we shall insha-Allah mention below, the Witr can be prayed in a number of ways;

1. To pray one raka’h on its own.

2. To pray three raka’at. This can be done in three ways;
a) To pray two raka’at finishing them with a tasleem and then doing a single raka’h. This is the best way because it reconciles the two narrations regarding Witr and the Night prayer quoted above.

b) To pray three raka’at one after the other without any sitting except at the end of third raka’h because of the hadeeth of ‘Aa’ishah (may Allah (swt) be pleased with her) who said: The Prophet (peace and blessings of Allah (swt) be upon him) used not to say the tasleem in the (first) two rakahs of Witr. According to another version: “He used to pray Witr with three rak’ahs and he did not sit except in the last of them.” Narrated by al-Nasaa’i, 3/234; al-Bayhaqi, 3/31. al-Nawawi said in al-Majmoo’ (4/7): it was narrated by al-Nasaa’i with a hasan isnaad, and by al-Bayhaqi with a saheeh isnaad.

c) To pray like Maghrib prayer with two tashahhuds and one salaam at the end. This is prohibited because the Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him) forbade doing that, and said: “Do not pray Witr with three rak’ahs like Maghrib.” Narrated by al-Haakim, 1/403; al-Bayhaqi, 3/31; al-Daaraqutni, p. 172. Al-Haafiz ibn Hajar said in Fath al-Baari (4/301): Its isnaad fulfils the conditions of the two Shaykhs (al-Bukhaari and Muslim).

3. To pray five or seven raka’at continuously with one tashahhud at the end, as narrated by Umm Salamah (may Allah (swt) be pleased with her) said: The Prophet (peace and blessings of Allah (swt) be upon him) used to pray Witr with five or seven (rak’ahs) and he did not separate between them with any salaam or words. Narrated by Ahmad, 6/290; al-Nasaa’i, 1714. al-Nawawi said: Its isnaad is jayyid. Al-Fath al-Rabbaani, 2/297. and it was classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

4. To pray nine raka’at with no tashahhud except in the eighth rak’ah, then stand up without doing the tasleem, then doing the ninth rak’ah finishing with a tashahhud and tasleem. This was narrated in Muslim (746) from ‘Aa’ishah (may Allah (swt) be pleased with her) that the Prophet (peace and blessings of Allah (swt) be upon him) used to pray nine rak’ahs in which he did not sit except in the eighth, when he would remember Allah (swt), praise Him and call upon Him, then he would get up and not say the tasleem, and he would stand up and pray the ninth (rak’ah), then he would sit and remember Allah (swt) and praise Him and call upon Him, then he would say a tasleem that we could hear.

5. To pray eleven raka’at, with a tasleem after each two rak’ahs and then pray one rak’ah at the end.

6. To pray thirteen raka’at as reported by ‘Aa’ishah (may Allah (swt) be pleased with her) who said: The Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him) used to pray thirteen rak’ahs at night, praying five rak’ahs of Witr, in which he would not sit except in the last rak’ah. Narrated by Muslim, 737.

If one prays Witr praying three continuous raka’at then it is a sunnah to recite in the first rak’ah Soorat al-A’la 87), in the second Soorat al-Kaafiroon (109), and in the third Soorat al-Ikhlaas (112), because Al-Nasaa’i (1729) narrated that Ubayy ibn Ka’b said: The Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him) used to recite in Witr Sabbih isma rabbika al-‘a’la (“Glorify the name of your Lord, the Most High” – Soorat al-A’la 87), Qulhe yaa ayyuha’l-kaafiroon (“Say: O disbeliever…” – Soorat al-Kaafiroon 109) and Qul Huwa Allah (swt)u ahad (“Say: He is Allah (swt), the One” – Soorat al-Ikhlaas 112). Saheeh al-Nasaa’i.

Qunoot in Witr Prayer: Du’a’ al-Qunoot is recited in the last rak’ah of Witr prayer, Ibn Taymiyah (may Allah (swt) have His mercy on him) said in Majmoo’ al-Fataawa (23/100): ‘With regard to qunoot: there are two extreme views and one middle (or moderate) view. Some say that qunoot should only be recited before bowing and some say that it should only be recited after bowing. The fuqaha’ among the scholars of hadeeth, such as Ahmad and others, say that both are allowed, because both are mentioned in the saheeh Sunnah, but they preferred reciting qunoot after bowing because this is mentioned more often. ‘

Raising the hands for Du’a’ al-Qunoot is mentioned in a saheeh report from ‘Umar (may Allah (swt) be pleased with him), as was narrated by al-Bayhaqi in a report which he classed as saheeh (2/210).

There is no extra takbeer before the Du’a’ al-Qunoot. And as there is no evidence for this, it should not be done.

The du’aa’ of qunoot, al-Hasan ibn ‘Ali (may Allah (swt) be pleased with him) said: The Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him) taught me some words to say in qunoot al-witr:

“Allah (swt)umma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta Rabbana wa ta’aalayta la manja minka illa ilayk

(O Allah (swt), guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You).” narrated by Abu Dawood (1425), al-Tirmidhi (464), and al-Nasaa’i (1746)

Then one should send blessings upon the Prophet (peace and blessings of Allah (swt) be upon him)

It is recommended one says after finishing the Witr: Subhaan al-Malik al-Quddoos three times, saying loud the third time, as narrated by al-Nasaa’i (1699).

Al-Daaraqutni added the word: Rabb al-Malaa’ikah wa’l-Rooh (Lord of the angels and the Spirit), with a saheeh isnaad.

May Allah (swt) help and guide us to do all that He is pleased with and his Peace and blessings be upon His last Prophet Muhammad.

source: http://www.islamicnetwork.com/index.php/weblog/comments/how_to_perform_the_witr_prayer/

How to perform Salat al Witr?

How to perform the Witr Prayer?

How to perform Salat (Namaz)


The method of praying Namaz is as follows; With Wuzu, face towards the Qibla and stand so that there is a gap of four fingers between your feet. Take each hand to each ear and touch the lobes of the ears with the thumbs and leave the rest of the fingers in their normal state, don't join them together or spread them apart. Face the palms of the hands towards the Qibia and your sight is to look at the sijdah. Then make a firm intention in your heart as to which Namaz you are praying and while saying 'Allah-o-Akbar' lower your hands and join them below the naval.

The way to join the hands is to have the palm of the right hand on top of the back of the left hand wrist, keep the middle three fingers straight and circle the left wrist with the thumb and the little finger firmly grasping the hand. Then pray 'Sana' meaning Subhanakallah Humma Wa Bihamdika Wa Tabarakasmuka Wa Ta'ala Jadduka Wa Laa ila'ha Ghairuk" . Then pray Ta'awwuz meaning "A'oozu Billahi Minas Shaitaanir Rajeem" and then pray Tasmee'a meaning "Bismillah' ir'rahman'ir' Raheem" . Then pray the whole of the 'Alhamdo' Surat and say 'Aameen' quietly.

After this, pray any Surat or three ayats or one ayat which is equivalent to three small ayats. Then whilst saying Allah-o-Akbar go into the Rukooh. Grasp the knees with the hands and spread your fingers over the knees. Keep your back straight and your head level with your back and make sure that you are not too far up or kneeling to low down and keep your sight on your feet and pray at least three times "Subhana Rabbi'al Azueem' and then pray this whilst standing up 'Sami Allahu Liman Hamidah' and if you are praying Namaz alone then also say 'Allahumma Rabbana Walakal Hamd' and then while saying Allah-o-Akbar go into the Sijdah. The way to do this is to first put your knees on the ground, then put your hands at the side of the place where your are going to put your head and then place your head by first placing your nose on the ground and then your forehead and then press hard on your nose. Look towards your nose and keep your elbows up so that they don't touch the ground and leave a gap between your armpits and make sure that there is a gap between your thighs and your stomach. Place all your toes so that their tips are pointing towards the Qibla and their bases are flat on the ground. Keep your hands flat and have your fingers pointing towards the Qibla. Then pray at least three times 'Subhana Rabbi al A'ala'.

Then lift your head up while saying Allah-o-Akbar with first lifting your forehead then your nose then your face and then your hands. Keep your right foot upright and lay your left foot flat and sit on it firmly. Place your hands on your knees with the finger tips pointing towards the Qibla and the palm of your hands flat near your knees and the base of the .fingertips laid flat at the end of your kneecaps. Then whilst saying 'Allah-o-Akbar' go back into the Sijdah and this is done in the same way as the first one. Then stand up by placing your hands on your knees and putting pressure on your knees and legs stand upright, don't put your hands on the ground to assist you to stand up. Now pray only 'Bismillah'ir' Rahmaan'ir' Raheem' and then Alhamdo and another Surat and as before perform Rukooh and Sijdah, and when getting up from the second Sijdah leave your right foot upright and lay your left foot flat and sit upright. And pray �AttahiyyaatuLillahi Was Salawato Wattayyibatu u Alaika Ayyuhannabi 'o 'Warahmatullahi Wabarka'tuhu u Alaina Wa'ala'Ibadillahis Sa'liheen, Ash'had'u'un La ilahaillallahu Wa Ash'hadu Anna MuhammadunAbd'uhu Wa Rasooluh', This is known as Tashahhud. When you are reaching La'Jlaha make a circle in your right hand by joining the thumb with the middle finger and curl the small and it's adjacent finger with the middle finger and on the word La lift your index finger but don't move side to side and when you reach 'illallahu' straighten your hand back to normal. Now if you have more than two Ra.kats to pray then stand back up and pray more Rakats, but for a Farz Namaz there is no need to join another Surat after Alhamdo and then continue and when you reach your last Qaidah (sitting position) pray Tashahhud and then pray the DuroodSharif called Durood-e-lbrahim

'Allahumma Salleh Ala Sayyidina Muhammadin Wa'ala' Aale Sayyidina Muhammadin Kama Sallaiyta Ala Sayyidina Ibraheema Wa' Ala Aale Sayyidina Ibraheema InnakaHameedum Majeed -Allahumma Baarak Ala Sayyidina Muhammadin Wa' Ala Aale Sayyidina Muhammadin Kama Baarakta Ala Sayyidina Ibraheem Wa' Ala Aale Sayyidina Ibraheema Innaka Hameedum Majeed'
After this pray'Allahumag Firii Wali Wale Dayya Wal Ustaad'e Wal Jamee'il Mu'mineena Wal Mu'meenat Wal Muslimeena Wal MuslimatAI'Ahya'eMinhum Wal Amwaat'e Innaka MujeebudDa'waatBirahmatikaYa Ar'hamarr'ahimeen' or pray another Dua-e-Ma'soor or pray 'Allahumma Rabbana Aatina Fid DuniyaHasanatawWafil Akhirati Hasanataw Wa QinaAzaabanNaar' Make sure you pray this by starting it with 'Allahumma' and then turn your head towards your right shoulder and say'u Alai'kumWarah'matullah' and then turn your head towards your left shoulder and repeat the same words again. The Namaz has now finished, so raise both your hands and pray any Dua for example'Allahumma Rabbana Aatina Fid Duniya Hasanataw Wafil Akhirati Hasanataw Wa Qina Azaaban Naar' then rub your hands over your face. This is the method for an Imam or a male praying Namaz on their own. If however, you are a Muqtadee meaning praying in congregation (Jamaat) and behind an Imam then don't perform Qiraayat meaning don't pray 'Alhamdo' or a Surat, whether the Imam is praying loudly or quietly. Qiraayat is not allowed in any Namaz if it is being prayed behind an Imam.

If the Namazee is a female then at the Takbeer-e-Tahrima she should lift her hands only upto her shoulders and then place her left hand on her chest and the right hand on top of it. When performing Rukoo she should only bend a little so that her hands reach her knees and she should not put pressure on her knees and keep her fingers tightly together and not to straighten her back like males. When performing Sijdah she should crawl up and perform Sijdah so that the arms are joined with the sides, her stomach is joined with her thighs and her thighs are crawled up with her shins and her feet are pointing outwards and are flat. In Qaidah she should have both her feet pointing outwards towards the right and are flat. She should sit on her left buttock and keep her hands in the middle of her thighs.
Order of Farz, Wajib. Sunnat and Mustahhab
  • Rule: In the above method some actions are Farz (obligatory) and therefore without performing these the Namaz will not count. Some actions are Wajib (necessary) and therefore to deliberately miss them is a sin and it would be necessary (Wajib) to repeat the Namaz and if they are missed by mistake then a 'Sijdah-e-Sahoo' would have to be performed at the end. Some are Sunnat-e-Maukida and therefore to make a habit of missing them is a sin and some are Mustahhab and therefore to perform will gain rewards and to miss will not be a sin.
Farz (Obligatory) actions within Namaz.


There are seven action within Namaz which are Farz.
  1. Takbeer-e-Tahrima - meaning the first 'Allah-o-Akbar' (or any other word which would praise Allah) with which the Namaz begins
  2. Qayaam - meaning to stand until the Farz Qiraayat is completed
  3. Qiraayat - meaning to pray at least one verse of the Holy Quran
  4. Rukooh - meaning to bend so that that the hands reach the knees
  5. Sujood - meaning the forehead to firmly touch the ground and at least one toe on each foot to be flat so that it's base is touching the ground and it's tip is pointing towards the Qibla
  6. Qaidah-e-Akhira - meaning when the Rakats of Namaz are completed to sit for the duration it takes so the whole of Tashahhud (attahiyat) is completed until 'Rusooluh'
  7. Khurooj-e-Be'sunoo'i - meaning after Qaida-e-Akhira to perform an action with which the Namaz would finish, whether that be Salaam or to talk etc.
Wajib (necessary) actions of Namaz
  1. In the Takbeer-e-Tahrima to use the words 'Allah-o-Akbar'
  2. To pray the whole of the Alhamdo Surat.
  3. To join a Surat or a verse (Ayat) with Alhamdo. In a Farz Namaz for the first two Rakats and in a Witr, Sunnat or Nafl Namaz in all the Rakats.
  4. To pray before a Surat or Ayat, Alhamdo only once.
  5. Between Alhamdo and a Surat not to pray anything except 'Ameen' and Bismillah...
  6. To go into Rukoo as soon as the Qirayat is finished
  7. To perform one Sijdah after another without having a delayed gap in between. The gap must be no longer than one Rukun, meaning the time it takes someone to say 'Subhanallah' three times.
  8. To pause between actions, meaning a gap of time the same as at least one 'Subhanallah' between, Rukoo, Sijdah, Quwmaa and Jalsa.
  9. Quwma, meaning to stand up straight after Rukoo.
  10. When in Sijdah to have three toes on each foot to be flat on the ground and the tips pointing towards Qibla.
  11. Jalsa, meaning to sit up between two Sijdahs.
  12. Qaidah-e-Oola, meaning to sit after two Rakats, if there are more than two Rakats in a Namaz, whether it is a Nafl (voluntary) Namaz.
  13. Not to continue further after Tashahhud (Attahiyat) in a Qaida-e-Oola for a Farz, Witr or Sunnat-e-Maukida Namaz.
  14. To pray in both Qaidahs the whole of Tashahhud, in fact, regardless of the amount of Qaidahs in a Namaz to pray the whole of Tashahhud is Wajib, if even one word is left out of Attahiytat the Wajib will be missed.
  15. In both Salaams the word Salaam is Wajib, the words 'Alaikum Wa Rahmutullah' is not Wajib.
  16. To pray 'Dua-e-Kunoot' in Witr.
  17. To perform Takbeer in Kunoot (To lift your hands and say Allah-o-Akbar in the third Rakat of Witr).
  18. All six Takbeers of Eid Namaz's
  19. The Takbeers in the second rakat of the Eid Namaz and for them to have the words 'Allah-o-Akbar.
  20. The Imam to pray loudly in all Jehri Namaz and to pray quietly in non Jehri Namaz.
  21. To pray all Farz and Wajib Namaz in routine (meaning to pray the before one's before and the after one's after).
  22. To perform only one Rukoo in every rakat and to perform only two Sijdahs.
  23. Not to perform a Qaidah before two rakats and not to perform a Qaida in the third rakat if it is a four rakat Namaz.
  24. To perform Sijdah-e-Tilawat if an Ayat of Sijdah has been prayed.
  25. If there has been an error (where a Wajib has been missed) then to perform Sijdah-e-Sahoo.
  26. There is not to be a gap between two Farz actions or between two Wajib actions or a Farz and a Wajib actions longer than the time it takes to say Subhanallah three times.
  27. If the Imam is performing Qirayat, whether it is loudly or quietly, the Muqtadees to remain completely quiet.
  28. Except for Qirayat, to follow the Imam in all the Wajibs.
Except for the Farz and Wajib actions, all the rest of the actions mentioned in the method of Namaz are either Sunnat or Mustahhab. They should not be missed on purpose, and if they are missed by mistake then it is not necessary to perform Sijdah-e-Sahoo nor repeat the Namaz. If however, you repeated the Namaz then it is a good thing. If you want to know in more detail the Sunnats and Mustahhabs then read either Bahar-e-Shariat or Fatawa-e-Razvia as we have not gone into small detail or abbreviated them here.

SIJDAH-E-SAHOO (SIJDAH FOR FAULTS)

When is Sijdah-e-Sahoo Wajib ?

If those actions which are Wajib in Namaz are not performed by mistake, it is Wajib to perform the Sijdah-e-Sahoo to substitute for the action missed.
Method of performing Sijdah-e-Sahoo

The method of performing this is, when you finish praying 'Attahiyat' in the last Qaidah, turn your head to the right side and then perform two Sijdahs. Then repeat Attahiyat from the beginning and complete your Namaz.


  • Rule: If a Wajib was missed and you did not perform Sijdah-e-Sahoo and completed the Namaz, then it is Wajib to repeat the Namaz. Rule: If a Wajib is missed deliberately, then a to perform A Sijdah-e-Sahoo would not be sufficient and therefore it would be Wajib to repeat the Namaz. Rule: If any of the Farz actions are missed, then Sijdah-e-Sahoo would not compensate for them and therefore the Namaz would not count and to repeat the Namaz would be Farz.
Actions which by missing would not make the Sijdah-e-Sahoo necessary
  • Rule: If the actions that are Sunnat or Mustahhab in Namaz are missed, such as 'Ta'awwuz', 'Tasmee' 'Aameen', 'Takbeers when changing positions', the Tasbeehs (of Rukoo and Sijdahs) etc. it would not make it necessary to perform Sijdah-e-Sahoo, but the Namaz would count [Radd-ul-Mohtar, Guniya]. However, it would be better to repeat it.
  • Rule: If in one Namaz many Wajibs are missed, then the two Sijdahs of Sahoo would be sufficient, it is not necessary to perform a Sijdah-e-Sahoo for ever Wajib missed [Radd-ul-Mohtar, etc.].
  • Rule: If in the first Qaidah after Attahiyat and before standing for the third Rakat there is a delay as long as it takes to pray 'Allahumma Salleh Ala Muhammad' then Sijdah-e-Sahoo would become Wajib, whether you pray it or not, in both situations Sijdah-e-Sahoo would become Wajib [Durr-e-Mukhtar, Radd-ul-Mohtar].
  • Rule: If in Qiraayat etc at any time you start thinking and there is a gap long enough for someone to say 'Subhanallah' three times, then it would be Wajib to perform Sijdah-e-Sahoo [Radd-ul-Mohtar].
  • Rule: If you think that the first Qaidah is the last Qaidah in a four Rakat Namaz and you perform Salaam and then remember and stand back up and complete the Namaz, you must perform Sijdah-e-Sahoo [Alamgiri]. If you forgot to pause between actions then Sijdah-e-Sahoo is Wajib [Hindiya].
  • Rule: If a Muqtadee had not completed his 'Attahiyat' and the Imam stood up for the third Rakat, it is necessary for the Muqtadee to complete his Attahiyat, regardless of whether it causes delay.
  • Rule: If the Muqtadee had not prayed the Tasbeeh in a Rukoo or Sijdah three times and the Imam finished it and stood up, it is necessary for the Muqtadee to stand up and not finish the rest of the Tasbeeh.
  • Rule: If a person forgot to perform the first Qaidah and had only started standing up then he should sit back down and pray Attahiyat and the Namaz would be correct, a Sijdah-e-Sahoo would not be necessary. If however, he stood up and was close to completely, standing then he should stand up and continue with his Namaz and then finally perform Sijdah-e-Sahoo [Shareh Waqia, Hidaaya etc].
  • Rule: If you forgot to perform the last Qaidah and had not yet performed a Sijdah for the extra Rakat then you should sit back down straight away and perform Sijdah-e-Sahoo. If however, you had performed a Sijdah for the extra Rakat then except for Maghrib you can join another Rakat and they would all count as Nafl, because your Farz Namaz would not count and therefore you would have to pray the Farz Namaz again [Hidaaya, Shareh Waqia].
  • Rule: If in the last Qaidah you prayed Tasahhud and then stood back up, you should sit straight back down and as long as you have not performed a Sijdah for the extra Rakat, perform Sijdah-e-Sahoo and complete the Namaz. If however, you had performed a Sijdah in the extra Rakat, your Farz Namaz would still count but you should join another Rakat and then finally perform Sijdah-e-Sahoo and the last two Rakats would count as Nafl, but do not join another Rakat for Maghrib Namaz [Hidaaya, Shareh Waqia].
  • Rule: If in one Rakat you performed three Sijdahs or two Rukoos or forgot the first Qaidah then perform Sijdah-e-Sahoo.
  • Rule: Order of sequence is obligatory in Qayam, Rukoo, Sijdah and the last Qaidah, therefore, if you performed Rukoo before you performed Qayam then this Rukoo is cancelled and will not count and if then you perform another Rukoo your Namaz will count otherwise it will not, and in the same way if you performed Sijdah before the Rukoo and then performed the Rukoo and performed the Sijdah again after, then the Namaz will count.
  • Rule: Order of sequence is obligatory in Qayam, Rukoo, Sijdah and the last Qaidah meaning, whichever is due first should be done first and whichever is due next should be done next and if this done in,the wrong order then the Namaz will not count, for example, if someone performed Sijdah before Rukoo then their Namaz will not count, however, if they performed the Sijdah again after the Rukoo meaning they rectified the order of sequence again then their Namaz will count. In the same way if they perform Rukoo before Qayam and they stand back in Qayam and then perform another Rukoo, their Namaz will count Radd-ul-Mohtar]. All Qaidahs in Nafl Namaz are counted as last Qaidahs and therefore are obligatory and so if you forgot to perform a Qaidah and stood up then as long as you have not performed a Sijdah for the new Rakat sit back down and perform the Qaidah and then perform Sijdah-e-Sahoo and all Wajib Namaz are in the same rule as Farz Namaz, therefore if you forget to perform the first Qaidah of Witr then the same rule applies as a Farz Namaz [Durr-e-Mukhtar].
  • Rule: If you forgot to pray Dua-e-Kunoot or forgot to perform the Takbeer-e-Kunoot then perform Sijdah-e-Sahoo. Takbeer-e-Kunoot means the Takbeer that is said in the third Rakat after Qirat and is done and then Dua-e-Kunoot is prayed [Alamgiri].
What is Sijdah-e-Tilaawat ?


This is the Sijdah which becomes Wajib when you pray or hear the verse of Sijdah. It's proper method is to stand up and say Allaho-o-Akbar whilst going into Sijdah and then pray at least three times 'Subhana Rabbi'al Aalaa' and then whilst saying Allah-o-Akbar stand back up.

Sunnat way of performing Sijdah-e-Tilaawat
  • Rule:It is Sunnat to say at the start and the end 'Allaho Akbar in Sijdah-e-Tilaawat. Also to start the Sijdah by standing up and then going into Sijdah and then standing back up again after. Both of these Qayams are Mustahhab [Alamgiri, Durr-e-Mukhtar etc.].
Rule: If you did not stand before or after the Sijdah or you did not say Allaho Akbar or you did not pray 'Subhana Rabbi'al Aala', then even still your Sijdah will count. However, you should not miss Takbeer as it is against procedure [Alamgiri, Radd-ul-Mohtar].
Rule: When saying the Takbeer you do not lift your hands nor do you pray Attahiyat or perform Salaam in Sijdah-e-Tilaawat [Tanweer, Bahar].
Rule: In total there are fourteen verses in the Holy Quran whereby whichever verse is prayed, both the person praying and listening will have to perform Sijdah-e-Tilaawat as it will become Wajib on them, whether the person listening made the intention of listening to it or not.
Conditions of Sijdah-e-Tilaawat
  • Rule:Except for Tahrimah, for Sijdah-e-Tilaawat all conditions remain which are in Namaz; For example, cleanliness, facing the Qibla, intention, time and covering of the body, also if you have access to water then you cannot perform Sijdah-e-Tilaawat by performing Tayammum [Durr-e-Mukhtar, etc.].
  • Rule: If a verse of Sijdah is prayed in Namaz then it is Wajib in Namaz to perform Sijdah and if you delay it you will become a sinner. Delay means to pray three or more verses after the verse of Sijdah. If however, the verse is at the end of a Surat then there is no harm in finishing the Surat. For example, in Surah Inshaaq if you performed Sijdah at the end of the Surat there is no harm.
  • Rule: If you prayed a verse of Sijdah in Namaz, but forgot to perform Sijdah then as long as you are in the state of Namaz (whether you have performed Salaam) then you must perform it and then perform Sijdah-e-Sahoo [Durr-e-Mukhtar, Radd-ul-Mohtar].
  • Rule: If you pray a verse of Sijdah in Namaz then to perform it's Sijdah is Wajib in Namaz not outside, and if you deliberately missed it then you are a sinner and repentance is necessary as long as you did not perform Rukooh and Sijdah straight after the verse.
  • Rule: It is not a condition to state in the intention for Sijdah-e-Tilaawat the verse that you have prayed, but a general intention of Sijdah-e-Tilaawat is sufficient.
  • Rule: Whatever action breaks the Namaz also breaks the Sijdah-e-Tilaawat, such as releasing wind, talking, laughing in Namaz etc. [Durr-e-Mukhtar etc.].
  • Rule: Sijdah does not become Wajib by writing a vferse of Sijdah or just by looking at the verse [Qazi Khan, Alamgiri, Guniya].
  • Rule: For the Sijdah to become Wajib, it is not necessary to pray the whole verse of Sijdah, but by just praying the word that makes the verse Wajib and a joining word before or after the word would make the Sijdah Wajib [Durr-e-Mukhtar].
  • Rule: By spelling or listening to the spelling of a verse of Sijdah does not make the Sijdah Wajib [Alamgiri, Durr-e-Mukhtar, Qazi Khan].
  • Rule: If the translation of a verse of Sijdah is prayed or is heard then the Sijdah becomes Wajib, whether the person who heard it understands it or not that it was the translation of a verse of Sijdah. However, it is important that if he does not know then he should be informed. If however, the verse is prayed and then the translation is prayed then it is not necessary to inform him that this was the translation [Qazi Khan, Alamgiri, Bahar].
  • Rule: If a woman on her menstrual cycle of bleeding after childbirth has prayed the verse then the Sijdah won't be necessary for her to perform the Sijdah, however those who have heard her pray the verse will have to perform the Sijdah as it is still Wajib for them [Bahar].
  • Rule: Just as it does not become Wajib for a woman on her menstrual cycle or bleeding after childbirth to perform a Sijdah, it also does not become Wajib for her if she hears the verse.
  • Rule: If a person for whom it is obligatory to bathe has prayed the verse of Sijdah or heard the verse or a person who is not in Wuzu prays or hears it then it still becomes Wajib for them to perform a Sijdah.
  • Rule: If a child prays a verse of Sijdah then it becomes Wajib for those who hear it but not for the child [Alamgiri etc.].
  • Rule: If the Imam has prayed the verse of Sijdah but did not perform Sijdah, then the Muqtadee will also not perform Sijdah and continue following the Imam even though they might have heard the verse [Guniya]. Whenever the verse is prayed and for some reason the person praying or hearing do not perform the Sijdah then it is Mustahhab to pray "Sam'1 Na Wa Ata'na Gufranaka Rabbana Wa'ilaikal Masir [Radd-ul-Mohtar].
  • Rule: To pray the whole Surat and to miss the verse of Sijdah is Makrooh-e-Tahrimi [Qazi Khan, Durr-e-Mukhtar].
  • Rule: If in one Mosque one verse is repeated many times or heard many times then only one Sijdah is Wajib even if different people have prayed it. Also if you pray a verse and you hear the same verse from someone else, then again only one Sijdah will be Wajib [Durr-e-Mukhtar, Radd-ul-Mohtar].
Changing of an Assembly
  • Rule: The assembly will not change by eating one or two bites, drinking one or two gulps, to stand, to walk one or two steps, to reply to a greeting, two talk a couple of words, to walk from one side of the house towards another side. If however, it is a large house with different rooms then the assembly will change by walking from one side to another. If you are in a boat and it is moving then the assembly will not change. The same rule should also apply to a train. If you are on an animal and the animal is moving then the assembly is changing but if you are praying Namaz on the animal then the assembly has not changed. The assembly will change if you eat three bites, or drink three gulps, or walking three steps in a field, to speak three words, to lie down and go to sleep, to pray the Nikah and to buy or sell something [Alamgiri, Durr-e-Mukhtar, Guniya, Bahar].
  • Rule: To sit in an assembly for a while and to pray the Quran or perform a lecture or listen to a lecture or have a religious discussion does not change the assembly, but if between the same verse being repeated you perform a worldly action like to sew a piece of cloth etc. then the assembly will change [Radd-ul-Mokhtar].
  • Rule: If the person hearing the verse is paying attention and to perform the Sijdah would not be a strain on them then the verse should be prayed loudly otherwise it should be prayed quietly and if you are not sure whether they are paying attention or not then the verse should be prayed quietly [Radd-ul-Mohtar, Bahar-e-Shariat].
  • Rule: During the state of illness, theSildah can be performed by action only, also if you are on a journey and in a vehicle then you can perform action only to fulfil the Sijdah and it will count [Alamgiri etc.].
Sijdah-e-Shukr (Thanks)


The method of performing a Sijdah for thanking Allah is the same as for Sijdah-e-Tilaawat.
  • Rule: It is Mustahhab to perform the Sijdah-e-Shukr if a child is born, or you have gained wealth, or you have found a lost item, or your illness has gone better, or you have returned from a journey safely or you have obtained a gift.
Source: http://www.123muslim.com/islamic-articles/1562-how-pray-namaz.html