The Muslim Prayer Book
Material taken and adapted from The Muslim Prayer Book and The Prayer and the Three Ways to Success by Maulana Muhammad Ali, unless otherwise specified.
Material taken and adapted from The Muslim Prayer Book and The Prayer and the Three Ways to Success by Maulana Muhammad Ali, unless otherwise specified.
Prayer, of course, is a general turning towards God. Islam has prescribed a particular form of prayer in order to make it systematic and to enable the whole community to pray together. Briefly, certain bodily postures are adopted (standing, bowing, prostrating, and sitting on the ground) in each of which some prescribed prayers and other words extolling and praising God are said. This is the regular prayer known as Salaat, and is said in congregation (if possible) at five fixed times of the day. Apart from Salaat, one can just address a prayer to God at any time, in any situation, using any words one chooses. - Dr. Zahid Aziz, Introduction to Islam
Important Terms & Definitions
Salat - Regular prayers performed by Muslims, five times daily.
Adhan - Muslim Call to Prayer called out at prayer time, five times daily.
Wudzu - Refers to ablution or physically cleansing the exposed parts of the body prior to performing Salat.
Qiyam - Worshipper assuming the standing posture in prayer while facing the direction of the Central Mosque, the Ka’bah.
Ruk’u - Bowing posture, where the worshipper while standing, bows forward and places both his hands on his knees and utters words declaring Divine glory.
Sajdah - Prostrating posture where the toes of both feet, both knees, both hands and the forehead touch the ground, and thus a posture of the utmost humility is assumed.
Rak’ah - One complete act of devotion which includes standing, bowing down, prostration and sitting reverentially, and is thus a kind of a unit in the Divine service.
Fardz - Fardz refers to obligatory number of rak’ahs to be performed for each prayer as follows: Fajr or morning prayer (2 rak’ahs); Ẓuhr or early afternoon prayer (4 rak’ahs) ‘Aṣr or late afternoon prayer (4 rak’ahs); Maghrib or sunset prayer (3 rak’ahs); ‘Ishā’ or night prayer (4 rak’ahs).
Sunna - Refers to the Holy Prophet Muhammad’s practice of individually performing a particular number of rak‘ahs before or after the obligatory part (fardz) for every prayer as follows: Fajr (2 rak‘ahs before); Ẓuhr (4 rak‘ahs before, 2 rak‘ahs after); Maghrib (2 rak‘ahs after); ‘Ishā’ (2 rak‘ahs after, followed by 3 rak‘ahs called witr).
Note: When a person is unable to say his prayer in congregation, the fardz may be said like the sunna, alone.
Takbir Tahrima
Both hands are raised up to the ears in a standing position with the face towards the qibla, while the words Allahu Akbar (Allah is the Greatest of all) are uttered, and this is called the takbir tahrima.
The most repeated utterance in the prayer is Allah-o-Akbar, i.e., ‘God is Great’. With this begins the prayer. It means that on entering the Divine Court, man professes that all greatness sinks into insignificance before God. If, by appearing before a great man or a king, a man's mind can be, and certainly is, occupied by a feeling of greatness, then by appearing before God the Greatest of all, the feeling of His Greatness will surely crop up in man's mind. Again in the course of prayer when man changes positions -- at times he bows down and at times he rubs [places] his forehead on the ground in a most submissive manner -- each time the words ‘Allah is Great’ escape his lips and the feeling of Greatness of Allah becomes more and more intensified. – Maulana Muhammad Ali, Prayer and Three Ways to Success
Istiftah
The right hand is placed upon the left over the breast or a little lower while the standing position is maintained, and the following prayer called istiftah is that which is generally adopted:
Subhāna-k-Allāhumma wa bi-ḥamdi-ka wa tabārak-asmu-ka wa ta‘āla jaddu-ka wa lā ilāha ghairu-ka.
Glory be to You, O Allah, and Yours is the praise, and blessed is Your name, and exalted is Your majesty, and there is none to be served besides You.
“So when you recite the Quran, seek refuge in Allah from the accursed devil.” — Quran 16:98
The following words are recited as a preliminary to reciting the Holy Quran:
A‘ūdhu bi-llāhi min ash-shaiṭān-ir-rajīm.
I seek the refuge of Allah from the accursed devil.
The Fatihah, the first chapter of the Holy Qur'an (7 verses long), is repeated, and this is the most essential part of the prayer, being repeated in every rak'a (in the standing posture).
“And certainly We have given you seven oft-repeated (verses) and the grand Quran.” — Quran 15:87
It runs thus:
Bismillāh-ir-Raḥmān-ir-Raḥīm.
In the name of Allah, the Beneficent, the Merciful
Al-ḥamdu li-llāhi Rabb-il-‘ālamīn.
Praise be to Allah, the Lord of the worlds.
Ar-Raḥmān-ir-Raḥīm.
The Beneficent, the Merciful.
Māliki yaum-id-dīn.
Master of the Day of Recompense.
Iyyā-ka na‘budu wa iyyā-ka nasta‘īn.
You do we serve and You do we beseech for help.
Ihdi-n-aṣ-ṣirāt-al-mustaqīm.
Guide us on the right path.
Ṣirāt-alladhīna an‘amta ‘alai-him.
The path of those upon whom You have bestowed favours.
Ghair-il-maghḍūbi ‘alai-him wa l-aḍ-ḍāllīn.
Not those upon whom wrath is brought down, nor those who go astray.
Commentary: The first three verses speak of the four chief Divine attributes, namely, providence, beneficence, mercy and requital. These Divine attributes disclose Allah’s all-encompassing beneficence and care, and His unbounded love for all of His creatures, and the ideal to which the soul is made to aspire is the path of righteousness, the path of grace, and the path in which there is no stumbling. – Maulana Muhammad Ali
At the close of the above (recitation of Surah Fatihah) is said Amin - i.e., Be it so. Then any portion of the Qur'an which the worshipper has memorized is recited. Generally one of the shorter chapters at the close of the Holy Book is recited, and the chapter termed al-Ikhlas the one recommended for those who are unacquainted with the Qur'an. This is as follows:
Bismillāh-ir-Raḥmān-ir-Raḥīm.
In the name of Allah, the Beneficent, the Merciful
Qul huwa-llahu Ahad.
Say: He, Allah, is One.
Allahu-s-Samad.
Allah is He on Whom all depend.
Lam yalid wa lam yulad.
He has no offspring, nor is He born (of anyone).
Wa lam yaku-llahu kufuwan ahad.
And none is like Him.
Then saying Allahu Akbar, the worshipper lowers his head down, so that the palms of the hands reach the knees. In this position, which is called Ruku,' the following words expressive of Divine glory and majesty are repeated at least three times:
Subḥāna Rabbiy-al-‘Aẓīm.
Glory be to my Lord, the Great (the One who is above any imperfection).
Note: Bowing down and prostrating is to express the inner feeling that we want to bow to God's commands in our daily lives and submit to Him completely, with humility. The words that are said in these two positions mean that "God is flawless and the Most High", i.e. we, who are imperfect, humble ourselves before the Perfect Being so that, through contact with Him, our defects may be removed. – Dr. Zahid Aziz, Introduction to Islam
After this, the standing position is assumed with both arms at the sides, with the words:
Sami’a-llahu-li-man hamida.
Allah listens to him who praises Him.
Rabbana wa laka-l-hamd, hamdan kathiran tayyiban mubarakan fih.
And Thine is the praise, abundant praise, most excellent, blessed therein.
Rifā'ah said, We were one day praying behind the Prophet, peace and blessings of Allāh be on him, So when he raised his head from rukū' (and) said, “Allāh listens to him who praises Him," a man behind him said, Our Lord! And Thine is the praise, abundant praise, most excellent, blessed therein. When he finished (the prayer), he said, "Who uttered (the words)?" The man said, I. He said, I saw over thirty angels hastening who should write them first.“ [Report in Bukhari]
19. From this it appears that those who prayed were not bound by uttering only prescribed words but were free to give vent to their feelings as best they could. The dhikr mentioned here is now generally adopted, as it was approved by the Holy Prophet. – Manual of Hadith, Maulana Muhammad Ali
Then the worshipper saying Allahu Akbar, prostrates himself, the toes of both feet, both knees, both hands, and the forehead touching the ground. This is called the sajda and the following words expressing Divine greatness are uttered at least three times:
Subḥāna Rabbiy-al-A‘lā.
Glory be to my Lord, the Most High.
It was narrated from Hudhaifah bin Al-Yaman that he heard the Messenger of Allah say … when he prostrated he said: “Subhana Rabbiyal-A’la (Glory is to my Lord the Most High)” three times. [Report in Ibn Majah]
The Messenger of Allāh, peace and blessings of Allāh be on him, said, "The nearest that the servant is to his Lord is when he is in sajdah so make most petitions (in sajdah).“ [Report in Muslim]
Note: Any petition or any prayer to God may be made in sajda or in any other posture.
The state of sajdah or prostration is a state of utmost humility and the humbler a man feels before the Great Maker, the nearer he is to Him. He is told to make most of his petitions in this state. These petitions may be made in any language. Undoubtedly those made in the language which a man generally speaks would give the best expression to his deep feelings and are most fitted to lay open his mind before God. – Maulana Muhammad Ali, Manual of Hadith
Then, with the utterance of Allahu Akbar comes the jalsa a short rest in a sitting posture; the outer side of the left foot and the toes of the right one, which is in an erect position, touching the ground, and the two hands are placed on the two knees. The following prayer is offered in this condition:
Allahummaghfir li
O Allah ! grant me protection
wa-r-hamni
and have mercy on me
wa-h-dini
and guide me
wa ‘afini
and grant me security and
wa-r-zuqni
grant me sustenance
wa-r-fani
And exalt me
wa-j-bur- ni
and set right my affairs
Prayer intervening the postures of prostration is a prayer in which Allah's help is invoked for progress. This recitation contains the following words also: "O Allah! guide me and exalt me.“ denoting a desire for the attainment of the highest point a man can aspire to. Exaltation and elevation both are used in a spiritual sense. – Maulana Muhammad Ali, The Prayer and the Three Ways to Success
Then, with the utterance of Allahu Akbar follows a second sajda in the same manner and with the same prayers as the first sajda.
One rak'a is finished with the second sajda. The worshipper then rises, saying Allahu Akbar, and assumes a standing position for the second rak'a and beginning with the Fatiha finishes it in the same manner as the first.
When the second rak'a is completed, the worshipper assumes a sitting posture as in jalsa. This is called qa 'da, and in this position the following prayer, called at-tashahhud, is offered:
At-taḥyyātu li-llāhi w-aṣ-ṣalawātu w-aṭ-ṭayyibātu. As-salāmu ‘alai-ka ayyuh-an-nabiyyu wa raḥmat-ullāhi wa barakātu-hū. As-salāmu ‘alai-nā wa ‘ala ‘ibādi-llāh-iṣ-ṣāliḥīn. Ashhadu an lā ilāha ill-Allāhu wa ashhadu anna Muḥammad-an ‘abdu-hū wa rasūluh.
All services rendered by words and bodily actions and sacrifice of wealth are due to Allah. Peace be on you, O Prophet, and the mercy of Allah and His blessings. Peace be on us and on the righteous servants of Allah. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and His Messenger.
The forefinger of the right hand is raised during the pronunciation of the last sentence.
The last phase of prayer, viz., all the prayers offered in the sitting posture are devoted to the progress of Islam which is another name for truth and righteousness. The earlier portion of this prayer runs as follows:
"All services rendered by words and bodily actions and sacrifice of wealth are due to Allah. Peace be on thee, O Prophet! and the mercy of Allah and His blessings. Peace be on us and on the righteous servants of Allah! I bear witness that none deserves to be worshipped but Allah, and bear witness that Muhammad is His servant and His Apostle."
The word: At-tahiyyatu with which the prayer opens is the plural form. Its root-word means "life." It seeks to wish life to others. The other word is: was-salawatu also in the plural form. It conveys the meaning of "prayer" and Salaat. At-tahiyyatu is a "prayer in words" and was-salawatu a "prayer in action." In Salaat man gets so absorbed in prayer that he becomes an embodiment of prayer. The third word is wat-tayyibatu which is plural and is used in connection with "a good object, a lawful possession and righteous person." Here the word represents that which man offers by means of his well-earned wealth. In other words, devotions are in three manners:
1. those which are offered by words,
2. by different physical postures, and,
3. by monetary sacrifices.
These three devotions, so to say, are for the sake of Allah. Man's words, his postures and his belongings should be devoted to exalting the name of Allah in the world. We should subordinate our individual and collective progress to this task of elevating Allah and His name. Without it neither an individual nor a community can uphold the cause of justice and righteousness. - Maulana Muhammad Ali, The Prayer and the Three Ways to Success
Note: This prayer is known as tashahhud on account of the shahādah (bearing of witness) in the concluding sentence.
'Do not say peace (salam) be upon Allah, for Allah is As-Salam (the Source of peace; the One free from all faults). Rather say: At-tahiyyatu lillahi wasalawatu wat-tayibaat, as-salamu 'alaika ayah-Nabiyyu wa rahmatAllahi wa baraktuhu. As-salamu 'alaina a 'ala ibad illahis-salihin' https://sunnah.com/nasai/13/120
Hence, we pray that God’s peace (whom is the source of all peace and goodness) be upon the Holy Prophet and all of the true followers of the Holy Prophet.
Note: We also pray that God's peace be upon the whole of humanity at the conclusion of our prayer.
If this is only the intermediate sitting in a prayer of three or four rak 'as, the worshipper saying Allahu Akbar stands up after the above mentioned dhikr, but if it is the final sitting, whether in a prayer of two or three or four rak'as, the following dhikr called As-sala 'ala-n-Nabiyy, is added:
Allāhumma ṣalli ‘alā Muḥammad-in wa ‘alā āli Muḥammad-in kamā ṣallaita ‘alā Ibrāhīma wa ‘alā āli Ib-rāhīma; inna-ka Ḥamīd-un Majīd.
Allāhumma bārik ‘alā Muḥammad-in wa ‘alā āli Muḥammad-in kamā bārakta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīma; inna-ka Ḥamīd-un Majīd.
O Allah! exalt Muhammad and the true followers of Muhammad as You exalted Abraham and the true followers of Abraham; surely You are Praised, Magnified.
O Allah! bless Muhammad and the true followers of Muhammad as You blessed Abraham and the true followers of Abraham; surely You are Praised, Magnified.
See video for recitation of at-tashahhud and As-sala 'ala-n-Nabiyy
"To renew and increase the love of the followers for their Holy Master, they [the companions] were enjoined to invoke Divine blessings on the Holy Prophet, and this was made part of their prayers so that their love for the upright one should ever be on the increase and thus lead them to uprightness. It is admitted by all Muslims that spiritually the Holy Prophet lives for ever." - Hazrat Mirza Ghulam Ahmad, A Living Religion and A Living Prayer, p. 27.
The significance of the Darood prayer, or Salat-un-nabi, is that we pray that the promise of the blessings of God coming to Abraham and his followers be fulfilled through the Holy Prophet Muhammad and his followers. – Dr. Zahid Aziz, The significance of Salat-un-Nabi or Darood, Id-ul-Adha Khutba, March 2000
The following prayer (of Abraham) is then added:
Rabbi-j-alni muqima-s-salati wa min dhurriyyati Rabba-na wa ta-qabbal du’a.
My Lord, make me keep up prayer and from my offspring (too), our Lord, and accept my prayer. — Quran 14:40
Note: The first part of his [Abraham's] supplication shows that when we wish our offspring to follow Islamic teachings, such as keeping up the salaat [regular prayer], we must start by setting an example of doing the same ourselves: “make me keep up prayer and those from my offspring” - Dr. Zahid Aziz, Nature and Extent of Relationship in Islam published in The Hope Bulletin (September 2014)
Rabba-na-ghfir-li wa li-walidayya wa li-l-mu-minina yauma yaqumal hisab.
Our Lord, grant me protection and my parents and the believers on the day when the reckoning comes to pass. — Quran 14:41
Note: The second part of the supplication, for the forgiveness of (deceased) parents, again shows that we must start by asking forgiveness for our own selves: “grant me protection and my parents”. We are alive and have the opportunity to make ourselves deserving of Allah’s forgiveness through our deeds. The deceased ones can only benefit from our prayers; they cannot change their deeds. We plead for them before Allah that He may look at their good deeds and ignore their shortcomings. If we, in practice, emulate their good deeds, then it increases the worth and reward of these deeds for them with Allah. - Dr. Zahid Aziz, Nature and Extent of Relationship in Islam published in The Hope Bulletin (September 2014)
This may be followed by any other prayer which the worshipper desires.
QURANIC PRAYERS
Below are given some of the prayers which are met with in the Holy Quran. They can serve a general purpose as well as the purpose of recitation in prayers after the Fatihah. Some of them are for particular occasions as indicated by the words:
Rabba-na ati-na fi-d-dunya hasanatan wa fi-l akhirati hasantan wa qi-na 'adhaba-n-nar.
"Our Lord, grant us good in this world and good in the Hereafter, and save us from the chastisement of the Fire" (Quran 2:201).
Note: The Quran teaches that we should pray for those good things, but along with that, we must pray also that we use those things in such ways and for such purposes that we advance morally (earn good in the Hereafter), instead of misusing them so that we suffer due to possessing those good things of the world. - Dr. Zahid Aziz, Ramadan Daily Quran Study, 2011.
The concluding dhikr in the sitting posture is taslim, or the utterance of the following words:
As-salamu 'alai-kum wa rahmatu-llah.
Peace be on you and the mercy of Allah.
The Taslīm is the final act of prayer, and its words are the same as the words of the greetings of Muslims to each other. It may be noted that the prayer of the Muslim begins with the greatness of Allāh (in Allāhu Akbar) and ends with the mercy of Allāh (in rahmatu-llāh). - Maulana Muhammad Ali, Manual of Hadith
The Salaat ends with the worshippers turning their faces to the right, and then left, and in each direction wishing peace and God's mercy upon those in that direction. They are really wishing peace and the mercy of God upon the whole world. The purpose of the prayer, therefore, is to train people to acquire such qualities and character that they bring peace to the world. - Dr. Zahid Aziz, Introduction to Islam