salaat and zakaat corporate governance part 2 writing

salaat and zakat is corporate governance. equal distribution of wealth among rich and poor

it deal with governing system, 

governing principle

governing methodology

governing , step by step guide, 

it is under writing........... this is very important subject, and pls visitan again,

this sunnah is practise by all the prophet and all the prophet sahabah, 

this sunnah is practise by the last prophet Muhammad (saas) and sahabah and those who follow them.

it is all about salaat

Allaah has used four word about salaat,

1- establish salaat

2- pray salaat

3- pray salaat with those who pray salaat (with leaders)

4- protect salaat

it is all about zakat

Allaah has used four word about zakat

1- pay zakat

2-establish zakat

3-distribute zakat

4-involve in activity of zakat (that is economics)

so we will discuss this four word about salaat, and salaat

and in history, every prophet said this , establish salaat and pay zakat, you will be success,

so we will be discussing about salaat and zakaat.... inshaallaah,

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pls do not read this, still in writing process...................

i want to write a book, so that, it can be read by every muslim, because this two sunnah are practised by all the prophet of universe

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salaat

Salaat

The Philosophy of "Prayers": Salaat:

'Salaat' (Prayers: Namaz) is a very distinctive divine command of Islam. It is distinctive because it is binding under all the circumstances. You may be at home or undertaking a journey, in health or sickness, in peace or at war, what ever the situation may be, there is no exemption or relaxation. 'salaat' has to be offered.

After embracing Islam, this is the commandment of foremost significance, as in the world hereafter too, salaat will be the first thing to be interrogated and accounted for. From the moment it becomes obligatory, one has to offer prayers at all times: there is no concession, no escape, it has to be offered for the whole life.

Muhammad SallAllahu Alaihi Wasallam, The moment these few words are recited by a person, he is invited towards salaat. This is the first Commandment which has to be obeyed, and refusal to submit this very first command by any one will mean he never believed in Islam from the core of his heart; In other words as if he never accepted Islam.

According to the revered saying of the holy prophet Muhammad SallAllahu Alaihi Wasallam:

Indeed! The line of demarcation between man (Momin) and polytheism and blasphemy, is forsaking (this is the difference) of salaat.
(Saheeh Muslim, Vol: 1, Page: 49)

So it is explicitly evident that salaat is something, the forsaker of which goes back to the group, in which he was before entering into the folds of Islam. In other words his becoming a muslim carries no weight what so ever. Disobedience to the very first command of the Supreme Lord (Allah) simply means that the man did not accept the Creator as his absolute Lord. Instead he gave preference to himself and his desire over the command of Allah, and as such became a slave to his own self, not that of Allah. And it is for this reason that the forsaking of salaat has been termed as polytheism.
In the light of revered saying of the holy prophet: (Muhammad SallAllahu Alaihi Wasallam) forsaking of salaat takes one to a position of sure and certain polytheism and blasphemy. This statement is a clear indication that there is certainly a mystery, a philosophy, a force, an institution for training, contained in salaat, which is necessary for happiness and success in this world and the world hereafter. Without the institution of salaat, neither in this world one could live in true joy and happiness, nor could aspire for an abode in the heavens. So Islam and salaat are integral parts of each other, and the foremost identification of a muslim is that he offers prayers regularly and constantly.

Faith (Iemaan) and good and virtuous deeds alone will account for absolution in the life hereafter. Salaat is itself both, the faith and the virtue. It will be highly appropriate to call 'Salaat' as "Mother of Virtues". Salaat is the first virtuous deed, which goes on till the life ceases to exist. For the betterment and rectification and reform of both, the individual and the society, there could not be a better, less or rather inexpensive, educational or training system than 'salaat'. If we could in true sense of word, appreciate and perceive the significance, advantage and the position of 'salaat', then our entire life, including all the segments, will be adorned and decorated; and then we will live the way the life demands from us.

Allah declares:

No doubt! Salaat restrains from vulgar and evil things.
(Surah: Ankaboot, Verse: 45)

The verse throws light on the objective and purpose of salaat; the purpose being to educate and train the man in such a manner that evils like rudeness, bad manners, poor conduct, all are erased and he becomes a well mannered, well behaved, decent and well cultured person. There is attraction and beauty in his own self (internally) and in his personality. The philosophy through which the salaat restrains from evils is also unique and wonderful. There are innumerable evils and vices in this world, and to train, educate and forbid one not to commit any one of them, may not be possible for any one. However, it is quite different in case of salaat. In 'salaat' there is such a dynamic and inspiring force, that the man on himself starts restraining from evils and vices. In 'salaat' while offering prayers, all the lawful and just things become unlawful and unjust. Even there is no freedom of mind and thought, the eyes are under control, the tongue is locked (no talk is allowed), hands and legs too, except the movement of salaat, cannot move on their own. Food and water (eating, drinking) is also prohibited. So in brief, many times in a day, man is given the training of restraining from lawful and just things, and the exercise is repeated again and again. So when a man's body, mind and mental approach are trained to restrain from doing things otherwise just and lawful, then his mind develops and inculcates, within himself, a capability, a force which checks and prevents him all the time, and it is very easy to keep away from the charms and beauty of evils and vices. More over in salaat, the verses of the holy Quran are recited, which informs the prayer about the evils and vices. In this way the message is repeated again and again and helps a lot in guarding against the evils.

Salaat is not only a source of absolution in the life hereafter but it is also extremely necessary for a good righteous life in this world. It imparts training regarding good and decent manners of the society. Rights and duties of an individual and the society as a whole, salaat is an effective and important tool for making an individual's life beautiful and peaceful. It always keeps the concept intact and fresh that man is Allah's slave The moment the 'Muazzin' gives the call: and the words "Hayya Alal Falah" strike the ears, the steps, with fondness and pleasure, start moving towards the mosque. And this is the training that whenever there is a 'call' for a good and noble cause, leave every thing aside and respond to the call. Salaat also emphasizes a lot about personal hygiene. For salaat it is imperative that we keep ourselves neat and clean, and it is achieved by means of Wazoo and use of 'Miswaak' for cleaning the teeth and mouth. This cleanliness and personal hygiene plays a leading role in keeping us hale and hearty, so salaat is a guarantee for healthy mind and healthy body.

The training, education and the command for offering prayers together in congregation (Ba Jamaat) provide the very "base" for our social life. There is assembly of people, from the near by areas, five times in a day. Those who assemble have the same belief and faith: Theirs Allah is one, prophet one, book one, the 'Qibla' one: And then they all have 'One Purpose' also. This concept and philosophy of unity and oneness is a source of education and invitation for external unity. What happens while offering prayers? All together, irrespective of old or young, rich or poor, capitalist or the labour, ruler and the subject, stand in a row, with shoulder to shoulder and step to step, as if a lead fortified wall. While in prayers, there is neither some body's place reserved or specified in the row, nor any one could be removed or asked to change his place. Be the ruler or the subject, they stand together and the superior does not feel disgraced about it. Mahmood and Ayaz stand shoulder to shoulder (It is a symbolic expression of King Mahmood and his obedient servant Ayaz) The very sense of arrogance, haughtiness and vain vanity, is crushed and trampled over five times a day, making the mind and soul clean and purified. So this demonstration of our unity and union emphasizes the truth that we are one people, one Ummah. We are brother and friend to each other. Our aims and objectives, our gains and losses are common and shared by all. Just imagine and visualize, what would happen, if people of a locality with such thoughts and feelings offer their prayers together? Certainly this would make our days and nights, some thing real pleasant and peaceful, something to be proud of. And only then we will be in a position to truly appreciate and realize the significance and importance the system of salaat has to play in our lives.
There could never be peace and happiness in a society, unless and until people living there in have been imbibed with the passion and feeling of listening and obeying. Offering of salaat together in a congregation provides an opportunity for education in this important direction also. It does create and inculcate the passion for obedience, respect for Imam, leader, and reverence to seniors and elders. In an event of an omission or error by the 'Imam', he is not interrupted or questioned spontaneously or abruptly, as it amounts to disrespect and arrogance to elders. The respect and honour to 'Imam' demands that his error ought to be pointed out in a very decent and nice manner. If there is error in recitation, then the same verse may be recited correctly by some of the follower; if the error in other than that then the words ( ' ‚ ‰ ½    ž ž ­ ½ ¦) ought to be said reasonably loud to hint the error; meaning that only Allah is absolutely pure from all errors; and it is man liable to commit errors. Is it not really an opportunity to ponder? What a beautiful way to rectify or amend the errors of our guide, leaders and the patriarch. If at all the 'Imam' does not rectify the pointed error, one is not allowed to leave, and part with the Jamaat (congregation) The error is rectified in accordance with the divine law when the "Salaat Ba jamaat" is over. In this way no room is left for any dissension and discord, which could strike the system of "Salaat Ba jamaat. This training and education has a great role to play in our social life as it will totally erase the disputes and discords arising out of misunderstandings and differences based on interpretations of certain propositions.

So salaat mends, improves and adorns different walks of our lives. It serves as a platform, an institution for the training and education of an individual and the society as a whole. It restrains from immodesty, shamelessness and evils; teaches a lesson of practical equality; inculcates and develops qualities like, love, affection, kindness, unity, sacrifice and selflessness, rendering of obligations and guards from indolence and helps acquiring self-restraint by practice. Develops quickness and regularity and creates the passion for listening and obedience. So, the mind, thought and the self of the 'Praying person' are trained and educated with such a discipline and control that afterwards he spends his entire life in obedience to Allah. And if at all mistakes and blemishes are committed, the process of rectification goes on simultaneously in the presence of an on going system of training and education and as such there is no turmoil or disturbance in the society of permanent nature.

Now we are really in a position from where we can understand and appreciate the importance of salaat, both, in this world and the world hereafter. However, all these benefits that is goodness in this world and the salvation in the world hereafter could only be destined when the prayers be offered according to the way and method prescribed by Allah.

The holy prophet (Muhammad SallAllahu Alaihi Wasallam), was "taught the way how to offer prayers" by Allah through Gabriel (Alaihi Salaam) Then the holy prophet Muhammad SallAllahu Alaihi Wasallam commanded his companions: "Offer prayers as you see me offer prayers"

But in spite of Allah's command and the emphasis stressed by His prophet (Muhammad SallAllahu Alaihi Wasallam), things deviated and differences appeared "In the way and method" of prayers. For a long time, after the death of the prophet (Muhammad SallAllahu Alaihi Wasallam), there was no change in the manner and method for offering the prayers. Both men and the women used to offer prayers in an identical manner. However, later on the difference erupted not only between men and women's manner but also amongst men themselves. This was just the beginning of deviation from the right and established way and manner and as a consequence every sect and class started offering prayers according to its own manner. Although the only, and the right manner was the manner as described and demonstrated by the holy prophet Muhammad SallAllahu Alaihi Wasallam.

Now naturally the question arises as what is the lawful or established manner according to Sunnah for offering prayers? As an authentic reply to the question this book is being offered.

In the beginning of the "Title salaat" under the topic titled "Adaab-e-Salaat", attention has been drawn towards all those shortcomings and inappropriate and undesirable things which are being committed in salaat by us, consciously or otherwise, erasing the beauty and charm of salaat. And in such a salaat the heart and the mind are wide apart; there is no sense, feeling or the element of fear, one must have while standing in front of the Almighty Allah. There is no spiritualism at all, only the ritualism is there, withdrawing away the soul from the body. This is not all, such a salaat, devoid of its true charm and beauty, creates an aversion for those who are looking at all these rituals. However, just little attention and effort on our part will reverse the picture, making our salaat beautiful and charming.

In the beginning of the title, salaat "The significance of salaat" has also been included. It is earnestly hoped that the readers will derive full advantage of the topic.
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People question us why was Jamaat ul Muslimeen revived? As the hadith narrated by Hudhaifa (May Allah be pleased with him) tells us to stick to Jamaat-ul-Muslimeen and in its absences to be aloof from all sects even if we have to chew the roots of trees till our death.
In response to this we point out that the hadith narrated by Hudhaifa (May Allah be pleased with him) tells us if we are forced by people to chew roots of trees, then do it, but don't join any sect. It doesn't tell us to go to the jungle and die, but only describes the worst situation that might arise.

We do not seek the teachings of Islam in one particular ayah or hadith but in the entire Quran and Sunnah, we have to observe many ayaat and ahadith to reach a conclusion. In the mid 1960's when a handful of people decided to depart from all sects in the light of the above mentioned hadith, they also had to follow the following ayaat and ahadith.

Together hold Allah's rope firmly and do not become sects.
(Surah Aale Imran, Ayah 103)

In this ayah Allah has commanded the Muslimeen to remain united and forbade them from breaking their unity, meaning not to secluded from other Muslimeen but remain united and live in the form of one Jamaah. That was what those people did after leaving all sects.

Who could be better in words than the one who invites towards Allah, performs righteous deeds and says surely I am among the Muslimeen.
(Surah Ha Meem Sajda (41): Ayah 33)

They are to declare themselves to be Muslimeen, which is what they did and they gave up all sectarian names.

Prophet Muhammad (SallAllah-u-Alaihi-wa-Sallam) said: It is not halaal for three men that they live in a jungle but make an Emir from amongst them. (meaning to live in a jungle without an Emir is forbidden).
(Narrated Ahmad and Sanad is Sahih. Buloogh ul Amani Vol: 19, Pg. 288, Ijtimaiyaat aur Islam pg. 2)

Prophet Muhammad (SallAllah-u-Alaihi-wa-Sallam) said: When three people leave for travelling they should appoint an Emir amongst themselves.
(Abu Dawood: Kitab ul Jihad, Sanad is Sahih and declared Hasan by Albani. At-Taleeqat-alal-Mishkaat 2/1145, Minhaj ul Muslimeen pg. 527)

Whether in the jungle or in travel we are forbidden to live without an Emir, so how is it possible that we can live our normal lives without an Emir? Syed Masood Ahmad was nominated to be the Emir of those people who had departed from all sects.

Prophet Muhammad (SallAllah-u-Alaihi-wa-Sallam) said: Upon you Jamaah is obligatory, escape from being separated as Satan is with one and distances himself from two.
(Tirmidhi Vol. 4 pg. 404, Imam Tirmidhi said this hadith is Hasan Sahih, Firqu mei Jamaat ki pehchaan pg. 7)

We are ordered to remain united and in the form of one Jamaah, this unity of Muslimeen in the form of a Jamaah has been called 'Jamaat-ul-Muslimeen' by our Prophet (SallAllah-u-Alaihi-wa-Sallam), so Masood Ahmad and his friends became Jamaat-ul-Muslimeen by following Quran and Sunnah, and in practice of sunnah they named their Jamaah 'Jamaat-ul-Muslimeen'. Jamaat-ul-Muslimeen was a forgotten Sunnah, which was revived by Masood Ahmad and his friends.

In the end we can conclude that for an individual it is not allowed to join any sect in the absence of Jamaat-ul-Muslimeen even if he has to leave all his friends, family, live in the jungle and die while chewing the roots of trees. But if he is joined by other Muslimeen, then they all are to live in the form of a Jamaah, appoint an Emir upon themselves and call themselves Muslimeen, their Jamaah will be referred to as 'Jamaat-ul-Muslimeen' as there is no room in Islam for any Jamaah or sect other than Jamaat-ul-Muslimeen.



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Baiyah of an Ameer

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When Allah sent Prophet SallAllah-u-Alaihi-Wa-Sallam and He SallAllahu-u-Alaihi- Wa-Sallam proclaimed his prophet hood, this caused tremors in the hall of atheism, conditions grew serious, relatives became enemies and conditions became so severe that, in Mecca people were looking for Prophet SallAllah-u-Alaihi-Wa-Sallam in a manner that if they found him they would kill him. After seeing this situation, Prophet SallAllah-u-Alaihi-Wa-Sallam didn't show himself openly.

The following Hadith makes it clearer to have the idea of that time:

Abu Zar RadiAllahu Tala Anho heard about a man in Mecca, claiming to be a Prophet, he proceeded towards Mecca to confirm for himself that whether that person is a Prophet or a liar.

Abu Zar RadiAllahu Tala Anho said:

"I kept on drinking Zam Zam water and stayed in the Masjid."

Abu Zar RadiAllahu Tala Anho said:

"Ali passed by me and said: 'It seems you are a stranger?' I said: 'Yes."

Ali RadiAllahu Tala Anho said:

"Let's go to my house".

Abu Zar RadiAllahu Tala Anho said:

"He proceeded to his house and I accompanied him. Neither did he ask me anything, nor did I tell him anything (that why I came to Mecca)."

Abu Zar RadiAllahu Tala Anho said:

"Next morning I arrived in the Masjid to ask about the Prophet"

Then three days passed like this then Ali said to me "What is the matter? What has brought you to this city?"

Abu Zar says, I answered Ali:

"If you keep it a secret then I will tell you."

He said:

"I will"

Abu Zar said to Ali:

"We have heard that a person has appeared here, claiming to be a Prophet."

Ali said to Abu Zar:

"You have reached the right place, I am going towards him right now, so follow me, and enter wherever I enter."

Then Ali said:

"If I see someone from whom I fear for you then I will stand near the wall pretending to mend my shoes, and then you should keep walking."

Ali proceeded and I accompanied him till he entered a place, and I entered with him towards the Prophet.

To whom I said:

"Present to me Islam."

When he did, I embraced Islam immediately.

He said to me:

"O Abu Zar! Keep your conversion to Islam a secret, right now return to your city; and when you hear of our victory then come back."

I said:

"By Him who has sent you with the Truth, I will announce my conversion to Islam publicly amongst them"

Abu Zar went to the Masjid, where some people from Quraish were present and said:

"O people of Quraish! I testify that none has the right to be worshipped except Allah, and I (also) testify that Muhammad SallAllah-u-Alaihi-Wa-Sallam is Allah's Slave and His Prophet."

People said:

"Stand up for this agnostic (to beat him)!' They got up and beat me nearly to death."
(Fath-ul-Bari explanation of Sahih Bukhari vol.6 pg.550)

Now this is only one view of the tremors in the hall of atheism.

2. 'Amr b. 'Abasa RadiAllaho Tala Anho said:

All the people were deviated and I was searching for the truth, I heard of a man in Mecca who was giving news (of the skies), then I arrived in Mecca.

The Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam was at that time hiding and under strict surveillance by the people; I secretly went to him in Mecca. I said to him: Who are you? He said: I am a Prophet. I said: Who is a Prophet? He said: I have been sent by Allah as a Messenger.
(Sahih Muslim vol.1 pg. 569)

Amr b. 'Abasa said:

What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols etc.
(Sahih Muslim)

Beside this Amr b. Abasa said:

I intend to follow you. He said: During these days you would not be able to do so. Don't you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory then you come to me.
(Sahih Muslim)

This is an era when Islam is unknown and is dominated. People feared being murdered in accepting Islam. That is why Prophet SallAllah-u-Alaihi-Wa-Sallam said to his people who had faith on him, to go back, as you read earlier.

Even in all these conditions, He SallAllah-u-Alaihi-Wa-Sallam did not have any state and was powerless; and He SallAllah-u-Alaihi-Wa-Sallam continuously used to take Baiyah and still Baiyah was being performed.

Life in Mecca and Baiyah:

Ibn 'Abbas reported:

Zamad came to Mecca and he belonged to the tribe of Azd Shanu'a, and he was an exorcist. He heard the foolish people of Mecca say that Muhammad SallAllah-u-Alaihi-Wa-Sallam is crazy. Upon this he said: If I were to come across this man, Allah might cure him at my hand. He met him and said: Muhammad, I can protect (one) who is under the influence of charm, and Allah cures one whom He so desires at my hand. Do you desire (this)? Upon this the Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Praise is due to Allah, we praise Him, ask His help; and he whom Allah guides aright there is none to lead him astray, and he who is led astray there is none to guide him, and I bear testimony to the fact that there is no god but Allah, He is One, having no partner with Him, and that Muhammad is His Servant and Messenger. Now after this he (Zamad) said: Repeat these words of yours before me, and the messenger of Allah SallAllah-u-Alaihi-Wa-Sallam repeated these words to him thrice; and he said I have heard the words of soothsayers and the words of magicians, and the words of poets, but I have never heard such words as yours, and they reach the depth of the ocean; bring forth your hand so that I should take Baiyah on Islam, then He SallAllah-u-Alaihi-Wa-Sallam took his Baiyah. The Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Your people's Baiyah? He said: I do Baiyah on behalf of my people too.
(Sahih Muslim vol. 2 pg. 594)

This is an era when Prophet SallAllah-u-Alaihi-Wa-Sallam neither had any authority, power, resources of power, any sort of control, nor he could freely move and he was overruled. People tried to meet him in secrecy, learn the teachings of Islam and embrace Islam by giving Baiyah.

Prophet SallAllah-u-Alaihi-Wa-Sallam said to Abu Zar RadiAllahu Tala Anho:

"Do you do Baiyah now? (If you give a Baiyah) For you there is heaven."

I (Abu Zar) replied:

"Yes", and I forwarded my hand in front of him (and he took Baiyah)
(Fatah Rabbani vol.9 pg.114, with 'Jayiad' Sanad)

You have read about Abu Zar RadiAllahu Tala Anho earlier that in how severe conditions he had reached Prophet SallAllah-u-Alaihi-Wa-Sallam and gave Baiyah.

Above mentioned Ahadith proves that "Baiyah" is not subject to any kind of condition i.e. Authority, Government, power or rule, but when a person enters into Islam i.e. accept Allah as the supreme authority and consider Prophet SallAllah-u-Alaihi-Wa-Sallam as His Messenger, so to make his word and belief more stronger "Baiyah" is to be taken. Because Baiyah means pledge, to sell ourselves and to obey the Ameer in "Ma'roof". In a nutshell, nothing remains with me, my life and my holdings are for Allah's sake, I will now just work for the sake of Allah and His Prophet SallAllah-u-Alaihi-Wa-Sallam.

The debate also clarifies that Baiyah i.e. (Baiyah) has nothing to do with Khilafah that the Baiyah will only be given to the Khalifah. Some people insist that Baiyah will always be given to the Khalifah. Dear readers we have a question for such people, that why did the Khalifahs take Baiyah? Whether the performance of Baiyah was started by the Khalifahs or they used to take a Baiyah because of following the Sunnah of Prophet SallAllah-u-Alaihi-Wa-Sallam? And off course they took Baiyah because of following the Sunnah of Prophet SallAllah-u-Alaihi-Wa-Sallam and He SallAllah-u-Alaihi-Wa-Sallam's Sunnah of Baiyah was without any government, power and control.

People who started this notion that Baiyah will only given to Khalifah have forgotten the Sunnah of Prophet SallAllah-u-Alaihi-Wa-Sallam, just for the sake of their self-regard and obstinacy they are making such kind of talks otherwise the reality is in front of you.

Even if somebody said that this was the Baiyah for Islam and not for listening & obeying    then the proof for such Baiyah is also present.

Baiyah in Mecca for Listening and obeying

Narrated Jabir Abdullah Ansari RadiAllaho Tala Anho:

"No doubt! Prophet SallAllah-u-Alaihi-Wa-Sallam lived in Mecca for 10 years."

Announcing the statement that

"Whosoever of people gives me a place and who helps me out until I will convey the message of my Lord and for them in exchange is Heaven. Then he found none who would give him place nor help him out, even if somebody came from 'Mizr' or 'Yemen' tribe by journey to his friend then his people or relatives would come to him and say 'beware of the Man of Quraish so he might not deviate you', in a condition that He SallAllah-u-Alaihi-Wa-Sallam walked in between the houses of these people and was inviting them towards Allah, these people would point him out by their fingers, till Allah had sent us from Yathrab to him. Then we gave him abode and asserted him. Then a person from us went to him and he recited Quran in front of him and he embraced Islam. Then he went back towards his people, and then they became Muslims by the propagation of Islam. Up till then there would be no house of Yathrab remained left but a Jamaat of Muslimeen had been established in Yathrab. Then these people had given power to Islam. Then Allah had erected us for him SallAllah-u-Alaihi-Wa-Sallam. Then we counselled amongst ourselves, and then we seventy people gathered and met. We said: "We had left Prophet SallAllah-u-Alaihi-Wa-Sallam and He SallAllah-u-Alaihi-Wa-Sallam was whirling in the mountains of Mecca and he was in risk. Then seventy people made a journey towards him and met him in the season of Hajj. We vowed to him at the vale of 'Aqba'. We assembled one by one and in pairs of two before him. We said: "O! Allah's Prophet SallAllah-u-Alaihi-Wa-Sallam on which matter you want to take Baiyah from us?" He SallAllah-u-Alaihi-Wa-Sallam replied: "Do an oath that you will listen to me and obey me in circumstances which you like and in which you do not like and in conditions when you would not have anything or when you are well-off. On that you will command for good and forbid the wrong, and that you will be firm on Allah that is you will not care about the taunt by people and that when I come to Yathrab you will help me and what you save for your children and wives you will save it for me also. Then for you will be heaven. Then we stood towards him and gave Baiyah. Then He SallAllah-u-Alaihi-Wa-Sallam held the hand of Asad bin Zarara RadiAllahu Tala Anho and he was the youngest among the seventy people.

(Akhbaar-e-Mecca vol.2 pg.206, Sanad Sahih, Majma-uz-Zawaid vol.6 pg.46, Narrated by Abu Ya'ala vol.3 pg.405 with Sahih Sanad, Extracted by Ahmed vol.3 pg.322 from the custom of Abdur-Razzaque i.e. narrated by Moamer vol.3 pg. 339-340 from the custom of Ishaque bin Eisa i.e. narrated by Yahya bin Sulaim and these two are narrated from Ibn-e-Khaseem and he narrates from Abu Zubair and he narrates from Jabir and these are the narrators of Sanads, and the narrators are authentic)

Apart from other matters Sahaba Karaams said:

"We swear upon Allah that we will never break nor we would snatch the Baiyah from others. Then we gave Baiyah to him SallAllah-u-Alaihi-Wa-Sallam. Then He SallAllah-u-Alaihi-Wa-Sallam held our hand and made it subject to obeying. Then on this basis He SallAllah-u-Alaihi-Wa-Sallam promised us heaven.

I say meaning Haisumi says:

"Narrators of the Sanads also narrate the part of it i.e. Ahmed and Bazaar, say: "In this Hadith these words are also present that "We swear upon Allah we will never leave this Baiyah nor we demand from any one to break it".
(Majma-uz-Zawaid vol.6 pg.46)

Abu Masood says:

"Promise was made to Prophet SallAllah-u-Alaihi-Wa-Sallam at the point of 'Aqba' on the Adh'ha day, when we were seventy. Aqba bin Amir says, "I was the youngest among all" Prophet SallAllah-u-Alaihi-Wa-Sallam came to us. Then He SallAllah-u-Alaihi-Wa-Sallam said a comprehensive sermon and said: I fear from the atheists of Quraish for you. Then we said: "O! Allah's Prophet SallAllah-u-Alaihi-Wa-Sallam ask from Allah for us, for yourself and for your companions and inform us about what will be for us and for yourself from Allah? Prophet SallAllah-u-Alaihi-Wa-Sallam said: As far as my question to Allah for you is concerned that believe in Allah and do not ascribe partners to Him and far as my question to Allah for myself is concerned, I ask you that if you obey me I will tell you the right path and I ask you for myself and my companions that you will help us by what you have and save for us the same thing which you save for yourself and when you do this then from Allah and myself for you heaven will be indispensable. It is said that we forwarded our hands and gave Baiyah on all matters.

(Narrated by Tabrani and in this narration there is Mujaalid bin Saeed and Hadiths narrated by him are Hasan with a weakness in the chain, Majmauzzawaid vol.6 pg.48, Mujaalid bin Saeed is considered Saqa by Nasai and Imam Muslim has taken his narration when in accordance with Sahih Hadith, Narrated Tabrani vol.17 pg.256 and the Sanad is Sahih)

Aqba bin Amir also narrates the above-mentioned Hadith (Narrated Ahmed vol.4 pg.120 and the Sanad is Sahih with other supporting Sanads)

In another narration these words are also present:

Abu Haisam bin Nibhaan was the supporter of Banu Abdul Ash-hal, started talking to Prophet SallAllah-u-Alaihi-Wa-Sallam. They said: "O! Allah's Prophet SallAllah-u-Alaihi-Wa-Sallam we have a pact with people and we now break this pact. If we do this then is this misconduct? From this Allah will give you domination that you return back and leave us. Prophet SallAllah-u-Alaihi-Wa-Sallam smiled, and then He SallAllah-u-Alaihi-Wa-Sallam said: there is blood for blood and damage for damage. You are from me and I am from you. From whom you fight I will fight him too, to whom you give shelter I will shelter him too. Make twelve representatives from among you in a way that nine from are Khazraj and three from Oas.

Ma'Abad bin Ka'ab narrates from his brother he narrates from his father Ka'ab bin Malik. Ka'ab bin Malik says:

"The first of all who gave Baiyah to Prophet SallAllah-u-Alaihi-Wa-Sallam was Baraa bin Ma'aroor. Then people gave Baiyah one by one. Then when we gave Baiyah to Prophet SallAllah-u-Alaihi-Wa-Sallam, Shaitan screamed.

On the same matter another narration is:

Prophet SallAllah-u-Alaihi-Wa-Sallam said: Make twelve representatives from amongst you. Then He SallAllah-u-Alaihi-Wa-Sallam appointed them. Banu Najjar was appointed, from Banu Abdul Ash-hal Usaid bin Khuzair and Abu Haisam bin Nabhaan was appointed as representative and from Banu Amr bin Aa'uf  Saad bin Heetah was appointed.

These are those companions of Prophet SallAllah-u-Alaihi-Wa-Sallam who gave Baiyah in Mecca, before going to Yathrab meaning Medina, on life and death, on happiness and sadness, on giving every type of support, on giving help by wealth and by health, in a nut shell who gave Baiyah for every type of need. Moreover Ubada bin Samit and Asad bin Zarah narrate and say that:

"O! People do you know on which matter you have given Baiyah to Prophet SallAllah-u-Alaihi-Wa-Sallam? From you Asad bin Zarah appointed as representative, from Banu Salma Bara'a bin Ma'aroor and Abdullah bin Amr bin Haraam appointed as representative, from Banu Sa'ada Sa'ad bin Abada and Munzir ibn Amr appointed as representative, from Banu Zareeque Rafey bin Malik bin Ajlaan appointed as representative, from Banr Hars bin Khazraj Abdullah bin Rawaha and Sa'ad bin Rabe'e appointed as representative, from Banu Aa'uf bin Khazraj Abada bin Samit appointed as representative. You gave Baiyah that you will fight Arabs and non-Arabs, humans and jinns. Then Companions of Prophet SallAllah-u-Alaihi-Wa-Sallam replied: "We are combatant for those who fight us and we give peace to who gives us peace. Sahaba Karaams (RadiAllahu Tala Anhum) said, "O! Allah's Prophet SallAllah-u-Alaihi-Wa-Sallam make the conditions. Prophet SallAllah-u-Alaihi-Wa-Sallam replied: Give Baiyah to me that you will testify that no one is to be worshiped but Allah and I am the Prophet of Allah, and that you will establish prayers amongst yourselves, pay Zakaat, listen and obey, and will not snatch Ima'ara from its rightly holder and that whatever stuff you save for yourselves and your households you will save the same for me also.
(Narrated Tabrani in Awsat and in this narration Ali ibn Zaid who is dhaeef and considered saqa by some, Majmaozzawaaid vol.6 pg.49)

In the narration of this Hadith one narrator has been called by some as dhaeef and considered by others as Saqa. Imam Muslim has taken his Hadith with other supporting Hadiths and we also take his Hadith with other supporting Hadiths.

Ali bin Hussain RadiAllaho Tala Anho says:

Ansar (RadiAllahu tala anhum) came and gave Baiyah to Prophet SallAllah-u-Alaihi-Wa-Sallam at the place of 'Aqba' (First). Then Prophet SallAllah-u-Alaihi-Wa-Sallam said: O! Ali stand up and take Baiyah from them. Ali RadiAllahu Tala Anho replied: O! Allah's Prophet SallAllah-u-Alaihi-Wa-Sallam on which matters would I take Baiyah from them? He SallAllah-u-Alaihi-Wa-Sallam said: On the matter that to obey Allah and not to disobey Him, and on the matter that you will save the same things for Prophet SallAllah-u-Alaihi-Wa-Sallam, his households and for his Children as you save for yourselves and your children.
(Narrated Tabrani in Awsat from the narration of Abdullah bin Marwan and he is considered dhaeef by some and saqa by some others, Majmaozzawaaid, the Sanads are Sahih)

In the narration of this Hadith there is Abdullah bin Marwan. He is considered saqa by Yahya bin Moeen and by Abu Hatim (Tehzeeb) and considered saqa by Ibn Habban (vol.7 pg.21) (vol.8 pg.320) Therefore the Hadith is Sahih with supporting Sanads.

Prophet SallAllah-u-Alaihi-Wa-Sallam himself, during his lifetime in Mecca, is taking Baiyah and his son in law by his permission is taking Baiyah from people. All the Hadiths are narrated in the most explanative way but still people say that Baiyah is to be given to the Khalifah. But the following words are clearly stating that Baiyah is for government less Ameer. E.g.

While taking Baiyah from people the Prophet SallAllah-u-Alaihi-Wa-Sallam took the promise that:

You will obey Allah and will not disobey Him, and will help me, my family, my children, that you will fight with Arabs and non-Arabs, and fight with humans and jinns, preach and pronounce La'ila ha Illa Allah Mohammad-ur-Rasool Allah. You will establish Salaat, pay zakat, obey and listen, and will not snatch Ima'ara from it's rightly holder and whatever you save for yourselves you will save the same for me also.

You will avenge blood with blood, and do damage for damage i.e. whosoever destroys our villages, makes us homeless or tries to devastate our houses then we will also take revenge from them. You are from me and I am from you. To whom you fight I will fight him too, to whom you give peace I will give peace to him too. You will never break the Baiyah and won't demand from anyone to break it.

Prophet SallAllah-u-Alaihi-Wa-Sallam has taken the above-mentioned promises when He had nothing. Therefore it is concluded that taking Baiyah is in the time of weakness as in that time a man needs to have power. To get all the people who have embraced Islam, together, make them active and to be stronger, it is Baiyah that works.

Why the Denial of Baiyah?

Dear readers people think that if we do Baiyah then our independence might become in question, might be lost, even thou they already have lost their independence after accepting Islam, when a person becomes Muslim he bows his head towards Allah. Now whatever he does he will do in accordance with the wish of Allah, he is attentively ready for everything so readers his independence is already finished. 

When he prays Salaat with Jamaat he is bound to follow the Ameer or Imam, now all his actions and motions are done according to the Imam, he can't leave the Jamaat, if the Imam makes a mistake then still he is to be followed.

After becoming Muslim if he is well off then he has to pay zakat he can't escape from this obligation.

If it is the month of Ramadan then he has to fast he can't escape from fasting. If he hears Adhan he has to be punctual with it, perform ablution. In a nutshell Islam is itself a name of a complete system. And for accepting such system he has to make himself systematic. He can't escape from this system and when he considers himself compelled in accepting all these commandments of Islam then what is the hesitation that stops him from doing Baiyah?

Therefore do the Baiyah on the hands of Ameer Jamaat-ul-Muslimeen. This Baiyah is Sunnah, for Baiyah imposing the condition of Khilafah is wrong. From the above stated debate you can clearly understand the reality.

Therefore, All Muslims, by keeping in view the importance of Baiyah, should give Baiyah and make themselves enter the system of Jamaat and the system of aggregation.

Allah's Prophet SallAllah-u-Alaihi-Wa-Sallam said:

"One who dies without having bound himself by Baiyah (to the Ameer) will die a non Islamic death".(Sahih Muslim Kitab Al-Imarah vol.2 pg.126)

Abdullah bin Umer RadiAllaho Tala Anho said:

Prophet SallAllah-u-Alaihi-Wa-Sallam said:

"Whosoever left Jamaat even the distance of a palm, he removed the chain of Islam from his neck unless he reverted (to the Jamaat)."
(Narrated Hakim in Mustadrak vol.1 pg.177 with a Sahih Sanad)

Abdullah bin Umer RadiAllaho Tala Anho said:

Prophet Muhammad said SallAllah-u-Alaihi-Wa-Sallam:

Whoever dies in a situation in which he doesn't have an Imam Jamaat upon him, he would die a non Islamic death.
(Narrated Hakim in Mustadrak)

Prophet SallAllah-u-Alaihi-Wa-Sallam says:

"Whosoever dislikes something of the Ameer, he should be patient because whosoever left the Sultan meaning Imam even the distance of palm, he dies the death of Jahiliyya"
(Sahih Bukhari)

Narrated Mua'viah RadiAllahu Tala Anho:

"A person who died without Imam, he died a non Islamic death"
(Narrated Ahmed and Tabrani, Sanad: Sahih)  

Abdullah bin Umar RadiAllahu Tala Anho also narrates these words:

"A person dies and he did not give Baiyah, he dies the death of Jahiliyya".
(Narrated Ahmed, Tabqaat ibn Sa'ad, and its Sanad is Sahih)

Aamir bin Rabi'a RadiAllaho Tala Anho narrates:

Prophet SallAllah-u-Alaihi-Wa-Sallam says:

"Whoever died in a state that he did not obey his Ameer then his death would be a non Islamic death and if he after doing Baiyah broke it meaning broke the Baiyah he had on his neck then he will meet Allah in a state that he will not have any excuse (to save himself)"
(Narrated Ahmed vol.3 pg.446, Sanad is Hasan)

Dear readers from the above stated Hadiths the following matters are clarified:

1.    Who does not give Baiyah to Ameer his death will be the death of Jahiliyya.

2.    To distance your self from the Jamaat even a size of palm is a death of Jahiliyya.

3.    The absence of Imam Jamaat on anyone results in the death of Jahiliyya.

4.    To distance your self the obedience of the Ameer results in the death of Jahiliyya.

Means that to break Baiyah, to leave Jamaat even a distance of palm, to disobey Ameer a size of palm and the absence of Imam Jamaat on anyone, are the same thing in the mater of punishment meaning that person is out of Islam.

Prophet SallAllah-u-Alaihi-Wa-Sallam who is Rehmat-ul-lil-Alameen, Imam-ul-Anbiya, Sayyed-al-Mursaleen, Shafee-ul-Muznabeen, Habib-e-Ilah, Badr-al-Daja, Noor-ul-Huda, Al-Murtuza, and Ahmed Mujtaba Mohammad Mustafa SallAllah-u-Alaihi-Wa-Sallam has declared those who don't give Baiyah to the Ameer as out of Islam.

Therefore, do not waste time; save yourselves from the death of Jahiliyya by giving Baiyah to the Ameer of Jamaat.

===========

Obedience To The Ameer

(English rendering of the Urdu pamphlet "Ameer Ki Ita'at" by the late Syed Masood Ahmad)

1)      Allah the Exalted says: Oh those who believe obey Allah, obey the messenger and those who hold authority amongst you. (Nisa-59)

From this blessed ayah obedience to Ulil Amar meaning those in authority becomes obligatory. In this ayah there was no condition placed for a government with those in authority so obedience to Ameer is obligatory. To impose such a condition from one's own self is amendment to Kitab Allah and that is kufr.

2)      Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Whoever obeys the Ameer he obeys me and whoever disobeys the Ameer he disobeys me.
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 126)

From this hadith it is known that every Ameer's obedience is obligatory. For obedience to the Ameer there is no condition. To impose the condition for a government is manipulating the Shari'ah and that is shirk.

3)      Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Whoever dislikes something of the Ameer then he should be patient as whoever separates the size of a palm from the sultan then his death would be of Jahiliyya.
(Sahih Bukhari Kitab ul Fiten Vol. 9 pg 59 and Sahih Muslim Kitab ul Emiraate Vol.2 pg134)

Sultan means proof, evidence, authority and power.

Allah the Exalted says: And I sent Moosa with my signs and clear proof. (Hud-96)

Allah the Exalted says: And whoever is unjustly killed then we give his kin authorisation (that he take revenge) (Bani Israel-33)

Allah the Exalted says: Oh groups of Jinns and Humans if you can exit the corners of the land and skies then do so (but) you can't exit without power. (ArRehman-33)

In the above hadith's first part the word is Ameer and in the second part the word is sultan which is used for Ameer. Ameer due to his post in emirate has a kind of a power and as his order is the last say for his subordinates that is why he is called sultan. A King is called sultan as well as he has power in his hand and his say is the last for the subordinates.

Hence every Ameer's obedience is obligatory and separation from his obedience even the size of a palm is prohibited. Because of the Ameer there is organization in the Jamaat and power grows in the organization. If the Ameer is not obeyed then power would gradually leave the organization. Ameer is the centre of power in the Jamaat and because of his centrality he himself is a power and sultan.

4)      Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Whoever sees something distasteful in his Ameer then he should be patient as whoever separates the size of a palm from the Jamaat and (in the same condition) dies then his death would be the death of Jahiliyya.
(Sahih Bukhari Kitab ul Fiten Vol. 9 pg 56 and Sahih Muslim Kitab ul Emiraate Vol. 2 pg 136)

Note: Jahiliyya means the time before Islam meaning the era of kufr.

In the first part of this hadith the word Ameer is there and in the second part the word Jamaat is used meaning leaving the Ameer is leaving the Jamaat.

5)      Ebada bin Sabit says: The Prophet called us then took baiyah from us. He took the baiyah from us on the following: To listen and obey (Ameer's order), in pleasure or displeasure, in hardships and easiness and when given preference and (we also took baiyah on) that not to quarrel with the Ameer in his authority except when you see (him doing) open kufr and (to prove his kufr) you have from Allah clear proof.
(Sahih Bukhari Kitab ul Fiten Vol. 9 pg 59 and Sahih Muslim Kitab ul Emiraate Vol. 2 pg 132)

6)      Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Listen and obey (Ameer's order) even if an Ethiopian slave is made (Ameer) on you whose head is (the size of) a raisin.
(Sahih Bukhari Kitab ul Ehkaam Vol. 9 pg78)

7)      Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Listening and obeying (the Ameer' order) is compulsory on a Muslim whether he likes it or dislikes it (the order) (with the condition) that he isn't ordered to sin.
(Sahih Bukhari Kitab ul Ehkaam Vol. 9 pg 78 and Sahih Muslim Kitab ul Emiraate Vol. 2 pg 131)

From this hadith it is known that Ameer's obedience is obligatory with one condition that Ameer doesn't order to sin. For obedience to the Ameer there is no condition for a government in the hadith.

8)      Abdullah bin Omar says: When we use to do our baiyah with the messenger SallAllah-u-Alaihi-Wa-Sallam on listening and obeying he use to say to us: "As much as you can".
(Sahih Bukhari Kitab ul Ehkaam Vol. 9 pg 96 and Sahih Muslim Kitab ul Emiraate, Vol. 2 pg 146)

9)      Jareer says: I did baiyah with the messenger SallAllah-u-Alaihi-Wa-Sallam on listening and obeying (the order) so he taught me (to say) As much as I can (will listen and obey).
(Sahih Bukhari Kitab ul Ehkaam Vol. 9 pg 96)

From these ahadith the importance of Ameer's obedience is clear. Baiyah use to be taken on Ameer's obedience.

10)  Abu Zar says: Messenger of Allah (SallAllah-u-Alaihi-Wa-Sallam) said: Abu Zar, I find that you are weak and I like for you what I like for myself. Don't become Ameer of Jamaat ven over two persons.
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 124)

There can be only two forms for becoming Ameer over two persons:

1.    The Khalifah appoints someone as Ameer over two people i.e. Ameer of Jamaat Delegation.

2.    In the absence of the Khalifah two persons appoint over themselves someone as Ameer i.e. Ameer of Jamaat or Ameer in travelling.

In both conditions to make one specific is without proof. In the second form the Ameer of the two persons wouldn't have any government or army but still his obedience would be obligatory. If it is not obligatory then what is the duty from which it is being warned.

11)  Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: It is obligatory for you to listen to the ruler and obey him in adversity and prosperity, in pleasure and displeasure, and even when another person is given (undue) preference over you.
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 130)

12)  Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: If a slave who doesn't have a nose (such a slave) is appointed Ameer over you and he leads you according to the Book of Allah then listen and obey (to his orders).
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 131)

There can be two forms in making a slave an Ameer:

1.    Any Khalifah appoints any slave as Ameer i.e. Local Ameer or Ameer of troops etc.

2.    With advice people make someone Ameer themselves i.e. Khalifah or Ameer of Jamaat; in both forms the obedience of the slave would be obligatory

13)  Abu Zar said: My friend (Prophet SallAllah-u-Alaihi-Wa-Sallam) advised me to listen (Ameer's order) and obey even if he were a maimed slave.
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 131)

14)  Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Whoever leaves from the obedience (of the Ameer) and separates from the Jamaat (dies in that state) would die the death of  Jahiliyya
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 135)

15)  Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: One who withdraws his hand from obedience (to the Ameer) will find no excuse when he meets Allah on the Day of Judgement, and one who dies without having bound himself by baiyah (of the Ameer) would die the death of Jahiliyya.
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 136)

16)  Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: The heart of a true believer doesn't deceive in three things:

 I.      Performing righteous deeds for Allah alone, 

II.      Obeying the Ameer,

III.      And sticking to Jamaat ul Muslimeen.

(Al-Hakim narrated by Jubair bin Mutaim, Sanad is Sahih – Mustadrak Vol. 1 pg 87)

17)  Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Whoever separates a size of a palm from the Jamaat he takes off the rope of Islam from his neck till he returns (again towards the Jamaat).
(Al-Hakim narrated by Abdullah bin Amr, Sanad is Sahih - Mustadrak Vol. 1 pg 77)

18)  Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: I command you to do five things which Allah has commanded me (to propagate):

1)      To listen (Ameer 's order),

2)      To Obey,

3)      To do Jihad,

4)      To migrate,

5)      Jamaat (staying attached with it) as whoever separates the size of a palm from the Jamaat he separates the rope of Islam from his neck except for  that he returns (towards the Jamaat).
(Tirmizi in Abwaab ul Amsaal narrated by Al Haris ul Ashari, declared Sahih– Vol. 2 pg 296)

19)  Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Necessarily adhere to the Jamaat, escape from separating as Shaitan is with one person, and distances him self from two.
(Tirmizi in Abwaab ul Fiten and declared Sahih Vol. 2 pg 96)

This hadith is general for all times, there is no time period fixed for it. When Jamaat doesn't have any government, would it be allowed to separate and make Shaitan your companion? Never; so hence separation from Jamaat isn't allowed. To adhere to the Jamaat is compulsory and that is possible when adhering to the Ameer.

20)  Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Whoever leaves Jamaat and humiliates the Emiraate such a person will meet Allah in a condition that he wouldn't have any argument (meaning he would meet with no excuse which will be accepted by Allah).
(Al-Hakim, Sanad is Sahih – Mustadrak Vol. 1 pg 119)

In the mentioned ahadith

1.    Stress is laid on Obedience to the Ameer; there isn't any condition of government with the Ameer.

2.    Stress is laid on adhering to the Jamaat. Adhering to the Jamaat is possible when adhering to the Ameer and to Adhering to the Ameer is possible by obeying him.

Imam Jamaat and Ameer Jamaat have similar meaning

1)      Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Beware everyone of you is a ruler and will be questioned regarding his subjects: The Imam of the people is a ruler and will be questioned regarding his subjects; a man is the ruler of his family and will be questioned regarding his family; a woman is the ruler of her husband's family and children and will be questioned regarding it; and the slave of a man is a ruler of his master's property and will be questioned regarding it. Surely, every one of you is a ruler and will be questioned regarding his subjects.
(Sahih Bukhari Kitab ul Ehkaam Vol. 9 pg 77)

The word "RAEN" is used in this hadith, its meaning is:

I.    [Translation] This word is Ism e Faail and it means all those people who are governing any people and in use it means such a person who regarding affairs of politics considers compulsory and practitioner of it who in has ability to maintain administration.
(Muhit ul Muhit Qamoos Mutawal lul Lughat ul Arabia pg 341)

II.     [Translation] Whoever governs any people like Aalim, king, chief or Rich.
(Al Munjid fi Lughat Wal Adab Wa Aloom pg 268)

III.   [Translation] Governor or Ameer.
(Muntahi al Aarab fi Lughat ul Arab)

Hence from the above it is proven that the correct translation of "RAEN" is ruler.

2)      Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Don't ask regarding three persons (that what will happen to them): One who leaves the Jamaat, disobeys his Imam and dies in that condition, second that person slave or slave girl who runs away and (dies in that condition), third that woman whose husband is not present with her and has fulfilled her worldly needs and then she after him leaving shows her body 's looks (hence) don't ask (that what will happen to them).
(Musand Imam Ahmad and Mustadrak Hakim and Sanad is Sahih. Mustadrak Vol. 1 pg 119 and Wa Hijab ul Miraat ul Muslima lil Albani pg 54)

3)      Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam when mentioning the period of turmoil says: (in that period) People will invite as if they are standing on the door of hell and inviting to enter it. They will throw into it all such persons as whoever will accept their invitation.

Hudhaifa (RadiAllahu Tala Anho) said: What should I do, if I find that moment?

Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Stick to Jamaat-ul-Muslimeen and its Imam (Ameer).
(Sahih Bukhari Kitab ul Fiten Vol. 9 pg 65 and Sahih Muslim Kitab ul Emiraate Vol. 2 pg 135)

From this hadith it is known that in the period of turmoil there won't be any Islamic government as how can deviated propagators remain in the presence of an Islamic government.

Further more the period of an Islamic government is a period of good not turmoil. Adhering to Jamaat ul Muslimeen means remaining in the Jamaat.

To adhere to the Imam means that we obey the Imam, not take away our hand from his obedience. To adhere to the Imam can only mean to obey him and nothing else.

4)      Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Whoever dies in the condition that he doesn't have the Imam Jamaat upon him dies the death of Jahiliyya.
(Al Hakim, Sanad is Sahih. Mustadrak Vol. 1 pg 117)

From this hadith it is known that a Muslim should die in a condition that he is under an Imam. In the all ahadith mentioned there is no condition for obedience to the Imam of a government. So whatever kind of Imam he should be obeyed.

For "Ameer's obedience" and "Imam Jamaat …" the ahadith narrated clearly state that there is no difference between an Ameer and Imam. Both these words are used in exchange for each other:

Meaning of Ameer

"Ameer" is a related attribute; its derivative is Imarah which means: "Having authority".

In related attribute the derivative meaning's evidence and compulsion is considered, hence in the meaning of Ameer "To be the one with authority" the attribute is proven and it is compulsory meaning attached with its former. This attribute "To be the one in authority" can never be separated from the Ameer. It is not possible that a person be called Ameer but isn't "With authority". In all cases the Ameer would be with authority and his command would always be accepted. If a person isn't with the attribute "Having Authority" then such a person can be called Amar till he isn't doing anything relating to commanding but can't be called Ameer.

Meaning of Imam

Imam means that person who is followed whether he is a chief or someone else (Muheet ul Muheet pg 16). The following is in his orders and sayings as well.

Allah the Exalted says regarding the following of orders:

This is a blessed book which we revealed so hence follow it.
(Al Anaam-155)

Actions are generally followed and for it evidence isn't necessary.

Obedience of an Ameer without a Government

Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: When three people leave for a journey then they should appoint an Ameer amongst themselves.
(Abu Dawood Kitab ul Jihad. Sanad is Sahih and declared Hasan by Albani. At-Taleeqat-alal-Mishkaat 2/1145)

From this hadith the following is proven:

1.    In travelling also don't be without an Ameer,

2.    The Ameer in travelling doesn't have any government and the Khalifah doesn't appoint him rather according to the hadith the travellers appoint the Ameer themselves,

3.    The purpose for appointing an Ameer cant be other then for obeying him and

4.    Such an Ameer's obedience is necessary who doesn't have any government.

Result:  The Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam doesn't like that in a small period of time the travellers should remain without an Ameer so how is it possible that he would like that in the city the Muslim population is residing permanently without an Ameer. If in a small period of travelling the presence of an Ameer is important then the Ameer's presence in long period of residing is more important and since the obedience of the Ameer in travelling without a government is necessary so the obedience of the Ameer Jamaat without a government is also necessary. There isn't any condition for a government in any ayah or hadith for obedience to the Ameer and hence can't be laid. To impose the condition for a government is fabrication hence it is rejected.

Husband and parents 's obedience is also obligatory but there is no condition for a government for them then how correct is the condition for a government for the Ameer Jamaat, certainly this is baseless.

In obedience to the Ameer of travelling only few traveller's interest is there, In obedience to the husband the wife's interest is there, in obedience to the parents the children's interest is there and still these obedience are obligatory and obedience to the Ameer Jamaat shouldn't be obligatory with which the entire Jamaat and Allah's Deen's interest is there, how uncanny this notion is.

Hence from stated and clear evidences it is proven that Ameer's obedience is obligatory.

Objections And Their Answers

Objection #1: Some people say that the Khalifah has been called Ameer and Imam hence where ever the words Imam and Ameer appear it would mean Khalifah.

Answer: This is true that the Khalifah is also called Imam or Ameer but this isn't correct that where ever the words Ameer or Imam appear it would mean Khalifah. This notion isn't proven from Quran and Sahih Ahadith. Every Khalifah is an Ameer or Imam but every Ameer or Imam isn't a Khalifah.

Objection #2: If the obedience of Ameer Jamaat is obligatory then why doesn't impose Shari'ah punishments. 

Answer: The first answer to this is that every person is responsible according to his strength. Allah the Exalted says: No one is bothered but according to his strength.
(Baqarah- 286)

Hence Ameer Jamaat will work according to his strength.

The second answer is that the Ameer Jamaat for the establishment of Khilafah is struggling so in the time of this struggle to demand obligations of a Khalifah is useless. Understand this from an example, a person in the 3^rd grade is also a student and a person in graduate level is also a student. The student in the 3^rd grade is also trying to reach the graduate level but hasn't as yet reached it, so can we demand from the 3^rd grade student that he give the exams of the graduate level? Certainly not, if both are students that don't mean that the 3^rd grader solves the graduate examinations. Similarly the Ameer Jamaat is an Ameer and the Khalifah is also an Ameer, so in the condition that the Ameer Jamaat is trying to become a Khalifah can we ask him to fulfil the obligations of a Khalifah? Certainly not, both having Emiraate doesn't mean that we ask the Ameer to fulfil the obligations of a Khalifah.

Ameer Jamaat in the light of the Prophet (SallAllahu-Alaihi Wasallam)'s life

The Prophet SallAllah-u-Alaihi-Wa-Sallam wasn't dominant in his Mecca's life. He didn't have power or government in his hand although his rule was over the hearts and bodies of the Muslimeen, whatever he use to say the Muslimeen obeyed him.

The objectives of Prophet SallAllah-u-Alaihi-Wa-Sallam's life in Mecca were:

1.    To preach the rule of Allah and to put this creed in the hearts,

2.    To nurture and correct the Muslimeen,

3.    To give the Muslimeen admonition regarding discipline and patience.

Prophet (SallAllah-u-Alaihi-Wa-Sallam's) life in Mecca was to make practical the creed of Allah's rule, according to this creed was the organized struggle to form a theocratic government. In every organization certain rules and regulations are strictly made to follow, the organizational power and regulation's implementation depends on the leader of the movement's obedience. If there isn't obedience to the leader then there wouldn't be any organization and if there isn't any organization then there wouldn't be any movement. In Prophet (SallAllah-u-Alaihi-Wa-Sallam)'s life in Mecca too the Muslimeen obeyed him and were on their way towards establishing a theocratic government. Prophet (SallAllah-u-Alaihi-Wa-Sallam's) this life also was an example and direction. This life's following could have only led to their destination. The struggle done or is being done for establishing a theocratic government, the example will be the life of the Prophet SallAllah-u-Alaihi-Wa-Sallam in Mecca, the way the Prophet SallAllah-u-Alaihi-Wa-Sallam was obeyed similarly in every movement to establish a theocratic government the obedience of the Ameer of the movement will be done. If the obedience of the Ameer is not done then his position would be no less then an idol made out of sand, centralization would be finished and the movement would be dead. Hence the obedience of Ameer Jamaat is very important as without it the establishment of a theocratic government is impossible.

One Objection And It's Answer 

Objection: In the Prophet SallAllah-u-Alaihi-Wa-Sallam's life in Mecca his obedience was done as a Prophet so his life in Mecca cant be an example for us until and unless our leader is also a Prophet.

Answer:  Prophet hood is finished now, no one can become the Prophet now so the organization's work will be taken from a non Prophet and he in his work will take the example of Prophet SallAllah-u-Alaihi-Wa-Sallam. Prophet SallAllah-u-Alaihi-Wa-Sallam was a Nabi that is why his life in Mecca is an example for us. If he weren't a Nabi then his life wouldn't have been an example for us. We certainly can't be part of his Prophet Hood but we are generally part of his words and actions meaning we do what he said and did. In the movement for Khilafah he was obeyed on this basis in every movement for Khilafah Ameer Jamaat's obedience will necessarily be done.

A question which arises here is that in the Prophet SallAllah-u-Alaihi-Wa-Sallam's life in Mecca the obedience was as a Nabi, that obedience and this obedience on that basis his organization is not an example for us then tell us that can we make a non Prophet an example for us? If not then where do we get an example?

The second question which arises is that for the movement for Khilafah in Prophet SallAllah-u-Alaihi-Wa-Sallam life there isn't a example for us so is his life not a complete example for us? Is Islam incomplete that it doesn't guide us in this regard?

Hence this objection is a satanic notion and nothing more then that.

Raising the Kalima of truth is obligatory

Everybody agrees that raising the Kalima of truth is obligatory and for it the establishment of Khilafah is necessary. If raising the Kalima of truth is obligatory then aren't all struggles for it obligatory? It is. For it a organized movement would be needed, a strong Jamaat would be needed and the Jamaat can only be strong in the circumstances that the Ameer Jamaat's obedience is obligatory. If the Ameer Jamaat for raising the Kalima of truth orders for a Jihad and the Jamaat refuses to obey the order and says that his obedience is commendable not obligatory so can the Jamaat fulfil the obligations for raising the Kalima of truth? Certainly not. If the Jamaat considers the raising of the Kalima of truth as obligatory then it should think on how it can be achieved. Can there be another way other then that the Jamaat considers the order for Jihad as obligatory and immediately prepares for Jihad, All the affairs of the Ameer revolves around the raising of the Kalima of truth hence his every order would have to be necessarily obeyed.

Allah the Exalted says: Allah has promised to those of you who believe and do good that He will most certainly grant them Khilafah in the land as He gave it to those before them, and that He will most certainly establish for them their Deen which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange.
(Noor - 55)

In this ayah Allah has promised three things to the pious believers:

1. Will grant them a government meaning Khilafah,
2. Will establish Deen e Islam,
3. Change their condition of fear to peace and security.

From the above ayah it is known that before the fulfilment of these promises:

1. They would have no government,
2. Deen e Islam would not be established,
3. Their days would be spent in fear.

Now the question is that how would these pious believers gain a government, establish Islam and security? Would the believers have to do something for these things or would they gain it as a gift? Before getting Khilafah would the believers have a Jamaat or not? If there would be a Jamaat then would they have an Ameer or not? If there would be an Ameer then would his obedience be compulsory or not? Obviously for the attainment of Khilafah the believers would have to organize their Jamaat, would have to obey the Ameer and would have to struggle like Allah says:

Do Jihad as Jihad should be done.
(Hajj: 78)

One objection and its answer

Objection: There are only two sorts of Ameers meaning Ameer Sultanate (Khalifah) or Ameer while travelling. Islam doesn't have a concept of a third Ameer.

Answer: If Islam doesn't have a concept of a third Ameer then there is no concept of a third Jamaat. In this condition the critic should break his Jamaat and remove the Ameer. If he doesn't break his Jamaat and doesn't remove his Ameer then he would be subject to the practice of a bidah.

For us there is a concept of a third Ameer and Jamaat in Islam and we have proven it in previous pages especially in the ones regarding the Prophet SallAllah-u-Alaihi-Wa-Sallam's life in Mecca.

Some Questions and their Answers

Some people raise many questions in this regard. Those questions with their Answers are as follows:

Question #1: Are there various kinds of Ameer in accordance to their obedience? i.e. political Ameer, non political Ameer or Mujtehad Ulil Amar.

Answer: If this question would have been sent to the Fuqaha then it would have been better as this work is done with great enthusiasm by them. They make various kinds and separate instructions for them as well. Jamaat ul Muslimeen only recognizes what is present in Quran and hadith. Jamaat ul Muslimeen doesn't make kinds nor does it consider it allowed. In accordance to the obedience neither Quran nor Ahadith contain any kinds of Ulil Amar so according to the obedience there is only one kind of an Ameer whose obedience is compulsory.

Question #2: According to 'Stick to Jamaat ul Muslimeen and its Imam' the head of the Jamaat can be called a Hakim, Ameer, Imam or Khalifah tul Muslimeen?

Answer: We only state what is present in Quran and ahadith and nothing more. The words Ameer voyage, Ameer troops, Ameer Jamaat, Ameer Hajj and Ameer Mecca are found in ahadith so we use these words. The words Khalifah voyage, Khalifah troops, Khalifah Jamaat, Khalifah Hajj or Khalifah Mecca aren't found in ahadith so we don't use them. With the word "Hakim" this addition is not found so we don't use these additions. The words Ameer or Imam are found in ahadith for the head of the Jamaat so these words should be used.

Question #3: Is the head of the Jamaat's obedience obligatory or recommended?

Answer: The head of the Jamaat is called Ameer or Imam and in previous pages we have proven that the obedience of the Ameer is obligatory so the head of the Jamaat's obedience is obligatory.

Question #4: If a person disobeys the head of the Jamaat in matters of administration, would he be a sinner?

Answer: The person who abandons an obligatory act certainly would be a sinner.

Question #5: What are the rights described by the Shari'ah for the head of Jamaat ul Muslimeen?

Answer: Because the words Ameer or Imam have been used for the head of the Jamaat so the head of the Jamaat has all those rights which the Shari'ah gave to the Ameer or Imam.

Question #6: How correct is calling the head of the Jamaat Ulil Amar or Non Ulil Amar or Mujtahid Ulil Amar?

Answer: The Jamaat's head can be called Ulil Amar, the rest words are self created. These words are not found in Quran and Ahadith so questioning regarding them is baseless. Further more Non Ulil Amar can mean the subordinate not the Ameer.            

Some Questions for the Critics

1. Are the words political Ameer and Non political Ameer/Ulil Amar, Non Ulil Amar, and Mujtahid Ulil Amar found in Quran Majeed and ahadith? If yes then give proof.
2. What will be the procedure regarding raising the Kalima of truth or achieving Khilafah?
3. Is this procedure found in the Sunnah of the Prophet SallAllah-u-Alaihi-Wa-Sallam?
4. If this procedure is not found in the Sunnah of the Prophet SallAllah-u-Alaihi-Wa-Sallam then wouldn't it effect the completion of Islam and Prophet SallAllah-u-Alaihi-Wa-Sallam's prophet hood?
5. If this procedure isn't found in the Sunnah of the Prophet SallAllah-u-Alaihi-Wa-Sallam then wouldn't this procedure be a bidah?
6. If for a Deen's purpose a Jamaat being made is compulsory then wouldn't that thing be compulsory without which the Jamaat can't function? If not then why?

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Congregation & Islam

Ijtimaiyyat Aur Islam

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Congregation and Islam both are inter-related and compulsory. Individualism doesn't have any place in Islam except when there isn't any other Muslim present.

Congregating is Obligatory:

Allah the Exalted says:

Oh those who believe fear Allah and be with the truthful.

(Surah Taubah, ayah 119)

Remaining attached with the Jamaah is Obligatory:

Messenger of Allah SallAllah-u-Alaihi-wa-Sallam said: Adhere to Jamaat ul Muslimeen and its Imam.

(Sahih Bukhari: Kitab ul Fiten and Sahih Muslim: Kitab ul Emiraate)

Separation from Jamaah is a grave sin:

Messenger of Allah SallAllah-u-Alaihi-wa-Sallam said: Whoever separates himself the size of a palm from the Jamaah and (in the same condition) dies then his death would be the death of Jahiliyya (ignorance/Era before Islam).

(Sahih Bukhari Kitab ul Fiten and Sahih Muslim Kitab ul Emiraate)

Leaving Jamaah is leaving Islam:

Messenger of Allah SallAllah-u-Alaihi-wa-Sallam said: Whoever separates himself the size of a palm from the Jamaah removes the rope of Islam from his neck.

(Narrated Tirmidhi and declared Sahih in Abwab ul Amsaal 2/296)

Jamaah and Emir are necessary while travelling as well:

Messenger of Allah SallAllah-u-Alaihi-wa-Sallam said: When three people leave for travelling then they should appoint an Emir amongst themselves.

(Abu Dawood Kitab ul Jihad. Sanad is Sahih and declared Hasan by Albani. At-Taleeqat-alal-Mishkaat 2/1145)

Village or jungle everywhere Aggregation is necessary:

Messenger of Allah SallAllah-u-Alaihi-wa-Sallam said: If three people live in a village or jungle and they do not offer salaah then shaitan is imposed on them so adhere to the Jamaah as the wolf eats that sheep which is far from the herd.

(Abu Dawood Kitab ul Salaah in Tashdeed fi Tarkal Jamaat 1/88 and Sanad is Sahih. Naila-ul-Autar 2/97)

Emir and Jamaah are necessary in jungle as well:

Messenger of Allah SallAllah-u-Alaihi-wa-Sallam said: It is not halaal for three men that they live in a jungle but make an Emir from amongst them (meaning to live in a jungle without an Emir is haraam).

(Narrated Ahmad and Sanad is Sahih. Buloogh ul Amani Vol: 19, Page: 288)

Hence for three Muslims, whether travelling or residing, in a village or a jungle, they have to appoint their Emir and live congregational lives with unity.

Deen Islam is a congregative system. For every congregative action discipline is necessary, for discipline an Emir and his obedience is necessary. Without Emir's obedience there won't be any organization, neither discipline nor Jamaah will remain. Jamaah is necessary and for the interest of the Jamaah Emir's obedience is necessary.

 
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How to Take Bath/Ghusal?

First wash both the hands up to the wrist, three times, when taking bath.
(Saheeh Muslim)

Then wash the genitals, and the filth with the left hand.
(Saheeh Bukhari)

Then rub the left hand thoroughly against the ground 2-3 times, and then wash.
(Saheeh Bukhari, Saheeh Muslim)

Then perform ablution in a manner, as described for the Salaat. (Saheeh Bukhari), that is
Thrice do the gargling in the mouth and thrice put water into the nose with 3 handsfull of water and not 6 handsfull, wash the face with 3 handsfull and both the hands up to the wrist, thrice.
(Nasai, Sanad Saheeh)

Then make fingers of the handset wet and comb (do Khilaal) into the roots of hair, with fingers, until the skin of the head becomes, moist and wet, beyond doubt, then drain water over the head thrice.
(Saheeh Bukhari)

Then drain water over the whole body, first right side and then the left side.
(Saheeh Bukhari)

Then wash both the feet, getting aside from the bathing place.
(Saheeh Bukhari)

How to Perform Ablution Wazoo

The water for ablution must be kept in a covered vessel.
(Saheeh Ibn-e-Khuzaima, Sanad Saheeh)

When get up in the morning, then before performing ablution, must wash the hands thrice, before dipping the hands into the vessel containing water for ablution.
(Saheeh Muslim)

Say Bismillah before beginning the process of ablution.
(Nasai, Sanad Hassan)

Then with a handful. (Ahmad Sanad Saheeh) of water in the right palm, wash both the hands thoroughly, by rubbing up to the wrist, so that the hands are thoroughly clean; also clean the fingers of both hands by intermingling with each other. Repeat the whole process three times.
(Saheeh Muslim, Tirmizi, Sanad Hassan)

Then with a handful of water in the right palm, put little water into the mouth, and spill out after bubbling for a while in the mouth, put the remaining water into the nose, and suck in excess, if fasting, then avoid sucking in excess, then holding the nose with the left hand, blow out. If have not used miswaak then clean the mouth by rotating the finger inside. Repeat the whole process three times; then every time from the handful of water, use some water for bubbling in the mouth, and the remaining for sucking in the nose.
(Saheeh Bukhari, Saheeh Muslim)

Note: There is no evidence or proof for using handful of water, separately, for sucking in the nose and bubbling in the mouth, just one handful of water has to be used for both the acts.

Then containing a handful of water in the right hand's palm, wash the face by joining both hands together, rub the side corners of the eyes, and wash the face in the similar way, for three times.
(Saheeh Bukhari)

Then pour little water under the chin, and comb the beard from down upward, three times.
(Hakim, Sanad Saheeh)

Then, with a handful of water, wash up to or even above the elbow, repeating the process three times, then wash the left hand up to elbow or even above, with a handful of water, three times.
(Saheeh Bukhari, Saheeh Muslim)

While washing rub both the hands thoroughly.
(Hakim, Sanad Saheeh)

Then make both the hands wet, with a handful of water in the right hand, then draw both the hands over entire head (in a gliding manner); place both the hands on the forehead, and draw back ward up to the nape of the neck, and then similarly bring back both the hands up to the forehead.
(Saheeh Bukhari)

Then make wet, both, the fore fingers and the thumbs, insert the forefingers into the ears, then glide the fore fingers inside the ears, and the thumbs outside the ears.
(Hakim, Sanad Saheeh)

Then pour water on the right foot, with the right hand, then wash with the left hand, rubbing thoroughly up to the ankles, or even above the ankles, and comb the fingers of the foot, with the index finger of the left hand, then in the similar manner wash both the right and left foot, alternately, three times.
(Saheeh Muslim)

Then sprinkle a handful of water on the gusset of the pajama.
(Rawah Ahmad, Sanad Saheeh)

Then recite the following words:

Translation: I stand as a witness that Allah alone is the absolute Supreme Lord, the absolute Remover of difficulties, and there is none who shares His absolute authority. He is the sole Almighty Allah, and witness that Muhammad SallAllahu Alaihi Wasallam, is His prophet and His man (slave).

By reciting the above Kalimah (words) all the eight gates of the paradise are opened for the reader.
(Saheeh Muslim)

Any one who recites the following supplication after ablution, then the supplication is sealed after writing it on a piece of paper, to be opened only on the Last Day, not before that.
(Nasai, Sanad Saheeh)

Translation: O, Supreme, the Almighty Allah, You the absolute holy and sacred, all praise be to You, the absolute holy and sacred, free from every defect and short coming, I stand as a witness that You alone are the absolute Omnipotent, and I seek forgiveness and repent from You.

Wipe the face with a towel, after (Wazoo) ablution.
(Tirmizi, Sanad Saheeh)

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Timing of Prayers

1. Time For Fajr: It begins with the dawn of the day, and is over with the rising of the sun.
(Saheeh Muslim)

2. Time For Zuhr: The time for Zuhr begins after the setting of the sun, and lasts till the time for Asr starts, in other words the time for Zuhr remains in force till the shadow of a man attains the size equal to his height, while measuring the size of the shadow, the shadow at the time of setting of the sun, is deducted.
(Saheeh Muslim)

In extreme hot weather, to make Zuhar cool that is to offer Zuhar salaat when the intensity of heat has subsided.
(Saheeh Bukhari, Saheeh Muslim)

3. Time For Asr: The time for 'Asr' begins, as soon as the time for Zuhr is over, that is when the shadow of a man becomes equal to his height, and persists till the sun does not look pale. (Saheeh Muslim) (While measuring the size of the shadow, the size of the real shadow should be deducted from the shadow.
(Nasai, Sanad Hassan)

4. Time For Maghrib: The time begins after sun set, and persists till the disappearance of evening twilight.
(Saheeh Muslim)

5. Time For Isha: It begins after the disappearance of evening twilight. and persists till midnight.
(Saheeh Muslim)

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How to offer Salaat

MAKING OF ROWS (SAFBANDEE):

Keep the rows straight in a line, and equal in length.
(Saheeh Bukhari, Saheeh Muslim)

All to stand shoulder to shoulder, in a manner as if a lead molten wall.
(Saheeh Bukhari, Saheeh Muslim)

Every one to stand, shoulder to shoulder, foot to foot.
(Saheeh Bukhari) and ankle touching the ankle.
(Abu Daud, Sanad Saheeh)

Shoulders and necks should not be ahead of each other but straight in a line, row.
(Abu Daud, Sanad Saheeh)

Even the chests ought to be in a straight line, not bulging in front or backward.
(Saheeh Muslim)

Every row (Suff) must to be completed, no suff (row) should to be left incomplete or up to half way; if a suff (row) has to be left incomplete then it must be the last row, (Suff).
(Abu Daud, Sanad Saheeh)

The rows (Suffs) should be close to each other.
(Abu Daud, Sanad Saheeh)

Once Aqaamat is over, then not to run to join in the row, instead walking gracefully join the row.
(Saheeh Bukhari, Saheeh Muslim)

Not to make a suff (row) in between the two pillars.
(Hakim, Sanad Saheeh)

A man, not to stand alone in a row, (Suff).
(Rawah Ahmad, Sanad Saheeh)

However, a woman may stand alone.
(Saheeh Muslim)

If a man, by mistake, has offered salaat alone in a row (Suff), then he must repeat the salaat.
(Ahmad, Abu Daud, Tirmizi, Sanad Saheeh)

If by chance there happens to be a wall in between the Imam and the followers, then the salaat will be considered as rightfully offered.
(Abu Daud, Sanad Saheeh)

In case there are only two persons for salaat, then the follower ought to stand on the right side of the Imam, shoulder to shoulder, however, if there are three persons, then the Imam to stand ahead of the followers.
(Saheeh Muslim)

If besides, the Imam, there is one man, and one woman, then man to stand on the right side of the "Imam" shoulder to shoulder and the woman behind the imam. (Saheeh Muslim)
The "Imam" not to start leading the salaat until all rows (Suffs) are in a straight line and order. (Abdu Daud, Sanad Saheeh)

To make the rows (Suffs) joined, not to create gap in between.
(Abu Daud, Sanad Saheeh)

Try the best, to find a place in the first row, as it is greatly virtuous.
(Saheeh Bukhari)

If in a "Jamaat" of two persons, the third one joins, the imam should push behind both the followers by holding them with their hands.
(Saheeh Muslim)

Adults and the wiser, should occupy the front rows, then accordingly, merit wise, keep on standing in rows.
(Saheeh Muslim)

Women to organize their rows behind the rows of the men.
(Saheeh Muslim)

Aqaamat to be pronounced first, then on seeing the imam coming, to get up for making the rows, and all the rows (Suffs) to be in order before the imam takes his place for leading the salaat. (Saheeh Bukhari, Saheeh Muslim)

Be humble and gentle to those arranging the rows.
(Abu Daud, Sanad Saheeh)

Imam too, should monitor the formation of rows, showing emphasis in excess.
(Saheeh Muslim)

The "iemaam" to walk through the rows, place his hand on followers shoulders and chests, saying stand in a straight line, do not move ahead or backward.
(Saheeh Muslim)

For More Details Regarding Salaat & its Essentials Please See Details in Our Book
Salaat-ul-Muslimeen

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Zakaat

Literally the word Zakaat means to purify, and according to the terminology of Al-Quran and the hadees, it is that money, wealth, which is deposited in the "Bait-ul-Maal" of the Islamic state, every year, or at the time of ripening of the crop, according to a specific tariff. Zakaat is paid as it is a divine command, and the command of Allah is carried only to win His pleasure and favour.

The wealth allocated for the Bait-ul-Maal is called as zakaat, since its paying makes the goods and wealth purified and holy.

Zakaat is the third commandment of Islam. It has been excessively mentioned in the Holy Quran in conjunction with salaat. If infidels claim to be Muslims and start offering salaat, the war will continue against them, unless and until they agree to pay Zakaat.

According to the command of Allah in surah Tauba:

And, when the limit for peace or truce has expired and even the sacred months have passed; then slay the infidels wherever you find them. Capture them and besiege them; and ambush them at every opportune moment. And, Lo! If they repent from blasphemy, establish salaat, and offer zakaat; then get aside from their way. (Do not be at war with them). Indeed Allah is the most Merciful, and the most Beneficent.
(Surah: Taubah, Verse: 5)

It is only after having paid the zakaat that one enjoys the fruits of Muslim brotherhood in an Islamic society.

Any one, who refuses to pay zakaat, cannot acquire the status of a religious brother (Deeni Brother)

Allah declares again in Surah Taubah:

(These infidels) express no consideration (regarding) muslims neither to their relationship, nor their accord or promise; and it is they who have crossed (all the limits of justice and fairness) (O! The believers) if they seek penitence; establish salaat and offer Zakaat, then they are your brethren in Islam; (then do not offer any resistance to them); for those who know and understand, We are giving a detailed account of Our commands (So that there is no problem in grasping and understanding them)
(Surah: Taubah, Verse: 10,11)

It is clearly established from the quoted verses that reciting of Kalimah and offering of salaat alone is not enough as a surety for protection against one's life, property and the cherished status of a brother in an Islamic society. For enjoying an amicable and dignified place and position for a Muslim, it is must and obligatory to pay zakaat.

In Islam, "Iman" is linked to faith (Belief), the salaat to body, and the zakaat to wealth. Zakaat provides the very basis for the economic and political system of Islam. The wealth accumulated through the system of Zakaat is utilized for the preparations of armaments and the equipments for the war. It is the zakaat, which provides the support and strength to the economic system of the Muslims.

So, zakaat is not only a solid source and platform for establishing a firm Islamic state, but also a practical demonstration of justice, sympathy and Islamic brotherhood.
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quranic reference

[2:3-5] who believe in the unseen, observe the Contact Prayers (Salat), and from our provisions to them, they give to charity. And they believe in what was revealed to you, and in what was revealed before you, and with regard to the Hereafter, they are absolutely certain. These are guided by their Lord; these are the winners.

[2:43]  You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and bow down with those who bow down.

[2:45]  You shall seek help through steadfastness and the Contact Prayers (Salat). This is difficult indeed, but not so for the reverent.

[2:153]  O you who believe, seek help through steadfastness and the Contact Prayers (salat). Allah is with those who steadfastly persevere.

[29:45] "Observe the Salat (Contact Prayers) for it prohibits evil and vice."

[15:98-99] "You shall glorify and praise your Lord and be with the prostrators, and worship your Lord until you attain certainty."

[35:29-30] "Surely, those who recite the book of God, observe the Contact Prayers and are charitable both discreetly and openly can hope for an investment that never loses. He will recompense them generously and will multiply His blessings upon them. He is Forgiving, Appreciative."

[29:45] "You shall recite what is revealed to you of the Scripture, and observe the Salat (Contact Prayers), for the Salat prohibits evil and vice. But the remembrance of God is the most important objective. God is aware of all that you do."

[20:14] "I am God, there is no other God but Me, you shall worship Me and observe the Salat (Contact Prayers) to commemorate Me."

[4:43] "O you who believe, do not observe the Contact Prayers (Salat) while intoxicated, till you ( so that you ) know what you are saying."

[5:6] "O you who believe, when you observe the Salat (Contact Prayers) you shall wash your faces, wash your arms to the elbows, wipe your heads and wash your feet to the ankles." 

[6:162-163] "Say, "My Salat (Contact Prayers), my worship practices, my life and my death, are all devoted absolutely to God alone, the Lord of the universe.  He has no partner. This is what I am commanded to believe, and I am the first to submit." 

[23:2] Successful indeed are the believers; who are reverent during their Salat (Contact Prayers)."

[2:43]  You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and bow down with those who bow down.

[2:150] "Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid; wherever you might be, you shall turn your faces (during Salat) towards it."  

[2:238] "You shall consistently observe the Salat (Contact Prayers), especially the middle prayer, and stand before God in submission."  

[3:39] "The angels called to him as he was standing praying in the sanctuary: "Allah gives you good news of John; a believer in the word of God, honorable, moral, and a righteous prophet."  

[4:102] "When you are with them, and lead the Salat (Contact Prayer) for them, let a group of them stand with you and let them hold their weapons, and let them stand behind you as you prostrate.  Then, let the other group that has not prayed take their turn praying with you, while the others stand guard and hold their weapons." 

[22:26] "We appointed Abraham to establish the Shrine: "You shall not idolize any other god beside Me, and purify My shrine for those who visit it, those who live near it, and those who bow and prostrate."  

[48:29] "Muhammad-the messenger of God, and those with him are harsh and stern against the disbelievers, but kind and compassionate amongst themselves.  You see them bowing and prostrating, as they seek God's blessings and approval."  

[29:45] "You shall recite what is revealed to you of the Scripture (the Quran), and observe the Salat (Contact Prayers)." 

[3:113] "They are not all the same; among the followers of the scripture there are those who are righteous. They recite God's revelations through the night while prostrating."  

[16:98] "When you read the Quran, you shall seek refuge in God from Satan the rejected."  

[4:102] " ...... then when they have performed their prostration (fa iza sajadu) let them fall to the rear and let another group come that has not worshipped yet and let them worship with you ......"   

[2:239] "Under unusual circumstances, you may pray while walking or riding. Once you are safe, you shall commemorate God as He taught you what you never knew."  

[18:27] "You shall recite what is revealed to you of your Lord's Scripture (the Quran). Nothing shall abrogate His words, and you shall not find any other source beside it."  

[56:74] "You shall glorify the name of your Lord, the Great".

[87:1] "Glorify the name of your Lord, the Most High".

[73:20]  Your Lord knows that you meditate during two-thirds of the night, or half of it, or one-third of it, and so do some of those who believed with you. GOD has designed the night and the day, and He knows that you cannot always do this. He has pardoned you. Instead, you shall read what you can of the Quran. He knows that some of you may be ill, others may be traveling in pursuit of GOD's provisions, and others may be striving in the cause of GOD. You shall read what you can of it, and observe the contact prayers (Salat), give the obligatory Charity (Zakat), and lend GOD a loan of righteousness. Whatever good you send ahead on behalf of your souls, you will find it at GOD far better and generously rewarded. And implore GOD for forgiveness. Allah is Forgiver, Most Merciful.

[50:40] "During the night you shall glorify Him, and after prostrating."  

[11:114] You shall observe the Contact Prayers (Salat) at both ends of the day, and during the night. The righteous works wipe out the evil works. This is a reminder for those who would take heed.

[17:78]  You shall observe the Contact Prayer (salat) when the sun declines from its highest point at noon, as it moves towards sunset. You shall also observe (the recitation of) the Quran at dawn. (Reciting) the Quran at dawn is witnessed.

[62:9-10] "O you who believe, when the Salat is announced on Friday, you shall hasten to the commemoration of God, and drop all business. This is better for you, if you only knew. Once the prayer is completed, you may spread through the land to seek God's bounties, and continue to remember God frequently, that you may succeed."

[2:143] "We appointed the Qiblah which you formerly observed only that We may know those who follow the messenger from those who turn back on their heels."  

[2:149] "Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid. This is the truth from your Lord. God is never unaware of anything you all do."  

[2:144] "We have seen you (O Muhammad) turning your face about the sky (searching for the right direction). We now assign a Qiblah that is pleasing to you. Henceforth, you shall turn your face towards the Sacred Masjid."  

[17:110] Say, "Call Him GOD, or call Him the Most Gracious; whichever name you use, to Him belongs the best names." You shall not utter your Contact Prayers (Salat) too loudly, nor secretly; use a moderate tone.

[7:31] O children of Adam, you shall be clean and dress nicely when you go to the masjid. And eat and drink moderately; Surely, He does not love the gluttons.

[4:43]  O you who believe, do not observe the Contact Prayers (SALAT) while intoxicated, so that you know what you are saying. Nor after sexual orgasm without bathing, unless you are on the road, traveling; if you are ill or traveling, or you had urinary or fecal-related excretion (such as gas), or contacted the women (sexually), and you cannot find water, you shall observe Tayammum (dry ablution) by touching clean dry soil, then wiping your faces and hands therewith. GOD is Pardoner, Forgiver.

[4:101]  When you travel, during war, you commit no error by shortening your Contact Prayers (salat), if you fear that the disbelievers may attack you. Surely, the disbelievers are your ardent enemies.

[4:103] Once you complete your Contact Prayer (salat), you shall remember GOD while standing, sitting, or lying down. Once the war is over, you shall observe the Contact Prayers (salat); the Contact Prayers (salat) are decreed for the believers at specific times.

[4:142]  The hypocrites think that they are deceiving GOD, but He is the One who leads them on. When they get up for the Contact Prayer (salat), they get up lazily. That is because they only show off in front of the people, and rarely do they think of GOD.

[5:6]  O you who believe, when you observe the Contact Prayers (salat), you shall: (1) wash your faces, (2) wash your arms to the elbows, (3) wipe your heads, and (4) wash your feet to the ankles. If you were unclean due to sexual orgasm, you shall bathe. If you are ill, or traveling, or had any digestive excretion (urinary, fecal, or gas), or had (sexual) contact with the women, and you cannot find water, you shall observe the dry ablution (Tayammum) by touching clean dry soil, then rubbing your faces and hands. GOD does not wish to make the religion difficult for you; He wishes to cleanse you and to perfect His blessing upon you, that you may be appreciative.

[5:55]  Your real allies are GOD and His messenger, and the believers who observe the Contact Prayers (salat), and give the obligatory charity (Zakat), and they bow down.

[5:91]  The devil wants to provoke animosity and hatred among you through intoxicants and gambling, and to distract you from remembering Allah, and from observing the Contact Prayers (salat). Will you then refrain?

[5:106]  O you who believe, witnessing a will when one of you is dying shall be done by two equitable people among you. If you are traveling, then two others may do the witnessing. After observing the Contact Prayer (salat), let the witnesses swear by GOD, to alleviate your doubts: "We will not use this to attain personal gains, even if the testator is related to us. Nor will we conceal GOD's testimony. Otherwise, we would be sinners."

[6:72]  "And to observe the Contact Prayers (salat), and to reverence Him - He is the One before whom you will be summoned (for the reckoning)."

[7:170]  Those who uphold the scripture, and observe the Contact Prayers (salat), we never fail to recompense the pious.

[9:18]  The only people to frequent GOD's masjids are those who believe in GOD and the Last Day, and observe the Contact Prayers (salat), and give the obligatory charity (Zakat), and do not fear except GOD. These will surely be among the guided ones.

[9:54] What prevented the acceptance of their spending is that they disbelieved in GOD and His messenger, and when they observed the Contact Prayers (Salat), they observed them lazily, and when they gave to charity, they did so grudgingly.

[9:71]  The believing men and women are allies of one another. They advocate righteousness and forbid evil, they observe the Contact Prayers (salat) and give the obligatory charity (Zakat), and they obey GOD and His messenger. These will be showered by GOD's mercy. GOD is Almighty, Most Wise.

[10:87]  We inspired Moses and his brother. "Maintain your homes in Egypt for the time being, turn your homes into synagogues, and maintain the Contact Prayers (salat). Give good news to the believers."

[14:31]  Exhort My servants who believed to observe the Contact Prayers (salat), and to give (to charity) from our provisions to them, secretly and publicly, before a day comes where there is neither trade, nor nepotism.

[19:59]  After them, He substituted generations who lost the Contact Prayers (salat), and pursued their lusts. They will suffer the consequences.

[20:132]  You shall enjoin your family to observe the contact prayers (salat), and steadfastly persevere in doing so. We do not ask you for any provisions; we are the ones who provide for you. The ultimate triumph belongs to the righteous.

[21:73]  We made them imams who guided in accordance with our commandments, and we taught them how to work righteousness, and how to observe the Contact Prayers (salat) and the obligatory charity (Zakat). To us, they were devoted worshipers.

[22:35]  They are the ones whose hearts tremble upon mentioning GOD, they steadfastly persevere during adversity, they observe the Contact Prayers (salat), and from our provisions to them, they give to charity.

[22:41]  They are those who, if we appointed them as rulers on earth, they would establish the Contact Prayers (salat) and the obligatory charity (Zakat), and would advocate righteousness and forbid evil. GOD is the ultimate ruler.

[24:37]  People who are not distracted by business or trade from commemorating GOD; they observe the Contact Prayers (salat), and give the obligatory charity (Zakat), and they are conscious of the day when the minds and the eyes will be horrified.

[29:45]  You shall recite what is revealed to you of the scripture, and observe the Contact Prayers (salat), for the Contact Prayers prohibit evil and vice. But the remembrance of GOD (through salat) is the most important objective. GOD knows everything you do.

[30:31] You shall submit to Him, reverence Him, observe the Contact Prayers (salat), and - whatever you do - do not ever fall into idol worship.

[35:29]  Surely, those who recite the book of GOD, observe the Contact Prayers (salat), and from our provisions to them they spend - secretly and publicly - are engaged in an investment that never loses.

[42:38] They respond to their Lord by observing the Contact Prayers (salat). Their affairs are decided after due consultation among themselves, and from our provisions to them they give (to charity).

[74:41-44] About the guilty. "What brought you to this retribution?" They will say, "We did not observe the contact prayers (Salat). "We did not feed the poor.

[74:1-7] O you hidden secret. Come out and warn. Extol your Lord. Purify your garment. Forsake what is wrong. Be content with your lot. Steadfastly commemorate your Lord.

[98:5]  All that was asked of them was to worship GOD, devoting the religion absolutely to Him alone, observe the contact prayers (salat), and give the obligatory charity (Zakat). Such is the perfect religion.

[10:9-10] "As for those who believe and lead a righteous life, their Lord guides them by virtue of their belief. Rivers will flow beneath them in the garden of bliss. Their prayer therein is, 'Be You Glorified our God' their greeting therein is, 'Peace' and the ending/conclusion of their prayer is, Praise be to God, Lord of the universe"

[6:114] "Shall I seek other than God as a source of law, when He has revealed to you this book fully detailed?"

[16:89] "We have revealed to you this book to provide explanations for everything."

[6:114]"......He has revealed to you this book fully detailed." 

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important note on salaat and zakaat
 http://mypercept.co.uk/slw.htm


It is hoped that this article will serve to expose the truth.

IMPORTANT DISCLAIMER:

This article reflects my personal understanding. Seeking knowledge is a continual process and I will try to improve my understanding of the signs within Al Quran ('the reading') and out with it, unless The God wills otherwise. All information in this article is correct to the best of my knowledge only and thus should not be taken as a fact. One should seek knowledge and verify: 17:36, 20:114, 35:28, 49:6, 58:11. If The God willed, the outcome of this article will be beneficial.

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An understanding of salat from Al Quran (The Reading)
With the name/assistance of The God/Divine, The Almighty/Originator, The Merciful/Embracing (I begin)
Bismi Allahi ar-rahmani ar-raheemi

The root of "salat" are the Arabic letters:

ص ل و (right to left in Arabic)

Saad-Lam-Waw (slw). E.W. Lane's Arabic-English lexicon/dictionary gives the following possible meanings of the root:
prayer, supplication, petition, oration, eulogy, benediction, commendation, blessing, honour, magnify, bring forth, follow closely, walk/follow behind closely, to remain attached, to contact or to be in contact.
In a horse race when the second horse follows the first one so closely that its head always overlaps the first horse’s body that horse is called AL-MUSSALLI (i.e. the one who follows closely or remains attached).*
Central portion of the back, portion from where the tail of an animal comes out, the rump.
*the word 'musalleena' (plural) is used in al quran (the reading), please see 70:22, 74:43, 107:4.
But surely the best explanation should be taken from the Words of God, so what does Al Quran (The Reading) say about slw?

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In this article I will try to be brief but accurate: From 75:31-32 it can be seen that the basic meaning of salla* is to 'go/turn towards', because it is contrasted/compared (i.e. put opposite to) 'went/turn away'.
Furthermore, every single occurrence of the root slw is used in a positive manner, thus if this information is taken along with the root meanings, we can expand the basic meaning a little further to: to go/turn towards in a close/positive manner.
*in this verse salat (noun) is in its verb (2nd form) as salla.
Chapter 75
31. For he did not confirm (saddaqa*) nor go/turned towards (salla).
32. But he denied (kaththaba) and went/turned away (tawalla). **
*be careful not to confuse saddaqa (confirm) with saddaqat (charity).
**it is also interesting to note that al quran's rhythmic style is also utilised in the comparison.
One could substitute this term with similar words such as link/bond/connect, remain attached, continue contact, follow closely or commitment, i.e. a word which implies to go/turn towards.
slw = go/turn towards. This is the core meaning of a general concept.
Allow me an analogy to demonstrate its general meaning, if I say to you: "go/turn towards justice". You could achieve this in many ways. For example you could start with yourself, make sure you act just, you could become a lawyer, you could help raise funds to set up law courts, you could educate others on justice, give a truthful testimony in a court case, you could become a policeman etc. Note that there are many activities you can do to "go/turn towards justice". In other words, to "go/turn towards" something is a general term and can be applied very widely.
(I simply chose "justice" as an example of a concept/object you could go/turn towards, I could have said democracy, wealth, health etc.)
One may ask, well, what are we supposed to "go/turn towards"? It depends on context, however, the core meaning of "go/turn towards" is always implied.
Please apply this basic/core connotation/meaning/implication to any verse with the root of salat (i.e. slw = sawd-lam-waw) to see if it fits. These verses can be found in the following link:
www.studyquran.co.uk/PRLonline.htm (see root: Sawd-Lam-Waw)
musalla (مصلي) n. m. 2:125
salat (صلاة) n. f. sing. - 2:3, 2:43, 2:45, 2:83, 2:110, 2:153, 2:177, 2:238, 2:277, 4:43, 4:77, 4:101, 4:102, 4:103, 4:103, 4:103, 4:142, 4:162, 5:6, 5:12, 5:55, 5:58, 5:91, 5:106, 6:72, 6:92, 6:162, 7:170, 8:3, 8:35, 9:5, 9:11, 9:18, 9:54, 9:71, 9:103, 10:87, 11:87, 11:114, 13:22, 14:31, 14:37, 14:40, 17:78, 17:110, 19:31, 19:55, 19:59, 20:14, 20:132, 21:73, 22:35, 22:41, 22:78, 23:2, 24:37, 24:41, 24:56, 24:58, 24:58, 27:3, 29:45, 29:45, 30:31, 31:4, 31:17, 33:33, 35:18, 35:29, 42:38, 58:13, 62:9, 62:10, 70:23, 70:34, 73:20, 98:5, 107:5
salawat (صلوات) nom. gen. n. plu. - 2:157, 2:238, 9:99, 22:40, 23:9
salla (صلي) vb.II m.
perf. act. 75:31, 87:15, 96:10
impf. act. 3:39, plu. neg. 4:102, plu. 4:102, tusalli (تصل) neg. 9:84, yusallee (يصلي) sing. 33:43, yusalloona (يصلون) plu. 33:56
salli (صل) impv. 9:103, salloo (صلوا) plu. 33:56, 108:2
musalleena (مصلين) pcple. act. plu. acc. gen. 70:22, 74:43, 107:4
Once you have done that. You should study the following list in which additional information about salat is presented, from al quran: Al Quran on salat
As you will hopefully see, the concept of slw (i.e. to turn/go towards) is very broad and can be applied to many things. That is why in al quran, we see it being applied in a general, specific and varied manner, e.g:
those who set-up partners can repent and uphold the salat if they trangressed in the system [9:5, 9:11-12]
Can salat mean 'prayer' in this verse? Does The God force people to perform 'prayer' or they will be killed? How would idolaters (i.e. those who set-up partners) pray? Does this make sense to you? Please see these verses in conjunction with 2:256. [additional information]
The salat can be neglected, in favour of following desires [19:59]
Interestingly, this verse implies following desires is different (or even in contrast) to maintaining/upholding the salat. Where do desires come from? Ourselves. How can we make sure we dont follow our own desires? What should we follow?
One's salat is to/for God [6:162]
salat is possible between people [33:56, 9:103]
That is why when Zachariah calls/prays (daAAwa) to his Lord, he is considered to be in the act of slw (turning/going towards, linking/bonding/connecting) when communication comes to him. [3:38-39, 19:2-11]
etc.
To gain a better understanding of The System/Obligation, it is clear a better understanding of al quran would be required. That is why a regular/timed salat is given. In this regular/timed salat, reading / reflection / oration of al quran is prescribed. This can be done alone or in a group/community setting.
Verses linking slw to al quran: 2:43-45, 4:103, 5:12-13, 7:169-170, 8:2-3, 19:58-59, 29:45, 31:2-7, 33:33-34, 17:78.
the salat should be done during/close to the morning & evening twilight times (i.e. 2x per day) [11:114, 17:78, 24:58]
When one undertakes this regular/timed salat, one should follow the specific guidelines given, e.g: be clean [5:6, 4:43] , clear mind [4:43], moderate tone [17:110] (although this may only apply when in groups due to the context of this verse) etc.
This regular/timed salat is only obligatory upon the mumin (believers/faithful/trustful), see 4:103. Mumin is different to muslim. This is a very important point to consider. Who are the mumin? To find out, see the articles below:
Submitters (Muslims) vs. Believers (Mumins)
The Trust - www.free-minds.org/trust
This makes sense because it is only the mumin (believers/faithful/trustful) who are upholding the scripture. For them, to uphold/maintain the going/turning towards (i.e. link/bond) will be more specific and thus directly related to what the scripture contains, hence reading of it regularly. In other words: knowing what the bond entails goes hand in hand with its application.

If you read everything above (including the links) several times, the concept of salat should be much much clearer.

Lastly, I'd like to mention the concept of zakat. A word often used along with salat. Its commonly taken to mean "charity" but charity is only one aspect of zakat*. Its primary usage in al quran is to mean purification/betterment. If this meaning is taken along with what I've discussed here, it makes much more sense:
When one upholds/maintains (aqimu) the going/turning towards (link/bond) one is then in a position to 'bring forth / produce / show' (atawoo) the purification/betterment. Simple. The two terms reinforce and complement each other.
If anyone has any questions, feel free to ask. I'll try and answer them if I can.
email the author: 786kas (at) lineone . net
(at) = @
also delete the spaces in the address.

Peace be upon the reader.


NB: an important issue that I have only begun to study is that all the "verses"/signs/ayatin which refer to a time for slw are addressed to the messenger in the Arabic singular (unlike other commands, such as "fasting"/abstinence/sawm), thus may not be applicable to everyone. This for example, may solve the problem of unworkable sun-based schedules in northern countries, e.g. Sweden/Norway during some parts of the year. Also, for orbiting astronauts in space. Therefore, it has been suggested that the timing systems described for slw are meant to be taken as an example, not that they should be applicable to everyone everywhere. Thus, instead of morning & evening, it would be at the start of the working day and at the end (implied in 24:58), whatever that may be for each individual. This aspect of this article will be updated as soon as I have researched it thoroughly.
Please note that 2:185, abstinence is only upon those who are able to witness the month. No such clause exists for salat.
*The traditional understanding of "zakat" is that it means "charity". Interestingly, however, even though the word appears over 30 times, not once is it equated/defined as charity, not even a reasonable implication to mean such a thing. The root (Zay-Kaf-Waw) can mean the following: it increased/augmented, it throve/grew well/flourished/prospered and produced fruit, it was/became pure, purification, goodness/righteousness, lead/enjoy a plentiful/easy/soft/delicate life, put into a good/right state/condition, alms, poor-rate/due.

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End note: This independent study of slw took place over a period of 4 years. I did not expect to end up with this conclusion, however the evidence was overpowering and I was forced to reject my traditional understanding (based mainly on man-made books) and submit to al quran's teachings. Interestingly, other studies (which I was not aware of at the time) also came to similar conclusions. [see 1, 2, 3, 4, 5, 6 and 7]
This article should be utilised in conjunction with the following articles: Intelligent Approach to Islam
If you are reading this and still feel that salat=prayer, and we should rely on traditional hadith (sayings/narrations/stories) to form the sequence/movements/form/recitations of the prayer, ask yourself: does the traditional hadith contain the necessary information to do this? You may be surprised at what you find.

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Other sources used to add to or check this article:
Arabic-English Lexicon' by E.W. Lane
'Dictionary of The Holy Quran' by Abdul Mannan Omar
'Concordance of Quran' by Hanna E. Kassis
The above article should be read in conjunction with the following article:
A critical examination of the traditional view of salat equals prayer

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prayer byhttp://muttaqun.com/salah.html

The Salah

(Obligatory Prayer of the Muslim)

According to Quran and Sunnah

WWW.MUTTAQUN.COM

Wudu  |  Establish a Sutrah  |  The Salat  |  About Salah

Straighten the Rows!  |  Prophet's Prayer Described

The Traveler  |  Istikharah

Beginners

When just learning how to make salat, begin with the positions, starting with one rakat. The positions are as thus:

• Rakat 1:    Stand - Bow - Stand.     Prostrate - Sit - Prostrate - Sit.
• Rakat 2:   Stand - Bow - Stand     Prostrate - Sit- Prostrate - Sit.    Tashahud.
• Rakat 3 and 4: Perform 3 the same as 1. Perform 4 the same as 2.
• Add this to the end of your last rakat: Tashahud and then salaam out.

Number of rakats in each obligatory (fard) salah:

• Fajr: 2
• Dhuhr: 4
• Asr: 4
• Maghrib: 3
• Isha: 4

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Position Yourself

Announce your Niyya (intentions) silently in your heart

Make your Qibla (prayer direction) face the direction of the Ka'bah

• The Noble Qur'an: Al-Baqara 2:143-145

  Thus We have made you [true Muslims -- real believers of Islamic Monotheism, true followers of Prophet Muhammad and his Sunna  (legal ways)], a just (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad ) be a witness over you.  And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad ) from those who would turn on their heels (i.e. disobey the Messenger).  Indeed it was great (heavy) except for those whom Allah guided.  And Allah would never make your faith (prayers) to be lost (i.e. your prayers offered towards Jerusalem).  Truly, Allah is full of Kindness, the Most Merciful towards mankind.      Verily! We have seen the turning of your (Muhammad's ) face towards the heaven.  Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid-al-Haram (at Makka).  And wheresoever you people are, turn your faces (in prayer) in that direction.  Cerainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Ka'ba at Makka in prayers) is the truth from their Lord. And Allah is not unaware of what they do.      And even if you were to bring to the people of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah (prayer direction).

Position your feet about shoulder width with arms to side

• Do not put either arm on your hip
  • Abu Hurairah (r.a.) relates: "The Messenger of Allah prohibited putting one's hands on one's hips during the salah."   [Abu Dawud]
• Do not intertwine fingers

Straighten the Row and Narrow the Gap (For Group/Congregational Salah)

• "...stand before Allâh with obedience..." [Qur'an 2:238]
• An-Nu'maan Bin Basheer(r) reported that Allaah's Messenger used to straighten his companions' rows for the prayer like a straight arrow. One day, though, he was about to start the prayer when he noticed a man's chest protruding outside the row, and he said:  "Servants of Allaah! You either straight.. your rows, or Allaah would cause your faces to differ." [Recorded by Muslim, Abu Daawood, and others]
• In another report, he said: "Straighten your rows, or Allah would cause your hearts to differ" [Recorded by Abu Daawood and Ibn Hibbaan]
• Related Link: Straighten the Rows

Focus your eyes on where you will be prostrating later

• He (saaws) used to incline his head during prayer and fix his sight towards the ground [Baihaqi and Haakim, who declared it saheeh and also agreed by Albaani.]
• While he was in the Ka'bah, his sight did not leave the place of his prostration until he came out from it [Baihaqi and Haakim, who declared it saheeh and also agreed by Albaani.]

For group salah, you make the Rakat motions after the Imam and say nothing outloud, except "Amin" which you should not say before the Imam says it. Women are allowed to, but do not have to say "Amin", for it is not recommended for her to bring attention to her voice if around non-mahram men.  

For individual salah, or in the case that you are the Imam leading a group salah, use the following guidelines, insha'Allah.  Once these guidelines and learned, the muslim should study hadith to learn various other du'a that may be made in place of the basic ones listed here, as it is recommended that he alternates between the various du'a.

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Rakat 1

1. Stand.
   1. Takbir (raise both hands shoulder level and say "Allahu Akbar")
      • I was sitting with some of the companions of Allah's Apostle and we were discussing about the way of praying of the Prophet . Abu Humaid As-Saidi said, "I remember the prayer of Allah's Apostle better than any one of you. ... I saw him raising both his hands up to the level of the shoulders on saying the Takbir..." [Bukhari 1.791, Narrated Muhammad bin Amr bin Ata]
      • "Allah's Messenger used to raise both his hands up to the level of his shoulders when opening the As-Salat (the prayer); and on saying the Takbir for bowing. And on raising his head from bowing he used to do the same and then say Sami 'Allahu liman hamidah, Rabbana walakal-hamd.  And he did not do that (i.e. raising his hands) in prostrations."  [Bukhari 1.702, Narrated 'Abdullah bin Umar]
   2. Place the right hand on the left
      • The people were ordered to place the right hand on the left forearm in As-Salat (the prayer).  [Bukhari 1.707, Narrated Sahl bin Sa'd]
      • He (saaws) passed by a man who was praying and had placed his left arm on his right, so he pulled them apart and placed the right on the left. [Ahmad & Abu Dawood, saheeh isnaad]
      • Men should place hands across the chest (NOT navel). Women should also place hands across the chest.
        • Fiqh 1.132. Al-Kamal ibn al-Hamam is of the opinion, "There is no authentic hadith stating that one must place the hands under the chest or below the navel. According to the Hanifiyyah, the hands are to be placed below the navel, and the Shafiyyah say below the chest. Ahmad has two narrations corresponding to these two opinions. The correct position is somewhere in the middle - to be equal." Observes at-Tirmidhi, "Knowledgeable companions, their followers and those that came after them believed that one should put his right hand over the left during prayer, while some say above the navel and others say below the navel..." Nevertheless, there do exist hadith that the Propet, upon whom be peace, placed his hands on his chest. Reported Hulb at-Ta'i, "I saw the Prophet, upon whom be peace, praying with his right hand over his left upon his chest above the elbow." This is related by Ahmad and at-Tirmidhi, who grades it as hassan.
        • Fiqh 1.132. Reported Wa'il ibn Hajr, "Once when I prayed with the Prophet, upon whom be peace, he placed his right hand over his left upon his chest." The report is recorded by Ibn Khuzaimah, who considers it as sahih, and by Abu Dawud and an-Nasa'i with the wording, "Then he put his right hand over the back of his left wrist and forearm."
   3. Look down without looking around
      • The Prophet said, "What is wrong with those people who look towards the sky during the Salat (prayer)?"  his talk grew stern while delivering this speech and he said, "They should stop [looking towards the sky during the Salat (prayer)]; otherwise their eyes would be snatched away."  [Bukhari 1.717, Narrated Anas bin Malik]
      • I asked Allah's Messenger about looking hither and thither in As-Salat (the prayer).  He replied, "It is a way of stealing by which Satan takes away (a portion) from the Salat (prayer) of a person."  [Bukhari 1.718, Narrated 'Aisha]
   4. Commence with a prescribed Du'aa (supplication)
      • One example: Subhana kallah humma wa bi-hamdika watabara kasmuka wata 'ala jad-duka, wa la ilaha ghayruk, meaning "You are Glorified, O Allaah, and Praised; Your Name is Blessed;Your Majesty is Exalted, and none has the right to worshipped but You."
      • Another example: Allah humma ba'id baynee wa bayna khatayana kama ba'adta baynal mashriqi wal maghribi, Allah humma naq-qinee min khatayaya kama yunaq-qath thuwabul abyadu minad danasi , Allah hum maghsilnee min khatayaya bil maee wath thalji wal bardi, meaning "O Allaah! Separate me (far) from my sins as you have separated (far) the East and West. O Allaah ! Cleanse me of my sins as white cloth is cleansed from dirt. O Allaah ! Wash me of my sins with water, ice and snow."
   5. Seek refuge with Allah (swt) (silently)
      • "Audhu billahi mina shaitaan nir rajeem" (I seek refuge in Allah from the rejected Satan)
        • So when you want to recite the Qur'ân, seek refuge with Allâh from Shaitân (Satan), the outcast (the cursed one). [Qur'an 16:98]
   6. Say Bismillah ahRahman nirRaheem (silently)
   7. Recite Surah Al-Fatihah (Surah 1)
      • Forgetting or deliberately neglecting to recite Al-Fatihah, invalidates the prayer.
        • Allah's Messenger said, "Whoever does not recite Surat Al-Fatiha (the first Surah of the Qur'an) in this Salat (prayer), his Salat (prayer) is invalid."  [Bukhari 1.718, Narrated 'Ubada bin As'Samit]
      • Recite outloud for Fajr, Maghrib, and Isha Salah; silently for Zuhr, Asr or Sunnah Salah
   8. Say "Amin"
   9. Recite a different Surah of at least three ayat (verses) in length
      • It is sunnah for the person to recite a section of the Qur'an after al-Fatihah during the two rak'ah of the morning prayer and the Friday prayer, and the first two rak'ah of the noon, afternoon, sunset and night prayers, and in all of the rak'ah of the superogatory prayers. Abu Qatadah reported that the Prophet, upon whom be peace, would recite al-Fatihah and some surah in the first two rak'ah of the noon prayer, and only al-Fatihah in the last two rak'ah. Sometimes he would recite some verses. The first rak'ah's recital would be longer than the second. That was how it was done in the afternoon and morning prayers. [al-Bukhari, Muslim and by Abu Dawud]
2. Bow. (Rukoo')
   1. Takbir (raise both hands shoulder level and say "Allahu Akbar")
   2. Make Rukoo' (Bow)
      • Place palms on the knees (as though grasping them)
        • I offered prayer beside my father and approximated both my hands and placed them in between the knees. My father told me not to do so and said, "We used to do the same but we were forbidden (by the Prophet) to do it and were ordered to place the hands on the knees." [Bukhari 1.756, Narrated Musab bin Sad]
      • Space your fingers out
      • Keep your elbows away from your sides.
      • Make your back level and not curved.
      • Be at ease
   3. Silently make Adhkaar (supplication and remembrance of Allah) in Rukoo'
      • Reported Hudhaifah, "I prayed with the Messenger of Allah, upon whom be peace, and while bowing he would say, 'Subhana Rabiyy al-'Adheem. (Glory to my Lord, the Exalted)" [Muslim, Abu Dawud, an-Nasa'i, at-Tirmidhi and Ibn Majah]
      • The phrase Subhana Rabiyy al-'Adheem wa bihamdihi has been related through a number of chains, but all of them are weak. Ash-Shaukani maintains, "The different chains support each other. It is perfectly acceptable for one who is praying to limit himself to Subhana Rabiyy al-'Adheem or to add one of the following:
        • The Prophet used to say in his bowing and prostrations, "Subhanaka-Allahumma Rabbana wa-bihamdika Allahumma-ighfirli. (I honor Allah from all what (unsuitable things) is ascribed to Him. O Allah Our Lord! And all the praises are for You. O Allah! Forgive me)." [Bukhari 1.760, Narrated 'Aisah, r.a.]
        • The Prophet used to say frequently in his bowing and prostrations "Subhanaka-Allahumma Rabbana Wabihamdika, Allahumma Ighfir-li" (I honor Allah from all what (unsuitable things) is ascribed to Him, O Allah! Our Lord! All praises are for You. O Allah! Forgive me). In this way he was acting on what was explained to him in the Holy Qur'an. [Bukhari 1.781, Narrated 'Aisah, r.a., also related by Ahmad, Muslim and others]
3. Stand.
   1. Straighten up back (stand up) and say "Sami Allahu liman humida" (Allah listens to the one who praises Him).
      • Narrated Ahmad & Tabaraani in Mu'jam al-Kabeer with a saheeh isnaad: The Prophet used to say: Allah, Mighty and Sublime, does not look at the prayer of the slave who does not make his backbone upright in between his bowings and prostrations.
   2. While standing, say "Rabbana walakal Hamd" (Our Lord, [and] to You be all Praise.)
      • "...And on raising his head from bowing he used to do the same and then say Sami 'Allahu liman hamidah, Rabbana walakal-hamd..."  [Bukhari 1.702, Narrated 'Abdullah bin Umar]
   3. Takbir (raise both hands shoulder level and say "Allahu Akbar")
4. Prostrate (Sajda)
   1. Position yourself: Kneel on the floor.  Prostrate head on the floor so that nose and forehead are touching the floor.  Also, the toes should touch the floor, and the palms of both hands. Do not allow elbows to touch the floor.  Toes should be bent forwards, pointing towards the Qiblah. Feet should be together, big toes meeting and heels meeting.   
      • The Prophet was ordered (by Allah) to prostrate on seven parts and not to tuck up the clothes or hair (while praying). Those parts are: the forehead (along with the tip of nose), both hands, both knees, and (toes of) both feet. [Bukhari 1.773, Narrated Ibn Abbas]
      • I was sitting with some of the companions of Allah's Apostle and we were discussing about the way of praying of the Prophet . Abu Humaid As-Saidi said, "I remember the prayer of Allah's Apostle better than any one of you. ... In prostrations, he placed both his hands on the ground with the forearms away from the ground and away from his body, and his toes were facing the Qibla..." [Bukhari 1.791, Narrated Muhammad bin Amr bin Ata]
   2. While in this position, in your heart, say a prescribed supplication such as, "Subhana rabbil Allah" 3 times or more, doing an odd number or repetitions, i.e. say it 3, 5, 7, 9, or 11 times.
      • Says at-Tirmidhi, "The scholars prefer the one bowing or prostrating to make the glorifications at least three times." According to the majority, the minimum that is sufficient for the prostrations or bowings is one glorification.
      • "I have prohibited you from reciting while bowing or prostrating. During the bowing, glorify the Lord. During the prostrations, strive your hardest in making supplications. Most likely, you will be listened to." [Related by Ahmad and Muslim]
      • The Messenger of Allah (peace be upon him) used to say while prostrating himself: O Lord, forgive me all my sins, small and great, first and last, open and secret. [Muslim 980, Narrated Abu Hurayrah]
5. Sit (Qa'dah)
   1. Tuck your left foot under your right foot, raise your head (eyes focused on prostration spot), and come to a sitting position.
   2. Say, "Allahu Akbar" without raising hands.
   3. Pause briefly in this position.
      • The Prophet  used to say: Allah, Mighty and Sublime, does not look at the prayer of the slave who does not make his backbone upright in between his bowings and prostrations.  [Narrated Ahmad & Tabaraani in Mu'jam al-Kabeer with a saheeh isnaad]
6. Prostrate (Sajda) [Same as above.]
7. Sit  [Same as above.]
   • Abu Qilaba (Radhiallaho anho) said, "Malik bin Huwairith came to this Mosque of ours and said, 'I pray in front of you and my aim is not to lead the prayer but to show you the way in which the Prophet (sallallaahu 'alaihi wasallam) used to pray.' I asked Abu Qilaba, 'How did he use to pray?' He replied, '(The Prophet (sallallaahu 'alaihi wasallam) used to pray) like this Sheikh of ours and the Sheikh used to sit for a while after the prostration, before getting up after the first Rak'a.' " [Bukhari 1/645, Narrated Aiyub]

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Rakat 2

1. Repeat all the same steps as Rakat 1
   • Regarding Standing back up from the first rakat
     • Use your hands to push yourself up
       • Abu Qilaba said, "Malik bin Huwairith came to us and led us in the prayer in this mosque of ours and said, 'I lead you in prayer but I do not want to offer the prayer but just to show you how Allah's Apostle performed his prayers." I asked Abu Qilaba, "How was the prayer of Malik bin Huwairith?" He replied, "Like the prayer of this Sheikh of ours-- i.e. 'Amr bin Salima." That Sheikh used to pronounce the Takbir perfectly and when he raised his head from the second prostration he would sit for a while and then support himself on the ground and get up.  [Bukhari 1:787, Narrated Aiyub]
2. Tashahhud
   • Position yourself
     • I was sitting with some of the companions of Allah's Apostle and we were discussing about the way of praying of the Prophet. Abu Humaid As-Saidi said, "I remember the prayer of Allah's Apostle better than any one of you. ... On sitting in the second Rak'a he sat on his left foot and propped up the right one; and in the last Rak'a he pushed his left foot forward and kept the other foot propped up and sat over the buttocks." [Bukhari 1.791, Narrated Muhammad bin Amr bin Ata]
   • Place the right hand on the right thigh and point out index finger, moving finger up and down in a calm manner.  Do not move it in circles.
     • The sunnah with regards to pointing is to move the forefinger throughout the tashahhud,in accordance with the hadeeth of Wail ibn Hujr(ra) -which is reported by Ahmad(4/138),Abu Daawood (no.727), an-Nasaaee(2/236), ad-Daarimee (1/314-315), Ibn ul-Jaarood(no.208) and Ibn Khuzaimah (no.714) with Saheeh isnaad and there occurs in it, "...then he closed his fingers and made a ring,then he raised his finger and I saw him moving it and making duaa with it, then I came in a time and when it was cold and so I saw the people with cloaks upon them moving their hands beneath their clothes due to the cold".
     • As for the hadeeth of Abdullah ibn az-Zubair(ra)-where in is mentioned that the prophet (saw) used to point with his finger when he made duaa and not move it. It is reported by Abu Dawood(no.989); its isnaad is not authentic since it contains Muhammad ibn 'Ajalah, about whom adh-Dhabee says, "of average memory," The ahadeeth of the like of him are not acceptable if they contradict anyone who is more reliable than him and his narration becomes shaadh and therefore Muslim does not report from him except to endorse something. Even if this hadeeth were established, then it is a denial and the hadeeth of Waail ibn Hujr is affirming.That which affirms is taken over that which denies, since the one who affirms something has an increase in knowledge and he knows is a proof against he who does not.This sunnah is also from the sayings of Imaam Maalik(ra)-as occurs in the book ar-Risaalah of Abdullah ibn Abee Zaid al-Qairwanee al-Maalikee (p.27) and the book al-Fiqh alal madhaahib il-Arbaah(no.98).Imaam Ahmad was asked,Should a man point his finger in the Prayer? So he said,"Yes strongly." See Masaail ul-Imaam Ahmad,the narration of Ibn Haani(1/80).
   • Make the following du'a while moving index finger of right hand.
     • When we prayed with the Prophet we used to say: As-Salam be on Allah from His worshipers, As-Salam be on Gabriel, As-Salam be on Michael, As-Salam be on so-and-so. When the Prophet finished his prayer, he faced us and said, "Allah Himself is As-Salam (Peace), so when one sits in the prayer, one should say, 'At-Tahiyatu-lillahi Was-Salawatu, Wat-Taiyibatu, As-Salamu 'Alaika aiyuhan-Nabiyyu wa Rah-matul-iahi wa Barakatuhu, As-Salamu 'Alaina wa 'ala 'Ibadillahi assalihin,' for if he says so, then it will be for all the pious slave of Allah in the Heavens and the Earth. (Then he should say), 'Ash-hadu an la ilaha illalllahu wa ash-hadu anna Muhammadan 'Abduhu wa rasulu-hu,' and then he can choose whatever speech (i.e. invocation) he wishes." [Bukhari 8.249, Narrated Abdullah]
     • Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say the tashahhud saying, "In the name of Allah. Greetings belong to Allah. Prayers belong to Allah. Pure actions belong to Allah. Peace be on the Prophet and the mercy of Allah and His blessings. Peace be on us and on the slaves of Allah who are salihun. I testify that there is no god except Allah. I testify that Muhammad is the Messenger of Allah."
       "Bismillah, at-tahiyatu lillah, as-salawatu lillah, az-zakiyatu lillah. As-salamu ala'n-nabiyyi wa rahmatullahi wa barakatuhu. As-salamu alayna wa ala ibadi'llahi's-salihin. Shahidtu an la ilaha illallah. Shahidtu anna Muhammadu'r-rasulu'llah."
            He used to say this after the first two rakas and he would make supplication with whatever seemed fit to him when the tashahhud was completed. When he sat at the end of the prayer, he did the tashahhud in a similar manner, except that after the tashahhud he made supplication with whatever seemed fit to him.
     • When he had completed the tashahhud and intended to say the Tasleem, he said, "Peace be on the Prophet and His mercy and blessings. Peace be upon us and on the slaves of Allah who are salihun."
            "As-salamu ala'n-nabiyyi wa rahmatu'llahi wa barakatuhu. As-salamu alayna wa ala ibadi'llahi'ssalihin "
            He then said, "Peace be upon you" to his right, and would return the greeting to the imam, and if anyone said "Peace be upon you" from his left he would return the greeting to him.
     • At the end the LAST rakat, add the following to the end of the Tashahud prayer/supplication:
       • Allah humma sal-li 'ala Muhammadin wa 'ala ali Muhammadin, Kama sal-layta 'ala Ibraheema wa 'ala ali ibraheema innaka hameedum majeed, wa barik 'ala Muhammadin wa 'ala ali Muhammadin, Kama barakta 'ala Ibraheema wa 'ala ali ibraheema innaka hameedum majeed
       • This means: O Allah, send Grace and Honour on Muhammad and on the family and true followers of Muhammad just as you sent Grace and Honour on Ibrahim and on the family and true followers of Ibrahim. Surely, you are praiseworthy, The Great. O Allah, send blessings on Muhammad and on the family and true followers of Muhammad just as you sent blessings on Ibrahim and on the family and true followers of Ibrahim. Surely, you are praiseworthy, The Great .
3. Salaam out. (Tasleem)
   • First, look towards your right shoulder and, speaking to the angel that records your good deeds, say "as sala'amu alaikum" or a better greeting (i.e. "as sala'amu alaikum wa rahmatullahi").
   • It is optional to then turn your head and look towards your left shoulder, speaking to the angel that records your bad deeds, and give the same or lesser greeting as to your right.

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Additional Info

Regarding the Takbir upon standing up for a new rakat:

• When standing up to begin rakat 2 and 4, Do NOT lift hands, but DO say "Allahu Akbar" (Takbir).
• When standing up to begin the 3rd rakat, DO lift hands shoulder-height and say "Allahu Akbar" (Takbir).

If you are performing more than two rakats, then:

• Do not salam out (Tasleem) until after your last rakat.
• For rakats 3 and/or 4, only recite ONE surah when standing (Al-Fatihah), instead of 2.
• If your third rakat is also your last rakat, do Tashahud right before Tasleem.

The prayer of a sick person:

• 'Imran ibn Husain (r.a.) said, "I was suffering from hemorrhoids (piles), so I asked the Messenger of Allah (saaws) and he said: Pray standing; if you are not able, then sitting down; if you are not able to do so, then pray lying down. [Bukhari, Abu Dawood and Ahmad]
• 'Imran ibn Husain also said, "I asked him (saaws) about the prayer of a man while sitting, so he said: He who prays standing, that is better; he who prays sitting, his reward is half that of the former. He who prays lying down (and in another narration: reclining), has half the reward of the one who sits." [Bukhari, Abu Daawood and Ahmand. Khattaabi said, "The meaning of 'Imran's hadeeth is intended for a sick person who is able to undergo hardship and stand with difficulty. Hence the reward of praying sitting has been made half of the reward of praying standing: encouraging him to pray standing while allowing him to sit." Ibn Hajr said in Fath al-Baari (2/468): "This deduction is valid.".]
• This applies to the sick person, for Anas (r.a.) said, "The Messenger of Allaah (saaws) came out to the people while they were praying sitting due to illness, so he said: Verily, the prayer of one who sits is (worth) half of the prayer of the one who stands. [Ahmad & Ibn Maajah with a saheeh sanad]

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Action Items for the uttaqun:

• Do salah with sincerity and humbleness, recognizing that you are in the presence of your Lord, subhana wa ta'ala.
• Make each salah at the prescribed time.  Plan your life around salah, not the other way around.  For instance, don't just try to squeeze salah into a busy day - plan your busy day around the prescribed times for salah, making the salah the priority.
• Enjoy your salah!   Be at peace with your Creator.  You have found your purpose in life... it is Ibadah (to worship Allah).

Remember... Allah, subhana watala, sees everything we do!

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Related Links:

Al-Khushu Straighten the Rows Text from Book: The Prophet's Manner of Performing Prayers by Sheikh ibn Baaz Audio from Book: The Prophet's Prayer Described by Sheikh Albaani

Straighten the Rows

According to Quran and Sunnah Only

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Straighten the Rows!  |  Prophet's Prayer Described

The Traveler  |  Istikharah

Straightening The Rows And Joining The Feet In Congregational Prayer

Shaykh Muhammad Naasir Ud-Deen al-Albaanee

[Translated by Oways al-Haashimee]

An abandoned Sunnah that must be revived ^[1]

There are many authentic ahadeeth from the Sallallaahu ‘alayhiwasalam concerned with the command to straighten the rows (for congregational prayer), and so this is rarely hidden from any of the students of (Islaamic) knowledge let alone their teachers. However it remains unknown to many that straightening the rows requires straightening it with the feet, not just the shoulders. Indeed we have often heard some of the Imaams of the Masaajid (Mosques) pointing out - when ordering the people to straighten the rows - that the Sunnah is to do so with the shoulders to the exclusion of the feet! Since this is contrary to what is established in the authentic Sunnah, I thought it necessary to mention some ahadeeth that exist on this topic, as a reminder for whoever wishes to act in accordance with the authentic Sunnah, not being deceived by the widespread customs and habits present in the Ummah.

There are two authentic ahadeeth on this topic: The first is the hadeeth reported by Anas, and the second is that reported by An-Nu’maan ibn Basheer, may Allaah be pleased with them both.

As for the hadeeth of Anas, then it as follows;

The Hadeeth of Anas ibn Maalik

"Straighten your rows and come close together, for indeed I see you behind my back"

The hadeeth is reported by al-Bukharee [2/176 - al-Fath, Boolaaq edition], Ahmad [3/182 and 263], and al-Mukhallis in al-Fawaa’id [1/10/2], all of them reporting via a number of transmission paths (turuq sing. tareeq) from Humayd at-Taweel who said Anas ibn Maalik narrated to us saying:

"The call for commencing of salaah was made, the Messenger of Allaah Sallallaahu ‘alayhiwasalam turned to us and said..."

(then he mention the above hadeeth). Al-Bukhaaree adds in one narration of this hadeeth:

"(He turned to us and said) before pronouncing the opening takbeer..."

Also adding at the end

"...each of us would adjoin his shoulder with that of his companion (standing next to him) and his foot with that of his companion."

This addition also occurs in the report of al-Mukhallis and Ibn Abee Shaybah [1/351] with the following wording: Anas said ~

"...So I saw each of us adjoining our shoulder with those of our companions and also (adjoining) our feet with those of our companions, but if you were to practice this today, a person would flee (from you) like a restless mule."

Its chain of narration (sanad) is also saheeh according to the conditions stipulated by the Two Shaykhs (al-Bukhaaree and Muslim). Al-Haafidh (Ibn Hajr) ascribed this wording to Sa’eed ibn Mansoor and al-Ismaa’eelee. Al-Bukhaaree gave a chapter heading for this hadeeth by saying:

Chapter: 'Adjoining the shoulder with the shoulder and the foot with the foot in the row (for prayer).'

As for the hadeeth of an-Nu’maan (ibn Basheer) then it is as follows:

The Hadeeth of an-Nu’maan ibn Basheer

"Straighten your rows (he said it three times),by Allaah either you straighten your rows or Allaah will cause conflict between your hearts."

The hadeeth has been selected by Aboo Dawood [no.662], Ibn Hibbaan [no.396], Ahmad [4/276] and ad-Doolaabee in al-Kunaa [2/86] from Abil-Qaasim al-Jadalee Husayn ibnil-Haarith who said; I heard an-Nu'maan ibn Basheer say:

"The Messenger of Allaah turned to us and said..."

(then he mentioned the above hadeeth). Then an-Nu'maan ibn Basheer added:

"...So I saw each man joining his shoulder; knee and ankle with that of his companion."

The sanad of this hadeeth is saheeh, al-Bukhaaree quoted it in discontinuous (mu'allaq) form in a decided manner (indicating that he considered it authentic). Ibn Khuzaymah also connected its chain of narration in his Saheeh [1/82,83] and al-Mundhiree [at-Targheeb 1/176] and al-Haafidh [al-Fath 2/176] both confirmed this. Ibn Hibaanselected the hadeeth in his Saheeh [14/396 - Mawaarid] reporting through the tareeq of ibn Khuzaymah.

The text of the hadeeth is also reported by ad-Doolaabee by way of Baqeeyah ibnil-Waleed who said: 'Hurayz narrated to us saying: I heard Ghaylaan al-Muqri' narrate from Abee Qutaylah Marthad ibn Wadaa'ah (who said: I heard) an-Nu'maan ibn Basheer say...', (then he mentioned the hadeeth).

There is no problem with the sanad for the purpose of supporting reports (mutaab'aat), its reporters are reliable apart from Ghaylaan al-Muqri' . Perhaps he is Ghaylaan ibn Anas al-Kalbee (their mawlaa) ad-Dimishqee. If that is the case then his condition (as a reporter) is unknown. A group of the reporters have narrated from him and al-Haafidh (ibn Hajr) said about him: 'He is acceptable (Maqbool).' Then it became clear that identifying this reporter in the sanad as al-Muqri' was a mistake, as al-Bukhaaree and ibn Hibaan had said, and that in fact he is Ghaylaan ibn Ma'shar al-Muqraa'ee [Lubaab 3/237]. Ibn Abee Haatim [7/53] has given a biography for him, mentioning that a number of people have reported from him, and Ibn Hibaan [5/290] declared him reliable.

The Fiqh of these Ahadeeth

In these two ahadeeth there are a number of important points of benefit and fiqh.

1.	The obligation to straighten the rows for salaah and to stand close together in them, due to the command mentioned in the ahadeeth. The rule concerning such commands is that they constitute an obligation (wujoob) except if accompanying evidence (qareenah) proves otherwise as is well established in the science of fiqh principles. The qareenah here in fact emphasizes the obligation, and that is in the saying of the Prophet Sallallaahu ‘alayhiwasalam, "...or Allaah will cause conflict between your hearts", since such a warning is never given for leaving that which is not obligatory as is quite clear.[2]
2.	The forming and straightening of the rows mentioned in the hadeeth is only achieved by joining the shoulder and the side of ones foot with the shoulder and foot of the adjacent person. This is because that is what the Companions, Radiallaahu 'anhum, did when ordered to straighten the rows and stand close together in them. Hence al-Haafidh (ibn Hajar) said in al-Fath after mentioning the additional saying of Anas in the first hadeeth that I have quoted above: "This (wording) is an explicit explanation that the mentioned action (of the Companions) was done in the time of the Prophet Sallallaahu ‘alayhiwasalam. With this in mind the usage of this action as a pretext for explaining what straightening the row means becomes complete." It is regrettable that many Muslims have neglected this Sunnah of straightening the row, or rather they have lost it altogether, except for a few of them. For I have not seen this practiced by any group amongst them except Ahlul-Hadeeth (the People of the Hadeeth). I saw them in Makkah in the year 1368AH enthusiastic and concerned with adhering to the Sunnah as with other Sunan of al-Mustafaa (Muhammad the Messenger of Allaah) Sallallaahu ‘alayhiwasalam. This contrary to others from the followers of the Madhaahib - and I do not exclude the Hanaabilah (Hanbalees), for this Sunnah has become utterly forgotten amongst them. In fact they have consecutively abandoned and turned away from it. This is because most of their Madhaahib state that the Sunnah in this regard is that a space of four fingers width should be kept between ones feet, and more than this is disliked, as is detailed in al-Fiqh 'alal-Madhaahib al-Arba'ah [1/207]. This spacing has no foundation in the Sunnah; rather it is based on mere opinion. If it were correct then it would be necessary to restrict this practice to the Imaam and the one praying on his own so that the authentic Sunnah (of standing close in the row) would not be opposed with this practice, as the fundamental principles of fiqh (al-Qawaa’id al-Usooleeyah) necessitates. In short I appeal to the Muslims – especially the Imaams of the Masaajid, those who are concerned to follow the Prophet Sallallaahu ‘alayhiwasalam, and to acquire the virtue of reviving his Sunnah, I appeal to them to act by this Sunnah, have concern for it, and call the people to it until they unify upon it, and by what they will be saved from that warning "…or Allaah will cause conflict between your hearts."[3] I add in this addition [4] (of my book): It has reached from one of the callers to Islaam (du’aat) that he belittles the status of the Sunnah that the Companions practiced, and which they did so with approval of the Prophet Sallallaahu ‘alayhiwasalam. He insinuates that the Prophet Sallallaahu ‘alayhiwasalam did not teach them this practice. So he has not realized – and Allaah knows best – that (1) this was their understanding and that (2) the Prophet Sallallaahu ‘alayhiwasalam approved of their understanding and their practice. This is sufficient amongst Ahlus-Sunnah to affirm the legitimacy of this practice, because the witness sees what the absent does not, and the Companions are people whose followers will never be wretched (unsuccessful).
3.	In the first hadeeth there is an affirmation of a clear miracle (mu’jizah) given to the Prophet Sallallaahu ‘alayhiwasalam, and that was his ability to see behind him without turning his head. However it should be known that this was exclusively for the Prophet Sallallaahu ‘alayhiwasalam when he was in Salaah since nothing exists in the Sunnah that states that he used to see behind him without turning his head outside the Salaah. And Allaah knows best.
4.	In the two ahadeeth there is a clear proof for something that many people do not know about, although it has become recognized in the field of psychology, and that is the fact that outer (apparent) evil and corruption affects inner evil and corruption and vise versa. There are many ahadeeth about this, perhaps we will undertake the task of gathering and referencing them at some later opportunity if Allah, The Most High wishes.
5.	The entering of the Imaam into the opening takbeer for prayer when the mu’ahddhin says ‘The Prayer is about to start…’ (qad qaamati-salaah) is an innovation in the religion (bid’ah) due to its contradicting the authentic Sunnah, as these ahadeeth prove – especially the first one. The ahadeeth show us that after the Iqaamah has been called there is a duty upon the Imaam which he must fulfill, and that is commanding the people to straighten the rows, reminding them of that, for he is responsible for them and will be asked. "…And all of you are shepherds and all of you will be asked about your flock."

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Footnotes:

[1] Translated from Silsilatul-Ahadeethis-Saheehah of Shaykh Muhammad Naasirud-Deen Al-Albaanee. Vol.1 pp70-74, Hadeeth no.31 and 32.

[2] TRANSLATORS NOTE ~ Standing close in the row, filling the gaps and straightening the line carries a great reward and virtue as well as being obligatory. This is mentioned in a number of ahadeeth, like the following:

"The best of you are those who stand with their shoulders closest (to the one standing next to them) in the salaah, and there is no step greater in reward than that taken by a man toward a gap in the row thus filling it." Reported by at-Tabaraanee in al-Aswat, refer to Saheeh at-Targheeb wat-Tarheeb (1/200).

"Whoever fills a gap in the row, Allaah raises him up due to it a rank and builds a house for him in al-Jannah." Reported by at-Tabaraanee in al-Aswat and al-Asbahaanee in at-Targheeb, the hadeeth is saheeh as occurs in Saheeh at-Targheeb (no.505).

[3] TRANSLATORS NOTE ~ There are a number of ahadeeth that explain the virtue of reviving the Sunnah and the calling the people to guidance and righteousness. For example the Prophet Sallallaahu ‘alayhiwasalam said: "Whoever calls to guidance will have the same reward as all those who follow him in that guidance but this will not take anything away from their reward. Whoever calls to untruth will carry the same sin as the same sin as all those who follow him in that, but that will not take anything away from their sins." Reported by Ahmad in his Musnad, Muslim in his Saheeh and others.

[4] TRANSLATORS NOTE ~ This article is taken from the newest edition.