KITAB BHAVAN
New Delhi-110002
[p. ii]
KITAB BHAVAN
Exporters & Importers
1784, Kalan Mahal, Daryaganj
New Delhi-110002 [India]
Phones : 3274686, 3263383
Telex : 31-63106 ALI IN
Fax: 91-11-3263383
ISBN 81-7151-62-7
First Indian Edition 1992
Published by:
Nusrat Ali Nasri for Kitab Bhavan
1784, Kalan Mahal, Daryaganj
New Delhi-110002 [India]
Printed in India at:
Nazia Printers
Rodgran, Lal Kuan
Delhi-110006
[p. iii]
The Muslims use the term ‘ibadah to express the relationship and attitude of a creature as slave to Allah, his Lord, Who formed him and therefore owns him. This relationship finds outward expression in acts of obedience, worship and devotion. Some of these acts are commanded; others are recommended; while still others are voluntary.
Chief among those that are commanded are fasting, pilgrimage to Mecca, payment of the quarter-tithe and the salah. Salah here means a specific ceremony of ‘ibadah, opened with the expression “Allah is greater,” and closed with the Salutation. To designate this special ceremony the term “Worship” will be used, rather than “prayer,” simply because it is a ceremonial service.
It is chiefly by means of the salah, Worship, that the prayer and devotional life is expressed in Islam, both in public and private Worship. Other expressions of Worship and devotion consists in al-tilawah, the Recital of the Qur’an; aldu’d’, the offering of Supplication; aldhikr, the Invocation of the Names of Allah and the mentioning of His Qualities; al-wird, the Recital of a section of the Qur’an or other religious work; al-hizb, a Portion of the Qur’an or other devotional writing used as a petition, together with other forms of communion with Allah to be mentioned later....
The performance of the Worship is preceded by certain necessary acts. These include the cleansing of the body, clothing and place of Worship. Book Three of the First Quarter of the Ihya’ describes the proper performance of these operations. After them follows the covering of the person from the navel to the knees, when the worshipper is a man. These acts are the prerequisites of the Worship.
[p. iv]
When they are finished the man is ready for the Worship. He assumes (1) (the same numbering of the parts of the Worship will be repeated in the Analytical Table, pp. xiii-xv) the Standing Position, facing the qiblah with his feet apart, his head preferably inclined, and his gaze upon his place of Worship.
Then he says (2) the Basmalah: “In the name of Allah, the Merciful and Compassionate One.” He says immediately after it (3) the Ta’awwudh, Seeking for Refuge: “Say: I seek refuge in the Lord of mankind, the Possessor of mankind, the God of mankind, from the evil of the Whisperer, the one who goes back, who whispers in the breasts of mankind, of the jinn and mankind” (Qur’an, cxiv.).
Then, if he expects anyone to Worship behind him, he says (4) the Call to Worship: “Allah is greater! Allah is greater! I witness. There is no god but Allah! I witness, Muhammad is the Messenger of Allah! Come to the Worship! Come to Prosperity; Allah is greater!”
Instead of the two phrases, “Come to the Worship! Come to Prosperity,” called the Hai’alatain, the follower says: “There is no might and no strength but in Allah!”
In the Morning Worship the mu’adhdhin adds, after the Hai’alatain,the Tathwib: “The Worship is better than sleep!”
The follower thereupon responds: “You have spoken truly! You have acted rightly! You have given good advice!”
After the Call to the Worship, the mu’adhdhin, or theworshipper himself if he is alone, says (5) the Institution: “The Worship is instituted!”
The follower responds: “May Allah institute it and, continue it as long as the heavens and the earth continue!”
He also adds: “O Allah! by the right of this complete Call and Worship instituted, grant Muhammad mediation and excellence, and elevate him to the praiseworthy station which Thou didst promise him: Thou dost not violate a promise!”
These items, except the Standing Position, constitute the Introduction to the Worship, and are not considered to be parts of the Worship itself. The Worship proper begins with (6) the
[p. v]
Intention: “I perform at its proper time the Prescribed Noon Worship to Allah.”
The statement of Intention must be appropriate to the Worship presented; cf. pp. 21-22 of Translation. The Intention is made in the heart, according to al-Ghazzali. As soon as it is present in his heart, the worshipper (7) Raises the Hands, until the tips of the fingers are opposite the tops of the ears, with the palms toward the qiblah. Resting them there a moment, he begins (8) the Takbir, and then lowers his hands, placing the left just above the navel, and the right on the left, with the index and next finger along the left forearm, and the others grasping the wrist. This Takbir is called the taharrum, and also the takbirat al-ihram, because it forbids to the worshipper what was previously allowable, that is, he enters upon a time sacred to Allah, when only certain words and acts are allowable, and all others, at other times permissible, are now forbidden. The Takbir consists of the words: “Allah is greater!”
It is said by the follower only audibly enough for himself to hear, and it is said after the imam finishes saying it. It is immediately followed by (9) the Opening Supplication, which is so called because it is the supplication with which the Worship is begun after the Takbir. It is as follows: “Allah is greater indeed! Much praise belongs to Allah! O the praise of Allah, early and late! I have turned my face to Him Who divided the heavens and the earth, as a Hanif, and I am not one of the associators; my Worship and my devotion, my time of living and of dying belong to Allah, the Lord of the worlds, Who has no associate; and that I am commanded, and I am one of the Muslims.”
More may be added to this. In the same position he says (10) the Ta’awwudh, the Seeking for Refuge: “I seek refuge in Allah from the pelted Satan!”
Then he recites (11) the Fatihah, beginning with the Basmalah. “In the name of Allah, the Merciful and Compassionate One. Praise belongs to Allah, the Lord of the worlds, the Merciful Compassionator, Possessor of the Judgment Day! Thee do we Worship and of Thee do we ask aid! Guide us into the Straight Way, the Way of those on whom Thou hast bestowed favour, not of those against whom there is anger, nor of those going astray!”
[p. vi]
It is recited audibly when alone, in the Morning, Sunset and Evening Worships. This is followed by the audible utterance of (12) the Ta’min: “Amin!”
Then he recites (13) the Surah, consisting of three or more verses of the Qur’an. At the Noon Worship the eighty-fifth Surah may be used, as follows: “By the sky having towers! By the Day promised! By a Seeing One, and one seen!” etc.
That finishes the Recital. The Bowing comes next. This he does by (14) Raising the Hands, and simultaneously saying (15) the Takbir: “Allah is greater!”
At the same time he performs (16) the Bowing, placing his palms on his knees, which are kept straight, and making his back, neck and head to be in line, level. In this position he recites, three times or, if alone, seven or ten times, (17) the Tasbih, or Praise: “O the praise of my great Lord!”
Then (18) he Rises to the Standing Position; (19) Raising his Hands; and says (20) the Tasmi’: “Allah hearkens to anyone who says His praise!”
He remains quiet a moment in this standing position.
The remaining quiet or composed is called the tuma’innah. While in this position he adds to the Tasmi’. “O our Lord! Thine is the praise to the fullness of the heavens and the earth, and to the fullness of whatever else Thou wilt!”
This may be lengthened still more in the Worships of the Tasbih, the Praise (see pp. 156 of the Translation) and of the Kusuf, Eclipse (See pp. 146 ff. of the Translation) and of the Prescribed Morning Worship. Then he lowers himself to the ground, saying (21) the Takbir: “Allah is greater!” until he completes (22) the Prostration, by placing his knees, hands and face on the ground. In this position he says, three or more times (23) the Tasbih: “O the praise of my Lord, the Most High!”
Then he (24) Raises his Head, saying (25) the Takbir: “Allah is greater!”
He then sits on his left foot, with his hands on his thighs, and makes (26) Seven Supplications: “O my Lord! Forgive me! Have mercy on me! Apportion provision for me! Guide me! Help
[p. vii]
me! Preserve me in health and pardon me!”
Then he lowers himself again saying (27) the Takbir: “Allah is greater!” and completes (28) a Second Prostration like the first, and three times (29) the Tasbih: “O the praise of Allah, the Most High!”
Then he raises his head, saying (30) the Takbir: “Allah is greater!” until he comes to the Sitting Position, sitting briefly in each Rak’ah, Cycle, not followed by the Witnessing, and then rises, prolonging his Takbir to the middle of his standing.
This is the end of the First Rak’ah, or cycle of acts and utterances in the Worship, and he follows it with a second, precisely like it, beginning with the Seeking Refuge.
At the end of the Second Prostration of the Second Rak’ah, instead of rising, the worshipper continues in (31) the Sitting Position, sitting on his left foot, with his hands on his thighs, with the index finger of the right hand extended and the others folded. Then he says (32) the First Witnessing: “The greetings belong to Allah! Peace be upon thee, O Prophet, and the mercy and blessing of Allah! Peace be upon us, and upon the righteous creatures of Allah! I witness: There is no god but Allah! I witness: Muhammad is the Messenger of Allah!”
In the same position he says (33) the Blessing upon the Messenger of Allah and upon his family: “O Allah! Bless the Messenger of Allah! and the family of Muhammad!”
Then he changes his position, and (34) sits on his left thigh, and says (35) the last Witnessing: “I witness: There is no god but Allah! I witness: Muhammad is the Messenger of Allah!”
This is followed by (36) the Blessing upon the Prophet: “O Allah! Bless the Messenger of Allah!”
After this (37) the Traditional Supplication is said.
The worshipper may make any supplication he will for anything of this life or the next. Sayyid Murtada says the best supplication is: “O Allah! I seek refuge in Thee from the punishment of the grave! I seek refuge in Thee from the testing of the Antichrist! I seek refuge in Thee from the testing of the time of life and of death! O Allah! I seek refuge in Thee from
[p. viii]
sin and obligation!”
Then the worshipper turns his head to the right for (38) the First Salutation: “Peace be upon you, and the mercy of Allah!”
He then turns to the left for (39) the Second Salutation: “Peace be upon you, and the mercy of Allah!”
At the same time he has (40) the Intention of withdrawing from the Worship with the Salutation.
In the preceding description of the performance of the Worship it has been noticed that the Worship consists of acts and utterances of varying importance and prominence.
There are two preparatory operations. The first is the wudu, “ablution”, or ghusl, “bathing”. This includes the cleaning of the body, clothing and place of Worship. Precise directions are given for the kind of water that may be used for the cleansing and for the tayammum, the use of turab, “clean earth,” when water is not available. The other is the clothing of the person. The minimum is covering the body from the navel to the knees, for man and slave women, but the putting on of the turban is also included. The free woman covers herself as completely as she does when she is to be seen by any other people than those of her own family.
There are three other prerequisites of the Worship, which really indicate those upon whom the Worship is obligatory. These are al-islam, that is, acceptance of the faith, the attainment of puberty, and the possession of intelligence. [1]
When these preliminaries are completed the Worship may be begun. There are four introductory parts: the basmalah, i.e. saying, “In the name of Allah”; the ta’awwudh, the Seeking for Refuge; the adhan the Call; and the iqamah, the Institution. These are called the shurut, “stipulations,” of the Worship. This term shart is also applied to the inner qualities or states of the heart, such as humbleness, magnifying, fear, awe, hope and shamefacedness, which, it is stipulated, with varying degrees of emphasis, are to accompany the outward acts and utterances of the Worship.
[p. ix]
These shurut, Stipulations, of the Introduction are all performed by the worshipper in the Standing Position, which is the first of the fara’id, Prescribed, parts of the Worship. Another term also used by al-Ghazzali interchangeably with faza’id for the Prescribed Element is arkan, which is the term used most by his commentator. The word fara’id includes both the arkan and the shurut, but it is the outward acts and utterances which are the arkan that determine the validity of the Worship, rather than the shurut, the inner Stipulations. In this work al-Ghazzali includes the Intention among the Prescribed Elements, although in his Wajiz he places the Intention among the Stipulations.
The Prescribed Elements are those upon which the validity of the Worship normally depends. Modifications are allowed or required in certain performances of the Worship. For instance, the Standing Position is not an absolute requirement in the nafl, Supererogatory, Worship, nor the fard, Prescribed, Worship in the case of inability.
In addition to the Prescribed Elements there are sunan, Usage, acts, the utterances in the Worship. They are of hardly less importance than the Prescribed Elements, for, while the Worship is valid, it is not complete without them. Some of these Usages are indeed so important that if they are omitted through forgetfulness they should have an extra prostration called sajdat al-sahw, Prostration of Forgetfulness or Oversight, to be performed before the Salutation, to make up for them. The four Usage Parts that should have the Prostration of Forgetfulness are called ab’ad, Parts.
Both the Prescribed Elements and the Usages include both af’al, Acts, and adhkar. Utterances, which are enumerated in the Text. Each one of these acts and utterances, of both the Elements and Usages, is done in certain recommended manners, which are called adab, Proprieties, and hai’at, Forms. The Standing is done with the head, hands and feet in specified positions. The Takbir is recited in a specified manner, with special care given to the vowelling of the consonants and with the utterance of the letters done while in certain positions.
The enumeration of the parts of the Worship is not fixed in Islam. The authors differ in the parts they consider to be separate
[p. x]
elements, and consequently in the enumeration of the parts. Al-Ghazzali, for instance, considers the Bending down from the Standing Position until the worshipper comes to rest, with his palms on his knees and his back and head level, all as the Bowing, and counts it as one single Element. Others consider the Bending down to be the Bowing, and the mutma’innah, the Coming to Rest, in the bowing position to be a separate Element. Al-Ghazzali considers the Coming to Rest to be a Form of the Bowing, and only to that extent admits it to be a distinct part of the Worship. The situation is the same in the case of the Prostration.
Because of this variance in the differentiation of the parts of the Worship, some authors give the number of the Elements to be eleven, twelve, thirteen, up to eighteen and the case is similar with the sunan, Usages, of the Worship.
Another difficulty of enumeration arises through the fact that some authors count a part of the Worship only once in their list of the Elements or the Usages, although that same part will be repeated two or more times in the Worship. For instance, each Rak’ah of the Worship contains two Prostrations, but in the enumeration of the Elements they are counted as one, and similarly the Rising from the position of Prostration is counted as one Element.
A further development of this enumeration is that the parts are counted as if the Worship consisted of a single Rak’ah, Cycle, that is, as if it were a Witr, Odd, Worship of only one Rak’ah, although the five prescribed performances of the Worship have two, three or four Rak’ahs, with a consequently varying number of times of occurrence of each Element and with also a varying total number of Parts.
In the following table the Worship is analysed into the component parts, although not all the ha’idt, Forms, that al-Ghazzali mentions in connection with each Element or Usage are given.
[p. xi]
Analytical Table of the Arkan, Elements, Sunan, Usages, and Hai’at, Forms, of the Worship
|
ARKAN |
SUNAN |
|||||||
|
Af’al |
hai’at |
adhkar |
hai’at |
af’al |
hai’at |
adhkar |
hai’at |
|
|
Acts |
Utterances |
|||||||
|
1. Standing |
||||||||
|
Facing qiblah |
||||||||
|
Feet paired |
||||||||
|
Knees Straight |
||||||||
|
Head lowered |
2 Basmalah |
|||||||
|
3 Seeking Refuge |
||||||||
|
4 Call |
||||||||
|
5 Institution |
||||||||
|
6 Intention |
7 Raising Hands |
|||||||
|
8 Takbir |
Palms out |
|||||||
|
Begins alif |
Lowers hands |
|||||||
|
Ends ra’ |
Puts right on left |
|||||||
|
Two fingers extended |
||||||||
|
Others grasp wrist |
||||||||
|
9 Opening Supplication |
||||||||
|
10 Seeking Refuge |
||||||||
|
11 Recite al-Fatihah |
||||||||
|
Perfects the letters |
12 Says “amin” |
|||||||
|
Audibly Prolongs it Separates it from al-Fatihah |
||||||||
|
13 Recites the Surah |
||||||||
[p. xii]
|
ARKAN |
SUNAN |
||||||
|
Af’al |
hai’at |
adhkar |
hai’at |
af’al |
hai’at |
adhkar |
hai’at |
|
Acts |
Utterances |
||||||
|
Three verses |
|||||||
|
Long in morning |
|||||||
|
Short in evening |
|||||||
|
14 Raises hands |
|||||||
|
15 Takbir |
|||||||
|
Three, seven or ten times |
|||||||
|
16 Bowing |
|||||||
|
Head and hands level |
|||||||
|
Hands on knees |
|||||||
|
17 Tasbih |
|||||||
|
Three, seven or ten times |
|||||||
|
18 Straightening |
|||||||
|
Stands briefly |
|||||||
|
Stands long in morning |
|||||||
|
19 Raises hands |
|||||||
|
20 Tasmi’ |
|||||||
|
21 Takbir |
|||||||
|
22 Prostration |
|||||||
|
Knees on ground |
|||||||
|
Hands on ground |
|||||||
|
Forehead on ground |
|||||||
|
Hands opposite shoulders |
|||||||
|
23 Tasbih |
|||||||
|
24 Straightening |
|||||||
|
To sitting position |
|||||||
|
As he raises head |
|||||||
|
Sits on left foot |
|||||||
|
Right foot is straight |
25 Says Takbir |
||||||
|
Hands on thighs |
|||||||
|
Fingers extended |
26 Seven Supplications |
||||||
|
27 Takbir |
|||||||
[p. xiii]
|
ARKAN |
SUNAN |
||||||
|
Af’al |
hai’at |
adhkar |
hai’at |
af’al |
hai’at |
adhkar |
hai’at |
|
Acts |
Utterances |
||||||
|
28 Second Prostration |
29 Tasbih |
||||||
|
Like 22 |
Like 23 |
||||||
|
30 Takbir |
|||||||
|
Like 25 |
|||||||
|
Straightening (a component part of 1b or31) |
|||||||
|
Sitting briefly at close of each rak’ah |
|||||||
|
not followed by Witnessing |
Or, instead of |
||||||
|
1b Straightening |
|||||||
|
Standing, for Second rak’ah, with |
1b Raising hands, etc. |
||||||
|
31 Sitting for First witnessing |
|||||||
|
Sits on left foot |
|||||||
|
Folds right fingers |
|||||||
|
Extends index fingers |
|||||||
|
32 First Witnessing |
|||||||
|
33 Greeting and |
|||||||
|
Blessing on Prophet |
|||||||
|
34 Sitting for Last Witnessing |
|||||||
|
Left foot on ground |
|||||||
|
35 Last Witnessing |
|||||||
|
36 Blessing on Prophet |
|||||||
|
37 Supplication |
|||||||
|
38 First Salutation |
|||||||
|
Turns to right |
|||||||
|
Cheeks seen from behind |
|||||||
|
Salutes angels and Muslims |
|||||||
|
39 Second Salutation |
|||||||
|
Turns to left |
|||||||
|
40 States Intention to stop. |
|||||||
[p. xiv]
Passing from the consideration of the content of the Worship to the description of the kinds of the Worship, it is found that there are two divisions, the fara’id, Prescribed, and nawafil, Additional Supererogatory. It is noticed that the same word fard is used in connection with both the parts of a single performance of a Worship and with the Worship as a whole. Similarly, the word sunnah, Usage, is applied to some of the acts and utterances of the Worship, and to one of the kinds of the nafl, Supererogatory, Worship. The word fard is in common use among Muslim authors to mean the same performances that at-Ghazzali includes under that name. These are the five daily performances, consisting of the morning, noon, mid-afternoon, sunset and evening Worships. These are prescribed, required or obligatory. If they are abandoned intentionally, the penalty is death, or, among Hanafites, imprisonment until compliance.
The number of the Rak’ahs, Cycles, in the five daily performances of the Worship is fixed. The Morning Worship has two, Sunset has three, Noon, Mid-afternoon and Evening have four each. On Friday, the Congregational Worship takes the place of the Noon Worship, but if it is missed, the Noon Worship must be performed. The three performances of Noon, Afternoon and Evening may have two Rak’ahs each, instead of four, during a journey.
Al-Ghazzali calls all the performances of the Worship that are not Prescribed nawafil, Supererogatory, meaning “extra, additional”. Other authors use other classifications, using the words tatawwu’, “voluntary”, wajib, “behoving,” muwakkadah, “confirmed,” mustahabb,“liked,” mandub, “recommended,”marghub fihi, “desired,” sunnah, “usage,” hasan, “beautiful,”adab, “proper,” fadilah,“excellent,” hai’ah, “form,” and nafl, “additional”. Al-Ghazzali has simply chosen certain of these words to label his classifications of the Worship, and states that there is no objection to the use of a different nomenclature on the parts of others. The important thing is to understand his use of the terms.
The nafl, Supererogatory, performances of the Worship then include all those that are not Prescribed. The religious law pronounces the doing of all these performances to be preferable
[p. xv]
to the omitting of them, and says that they secure reward, although the omitting of them is allowable, and not punished.
There are two concurrent classifications of them. The first classification relates to their excellence, and the second to the time of their occurrence.
Classified according to their excellence, the Supererogatory Worships are of three kinds, depending respectively upon the more or less consistent and constant performance of them by Muhammad, and upon the general excellence of performing Worship even when there is no definite example or special command of the Prophet to be followed.
The first of these classes is the sunnah, Usage or Customary, performances of the Worship. They are those that the Prophet usually performed and did not omit except for some cause. His consistent performance of them is known through traditions. Traditions of course vary in reliability, and that fact has bearing upon the question of the Prophet’s continual performance of any specified Worship. For that reason the term muwakkadah, Strengthened,Confirmed, is also used by al-Ghazzali and others for these sunnah performances, sometimes instead of, and sometimes in addition to, the term sunnah. As in the case of the word fard the term sunnah is thus used to designate certain parts of each individual Worship and also a certain class of whole performances of the Worship.
The second class of the nafl Worship is the mustahabb, Liked. These are those that the Prophet performed sometimes and omitted sometimes, and which therefore it would be wrong to abandon entirely. To this class belong chiefly, although not entirely, the performance of the Worship by the individual alone, while the congregational performances are for the most part of the muwakkadah, Confirmed, class.
Thethirdclass is the tatawwu’, Voluntary, Worship. Concerning these there is no specific command or example of the Prophet except in traditions that are of weak authority. Their basis is rather the general principle that Worship is a good thing, and therefore, it is good to do as much of it as possible, and, further, one may show true zeal by performing voluntary Worship that he is not required or even definitely recommended to do.
[p. xvi]
The second classification is according to the time and the occasion of the performances of the nafl Worship. These are in four sub-divisions: the Daily, Weekly, Yearly and Occasional Performances, varying, as has been said, in their authority and excellence.
The first sub-division is the Daily performances. These, considered as to their time, are eight in number. Five of them consist of Worships of a varying number of rak’ahs Cycles, performed before or after, or both before and after, the regular Prescribed Worship. A1-Ghazzali uses the term ratibah, Fixed, Established in naming them, in connection with each of the five Prescribed performances. The object of an extra Worship immediately before or after the required Worship is, in the first case, to prepare one by preliminary practice to be in the right state of mind and body for the more important Worship to come; and in the second case, to make up, by the additional performance, for any possible defect or deficiency in the preceding Prescribed Worship.
The number of rak’ahs to be performed in these ratibah Worships is not certain, nor is it certain in the case of some of them, as, for instance, the Sunset ratibah, whether the particular Worship is to be performed before or after the Sunset Prescribed Worship. The uncertainty, in both instances, is, of course, due to conflicting traditions mentioning different numbers of rak’ahs and different times of performance for the same Worship.
In the case of the Noon ratibah six rak’ahs are recommended, four of them to be performed in a Worship before, and two in another Worship after the Prescribed performance. Furthermore, in this case, because there is a separate tradition mentioning two rak’ahs to be performed before the Prescribed Worship, it is said that two of the four rakahs in the ratibah Worship, before the fard, Prescribed, Noon Worship, are of the muwakkadah, Confirmed class, while the other two rak’ahs of the same performance remain simply mustahabb, Liked.
In addition to these five ratibah, Fixed, performances, connected with the five Prescribed performances, there are three other daily nafl Worships. There are the witr, Odd, Worship, the duha, Forenoon, Worship, and the ihya’, Enlivening, Worship.
[p. xvii]
The witr, Odd, Worship is a Worship of one, three, five or other odd number of rak’ahs, up to thirteen or even seventeen. It may be performed any time after the Sunset Worship up to the time for the morning Worship. It is preferably performed in connection with, or after, the tahajjud, Night, Worship, because there is a tradition that the witr is the last Worship of the night. Indeed, Al-Ghazzali says that it is this night Worship that is, Worship performed in the night after one has been asleep.
The duha Worship is a Confirmed Worship of four, six or eight rak’ahs, and, according to al-Bajuri, of from two to twelve rak’ahs, performed in the early, mid or late forenoon, according to different understanding of the word.
The third is the ihya’, Enlivening, the cultivation or bringing into use, of the time between the two evening performances of the Worship, i.e. between the Sunset and the Evening Worships. Six is the number of rak’ahs al-Ghazzali quotes for it, and he classes it as Confirmed in excellence.
The second class after the Daily nafl Worship is the Weekly nafl Worship, i.e. Worship that is performed once each week. It is in two sub-divisions, the first containing Worship to be done in the daytime, and the second Worship to be done at night.
Al-Gazzali’s treatment of this class is simply to repeat a tradition mentioning Worship on each day and night of the week. The traditions usually state the number of rakahs to be performed, the time they are to be done, and the particular reward attached to the Worship.
The third or Yearly class of nafl Worship includes four different performances, although the number of occasions exceeds that amount. The four are the two Feasts of al-fitr, the Breaking of the Fast of Ramadan, on the first day of Shawwal, the tenth month of the Muslim year, and of al-adha, the Sacrifice on the 10th of the month of Dhu al-Hijjah, the last of the Muslim year, at the conclusion of the Pilgrimage Ceremonies; the tarawih, Restgiving, Worship of Ramadan; the Worship of Rajab, and the Worship of Sha’ban.
The Feast Worships are both of the Confirmed class in degree of excellence and have two rak’ahs, and are similarly performed,
[p. xviii]
except as to time, for the first is delayed towards noon to allow for the distribution of alms, and the second is hastened so that the sacrifice may be slaughtered early. Both these performances are additional to the Daily Prescribed Worship and they differ from the usual Worship in a number of particulars. For instance, except at Mecca, it is more excellent to perform this Worship outside the city, although on rainy days the usual congregational mosque is the preferred place. Further, the Worship of the Feasts differs from the regular Worships in that the usual adhan, Call, and iqamah, Institution, are not given. Al-Ghazzali prefers the phrase “The Worship is gathering!” as the Feast Call to Worship, while other authors add other phrases.
The tarawih, Rest-giving, Worship is so called because a brief rest is taken after every four rak’ahs which constitute a tarwihah. Each tarwihah consists of two complete Worships of two rak’ahs each, and five tarwihahs constitute the complete tarawih Worship. It is a Confirmed Worship, performed every night of Ramadan after the Evening Prescribed Worship. It is recommended to perform a complete recital of the Qur’an by reciting ten or more verses in each of the 580 or 600 tarawih rak’ahs performed in the twenty-nine or thirty days of that month.
Al-Ghazzali adds here a note to the effect that in the last half of the month it is liked that witr, Odd, Worship, performed, after the tarawih, Worship, should include the qunut, Supplication, a special petition recited in the Standing Position.
The Worship of Rajab occurs on the first Thursday of that month, the seventh of the Muslim year. It is a Worship of twelve rak’ahs, with special invocations. A fast is to be observed the whole day. The reward specified is forgiveness for all sins and the right of intercession for 700 relatives, for which reason it is also called salat al-ragha’ib, “Worship for which a large recompense is desired”. The Worship is-of the mustahabb class, and al-Ghazzali only adds it because the people of Jerusalem seemed to favour it. His commentator gives what purports to be an account of its origin, showing that it is a late addition to the performances of the Worship, and one that met much opposition- [2]
[p. xix]
The Worship of Sha’ban occurs on the eve of the 15th of [ ]that month, the eighth of the Muslim year. It consists of fifty separate Worships of two rak’ahs each, or, as it is usually expressed, a hundred rak’ahs with fifty Salutations. It is of the mustahabb class, and sometimes was performed as a Congregational Worship. Because of the reward attached to its recital, consisting of the fulfilling of seventy needs with each of seventy glances of Allah at the Worshipper, the Worship is also called salat al-khair, the Good Worship.
In his fourth class of the nafl, Supererogatory, Worship, al-Ghazzali enumerates nine particulars, although in the rest of the Ihya’ he mentions others belonging to this class. They are called Occasional Worships, because they are connected, not with specified times, but with particular occasions. Those that he enumerates are as follows.
The Worship of al-kusuf, Eclipse of the Sun. This is a Congregational Worship of two rak’ahs, differing from the usual rak’ahs, in that each contains two ruku’s, Bowings, instead of one, as a special Shafi’ite feature. The Worship begins with the beginning of the eclipse and ends with its conclusion, and the first four long surahs are recommended to be recited.
The Worship of al-khusuf, or Eclipse of the Moon. This, among Shafi’ites, is similar to the former, except that the recital is to be done audibly instead of inaudibly. Both kusuf and khusuf are used of each luminary, although the more approved usage, and that of the astronomers, is that used by al-Ghazzali here.
These Worships are among those that may be performed in the Disliked times, although they are what al-Ghazzali calls less muwakkadah than the Feast Worships. Al-Bajuri calls them masnun.
The second is the Worship of the Request for Rain. It is a Congregational Worship, like that of the Feast, in that it is held outside the city, and has a similar Call to Worship, without the Institution formula. But it is unlike the Feast Worships in that poor clothes are to be worn, old people, children, women, and cattle are taken along. Jews and Christians subject to Muslim rule may also attend, according to al-Ghazzali, although al-Shafi’i considers that to be Disliked. The Worship is to be observed after a three-day fast has been proclaimed. Two rak’ahs are performed
[p. xx]
similar to those of the Feast Worship, except that, according to two texts, there are no takbirs, while the commentator emends and says that there is no difference. The underlying traditions differ. Another difference is that in this Worship the outer cloaks are to be worn upside down, the addresses have requests for forgiveness, in place of the takbirs, and in the second address the imam turns his back on the people. In turning the cloaks upside down, the right side is to be on the left, and the cloak is not to be inside out, although al-Ghazzali mentions that in the Wajiz, [[3]] [ ] forgetting that the right side cannot then be on the left.
The Funeral Worship, more properly, the Worship connected with the death of a person, differs from all the other performances of Worship in that it does not contain any rak’ah. It is for that reason the salat al-janazah, or jinazah, is used in grammars to illustrate the idafat al-naqisah, “the incomplete connection” because its subject-matter is not complete. The word janazah is applied to both the dead person and the bier on which he is placed. The Worship is performed for all Muslims, except the shahid, “martyr,” killed in the course of battle with unbelievers. When Muslims and unbelievers are indistinguishable among the dead in battle all are to be buried, and the Muslims are to be singled out in the Worship.
The Funeral Worship is of the fard kifayah class, i.e. the requirement for its performance is satisfied when one or more of the Muslims take it upon themselves to fulfil it as a duty. [4] It has, according to al-Ghazzali, seven essential Elements, consisting of (1) statement of Intention; (2) the Standing Posture; (3) four takbirs, or possibly five. After the first comes (4) the Fatihah; (5) the Blessing upon the Prophet after the second takbir; (6) the Supplication for the dead after the third tahbir, and (7) the Salutation.
Besides this Worship there is a Greeting bestowed upon the dead people of the cemetery when the company arrives there, and another Supplication offered when the body is lowered into the grave.
The fourth is the Worship of the Greeting of the Mosque.
[p. xxi]
It is a Confirmed Usage and is performed upon entering the mosque even if that happens to be when the imam is lecturing, although it should not then be a separate, distinct Worship of its own, but may be Prescribed or Substitution Worship due from him. Its object is to occupy with Worship the beginning of the time one enters the mosque. It may, therefore, be performed in the five Disliked times for Worship.
The fifth is the Worship after the Ablution. It consists of two rak’ahs and is of the mustahabb, Liked, class. Al-Ghazzali states that the Intention is to be omitted from this Worship while al-Nawawi says that it may be made.
The sixth is the Worship of two rak’ahs to be performed upon Entering or Leaving the House. Under this head come all the performances of Worship that are recommended to be performed upon the beginning of each occurrence of importance, such as the wearing of the ihram when nearing Mecca for the Pilgrimage, and the beginning to the tawaf, or Encircling, of the Ka’bah while on Pilgrimage, and upon starting and returning from a journey. The invocation of “In the name of Allah”, uttered upon eating and drinking, comes under this sub-division, for it may be extended to become a full performance of the Worship. Likewise the marriage contract, and the giving of advice, may be prefaced with the basmalah, and Invocations of Praise and Blessing upon the Prophet. The most important events, such as journeys, are recommended to have two full rak’ahs.
Under this sub-division may be mentioned also the modifications of the nafl, Supererogatory, Worship allowed to one on a long journey, for these may be performed walking and riding upon an animal or a ship. The traveller faces the qiblah only when stating the Intention, and he nods his head for the Bowing and the Prostration. Al-Murtada says that unless it is easy even the facing of the qiblah is not obligatory. [5]
The seventh is the Worship of the Request for Prospering. It is a Worship of two rak’ahs. When it is finished the matter of anxiety is named and then the Supplication, which is the request for the blessing, prospering and favour of Allah, is presented with
[p. xxii]
uplifted hands in the traditional words as given in the Text. When this has been done the man goes away to that for which his bosom becomes dilated, i.e. to that which is made to seem acceptable to him. [6] [ ]The Request for Prospering is to be offered for any matter of concern. Sayyid Murtada records that he made the request for prospering in the matter of giving his commentary on the Ihya’ the name of the “Gift of the God fearing Masters”. [7] Corruptions of this Worship and Supplication, consisting of the casting of lots and chance opening of the Qur’an and other books and magic, are strongly condemned in Sunni Islam.
The eighth is the Worship of Need. It is a Worship of twelve rak’ahs with specified Recitals and is followed by the Supplication of Need, offered in the attitude of Prostration. The need may be any pressing necessity, religious or worldly. The text of the request includes the phrase “I ask Thee by Thy greatest Name” which has found so large a place in magic in Islam. It is recommended that this Supplication should not be taught to the foolish, lest they encourage one another in antinomianism.
The ninth is the Worship of Praise. This is a special Worship unconnected with any set time or circumstance. It has four rak’ahs with specified Recitals in them, and specified Invocations during each of the four attitudes in each rak’ah, so that the same Invocation is repeated three hundred times during the Worship.
This is the last of the performances of the Worship mentioned by al-Ghazzali in the Book of the Mysteries of the Worship. In addition to them three modifications of the Prescribed Worship are recommended, and three special Prostrations are prescribed or recommended.
The first of the modifications of the Prescribed Worship is that allowed to the traveller, for he may perform two instead of four rak’ahs in the Noon, Afternoon and Evening Worships, performing the Morning and Sunset Worships as usual.
The second modification is that the uniting of the Noon with the Afternoon, and the Sunset with the Evening Worship is
[p. xxiii]
allowable, for the traveller and for the one accustomed to Worship with the congregation, when it is raining. The Noon Worship would be performed before the Afternoon, and separated from it only by the length of time it takes for the iqamah, Institution, of the Worship.
The third is the Worship of Fear, that is, of the one who is in fear. The Qur’anic basis is IV. 103. It is, according to al-Bajuri, [8] of sixteen varieties, of which al-Ghazzali mentions four in his Wajiz, [[9]]and in his Ihya’.
The variations are according to the stress of danger and the number and position of the enemy. In the circumstances of utmost fear, it is impossible to leave the battle, when the time for the Prescribed Worship comes, the Worship may be performed on foot, on riding, with or without facing the qiblah, with nodding of the head in the place of the Bowing and the Prostration, with the guarding against crying out and giving unnecessary blows.
This Worship may also be performed by one fleeing from fire, drowning and ferocious beast, just as it is permissible to wear silk, or the skin of a dog or pig, in case of sudden fear.
The special Prostrations, which may be considered as partial Worships, are the sajdat or sujud al-sahw, the Prostration of Forgetfulness, and the sajdat al-tilawah, Prostration of the Recital of the Qur’an, and the sajdat al-shukr, the Prostration of Thanksgiving.
The Prostration of Recital is required to be performed when, in the course of the reading, i.e. reciting of the Qur’an, the Muslims reaches one of the fourteen Verses of Prostration. These verses are given in a note to the Text. [10] This Prostration has the same preliminary requirements as the usual Worship. The least Prostration is simply placing the forehead on the ground, while the most complete includes the Standing Posture and a takbir with the Raising of the hands; then a takbir while going down for the Prostration, and then a Supplication appropriate to the portion
[p. xxiv]
just read, followed by a takbir on rising, and then the Salutation. Sayyid Murtada says al-tali, “the reciter,” is a musalli, “worshipper,” that is a munaji, “one who is communing” with Allah. [11]
In the Wajiz, al-Ghazzali states that this Prostration is incumbent upon both the imam who is reciting and the hearer of the verse. [12]
The Prostration of Forgetfulness or Oversight is a sunnah, Usage, that may or may not be performed whenever any of the four ab’ad, Parts, of the sunnah, Usage, items of the Worship are unintentionally omitted. These are the First Witnessing, the qunut, the Blessing upon the Messenger of Allah in the First Witnessing and the Blessing on his family in the Last Witnessing. It is performed at any of six places before the Salutation.
Any of the other sunan, Usages, of the Worship, according to al-Ghazzali, may be made up by a Prostration, [13] although al-Bajuri, calling these other sunan, Usages, by the name of hai’at, Forms, says they are not. [14]
If the arkan, Prescribed Elements, of the Worship are unintentionally omitted they are repeated. This is called tadaruk, “supplying,” what was omitted through inadvertence. [15]
Any rukn, Element, if omitted, is to be performed before engaging in the next Element; otherwise, either the Worship is invalid, or he supplies the omission and performs the rest of the Worship over again, together with an Oversight Prostration. [16]
The Prostration of Thanksgiving is a sunnah, Usage, performed on the occasion of the receipt of some unusual favour, or the warding off of some misfortune. It is liked to be performed also before an evil person out of thankfulness for the warding off of disobedience and as a warning to him. [17] The Second Book
[p. xxv]]
of the Fourth Quarter of the Ihya’ deals with the subjects of Patience and Thanksgiving.
Except for the Prostration of the Recital of the Qur’an and of Thanksgiving, all the preceding forms of devotion consisted of the particular ceremony called the Worship, comprising special elements and known utterances, accompanied by certain stipulations, restricted within specified times, [18] [ ]or else of modifications of that ceremony. The two exceptions above mentioned consist in parts of that ceremony and are included by al-Ghazzali in his treatment of the Worship in his book on Fiqh, called al-Wajiz.
Of the recommended and voluntary methods of ibadah, “religious service,” paid by the tongue, to use al-Ghazzali’s phrase, the first in importance is al-tildwah, the Recital of the Qur’an. It is the subject of Book viii of the First Quarter of the Ihya’.
He presents first the excellence of the Qur’an and the recital of it. Then he describes the proper method of its outward recital, which includes ten items, some of which are as follows: (1) The reader should be ceremonially clean and should stand or sit sedately, although the last two points are not absolutely required. (2) The amount recited may vary. Some have finished the Qur’an twice in a day and night, and others once a month. (3) The Qur’an is usually divided into seven sections, although divisions into five, ten, thirty, and other numbers of parts, are mentioned or allowed. (4) The recital should be prefaced by the Seeking Refuge formula. (5) The rites of the Verses of Prostration should be observed. (6) The recital should be at least loud enough for the reciter himself to hear.
There are ten inward acts of the heart and understanding that accompany the recital, such as causing the heart to be present, and the understanding to appreciate what is read, and for the reciter to attend as if he were hearing speech from Allah and not from himself.
Next in importance to the Recital of the Qur’an, according to al-Ghazzali, is the dhikr, Invocation. He devotes Book ix of the
[p. xxvi]
First Quarter of the Ihya’ to the consideration of al-adhkar and al-da’awat, Invocations and Supplications. He presents first the evidence of the excellence of the Invocations and the gathering for reciting them from the Qur’an Traditions and Records, Then he shows the excellence of the various invocations, such as al-tahlil, “There is no god but Allah,” with several additional phrases; al-tasbih, “O the Praise of Allah”; al-tahmid, “The praise or thanksgiving belongs to Allah”. The names of Allah are also used. The number of repetitions of these and other phrases and the amount of reward the repetitions bring are both recorded.
The reason for the superiority of the dhikr over the forms of religious service involving hardship can be revealed only by the “unveiled knowledge,” he says but this much may be mentioned that the beneficial effect is the constant remembrance of Allah, along with the presence of the heart.
The du’a’, Supplication, is another of the methods of communion with Allah. It includes the asking for forgiveness and the blessing upon the Prophet as well as request for needs. Al-Ghazzali mentions ten proprieties that are to be observed in offering supplications, among which are the observance of the Day of ‘Arafah in the Pilgrimage ceremonies, the month of Ramadan and Friday of every week: the offering of Supplications after the Prescribed Worship, when fasting, when facing the qiblah, repeating the request at three times, meanwhile being hopeful of an affirmative reply and repentant towards Allah.
Al-Ghazzali gives three chapters of Traditional Supplications -- the prayers of the Muslim saints -- for all times and occasions. Then he discusses the value of Supplications in view of the immutability of predestination. His answer is that the Supplication for the Warding Off of Evil and the Bringing of Mercy is among the things predestined. He Who decreed the good decreed it by a cause, and He Who decreed the evil decreed its being warded off by a cause. Further, supplication is the marrow of religious service, and it requires the presence of the heart with Allah.
The Tenth Book of the First Quarter of the Ihya’ is the Kitab Tartib al-Awrad. Al-Ghazzali uses the word wird as a “portion” of the day and night. He divides the day into seven wirds: one between dawn and sunrise; two each between sunrise and noon,
[p. xxvii]
noon, and ‘asr, “mid-afternoon,” ‘asr, and sunset. The night has, including the period of sleep, five wirds, two before and two after the sleep wird. These times are to be occupied by the four devotional exercises: Invocation, Supplication, Recital of the Qur’an and Meditation. The last he discusses in Book ix of the Fourth Quarter of the Ihya’. His object in the Book of Wirds, Portions, is simply to set forth the manner of the previously mentioned Supplications and the method of spending the day and night in pious occupation. Wird then means the portion of time used in devotional recitation, or the devotional recitations themselves, including portions of the Qur’an, devotional phrases, and, nowadays, also commentaries on the Qur’an.
A word of similar meaning to wird is hizb. It is that recital of the Qur’an or performance of the Worship which a man imposes on himself. So, in the Taj al-‘Arus, I, 208. This is a development of the original meaning of the word, which is “party,” “division”. It was early applied to divisions of the Qur’an. The darwish fraternities applied the term of their special services. Then special supplications, prepared by individuals, were used as hizbs, so that now ahzab for the days of the week are in common use.
The hirz, “protection,” is a petition for protection and refuge and is simply a du’a’ “supplication,” of a special character. Similarly, the istignathah, “cry for help,” is a petition for aid and succour. The term waza’if, “offices,” “duties,” is also used to cover the directions and recitals for spending set times at Worship.
There are still other forms of expression of devotion that need only brief mention. These are the Poems of Petition, which are a kind of hymns of Allah’s praise, and also the declarations of the praise of Allah, and descriptions of His qualities, usually in saj’, “rhymed prose,” at the beginning of books.
Additional to these methods of expressing devotion, it is necessary to note several other general customs. The first is the mawlid, “birthday anniversary”. There is a large and increasing mawlid literature of petitions and poems of praise for the celebration of the birthday anniversaries of Muhammad and noted saints of Islam.
The second is the i’tikaf “retreat” within a mosque, for a day, preferably Friday, or longer, in order to spend the time between
[p. xxviii]
the Prescribed Worships in quiet performances of the nafl Worship and the four other devotional exercises. The last third of Ramadan is a favourite time for the Retreat.
Another is the ziyarah, “visit,” to some special place usually the tomb of a saint, for the offering of the Worship, supplications and invocations, in the name of the saint.
This concludes the survey of the devotional exercises of the Muslims and indicates the paramount importance of the ceremony of the Worship in all private and public religious service.
Introduction by the Translator iii
The Performance of the Worship iii
The Parts of the Worship viii
The Kinds of the Worship xiv
Other Expressions of the Devotional Life xxv
Introduction 1
Chapter 1: The Excellences of the Worship 3
Chapter 2: The Manner of Performing the Outward Acts of the Worship 20
Chapter 3: Inward Stipulations for the Acts of the Heart 37
Chapter 4: Leadership and Example 75
Chapter 5: The excellence of the Friday Observance 86
Chapter 6: Various Problems which cause General Distress 111
Chapter 7: Supererogatory Performances of the Worship 121
Appendix : Table of the Number of Rak’ahs in the Different Worship 156
Bibliography 157
[p. 1]
In the Name of Allah, the Merciful and Compassionate One
Praise belongs to Allah, Who overwhelms His creatures with His favours, and fills their hearts with the lights and duties of religion, whose descent [1] from the throne of majesty to the nearest heaven [2] is, of the degrees of mercy, one of His kindnesses. [3] He differs from kings, for all His unique majesty and grandeur, in inspiring His creation to ask and supplicate, for He says: [4] “Is there any who supplicates? I will answer him!” and, “Is there any who asks forgiveness? I will forgive him!” He differs from sultans in opening the door and lifting the veil, and permitting His creatures confidential communion, by the performances of Worship, however their circumstances may change, whether in congregations or solitary places. Moreover, He does not limit Himself to permission, but rather shows favour and kindness by inspiring desire and by calling. Any other than He is of the weak kings, who do not freely grant private audience, except after the presentation of a gift or a bribe. So-O His praise! How great is His state, and strong His authority and complete His kindness and general His beneficence!
[p. 2]
May blessing and peace indeed be upon Muhammad, His elected Prophet and His chosen intimate, and upon his family and his Companions, keys of guidance and lamps in darkness!
“Worship is the support of the religion” and the handle [5] of certainty, the chief of good works, and the most conspicuous of the acts of obedience. In the department of canon law, we have investigated, [6] [ ]in Basit al-Madhhab, [[7]]“The Wide Way”, Al-Wasit, “The Medium”, and Al-Wajiz, “The Brief”, the Worship’s trunks and branches, expending abundance of care upon its rare ramifications and exceptional occurrences, that they may be a treasure-store for the mufti, canon lawyer, from which he may seek help, and may be something reliable for him, to which he may flee for aid and refer.
We now, in this book, limit ourself to what the devotee must needs have of canon law, consisting of the Worship’s external acts and its inner mysteries, while revealing refinements of the inner qualities hidden in the qualities of humbleness, singleness of devotion and intention which it has not been customary to mention in the department of canon law.
We are arranging the book in seven chapters: 1. The Excellences of the Performances [8] of the Worship; 2. The Particulars of the External Acts of the Worship; 3. The Particulars [9] of the Inward Acts Thereof; 4. The Leadership by the imam and the Imitation (by the Worshipper); 5. The Friday Worship and Its Adab, Proprieties; 6. The Various Problems from which Trouble Commonly Arises, and which the Devotee Needs to Know; 7. The Voluntary Performances of the Worship, etc.
He (may Allah bless him and give him peace [10]) said, “Three there will be on Resurrection Day upon a hill of black musk whom no accounting will frighten and whom no fear will reach, until there is surcease from what is (happening) among men: (1) a man who recited the Qur’an, out of desire for the Face [11] [ ]of Allah (Who is almighty and exalted), and led (in Worship) a people wellpleased with him; (2) a man who gave the Call [12] to Worship in a mosque and summoned to Allah, out of desire for the Face of Allah; and (3) a man who was tested by slavery [13] in this life, [14]
[p. 4]
but that did not make him too busy for the work of the next life.”
Muhammad said, “No jinni, or man, or thing hears the Call of the mu’adhdhin but he will bear witness for him on Resurrection Day.” Muhammad said, “The hand of the Compassionate One is upon the head of the mu’adhdhin until he finishes his Call.” It is said in exposition of the saying of Allah, “And who speaks better words than he who summons to Allah and does what is right?” (Qur’an xli. 33) that it was sent down concerning the mu’adhdhins. Muhammad said, “Whenever you hear the Call, say the like of that which the mu’adhdhin says”; and that is desirable [15]except when he gives the hai’alatain (i.e., “Come for Worship! Come forprosperity”) for in their case he says, “There is no power or strength but in Allah!” And when he says, “The time for Worship has come!” he says, “May Allah institute it and may He continue it as long as the heavens and the earth continue!” At the tathwib, [16] what he says is, “You have spoken the truth, you have acted rightly, you have given good advice!” And at the finish he says, “O Allah, Lord of this complete Call and instituted Worship, give Muhammad mediation and excellence and raise him up to the praise-worthy station which Thou didst promise him: ‘Thou dost not break a promise!’ ” (Qur’an, iii. 192). Said b. al-Musayyab [17] said, “Whoever worships in a desert place has an angel worship
[p. 5]
on his right and an angel worship on his left, but, if he gives the Call and the iqamah, Institution, there worship behind him the likenessess of mountains consisting of angels.”
Allah (Who is exalted in and of Himself) said, “The Worship was prescribed and timed for the believers (Qur’an, iv. 104).
Muhammad has said, “Five performances of the Worship has Allah prescribed upon His creatures. So, whoever brings them, and does not miss anything of them by slighting their right, has a compact with Allah that He will make him enter the Garden. And whoever does not bring them does not have a compact with Allah: if He will, He will punish him, or if He will, He will make him enter the Garden.”
Muhammad said, “The five performances of the Worship are like a river, fresh and deep, beside the door of any of you, into which he plunges five times every day, and what do you think that leaves of his uncleanness?” They replied, “Not anything!” He said, “So the five performances of the Worship remove offences as water removes dirt.”
Muhammad said, “The performances of the Worship are an atonement for whatever small sins occur between them, so long as you have avoided the great.” [18]
Muhammad said, “Between us and the hypocrites [19] there is the attendance of the Night and of the Morning (Worships), which they are not able to do.”
Muhammad said, “Whoever meets Allah as a misser of the Worship (will find that) Allah will not pay attention to any part of his good works.”
Muhammad said, “The Worship is the support of the religion,
[p. 6]
so whoever abandons it has thrown over the religion.”
Muhammad was asked, “Which of the works is most excellent?” He replied, “The Worship at its appointed times.”
Muhammad said, “Whoever perseveres in the fire (Worships) along with complete observance of their purification and their times, will have light, and, on Resurrection Day, proof. Whoever misses them will be assembled with Pharaoh and Haman.”
Muhammad said, “The key of the Garden is the Worship.”
He said, “Allah has not prescribed upon His creatures, after the confession of the unity, anything more beloved to Him than the Worship. If there were anything more beloved to Him than it, His angels would devote themselves by means of it, but some of them bow, some of them prostrate, and some stand and sit.”
The Prophet said, “Whoever abandons the Worship intentionally has become a kafir, unbeliever,” that, is one near to being removed from the faith by the loosening of its handle and the falling of its support, as it is said of one who draws near to a village, [20] “he has reached it and entered it”.
He also said, “Whoever abandons the Worship intentionally has become free of the protection of Muhammad.”
Abu Hurairah [21](Allah be pleased with him) said, “Whoever performs the ablution, but does his ablution well, and then goes out, making for the Worship, is in worship as long as he is making for the Worship, and there is written for him with one of his footsteps one good work, and there is erased for him with the other one evil deed. So, whenever one of you hears the iqamah, Institution, it is not fitting for him to hang back, for the one of you who gets the greatest reward is the one whose house is the
[p. 7]
most distant.” They asked, “Why, O Abu Hurairah?” He replied “On account of the large number of the footsteps.”
It is related that the first of the works of the creature that is looked into Resurrection Day is the Worship. Then, if it is found to be complete, it is accepted from him, along with the rest of his work. If it is found to be deficient, it is returned to him, along with the rest of his work.
Muhammad said, “O Abu Hurairah! enjoin the Worship upon your family, for Allah will bring you provision [22] from a place you do not reckon upon.”
One of the learned said, “One who worships is like a merchant to whom no profit results until his capital is secure, and likewise no nafilah, [23] Supererogatory, Worship is accepted for the one who worships until he makes a proper payment [24] of the Prescribed Worship.”
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Abu Bakr [25] used to say, “Whenever the Worship time comes, stand up to the fire which you have ignited, and put it out!”
Muhammad said, “The Prescribed Worship is like a balance: whoever pays is repaid in full.”
Yazid al-Raqashi [27] said, “The Worship of the Messenger of Allah was symmetrical, as though it were measured in a balance.”
Muhammad said, “Two men of my people will perform the Worship and their bowing and their prostration will be one (the same), but between their two Worships there will be what there is between heaven and earth.” He referred to humbleness (towards Allah).
He said, “On Resurrection Day, Allah will not look at the creature who does not straighten up his backbone between his bowing and his prostration.”
He also said, “Does he, who turns his face round in the Worship, not fear that Allah will turn his face into the face of a donkey?”
He said, “Whoever performs the Worship for its appointed time and does its ablution and performs completely its bowing, its prostration and its humbleness (for him) it ascends, white and shining, saying ‘May Allah keep you as you have kept me!’ And whoever performs the Worship for its unappointed time, and does not do its ablution, and does not perform completely its bowing, its prostration and its humbleness, (for him) it ascends, black and dark, saying, ‘May Allah neglect you as you have neglected me!’ until, when it is in the place where Allah wills it to be, it is folded up as a shabby garment is folded up, and his face is
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struck with it.”
He also said, “The most evil of mankind, as regards stealing, is the one who steals from his Worship.”
Ibn Mas‘ud [28] and Salman [29] said. “The Worship is a measure: so, whoever gives full measure is fully repaid, and whoever gives light measure--well, he knows what Allah said about those giving light measure!” (Qur’an, lxxxiii. 1).
Muhammad said, “Worship in the congregation is more excellent than Worship alone by twenty-seven degrees.”
Abu Hurairah relates that Muhammad missed some men at the Worship. So he said, “I surely was anxious to order a man to conduct the Worship with the people, and then (myself) to turn away after men who remain away from it, and burn up their houses for them!”
In another narrative (it is said), “Then I would go after the men who remain away from it and give orders about them, so that their houses should be burnt for them by means of a bundle of firewood. If any of them knew that he would find a fat bone, or two trotters, [30] he would be present at it,” meaning the evening Worship.
‘Uthman [31] has reported a marfu’ [32] statement of the Prophet’s: “Whoever is present at the evening Worship, it is indeed (for him)
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as if he stood half a night (in Worship); and whoever is present at the morning Worship, (for him) it is as if he indeed stood a night.”
Muhammad said, “Whoever performs a Worship in congregation has filled his chest with Divine service.”
Sa’id b. al-Musayyab said, “The mu’adhdhin has not given the Call of Worship for twenty years except while I was in the mosque.”
Muhammad b. Wasi’ [33] said, “I desire only three things from this life: a brother who, if I become crooked, will straighten me; some sustenance from the apportioned provision that is lawful and needs no claim, and Worship in congregation, in which forgetfulness is removed from me, and the reward of which is recorded for me” (cf. Qur’an, lxxxii. 10-12).
It is related that Abu ‘Ubaidah b. al-Jarrah [34] was imam (leader in Worship) for a people on one occasion, and when he departed he said, “Satan kept at me just now until I thought I had superiority over anyone else: I will never act as imam again!”
Al-Hasan [35] said, “Do not worship behind a man who does not follow the learned!”
Al-Nakha‘i [36] said, “The one who acts as imam for men, without knowledge, is like the one who measures the water in the sea--he does not know its increase from its decrease.”
Hatim and Deaf [37] said, “The Worship in the congregation escaped me, and Abu Ishaq al-Bukhari [38] alone condoled with me.
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But, had a child of mine died, more than ten thousand would have condoled with me, for religious misfortune is lighter with men than this life’s misfortune.”
Ibn ‘Abbas [39] (may Allah be pleased with both ‘Abbas and his son!) said, “Whoever hears the Call and does not respond does not mean good and good is not meant for him.”
Abu Hurairah said, “Truly, that the ear of a son of Adam should be filled with molten lead would be better than that he should hear the Call and then not respond!”
It is related that Maimun b. Mihran [40] came to the mosque, and then it was said to him, “The men have left!” So he said, “We are Allah’s, and to Him are we returning ones! (Qur’an, ii. 151). Truly, the favour of this Worship is dearer to me than the governorship of al-Iraq!”
Muhammad said, “Whoever does the performances of the Worship forty days in the congregation, with no takbirat al-ihram [41](saying of “Allah is greater” at the beginning of the Worship), escaping him, has Allah ascribed to him two immunities, one from hypocrisy and one from the Fire.”
It is said, “On Resurrection Day there will be assembled a people whose faces are like the bright star, so the angels will say to them, ‘What were your works?’ and then they will answer, ‘We were (people who) whenever we heard the Call to Worship, rose for the purification, nothing else preoccupying us’. Then there will be assembled also a group whose faces will be like moons, and they will say, after inquiry, ‘We used to perform the ablution before the time (of the Worship).’ Then there will be assembled a group whose faces are like the sun, and they will say, ‘We used to hear the Call to Worship in the mosque.’ ”
It is related that the Fathers [42] used to condole themselves
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three days whenever the first takbir (“Allah is greater”) escaped them, and they condoled seven days whenever the Congregational Worship escaped them.
The Messenger of Allah said, “A creature does not draw near to Allah by anything more excellent than by hidden prostration.”
The Messenger of Allah said, “There is no Muslim who prostrates before Allah but Allah raises him a degree by it, and by it puts away from him an evil deed.”
It is related that a man said to the Messenger of Allah, “Supplicate Allah that He may make me one of the people of your intercession, and that He may apportion to me fellowship with you in the Garden.” He replied, “Help me with numerous prostrations.”
It is said, “The nearest a creature is to Allah is when he is prostrating, and that is the meaning of the saying of Allah: ‘And prostrate thyself and come near!’ ” (Qur’an, xcvi. 19).
Allah said, “Their mark is on their faces from the imprint of their prostration” (Qur’an, xlviii. 29). It is said, “It is the light of humbleness, for it shines from within on the surface,” and that is the soundest meaning. It is also said “It is the brightness that will be in their faces on Resurrection Day from the trace of the ablution.”
It is said, “It is that which clings to their faces from the earth when they prostrate.”
Muhammad said, “Whenever a son of Adam recites a verse of prostration [43] and then prostrates, Satan moves away, weeping
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and saying, “Woe is me! This man was commanded to prostrate and he did so, so he has the Garden; while I was commanded to prostrate [44] (to Adam) but I disobeyed, and so I have the Fire.”
It is related from ‘Ali b. ‘Abdallah b. ‘Abbas [45] that he used to perform a thousand prostrations every day, and they used to call him “the Prostrator.”
It is related that ‘Umar b. ‘Abd al-’Aziz [46] was wont not to prostrate except on bare earth.
Yusuf b. Asbat [47] used to say, “O company of young men, make use of your health before illness comes, for there does not remain anyone whom I envy except a man who performs completely his bowing and his prostration, since some hindrance has come between me and that.”
Sa’id b. Jubair [48] said, “I do not mourn over anything of this life except the prostration.”
‘Uqbah b. Muslim [49] said, “There is no quality of a creature more beloved with Allah than (that of) a man who loves meeting with Allah, and there is no hour when a man is nearer to Allah than when he kneels in prostration.”
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Abu Hurairah said, “The nearest a creature is to Allah is when he prostrates: so, do much supplication then.”
Allah said, “And perform the Worship for remembrance of Me” (Qur’an, xvii. 80; xx. 14; cf. xi 116).
Allah said, “And do not be (one) of the unmindful!” (Qur’an, vii. 204).
He also said, “Do not offer the Worship while you are intoxicated, so that you may know what you are saying!” (Qur’an, iv, 46). It is said, “Intoxicated from the great amount of care,” and it is said, “from love of this life.” Wahb [50] said, “The thing meant by it is its literal meaning. Anyway, there is a warning in it against being intoxicated with this life, since He shows the defect in it for He said, “so that you may know what you say,” and how many a worshipper there is who has not drunk wine, and yet does not know what he says in his Worship!
The Prophet said, “Whoever performs (a Worship of) two rak’ahs, without having polluted himself in them with anything of this life, has his previous sinning forgiven him.”
The Prophet said, “The Worship is verily humbling and abasing yourself, intercession, crying out and repenting, while you put down your hands and say, ‘O Allah, O Allah,’ for the worship of one who does not do so is a thing defective.”
It is related about Allah (Oh, His praise!), in the former books that He said, “Not from every worshipper do I accept the Worship. I accept the Worship only of him who humbles himself before My greatness and does not exalt himself over Me, and feeds the hungry, needy for the sake of My face.”
Muhammad said, “The Worship was prescribed and the Pilgrimage and the Circumambulation (of the Ka’bah) commanded and the pilgrimage ceremonies were enacted as law only to institute remembrance of Allah, so, whenever you do not have any exaltation or awe in your heart for the One Remembered,
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Who is the One to be sought and desired, of what value is your remembrance?”
He said to the one to whom he gave an admonition, “And whenever you perform the Worship, make it the Worship of one bidding farewell, i.e. of one bidding farewell to his passions, bidding farewell to his life, and journeying to his Lord, as Allah said, ‘O man, you are toiling on toward your Lord indeed, for you are one who shall encounter Him!’ ” (Qur’an lxxxiv. 6).
Allah said: “And fear Allah, and Allah will give you knowledge” (Qur’an, ii. 282). He also said, “And fear Allah, and know that you shall encounter Him!” (Qur’an, ii. 223).
Muhammad said, “Whosoever Worship does not prohibit him from the excessive and the disapproved, has no increase from Allah except of distance.”
“The Worship is confidential communion,” so how does it exist along with unmindfulness?
Bakr b. ‘Abdallah [51] said, “O son of Adam! whenever you will to enter the presence of your Lord without leave and address Him without an interpreter, you enter.” He was asked, “And how it is that?” He replied, “You complete your ablution and enter your worship-niche, and behold! you have come before your Lord without leave, and then you address Him without an interpreter.”
From ‘A’ishah [52] (is this tradition); she said, “The Messenger of Allah used to talk to us and we to him, and when Worshiptime came, it was as if he did not know us and we did not know him, so engrossed were we in the greatness of Allah.”
Muhammad said, “Allah does not look at the Worship in which a man does not present his heart along with his body.”
Whenever Ibrahim the Friend rose for the Worship, the palpitation of his heart used to be heard two miles away.
It happened whenever Sa’id al-Tanukhi [53] worshipped, tears
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did not cease to drop from his cheeks to his beard.
The Messenger of Allah saw a man who was playing with his beard in the Worship, so he said, “If this one’s heart were humble, his members would be.”
It is related that al-Hasan looked at a man who was playing with pebbles and saying, “O Allah, marry me to the hur! [54] so he said, “A fine suitor you are! Asking in marriage the hur while you are playing with stones!”
Khalaf b. Ayyub [55] was asked, “Do not flies annoy you in your Worship, so that you chase them away?” He replied, “I do not accustom myself to anything that corrupts my Worship.” He was asked, “How do you have patience for that?” He replied, “I have heard that criminals exercise patience under the lashings of the sultan, so that it may be said, ‘Such a one is patient!’ and they boast about that. Now, I stand before my Lord: shall I, then, move for a fly?”
It is related about Muslim b. Yasar [56] that he, whenever he wanted to perform the Worship, said to his family, “Go on talking, for I do not hear you.”
It is related about him that he was worshipping in the mosque at al-Basrah one day and a side of the mosque fell. Thereupon the people gathered together, but he was not cognizant of it until he withdrew from the Worship.
‘Ali b. Abu Talib [57] (may Allah honour his face!), whenever Worship-time came, used to shake, and his face used to change colour. So he was asked, “What is the matter with you, O Commander of the believers?” And he would say, “There has come the time of ‘trust’ which Allah ‘offered to the heavens and the
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earth and the mountains, but they refused to bear it and shrank from it’ (Qur’an, xxxiii. 72) and I have borne it.”
It is related about ‘Ali b. al-Husain [58] that it was the case that, whenever he performed the ablution, he became yellow in colour. So his family would say to him, “What is this which befalls you during the ablution?” and so he would reply, “Do you know before whom I wish to stand?”
It is related from Ibn ‘Abbas that he said, “Dawud said (in his devotional communion), ‘O my God who will dwell in Thy house, and from whom wilt Thou accept Worship?’ And Allah revealed to him, ‘O Dawud! only he shall dwell in My house and have his Worship accepted who is humble before My greatness, cuts up his day with remembrance of Me and withdraws himself from fleshly appetities for My sake, giving food to the hungry, sheltering the stranger and showing mercy to the unfortunate. For he it is whose light shall shine in the heavens as the sun. If he call upon Me, I will respond; if he ask of Me, I will give; I will give him, in ignorance, intelligence; in heedlessness, remembrance; and, in darkness, light; and truly he shall be among men like Paradise in the Gardens, [59] whose rivers do not run dry and whose fruit does not change.’ ”
It is related about Hatim the Deaf that he was asked about his Worship, so he said, “Whenever Worship-time comes I complete the ablution and I go to the place I wish to Worship in, and sit there until my members are composed. Then I rise for the Worship, and place the Ka’bah between my eyebrows and the Bridgeway [60] under my feet with the Garden on my right and the Fire on my left and the Angel of Death behind me and I think it to be my last Worship. Then I stand, between hope and fear, and repeat a takbirwith precision and recite a recitation that is distinct and bow a bow with humility and make a prostration with self-abasement, and sit on the left thigh and spread on the
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ground the top of its foot and set the right foot on its great toe; then I follow it up with singleness of devotion, and then--I do not know whether it has been accepted or not!”
Ibn ‘Abbas said, “A Worship of two rak’ahs that are purposed in thought are better than standing a night with the heart heedless.”
Allah said, “Only he repairs to the mosques of Allah who believes in Allah and the Last Day” (Qur’an, ix. 18).
Muhammad said, “Whoever builds Allah a mosque, even though it be as the nest of a partridge, will have Allah build a palace for him in the Garden.”
He said, “Whoever becomes familiar with a mosque will have Allah become familiar with him.”
He also said, “Whenever any of you enters a mosque, let him perform two rak’ahs before he sits down.”
Muhammad said, “There is no Worship for the neighbour of a mosque except in the mosque.”
He said, “The angels intercede for anyone of you as long as he is in the place of worship in which he is worshipping, saying, ‘O Allah! have mercy [61] on him! O Allah be merciful to him! O Allah! forgive him as long as he does not do anything polluting or go out from the mosque!’ ”
He also said, “There shall come, in the last time, men of my people who will come to the mosques and sit in them in circles with their thought being of this life and of the love of this life: do not sit with them, for Allah has no need of them!”
Muhammad said, “Allah said in one of the Books, My houses on the earth are the mosques, and My visitors in them are those who repair to them, so, blessed is the creature who purifies himself in his house and then visits Me in My house, for there is a duty upon a host to honour his guest” (cf. Baidawi on Qur’an, ix. 18).
Muhammad said, “Whenever you see a man accustomed to the mosque, testify to his faith.”
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Sa’id b. Musayyab said, “Whoever sits in a mosque truly has fellowship with his Lord, so, how right it is for him not to say anything but good!”
It is related in the Records [62] or the Traditions, “Talking in the mosque devours good works as cattle devour grass.”
Al-Nakha’i said, “They used to think that walking to the mosque on a dark night was something that makes the Garden obligatory (as a reward).”
Anas b. Malik [63] said, “Whoever lights a lamp in a mosque has the angels and the bearers of the Throne ceasing not to ask forgiveness for him as long as its light remains in that mosque.”
‘Ali said, “Whenever a creature dies, the place of his Worship on the earth and the place of heaven where his work ascends weep over him”; thereupon he recited, “Then the heaven and the earth wept not for them and they were not granted respite” (Qur’an, xliv. 28).
Ibn ‘Abbas said, “The earth weeps for him forty mornings.”
‘Ata’ al-Khurasani [64] said, “There is no creature who makes a single prostration to Allah in any one of the places of the earth but will have it testify for him on Resurrection Day and weep for him the day he dies.”
Anas b. Malik said, “There is no place in which Allah is mentioned in Worship or Invocation but it boasts over the places around it, and they rejoice in the mention of Allah to their uttermost limit, consisting of seven lands, and there is no creature who stands up for the Worship but has the earth embellished for him.”
It is said, “There is no place in which people alight but that place begins to intercede for them or curse them.”
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It is fitting that the one performing the Worship, when he finishes the ablution and the cleansing from the uncleanness of body, place and clothing, and the covering of his nakedness from the navel to the knee, should rise, standing facing the qiblah outwardly (and the Divine Presence inwardly [65]), and pair [66] his feet together without joining them, for that is one of the things by which they (the Fathers [67]) used to infer a man’s legal knowledge.
Muhammad prohibited safn, [[68]]“the raising of the foot,” and safd, “fettering,” in the Worship. “Fettering” is the uniting of the two feet, and this is the meaning of the saying of Allah, “Bound together in fetters” (Qur’an, xiv. 50). Safn is the lifting of one of the feet, and this is the meaning of the saying of Allah, “Raising the foot, fleet” (Qur’an, xxxviii. 30). This is what he is to be mindful of as regards his feet when he stands.
He is to be mindful of straightness in his knees and waist, the place of tying his girdle. As for his head, if he will he may
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keep it erect, and if he will, he may incline it: to incline it appears more humble and more abasing. So let his gaze be fixed on the mat he worships on. If he has no worshipping-mat let him draw near to the encircling wall, or let him draw a line, for that cuts off the extent of his gaze and prevents the scattering of the thought. Let him restrain his gaze from exceeding the edges of his worshipping-mat or the bounds of the line. Let him continue so standing until the Bowing is to be done, without turning. This is the adab, Proper Manner, of the qiyam, Standing Posture.
Then, whenever his standing and his direction and his extremities are made symmetrical after this fashion, let him recite [69] “Say, I take refuge with the Lord of mankind” (Qur’an, cxiv.), fortifying himself by it against Satan. Then let him proceed with the Institution of the Worship. If he should hope for the presence of those who would follow his leadership, let him give the Call to Worship first. Next, let him cause the Intention to be present. This means to state an intention, at noon, for instance and say in his heart, “I perform at its proper time the Prescribed Noon Worship to Allah,” in order to distinguish it from the qada’, [70] “substitute performance,” by his saying, “I perform at its proper time,” ada’; and from the nafl, “supererogatory Worship,” by saying, “the prescribed,” and from the Afternoon or any other Worship, by saying, “noon”. Let the meanings of these utterances be present in his heart, for that is the Intention, while the utterances themselves are reminders and causes of its presence.
He strives that that should continue until the end of the takbir, so that it may not go away. Then, when that is present in his heart,
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let him raise his hands opposite his shoulders in such a way that his palms will be opposite his shoulders and his thumbs opposite the lobes of his ears (and the tips of his fingers opposite the tops of his ears), so that he may combine the traditions which have come down concerning it. He turns his palms and thumbs towards the qiblah, and opens up his fingers, not folding them and not taking pains to separate them or to keep them together, but he lets them be as they naturally are, since there is handed down in tradition both the spreading and the closing (of the fingers), and this is between the two, and so is preferable.
When the hands have come to rest in their position he begins the takbir at the same time letting them descend and causing the Intention to be present. Next he places his hands on what is above the naval and below the chest and places the right hand on the left, out of honour for the right hand in that it is the one to be borne. He extends the index and middle fingers of the right hand on the length of the forearm, and takes hold, by the thumb and the little and ring fingers, of the wrist of the left arm.
It has been related that the takbir comes along with the raising of the hands, and with their remaining [71] (at the ears) and with their descent. There is nothing wrong with any of these, but I think that it is more suitable that it should be combined with the descent of the hands, for it is the word of binding, since the placing of one of the hands on the other is a form of binding, its beginning being the lowering, and its ending being the placing of them in position. The takbir, “Allahu akbar,” begins with the “A” and ends with the “r”, so it is suitable that there should be regard for the correspondence between the action and the binding. The raising of the hand is, as it were, preliminary to this beginning. Further, it is not fitting that he should raise his hands pushing them forward, nor move them back behind his shoulders, nor shake them to the right or left when he finishes the takbir. He lowers them quickly and easily, and commences to place the right one on the left after the lowering.
In one of the narratives it is related that whenever Muhammad said the takbir, he would lower his hands, and whenever he wished
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to recite, would place the right on the left. If that is sound, [72] it is preferable to what we have mentioned.
As for the takbir, it is fitting that he should vocalise the “h” of “Allah” with a light dhammah (the vowel “u”), without emphasis, and not insert between the “h” and the “a” any resemblance to a waw (the consonant “w”), that being the tendency of emphasising, nor insert between the “b” and the “r” of the “Akbar” an “a”, saying “Akbar”. He leaves unvowelled the “r” of the “Akbar”, not vowelling it with dhammah. This is the Form of the takbir and what accompanies it.
Thereupon he begins the Introductory Supplication. It is well that he should say, after saying, “Allah is greater”, “Allah is much greater! Praise belongs to Allah many times over! Oh, the praise of Allah, early and late! I have turned my face to His word, and I am one of the Muslims!” Then he says, “Praise is Thine, O Allah!” and “By Thy Praise! Blessed of itself is Thy name, and exalted is Thy majesty, and sublime is Thy praise, and there is no god but Thee!” that he may combine the variations that have come down in the traditions. If he is behind an imam, he is brief, if the imam does not have a long pause, in which he recites (the Fatihah). [73]
Then he says: “I seek refuge in Allah from Satan the Stoned.”
Next he recites the Fatihah, beginning it with, “In the name of Allah, the Merciful and Compassionate One,” giving full value to its doubled and other letters, and striving to differentiate between the dad and the za, [74]and he says “amin” at the end of the Fatihah. He prolongs it considerably and does not at all join
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the “amin” to the words, “and not of those going astray”. He makes the Recital audible in the morning, at sunset and in the evening, unless he is a follower. [75] He says the “amin” audibly.
Next he recites the surah, or as much as three verses of the Qur’an, or more, not joining the last of the surah with the takbir of the bending, but keeping them apart as long as he takes to say, “Oh, the praise of Allah!” He recites in the morning one of the long surahs of the mufassal [76] [ ]and at sunset one of the short ones; also at noon and in the afternoon and evening, such as, “By the sky, possessor of the towers!” (lxxxv.) and those near it; and in the morning on a journey, “Say ‘O unbelievers!’ ” (cix.), and, “Say, ‘He is Allah, One!’ ” (cxii.); and likewise in the two rak’ahs of the Dawn, [77] and of the Circumambulation of the Ka’bah, and of the Greeting--with him, during all that, continuing to stand and placing his two hands as we have described at the first of the Worship.
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Next he bows, and in the Bowing he observes certain things. These are that he says a takbir for the Bowing; and that he raises his hands with the takbir of the Bowing and that he prolongs the takbir considerably (up to the end of the bow); and that he places the palms of his hands on his knees in the Bowing, with his fingers spread out towards the qiblah, on the length of the forelegs; and that he straightens his knees (not doubling them); and that he stretches out his back evenly; and that his neck and head are in line with his back, as one surface, his head not being lower or higher; and that he turns away his elbows from his sides (but a woman keeps her elbows at her sides); and that he says, “Oh the praise of my Mighty Lord!” three times or more, up to seven (or to ten is good, if he is not an imam). Next he rises from the Bowing to the Standing Posture, and raises his hands and says, “Allah hears whoever says His praise.” He remains at rest in the erect position and says, “Our Lord, Thine is the praise to the fullness of the heavens and the earth and of whatever Thou wiliest of anything more!” He does not prolong this Standing Posture except in the Worship of the Praise, [78] and of the Eclipse of the Sun [79] [ ]and of the Morning. He recites the qunut, [80] in the morning in the second rak’ah with the traditional words, before the Prostration.
Next he goes down for the Prostration, saying the takbir, and then places his knees on the ground and places his forehead, nose and palms (on the ground), uncovered. He says the takbir while lowering himself, but he does not raise his hands in anything but
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the Bowing. It is fitting that his knees should be the first to be placed on the ground, and after them his hands, and after them his face; and that he should place his forehead and his nose on the ground; and that he should turn his elbows away from his sides (but a woman should not do that); and that he should keep his feet apart (but a woman should not do that); and that in his Prostration he should leave an open space on the ground (but a woman should not leave a space); “leaving a space” means raising the stomach from the thighs and separating the knees;-- and that he should place his hands on the ground opposite the shoulders, without separating the fingers but rather joining them and joining the thumb to them (but, if he were not to join his thumb, it would not matter); and without extending his arms on the ground, as a dog does, since that is forbidden; and that he should say, “O the praise of my Most High Lord!” three times (but if he increases the number, it is well, unless he is acting as imam).
Next he rises from the Prostration, and rests himself a moment in a straight sitting position. So he raises his head, saying the takbir, and sits on his left leg and sets up his right foot, and places his hands on his thighs, with the fingers extended, not taking care to close or to separate them. He says, “O Lord, forgive me! Have mercy on me! Provide for me! Guide me! Restore me! Preserve me in health and pardon me.” He does not prolong this Sitting [81] except in the Prostration of (the Worship of) the Praise. He makes the second Prostration similarly, and straightens up after it, sitting briefly for the rest in each rak’ah not followed by the Witnessing.
Next he stands up: to do so he places his hand on the ground but he does not put either of his legs forward while getting up. He prolongs the takbir so that it takes up all the time between the middle of his rising from the Sitting Position to the middle of his rising to the Standing Posture, in such a manner that the “h” of the word “Allah” will come while he is sitting straight, and the “k” of the “akbar” will occur while he is leaning on his hand for the rising, and the “r” of the “akbar” will occur in the middle of his rising for the Standing Posture, so that the takbir may fall in the middle of his transition, and only the two extremities
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(beginning and end of the transition) be free from it (the takbir). This is the most inclusive (application of the varying traditions).
He performs the second rak’ah just like the first, and repeats the words “I seek refuge” as at the beginning.
Next he gives the First Witnessing in the second rak’ah. Then he says the Blessing for the Messenger of Allah and for his family. He places his right hand on the right thigh, folding his right fingers, except the index finger, there being no harm in letting loose the thumb also. He points with only the finger of his right hand as he says, “but Allah,” not as he says, “There is no god”. He sits during this Witnessing on his left foot, as he does between the two Prostrations. In the Last Witnessing he perfects the Supplication mentioned in Tradition for the Prophet. Its sunan, Usages, are like the Usages of the First Witnessing, but he sits, in the Last, on his left h