New Muslim's Gدليل المسلم الجديد - (10) كيفية صلاة النبي صلى الله عليه وسلمuide - (10) How to pray the Prophet, may God bless him and grant him peace

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New Muslim's Gدليل المسلم الجديد - (10) كيفية صلاة النبي صلى الله عليه وسلمuide - (10) How to pray the Prophet, may God bless him and grant him peace

Please explain to us in points how the Prophet, may God bless him and grant him peace, prayed? Answer: In the name of God, praise be to God, and prayers and peace be upon the Messenger of God, may God’s prayers and peace be upon him, and all his family and companions. First: Facing the Kaaba 1- If you, a Muslim, rise to prayer, then face the Kaaba wherever you are, in the obligatory and supererogatory acts, and it is one of the pillars of prayer, in which prayer is not valid without it. 2- The reception of the warrior is waived in the fear of prayer and intense fighting. - and for the incapable; Such as the patient, or whoever is on the ship, car, or plane, if he fears that the time will pass. And for someone who prays a supererogatory prayer or an odd bow while he is walking riding a beast or something else, and it is desirable for him, if possible, to face the qiblah with it when the takbeer of Ihram, and then turn with it wherever his destination was. 3- It is obligatory for everyone who is looking at the Kaaba to face it, and for those who are not looking at it, he must face its direction. Ruling on praying to a place other than the Kaaba by mistake: 4- Even if he prays facing a direction other than the qiblah; Cloudy or otherwise, after diligence and investigation, his prayers are permissible, and he does not repeat it. 5- If someone he trusts comes - while he is praying - and informs him of its direction, then he must hasten to face it, and his prayer is valid. Second: Standing 6- And he must pray standing, which is a pillar, except for: the person praying the fear prayer, and the intense fighting, in which case it is permissible for him to pray while riding, and the sick person who is unable to stand, so he prays sitting if he can, otherwise he is on the side, and the one who performs the ritual prayer, then he may pray Riding, or sitting, if he wishes, and he kneels and prostrates by nodding his head, as well as the sick, making his prostration lower than his bowing. 7- It is not permissible for the one who is praying sitting to place something on the ground raised to prostrate on me, but to make his prostration lower than his bowing - as we mentioned - if he is not directly able to touch the ground with his forehead. Praying on the ship and on the plane: 8- It is permissible to pray the obligatory prayer on the ship, as well as on the plane. 9- He may pray in them sitting if he fears that he will fall. 10- It is permissible for him to rely on a pillar or stick for his standing. For his old age, or weakness of his body. Combining standing and sitting: 11- It is permissible to perform the night prayer standing or sitting without an excuse, and to combine them. 12- If he prays sitting, he sits cross-legged, or any other sitting in which he is comfortable. Praying in shoes: 13- It is permissible for him to stand barefoot, just as it is permissible for him to pray wearing shoes. 14- It is better for him to pray sometimes like this and sometimes like this, according to his convenience, so he does not have to wear them for prayer or take them off. 15- And if he takes them off, he does not put them on his right, but on his left, if no one is praying on his left, otherwise he puts them between his feet - I said: And there is a nice gesture that he does not put them in front of him, and this is etiquette that violated the masses of worshipers, so you see them praying to their sandals! This is true of the Prophet, may God bless him and grant him peace. Praying on the pulpit: 16- It is permissible for the imam to pray on a raised place such as the pulpit. To teach people, he rises on it, then recites the takbeer, recites and bows while he is on it, then descends backwards until he is able to prostrate on the ground at the base of the minbar, then returns to it and performs the second rak’ah as he did in the first. Obligation to pray to a sutrah and close to it: 17- He must pray to a sutrah, there is no difference in that between the mosque and others, nor between large and small, because of the generality of his saying, peace be upon him: “Do not reach except to a sutrah, and do not let anyone pass in front of you, for I refuse, so fight him, for he has a companion with him.” It means the devil. 18. He must come close to it; The Prophet, may God bless him and grant him peace, ordered that. 19- He was between the place of his prostration, may God’s prayers and peace be upon him, and the wall to which he prayed towards a footpath, so whoever did that has come close to the obligatory. Al-Sariyah, is nothing but heedlessness of His command, may God bless him and grant him peace, and his action. The height of the jacket: 20- The jacket should be about an inch or two above the ground; For he, peace and blessings of God be upon him, said: “If one of you places something like the back of a saddle in front of him, let him pray, and he does not care who passes behind it.” - The rear: is the pillar at the end of the saddle, and the saddle is for a camel like a saddle for a horse. And in the hadith is an indication that the line on the ground is not sufficient, and the hadith narrated about it is weak. 21- He goes straight to the sutrah; Because it is apparent from the command to pray to a sutrah, and as for turning from it to the right or to the left, so that it does not stand firmly to it, it is not proven. 22- It is permissible to pray to a stick embedded in the ground or something similar, to a tree or a cylinder, to his wife who is lying on the bed while she is under her quilt, and to an animal, even if it is a camel. Prohibition of praying to the graves: 23- It is not permissible to pray to the graves at all, whether they are the graves of the prophets, peace and blessings be upon them, or others. Prohibition of passing in front of the worshiper even in the Sacred Mosque: 24 It is not permissible to pass in front of the worshiper if he has a sutrah in front of him, and there is no difference in that between the Sacred Mosque and other mosques, all of them are the same in the impermissibility of the generality of his saying, may God’s prayers and peace be upon him: “If he knows What is upon him who passes in front of the worshiper? It would be better for him to stand for forty than to pass in front of him.” Meaning: passing between him and the place of his prostration - and as for the hadith of his prayer, may God bless him and grant him peace, in the margin of the path without a sutrah and people passing in front of him, it is not valid, although it is not in it that the passage was between him and his prostration -. The obligation of the worshiper to prevent the one who passes in front of him, even in the Sacred Mosque: 25- It is not permissible for one who is praying to a sutrah to let anyone pass in front of him, because For the previous hadith: “And do not let anyone pass in front of you…” and his, peace and blessings of God be upon him, said: “If one of you prays to something that is concealed from the people, and someone wants to pass in front of him, let him thrust in his slaughter, and ward off as much as he can.” And in a narration: “Let him prevent him – twice – and if he refuses, let him fight him, for he is a devil.” walking forward; To prevent passage: 26- He may advance one or more steps; To prevent an unauthorized person from passing in front of him; Like a dog or a child, until he passes behind him. What interrupts prayer: 27- The sutrah is very importantIn prayer, it prevents the worshiper from spoiling his prayer. By passing in front of him, unlike the one who did not take it, he cuts off his prayer if an adult woman passes in his hands, as well as a donkey and a black dog. Third: Intention 28- The worshiper must intend for the prayer that he stood for, and specify it in his heart, such as the obligation of Zuhr or Asr, or their Sunnah, for example, and it is a condition or a pillar. . Fourth: The takbeer 29- Then he opens the prayer by saying (Allah is the Greatest), which is a cornerstone of his saying, peace be upon him: “The key to prayer is purification, and its prohibition is the takbeer, and its permission is taslim”: i.e., the prohibition of actions that God has forbidden, as well as their analysis, i.e. the permission of what God has permitted Exalted be He outside of it from actions, and what is meant by halal and prohibition is forbidden and permitted. 30- He should not raise his voice by saying the takbeer in all the prayers, unless he is an imam. 31- It is permissible for the muezzin to convey the takbeer of the imam to the people, if there is a need for that, such as the imam’s illness and his weak voice, or the large number of people praying behind him. 32 - The one who is praying behind him does not say the takbeer until after the imam has finished saying the takbeer. Raising the hands, and how it is: 33- He raises his hands with the takbeer, before or after, all of this is proven in the Sunnah. 34- He should raise them with outstretched fingers. 35- He places his palms in line with his shoulders, and sometimes raises them exaggeratedly, until they are aligned with the tips of his ears - I said: “As for touching the lobes of the ears with his thumbs, there is no basis for that in the Sunnah. Placing the hands and how it is done: 36- Then he places his right hand on his left after the takbeer, which is one of the Sunnahs of the Prophets, may blessings and peace be upon them, and the Messenger of God, may God bless him and grant him peace, commanded his companions, so it is not permissible to let them lower. 37- He should place the right hand on the back of his left palm, and on the wrist and forearm. 38 - Sometimes it is caught with the right hand over the left: As for what some of the later people preferred to combine placing and grasping at the same time, it has no basis. Place of placement: 39- And he places them on his chest only, the man and the woman are equal in that - I said: He places them on other than the chest, either weak or not rooted. 40- It is not permissible for him to place his right hand on his side. Humility and looking at the place of prostration: 41- He must be humble in his prayer, and avoid everything that might distract him from it. Of ornaments and inscriptions, he does not pray in the presence of food he craves, nor is he pelted by urine or faeces. 42- When standing, he should look at the place where he prostrated. 43- He should not turn to the right or to the left, for turning around is embezzlement that Satan steals from the servant’s prayer. 44- It is not permissible to raise his eyes to the sky. The opening supplication: 45- Then he opens the reading with some firm supplications from the Prophet, may God’s prayers and peace be upon him, and they are many, the most famous of which are: “Glory be to God and praise be to you, blessed is your name and exalted be your grandfather, and there is no god but you.” It has been proven that it should be preserved, and whoever wants to see the rest of the supplications, please refer to (The Description of Prayer) p. 91, from the edition of the Knowledge Library in Riyadh. Fifth: Reciting 46- Then he seeks refuge with Allah, the Most High. 47- The Sunnah is to say at times: “I seek refuge in God from the accursed Satan, from his spurs, spurs, and murmurs.” And (al-nafth) here: reprehensible poetry. 48- Sometimes he says: “I seek refuge with Allah, the All-Hearing, the All-Knowing, from Satan.” 49- Then he says - secretly - in the loudest and in secret (In the name of God, the Most Gracious, the Most Merciful). Reciting Al-Fatihah: 50- Then he recites Surat Al-Fatihah in its entirety - and the Basmalah of it - which is a pillar, and prayer is not valid without it, so the non-Arabs must memorize it. 51- If he is not able, it is sufficient for him to say: “Glory be to God, praise be to God, and there is no god but God, and God is great, and there is neither might nor power except with God.” 52- The Sunnah in reciting it is to interrupt it verse by verse, and to stand at the top of each verse, and say: “In the name of God, the Most Gracious, the Most Merciful.” Then he stands, then says: “Praise be to God, Lord of the Worlds.” Then he stands and then says: “The Most Merciful, the Most Merciful.” Then he stands. ..and so on to the end. This is how the entire recitation of the Prophet, may God’s prayers and peace be upon him, was standing at the top of the verse, and not connecting it to what follows it, even if the meaning is related to it. 53- It is permissible to read it (Malik) and (Malik). Al-Muqtada’s recitation of it: 54- The Muqtada must recite it behind the imam in secret and aloud as well, if he does not hear the imam’s recitation, or he remains silent after he finishes it silently; So that the Muqtada can read it! And if we see that this silence is not proven in the Sunnah, - I said: I mentioned the document of those who went to it, and what is responded to in the series of weak hadiths No. [546] and [547] vol. 2 / p. 24. 26 edition of the House of Knowledge. Reciting after Al-Fatihah: 55- It is Sunnah to recite - after Al-Fatihah - another surah, even in the funeral prayer, or some verses in the first two rak’ahs. 56- He sometimes lengthens the recitation afterwards, and sometimes shortens it, because of travel, coughing, illness, or the crying of a child. 57- The recitation varies according to the different prayers. The recitation in Fajr prayer is longer than in the other five daily prayers, then Zuhr, then Asr and Isha, then Maghrib often. 58- The recitation in the night prayer is longer than all of that. 59- The Sunnah is to make the recitation longer in the first rak’ah than in the second. 60- And to make the recitation in the latter two shorter than the first, as much as half, and the detail of this chapter, see if you wish in (Description of Prayer) p. 102. Reciting Al-Fatihah in each rak’ah: 61- It is obligatory to recite Al-Fatihah in every rak’ah. 62- It is also Sunnah to add to it in the last two rak’ahs sometimes. 63- It is not permissible for the imam to make his recitation longer than what is mentioned in the Sunnah, because it is difficult for those who may be behind him, such as an old man or a sick person, or a woman who has a baby, or someone in need. Reading aloud and secretly: 64- The recitation is recited aloud in the morning and Friday prayers, the two Eids, for rain, the eclipse, and the first two of the Maghrib and Isha prayers. He made it easy with them in the noon prayer, the afternoon prayer, the third prayer of the Maghrib prayer, and the last two of the evening prayer. 65- It is permissible for the imam to make them hear the verse sometimes during secret prayer. 66- As for the Witr and the night prayer, it is easy sometimes, sometimes loudly, and the voice is raised in the middle. Recitation of the Qur’an: 67- The Sunnah is to recite the Qur’an into a recitation, not like this, or in a hurry, but rather as an interpreted recitation, letter by letter, and adorning the Qur’an with its voice and singing it within the limits of the rulings known to the scholars of recitation, and not glorifying it.On the innovated melodies nor on the musical laws. Al-Fath on the Imam: 68- It is prescribed for the Muqtada to seek the conquest of the Imam if there is no doubt about him in the recitation. Sixth: Bowing: 69- When he has finished reciting, he should take a gentle pause as much as he takes his breath away. 70- Then he raises his hands on the faces above in the takbeer of Ihram. 71- He grows up, which is obligatory. 72- Then he kneels as much as his joints are stable, and each part takes its place, and this is a pillar. How to kneel: 73- He places his hands on his knees, places them on his knees, and spreads between his fingers, as if he is gripping his knees, and all of this is obligatory. 74- He extends his back and straightens it, even if water is poured over it, it will settle, which is obligatory. 75- He should not lower his head or raise it, but rather make it level with his back. 76- He should keep his elbows farther from his sides. 77- He says in his bowing: “Glory be to my Lord the Great” three times, or more, and there are other remembrances that are said in this corner, including the long ones, the medium ones, and the short ones. Refer to the description of the Prophet’s prayer, peace be upon him, p. 132, Al-Maaref Library Edition . Straightening the pillars: 78- It is Sunnah to equalize the pillars in length, making his bowing, his standing after bowing, his prostration, and his sitting between the two prostrations close to the same. 79- It is not permissible to recite the Qur’an while bowing or prostrating. Standing straight from bowing: 80- Then he raises his back from bowing, and this is a pillar. 81- He says during equanimity: “God listens to those who praise Him, and this is obligatory. 82- He raises his hands when equating on the previous faces. 83- Then he rises upright and reassured, until every bone takes its place, and this is a pillar. 84- He says in this standing: Our Lord, praise be to you.” And there are other remembrances that are said here, so refer to (The Description of Prayer), p. 135. This is obligatory for every praying person, even if he is praying, because it is mentioned in standing. As for reciting it is mentioned in moderation, it is not prescribed to place the hands one on the other in this standing because it is not , and see if you like the rugs in the original (the description of the Prophet’s prayer 1 - facing the qiblah) 85- He equates this standing with kneeling in length, as previously. Seventh: prostration 86- Then he says: “God is great” and obligatory. 87- He raises his hands sometimes. On the hands: 88- Then he falls down to prostrate on his hands, placing them before his knees, this is what the Messenger of God, may God’s prayers and peace be upon him, ordered, and it is proven that he, may God’s prayers and peace be upon him, did it, and he forbade imitating a camel’s brook. 89- If he prostrates - which is an essential part - he rests on his palms and spreads them out 90- He joins their fingers 91- He directs them towards the Qiblah 92- He makes his palms like his shoulders 93- And sometimes he makes them Follow his ears. 94- He should raise his arms off the ground, and should not extend them with the extension of a dog. 95- He places his nose and forehead on the ground, and this is a cornerstone. 96- He also straightens his knees. 97- The same is true for the tips of his feet. 98- He sets them up, and all of this is obligatory. 99- The tips of their fingers face the qiblah. 100- Stack his heels. Moderation in prostration: 101- He must be moderate in his prostration, by relying equally on all the parts of his prostration, namely: the forehead and nose together, the hands, the knees, and the ends of the feet. 102- Whoever is so moderate in his prostration, he is sure of peace, and peace of mind in prostration is also a pillar. 103- In it, he says: “Glory be to my Lord the Most High” three or more times, and there are other adhkaar that you can see in (The Description of the Prophet’s Prayer, may God’s prayers and peace be upon him) p. 145. 104- It is mustahabb to offer a lot of supplications during it. Because he thinks the answer is. 105- He should make his prostration close to his bowing in length, as mentioned above. 106- It is permissible to prostrate on the ground, or on a barrier between it and the forehead; A garment, rug, mat, or the like. 107- It is not permissible for him to recite the Qur’an while he is prostrating. Falling asleep and sitting between the two prostrations: 108- Then he raises his head takbeer, and this is obligatory. 109- He raises his hands sometimes. 110- Then he sits comfortably, until every bone returns to its place, which is a pillar. 111- He spreads his left leg and sits on it, and this is obligatory. 112- He should straighten his right leg. 113- And with her fingers facing the qiblah. 114- It is permissible to fall asleep at times, which is to stand upright on his heels and the tops of his feet. 115- He says in this session: “Oh God, forgive me, have mercy on me, make me worthy, raise me up, grant me health, and provide for me.” 116- If he wills, he will say: “Lord, forgive me, Lord forgive me.” 117- He should lengthen this sitting until you are close to his prostration. The second prostration: 118- Then the takbeer is obligatory. 119- He raises his hands sometimes with this takbeer. 120- He performs the second prostration, which is also an essential part. 121- He should do in it what he did in the first. Resting session: 122- If he raises his head from the second prostration, and wants to get up for the second rak’ah, he should say the takbeer. 123- He raises his hands sometimes. 124- He should be straight before getting up, sitting on his left leg, until every bone returns to its place. The second rak’ah: 125- Then he rises, leaning on the ground, with his clenched hands, as the kneecap brings them to the second rak’ah, which is a cornerstone. 126- He should do both of them as he did in the first. 127- However, he should not recite the opening supplication during it. 128- He should make it shorter than the first rak’ah. Sitting for the Tashahhud: 129- When he has finished the second rak’ah, he should sit for the Tashahhud, which is obligatory. 130- He sits if he is praying, as mentioned above, between the two prostrations. 131- But it is not permissible to sit still here. 132- He should place his right palm on his right thigh and knee, and the end of his right elbow on his thigh, not far from it. 133- He should spread his left palm on his left thigh and knee. 134- It is not permissible for him to sit leaning on his hand, especially the left hand. Moving the finger and looking at it: 135- He should clench all the fingers of his right palm and place his thumb on his middle finger sometimes. 136- Sometimes they are circled with a circle. 137- He points with his index finger towards the qiblah. 138- He looks at it. 139- He moves it to supplicate with it from the beginning of the tashahhud to its end. 140- He should not point with the finger of his left hand. 141- He does all of this in every tashahhud. The form of the tashahhud and supplication after it: 142- The tashahhud is obligatory, and if he forgot it, he should do the two prostrations of forgetfulness. 143- He should recite it in secret. 144- Its formula is: “Greetings to God, prayers, and good things. Peace be upon you, O Prophet, and God’s mercy and blessings. Peace be upon us and upon the righteous servants of God. I bear witness that there is no god butGod is none but God, and I bear witness that Muhammad is His servant and His Messenger.” And in my mentioned book there are other established formulas, and what I mentioned here is more correct. Peace be upon the Prophet: This is the project after the death of the Prophet, may God’s prayers and peace be upon him, and it is established in the witnessing of Ibn Masoud, Aisha and Ibn al-Zubayr, may God be pleased with them, and whoever wills. The detail is given in my book (Descriptive of the Prophet’s Prayer), p. 161, edition of the Knowledge Library in Riyadh 145- And after him, he prays upon the Prophet, may God’s prayers and peace be upon him, and says: “Oh God, bless Muhammad and the family of Muhammad as you prayed to Abraham and the family of Abraham, for you are praiseworthy and glorious, O God.” Bless Muhammad and the family of Muhammad, as you blessed Ibrahim and the family of Ibrahim, you are praiseworthy and glorious.” 146- And if you wanted to be short, I said: “Oh God, bless Muhammad and the family of Muhammad, and bless Muhammad and the family of Muhammad, as you prayed and blessed Abraham. And upon the family of Ibrahim, you are the Praiseworthy, the Glorious.” 147- Then he chooses in this tashahhud from the supplication he liked to him, so he supplicates to God Almighty with it. The third and fourth rak’ahs: 148- Then he says the takbeer and it is obligatory, and the Sunnah is to say the takbeer while sitting. 149- He raises his hands sometimes. 150- Then he rises to the third rak’ah, which is a pillar like the one after it. 151- Likewise he does if he wants to get up for the fourth rak’ah. 152- But before he gets up he does the same He should straighten his left leg straight, until every bone returns to its place. 153- Then he stands leaning on his hands, as he did when standing up for the second rak’ah. 154- Then, in each of the third and fourth, he recites Surat Al-Fatihah, which is obligatory. 155- He sometimes adds a verse or more to it. Qunut for a calamity and its place: 156- It is Sunnah for him to perform qunoot and to pray for Muslims for a calamity that has befallen them. 157- It should be done if he says after bowing: “Our Lord, to You be praise.” 158- He does not have a regular supplication, rather he supplicates in it in proportion to the calamity. 159- He raises his hands in this supplication. 160- He should recite it aloud if he is an imam. 161- He is insured by his successor. 162- When he finished, he said the takbeer and prostrated. Qunoot Witr, its place and formula: 163- As for qunoot in Witr, it is sometimes prescribed. 164- It should be done before bowing, in contrast to the qunoot of the calamity. 165- And he calls in it the following: “Oh God, guide me among those whom I have guided, and grant me health among those whom I have recovered, take care of me among those whom I have taken care of, bless me with what I have been given, and protect me from the evil of what I have spent. Except for you." 166- This supplication was taught by the Messenger of God, may God’s prayers and peace be upon him, so it is permissible. To prove it from the companions, may God be pleased with them. 167- Then he bows and does the two prostrations, as mentioned above. The last tashahhud and turkish: 168- Then he should sit for the last tashahhud. 169- He should do in it what he did in the first tashahhud. 170- However, he sits in it, leaving his left hip under his right leg. 171- His right foot is erect. 172- It is permissible to furnish it sometimes. 173- He rests his left palm on his knee and rests on it. The obligation of sending blessings upon the Prophet, may God’s prayers and peace be upon him, and seeking refuge from four things: 174- It is obligatory for him in this tashahhud to send blessings upon the Prophet, may God’s prayers and peace be upon him, and we mentioned in the first tashahhud some of its forms. 175- And to seek God’s protection from four, saying: “O God, I seek refuge in You from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the evil of the trial of the Antichrist.” Fitnah (lifetime): It is what exposes a person in his life from fascination with the world and its lusts. And the trial of (death) is: the trial of the grave and the questioning of the two angels, and (the trial of the Antichrist): what appears on his hands of the supernatural with which many people go astray, and they follow him on his claim of divinity. Supplication before greeting: 176- Then he supplicates for himself with what appears to him, which is proven in the Qur’an and Sunnah, and it is a lot of good. The salutation and its types: 177- Then the salutation on his right, which is a pillar, until the white of his right cheek is seen. 178- To his left, until the white of his left cheek can be seen. 179- The imam raises his voice in salutations. 180- It has two faces: the first: “Peace be upon you and the mercy and blessings of God” on his right, “Peace and mercy of God be upon you” on his left. The second: Like him, without saying: “And his blessings.” The third: “Peace be upon you and the mercy of God,” on his right. "Hello, on his left. Fourth: He gives one salaam against his face, leaning slightly to his right. muslim brother! This is what was facilitated for me by summarizing the description of the Prophet's prayer, may God bless him and grant him peace, trying to make it closer to you so that it would be clear to you, present in your mind, as if you see it with your own eyes. If you pray in the manner described to you of his prayers, may God’s prayers and peace be upon him, then I hope that God Almighty will accept it from you; Because by doing this, you will have truly fulfilled the words of the Prophet, may God bless him and grant him peace: “Pray as you have seen me pray.” Then, after that, you must not forget to pay attention to the conjugation of the heart, and reverence in it, for it is the greatest purpose of the servant standing before God Almighty in it, and as much as you realize this in yourself that I described to you of reverence and following the example of his prayer, may God’s prayers and peace be upon him, the fruit will be for you. The hope that our Lord, the Blessed and Most High, referred to, when He said: {Verily, prayer forbids indecency and immorality} [Al-Ankabut from Verse:45]. Finally: I ask God Almighty to accept our prayers, and all our deeds, and store up their reward for us until the day we meet: {A day when neither wealth nor children will be profitable. Except for him who comes to God with a healthy heart.” (Al-Shu`ara’: 88-89). And God, the Most High, knows best, and praise be to God, Lord of the Worlds, and prayers and peace be upon our master Muhammad, may God’s prayers and peace be upon him, and all his family and companions.

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