The Prayer: Its prerequisites and essentials – II

The essentials of prayer
The essentials of prayer are:
)1( Saying the opening takbeer:It is done when one commences with
prayer by saying "Allaahu Akbar" )Allaah is the greatest( while
raising the hands to shoulder level with the palms facing forward. The
Prophetsaid:"The key to prayer is purification, its beginning is
takbeer, and its end is tasleem."]Abu Daawood and At-Tirmithi[
)2( Standing )Qiyaam( after the first takbeer:One must stand during
the prayer, if one is able. Allaah Commands )what means(:"Maintain
with care the]obligatory[ prayers and ]in particular[ the middle
prayer and stand before Allaah, devoutly obedient."]Quran 2: 238[,
and the Prophetsaid:"When you stand for prayer face the Qiblah, make
takbeer, utter glorification and praise Allaah )Du'aa' of Istiftaah(,
recite the Mother of the Book )Al-Faatihah(."]Al-Bukhaari[ And Allaah
Says)what means(:"So when you recite the Quran, ]first[ seek refuge in
Allaah from Satan, the expelled ]from His mercy[."]Quran 16: 98[
If one can not stand, he may perform prayer sitting, lying on one's
side or whatever position he is capable of taking. The Prophetsaid to
'Umraan Ibn Husayn, may Allah be pleased with him:"Pray standing; if
you are not able to, pray sitting; if you are not able to, pray )while
lying( on your side."]Al-Bukhaari[ As for the voluntary prayer, one
can do it sitting even if he can stand, but one who stands receives a
greater reward than one who sits. 'Abdullaah Ibn 'Umarnarrated that
the Prophetsaid:"The prayer of one who sits is half of the prayer)of
one who performs it standing(."]Al-Bukhaari and Muslim[
)3( Reciting Al-Faatihah in every Rak'ah )unit( of the prayer.While
standing one must properly recite the chapter of Al-Faatihah. The
Prophetstated:"If anyone makes prayer and does not recite the chapter
of Al-Faatihah, then his prayer is deficient and not
complete..."]Muslim and Abu Daawood[
)4( Bowing:Allaah Says )what means(:"O you who have believed, bow and
prostrate..."]Quran 22: 77[The manner of bowing is accomplished by
bending over, putting one's hands on one's knees, and remaining in
that position until one attains calmness.
)5( Resuming the initial standing position:In a famous narration, the
Companion Abu Humayddescribed what the Prophetdid after bowing,
saying:"Hewould raise his head from his bowing, and then stand
straight until all of his backbones returned to their
places."]Al-Bukhaari and Muslim[
)6( Prostration:The Prophetexplained the proper prostration by
saying,"Then prostrate until you attain calmness in your prostration,
then rise )and sit( until you attain calmness in your sitting, and
then prostrate until you gain calmness in your
prostration..."]Al-Bukhaari[
)7-8( Rising in a sitting position and sitting between prostrations:
Rising in a sitting position and taking a short rest in a sitting
posture between the two prostrations are obligatory acts in prayer.
)9-10( The final sitting and recital of the testimonial
)tashahhud(:Ibn 'Abbaassaid: "The Messenger of Allaahused to teach us
the Tashahhud like he taught us the Quran. Hewould say:"Attahiyyatu
lillaahi was-salawaatu wat-tayyibaatu. Assalaamu alayka
ayyuhan-nabiyyu wa rahmatullaahi wa barakaatuhu. Assalaamu alaynaa wa
alaa ibaadillaahis-saaliheen. Ashhadu al-laa ilaaha illallaaah wa
ashhadu anna Muhammadan abduhoo wa rasooluh"
)Salutations, blessings, prayers and good deeds are for Allaah. Peace
be upon you, O Prophet, and the mercy of Allaah and His blessings.
Peace be upon us and the sincere slaves of Allaah. I bearwitness that
there is no god except Allaah. I bear witness thatMuhammad is His
slave and messenger(."]Muslim and Abu Daawood[
)11( Termination )tasleem(:This is when one concludes the prayerby
looking to the right and left, saying"Assalamu alaykum wa
rahmatullaah")peace and Allaah's mercy be upon you(. 'Amr Ibn
Sa'drelated that hisfathersaid: "I saw the Prophetsaying the salaam
onhis right side and on his left side until I could see the whiteness
of his cheeks."]Muslim and Ahmad[
The majority of scholars, excepting the Hanbalis, consider uttering
salaam once as sufficient.
)12( Calmness )toma'neenah(:All acts and positions of prayer should be
executed with calmness. Calmness is achieved by sitting in the
position until thebones are set and still.
The Companion Abu Humaydsaid:"I am well-informed about the prayer of
the Messenger of Allaahand I saw him stand for prayer raising both
hands to the shoulders and uttered takbeer until every bone rested
inits place properly with calmness; recited the chapter of
Al-Faatihahand uttered takbeer raising both hands to the shoulders;
then he bowed placing his palms on his knees keeping his back
straight/parallel to the floor withcalmness; then stood up straight
with calmness saying "Sami'allaahu liman hamidah, rabbanaa wa
lakal-hamd" while raising both hands to the shoulders; then while
saying takbeer, he prostrated; then he sat up onto his left foot with
the right foot propped up while saying takbeer; then prostrated again
while saying takbeer; then momentarily sat up again )the sitting of
rest( before standing for the second unit )Rak'ah( to repeat all of
the above except theopening takbeer and Duaa' of Istiftaah. In the
second Rak'ah )atthe point of the sitting rest(, he sat more than
momentarily to recite tashhahhud and prayer on the Prophet )(. In the
last rak'ah, he pushed his left foot forward and sat on his left hip
and recited two additional supplications before
concluding."]Al-Bukhaari and Abu Daawood[
)13( Sequence:Proper sequence ismandatory between the differentacts of
prayer. Hence the openingtakbeermust come before reciting, the
reciting must precede bowing, and bowing must happen before the
prostration, and so on.
Conclusion
Undoubtedly, the fulfillment of allthe necessary conditions for the
prayer enhances its chances of receiving the recognition and reward of
Allaah. However, the satisfaction of the essentials and prerequisites
of the prayer is not the only guarantee for success in this great act
of worship. There are also other things a Muslim should learn such as
the invalidators of prayer, its Sunnah acts, its recommended acts,
etc.

The believer in times of crises

In determining the way in which a Muslim should deal with a time of
crisis, it is important to analyze exactly what, essentially, a crisis
is in the context of Islamicunderstanding; particularly as this
relates to the Qadar )predestination( of Allaah.
A crisis, by definition, indicates a pivotal period of time in which a
situation or condition seems unstable, chaotic, and liable to sudden,
drastic, and most often, dangerous change. It implies the precipice
that gives way to disaster; when every move is crucial, either
facilitating a healthy and progressive resolution or initiating the
descent into catastrophe.
Now, Islamicly, such a situation does not exist. Life does not proceed
so haphazardly; but rather all things occur, can only occur, according
to the Decree of Allaah. We understand, therefore,that a 'crisis'
basically means thatcircumstances seem to be other than we would like
them to be. That is, our own personal vision of how our lives and
situations should be developing finds itself opposed in one way or
another with what Allaah has decreed for us.
We therefore reject the validity ofexternal crisis, insofar as this is
understood to mean a random and volatile unfolding of events; and
rather understand the conflict that arises between our own private
will and the will of Allaah as an internal crisis of belief.
Allaah Says )what means(:"No disaster strikes except by permission of
Allaah. And whoever believes in Allaah – He will guide his heart. And
Allaah is Knowing of all things..."]Quran 64: 11[
Muhammad Ibn Abdul-Wahhaabcites in his Kitaab At-Tawheed )The Book of
Oneness of Allaah( that 'Alqamahsaid:"He )i.e., the person referred to
in the above verse( is the one who, when calamity strikes, knows that
it is from his Lord and accepts it with equanimity and submits
)himself to Allaah's Will(."
In other words, the contradictionbetween what we desire for ourselves
with what Allaah Almighty desires for us, producesan inner crisis, a
pivotal moment in our hearts when we can either decide to bemoan our
situation and succumb to anxiety and dissatisfaction, or when we can
acknowledge the superiority of Allaah's Will, and persevere with the
assurances that Allaah knowsbest.
Not only has Allaah informed us that we will face circumstances that
we will regard as hardships, but He, Almighty, has shown us how to
face them. He, Almighty, Says )what means(:"O you who have believed,
seek help through patience and prayer. Indeed, Allaah is with the
patient."]Quran 2: 153[
And Allaah told us )what means(:"And be patient, ]O Muhammad[, and
your patience is not but through Allaah. And do not grieve over them
and do not be in distress over what they conspire.Indeed, Allaah is
with those who fear Him and those who are doers of good."]Quran 16:
127-128[
Furthermore, the believer understands that undergoing external crises,
experiencing the oftentimes sharp contrast between our expectations
and the manner in which our circumstances actually develop, or when
our circumstances appear dire beyond conceivable resolution, it is an
indication, in fact, of Allaah's favor. Abu Hurayrahreported that the
Prophetsaid:"Whenever Allaah wills good for a person, Hesubjects him
to adversity."]Al-Bukhaari[
Indeed, for the one who accepts what Allaah has decreed, and endures
his or her trials patiently,there is only good to come from external
crises, the greater the crisis, the greater the good, if thebeliever
engages their circumstance with Imaan )faith(.
Imaam At-Tirmithistated that the Prophetsaid:"Verily, the greatness of
the reward is tied to the greatness of the trial: When Allaah loves a
people, He)Allaah( puts them to trial. Whoever accepts it, will enjoy
Allaah's pressure and whoever is displeased with it, will incur
Allaah's displeasure."]At-Tirmithi[
Crises, therefore present the believer with an opportunity to more
fully realize his or her submission to Allaah; in essence, to prove
oneself and thereby gainAllaah's reward, and have some sins forgiven.
The Prophetsaid:"No calamity befalls a Muslim nor any weariness,
illness,anxiety, grief, harm or harassment – even a thorn whichpricks
him – but that Allaah expiates with it some of his sins."]Al-Bukhaari
and Muslim[
Thus, we find that Imaan is the crucial equalizer in all
circumstances, making all external conditions ultimately beneficial to
the believer who submits to Allaah's decree. As theProphetsaid:"Indeed
amazing are the affairs of a believer! They are all for his benefit;
if he is granted ease of living he is thankful; and this is best for
him. And if he isafflicted with a hardship, he perseveres; and this is
best for him."]Muslim[

• Ruling on putting a zipper on a woman’s dress. - Dought & clear - , the Muslim Women -

Is it permissible to put a zip on any part of a woman's wear; on the
back, the side, or on the chest?.
Praise be to Allaah.
There is nothing wrong with putting a zipper on a woman's dress, and
there is no limit to where it may be placed on the dress. It depends
on where you think is best for it and what is concealing. End quote.
Fataawa al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta 24/36.

• Elderly woman uncovering her face before non-mahrams. - Dought & clear - , the Muslim Women -

Is it permissible for an elderly woman to uncover her face before men
who are not her mahrams?.
Praise be to Allaah.
Yes, Allaah has permittedelderly women to uncover their faces before
non-mahram men, but that is subject to the condition that they do not
uncover anything of their adornment that may be a cause of fitnah, so
theyshould not wear attractive or fancy clothes or put any cosmetics
on their faces to beautify them.
Allaah says (interpretation of the meaning):
"And as for women past childbearing who do notexpect wedlock, it is no
sin on them if they discard their (outer) clothing in such a way asnot
to show their adornment. But to refrain (i.e. not to discard their
outer clothing) is better for them. And Allaah is All-Hearer,
All-Knower"
[al-Noor 24:60].
Abu Bakr al-Jassaas (mayAllaah have mercy on him) said: With regard
tothe words of Allaah,"women past childbearing who do notexpect
wedlock" [al-Noor 24:60], Ibn Mas'ood and Mujaahid said: Women past
childbearing who do notexpect wedlock are those who do not want it,
and their outer garments are their jilbabs.
Then he said: There is nodispute that the hair of an elderly woman is
'awrah and it is not permissible for a non-mahram to look at it, as is
the case with the hair of a young woman. If she prays with her head
uncovered, then like a young woman (in the same situation), her prayer
is invalid. So it cannot be that the meaning is that she may take off
her head covering in the presenceof a non-mahram man. Rather it is
permitted foran elderly woman to take off her outer garment in the
presence of men, after she has covered her head, and it is permitted
for her to uncover her face and hands, because she is not desirable.
Allaah says(interpretation of the meaning):"But to refrain(i.e. not to
discard their outer clothing) is better for them" [al-Noor 24:60]. So
He has permitted her to take offher jilbab, but He says that
refraining by not taking off her garment before men is better for her.
End quote.
Ahkaam al-Qur'aan(3/485).
Ibn al-'Arabi (may Allaah have mercy on him) said:
This is mentioned only for women past childbearing age, in exclusion
to others, because they are no longer desirable, but refraining by
keeping the full covering is better than doing that which is permitted
to them, namely taking off their outer garments. End quote.
Ahkaam al-Qur'aan(3/419).
Al-Sa'di (may Allaah havemercy on him) said (p. 670):
Women who are past childbearing are those who no longer have any
interest in intimacy and desire,"women past childbearing who do
notexpect wedlock" [al-Noor 24:60], i.e., theydo not hope to get
married and they are not wanted in marriage, because they have grown
old and are not desirable. "it is no sin onthem" i.e., there is no
blame on them, "if they discard their (outer) clothing" i.e., outer
garments such as the khimaar and so on, concerning which
Allaahsays"and to draw their veils all over Juyoobihinna (i.e. their
bodies, faces, necks and bosoms)" [al-Noor 24:31]. It is permissible
for these women to uncovertheir faces, because there is no fear of
temptation. And becauseallowing them to take off their outer garment
may be taken as meaning that they are allowed to adorn themselves, the
matter isclarified by the words: "in such a way as not to show their
adornment" i.e., without showing their adornment to people, by
beautifying the outer garment or striking their ground with their feet
so as to let people know about their hidden adornments, because the
mere fact that a female is wearing adornments, even if she covers
them, and even if she is not desirable, is a cause of fitnah which
causes the one who looks at it to fall into sin."But to refrain (i.e.
not to discard their outer clothing) is better for them" [al-Noor
24:60]. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) was asked:
Is it permissible for a woman of advanced years, such as 70 or 90
years old, to uncover herface before her non-mahram relatives?
He replied:
Allaah says (interpretation of the meaning):
"And as for women past childbearing who do notexpect wedlock, it is no
sin on them if they discard their (outer) clothing in such a way asnot
to show their adornment. But to refrain (i.e. not to discard their
outer clothing) is better for them. And Allaah is All-Hearer,
All-Knower"
[al-Noor 24:60].
Women past childbearing are elderly women who are not desired in
marriage and who do not put on adornment. There is no sin on them if
they uncover their faces before non-mahrams, but for them to observe
hijab is better and is more on the safe side, because Allaah says"But
to refrain (i.e. not to discard their outer clothing) is better for
them" [al-Noor 24:60]. And in some cases seeingthem may cause fitnah
because of their beautiful appearance even if they are old and not
wearing adornment.But if they are wearing adornment, it is not
permissible for them to refrain from observing hijab. Adornment
includes beautifying the face with kohl and the like. And Allaah is
the source of strength. End quote.
Fataawa al-Mar'ah al-Muslimah(1/424).
And Allaah knows best.