Alhassanain(p) Network for Heritage and Islamic Thought

Translation of Prayers

I. Translation of Surah al-Hamd

Bismillahir Rahmanir Rahim

(I commence with the Name of Allah - in Whom all excellences are combined and Who is free from all defects. The Compassionate - One Whose blessings are extensive and unlimited. The Merciful - One Whose blessings are inherent and eternal).

Alhamdu lillahi Rabbil 'alamin

(Special Praise be to Allah, the Sustainer of the creation).

. Arrahmanir Rahim

(The Compassionate, the Merciful).

Maliki yaw middin

(Lord of the Day of Judgement).

Iyyaka na'budu wa iyyaka nasta'in

(You alone we worship, and to You alone we pray for help).

Ihdinas siratal mustaqim

(Guide us to the straight path).

Siratal lazina an'amta 'alayhim

(The path of those whom You have favoured - the Prophets and their successors).

Ghayril maghzubi 'alayhim walazzallin.

(Not of those who have incurred Your wrath, nor of those who have gone astray).

II. Translation of Surah al-Ikhlas

Bismillahir Rahmanir Rahim

(I commence with the Name of Allah - in Whom all excellences are combined and Who is free from all defects. The Compassionate - One Whose blessings are extensive and unlimited. The Merciful - One Whose blessings are inherent and eternal).Qul huwallahu Ahad

(O Prophet!) Say: Allah is One - the Eternal Being).

Allahus Samad

(Allah is He Who is independent of all beings).

Lam yalid walam yulad

(He begot none, nor was He begotten).

Walam yakullahu kufuwan ahad.

(And none in the creation is equal to Him).

III. Translation of the Zikr During Ruku and Sajdah, and of those which areMustahab

Subhana Rabbi yal 'Azimi wa bihamdhi

(Glory be to my High Sustainer and I praise Him)

Subhana Rabbi yal A'la wa bihamdih

(Glory be to my Great Sustainer, Most High, and I praise Him)

Sami' Allahu liman hamidah

(Allah hears and accepts the praise of one who praises)

Astaghfirullaha Rabbi wa atubu ilayh

( I seek forgiveness from Allah Who is my Sustainer, and I turn to Him).

Bi haw lillahi wa quwwatihi aqumu wa aqu'd

(I stand and sit with the help and strength of Allah).

IV. Translation of Qunut

La ilaha illallahul Halimul Karim

(There is none worth worshipping but Allah Who is Forbearing and Generous).

La ilaha illallahul 'Aliyyul 'Azim

(There is none worth worshipping but Allah Who is Eminent and Great).

Subhanallahi Rabbis samawatis sab' wa Rabbil arazinas sab'

(Glory be to Allah, Who is the Sustainer of the seven heavens and of the seven earth).

Wama fi hinna wama bayna hunna, wa Rabbil 'arshil 'azim

(And Who is the Sustainer of all the things in them, and between them, and Who is the Lord of the great 'Arsh (Divine Power).

Wal hamdu lillahi Rabbil Aalamin

(And all praise for Allah, the Sustainer of the worlds).

V. Translation of Tasbihat Arba'ah

Subhanallahi wal hamdu lillahi wa la ilaha lallahu wallahu Akbar.

(Glory be to Allah, and all praise is for Him and there is no one worth worshipping other than Allah, and He is Greater than any description).

VI. Translation of Tashahhud and Salam

Al Hamdu lillah, Ash hadu an la ilaha illal lahu wahdahu la sharika lah

(All praise is for Allah, and I testify that there is none worth worshipping except the Almighty Allah, Who is One and has no partner).

Wa Ashhadu anna Muhammadan 'abduhu wa Rasuluh

(And I testify that Muhammad is His servant and messenger).

Alla humma salli 'ala Muhammadin wa Ali Muhammad.

(O Allah! Send Your blessings on Muhammad and his progeny).

Wa taqqabal shafa'atahu warfa' darajatahu

(And accept his intercession, and raise his rank).

Assalamu 'alayka ayyuhan Nabiyyu wa rahmatullahi wa barakatuh

(O Prophet! Allah's peace, blessings and grace be upon you!).

Assalamu 'alayna wa 'ala 'ibadil lahis salihin

(Allah's peace be on us, those offering prayers - and upon all pious servants of Allah).

Assalamu 'alaykum wa rahmatullahi wa barakatuh.

(Allah's peace, blessings and grace be on you believers!)

Ta'qib (Duas after Prayers)

Issue 1131: It isMustahab that after offering the prayers, one should engage oneself in reciting Duas, and reading from the holy Qur'an. It is better that before he leaves his place, and before his Wudhu, or Ghusl or tayammum becomes void, he should recite Duas facing Qibla.

It is not necessary that Duas be recited in Arabic, but it is better to recite those supplications, which have been given in the books of Duas. The tasbih of Hazrat Fatima-tuz-zahra (peace be on her) is one of those acts which have been emphasised. This tasbih should be recited in the following order:

•Allahu Akbar - 34 times

•Alhamdulillah - 33 times

•Subhanallah - 33 times

Subhanallah can be recited earlier than Alhamdulillah, but it is better to maintain the said order.

Issue 1132: It isMustahab that after the prayers a person performs a Sajdah of thanksgiving, and it will be sufficient if one placed his forehead on the ground with that intention. However, it is better that he should say Shukran lillah or Al'afv 100 times, or three times, or even once. It is alsoMustahab that whenever a person is blessed with His bounties, or when the adversities are averted, he should go to Sajdah for Shukr, that is, thanksgiving.

Salawat on the Holy Prophet

Issue 1133: It isMustahab that whenever a person hears or utters the sacred name of the holy Prophet of Islam like, Muhammad or Ahmad, or his title like, Mustafa or his patronymic appellation like Abul Qasim, he should say, “Allahumma salli 'ala Muhammadin wa Ali Muhammad”, even if that happens during the Salat.

Issue 1134: It isMustahab that after writing the sacred name of the holy Prophet, Salawat also be written with it. And it is better that whenever his name is mentioned, Salawat be sent on him.

Things which Invalidate Prayers

Issue 1135:Twelve things make prayers void, and they are called mubtilat.

First:- If any of the pre-requisites of prayers ceases to exist while one is in Salat, like, if he comes to know that the dress with which he has covered himself is a usurped one.

* Second:- If a person, intentionally or by mistake, or uncontrollably, commits an act which makes his Wudhu or Ghusl void, like, when urine comes out, even if it is discharged forgetfully, or involuntarily, after the last Sajdah of the prayers. But if a person is incontinent, unable to control urine or excretion, his prayers will not be void if he acts according to the rules explained early in the Chapter of Wudhu. Similarly, if a woman sees blood of Istihaza during prayers, her Salat is not invalidated if she has acted according to the rules of Istihaza.

Issue 1136: * If a person sleeps involuntarily, not knowing whether he slept during Salat or afterwards, it will not be necessary for him to repeat the prayers, provided he knows that he has not performed anything less than the usual Salat.

Issue 1137: * If a person knows that he slept voluntarily, but doubts whether he slept after or during the prayers, or if he forgot during the prayers that he was praying and fell asleep, his prayers will be valid if the provision stated above is fulfilled.

Issue 1138: If a person wakes up in Sajdah, and doubts whether he is in the Sajdah of the Salat or in the Sajdah for Shukr, he should pray again if he slept involuntarily. But if he slept intentionally, and feels that he probably slept during the Sajdah of Salat due to carelessness, his prayers are valid.

* Third:- If a person folds his hands as a mark of humility and reverence, his prayers will be void, but this is based on precautionary rule. However, there is no doubt about it being haraam, if it is done believing that it is ordained by Shariah.

Issue 1139: There is no harm if a person places one hand on another forgetfully, or due to helplessness, or taqayyah, or for some other purposes, like, scratching.

* Fourth:- The fourth thing which invalidates prayers is to say 'Amin' after Surah al-Hamd. This rule, when applied to one praying individually, is based onIhtiyat , but if someone utters it believing that it has been ordained by Shariah, it is haraam. There is no harm if someone utters it erroneously or under taqayya.

* Fifth:- The fifth thing which invalidates prayers is to turn away from Qibla without any excuse. But if there is an excuse, like, forgetting or an external force, like a strong wind blowing, which turns him away from Qibla, his Salat will be valid if he has not deviated towards his right or his left. But it is necessary that he returns to the direction of Qibla as soon as the excuse disappears. And if he turned away towards right or left side - regardless of whether his back is towards Qibla or not - due to forgetting, he should pray again towards Qibla as soon as he remembers, if there is time left even for one Rak'at. But if there is no time for even one Rak'at at his disposal, then he should continue with the same Salat towards Qibla, and he

will not have to give any qadha for that. Similar rule applies to the one who has deviated because of the external force.

Issue 1140: * If a person turns his head away from Qibla while his body remains facing Qibla, and if with that turning of the head, he is able to see behind partly, he will be considered to have deviated from Qibla, and he will follow the rule explained above. But if the turning of head is so minimal that it can be said that his front part of the body is towards Qibla, then his prayers will be valid, though it is Makrooh to do such thing.

* Sixth:- The sixth thing which invalidates prayers is to talk, even by uttering a single word consisting of one, single letter which has a meaning or denotes something. For example, one letter “Qi” in Arabic means “protect yourself”. Or if someone asked a person who is praying, as to which is the second letter of Arabic alphabet, and he said simply “Ba”. But if the utterance is meaningless, then, if it constitutes two or more letters, his prayers will be void, based on precaution.

Issue 1141: * If a person forgetfully utters a word consisting of one or more letters, and that word may carry some meaning, his prayers does not become void, but as a precaution, it is necessary that after the prayers, he should perform Sajdatus Sahv, as will be explained later.

Issue 1142: * There is no harm in coughing, belching during the prayers, and as an obligatory precaution, he should not intentionally heave a sigh. If someone utters 'Oh' or 'Ah' purposely, his Salat will be void.

Issue 1143: * If a person utters a word with the object of Zikr, like, if he says 'Allahu Akbar', and raises his voice to indicate something, there is no harm in it. In fact, there is no harm if he utters Zikr with the knowledge that it will convey something to one who hears it. But if there is no intention of Zikr, or if it is done with dual purpose, then there isIshkal .

Issue 1144: * There is no harm in reciting the Qur'an, except the four verses, which make Sajdah obligatory, and which have been mentioned in the rules relating to Qira't (rule no. 992) and in reciting Duas during the prayers. However, the recommended precaution is that one should not read Duas in any language other than Arabic.

Issue 1145: If a person intentionally repeats parts of Surah al-Hamd and other Surah, and the Zikr of prayers, without intending them to be a part of the Salat, or as a matter of some precaution, there is no harm in it.

Issue 1146: * A person offering prayers should not greet anyone with Salam, and if another person says Salam to him, he should use the same words in reply without adding anything to it. For example, if someone says Salamun alaykum, he should also say Salamun 'alaykum in reply, without adding Wa rahmatullahi wa barakatuh. As an obligatory precaution, he should not utter 'Alaykum' or 'Alayka' before the word Salamun if the one who greeted him did not say so. In fact, the recommended precaution is that the reciprocation must fully conform with the way Salam was initiated. So if he said: Salamun alaykum, the reply should be Salamun alaykum, and if he said: As-Salamu alaykum, then the reply should be the same. Similarly, the reply to Salamum alayka will be Salamun alayka. But if someone initiated Salam saying Alaykumus Salam, then the answer can be given in any of the phrases.

Issue 1147: It is necessary that the reply to Salam is given at once, irrespective of whether one is praying or not. And if, whether intentionally or due to forgetfulness, he delays reply to the Salam, so much that if he gives a reply after the delay, it may not be reckoned to be a reply to that Salam, then he should not reply if he is in Salat. And if he is not in Salat it is not obligatory for him to reply.

Issue 1148: * A person should reply to a Salam in a way that one who greets him can hear it. However, if he who says salam is deaf, or passes away quickly, then it is necessary to make reciprocation by sign etc., if that would be understood. If that is not possible, then it is not obligatory to respond when one is not praying. And if one is praying, it is not permissible.

Issue 1149: * It is obligatory that a person who is in Salat, responds to Salam with the intention of greeting. But if he responds with the intention of prayers or blessing, meaning “May Allah bless You”, there is no harm.

Issue 1150: * If a woman or a Na-Mehram or a discerning child, that is, one who can distinguish between good and evil, says Salam to a person in Salat, the person should respond. However, in reply to the Salam by a woman who says Salamun alayka, the person offering prayers can say Salamun alayki, giving Kasrah to Kaf at the end.

Issue 1151: * If a person in Salat does not respond to Salam, his prayers are in order, though he will have committed a sin.

Issue 1152: * If a person says Salam to a person in Salat in a mistaken way, such that it cannot be treated as a Salam, it is not permissible to reply to it.

Issue 1153: It is not obligatory to give reply to the Salam said in jest, or the Salam of a non-Muslim man or woman who is not a Zimmi (an infidel living under the protection of an Islamic Government). And if he/she is a zimmi, it is sufficient, on the basis of obligatory precaution, to answer saying 'alayka' only.

Issue 1154: If a person says Salam to a group of people, it is obligatory for all of them to give a reply. However, if one of them replies, it is sufficient.

Issue 1155: If a person says Salam to a group of people, but a person for whom it was not intended gives a reply, it will still be obligatory upon the group to reply.

Issue 1156: If a person says Salam to a group among whom one was in Salat, and that person doubts whether Salam was intended for him or not, it will not be necessary for him to give a reply. And if the person offering prayers is sure that he was also intended by the one who greeted, but some one else has made a response, he does not have to reply. But if he is sure that he was among the group for whom Salam was intended, and no one has replied, then he should reply.

Issue 1157: It isMustahab to greet with Salam, and it has been emphatically enjoined that a person who is riding should greet one who is walking, and a person who is standing should greet one who is sitting, and a younger person should greet an elder.

Issue 1158: If two persons simultaneously say Salam to each other, each one of them should, on the basis of obligatory precaution, reply the Salam of the other.

Issue 1159: When a person is not in Salat, it isMustahab that his response to the Salam should be more expansive. For example, when one says salamun alaykum, the other should say salamun alaykum wa rahmatullah in reply.

* Seventh:- The seventh thing which makes Salat void is an intentional loud laugh. And if the laugh is uncontrollable, or involuntary, if what prompted it in the first place was intentional, or for that matter, inadvertant, the Salat will be void. But if one laughs loudly unintentionally, or if he purposely laughs without emitting any voice, there is no harm.

Issue 1160: * If in order to control his laughter, the condition of the person in Salat changes, like, if the colour of his face turns red, he should, as an obligatory precaution, pray again.

* Eight:- As an obligatory precaution, if one intentionally weeps, silently or loudly, over some worldly matters, his Salat will be void. But, if he weeps silently or loudly due to fear of Allah, or for the Hereafter, there is no harm in it. In fact, it is among the best acts.

* Ninth:- Any act which changes the form of Salat like, clapping or jumping, invalidates the Salat, regardless of whether that act is done intentionally or forgetfully. However, there is no harm in actions which do not change the form of Salat, like, making a brief sign with one's hand.

Issue 1161: If a person remains silent during Salat for so long, that it may not be said that he is offering prayers, his Salat is invalidated.

Issue 1162: * If a person performs an extraneous act during Salat, or maintains prolonged silence, and then doubts whether his prayers has been thereby invalidated, he should repeat the Salat, but the better way of doing it is to first complete the Salat, and then repeat it.

Tenth:- Eating or drinking. If a person offering prayers eats or drinks in such a manner that people would not say that he was in Salat, his prayers would be void, regardless of whether he does it intentionally or forgetfully. However, if a person who wants to keep a fast is offering aMustahab Salat before the Adhan of Fajr, and being thirsty, fears that by the time he completes the prayers it will be Fajr, he can drink water during thatMustahab prayers, provided water is not more than two to three steps away from him, and he should be careful not to commit acts which invalidate Salat, like turning his face away from Qibla.

Issue 1163: * Even if the intentional eating or drinking does not change the form of Salat, as an obligatory precaution, he should repeat the Salat, regardless of whether Muwalat is maintained or not by eating and drinking.

Issue 1164: * If a person in Salat swallows the food which has remained around his teeth, his prayers are not invalidated. Similarly, if things like grains of sugar remain in the mouth and they melt slowly and go down the throat, there is no harm in it.

Eleventh:- Any doubt concerning the number of Rak'ats in those prayers which consist of two or three Rak'ats, will render the Salat void. Also, if one doubts about the number of the first two Rak'ats, of Salat having four

Rak'ats, (like, Zuhr, Asr and Isha), his Salat will be void if he continues to be in doubt.

* Twelfth:- If a person omits or adds the Rukn (elemental parts) of the Salat, either intentionally or forgetfully, his Salat is void. Similarly, if he does an extra Rukn forgetfully, like adding a Ruku or two Sajdah in one Rak'at, his Salat, as an obligatory precaution, will be void. And if one omits purposely acts which are not Rukn, or makes an addition, Salat will be void. But if one forgetfully adds one more Takbiratul Ihram, Salat will not be void.

Issue 1165: If a person doubts after the Salat, whether or not he performed any such act which invalidated the prayers, his Salat will be in order.

Things which are Makrooh in Prayers

Issue 1166: It is Makrooh that a person in Salat slightly turns his face towards right or left, an angle which would not be construed as deviation from Qibla, otherwise Salat will be void, as explained earlier. It is also Makrooh during prayers to shut the eyes or turn towards right or left, and to play with one's beard and hands, and to cross the fingers of one hand into those of another, and to spit. It is also Makrooh to look at the writing of the holy Qur'an, or some other books or a ring. It is also Makrooh to become silent while reciting Surah al-Hamd, or any other Surah, or Zikr, so as to listen to some conversation. And in fact, every such act which disturbs attention and humility is Makrooh.

Issue 1167: It is Makrooh for a person to offer prayers when he is feeling drowsy, or when he restrains his urge for urinating or defecation. Similarly, it is Makrooh to offer prayers with tight socks which press the feet. There are other things also which are Makrooh in Salat. They are mentioned in detailed books on the subject.

Occasions when Obligatory Prayers can be Broken

Issue 1168: * It is haraam, as an obligatory precaution, to break obligatory prayers purposely. But if one has to break in order to protect property, or to escape from financial or physical harm, there is no objection. In fact, he can break it for any worldly or religious purpose which is crucially important for him.

Issue 1169: If it is not possible for a person to protect, without breaking the prayers, his own life, or the life of a person whose protection is obligatory upon him, or to protect a property the protection of which is obligatory on him, he should break the prayers.

Issue 1170: If a creditor demands payment from a person who is praying, and if there is ample time for Salat, he should pay him while praying, if that is possible. But if it is not possible to pay him without breaking the Salat, then he should break the Salat, pay the creditor and then pray.

Issue 1171: If a person learns during his prayers that the mosque is najis, and if time is short, he should complete the prayers. And if there is sufficient time, and making the mosque Clean (tahir/pak ) does not change the form of prayers, he should make it Clean (tahir/pak ) while praying, and then continue with the remaining part of the prayers. And if making the

mosque Clean (tahir/pak ) in that state changes the form of the prayers, breaking of prayers is permissible if making it Clean (tahir/pak ) is possible after prayers; but if it is not possible, he should break the prayers, make the mosque Clean (tahir/pak ), and then offer prayers.

Issue 1172: In a situation where one must break Salat, if he goes on and completes it, his Salat is in order, though he will have committed a sin. However, the recommended precaution is that he should offer the Salat again.

Issue 1173: * If a person offering prayers remembers before Qir'at, or before going to Ruku, that he has forgotten to say Adhan and Iqamah, and if he has sufficient time at his disposal, it isMustahab that he should break the prayers and recite Adhan and Iqamah. In fact, if he remembers having missed them out before ending the Salat, if isMustahab to break the Salat and pronounce them.