18.0 SECTION: THE PHYSICAL AND VERBAL DEEDS OF THE PRAYER
The pillars ( rukn) of prayer: standing ( qiyam )
“Section”: The physical and verbal deeds in the prayer can be classified into three categories:
First category: Rukn: the pillars of the prayer without which the prayer is null and void. Rukn are strong foundations which hold up all else related to them.(See al-Mutla (p. 88) and al-Misbah al-Munir (p. 324).)
Second category: Wajib: which are mandatory acts distinguished from the pillars.
Third category: Sunan: physical and verbal deeds that are optional. These serve to perfect and complete the prayer.
There are fourteen arkan (pillars) of prayer:
First pillar: Qiyam (standing) i.e. standing whilst praying the obligatory prayers. Allah(swt) says: {Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah , devoutly obedient.}(Al-Baqarah: 238)And the Prophet(pbuh) said, “The sick should pray standing and if he is unable, then whilst sitting, and if he is unable to do even that, then whilst lying down.”(Reported by al-Bukhari (2/60), Ahmad (4/426), Abu Dawud (952) and al-Tirmidhi (372) from the narration of ‘Imran ibn Hussain (with similar content).) Standing in the obligatory prayer is a pillar o f the prayer. If a person was to pray sitting down when he is able to stand, his prayer is invalid. The optional prayers are valid if he prays sitting down without a valid excuse. However, he receives only half the reward for performing the optional prayer(Reported by Muslim (2/165), Ahmad (2/162, 192), Abu Dawud (950) and al-Nasai (3/223) from the narration of ‘Abdullah ibn ‘Amr with a marfu chain to the Prophet.) and shall receive the full reward if he does have a valid excuse.
And tahrim, al-Fatihah, bowing and standing erect after bowing.
Second Pillar: Tahrim i.e. takbiratul ihram. If one performs the prayer without
it, he has not commenced the prayer at all as prayer is begun only when the
takbiratul ihram is said. It is called such as it makes forbidden all that was allowed before it e.g. eating, drinking and walking. These actions are not allowed once the takbir is said. Just as when a pilgrim enters the state of ihram, that which was lawful becomes unlawful in deference to being in the state of ihram.
If he says another phrase of dhikr for example, “subhanallah” or “la ilaha ilallah” instead of “Allahu akbar”, his prayer is invalid. He must say “Allahu akbar” to commence his prayer.
Third Pillar: Al-Fatihah: Reading Surah al-Fatihah is an obligation for the imam and the person praying individually. As for the ma’mum, there is a difference of opinion among scholars.
Fourth Pillar: Bowing (ruku’): One must bow down by placing his hands on his knees. The evidence is in the Quran where Allah says: {O you who have believed, bow and prostrate.}(Al-Hajj: 77)
Fifth Pillar: Standing erect after bowing (i’tidal): If one prostrates immediately after bowing and does not stand erect between the two positions, his prayer becomes invalid. This is because i’tidal is a pillar of the prayer.
Prostration ( sujud) done with seven body parts, to make ‘itidal after sujud, sitting between the two prostrations and to be calm between the movements ( tuma’ninah).
Sixth Pillar: Prostration (sujud), done with seven body parts touching the ground. The Prophet(pbuh) said, “I was commanded to prostrate on seven body parts: the forehead (and he pointed to his nose), both hands, both knees and the toes of both feet.”(Reported by al-Bukhari (1/206, 207) and Muslim (2/52) from the narration of Abdullah ibn ‘Abbas.) If he is too frail to make sujud with his forehead, then he is not obliged to make sujud with the other parts touching the ground. He can just tilt his body to signify that he is prostrating.
Seventh and Eight Pillars: I’tidal after sujud and sitting between the two prostrations. I’tidal (to raise one’s self up into the sitting position) comes after the first sujud. If he goes to make the second sujud without sitting erect, his prayer becomes invalid as he has left off a rukn (pillar) of the prayer.
Ninth Pillar: To be calm between the movements (tuma’ninah) i.e. to have stillness and tranquillity precede every movement. The body parts come to rest in their proper positions in all of the eight pillars of prayer discussed above.
The evidence for this can be derived from the incident when a man came to the Prophet(pbuh) after having prayed and greeted him. The Prophet replied to the salam and added, “Repeat your prayer for verily you have not prayed.’’The man then repeated his prayer and returned to the Prophet(pbuh) and greeted him. The Prophet(pbuh) replied to his greeting and added again, “Repeat your prayer for verily you have not prayed.’’The man went to repeat his prayer again and came back to the Prophet. He greeted him and the Prophet replied to it and added a third time, “Repeat your prayer for verily you have not prayed.”To this the man said, “By Him who sent you as a Prophet, I cannot pray any better so teach me.’’The Prophet said to him, “If you stand for prayer, say the takbir then read of the Quran what is easy for you, then make ruku until you are calm in it, then rise up to stand erect until you are calm in it, then make sujud until you are calm in it, then sit until you are calm in it. Do this throughout your prayer.”(Reported by al-Bukhari (1/192) (8/68) and Muslim (2/10,11) from the narration of Abu Hurairah.)
The Prophet(pbuh) in this narration taught us to have tranquillity throughout the prayer.
And the final tashahud, its sitting and sending salutations to the Prophet(pbuh) in it.
Tenth pillar: The final tashahud, which is similar to the first tashahud but with addition of the following, “Allahumma salli ‘ala Muhammad wa ‘ala ali Muhammad kama salaita ‘ala all Ibrahim, innaka hamidum majid. Wa badrik ‘ala Muhammad wa ‘ala all Muhammad kama barakta ‘ala ali Ibrahim, fi al-‘alamin. Innaka hamidum majid.” (O Allah, bestow your favour upon Muhammad and his family as you have bestowed your favour upon Ibrahim and his family, You are Praiseworthy, most Glorious. O Allah, bless Muhammad and his family as you have blessed Ibrahim and his family from among all others in the worlds, You are Praiseworthy, most Glorious).
Eleventh pillar: The sitting o f the final tashahud. He cannot make the supplication in the tashahud when he is not sitting. He has to be in a sitting position during the tashahud.
Twelfth pillar: Sending salutations upon the Prophet M in it. If one just reads the first supplication without sending salutations upon the Prophet (as mentioned in the tenth pillar i.e. the addition to the supplication that is read in both tashahuds), his prayer is invalid.
To observe the correct sequence ( tartib) and to make the taslim.
Thirteenth pillar: Observing the correct sequence (tartib) of the various pillars. He should say the takbiratul ihram, then read al-Fatihah and another surah which is easy for him, then make ruku, stand erect followed by the prostration, then he rises up to sit between the two prostrations, then prostrates again. This is the sequence that must be maintained. If one alters it, for example he reads Surah al-Fatihah before making the takbiratul ihram or makes sujud before making ruku’, his prayer becomes invalid. The Prophet prayed his prayer in sequence and said, “Pray as you see me pray.”(Reported by al-Bukhari (1/162), (8/11) from the narration of Malik ibn al-Huwayrith.) There are authentic ahadith that describe the prayer of the Prophet with this sequence. So it becomes obligatory on us to establish the prayer as the Prophet(pbuh)established it.
Fourteenth pillar: Taslim: this is the last pillar of the prayer. To make taslim by saying “Assalamu ‘alaikum wa rahmatullah” (may the peace and mercy of Allah be upon you) to his right and then to his left. It is Sunnah to turn his head to the right and left while saying taslim. Only the taslim i.e. saying “Assalamu ‘alaikum wa rahmatullah” is a rukn of prayer.
And the mandatory acts are: the takbirs other than the takbiratul ihram, al-tasmi’, al-tahmid, the two tasbih in ruku ’and in sujud.
“And the mandatory acts”: In the prayer there are eight mandatory acts altogether.
First mandatory act: The takbirs other than the takbiratul ihram i.e. all the takbirat (saying Allahu akbar) that are said at the start of each movement in prayer. The takbiratul ihram as mentioned earlier is a rukn of prayer.
Second and third mandatory acts: Al-tasmi and al-tahmid refer to the statement, ’’Sami’ Allahu liman hamidah” (Allah hears all those who praise Him). This should be uttered by the imam and the person praying individually. The ma’m um (follower) however need not say this, and sufficient is it for him to say, “Rabana wa laka al-hamd’ (O our Lord, to You is all praise). The evidence is the hadith where the Prophet said, “If he says, ’Sami’ Allahu liman hamidah’ say, ’Rabana wa laka al-hamd.”’(Reported by al-Bukhari (1/186-187,203) and Muslim (2/18) from the narration of Malik.)
Fourth and fifth mandatory act: The two tasbih in ruku and sujud. In ruku that is saying, ’’Subhana rabbi al-azim” (Glory to my Lord, the Exalted). It is wajib (mandatory) to say it at least once. To repeat it three times is better. In sujud that is saying “Subhana rabi al-a’la (Glory to my Lord, the Most High). It is wajib (mandatory) to say it at least once. To repeat it three times is better.
Asking for forgiveness is said once though repeating it three times is Sunnah, the first tashahud and its sitting. The rest, which are not a condition, a rukn or wajib as have been detailed, are Sunnah.
Sixth mandatory act: “Asking for forgiveness”: Whilst sitting between the two prostrations saying, “Rabighfirli. This is said once, but to repeat it three times is better.(Reported by Ahmad (5/398), Abu Dawud (874), al-Nasai (2/231), Ibn Khuzaymah (684) and al-Bayhaql (2/221) from the narration of Hudhayfah.) One can also add, “ Warhamni wahdini wa ‘afini warzuqni (And show mercy upon me, guide me, support me and provide for me). This supplication has been authentically reported from the Prophet(pbuh)(Reported by Abu Dawud (850), al-Tirmidhi (284), Ibn Majah (898) and al-Bayhaql (2/122) from the narration of Abdullah ibn ‘Abbas.)
Seventh and Eighth mandatory acts: “The first tashahud and its sitting ”: I.e. to read, “Attahiyyatu lillah wa salawatu wa tayyibat. Assalamu ‘alaika ayyuha annabiyyu wa rahmatullahi wa barakatuhu. Assalamu ‘alaina wa ‘ala ‘ibadillahi salihin. Ashadu an la ilaha ilia Allah wa ashadu anna muhammadan ‘abduhu wa rasuluhu.” If one omits this on purpose, his prayer is null and void. However, if he forgets to read it and stands up for the third rakat, then he should make expiation by making sujud sahwu {sujud for forgetfulness).
“The rest, which are not a condition, a rukn or wajib as have been detailed, are Sunnah”: Nine conditions, fourteen pillars and eight mandatory acts were pointed out. Those physical or verbal deeds not included are deemed to be Sunnah or optional which earn rewards when performed and do not incur sin when omitted.
Whosoever omits a condition of prayer without a valid excuse, except the intention which essentially cannot be dismissed, or wilfully omits a pillar or a mandatory act, his prayer is invalid. This is not the case for the rest of the deeds which are considered optional, be they physical or verbal deeds. Expiation by making sujud is not required for missing out on these deeds. However, he can do so if he wants to.
“Whosoever omits a condition of prayer without a valid excuse, except the intention which essentially cannot be dismissed”: One who omits the niyyah (intention), his prayer is nullified even before he starts performing it as the Prophet(pbuh) said, “Verily deeds are by intention and for every man is what he intended.”(Reported by al-Bukhari (1/2,21), (3/190) and Muslim (6/48) from the narration of ‘Umar ibn al-Khattab.) Intention can neither be dismissed nor excused by forgetfulness, wilful omission or ignorance. The rest o f the conditions however, can be excused if one is unable to perform them. We derive this from the ayah: {So fear Allah as much as you are able.}(Al-Taghabun: 16) And the saying of the Prophet(pbuh), “If I command you to do something, try doing it to your level best.”(Reported by al-Bukhari (9/117) and Muslim (4/102) from the narration of Abu Hurairah.)
“Or wilfully omitting a pillar or a mandatory act, his prayer is invalid. This is not the case for the rest of the deeds”: Mandatory acts when omitted wilfully invalidate the prayer. However if he forgets to perform a mandatory act, he can expiate for it by making sujud al-sahwu.
As for the pillars, wilful omission invalidates the whole prayer. However, for getting to perform a rukn invalidates only the rak’ah in which it was forgotten. He has to add a rak’ah to replace it.
As for the Sunnah acts, both willful omission and forgetting to do them do not nullify the prayer.
By Shaykh Salih ibn Fawzan al-Fawzan
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