The Prayer

"The best of the communal Sunnah prayers are the Eid prayer, followed by the eclipse prayer, then the prayer for rain. The best of the individual Sunnah prayers are the Witr, followed by the two rak'ahs of Fajr, and then the other regular Sunnah prayers, each according to its merit. Note that voluntary prayers, when considering their relationship to specific occasions, fall into two categories: those linked to events such as an eclipse or seeking rain, and those related to specific times."

""The best of prayers in the sight of Allah is the Maghrib prayer, not exempted for travelers or residents. He commenced the night prayer with it and concluded the day's prayer with it. Whoever prays Maghrib and follows it with two rak'ahs, Allah will build for him a palace in Paradise." Chapter Two: On the Causes Facilitating Night Prayer A hadith from Aisha states that the best prayer in the sight of Allah is the Maghrib prayer, which is not exempted for either travelers or residents."

"In the Sunan of Abu Dawood, with a sound chain of transmission from the hadith of Zaid ibn Thabit, it is stated: A person's prayer in his house is better than his prayer in my mosque here, except for the obligatory prayers. The hadith states that prayer in the Prophet's mosque is better than a hundred prayers elsewhere, and prayer in the Sacred Mosque is better than a thousand prayers in the Prophet's mosque."

"Congregation encourages enthusiasm, as opposed to individual prayer, which may lead to laziness. Others have argued that praying individually is better because this prayer is not like the Eid prayers, making it similar to the Dhuha prayer and the greeting prayer for the mosque, which are not intended for congregation. Typically, when people enter the mosque, they do not perform the greeting prayer together."

"him with Gabriel and Michael. Each time he fainted, he would say, To the highest companion, as if a choice were being repeated to him. Whenever he could speak, he urged, The prayer, the prayer, for you shall remain united as long as you are doing it together, the prayer, the prayer, advising on it until he passed, repeating, The prayer, the prayer, Aisha, may Allah be pleased with her, noted that the messenger of Allah, peace and blessings be upon him, died between mid-morning and noon on a Monday. Fatima, may Allah be pleased with her, lamented, What a Monday we faced! By Allah, the community shall suffer great trials on Mondays thereafter."

"Ibn Umar delayed it until two stars appeared, freeing two slaves. Fifthly, the established Sunnah for the night prayer is four Rak'ahs after the obligatory prayer. Aisha, may Allah be pleased with her, said: "The Messenger of Allah, peace be upon him, used to pray four after the night prayer, then sleep. Some scholars, considering the collection of narrations, chose that the number of established Sunnah prayers is seventeen, matching the obligatory prayers: two before Fajr, four before Dhuhr, two after it, four before 'Asr, two after Maghrib, and three after the night prayer, including Witr."

"Throughout the prayer, one should either face the Qiblah or follow the path's direction. If the mount is intentionally diverted from the path, the prayer becomes invalid, unless it's towards the Qiblah. Accidental diversions that are brief do not invalidate the prayer. If prolonged, scholars differ in opinion. If the animal changes direction on its own, the prayer remains valid, and no prostration for forgetfulness is needed, unlike an accidental diversion where such prostration is required."

"Beyond his city is the Holy Land, where prayers are equivalent to five hundred prayers elsewhere, except in the Sacred Mosque, and likewise for other deeds. Ibn Abbas narrated that the Prophet, peace be upon him, said, "A prayer in the mosque of the city is worth ten thousand prayers, a prayer in al-Aqsa Mosque is worth a thousand, and a prayer in the Sacred Mosque is worth a hundred thousand."

"It is recorded by Ibn Majah from the narration of Maymuna with a good chain of transmission, stating: "Come and pray there, for a prayer there is equivalent to a thousand prayers elsewhere. Ibn Majah also records from the narration of Anas: "A prayer in Al-Masjid Al-Aqsa is equivalent to fifty thousand prayers, and a prayer in my mosque is fifty thousand prayers."

"He used to say, "This is a bad time in which even the hidden are not safe." The hadith of Ibn Abbas states: "A prayer in the mosque of Medina is equivalent to ten thousand prayers, a prayer in Al-Masjid Al-Aqsa is equivalent to a thousand prayers, and a prayer in Al-Masjid Al-Haram is equivalent to one hundred thousand prayers."

"which, although sinful due to location, remains valid in essence and drops the obligation. The situation presents complexities regarding intentions within the core of the prayer. If the ostentation is merely hastening rather than foundational to the prayer—for instance, someone hastening to pray at the start of its time due to a gathering, though they would delay when alone, or if not for obligation, would initiate the prayer for ostentation—this clearly validates their prayer and drops the obligation given that the motivator for prayer purely, not opposed by another, specifies the time, thus posing a lesser threat to intention integrity."

"His performing the action at home, so as not to be emulated, testifies to this. Chapter Two: On the Causes Facilitating Night Prayer, the Nights Recommended for Keeping Vigil, and the Merit of Reviving the Night and the Time Between the Two Evening Prayers, and Dividing the Night The Merit of Reviving the Time Between the Two Evening Prayers The Messenger of Allah, peace be upon him, as narrated by Aisha, may Allah be pleased with her, said: "The best of prayers in the sight of Allah is the Maghrib prayer, not exempted for travelers or residents."

""To sit in my place and remember Allah from the morning prayer until the sun rises is more beloved to me than freeing four slaves. It is narrated that the Prophet would sit in his prayer place until the sun rose, sometimes praying two units afterward. The virtues of this practice are countless. Al-Hasan narrated that the Messenger of Allah would recall his Lord's mercy, saying, "O son of Adam, remember Me for an hour after the morning prayer and an hour after the afternoon prayer, and I will suffice for you between them."

"He knows sincerity is making private prayer like public prayer and feels shame before his own soul and Lord to display extra humility before creation beyond his usual state. Therefore, he turns to himself in private, perfecting his prayer as he would be satisfied before people, and prays publicly in the same way. This, too, is a hidden form of ostentation, for he improves private prayer to enhance public prayer, with no distinction made between them."

"and raise him to the praiseworthy station which you have promised him. him. Indeed, you do not fail your promise, O most merciful of the merciful." If you hear the adhan while you are in prayer, complete the prayer and then attend to the response after greeting with peace. When the imam begins the obligatory prayer, do nothing but follow him and perform the obligatory prayer as it will be taught in the manner of prayer and its etiquettes."

"The fifth wazifa is from that moment until 'asr. It is recommended to remain in the mosque engaged in dhikr, prayer, or other good deeds while in i'tikaf, awaiting prayer. One of the virtues of good deeds is waiting for prayer after prayer. This was the practice of the pious predecessors; when entering the mosque between dhuhr and 'asr, one could hear the buzz of those praying like the hum of bees due to recitation."

"The gentle manner of doing so has been mentioned in the Book of Purification, so it will not be repeated here. After performing an obligatory prayer with it, one is free to pray additional prayers as much as they wish with that tayammum. If intending to join two obligatory prayers, they must redo tayammum for the second prayer, as two obligatory prayers cannot be joined with one tayammum."

"will surely turn you to a Qibla with which you will be pleased so turn your face toward Al-Masjid Al-Haram. When the command to change the Qibla was revealed the Prophet informed the Muslims during the Dhuhr prayer. Some say the change occurred between two prayers. The first prayer towards the Kaaba in Medina was the Asr prayer. The people of Kuba learned of this change the next morning during their prayer and they turned towards the Kaaba upon receiving the news. In Sahih Muslim Anas ibn Malik narrates a similar account. When the command to change the Qibla to the Kaaba was revealed some mocked questioning"

"he awoke and nodded to return the greeting. We spoke to him, but he did not respond, only moving his head. The crew offered him food, which he refused. We asked for his prayers. He moved his lips, but we did not understand his words. He wore a patched garment and a felt cap, possessing neither a water jug nor a stick nor shoes. The crew said they had never seen him on the mountain before. We spent that night on the mountain's coast, praying the afternoon and evening prayers with him. We brought him food, which he declined, spending the night in prayer until the late evening. After the prayer, he gestured for us to leave. We"

"I requested him to escort me there, and he dispatched someone to accompany me. I arrived there in Ramadan. After performing the Maghrib prayer, we broke our fast, and the call to the Isha prayer was made during our meal. We performed the Isha prayer along with the Taraweeh, the two-unit prayer, and the Witr prayer. Dawn broke shortly thereafter, and similarly, the day shortens during its respective season. I stayed there for three days."

"and a piece of paper with salt and thyme. If someone visits, he presents these, and his companions hear of it, each bringing what they have without burdening themselves. After the afternoon prayer, they gather to remember God before the Sheikh until the evening prayer. After the evening prayer, each finds a place to offer supererogatory prayers, persisting until the late evening prayer."

"bring us rest through prayer, and not bring us rest from it. He also said, The delight of my eyes has been placed in prayer. For someone whose eyes find delight in prayer, how can they find rest without it, and how could they bear being away from it? The prayer of one whose heart is present, for whom prayer is the delight of his eyes, ascends with light and evidence, standing before the Most Merciful. It says, May Allah preserve you as you preserved me. However, the prayer of one who neglects and wastes its rights, limits, and humility is folded like a worn-out cloth and thrown back in the face of its owner, saying, May"

"This compelled prostration differs from the prostration mentioned in His words: "Do you not see that to اللّٰه prostrates whoever is in the heavens and whoever is on the earth, the sun, the moon, the stars, the mountains, the trees, the moving creatures, and many of the people?" Here, He specifies many of the people with prostration and includes them in the prostration in سُورَة النَّحْل: "And to اللّٰه prostrates whatever is in the heavens and whatever is on the earth of creatures, and the angels [as well]." This is the prostration of humility, subjugation, and submission, for everyone is submissive to His lordship, humbled by His might, and subdued under His sovereignty, exalted is He."

"When a person concludes such a prayer, he feels a lightness and senses burdens lifted. He experiences vigor, comfort and spiritual renewal, wishing never to leave it. Prayer becomes the delight of his eyes, the bliss of his soul, the garden of his heart, and his refuge in this world. He feels as though he is in confinement, until he enters into prayer, finding respite through it. The lovers of this practice say, We pray and find rest through our prayer, just as their leader and prophet peace be upon him would say, O Bilal, bring us rest through prayer, and not bring us rest from it. He also said, The delight"

"this man will expect from the Sultan? Is it not the least, that he will leave his presence despised and distanced, fallen from his favor? This praying person is not equal to the one whose heart is present and turning to Allah in his prayer, whose heart is filled with the grandeur of the one before whom he stands, and whose neck is lowered in submission to him. He is ashamed before his Lord, exalted be he, to turn to anyone else or divert attention from him. Between their prayers, as Hasanatiyya said, the difference between two men praying the same prayer can be as distant as the heavens"

"However, most jurists disagree, noting that the Prophet, peace be upon him, instructed those who forget in prayer to perform the prostration of forgetfulness rather than repeat the prayer. He said, "Satan comes to one of you in his prayer and says, 'Remember this, remember that,' about things he had not remembered until the person becomes confused about how much he has prayed." Despite this, there is agreement that the reward for prayer is only to the extent of one's heart's presence and humility."

"and focus of the heart on the desired matter, and it coincides with one of the six times when supplications are answered, the last third of the night, at the time of the call to prayer, between the call to prayer and the start of prayer, after the obligatory prayers, when the Imam ascends the pulpit on Friday until the prayer is finished, and the last hour after Asr on that day."

"As you sent Salah upon Abraham, indeed you are praiseworthy and glorious. Abu Humaidh al-Sa'idi also reported that they asked the Prophet Salah and peace and blessings be upon him. How to send Salah upon him? He said, Say, O Allah, send Salah upon Muhammad and upon his wives and progeny. As you sent Salah upon Abraham, and bless Muhammad and his wives and progeny."

"have any voluntary prayers to complete what he has missed from the obligatory prayer? Then all his other deeds will be treated similarly. Therefore, it is incumbent upon the servant to increase his voluntary prayers so that he may complete what he has missed from his obligatory prayers. And with Allah is success. Chapter The Punishment of One Who Abandons Prayer and Congregation When Able Allah, the Exalted, says, The day the shin will be uncovered, and they will be called to prostration, but they will not be able to."

"neglecting does not mean abandoning prayer entirely, but rather delaying it beyond its appointed time. Said Ibn al-Musaib, the Imam of the Tabi'in, may Allah have mercy on him, stated that this refers to not praying the Dhuhr until the Azr, nor praying the Azr until the Maghrib, nor praying the Maghrib until the Isha, nor praying the Isha until the Fajr, nor praying the Fajr until the sun rises."

"Islam who abandons prayer. Thus, it is crucial for every believer to strive to fulfill this obligation and to encourage others to do the same, ensuring that prayer remains a central part of their lives. The fourth major sin, abandoning prayer, Allah, the Exalted, says, But there came after them successors who neglected prayer and followed their desires, so they will be thrown into hell, except for those who repent, believe and do righteous deeds. Ibn Abbas, may Allah be pleased with them both, explained that neglecting does not mean abandoning prayer entirely, but rather delaying it beyond its appointed time. Said Ibn al-Musaib, the Imam of the Tabi'in,"

"his ears filled with molten lead than to hear the call and not respond. It is narrated from Ibn Abbas that the Messenger of Allah, peace be upon him said whoever hears the caller to prayer and does not respond without an excuse it will not be accepted from him the prayer he prays in his house the Prophet peace be upon him also said three people are cursed by Allah one who leads a people while they dislike him a woman who spends the night angry with her husband and a man who hears haya ala al salah haya ala al salah and does not respond Ali Ibn Abi Talib may Allah be pleased with him stated there is no prayer for the neighbor of the mosque except in the"

"'When I was a boy.' Then he said, 'Allah, the Exalted, said: "If I take away the beloved of My servant, I find no reward for him except Paradise."'" Aisha said that Ibn Umm Maktum was a caller to prayer for the Messenger of Allah, peace be upon him, and he was blind. Hajjaj ibn Arta narrated from a sheikh, from one of the callers to prayer of the Messenger of Allah, peace be upon him, who said: Bilal would call to prayer, and Ibn Umm Maktum would establish the prayer, and sometimes Ibn Umm Maktum would call to prayer, and Bilal would establish it. Its chain of narration is weak."