The congregational prayer has these characteristics:
The worshippers rank in proper arrangement, led by one of them who is then called "Imam". He
is not a special one, nor is he considered as a minister. There is no priesthood in Islam. But the Imam should be one who
has good religious qualities and occupies a high place of honor in his community on account of his righteousness.
The
Imam should stand in the front, forming a row by himself. There is no limited number for the congregation. The minimum of
the congregation is the Imam himself and another one with him, either a man or a woman.
The Imam should read "Al-Fatiha"
and the portion of the Quran after it in an audible voice only in the first two Rak'ahs of the morning, sunset, and after-sunset
prayers. The followers do not read either one of them (or according to some schools of law, they can ready Al-Fatiha only
in an unheard voice, when the Imam finishes reading it).
The Imam, when he resumes standing, say: "Sami'a Al-Lahu
leman hami'dah", i.e., God accepts him who is grateful to Him; the followers say "Rabbana laka al-hamd".
If the
congregation are women, they can worship in the Mosque if the Imam is a man.
Those who follow the Imam shall not
anticipate him in any movement. They should have the intention that they are going to perform this particular prayer following
this particular Imam. The Imam also intends, besides performing the prayer, that he is doing so as an Imam.
Both
the Imam and the followers should be making the same kind of prayer. For example, one who is performing the noon prayer should
not follow an Imam who is reciting the afternoon prayer.
The Late-comers A person who comes late and joins the congregational prayer when it has already started
must, if he has missed one or more Rak'ahs, follow the Imam and complete individually what he has missed after the Imam has
finished. A Rak'ah is deemed to have been completed when a person joins the Ruku' posture through he has missed the standing
posture.
The Invalidation of Prayer The prayer will be invalid, if the worshipper commits one of the following:
To utter any words outside the prayer calls, intentionally or unintentionally.
To
look around or to do anything outside the acts of prayer.
To shift his position from the direction of Mecca.
To
make "hadath", that is any act which makes the ablution void as mentioned before.
To anticipate the Imam in the
congregational prayer.
To eat or drink anything, even though very little, during the prayer.
Superogatory Prayers Superogatory prayers are additional prayers beside the five prescribed prayers.
They are recommended and preferably done in an indecisive way. The worshipper can make all of them, some times, some of them
at other times, according to his ability. It is religiously preferable to perform all of the superogatory prayers. They are
done individually and the same as the prescribed prayers, except that the worshipper reads Al-Fatiha and a portion from the
Quran in all Rak'ahs, i.e., even in the third and fourth Rak'ahs in an unheard voice. The superogatory prayers are:
Two Rak'ahs before the morning prayer. Because special stress is laid on it in the Traditions, it
should not be neglected.
Four Rak'ahs before the noon prayer or the Friday prayer (or two Rak'ahs according to the Shafi-'ai
School of Law).
Two Rak'ahs after the noon prayer, and four after the Friday prayer (or two Rak'ahs according to the Shafi-'ai
School of Law).
Two Rak'ahs after the sunset prayer.
Two Rak'ahs after the after-sunset prayer.
The Turkish Prayer
A superogatory prayer of eight or twenty Rak'ahs offered two by two with a break after every two Rak'ahs. This prayer is performed
only during the month of Ramadan immediateley after the after-sunset prayer; and it is traditionally preferable to be offered
in a congregation.
The Witr Prayer Three Rak'ahs after the after-sunset prayer above the superogatory one mentioned
above. Special stress is put on it, so that it should not be omitted. The last Rak'ah of Witr is characterized by a special
call offered before kneeling, i.e., after saying the portion of the Quran called Qunut. He raises his hands to his ears, saying
"Allahu Akbar" before reciting the Qunut.
The Qunut
Allahumma inna nasta'inuka, wa nasta-dika, wa nastaghfiruka, wa no'minu bika, wa natawakkalu
'alayka, wa nothni 'alayka-al khayra kollah. Nashkoroka waia nakforoka, wa nakhla'u man yafjuruk. Alla-homma iyyaka na-budu,
wa laka nusalli wa nasjud, wa ilayka nas'a wa nahfid. Narju rahmataka wa nakhsha 'athabaka, inna 'athabaka bel koffari molhiq
wa salle-el-lahomma 'ala sayyidina Mohammad wa 'alaa 'alihi wa sabbihi wa'sallam.
The meaning:
O God! We beseech Thee for help and seek Thy protection and believe in Thee and rely on Thee and
extol Thee and are thankful to Thee and are not ungrateful to Thee and we declare ourselves clear of, and forsake, him who
disobeys Thee. O God! To Thee do we pray and prostrate ourselves and to Thee do we betake ourselves and to obey Thee we are
quick, and Thy mercy do we hope for, and Thy punishment do we fear, for Thy punishment overtakes the unbelievers. O God! Exalt
our Master Mohammad and his people and his true followers.
Now it is sufficient for those who cannot memorize the Qunut, to say instead of it the following
Quranic verse, until they can commit it to memory.
Rabbana aatina fi-d-donia hasanatan wa fi-l-aakhirati hasanatan wa qina 'athaha-n-naar (2:201).
Meaning:
Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of
the fire.
The Friday Prayer (Jum'ah prayer) The Friday Prayer is composed of two Rak'ahs offered in congregation.
The time of it is the same as that for the noon prayer. The Service must be preceded by a sermon which constitutes an integral
part of it. The Imam recites Al-Fatiha and the portion of the Quran in an audible voice. The Muslims are commanded in the
Holy Quran to leave off business of every kind to join this Prayer (Chapter 62:9). But when the inconvenience is too great,
as in cases of illness, heavy rain, sever hot or cold or the remoteness from the place in which it is held, attendance is
not compulsory, and the usual noon prayer should be offered instead of it. The Friday Service is not compulsory for women,
but if they attend it, it will be valid and they are not then responsible for the noon prayer. There is no limited number
for the members of the congregation. The minimum should be three persons other than the Imam. (According the Shafi'al and
Hanbali Schools of Islamic Law, the minimum is forty).
The Sermon Two sermons should be delivered by the Imam before the Friday Prayer. A short break shall
occur between them. The sermon must be in the Arabic language; and it may then, after having been delivered in Arabic be translated
and given in the language spoken by the majority of the persons present. (According to the Hanafi School of Law, the sermon
can be delivered exclusively in a non-Arabic language).
The two sermons begin by thanking God and praising and invoking mercy and peace upon His Messenger,
Mohammad, then the Imam deals with the subject of his sermon, for example, explaining some verses of the Quran, or some Traditions
of the Prophet, or any subjects which guide the Muslim community according to the principles of Islam. The second sermon is
ended by appealing to God for guidance, mercy and help for all Muslims.
The Sujud of Forgetfulness The various acts of the prayer differ from each other in some certain
respects.
Some of them are "fard". Fard means that which is strictly prescribed and obligatory, and the
omission of which invalidates the prayer.
Some of the acts are "wajib", and if these are forgotten or incorrectly
done, they can be made up by what is called Sujud Al-Sah'w (Sah'w meaning forgetfulness).
The Sujud Al-Sahw is just
two ordinary sujuds, and the recitation of Al-tashahhood as described above. This is to be done at the end of the prayer just
before the Greeting, whether the prayer is obligatory or superogatory.
If the Imam has made the error or the omission,
he, along with the whole congregation, adds the SUJUD AL-SAHW. But if it is made by one of the followers, Sujud Al-Sahw is
not prescribed on all of them.
The Reason for Sujud Al-Sahw
The omitting of one or more wajibs from the following: The first takbirah (meaning: to say allahu
akbar at the beginning of the prayer); The reading of Al-Fatiha; The recitation of the Quranic portion after Al-Fatiha; The
one of the two sujuds; The first sitting for Al-tashahhood at the end of the second Rak'ah in the four Rak'ah prayers; The
reading of Al-tashahhood whether in the sitting after the second Rak'ah or the fourth Rak'ah; The greeting; The Qunut of Al-witr
prayer.
If the Imam errs in the recitation in a loud voice of what has been said in a low voice, or vice
versa.
Increasing the acts of the prayer by one additional similar act, e.g., to make Ruku' twice (which
is described in posture 3 above) or to read Al-Fatiha twice and so on.
If the worshipper is doubtful about the number of Rak'ahs, he will resume another new one.
Prayer on a Journey In the case of one who is on a journey, the prayers are shortened. all four
Rak'ah prayers are shortened to two. The three Rak'ahs of the sunset prayer remain like the two Rak'ahs of the morning prayer.
Among the superogatory prayers, the one before the morning prayer and the Witr prayer are retained and not dropped.
If a man who is on a journey is chosen to lead the prayers, he shortens the prayer, while such of
the followers who are not so engaged shall complete the number of Rak'ahs; but if the Imam is not on a journey, while some
or all of the followers are, he shall not shorten the prayer.
The Making Up for Delayed Prayer The worshipper should offer prayer at its due and proper time.
The Almighty God says in the Holy Quran what gives this meaning: "Prayers are enjoined on believers
at stated times." (4:103).
Those who delay prayer from its appointed time, without good reason, are committing a great sin.
There are reasons which permit delaying of prayer such as sleep, forgetfulness, and severe illness.
Some reasons permit the complete omission of prayer as in case of a woman during her menstrual period
and during confinement, or of a man who is insane or in a faint (unconscious).
How the Prayers Are Made Up
Prayer is made up in its original form. For example, one who makes up for a prayer while he
was on a journey, offers it shortened, even if he is not on a journey at the time of making up, and vice versa. Moreover,
if the worshipper missed a prayer in which the recitation of Al-Fatiha and the Quranic portion is to be in low voice, he should
make up for it even in the time of night, and vice versa.
The order between the missing prayers should be observed;
so, he will offer the morning prayer before the noon prayer and so on.
The order should be observed between the
missing prayer and the present one. For example, if the worshipper offers the noon prayer, while he missed the morning prayer,
the noon prayer in this case is invalid. He, then, should make up for the missing prayer before he can offer the present one.
But if the remainder of the stated time of the noon prayer is too short for him to offer the missing and the present prayers,
he can offer the present one, then the missing.
One who has missed innumerable prayers, should make up for them
until he is sure that he covers all of them. In this case, the intention for the particular days is not needed; it is sufficient
to intend the kind of prayer, whether, for example, it is for a noon or an afternoon prayer, etc.
