Last Meeting (Tashoud Meeting) -শেষ বৈঠক (তাশাহুদ বৈঠক), (Part-II)

بسم الله الرحمن الرحيم

Bismillahir Rahmanir Rahim

(In the name of Allah, Most Gracious, Most Merciful) 

Based on Saheeh Hadith

The Saheeh Rules of Accepting Salat

সহিহ হাদিস ভিত্তিক

সালাত কবুল হওয়ার সহিহ নিয়ম

Volume -1 (প্রথম খন্ড)

The correct/Saheeh  method of performing the prayer/Salat and the additional prayers to be recited inside the Salat.

(সালাত আদায়ের সহিহ পদ্ধতি ও সালাতের ভিতর পঠিতব্য অতিরিক্ত দোয়াসমূহ)

 

(Part-II)- (দ্বিতীয় অংশ)

Last Meeting (Tashoud Meeting)

শেষ বৈঠক (তাশাহুদ বৈঠক)

(A) The meeting at the end of which the salutation is to be returned is called the last meeting.

Qazi ‘Ayaaz (476-544 AH) said This special ritual of dhikr is collectively called tashahhud because of its predominance over other doas, including the testimony of the oneness of Allah and the testimony of the last prophet. (Mirat 3/227). 

It is obligatory, otherwise, the salat is canceled. However, the 1st meeting is obligatory, which is obligatory if not done by mistake. Sit in the meeting at the end of the 2nd rak'at. If it is the 1st meeting, just recite ‘Attahiya-tu’ and get up for the 3rd rak’at. (Fiqhus Sunnah 1/129). 

(B) And if the last meeting is, then after reciting ‘Attahiya-tu’, recite Darood, Masurah in Doa, and other Doa if possible. (Fiqhus Sunnah 1/129; Mir'at 1/704; That, p.3/294-95,ha/947, 949).

Rules for sitting in meetings: (বৈঠকে বসার নিয়ম)

(C) In the 1st sitting, sit on the left foot to get the left foot, and in the last sitting, sit on the left buttock with the sole of the right foot and bring out the tip of the left foot and keep the right foot upright. At this time the tip of the right toes will be facing the Qibla. (Mishkatul  Masaweeh (Mishkat),  801, 792, Sahih abu dawood 730, 963; Darimi 1396,Saheeh Abu Dawood 731-735, Nael 3/143-45).The value of hadith: Saheeh (Sahih).

(D) Men and women have to sit on the left buttocks in this way in the salam meeting of any salat. It is called ‘Tawarruk’.

The hadith is as follows:

Narrated from Muhammad ibn ‘Amr ibn‘ Atba (Rah.). He was sitting with a group of the Companions of the Prophet (peace and blessings of Allaah be upon him). He said, "We were talking about the prayer of the Prophet (peace and blessings of Allaah be upon him)." Then Abu Humaid Sa'idi (may Allah be pleased with him) said, "I am the one among you who remembers the prayer of the Messenger of Allah (may peace be upon him) more." I saw him (the last part, when he sat after two rak'ats, he would sit on his left leg and raise his right leg) and when he sat in the last rak'at, he would sit with his left leg forward and his right leg on his buttocks.

(Saheeh Bukhari (Tawheed),828, Abu Dawood 730, Mishkat 791, 801,  Saheeh Ibn 'Hibban 1862, 67,73,  Modern Publications 782, Islamic Foundation 790). The value of hadith: Saheeh (Sahih).

(E) During the meeting, the fingers of the left hand should be facing the qibla and lying along the edge of the left knee.

The hadith is as follows:

Narrated Ibn 'Umar (may Allah be pleased with him). He said that when the Prophet (peace and blessings of Allah be upon him) sat in prayer, he would place both hands on both knees and lift the finger (index finger) of the old woman of the right hand. He used to make dua (gestures) with it. And his left hand was lying on his left knee. (Mishkatul Masaweeh (Mishkat), 907, Saheeh Muslim 580, Nasaa'i 1269, Ibn Majah 913, Ahmad  6349, Erwa 366). The value of hadith: Saheeh (Sahih).

(F) and the right hand will be clenched like 53 and the martyr will point with the finger.

The hadith is as follows:

Narrated from Ibn ‘Umar (R). He said that when the Prophet (peace and blessings of Allaah be upon him) sat down to recite Tashahhud, he would place his left hand on the knee of his left foot and his right hand on his right knee. At this time he would keep his fingers closed to make it look like fifty-three, pointing with the index finger (shahadat).

(Mishkatul Masaweeh (Mishkat), 906,908, SahiH. Muslim 580, 879, Ahmad 6153, Daremi 1378).The value of hadith: Saheeh (Sahih).

(G) Like 53 means to fist the little finger, ring finger, and middle finger and match the big toe with them and leave the index finger in normal condition. Keep pointing from the beginning of the meeting until the salutation is returned.

The hadith is as follows:

Narrated from Ibn ‘Umar (R). He said that when the Prophet (peace and blessings of Allaah be upon him) sat down to recite Tashahhud, he would place his left hand on the knee of his left foot and his right hand on his right knee. At this time he would keep his fingers closed to make it look like fifty-three, pointing with the index finger (shahadat).

(Mishkatul  Masaweeh (Mishkat), 906, Saheeh Muslim 580, Ahmad  6153,  Daremi  1378, Mirat 3/229.  The value of hadith: Saheeh (Sahih).

(H) Sahebe Mirat Obaidullah Mubarakpuri (1904-94 AD) said, the unity of God is witnessed by pointing fingers. (Mir'at  3/229 p.229). 

(I) It is forbidden to look at the sky while reciting Doa.

The hadith is as follows:

Narrated from Abu Hurairah. He said: The Prophet (peace and blessings of Allaah be upon him) said: People should not cast their eyes towards the sky while praying. Otherwise, their gaze will be snatched away.

(Mishkatul Masaweeh (Mishkat), 983, Saheeh Muslim 429,  Nasaa'i 1276). The value of hadith: Saheeh (Sahih).

(J) The finger cannot be moved too fast during gestures, which distracts the side muslin. The hadith is as follows:

Narrated from ‘Aishah (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, performed the salat (prayer) after a chador." In one corner of the sheet was something like a bead of another color. He (peace and blessings of Allaah be upon him) looked at this work of prayer once. After the prayer, he (peace and blessings of Allaah be upon him) said, 'Take this sheet of mine to Abu Jahm.' Bring him back his ‘Ambiza-Niyah’ for me. Because this shroud has prevented me from concentrating on my prayers - (Bukhari and Muslim).

In another narration of Bukhari, I was looking at the artwork of the chador in the prayer, so I am afraid that this chador may ruin my concentration in the prayer. (Mishkatul Masaweeh (Mishkat), 757, Saheeh  Bukhari 373, Muslim 556, Abu  Dawood  4052, Irwa 376, Ahmad  24087, Saheeh Al-Jami 864, Mir'at  763, 1/669 p. The value of hadith: Saheeh (Sahih).

(K) There is no basis for saying that he should raise his finger while saying 'Ashhadu' and lower his finger after saying 'Illallah-H'.

(Mishkatul Masaweeh (Mishkat), 906, Sifatu Chala-Tinnabi,p. 140; Mir'at 3/229), Saheeh Muslim 580, Ahmad  6153,  Daremi 1378. The value of hadith: Saheeh (Sahih).

(L) Musalli's gaze will not go beyond the gesture.

The hadith is as follows:

Narrated from Nafi (Rah.). He said that when Ibn ‘Umar (R) used to sit in prayer, he would put his hands on his two runs. And Shahadat used to point with his fingers and his eyes were on the fingers. He said that the Prophet (peace and blessings of Allaah be upon him) said: This martyrdom finger is stronger than iron to Shaytaan (Shaytaan). That is to say, pointing to Tauhid with the finger of martyrdom is more difficult than pointing at Satan.

(Mishkatul Masaweeh (Mishkat), 917, Ahmad 5964, Sunan Abu Dawood (Tahiqkrit), 990, Nasaai 1275). Hadith's  standard: Hasan (Hasan).

At this time read the following prayers:-

Tashahhud:  (তাশাহহুদ)

 اَلتَّحِيَّاتُ ِللهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِيْنَ، أَشْهَدُ أَنْ لاَّ إِلَهَ إِلاَّ اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ 

Attahiya-tu lilla-hi wash chalawa-tu wat tbaiyiba-tu assala-mu ‘alayka ayuhan nabiyu wa rahmatullah-hi wa baraka-tuhu. Assala-mu ‘alayna wa‘ ala ’iba-dilla-hish cha-lehin. Ashhadu al la-ila-ha illallah-hu wa Ashhadu Anna Muhammadan ‘Abduhu wa Rasuluhu.

“আত্তাহিইয়া-তু লিল্লা-হি ওয়াছ্ ছালাওয়া-তু ওয়াত্ ত্বাইয়িবা-তু আসসালা-মু ‘আলায়কা আইয়ুহান নাবিইয়ু ওয়া রহমাতুল্লা-হি ওয়া বারাকা-তুহু। আসসালা-মু ‘আলায়না ওয়া ‘আলা ‘ইবা-দিল্লা-হিছ ছা-লেহীন। আশহাদু আল লা-ইলা-হা ইল্লাল্লা-হু ওয়া আশহাদু আন্না মুহাম্মাদান ‘আবদুহূ ওয়া রাসূলুহু।“

Translation: All honor, all worship and all sacred things are for Allah. O Prophet! May peace be upon you and may the grace and prosperity of Allah descend upon you. Peace be upon us and upon the righteous servants of God. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and Messenger.

The hadith is as follows:

(A) Narrated from ‘Abdullah Ibn Mas’ud (R). He said, "When we used to pray with the Prophet (peace and blessings of Allaah be upon him), we would recite this du'aa,

السَّلَامُ عَلَى اللَّهِ قبل عباده السَّلَام على جِبْرِيل السَّلَام على مِيكَائِيل السَّلَام على فلَان وَفُلَ 

“Assala-mu 'alalla-hi qabla' iba-dihi, assala-mu 'ala-jibrila, assala-mu.' Ala-miqayla, assala-mu 'ala-fula-nin”

‘‘আসসালা-মু ‘আলাল্ল-হি ক্ববলা ‘ইবা-দিহী, আসসালা-মু ‘আলা- জিবরীলা, আসসালা-মু ‘আলা- মীকায়ীলা, আসসালা-মু ‘আলা- ফুলা-নিন”

(That is, before sending peace upon Allah upon His servants, peace upon Gabriel, peace upon Mikaeel, peace upon such and such.) When the Prophet (peace and blessings of Allaah be upon him) finished the prayer, he turned to us and said, "Peace be upon Allaah." Allah Himself is the giver of peace).

So some of you will sit  in the prayer and  say,

التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ 

 "Attahiatu  Lilla-he was salawa-tu wata taiyiba-tu assala-mu 'alayka  aayuhan  nabiyu  warhamatullah-hi  wabar-ka-tuhu  assala-mu  'alayana  wa'ala- 'iba-dilla-hiss -lihin'.

‘আততাহিয়্যাতু লিল্লা-হি ওয়াস্ সলাওয়া-তু ওয়াত্ব ত্বইয়্যিবা-তু আসসালা-মু ‘আলায়কা আইয়্যুহান নাবিইয়্যু ওয়ারহমাতুল্ল-হি ওয়াবার-কা-তুহু আসসালা-মু ‘আলায়না ওয়া‘আলা- ‘ইবা-দিল্লা-হিস্ স-লিহীন’।

(That is, all honor, ‘Ibadat, worship and holiness is for Allah. O Prophet! Peace be upon you and all the righteous servants of Allah).

He (peace and blessings of Allaah be upon him) said: If a person says these words, his blessings will reach every good servant of the heavens and the earth. Then he (sallallaahu 'alayhi wa sallam) said,

شْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ 

"Ashhadu Alla-ila-ha illallah-hu wa ashhadu Anna Muhammadan" Abduhu wa Rasooluhu "

‘‘আশহাদু আল্লা- ইলা-হা ইল্লাল্লা-হু ওয়া আশহাদু আন্না মুহাম্মাদান ‘আবদুহূ ওয়া রসূলুহু”-

(That is, I bear witness that there is no true god but Allah. I bear further witness that Muhammad (peace and blessings of Allaah be upon him) is the slave and Messenger of Allaah.)

He (sallallaahu 'alayhi wa sallam) said, "Then he will recite the du'aa' which is pleasing to the servant of Allah and will supplicate to the great court of Allah."

(Mishkatul Masaweeh (Mishkat), 909, Bukhari 835, 6230, Muslim 402,Abu Dawood  968,  Nasaa'i 1298, Ibn Majah  899, Ahmad 4101). The value of hadith:  Saheeh.

(B) Narrated from ‘Abdullah Ibn‘ Abbas (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, used to teach us Attahiyyatu, just as he used to teach us Surah of the Qur'an." He (peace and blessings of Allaah be upon him) used to say,

التَّحِيَّاتُ الْمُبَارَكَاتُ الصَّلَوَاتُ الطَّيِّبَاتُ لِلَّهِ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ

"Attahiya-Tul Muba-Raka-Tus Salawa-Tu Wattayyiba-Tu Lilla-Hi. Assala-Mu'ayka  Ayyuhan Nabiyu Wa Rahmatullah-Hi Wa Baraka-Tuhu. Assala- Mu'Alayana- Wa 'Ala-'Iba-Dilla-Hiss-Lihin.AshhaduAllah-Ila-Ha Illa-Hu Wa Ashhadu Anna Muhammadan 'Abduhu  Warasuluhu".

‘‘আততাহিয়্যা-তুল মুবা-রাকা-তুস্ সলাওয়া-তু ওয়াততাইয়্যিবা-তু লিল্লা-হি। আসসালা-মু ‘আলায়কা আইয়্যুহান্ নাবিয়্যু ওয়া রহমাতুল্ল-হি ওয়া বারাকা-তুহু। আসসালা-মু ‘আলায়না- ওয়া ‘আলা- ‘ইবা-দিল্লা-হিস্ স-লিহীন। আশহাদু আল্লা- ইলা-হা ইল্লাল্লা-হু ওয়া আশহাদু আন্না মুহাম্মাদান ‘আবদুহূ ওয়ারসূলুহু”।

(Mishkatul Masaweeh (Mishkat), 910, Saheeh Muslim 403). The value of hadith: Saheeh (Sahih).

It is sunnat to recite tashahhud silently: (নীরবে তাশাহ্হুদ পাঠ করা সুন্নত}

Narrated on the authority of Abdullah Ibn Mas'ud. He said that it is Sunnah to read Tashahhud slowly. (Sunan Abu Dawood (Tahiqkrit), 986, Tirmidhi 291).The value of hadith: Saheeh (Sahih).

Darud: (দরূদ)

In the Hadith,7 verses are  described in the Saheeh Charter (Albany, Chifatu Salatinnabi, 165-168 p.  If you read any  of  this in Tashahhud, you will be able to  get the Saalat. But  it  is best  to  recite The Abrahami in Darud. (Ibn Taymiyah, Majmu'ul Fataawa 22/454-458; Bin  Bay,  Majmu 'Fatawa  11/202-204;  Fatawa Lajana Dayamah  5/399-400).

(No.1 Darud, Darud ibrahim):

اللَّهُمَّ صل عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حُمَيْدٌ مجيد اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّك حميد مجيد

“Alla-humma challi‘ ala muhammadinu wa ‘ala a-li muhammadin kama challaita‘ ala ibra-hima wa ‘ala a-li ibra-hima innaka hamidum majid. Alla-humma ba-rik ‘ala muhammadinu wa‘ala a-li muhammadin kama ba-rakta ‘ala ibra-hima wa‘ala a-li ibra-hima innaka hamidum majid ”

“আল্লা-হুম্মা ছাল্লে ‘আলা মুহাম্মাদিঁউ ওয়া ‘আলা আ-লে মুহাম্মাদিন কামা ছাল্লায়তা ‘আলা ইবরা-হীমা ওয়া ‘আলা আ-লে ইবরা-হীমা ইন্নাকা হামীদুম মাজীদ। আল্লা-হুম্মা বা-রিক ‘আলা মুহাম্মাদিঁউ ওয়া ‘আলা আ-লে মুহাম্মাদিন কামা বা-রকতা ‘আলা ইবরা-হীমা ওয়া ‘আলা আ-লে ইবরা-হীমা ইন্নাকা হামীদুম মাজীদ”।

Meaning: ‘O Allah! Have mercy on Muhammad and the family of Muhammad, as you have mercy on Ibrahim and the family of Ibrahim. Surely you are praised and honored. O Allah! Bless Muhammad and the family of Muhammad, as you blessed Ibrahim and the family of Ibrahim. Surely you are praised and honored.

The hadith is as follows:

Narrated from Abdur Rahman Ibn Abu Layla. He said, "When I met Ka'b ibn 'Ujrah, he said,' O 'Abdur-Rahman!' Shall I give you a gift that I heard from the Prophet (peace and blessings of Allaah be upon him)? In reply I said, yes give me that gift. He said, "We asked the Messenger of Allah, may Allah bless him and grant him peace, and said, 'O Messenger of Allah! Allah has taught us how to recite Salam to you. How do we recite every ‘salat’ for you and your family? He (peace and blessings of Allaah be upon him) said, 'Say,

”Alla-humma salli ‘ala-muhammadio wa‘ ala-a-li muhammadin kama-sallaita ‘ala-ibra-hima wa‘ al-a-li ibra-hima innaka hamidum majeed. Alla-humma ba-rik ‘ala-muhammadion wa‘ ala-a-li muhammadin kama-ba-rakta ‘ala-ibra-hima wa‘ ala-a-li ibra-hima innaka hamidum majeed ”

আল্লা-হুম্মা সল্লি ‘আলা- মুহাম্মাদিও ওয়া ‘আলা- আ-লি মুহাম্মাদিন কামা- সল্লায়তা ‘আলা- ইবরা-হীমা ওয়া ‘আল- আ-লি ইবরা-হীমা ইননাকা হামীদুম মাজীদ। আল্লা-হুম্মা বা-রিক ‘আলা- মুহাম্মাদিওঁ ওয়া ‘আলা- আ-লি মুহাম্মাদিন কামা- বা-রাকতা ‘আলা- ইবরা-হীমা ওয়া ‘আলা- আ-লি ইবরা-হীমা ইন্নাকা হামীদুম মাজীদ”।

Meaning: O Allah, have mercy on Muhammad and the family of Muhammad, as you have had mercy on Ibrahim and the family of Ibrahim. Surely you are praised and honored. O Allah, send blessings on Muhammad and the family of Muhammad. To every one of you who has sent blessings on Ibrahim and the family of Ibrahim.

But in the narration of Imam Muslim, the word 'Ala-Ibra-Heem' is not mentioned in two places.

(Mishkatul  Masaweeh (Mishkat), 919,  Saheeh  Bukhari  3370,  Muslim  406. There are only  عَلى آلِ إِبْرَاهِيْمَ in Muslim. However, Bukhari, Ahmad, Nasaa'i, Tahabi, and others have described the two together  (عَلى إِبْرَاهِيمَ وَعَلى آلِ إِبْرَاهِيْمَ).  Therefore,  it is clear to those who deny the combination of two words that it is not in any  Saheeh hadith.  The value of hadith: Saheeh (Sahih).

(No.  2):

Narrated from Abu Humaid As-Sa'idi. He said, the Companions said, O Messenger of God! How do we recite darood to you? The Messenger of Allah, may Allah bless him and grant him peace, said: Say:

اللَّهُمَّ صلى الله عَلَيْهِ وَسلم عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حُمَيْدٌ مجيد

"Alla-humma salli 'ala-muhammadion wa azwa-jihi wa yurriyatihihi kama- sallaita' ala-a-li ibra-hima waba-rik 'ala-muhammadion wa azwa-jihi wa yurriyatihi kama-a-ra- Lee Ibra-Hima Innaka Hamidum Majid "

“আল্লা-হুম্মা সল্লি ‘আলা- মুহাম্মাদিওঁ ওয়া আয্ওয়া-জিহী ওয়া যুররিইয়্যাতিহী কামা- সল্লায়তা ‘আলা- আ-লি ইব্র-হীমা ওয়াবা-রিক ‘আলা- মুহাম্মাদিওঁ ওয়া আয্ওয়া-জিহী ওয়া যুররিইয়্যাতিহী কামা- বা-রকতা ‘আলা- আ-লি ইব্র-হীমা ইন্নাকা হামীদুম্ মাজীদ”।

(That is, O Allah, shower blessings on Muhammad and his wives and descendants, as you bestowed favors on the family of Ibrahim (AS), and bestow your blessings on Muhammad and his wives and descendants, as you bestowed blessings on Ibrahim (AS). You have bestowed goodness on his family. Surely, you are the most praiseworthy and the most honorable.)

(Mishkatul Masaweeh (Mishkat),920, Saheeh Bukhari 6360,  Muslim 407, Abu Dawood 979, Nasai1294,  Ibn Majah 905, Ahmad 23600). The value of hadith:  Saheeh (Sahih).

Learn about Darud:

First: in Darud, Muhammad (sm) and his family have been compared with Ibrahim (as) and his family. As a result, the dignity of Muhammad (sm) and his family seems to have been tarnished but in fact their dignity has been enhanced. Because Muhammad (sm) himself is a descendant of Ibrahim (as) and the best son of mankind and the last messenger. His comparison with Father Ibrahim as a child is not at all disrespectful.

Second: There were thousands of prophets in the family of Ibrahim (AS). But in spite of the fact that there are no prophets in the family of Muhammad (sm), the status of the family of Muhammad (sm) has undoubtedly been enhanced by comparing them with the highly respected Abrahamic dynasty rich in innumerable prophets and messengers. (Mir'at 1/678-680; The, 3/253-55).

The virtues of reading the darud: (দরূদ পাঠের এর ফজিলত)

 (A) Narrated from Abu Hurairah (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever recites the darood to me once, Allaah showers mercy on him ten times.'

(Mishkatul Masaweeh (Mishkat), 921(3), Saheeh Muslim 408, Abu Dawood 1530,  Nasai 1296, Tirmidhi 485, Ahmad 8854, Daremi 2814, Saheeh at Targib 1656). The value of hadith:  Saheeh. The value of hadith: Saheeh (Sahih).

(B) Narrated from Anas (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever recites the darood on me once, Allah will have mercy on him ten times.' His ten sins will be forgiven, and then ranks will be increased for the nearness of Allah.

(Mishkatul Masaweeh (Mishkat),922-(4), Saheeh Nasaa'i 1297, Hakim 1/550). The value of hadith:  Saheeh. The value of hadith: Saheeh (Sahih).

(C) Narrated from Ibn Mas'ud. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Those who recite more and more daroods to me will be closer to me on the Day of Resurrection.'

(Mishkatul Masaweeh(Mishkat),923-(5),Tirmidhi 484, Saheeh at Targib 1668). Hadith's  Standard:  Hasan. Hadith's  standard: Hasan (Hasan).

(D) Narrated from the said rabbi [Anas (R)]. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Allah has some angels who roam the earth.' They convey the greetings of my Ummah to me.

(Mishkatul Masaweeh (Mishkat), 924-(6), Saheeh: Nasaa'i 1282, Silsilah as Saheeh 2853, Hakim 2/421, Darimi  2816). The value of hadith: Saheeh.

(E) Narrated from Abu Hurairah (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'If anyone greets me, Allah will surely return my soul to me so that I may respond to his greeting.'

(Mishkatul Masaweeh (Mishkat), 925-(7), Abu Dawood 2041, Saheeh Al-Jami 5679,  Bayhaqbir  da'Wate  Kabir 178). Hadith's  Standard:  Hasan.

(F) Narrated from the said rabbi [Abu Hurairah (R)]. He said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Do not make your house a graveyard, nor make my grave a place of celebration.' You will recite darood to me. Your darood must have reached me, wherever you are.

(Mishkatul Masaweeh (Mishkat), 926-(8), Abu Dawood 2042, Saheeh Al-Jami 7226). The value of hadith:  Saheeh.

(G) Narrated from the said rabbi [Abu Hurairah (R)]. He said: The Messenger of Allah, may Allah bless him and grant him peace, said: Shame on the one to whom my name is uttered but he does not recite the darood to me. Shame on the person to whom the month of Ramadan comes and that month goes away before his sins are forgiven. Shame on him who is survived by his elderly parents or one of the two, but they do not take him to Paradise.

(Mishkatul  Masaweeh (Mishkat), 927- (9), Tirmidhi 3545,  Saheeh at  Targib, Hakim 1/549).  Hadith's  Standard:  Hasan.

(H) Narrated from ‘Abdullah bin Masood (R). He said, "I was praying and the Prophet (peace and blessings of Allaah be upon him) was also present." He had Abu Bakr and 'Umar (R) with him. When I sat down at the end of the prayer, I praised Allah, then I recited the darood on the Prophet (peace and blessings of Allaah be upon him). Then I started praying for myself. The Prophet (صلى الله عليه وسلم) said, "Ask, you will be given." If you want, you will be given.

(Mishkatul  Masaweeh (Mishkat), 931- (13), Tirmidhi  593). Hadith's  Standard:  Hasan.

(I) Narrated from ‘Umar ibn al-Khattab (R). He said that dua hangs between the heavens and the earth. Nothing rises above this unless you send blessings on your Prophet.

(Mishkatul  Masaweeh (Mishkat), 938-(20), Saheeh Ligyarihi: Tirmidhi 486, Saheeh at Targib  1676. The value of hadith:  Saheeh.

In the recitation of the Imam in the salat, the name of the Prophet (sm) is actually the provision of reciting Darood: (ছালাতের মধ্যে ইমামের তেলাওয়াতে রাসূল (ছাঃ)-এর নাম আসলে দরূদ পাঠ করার বিধান)

 It is permissible to recite   the name   of the Messenger  (peace and blessings of Allaah be upon him)at any time, including the Salat.

(Ibn Abi Shaybah Ha/6041-42;  Haytami, Tohafatul Muhtaz2/66; Al-Muntakba Sharhul Muatta 1/154; Bin Bay, Fataawa  Noorun  Alaad  Darb.)

For  Allah commands," Indeed  Allah and His angels send mercy to the Prophet . "O, believers! Send a blessing and peace to him (Ahab 33/56). It is not specified in or outside the Saalat.  It may be noted  that  this  darud  should  be  done in short  and  silent (Al-Muntakba Sharhul  Muwatta 1/154).

Do'aye Mashurah: (দোআয়ে মাছুরাহ)

 ‘Mashurah means’ is narrated in Hadith. As such, all the prayers mentioned in the hadith are mashurah. This is not the only prayer. However, it is this Doa that has gained fame in this country as ‘Doae Mashurah’.

اَللَّهُمَّ إِنِّيْ ظَلَمْتُ نَفْسِيْ ظُلْمًا كَثِيْرًا وَّلاَ يَغْفِرُ الذُّنُوْبَ إِلاَّ أَنْتَ، فَاغْفِرْ لِيْ مَغْفِرَةً مِّنْ عِنْدَكَ وَارْحَمْنِيْ إِنَّكَ أَنْتَ الْغَفُوْرُ الرَّحِيْمُ

"Alla-humma inni jalamatu nafsi zulman kashirano ala yagfiruz junuba illa anta, fagfirli magfiratam min‘ indika warhamni innaka antal gafurur rahim. "

“আল্লা-হুমা ইন্নী যলামতু নাফসী যুলমান কাসীরা। ওয়ালা- ইয়াগফিরুয্ যুনূবা ইল্লা- আনতা। ফাগফিরলী মাগফিরাতাম্ মিন ‘ইনদিকা ওয়ারহামনী। ইন্নাকা আনতাল গফূরুর রহীম।”

Meaning: ‘O Allah! I have done many wrongs to my nafs. There is no one to forgive those sins except you. Therefore forgive me especially on your behalf and have mercy on me. Surely Thou art the Forgiving, the Merciful.

The hadith is as follows:

Narrated from Abu Bakr As-Siddiq (R). He said, "I submitted to the Messenger of Allah, may Allah bless him and grant him peace, O Messenger of Allah!" Tell me a dua that I will recite in Salat (after Tashahhud). The Prophet (peace and blessings of Allaah be upon him) replied: This supplication will be recited,

“Alla-huma inni jalamatu nafsi zulman kasira. Wala- yagfiruz junuba illa- anta. Fagfirli magfiratam min ‘indica warhamni. Innaka Antal Gafoorur Rahim. ”

“আল্লা-হুমা ইন্নী যলামতু নাফসী যুলমান কাসীরা। ওয়ালা- ইয়াগফিরুয্ যুনূবা ইল্লা- আনতা। ফাগফিরলী মাগফিরাতাম্ মিন ‘ইনদিকা ওয়ারহামনী। ইন্নাকা আনতাল গফূরুর রহীম।”

Meaning: “O Allah! Surely I have wronged my soul. There is no one to forgive sins except you. So forgive me on your behalf. Have mercy on me You are the Forgiver and the Most Merciful. "

(Mishkatul Masaweeh (Mishkat), 942-( 4), Saheeh Bukhari 7388, Muslim 2705, Nasai 1302, Tirmidhi  3531, Ibn  Majah  3835, Ahmad  8). The value of hadith: Saheeh.

The Rules of Prayer are in a Hadith: (সালাতের নিয়ম কানুন-এক হাদিসে)

Narrated from Abu Humaid As-Saidi. He said in the presence of ten Companions of the Prophet (peace and blessings of Allaah be upon him), I know more about the prayer of the Messenger of Allaah (peace and blessings of Allaah be upon him) than you. They said, "Tell us." The Messenger of Allah, may Allah bless him and grant him peace, said, "When he stood up for prayer, he would raise both his hands, even lifting them up along his shoulders." Then he would say takbeer. Then he used to recite Qiraat. Then he would bow down. The palms of both hands were placed on both knees. Keep the back straight. That is, he did not bow his head downwards, nor did he raise his head upwards. Then (from ruku) he would raise his head and say "Sami Alla-hu liman hamidah". Then he would straighten his arms and even raise them to his shoulders and say, ‘Alla-hu Akbar. Then he would lean towards the ground to prostrate. He used to keep both hands separate from the arms in prostration. He would return the toes to the qibla. Then he would raise his head. He used to sit on it with his left leg spread. Then he would straighten up so that all his bones would come to their places.

Then he would stand. He used to perform the second rak'at in this way. After performing two rak'ats, he would say takbeer and raise both hands up to his shoulders, as he used to do when starting the first prayer. Then he would perform the rest of his prayers in this way. After the last prostration of the last rak'ah, after which the salutation is returned, he would extend his left leg to the right and sit on it. Then he would return the salutation. They said you told the truth. He (peace and blessings of Allaah be upon him) used to pray in this way. (Abu Dawood, Darimi, Tirmidhi and Ibn Majah)] and Tirmidhi and Ibn Majah have copied this narration in this sense. Imam Tirmidhi said that this hadith is Hasan and Sahih.

Another narration of Abu Dawood is in the hadith of Abu Humaid: The Prophet (peace and blessings of Allaah be upon him) bowed down. He grabbed both knees with both hands and held them tightly. At this time he kept his two hands separated from the two ribs like a bow. Abu Humaid (R) further said, then he (Sallallahu Alaihi Wasallam) prostrated. The nose and forehead hit the ground. He kept both hands apart from the ribs. He placed both hands on the ground at shoulder level. He kept the two thighs apart from the abdomen.Thus he (sallallaahu 'alayhi wa sallam) prostrated. Then he (sallallaahu 'alayhi wa sallam) spread his left leg and sat on it. He turned the front part of his right foot towards the qibla. Place the palm of the right hand on the right thigh and the palm of the left hand on the left thigh and point with the martyrdom finger. According to another narration of Abu Dawood, he (peace and blessings of Allaah be upon him) used to sit on the abdomen of his left foot after two rak'ahs. He kept his right leg upright. He (peace and blessings of Allaah be upon him) used to rest his left buttocks on the ground in the fourth rak'ah and bring his legs out to one side (to the right).

(Mishkatul Masaweeh (Mishkat), 801, Saheeh Abu Dawood 730, 963; Darimi 1396, Saheeh Abu Dawood 731-735). The value of hadith: Saheeh (Sahih).

Additional prayers to be recited between Tashahhud and Salam: (তাশাহ্হুদ ও সালামের মধ্যবর্তী সময়ে অতিরিক্ত পঠিতব্য দোয়াসমূহ)

After reciting the mentioned doas between Tashahhud and Salam, the Messenger of Allah (sm) used to recite the following doas:

At the end of Tashahhud there is a special urge to recite the following Doa:

(A) Narrated from Ibn ‘Abbas (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to teach them this supplication as he used to teach them Surahs of the Qur'aan. He used to say, you say,

اللَّهُمَّ إِنِّي أَعوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، وَأَعوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ، وَأَعوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ.

"Allahumma inni auzubika min 'azabi jahannam, wa auzubika min' azabil kabari, wa auzubika min fitnatil masihid dajja-la, wa auzubika min fitnatil mahiya-wal mama-ti."

“আল্লা-হুম্মা ইন্নী আঊযুবিকা মিন ‘আযা-বি জাহান্নাম, ওয়া  আঊযুবিকা মিন ‘আযা-বিল কবরি, ওয়া আঊযুবিকা মিন ফিতনাতিল মাসীহিদ্ দাজ্জা-ল ওয়া আঊযুবিকা মিন ফিতনাতিল মাহ্ইয়া- ওয়াল মামা-তি”।

That is- O Allah! I seek refuge in You from the punishment of Hell. I seek refuge in You from the punishment of the grave. I seek refuge in You from the temptation of the Dajjal. I seek refuge in You from the test of life and death. (Mishkatul  Masaweeh (Mishkat)-941-[ 3], Saheeh: Muslim 590, Abu  Dawood  1542,  Nasaa'i  2063, Tirmidhi  3494, Ahmad  2168,  Saheeh  at  Targib  3651). The value of hadith:  Saheeh (Sahih).

Narrated from Abu Hurairah. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Some of you retire after reciting the last tashahhud at the end of the prayer as if seeking refuge in Allah from four things.' (1) The ‘torment’ of Hell. (2) The ‘torment’ of the grave. (3) Fitnah of life and death (fitna). (4) The evil of Masihud Dajjal. (Mishkatul Masaweeh (Mishkat)-940-[2], Saheeh Muslim 588, Abu  Dawood 983, Nasaa'i 1310, Ibn Majah 909, Ahmad 7237, Daremi 1383, Saheeh  Al-Jami  699). The value of hadith: Saheeh (Sahih).

(B) Narrated by Abu Hurairah

The Prophet (peace and blessings of Allaah be upon him) said, “When one of you (in the prayer) recites Tashahhud (i.e., At-Tahiyyat), he will seek refuge in Allaah from these four things; Say,

اَللهم إنِّي أَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ، وَمِنْ عَذَابِ القَبْرِ، وَمِنْ فِتْنَةِ المَحْيَا وَالْمَمَاتِ، وَمِنْ شَرِّ فِتْنَةِ المَسِيحِ الدَّجَّالِ

"Allahumma inni ayyu bika min azabi jahannam, amin azabil qabr, amin fitnatil mahya almamat, amin sharri fitnatil masihid dajja-la."

“আল্লা-হুম্মা ইন্নী আঊযু বিকা মিন আযা-বি জাহান্নাম, অমিন আযা-বিল ক্বাব্র, অমিন ফিতনাতিল মাহয়্যা অলমামা-ত, অমিন শার্রি ফিতনাতিল মাসীহিদ্ দাজ্জা-ল।”

(Riyadhus Salehin-Hadith No.1431, Sahihul Bukhari 1377, Muslim 588, Tirmidhi  3604, Nasai1310, 5505, 5506, 5509, 5511, 5513-5518,  5520, Abu  Dawood 9 83,  Ibn  Majah  909, Ahmad 7196, 7810, 7904, 9093, 9183, 9546, 9824, 10389,  27890,  27674,  27280,  Daremi  1344). Hadith's  standard: Saheeh Hadith.

The hadith is as follows:

It is narrated on the authority of Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said, “When one of you (in the prayer) recites Tashahhud (i.e. At-Tahiyyat), he will seek refuge in Allah from these four things; Say,

"Allahumma inni ayyu bika min azabi jahannam, amin azabil qabr, amin fitnatil mahya almamat, amin sharri fitnatil masihid dajja-la."

“আল্লা-হুম্মা ইন্নী আঊযু বিকা মিন আযা-বি জাহান্নাম, অমিন আযা-বিল ক্বাব্র, অমিন ফিতনাতিল মাহয়্যা অলমামা-ত, অমিন শার্রি ফিতনাতিল মাসীহিদ্ দাজ্জা-ল।”

That is, O Allah! Verily, I seek refuge in You from the torment of Hell and the grave, from the temptation of life and death, and from the evil of the temptation of the blind Dajjal. ”

(Riyadhus Salehin-Hadith No.1431, SaheehHual  Bukhari  1377,  Muslim  588, Tirmidhi  3604, Nasai1310, 5505, 5506, 5509, 5511, 5513-5518, 5520, Abu  Dawood 983, Ibn Majah  909, Ahmad 7196, 7810, 7904,  9093, 9183, 9546, 9824,  10389, 27890,  27674, 27280, Daremi 1344. The value of hadith:  Saheeh (Sahih).

(C) It is narrated from Urwah Ibn Zubayr (may Allah be pleased with him) that Aisha, the wife of the Prophet (peace and blessings of Allah be upon him), told him that the Messenger of Allah (may peace be upon him) used to pray in prayer:

للَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَفِتْنَةِ الْمَمَاتِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ

“Allahumma inni aujubika min ajabil qabari, wa aujubika min fitnatil masihid dajj-li, Wa aujubika min fitnatil mahiya wa fitnatil mamati, Allahumma inni aujubika minal machami wal magrami.”

“আল্ল-হুম্মা ইন্নি  আউজুবিকা মিন আযা-বিল ক্ববরি, ওয়া আউজুবিকা মিন ফিতনাতিল মাসীহিদ দাজ্জ-লি, ওয়া আউজুবিকা মিন ফিতনাতিল মাহ্ইয়া ওয়া ফিতনাতিল মামাতি, আল্ল-হুম্মা ইন্নি আউজুবিকা মিনাল মাছামি ওয়াল মাগরামি।”

Meaning: “O Allah, from the torment of the grave, from the fitnah of the Dajjal in the Messiah, and from the fitnah of life and death! I seek refuge in You. O Allah! I seek refuge in You from sin and debt."

Then a man said to him, how much you seek refuge from debt. He (the Messenger of Allah, may Allah bless him and grant him peace) said: When a person is in debt, he lies when he speaks and breaks his promise.

(Saheeh  Bukhari (Tawheed), 832,8333,  2397, 6368, 6375, 6376, 6377, 7129, Modern Publications 786, Islamic Foundation  794, Mishkatul Masabih (Mishkat), 939, Muslim 589, Abu Dawood  880, Nasaai 1309,  Ahmad 24578) The value of hadith: Saheeh (Sahih).

(D) Narrated from Ibn ‘Abbas (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to teach them this supplication as he used to teach them Surahs of the Qur'aan. He used to say, you say,

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ

"Alla-humma inni aujubika min‘ aya-b jahannam, wa aajubika min ‘aya-bil kabari, wa aajubika min fitnatil masihid dajja-la wa aadhubika min fitnatil mahiya-wal mama-ti."

“আল্লা-হুম্মা ইন্নী আঊযুবিকা মিন ‘আযা-বি জাহান্নাম, ওয়া আঊযুবিকা মিন ‘আযা-বিল কবরি, ওয়া আঊযুবিকা মিন ফিতনাতিল মাসীহিদ্ দাজ্জা-ল ওয়া আঊযুবিকা মিন ফিতনাতিল মাহ্ইয়া- ওয়াল মামা-তি।”

That is- O Allah! I seek refuge in You from the punishment of Hell. I seek refuge in You from the punishment of the grave. I seek refuge in You from the temptation of the Dajjal. I seek refuge in You from the test of life and death.

(Mishkatul  Masaweeh (Mishkat), 941, SaheehHumUslim 590, Abu Dawood 1542, Nasaa'i 2063,Tirmidhi  3494, Ahmad 2168, Saheeh At Targib  3651. The value of hadith: Saheeh (Sahih).

(E) It is narrated from Ali (may Allah be pleased with him) that he said: When the Prophet (peace and blessings of Allah be upon him) was standing for the prayer, he used to recite this Doa between Tashahhud and Salam at the last moment (before Salam returned).

اَللهم اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، وَمَا أَسْرَفْتُ، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، أَنْتَ الْمُقَدِّمُ، وَأَنْتَ المُؤَخِّرُ، لاَ إِلٰهَ إِلاَّ أَنْتَ

"Allahummamagfirli ma kwaddamtu ama akhkhartu ama asrartu ama alantu ama asraftu ama anta alamu bihi minni, antal muqbaddimu a antal muakhkhiru la ila-ha illa ant."

“আল্লা-হুম্মাগফিরলী মা ক্বাদ্দামতু অমা আখ্খারতু অমা আসরারতু অমা আ‘লানতু অমা আসরাফতু অমা আন্তা আ‘লামু বিহী মিন্নী, আন্তাল মুক্বাদ্দিমু অ আন্তাল মুআখখিরু লা ইলা-হা ইল্লা আন্ত্।”

That is, O Allah! Forgive me for what I have done before and what I have done after, what I have done in secret and what I have done publicly, what I have done extra and what you know better than me You are the beginning, you are the end. There is no true god but You.

(Sunan at-Tirmidhi (Tahaqiq), 3422, Sahih Bukhari (Tawheed Publications, 1120, 6317, 6385, 7442, 7499, 7385, Sunan Ibn Majah, 1355, Sunan at-Tirmidhi (Tahqiq), 3418, Muslim 769, Nasai 1619, Abu Dawood 771, Ahmad 2813, 2705, 2743, 2808, 3358, 3458; Muwatta Malik 500, Darimi 1486, Adhunik Prakashani 1050, Islamic Foundation 1054). The value of the hadith is saheeh.

(F) It is narrated from Abu Salih (R) in the source of one of the Companions of the Prophet (peace and blessings of Allaah be upon him). He said, "The Prophet (peace and blessings of Allaah be upon him) said to a man, 'Do you recite du'aa' in prayer? ' The man said, I recite Tashahhud (that is, Attahiyyatu lillahi) and say

اللهُمَّ إِنِّي أَسْأَلُكَ الْجَنَّةَ وَأَعُوذُ بِكَ مِنَ النَّارِ

"Allahumma inni asalukal jannata wa aujubika minannar."

“আল্লাহুম্মা ইন্নী আসআলুকাল জান্নাতা ওয়া আউযুবিকা মিনান্ নার।”

But I do not understand the vague words of you and Mu'adh (meaning I am not able to understand what du'a you and Mu'adh recite). The Prophet (peace and blessings of Allaah be upon him) said: We also go around him (that is, we pray for Paradise).

(Sunan Abu Dawood (Tahiqkrit), 792, 793, 'Salat' Chapter2, Paragraph127-128, Ibn  'Majah 91, Saheeh Ibn 'Hibban 865, Ahmad(3/474, 5/74). The value of hadith:    Saheeh (Sahih).

(G) Narrated in Anas (R) Sutra. He was sitting with the Prophet (peace and blessings of Allaah be upon him). At that time a person prayed and said:

“Alla-humma inni asaluka b anna lakal hamdu la ilaha illa anta wahdaka la sharika lakal manna-nu, ya badi’as sama-wa-ti wal-ardi, ya jaljala-li wal-ikram. Ya haiyu ya kaiyumu, inni asalukal jannata wa auzu bika minanna-ra ”.

“আল্লা-হুম্মা ইন্নী আসআলুকা বি আন্না লাকাল হামদু লা ইলাহা ইল্লা আনতা ওয়াহদাকা লা শারীকা লাকাল মান্না-নু, ইয়া বাদী’আস্ সামা-ওয়া-তি ওয়াল-আরদী, ইয়া যালজালা-লি ওয়াল-ইকরাম। ইয়া হাইয়্যু ইয়া কাইয়্যুমু, ইন্নী আস্আলুকাল জান্নাতা ওয়া আউযু বিকা মিনান্না-র”।

Meaning: “O Allah! I ask you, for all praise is due to you, there is no god but you, you have no partner, the infinite benefactor: O Creator of the heavens and the earth! O glorious and noble! O Eternal One, O Eternal One! I ask you for Paradise and I seek refuge in Hell. "

The Prophet (peace and blessings of Allaah is upon him) said: This person made du'aa 'by Azam in Isma'ah.

(Sunan Abu Dawood (Tahiqkrit)-1495, Tirmidhi-3544,  Nasaa'i  1299,  Ahmad (3/158).  The value of hadith:  Saheeh.

(H) Narrated Mu'adh: Once the Prophet (peace and blessings of Allaah be upon him) took his hand and said, “O Mu'aadh! By God! I must love you.” Then he said, “O Mu'adh! I bequeath to you that you must not give up reciting these two at the end of every prayer,

اَللهم أَعِنِّي عَلَى ذِكْرِكَ، وَشُكْرِكَ، وَحُسْنِ عِبَادَتِكَ

"Alla-humma ainni ala zikrika wa shukrika wa husni iba-datik."

“আল্লা-হুম্মা আইন্নী আলা যিক্রিকা ওয়া শুকরিকা অহুসনি ইবা-দাতিক।”

That is, O Allah! Help me to do your Zikr (remembrance), Shukra (gratitude) and beautiful worship.

(Riyadhus Salehin-Hadith-1430, Abu Dawood 1522, 5482, 5483, Ahmad-21621,  Bangla Mishkat/888, Mishkatul Masaweeh (Mishkat)-949-[11]. The value of hadith:    Saheeh (Sahih).

(I) Narrated from ‘Aishah (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to make du'aa 'during the prayer (before returning the salaam). Used to say,

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَفِتْنَةِ الْمَمَاتِ اللَّهُمَّ إِنِّي أعوذ بك من المأثم والمغرم

“Alla-humma inni aujubika min‘ ajabil kabari, wa a’ujubika min fitnatil masihid dajja-li. Wa aujubika min fitnatil mahiya- wa fitnatil mama-ti. Alla-huma inni aujubika minal ma'sami wal magrami ".

“আল্লা-হুম্মা ইন্নী আঊযুবিকা মিন ‘আযা-বিল কবরি, ওয়া আঊযুবিকা মিন ফিতনাতিল মাসীহিদ্ দাজ্জা-লি। ওয়া আঊযুবিকা মিন ফিতনাতিল মাহ্ইয়া- ওয়া ফিতনাতিল মামা-তি। আল্লা-হুমা ইন্নী আঊযুবিকা মিনাল মাসামি ওয়াল মাগরামি”।

(That is, O Allah! I seek refuge in You from the torment of the grave. I seek refuge in You from the test of the Dajjal. I seek refuge in You from the test of life and death. O Allah! I seek refuge in You from the burden of sin and debt) .

One person said, O Prophet! You want more than just debt relief. He (peace and blessings of Allaah be upon him) said: When a person is in debt, he speaks, lies and breaks his promise.

(Mishkatul Masaweeh (Mishkat)-939, Saheeh Bukhari 833, Muslim 589,  Abu  Dawood 880, Nasaa'i  1309,  Ahmad  24578). The value of hadith:  Saheeh (Sahih).

(J) Narrated from Jabir (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to say after reciting the Attaahiyyatu in his prayer,

أَحْسَنُ الْكَلَامِ كَلَامُ اللَّهِ وَأَحْسَنُ الْهَدْيِ هدي مُحَمَّد

"Ahsanul Kala-mi Kalamulla-hi wa Ahsanul Hadayi Hadayu Muhammadin Sallallahu Alaihi Wasallam".

“আহসানুল কালা-মি কালামুল্ল-হি ওয়া আহসানুল হাদয়ি হাদয়ু মুহাম্মাদিন সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম”।

(That is, the word of Allah is the best word. And the guidance of the Prophet (peace and blessings of Allaah be upon him) is the best guidance.)

(Mishkatul Masaweeh (Mishkat)-956-[18], Nasaa'i 1311). The value of hadith:  Saheeh  (Sahih).

(K) It is narrated on the authority of Sayyid Ibn Abi Waqqas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) used to recite this Doa at the end of the prayers and seek refuge.

"‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْبُخْلِ، وَأَعُوذُ بِكَ مِنَ الْجُبْنِ، وَأَعُوذُ بِكَ أَنْ أُرَدَّ إِلَى أَرْذَلِ الْعُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا يَعْنِي فِتْنَةَ الدَّجَّالِ وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ

"Alla-humma inni aujyu bika minal bukhli a aujyu bika minal jubni a aujyu bika min an uradda ila aryalil umuri a aujyu bika min fitnatiddunya a aujyu bika min fitnatil kabar."

“আল্লা-হুম্মা ইন্নী আঊযু বিকা মিনাল বুখলি অ আঊযু বিকা মিনাল জুবনি অ আঊযু বিকা মিন আন উরাদ্দা ইলা আরযালিল উমুরি অ আঊযু বিকা মিন ফিতনাতিদ্দুন্য়্যা অ আঊযু বিকা মিন ফিতনাতিল ক্বাবর।”

That is, O Allah! Surely I seek refuge in You from stinginess and cowardice, I seek refuge in You from being in the age of stagnation, and I seek refuge in You from the temptations of the world and the temptations of the grave.

(Riyaus Swa-Lihin-14/1429,  Sahihul  Bukhari  6365, 6370, 6374, 6390,  Tirmidhi  3567, Nasai  5445, 5447, 5478,  5479, 5482, 5483, Ahmad 1589, 1624). The value of hadith:  Saheeh.

Dear Musalli: In the first and second part of the "Sahih Rules for Accepting Salat", in addition to the prayers to be recited in the Ruku, Sijdah and Tashahhud meetings, many additional prayers based on Sahih Hadith have been mentioned. Among these prayers, there is mention of liberation in this world and in the hereafter, deprivation, liberation from calamity or calamity. It is common in our society that after reciting the prayers without reciting them in the prayer, after returning the salutation, one cries for an hour and prays to Allah. But there is no provision for joint prayer. Moreover, if the prayers are recited in the prayer, it is guaranteed to be accepted. Only recite the prayers mentioned in the hadith without reciting any prayers from the Qur'an in ruku and sijdah. And Tashahhud will recite all the prayers mentioned in the Qur'an and Hadith in the meeting. Apart from the prayers mentioned here, if you have any other prayers memorized, read them all. Notice the documents: Call on me, and I will answer your call. But those who are arrogant about my worship will surely enter Hell in disgrace. ” (Surah Momen: verse 60). (1) Ruku time: Narrated Ibn 'Abbas: He said: The Messenger of Allah, may Allah bless him and grant him peace, said: Listen! I am forbidden to read the Qur'an while bowing or prostrating. So bow down and proclaim the greatness of Allah. And try to pray more in prostration. Because it is acceptable (to Allah). The hadith is as follows: Ali ibn Hujr Marwazi (R) ... Narrated by Abdullah bin Abbas (R). He said that when the Prophet (peace and blessings of Allaah be upon him) died of an illness, he opened the curtain. He had a bandage on his head. He said, O Allah! I arrived, he said three times. In fact, there was nothing left but the good news of the Prophet hood except the true dream. The servant sees it or shows it to him. Listen, I am forbidden to bow and prostrate. So when you bow down, you shall worship your Lord. And when you prostrate, you will try to pray more and more. Because this is the right time to accept your prayers. (Sunan An-Nasa'i (Islamic Foundation), 1123). The value of the hadith is Sahih. (2) Time of prostration: (A) Ibn 'Abbas (may Allah be pleased with him) said: The Messenger of Allah (may peace be upon him) said: “Pray more and more in prostration, because prostration is the right time to accept prayers.(Mishkatul Masabih (Mishkat), 873). The hadith is as follows: Narrated from Ibn ‘Abbas (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Beware!' I am forbidden to recite the Qur'an in ruku-sajda. So in ruku you describe the glory of your "Lord". And Sajda will pray with the utmost attention. Hopefully, your prayers will be accepted. (Mishkatul Masabih (Mishkat), 873, Sahih Muslim 479, Nasai 1045, Ahmad 1900, Daremi 1365, Sahih Al Jami 2746). The value of the hadith is Sahih. (B) According to another narration, man is closest to his Lord in prostration. So pray more and more in prostration. (Mishkatul Masabih (Mishkat), 694). The hadith is as follows: Narrated from Abu Hurairah. He said: The Messenger of Allah, may Allah bless him and grant him peace, said: The servants of Allah go closer to their Lord in prostration. So he will pray to Allah more and more. (Mishkatul Masabih (Mishkat), 894, Sahih Muslim 482, Abu Dawood 875, Nasai 1137, Ahmad 9461, Sahih Ibn Hibban 1928, Sahih Al Jami '1175, Sahih At Targib 387). The value of the hadith is Sahih. (3) After Tashahhud in the prayer: The Prophet (peace and blessings of Allaah be upon him) said, “After Tashahhud, whoever wishes will pray” (Saheeh Bukhari (Tawheed Publication), 835, 831). The hadith is as follows: Narrated from Abdullah Ibn Mas'ud (Razi.). He said, "Our condition was that when we were praying with the Prophet (peace and blessings of Allaah be upon him), we would say, 'Peace be upon Allaah from the side of the servant.' Greetings to such and such, salutations to such and such. The Prophet (peace and blessings of Allaah be upon him) said: Peace be upon Allaah. Do not say that. Because God Himself is peace. Rather you say- التَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ "Attahiyatu lilla-hi was salawa-tu wat taiyiba-tu assala-mu 'alaika ayuhan nabiyu wa rahmatullah-hi wabarakuhu assala-mu' alaina-wa'ala-iba-dilla-hiss-lihin" "আত্তাহিয়াতু লিল্লা-হি ওয়াস্ সলাওয়া-তু ওয়াত তাইয়িবা-তু আসসালা-মু 'আলাইকা আইয়ুহান নাবিইয়্যু ওয়া রহমাতুল্ল-হি ওয়াবারাকুহু আসসালা-মু 'আলাইনা- ওয়া'আলা- ইবা-দিল্লা-হিস্ স-লিহীন" All verbal, physical and financial worship is for Allah. O Prophet! May peace and blessings of Allah be upon you. Peace be upon us and upon the righteous servants of God." When you say it, it will reach every servant of Allah in the heavens and the earth. (Then he will say) "I bear witness that there is no god but Allah, and I bear further witness that surely Muhammad (peace be upon him) is the servant and messenger of Allah." Then he will choose and recite the dua that he likes. (Sahih Bukhari (Tawheed Publication), 835,831, Sahih Muslim (Hadith Academy),783, Adhunik Prakashani 788, Islamic Foundation 796). The value of hadith: Sahih. It is proved by this hadith that any prayer mentioned in the hadith except the verses of the Qur'an in ruku and sijdah and any kind of prayer can be said before returning the salaam at the last sitting of the prayer. I want it to be a verse of the Qur'an or a prayer narrated in a hadith. Therefore, after returning the salaam, one should spend the time in the prayer without spending time in the prayer. There is more to the prayers to be recited in the prayer than what you will say in the prayer. But yes, one can pray alone with both hands. Apart from the prayers mentioned in the Qur'an and Hadith in the prayer with both hands raised, one can ask Allah in any way in Bengali.

 

Know the prayer between Tashahhud and Salam: (তাশাহ্হুদ ও সালামের মধ্যবর্তী সময়ে দোআ বিষয়ে জ্ঞাতব্য)

(A) Narrated from ‘Abdullah Ibn Mas’ud (R). He (sallallaahu 'alayhi wa sallam) said, "Then he will recite the du'aa' which is pleasing to the servant of Allah and will supplicate to the great court of Allah."

(Mishkatul Masaweeh  (Mishkat), 909,  Saheeh: Bukhari  835,  6230,  Muslim  402, Abu Dawood  968,  Nasai1298,  Ibn  Majah  899,  Ahmad  4101,  Mir'at  Ha/915, 3/235).  The value of hadith:  Saheeh (Sahih).

(B) Narrated from ‘Abdullah bin Masood (Razi.). He said, "Then he will choose and recite whatever prayer he likes."

(Saheeh Bukhari, 835, modern publication 788,  Islamic  Foundation 796). The value of hadith: Saheeh (Sahih).

Explaining this, a group of scholars has said that there is no sin at this time and it is not against manners, but all kinds of prayers can be made in this world and in the Hereafter. On the other hand, the other group says that one should only pray through the supplications mentioned in the Qur'an and Hadith. Because the Messenger of Allah (sm) said, ‘In this salat of ours, it is not possible to say common words of people It is only tasbeeh, takbeer and recitation of the Qur'an.

(Mishkatul Masaweeh (Mishkat), 978, Saheeh  Muslim 537, Nasaa'i 1218, Darimi 1543, Saheeh  Ibn  Khujyamah 859. The value of hadith: Saheeh (Sahih).

The only difference between the two hadiths is that all such supplications can be made to Allah, not for the sake of others and not against manners. However, since the entire salat is in Arabic, it is not safe for non-Arabs to pray in Arabic, which they have prepared for themselves.

(C) It is better to recite the Doa of Hadith for everyone in all circumstances. But when the doa is not known, then it would be best for him to recite one of the essential doa like the following doa at the end of the traditional doa mashurah (Allah-humma inni jalamatu ...), which covers all the needs of this world and the hereafter.

Narrated from Anas (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to pray most of the time,

اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وقنا عَذَاب النَّار

"Allah-humma a-tina-fidduniya-hasanataon wafil a-khirati hasanataon wakina-aza-banna-ra."

‘‘আল্ল-হুম্মা আ-তিনা- ফিদ্দুন্ইয়া- হাসানাতাওঁ ওয়াফিল আ-খিরাতি হাসানাতাওঁ ওয়াকিনা-‘আযা-বান্নার”।

(That is, O Allah! Grant us good in this world and in the Hereafter. And save us from the torment of Hell.

(Mishkatul Masaweeh (Mishkat), 2487, Bakbarah  2/201,  Saheeh  Bukhari 4522, 6389, Muslim 2690, Ibn 'Abi  Shaybah  29302, Ahmad 13163, Adda'watul Kabir 280, Saheeh Ibn 'Hibban  938. The value of hadith:  Saheeh  (Sahih).

At this time worldly needs will be included in the intention. Because Allah knows the heart of the servant and hears the cry of his heart. (Al-Imran 3/119, 38; Abraham  14/39; Ghafir/Mumin  40/19).

It is better not to mention any specific subject during the prayer. Because Allah knows best what is good for the servant in the future. (Bakbarah 2/216). 

The question may be, will the additional prayers to be recited during the prayer be found while praying in congregation? প্রশ্ন হতে পারে, সালাতের মধ্যে পঠিতব্য অতিরিক্ত দোয়াগুলো কি জামাতে সালাত আদায়কালে পড়ার সময় পাওয়া যাবে?

Imams usually shorten the prayers in the congregation. So recite only the important prayers so that every rukun of the prayer can be passed by following the Imam. However, while praying in solitude, he should recite each and every prayer, of the prayer slowly and steadily.

Narrated by Abu Hurairah

The Messenger of Allah (peace and blessings of Allaah be upon him) said: When one of you prays with people, let him shorten it. Because, there are small, big, weak and busy among them. And if one prays alone, he can prolong it as he pleases.

(Bukhari  703,  Muslim  467,  Tirmidhi  236, Nasai  823, Abu Dawood  794,  Ahmad  2744,  9933,  10144,  Muwatta  Malek  303,B.Gulmaram-410. Hadith's  standard:  Saheeh Hadith. 

Salam: (সালাম)

 

(A) Say ‘Assala-mu alaykum wa rahmatullah-ha’ to the right and left at the end of Mashurah and other prayers.

The hadith is as follows:

 Narrated from ‘Abdullah ibn Mas’ud (R). He said that when the Prophet (peace and blessings of Allaah be upon him) returned the salaam, he would turn to the right, saying, "Assala-mu 'alaykum wa rahmatullah-ha." Again he would turn to the left and say "Assala-mu 'alaykum wa rahmatullah-ha", even the brightness on the left side of his face could be seen.

(Mishkatul Masaweeh (Mishkat)-950, Saheeh: Abu Dawood  669, Tirmidhi, Nasaa'i  1325). The value of hadith: Saheeh (Sahih).

(B) ‘Wa Baraka-Tuhu’ can be extended only towards the end of the right salam.

The hadith is as follows:

Al-Qamah ibn Wa'il narrates from his father that he said, "I prayed with the Prophet (peace and blessings of Allaah is upon him)." He would say "Assalamu Alaikum wa Rahmatullahi wa Barakatuhu" when returning the salutation to the right and "Assalamu 'Alaikum wa Rahmatullah" when returning the salutation to the left. (Sunan Abu Dawood (Tahakiqkrit)- 997. The value of hadith: Saheeh (Sahih).

(C) Not on two sides. (Albany, Tamamul  Minnah 171 p. 171) 

Returning salutations to both sides: (দুদিকে সালাম ফিরানো)

 (D) Abi Ma’mar said, I prayed behind a man in Makkah. He said two salaams (ending the prayer through). When I mentioned this to 'Abdullah (Ibn Mas'ud), he said, "Where did he get this (Sunnah) from?" And the judge said that the Prophet (peace and blessings of Allaah be upon him) used to do that (that is, he used to return salutations on both sides).

(Sunan  Ad-Daremi,1383,Muslim  581,  Musnadul  Mausily  5244. 'أنى علقها'  means: Where did he laugh and save this  sunnah?!  See  Musnadul  Mausily  Hadith  5051,  5102). The value of hadith: Saheeh (Sahih).

How far will the head turn when returning the salutation? (সালাম ফিরানোর সময় মাথা কতো দূর পর্যন্ত ঘুরেবে?)

(E) Narrated Amr Ibn Saad, his father said that the Prophet (peace and blessings of Allaah be upon him) used to greet the right side in such a way that the whiteness of his cheeks could be seen (from the side). Then he would salute to the left in such a way that the whiteness of his cheeks could be seen.

The hadith is as follows:

Narrated from Amir Ibn Saad (R). He is narrated from his father Saad bin Abu Waqqas (R). He said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, returning the salutation to his right and to his left, so that I could see the whiteness of his cheek."

(Mishkatul Masaweeh  (Mishkat),  943,  Saheeh  Muslim  582,  Nasaa'i 1317, Ibn Majah  915, Erwa 368, Sunan  Ad-Daremi, 1382,  Musnadul  Mausili  801, Saheeh Ibn u Hibban 1992). The value of hadith: Saheeh (Sahih).

See also: (Mishkatul Masaweeh (Mishkat), 950,  Saheeh  Abu  Dawood  669,  Tirmidhi,  Nasaa'i  1325. The value of this is:  Saheeh (Sahih).

(F) When returning the salutation, the musalli should return the salutation by looking to the right or to the left. Because the Prophet (sm) said, the one who performs salat will greet his brothers on the right and left.

The hadith is as follows:

Narrated from Abu Bakr Ibn Abu Shaybah and Abu Qurayb (R) ... Jabir Ibn Samurah (R). He said, "When we used to pray with the Messenger of Allah, may Allah bless him and grant him peace, we would end the prayer by saying “Assala-mu' alaikum wa rahmatullah-ha'' Assalamu 'alaikum wa rahmatullah-ha'." He (Jabir) pointed with both hands. (Gestures were also made along with the salutation). The Prophet (peace and blessings of Allaah is upon him) said: Why do you (during the salaam) point with both hands like the tail of an evil horse? You will put your hands on your thighs and turn to the right and left to greet your brothers. That is enough for you.

(Saheeh  Muslim (Hadith  Academy), 856-(120/431), Islamic Foundation 852, Islamic Center  865, Sahihul  Jam 4019).  The value of hadith:  Saheeh (Sahih).

(Note: It is common practice in our society to perform Raful Yadain like moving the tail of a horse, which was forbidden by the Prophet (peace and blessings of Allaah be upon him).

(G) Therefore, when returning the salutation, intend to salute the brothers on the right and the left. And if you perform salat alone, then you intend to greet the angels on the right and left.

(Nawabi, Al-Majmu 3/456, 462; Ibn Qudama, Al-Mugni 1/326,  327; Ushaymeen, Ash-Sharhul  Mumta  3/208). 

(H) Then after returning the salutation from left to right, say ‘Allah-hu Akbar’ once loudly.

The hadith is as follows:

Narrated from ‘Abdullah Ibn‘ Abbas (R). He said, "I understood the end of the prayer of the Prophet (peace and blessings of Allaah be upon him) by saying 'Allaah-hu Akbar'. (Mishkatul Masaweeh (Mishkat), 959, Saheeh  Bukhari  842, Muslim 583). The value of hadith: Saheeh (Sahih).

(I) Then say ‘Astagfirullah-ha’ three times and once ‘Alla-humma antas sala-mu wa minkas sala-mu, taba-rakta ya jal jala-le wal ikra-m’.

The hadith is as follows:

Narrated from Sauban (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to say “Astagfirullah-ha” three times after returning the salaam, then he would recite this dua:

اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكْتَ يَا ذَا الْجلَال وَالْإِكْرَام

"Allah-humma antas sala-m, wa minkas sala-m, taba-rakta ya-jaljala-li wal ikar-m."

‘‘আল্ল-হুম্মা আন্তাস সালা-ম, ওয়া মিনকাস্ সালা-ম, তাবা-রকতা ইয়া- যালজালা-লি ওয়াল ইকর-ম”

(That is, O Allah! You are the darkness of peace. Peace is from You. You are blessed, O Most Glorious and Most Honorable).

(Mishkatul Masaweeh (Mishkat), 961, 960,  Saheeh  Muslim 591, 592). The value of hadith: Saheeh (Sahih).

Additional dua, zikir or deeds to be recited after returning the salaam in the obligatory prayer: (ফরয  সালাতে সালাম ফিরানোর পর পঠিতব্য অতিরিক্ত দুয়া, জিকির বা আমলসমূহ)

At the end of the obligatory prayer, the Prophet (peace be upon him) made many supplications and dhikr. It is sunnat to recite the supplications to be recited after the obligatory salat. Because in all the hadiths that have come in this regard, it has been said after the obligatory salat.

(Mishkatal Masaweeh)-959-61; Muslim Ha/591-596; Discussion of Al-Albaani, Sahihah  Ha/102-Hadith's Standard:  Saheeh (Sahih). 

However, even if you recite these later as a doa, you will get its blessings, InshaAllah. Because Allah says, ‘Then when you have finished the salat, remember Allah more in standing, sitting and lying down’ (Nisa 4/103).

Doas to be recited after obligatory salat can be recited after sunnat salat or at any time? ফরয  ছালাতের পর পঠিতব্য দোআসমূহ সুন্নাত ছালাতের পর বা যেকোন সময় পাঠ করা যাবে কি?

The prayers can be recited after sunnat salat or at any time. For all the salat in the hadith, first Allahu Akbar will be recited once, then three times ‘Astagfirullah-h’ and once ‘Allah-humma antas sala-mu wa minkas sala-mu taba-rakta ya-jal jala-li wal ikra-m’.The text has been described.

(Mishkatul Masaweeh (Mishkat)-959-61; Bukhari  842; Muslim 583, 591, 592). The value of hadith: Saheeh (Sahih).

So it is applicable for all salats. And the Doa to be recited after the obligatory salat Subhanallah, Alhamdulillah, Allahu Akbar, Ayatul Kursi etc. has been narrated about the recitation after the obligatory salat. Therefore, it would be better to read them there. (discussion of Albani, Silsila Sahihah H / 102). However, in general, these can be read after any salat. (Fathul  Bari  11/134;  Tuhafatul  Ahwazi 2/169). 

After returning to the obligatory prayers, the Prophet. The prayers, deeds or dhikr that he used to do, If you want to know those prayers, click on (PMMRC)

 

Imam turned to Muktadir: ইমাম মুক্তাদির দিকে ঘুরে বসাঃ

 (J) Then the Imam will turn right or left and sit directly back towards the Muqtadis.

The hadith is as follows:

Narrated from Samurah Ibn Jundur. He said, "The Messenger of Allah, may Allah bless him and grant him peace, used to turn his face towards us after the prayer." (Mishkatul Masaweeh (Mishkat), 944, Saheeh Bukhari 845, Muslim 2275, Tirmidhi  2294, Ahmad  20165). The value of hadith: Saheeh (Sahih).

Document to turn right: ডানে ঘুরে বসার দলিলঃ

Narrated from Anas (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to turn his face to the right after praying.

(Mishkatul Masaweeh (Mishkat), 945, Saheeh Muslim 708, Nasaa'I 1359, Ahmad  12846,  Daremi  1391). The value of hadith:  Saheeh (Sahih).

See more:

(Mishkatul Masaweeh (Mishkat), 946, Saheeh Bukhari 852, Muslim 707, Daremi  1390,   Ibn  Majah 930, Ahmad  3631). The value of hadith: Saheeh (Sahih).

(K) When turning to the right, Rasulullah (sm) ever read,

رَبِّ قِنِي عَذَابَكَ يَوْمَ تَبْعَثُ أَو تجمع عِبَادك

"Rabbi Qbini" Azabaka Yaoma Tab'asu Ao Tajma'u "Iba-daka"

‘‘রব্বি ক্বিনী ‘আযা-বাকা ইয়াওমা তাব্‘আসু আও তাজমা‘উ ‘ইবা-দাকা”

(O my Allah! Save me from Thy punishment, on the Day when Thou shalt raise up Thy servants).

The hadith is as follows:

Narrated from Bara Ibn ‘Azeeb (R). He said, "We used to be on the right side of the Prophet (peace and blessings of Allaah be upon him) when we prayed behind him." As if he was the first to turn his face towards us after returning the salutation. The narrator (Bara) said, "One day I heard him (sallallaahu 'alayhi wa sallam) say,

"Rabbi Qbini" Azabaka Yaoma Tab'asu Ao Tajma'u "Iba-daka".

‘‘রব্বি ক্বিনী ‘আযা-বাকা ইয়াওমা তাব্‘আসু আও তাজমা‘উ ‘ইবা-দাকা”

That is- "O my Lord! You save me from your torment. The day when you will raise your servants on the Day of Resurrection.

(Mishkatul Masaweeh (Mishkat), 947, Sahi  H.Muslim  709, Tirmidhi  3399). The value of hadith:  Saheeh (Sahih).

Document to turn left: (বামে ঘুরে বসার দলিল)

Narrated from ‘Abdullah ibn Masood (R). He said, "None of you should set aside any part of your prayer for the devil, thinking that it is only for him to turn to the right." I must have seen the Prophet (peace and blessings of Allaah be upon him) turn to the left many times.

(Mishkatul Masaweeh (Mishkat), 946, Saheeh Bukhari (Tawheed)-852, Muslim 707,  Daremi 1390, Ibn Majah 930, Ahmad 3631, Sunan Ad-Daremi 1387, Musnadul   Mausili 127,  5174, Saheeh  Ibn Hibban 1997, Modern Publications 803, Islamic  Foundation  810). The value of hadith: Saheeh (Sahih).

Prayers to be recited while sitting on the right side: (ডান পাশ দিয়ে ঘুরে বসার সময় পঠিতব্য দোয়া)

Narrated from Bara Ibn ‘Azeeb (R). He said, "We used to be on the right side of the Prophet (peace and blessings of Allaah be upon him) when we prayed behind him." As if he was the first to turn his face towards us after returning the salutation. The narrator (Bara) said, "One day I heard him (sallallaahu 'alayhi wa sallam) say,

رَبِّ قِنِي عَذَابَكَ يَوْمَ تَبْعَثُ أَو تجمع عِبَادك

"Rabbi Qbini" Azabaka Yaoma Tab'asu Ao Tajma'u "Iba-daka"

‘‘রব্বি ক্বিনী ‘আযা-বাকা ইয়াওমা তাব্‘আসু আও তাজমা‘উ ‘ইবা-দাকা”

That is-O my Lord! You save me from your torment. The day when you will raise your servants on the Day of Resurrection.

(Mishkatul Masaweeh (Mishkat) -947-[9], Saheeh  M.Uslim 709, Tirmidhi  3399). The value of hadith: Saheeh (Sahih).

Iqtida of the Imam: (ইমামের  ইকতেদা করা)

In no case is it permissible to do anything before the Imam, including bowing, prostration, getting up or sitting. There is a strict prohibition in the Hadith in this regard. It is not right to do even with the Imam; Rather, it is correct to do so only after the Imam's takbeer has ended.

The Prophet. Said,

 (A) Narrated from Ishaq Ibn Ibrahim (R) ..... Abu Hurairah (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to teach us (the prayer) and say: Do not do anything before the Imam. When he says ‘Allahu Akbar, you say Allahu Akbar. When he says, “Walaya yoa-llin, you also say a-meen. When he bows, you also bow. When he says "Sami'Allahu Liman Hamidah" ​​then you say 'Allahumma Rabbana- Lakal Hamd'.

(Saheeh  Muslim  (Hadith  Academy)-818-(87/415,  414-17,  Islamic  Foundation  815,  Islamic  Center  827,  Sunane  ibn  Majah-Tawheed,  1/960,  Bukhari  722,  734,  Nasai  921-22,  Abu  Dawood 603,  Ahmad 7104,  8297,  8672,  9074,  9151,  27209,  27215,  27273,  27383; Darimi 1311, Majah 846, 1239, Saheeh  Abi Dawood  631-633). The value of hadith:  Saheeh  (Sahih).

(B) Kutaibah (Rah.) ..... Narrated from Abu Hurairah (Razih). He has narrated a similar hadith (from the above hadith) from the Prophet (peace and blessings of Allaah be upon him). But in this narration, there is no mention of the Imam saying "A-Meen" after saying "Walaz Yoya-llin" (‘ওয়ালায যোয়া-ল্লীন). However, there is more in it, you should not raise your hand before the Imam.

(Saheeh Muslim (Hadith Academy)-819,  Islamic Foundation 816, Islamic Center 828). Hadith  Standards:  Saheeh (Sahih).

(C) Narrated from Abu Bakr Ibn Abu Shaybah (R) ..... Anas (R). He said, "Once the Prophet (peace and blessings of Allaah is upon him) led us in prayer." He finished the prayer and turned to us and said: O people! I am your Imam. Therefore, do not prostrate before me. Then he said: I swear by the One in whose hand is the life of Muhammad! If you could see what I see, you would laugh less and cry more. They said: O Messenger of Allah! Do you see He said: I see Paradise and Hell.

(Saheeh Muslim (Hadith Academy)-847- (112/426), Islamic Foundation:  843,  Islamic Centre:  856). The value of hadith: Saheeh (Sahih).

(D) Narrated from Khalaf Ibn Hisham, Abu Rabi 'Az Zahrani and Qutaibah Ibn Saeed (R) ..... Abu Hurairah (Razi). He said that Muhammad (peace and blessings of Allaah be upon him) said: Whoever raises his head (from ruku’-sijdah) before the Imam, does not fear that Allaah will make his head like the head of a donkey.

(Saheeh Muslim (Hadith Academy)-849-(114/427),  Islamic Foundation:  845,  Islamic  Centre:  858,  Bukhari  691, Tirmidhi  582, Nasai828,   Abu  Dawood   623,  Ahmad  7481,  7612,  9211,   9574, 9754, 1016; Darimi  1316,  Erwah  510,  Saheeh  Abi  Dawood  634). The value of hadith:  Saheeh (Sahih).

Giving a Lukma: (লুকমা দেওয়া)

If the Imam makes a mistake in the congregational prayers, the male worshipers will say 'Subhanallah' from behind, not 'Allahu Akbar'. There is no evidence to suggest that Allahu Akbar. The female worshipers will clap the palm of the right hand on the back of the left hand (Bukhari: 1203 and Muslim: 422). The women will not say anything.

The hadith is as follows:

Narrated from Abu Hurairah (may Allah be pleased with him). The Prophet (peace and blessings of Allaah be upon him) said: (To draw the attention of the Imam) to say Tasbeeh "SubhaanAllaah" in the case of men, However, in the case of women, ‘tasfiq’ (hitting the palm of one hand with the palm of the other hand).

(Saheeh  Bukhari (Tawheed), 1203, (Modern Publications:  1125,  Islamic  Foundation:  1130). The value of hadith:  Saheeh  (Sahih).

Sahu Sijda: (সহু সিজদা)

If any of the obligatory rukun in salat such as ruku, sijdah or rak'at is reduced and it is memorized in time, then the rest should be performed and saho sijdah should be performed If you remember later, you have to perform the whole salat.

(Nabbi, Al-Mazmu' 4/77, 4/125; Ibn 'U Qudama, Al-Mugni 3/114, 1/693; Shaykh  Ushaymeen,  Majmu'  Fatawa 14/17; Bin  Bay,  Fataawa  Noorun  Alaad-Darb  936  p.)

If any obligatory rukun of salat is more, such as if the rak'at is more, then saho sijdah should be done. If he forgets to perform this saho sijdah and remembers in the mosque, he will return the salam with saho sijdah. And if you remember after the end of the time, the prostration will be canceled.

(Ibn Qudamah,  Mugni  2/28; Ushaymeen, Ash-Sharhul  Mumta 3/397).  

However, it is better and safer to perform Saho Sijdah whenever it is remembered (Ibn Taymiyyah, Al Ikhtiarrat 94 p .; Bin Baz, Fatawa Nurun Alad-Darb). And if the obligatory salat, such as the first tashahhud, etc. is missed, forgets to do saho sijdah, and if it is remembered while in the mosque, it will do saho sijdah. And if it is remembered late, Saho Sijdah will be canceled. (Nabbi Al-Mazmu'  4/125) .

The pure method of prostration: (সহু সিজদার বিশুদ্ধ পদ্ধতি)

First Rule:

In the last meeting, after reciting Tashahhud, Darood and Dua Masura, and other prayers, he will do two prostrations saying Allahu Akbar. Then return the salutation from left to right and finish the prayer. This is the pure method.

The hadith is as follows:

(A) It is narrated from ‘Abdullah ibn Buhaynah Asadi (Razi.) Who had an alliance treaty with Banu‘ Abdul Muttalib. The Messenger of Allah, may Allah bless him and grant him peace, did not sit down during the Zuhr prayer (after performing two rak'ats). After completing the prayer and returning the salaam, he completed two prostrations at the place of the forgotten meeting while sitting, saying takbeer to each prostration. The worshipers also did these two prostrations with him. The Muslims also prostrated these two with him.  

(Saheeh Bukhari (Tawheed),1230, 829, Modern Publications: 1151, Islamic Foundation: 1158). The value of hadith:  Saheeh (Sahih).

In narrating the takbeer from Ibn Shihab (Rah.), has followed of Ibn Jurayj (Rah.) and Lays (Rah.).

(B) Narrated by Abu Saud Khudri. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'If any one of you doubts in prayer that he has not performed three rak'ahs or four rak'ahs, let him abandon doubt and pray on the basis of whomever he is sure of.' Will. Then the two Sahu will prostrate before returning the salaam. As a result, if he has performed five rak'ats, then Sahu will make his prayers in pairs as a result of sijdah, that is, 8 rak'ats will be completed. And if the prayer is complete, then Sahu Sijdah will be a cause of humiliation or insult for the two devils.

(Bulugul  Maram,333,  Muslim  571,  Tirmidhi  396,  Nasaai  1238,  1239,  Abu  Dawood  1024,  1026, 1029, Ibn Majah 1204, 1210, Ahmad 10698, 10927, 10990, Muwatta Malek. 214,  Daremi 1495). The value of hadith:  Saheeh (Sahih).

Second Rule:

After completing the salat and returning the salam, do sahu or saho sijdah.

‘Narrated from Abdullah Ibn Masood (R). The Prophet performed the creation prayer. After returning the salutation, he was told, O Messenger of God! Is there anything new in the prayer? He said: What is it? They said, "You have offered such and such a prayer." He then turned his legs and turned towards the Qiblah. And performed two prostrations. Then Salam returned. Then he turned to us and said: If there was anything new about the prayer, I would have told you about it. But I am a man like you. As you forget, so I forget like you. You will remind me if I ever forget. If any one of you is in doubt about the prayer, he should try to be sure and complete the prayer accordingly. Then let him return the salutation and do two prostrations.

According to another narration of Bukhari, Sahu will return after completing the Salat and then Sahu will prostrate.

There are Muslims-the Prophet (peace and blessings of Allaah be upon him) prostrated two Sahu - even after saying salaam and speaking.

(Bulugul Maram,334, Bukhari  404, 401, 12:26,  6671,  7249,  Muslim  572, Tirmidhi  392,  393, Nasaa'i 1240, 12:41, 1242, 1256Abu Dawood 1219, 1020,  1022, Ibn Majah 1203, 1205, 1211,  Ahmad 3556, 3591, 3873, 3965, 4022, Darimi 1498). The value of hadith: Saheeh  (Sahih).

Does prayer really prevent you from doing obscene and evil deeds? সালাত অশ্লীল ও মন্দ কাজ থেকে কি আসলেই বিরত রাখে?

 The most important pillar of Islam is prayer. On the Day of Resurrection, the first thing that will be taken into account is the salat of the servant. If the calculation of salat is correct, all his deeds will be correct. And if the calculation of salat is incorrect, all his deeds will be wasted.

Narrated from Abu Hurairah. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'The first thing that will be reckoned with on the Day of Resurrection is the prayer.' If his prayer is correct then he will be successful and will be saved. And if the prayer is ruined, he will fail and lose. If something goes wrong in the obligatory prayer, then Allah will say to the angels (look at the angels), look! Does my servant have sunnat and nafl prayers or not? Then the error of the obligatory prayer of the servant will be filled by bringing it from there. Then other accounts of such slaves will be taken. Another description has come, then such zakat will be taken into account. Then all the remaining ‘Animals will be accounted for one by one.

(Mishkatul  Masaweeh  (Mishkat),  1330,  Saheeh  at  Tirmidhi  413,  Nasaa'i  465,  Saheeh  at  Targib 369, 540,  Saheeh Al-Jami 2020; Abu Dawood  864-66  866,  Silsila  Sahihah  Ha/1358). The value of hadith :  Saheeh  (Sahih).

The famous saying of Hazrat Umar-

Surely the most important thing for me is your prayer. The one who guards the prayer performs it with care, guards his religion. And whoever neglects it, he will neglect it more than anything else. (Muatta Malek, description 6; Musannafe Abdur  Razaq, Description 2038.

Prayer is basically a great blessing given by Allah. It is a special gift of Allah, which frees the servant from all kinds of obscenities, wickedness, instinctual worship, and the blind fascination of fleeting pleasures, and makes him the possessor of a pure and advanced ideal life. Develops all the kindness inside him. It opens the wide gates of eternal paradise for him.

Salat is a miraculous system of training. It is through Salat that the great virtues of sincerity, self-purification, and self-abnegation are fully developed, which leads the servant to the golden peak of nearness to Allah.

The prayer is so full of controlling power that even a pure worshiper cannot do anything outside of the prayer that undermines the dignity of the prayer in the eyes of the people. From the invisible, the prayer controls all his movements day and night. If the worshiper ever wants to engage in some unjust or indecent act under the guise of Satan, then the conscience baptized in the prayer training says to him, "You tell me, after a while when you stand before your God in prayer, will you not be ashamed to think what a black face and a defiled heart?" Are you standing in front of your boss? One who is intimate, fully aware of all your secrets and disclosures. You have no god but He. Who is your only refuge, before whom you must stand again and again? To whom all your desires are obtained. Whose face you are in every moment. Will you disobey Him even after knowing these things? Salat thus advises the worshiper and prevents him from engaging in wickedness. Allah's declaration-

“O Prophet! Recite what has been revealed to you of the Book and establish prayer. Surely prayer forbids indecency and evil. And the remembrance of Allah is the greatest. And Allah knows what you do. (Sura Ankabut 29 :45)   

According to the majority of commentators including Imam Tabari, Ibn Kathir, Qurtubi, Alusi, the meaning of the verse is that Salat is the sum of many acts including Takbeer, Tasbeeh, Qiraat, Qiyam before Allah, and Ruku-Sijdah. For this reason, the prayer should tell the worshiper, do not to do any obscene or unjust act. Do not disobey GOD, who is the rightful owner of what you worship. How can you disobey him now, when you have done something that shows his greatness and greatness? Even then, if you disobey him, you are engaged in self-contradictory work. (And you know very well the level at which a person descends through self-contradictory actions.)-Ruhul  Maani,  10/482.

In the light of the above discussion, I came to know that prayer forbids obscene and evil deeds. But looking at our society, it is seen that the person who performs the prayer is again involved in many misdeeds including bribery, corruption, adultery, alcohol, gambling, and various obscene or evil deeds. Then the prayer did not stop him from doing obscene or evil deeds.

There are three main reasons for the ineffectiveness of salat in society.

(One) There is an error in openness: that is, I perform salat but I do not offer it for the sole purpose of Allah. Most of the musalli prostrate in the mosque and also in the tomb, respect the Prophet (sm) and also worship the Pir, Islam also means following other sects and foreign doctrines. If salat is performed in this aqeedah, salat will not be done. We have to do everything for the sake of Allah alone, we have to obey His laws and rules. 

(Surah Al-Kahf 110; Bayenah 5; Saheeh Muslim Ha/  6708,  2/317  p., Chapter 10 of the Good Deeds and Righteousness.

(Two) Not performing salat in the manner of Rasool (sm): Most of the musalli are indifferent about his salat. No matter how wise and intelligent he is, he does not notice whether his salat is following the teachings of the Prophet (sm) or not. But the main condition of salat is to perform salat in the same way as the Prophet (sm) did. 

(Imam Abu Abdullah Muhammad bin Ismaeel al-Bukhari, Saheeh  Bukhari  (Riyaz:  Maktabatu Daris Salam,1999 AD/1417 H), Ha/631; Saheeh Bukhari (Karachi Print:  Qadhimi  Qutubkhana, Achahhul  Matabe, 2nd  Revelation: 1381  H/1981AD), Volume 1, p.88, (Ifaba  Ha/603, 2/52 p..),'Ayan' chapter, 'Ayan' for the Musafirs when  they will 'JamaAt' paragraph-18; Muhammad Ibn Abdillah Al-Khatib at-Tibrizi, Mishkatul Machabih, Tahqbiqb:  Muhammad Nasiruddin Albani (Beirut: Al-Maktabul  Islami,  1985/1405),  Ha/683, 1/ 215  p. Indian  Print, p.  66; Maulana  Noor  Mohammad  Azmi,  Banganubad  Mishkat (Dhaka: Mdadiya Library, August  2002), Ha/632, 2/208 p. 'Chalat' chapter,'Related Ayan' paragraphs; Saheeh  Bukhari  Ha/6008, 7246).

Shari'ah instructions in this regard are very strict. Allaah says (interpretation of the meaning): So woe to those musallims who are indifferent to salat, who perform it to show off. (Maun 4-6).

Rasulullah (sm) said, ‘On the Day of Resurrection, the first account of the servant will be taken for salat If the account of salat is correct, all his deeds will be correct and if the account of salat is not correct, all his deeds will be wasted.

(Abul Qaisem Sulaiman Ibn Ahmad at-Tabarani, Al-Mu'Jamul Awsattva (Cairo:  Darul  Haramain,1415),Ha/1859; Muhammad Nasiruddin Albani, Silsilatul Ahadis Ah-Sahihah  Ha/1358).

A Sahabi performed salat three times in the presence of the Prophet (sm). But the Prophet (sm) told him three times, go back and perform salat, you did not perform salat.

(Saheeh Bukhari  Ha/757, 1/104 -105, (Ifaba  Ha/721,  2/110 p.),Chapter'Ayan ,  Paragraph-95; Mishkat Ha/790, 75; Banganubad  Mishkat Ha/734, Volume 2, p. 250). The value of hadith:  Saheeh (Sahih).

Even if the person performed salat very carefully three times, it was not considered as salat as it was not in accordance with the method of Rasool (sm). It is understood from this hadith that there is no benefit in performing salat in the Ka'bah if one does not perform salat in the manner of the Prophet (sm). Even if he is Sahabi, there will be no salat. In another hadith, Hudhayfah (R) did not see a person performing the ruku-sijdah completely in the salat, so he called him at the end of the salat and said, "You have not performed the salat." If you die in this state, then Muhammad (sm) will die outside the fitrat on which Allah has created.

(Saheeh  Bukhari  Ha/791, 1/109 p. (Ifaba  Ha/755, 2/125  p.m.),Chapter Ayan,  Paragraph119; Saheeh ibn  Hibban  Ha/1894; Mishkat  Ha/884, p. 83; Banganubad  Mishkat  Ha/824,  2/295 p. The value of hadith:  Saheeh (Sahih).

According to another narration, when Hudhayfah (R) asked him, he said that he has been performing salat for about 40 years. Then he made that comment.

(Saheeh  Sunane Nasaai, Tahqbiqb: Muhammad Nasiruddin Albani, (Riyaz: Maktabatul Maa  Arif,  Tabi), Ha/1312, 1/147 p. Saheeh ibn Hibban  Ha/1894,  Saand  Saheeh).

Therefore, performing salat year after the year will not be of any benefit if it is not in accordance with the method of the Prophet (sm).

(Three) Haram earning: Although the word 'halal ruzi is a prerequisite for accepting worship' is prevalent in society, there is no frown on it. Everyone should note that his food, drink, clothes, furniture are halal or haram. Because Allah does not accept any worship mixed with haraam.

The Prophet (sm) said, ‘Surely Allah is Holy. He does not accept except the sacred. If one's food, drink, and clothing are forbidden, his prayers will not be accepted. (Mishkatul  Masaweeh (Mishkat), 2760, Saheeh  Muslim  1015,  2393,   T.Rimizi  2989,  Ahmad  8348,  Darimi  2717,  Saheeh  Al-Jami   2744,  Saheeh  at  Targib  1717). The value of hadith:  Saheeh (Sahih).

Allah says:

 (A) O people! Eat of that which is lawful and good in the earth, and follow not the footsteps of the devil; surely he is your open enemy. (Bakbarah 2/168). 

(B) O you who believe! Eat of the good things that We have provided for you, and be grateful to Allah, if it is He Whom you worship. (Baqarah  2/172).

(C) O Messengers! Eat of the good things and be righteous; I am aware of what you do. (Muhammad 51).

Rasool SM  says,

(D) Narrated from Abu Hurairah (R). He said that the Prophet (peace and blessings of Allaah be upon him) said: Allaah is the Most Holy, He accepts the Most Holy. Allaah has instructed the Messengers to do the same thing as He has instructed the believers to do. Allaah says (interpretation of the meaning): “O Messengers! Eat the holy halal food and do good deeds ” (Surah Al-Mu 'Minun 23:51). 

Allaah says (interpretation of the meaning): “O you who believe! Eat of the good things that We have provided for you. (Surat al-Baqara 2: 172).

Then he (peace be upon him) mentioned the condition of a person as an example and said that this person is traveling far and wide, his hair is messy, his body is covered in dust and sand. At that moment, the man raised his hands to the sky and cried out, O Rabb! O, Lord! But his food is forbidden, his drink is forbidden, his clothes are forbidden. And this is what he eats. So how can the prayers of such a person be accepted?

(Mishkat), 2760, Saheeh  Muslim 1015, Tirmidhi  2989,  Ahmad  8348,  Darimi 2717,  Saheeh  Al-Jami  2744,  Saheeh  at  Targib   1717). The value of hadith: Saheeh (Sahih).

(F) Narrated from Numan Ibn Bashir (R). He said: The Messenger of Allah, may Allah bless him and grant him peace, said: Halal is clear and haraam is also clear. And there are many dubious things in both of them that many people are not aware of whether they are halal or haram. In this case, the person who refrains from doubtful things, his religion and dignity will remain pure. And whoever falls into doubt, he will suddenly fall into haram. The matter is similar to that of a shepherd, a shepherd who grazes his cattle near the limits of the forbidden area, his flock is likely to inadvertently enter the forbidden area.

Be careful! Every responsible person (administration or government) has pasture (forbidden area), and Allah has prescribed forbidden pastures and forbidden things. Remember, there is a flesh inside the human body, which is good for the whole body. And if it is damaged or distorted, the whole body is destroyed. That meatball is the ‘kalab’ (heart).

(Mishkatul  Masaweeh (Mishkat),  2862,  Saheeh  Bukhari  52,  Muslim  1599,  Tirmidhi  1205,  Abu  Dawood  3330,  Ahmad  18374,  Darimi  2573,  Saheeh  at  Targib  1731). The value of hadith: Saheeh (Sahih).

(G) Narrated from Abu Bakr (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'The body which has been brought up with haraam food will not enter Paradise.'

(Mishkatul  Masaweeh (Mishkat), 2787, Hasan sahihah 2609,  Shu'abul  Iman  5759).  Hadith's  standard: Hasan (Hasan).

(H) Narrated from ‘Aishah (R). He said, "My father Abu Bakr had a slave." The slave used to earn a living for him and he ate it. Once the slave brought some food and Abu Bakr ate it. The slave said to him, "Do you know how it is earned?" Abu Bakr (R) asked, how are these goods earned? Then the slave said, "Once in the age of ignorance, I did the work of a fortune teller to a person, but I did not know the work of counting well. I deceived him by pretending to count. When I met that person today, he gave me the object in exchange for that previous calculation, so you ate. He said, "As soon as he heard this, Abu Bakr put his finger inside his throat and vomited everything in his stomach."

(Mishkatul  Masaweeh  (Mishkat),  2786,Saheeh Bukhari  3842,  Saheeh at Targib 1738). The value of hadith: Saheeh (Sahih).

Therefore, there is no benefit in worshiping by consuming the wealth earned through corruption, embezzlement, fraud, and usury, gambling, lottery, and money obtained through illegal means.

Just as the musalli is not aware of these things, so the salat is not purified, so the musalli does not have concentration and attention. As a result, salat has no effective effect on individual and social life. And since salat is not effective in personal life, Muslims perform salat at the same time and also commit various misdeeds or obscene acts. In our society, the number of such musalli is about 95%. Such Muslims are a kind of hypocrites in terms of performing salat.

Allah says, ‘Surely the hypocrites deceive Allah. And He deceives them. And when they stand in prayer, they stand lazily, they show people, and they seldom remember Allah.  (Surah Nisa, Verse 142).

Allah further says ‘Hypocritical men and hypocritical women are part of each other, they command evil deeds and forbid good deeds, they keep their hands clasped. They have forgotten God; As a result, he also left them. Surely the hypocrites are the transgressors. (Sura Tawba, Ayyata: 67).

Therefore, if you want to perform salat that will be acceptable to Allah, you must purify the salat and perform it in the manner shown only by the Prophet (sm). All other methods must be discarded. Because if salat is performed in any other way, concentration, and khushu-khuzu will never be created. And if the fear of Allah and devotion do not find a place, Musalli will not be free from wickedness. (Surah Baqarah 238; Muminun 2).

It should be kept in mind that if this salat does not have any effect on this worldly life, then it will never have any effect in the hereafter. Therefore, the method of salat of the Prophet (sm) has to be grasped by leaving behind the orthodoxy of the party, sectarian differences; division of Tariqa As a result, all musalli will be united in the same principle and will get the opportunity to perform salat. Muslim unity will be re-established. Society will be free from corruption only through salat. The fruit of peace will flow in the life of individual, family and society.

Which way do you follow? Or what is our way of salvation? আপনি কোন্ তরীকা মানবেন?  বা আমাদের মুক্তির পথ কোনটি?

There is only one way for the salvation of the human race according to the law revealed by Allah.

Allah says:

Meaning: “And this is my straight path. So follow him and do not follow other paths, otherwise, it will divert you from His path. These are the things which He has commanded you, so that you may attain piety. ” (Sura  Ana'am 6:153). 

In this verse Allah says to follow only one method.

Allah further says:

Meaning: “And it is the duty of Allah to show the right path, and there are some crooked paths. And if He willed, He could have guided you all. ”  (Sura  Nahal  16:9).

A hadith has been narrated from the Prophet (peace and blessings of Allaah be upon him) about ‘Sirate Mustaqeem’:

Narrated from Abdullah Ibn Masood (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, drew a (straight) line and said, 'This is the way of Allah.' Then he drew a few more lines to the right and left of this line and said, these are also the path. Satan stands on every path. They call their way. Then he recited this verse of the Qur'an as proof of his words: "Surely this is my easy path. So follow this path .... " (Surah  Al-An'am 6:163) Until the end of the verse.   

(Mishkatul Masaweeh (Mishkat ), 166, Nasaa'i in his  book  Kubra 11174,  Darimi  202,  Musnad  Ahmad  4131,  4142;  Nasai  11175). Hadith's  standard:  Hasan  (Hasan).

The Prophet (peace and blessings of Allaah be upon him) said:

The Prophet (peace and blessings of Allaah be upon him) narrated from Abu Hurairah (may Allaah be pleased with him); All my ummah will enter Paradise. But he who disbelieves (except him). The Companions asked, O Messenger of Allah! Who denied? The Prophet (peace and blessings of Allaah be upon him) said, 'Whoever obeys me will enter Paradise.' And he who disobeys me denies (so he will go to Hell). (Saheeh  Bukhari (Tawheed),  7280,  Modern  Publications-6771,  Islamic Foundation 6783). The value of hadith: Saheeh (Sahih).

The Prophet (peace and blessings of Allaah be upon him) said: I am leaving you two things; As long as you hold fast to those two things, you will not go astray. Those two things are the Book of Allah and the Sunnah of His Prophet.

The hadith is as follows:

Narrated as Mursal from Malik Ibn Anas (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'I am leaving two things among you.' As long as you hold fast to those two things, you will not go astray- the Book of Allah and the Hadith of His Messenger.

(Mishkatul  Masaweeh (Mishkat),  186,  Muattva  Malik   1594).  Hadith's  standard:  Hasan  (Hasan).

In the above discussion, we came to know that the only way to our salvation is to follow the way of the Prophet (peace be upon him). The main guideline of this sect is the Qur'an and the Sunnah of the Prophet. The teachings of any Pir-Mashayekh or Sufi are not acceptable. If they follow their way, they will go to hell.

Therefore, after the overall review, it is proved that there is no patriarchy or Sufism in Islam. It's a whole new way of making them. The language or words used by the Pirs or Sufis are nowhere in the Qur'an-Hadith. These are distortions of the Qur'an-Hadith. The question is where do they get these? The answer is discussed above that Satan is their lord. The activities that take place in their court are discussed in the second part. So knowingly, we cannot follow Satan's ways. If we have trouble understanding any subject of Islam, there are many wise scholars around us, go to them, and understand.

Allah sees only the heart and deeds of His servants, He does not see anyone's body or shape: (আল্লাহ তাঁর বান্দার শুধুই অন্তর ও আমল দেখেন, কারো দেহ এবং আকৃতি দেখেন না)

 Narrated by Abu Hurairah Abdur Rahman Ibn Sakhr,

The Prophet (peace and blessings of Allaah be upon him) said, "Surely Allaah does not see your body and your form, but He sees your heart and your deeds."

(Sahihul Bukhari 5144, 6066, Muslim 2564, Tirmidhi  1134,  1988,  Nasaa'i  3239,  4496,  4506,  4507, Abu Dawood  343 8,  3443,  4917,  Ibn  Majah  1867,  2172,  2174,  Ahmad  7670,  7815,  8039,  Malik 1391, 1684). Hadith's  standard:  Saheeh Hadith.

Respected Musallis:

The Prophet. The manner in which the prayer was performed and the manner in which the prayer is performed will be accepted by Allah are discussed here in detail on the basis of Sahih Hadith. The mentioned discussion does not imitate the blind following of any madhhab. However, some documents have been taken from some fatwas which are similar to the Qur'an and Hadith. My own or someone else's fiction is not discussed here. All the documents have been presented directly from Quran and Sahih Hadith.

And this is the case of the Prophet. The way of it. According to this method, the prayers of those who do not perform the prayers will not be accepted. So the only way to avoid the Prophet. It has to be followed according to the method. Allah gives us that taufiq. Amin.

(Vol. I-End of the Second part)

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Author, Compiler ‍and interpreter:

Md. Izabul Alam-M. A, C. In, Ed (Islamic Studies-Rangpur Carmichael University College,  Rangpur), Eminent  Islamic thinker,  Researcher  and  Writer.

(Director General-PMMRC, MSHRC, Gulshan-2, Dhaka, Bangladesh).

 

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