The Saheeh Rules of Accepting Salat (সালাত কবুল হওয়ার সহিহ নিয়ম)-First Volume

 

بسم الله الرحمن الرحيم

Bismillahir Rahmanir Rahim

(In the name of Allah, Most Gracious, and 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-I)-প্রথম অংশ

Definition of Salat: (ছালাতের সংজ্ঞা)

The literal meaning of "salat" is doa, mercy, asking for forgiveness, etc. (Al-Qamusul Muhitb, p.161).

Terminological meaning: ‘The best act of worship in which a servant seeks forgiveness and prays to Allah through the method prescribed by the Shariah is called‘ salat,  which begins with takbeer tahrima and ends with salam. (Mishkatul  Masaweeh (Mishkat), 312,791). The value of hadith: Saheeh (Sahih). 

The procedure to be followed while performing salat cannot be followed by anyone else. The one who brought the first salat (Rasulullah SAW) should follow the method shown by him.

Narrated by Malik bin Huwairis

He said, "The Prophet (Sah)” said, 'Perform the prayer as you have seen me perform it. (Saheeh Bukhari,Tawheed Prakashani, 631, 628, 658, 677, 685, 802, Muslim 674, Tirmidhi 205, 287, Nasaa'i  634, 635,1153, Abu Dawood 589, 8 42, 843, 844, Ibn Majah 979, Ahmad  15171, 20006, Daremi 1253, Mishkat Ha/683, 'Salat' Chapter-4, Paragraph 6, Bulbul Maram-327, 367). Hadith's standard: Saheeh  Hadith. 

The hadith is as follows:

Narrated  from Malik (Razi) He  said, "We have come  to a group of young men of the same age. We  stayed  with  him for twenty days  and  twenty  nights.  Rasul (Sa.) was very  kind  and  soft. When he realized  that we  wanted  to go  back  to  our  family  or were eager  to go back,  he  asked  us  who we  had left  behind. We told him. Then  he said , "Go  back  to  your  family  and  live  among  them. "And teach  them (religion) And instruct (the righteous). Malik (Razi) mentioned a few other things that I remember or don't remember. The Prophet (Sa.) said: "The way you saw me praying, you will perform the prayer in that way. "When the time for prayer comes, let one of you call to prayer (Azan), and let the one who is older lead (Imamate) you. (Saheeh  Bukhari, Tawheed Prakashani, 631, 628,  658, 677, 685, 802,  Muslim  674, Tirmidhi 205, 287, Nasaa'i 634, 635,1153, Abu Dawood 589, 842,  843,844,Ibn Majah 979,Ahmad 15171,20006, Daremi 1253,Mishkat Ha/683,'Chalat' Chapter4, Paragraph 6, Bulbul  Maram-327, 367). Hadith's standard: Saheeh Hadith. 

Sadly, the way the Prophet (peace and blessings of Allaah be upon him) used to pray, about 95% of the Muslims in our society do not pray in the same way.

Basically, the key to all acts of worship is Salat. The other deeds of one who does not pray are worthless. The main difference between Kafir and Muslims is Salat.

(a) Narrated from Jabir bin Abdullah. He said that the Prophet (peace and blessings of Allaah be upon him) said: The difference between a slave and a disbeliever is that he does not pray. (Sunane ibn Maajah (Tawheed)-1/1078, Muslim 82, Tirmidhi 2618, 2620; Abu Dawood 4678, Ahmad 14561, 14762; Darimi 1236). The value of hadith: Saheeh (Sahih). 

(b) Buraidah (Razi) said, The Messenger of   Allaah    (peace and blessings of Allaah be upon him)  said: "The gesture between us  and  them  (the disbelievers)  is  salat.  So the  one  who  left   salat  disbelieved. (Sunane ibn Maajah (Tawheed) 1/1079, Tirmidhi 2621, Mishkat 574). The value of hadith: Saheeh (Sahih). 

(c) Narrated from Anas Ibn Malik. The Prophet (peace and blessings of Allaah be upon him) said: The difference between a believer and shirk is the omission of prayer. Therefore, he who abandons the prayer must be a polytheist. (Sunane ibn Maajah (Tawheed) 1/1080, Saheeh  Targib 565, 1667).The value of hadith: Saheeh (Sahih). 

He who says that he is a Muslim must pray, even though he is sick:

(যে নিজেকে বলবে মুসলমান তাকে সালাত আদায় করতেই হবে, যদিও সে রুগী)

(a) Narrated from Imran Ibn Husain (R). He said, "The Prophet (peace and blessings of Allaah be upon him) said to me, 'Stand up and pray, if you cannot, then sit down.' If you can't do that, then lie down. (Bulugul Maram 328, Bukhari 1115, 1116, 1117, Tirmidhi 371, Nasai1660,    Abu  Dawood  951, 1952, Ibn Majah 1231, Ahmad 19386, 19398,  19472). The value of hadith:  Saheeh  (Sahih). 

(b) Narrated from Jabir (R). The Prophet (peace and blessings of Allaah be upon him) saw a patient praying on a pillow (with prostration) and threw it away and said, 'If you can, pray on the ground or on a flat place.' Otherwise, perform the gesture in such a way that the gesture of your prostration is lower than the gesture of Ruku. (Bulugul Maram 329, Baihaki al-Marifah  4359). The value of hadith: Saheeh (Sahih). 

Dear Musallis: When you go to the mosque, you can see that almost all the Musallis are praying in a hurry. That is, he shortens the Ruku-Sijdah, and prostrates like a woodpecker. If he prays in this way, he will be considered a thief.

Narrated Abu Qatadah: The Prophet (Sah), said: The worst of thieves is the one who steals prayers. They all said, O Messenger of Allah! How does he steal prayers? He said that he did not perform the Ruku-Sijdah of his prayer completely. Or he said, he does not straighten his back in bowing and prostration.(That is, he hurriedly bows and prostrates). (Ahmad 22642,  Tabarani 3207, Ibn Khudaima 663, Hakem 835, Saheeh Targib 524, Hadith Sambhar, Hadith No.848). Hadith Standards: Saheeh (Sahih)

In fact, the prayer /Salat should be performed at almost the same time in each rukun of the prayer. Due to not knowing the prayers that the Prophet (peace and blessings of Allaah be upon him) used to recite in these places of prayer, the worshipers shorten the prayers/Salat.

If he does not perform the Ruku Sijdah completely, he is out of the way of the Prophet (Sah).

(রুকু সিজদাহ পুরোপুরি আদায় না করলে, সে মুছল্লী রাসুল সাঃ এর তরীকার বাহিরে)

(a) It is narrated from Hudhayfah (Razi) that a person was not performing his Ruku-Sijdah completely. When he finished the prayer, Hudhayfah (Razi) said to him: Your prayer is not correct. The narrator said: I think he (Hudhayfah) also said that (in this case) if you die, it will be outside the way of Muhammad (peace and blessings of Allaah be upon him). (Saheeh  Bukhari (Tawheed-389, 791, 808, Modern  Publications: 376, Islamic Foundation:  382). The value of hadith:  Saheeh (Sahih). 

(b) Abu Abdullah al-Ash'ari (Razi) said: Once the Messenger of Allah (may peace be upon him) saw a man who was not fully bowing in his prayer and was prostrating (hurriedly). Seeing this, he said, if this person dies in this condition, then his death will not be on Muhammadi Millat.

Then he said, "The example of a person who does not bow down completely and prostrates in a hurry is like that of a hungry person who eats one or two dates, but it does not satisfy him at all." (Tabarani 3748,  Abu Ya'la 7184, Ibn Khudaima  665,  Saheeh Targib 528, Hadith Sambhar, Hadith No.849). The value of hadith: Saheeh (Sahih). 

Undoubtedly, it is difficult to establish the salat of the Prophet (sm) by lifting the conventional salat mixed with false and false hadith. However, if the following issues are given priority, insha'Allah, it will be easier to give up madhhabi orthodoxy and ancient ideas. (1) All the rules of prayer must be based on authentic documents:

Tawqifi in salat ibad so that there is no opportunity to do anything without documents and fabrication. If any evidence is found, it should be discarded immediately. There is no need to look at how many great Imams, scholars, pandits, faqbihs have said or done. Because words without proof have no value. Allaah says (interpretation of the meaning): “So if you do not know, then ask the people of remembrance with clear proofs. (Surah  Nahal  43-44).

Rasulullah (sm) and Sahabaye Keram always called people on the basis of documents.

(Surah Yusuf 108; Najam 3-4; Ha-Kkah  44-46; Saheeh  Bukhari  Ha/5765,  Volume 2,p.  858,'Medical'  Chapter,  Paragraph48; Ahmad  Ibn  Shu'Aib  Abu  Abdir  Rahman  An-Nasaai,  Sunanoon  Nasaai  Al-Kubra (Beirut: Darul Qutub Al-Ilmiyah,1411/1991),  Ha/11174, 6/343 p. Abdullah Ibn 'Abdir  Rahman  Abu Muhammad Ad-Daremi, Sunanood  Daremi  (Beirut:  Darul  Kitaba Al-Arabi,  1407  H),  Ha/202; Sanad Hasan, Mishkat Ha/166; Banganubad Mishkat Ha/159, 1/123 p. Saheeh Bukhari Ha/1465, Volume 1, p.198, Zakat Chapter,  Paragraph46; Muttafaqb  Alaih, Mishkat  Ha/5162). 

Muhaddith Ulama Keram, along with four famous Imams in the history of Islam, has also called people on the basis of documents. Imam Abu Hanifa (60-150 AH) said, "It is not lawful for us to accept any statement from a person who does not know where we have received it from.  

(Ibn al-Qayyim, Ilamul Muakkain and Rabibal Alamin(Beirut: Darul  Qutub  al-Ilmiyah , 19993/1414),  volume 2, p.  309; Ibn  'Abedin,  Hasia  Bahroor Raiqb  6th  volume,  p.  293; Muhammad Nasiruddin  Albani, Chifatu Chalatin Nabi (SH) Minat  Takbeer  Ilat  Taslim  Kaannaka Tarahu (Riyaz: Maktabatul  MaaArif, 1991/1411), p. 46). 

Imam Shafi'i (150-204 AH) said, "When you see any of my words contradicting the hadith, then act on the hadith and throw my words on the wall.

(Al-Khulacha Fi Asazil Ikhtilaf, p.108; Shah Aliullah Dehlawi, Ikbadul Jid Fi Ahkamil Iztihad Wat Takbalid (Cairo: Al-Matbayatus Salafiah, 1345H), p.27). 

Imam Malik (93-169 AH), Imam Ahmad (184-241 AH) and other Imams have said the same thing. 

(Sharhu Mukhtachar Khaleel Lil Karkhi 21/213 p. 213; Ikbadul  Jid  Fi  Ahkamil  Iztihad Wat Takbalid, p. 28). 

(2) All kinds of deeds proven by fake and false hadiths should be avoided unconditionally and unconditionally:

Fake and Jaif hadiths do not prove any Shari'ah rule. It is clearly haraam to follow a fake/false hadith. 

(Surah  An'Aam 144; A.Raf  33; Huzurat 6; Saheeh  Bukhari  Ha/5143  and  6064, 2/896  p. Imam Abul Husain Muslim  bin  Hajjaj al-Kushairi, Saheeh  Muslim  (Deoband : Ashahhul  Matabe' 1986), Ha/6536,  2/316; Mishkat  Ha/5028, p. 427). 

That is why Sahaba was always vocal against Keram Zayef and false hadith. They did not accept the descriptions of the untrustworthy, the faulty, the accused, the wicked, the transgressors. Other muhaddiths, including the famous four Imams, were also against it. The ultimate principle of Imam Abu Hanifa (R) was to leave the Zayf Hadith and hold only the Sahih Hadith. So he unequivocally declared, "When the hadith is saheeh, that is my madhhab. 

(Abdul Wahab  Sha'Rani, Meenul  Kubra (Delhi: 1286  H), Volume 1,  p.30). 

Imam Ahmad bin Hamble (R) said, "Surely a scholar who does not understand the Sahih-Zayef and Nasikh-mansukh of Hadith cannot be called a scholar. Imam Ishaq ibn Rawaha said the same thing.  

(Albany,  Saheeh  at-Targib  Wat  Tarheeb  (Riyaz: Maktabatul Maa  Arif,  2000/1421), 1/39, Bhumika  Dr. Abu  Abdillah Al-Hakim,  MotherRefatu  Ulumil  Hadith,  p.60. 

The statement of Imam Malik, Shafi'i (RA) is similar. 

(Sahih Muslim, Muqaddamah Dr.,1/12 p., 'It is forbidden to preach whatever you hear' paragraph-3; Prof. Dr.Muhammad Al-Khatib, As-Sunnah Qabalat Tadbeen, Beirut: Darul Fikr, 1970/1400), p. 237).

Zayd bin Aslam, the muhaddith, said, "Whoever acts on the hadith despite the fact that it is false is a servant of Satan.  (Muhammad Taher Pattani, Taaziratul Maoyu'at (Beirut: Darul Ehiyet Turas Al-Arabi, 1995/1415), p.7; Dr. Omar Ibn Al-Hasan Falatah, Al-Wa'ah'u Fil Hadith (Dimasak: Maktabatul  Gajali, 1981/1401), Volume 1, p.333). 

Therefore, whether you are an Imam or a Faqeeh or anyone else, any statement about the Shari'ah must be based on Sahih documents. It is to be noted that some people are declaring themselves as Muhaddith and without knowing it, they are sometimes confusing any Hadith as Sahih or Zayef. These are the stigma of the name Alem. Beware of them.

(3) If any conventional practice is proved wrong from the Shariah point of view, it should be rejected immediately and the right one should be accepted. In this case, the slightest orthodoxy cannot be done. It was introduced among the ancestors, has become a great scholar, is still practiced by most of the scholars, is still practiced in the society, all these ignorant things cannot be said:

It is human nature to be wrong. People will only make mistakes, no one is above mistakes. But the one who corrects after making a mistake is the best. And he who does not correct is a friend of Satan. Rasulullah (sm) said, ‘Every child of Adam is the one who makes mistakes and the one who makes good mistakes is the one who repents. 

(Saheeh Tirmidhi Ha/2499, 2/76 p.; Mishkat Ha/2341, p.204; Banganubad  Mishkat Ha/2232, 5/104 p. 

Allah will forgive those who repent after their mistake and make amends, and will set them free in this world and the hereafter. (Anaam  48,  54).

The greatest Prophet Muhammad (sm) also made mistakes and corrected them. 

(Muttafaqab Alaih, Bukhari  Ha/1229, 1/164 p.and 1/69 p,(Ifaba  Ha/1157, 2/346); Mishkat  Ha/1017; Banganubad Mishkat Ha/951, 3/25 p. 

The provision of Saho Sijdar has also been introduced from here. Other Sahabis, including four similar caliphs, were also wrong. (Ibn al-Qayyim,  E'Lamul  Muqqain 2/270-272).   

In particular, Omar (R), despite being the most knowledgeable of the Sahabis, made the wrong decision because many things were unknown and not remembered. But after knowing the right thing, he surrendered to her without any delay.

(Bukhari Ha/4454, 2/640-641 p.4102,7/244p.), Chapter, Paragraph 83; Saheeh Muslim Ha/5753, 2/210p., Chapter, Paragraph7. 

Therefore, it is undeniable that the earlier scholars knew a lot. But they knew everything, they made no mistake, this claim is not correct. Because if he were a child of Adam, he would be wrong. Even the one whom Allah chooses and sends as Mujaddid, the Prophet (sm) has predicted that he too can make a mistake. 

(Saheeh Bukhari Ha/7352, 2/1092 p. (Ifaba Ha/6850, 10/518 p.), 'Holding on to the Book and the Sunnah' chapter, paragraph21; Mishkat  Ha/3732, p. 324). 

So it is very normal for a common scholar to make a mistake. Therefore, it is the characteristic of a good servant to correct mistakes without insisting. Moreover, many times Allah and His Messenger (sm) have repealed one provision and replaced it with another. (Baqarah106) . 

That is what all the Sahabis have accepted then. Didn't orthodoxy, didn't ask any questions. We can learn from them too. Because it is the nature of non-Muslims to call on their ancestors or great scholars without correcting mistakes. (Bakbarah 170; Lokman  21. 

Moreover, it must be believed that there will be many misguided scholars who will call people to hell. 

(Bukhari Ha/7084, 2/1049 p.(Ifaba Ha/6605,10/380 p.),'Fitna' chapter, paragraph11; Muslim Ha/3435; Mishkat  Ha/5382, p. 461; Banganubad Mishkat Ha/5149,  10/3 p. 

There will be many misguided groups in the name of Islam. They will invent new shariah and confuse the people. 

(Ab Dawood Ha/4597, 2/631 p.1; Mishkat  Ha/172, p. 30, Sanad  Saheeh, The Book  and the Articleof The Sunnah) . 

These are the prophecies of the Prophet (sm). So we have to be careful about that scholar and group. They cannot be excused.

(4) No Sunnah can be disregarded by saying the details

No provision of Islam is nuanced. No similar circumcision is small. Everything that the Prophet (sm) said for his ummah, big or small, is guided by Allah.

(Abudawood  ha/145, p.19; Mishkat Ha/408, p46; Banganubad  Mishkat  Ha/374, 2/83 p.'Oyur  Sunnat' paragraph). 

So one has to come out of that erroneous aqeedah and be firmly committed to establish any Sunnah of the Prophet (sm). Because it is an unforgivable crime to disregard the Sunnah and ignore the details. The Prophet (sm) and the Sahabis did not tolerate this negligence even for a moment. Rasulullah (sm) was once teaching Bara Ibn Azeeb (R) to sleep. In one part of it he said, ‘(O Allah!) I believe in your Prophet whom you have sent’. And Bara (R) said, ‘And I believe in your Messenger whom you have sent’. On hearing this, the Prophet (sm) struck Bara on the chest with his hand and said, "Rather, I believe in your Prophet whom you have sent.

(Tirmidhi Ha/3394, 2/176-177,'Twochapters,'Two readings' in bed to sleep' paragraphs; Saheeh  Bukhari Ha/ 6311, 2/934 p, 'Du'a' Chapter -83, Paragraph 6; Saheeh  Muslim  Ha/7057, 2/348p. 2/348, chapter of Du'aa and Zakir, paragraph17). 

Here Rasulullah (sm) did not tolerate the word ‘Rasul’ instead of ‘Nabi’. When a Sahabi made a small mistake in the salat, he called him and said, O such and such! Do you not fear God? Don't you see how you are performing salat? 

(Ahmad Ha/9790, Sanad Saheeh, Mishkat  Ha/811; Banganubad  Mishkat Ha/755, 2/262 p. 

The Prophet (sm) started saying Tahrima in takbeer for salat one day. When he saw that the chest of a man had risen a little from Qatar, he said, 'O servants of Allah! Either you straighten the Qatar, or Allah will distort your faces. 

(Heeh Muslim  Ha/1007, 1/82 p.1/82, " Straightening  the Queue inThe Chaala" paragraph; Mishkat  Ha/1085, p. 97; Banganubad  Mishkat Ha/1017). 

The Prophet (sm) once saw a person performing salat with his left hand on his right hand and he put his right hand on his left hand. 

(Ahmad Ha/15131inMusnad; Saheeh  Abudawood  Ha/755, p. 110, Sanad  Hasan). 

Therefore, any ahkam of salat cannot be disregarded as a detail. On the contrary, just as there are many benefits to doing them outwardly, there are also many virtues. For example, Rasulullah (sm) said, ‘Surely there is an age of patience behind you. At that time, the person who will hold fast to the Sunnah will get the merit of 50 martyrs of your time.

(Tabarani, Al-Mu'Jamul Kabir Ha/10240; Muhammad Nasiruddin Albany, Silsilatul Ahadis Ah-Sahihah wa Shayun Min Fiqbaha  wa  Fawaidiha  (Beirut: Al-Maktabatul  Islami, 1985/1405), Ha/494;  Sanad Saheeh, Sahihul JameHa /2234). 

This is good news for every circumcised person of the present age.

The Prophet (sm) said, "Whoever closes the gap (in Qatar), Allah will increase his dignity in return and build a house for him in Paradise.

(Tabarani, Awasatha Ha/5797; Sanad Saheeh, Silsila Sahihah Ha/ 1892).

Whoever says Amen in salat aloud and it coincides with the Amen of the angels, his previous sins will be forgiven. 

(Khari Ha/780,Volume1,p.107,(Ifaba Ha/744 and 746, 2/121p.); Muslim Ha/942, Volume 1,p.176; Abu dawood ha/932 and 933, 1/135 p.Tirmidhi  Ha/248, 1/57 and 58 p. Ibn Majah Ha/ 856). 

Do we notice how extraordinary those circumcisions are in terms of virtue?

(উক্ত সুন্নাতগুলো সাধারণ কিন্তু নেকীর ক্ষেত্রে কত অসাধারণ তা কি আমরা লক্ষ্য করি?)

Most importantly, the blood of hundreds of Haqq scholars has been shed to introduce these Sunnahs in the society. We had to hang on the gallows, we had to give our lives in blind prisons, we had to accept the fate of Kalapani in Dipantar. Such as tying hands on the chest, saying Amin loudly, Rafael Yadayen, etc. And what a great injustice it would be to disregard those circumcisions?

(5) There is no need to look at how many people are doing salat in the right way, in which madhhab, which imam has said or done, or which country is doing it and which country is not doing it:

The Constitution  sent by Allah is eternal,  which is moving at its own  pace.  This  great  truth has to  be held alone at all  times.  Ibrahim   was based  on  the truth  alone,   suffering from various atrocities.   So  he  was  honored with the great  honor of world  history  (Nahl  120; Bakbarah  124). The rebellious  people of the whole  world could not take  away  his  honour. The numbers didn't help. The bottom story  is that the number of ahi's  provisions,   country,  region, age,  time,  talent  does not care about  anything. Many people  want to  say that the Muhaddis were born after four imams. So the words  of the imams are  acceptable. However, the Shahabis have give only 6/7 year olds to chalat  despite the presence of elderly  people  to give  priority  to Sunnah. 

(Saheeh Bukhari Ha/4302,2/615-616p.616, MagaziChapter-67, Paragraph-50;Mishkat Ha/ 1126,  p.100; Banganubad  Mishkat  Ha/1058, 3/71 p. 

Omar (R) went to someone's house from the younger Sahabi Abu Saeed Khudri and took witnesses in favor of the hadith of saluting three times. Because he did not know this hadith. 

(Saheeh Muslim Ha/5626, 2/210p, 'Adab' chapter ,'Permission' Paragraph-7; Mishkat  Ha/4667, p. 400; Banganubad  Mishkat Ha/4462 9/19  p. 

Therefore nothing prevails over the great truth. Ibn Mas'ud (R) said, "The party that follows Haqq is Jama'at, even if you are alone. 

(Ibn Al-Asakir, Tariqhu Dimasak, 13/322 p. Note of Sanad Saheeh,  Albany,  Mishkat  Ha/173, p.1/61;  Imam  Lalqai, Sharhu Ushulil  e'Tikbad 1/108  p. 

Therefore, even if the right-wing person is alone, that is the party of Paradise.

(6) The Shari'ah cannot be avoided by strategizing or misinterpreting any partisan or sectarian interests:

The triumph of that heinous policy has been going on for thousands of years. A class of people with very little knowledge is influencing the knowledge of God and satisfying their personal interests. They have forgotten the punishment for this tactic. It is not uncommon for the wrath of God to fall on them like the children of Israel if they intend to establish party decisions and sectarian principles by ignoring the original Shari'ah. In the time of David (pbuh) they did not accept the great truth and resorted to false tactics. As a result, they became monkeys and pigs, and all were destroyed in one day  (Baqbarah  65; Maida  60). 

Such should be the fate of those who mislead people by misinterpreting the Holy Qur'an and Sahih Hadith. The Prophet (sm) said, 'The Qur'an can be a document for you, but it can also be a document against you. 

(Saheeh Muslim Ha/556,1/118p. (Ifaba Ha/425), Chapter, Paragraph1; Mishkat  Ha/281, p. 38; Banganubad  Mishkat  Ha/262, 2/38  p. 

Everyone concerned should know that whatever I do about the Shariah decision and for whatever purpose I do, Allah knows the innermost thoughts. (Mulk 13; Ale  Imran 119). 

Numerous hadiths have been forged, words have been changed, various chapters and paragraphs have been removed, translations have been falsified, and hadiths have been stabbed to explain.

Warning about conventional fake books and market prayer books:

(প্রচলিত ফেক্বহী গ্রন্থ ও বাজারের নামায শিক্ষা বই সম্পর্কে হুঁশিয়ারী)

The reason for the departure of the salat of the Prophet (sm) from the society is the fact that there are fake books made in the name of different Madhhabs and Tariqas and the book 'Namaz Shiksha' which is popular in the market. These are the basis of Bid'ati salat. The writers could not get rid of the tragic effects of false and false hadiths and false stories. In order to prove the activities of their own madhhabs, Jal and Zayf have resorted to hadith and have written separate books of fiqh for their respective madhhabs. Similarly, in order to refute the documents of other madhhabs, separate fiqhs have been written. Allama Marjani Hanafi, pointing to this sad reality of the jurists, said,

There is a possibility of mistakes in the statements of the jurists. The biggest thing is, they are uncertified. Undoubtedly, it is evidence of forgery, which is a false accusation against others. 

(Al-Irshadin the barat of Nairatul  Haqb, p.146; Hakwiqbatul  Fiqh,  p.146.)

Dear reader! As soon as we read the discussion, the reality of those comments will be proved, InshaAllah. In addition to this fake book, many great scholars have written books on salat, but they are also full of false, false and fabricated talk. The books of various Tbrika and Zikirists are 'novel series' of false stories. At present, some books with delicious titles are being released on the market, which are full of deception and deceit. Therefore, it is necessary to verify the masalas related to salat as musalli.

Salat is a kind of doa and munajat:

(সালাত এক প্রকার দোয়া বা মুনাজাত)

Narrated by Abdullah Ibn Umar: The Prophet (peace and blessings of Allaah be upon him) said: The worshiper must talk to his Lord in private. So let him notice what he is talking about. And let none of you recite the Qur'an aloud to one another. (Ahmad 5349, Tababarani 13396, Sahihul Jame' 1951 hadis Sambhar, Ha.838). The value of hadith: Saheeh (Sahih). 

There are two types of dua:

(A) Duaul Ibadah or worshipful Dua.  All types of worship are called dua in this sense.

(B) Du'aul machala, that is, the supplicant will seek what is good for himself and will pray for liberation from what is harmful. (Badaye al-Fawaid: Ibn al-Qayyim)

As someone prayed. There were many prayer sentences in this prayer. These are duaul ibadah or devotional prayers. He will test again. He prayed to Allah, O Allah! You make my test easier and pass! This is Dua Al-Mashala or Chawa.

There are two ways to ask Allah. E.g.

(1) Seeking through salat.

(2) At the end of salat or at any time to raise both hands alone.

Seeking through prayer/Salat:

(ছালাতের মাধ্যমে চাওয়া)

(A) Allah Almighty says:

‘Your Lord says,‘ Pray to Me, I will answer your prayers. Those who arrogantly turn away from My worship will surely enter Hell in disgrace. (Al-Muminin: 60).

(B) Allah  also  says:

Verily, Allh loves to ask Him and to expect from Him all things. The person who does not want him is angry with him. He exhorts His servants to seek and pray to Him. He said: "And your Lord has said, 'Call on Me, and I will answer your call.' (Surah Ghafir: 60).

(C) t is narrated on the authority of Numan Ibn Bashir (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: Du'a is worship. 

(Sunan Tirmidhi 3372, Sunan Abu Daud 1469, Sunan Ibn Majah 3626, Albani ‘Sahihut Tirmidhi’ 2590). The value of the hadith is Sahih.

(D) 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: Whoever does not seek Allah, Allah is displeased with him. (Sunan at-Tirmidhi (Tahaqiq), 3373). The value of the hadith is Hasan.

There are many prayers from the Qur'an and Hadith for the welfare of the world and liberation of the Hereafter, or for protection from danger, or for the fulfillment of the hopes of the mind, which we can ask Allah by reciting in different places of salat.

 ‘Aishah (R) is narrated in the Sutras. He said that the Prophet (peace and blessings of Allaah be upon him) used to like to make du'aa 'in full (which is about the welfare of this world and the Hereafter), and he used to omit other du'aa's. 

(Sunan Abu Dawood (Tahiqkrit), 1482, Ahmad 148, Mishkat 695).The value of hadith: Saheeh (Sahih). 

At the end of the prayer or at any time alone to raise both hands:

(ছালাত শেষে বা যেকোনো সময় একাকী দুই হাত তুলে চাওয়া)

It is narrated on the authority of Fazalah bin Ubaid (may Allah be pleased with him). He said that one day the Prophet (peace and blessings of Allaah be upon him) was sitting (in the mosque). At that time a man entered the mosque and prayed, then said, “O Allah! Forgive me and have mercy on me. "The Messenger of Allah, may Allah bless him and grant him peace, said," O Nama'i, you are in a hurry. Pray to Allah.

The narrator said, "Then another man came and offered prayers, first praising Allah, then offering darood and salaam to the Prophet (peace and blessings of Allaah be upon him)." The Prophet (peace and blessings of Allaah be upon him) said to him: O worshiper! This time the prayer will be accepted. 

(Sunan  at  Tirmidhi  (Tahaqiqkrit),  3476,  3477,  Saheeh  Abu  Dawood  1331, Sahihut Tirmidhi 2765, 2767). The value of hadith: Saheeh (Sahih). 

Raise both hands and ask Allah:

(দুই হাত তুলে আল্লাহর নিকট চাওয়া)

(a) Narrated by Salman Farsi (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Surely your Lord is the Ever-Living, the Great Giver.' When the slave raised his hands and asked him, he was ashamed to return empty-handed. 

(Sunan Abu  Dawood (Tahiqkrit), 1488, 1320, Ibn  'Majah  3865). The value of hadith:  Saheeh (Sahih).

 (b) Narrated by Ibn Abbas, (Razi), He said, "You should make du'a with both hands along your shoulders or similarly, and point with one finger at the time of istigfar, and extend both hands during the supplication in du'a." 

(Sunan Abu Dawood (Tahiqkrit),1489,1499).The value of hadith: Saheeh (Sahih). 

(c)  This hadith is narrated from 'Abbas ibn' Abdullah ibn Mabad ibn 'Abbas (R). He said that the prayer of Kakuti Minti is like this: it will bring the surface of both hands closer to the face. 

(Sunan  Abu  Dawood (Tahiqkrit), 1490). The value of hadith: Saheeh (Sahih). 

When raising the hand, the palm of the hand is towards the sky:

(হাত তোলার সময় হাতের তালু থাকবে আকাশের দিকে)

It is narrated on the authority of Malik Ibn Yasar As-Sakuni Al-‘Awfi (R). The Prophet (peace and blessings of Allaah be upon him) said: When praying to Allaah, you should pray with the palms of your hands in front of you, not with the surface of your hands.

Imam Abu Dawood (R) said, Sulaiman Ibn ‘Abdul Hameed (R) said, in our opinion Malik Ibn Yasar (R) has got the companionship of the Prophet (peace and blessings of Allaah be upon him). 

(Sunan  Abu  Dawood (Tahiqkrit),1486, Bagavi, Ibn abu 'Asim, Ibnus  Sakan,  Ibnus  Sunni 'Al-Yaumu wal  Lailah, Ibn 'Asakir (12/230). Hadith's  standard:  Hasan (Hasan). 

What to hold two hands together when raising hands; Or will there be a gap between the two hands?

(হাত তোলার সময় দুই হাত কি মিলিয়ে রাখবে; না কি দুই হাতের মাঝে ফাঁক রাখবে?)

Sheikh Uthaymeen (R) has mentioned in his book 'Al-Sharhul Mumti' (4/25) that the two hands should be kept together. In his words: “I found no record of a gap between the two hands and the distance between one hand and the other; Not in the hadith; Nor in the words of the scholars.

Prayers are never in vain:

(দুআ কখনো বৃথা যায় না)

(a) It is narrated on the authority of Jabir (may Allah be pleased with him) that he said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: , Unless he prays to commit a sin or to sever ties of kinship. (Sunan at Tirmidhi (Tahaqikkrit), 3381, Mishkat 2236). Hadith's standard:  Hasan (Hasan). 

(b)  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: He who seeks the grace of Allah in times of distress and crisis should make more supplications in times of happiness. (Sunan at Tirmidhi (Tahaqiqit), 3382, Saheeh  595). Hadith's  standard: Hasan (Hasan). 

This hadith clearly states that the prayers of a Muslim are never in vain.

Below are some examples of the things that lead to great shirk:

(যেসব কাজ করলে বড় শির্ক হয় এর কিছু দৃষ্টান্ত নিচে দেওয়া হলো)

Seeking help from a dead person in the grave, danger to any Pir Murshid or person in the grave. To seek liberation or to have children, to prostrate at a shrine or to a human being, to obey a human being against the command of Allah, to rely on a pir, to believe in the words of a fortune teller, To do etc. There are many more shirk besides these. And there is small shirk. These should be avoided completely. If you have done any shirk before, you must repent and become pure. If even one of the 4 conditions mentioned above is omitted, then the worship of the servant will be canceled. No worship will be accepted, no good deed will be rewarded. It is the responsibility of all of us to convey this important point to the people.

It is forbidden to prostrate to anyone other than Allah:

(আল্লাহ ব্যতীত কারো উদ্দেশ্যে সিজদা করা নিষেধ)

Narrated Qais Ibn Saad, may Allah be pleased with him, he said, "When we went to the city of Hira (Persia), we saw that they were prostrating to their leader / king." Then I said, O Messenger of Allah! Shall we not prostrate to you? ”He said:“ If I had commanded a man to prostrate (for someone else), I would certainly have commanded women to prostrate to their husbands. For, Allah has ordained their (husbands) (much more) rights over them (women). (Abu Dawood (Nikah) 2140, Hakim 1/187, Qasm and Nushu 7/291, SunanAd-Daremi, 1501,  Saheeh Ibn 'Hibban 4171,4162, Mawariduy yamun 1290, Mawariduy yamun  1291, Kashful  Astar 2114,  2115. Hadith's  standard: Hasan (Hasan). 

Respected Musalli!

The salat that is prevalent in the present society is the salat based on false and weak hadith. The manner in which the Prophet (sm) used to perform salat is not known in the mosques. Before 241 AH, Imam Ahmad bin Humble (184-241 AH) said, "If you perform salat in one hundred mosques of this age, you will not see salat of Rasulullah (sm) and Sahabaye Keram (ra) in any of the mosques." So fear Allah and keep a close eye on your own salat and the salat of those who perform salat with you. (Abul  Husain ibn Abi Yala, Tabakbatul  Hanabilah 1/350 p.  

Twelve years later, if we analyze his words today, we will have the opportunity to be careful about our salat..  

Therefore, this article titled "Sahih Rules for Accepting Salat" (four volumes) is to present the adulterated salat to the musalli.

The book is based on Sahih Hadith in the same way that the Prophet (peace be upon him) and his Companions used to pray.

In addition, the first volume deals with the saheeh hadeeths that the Prophet (peace and blessings of Allaah be upon him) used to recite at the beginning of the prayer, at the time of bowing, at the time of standing at the time of bowing, at the time of standing at the time of bowing, at the time of prostration and at the tashahhud meeting.

The book has a total of four volumes.

In the first volume, "The correct method of praying and additional supplications",

In the second volume, "What is lawful and unlawful to do inside the prayer and matters related to the prayer",

In the third volume,

(A) Importance, Virtue and Sahih Rules of Praying in Jamaat,

(B) The duties and responsibilities of the Imams and the qualities of a qualified Imam,

(C) The valid rules of qaya, umri qaya and qasr prayers,

(D) Sahih Masla Masael related to Jamaat.

In the fourth volume, "Mosque and Friday Prayer" is discussed.

Therefore, in order to acquire complete knowledge about Salat, it is necessary to study all the four parts.

I think it is essential for every musalli to have this book to purify the salat. At the same time, those who can afford it should cooperate by delivering the book to other musalli. As a result, the person who cooperated will also get the same amount of chhawab as the musalli will get by performing salat in a pure manner. (Saheeh Muslim, 1893, Mishkat, 209). The value of hadith: Saheeh (Sahih). 

It is essential for non-Muslims to study this book from the beginning. It can be seen that a non-Muslim who is a Muslim is usually a neo-Muslim. As soon as a non-Muslim becomes a Muslim, Allah forgives all his past sins, but due to the adulterous creed, he starts writing sins in his record again.

See hadiths:

(a) Narrated from Abu Saeed Al Khudri. He said that the Prophet (peace and blessings of Allaah be upon him) said: When a person accepts Islam, his Islam becomes pure. (Because of his conversion to Islam) as an expiation, Allah forgives all his previous sins. Then one of his good deeds is written from ten times to seven hundred times, but many times. And sin is only one sin. Except for whomever Allah wills. (Mishkatul  Masaweeh (Mishkat), 2373, Saheeh Bukhari 41, Saheeh  Al-Jami   337). The value of hadith: Saheeh (Sahih). 

(b)  It is narrated on the authority of 'Abdullah (may Allah be pleased with him) that a man (came to the Messenger of Allah, may Allah bless him and grant him peace) said, "O Messenger of Allah!" Will a person be held accountable for all the (evil) deeds that he did in the age of ignorance (after accepting Islam)? He (peace and blessings of Allaah be upon him) said: ‘Whoever does good deeds while in Islam (ie after accepting Islam), he will not be caught for the (evil) deeds done in his ignorant age. However, anyone who commits evil deeds even after accepting Islam will be punished for his deeds in both the age of ignorance and Islam.(Saheeh Bukhari (TawheedPublications), 6921,Sunan Ad-Daremi,1, Muslim (120, 190); Ahmad (1/379-380, 409, 429 and 431, Modern Publications- 6441, Islamic Foundation- 6453). The value of hadith: Saheeh (Sahih). 

Therefore, wherever a non-Muslim reads Kalima and becomes a Muslim, he has to follow Sahih Aqeedah and perform Sahih Amal. This book will play an important role in making him a true believer. You will also encourage your family to study this book as you will learn Sahih Salat by reading this book. Reap endless rewards by spreading it among Muslims all over the world including relatives and neighbors.

When the child is 7 years old, the guardian orders the child to perform the prayer/Salat:

(সন্তানের বয়স ৭ বছর  হলেই অভিভাবক সন্তানকে সালাত আদায়ের নির্দেশ দেয়ার হুকুম)

Narrated from Amr Ibn Shu'ayb (R) in the sources of his father and his grandfather. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'When your children are seven years old, instruct them to pray.' When they reach the age of ten (if they do not pray), kill them for this and separate their sleeping beds. (Sunan  Abu  Dawood (Tahiqkrit),  495,494, Ahmad (2/180, Ha 6689  and 2/187), Ha. 6756), Hakim (1/197) Bayhaqi (3/84). Hadith's  standard:  Hasan (Hasan). 

Except for cemeteries, bathrooms and camel stables, the whole land of the world is a mosque:

(কবর স্থান, গোসলখানা  ও উটের আস্তাবল ব্যতীত পৃথিবীর সমগ্র জমিনই মসজিদ)

(a)  Narrated by Abu Saeed (R). He said that the Prophet (peace and blessings of Allaah be upon him) said: The whole land except the bathroom and the graveyard is the mosque (ie the place of prayer). 

(Sunan Abu Dawood (Tahiqkrit), 492, Tirmidhi  317, Ibn  Majah 745, Darimi 1399, Ahmad (3/83,  96), Ibn  Khudaimah 791). The value of hadith: Saheeh (Sahih). 

(b) It is narrated on the authority of Al-Baraa Ibn 'Azeeb. He said, "When the Prophet (peace and blessings of Allaah be upon him) was asked about praying in a camel stable, he said, 'You will not pray in a camel stable.' Because it is the devil's hangout. When the Prophet (peace and blessings of Allaah be upon him) was asked about praying in a goat pen, he said: You can pray there. Because it is a blessed animal (or place). (Sunan Abu Dawood (Tahiqkrit), 493). The value of hadith:  Saheeh (Sahih). 

It should be noted here that the place of destruction and torment in the wrath of Allah and praying in the church (if there is an idol) is forbidden.

(Saheeh Bukhari (Tawheed), 433, 434, 427, 3380, 3381, 4419,4420, 4702; Muslim 53/1 Ha 298, Ahmad 525, Modern Publications:  415, Islamic Foundation:  421). The value of hadith:  Saheeh (Sahih). 

If a sinful Muslim repents and repents and prays, his previous sins are forgiven:

(পাপিষ্ঠ মুসলমান অনুতপ্ত হয়ে তওবা করে সালাত আদায় করলে তার পূর্বের গুণাহ মাফ হয়ে যায়)

Narrated from Abdullah Ibn Mas'ud (R). He said a man sat down to kiss a woman. Later he came to the Messenger of Allah (peace and blessings of Allah be upon him) and brought the matter to his notice. Then Allaah revealed the following verse: Surely good deeds eliminate evil deeds ”. (Hood 11/114). The man asked, O Messenger of Allah! Is this just me? The Messenger of Allah, may Allah bless him and grant him peace, said: For all my ummah. 

(Al-Lulu  wal  Marzan, 1758, 1759, Sahihul  Bukhari,  Part 9 : The timesof Salat ,  Chapter  4,  Ha. 526; Muslim, Part  49: Tawbah,  Chapter 6, Ha. 2763). The value of hadith:  Saheeh (Sahih). 

Therefore those who commit various sins such as usury, bribery, corruption, alcohol, gambling, theft, robbery, adultery, grave worship, idol worship, pir worship, veil, extramarital affair or various obscenities including non-observance of prayers and fasting. Those who are involved with it, start praying today according to the following "correct method of praying". Inshallah, Allah will forgive.

Sahih Method of Performing Salat (Based on Sahih Hadith)

সালাত আদায়ের সহিহ পদ্ধতি (সহিহ হাদিস ভিত্তিক)

Salat is one of the five pillars of Islam. Through prayer one can attain nearness to Allah. Many will share in the sin even if they realize it due to errors and omissions. And that will be a terrible hell. So how he will get the reward of Allah if he prays, how our Prophet (peace be upon him) used to perform it, the only thing we have to imitate. He instructed us, "Pray as you have seen me pray.  

(Saheeh  Bukhari,  Tawheed  Prakashani,  Ha/631,  628,  658, 677,  685,  802,  Muslim  674,  Tirmidhi  205, 287, Nasaa'i  634,  635, 1153, Abu Dawood  589,  842, 843, 844, IbnMajah 979, Ahmad 15171,  20006,Daremi 1253, Mishkat Ha/683,'Chalat' Chapter4, Paragraph6,Bulbul Maram-327, 367). Hadith's  standard:  Saheeh Hadith. 

Then we have a series of detailed discussions about how his prayers were performed.

Achieving Taharat or holiness:

(তাহারাত বা পবিত্রতা অর্জন)

There are three ways to be holy in order to perform the prayer. E.g.

(A) Achieving holiness through obligatory bath.

(B) Achieving holiness through ablution.

(C) Achieving holiness through tayammum.

Farz Bath:

(Sahih Hadith based Sahih method)

ফরজ গোসলঃ

(সহিহ হাদিস ভিত্তিক সহিহ পদ্ধতি)

Definition:  Bath’ means to wash. Bathing in Shariah terms means: to wash one's whole body by performing ablution in order to attain holiness.

The intention of bathing: The intention of bathing in our society, "Nawaituan Gosla Lirafail Janabati" is not proved by any hadith. This statement of the intention of the bath is just a rumor. So this intention cannot be done by uttering it orally. You have to remember that you are taking a bath to be holy. Purity will be achieved only after completing a few procedures of bathing according to the rules of ablution. You don't have to utter intentionally.

The Prophet (peace and blessings of Allaah be upon him) did not do that, so we will not do it.

Revealing that it is bid'ah to utter the word in Arabic or in one's own language during bathing, ablution or other activities.

Just as there is no hadith to say the intention of the bath orally, there is no hadith to say "Bichmillah" before the bath. However, since the subject of bath is related to ablution and if you do not say "bishmillah" before ablution, since ablution does not take place, you should say "bishmillah" at the beginning of bath

Many people recite "Bichmillah" at the beginning. After washing the wrists of both hands, they remove the impurity with their left hand, wash their left hand and start ablution like "Bismillah".

Narrated by Abu Saeed. The Prophet (peace and blessings of Allaah be upon him) said: The person who does not remember the name of Allaah during the ablution has not performed the ablution. 

(Sunani ibn  Majah.397, 398, 399 Darimi 691, Irwah 81, Mishkat  404,  Saheeh  Abu  Dawood  90, 101, Tirmidhi  25. Hadith's  standard:  Hasan (Hasan). 

There are two types of baths: Obligatory and Mustahab.

(1) Obligation: That bath is called, which is essential to do. If it is unclean in adulthood, bathing is obligatory. For example, Allah says, "If you are unclean, then take a bath. (Maidah 6).

(2) Mustahab: That bath is called, which is not essential. But there is virtue in doing so. For example, bathing on the day of Jumu'ah or on the day of two Eids. Performing ablution before a normal bath is beneficial for health. Sayyid Sabiq calls it ‘mandub’ (preferred). (Fikbhus Sunnah 1/41).

The correct method of Farz bathing:

(ফরজ  গোসলের সহিহ পদ্ধতি)

(A) First 3 times up to the wrists of both hands should be washed.

(B) Then by pouring water on the left hand, the parts of the body where the impurity is found should be washed thoroughly.

(C) Then the left hand should be washed with soil or soap.

(D) Then one has to perform full ablution like ablution for prayer.

However, if the place of bath is not clean, you should not wash your feet while performing ablution. After bathing, you should move away from that place and wash your feet.

(E) After ablution, first pour water on the head 3 times and wash the hair well so that the water reaches the roots of all the hairs. Then the whole body should be washed well by pouring water 3 times. (Bukhari, Muslim, Mishkat 435-436). 

The hadith is as follows:

Narrated from ‘Aishah (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to wash both hands first (up to the wrist) while performing the obligatory bath for purity. Then he would perform ablution like the ablution of prayer. Then he would dip his fingers in water and use it to comb the hair of his head. Then he would pour three handfuls of water on the head, then soak the whole body with water.

But according to another narration of Imam Muslim, he (peace be upon him) used to wash his hands up to his wrists before dipping his hands in the pot. Then he would pour water on the palm of his left hand with his right hand and wash his private parts, then he would perform ablution. (Mishkatul  Masaweeh (Mishkat), 435-436,  Saheeh  Bukhari  248, Muslim   316). The value of hadith: Saheeh (Sahih). 

It should be clearly remembered here that those who do not take the obligatory bath according to the mentioned method remain unclean for 24 hours. In this state they roam everywhere, even performing other acts of worship in the mosque or alone with this impure body. But he did not know that his obligatory bath was not done.

Remember, if the bath is not pure, the body will not be pure, if the body is not pure, the prayer/Salat will not be performed.

Information about bathing:

(গোসল সম্পর্কে জ্ঞাতব্য বিষয়)

(1) Women's baths are similar to men's baths. However, it is not necessary to untie a woman's head if she has a braid tied in her hair. However, the hair roots must be washed 3 times with water. (Bukhari, Mishkat 438).

The hadith is as follows:

Narrated from Umm Salamah. He said, I said, O Messenger of Allah! I tie my hair very tightly. Shall I take it off to bathe in impurity? He said: It will be enough for you to pour water on your head three times with your hands. Then you will pour water all over your body and you will be purified in it or he says: Do so and you will be purified. 

(Sunane  ibn  Maajah, 376,  603,  604, Takhriz  Albany: Erwah  136, Saheeh  Abu Dawood 245,  Saheeh 189,  Takhriz Qutubut  Sittah: Bukhari  250,  261,  263,  273,  301; Muslim  330,  321-5,  331; Tirmidhi  105, 1755, Nasaa'i 228, 231-235, 410-414, 416, 241 Abu Dawood 77, 238, 251, Ahmad  23494, 23569, 23640, 23828, 24078,24198, 24345, 24394, 24432, 24457, 24470, 24707, 24749, 24825, 24841, 24852, 24861, 24877, 25035, 25055, 25080,  25106, 25236 25394, 25410,  25449, 25645, 25756, 27659, 25937, 26137, Darimi 749-50, 1157). The value of hadith : Saheeh (Sahih). 

(2) If there is nail polish or any kind of thick paint on the nails, do not take a bath until it is removed. On the other hand, the bath will be done while Mehedi or Alta is stuck. If there is a tip (?) On the forehead, it should be washed off. Otherwise there will be no bath.

(3) Ejaculation or intercourse-related impurity and menstrual bath, or menstruation and Eid, or ejaculation or intercourse-caused impurity and Jumu'ah or Eid bath once is enough. There is no need for separate baths. (Fiqhus  Sunnah Urdu 60 p). 

(4) There is no need for separate ablutions for prayers after bathing. If you do not do any work to break the ablution after bathing, the prayer will be performed in the ablution of the bath. 

(Mishkat  445, Abu Dawood  250, Tirmidhi  107,  Nasaa'i  252, Ibn  Majah 579). The value of hadith:  Saheeh  (Sahih). 

(5) Bathing is not obligatory if a person loses semen, semen, discharge or istihaja due to disease; Ozui is enough for every prayer. In all these cases, the prayer is not forgiven. 

(Mishkat 560-561, Abu  Dawood  297, Tirmidhi  126,  Sahihul  Jami  6698. The value of hadith: Saheeh (Sahih). Abu Dawood  287, Tirmidhi 128, Irwa 205, Ahmad 27474. Hadith's standard:  Hasan  (Hasan). 

(6) As a precaution, it is not enough just to wash or soak the body to remove impurity. A full bath is done only if one performs ablution and takes a bath regularly. (Al-Mumte, Sharh Fiqh, Ibn Uthaymeen 1/304).

(7)  The Prophet (sm) used to perform ablution with one mudda (625 grams) of water and bath with not more than five muddas (3125 grams) or about three and a quarter kilos of water.  (Abu Dawood  92, 93, 94, 96, Nasaa'i 345, Ibn 'Majah 268, 3864, Ahmad 86, 87, 121, 218, 2 24, 238,  303,  370, Abd Ibn Humayid 1114, Ibn Khujaimah 117, Nasaai 74, Ibn u Hibban171). The value of hadith: Saheeh (Sahih). 

It is not right to waste excess water.

(8) Rasulullah (sm) has instructed all men and women to take a bath in the curtain. 

(Mishkatul  Masaweeh (Mishkat),  447, Saheeh  Abu  Dawood  4012, Nasaa'i  1/70, Ahmad 4/224). The value of hadith:  Saheeh  (Sahih). 

(9) There is nothing wrong with bathing naked in the bathroom or behind a curtain or behind a man's eyes. 

(Muslim  339; Bukhari 278; The,  Mishkat 5706-07; Fiqhus Sunnah 1/58). The value of hadith:  Saheeh (Sahih). 

(10)  If the ablution is not broken after bathing with ablution, there is no need to repeat the ablution.  

(Mishkat  445,Saheeh  Abu  Dawood  250,  Tirmidhi  107,  Nasaa'i  252, Ibn  Majah  579. The value of hadith:  Saheeh  (Sahih). 

(11)  The Holy Qur'an cannot be touched in an unclean state before the obligatory bath. However, it is permissible to recite the Qur'an orally and enter the mosque. (Fiqhus  Sunnah 1/51-52). 

The hadiths which say that the Qur'an cannot be recited in an impure state are Jaif and Munkar.

See,

(a) Sunane  ibn  Majah, 594, Takhriz  Qutubut Sittah:  Tirmidhi 146, Nasaa'i  265-66, Abu Dawood 229, Ahmad 628, 640,  688,  842, 1014, 1126, Ibn Majah  595. 

Tahqbiqb Albany:  Jaif.  Takhriz  Albany: Mishkat  460,  Jaif  Abu  Dawood  31,  Erwah  192,  485. About  Abdullah bin Salamah, the Rabbi  of hadith,  Imam  Bukhari  said that  his  hadith  cannot be  followed. I hope  there is no problem  with  him,  says  Ibn  Adi.  The value of hadith:  Jaif (Dai'f). 

See,

(b) Sunane  ibn Majah,  595,  Munkar,  Takhriz  Qutubut  Sittah:  Tirmidhi  146,  Nasaa'i  265-66,  Abu  Dawood  229,  Ahmad  628, 640,  688, 842,  1014, 1126, Ibn  Majah  594. 

Tahqbiqb Albany:  Munkar.  Takhriz  Albany:  Erwa  192  Jaif,  Jami  Sagir  6364  Jaif,  Mishkat  461.  About Ismaeel  bin  Ayyash,   the prophet  of hadith,  Yahya bin Mayin  said, "There is no problem in describing  hadith  from Ahl  al-Sham." Ali  Ibn  al-Madini,  Ibn  Abu  Shaybah,  Amr  Ibn al-Phallas  and  Duhaym  saidthat he was a sikah in the hadith description  from sham  city but weak in describing  hadiths  from  other  cities.  The value of hadith :  Munkar (always abandoned). 

 See,

(c) Sunane  ibn  Majah,  596,  Takhriz  Qutubut  Sittah:  Tirmidhi  131. 

Tahqbiqb Albany: Munkar.  Takhriz Albany: Mishkat  461,  Erwah  192.  About Ismaeel  bin  Ayyash,   the prophet  of hadith,  Yahya bin Mayin  said, "There is no  problem  in describing  hadith  from Ahl  al-Sham. Ali  Ibn  al-Madini,  Ibn  Abu  Shaybah,  Amr  Ibn al-Phallas   and  Duhaym  saidthat he was a sikah in the hadith description  from sham city but weak in describing  hadiths  from  other  cities.  The value of hadith:  Munkar  (always  abandoned). 

It may be noted that it is permissible to touch or carry  the Qur'an in general  impurity. (Fiqhus  Sunnah 1/43).  

Abdullah  Ibn Abu    Bakr  Ibn  'Muhammad  Ibn 'Amr  Ibn  'Hayam  (Razi) narrated.  He said    that the letter  written by the Messenger of Allaah (peace and blessings of Allaah be upon him) to Amr  Ibn  'Hayam also  said  that no one should touch the Qur'an  except the Holy   One. 

(Mishkatul Masaweeh (Mishkat), 465, Saheeh: Malik 468, Darakuttani, Sahihul Jami 7780). The value of hadith: Saheeh (Sahih). 

(12) Water - Men and women are forbidden to bathe in each other's bath water.

(13)   Narrated by Ammar bin Yasir (R), the Prophet (peace and blessings of Allaah be upon him) said, “The angels of (mercy) do not approach three people; The body of the unbeliever, the filthy person and the unclean person; If he does not perform ablution. 

(MIshkatul  Masaweeh (Mishkat),  464,  Hadith  Sambhar-530,  531,  Abu Dawood  4182). The value of hadith:  Saheeh  (Sahih). 

(14)  Narrated from Abu Hurairah. He said: The Messenger of Allah, may Allah bless him and grant him peace, said: When one of you has intercourse between four branches of a woman (two arms and two legs), it becomes obligatory for her to take a bath, even if she does not ejaculate. 

(Mishkatul  Masaweeh (Mishkat),430, Saheeh Muslim 348, Bukhari  348). The value of hadith: Saheeh  (Sahih). 

(15) Women are not allowed to enter the public bathroom:  

(a)   Narrated by Umar bin Khattab (R), he said, O people! Of course, I heard the Messenger of Allah, may Allah bless him and grant him peace, say that a person who believes in Allah and the Hereafter should not sit in the dining room where alcohol is served. He who believes in Allah and the Last Day should not enter the bathroom naked. And whoever believes in Allah and the Last Day, let him not enter the public bath. 

(Hadith  Sambhar-551, Ahmad 125, Saheeh Targib 167) । The value of hadith: Saheeh  (Sahih). 

(b) Narrated from Umm Darda (R), she said, “Once I came out of the ordinary bathroom. Meanwhile, when I met the Prophet (peace and blessings of Allaah be upon him), he said to me, 'Where are you from, O Umm Darda ?!' I said, from the bathroom. He said, I swear by that entity; In whose hands is my soul! Whenever a woman takes off her clothes in a place other than her mother's house, she tears every veil between her and the Merciful (Allah).

(Hadith Sambhar-552, Ahmad 27038, Tabarani's  Kabeer,  Saheeh  Targib  162). The value of hadith:  Saheeh (Sahih). 

(16)  Narrated from Umm Salamah (R). He said, "One day (Anas's mother) Umm Sulaim said, 'O Messenger of Allah! Allah is not ashamed to speak the truth. Is bathing obligatory on a woman because of her nightmares? He (peace and blessings of Allaah be upon him) replied: Yes, if (waking up) he sees semen. Upon hearing this answer, Umm Salamah covered her face (in shame) and said, O Messenger of Allah! Women also have nightmares (ejaculation like men). He (peace and blessings of Allaah be upon him) replied, 'Yes.' What a surprise! (If not) How does her child resemble her? 

(Mishkatul Masaweeh (Mishkat),433, 441, Saheeh:  Bukhari  130,  Muslim  313). The value of hadith :  Saheeh  (Sahih). 

(17)  Narrated from Aisha (R). He said that the Prophet (peace and blessings of Allaah be upon him) said: Bathing becomes obligatory only if the place of circumcision of a man passes the place of circumcision of a woman. He [‘Aishah (R)] said,‘ I and the Messenger of Allah, may Allah bless him and grant him peace, did that, then we both took a bath. 

(Mishkatul Masaweeh (Mishkat), 442, SaheehTirmidhi 108, Ibn Majah 608). The value of hadith:  Saheeh (Sahih). 

(18) Rules for sleeping  in a state of drowsiness:  

(a) ) Narrated from Ibn ‘Umar (R). He said, ‘Umar ibn al-Khattab (R) came to the Messenger of Allah, may Allah bless him and grant him peace, and asked,‘ What time (when) does he become unclean at night (what should he do immediately)? The Messenger of Allah, may Allah bless him and grant him peace, said, "Then perform ablution, wash your genitals, and then go to sleep. 

(Mishkatul  Masaweeh (Mishkat),452, Saheeh  Bukhari 290,  Muslim 306). The value of hadith: Saheeh (Sahih). 

(b) Narrated from Aisha (R). He said that if the Prophet (peace and blessings of Allaah be upon him) wished to sleep after being defiled, he would perform ablution like the ablution before the prayer.

(Sunane ibn Majah, 591, 593, 584,  585, 586,  Bukhari  286,  287, 288, 289-90, Muslim 301-2, 306, Tirmidhi 118, Nasaa'i  255-58,  259-60,  Abu  Dawood  221,  222,  224,  390,  Ahmad  361, 5036, 5168, 5292, 54 19, 5473, 5931, 23563, 24078, 24193, 24196,  24345,  24353, 24361, 24428,  2444 48, 24580, 24634,24803, 25055, 25065, 25139, 25286,  25472, 25810, 25851; Darimi 756, 757, Muwattwa Malik 109, Saheeh  390). The value of hadith: Saheeh (Sahih). 

(c) If you want to eat in an unclean state, its rules:

Narrated from Aisha (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to perform ablution  if he wished to eat something unclean. 

(Sunane ibn  Majah, 584, 591, 592, 593,  Bukhari 286, 288; Muslim 301-2, Tirmidhi 118,  Nasaa'i  255-58,  Abu  Dawood 220, 222, 224; Ahmad 23563, 24078, 24193,  24196, 24345,  24353, 24361, 24428,  24448, 245 80, 24634, 24803, 25055, 25065,  25139, 25286, 25472, 25810, 25851; Darimi 757).  Thevalueof this is: Saheeh  (Sahih). 

(d) If anyone wants to eat unclean food, he should wash his hands:

Narrated from Aisha (R). The Prophet (peace and blessings of Allaah be upon him) used to wash his hands if he wished to eat while he was unclean. 

(Sunane  ibn  Majah 584, 591,  593, Bukhari  286,  288; Muslim 301-2, Tirmidhi  118, Nasaa'i  255-58,  Abu Dawood 219, 222, 224; Ahmad 23563, 24078, 24193, 24196, 24345, 24353, 24361, 24428, 24448, 245 80,  24634, 24803, 25055,  25065, 25139, 25286,  25472,  25810,  25851; Darimi  757. The value of hadith: Saheeh (Sahih). 

(19) If you want to have sex with wife in an unclean state, this is rules:

Narrated from Abu Saeed Al Khudri. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'If one of you wants to have intercourse with his wife again after having sexual intercourse with her, he should perform ablution in the middle (like the ablution of prayer/Salat). 

(Sunane ibn  Majah, 587, Mishkatal Masaweeh (Mishkat),454, 455, Saheeh Muslim 308, Tirmidhi 141, Nasai262,  Abu Dawood  216, 220,  Ahmad 10777, 10843. The value of hadith:  Saheeh (Sahih). 

Bathing once after having intercourse with all wives:

(সকল স্ত্রীর সাথে সহবাস করার পর একবার গোসল করা)

Narrated from Anas. The Prophet (peace and blessings of Allaah be upon him) used to take a bath once after having intercourse with all his wives. 

(Sunane  ibn  Majah,  588,  589, Bukhari  268, 284, 5068, 5215; Muslim  309, Tirmidhi 140, Nasaa'i 263-64, 3198, Ahmad 11535, 12221, 12290, 12514, 12555, 12942, 13093, 13236; Darimi 753-54, Saheeh Abu  Dawood 218, 211-213. The value of hadith: Saheeh (Sahih). 

However, it is more pure, holy and clean to take a bath after intercourse with everyone:

 (তবে অধিকতর বিশুদ্ধ, পবিত্র ও পরিচ্ছন্ন হলো প্রত্যেকের সাথে সহবাসের পর পর গোসল করা)

Narrated from Abu Rafi (R). The Prophet (peace and blessings of Allaah be upon him) had intercourse with his wives one night. He bathed after intercourse with each of them. He was told, O Messenger of Allah! Why didn't you take a bath once? He said: It is purer, purer and cleaner.

(Sunane ibn Majah, 590, Takhriz Qutubut Sittah: AbuDawood 219 Hadith's  standards: Hasan (Hasan).

Mustahab Baths:

(মুস্তাহাব গোসলসমূহ )

(1) Bathing before the Friday prayer/Salat. (Mishkatul  Masaweeh (Mishkat),537-539,  Saheeh  Bukhari 877, 858, Muslim 844, 846,  849,  898, Nasai 1376, 1377, Malik 103/338, Ahmad 5312, 11578, Daremi 1577, Saheeh Al-Jami  458, 3154, Abu Dawood 341, Ibn Majah 1089, Daremi 1578, Saheeh Ibn Hibban 1228, Sunanul  Kubra Lil Bayhaqi 1420. The value of hadith: Saheeh  (Sahih). 

(2) Bathing for the corpse giver. (Mishkatul  Masaweeh (Mishkat), 541, Saheeh Abu Dawood  3161, Tirmidhi  993, Ibn Majah 1463, Irwa 144, Ahmad  9862). The value of hadith: Saheeh (Sahih). 

(3) Bathing while accepting Islam. (Mishkatul Masaweeh  (Mishkat), 543, Sahi h  abu  dawood 335, Tirmidhi  605, Nasaa'i  188). The value of hadith: Saheeh  (Sahih). 

(4) Bathing before performing Ihram for Hajj or Umrah. (Bulugul  Maram, 730, Darakutni, Hakem, Irwaul Galilee  Ha/149, 1/179 p. 830, Daremi1794). Hadith's standard: Hasan  (Hasan). 

(5) Bathing on the day of Arafat. (Bayhaqi,  Erwa Ha/146,Fayeda'  note; Nael 1/357).  

(6) Bathing in the morning on the day of Eid. (Bayhaqi, Erwa Ha/146,Fayeda' note; Nael 1/357).  

Hayes-Nifaz:

(হায়েজ-নিফাজ)

And the word of Allah: "They ask you about bleeding." Say: It is unclean. So refrain from sexual intercourse while you are bleeding, and do not approach them until you are cleansed. So when they are cleansed, then go to them as Allah has commanded you. Allah loves those who repent, and He loves those who are pure. (Surah Al-Bakbarah  2/222). 

The information about The Hayes Nifaz:

(হায়েজ নিফাজ সম্পর্কে জ্ঞাতব্য বিষয়)

(a) All the rest of the Hajj can be done except the circumambulation of Baitullah during menstruation:

Narrated from ‘Aishah (Razi.). He said: We set out for Hajj (from Medina). After reaching the place called 'Sarif', my menstruation came. Allah's Messenger (صلى الله عليه وسلم) came and saw me weeping and said: What happened to you? Are you menstruating? I said yes. He said: This is what Allah has ordained for the daughters of Adam. So do all the work of Hajj except Tawaf of Baitullah. Aisha (may Allah be pleased with her) said: The Messenger of Allah (may peace be upon him) sacrificed a cow on behalf of his wives.  

(Saheeh  Bukhari  (Tawheed),  294, 305, 316, 317, 319, 328, 1516, 1518, 1556, 1560, 1561, 1562, 1238, 1650, 1709,1720,  1733,1733,177 57, 1762, 1771, 1772, 1783, 1786, 1787, 1788, 2952, 2984, 4395, 4401, 4408, 5329, 5548,  5559,  6157,7229; Muslim 15/17,  Ha. 1211, Modern  Publications- 285,  Islamic  Foundation-290). The value of hadith: Saheeh (Sahih).  

(b) To recite the Qur'an while the wife is menstruating with her head on her lap:

Narrated Aisha: She said: The Prophet (peace and blessings of Allaah be upon him) used to recite the Qur'aan leaning on my lap. And then I was in a state of menstruation. (Saheeh  Bukhari  (Tawheed) 297. The value of hadith:   Saheeh (Sahih). 

(c) Sleeping on a sheet during menstruation:

Narrated Umm Salama: She said: I was lying under the same sheet with the Prophet (peace and blessings of Allaah be upon him). When my menstruation suddenly appeared, I quietly went out and put on my menstrual clothes. He said: Have you breathed? I said yes. Then he called me. I lay down with him in the sheet. 

(Saheeh Bukhari  (Tawheed),  298,  322,  323,  1929; Muslim 3/2, Ha 296, Ahmad 26587) (A. Pro. 289, E. Fa.294). The value of hadith: Saheeh (Sahih). 

(d) Performing prayers during menstruation:

Narrated Aisha: She said: Fatimah bint Abu Hubaysh used to recite Istihaja. He asked the Prophet (peace and blessings of Allaah be upon him) about it. The Messenger of Allah (peace and blessings of Allaah be upon him) said: This is the blood of the veins, not the blood of the menstrual cycle. So when menstruation starts, he will give up prayer. And when the menstruation is over, he should take a bath and pray. 

(Saheeh  Bukhari (Tawheed) 228,  320, Modern Publications: 309, Islamic Foundation: 314). The value of hadith: Saheeh  (Sahih). 

(e) Performing qaya/Kaza prayer/Salat during menstruation:

Narrated Mu'adh: A woman said to Aisha: Is it permissible for us to perform the qaya prayer during the menstrual period after it has become pure? ‘Aisha (R) said: Are you Haruriyah? (A group of Kharijites) [1] We used to menstruate in the time of the Prophet (peace and blessings of Allaah be upon him) but he did not instruct us to make up the missed prayers. Or he [‘Aisha (R) said: We would not make it up. 

(Saheeh Bukhari (Tawheed), 321, Muslim 3/15, Ha35,  Ahmad  24714)(A. Pro. 310,  E. Fa. 315). The value of hadith: Saheeh (Sahih).  

When will a woman be purified from The Hayes Nifas?

(হায়েজ নিফাস থেকে নারী কখন পবিত্র হবে?)

One:

One of the following two signs is known to be purified from menstruation:

(1) White discharge. That is clear water; The water that women know.

(2) The place of shame has dried up completely. That is, if cotton or something like that is kept inside the place, it comes out clean. Cotton does not have blood stains, yellowish or reddish spots.

Women should not rush to take a bath; So as to be sure of being holy.

Imam Bukhari (RA) said:

The chapter on the arrival and departure of menstruation. The women used to send the cloth bag to Ayesha (R); That rag had yellowish water. Then he would say: Do not be in a hurry; Until you see a white discharge. He aims at: Purity from menstruation. The news reached the daughter of Zayed bin Chabat that women used to send for lamps to check the sanctity at night. Then he said: Earlier women did not do that. He criticized them for their actions. [End/Finished]

Two:

If a woman is sure of her sanctity before Fajr, then she must fast.

And if he is not sure of his purity, his fast will not be valid; Even if it is assumed that nothing came out of it all day. Because it is not pure to intend to fast without being sure that menstruation has stopped.

Three:

(A) if a woman takes a bath on the first night without being sure of her chastity; Then he is sure of his purity before Fajr and if he fasts and prays without taking a bath again, then his fast will be valid; But the prayer will not be valid. Because the only condition for fasting is the cessation of menstrual bleeding; If you do not take a bath. But you must take a bath for prayer. And her first bath is not pure because of doubts about whether her menstrual bleeding has stopped.

(B) In the book "Muntahal Iradat" (1/52) he said: "The condition for bathing during menstruation and nifaas is to retire from these two." That is, menstruation and breathing stop, since these two movements are in conflict with the bath ". [End].

(C) In the book "Kashshaful Qina"(1/146) he says about the reasons why bathing is obligatory: "The fifth reason is: menstruation". The evidence is the saying of the Prophet (peace and blessings of Allaah be upon him) referring to Fatima bint Abi Hubaish (R): "When (menstruation) is gone, take a bath and pray. [Muttafaqun alaihi].

(D) And he gave this instruction to women like Umm Habiba (R), Sahla bint Suhail (R) and Hamna (R). And there is support for this in the words of Allah: "Then go to them when they are truly purified." [Surah Bakbara, verse: 222] That is, when they take a bath. Here the husband is forbidden to have intercourse before the wife takes a bath. This proves that bathing is obligatory. Bathing has become obligatory with the onset of bleeding in order to associate the provision with the cause. And the condition for the bath to be stopped is to stop the bleeding. [End].

Miswak's importance and virtue

(মিসওয়াক এর গুরুত্ব ও ফজিলত)

Meswak is a very important Sunnat period. The Prophet (peace and blessings of Allaah be upon him) used to do a lot of meswak.

Miswak is the use of wood or tree branches to remove yellow color or similar dirt from the teeth. (Nailul Awtar 1/102).

Narrated from Ibn ‘Umar (R). He said: The Prophet (peace and blessings of Allaah be upon him) said: Once I saw in a dream that I was doing miswaq with a piece of miswaq. At that time two people came to me, one of whom was older than the other. When I was about to give my miswak to the younger ones, I was told to give it to the older ones. Then I gave it to the elders. (Mishkatul Masabih (Mishkat) 385, 388, Sahih Muslim (Hadith Academy) 5826, International Number: 2271, Islamic Foundation 5734, Islamic Center 5765). The value of Hadith: Sahih.

Sunnah is of course important for the Miswak Ummah. Freed from being obligatory but will remain as Sunnat. As stated in the hadith narrated by Aisha:

(A) Narrated from ‘Aishah (R). He said that the Prophet (peace and blessings of Allaah be upon him) said: Miswaq is a means of cleansing the mouth and gaining the pleasure of Allaah. (Mishkatul Masabih (Mishkat) 381, Sunan An-Nasa'i (Tahkikkrat) 5, Sahihut Targib 209, Ahmad 8/48, 72, 24203, Darimi 711, Ibn Hibban's "Mawarid" 143, Musnad Humaidi, 162,  Sunanul Kubra ”134 of Bayhaki, Irwaul Galil 65). The standard of Hadith is Sahih.

(B) Narrated from Yahya Ibn Habib Al Harisi (R) ..... Abu Musa (R). He said, "Once I went to the Prophet (peace and blessings of Allaah be upon him) and a part of the miswaq was on his tongue." (Sahih Muslim (Hadith Academy) 480, International Number: 254, Islamic Foundation: 483, Islamic Center: 499). The value of Hadith: Sahih.

(C) The Prophet (peace and blessings of Allaah be upon him) said, “Jibreel (Ahmad, Musnad) has ordered me to grind (so many) teeth that I fear my teeth will fall out.” (Silsilah Sahihah, Albani 1556).

(D) In another narration, he said, "-I am afraid that it will be obligatory on me to gnash my teeth." (Sahih Jame 137).

Miswak with the miswak of others

(অন্যের মিস্ওয়াক দিয়ে মিস্ওয়াক করা)

 (A) Narrated from ‘Aishah (Razi.). He said, ‘Abdur Rahman ibn Abu Bakr (Razi.) Entered with a miswak in his hand, gnashing his teeth. Allah's Messenger (Sm) looked at him. I said to him, O Abdur Rahman! Give me the miswak. He gave it to me. I broke the used part and chewed it and gave it to the Messenger of Allah (peace and blessings of Allah be upon him). He leaned on my chest and kissed me. (Sahih Bukhari (Tawheed Publications) 890, 1389, 3100, 3774, 4438, 4446, 4449, 4450, 4451, 5217, 6510, Adhunik Prakashani: 839, Islamic Foundation: 846). The value of Hadith: Sahih.

(B) Narrated from ‘Aishah (R)]. He said that the Prophet (peace and blessings of Allaah be upon him) used to do miswak. Then he would give it to me to wash. I (before washing) used to do miswak by myself with that miswak. Then I would wash it and give it to him. (Mishkatul Masabih (Mishkat) 384, Sunan Abu Dawood (Tahkikkrat) 52, Ibn Khuzaimah 134, Ahmad 6/41, 109, 110, 182, 188). The value of Hadith: Sahih.

Meswak even before the death of the Rasul (Sm)

(রাসুল সাঃ এর তিরোধানের পূর্ব মুহূর্তেও  মেসওয়াক করা)

Narrated from ‘Aishah (R). He said, "The special grace of Allah upon me is that the Messenger of Allah (peace be upon him) passed away in my house, on the day of my shift and between my chest and neck." And just before his death, Allah mixed the saliva of his mouth with the saliva of my mouth. Abdur Rahman Ibn Abu Bakr came to me with Miswak in his hand. The Prophet (peace be upon him) was reclining with me then. Then I saw the Prophet (peace be upon him) looking at that miswak. I realized he wanted to miswalk. So I said, will I take the miswak for you? He (peace be upon him) shook his head and made a ha-bodhak gesture. So I took the miswak from him and gave it to him. It was difficult for him. Then I said, will I soften him for you? He nodded and nodded yes. So then I softened him. Then he used it. And in front of him was a jug of water. Then he (peace be upon him) inserted both hands and began to massage his face with both hands. At that time he (sa.) Was saying- la-ila-ha illallah, of course the pain of death is great. Then he raised his hand and pointed to the sky and said- ‘fi rafikil ala-’ meaning - with a high-ranking friend (meet me), saying this, he passed away and his hand came down. (Mishkatul Masabih (Mishkat) 5959, Sahih Bukhari (Tawheed Publication) 4449, Musnad Ahmad 24262, Musannaf Ibn Abi Shaybah 8, Abu Ya'la 4586, Sahih Ibn Hibban 6617, Al-Mu'jamul Kabir's Litb Tbarani 18605, Al-Mu'jamul Awsatb 6887, As Sunanul Kubra Lil Bayhaqi 13812). The value of Hadith: Sahih.

It is advisable to do miswak at the following times

(নিম্নোক্ত সময়গুলোতে মিসওয়াক করা উত্তম বলে তাকিদ দেয়া হয়েছে)

(1) Time of ablution/Aju (ওযূর সময়):

(A) Narrated Abu Hurairah: The Prophet (peace and blessings of Allaah be upon him) said: If I had not felt the pain of my ummah, I would have instructed them to do miswak during ablution. (Sahih Al-Jame 5316).

(B) Narrated in the source ‘Aishah (R). Azur water and miswak were left for the Prophet (peace and blessings of Allaah be upon him). He would wake up at night and do istinja first, then miswak. (Sunan Abu Dawood (Tahkikkrat) 56, 57, Sahih Bukhari (Tawheed Publication) 245, 889, 1136; Sahih Muslim (Hadith Academy) 481-483, International Number: 255, Ahmad 23475, Modern Publications: 238, Islamic Foundation 244). The value of Hadith: Sahih.

(2) Time of prayer (সালাতের সময়):

(A) Narrated from Abu Hurairah. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'If I had not found it difficult for my ummah, I would have instructed them to do miswak at every time of prayer.' (Sunan Ibn Majah 287, Sahih Muslim (Hadith Academy) 477, International Number: 252, Sahih Bukhari (Tawheed Publication) 887, 7240; Sunan At-Tirmidhi (Tahkeek) 22, Nasai 7, Sunan Abu Dawood (Tahkikkrut) 46, Mishkatul Masabih (Mishkat) 376, Ahmad 7294, 7364, 7457, 7794, 8928, 8941, 9264, 9308, 9612, 10240, 10318, 10487; Muwatta Malik 147, 148; Darimi 683, 1484, Irwah 70, Islamic Foundation 480, Islamic Center 496). The value of Hadith: Sahih.

(B) It is narrated on the authority of Zayd ibn Khalid al-Juhani (R) that he said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: - I was late until the third night. The lower rabi Abu Salamah said that Zayd ibn Khalid (R) used to come to the prayer and there was a miswak right at the base of his ear where the writer's pen was. Whenever he would stand in prayer, he would do miswak, then he would put it there again. (Sunan at-Tirmidhi (Tahaqiq) 23, Mishkatul Masabih (Mishkat) 390, Sunan Abu Dawood (Tahaqiq) 47.). The value of Hadith: Sahih.

(3) Quran recitation time (কুরআন পাঠের সময়):

(A) Narrated from Ali (R), he said: We have been ordered to do miswak. Because when a servant stands up for prayer, the angel comes to him and stands behind him and listens to the recitation of the Qur'an and comes closer to him, even the angel puts his face to the face of the reciter. As a result, every verse enters the belly of the angel. (Baihaqbi 1/38, 161), Sahiha 1213, Bajjar 603, Sahih Targib 215).

(B) Narrated by Samurah (R), the Prophet (peace and blessings of Allaah be upon him) said: Purify your face by doing miswak. Because, the face is the path of Quran. (Baihaqbir Shuabul Iman 2119, Sahihul Jame '3939). The value of Hadith: Sahih.

(C) Narrated from Ali Ibn Abu Talib. He said, "Your face is the way of the Qur'an." So purify your teeth and make it fragrant. (Sunan Ibn Majah 291,). The value of Hadith: Sahih.

(4) Time of entry into the house (গৃহে প্রবেশের সময়):

Abu Qurayb Muhammad ibn 'Ala (R).....Narrated from Shurayh (R) the father of Mikdam. He said, "I asked Aisha (may Allah be pleased with her) what was the first thing that the Messenger of Allah (may peace be upon him) did when he entered her house?" He said he was the first to do miswak. (Sahih Muslim (Hadith Academy) 478, 479, International Number 253, Sunan Ibn Majah 290, Mishkatul Masabih (Mishkat) 377, Nasai 8, Sunan Abu Dawood (Tahkikkrut) 51, Ahmad 27601, 24274, 24958, 2520,  2564, 25466, Irwah 72, Islamic Foundation 481, Islamic Center: 497). The value of Hadith: Sahih.

(5) Time of night prayer (রাতের সালাত আদায়ের সময়):

(A) Narrated from Huzaifah (R). He said that when the Prophet (peace and blessings of Allaah be upon him) would get up at night to perform the tahajjud prayer, he would clean his face with a miswaq. (Sunan Ibn Majah 286, Sahih Muslim (Hadith Academy) 481, 483, International Number: 255, Sahih Bukhari (Tawheed Publication) 246, 889, 1136, Sunan Abu Dawood (Tahkikkrat) 55, Mishkatul Masabih (Mishkat) 378 Islamic Foundation 484, Islamic Center 500, Nasai 2, 1621, 1622, 1623; Ahmad 6107, 22731, 22802, 22857, 22906, 22948; Darimi 685). The value of Hadith: Sahih.

(B) Narrated in the source ‘Aishah (R). Azur water and miswak were left for the Prophet (peace and blessings of Allaah be upon him). He would wake up at night and do istinja first, then miswak. (Sunan Abu Dawood (Tahkikkrat) 56, 57, Sahih Bukhari (Tawheed Publication) 245, 889, 1136; Sahih Muslim (Hadith Academy) 481-483, International Number: 255, Ahmad 23475, Modern Publications: 238, Islamic Foundation 244). The value of Hadith: Sahih.

(C) Narrated from Abd Ibn Humaid (R)....Ibn Abbas (Razi). Once he spent the night with the Prophet of Allah (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allaah be upon him) woke up on the last night and went out and looked at the sky. Therefore, please save us from the punishment of fire. "(Surah A-li" Imran 3: 190-191).

Then he returned home and performed ablution. Then he stood up and prayed. He lay down at the end of the prayer. After a while he got up and went out and looked at the sky and recited the verse. Then he came back (again) and performed ablution with miswak; Then he performed the Fajr prayer. (Sahih Muslim (Hadith Academy) 484, International Number: 256, Sunan Abu Dawood (Tahkikkrat) 58, Sunan Ibn Majah 288, Islamic Foundation: 478, Islamic Center: 503). The value of Hadith: Sahih.

The Prophet (peace and blessings of Allaah be upon him) used to gnash the teeth (stalks or roots) of the Arak (Pillu) tree. (Ahmad, Musnad, Irwaul Galil, Albani 1/104).

If it is not available, it will be sufficient to use a substance that cleans the teeth and mouth. Such as brushing teeth with a specific paste.

Teeth can be brushed by fingers. However, there is no saheeh hadeeth on whether it is sunnat or whether the thawab will be achieved in it. Hafiz Ibn Hazar (R) in Talkhis (1/70).

After quoting some hadiths in this regard, he said, "The hadith narrated from Musnad Ahmad Ali (R) is more saheeh than these." But the sanad of that hadith is also weak. (Musnad Ahmad, Tahaqeeq Ahmad Shaker 1355). Allah is fully aware.

The Dress of the Praying Musalli:

(ছালাত আদায়কারী মুছল্লীর লেবাস)

Allaah says (interpretation of the meaning):

“O human race! I have given you clothes to cover your shame and dress. Moreover, the garment of taqwa is the best. (Qur'an  Majid  7/26). 

“O children of Adam! Wear beautiful clothes during every prayer. Eat and drink, but do not waste. He does not like wasteful people.  (Qur'an Majid 7 /31) . 

In the civilized view of the Shari'ah, there are certain conditions and manners of dress in general; Which Muslims are obliged to observe

The conditions of women's dress are as follows:

(মহিলাদের লেবাসের শর্তাবলী নিম্নরুপ)

(1) The garment should cover the whole body. No part of the body or beauty should be revealed to a stranger (with whom marriage is legal at any time). Why not? The Prophet (peace and blessings of Allaah be upon him) said, “Every human being is a place of shame (secret). And when he comes out, Satan makes him look good in the eyes of men. 

(Mishkatul Masaweeh  (Mishkat), 3109, Saheeh Tirmidhi 1173, Irwa  273, Saheeh Al-Jami  6690). The value of hadith: Saheeh (Sahih). 

Allah the Almighty said, “O Prophet! Tell your wives and your daughters and the wives of the believers to draw a part of their cloaks over themselves. (Qur'an Majid 33/59). 

Hazrat Umm Salamah (R) said, ‘When that verse was revealed, when the women of the Ansar (Madinah) came out, they saw (black) sheets on their heads (or thick flying) and it looked as if a flock of black crows was sitting on their heads) 

(Sunan Abu Dawood (Tahakiqkrit), 4101). The value of hadith: Saheeh (Sahih). 

By the command of Allah, the believing girls should cover their necks and chests with head coverings. (Qur'an Majid  24/31)। 

Hazrat Ayesha (R) said, ‘Allah has mercy on the women of the former Muhajir. When the verse was revealed, they tore off the thickest of their garments and covered their heads (neck-neck-chest). (Sunan Abu Dawood (Tahiqkrit), 4102). The value of hadith: Saheeh  (Sahih). 

As the women of the Companions walked, the ends of their lower limbs would be scratched on the ground. None of them would take out their feet even when walking in unclean places. 

(Mishkatul  Masaweeh (Mishkat), 504, 512, 4335, Saheeh Ahmad  26146, Abu Dawood 383, 384, Tirmidhi 143, Ibn Majah 531, Muattva  Malik 1/24/16, Darimi 769. The value of hadith: Saheeh (Sahih). 

So it is conceivable that no limb between the head and the feet can be exposed.

(2) The dress that a woman will wear should not be beautiful and attractive (in front of strangers). As Allah the Almighty says, "Let them not reveal their beauty except what is usually revealed. (Qur'an Majid  24/31). 

(3) The garment should not be so thin that the inner skin is visible even from the top of the cloth. Otherwise, even if it is covered, it is in the stage of opening.

(A) Narrated from ‘Aishah (R). One day Asma bint Abu Bakr (R) went to the Prophet (peace and blessings of Allaah be upon him) wearing a thin cloth. He (peace be upon him) turned his face to the other side and said: O Asma! When a woman is an adult, no part of her body should be visible, but only this and that, she pointed to her face and the palms of her hands. 

(Mishkatul  Masaweeh  (Mishkat),  4372, Saheeh  Abu Dawood  4104,  Marifatus Sunan  Wal  Asar Lil  Bayhaqi 1051, Saheeh At Targib  wat Tarheeb  2045,  Al-Jami'us 13805,  Sahihul  Jami 7847, Erwa 1794, Shu'abulIman 7796, As Sunanul Kubra Lil  Bayhaqi 13878, As  Sunanus  Sugra  2462. The value of hadith: Saheeh (Sahih). 

(B) Al-Qamah Ibn Abu Al-Qamah (R) narrates from his mother, he said, one day Hafsah Bintu Abdur Rahman (R) went to Aisha (R) wearing a very thin veil. Then Ayesha (R) tore the thin veil and gave him a thick veil.

(Mishkatul  Masaweeh (Mishkat),  4375,  Saheeh  Muwattva  Malik  3383,  As  Sunanul  Kubra  Lil  Bayhaqi  3391. The value of hadith: Saheeh (Sahih). 

(C) Narrated from Zuhair Ibn Harb (R) ..... Abu Hurairah (R). He said: The Messenger of Allah, may Allah bless him and grant him peace, said: There are two kinds of people in Hell, whom I have not seen (so far). A group of people, with a whip like a cow's tail, they will kill people, and a group of women who are naked in clothes, who are attractive and attractive to others, the condition of their hair is like the hump of a camel. They will not be able to go to Paradise, they will not even get its fragrance, but its fragrance can be found from so far away. (Saheeh Muslim (Hadith Academy), 5475-(125/2128), Islamic Foundation 5397, Islamic Center 5419, Saheeh Jam 3799).The value of hadith:  Saheeh  (Sahih). 

(4) Clothing should not be so tight (tight fit) that the body is expressed high and low. Because such a cover is also open and eye-catching.

(5) It should not be fragrant. The Prophet (peace and blessings of Allaah be upon him) said, "If a woman uses it for the purpose of St. Bilabar and goes in front of men, she is a prostitute."

The hadith is as follows:

Narrated by Abu Musa Al-Ash'ari. He said that the Prophet (peace and blessings of Allaah be upon him) said: Every eye is an adulterer. And the woman who goes to the meeting of men with perfume is such an adulteress. 

(Mishkatul  Masaweeh (Mishkat), 1065,Hasan  at  Tirmidhi  2786,  Abu  Dawood  4173,  Saheeh  At  Targib  2019, Sunan Al-Kubra 9422, Ibn  Khuzaymah  1641,  Ibn  hibban  4424). Hadith's  standard:  Hasan  (Hasan). 

Women cannot even go to the mosque using cents. Once Abu Hurairah came out of the mosque during Chashat. He saw a woman about to enter the mosque. The fragrance of exquisite perfume wafted from her body or clothes. Abu Hurairah said to the woman, "Peace be upon you." The woman answered the salutation. He asked her, where are you going? He said, in the mosque. He said, ‘Why did you apply such a beautiful perfume?’ He said, ‘For the mosque. He said, 'By Allah?' He said, 'By Allah.' He said, 'By Allah?' He said, 'By Allah.' No prayer is accepted that uses perfume for anyone other than her husband; Until he takes a bath like bathing the unclean. ” So go back, take a bath and wash off the perfume. Then come back and pray. 

(AbuDawood, Sunan, Nasaai, Sunan, Ibn  Maajah,  Sunan, Bayhaqi, Silsilah Saheeh, Albany No. 1031)

(6) The dress should not be imitated by an infidel woman. The Beloved Prophet (peace and blessings of Allaah be upon him) said: The person who adopts the likeness of the nation (imitates in dress, manners) is one of them. (Mishkatul Masaweeh  (Mishkat),  4347,  Hasan  :  Abu  Dawood  4031,  Musnad  Ahmad do not have hadiths in such  words;  Al-Jamus  Sagir  11094,  Sahihul  Jami 6149,  Erwa  2691). Hadith's  standard:  Hasan (Hasan). 

(7) It should not be similar to men's clothing. The Prophet (peace and blessings of Allaah be upon him) cursed the women who disguised themselves as men and cursed the men who disguised themselves as women.  (AbuDawood,  Sunan 4097,  Ibn Maajah, Sunan 1904).   

 He cursed the man who dressed like a woman and cursed the woman who dressed like a man. (AbuDawood, Sunan 4098,  Ibn  Maajah, Sunan 1903).   

(8) Lewas/Lebas should not be flashy and famous. Because, wearing a rare type of garment usually creates pride in the mind of the wearer and attracts the attention of the viewer. Therefore, the Prophet (peace and blessings of Allaah be upon him) said: Whoever wears a famous garment in this world, Allaah will clothe him with a garment of humiliation on the Day of Resurrection. 

(Mishkat 4346, Hasan Tahkiq Musnad Ahmad  5664,  Ibn  Majah  3607,  Saheeh at Targib wat Tarheeb 2089, Shubul Iman 6228, Abu Dawood 4029, Sahihul Jami '6526, Al Jami'Usgir 11472. Hadith's  standard:  Hasan (Hasan). 

"Whoever wears splendid garments, Allah will clothe him with similar garments on the Day of Resurrection and burn him." (AbuDawood, Sunan, Bayhaqi, Saheeh  Jame  6526).  

And the conditions of men's clothing are as follows:

(1) The garment must cover the part from the navel to the knee. Since such an organ is a place of shame for a man. (Saheeh Jam 5583).     

(2) It is not so thin that the inner skin is visible.

(3) It should not be so tight that the ups and downs of the body are expressed.

(4) The dress of the disbelievers is not imitated.

(5) Women's dress is not similar.

(6) Glory is not fame.

(7) It should not be dark yellow or saffron in color. Amr bin As (may Allah be pleased with him) said: The Messenger of Allah (may peace be upon him) once saw two saffron colored clothes on me and said, These are the clothes of the disbelievers. So don't wear it. 

(Mishkat  4327,  Saheeh  Muslim (2077)-27,  Silsilatus Saheeh 2395, As Sunanul Kubra Lil Bayhaqi 6184, Hilyatul Ao 4/21, Nasaa'i  5316, Musnad Ahmad 6931,  Marifatus  Sunan Wal Asar Lil  Bayhaqi  858, Silsilatus  Saheeh 1704. The value of hadith:  Saheeh  (Sahih). 

(8) The garment should not be made of silk cloth. The Prophet (peace and blessings of Allaah be upon him) said, Gold and silk are halal for the women of my ummah and haraam for the men. 

(Tirmidhi, Sunan, Nasaai,  Sunan,  Mishkat  4341) "Intheworld,  silkwill be wornby those who have no part in the  Hereafter.  (Mishkat  4320,  Saheeh  Bukhari  5835,  Muslim (2068)-7,  Sahihul  Jami  2387,  Al  Jamius  Sagir 4152,  Musnad  Abu  Yala  5814,  As  Sunanul  Kubra Lil Bayhaqi 6327Al-Adabul Mufarad 349, Nasaa'i 5295, Ibn  'Majah 3591, AbuDawood 4040, Musnadush Shafii 267, Shubul Iman 6108, AlMujamul Qabir  Litvatabarani 7430). The value of hadith: Saheeh (Sahih). 

Hazrat Umar (R) said that the Prophet (PBUH) forbade wearing silk clothes. However two, three or four fingers are allowed to use the amount (along with other fabrics). 

(Muslim,  Mishkat  4324) Accordingly, it is allowed to use any skin disease suppurating it. (Mishkat  4326,  Saheeh  Bukhari  5839,  Muslim (2076)-26,  Saheeh  Ibn  Hibban 5432, Tirmidhi  1722,  Ibn  Majah 3592, Musnad Abu Ya'la  2880,  As  Sunanul  Kubra Lil  Bayhaqi  6291). The value of hadith: Saheeh  (Sahih). 

(9) Wear clothes (pajamas, pants, lungi, kamis, etc.) so that they do not go below the ankles. The Prophet (peace and blessings of Allaah be upon him) said, "The lower part of the knot is in Hell." 

(Bukhari,  Mishkat  4314) "Thelungi of the believer  is up to half the rod of the feet.  There is no harm in  any  part of the portion from this (half-rola)  to the knot. But the bottom  of  it will go to Hell. He  said three  times,  "And on the Day of Resurrection,  Allah will not even  look at the man who  proudly stalks  his  lungi  (under the  knot).  (Mishkat  4331,  Saheeh  Abu Dawood  4093,  Ibn  Majah  3573,  Silsilatus  Saheeh  2017,  Saheeh  Al-Jamus  Sagir  921,  Muwattwa  Malik 3390, Musnad Ahmad 11397, Saheeh Ibn Hibban  5447,  Shubul  Iman 6133,  Al  Mujamul  Qabir  Lita Tabarani  247, Al  Mujamul  Awsat 5204). The value of hadith: Saheeh (Sahih). 

The most preferred garment of the Messenger of Allah (peace be upon him) was the kameez (a long shirt up to the ankles). (Abu Dawud, Sunan, Tirmidhi, Sunan, Mishkat No. 4327) As he loved to wear check-cut sheets. 

(Mishkat  4304,  Saheeh  Bukhari  5813,  Muslim (2079)-33,  Musnad Ahmad 14108, Nasai  5315, Tirmidhi 1787, Abu Dawood  40 60,  Sahihul  Jami  '4624, Al-Jami' Usgir  8753, Marifatus Sunan Wal  Asar Lil  Bayhaqi  860, Musnad Abu Yala  3090). The value of hadith: Saheeh (Sahih). 

He used to wear a turban on his head. (Tirmidhi, Sunan, Saheeh Jame 4676).   

He also tied a black  turban. (AbuDawood,  Sunan, 4077, Ibn Maajah, Sunan 3584).   

Hats were also in vogue in the time of Allah's Messenger (peace be upon him) and his Companions.. (Bukhari, Fathul  Bari, Ibn Hazar 1/587, 3/86, Muslim, Saheeh 925, Abu dawood,  Sunan  691).  

As such she was also known as shalwar or pajamas. The Prophet (peace be upon him) also bought pajamas. (Ibn  Maajah, Sunan 2220, 2221).  

He forbade the pilgrims to wear pajamas while in ihram. 

(Mishkat 2678, Saheeh  Bukhari  5803, Muslim 1177, Nasaa'i  2669, Muattva Malik 1160, Ahmad 5166, Saheeh  Ibn Khujyamah  2599). The value of hadith: Saheeh  (Sahih). 

Of course, if lungi is not available, he is allowed to wear pajamas. (Mishkat  2679,  Saheeh  Bukhari 1841, Muslim 1178,  Ibn Abi  Shaybah 15779, Mu'Jamul Kabir  Lita  Tabarani  12809,  Sunanul Kubra Lil  Bayhaqi 9066). The value of hadith: Saheeh  (Sahih). 

When Ibn Abbas (R) wore a lungi, he would hang the lower part of the front of the lungi on the soles of his feet and lift the back side (of the knot). When asked the reason for wearing it, he said, "I saw the Messenger of Allah (peace be upon him) wearing it." 

(Mishkat 4370,  Saheeh Abu Dawood 4096, Musannaf Ibn Abu Shaybah 24831, Shu'abul Iman 6147,  Silsilatus Saheeh 1238, Sunanun Nasai Al-Kubra 9681). The value of hadith: Saheeh  (Sahih). 

His favorite color of clothing was white. He said, “You wear white clothes. Because white cloth is more sacred. And shroud your dead body in that colored cloth.” 

(Mishkat  4337,  Saheeh  Musnad  Ahmad 20200, Tirmidhi  994,  2810; Nasaa'i 1896,  5322, 5323; Ibn  Majah  3566, 1472; Abu Dawood  4061,  Saheeh  at Targib  wat  Taarheeb  2027, Musannaf Abdul  Razyak  6199,  Shubul  Iman  6319, Al  Mujamul  Kabir  Litvarani  6619, As  Sunanul Kubra  Lil  Bayhaqi  6938). The value of hadith:  Saheeh (Sahih). 

He also used green cloth. (AbuDawood, Sunan 4065)   

And he also wore red cloths. (AbuDawood, Sunan 4072, Ibn Maajah, Sunan 3599, 3600).   

Muhaddith Albani Hafizahullah said, "No hadith is saheeh about the prohibition of the use of red cloth." (Mishkat's  Annotation 2/1247).  

The white-straight dress is indicative of faith. (Abu Dawud, Sunan, Mishkat No. 4345) The Prophet (peace and blessings of Allaah be upon him) said: He will be able to wear whatever he wants in the garment of faith. (Tirmidhi,  Sunan,H.Kem, Mustadraq, Saheeh Jam e 6145).   

However, wearing beautiful clothes is not forbidden. Because, “God is beautiful. She loves beauty. He likes to see the mark (on his body) of the blessings he has bestowed on the servant. And he hates poverty and (in the eyes of the people) poor punishment. ” (Bayhaqi,  Saheeh Jame 1742).  

The Prophet (peace and blessings of Allaah be upon him) said, "Whoever has arrogance in his heart will not enter Paradise." It is said, ‘People want their clothes to be beautiful, their shoes to be beautiful. (Then will that also fall at that stage?) ’He said,‘ Allah is beautiful. She loves beauty. Arrogance is the name of rejecting ‘haq’ (justice and truth) and hating people. ” (Muslim, Saheeh Jame 7674).   

He added, "Good ideals, good dress and modesty are one of the 25 parts of the Prophethood." (Ahmad, Musnad, Abu Dawood, Sunan, Saheeh Jam 1993).   

The Prophet (peace and blessings of Allaah be upon him) saw a man's hair falling out of his head and said, Another man saw the dirty clothes on and said, "Isn't there something to clean the dirty clothes ?!" (Mishkat  4351,  Saheeh  Tahqeek  Musnad  Ahmad 14893, Nasaa'i  5236,  Saheeh Ibn 'Hibban  5483, Shu'abul  Iman  6224,  Silsilatus Saheeh 493, Abu Dawood  4062,  Sharhus Sunnah 3119). The value of hadith: Saheeh (Sahih). 

Abul Ahwas said, "Once I came to the Messenger of Allah (peace be upon him)." I was wearing low quality clothes. When he saw it, he said to me, "Do you have any possessions?" I said, ‘Yes.’ He said, ‘What kind of goods are there?’ I said, ‘I have goods of all classes. Allah has given me camels, cows, goats, sheep, horses and slaves. 'He said,' When Allah has given you so much wealth, then the blessings and grace given by Allah should be manifested in your dress. 

(Mishkat 4352, Saheeh Tahkiq Musnad Ahmad 15928, Nasaa'i 5224, Sharhus Sunnah 3120, Abu Dawood  4063, Shu'abul Iman 6197, Al Mujamul Kabir Litva Tabarani 15967, Musannaf Abdur Razaq  20513,  As  Sunanul  Kubra  Lil  Bayhaqi  20202). The value of hadith: Saheeh (Sahih). 

The Prophet (peace and blessings of Allaah be upon him) said, "Eat, drink, give, wear, but do not be extravagant and arrogant." (Bukhari, Ahmad 6695, Nasaai 2559)

Ibn 'Abbas (R) said, "Eat as you wish and do as you wish, but do not have two things in it; Waste and arrogance. ”  

(Mishkat  4380,  Hasan  Sahihul  Bukhari  Tarzamatul  Bab,  Kitabul  Libas  started 5783, Musannaf Ibn Abu Shaybah  24878,  Mustadrak  Lil  Hakim  7188,  Nasaai  2559, Sunanun Nasaai and Kubra 2340, Shubul Iman 4571, Musnad Ahmad  6695,  Musannaf  Ibn Abu  Shaybah  24877,  Musannaf  Abdur  Razyak  20515,  Saheeh  at Targib  wat Tarheeb 2145, Sahihul Jami 4505, Ibn U Majah 3605, Nasaa'i  2559). The value of hadith:  Saheeh (Sahih). 

Special labas inside the salat:

(সালাতের ভিতরে বিশেষ লেবাস)

The prayer of a man should be pure with only one cloth, he should cover his head with it. (Bukhari, Muslim, Mishkat  754-756).   

And care must be taken so that the shame is not revealed. 

(Mishkat  4315, Saheeh Muslim (2099)-70, Saheeh Ibn 'Hibban 5225, Abu Dawood 3377, Ibn  Majah  2170, Silsilatus Saheeh  2974,  Mu  Ahmad  14705, Marifatus  Sunan Wal  Asar  Lil  Bayhaqi  4595,  As  Sunanul  Kubra Lil  Bayhaqi  3332, Musnad  Abu Ya'la 1772). The value of hadith:  Saheeh (Sahih).  It is not obligatory to keep the right shoulder out in the state of Ihram at any time other than Kudum (the first Tawaf in Hajj and Umrah). Needless to say, it is important to cover both shoulders during prayers.

When a man was asked about praying in one garment, Hazrat Umar (R) said, "If Allah gives more, you should also use more." That is, if you have more clothes, it is better to use more. (Bukhari 365, 358). The value of hadith:  Saheeh (Sahih). 

God's court. She loves beauty. Therefore, the worshiper should appear in his court with as much beauty as possible. The Prophet (peace and blessings of Allaah be upon him) said, “When one of you prays, he should wear two garments. Because, Allah has the highest right that adornment will be taken for Him. ” (Saheeh Jam e 652).   

On the other hand, there should not be such a patterned cloth for prayer that it steals the mind or concentration of the worshiper. Once the Prophet (peace and blessings of Allaah be upon him) after praying in a patterned cloth, said, Because it made me bored of my prayers.” 

(Mishkat  757, Saheeh Bukhari 373, Muslim 556, Abu Dawood 4052, Erwa 376, Ahmad  24087, Saheeh Al-Jami 864). The value of hadith: Saheeh (Sahih). 

The salat performer should not wear clothes that have a picture of a (wandering) animal. Because, it also snatches the attention of the worshiper. At one end of Hazrat Ayesha's room there was a colorful curtain with pictures. Once the Prophet (peace and blessings of Allaah be upon him) said, “Take this veil of yours away from us. Because his pictures are interfering with my prayers.” 

(Bukhari  374,  Modern  Publications:  361, Islamic Foundation: 367). The value of hadith: Saheeh (Sahih). 

"Angels do not enter a house where there is a dog or a picture (or an idol)," he said. (Ibn  Maajah, Sunan, Ahmad,  Musnad, Tirmidhi, Sunan, Ibn  Hibban, Saheeh , Saheeh Jam 1961, 1963). 

Therefore, even outside salat, such pictures are not valid for Muslims. Because, Islam is strongly opposed to pictures and idols.

It is not lawful for non-Muslims to wear clothes (such as crosses, conch shells, etc.). Mother Ayesha (R) said, "The Prophet (PBUH) used to cut off the cross whenever he saw anything in the house." (AbuDawood, Sunan  4151). The value of hadith: Saheeh (Sahih). 

If the shoe is pure, it is permissible to pray with it on the foot. The Prophet (peace and blessings of Allaah be upon him) said, “Contrary to the Jews. (And pray with shoes and socks on their feet.) Because, they do not pray with their shoes and socks on their feet.” (AbuDawood, Sunan, Mishkat 765). The value of hadith: Saheeh (Sahih). 

The Messenger of Allah (peace and blessings of Allah be upon him) forbade anyone to eat with his left hand, no one to leave shoes on one foot, no one to wrap himself in a single cloth so that there is no way to get his hands out, and no one to wear only one cloth. , Leaning on the hips, straightening the legs and knees, putting both hands on the legs, sitting without opening the place of shame. 

(Mishkat  4315,  Saheeh  Muslim (2099)-70,  Saheeh   Ibn'Hibban 5225, Abu Dawood  3377, Ibn  Majah 2170, Silsilatus Saheeh 2974,  Mu  Ahmad 14705, Marifatus Sunan Wal Asa Lil  Bayhaqi  4595,  As Sunanul  Kubra  Lil  Bayhaqi  3332, Musnad Abu Ya'la1772). The value of hadith: Saheeh. 

There is a fear of exposing the place of shame even if there is nothing inside the lungi and even if it is similar. The same situation can happen in women's sari-saya. Therefore, it is not lawful to sit on those clothes.

The Prophet (peace and blessings of Allaah be upon him) said, “Whoever hangs his lungi under the knot with arrogance in salat, this deed is not halal and he has no respect in the sight of Allaah.” (AbuDawood, Sunan, Saheeh Jam e 6012). 

It has been revealed that the hadeeth narrated that the prayer is not accepted if the prayer is performed by hanging clothes under the knot is not saheeh. (Joif Abu Dawood, Sunan 124,  884).

If there is no suspicion of impurity, then men can offer prayers wearing women's shawls, shawls or saris.

If necessary, the wife can wear half of the same cloth (even if she is menstruating) and the man can wear half of it. Hazrat Ayesha (R) said, ‘The Messenger of Allah (PBUH) used to pray at night. I used to stay by his side during menstruation. And one of my clothes was on me and some was on him. 

(AbuDawood, Sunan370, Muslim 767, Ibn 'Maajah 652, Ahmad (6/67, 99). The value of hadith: Saheeh (Sahih). 

If there is no doubt that the clothes of the girl who is menstruating while she is wearing, she is menstruating, then it is permissible for her to pray in that cloth even if she does not wash it after the bath of purity. It will be valid and pure to perform the prayers in that place even if the menstrual period does not wash away the stain of murder. (AbuDawood, Sunan 365,  Ahmad (h. 8752). The value of hadith:  Saheeh  (Sahih). 

If a child who is only drinking milk urinates on his clothes, then the prayer will be performed by sprinkling water on him and not washing him. On the other hand, if a baby girl urinates or eats food other than milk, her urine should be washed off the clothes. Otherwise there will be no prayer. 

(Mishkat  497,  502, Abu Dawood,  Sunan  374,  377-379,  Saheeh  Bukhari  223,  Muslim 287, Abu Dawood  374, Nasaa'i 302, Ibn Majah 524, Erwa169). The value of hadith: Saheeh (Sahih). 

Even if the urine of the cloth is dried in the sun, the prayer is not performed in it. It is important to wash the urine from the clothes with water. (Fataawa Islamiyah, Saudi Ulama-Committee 1/198).  

Prayers are also pure in the clothes on which the husband and wife meet. Of course, not if you feel unclean or if you suspect it.  (AbuDawood, Sunan 366). 

The hadith is as follows:

Narrated by Mu'awiyah Ibn Abu Sufyan. He asked his sister and the wife of the Prophet (peace and blessings of Allaah be upon him), Umm Habibah (ra), "Did the Prophet (peace and blessings of Allaah be upon him) pray in the clothes he wore during intercourse?" He said, "Yes, I would have read it if I had not seen any impurity in it."

(Sunan Abu Dawood (Tahiqkrit),  366, Nasaa'i 293, Ibn 'Majah 540, Darimi 1376, Ahmad (6/325, 426). The value of hadith:  Saheeh (Sahih). 

It is makrooh to wear tight-fitting pants and shirt and tight pajamas and short Punjabi. Being tight breaks the concentration in prayer. Moreover, from the top of the cloth (especially from the back) the upper and lower part of the private parts and the size can be understood. (Majallatul Buhusil Islamiyah 15/75). 

If the hair, abdomen, back, upper part of the wrist (elbow, arm, etc.) are protruding from the clothes of women, the prayer is not performed. Only the hands up to the face and wrists will be out. The feet should also be covered. 

(Majallatul Buhusil Islamiyyah 16/138, Fataawa  Islamiyah, Saudi Ulama- Committee1/288, Kidaremi,  Sunan 94 p). 

Of course, if there is a stranger in front, you have to cover your face.

Even if the house is dark or if it is alone, the prayer will be canceled if any part of the obligatory prayer is revealed. That prayer must be repeated. (Fataawa Islamiyah, Saudi  Ulama-Committee 1/285)

The beloved Prophet (peace and blessings of Allaah be upon him) said, "No girl's prayer is accepted without a chador on her head." 

(Mishkatul Masaweeh  (Mishkat), 762, Saheeh  Abu  Dawood  641, Tirmidhi 377, Irwa196). The value of hadith:  Saheeh (Sahih). 

If the cloth (sheet or towel) of the upper part of the body of a man is narrow, he should cover his head so that the abdomen and back do not come out. It is revealed that it is not necessary for a man to cover his head in prayer. For beauty, it is better to use a hat, turban or handkerchief on the head. It is well known that the Prophet of Allah (peace be upon him) and his Companions sometimes prayed in one garment. Moreover, if he could not find anything for some sulph sutras, he would take off his hat and make sutras in front. (AbuDawood,  Sunan  691). The value of hadith: Saheeh (Sahih). 

Revealed that the great king should not come to the court of Allah in the sweaty, muddy or dusty stinking clothes of hard work and toil. Because the angels present in Allah and the worshipers will suffer in it. And this is why it is forbidden to come to the mosque after eating raw onion and garlic..  

Ozu

(Saheeh Hadith based saheeh method)

ওযু

(সহিহ হাদিস ভিত্তিক সহিহ পদ্ধতি)

The essential prerequisite of salat is to attain taharat or purity. Which are of two types: internal and external, i.e. physical. ‘Internal holiness’ means to keep the heart free from all polytheistic aqeedah and ‘riya’ and not to place the love of others in the heart above the love of Allah. ‘Physical purity’ means performing ablutions, baths or tayammum in the Shariah way. Allah says, ‘Surely Allah loves those who repent (from the heart) and those who attain (physical) purity’. (Baqarah 2/222).

Rasulullah (sm) said, prayer without purity is not accepte. (Saheeh  Muslim: 423) (224). 

Narrated from Saeed Ibn Mansur, Qutaybah Ibn Saeed and Abu Kamil Al Zahdari, Mus'ab Ibn Sa'd. He said, 'Abdullah ibn' Umar (may Allah be pleased with him) went to see the sick Ibn Amir. Then Ibn Amir said to him, O Ibn Umar! Do you not pray to Allah for me? Ibn 'Umar said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say that prayer is not accepted without Taharat." Sadaqah from the wealth of betrayal is also not accepted. And you were the ruler of Basra. 

(Saheeh Muslim-Hadith Academy-423,424, 425, Islamic Foundation: 426, Islamic Centre:  442, Mishkat, 300, 301, Saheeh Bukhari  135). The value of hadith: Saheeh (Sahih). 

Achieving physical purity is very important for a musalli. This is because as a result of external purity, mental peace is created, satanic thoughts are removed and the believer is encouraged to obey Allah. There are three methods of physical purity in Islam - ablution, bathing and tayammum.

The lexical meaning of ablution is clarity. In the technical sense, washing hands, face, feet and massaging the head (with wet hands) in the Shariah method with holy water is called Oju/ablution.

Intentionally speaking at the beginning of ablution:

(ওযুর শুরুতে মুখে নিয়ত বলা)

There is no Shari'ah provision for saying intention in the mouth. There is no such evidence from Rasul (sm) and Sahabaye Keram. This is a man-made provision. Therefore, it must be abandoned and intended in the mind. 

(Saheeh Bukhari Ha/1; Saheeh Muslim Ha/5036; Mishkat Ha/1). The value of hadith: Saheeh (Sahih). 

It is to be noted that in the book titled 'Purnang Namaz Shiksha and Zaruri Masala Masael' published in the name of Maulana Ashraf Ali Thanvi (R) it has been said that one should perform ablution sitting on a high place facing the Qibla. 

(Hazrat Maulana  Ashraf  Ali  Thanvi  (may Allaah have mercy onhim),'Full Prayer Education and Emergency Masala Masael',  Compiled and  Edited by  Maulana  Azizul Haque (Dhaka :  Meena  Book  House,  45, Bangla Bazar, 4th Print-August  2009), p. 42; 

It is to be noted that many types of salat education books in the name of Maulana are available in the Bengali translation market. Allah knows best which is the original translation).

But no document has been submitted to prove that. That claim is baseless.

Obligation of ablution There are four obligatory ablutions:

(1) Cooling, watering the nose and washing the whole face thoroughly with a brush.

(2) to wash both hands and elbows,

(3) Massage the head with the ears (with wet hands)

(4) Washing both feet and ankles.

As Allah  says,

As Allah says,

  ‘O you who believe! When you are ready for salat, wash your face and hands with elbows and massage your head and feet and ankles. (Maidah 6). (Surah Ma'idah was revealed in Medina.

That is why many people think that ablution is obligatory in Medina first. That's not right. Ibn Abdil Barr said that in Makki life Rasulullah (sm) never performed salat without ablution. However, in Madani life, it was only declared obligatory by the revelation of this verse. (note:   Fathul  Bari 'Ozu' chapter 1/134 p.134).  

Zayd bin Harithah (R) narrates from the Prophet (sm) that when Jibreel first brought ‘Ahi’ to him, he taught him ablution and salat. 

(Mishkat Ha/366, Saheeh Ahmad 17480, Darakuttani  390, Saheeh 741, Silsila Sahihah Ha/841). The value of hadith: Saheeh (Sahih). 

All the ablutions except the four obligatory ones mentioned in this verse are sunnat.

Ozur Fazilat:

(ওযুর ফজিলত)

(1) Rasulullah (sm) Ershad said, how the forehead of a black horse can be recognized as a leopard horse .. On the Day of Resurrection, seeing the radiance of the ablution limbs of my ummah, I will recognize them in the same way and I will reach them earlier to give them water to drink. (Muslim  249, Mishkat  298). The value of hadith:  Saheeh (Sahih). 

‘So whoever wants to, let him try to increase his brilliance’. (Saheeh Bukhari 136, Muslim  246,  Mishkat 290). The value of hadith: Saheeh (Sahih). 

(2) He said, ‘Shall I tell you by what means Allah removes your sins excessively and increases the level of honor? That is to perform ablution well in times of hardship, to go to more and more mosques and to wait for one salat after another’. (Saheeh Muslim 251, Mishkat 282). The value of hadith: Saheeh (Sahih). 

(3) He further said, ‘The key to salat is ablution’. (Abu Dawood 618, Tirmidhi 3, Ahmad 1/129,  Darimi 714, Mishkat 312). Hadith's  standard: Hasan (Hasan). 

(4) He said, ‘When a Muslim performs ablution properly for the purpose of performing the obligatory salat and performs ruku-sijdah properly with full concentration and fear, then that ablution and salat is accepted as expiation for all his past sins. Except for Kabirah in sin '. (Muslim  228,  Mishkat  Ha/286). The value of hadith: Saheeh (Sahih). 

According to another account, the person is freed from sin in the same way that his mother gave birth to him cleanly. (Muslim  832,  Mishkat 1042). The value of hadith: Saheeh  (Sahih). 

(5) Always perform two rak'ats of ‘Tahiyatul Ozu’ after performing Wudhu and two rak’ats of ‘Tahiyatul Masjid’ after entering the mosque. It was because of this desired good habit that Rasulullah (sm) heard the pioneering footsteps of Belal (R) in Paradise in a dream. 

(Mishkat  Ha/1322, 1326,  Saheeh Bukhari1149, Muslim 2458,  Erwa 464, Saheeh at Targib 226,  Ahmad  8403,  Ibn  Khujyamah  1208). The value of hadith: Saheeh (Sahih). 

However, if he goes to the mosque and finds that the congregation is in progress, or if he agrees, he will join the congregation directly. (Mishkat 1058, Saheeh  Muslim 710). The value of hadith: Saheeh (Sahih). 

Consistently the correct rules of ablution/Ozu:

(ধারাবাহিকভাবে ওযুর সহিহ নিয়ম)

(1) The worshiper should first perform ablution in his mind. Because no action is pure without intention. (Saheeh  Bukhari 1, Muslim 1907, Tirmidhi  1637, Nasaa'i 75, Abu  Dawood  2201, Ibn Majah  4227, Ahmad 169,  302, M.Ishkat 1). The value of hadith: Saheeh (Sahih). 

(2) He will start ablution by saying ‘Bismillah’. Because if you don't say it at the beginning, ablution does not happen. 

(Sunani ibn Majah. 397, 398, 399  Darimi  691,  Irwah  81, Mishkat  404, Saheeh Abu Dawood 90, 101, Tirmidhi 25. Hadith's standards:  Hasan (Hasan). 

(3) Wash both hands up to the wrist three times. If you have a watch, bangle, ring etc. in your hand, shake it and reach the water under it. Play the finger gaps with your fingers. 

(Saheeh  Abu  Dawood  247, Tirmidhi 40, Ibn Majah 446, Sahihul Jami, 4700, Mishkat  407). The value of hadith: Saheeh (Sahih). 

Then you can take water by dipping your hand in the water container. 

(Saheeh Bukhari  (Tawheed), 159,160,164,1934, 6433; Muslim 2/3, Ha 226, Ahmad 493,513 Modern  Publications: 156,  Islamic Foundation: 161). The value of hadith:  Saheeh (Sahih). 

Reveal that if there is nail polish or any kind of thick paint on the nails, it will not be ablution until it is removed. On the other hand, ablution will be done while Mehedi or Alta is attached.

(4) Then rinse 3 times with water in the right hand.

(5) Then take water and apply it at the base of the nose and pull it and wipe the nose with the left hand. Do this 3 times. However, if you are fasting, you should carefully blow your nose so that the water does not go down your throat. 

(Saheeh Abu Dawood 142, Tirmidhi 788,  Nasaa'i  114,  Ibn  Majah,  Mishkat 405, 410). The value of hadith:  Saheeh  (Sahih). 

Of course, one  lot of  water also moves with  half  the kulli    and the other  half with the nose. 

(Saheeh Bukhari 192,  Muslim 235, Saheeh  Bukhari 185, Saheeh  Muslim 235,  Saheeh  Bukhari 186, Saheeh:  Bukhari 199,  Mishkat  394). The value of hadith:  Saheeh (Sahih). 

(6) Then wash the face (from one ear to the other ear and from the base of the forehead hair to the lower part of the beard) 3 times with water and wash with both hands. 

(Bukhari 140,  Modern  Publications 137,  Islamic Foundation  142). The value of hadith:  Saheeh (Sahih). 

A lot of water will play through the middle of the beard by running your fingers between the beards. 

(Mishkat 408,Saheeh Abu Dawood 145, Sahihul Jami 4696).The value of hadith:  Saheeh (Sahih). 

If there is a tip (?) On the forehead of women, they should wash it off. Otherwise there will be no ablution.

 (7) Then first wash the right hand from the tip of the finger to the elbow and accordingly wash the left hand 3 times (rubbing the water back to the priest each time).

(8) Then massage the head once. 

(Sunane ibn Majah, 435, 436, Abu Dawood 96, 104, 108, 115, Nasaa'i  96. The value of hadith: Saheeh (Sahih). 

Documents of two head massages:

(মাথা দুইবার মাসাহ করার দলিল)

Narrated by Ar-Rubai bint Mu'awiyah Ibn Afra. He said that the Prophet (peace and blessings of Allaah be upon him) performed ablution and he performed masah (masah) on his head twice. 

(Sunane  ibn  Maajah, 438, Takhriz Qutubut  Sittah:  Tirmidhi  33, 34; Ab  Dawood  126,  129, 131; Ahmad  26475, Ibn  Majah 390, 418, 440,  441. Hadith's  standards:  Hasan  (Hasan). 

It should be noted here that since the hadiths of massaging the head once are more powerful, it is better to massage once.

Wet both hands with fresh water, face the fingers, touch the front of the head (from where the hair has started to grow) to the back (where the hair ends in the neck), bring it back to the front and massage the whole head until the beginning. 

(Mishkat 394, Saheeh: Bukhari  192, Muslim 235, Saheeh  Bukhari 185, Saheeh:  Muslim 235, Saheeh:  Bukhari  186, Saheeh  Bukhari 199). The value of hadith: Saheeh (Sahih). 

If you have a turban on your head, you will massage it. (Mishkat 399, SahiH. Muslim  274). The value of hadith:  Saheeh (Sahih). 

Sahih Hadith of washing the head:

(মাথা মাসাহ করার সহিহ হাদিস)

Narrated from Yahya. He said to Abdullah bin Zayd, "Can you show me how the Prophet (peace and blessings of Allaah be upon him) used to perform ablution?" Abdullah ibn Zayd said, "Yes." He called for ablution water and he poured water on his hand and washed both hands twice, then rinsed three times and gave water to his nose, then washed his face three times, then washed his hands twice with his elbows. Then he rubbed his head with both hands from the front to the back. He started from the front of his head and took both hands up to his neck, then brought the two hands from the back where Masah (Masah) started, then washed his feet. 

(Sunane ibn Majah, 434,  Bukhari 158, 185, 186, 191, 192, 197, 199; Muslims 235-36, Tirmidhi  28,  32, 35; Nasaa'i  97,  98; Abu  Dawood 118, 120; Ahmad  15996,  16003, 16017, 16024, 16037; Muwattwa  Malik  32, Darimi  694, 709; Ibn  Majah  405, Saheeh Abu Dawood 109). The value of hadith: Saheeh (Sahih). 

It is customary in our society to massage the neck separately with the palms of both hands upside down. Therefore, it is forbidden to do it due to extra work in ablution.

Revealing that massaging the neck is not obligatory. Rather, it is a bidat.

(9) Then massage the two ears with that hand without taking any new water; Massage the inside of the two ears with the two fingers of the index finger and the back and the outside of the two ears with the thumb.

Hadith of massaging two Ears:

(দুই কান মাসাহ করার হাদিস)

Narrated from Ibn 'Abbas. The Prophet (peace and blessings of Allaah be upon him) rubbed both his ears. He inserted his index finger into the hole in his ear and placed his thumb on the outside of his ear. In this way he masah (masah) the inner and outer part of the two ears.

(Sunane  ibn  Majah, 440, 441, 142, Tirmidhi  36,  Nasaa'i 102,  Abu  Dawood 112, 114, 121, 122, 137,  Irwah 90, Tirmidhi  33, 34; Abu Dawood  126, 129, 131; Ahmad  26475, Ibn Majah  390, 418, 438,  440,  Mishkat  414. Hadith's  standards:  Hasan  (Hasan). 

(10) Then first wash the right foot and then the left foot up to the knee by rubbing 3 times. Rub the toe gaps with your fingers. (Mishkat  407, Saheeh Abu Dawood  247, Tirmidhi  40,  Ibn  Majah  446, Sahihul Jami 4700). Hadis saheeh (Sahih). 

The beloved Prophet (peace and blessings of Allaah be upon him) said, “Perform ablution in full, play with the gaps of the fingers, and if you are not fasting, water your nose very well. (Then shake it off and clean your nose thoroughly. (Mishkat  405-406,  Saheeh  Abu  Dawood  142, Tirmidhi 788,  Nasaa'i  114,  Ibn  Majah  448, Sahihihat  Rimi39, Sahihul  Jami  452). The value of hadith:  Saheeh (Sahih. 

(11) Then take water in hand and sprinkle it on the private parts from the cloth. This period is more useful if you perform ablution especially after urinating. Since after urinating, it is difficult to urinate a couple of times. So if water is sprinkled, that asasa is removed. 

(Sunane  ibn  Majah, 461, 464, Abu Dawood 166, 361, Saheeh  Abu  Dawood  150. The value of hadith: Saheeh (Sahih). 

 This act was taught by Gabriel/Zibrail himself to the Prophet (peace be upon him). (Ibn  Maajah,Sunan, Daremi, Sunan,HaKem, Mustadraq, Bayhaqi, Ahmad, Musnad, Silsilah  Saheeh, Albany 841). 

Sahih Hadith regarding ablution:

(ওযু সংক্রান্ত সহিহ হাদিস)

It is narrated from Abu Tahir, Ahmad bin Amr bin Abdullah bin Amr bin Sarah and Harmalah bin Yahya at-Tujibi (R), Uthman bin Affan (R) that he asked for water for ablution. Then he started performing ablution. (The narrator says), he washed 'Uthman (Razih) three times up to the wrist of his hand, then cooled and wiped his nose. He then washed his face three times and his right hand up to the elbow three times. Then wash the left hand in the same way. Then he shook his head. Then he washed his right foot up to the ankle and then washed his left foot. Then he said, "I saw the Messenger of Allah (peace and blessings of Allah be upon him) performing ablution like I did this ablution. Perform two rak'ats of prayer with utmost attention, all the sins behind that person will be forgiven.

Ibn Shihab said, "Our scholars used to say that the ablution of this rule for prayer is the complete ablution." 

(Saheeh Muslim (Hadith Academy), 426, 427, Islamic Foundation: 429, Islamic Center: 445). The value of hadith: Saheeh (Sahih). 

Dua based on Sahih Hadith at the end of ablution:

(ওযু শেষে সহিহ হাদিস ভিত্তিক দুয়া)

The Beloved Prophet (peace and blessings of Allaah be upon him) said, “The eight gates of Paradise are opened for any one of you who performs a complete ablution (following dhikr); He can enter through any door.

أَشْهَدُ أَنْ لاَّ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيْكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ

"Ashhadu al la ila-ha illallah-hu ahdahu la sharika lahu a ashhadu anna muhammadan abduhu arasuluh".

That is, I bear witness that there is no true Allah but Allah. He is single, he has no partner. I further testify that Muhammad (peace be upon him) was His servant and Messenger.  

(Sunane ibn Maajah, 470,T.Khariz  Qutubut  Sittah:  Tirmidhi  55, Nasaa'i 148, Ahmad 16942, Muslim  234). The value of hadith: Saheeh (Sahih). 

Tirmidhi's narration also includes the following part at the end of this dua:

اَللّهُمَّ اجْعَلْنِيْ مِنَ التَّوَّابِيْنَ، وَاجْعَلْنِيْ مِنَ الْمُتَطَهِّرِيْنَ

"Allahummaj alni minat tawabina, ajalani minal mutatbahhirin."

Meaning:  O Allah! Make me one of those who repent and purify themselves. 

(Mishkat  289,  Saheeh  Muslim 234, Tirmidhi 55, Sahihul  Jami  6167). The value of hadith: Saheeh (Sahih). 

When the following dua is recited at the end of the ablution, it is sealed by writing it in a white article and it is not wasted till the Day of Resurrection.

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لاَّ إِلهَ إِلاَّ أَنْتَ أَسْتَغْفِرُكَ وَأَتُوْبُ إِلَيْكَ

Subhanakalla-Humma Abihamdika, Ashhadu Al La Illa-Ha  Illa Ant, Astagfiruka a Atabu  Ilike. ”

That is, I declare thy  praises, O Allah I testify that you are the  only  true  god. I apologize  to  you  and  return  to  you. (Thabi,  Saheeh Targib 218, Erwaul Galilee, Albany 1/135, 3/94)

Apart from this, it is bidat to recite a specific dua at the time of washing each limb or at the end of it.

Things to know about ablution:

(1) The limbs of ablution once. (Saheeh  Bukhari (Tawheed)-157,  Modern  Publications: 154,  Islamic  Foundation: 159),

Twice (Saheeh  Bukhari  (Tawheed)-158,  Modern Publications: 155, Islamic Foundation: 160) 

Three times (Saheeh  Bukhari  (Tawheed),  159,  160,  164,  1934,  6433; Muslim  226,  Ahmad  493,  513,  Modern  Publications: 156, Islamic Foundation:  161,Mishkat  287,395-397) can be washed away. The value of hadith:  Saheeh  (Sahih). 

Rasul (sm) used to wash more than three times.

Excess of three times. The Prophet (peace and blessings of Allaah be upon him) said: Whoever exaggerates more than this, he has done evil, transgressed and wronged. 

(MishkatulMasaweeh (Mishkat), 417,Saheeh Nasaa'I 140, Ibn 'Majah 422, Saheeh  2970, Saheeh Ibn 'Khujayma Ha/172-73). The value of hadith: Saheeh (Sahih). 

(2) It is important to maintain ‘tartib’ or continuity in ablution. (Surah  Maydah 6; Naelul  Autbar  1/214,  218). 

(3) Even if the nails of the parts of the ablution are dry, ablution should be repeated. 

(Saheeh Muslim (Hadith Academy)-464, Islamic Foundation:  467, Islamic Center: 483, Subulus  Salam  Ha/ 50). The value of hadith:  Saheeh (Sahih). 

You have to shave your beard with water. (Mishkatul  Masaweeh (Mishkat)-408,  409,  Sahihat Rimizi 31, Darimi 704, Saheeh Abu Dawood, 98, 145, Sahihul Jami'  4696, Sunane  ibn  Majah, 429, 430, 431, 433). The value of hadith:  Saheeh (Sahih). 

The gaps between the fingers and toes are doubled. (Sunane  ibn Majah,  431, 446, 447,448, Abu Dawood 145, Tirmidhi  39, 40, 778, Ahmad 17549, Nasaa'i 87,114; Abu Dawood 142, 148, 2366; Ahmad 15945-46, Darimi 705, Saheeh Abu Dawood 135,  Mishkat,  406, 407). Hadith  Standards:  Saheeh (Sahih)

(4) Ablution should be done in full whether it is in winter or summer. (Muslim 241, Bukhari  96,  Mishkat Ha/398). The value of hadith: Saheeh (Sahih). 

But water cannot be wasted. The Prophet of Allah (sm) used to perform ablution with one ‘mudda’ or 625 grams of water. (Mishkatul  Masaweeh (Mishkat)-439, SahiH.  Bukhari  201,  Muslim  325). The value of hadith: Saheeh (Sahih). 

(5) The water used for ablution or the water left in the container at the end of ablution is not unclean. Rather, it can be used to perform ablution again. The Prophet (sm) and Sahabaye Keram have repeatedly performed ablutions by dipping their hands in the same ablution vessel. (Darimi 701, Mishkat  394, 411). The value of hadith: Saheeh (Sahih). 

(6) It is sunnat to wash the limbs of the ayur from the right side. 

(Sunane  ibn  Majah,  401,  402,  Mishkat 400, 401, Bukhari  168,  426,  5380,  5854,  5926; Muslim  268/1-3,  Nasaa'i 112,  421, 5240; Abu Dawood 4140, Ahmad 24106,  24469, 24620, 24793,  24845, 25018, 25136,  25235,  25751, Erwah 93). Hadith  Standards:  Saheeh (Sahih)

(7) It is permissible to wipe wet limbs with a holy towel, towel or something similar at the end of ablution.   

(Ibn  Majah  465,  468,  Bukhari  280,  357, 1104, 1176, 3171, 4292, 6158; Muslim  331-5, Tirmidhi 474,  2734; Nasaa'i  225, 415; Abu  Dawood  1290-91, Ahmad  26348,  26356, 26364, 26833, 26840, 26842; Muwattwa Malik 358-59, Darimi 1452-53, Maja 614, 1323,1379. Aonool Maa'Bud 1/417-18; Nael 1/266, Rauy 341). The value of hadith: Saheeh  (Sahih). 

(8) Performing ablution for each prayer and performing several prayers in the same ablution.

Narrated from Anas Ibn Malik. He said, "The Messenger of Allah, may Allah bless him and grant him peace, used to perform ablution for every prayer, and we used to pray a few times in the same ablution." 

(Sunane ibn Majah,  509,  510,  Takhriz  Qutubut  Sittah:  Bukhari  214,  Tirmidhi, 61, 5860, Nasai131, 133, Abu Dawood 163, 164 171, 172, Ahmad 11937, 12155,  13323,  22457,  22520,  Darimi, 659, 720, Takhriz Qutubut  Sittah:  Muslim 277. The value of hadith:  Saheeh (Sahih). 

However, on the day of the conquest of Makkah, he performed salat five times in one ablution and at that time performed ‘masah’ on the socks. (Muslim  642,  Abu Dawood  172,  Naelul  Autbar 1/318).  

(9) There is no evidence to read the intention of ablution in the mouth. It is not known that there is any separate Doa during ablution. Similarly, there is a separate Doa Hadith for washing each part of the ablution. 

(Muhammad  Taher  Patnai,  Taaziratul  Mawyu'atp.  32; Shaokani, Al-Fawayedul  Majmu'Ah  Fil  Aha-Dili  Mawyu'Ah ' Purity'  Chapter, Ha/33 p. 13). 

The hadith of reciting ‘Kwadar’ in Surah at the end of ablution is Mawju or Jal/fake. (Albany,  Silsila Jaifah Ha/1449). 

(10) There is no pure evidence of neck massage. Imam Nawawi (RA) has called it ‘bidat’. (Ahmad  15993, Abu Dawood 132, Naelul  Awtab1/245-47). The value of hadith: Jaif (Dai'f). 

The hadeeth which says, "Whoever massages his neck in ablution, will not be shackled on the Day of Resurrection," is said to be a forgery. (Albani, Silsila Zayfah H / 744).

(11) ‘Masah’ means to touch. The technical meaning is, ‘gently rubbing wet hands on the limbs of the ablution, which is done over the head or socks’. The object that covers the entire sole of the foot, up to the ankle, except the shoe, is called ‘socks’. I want it to be leather or cotton or woolen, thin or thick. In Ashara, 70 Sahabis, including Mubashsharah, have narrated the hadith of Masah on the socks. This hadith belongs to the category of mutawatir. Nawabi said there is a consensus among scholars about massaging on socks when needed for travel or at home or for other reasons. (Mir'atul Mafatih 2/212).  

(12) If he is wearing socks with ablutions, it is permissible to perform masah on him. 

(Muttafaqab 'Alaih, Mishkat 518 'Purity'Chapter3, 'Masah on Moah' Paragraph- 9; Abu dawood 151; Naelul Autbar 1/273, Bukhari  206). The value of hadith:  Saheeh  (Sahih). 

On the surface of the socks during the new azu. (Mishkat  522,  525, Saheeh: Abu  Dawood  164,  Tirmidhi  98). The value of hadith:  Saheeh (Sahih). 

One day and one night in the state of Muqbeem and three days and three nights in the state of Musafi should be massaged on the socks continuously until the bath is obligatory (or taken off).  

(Mishkat  517, 519, 520, Saheeh  Muslim  276,  Nasaa'i  127, 129,  Ibn  Majah  552,  Ahmad  780,  Hasan  Ibn  Khujaymah  192,  Darakuttani 1/204,  Bayhaqi  1/281, Talqhis  58  p.  Hasan Tirmidhi  96, Erwa 106) The value of hadith:  Saheeh (Sahih). 

(13) If there is a bandage on the limb of ablution and there is a risk of disease if water is added to it, massage it with wet hands. 

(Saheeh  Ibn  'Khujyama  Ha/273; Ibn  Majah,  Naelul  Avtbar 1/386, Ta'ammum chapter. 

((14) Massage should be done on holy shoes or any kind of Pak socks. (Mishkat 523,  Saheeh Abu Dawood 159, Tirmidhi 99, Ibn Majah 559, Irwa 101). The value of hadith:  Saheeh (Sahih). 

If there is dirt on the bottom of the shoe, if it is rubbed well on the ground, it will become dirty and the top of the shoe should be massaged. 

(Mishkat  503,  Saheeh  Ibn 'Khujyama    Ha/786; And-Rayatun  Nadiyah  1/91p. Saheeh:  Abu Dawood  385, Ibn Majah 532). The value of hadith:  Saheeh (Sahih). 

(15) Halal animal feces and urine. 

(Mishkat 3539  'Kbishas'  Chapter-16, Paragraph4; Fiqhus  Sunnah 1/21,  Saheeh  Bukhari  3018, 6802, Muslim 1671, Abu Dawood  4364,  Nasai  4025,  Ibn  Majah 2578, Ahmad 12639). The value of hadith: Saheeh (Sahih). 

Therefore, if you wear these clothes, it will not be unclean.

(16) If the urine of a breastfed girl gets on the cloth, it will wash away the place. If the boy is a child, sprinkle water on it. 

(Mishkat  501-02; Fiqhus  Sunnah 1/20,  Saheeh  Abu  Dawood  375, 376, Ibn 'Maajah 522, Ahmad 6/339,  Hakim 1/166, Nasaa'i  304, Sahihul  Jami 8117). Hadith Standards: Saheeh (Sahih))

(17) The sticky substance like semen and cold before and after it is called mani, moji and adi respectively. Bathing with ejaculation is obligatory in arousal. In the other two, only the limbs have to be washed and ablutions have to be performed. If it gets on the clothes, just wash the place or sprinkle water on it. And when it is dry, scratch it with your nails. (Fiqhus  Sunnah  1/20-21). Salat will be cooked in that cloth.

Narrated from ‘Ali (R). He said, "I asked the Prophet (peace and blessings of Allaah be upon him) about 'Maazi'." He said that one has to take a bath because of ‘mazir’ and one has to take a bath because of ‘manir’. 

(Mishkatul Masaweeh  (Mishkat),311,  Sunane  ibn  Majah,  504,  505,  Takhriz  Qutubut  Sittah:  Bukhari 123, 178, 269; Muslim 301-3, Tirmidhi  114, 115,  Nasaa'i 152-54,  157, 193-94,  435-39,  Abu Dawood  206-7, 210, Ahmad  607, 619, 664,  849, 858 870, 872, 892, 980, 1012, 1029, 1074, 1242, 15543,  taKheeraj  Qutubut  Sittah:  Nasaa'i 156,  Ahmad 16284,  23307, 23313;  Muwattwa  Malik  86,  Darimi  723). The value of hadith:  Saheeh (Sahih). 

Causes of loss of ablution:

(ওযু নষ্ট হওয়ার কারণসমূহ)

(1) When something (urine, faeces, semen, blood, worms, stones, etc.) comes out of the door of urine and toilet, the ablution/Ozu is broken. (Al-Mu'ma 'ah,  Sharhe  Fiqh,  ibn  Ushaimin  1/220)

The ablution is broken if the urine is removed through the pipe through the operation or if a large amount of blood, vomit or pus comes out from any wound part of the body. (Fatawa bin Baz 3/294).

(2) Performing ablution when the sound or smell of air is emitted. There is no need for ablution if there is no sound or smell.

Narrated by Saeed and Abbad Ibn Tamim's uncle. He said that the Prophet (peace and blessings of Allaah be upon him) was complained that a person was afraid of getting something in his prayer. He said: Oju is not broken) until he smells the air or hears the sound. 

(Sunane  ibn  Majah,  513,  514,  515,  516,  Takhriz  Qutubut  Sittah:  Bukhari  137, 177,  2056; Muslim  361, Nasaa'i 160,  Mishkat  310,  Irwah 107, 145, Saheeh, Abu Dawood 176,168,  169, Tirmidhi  74,  Ahmad  9057,  9331,  9743,  15080). The value of hadith:  Saheeh (Sahih). 

((3) To perform ablution when the muezzin comes out.

Narrated from Ali (R). He said that when the Prophet (peace and blessings of Allaah be upon him) was asked about mazi, he said: If it comes out, one should perform ablution and if semen comes out, one should take a bath. 

(Sunane  ibn  Majah, 504, 505, Takhriz Qutubut  Sittah:  Bukhari 123, 178, 269; Muslim 301-3, Tirmidhi 114, 115, Nasaa'i 152-54, 157, 193-94,  435-39,  Abu  Dawood  206-7, 210, Ahmad  607, 619, 664, 849, 858,  870, 872, 892, 980, 1012, 1029, 1074, 1242, 15543, Khriz Qutubut Sittah: Nasaa'i 156, Ahmad 16284, 23307, 23313; Muwattwa  Malik  86, Darimi 723).The value of hadith:  Saheeh (Sahih). 

(4) Ablution is lost if one is unconscious or ignorant.

(5) Ablution breaks when one falls asleep deeply. The Prophet (peace and blessings of Allaah be upon him) said, “The eyes are the lining of the anus. So he who falls asleep should perform ablution. 

(Mishkat  316, Jame 4149, Saheeh: Abu Dawood  203,  Sahihul  Jami  7117). The value of hadith:  Saheeh  (Sahih). 

However, light sleep or dhul (drowsiness) does not break the ablution. In the time of the Prophet (peace and blessings of Allaah be upon him) the Companions used to fall asleep while waiting for the Isha prayer. Then when he came, they would pray, but they would not perform ablution anew. 

(Mishkatul  Masaweeh (Mishkat), 317, Saheeh  Abu Dawood 200,  Tirmidhi  78,  Muslim  376). The value of hadith: Saheeh(Sahih). 

(6) Touching the place of shame:

Touching the penis with the hand without covering will break the ablution. However, if it is touched with a cloth, the ablution will not be broken.

(A) In a hadith narrated from Bushra bint Safwan, the Prophet (peace be upon him) said, "Whoever touches his penis (his ablution is missed, therefore) he should perform ablution again."

The hadith is as follows:

It is narrated on the authority of 'Abdullah ibn Abu Bakr. He heard ‘Urwah (R) say, I went to Marwan Ibn Hakam and discussed the reason for the loss of ablution. Marwan said: Even if you touch the penis (you have to perform ablution). Urwah said: I am not aware of this. Marwan said, "Busrah bintu Safwan, may Allah be pleased with him, informed me that he heard the Messenger of Allah, may Allah bless him and grant him peace, say: If someone touches his penis, he should perform ablution."

(Sunan Abu Dawood (Tahkikkrit), 181, Sunan Ibn Majah, 479, 480, 481, 482, Mishkatul Masabih (Mishkat), 319, Darimi 624-25, Malik 1/42/15, 91), Ahmad (8/406) / 407), Humaidi 352, Tirmidhi, 82, Nasai 163-64, Irwah 116, 117, Sahihul Jami 6554. The value of the hadith is saheeh.

The ablution will not be broken if it is touched by the upper part of the wrist. (Al-Mumte, Sharh Fiqh, Ibn Uthaymeen 1/229). The value of the hadith is Sahih.

(B) In another hadith narrated by Umm Habiba, the Prophet (peace be upon him) said, "Whoever (male or female) touches his penis (his ablution is broken, therefore) he should perform ablution again." (Ibn Majah: 481, Irwah 117). The value of the hadith is saheeh.

(C) In a hadith narrated from Abu Horairah, the Prophet (peace and blessings of Allaah be upon him) said, "If any of you, a man or a woman, touches his penis directly with his hand without covering his clothes, he should perform ablution again." (Ibn Hibban: 210).

This hadith also proves that touching the penis with the hand is the cause of breaking the ablution. But if the upper part of the palm of the hand is touched, the ablution will not be ruined. (Sharhul Mumti) On the other hand, according to Hanafi jurists, touching the penis is not the reason for breaking the ablution. Their evidence is a hadith of Talaq Ibn Ali. Once a man (probably a Bedouin) came and asked the Prophet (peace be upon him),

“O Messenger of Allah! What do you think about a person who touches his penis while praying? He replied, "It's just a piece of flesh or a part of your body."

The hadith is as follows:

Narrated from Tbalaq Ibn ‘Ali (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, was asked, 'What is the ruling if someone touches his penis after performing ablution?' He (peace and blessings of Allaah be upon him) said: It is a part of the human body. (Mishkatul Masabih (Mishkat), 320, Abu Dawood 182, Tirmidhi 85, Nasai 165). The value of the hadith is saheeh.

It is to be noted that the number of hadiths narrated to the effect that ablution is broken by touching the penis is also large and these are saheeh hadiths. Therefore, most of the jurists have said that touching the penis breaks the ablution - this opinion is more acceptable. Therefore, beware! If the place of shame is rubbed by hand without covering the cloth for cleanliness while performing ablution, but the ablution will be broken. And in this case, if someone prays or leads the prayer, then it is a defeat! So, either rub the penis on the cloth, or perform ablution again.

Abu Hurairah (R) narrated from the Prophet (peace and blessings of Allaah be upon him). He (peace and blessings of Allaah be upon him) said: "If one of your hands touches your penis and there is no covering between the hand and the penis, he should perform ablution." (Mishkatul Masabih (Mishkat), 321, Musnad Shafi'i 12 p., Darakutbani 1/147, Sahihul Jami 362. The standard of Hadith is Sahih.

Sahih Masala:

Is it obligatory to perform ablution if you touch the place of shame?

(সহিহ মাসআলাহঃ

লজ্জাস্থান স্পর্শ করলে উযু করা ওয়াজিব কি না?)

* If you touch the place of shame, you do not have to perform ablution

(1) Hadith narrated by Qays Ibn Talaq Ibn Ali: He said, I have touched my private parts or he said, if a person touches his private parts while praying, will ablution be obligatory on him? The Prophet (peace and blessings of Allaah be upon him) said, 'No, it is just a piece of your body.' 'The hadeeth has four sources:

The first source: Apart from Ibn Majah, other Sunan compilers have narrated, from Mulazim Ibn Amr and Abdullah Ibn Badr to Qays Ibn Talaq Ali from his father. Imam Tirmidhi said that this verse also contains the hadith narrated from Abu Umamah. One source of the hadith is Ayub ibn Utbah and Muhammad ibn Jabir. Kiram has been criticized by some muhaddithin about Ayub and Muhammad. Therefore, the hadith of Mulayam Ibn Amr is more authentic and better. Imam Bayhaqi Sunanul Kubrat said: There is an objection to this Mulazim Ibn Amr of the Sunnah.

Second Source: Narrated by Ibn Majah from Muhammad Ibn Jabir from Qays Ibn Talaq. Muhammad ibn Jabir is weak in the Sanad. Fallus said: He is Matruk. Ibn Ma'in said, "He is nothing."

Third source: From Abdul Hamid bin Ja'far to Ayub bin Muhammad Al-Azali to Qays bin Talaq. It is in Ibn Adi. Sauri, Azli and Ibn Ma'in call Abdul Hamid of Sanad weak.

Fourth Sutra: From Ayub Ibn Utbah Al Yamani to Qays Ibn Talaqq from his father Sutra. This is described by Ahmad. Ibn Ma'in said: Ayub ibn Utbah is nothing. Imam Nasai said: He is Muztaribul Hadith.

Regarding the first source of the hadith in question, Tahawi said in his book Sharhu Maanil Asar: The sanad of this hadith is Mustakim, its sanad and matan are not mujtarib. He narrates on the authority of Ali ibn al-Madini that this hadith is better to me than the hadith of Busrah. ' There is criticism of Ikrimah ibn ‘Ammar’s ta’dil. Yahya ibn Qattan and Ahmad ibn Hanbal mocked him. And Imam Bukhari says he is very weak.

Note that Imam Tabarani, Ibn Hibban, Fallas and Ibn Hazm have called the hadith of Talaq Ibn Ali Sahih. But Imam Tabarani, Ibn Hibban, Ibn al-Arabi, Hazimi and others have said that the hadith of Talaq Ibn Ali has become mansukh. On the other hand, those who have termed the hadith of Talaqq Ibn Ali as weak are Imam Shafi'i, Abu Hatim, Abu Jura'ah, Imam Bayhaqi, Ibn al-Jawzi and many others. Yahya ibn Ma'in said: When I asked my father and Abu Jurah about this hadith narrated from Qays, they said: Qays ibn Talaqq is not one of the people by whom the document is established. They both suspect him and do not consider him convincing.

(2) Narrated Ja'far Ibn Zubayr from Qasim to Abu Umamah (R): A man asked the Prophet (peace and blessings of Allaah be upon him), I touched my genitals while praying. The Prophet (peace and blessings of Allaah be upon him) said: There is no difficulty. That's just a piece of your body. (Ibn Majah, H. 484. The hadith is weak. Imam Bukhari, Imam Nasai and Imam Darakutni said:

(3) From Fazil Ibn Mukhtar, he narrates from Ubaydullah Ibn Muahhab in the source of Usmah Ibn Malik Ar-Khitami (R): A man said, O Messenger of Allah! I was scratching in prayer, at one point my hand got on my private parts. The Prophet (صلى الله عليه وسلم) said: I do the same. (Darakutni, the hadith is weak. Ibn Adi said: The hadiths narrated by Fazil Ibn Mukhtar of the Sunnah are munkar. Abu Hatim said: He is majhul, the hadiths narrated by him are munkar. He narrates invalid hadiths.)

It is also narrated that some of the Companions came to support this view. They are Ali, Ibn Mas'ud, Ammar Ibn Yasar, Imran Ibn Husain, Hudhayfah, Sa'd Ibn Abu Waqqas, Ibn 'Abbas and Abu Darda. This view is supported by a narration of Saeed ibn al-Musayyib, Saeed ibn Zubayr, Ibrahim Nakhai, Rabi'ah, Sufyan Sauri, Abu Hanifah and his companions and the people of Kufa. But most of the Companions have the opposite view of the Kiram, the Tabein and the Imams. That is, Jamhur Ulamai Kiram is against this opinion. Their description will come in front.

* Hadiths narrated to the effect that it is obligatory to perform ablution if one touches the place of shame:  (লজ্জাস্থান স্পর্শ করলে উযু করা ওয়াজিব- এ মর্মে বর্ণিত হাদীসসমূহ)

(1)  Narrated from Busrah Bintu Safwan (R). He said that the Prophet (peace and blessings of Allaah be upon him) said: If a person touches his genitals, he should perform ablution. (The hadith has been narrated by Malik, Shafi'i, Ahmad, Abu Dawood, Nasai, Tirmidhi, Darakutni and Hakim. All of them have said that the hadith is saheeh. Others who have said that it is saheeh are Imam Ibn Ma'in, Hazimi, Bayhaqi and Ibn Hibban.

Sheikh Albani has called it Sahih. (Irwa (H / 11).

Imam Bukhari (R) said that this is the purest of the hadiths narrated in the relevant paragraph).

(2) Hadith narrated from Umm Habibah: If anyone touches his private parts, he should perform ablution.

(The hadith has been narrated by Ibn Majah, Tahawi, Bayhaqi. The hadith is authentic by Imam Ahmad Ibn Hambal, Imam Abu Jura'ah, Imam Hakim. Ibn Saqan said, "I do not know if there is anything wrong with it."

Shaykh al-Albaani also called the hadeeth saheeh. (Irwa H / 116).

Hafiz has narrated this hadith from a group of Companions in his book 'At-Talkhis'.

They are: Busrah Bintu Safwan, Jabir, Abu Hurairah, 'Abdullah Ibn' Amr, Zayd Ibn Khalid, Sa'd Ibn Abu Waqqas, Umm Habibah, Aisha, Umm Salamah, Ibn Abbas, Ibn Umar, Ali Ibn 'Ibq Bashir, Anas, Ubai ibn Ka'b, Mu'awiyah ibn Haidah, Qabisah, Urwa bintu Unais (R).

(3) Narrated by Amr Ibn Shu'aib from his father and grandfather. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'If a man touches his private parts, he should perform ablution, and if a woman touches his private parts, he should perform ablution.' (Ahmad, Darakutni, Bayhaqi, Albani said, above all, the hadith is sanad Hasan and Matan is saheeh because of the previous hadith. (Irwa 1 / 151-152).

In the pure Sanad, it is narrated from Darakutni and elsewhere that 'Amr ibn Shu'aib heard from his own father and Shu'aib heard from his grandfather.

The hadith is also narrated by Imam Tirmidhi and he narrates in Kitabul Ilale that Imam Bukhari said: It is saheeh to me).

(4) Narrated from Abu Hurairah. The Prophet (peace and blessings of Allaah be upon him) said: If any one of you touches his genitals and there is no covering over the genitals, then ablution is obligatory on him. (Ibn Hibban, Ibn Hibban, Imam Hakim and Ibn Abdul Bar (R) have called the hadith saheeh. Ibn Sakan said, this hadith is the best of the hadiths narrated in this chapter).

(5) Narrated from Zayd Ibn Khalid. He said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Whoever touches his private parts should perform ablution.' (Ahmad, Bazar, Tabarani, all the narrators of the hadith have passed the standard of Sahih. Although Ibn Ishaq is a Mudallis in it, he has narrated it in the word Haddasani. He narrated this hadith from Jurayj and then said, "The sanad of this hadith is saheeh."

(6) Narrated from Jabir bin Abdullah. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'If any one of you touches his genitals, he must perform ablution on him.' (Ibn Majah, H / 485, some have also narrated it mursal. Shaykh al-Albani has called the hadith saheeh).

(7) Narrated from Abu Ayyub (R). He said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'If anyone touches his private parts, let him perform ablution.' (Ibn Majah, H / 487, Shaykh Albani has called the hadith saheeh).

(8) Narrated by Ibn Umar (R). The Prophet (peace and blessings of Allaah be upon him) said: If a person touches his private parts, he should perform ablution like the ablution of prayer. (Darakutni, Nasbur Rayah, Ishaq ibn Muhammad Farubi are reliable sources of hadith. Imam Bukhari has described it in his Sahih text)

(9) Narrated from Talaq Ibn Ali (R). He was also among the delegates who came to the Messenger of Allah, may Allah bless him and grant him peace, to whom the Messenger of Allah, may Allah bless him and grant him peace, said: If anyone touches his private parts, let him perform ablution. (Imam Tabarani narrated the hadith and said that the hadith is saheeh. He said that it is probable that Talaq Ibn Ali first heard the first hadith about not performing ablution, then listened to the next hadith. Then this hadith is related to Busrah, Umm Habibah, Abu Hurairah and Zayd Ibn The Companions of the Prophet (peace and blessings of Allaah be upon him) from whom the rules of performing ablution after touching the place of shame have been narrated are in agreement with the hadeeth.

It is also narrated that most of the Companions came to support this view. According to them, ablution is obligatory if one touches the place of shame. They are: Umar ibn al-Khattab, his son ibn Umar, Abu Ayyub Ansari, Zayd ibn Khalid, Abu Hurairah, Abdullah ibn Amr ibn al-As, Jabir, Aishah, Umm Habibah, Busrah bintu Safwan, Sa'd Abu Waqqas and one Narration (R). Among the Tabein are Urwah ibn Zubayr, Sulaiman ibn Yasar, Atba ibn Abu Ribah, Aban ibn Uthman, Mujahid, Jabir ibn Zayd, Zuhri Musab ibn Sa'd, Yahya ibn Abu Yasir ibn Awaz: Most of the scholars of Syria. Also the famous views of Imam Shafi'i, Imam Ahmad Ibn Hanbal and Imam Malik. In other words, Jamhur Ulamai Kiram is in favor of this opinion.

Narrated by Jabir Ibn Zayd. He said: If one touches the place of shame intentionally, the ablution will be broken, but if one touches the place of shame unintentionally, the ablution will not be broken. (Naylul Aotbar).

Review and Priority: Those who have given priority to the first hadith narrated by Tawalak, that is, the hadith about not performing ablution, have said about the hadith narrated in support of performing ablution from Talaq itself, either the first hadith has been explained as mustahab and the next hadith has been interpreted as permissible. As Allama Ja'far Ahmad Usmani has expressed this view in his book 'Ilaus Sunan'. On the other hand, those who have accepted the Marfu hadiths narrated by Busrah and other Companions in the Sutras of the Prophet (peace and blessings of Allaah be upon him) to the effect that one should perform ablution when one touches the place of shame, say: That is:

(A) The hadith narrated by Talaq Ibn Ali (R) is weak.

(B) The hadith related to this has become mansukh. Because Tabalaq narrated the hadith in the first year of Hijri, when the mosque was being built by the Nawabi. On the other hand, Abu Hurairah accepted Islam in the seventh Hijri. He narrated a hadith about the obligation of performing ablution seven years after the hadith of Talaq. This proves that the hadith narrated by Talaq is Mansukh. Moreover, he has narrated a hadith to the effect that it is obligatory to perform ablution if one touches the place of shame. Which coincides with the hadith of Abu Hurairah.

(C) The hadith narrated by Busrah is saheeh and its sanad sutras are more.

(D) Shahid (supporter) narration of Hadith narrated by Busrah is more. Because Busrah has narrated the hadith from the position of Ansar and Muhajireen of Madinah. At that time there were many Ansar and Muhajir Companions. They did not protest. It also proves his support on their part.

(E) Talaq bin Ali himself has narrated a hadith to the effect that one should perform ablution if one touches the place of shame. Which coincides with the Marfu 'Hadith of Busrah and other Companions.

Note: Imam Ibn Hibban (R) said: Those who take the meaning of washing hands and face by ablution as narrated in the hadith, it is wrong. In the hadith, ablution means ablution in prayer. Which is clearly narrated in different sources from the hadiths of Busrah himself and other Companions.

Summary: Touching the place of shame on any covering will not ruin the ablution.In the same way, ablution will not be ruined even if the hand touches the place of shame directly. But it is obligatory to perform ablution if one intentionally touches the place of shame directly with arousal. Allah is fully aware.

 (7) Eating camel meat (liver, stomach) breaks the ablution. A man asked the Prophet (peace and blessings of Allaah be upon him), ‘Shall I perform ablution by eating camel meat?’ He said, ‘Yes, perform ablution by eating camel meat’. 

(Sunane ibn Maajah, 494,  495, 496,  Tirmidhi 81, Abu Dawood 184, Ahmad  18067, Irwah 118, 152, Saheeh Abu Dawood, 177, Muslim 360, Ahmad 20287, 20304, 20356, 20364,  20403,  20447,  20466, 20504, 20539. The value of hadith: Saheeh (Sahih). 

Tayammum:

(তায়াম্মুম)

Tayammum is instructed by Allah Himself. He said

That is, if you are ill or on a journey, or one of you comes to the toilet, or you have intercourse with a woman, then you do not get water, then perform tayammum with pure soil; Massage your face and hands with the ground. (Qur'an  Majid 5/6 ). 

The Prophet (peace and blessings of Allaah be upon him) of the simple and easy religion said, “We have been given superiority over all people (of the Ummah) through 3 things; Our Qatari has been made like the Qatari of the angels, the whole world has been made a mosque for us and the soil has been made a means of sanctification for us when water is not available. 

(Mishkat  526,  Saheeh  Muslim  522,  Saheeh  Al-Jami  4223, Erwa 285, Saheeh  Ibn Khudaimah 264, Saheeh Ibn 'Hibban1697). The value of hadith: Saheeh  (Sahih). 

In what cases is tayammum valid?

(কোন্ কোন্ অবস্থায় তায়াম্মুম বৈধ?)

(1) If water is not available at all or if there is enough water to drink and if there is not enough water for ablution.

Hazrat Imran bin Husain (R) said, we were on a journey with the Prophet (SAW). At one point he prayed with the people. When he finished praying, he saw a man standing a little apart. He did not even pray in congregation. He said to him, "Why did you not pray in congregation?" The man said, ‘I am in Napa, and there is no water.’ He said, ‘Use pure soil. That's enough for you. " 

(Saheeh  Mishkat  527, Saheeh Bukhari 344, Muslim  682, Nasaa'i  321, Ahmad 19898, Daremi 770, Saheeh Ibn 'Hibban 1301, Erwa 156, Saheeh Al-Jami  4043). The value of hadith: Saheeh (Sahih). 

He added, “If water has not been available for ten years, then the material for ablution of a Muslim is pure soil. If water is available, you should take a bath. And it is definitely better. ” 

(Mishkat 530, Saheeh Abu Dawood 332, Tirmidhi 124, Irwa153).The value of hadith: Saheeh (Sahih). 

Of course, it is important to see if there is any water in the vicinity or in the companions. When there is no hope of getting water alone, then Taya Mum M should be prayed.

(2) If you are ill or have any kind of wound or wound on the body and there is a risk that it will increase or delay recovery from using water.

Hazrat Jabir (R) said, "Once we went out on a journey." One of us was hit in the head with a stone. Then his dream came true. He asked his companions, ‘Do you consider tayammum valid for me?’ Everyone said, ‘You are not incapable of using water. Therefore, we do not consider tayammum valid for you. 'Hearing this, the man took a bath and died in action. Then when we returned to the Prophet (peace be upon him) we told him the story of that man. When he heard this, he said, "They killed him, may God destroy them!" If they didn't know, why didn't they know? The medicine of ignorance is the question. ” (Mishkat  531,  Abu  Dawood  336). Hadith's  standard: Hasan (Hasan). 

(3) Tayammum is valid if the water is too cold and there is a strong fear that bathing in it will cause illness, but there is no opportunity or arrangement to heat the water. (Sunane  Abu  Dawood, 321,322, Bukhari (Chapter: Ta'ammum, Ha. 347). The value of hadith: Saheeh  (Sahih). 

(4) If there is no harm in the use of water and the water is in a nearby place, know how to bring it, if there is a risk of loss of goods or dignity, fear of being separated from the traveling companions while using water, being in captivity or any arrangement to draw water (from well etc.) If not, it is permissible to perform tayammum. Because those conditions are like not getting water.

(5) Tayammum is valid even if there is a fear that it will not be used for drinking, cooking, etc., even if it is near water. (Mughni, Fiqh Sunnah Urdu 1 / 61-62).

What will be tayammum?

Tayammum is purified by the sacred soil and all its classified objects (e.g., stone, sand, gravel, cement, etc.). If dusty soil is not available, tayammum will be valid on dustless stones or sand. 

(Abu Dawood, 318 ,319,320, 321, 322, 324, 325,  326 , 327, Sunanul  Kubra' 292,  Nasaa'i 313,  314, Ibn 'Majah 566, Ahmad (320, 321, 263, 264, Bukhari 338, 347,Tirmidhi 144, Darimi 745, Ibn Khudaimah  267, (Fataawa Islamiyah, Saudi Ulama-Committee1/218). The value of hadith:  Saheeh (Sahih). 

What is wasted tayammum?

(তায়াম্মুম কিসে নষ্ট হয়?) 

For the same reason that ablution is ruined, tayammum is also ruined. Because tayammum is an alternative to ablution. In addition, the difficulty due to which the tayammum was performed, the tayammum is lost as soon as the difficulty is removed. For example, if you perform tayammum due to lack of water, the tayammum ends as soon as you get water If it is done due to illness, tayammum is no more immediately after the illness is gone. (Fiqhus  Sunnah Urdu1/63).  

According to the purest hadith, the method of performing tayammum is as follows:

(শুদ্ধতম হাদীস অনুসারে তায়াম্মুম করার পদ্ধতি নিম্নরুপ)

(Say ‘Bismillah’ after making the intention in the mind) The palms of both hands should be hit on the ground. Then you have to lift it and blow on it and blow off the extra dust and massage the face with both hands. Then massage with the left hand up to the right wrist and finally with the right hand up to the left wrist. 

(Mishkat  528, Saheeh Bukhari 338,  Muslim  368, Abu Dawood 322, Nasaa'i 312,  Ibn  Maajah  569, Ahmad 18332, Saheeh Ibn U  Hibban 1306, Saheeh Ibn 'Khudaimah 268.) The value of hadith: Saheeh  (Sahih). 

Ruling on praying at the appointed time:

(নির্ধারিত সময়ে সালাত আদায় করার হুকুম)

It is obligatory to perform every prayer within the prescribed time.

Allaah says (interpretation of the meaning): “It is obligatory upon the believers to offer the prayer at the appointed time. (Surah Annisa 4 :103). 

However, it is more desirable in the sight of Allah to perform it at the beginning of Awal. Taqwa demands first prayer, then work. Work first, not prayer later. Those who make it a habit to read the prayers late with more emphasis on work become the ones who are heedless. Allaah says (interpretation of the meaning):

"Woe to those who are heedless of their prayers." (Surah 107) ; Maun 4-5). 

And those who are heedless are those who fall behind in prayer at the last moment and do not carry out the commands properly.

Narrated from Abu ‘Amr Shaybani (Rah.). He pointed to the house of 'Abdullah ibn Mas'ud (may Allah be pleased with him) and said, "The owner of this house has narrated to us, I asked the Messenger of Allah, may Allah bless him and grant him peace, which deed is more dear to Allah?" He said, ‘Perform the prayer on time. 

(Saheeh Bukhari (Tawheed), 727, 2782, 5970, 7534; Muslim 1/36, Ha 85,Ahmad 4223) (Modern Publications: 496,  Islamic  Foundation: 502). The value of hadith: Saheeh  (Sahih). 

The virtue of praying at the appointed time:

(নির্ধারিত সময়ে সালাত আদায় করার ফজিলত)

(A) Narrated on the authority of ‘Abdullah Ibn Sunabihi (R). He said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Allah has made prayer obligatory five times.' Allah promises to forgive the person who performs ablution properly and performs the prayer with full bowing and full attention at the appointed time. And whoever does not do so, for him there is no promise from Allah. He will forgive him if he wishes, otherwise he will punish him.

(Sunan Abu Dawood (Tahiqkrit), 425, Ahmad  (5/317), Nasaa'i,  460, Sunanul Kubra' 314 Ibn Majah 1401, Darimi  1577,  Ahmad (5/210). The value of hadith: Saheeh (Sahih). 

(B) Narrated by Abu Darda (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever does five things with faith will enter Paradise.' (1) A person who performs the five daily prayers with ablution and ruku 'sijdah properly, (2) observes the fast of the month of Ramadan, (3) performs Hajj if he can afford to travel, (4) pays zakat with a satisfied heart, and ( 5) Will collect the deposit. People said, O Abu Darda! What is the meaning of deposit collection? He said to take a bath at Junubi Hall. 

(Sunan Abu Dawood  (Tahaqiqkrit),429,Majmauj Gehid (1/47),'At-Targib' (1/246). Hadith's standard: Hasan  (Hasan). 

(C) Narrated by Abu Qatadah (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Allah, may He be glorified and exalted, said,' I have made five obligatory prayers on your ummah. ' And I promise on my behalf that I will admit to Paradise the one who observes these prayers at the appointed time. And there is no promise on my part for the person who will not take care of it. (Sunan Abu Dawood (Tahiqkrit), 430, Ibnu  Majah 1403).  Hadith's  standard: Hasan (Hasan). 

What will you do if the rulers offer salat late?

(শাসকগণ বিলম্বে সালাত আদায় করলে আপনি কি করবেন?)

According to the prophecy of the Prophet (peace be upon him), the Imams, Muazzins or rulers of the present age are praying late or late without performing the prayer at the appointed time. Such a situation is now seen everywhere. Then it is our duty to perform the prayer ourselves as soon as the time for prayer begins. It will be a duty for oneself. Then when the rulers start praying in their time, they will also join that congregation. That same prayer will then be nafl.

The hadith is as follows:

(A) Narrated by Abu Jarr (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said to me, 'O Abu Jarr!' What will you do when your rulers kill the prayer or delay the prayer? I said, O Messenger of God! What are you pointing me to? He said, "You will perform the prayer at the appointed time, then if you see them performing the prayer at that time, you will perform it with them." That will be considered as nafl for you. 

(Sunan  Abu  Dawood  (Tahiqkrit),  431,  Muslim (Chapter:  Masazid,  Anu . It is unacceptable to  offer  salat  after a specified period of time), Ibn  'Maajah (Chapter:  Salat  Qayyim,  Anu) regarding  delay without offering salat at the specified time, Hah 1256), Darimi (1228), Abu 'Awanah  'Musnad'  (1/344). The value of hadith:  Saheeh  (Sahih). 

(B) Narrated by Amr Ibn Maimun Al-Awdi. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said to me, 'What will you do when a ruler comes to you who prays late?' I said, O Messenger of God! What is your instruction for me in this regard? He said: You shall pray at the appointed time. And he will take the prayer performed with them again as nafl. 

(Sunan  Abu  Dawood (Tahiqkrit),  432,  Ibn  Hibban  376, Bayhaqi  'Sunanul  Kubra (3/124), Ahmad  (5/231-232),  Nasai78 ,  Ibn U  Majah 1255), Bayhaqi  (3/127-128). The value of hadith: Saheeh  (Sahih). 

Lessons from the two hadiths:

1. It is better to perform the prayer immediately in its first time.

2. It is not permissible to perform the prayer at the end of the time due to delay due to congregation.

3. Because it is permissible to repeat the one-time prayer on the same day. And the prohibition of collecting twice at a time on the same day applies to collection without any reason.

4. The first prayer is considered obligatory and the second prayer is considered nafl.

5. Prayers have been ordered with the oppressive ruler. It is feared that the unity of the Muslim Ummah will not be divided through factionalism.

Sutrah/Cover/screen

(সুতরাহ)

What is Sutrah: The meaning of the word Sutrah is hidden. When a person stands up to pray, he will stand in front of something or make something stand in front of him, if that is not possible, he will draw at least one mark, that is Sutra. The purpose of the sutra is to create a cover in front of the prayer, so that people or anything else can move through the sutra. But it is forbidden to go through the sutras.

Prayers are offered at a distance of at least three hands or less. Its height is at least half a hand. The width can be any amount.

Sutrah a little in front of the place of prostration (at least half a hand high with a stick or something else). (Hakeem-1/252). It is forbidden for the Sutras and the worshipers to walk between the stands during the prayer. Especially when a (adult) woman, donkey or black dog travels in front of the prayer, the prayer is broken.

 The hadith is as follows:

Narrated from Abu Hurairah. He said that the Prophet (peace and blessings of Allaah be upon him) said: Women, donkeys and dogs ruin the prayer (passing in front). And it protects from the hawder (standing behind) something like a pole. 

(Mishkatul Masabih (Mishkat), 778, Muslim 511). The value of the hadith: Sahih).

So be careful about this. Then humbly stand up for the prayer with Khushu and Khuzu.

Sahih Hadith regarding the prohibition of passing in front of the praying person:

(সালাত আদায়কারীর সামনে দিয়ে অতিক্রম করা নিষেধ সংক্রান্ত সহিহ হাদিস)

(A) Narrated from Busar Ibn Saeed. He said, "The Companions sent me to Zayd ibn Khalid to ask about the passer-by in front of the prayer." He informed me that the Prophet (peace and blessings of Allaah be upon him) said: It is better to stand up to forty than to pass in front of the prayer. Sufyan (RA) said, "I am not aware that by forty he meant forty years or months or days or hours." 

(Sunane ibn Majah,  944, 945, Bukhari  510, Muslim 507, Tirmidhi 336,  Nasaa'i 756, Abu Dawood 698, 701, Ahmad 16603, 17089; Muwattva Malik  265,  Darimi  1416-17, Majah 944, 945, Saheeh Targir 560). The value of hadith: Sahih. 

(B) Narrated from Al-Hasan Al-Urani (R). He said, "What ruined the prayer was discussed in the presence of Ibn 'Abbas." People mentioned dogs, donkeys and women. Ibn 'Abbas said, "What do you say about a six-seven-month-old kid?" The Prophet (peace and blessings of Allaah be upon him) was praying one day. A six- to seven-month-old kid was passing in front of him. The Prophet (peace and blessings of Allaah be upon him) tried to remove it from the direction of the Qibla. 

(Sunane  ibn Majah-1/953, Abu Dawood 702, 709, Ahmad 2223, 2801,  3157, 3183). The value of hadith: Saheeh (Sahih). 

(C) Narrated from Abdur Rahman Ibn Abu Saeed (R) on the authority of his father. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever of you wants to perform the prayer, let him pray with the sutras in front of him and approach him.' He should not let anyone pass in front of him. Therefore, if anyone passes by, let him fight. Because he is a devil. 

(Sunane  ibn  Majah 954,  Bukhari  509,  3275,  Muslim  505,  Nasaa'i  757, 4862, Abu Dawood 694, 695, 697, 699, 700; Ahmad 10906, 11001, 11067, 11146, 11213; Muwattwa Malik  364, Darimi 1411). Hadith's  standard:  Hasan (Hasan). 

(D) Narrated from Abu Saeed Al Khudri (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'When someone starts the prayer behind something, and someone wants to pass behind it, he will stop him.' If he disobeys the obstacle, he will go to war with her. Because the moving (in human form) is Satan (Satan). 

(Mishkatul  Masaweeh (Mishkat), 777, Saheeh Bukhari 509, Muslim 505, Abu Dawood 700,  Ahmad  1107, Daremi 1451, Saheeh Al-Jami 638. The value of hadith:  Saheeh  (Sahih). 

Should the sutrah be given only for the open field or inside the mosque?

(সুৎরাহ কি কেবল খোলা মাঠের জন্য নাকি মসজিদের ভিতরেও দিতে হবে?)

(A) Sutra applies to all places inside and outside the mosque.

It is narrated on the authority of Ibn 'Ubaydullah (may Allah be pleased with him). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'When performing the prayer, make a sutrah like a stick at the back of the hawda and stand in front of it.' Then who came and went in front of him will not care. 

(Mishkatul Masaweeh (Mishkat), 774, 775,  Saheeh  Muslim  449, Tirmidhi  335,  Saheeh  Ibn  Hibban  2379,  Saheeh  Al-Jami  827). The value of hadith: Saheeh (Sahih). 

(B) That is why the Holy Prophet (sm) and Sahabaye Keram used to try to perform salat by placing the pillars and poles of the mosque in front of them. (Bukhari 502,  Muslim  509,  837,  Mishkat 1180). The value of hadith: Saheeh (Sahih). 

(C) When Ibn 'Umar (R) did not find any pole for sutra in the mosque, he would tell Nafi' to turn your back and sit down. Then he would perform salat. (Ibn Abi Shaybah 2878,  2881, Ibn 'Kudamah, Mugni 2/28). 

(D) Ibn 'Umar (R) did not perform salat without sutras. (Musannafe Abdur Razzaq 2368; Details, Ahkamus Sutra by Shaykh Muhammad bin Rizq).

Note that speaking in front of the musalli means up to the place of his prostration. It cannot be overcome. 

(Mishkatul  Masaweeh (Mishkat), 776,  Saheeh Bukhari  509, Muslim  505, Abu  Dawood 700, Ahmad 1107, Daremi 1451, Saheeh Al-Jami  638). The value of hadith: Saheeh  (Sahih). 

Iqamah of prayer is given when the worshiper will get up?

(সালাতের ইকামত দেয়া হলে  মুছল্লী কখন উঠে দাঁড়াবে?)

Narrated Abu Qatada: The Prophet (peace and blessings of Allaah be upon him) said: "When you are called to prayer, do not stand until you see me." 

(Sunan Ad-Daremi,  1293,  1294,  Saheeh Bukhari 637, Saheeh  Muslim  604,  Saheeh  Ibn Hibban 1755, 2222,  2223). The value of hadith: Saheeh (Sahih). 

Facing the Qibla:

(কিবলামুখী হওয়া)

Standing facing the Qibla with full body. (SurahBakra: 144). 

The hadith is as follows:

Narrated from Rifa'ah Ibn Rafi '(R). He said a man came to the mosque and prayed. Then he came to the Prophet (peace and blessings of Allaah be upon him) and greeted him. The Prophet (صلى الله عليه وسلم) replied, "Pray again." You did not pray. The man said, O Messenger of God! Teach me how to pray. The Prophet (peace and blessings of Allaah be upon him) said, 'You will say the takbeer first, facing the qibla (qibla / qibla).' Then recite Surah Fatiha. Read whatever else you can with it (from the Qur'an). Then bow. (In ruku ') place the palms of your hands on your knees. Ruku will be at peace and keep your back straight. Get up from the ruku 'and straighten your back so that the bones are in place. Then do sijdah (prostration / prostration). Sajdaya will be with peace. 

(Mishkatul  Masaweeh (Mishkat)-804-[15], Hasan: Abu Dawood  859,  860,  Ahmad  18516,  Saheeh  Al-Jami 324).  Hadith's  standard: Hasan (Hasan). 

The amount of space between the two legs:

(দুই পায়ের মাঝে ফাঁকা রাখার পরিমাণ)

Male and female musalli will stand in their respective rows with two legs apart. So that you can put your own pair of shoes in the middle of the foot.

The hadith is as follows:

Narrated by Abu Hurairah. The Prophet (peace and blessings of Allaah be upon him) said: None of you should take off his shoes while praying and put them on his right and left. Because it will be on the right side of the other. However, if there is no one on the left side (can keep). However, it is better to keep a pair of shoes between both feet. 

(Sunan  Abu  Dawood (Tahiqkrit), 654, Hakim (1/259),  Bayhaqi  'Sunanul  Kubra' (2/432),  Ibn  Khudaimah   (1016). Hadith's  standard: Hasan (Hasan). 

Standing with the feet of the worshiper on the side

(পাশের মুসল্লির পায়ের সাথে পা মিলিয়ে দাঁড়ানো)

It is against the Sunnah to leave a gap between the queues when praying in congregation. No hadith has been narrated in this regard. The common saying in the society that there should be a gap of 'four fingers' between each other's feet and touching each other is insulting, is a form of ignorance. This is a ploy to disregard the Sunnah and the ultimate lie. Because those who are the greatest people in the world, if they can stand together and pray together, then why will we lose our honor? We must also follow their footsteps. Because the Prophet (peace be upon him) has indicated in many hadiths that you should stand with your feet, ankles and ankles and shoulder to shoulder.

(a) On the authority of Aisha (may Allah be pleased with her), she said, The Messenger of Allah (may peace be upon him) said, "Whoever closes the gap between the queues, Allah will increase his rank and build for him a house in Paradise." (Tabarani, Al-Mu'jamul Awsatb Ha/5795; Musannaf Ibn Abi Shaybah Ha/3824; Sanad Sahih, Silsila Sahihah Ha/1892).

Good reader! Murbabis say, honor is lost if foot meets foot. And the Prophet (pbuh) says, Allah increases honor. Whose word should I take then? So hold fast to the Sunnah. Be blessed with the intercession of the Prophet (pbuh)!

(b) Narrated by Aisha (may Allah be pleased with her). He said, The Messenger of Allah, may God bless him and grant him peace, said: Allah and His angels shower mercy on those who keep the queues together. Whoever closes the gap in the queue, Allah increases his status in return. (Sunan Ibn Majah 995, Ahmad 24066, 24631; Silsila Sahihah 2532). Quality of hadith: Sahih.

(c) On the authority of Abdullah ibn Umar (RA). He said, Rasulullah Sallallahu Alaihi Wasallam said: Keep the prayer queue straight. Align the shoulders. Fill in the blanks in the queue. They will be soft in the hands of their brothers. Shaytan (Satan) will not leave any empty place to stand in the queue. Allah Ta'ala (with His mercy) will mix the one who mixes the queues. And whoever breaks the queue, Allah will cut him off from His mercy. (Mishkatul Masabih (Mishkat) 1102, Sunan Abu Dawud 666, Sahih at Targhib 495, Ahmad 5724, Sahih 743, Sahih Al Jami 1187). Quality of hadith: Sahih.

(d) Narrated by Abul Qasim al-Jadali. He said, I heard Nu'man Ibn Bashir (RA) saying, The Messenger of Allah (SAW) turned to the assembled people and said three times: Straighten your rows. God's oath! Surely you should straighten your queues. Otherwise, Allah will create discord in your hearts. Narrator Nu'man (RA) said, Then I saw a man standing with his shoulder against his companion's shoulder, his knee against his knee, and his ankle against his ankle. (Sunan Abu Dawud (Tahqiqrat) 662, Ahmad 4/276, Ibn Khuzaymah 160). Quality of hadith: Sahih.

(e) Narrated by Al-Bara' Ibn 'Azib (RA). He said, The Messenger of Allah, may God bless him and grant him peace, used to go from one end of the queue to the other and straighten our chests and shoulders, and say: Do not stand bent over in the queue. Otherwise there will be discord in your hearts. He also used to say: Verily, Allah, the Exalted, bestows mercy on the first rows and His angels make supplication. (Sunan Abu Dawud (Tahqiqrat) 664, Sunan An-Nasa'i 810). Quality of hadith: Sahih.

(f) It was narrated from Anas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: Straighten your rows. Because I can see you behind me. Anas (may Allah be pleased with him) said: “Each of us used to join shoulder to shoulder and foot to foot of the person next to him. (Sahih Bukhari (Tawheed Publication) 725, 718, Modern Publication: 681, Islamic Foundation: 689). Quality of hadith: Sahih.

(g) Imam Bukhari (RA) composed the following paragraph before narrating the said Hadith,

'Shoulder-to-shoulder and toe-to-toe passages between rows of bark'. Nu'man ibn Basheer (RA) said, I used to see Musalli, he used to match his ankle with the ankle of his neighbor's brother. (Sahih Bukhari chapter 'Azan', paragraph-47, vol. 1, p. 100, (Ifaba paragraph-468, p. 2/95).

(h) Narrated by Abu Mas'ud Al Ansari (RA). He said, "The Messenger of Allah, peace and blessings be upon him, used to put his hand on our shoulders during the prayer and say: Stand straight, do not stand backwards and forwards." Otherwise there will be discord in your hearts. And those of you who are intelligent and wise will stand by me. Then all the people who are close to them (in quality), then those people who will be close to them. Narrating this hadith, Abu Mas'ud (R.A.) said, "There is a great difference of opinion among you these days." (Mishkatul Masabih (Mishkat) 1088, Sahih Muslim (Hadith Academy) 858, International Number: 432). Quality of hadith: Sahih.

(i) Narrated by Anas (RA). He said, once the iqamat (iqamat/unanimity) of the prayer was given. Rasulullah Sallallahu Alayhi Wasallam turned his face towards us and said, Straighten your rows and stand side by side! Surely I can see you from behind me. (Bukhari; The combined narration of Bukhari and Muslim is that the Messenger of Allah, may God bless him and grant him peace, said: Fill up the rows of prayer. I can see you from behind me. (Mishkatul Masabih (Mishkat) 1086, Sahih Bukhari (Islamic Foundation) 718, 719, Sahih Muslim) Hadith Academy) 862, International Number: 434).

(j) Narrated by Anas (RA). He said: The Messenger of Allah, may God bless him and grant him peace, said: (In prayer) your queues will stand together and the queues will be close together (maintaining the necessary distance). Keep your shoulders together. I swear to those who have my life in their hands! I see Shaytaan entering between your rows (of prayer) as if it were a small black goat of Hijazi. (Mishkatul Masabih (Mishkat) 1093, Sunan Abu Dawud 667, Ibn Khuzaymah 1545, Ibn Hibban 6339, Sahih at Targhib 494, Sahih Al Jami 3505). Quality of hadith: Sahih.

Good reader! There is no alternative but to stand with feet to feet, ankles to heels and shoulders to shoulders while standing in the queue. If one rejects this Sunnah after knowing the said hadiths, then he directly violates the order of the Prophet (pbuh). In the hadith it is said to stand like a wall cast with lead, as a wall is built by laying one brick on top of another. So there will be no gap between each other's legs. Note that in many mosques only the little finger is joined. No description is available in this sense either.

The prayer is to be recited while standing in the queue/Qatar:

(কাতারে দাঁড়িয়ে যে দোয়া পাঠ করতে হয়)

Anas (R) said, ‘A man joined the Qatar, panting and said,

"Alhamdu lilla-hi hamdan kasiran twayyibam muba-rakan fih."

Meaning: All praise for Allah; That praise is innumerable, sacred and abundant.

The Messenger of Allah, may Allah bless him and grant him peace, said after the prayer, "Who among you has recited that supplication?" The people were all silent. Again he said, who said that prayer? He who said, did not say evil. The man said, "I'm the one who came in with a sigh." He said, I saw 12 angels, they were competing to present that prayer (in the court of Allah)! 

(Muslim  1385,  Abu  Dawood763, Nasaai 901 Abu Awanah, Hadith  Sambhar,  Ha.  652). The value of hadith:  Saheeh  (Sahih). 

Straightening the Queue/Qatar:

(কাতার সোজা করা)

In the case of congregational prayers, the Companions used to stand in a straight line. The Prophet (peace be upon him) said, (The hadiths are as follows):-

Order to straighten Qatar:

(কাতার সোজা করার হুকুম)

(A) It is narrated from Abu Hurairah (may Allah be pleased with him) that,

The Prophet (peace and blessings of Allaah be upon him) said: The Imam is appointed to follow. So do not oppose him. When he bows, you will bow too. When he says, "Hear God, who is praising you," then you will say, "Our Lord, praise be to You." When he prostrates, you will also prostrate. When he sits down to pray, you will all sit down to pray. And you should straighten the rows in the prayer, because straightening the rows is part of the beauty of the prayer. 

(Saheeh  Bukhari (Tawheed), 722, 734; Muslim 4/19,  414,  Modern  Publications:  678,  Islamic Foundation:  686). The value of hadith:  Saheeh.

(B) Narrated from Abdullah bin Umar (R)

The Messenger of Allah (peace and blessings of Allaah be upon him) said, “Straighten the rows. Combine each other's arms. Close the gap. Soften your arms for your brothers. And leave no room for the devil. (Remember,) Whoever reconciles Qatar, Allah will reconcile with him, and whoever separates Qatar (meaning there will be a gap in Qatar), Allah will also disconnect (relationship) with him. (Hadith Sambhar-711, Abu Dawood 666). Hadith's  standard: Saheeh Hadith. 

(C) Narrated from Anas (R)

The Prophet (peace and blessings of Allaah be upon him) said, “Thickly tie the qatar and keep the qatar close to each other. Put the necks together. I swear by that great being! In whose hand is my soul, I see the devil enter the gap between the Qataris, as if he were a kid. (Abu  Dawood  667, Muslim, Ibn Hibban 6339, Ibn Khudaima 1545, Hadith Sambhar-712).  حذف means black goat, which is found in Yemen. Standard of Hadith: Sahih Hadith.

(D) It is narrated from Abu Hurairah (may Allah be pleased with him) that,

The Prophet (peace and blessings of Allaah be upon him) said: You should straighten the qatar in the prayer, because straightening the qatar is part of the beauty of the prayer. 

(Saheeh  Bukhari (Tawheed), 722, 734; Muslim 4/19, 414, Modern Publications  678,  Islamic  Foundation 686).The value of hadith: Saheeh (Sahih). 

It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: Straighten your rows, for straightening the rows is part of the beauty of prayer. 

(Saheeh Bukhari (Tawheed)-723,  Muslim   4/28,  Ha 433,    Ahmad 12813, Modern  Publication679,  Islamic Foundation 687,H.Dis Sambhar-707). The value of hadith: Saheeh. 

(E) Narrated from Anas (R).

He said, "Once the Iqamat (Iqamat / Iqamat) of the prayer was given." The Messenger of Allah (صلى الله عليه وسلم) turned his face towards us and said, "Straighten your rows and stand close to each other!" I can see you from behind me. (Bukhari; Bukhari and Muslim combined narration that the Prophet (peace and blessings of Allaah be upon him) said: Fill the rows of prayer. I see you from behind me. 

(Mishkatul Masaweeh  (Mishkat)-1086-[2],Muslim 434, 1004, Saheeh Bukhari (Tawheed)-718,719, 725; Muslim 4/28, Ha 434 12353) (Modern Publications:675, Islamic Foundation:683, Hadith Sambhar 708). The value of hadith: Saheeh. 

 In another narration of Bukhari, ‘Each of us would put his arms and legs together at the arms of his companion. (Bukhari  725). Hadith's  standard: Saheeh Hadith. 

(F) Narrated from Abu Hurairah

He said that the Prophet (peace and blessings of Allaah be upon him) said, “You place the Imam right in the middle of the row. And close the gap in Qatar. ” 

(Hadith  Sambhar-718,  Abu  Dawood  681, the first part of the Hadith is not saheeh ). Hadith's  standard:  Saheeh  Hadith. 

The virtue of straightening Qatar:

(কাতার সোজা করার ফজিলত)

(A) Narrated from Aisha (R).

He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Allah and His angels have mercy on those who keep the Qataris together.' Whoever closes the gap in Qatar, Allah increases his dignity in return. 

(Ibn Maajah 995, Ahmad 24066, 24381, Ibn Khudaimah 1550, Ibn Hibban 2163, Hakem, Hadith Sambhar-713, Saheeh Targib 501, Saheeh 1892, 2532, Jaifah 104). Hadith's  standard: Saheeh  Hadith. 

(B) Narrated from Ayesha (may Allah be pleased with her)

He said that the Messenger of Allah (peace and blessings of Allah be upon him) said, "Whoever closes a gap (between Qatar), Allah raises him to a rank in return and builds for him a house in Paradise." 

(Hadith  Sambhar-714, Tabarani's  Awasat5797, Saheeh Targib 505). Hadith's  standard: Saheeh Hadith. 

(C) Narrated from Bara bin Azeeb

He said, "And the Messenger of Allah (peace and blessings of Allah be upon him) used to say, 'Surely Allah showers mercy and the angels keep on praying for those who stand in the first row.' And no other step is more pleasing to Allah than the step by which the servant goes to close the gap in Qatar. ” (Hadith Sambhar-715, Abu Dawood 543, Ibn Khudaimah 1556, Saheeh Targib507). Hadith's  standard:  Saheeh  Hadith. 

Punishment for not straightening qatar:

(কাতার সোজা না করার শাস্তি)

(A) Narrated by Ibn ‘Umar and Abu Shajarah (R).

The Prophet (peace and blessings of Allaah be upon him) said: Straighten your rows, stand shoulder to shoulder with each other, and close the gap between the two, and be gentle with your brothers. The words "in your brother's hand" are not in the narrator Jesus' description. (He added,) Don't leave space in the middle of Qatar for the devil. Whoever reconciles Qatar, Allah will reconcile him with His mercy. And whoever breaks the chain, Allah will cut him off from His mercy. 

(Sunan  Abu  Dawood (Tahiqkrit), 666, Nasaa'i  818, Ahmad 5724, Ibn  Khudaimah 1549). The value of hadith:  Saheeh (Sahih). 

(B) Narrated by Abul Qasim Al-Jadali.

He said, "I heard Numan ibn Bashir say, 'The Messenger of Allah, may Allah bless him and grant him peace, turned to the assembled people and said three times,' Straighten your rows. ' By God! You must straighten your rows. Otherwise, God will create discord in your hearts. Narrator Numan (R) said, "Then I saw a man standing on his partner's shoulder with his shoulder, his knee with his knee and his ankle with his ankle." 

(Abu  Dawood  662,  Ahmad  276,  Hadith  Sambhar-709,  Ibn  Hibban  2176,  Ibn  Khudaima  160,  Saheeh  Tarjib  512).  Hadith's  standard:  Saheeh  Hadith. 

(C) Narrated from Bara Ibn Azeeb:

He said that the Prophet (peace and blessings of Allaah be upon him) would enter the qatar during the prayer and walk from one end to the other, and would put his hands on our chests and shoulders (that is, he would fix the qatar with his hands) and would say, “Do not divide. Don't go back and forth from Qatar.) Otherwise, there will be division in your inner kingdom as well. ” He would also say, "Surely Allah showers mercy on the first Qataris and His angels pray for mercy on them." (Hadith  Sambhar-710,  Abu Dawood  664). Hadith's  standard:  Saheeh Hadith. 

(D) Narrated from Ayesha (may Allah be pleased with her)

The Messenger of Allah (peace and blessings of Allah be upon him) said, "If a people retreat from the first row, Allah will eventually drive them back to Hell." (That is, keep him in hell and let him go to paradise at the end of it all, and he will not be able to go to paradise in the beginning. 

(Hadith  Sambhar-705, Aunul Mabood 2/264, Abu Dawood  679, Ibn Khudaimah 1559, Ibn Hibban 2156,  Saheeh  Targib 510).  Hadith's  standard: Saheeh  Hadith. 

Filled before the first Qatar/Row:

(প্রথম  কাতার আগে পূর্ণ করা)

Those who come first are in the front row. Sit down and take the opportunity yourself in the hope of getting more rewards without asking others to go to the front row. And the movement of the worshipers sitting at the gate or door or stairs of the mosque cannot be obstructed. And those who will come later, they will not go ahead by jumping on the necks of others.

Hukum and Fazilatah to fill the first Row/Qatar:

(প্রথম কাতার পূর্ণ করার হুকুম ও ফজিলত)

(A) Narrated from Anas (R)

The Prophet (peace and blessings of Allaah be upon him) said (before the prayer), “Fill the previous row. Then adjacent to him (fill the queue). Then the imperfection that exists should be in the last row. ” 

(Hadith  Sambhar-716, Abu Dawood 671, Hasan Sutra). Hadith's  standard:  Saheeh Hadith. 

(B) Narrated from Jabir Ibn Samurah:

He said, "Once the Messenger of Allah (peace and blessings of Allah be upon him) came to us and said, 'Will you not line up as the angels line up with their Lord?' We said, ‘O Messenger of Allah! How do the angels line up with their Lord? ' He said, "Fill in the first row and stand thick in the row." 

(Hadith  Sambhar-700, Muslim 996,  Abu  Dawood  661,  Mishkat  1091).  Hadith's  standard:  Saheeh  Hadith. 

(C) Narrated from Abu Hurairah (R)

The Prophet (peace and blessings of Allaah be upon him) said, “If people knew the greatness of giving the call to prayer and standing in the front row of the prayer, then if they could not find any other way (to participate in it) than the lottery, they would have resorted to the lottery.” 

(Hadith  Sambhar-701, Saheeh  Bukhari (Tawheed),  615,  721,  Modern  Publications:  677 Last Part, Islamic  Foundation: 685 Last Part,  Muslim  1009).  Hadith's  standard:  Saheeh  Hadith. 

(D) Narrated from the said rabbi (R)

He said that the Prophet (peace and blessings of Allaah be upon him) said, “The best Qatar is the first Qatar and the worst Qatar is the last Qatar. And the best row for women is the back row (last) row and the worst row is the first row. ” 

(Hadith  Sambhar-702, Ahmad 7362,  Muslim  1013,  Sunan  Arbaah, Mishkat 1092). Hadith's  standard:  Saheeh  Hadith. 

(E) Narrated from Numan bin Bashir (R)

The Prophet (peace and blessings of Allaah be upon him) said, “Surely Allaah showers mercy on the first row and the front row, and the angels pray for them.” (Hadith  Sambhar-703,  Ahmad  18364, Saheeh Targib 492). Hadith's  standard:  Saheeh  Hadith. 

(F) Narrated from Bara'a Ibn Azib (may Allah be pleased with him),

The Prophet (peace and blessings of Allaah be upon him) said: "Straighten your rows, so that your hearts will not be scattered." He added: 

(Sunan Ad-Daremi,1296,  Saheeh Ibn 'Hibba  No. 2157, 2161; Mawaridu yaman 386. The value of hadith: Saheeh (Sahih). 

(G) Narrated from Irbaaz Ibn Sariyah, may Allah be pleased with him,

The Prophet (peace and blessings of Allaah be upon him) apologized three times for the first row. And once apologized for the second Qatar. 

(Sunan Ad-Daremi, 1297, 1298,  Saheeh  Ibn 'Hibban No.  2158; Mawaridu  yam'An No. 395).The value of hadith:  Saheeh  (Sahih). 

How much space is left between the rows of prayer?

(ছালাতের কাতারসমূহের মাঝে কতটুকু ফাঁক রাখা শরীআতসম্মত?)

There should be a gap between the two rows so that prostration can be done easily. However, there should not be a gap between which another Qatar can be made. The Prophet (sm) said, ‘You should stand together in the rows of salat and keep the rows close to each other. And keep your shoulders straight. I swear by Allah, in whose hand is my life, surely I see the devil enter the gaps like a kid. 

(Sunan Abu Dawood  (tahakiqkrit),  667; Mishkat  1093,  Nasaai  814, Ibn Khudaimah 1545, Bayhaqi Sunanul Kubra (3/100). The value of hadith:  Saheeh (Sahih). 

Sahib Qirat said, "Qaribu Bayanaha" means that the Qataris should be kept so close to each other that there is no opportunity for another Qatar to form another Qatar. (see explanation of Mir'at  Ha/1099).   

Recitation of Dua of Jainamaz and recitation with intention (first rak'ah)

জায়নামাযের দুআ পাঠ করা ও মুখে নিয়ত বলা-(প্রথম রাকাত)

Dua of Jainamaz: There is no dua in the Shariah called Dua of Jainamaz. Although the prayer is very common in the society. Maulana Muhiuddin Khan also titled ‘Doa to stand in Jainama’ under the title,  

(اِنِّئْ وَجَّهْتُ وَجْهِئَ لِلَّذِئْ فَطَرَالسَّمَوَاتِ وَالْاَرْضَ حَنِيْفًا وَّمَا اَنَا مِنَ الْمُشْرِكِيْنَ)

“Inni Wajjahtu Wazhiya Lillazi Fatarach Chamawati Wal Arda Hanifao Wama Ana Minal Mushrikeen. (Surah: Anyam, verse no. 79)” wrote Dua. But did not present any evidence. (Talimus-Salat, p. 31.)

Since it has no Shariah basis, it is essential to abandon it.

Niyot/Destiny/Intentionally:

(নিয়ত)

Will intentionally for any prayer. (Bukhari Ha/1; Mishkat  Ha/1). The value of hadith: Saheeh  (Sahih). 

The hadith is as follows:

Narrated from Al-Qamamah Ibn Waqqas Al-Laysi (Rah.). I heard 'Umar ibn al-Khattab (R) standing on the pulpit and say: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: Work (will be due) according to the intention. And man will be rewarded according to his intention. So whoever migrates for the sake of gaining this world or to marry a woman - but his migration will be for the purpose for which he migrated. 

(Saheeh  Bukhari (Tawheed)-1, 54, 2529, 3898,  5070,  6689,  6953; Muslim  23/45 Ha. 1907, Ahmad 168, Modern Publications-1,Islamic Foundation-1, Mishkat Ha/1).The value of hadith: Saheeh (Sahih). 

The meaning of the word niyat is to make a mental decision. (Chifatu Chalatin Nabi,  p. 85). 

It is a bid'ati practice to say niyat in the mouth. There is no evidence that the Prophet (sm) and Sahaba recited the intention by reciting the Qur'an. However, in the books of ‘Namaz Shiksha’ which are prevalent in the market, the burden has been imposed on the musallis by mentioning different intentions for all the salats including the obligatory and sunnat salats. For example, Maulana Ashraf Ali Thanbi (R) in his book 'Purnang Namaz Shiksha' has mentioned the intention of all salats in Arabic up to pages 101-107. However, while writing the commentary of the book, Maulana Azizul Haque wrote, ‘In our society, there is no need to use some obscure words as a compulsion to utter words. It is not a matter of reading intentionally; Rather it is a matter of doing and its relationship with the heart. Intention has nothing to do with utterances. (Full Prayer Education, p. 143).

Therefore, it is necessary to give up the habit of regular recitation through the recitation of prayers mentioned orally.

Fear, meditation, stillness, seriousness and humility in prayer/Salat:

(সালাতে খুশু-খুজু বা ভয়, ধ্যান, স্থিরতা, গাম্ভীর্যতা ও নম্রতা)

Allah Almighty says,

And stand before God in humility. (Al-Bakra: 238). 

More Irshad being,

And seek help through patience and prayer. Surely it is hard on others except the humble. Those who believe that they will meet their Lord and that they will return to Him. (Al-Bakra  :  45-46). 

Salat is a physical act of worship in Islam. Concentration and modesty are the lifeblood of the Shariah. The accursed Iblis, meanwhile, has vowed to lead mankind astray and endanger,

‘Then I will certainly come to them, from before them and from behind them, and from their right and from their left. And you will not find most of them grateful.  (Al-Araf: 17). 

Therefore, its main purpose is to make mankind different from the prayer. Invoking various kinds of whispers and doubts in the prayer in order to deprive them of the taste of worship and a large part of the reward. But the reality is that there is a huge response of people to the call of Satan, secondly, the first is to remove the concentration of prayer from the earth, thirdly, the last time. As Huzaifa on us. Its message has clearly taken the form of truth. He said

‘First you will lose concentration in prayer, last you will lose prayer. There will be no welfare in many prayers. Maybe even a single worshiper entering the mosque will not be seen to be humble and concentrated in prayer.  (Madarijus  Salikin,  Ibn al-Qayyim 1/521).  

Despite this, some people have self-questions, many people complain of waswasa and lack of concentration in prayers.

The need to discuss the issue is immense. That is why the following is an attempt to shed some light on the subject.

Allaah says (interpretation of the meaning):

"Successful are the believers who pay attention to the prayer." That is, God is fearful and steadfast in prayer. (Surah Al-Muminun: 1-2). 

Khushu is the steadfastness, seriousness and humility created by the fear of Allah and meditation. (Dar-Ashshuab published by  Ibn Qasi:  6/414).  

‘Standing in the presence of Allah with humility and apparent humility’. (Al-MadareJ:  1/520).  

Mujahid said, ‘Qunoot means: steadfastness, concentration, humble vision, universal obedience arising from the fear of Allah. (Tajimu  Qadris  Salat 1/188).  

Khushu, that is, the place of concentration, but its effect develops on the limbs. Disruption of khushu due to waswasa or distraction also leads to disruption in the worship of limbs. Because the heart is like a king and the limbs are like an obedient soldier. The fall of the king is undeniable. However, the hypocritical and outwardly happy and concentrated posture is reprehensible. Rather, the sign of sincerity is not to show concentration.

Huzaifa used to say, ‘Nifaq, refrain from being happy with everything. Asked, Nifaq everything is happy again? He replied, "The body is concentrated but the heart is concentrated."

"It used to be hateful to show more happiness than heart," Fuzail said.

Khushu in the prayer will be achieved only by him, who will give up everything and dedicate himself to the prayer and place the prayer above everything. Then the eyes will be covered by the prayer, the heart will be cold.

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

The peace of my eyes has been kept in the prayer. (Musnadu Ahmad: 3/128).  

Allaah has mentioned in the Holy Qur'aan the names of men and women who pray with Khushoor in the discussion of His chosen servants, and He has announced forgiveness and glorious reward for them. (Surah Al-Ahja b: 35). 

Khushu makes the duty of prayer normal and light on the servant. Allaah says (interpretation of the meaning):

“And you seek help through patience and prayer. Surely it is hard on others except the humble.” (Surah Al-Bakra: 45 ). 

In other words, prayer is very difficult, but it is not difficult for those who are happy.” (Tafseer  ibn Qasi: (1/125). 

Khushu is as important as it is difficult and rare, especially in our last days. The Messenger of Allah, may Allah bless him and grant him peace, said,

"From this ummah, the khushu of the first prayer will be taken away. (Tabrani). 

Khushu is the command of concentration:

(খুশু তথা একাগ্রতার হুকুম)

Khushu is obligatory according to reliable opinion. Shaykhul Islam Ibn Taymiyyah said. He said: The word of Allah,

"You seek help through patience and prayer, but it is very difficult for those who are deprived of concentration in prayer." (Surah  Al-Bakra:  45)

Through this, the unhappy have been slandered and condemned. That is, khushu is obligatory. Because, no one is slandered except by reasoning.

Elsewhere he said,

"Successful believers, those who concentrate on prayer, will inherit Paradise."  (Surah  Al-Momunen:  1-11). 

Others will not be entitled to it. This also proves that Khushu is obligatory. Khushu is a sense of humility and concentration. So the person who knocks his head like a crow, does not raise his head just like bowing, does not go straight and prostrates, his khushu is not acceptable. He is a sinner-criminal. (Majmuul  Fatwa: 22/553-558). 

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

 It is narrated on the authority of 'Abdullah ibn Sunabihi (may Allah be pleased with him). He said that according to Abu Muhammad, the Witr prayer is obligatory. Upon hearing this, ‘Ubadah ibn Samit (R) said, Abu Muhammad lied (wrong). I bear witness that I heard the Prophet (peace and blessings of Allaah be upon him) say: Allaah has made prayer obligatory five times. Allah has promised to forgive the person who performs the ablution properly and performs the prayer with full bowing and full attention at the appointed time. And whoever does not do so, for him there is no promise from Allah. He will forgive him if he wishes, otherwise he will punish him. 

(Sunan Abu Dawood (Tahaqiqkrit)-425, Saheeh al-Jame: 3242,  Muhammad  Nasaa'i 460, Nasai's Sunanul Kubra 314, Ibn Majah 1401, Darimi  1577), Ahmad  (5/ 210). The value of hadith: Saheeh (Sahih). 

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

Narrated to be Humran (Rah.). He saw 'Uthman ibn Affan (may Allah be pleased with him) bring a pot of water and pour it on the palms of both hands three times and wash it. Then he put his right hand into the pot. Then he cooled and wiped his nose with water. Then he washed his face three times and his hands up to his elbows three times. Then he massaged his head. Then wash both feet up to the ankles three times. Then he said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever performs ablution like me, then performs two rak'ats of prayer, so that he does not notice the world, his previous sins will be forgiven.' 

(Saheeh  Bukhari  (Tawheed)-159,  160,  164, 1934, 6433; Muslim 2/3, Ha26, Ahmad  493, 513,  Modern  Publications: 156, Islamic Foundation:161, Mishkatul  Masaweeh (Mishkat)-286-[ 6], Muslim  228). The value of hadith:  Saheeh (Sahih). 

Ways to bring attention and concentration in prayer:

(সালাতে মনোযোগ বা একাগ্রতা আনার উপায়)

(A) From the beginning to the end of the prayer, one should think that Allah is standing and watching

The Prophet. Said

‘Worship Allah in such a way that you can see Him. And if you can't see, it's as if he's watching you. (Sahee Bukhari (Tawheed)-50,  4777; Muslim 1/1 ha 9), Modern Publications: 48, Islamic  Foundation:  48). The value of hadith:  Saheeh (Sahih). 

The hadith is as follows:

Narrated from Abu Hurairah (may Allah be pleased with him). He said, "Once when the Messenger of Allah (peace and blessings of Allah be upon him) was sitting in public, a man came to him and asked, 'What is faith?' To him and to his messengers. You will believe more in resurrection. 'He asked,' What is Islam? 'He said:' Islam is that you worship Allah and do not associate partners with Him, establish Salat, pay the obligatory Zakat and observe the fast of Ramadan. The man asked, "What is Ihsan?" He said, "Worship Allah as if you see Him, and if you do not see Him, He will see you." The man asked, "Resurrection." When? 'He said:' The one who is being asked about this is not more knowledgeable than the one who is asking. But I am telling you the signs of the Hour: when the handmaid will give birth to her lord, and when the insignificant shepherds of the camels will compete to build great mansions (Knowledge of Resurrection) is one of the five things which no one knows except Allah. 'Then the Messenger of Allah (peace and blessings of Allah be upon him) recited this verse at the end:' The knowledge of Resurrection is only with Allah.'  (Surah Luqman 31/34). 

When the man left, he said, "Bring him back." They did not see anything. Then he said, ‘This is Jibreel (a). He came to teach people their religion. '

Abu 'Abdullah Bukhari (may Allah be pleased with him) said that the Messenger of Allah (may peace be upon him) included these matters in faith. (Saheeh  Bukhari (Tawheed)-50,  4777; Muslim 1/1 ha 9), Modern Publications: 48, Islamic Foundation: 48).The value of hadith:  Saheeh (Sahih). 

From the beginning to the end of the prayer, one should practice holding on to the idea that ‘Allah is watching me’. Thus one should continue to try to end the prayer through practice.

(B) To recite the verses of the Qur'an with pure pronunciation and meaning

In order to concentrate on the prayer, one should try to understand the pure pronunciation and meaning of whatever is recited in the prayer. It strengthens the presence of the heart. The best way to bring concentration and fear of God into the mind in prayer is to understand the meaning of what is being recited. At least try to understand the meaning of Surah Fatiha and Tasbih.

Allaah says (interpretation of the meaning):

‘Clearly recite the Qur’an slowly.’ (Sura : Mujzammil, 4). 

The Prophet (peace and blessings of Allaah be upon him) used to recite every surah with recitation.(Sunan at Tirmidhi (Tahaqiqkrit), 373, Sifatus Salat 60). The value of hadith:    Saheeh (Sahih). 

The hadith is as follows:

It is narrated from Hafsa, the wife of the Prophet (peace and blessings of Allaah be upon him), that she said, “I did not see her sitting and performing the naafil prayer until a year before the death of the Prophet (peace and blessings of Allaah be upon him). Then he would sit down and perform the supererogatory prayers and recite the suras calmly and steadily. This would have made it longer and longer.  (Sunan at Tirmidhi (Tahaqiqkrit), 373, Sifatus  Salat 60). The value of hadith: Saheeh (Sahih). 

In this paragraph there is also a hadith from Umm Salama and Anas Ibn Malik. Abu Isa said: The hadith of Hafsa is Hasan Sahih. It is also narrated from the Prophet (peace and blessings of Allaah be upon him): “He used to sit at night and pray. With thirty or forty verses of the Qur'an remaining, he would stand up and recite them and bow down. He used to do the same in the second rak'ah. It is further narrated that he used to perform the prayer while sitting while reciting the Qiraat while standing and also bowing and prostrating. If he recited the Qiraat while sitting, he would also do ruku-sajdah. ” Imam Ahmad and Ishaq said that both can be acted upon according to the hadith. That is, both the hadiths are saheeh and worthy of action accordingly. (Sunan at Tirmidhi (Tahaqiqit)-373. The value of hadith:    Saheeh (Sahih). 

(C) To show ‘tajim’ or devotion to Allah and to bow and prostrate with humility and fear:

In prayer, one should show ‘tajim’ or devotion to Allah. Because Allah has commanded His servants, "Stand before Allah humbly." (Sura: Bakra,  Verse  238).  So you have to  be  slow.  

See the hadiths:

(1) It is narrated from Abu Qatadah that the Messenger of Allah, may Allah bless him and grant him peace, said that the most heinous thief among thieves is the one who steals prayers. They all said, O Messenger of Allah! How does he steal prayers? He said that he did not perform the ruku-sijdah of his prayer completely. Or he said, he does not straighten his back in bowing and prostration. (That is, he hurriedly bows and prostrates). (Ahmad 22642,  Tabarani 3207, Ibn Khudaima  663, Hakem 835, Saheeh Targib 524, Hadith Sambhar,  Hadith  No. 848). The value of hadith: Saheeh (Sahih). 

(2) Narrated from Anas Ibn Malik (may Allah be pleased with him), Abu Qurayb and Muhammad Ibn 'Ala Al Hamdani (may Allah be pleased with him), Abu Hurairah (may Allah be pleased with him). He said, "Once the Messenger of Allah, may Allah bless him and grant him peace, finished the prayer and turned back and said, 'O such and such a person!' Do you not perform your prayers properly? Does he not see how the one who prays performs his prayers? Because, he prays for his own benefit. By Allah, I can see the front as well as the back. (Saheeh Bukhari (Tawheed)-741, 742, 418, 419 , Saheeh  Muslim (Hadith Academy, 843-(108/423), 845-(110/425), 846-(111), Islamic Foundation: 705,706, 839,  Islamic Centre:  852,  Modern  Publications:  697,698). The value of hadith:  Saheeh  (Sahih). 

The virtue of bowing with humility and fear:

(বিনয় ও ভয় সহকারে রুকূ করার ফজিলত)

(A) arrated to be Humran (Rah.). He saw 'Uthman ibn Affan (may Allah be pleased with him) bring a pot of water and pour it on the palms of both hands three times and wash it. Then he put his right hand into the pot. Then he cooled and wiped his nose with water. Then he washed his face three times and his hands up to his elbows three times. Then he massaged his head. Then wash both feet up to the ankles three times. Then he said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever performs ablution like me, then performs two rak'ats of prayer, so that he does not notice the world, his previous sins will be forgiven.' 

(Saheeh  Bukhari  (Tawheed)-159, 160, 164, 1934, 6433; Muslim 226,  Ahmad 493, 513, Modern Publications: 156, Islamic Foundation: 161, Mishkatul  Masaweeh (Mishkat)-286,  Muslim  228). The value of hadith:  Saheeh  (Sahih). 

(B)   One should stand in prayer and fear Allah. You have to think, maybe this prayer is the last prayer of your life. When a person asked the Prophet (peace and blessings of Allaah be upon him) for a short piece of advice, he said to him, "When you are standing in prayer, pray as if it is the last prayer of your life."  (Ibn Maajah, Mishkat,  Hadis : 5226). 

(C) One should expect good from Allah through prayer. Allaah says (interpretation of the meaning): “And seek help through patience and prayer.” (Surat al-Baqara, 45).

I have to believe that Allah is answering my every prayer. The Prophet (peace and blessings of Allaah be upon him) said, ‘When one of you stands in prayer, he is basically conversing with his Lord. So let him see how he is talking. ' (Mustadraq Hakem, Sahihul Jame HadiS:    1538). 

(D) You have to bring ‘Haya’ or shame to yourself by thinking of standing before Allah thinking of your sins in Salat. While standing, one should keep his head down like a criminal and keep his eyes fixed on the place of prostration. The Prophet (peace and blessings of Allaah be upon him) used to look at the place of prostration. (Tafsir Tabari: 9/197).

Following the above points will create attention in the prayer, InshaAllah.

Makrooh closes his eyes and pays salat for concentration in salat/Pray:

(সালাতে একাগ্রতার জন্যে চোখ বন্ধ করে সালাত আদায় করা মাকরুহ)

That method cannot be adopted. Because it is makrooh to keep one's eyes closed in the name of concentrating on salat. (Al-Muntakba  49/32; Al-Mawsu'Atul  Fiqhiya  27/104  -05).  Rather, the hadith agrees to pay attention to the place of prostration in salat and the gesture of the finger during tashahhud. 

(Sunan Abu Dawood (Tahiqkrit), 990, Hakem 1761, Mishkat  912). Hadith's  standard: Hasan (Hasan). 

The hadith is as follows:

Amir ibn 'Abdullah ibn Zubayr (may Allah be pleased with him) narrated this hadith from his father, saying that the vision of the Prophet (peace and blessings of Allah be upon him) did not go beyond the gesture of the finger of martyrdom. And the hadith narrated by Hajjaj is more complete. (Sunan  Abu Dawood (Tahiqkrit),  990, Nasaa'i 1274), Ahmad (3/4). Hadith's  standard: Hasan (Hasan). 

Explanation:

It is sunnat to focus on the place of prostration in all other situations except the meeting of the tashahhud in the prayer. Only the tashahhud meeting will focus on the index finger of the right hand.

The following hadiths are presented in this regard:

(A) Ayesha Ra. He said, "When the Prophet (peace and blessings of Allaah be upon him) stood up for prayer, he would bow his head and look down at the ground." [Mustadraq  Hakem,  Hadith  No. 1/479.   He  said  the hadith is pure according to  Shaykhin's  conditions.   Allama  Albany  Rah. He agreed that the hadith  should be purified.P. 89. ]

(B) It is narrated in another hadith, "When the Prophet (peace and blessings of Allaah be upon him) entered the Ka'bah, he did not turn his eyes away from the place of prostration until he came out."

This  imam narrated  to Hakem  Mustadra that  the hadith was pure according to  shaykhin's  conditions. See: 1/479- Allama  Jahabi  Rah. He agreed   that the hadith  should be  pure.   Allama  Albany  Rah. They  agree  with  both of them ; See Erwal Galilee: 2/73.]

It is sunnat to sit on the tashahhud, pointing with the tashahhud finger and keeping an eye-catching article towards it. Narrated from the Prophet (peace and blessings of Allaah be upon him):

"When he was sitting for Tashahhud, he would point to the Qibla with the finger next to his thumb (i.e. the index finger or index finger) and look in that direction." (Sunan Abu Dawood (tahaqkrit), 990. Hadith's  standards: Hasan (Hasan). 

(C) Abdullah bin Zubair. It is narrated that when the Prophet (peace and blessings of Allaah be upon him) sat down to perform tashahhud, he would place his left hand on his left thigh and point with his index finger. And his vision did not go beyond his gestures. (Sunan Abu  Dawood (Tahiqkrit), 988). The value of hadith: Saheeh (Sahih). 

It is to be noted that in our society it is said that one should look at the big toe of the left foot while bowing. It goes without saying that this statement is contrary to the Sahih Sunnah.

It is seen that some people pay more attention to the prayer and perform it with their eyes closed. But in the light of Hadith it is not correct. Because in the above hadiths we have seen that the Prophet (peace and blessings of Allaah be upon him) used to focus on the index finger of his right hand in the place of prostration and in the state of tashahhud. From this it appears that praying with one's eyes closed is against the Sunnah.

Taharima in Takbeer:

(তাকবীরে তাহরীমা)

Rules of raising hands: Raising the fingers of both hands up to the qibla up to the shoulders or ears, forbidding all worldly things and declaring the greatness of one's Lord and saying ‘Allah-hu Akbar’ (Allah is the greatest of all).

At the beginning of the prayer, the Prophet (peace and blessings of Allaah be upon him) would raise his two hands sometimes along the shoulders and sometimes along the ears.

Document of raising the hand along the shoulder:

(কাঁধ বরাবর হাত উঠানোর দলিল)

(A) Narrated from Abu Humaid As-Saidi (R). 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 along his shoulders." (Mishkatul Masaweeh (Mishkat), 792, 801, Saheeh  Abu  Dawood 730, 731- 735, 963, Darimi 1396, Saheeh Bukhari 828, Erwa 364).The value of hadith: Saheeh (Sahih). 

(B) Narrated from ‘Umar (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to raise both hands up to his shoulders when he started praying. (Mishkatul  Masaweeh (Mishkat), 793,  Sahi HUkhari 735, Nasaa'i 1059, Saheeh Ibn Hibban 1861, Daremi 1285). Hadith's  standard: Saheeh (Sahih). 

Document of raising hands along the ears:

(কান বরাবর হাত উঠনোর দলিল)

(A) Narrated from Malik Ibn Huwairis (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to raise both his hands up to his ears while saying tahreema in takbeer. (Mishkatul  Masaweeh (Mishkat), 795,  Saheeh  Bukhari 737, Muslim  391,  Ibn  Majah  859,  Ahmad  20535,  Daremi  1286,  Erwa  351). The value of hadith :  Saheeh  (Sahih). 

(B) Narrated in the source of Wail Ibn Hujar (R). He said, "I saw the Prophet (peace and blessings of Allaah be upon him) raising both his hands up to his ears at the beginning of the prayer." (Sunan Abu Dawood (Tahiqkrit), 726, 728,T.Rimizi  292, Nasaa'i  888,  Ibn 'Majah   867, Ahmad 316, 319). The value of hadith: Saheeh (Sahih). 

Have to raise hands at four times inside the salat:

(সালাতের ভিতর চার সময়ে দুই হাত উঠাতে হয়)

(A) Two hands have to be raised during takbeer tahrima:

It is narrated on the authority of 'Abdullah ibn' Umar (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings of Allah be upon him) started the prayer, he would raise both his hands along his shoulders. And when he used to say takbeer for bowing and when he raised his head for bowing, he used to raise both hands in the same way and he used to say سَمِعَاللهُلِمَنْحَمِدَهُرَبَّنَاوَلَكَالْحَمْدُ. But he did not do that during prostration. (Saheeh  Bukhari (Tawheed  Publications), 735,  736,  737,739  Muslim  4/9, Ha 390,  Ahmad  4540,  Modern  Publications:  691,  Islamic  Foundation:  699). The value of hadith:   Saheeh  (Sahih). 

(B) When going to ruku: (Note 1).

(C) When rising from the ruku: (Note 1).

(D) When standing for the third rak'ah. That is, in the prayer in which Attahiyyatu is recited:

Nafi (may Allah be pleased with him) narrated that Ibn ‘Umar (may Allah be pleased with him) used to say takbeer when he started the prayer and raise both hands and when he bowed he would also raise both hands. Then when he used to say  سَمِعَاللهُلِمَنْحَمِدَهُ  he would raise both his hands and when he stood up after performing two rak'ats he would raise both his hands. (Saheeh Bukhari (Tawheed Publications), 739,  Modern  Publications:  695,  Islamic  Foundation: 703). The value of hadith: Saheeh  (Sahih). 

(See also-Bukhari Volume 1, page 102. Muslim  page 168. Abu Dawood 1st Volume 104,105 p. Tirmidhi 1st Volume  59 p. Nasai 141, 158,  162 pages.  Ibn  Khujyamah  95,96.  Meshkat 75 pages. Ibn Majah, p.163. Jadul Maa'ad  1st  Volume 137,138,150p.  Hidaaya  Diraiyah 113-115p. Kimiya  sayadat page 1, 190.  Bukhari  Modern  Publications  1st  Hadith  No. 692, 693, 695. Bukhari  Aziyul  Haque 1st  Volume  Hadith  No.  432-434.  Bukhari  Islamic  Foundation 1st  Volume  with Article  697-701. Muslim  Islamic  Foundation  Part 2 Hadith  No. 745-750.  Abu  Dawood  Islamic  Foundation 1st  Hadith No. 842-844. Tirmidhi Islamic Foundation Part 2 Hadith  No. 255.  Meshkat  Noor  Mohammad  Ayami  and  Madrasa  Text  2nd Volume Hadith No. 738-739, 741,745. Bulugul  Maram 81p. Islamiyat b-a.Hadith  Episode  126-129 pages). 

The Prophet (peace be upon him) raised his hand and said takbeer saying 'Allahu Akbar'

(রাসূলুল্লাহ (স) হাত উঠিয়ে ‘আল্লাহু আকবার' বলে তাকবীর দিয়েছেন)

The hadith is as follows:

(A) Narrated from Abu Qilabah (Rah.). He saw Malik ibn Huwaaris (may Allah be pleased with him) saying takbeer and raising both his hands when he was praying. (Saheeh Bukhari (Tawheed), 737, Muslim 391, Ahmad 20558, Modern Publications  693, Islamic Foundation: 701).The value of hadith: Saheeh (Sahih). 

(B) Narrated from Abu Hurairah (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to stand up and say takbeer while praying. He used to say takbeer while going to ruku again. Then he would say takbeer again while prostrating. He used to say takbeer while raising his head from prostration. He used to say takbeer to go to the second prostration again, and he used to say takbeer when he raised his head from the prostration. He (sallallaahu 'alayhi wa sallam) used to do this in the whole prayer till the end of the prayer. When he would get up after performing two rak'ats, he would say takbeer.

(Mishkatul Masaweeh (Mishkat),799, Saheeh Bukhari 789, Muslim 392, Nasaa'i 1150, Ahmad 9851, Erwa 331). The value of hadith: Saheeh (Sahih). 

It is to be noted that the hadeeth about lifting the thumb of both hands along the earlobes or touching the earlobe while tying the hands is Zayef. (Sunan Abu Dawood (Tahiqkrit), 737,  Ahmad 316, Nasaa'i  881). The value of hadith: Jaif (Dai'f). 

 Then he tied his right hand over his left hand over his chest and kept his eyes on the place of prostration with his heart dedicated to Allah, the Creator. (Haqem, Bayhaqi, Albany,  Chifatu Chala-Tinnabi  (Beirut: 1403/1983) p. 69; Note at the end of Erwa  Ha/354.  

Stand  up.  Allah  says: "And  stand  firm lying in your heart for Allah " (Baqarah 2/238). 

Documents and rules for tying hands on the chest:

(বুকের উপর হাত বাঁধার দলিল ও নিয়ম)

The Prophet (peace and blessings of Allaah be upon him) used to place his hands on his chest during his prayers. The document of how he kept his hand on his chest is as follows:

(1) Sahl bin Sa’d (R) said, ‘People were instructed to place their right hand over their left hand during salat. Abu Hazem said, "I know that Sahabi Sahl bin Saad used to refer this order to Rasulullah (sm)."

(Tawheed),740, Mishkatul Masaweeh (Mishkat),797,798,Modern  Publication 696, Islamic Foundation  704). The value of hadith: Saheeh (Sahih). 

A huge  fraud  and  deception has been committed in the translation of Attar  Hadith on 696   of the modern publication.  For the benefit   of the readers,  a brief  discussion was presented   with the ibarat of the original  Hadith:

Saheeh  Hadith does not say that he should tie his hands  under  the  navel in salat. It is unproved to tie  your hands  under the navel.  Rather,  the fact that  the hands are tied on the chest is proved by the  Saheeh  Hadith.  

Wa'il bin Hujr (mayAllaahhave mercy onhim) He said, "I  have offered salat with the Messenger of Allaah (peace and blessings of Allaah be upon him). He used to put his right  hand on his  chest  on his left  hand.   

In Arabic Ibar, the arabic of Bukhari's Hadith  means   the wrist of the  ذراعه   hand.  But  there is no dictionary where  ذراع  money is captured.  In Arabic  dictionaries, the word  ذراع  means  a full-digit   hand.  The translator  deliberately  mentioned the wrist  instead of full  hand  in the translation just to cover up the saheeh hadiths and give priority to the Maahabi  doctrine. Nevertheless, a detailed  discussion on this  was quoted to resolve the doubts.

Wail bin  Hujr  (MayAllaahhave mercy onhim) described to be.  He  said, "I have offered salat with the Prophet (peace and blessings of Allaah  be upon him). The Prophet  (peace and blessings of Allaah be uponhim)  placed  his  right hand on his left  hand and placed it on his   chest.  

(Bukhari 102  surface.  Saheeh  Ibn  Khujyamah  20 p.  Muslim  page 173.  Abu  Dawood  1st  Volume 110, 121, 128p. Tirmidhi  59  page.  Nasai  page 141.  Ibn  Majah  58,  59,  Meshkat, page 75.  Muatta  Malik 174p. Muatta  Muhammad  page 160.  Jadul  Mayad 129p.  Hidaaya  Diraiyah  page 101.  Kimiaye  Sadat 1st  Volume 189 p.  Bukhari  Aziyul  Haque 1st  Volume  Hadith  No. 435. Bukhari  Modern  Publication 1st Volume Hadith  No. 696.  Bukhari  Islamic Foundation  Part II Hadith  No. 702; Muslim  Islamic  Foundation  Part  II  Hadith  No.  851.  Abudawood Islamic Foundation 1st  Volume Hadith  No. 759, Tirmidhi  Islamic  Foundation 1st  Volume Hadith No .252, Meshkat Noor Mohammad Ayami  2nd  Volume  and  Madrassa  Text  2nd  Volume  Hadith  No. 741, 742.  Bulugul Maram  Bangla  82p.) 

There is a hadith about tying the hands on the chest - the hands should be tied on the chest or chest in such a way that the right hand is above and the left hand is below.

Two rules for tying hands:

(হাত বাঁধার দুইটি নিয়ম)

Rule 1: The wrist of the right hand will be on the joint of the wrist of the left hand. (Ibn Khuzaimah)

Rule 2: The fingers of the right hand will be on the elbow of the left hand, that is, all the right hand will be on the left hand. (Bukhari)

This is the way to put Jiraah on Jiraah.

It is clear that if the right hand is placed on top of the left hand, it moves over the chest. Which is clearly explained in the following traditions. E.g.

(A) Sahabi Hulb At-Tbai (R) said, ‘I saw Rasulullah (sm) placing the joint of the right hand on the chest above the joint of the left hand (wrist)’.  

(Ahmad Ha/22610, Sanad Hasan, Albany, Ahkamul, Masala No.76,118 p.76,118; Tirmidhi (with Tuhfa, Cairo: 1407/1987), Ha/252, 'Chalat' Chapter-2, Paragraph187, 2/81, 90; Fiqhus  Sunnah 1/109).  

(B) Wael bin Hujr (R) said, ‘I performed salat with Rasulullah (sm). I saw that he put his right hand on his chest over his left hand. 

(Saheeh Ibn Khujyama Ha/479; Abu dawood ha/755, ibn 'ud h; The, ha/759,fromThous bin Qaisan; Chapter2, 'Puttingyour right hand on the left hand in theskin' Paragraph 120). 

In the above saheeh hadeeths, there is a clear statement about ‘tying hands on the chest’. Imam Shawqani said, "There is no more pure hadith than the hadith narrated by Wa'il bin Hujr (R) in Sahih Ibn Khuzaymah on the matter of hand-tying." (Naylul Aotbar 3/25).

It is to be noted that a total of 20 hadiths have been narrated from 18 Sahabis and 2 Tabi'is about placing the right hand over the left hand. Ibn 'Abd al-Barr said, "Nothing contrary has been narrated from the Messenger of Allah (sm) and this is the method followed by the Jama'ah Sahaba and Tabein."  (Naelul  Autbar 3/22; Fiqhus Sunnah (Cairo: 1412/1992) 1/109).  

Now, the hadiths of Ahmad, Abu Dawud, Musannaf Ibn Abi Shaybah, etc., about the 'hand tied under the navel', which are narrated from four Sahabis and two Tabi'is, and the four hadiths and the two 'Ashars', are narrated by the Muhaddithin. Not a single document is acceptable. (Mir'Atul Mafatih (Delhi: 4th Edition, 1415/1995) 3/63; Tuhafatul Ahwazi 2/89).  

It is revealed that there is no evidence in Hadith or Ashar that the practice of standing in salat and tying the hands on the chest for girls and below the navel for men. (Mir'at (Lahore  1st  Edition,1380/1961)1/558; The, 3/63; Tuhafa 2/83). 

On the contrary, it is self-evident that the obligatory and sunnat of salat will be performed by all Muslim men and women in the same manner. (Mir'at 3/59p. Fiqhus Sunnah1/109; 3/19o.  

Meaning of tying hands on chest:

(বুকে হাত বাঁধার তাৎপর্য)

Tbibi said, "There is a warning in putting one's hand on one's chest above the heart that the servant stands in front of his almighty master with his hands on his head and his head bowed with full courtesy and obedience, which cannot be offended in any way." (See  discussion of Mirat 3/59, Ha/804).  

Some people say that it is sunnat to tie hands under the navel. However, the hadiths of tying hands under the navel are weak.  (Al-Albaani's Jaif Abu Dawood-756, 758).

Therefore, it is not permissible to follow a weak hadith on the contrary, except for the sahih hadith. Some people say that women will tie it on the chest and men will tie it below the navel. How do the scholars make a difference in this regard where the Prophet (peace be upon him) did not make any difference? The self-evident point is that the instruction of this hadith is equally applicable to all men and women. That is, it has been proved in the light of Sahih Hadith that it is Sunnah for all men and women to place their hands on their chests.

Rules for keeping an eye on the salat:

(সালাতরত অবস্থায় দৃষ্টি রাখার নিয়ম)

The Prophet (peace and blessings of Allaah be upon him) used to look at the place of prostration while standing and bowing, and while sitting he would look at the index finger of his right hand. (Sunane Nasaai: 1275,1160, Tirmidhi 3810). The value of hadith: Saheeh (Sahih). 

In the meeting that will take place between the two prostrations, your vision will not cross your knees. That is, when a person sits down, he will place his right hand on his knee and he will point to the finger where the thumb of his right hand is. It is not lawful to look at the Imam in front or to close one's eyes.

It is forbidden to look from side to side in prayer and to look up at the sky

(সালাতে এদিক ওদিক তাকানো ও আসমানের দিকে চোখ তুলে তাকানো নিষেধ)

(A) It is forbidden to look back and forth in prayer:

Narrated from ‘Aishah (Razi.). He said, "I asked the Messenger of Allah, may Allah bless him and grant him peace, about looking back and forth in prayer." He said: It is a kind of snatching, by which Satan snatches a special part from the prayer of the servant. (Saheeh  Bukhari (Tawheed), 751, 3291, Modern Publications  707, Islamic Foundation  715). The value of hadith: Saheeh. 

(B) It is forbidden to look at Asman in Salat:  

Narrated from Anas Ibn Malik (Razi.). He said: The Prophet (peace and blessings of Allaah be upon him) said: What is the matter with the people that they look up at the sky in prayer? He spoke harshly about it; He even said: "They must refrain from it, otherwise their sight will be taken away." (Saheeh  Bukhari (Tawheed)-750, Modern Publications,706, Islamic  Foundation:  714,  Muslim:  428, 429). The value of hadith:  Saheeh. 

Doa after takbeer tahrima:

(তাকবীরে তাহরীমার পর দো'আ)

Saana-(ছানা)

Saana:

‘Saana’ means ‘praise’. It is basically ‘do’aye istefta-ha’ or doa at the beginning of salat. Musalli will make a good start of his best worship by humbly tying his hands on his chest and keeping an eye on the place of prostration.

(1) Abu Saeed and Ayesha (R) said that the Messenger of Allah (PBUH) used to recite this dua at the beginning of the prayer.

"Subha-nakalla-humma abihamadika ataba-rakasmuka ataa-la jadduka a la ila-ha gayruk".

Meaning:- I describe your holiness with your praise, O Allah! Your name is very blessed, your mahatma is very high and there is no true god but you. (Sunane  ibn  Maajah,  806, Tirmidhi  243, Abu Dawood 776, Tahabi 1/117, Daraqbuttani, Sunan 113, Bayhaqi 2/34,Hakem,  Mustadrak  1/235). The value of hadith:  Saheeh (Sahih). 

The Prophet (peace and blessings of Allaah be upon him) said, “Undoubtedly, the most beloved thing to Allaah is to say‘ (سُبْحَانَكَ اَللَّهُمَّ) Subhanakallahumma---’to the servant.” (Tawheed, Ibn Maajah, Nasaai, Sunan, Silsilah Saheeh, Albany 2939). 

Additional prayers or children to be recited at the place of the said child (any 1 must be read):

উক্ত ছানার স্থলে পড়ার অতিরিক্ত দোয়া বা ছানাসমূহ (যেকোনো ১টি পড়তে হবে): 

(2)    اِنِّىْ وَجَّهْتُ وَجْهِىَ لِلَّذِىْ فَطَرَالسَّمَوَتِ وَاْلاَرْضَ حَنِيْفَاوَّمَااَنَا مِنَ الْمُشْرِكِيْنَ.

(Inni wajjahtu wajhiya lillazi fatarach chamawati wal arda hanifao wama ana minal mushrikin). (Sura: Anyam, Verse No.79). 

Meaning: I turned my face from all sides and specifically dedicated to worship only that great being who created all the heavens and the earth and I am not one of the polytheists. (Mishkatul Masaweeh (Mishkat), 813, Saheeh Muslim 771, Musnad Shafi 'e 201, Abu  Dawood 760, Tirmidhi  3421,  Ibn  Majah  1054, Ahmad  729,  Saheeh  Ibn u  Hibban  1978. The value of hadith:  Saheeh (Sahih). 

The hadith is as follows:

 Narrated from ‘Ali (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to stand up to perform the prayer, and there is another narration that when he started the prayer, he would first say tahrima in takbeer. Then he (sallallaahu 'alayhi wa sallam) would recite this du'a:

وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَبِذَلِكَ أَمَرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ اللَّهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ وَإِلَيْكَ تَبَارَكْتَ وَتَعَالَيْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

'Wajjahtu wazhiya lillaji fatwaras samawa-ti wal arza hanifaoon wama- ana- minal mushrikeen, inna sala-ti wanusuki wa mahiya-ya wamama-ti lilla-hi rabbil' a-lamin-la-wari - Minal Muslimeen, Alla-Humma Antal Maliku, La-Ila-Ha Illa- Anta Rabbi, Waana- 'Abduka Jalamatu Nafsi Wa'taraftu, Biyambi, Fagfirli Junubi Jami'a-, Innahu La- Yagfiru'l-Yun'a Akhla-qabi la-yahdi liahsaniha-illa-anta, wasrif 'anni sayuyaha-la-yasrifu' anni sayiyyaha-illa-anta labbayka wa sa'dayaka, wal khaira qulluhu fi yadaqa, wa'laya. Taba-Rakta Wata'a-Layata, Astagfiruka Waatubu Ilayka ''

(That is, I turn my face to Him Who created the heavens and the earth. I am not one of the polytheists. Surely my prayer is for my sacrifice, my life, my death is for Allah, the Lord of the worlds. He has no partner. And that is why I am commanded, I am a Muslim, O Allah, You are the King, there is no true god but You, You are my Lord, I am Your slave, I have wronged myself, I confess my guilt, You are mine. Forgive me for all my sins. No one can forgive me except You. No one can guide me. Keep me away from evil deeds. No one can keep me away from evil deeds except You. O Allah, I am Yours in Your court. "All good is in your hands. No evil is imposed on you. I survive with your help. I am back to you. You are the source of good. I ask forgiveness from you. I am returning to you." (Mishkatul Masaweeh (Mishkat)-813 (2), Hadith's Standard: Saheeh (Sahih). 

It should be noted here that many of Surah Anyam, verse no 79,

"Inni wajjahtu wazhiya lillazi fatarach chamawati wal arda hanifao wama ana minal mushrikin"

This part stands in the Jainamaz and falls as a prayer of the Jainamaz which is not proven by the Hadith.

It is known from this hadith that the Prophet (peace and blessings of Allaah be upon him) used to recite this prayer after takbeer tahreema. This is not the prayer of Jainamaz.

The most famous Saana prayer:

(সর্বাধিক প্রসিদ্ধ ছানার দোয়া)

(3) (اَللَّهُمَّ بَاعِدْ بَيْنِيْ وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ اَللَّهُمَّ نَقِّنِيْ مِنَ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنَ الدَّنَسِ، اَللَّهُمَّ اغْسِلْ خَطَايَايَ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَد)

“Alla-humma ba-‘ed bayni wa bayna khatba-ya-ya, kama ba-‘adta baynal mashrikbi wal magribi. Alla-humma nakkbini minal khatba-ya, kama unakkbach chaobul abyayu minad danasi. Alla-hummagsil khatba-ya-ya bil ma-yi wash chalji wal baradi,”

Meaning: O Allah! Make the distance between me and my sin book as you have created the distance between the west and the east. O Allah! Cleanse me from my sin as a white cloth cleanses from dirt. O Allah! Wash away my sins with water, ice and dew.

The hadith is as follows:

Narrated from Abu Hurairah. He said that the Prophet (peace and blessings of Allaah be upon him) used to be silent for some time before starting the qiraat (recitation) after tahreema in takbeer. I said, O Messenger of God! My parents be a sacrifice to you! What do you say about the silence between takbeer and qiraat? He replied, "I say, 'O Allah! Make a distance between me and my sins, as you have made a distance between Mashrik and Maghrib (ie, East and West). O Allah! You cleanse me from sin, as the white cloth is cleansed from filth. O Allah! You wash away my sins with water, snow and torrential rain. (Mishkatul  Misabih 812: Saheeh: Bukhari 744, Muslim 598,  Abu  Dawood  781,  Nasai 60,  Ibn Majah  805, Ahmad 7164, Daremi 1280,  Saheeh  Ibn 'Hibban 1775). The value of hadith:  Saheeh (Sahih). 

Aujubillah Reading/Lesson:

(আউযুবিল্লাহ পাঠ)

At the end of the Istiftah recitation in Saana or Doa, recite

(أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ)

"A'uzu Billahis Samiil-'Alimi Minash-Shaitanir Razim Min Hamzihi Wa Nafkhihi Wa Nafsihi" in silence. (Sunan Abu Dawood (Tahiqkrit), 775, Tirmidhi 242). The value of hadith: Saheeh (Sahih). 

The hadith is as follows:

Narrated by Abu Saeed Al-Khudri. He said that when the Prophet (peace and blessings of Allaah be upon him) stood up for prayer at night, he would recite this du'aa 'after saying takbeer tahreema: Then, after saying "La-ilaha illallah" three times and "Allahu Akbar Kabiran" three times, he would say "Auzu Billahis Samiil-Alimi Minash-Shaitanir Razim Min Hamzihi wa Nafkhihi wa Nafsihi". Then he used to recite Kirat. (Sunan Abu Dawood (Tahiqkrit), 775, Tirmidhi 242). The value of hadith: Saheeh (Sahih). 

It is revealed that ‘Auzubillah’ will be recited only in the 1st rak’at, not in the remaining rak’ats. (Fiqhus Sunnah 1/112 p. Nael 3/36-39p. 

Bismillah Reading/Lesson:

(বিসমিল্লাহ পাঠ)

At the end of ‘Aujubillah’ lesson, recite ‘Bismillah’ silently. Then recite Surah Fatiha. Amin will say at the end of Surah Fatiha. Then recite another surah or part of the surah including Bismillah which carries the full meaning.

Document of saying "Bismillah" before reciting other Surahs including Surah Fatiha:

(সুরা ফাতিহাসহ অন্যান্য সুরা পাঠ করার পূর্বে “বিসমিল্লাহ “ বলার দলিল)

((A) Narrated in the source of Ibn ‘Abbas (R). He said that he could not mark the beginning of any surah until Bismillah-Hir Rahma-nir Rahim was revealed to the Prophet (peace and blessings of Allaah be upon him). 

(Sunan Abu Dawood (Tahiqkrit), 788, Hakim (1/232),  Bayhaqi  'Sunanul  Kubra'  (2/42). The value of Hadis: Saheeh(Sahih). 

(B) Narrated by Anas Ibn Malik. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'A surah has just been revealed to me.' Then he recited: "Bismillah-hir rahma-nir rahim, inna at'bayana kal-kawsar ....." till the end of the surah. He said, you know what! What is Kawsar? They said, "Allah and His Messenger know best about this." He said, "It is a canal. My Rabb has promised to give it to me in Paradise." (Sunan Abu Dawood (Tahiqkrit), 784. Hadith's  standards: Hasan (Hasan). 

There is no authentic evidence that Bismillah is a part of Surah Fatiha. (Naylul Aotbar 3/52p. Detailed discussion note: Nayl 3 / 39-52).

Similarly, there is no reliable basis for reciting 'Bismillah' aloud in 'Jehri' salat.   (Naylul Aotbar 3/46 p).

Rather it is formed as a distinguisher between the two suras. (Sunan Abu  Dawood (tahiqkrit),   788). Hadith  Standards: Saheeh (Sahih)

Imam Qurtubi said that the most correct of all the words of Imam Malik is that Bismillah is not a part of Surah Fatiha. For example, the Qur'an is not established in the news through the narration of Waheed, that is, a person. Rather, it is established through uninterrupted narratives in a continuous manner, so that there is no disagreement. Ibn al-'Arabi says that it is enough that it is not part of Surah al-Fatihah that there are differences. And there is no difference in the Qur'an. Rather, the saheeh narrations so that there is no objection, prove that Bismillah is not a part of Surah Fatiha. This is only the 30th verse of Surah Naml. In this regard, the hadith narrated by Abu Hurairah in Sahih Muslim is noteworthy. (Muslim,Mishkat Ha/823 'Saalate  Qiraat' Paragraph-12; Tafseer Qurtubi Muqbadma, part of Bismillah. 

(1) Anas bin Malik (R) said,

“I have performed salat behind Rasulullah (sm), Abu Bakr, Omar and Othman (R). But I have not heard any of them recite 'Bismillah' aloud. (Saheeh Ibn  'Khujyama  (Beirut: 1391/1971),  Ha/494-96; Ahmad, Muslim, Na'il  3/39; Darakutni  Ha/1186-95; Hadith Saheeh. 

(2) Darakutni said that no hadith has been proved to be saheeh about saying 'Bismillah' aloud.  (Naylul Aotbar 3/48 p).

(3) However, in contrast to the saheeh hadeeths, Hafiz Ibn al-Qayyim (may Allah be pleased with him) said, referring to about 14 hadeeths, both strong and weak, that the Messenger of Allah (sm) may sometimes say 'Bismillah' aloud. But most of the time he read quietly. It is certain that he did not always read aloud. If he had read so, then the matter would not have been hidden from Sahabaye Keram, Khulafaaye Rashedbin, the townspeople and the common musallis' ..... Then he said about the narrated hadiths, Not saheeh . (J-Dul  Maa 'a-D  1/199-200p. Nael 3/47p. Fiqhus Sunnah 1/102 p. 

Rules for reciting and reciting Surah Fatiha in Salat:

(সালাতে সুরা ফাতিহা পাঠ ও পাঠ করার নিয়ম)

It is obligatory to recite Surah Fatiha in salat. The Prophet (sm) said, ‘The salat of a person who does not recite Surah Fatiha is not perfect’. (Muttafaqab  Alaih,  Mishkat  Ha/822). 

The hadith is as follows:

Narrated from ‘Ubadah Ibn Samit (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'A person who does not recite Surah al-Fatihah in prayer does not pray.' 

(Mishkatul Masaweeh  (Mishkat), 822, Saheeh  Bukhari 756,  Muslim  391,392, 393,  394 , Abu Dawood 822-824, Nasaa'i 910, 911, 920, Tirmidhi  247,  Ibn  Majah  837,  838,840,  841, 843, Ahmad 22169, 22186, 22237, 22240, 22677, Saheeh Ibn Hibban 1786, Erwa  302,  Saheeh Ibn u Hibban 7513, Darimi 1242). The value of hadith: Saheeh (Sahih). 

Surah Al-Fatihah and other Surahs were recited intermittently after each verse. For example, Bismillahir Rahmanir Rahim would then stop, Alhamdulillah Hi Rabbil Alamin would recite again, and Rahmanir Rahim would then stop, recite again, Maliki Yaomiddin would then stop and recite again. In this way he used to recite the complete Surah at the end of each verse.

The hadith is as follows:

From Ibn Jurayj (R) Ibn Abu Mulaykah (R), he narrates from Umm al-Mu'minin Umm Salamah (R). Umm Salamah (R) said that the Prophet (peace and blessings of Allaah be upon him) used to recite the Qur'aan with a full stop in the sentence. He would say, ‘Alhamdu lilla-hi rabbil‘ a-lamin ’, then stop. Then he would say, ‘Ar Rahma-nir Rahim’, then he would pause. 

(Mishkatul  Masaweeh (Mishkat), 2205,Saheeh Tirmidhi 2927, Darakuttani 1178, 1191,  Mustadaraq  Lil  Hakim  2910,  Shamayil 270,  Irwa  343,  Saheeh  Al-Jami  5000, Nael 3/49-50 p. The value of hadith:  Saheeh (Sahih). 

Recitation of Surah Fatiha behind the Imam:

(ইমামের পিছনে সূরা ফাতিহা পড়া)

It is necessary to recite Surah Fatiha in salat, which is not salat without recitation. But there is a lot of contradiction in reciting Surah Fatiha behind the Imam. However, whether the salat is loud or silent, Surah Fatiha should be recited behind the Imam in every salat. All the narrations that are presented in favor of not reciting Surah Al-Fatihah are fake and false (Jaal/Joif) to the muhaddithin.

Click on PMMRC for details on whether to recite Surah Fatiha behind the Imam. (PMMRC)

Say Amen:

(আমীন বলা)

After Surah Fatiha, all the Imams and Muqtadis will say Amin. The word Amin means ‘O Allah, accept. According to the hadith, when the worshipers say Amin, the angels say Amin along with them. When the voices of both groups saying Amen become one, all the previous sins of these worshipers are forgiven.

The hadith is as follows:

It is narrated from Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: When the Imam says 'Amin', you also say 'Amin'. For, whoever has ‘Amen’ (spoken) and Malaika’s ‘Amen’ (spoken) are one, all his previous sins are forgiven. Ibn Shihab (may Allah be pleased with him) said that the Prophet (peace and blessings of Allah be upon him) used to say 'Amin'. (Saheeh  Bukhari (Tawheed),780,  781, 782, 4475, 6402, Muslim 410, Ahmad 8247, Modern Publications:736, Islamic  Foundation: 744). The value of hadith:  Saheeh (Sahih). 

It is proved by the mentioned hadith that after reciting Surah Fatiha in all the prayers one should say Amin.

Now the question is, should Amin say in pairs or in a low voice or in his mind?

(এখন প্রশ্ন হলো, আমিন জোড়ে বলতে হবে নাকি নিম্ন স্বরে নাকি মনে মনে?)

Answer:

If the worshiper is alone or behind the Imam, Amin will recite in his mind at the end of Surah Fatiha in all the Sunnah and Nafl prayers including Zohar and Asr. If the muqtadis have to recite Surah Fatiha in every rak'ah when praying behind the Imam, then at the end of Surah Fatiha, all the Imam Muqtadis will say Amin in their minds. In addition, in Fajr, Maghrib, Esha and Jumu'ah prayers, both Imam Muqtati will say Amin and Imam Muqtati must say Amin at the same time. Even if you are alone in Fajr, Maghrib and Esha prayers, say Amin in pairs or loudly.

Sahih Hadiths of Amin saying aloud behind the Imam:

(ইমামের পিছনে আমিন জোড়ে বলার সহিহ হাদিসসমূহ)

(A) Narrated in the source of Wail Ibn Hujr (R). He said that (at the end of Surah Fatihah during the prayer) when the Prophet (peace and blessings of Allaah be upon him) recited ‘Waladdowalli’, he would say Amin aloud. 

(Sunan Abu  Dawood (Tahiqkrit),  932, Tirmidhi 248, Ibn 'Majah 855, Ahmad (4/316), Darakutni  (1/5/ 334). The value of hadith:  Saheeh (Sahih). 

(B) Narrated in the source of Wail Ibn Hujr (R). He prayed behind the Prophet (peace and blessings of Allaah be upon him). In it, he loudly said "Amen". He saluted to the right and to the left in such a way that I saw the whiteness of his cheeks. 

(Sunan Abu Dawood (Tahiqkrit), 933, Tirmidhi (Chapter: Abwabus Salat, Anu: Ameen, Ha.249).  Hadith's  standard:  Hasan  (Hasan). 

(C) It is narrated from Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: When the Imam says 'Amin', you also say 'Amin'. For, whoever has ‘Amen’ (spoken) and Malaika’s ‘Amen’ (spoken) are one, all his previous sins are forgiven. Ibn Shihab (may Allah be pleased with him) said that the Prophet (peace and blessings of Allah be upon him) used to say 'Amin'. (Saheeh  Bukhari  (Tawheed), 780,  6402; Muslim  410,  942,  Ahmad  8247, Modern  Publications  736,  Islamic  Foundation 744, 746, Abu Dawood  932, 933, Tirmidhi 248, Ibn Majah  856). The value of hadith:    Saheeh (Sahih). 

(D) It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah, may Allah bless him and grant him peace, said: If you read Imam Ghair al-Maghdhubi 'Alim al-Walaal, you say' Amen '. For, whoever says this (Amen) coincides with the saying of the Malaks (Amen), all his previous sins are forgiven. According to Muhammad Ibn 'Amr (R.H.) Abu Salamah (R.H.) from Abu Hurairah (R.H.) to the Prophet (peace be upon him) and from Nuaim-Muzmir (R.H.) Abu Hurairah (R.H.) ) Followed. (Saheeh  Bukhari (Tawheed),  782,  4475,  Modern  Publications:  738,  Islamic  Foundation:   746). The value of hadith:  Saheeh  (Sahih). 

In another hadith, you say Amen, Allah will accept your supplication. 

(Sunan Abu Dawood (Tahiqkrit), 972, Nasaa'i, 1063, Ibn 'Majah 901, Ahmad 393).The value of hadith:  Saheeh  (Sahih).

In another narration, when the narrator says Amen, you say 'Amen'. 

(Saheeh Bukhari (Tawheed),6402, 2/947 p.5954,Islamic Foundation-5847).The value of hadith: Saheeh  (Sahih). 

Note: Many claim that Amin is not supposed to speak loudly in those hadiths. But it has been said in the hadith, "When Imam says Amin, you say Amin." So if the Imam does not say ‘Amen’ out loud, how will the Muqtadis understand and when will they say Amen? Moreover, how will the Amin of the angels match the Amin of the Musallids? In another hadith,

Narrated from Aisha (R). The Prophet (peace and blessings of Allaah be upon him) said: The Jews are not as jealous of you as they are of your peace and trustworthiness. (Sunane ibn  Maajah, 856, Saheeh  691). The value of hadith: Saheeh (Sahih). 

Therefore, it is the duty of a true believer to accept the Sunnah of saying Amin aloud.

All the descriptions that have come in favor of saying Amin in silence are fake and false.

Kiraat Lessons:

(কিরআত পাঠ)

Recitation of another surah after Surah Fatiha is Sunnah Muwakkadah.

The hadith is as follows:

Narrated from Abu Qatadah (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to recite Surah al-Fatihah in the first two rak'ahs of the Zuhr prayer and two other Surahs. In the next two rak'ats he would recite only Surah Fatiha. And sometimes he would recite verses to us. He used to recite the first rak'at longer than the second rak'at. In this way he used to perform the Asr prayer. Thus he used to perform the Fajr (Fajr) prayer. 

(Mishkatul Masaweeh (Mishkat)-828-(7), Bukhari 759, Muslim 451, Abu Dawood 798, Nasai978, Ahmad 22520, Daremi 1328). The value of hadith: Saheeh (Sahih). 

It will suffice to recite at least one of the verses with Surah Fatiha. Such as Ayatollah Kursi. However, it should be noted that the verse should not be read if it is incomplete. 

(Bahuti,  Kashaful  Qina' 1/342).  For example, مدهامتان' (The Dense  Green Two Gardens of Paradise )  (R-Rahman  55/64). 

It should be noted here that after the recitation of Surah Al-Fatihah in the prayer, the verses related to forgiveness or supplication or liberation from danger or liberation in this world and the hereafter should be recited. Since prayer is a kind of prayer, you will ask Allah for whatever you need through prayer. So memorize the verses related to this. Such as the verses that are with Rabbana or Rabbig Firli. We call these prayers.

Etiquette of reciting Kirat in Salat:

(সালাতে কিরআত পাঠের আদব)

(1) Rules for reciting Surah Fatiha:

(A) It is Sunnah to make waqf at the end of each verse of Surah Fatiha.

The hadith is as follows:

From Ibn Jurayj (R) Ibn Abu Mulaykah (R), he narrates from Umm al-Mu'minin Umm Salamah (R). Umm Salamah (R) said that the Prophet (peace and blessings of Allaah be upon him) used to recite the Qur'aan with a full stop in the sentence. He would say, ‘Alhamdu lilla-hi rabbil‘ a-lamin ’, then stop. Then he would say, ‘Ar Rahma-nir Rahim’, then he would pause. 

(Mishkatul Masaweeh (Mishkat), 2205,Saheeh Tirmidhi 2927,Darakuttani 1178,1191,  Mustadaraq  Lil  Hakim  2910,  Shamayil  270, Irwa  343, Saheeh  Al-Jami  5000,  Nael 3/49-50 p. The value of hadith:  Saheeh (Sahih). 

(B) Qiraat should be recited in a beautiful and sweet voice. But the melody of the song cannot be read:

The hadiths are as follows:

(1) Narrated from Bara Ibn ‘Azeeb (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Make the Qur'an beautiful with your sweet voice.' 

(Mishkatul  Masaweeh  (Mishkat),  2199,  Saheeh  Abu  Dawood  1468, Nasaa'i  1015, Ibn 'Majah 1342,  Ibn Abi Shaybah  8737, Ahmad 18 494, Darimi  3543,  Mustadaraq  Lil  Hakim  2098,  Sunanul  Kubra  Lil  Bayhaqi 2426,  Saheeh  Ibn  Hibban 749, Saheeh  at Targib  1449). (The value of hadith:  Saheeh (Sahih). 

(2) Narrated from Bara Ibn ‘Azeeb (R). He said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'You will beautify the Qur'an with the melodious sound of your voice.' Because the melodious tone enhances the beauty of the Qur'an. (Mishkatul  Masaweeh (Mishkat), 2208, Saheeh: Darimi  3544, Shu'aul  Iman 1955,  Saheeh  771,  Saheeh  Al-Jami  3145). The value of hadith:  Saheeh (Sahih). 

(3) Narrated from Abu Hurairah (R). He said that the Prophet (peace and blessings of Allaah be upon him) said: Allaah hears the recitation of the Qur'aan to the tune of a Prophet (peace and blessings of Allaah be upon him) and does not listen to any word. 

(Mishkatul  Masaweeh  (Mishkat),  2192,  Sahi  HUkhari 5023, Muslim  792, Abu Dawood  1473,  Nasai 1017, Ahmad  7670, Darimi 1529,  Sunanul  Kubra  Lil  Bayhaqi  2428, Shu'abul  Iman 1956,  Saheeh  Ibn  Hibban 751,  Saheeh at Targib 1448. The value of hadith: Saheeh (Sahih). 

(C) It is sunnat for the imam to be sakta after tahrima in takbeer in zehri salat. Because at this time ‘Baid Bayani..’ (Saana) is to be read. 

(Bukhari 744; Mishkat 812, 818, Nasaai  894, Muslim  598, Abu  Dawood 781, Nasaa'i  60, Ibn  Majah  805, Ahmad 7164, Daremi 1280, Saheeh Ibn 'Hibban 1775. The value of hadith: Saheeh (Sahih). 

But there is no saheeh hadeeth to say sakta after Surah al-Fatihah or after the recitation The descriptions that have come are Zayef.

(D) It is recommended that the Qiraat of the 1st rak'ah be a little longer. (Mishkat 828, Nael 3/76). See Hadith No. 2.

(E) It is better to recite the Qur'an from the beginning to the end. However, there is no fault in going back and forth. Even the same Surah can be recited in two consecutive rak'ats.

The hadith is as follows:

Narrated from Mu'adh Ibn 'Abdullah Al-Juhani. He said that a man from the tribe of Juhaynah told him that he had heard the Prophet (peace and blessings of Allaah be upon him) reciting Surah ‘Iza-Zulzilat’ in two rak’ahs of the Fajr prayer. I cannot say that the Prophet (peace and blessings of Allaah be upon him) forgot or read it intentionally. 

(Mishkatul Masaweeh (Mishkat), 862. Abu Dawood  816,NaYalul  Autbar 3/80-82p. Al-Albaani  said: It is clear to  us  that the Messenger of  Allaah (peace and blessings of Allaah be upon him) deliberately  sacrificed the Surah Al-Qazal in the prayer of Fajr, not  by mistake, but  for  the legalization  and  teaching of the body." Hadith's  standards:  Hasan (Hasan). 

(2) After reciting Surah Fatiha in the first two rak'ats of Zehri Salat, if Imam, recite any Surah. And if you are a muqtadi, after reciting Surah Fatiha, you will not listen to anything else, you will only listen to the Qiraat of the Imam attentively.

However, in the salat of Zuhr and Asr, all the Imams and Muqtadis will recite other Surahs including Surah Fatiha and only Surah Fatiha will be recited in the 3rd and 4th rak'ats As narrated from Abu Qatadah (R), ‘Rasulullah (sm) used to recite Surah Fatiha in the first two rak’ats of Zuhr and the other two Surahs and in the last two rak’ats he used to recite only Surah Fatiha. Asre used to do the same.

The hadith is as follows:

The hadith is as follows:

Narrated from Abu Qatadah (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to recite Surah al-Fatihah in the first two rak'ahs of the Zuhr prayer and two other Surahs. In the next two rak'ats he would recite only Surah Fatiha. And sometimes he would recite verses to us. He used to recite the first rak'at longer than the second rak'at. In this way he also performed the Asr prayer. Thus he used to perform the Fajr prayer. (Mishkatul  Masaweeh (Mishkat), 828,  Saheeh  Bukhari  759,  Muslim 451, Abu Dawood 798,  Nasai978, Ahmad  22520, Daremi 1328, Ibn U Majah  843). The value of hadith:  Saheeh  (Sahih). 

(3) Rasulullah (sm) used to make Qiraat long and short in all salats according to time and opportunity. He

(A) Most of the time in the 1st rak'ah of Fajr, he would recite the Qiraat at length and from the Qaf to the Mursalat, he would recite from the Surahs which are long and wide. Sometimes from ‘Naba’ to ‘Lail’ to ‘Medium Wide’ Surahs and sometimes from ‘Zoha’ to ‘Nas’ from ‘Short Wide’ Surahs.

(1) The first 7 large suras of the Qur'an are called 'long seven'. These are Surah Baqarah, Ale Imran, Nisa, Maidah, An'am, A'raf and Tawbah respectively. Some scholars have considered Anfal and Tawbah together as one surah

(2) 28 surahs from Qaf to Mursalat ‘long wide’

(3) The 15 suras from ‘Naba’ to ‘Lail’ are ‘medium wide’ and

(4) The 22 suras from ‘Zoha’ to ‘Nas’ are called ‘short wide’ suras. The rest are treated as ordinary suras.

(B) He would lengthen the first two rak'ats of Zuhr and Asr and shorten the last two rak'ats. He used to recite from ‘short wide’ suras in Maghrib salat, from ‘medium wide’ suras in Esha salat and from ‘long wide’ suras in Fajr salat. Never did the opposite.

(C) He has ever recited two or more Surahs in a row in the same rak'ah.

(D) Ever read the same Surah in two consecutive rak'ats.

(E) In the two rak'ats of Fajr, he has sometimes recited Surah Kafirun and Ikhlas and sometimes Falaq and Nas

(F) In the 1st rak'ah he would make the Qiraat long and in the 2nd rak'ah he would shorten it. But sometimes there were exceptions.

(G) He praised the reader of Surah Ikhlas at the beginning of Qiraat for salat.

(H) He forbade to finish the Qur'an in less than three days. He said that if it was reduced, he would not understand anything in the Qur'an.

(I) His rak'at, qiraat and sijdah were always shortened from beginning to end.

The hadith is as follows:

(A) Narrated from Abu Saeed Al Khudri (R). He said, "We used to guess how long the Prophet (peace and blessings of Allaah be upon him) would stand in the Zuhr and Asr prayers." We assume that he used to stand for as long as it took to recite ‘Surah Alif Lam Mim Tanzilus Sijdah’ in the first two rak’ahs of Zuhr. In another narration, he used to stand for the equivalent of reciting thirty verses in each rak'ah. And I guessed that he would stand for half of the next two rak'ats. I estimated that the first two rak'ats of the Asr prayer were equal to the last two rak'ats of the Zuhr prayer and the last two rak'ats of the Asr prayer were half the time of the last two rak'ats of Zuhr. (Mishkatul Masaweeh  (Mishkat),  829,  842,  848,  Saheeh  Muslim 452, Abu Dawood  804, 1462, Saheeh  Ibn  Hibban  1858,  NASA  475,  4536,  Ahmad  10987, 149, 150, 153, Hakim 567, Chifatu Chala-Tinnabip.  89-102, 137). The value of hadith:  Saheeh (Sahih). 

(B) Narrated from Sulaiman Ibn Yasar. He said, "Abu Hurairah (may Allah be pleased with him) said, 'I did not offer any prayer (salat / namaz / namaz) consistent with the prayer of the Prophet (peace and blessings of Allaah be upon him) behind any other person.' Sulaiman said, "I also prayed behind that man." He used to recite the first two rak'ats of Zuhr at great length. And he used to shorten the last two rak'ats. ‘Asr prayers were shortened. In the Maghrib prayer, Qibsari used to recite Mufassal (short) Surah. ‘In the Isha prayer, he used to recite the Mufassal (middle) Surah in Awsat. And in the Fajr (Fajr) prayer, Tiwali used to recite Mufassal (long) Surah. (Mishkatul Masaweeh (Mishkat), 853, Saheeh  Nasaa'i  983. The value of hadith: Saheeh (Sahih). 

The prayer/Salat will be performed only if the Fatiha is recited:

(কেবল ফাতিহা পড়লেও সালাত আদায় হবে)

In every rak'at of any prayer of 1,2,3 or 4 rak'ats, after Surah Fatiha, another Surah can be added, even if the first two rak'ats do not match the last two rak'ats. Again, it is enough not to recite any other Surah after Surah Fatihah in any rak'ah. The Messenger of Allah, may Allah bless him and grant him peace, asked the young man who complained about Mu'adh, "What do you do when you pray, O nephew?" Said, ‘I recite Surah Al-Fatihah and (after Tashahhud) seek refuge in Allah from Allah and seek refuge from Hell. And I do not understand the buzz of you and Mu'adh. The Prophet (peace and blessings of Allaah be upon him) said, "Mu'adh and I are humming along this side." (AbuDawood, Sunan 793, Ahmad (3/474, 5/74). The value of hadith: Saheeh (Sahih). 

It has been mentioned in a hadith mentioned earlier that the prayer without Surah Fatiha is immature and incomplete. (Mishkatul Masaweeh (Mishkat)823, Saheeh Muslim 395, Tirmidhi  2953, Ibn Majah 838, Ahmad 7291, Saheeh  Ibn  'Hibban  776). The value of hadith:  Saheeh (Sahih). 

So it is clear from this that the prayer containing Surah Al-Fatihah is complete and complete. And reading another surah is not necessary. (Ibn  Khudaimah,  Saheeh 1/258).  

Abu Hurayrah (mayAllaah have mercy onhim) said,"Thereis a Qur'aan inevery prayer.   So Hazrat Abu Hurairah (R) said, ‘There is Qiraat in every prayer. So I listened to what the Messenger of Allah (peace and blessings of Allah be upon him) told us, and I read what you read silently. One person said, ‘What if I don’t read anything else after Surah Fatiha?’ He said, ‘If I read something else, that’s fine. If not, Surah Fatiha is enough.(Saheeh Bukhari (Tawheed),772, Muslim 4/11, Ha. 396) (Modern  Publications: 728, Islamic Foundation: 736). The value of hadith: Saheeh (Sahih). 

To recite the beautiful verses of the Qur'an:

(কুরআনকে সুন্দর সূরে তিলাওয়াত করা)

(A) It is narrated on the authority of Abi Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: "The recitation of the Qur'an with a loud voice of a Prophet is as Allah listens to the ears, and nothing else he listens to." (Bukhari  (Fazilool  Qur'an)  5024,  Sunan  Ad-Daremi  1526,  Muslim (Salatul  Musafirin)792,  Musnadul  Mausily  5959,  Saheeh  Ibn  Hibban  751, 752, Musnadul  Humidi  979, 1532). The value of hadith :  Saheeh  (Sahih). 

(B) Narrated Aisha, may Allah be pleased with her, she said that the Prophet (peace and blessings of Allah be upon him) heard Abu Musa reciting the Qur'an. Then he said: It has been given to him from among the flutes of the family of David (peace be upon him). (Nasaai 2/180, Abu Musa to Bukhari, Fazilul Qur'an 5048, Sunan  Ad-Daremi, 1527, Muslim, Salatul Musafirin 793,  Tirmidhi  3855, Ahmad  5/349  and 2 / 2/100369-450,  Fawaz  Ahmed of Sunane Daremi1489, Saheeh  Ibn  Hibban  No. 7195,  Mawariduj  Jaman 2263,  Musnadul  Humaidi  284). The value of hadith:  Saheeh (Sahih). 

(C) It is narrated on the authority of Saad that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not recite the Qur'aan in a beautiful tone is not one of us.” (Abu  Dawood, 1470; Ahmad  1/172-175-179; Baayyar  and  Tabarani,  such as  Mazmauja  Jaaid  7/170, Fawaz Ahmed of Sunane Daremi,1490.Translator, Sunan  Ad-Daremi,15280,  Saheeh  Ibn U Hibban No. 120,  Musnadul  Mausily  No.  689,  748,  Musnadul  Humaidi. 77). Thevalueof this is: Saheeh (Sahih). 

(D) It is narrated from Abi Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The recitation of the Qur'an with the tune of a Prophet is as Allah listens to the ears, and nothing else he listens to.” Abu Muhammad said, By (listening to hear) he meant 'to be satisfied'. (Sunan Ad-Daremi, 1529). The value of hadith: Saheeh (Sahih). 

The virtue of reciting the Qur'an in prayer:

(সালাতে কুরআন পাঠের ফজিলত)

Narrated by Abu Bakr Ibn Abu Shaybah and Abu Saeed Al-Ashajj, Abu Hurairah. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Does anyone want to go home and see three big fat pregnant camels?' We said: Yes. He said: If one of you recites three verses in prayer, it is better for him than three fat pregnant camels. (Saheeh Muslim (Hadith Academy),  1757,  Islamic  FoundationSean 1742,  Islamic Center 1749). The value of hadith:  Saheeh (Sahih). 

Ruku:

(রুকু)

‘Ruku’ means ‘bowing the head’. The technical meaning is to bow one's head before Allah in the Shari'ah way. At the end of the Qiraat, one has to bow before the Lord in reverence, bowing one's head and back.

How to go to Ruku:

(রুকুতে যাওয়ার পদ্ধতি)

When going to ruku, say ‘Alla-hu Akbar’ and raise both hands straight up to the shoulder with takbeer. The Prophet (peace and blessings of Allaah be upon him) used to raise both hands along the shoulders or ears while going to ruku ', and the Companions used to raise both hands in the same way. 

(Saheeh  Bukhari (Tawheed), 735, 736, 738, 739 Muslim  4/9, Ha  390,  Ahmad 4540,  Modern  Publications:  691, Islamic Foundation: 699). The value of hadith:  Saheeh (Sahih). 

Then keep the fingers of both hands open and bow with the weight on both knees. Keep the back and head straight and parallel during ruku. The knees and elbows will be straight. Then keep the gaze fixed along the place of prostration. (Bayhaqi,  Hakem, Sifat 69 p.). 

The hadith of bowing with the fingers of both hands open and the weight on both knees is as follows:

(দুই হাতের আঙ্গুল খোলা রেখে দুই হাঁটুর উপরে ভর দিয়ে রুকূ করার হাদিস নিম্নরুপ)

(A) Narrated from Musab Ibn Saad. “I bowed to my father and put the fingers of both hands together between my knees,” he said. He slapped my hand and said, "We used to do that (first), then we were instructed to keep our hands on our knees." 

(Sunane  ibn  Maajah (Tawheed)-1/873, Bukhari 790, Muslim 531-3, Tirmidhi  259,  Nasaa'i  1032-33,  Abu  Dawood  813,  867, Ahmad 1574, 1580; Darimi  1303). The value of hadith:  Saheeh (Sahih).  

(B) Narrated from Aisha (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to place his hands on his knees and keep his arms separate from his armpits while bowing. 

(Sunane ibn Maajah (Tawheed)-1/874,Takhriz Albany: Saheeh Abi Dawood 723). The value of hadith: Saheeh (Sahih). 

If he does not keep his back straight in ruku and sijdah, his prayer will not be pure:

(রুকূ ও সিজদাতে পিঠ সোজা না রাখলে তার সালাত সিদ্ধ হবে না)

Rasulullah (sm) said,

‘The salat of that person will not be proper unless he keeps his back straight in ruku and sijdah’. The hadith is as follows:

(A) Narrated from Abu Masood (R). He said: The Messenger of Allah, may Allah bless him and grant him peace, said: He who bows and prostrates and does not straighten his back, his prayer is not complete. 

(Sunane  ibn  Maajah  (Tawheed) 870, tiRimizi 265,  Nasaa'i  1027,  11011; Abu Dawood 855,  Ahmad 16625, 16654; Darimi 1327,  Mishkat  878,  Saheeh  Abi  Dawood  801). The value of hadith: Saheeh  (Sahih). 

(B) Narrated from Ali Ibn Shayban (R). He was a member of the delegation. He said, "We set out and came to the Messenger of Allah, may Allah bless him and grant him peace, took the pledge in his hand and prayed behind him." He looked lightly at a man whose bows and prostrations did not keep his back straight. The Prophet (peace and blessings of Allaah be upon him) finished the prayer and said: O Muslim community! A person who does not straighten his back in ruku 'and sijdah does not have salat. 

(Sunane ibn Maajah (Tawheed)-2/871, Ahmad15862,Saheeh 2536.The value of hadith: Saheeh (Sahih). 

(C) Wabisa Ibn Mabad (R) said, I saw the Prophet (peace and blessings of Allaah be upon him) praying. When he bowed, he would straighten his back in such a way that if water was poured on him, he would stay still. (Sunani ibn Maajah (Tawheed) 2/872. The value of hadith: Saheeh(Sahih). 

Rukur Tasbeeh:

(রুকুর তাসবীহসমূহ)

During Ruku, the Creator will continue to recite Doa, concentrating on proclaiming the greatness of Allah and praying for His own forgiveness. There are many prayers in the hadith for bowing and prostration.

Among them for ruku:

(A)  سُبْحَانَ رَبِّيَ الْعَظِيمِ  “Subha-na Rabbiyal‘ Azeem ”.

 Meaning: Great is my Lord who is great.(Mishkatul Masaweeh (Mishkat),  881, Saheeh  Abu  Dawood 871, Tirmidhi 262,  Nasaa'i 1/170, Ibn Majah 888,  Darimi 1345). The value of hadith: Saheeh  (Sahih).  Read this prayer three times.

Most of the numbers are not fixed. 

(Sunan  Abu  Dawood (tahakiqkrit), 885; Ibn 'U Majah  888; Albany, Sifat, 113 p. 1134. The value of hadith: Jaif (Dai'f). 

The hadith ‘Zayef’ which is read ten times above. 

(Mishkatul Masaweeh (Mishkat),  880,  883, Dawood  886, Tirmidhi  261,  Ibn  Majah 890, Yif  Al-Jami 525). The value of hadith: Jaif (Dai'f). 

(B)  سُبْحَانَ اللهِ وَبِحَمْدِهِ  "Subhanallahi wa Bihamdihi". (Three times)

Meaning: I am describing the holiness and praise of my great Rabb. 

(Sunan Abu Dawood  (Tahiqkrit), 885).The value of hadith: Saheeh (Sahih). 

Other additional blessings of Ruku:

(রুকুর অন্যান্য অতিরিক্ত দোয়াসমূহ)

However, Rasulullah (sm) used to recite the following Doa at the end of his life in ruku and sijdah and even outside salat most of the time.

(A) Narrated from Zuhair Ibn Harb and Ishaq Ibn Ibrahim (R) ... ‘Aishah (Razi). He said that the Prophet (peace and blessings of Allaah be upon him) used to recite this supplication more in ruku 'and sajdah:   

"سُبْحَانَكَ اَللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اَللَّهُمَّ اغْفِرْ لِيْ"

"Subhanaka Allahumma Rabbana- Wabi Hamdika Allahummag Firli"

That is , O Allah! My  Lord! I declare  purity  with your  praise. O Allah! You  forgive me. He used to act on the Qur'an. (Saheeh Muslim Hadith Academy-972-(217/484), IFA 967, Islami Center 978, Mishkat 871, Nayyalul Autbar 3/106, Abu Dawood 877, Nasaa'I 1122, Saheeh Ibn 'Hibban  1928,  Bukhari-4293). The Value of Hadith -Saheeh. 

(B) Narrated from Abu Bakr Ibn Abu Shaybah and Abu Qurayb (R), ‘Aisha (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to recite this dua very often before his death:

‏"‏ سُبْحَانَكَ وَبِحَمْدِكَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ ‏"‏

"Subhanaka Wabi Hamdika Astagfiruka Watubu Ilayak".

That is, "Holy God, the only one who deserves all the praise, I ask you for forgiveness of all sins and repent." The narrator said, "I said, 'O Messenger of Allah, what are these new words that I see you reading?' He said, 'There is a sign for me in my madness. -A Nasrullah-hi wal Fatah "to the end of Surah. 

(Saheeh Muslim Hadith Academy 973, Islamic Foundation:  968, Islamic Center: 979, Musnad  Ahmad  1970,  Silsila  Saheeha  3032). The value of hadith: Saheeh (Sahih).

(C) Narrated from Muhammad Ibn Rafi (R), Aisha (R). He said, "I have not seen the Prophet (peace and blessings of Allaah be upon him) perform any prayer except the recitation of this du'aa 'since the revelation of' Iyaa 'jaa nasrullah-hi wal fatah" (Surah An-Nasr). Or he would say there (in prayer):

“‏"‏ سُبْحَانَكَ رَبِّي وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي 

"Subha-naka Rabbi Wabi Hamdika Allahummag Firli".

That is, all holiness and praise is due to You, O my Lord. O Allah! Forgive me.  

(Saheeh Muslim  Hadith  Academy  974, Islamic  Foundation  969,  Islamic  Center  980). The value of hadith:  Saheeh (Sahih). 

(D) Muhammad ibn al-Musanna (R), Aisha (R) said that the Prophet (peace and blessings of Allaah be upon him) used to recite this dua in large numbers:

‏"‏ سُبْحَانَ اللَّهِ وَبِحَمْدِهِ أَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إِلَيْهِ “ ‏

"Subha-nalla-hi wabi hamdihi astagfirulla-ha watubu ilaihi".

Meaning "Holy Allah. All praise is due to Him. I seek forgiveness from Allah, I repent to Him, I repent." The narrator said, "I said, 'O Messenger of Allah!' I see you saying in greater numbers: The narrator said, "He said, 'My Lord has given me the good news that I will soon see a sign in my madness.' When I see that sign, I keep reciting this dua in greater numbers: That pattern is probably this "Iya-ja-a nasrulla-hi wal fatah ...". That is, "When Allah's help comes and victory is achieved (ie, the conquest of Makkah), you will see that people are entering the religion of Allah in groups; Then glorify your Lord with praise and ask His forgiveness. Indeed, He is the Acceptor of Repentance "(Surah An-Nasr). (Saheeh Muslim  Hadith Academy-975(220), Islamic Foundation 970, Islamic Center  981). The value of hadith: Saheeh(Sahih). 

(E) Narrated from Hasan Ibn ‘Ali Al Hulwani and Muhammad Ibn Rafi (R), Ibn Jurayj (R). "I asked Ata, 'What do you read in Ruku?' He said,

سُبْحَانَكَ وَبِحَمْدِكَ لاَ إِلَهَ إِلاَّ أَنْتَ

"Subha-naka wabi hamdika la-ila-ha illa-anta".

That is, "O Allah! We glorify You with Your praise. There is no god but You." Because Ibn Abu Mulaikah is informing me through Aisha that he ['Aisha (may Allah be pleased with him)) said, I did not find the Prophet (peace and blessings of Allah be upon him) with me one night. I figured he might have gone to another of his wives. I went in search of him, but did not find him. I saw him prostrating in ruku 'or (doubt of the rabbi) and saying: "Subah-naka wabi hamdika la-ila-ha illa-anta". I said, may my parents be sacrificed for you. Am I engrossed in ideas, and are you engrossed in work? (Saheeh Muslim  Hadith  Academy-976- (221/485), Islamic Foundation: 971, Islamic Center:  982). The value of hadith: Saheeh  (Sahih). 

(F) Narrated from Abu Bakr Ibn Abu Shaybah (R), Aisha (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to recite this supplication in ruku 'and sajdah,

‏ "‏ سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلاَئِكَةِ وَالرُّوحِ ‏"‏

"Subbuhun kuddusunna rabbul mala-yikati war ruhu".

That is, "All the angels and the Lord of Gabriel (peace be upon him) are very holy." (Saheeh Muslim  Hadith  Academy-978- (223/487),  Islamic Foundation:  973,  Islamic Centre:  984,  Mishkatul  Misabih 872 SahiH Abu Dawood  872,  Ahmad  24063, Saheeh  Ibn 'Hibban 1899). The value of hadith:  Saheeh (Sahih). 

(G)   سبحان ذي الجبروت، والملكوت، والكبرياء، والعظمة 

“Subhana Jil Jabaruti wal Malakut wal Kibriyai wal‘ Ajmah ”.

Meaning: Holy from all faults, the Almighty, the possessor of vast empire, the possessor of infinite glory and superiority

The hadith is as follows:

Narrated from ‘Awf Ibn Malik (R). He said, "I stood with the Messenger of Allah, may Allah bless him and grant him peace, to pray." He went into ruku 'and stayed in ruku' for as long as it took to recite Surah Al-Baqarah. He continued to say in Ruku, "Subha-na jil jabaruti wal malakuti wal kibria-yi wal" ajamati "(ie, I am declaring the sanctity of the owner of power, kingdom, greatness, greatness and greatness). (Mishkatul Misabih 882, Saheeh Abu  Dawood  870,  Nasaa'i 1049). The value of hadith: Saheeh (Sahih). 

The rule of getting out of the ruku:

(রুকু থেকে উঠার নিয়ম)

Then when raising his head from the ruku ', the Prophet (peace be upon him) used to raise both his hands along his shoulders (or ears) like takbeer tahrima. This work is called 'Raful Yadain' in Arabic. However, Raful Yadain did not prostrate.

The hadith is as follows:

(A) It is narrated from Abdullah bin ‘Umar (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings of Allah be upon him) started the prayer, he would raise both his hands along his shoulders. And when he used to say takbeer for bowing and when he raised his head for bowing, he would raise both his hands in the same way and he would say سَمِعَاللهُلِمَنْحَمِدَهُرَبَّنَاوَلَكَالْحَمْدُ. But he did not do that during prostration. (Saheeh  Bukhari (Tawheed), 735, 736, 738, 739, Muslim  390,  Ahmad 4540, Modern Publication691, Islamic  Foundation 699). The value of hadith:  Saheeh  (Sahih). 

See more,

(Bukhari  Volume 1, page 102.  Muslim  page 168.  Abu  Dawood 1st  Volume 104,105p.  Tirmidhi 1st Volume  59 p. Nasai  141,  158,  162  pages.  Ibn  Khujyamah  95,96.  Meshkat  75  pages. Ibn  Majah, p. 163. Jadul Maa'ad  1st  Volume 137,138,150 p.  Hidaaya  Diraiyah  113-115p. Kimiya  sayadat page 1, 190. Bukhari  Modern  Publications  1st  Hadith  No. 692, 693, 695. Bukhari Aziyul Haque 1st Volume Hadith No.432-434.Bukhari Islamic Foundation 1st Volume with Article 697-701.   Muslim Islamic Foundation Part 2 Hadith No.745-750. Abu Dawood Islamic Foundation 1st Hadith No. 842-844. Tirmidhi  Islamic Foundation  Part 2 Hadith  No. 255. Meshkat  Noor  Mohammad Ayami  and  Madrasa  Text  2nd  Volume Hadith No. 738-739, 741,745.  Bulugul  Maram  81p.  Islamiyat  b-a. Hadith  Episode  126-129  pages. 

(B) Narrated from Abu Qilabah (Rah.). He saw Malik ibn Huwaaris (may Allah be pleased with him) saying takbeer and raising both his hands when he was praying. And when he wished to bow, he would raise both his hands, and when he raised his head from bowing, he would raise both his hands, and he narrated that the Messenger of Allah, may Allah bless him and grant him peace, did so. 

(Saheeh  Bukhari (Tawheed), 737, Muslim  4/9  Ha  391,  Ahmad  20558) (Modern  Publications:  693,  Islamic  Foundation:  701). The value of hadith:  Saheeh  (Sahih). 

There are about 33 saheeh hadeeths to the effect that the Prophet (peace and blessings of Allaah be upon him) used to say ‘Raaful Yadain’ in his prayers. Moreover, Imam Bukhari (ra) in his compilation ‘Juju Rafail Yadain’ has collected a total of 198 hadiths in its favor, both Sahih and Zayf.

Note that those who do not do Raful Yadain also have documents. It is narrated from Sahabi Ibn Mas'ud. However, the number is only one. And 4/5 more narrations are found in favor of weak Hadith and Sahih Ashar. On the other hand, the number of hadiths in favor of Raful Yadain is more than two hundred. These are more accurate. Therefore, if you do this, the reward will be much more, InshaAllah. Imam Abu Hanifa (RA) said, if the hadith is saheeh then this is my madhhab. Therefore, there is no problem for the madhhab in such a Sunnah period even if it is Hanafi. Imam Ibn al-Qayyim (may Allah be pleased with him) said: The Messenger of Allah (may peace be upon him) made Raful Yadain for life (Jadul Ma'ad). Therefore, let's not make fun of each other on the issue, let's not be sword-wielding. Especially those who have not been accustomed to Raful Yadain for a long time should follow this Sunnah in the love of the Prophet (peace be upon him) without any hesitation..  

Qayoma:

(ক্বওমা)

Getting up from the ruku and standing still is called ‘qwama’. ‘Raise both hands up to the shoulders during Qawma and Imam-Muqtadi will all say,

"Sami Allah-hu liman hamidah” ​​means "Allah hears the words of the one who praises Him".

The hadith is as follows:

Narrated from Abu Hurairah. He said that the Prophet (peace and blessings of Allaah be upon him) used to stand up and say takbeer tahreema while praying. He used to say takbeer while going to ruku again. He used to say "Sami Allah-hu liman hamidah" ​​while lifting his back from the ruku 'and "Rabbana-lakal hamd" while standing. Then he would say takbeer again while prostrating. He used to say takbeer while raising his head from prostration. He used to say takbeer to go to the second prostration again, and he used to say takbeer when he raised his head from the prostration. He (sallallaahu 'alayhi wa sallam) used to do this in the whole prayer till the end of the prayer. When he would get up after performing two rak'ats, he would say takbeer. 

(Mishkatul Masaweeh (Mishkat),799, Saheeh Bukhari 789, Muslim 392,  Nasaa'i 1150, Ahmad  9851,  Erwa  331). 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, 'When the Imam says, "Sami Allah-hu liman hamidah” you will say, 'Alla-humma rabbana-lakal hamd.' Because the one whose words match the words of Malaika, his previous (minor) sins will be forgiven.  

(Mishkatul  Masaweeh  (Mishkat),  874-77,  Saheeh  Bukhari  732-35, 738, 796, Muslim  868,  904,  913. 409, Abu Dawood  848,  Tirmidhi  267, Ahmad 9923, Saheeh Al-Jami 705, Saheeh at Targib 520,  Malik 197, Nasaai 1063,  Hadith  Sambhar  663, The value of hadith:  Saheeh (Sahih). 

From this narration it is understood that if the Imam says ‘Sami Allahu ---’ the Muqtadi will say ‘Rabbana Alakalhamd’. However, it is not certain here that the muqtadi will not say ‘SamiAllahu ---’. Rather, Muktadi can also say both sentences. As the Prophet of Allah (peace be upon him) said both.

The hadith is as follows:

Narrated from Umar (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to raise both hands up to his shoulders when he started praying. In the takbeer of going to ruku 'and when getting up from ruku, he used to raise both hands in the same way saying "Sami-Allah-hu liman hamidah, Rabbana-walakal hamdu". But he did not do so during Sajdar. 

(Mishkatul  Masaweeh (Mishkat),  793,  Saheeh  Bukhari  735,  Nasaa'i 1059,  Saheeh   Ibn  'Hibban 1861,  Daremi 1285). The value of hadith:  Saheeh  (Sahih). 

He ordered the Companions who missed the prayer to say, "No man's prayer will be complete until he has said takbeer --- then bowed --- then stood up straight saying "Sami Allah-hu liman hamidah” . (Sunan AbuDawood  (Tahiqkrit),  857,  Ahmad (4/340).  The value of hadith: Saheeh (Sahih). 

or say,

It is narrated on the authority of Rifaah bin Rafi 'Juraqbi (R) that he said: We were praying behind the Prophet (peace and blessings of Allaah be upon him). When he raised his head from the ruku, he said, Sami Allah-hu liman hamidah. This time a man behind him said,

رَبَّنَا وَلَكَ الْحَمْدُ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ

"Rabbana Lakal Hamdu Hamdan Kasiran Taiiban Mubarakan Fih"

(That is, O our Lord! All praise is due to You, innumerable, holy, blessed.) At the end of the prayer, the Prophet (peace be upon him) said, "Who said that remembrance?" The man said, I am. He said, আমি I saw more than thirty angels competing to decide who would write the first dhikr. 

(Mishkatul Masaweeh (Mishkat), 877, Sahi HUkhari 799, 1062, Nasaa'i 1062, Abu  Dawood  770,  Tirmidhi  404,  Saheeh  Ibn  Hibban  1910,  Malik  493,  Hadith Sambhar,  Ha.  662). The value of hadith: Saheeh (Sahih). 

It is to be noted that the Doa that is prevalent at this time is "Ya Rabbi Lakal Hamdu Kama Yambagi Lijala-li Wazhika wa li 'Azimi Sultba-nika".  (Ibn Majah 3801, Yaiful  Jame  1877). The value of hadith: Jaif (Dai'f). Jaif  Hadith is not acceptable. Zayef Hadith is not valid. So it is better not to recite that prayer.

Doa has to be recited for a long time like ruku in qawma. Because salat will not be complete unless one stands still during Qawma and does not get up from prostration and sit still. 

(Mishkatul Masaweeh (Mishkat), 790,  Fiqhus  Sunnah 1/121,  Saheeh  Bukhari  6251,  6667,  Muslim  397,  Abu  Dawood 856, Nasai  884,  Tirmidhi 303, Ahmad 9635, Saheeh  Ibn  Hibban  1890). The value of hadith:  Saheeh (Sahih). 

Note: Many people hold their hands upright for a while during Qawma. Someone tied his hands to his chest again. Which is not right.

More important things:

(1) The famous Sahabi Abu Humaid Sa’di (R) who was attested by showing a sample of the salat of the Prophet (sm) in front of 10 Sahabis, it is said-

‘He lifted his head from the ruku and stood up straight so that the joints of the spine returned to their respective places’. (Mishkatul  Masaweeh (Mishkat), 792, Sahi Hukhari   828, Erwa 364). The value of hadith: Saheeh (Sahih). 

(2) The famous hadith of hand-pen salat being taught to a person who made a mistake in salat by the Prophet (sm) is حَتَّىتَرْجِعَالْعِظَامُإِلَىمَفَاصِلِهَا (Mishkatul  Masaweeh (Mishkat),  804,  Abu  Dawood 859, 860, Ahmad 18516,  Saheeh  Al-Jami   324,  Tirmidhi  302).  Hadith's  standard:  Hasan  (Hasan). 

Wa'il bin Hujr and Sahl bin Sa'd (R) narrate the hadith of 'Am' of placing the right hand over the left hand in salat. (Mishkatul Masaweeh (Mishkat), 797,798,  Sahih Muslim  401,  Ahmad  18866,  Erwa  352, Saheeh Ibn Khudaimah 906). The value of hadith:  Saheeh (Sahih). 

Based on the above, it is said to tie the hands on the chest during qwama before and after ruku. (Darul  Ifta,  Majmu'a  Rasa-Il  Fish  Saalat  (Riyadh: 1405  H)p. 134-39; Badiuddin  Shah  Rashedi  Sindhi,  Ziadatul KhushU ,(Kuwait, 1406/1986),  p.1-38). 

But the above hadiths have been described as ‘Khash’ about the state of Qawma after Ruku. Moreover, tying the hands on the chest is contrary to the normal condition of the hands. At this point, when the other bones of the body, including the head and bones, return to their respective pairs, it is assumed that leaving the hand in its normal state during Qawma is the proper follow of the saheeh hadeeths. 

(See details:  Albany,  Chifatu  Chala-Tinnabi,  p.120 Note,'ProlongingThe Qavoma' paragraph; Albany, Mishkat Ha/804 Annotation, Descriptionof Salat Paragraph-10; Muhibullah Shah Rashedi Sindhi,  Naelul Amani (KarachiTabi)  p. 1-42; Monthly At-Taharik,  Rajshahi, December 98,  2nd  Year 3rd  Issue,  p.50-51). 

Ruku-sijdar etiquette/ Adab:

(রুকূ-সিজদার আদব)

(A) Narrated from Hamid Ibn Umar Al Bakrabi and Abu Kamil Fuzail Ibn Husayn Al Zahdari (R), Bara Ibn Abib (R). He said, "I have observed the rules of praying with Muhammad (peace and blessings of Allaah be upon him)." His standing (Qiyam), standing straight from his ruku 'and ruku', his sitting between his prostration and the two prostrations, then his second prostration, returning his salaam and sitting between the salaam and salat are almost equal (interval) Got it. 

(Saheeh Muslim (Hadith Academy -944-(193/471),  Islamic  Foundation: 939,  Islamic Center:  951). The value of hadith: Saheeh (Sahih). 

(B) Narrated from Ubaidullah Ibn Mu'adh Al 'Ambari (R), Hakam (R). He said that in the time of Ibn Ash'as, one person dominated the people of Kufa. Hakam mentions his name (Matar Ibn Naziyah). He ordered Abu Ubaidah bin Abdullah (Ibn Masood) to lead the people in prayer. He was praying. He would stand with his head bowed and recite a dua. The prayer is:

اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَوَاتِ وَمِلْءَ الأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَىْءٍ بَعْدُ أَهْلَ الثَّنَاءِ وَالْمَجْدِ لاَ مَانِعَ لِمَا أَعْطَيْتَ وَلاَ مُعْطِيَ لِمَا مَنَعْتَ وَلاَ يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ

“Alla-Humma Rabbana- Lakal Hamdu Milaas Sama-Wa-Ti Wamil Al Arzi Wamila Ma-Shita Min Shayin Badu Ahlas San-Yi Wal Majdi La-Ma-Ni’a Lima-Ataita Wala-Mutia Lima-Manata Wala-Yanf Jaddi Minkal Jad "

That is, "O Allah! Praise be to You, our Lord, for whom the heavens and the earth are full and all that you desire except perfection. O Praiseworthy and Glorious! And no wealthy person can save his wealth from your punishment.

Hakam said, "Then I mentioned it to Abdur Rahman Ibn Abu Laila." He said, "I heard Bara ibn Azib say, 'The Messenger of Allah, may Allah bless him and grant him peace, had a prayer.'

He would go into ruku ', raise his head from ruku', prostrate and take a break between two prostrations - the duration of all these was almost the same.

Shu'bah said, "I told it to 'Amr ibn Murrah." He said, "I saw Ibn Abu Laila." But his prayer was not like that. (Saheeh Muslim (Hadith Academy-945-(194), Islamic Foundation:  940, Islamic Center: 952). The value of hadith: Saheeh (Sahih). 

(C) Narrated from Khalaf Ibn Hisham (R), Anas (R). He said, "I will not make any mistake in praying for you in the same way as the Prophet (peace and blessings of Allaah be upon him) prayed for us." The subordinate narrator said, "Anas (Razi) used to do something which I do not see you doing." He would lift his head from his bow and stand up straight. Even someone (in his mind) would say, he (forgot to prostrate) forgot. He would lift his head from the prostration and sit up straight, even if someone (in his mind) would say, he forgot (to do the second prostration).

(Saheeh Muslim (Hadith Academy-947-(195/472),Islamic  Foundation:  942, Islamic Center:  953). The value of hadith:  Saheeh (Sahih). 

(D) Performing the prayers properly and in short, performing the prayers in full:

Narrated from Abu Bakr Ibn Nafi Al Abdi (R), Anas (R). He said, "I have not offered a short and complete prayer behind the Messenger of Allah, may Allah bless him and grant him peace, as I have offered it behind anyone else." The amount of salat (time of rukun) of the Prophet (peace be upon him) was almost the same. The prayers of Abu Bakr (may Allah be pleased with him) were also close to each other. Umar ibn al-Khattab extended the Fajr prayer in his time. When the Prophet (peace and blessings of Allaah be upon him) used to stand up saying “Sami'Aallahu liman hamidah” - even we would say (in our minds), he forgot (to prostrate). Then he would prostrate. He would sit in the middle of the two prostrations for so long that we would say (in our minds) that he had forgotten (to go to the next prostration).(Saheeh Muslim (Hadith Academy-948-(196/473), Islamic Foundation: 943,  Islamic Center: 954). The value of hadith: Saheeh (Sahih). 

Additional prayers to be recited from the Ruku:

(রুকু থেকে মাথা তুলে পঠিতব্য অতিরিক্ত দোয়াসমূহ)

(A) Raise your head from the bow and say:

Narrated from Abu Bakr Ibn Abu Shaybah (R), Ibn Abu Awfa (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to say while lifting his back from the ruku.

‏ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَوَاتِ وَمِلْءَ الأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَىْءٍ بَعْدُ  

"Sami'Allahu liman hamidah, Allahumma Rabbana- lakal hamdu milas sama-wa-ti wamil al arzi wamila ma- shita min shayin badu."

That is, “Allah hears the praise of the praiser. O Allah! All praise is due to You, our Lord - that which is in the heavens and the earth is full, and that which you desire besides perfection." (Saheeh Muslim  Hadith Academy - 954-(202/476,  955-(203 /477), Islamic Foundation:  949,  Islamic Center: 960). The value of hadith: Saheeh (Sahih). 

(B) Raise your head from the bow and say:

Narrated from Muhammad ibn al-Musanna and Ibn Bashar, Abdullah ibn Abu Awfa. He said: The Prophet (peace and blessings of Allaah be upon him) used to say:

"‏ اللَّهُمَّ لَكَ الْحَمْدُ مِلْءَ السَّمَاءِ وَمِلْءَ الأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَىْءٍ بَعْدُ اللَّهُمَّ طَهِّرْنِي بِالثَّلْجِ وَالْبَرَدِ وَالْمَاءِ الْبَارِدِ اللَّهُمَّ طَهِّرْنِي مِنَ الذُّنُوبِ وَالْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الأَبْيَضُ مِنَ الْوَسَخِ ‏"‏ ‏.‏

"Allahumma lakal hamdu milas sama-yi wamil al arzi wamilua ma- shita min shayin badu, Allahumma tahhirni bisalji wal barad wal ma-yil ba-ridi, Allahumma tahhirni minaj junubi wal khata-ya-kama-unakkas saubul abyaju minal wasakh.”

"That is, "O Allah! Praise be to You for that which fills the heavens and the earth. Then fill it with whatever You will. O Allah! Purify me with ice, fog and cold water. O Allah! As white cloth is filthy." Cleanse me from all sins as well. " (Saheeh Muslim Hadith  Academy-956(204), Islamic Foundation 951, Islamic Center 962). The value of hadith: Saheeh (Sahih). 

(C) Raise your head from the bow and say:

Narrated from Abdullah Ibn Abdur Rahman Ad Darimi (R), Abu Saeed Al Khudri (R). When the Prophet (peace and blessings of Allaah be upon him) raised his head from the ruku ', he would say:

"‏ رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَوَاتِ وَالأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَىْءٍ بَعْدُ أَهْلَ الثَّنَاءِ وَالْمَجْدِ أَحَقُّ مَا قَالَ الْعَبْدُ وَكُلُّنَا لَكَ عَبْدٌ اللَّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ وَلاَ مُعْطِيَ لِمَا مَنَعْتَ وَلاَ يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ ‏"

“Rabbana- lakal hamdu milas sama-wa-ti wamila ma- shita min shayin badu ahlas san-yi wal majdi ahakku ma-ka-lal abdu wa kulluna- laka 'abdun, allahumma la-ma-ni'a lima-ataita - Mutia limamanata wala- yanfau jal jadi minkal jad."

That is, "Our Lord, You are worthy of the full praise of the heavens and the earth, then He is full of praise for whatever You will. You are worthy of praise and honor. No one has the power to stop you from giving, and no one has the power to give you what you stop giving.  

(Saheeh Muslim  Hadith Academy- 958-(205/477,  959-(206/478),  Islamic Foundation: 953,  Islamic  Center:  964). The value of hadith:  Saheeh (Sahih). 

(D)  “ربَّنا لك الحمدُ، مِلْءَ السَّمواتِ وَالأرضِ، ومِلْءَ ما شِئتَ مِن شيءٍ بعدُ أهلَ الثناءِ والمجدِ، أحقُّ ما قال العبد،ُ وكلُّنا لك عبدٌ، اللهمَّ لا مانعَ لِما أعطَيتَ، ولا مُعطيَ لِمَا منَعتَ، ولا ينفَعُ ذا الجَدِّ منك الجَدُّ”

'Alla-humma rabbana-lakal hamdu milas sama-wa-ti wal arzi wa milla ma-shi'ta min shayyim ba'du ahlus sana-yi wal majdi ahakku ma q-lal' abdu wa kulluna-laka ', Alla-humma la- ma-ni'a lima- a'tbaita wala- mu'tia lima- mana'ta. Wala Yanfa’u Jal Jaddi Minkal Jadd ”

(That is, O Allah! O our Lord! All praise is due to You. The sky is full and the earth is full, then whatever you want is also full. O Lord of praise and dignity! You have more praise and dignity than what people say in your praise. We are all yours.) Slave, O Allah, there is no one to hinder you from what you give, and no one is able to give you what you hinder. 

(Mishkatul Misabih:  876,  Saheeh  Muslim 477, Abu Dawood  847, Nasaa'i 1068,  Ahmad  11828, Saheeh Ibn Hibban 1905,  Erwa 346). The value of hadith:  Saheeh (Sahih). 

Standing with your head raised from the ruku and delaying:

(রুকূ হতে মাথা তুলে দাঁড়িয়ে বিলম্ব করা)

It is narrated on the authority of Anas ibn Malik (may Allah be pleased with him) that he said: I will show you the Prophet (peace and blessings of Allah be upon him) praying with us in the same way as I saw him praying with us.

Thabit (Rah.) Said, Anas Ibn Malik (Razi.) Used to do something that I do not see you doing. He would stand up with his head bowed so late that someone would say that he had forgotten (the words of prostration). 

(Saheeh Bukhari(Tawheed) 800, 821, Muslim 472,  Ahmad 13102,  Modern  Publications  775,  Islamic  Foundation 783, Al-Lulu  wal Marjan,  Ha. 273). The value of hadith:  Saheeh (Sahih). 

It should be noted here that it is not necessary to stand up from the ruku and delay. The prayers mentioned above should be recited. It was mainly because the Prophet (peace and blessings of Allaah be upon him) used to recite these prayers.

Prostration/Sijdah:

(সিজদা)

(A) Allaah says, ‘Prostrate and draw near.’ (Alaq: 19).

(B) Narrated from Ibn ‘Abbas (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Pray with utmost attention in prostration.' Hopefully, your prayers will be accepted. 

(Mishkatul Masaweeh (Mishkat), 873, Sahih Muslim 479,  Nasaa'i  1045,  Ahmad  1900,  Daremi 1365, Saheeh  Al-Jami 2746). The value of hadith: Saheeh (Sahih). 

(C) Narrated from Abu Hurairah (R). 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  Masaweeh (Mishkat),  894,  Saheeh  HumUslim  482,  Abu  Dawood  875, Nasaa'i  1137,  Ahmad  9461, Saheeh Ibn Hibban  1928,  Saheeh  Al-Jami 1175,  Saheeh at Targib 387). The value of hadith:  Saheeh (Sahih). 

(D) Narrated from Zuhair Ibn Harb (R), Ma'dan Ibn Talhah Al Yamari (R). He said, "I met the slave of the Messenger of Allah, may Allah bless him and grant him peace, and I said, 'Tell me a deed by which Allah will admit me to Paradise.' The Prophet (peace and blessings of Allaah be upon him) said: You must prostrate more and more for Allaah. Because whenever you do a prostration for Allah, Allah will increase your rank one step in return and forgive you one of your sins. Madan said, "Then I met Abu Dardah (may Allah be pleased with him) and asked him what Sawban (may Allah be pleased with him) told me. 

(Saheeh Muslim (Hadith Academy), 980,  Islamic  Foundation:  975,  Islamic  Center:  986). The value of hadith:    Saheeh (Sahih). 

(E) Narrated from Abu Hurairah (R). He said: The Messenger of Allah, may Allah bless him and grant him peace, said: When the children of Adam recite the verses of prostration and prostrate, Satan (Satan) goes to one side crying and says, "Woe is me!" The son of Adam prostrated on the command of prostration, so paradise for him. And I disobeyed the command of prostration. So hell for me. (Mishkatul Masaweeh  

(Mishkat), 895, Saheeh  Muslim 81, bn Majah 1052,  Ahmad  9713,  Saheeh  Ibn  'Hibban 2759, Saheeh Al-Jami 727,  Saheeh at Targib  9438). The value of hadith:  Saheeh (Sahih). 

‘Sijdah’ means keeping the face on the ground. The technical meaning is to humbly keep one's face on the ground for the purpose of worshiping Allah. After getting up from the ruku, after the Doa of Qawma, he will prostrate before Allah saying' Alla-hu Akbar 'and recite the Doas of Sijdar. Prostrate by placing a total of 7 limbs on the ground including the forehead, two hands, two knees and the tips of the two toes.

Ruling on prostrating with seven limbs and not folding hair and clothes in prostration:

(সাত অঙ্গ দ্বারা সিজদা করা ও সিজদায় চুল-কাপড় না গুটানোর হুকুম)

Narrated from Ibn ‘Abbas (Razi.). He said that the Prophet (peace and blessings of Allaah be upon him) was instructed to prostrate with seven limbs and not to comb his hair and clothes. (The limbs are seven) The forehead is two arms, two knees and two legs. 

(SunanAd-Daremi, 1354, Saheeh  Bukhari (Tawheed), 809,810, 812,  815, 816, Muslim 490, Musnadul  Mausily  2389,  2431, 2464, 2669, Saheeh Ibn 'u  Hibban 1921, 1923, 1924,  1925, Musnadul  Humaidi  500, 501, 502, Ahmad  2584, Modern  Publications 764,  Islamic  Foundation 772,  Mishkatul  Masabih (Mishkat),  887). The value of hadith:  Saheeh (Sahih). 

Rules for prostration (first prostration):

সিজদায় যাওয়ার নিয়মঃ (প্রথম সিজদাহ)

(A) When prostrating, first place both hands on the ground. Because the hadeeth narrated from Abu Huraira (R) on this subject is وَلْيَضَعْيَدَيْهِقَبْلَرُكْبَتَيْهِ The hadith is ‘saheeh’. (AbuDawood  840, Mishkat 899).  

The hadith is as follows:

Narrated from Abu Hurairah. He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'None of you should sit like a camel while prostrating, but keep your hands on the ground before your knees.' 

(Mishkatul Masaweeh (Mishkat), 899, Nasaa'i 1091,  Saheeh Al-Jami 595, Darimi 1321, 1357, 1360,  Musnadul  Maosily,  6540  Sunan Abu Dawood(Tahiqkrit),  840, 1090,  Ahmad 381,  Bagabi,  Sharhus  Sunnah  3/134, Baihaki 2/99,  Tahabi  1/254; Hajimi,  Al-I'Tibar p. 158-159,  Musnadul  Mausily  6540. The value of hadith:   Saheeh (Sahih). 

(B) But the hadeeth of keeping the knee before narrated by Wael bin Hujr (R) is ‘Zayef’ or weak. 

(Mishkatul  Masaweeh (Mishkat), Hadith Academy-898, Abu Dawood 808, 838, Tirmidhi  268,  Nasaa'i 1089,  Ibn Majah  882, Irwa  357,  Darimi  1359,  Mir 'at  3/217-18). The value of hadith: Jaif (Dai'f). Jaif  Hadith is not acceptable.  

(C) Two hands should be kept facing the Qibla during Sijdah. (‘Because both hands prostrate as the face prostrates’. The hadith is as follows:

Narrated from Nafi (Rah.). He said that Ibn 'Umar used to say that a person who puts his forehead on the ground in the prostration of Salat should place both his hands on the ground where he puts his forehead. Then when he gets up to prostrate, he raises both his hands. Because both hands prostrate in the same way as the face prostrates. 

(Mishkatul  Masaweeh (Mishkat)-Hadith Academy-905, Muattva Malik 391).The value of hadith:  Saheeh  (Sahih). 

(C) During sijdah, the hands should be on either side of the head along the shoulders or ears. (Fiqhus Sunnah 1/123,  Nailull Autbar 3/121).  

(D) Keep it normal on the ground. The hadith is as follows:

Narrated from Abu Humaid As-Saidi. He said to a group of the Companions of the Prophet (peace and blessings of Allaah be upon him), "I remember the prayer of the Messenger of Allaah (peace and blessings of Allaah be upon him) more than you do." I saw him, he would raise both hands along his shoulders while saying Tahrima in Takbeer. When bowing, he would bend his back and hold both knees tightly with both hands. And he would raise his head and stand straight. In this way each gland would move to its own place. Then he would prostrate. At that time, he did not spread his hands on the ground, nor did he mix them with the ribs, and he kept the head of both toes facing the Qibla. Then after two rak'ats he would sit on his left leg and keep his right leg upright. In the last rak'ah, he would sit on the buttocks with the left leg extended and the other leg upright. 

(Mishkatul Masaweeh (Mishkat)-Hadith Academy-792, Bukhari 828, Erwa 364). The value of hadith:  Saheeh (Sahih). 

Another similar hadith,

Narrated from Bara Ibn ‘Azeeb (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'When you prostrate, keep the palms of your hands on the ground.' Raise the elbows of both hands. 

(Mishkatul Masaweeh (Mishkat), 889, Saheeh  Muslim 494, Ahmad 18491,  Saheeh Al-Jami  598). The value of hadith: Saheeh (Sahih). 

(E) Keep the elbows and armpits blank. The hadith is as follows:

‘Narrated from Abdullah bin Malik bin Buhaynah (R). He said that when the Prophet (peace and blessings of Allaah be upon him) prostrated, he would keep his hands so wide that the whiteness under his armpits could be seen. 

(Mishkatul Masaweeh (Mishkat)-Hadith  Academy-891, Muslim 495, Bukhari 390,Nasai1106,  Ahmad  22925, Erwa  359). The value of hadith:  Saheeh (Sahih). 

(F) Do not kneel or lean on the ground. (Mishkatul  Masaweeh (Mishkat) 801, SahiH Abu  Dawood 730,  963, 731-735,  Darimi 1396. The value of hadith:  Saheeh (Sahih). 

(G) Keep both elbows high in prostration and never spread your hands on the ground like a dog. The hadith is as follows:

Narrated from Anas Ibn Malik. The Prophet (peace and blessings of Allaah be upon him) said: Prostrate yourselves properly. Let none of you prostrate with his arms outstretched on the ground like a dog. 

(Sunane ibn  Majah-Tawheed  892, Bukhari 532, 822; Muslim  493,  Tirmidhi 276, Nasaa'i 1028, 1103, 1110; Abu Dawood 897, Ahmad 11655, 11738, 12401, 12429, 12579,12820, 13007,13483, 13561, 13683; Darimi 1322,Erwah372). The value of hadith:  Saheeh  (Sahih). 

(H) The prostration should be (long) so that the bottom of the chest is empty like a kid of a goat. The hadith is as follows:

Narrated from Maymunah (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to keep his two hands separate from the ground and the abdomen in prostration, even if a kid of the goat wanted to go under his hand. 

(Mishkatul  Masaweeh (Mishkat)-890-[4], Hadith Academy-Abu Dawood  898, Muslim 469, Nasaa'i 1109, Ibn  Majah. The value of hadith: Saheeh (Sahih). 

(I) As a simple matter, every musalli can prostrate one and a half hands away from his knees. Get up from prostration and sit on the soles of the left foot and keep the soles of the right foot upright and keep the toes facing the Qibla. 

(Mishkatul Masaweeh (Mishkat)-801, 792, SaheehAbu Dawood 730, 963, Darimi 1396,  Saheeh Abu Dawood 731-735). The value of hadith: Saheeh (Sahih). 

What cannot be done in prostration:

(সিজদায় যা করা যাবে না)

(J) Narrated from ‘Abdur Rahman Ibn Shibal (R). He said that the Prophet (peace and blessings of Allaah be upon him) forbade them to sting like crows in prostration, to spread their hands on the ground like wild animals, and to make room for themselves in mosques like camels. (Mishkatul Masaweeh (Mishkat), 902, Abu Dawood 862, Nasaa'i 1112, Saheeh at Targib 523, Darimi 1362). Hadith's  standards:  Hasan (Hasan). 

Rules for holding meetings between the two prostrations:

(দুই সিজদার মধ্যবর্তী বৈঠক করার নিয়ম)

(K) It is obligatory to be steady between the two prostrations. The Prophet (peace and blessings of Allaah be upon him) used to be steady between the two prostrations in such a way that each bone would return to its place. He instructed the critics in salat in this regard: None of you will complete salat until you do so.

He would prolong the meeting so much that it would almost become the amount of prostration. He would sometimes stay for such a long time that some people would say in their minds that he must have forgotten.

 The amount of time that will be spent in prostration is the same amount of time that will be spent here. Narrated from Baraa (may Allah be pleased with him): He said that except for the standing position of the Prophet (peace and blessings of Allah be upon him), the time between the ruku ', sijdah and two prostrations of the Prophet (peace and blessings of Allah be upon him) and rising from the ruku' were almost equal. He said that except for standing and sitting in prayer, the time between the prostration of the Prophet (peace and blessings of Allaah be upon him) and the time between the two prostrations and rising from the prostration were almost equal. (Saheeh  Bukhari (Tawheed), 792, 801, 820, Muslim  471, Ahmad 18621, Modern  Publication 748,  Islamic Foundation 756). The value of hadith:  Saheeh (Sahih). 

Meeting between the two prostrations:

(দুই সিজদার মধ্যবর্তী বৈঠকের দোআ)

(L) Narrated from Ibn ‘Abbas (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to say between two prostrations:

 اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَاهْدِنِي وَعَافِنِي وَارْزُقْنِي

‘Alla-hummagfirli warhamni wa‘ afini wahdini warjukbani ’

(That is, O Allah! Forgive me. Have mercy on me, guide me, protect me. Give me sustenance). (Mishkatul Misabih 900, Abu Dawood 850, Tirmidhi 284).  Hadith's  standard:  Hasan  (Hasan). 

Then say at least twice,

It is narrated on the authority of Hudhayfah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) used to say between the two prostrations: (O my Lord! Forgive me). 

(Mishkatul Misabih-901, Ahmad 397, 400, Ibn 'Majah  897, Al-Qubra 656, 731, 1378, 1379, Abu Dawood 874; Tirmidhi, Shamail 270, Bagabi, Sharhus Sunnah 910,  Baihaki  2/121-122,  Abu Dawood  Tayalisi 416, Sunan Ad-Daremi 1360, Nasaai, 1069, Irwa 335, Darimi 1363). The value of hadith: Saheeh (Sahih). 

Then do the second prostration and recite the prayer.

The rule of keeping two feet while prostrating in prayer/Salat:

(সালাতে সিজদারত অবস্থায় দুই পা রাখার নিয়ম)

(M) It is narrated from Hazrat Ayesha (R) that she said, ‘One night I did not find the Prophet (sm) in bed and started looking for him with my hands. Then my hands fell on his legs. He was prostrating then and his legs were stiff. '

(Mishkatul  Masaweeh (Mishkat), 893, Saheeh  Muslim  486,  Ibn  Majah 3841, Ahmad  25656, Nasaa'i 1100). The value of hadith:  Saheeh  (Sahih). 

(N) In another narration, he said, "At that time, his ankles were joined and his toes were towards the Qibla." (Mustadraq  Hakem  1/340p.  Ha/832; Saheeh  Ibn 'Khujyamah 654, Ibn  Hibban1933). 

(O) The Prophet (sm) narrated from Ibn Abbas (R) said, ‘I have been commanded to prostrate on seven limbs. The face with the nose, the tip of the two hands, the knees and the toes. 

(Mishkatul  Masaweeh (Mishkat), 887). The value of hadith:  Saheeh (Sahih). 

(P) Here in the explanation of ‘the tip of two toes’, Sahib Mirat said, ‘the toes of the two feet should be towards the Qibla and the two ankles should be upright’. (Mirat 3/204).  

(Q) Imam Shafi'i (R) said, there will be a gap between the two ankles (Nail 3/121).

Basically, just as there is a gap between two legs while standing, so it will be in the state of prostration, and this is the normal state. Imam Hakeem said about the narration of Ibn Hibban, Ibn Khuzaymah and Hakeem about the two ankles of Ayesha, ‘I do not know that anyone has mentioned the ankles of anyone other than this hadith. (Hakem 1/352)"

Therefore, the hadith of keeping two ankles erect as narrated by Ayesha (R) in Sahih Muslim and other hadiths is preferable. Above all, the matter is desirable. So keep it upright or as easy as possible. There is no obligation. 

Second Prostration:

(দ্বিতীয় সিজদাহ)

(R) Then after reciting the Doa of the meeting, go to the second Sijdah saying Takbeer and recite Tasbeeh and Dua like the first Sijdah. 

(Sahee Bukhari (Tawheed),  825, Ifa 787, Modern: 779). The value of hadith:  Saheeh (Sahih). 

Many women prostrate and put their buttocks on the ground. In this sense, the hadith narrated in 'Marasile Abu Dawud' is absolutely 'Zayef'. 

(Subulus Salam Sharh Bulugul  Maram 282-Discussion of'Prostration Organs' chapter, 1/373p. In The Jaaful  Jam, 643;  Silsila Jaifah  2652). 

(S) As a result, the Sunnat method of prostration is destroyed. Sijdah is one of the main ‘rukans’ of salat. If the prostration is lost, the salat will be lost. Therefore this bad habit is now abandoned.

Sijdah is the best time to accept Doa. As the Prophet (sm) narrated in the hadith narrated by Abu Huraira (R),

‘The servant comes closest to his Lord when he prostrates. So pray more and more at that time.'Another narration says, ‘You try your best in prayer. Hopefully, your prayers will be accepted. 

(Mishkatul Masaweeh (Mishkat),  894,  SaheehHum  Uslim  482, Abu  Dawood  875, Nasaa'i 1137, Ahmad 9461, Saheeh Ibn 'Hibban 1928, Saheeh Al-Jami 1175, Saheeh  at  Targib  387. The value of hadith:  Saheeh (Sahih). 

(N) Recite tasbeeh at least three times in ruku and sijdah.

The hadith is as follows:

Narrated from Hudhayfah Ibn Yaman. He heard the Prophet (peace and blessings of Allaah be upon him) say "Subhana Rabbiyal Azeem" three times in ruku 'and "Subahana Rabbiyal Ala" three times in prostration. 

(Sunane ibn  Maajah (Tawheed)-2/888, Muslim 772, Tirmidhi  262, Nasaa'i 1008, 1046,1069, 1133,1145 1664-65; Abu Dawood 828, 871, 874; Ahmad  22750,  22858, 22866, 22890; Darimi 1306, Erwah  333. The value of hadith: Saheeh (Sahih). 

The hadith that has come to read the Doa of seeing is Zayef. (Mishkatul Masaweeh (Mishkat), 883, Abu Dawood 888, Nasaa'i 1135. 

The hadith is as follows:

The hadith is as follows:

Narrated from Ibn Zubayr. He said, "I heard Anas ibn Malik say, 'I did not pray after the death of the Messenger of Allah, may Allah bless him and grant him peace, like this young man, that is,' Umar ibn 'Abd al-'Aziz. The narrator said, Anas (R) said, we have estimated the amount of ten tasbeehs during his ruku 'and we have also estimated the amount of ten tasbeehs during the time of prostration. 

(Mishkatul Masaweeh (Mishkat),  883, Abu Dawood  888, Nasaa'i 1135. The value of hadith: Jaif (Dai'f). Daif or weak hadith is not valid..  

(P) In the short meeting between the two prostrations, the fingers of the hand should be spread towards the head of the two knees towards the Qibla naturally. (Nasaai,  Fiqhus  Sunnah 1/126.  

Prostration/Sijdar Fazilat:

(সিজদার ফজিলত)

(F) Narrated from Zuhair Ibn Harb (R), Ma'dan Ibn Talhah Al Yamari (R). He said, "I met the slave of the Messenger of Allah, may Allah bless him and grant him peace, and I said, 'Tell me a deed by which Allah will admit me to Paradise.' Or (doubt of the narrator) he said, I asked about the dearest and desirable deed of Allah. But he remained silent. I asked again. This time too he remained silent. When I asked him a third time, he said, "I asked the Messenger of Allah, may Allah bless him and grant him peace, about it." He said: You must prostrate more and more to Allah. Because whenever you do a prostration for Allah, Allah will increase your rank one step in return and forgive you one of your sins. Madan said, "Then I met Abu Dardah (may Allah be pleased with him) and asked him what Sawban (may Allah be pleased with him) told me. 

(Saheeh Muslim, Hadith Academy-980-(225/488),  Islamic Foundation 975, Islamic Center 986, Ibn Majah 1424). The value of hadith: Saheeh  (Sahih). 

(B) On the Day of Resurrection, Rasulullah (sm) will recognize the believers by seeing the place of their prostration and the radiance of the limbs of ablution. 

(Mishkatul Masaweeh (Mishkat), 290, Saheeh Bukhari 136, Muslim 246). The value of hadith: Saheeh (Sahih). 

(V) Narrated from Hakam Ibn Musa Abu Salih (R), Rabi'ah Ibn Kab Al Aslami (Razi). He said, "I was spending the night with the Messenger of Allah, may Allah bless him and grant him peace." I would bring her ablution water and other necessary things. He said to me: Want something! I said, praying for your companionship in Paradise. He said, is there anything more? I said, this is my appeal. He said: Then prostrate yourself more and help me for your own benefit. 

(Saheeh Muslim, Hadith Academy-981-(226/489), Islamic Foundation: 976,  Islamic Center: 987). The value of hadith: Saheeh (Sahih). 

Prostration/Sijdar tasbih or prayer:

(সিজদার তাসবীহ বা দোয়া)

After reciting the prayers of Qawma, recite Allahu Akbar and go in prostration and recite first: (A) Narrated in the source of Huzaifah (R). He prayed with the Prophet (peace and blessings of Allaah be upon him). He used to recite "Subhana Rabbiyal Azeem" in Ruku and "Subhana Rabbiyal Ala" in Sijdah. 

(Sunan  Abu Dawood (Tahiqkrit),  871, Tirmidhi  262,  Ibn  Majah  897,  Darimi 1306), Nasai 1007, Ahmad, Ibn khudaimah 543). The value of hadith: Saheeh (Sahih). 

(B) Narrated by his father or his uncle from Sa'di (R). He said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, praying." He used to spend the same amount of time reciting "Subhanallahi wa Bihamdihi" three times in ruku and sijdah. 

(SunanAbu Dawood (Tahiqkrit), 885). The value of hadith: Saheeh (Sahih). 

Additional tasbeeh or prayers for prostration:

(সিজদার অতিরিক্ত তাসবীহ বা দোয়াসমূহ)

(C) Narrated from ‘Aishah (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to recite this supplication over and over in the Qur'aan, bowing down and prostrating:

سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي

"Subha-Naka Alla-Humma Rabbana-Wabihamdika, Alla-Humag Firli"

(That is, O Allah! You are pure. You are our Lord. I am praising You. O Allah! Forgive my sins). 

(Mishkatul Masaweeh (Mishkat), 871, Saheeh Bukhari 794, 817, 4293, Sunan Abu Dawood (Tahiqkrit), 877, Nasaa'i, 1046, 1122  Saheeh  Ibn Hibban 1928, Saheeh Muslim  Hadith  Academy- 972-(217/ 484), Islamic Foundation 967,Islamic Center 978,Nayyalul Awtab3/106).The value of hadith:Saheeh (Sahih). 

(D) Narrated from Abu Bakr Ibn Abu Shaybah and Abu Qurayb (R) ... ‘Aishah (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to recite these two verses in large numbers before his death:

‏"‏ سُبْحَانَكَ وَبِحَمْدِكَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ ‏"‏ ‏

"Subhanaka  Waby  Hamdika  Astagfiruka  Watubu  Ilaq". 

That is, "Holy God, the only one who deserves all the praise, I ask you for forgiveness of all sins and repent." (Saheeh Muslim Hadith Academy-973-(218),  Islamic Foundation:  968,  Islamic Center:  979). The value of hadith:  Saheeh (Sahih. 

(E) Narrated from Muhammad Ibn Rafi (R) ..... Aisha (R). He said, "I have not seen the Prophet (peace and blessings of Allaah be upon him) perform any prayer except the recitation of this du'aa 'since the revelation of' Iyaa 'jaa nasrullah-hi wal fatah" (Surah An-Nasr). Or he would say there (in prayer):

  ‏ سُبْحَانَكَ رَبِّي وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي ‏

"Subhanaka Rabbi Wabi Hamdika Allahummag Firli".

That is, all holiness and praise be to You, O my Lord. O Allah! Forgive me. 

(Saheeh Muslim  Hadith Academy-974-(219), Islamic Foundation: 969, Islamic Center: 980).The value of hadith: Saheeh (Sahih). 

(F) Muhammad ibn al-Musanna (R), Aisha (R) said that the Prophet (peace and blessings of Allaah be upon him) used to recite this dua in large numbers:

     ‏ سُبْحَانَ اللَّهِ وَبِحَمْدِهِ أَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إِلَيْهِ ‏

"Subha-nalla-hi wabi hamdihi astagfirulla-ha watubu ilaihi".

That is, "Holy God. All praise is due to Him. I seek forgiveness from God, I repent to Him, I repent." 

(Saheeh Muslim Hadith Academy-975(220), Islamic Foundation  970,  Islamic  Center  981). The value of hadith:  Saheeh (Sahih). 

(G) Narrated from ‘Aishah (R). He said, "One night I did not find the Messenger of Allah, may Allah bless him and grant him peace, in my bed." I started looking for him. Searching, my hand fell on the Prophet's feet. I saw him (sallallaahu 'alayhi wa sallam) praying. His legs are erect. He (peace and blessings of Allaah be upon him) said:

اللَّهُمَّ إِنِّي أَعُوذُ بِرِضَاكَ مِنْ سَخْطِكَ وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ وَأَعُوذُ بِكَ مِنْكَ لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفسك

"Alla-humma a'yu biriya-ka min sakhatbiqa wa bimu'a-fa-tika min 'ukubatika, wa a'u'ubika minka la- uhsi sana-an' alayka, anta kama- asnayata 'ala-nafsika"

(That is, O Allah! I seek refuge in You from your displeasure and wrath by seeking Your satisfaction. I seek refuge in Your ‘torment’ by Your forgiveness.

I seek refuge in You through your mercy. I can't finish praising you. You are, as you praised yourself). 

(Mishkatul  Masaweeh (Mishkat), 893, Sunan Abu Dawood (Tahiqkrit),  879,  Saheeh  Muslim (Hadith Academy), 486, 977,  Ibn  Majah  3841,  Ahmad  25656,  Nasaa'i  1100,  Nasai  169,  Ahmad,  Ibn Khudaimah 655,  Islamic  Foundation:  972,  Islamic  Center:  983. The value of hadith:  Saheeh (Sahih). 

(H) Narrated from ‘Aishah (R)], the Prophet (peace and blessings of Allaah be upon him) used to say in bowing and prostration,

سُبُّوحٌ قُدُّوسٌ رب الْمَلَائِكَة وَالروح

"Subbuhun Quddusun Rabbul Mala-Ikati Warruh"

Meaning: The Lord of Malak and the spirit Gabriel is very holy, very holy. 

(Mishkatul Masaweeh (Mishkat), 872, Saheeh Muslim Hadith  Academy-978- (223/487), Abu Dawood  872, Ahmad 24063,  Saheeh Ibn Hibban  1899, Islamic Foundation:  973, Islamic Center:  984). The value of hadith:  Saheeh (Sahih). 

(I) Narrated from Abu Hurairah (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to prostrate and say,

اللَّهُمَّ اغْفِرْ لِي ذَنْبِي كُلَّهُ دِقَّهُ وَجِلَّهُ وَأَوَّلَهُ وَآخره وعلانيته وسره

"Alla-hummagfirli jambi qullahu dikkahu wa zillahu wa awwalahu wa a-khirahu wa 'ala- niyatahu wa sirrah”

(That is, O Allah! Forgive me all my sins, big and small, before and after, secret and open). 

(Mishkatul Masaweeh (Mishkat), 892, Saheeh Muslim (Hadith  Academy), 483, 971, Sunan Abu Dawood (Tahaqekkrit), 878, Saheeh Ibn  'Hibban 1931, Ibn Khudaimah, 672,  Islamic  Foundation:  966, Islamic Centre:  977). The value of hadith: Saheeh (Sahih). 

(J) Auf Ibn Malik (R) narrated in the source. He said, "One night I stood with the Messenger of Allah, may Allah bless him and grant him peace, to pray." He stays in ruku 'for the same amount of time as Qiyam And in that, 

 سُبْحَانَ ذِي الْجَبَرُوتِ وَالْمَلَكُوتِ وَالْكِبْرِيَاءِ وَالْعَظَمَةِ ‏"

“Subhana Zil Jabaruti wal Malakuti wal Kibriai wal‘ Azmati ’is recited.

Then he prostrates for the same amount of time as Qiyam and recites the dua in it. (Sunan  Abu Dawood (Tahiqkrit), 873, Tirmidhi  'Shamayili  Mahmudiyah, 298, Nasaai 1047). The value of hadith: Saheeh (Sahih). 

(K)  اللَّهُمَّ لَكَ سَجَدْتُ وَبِكَ آمَنْتُ, وَلَكَ أَسْلَمْتُ, سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَصَوَّرَهُ, وَشَقَّ سَمْعَهُ وَبَصَرَهُ, تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ.

“Allahumma Laka Sajadtu Wabika‘ A-Mantu Walaka ‘Aslamtu Sajada Wazhiya Lillazi Khalakkahu Wasao Warahu Wa Shakka Sam’ahu Wa Basarahu Tabarkallahu Ahsanul Kh-Likkin”

Meaning: O Allah! I have prostrated for Thee, I have believed in Thee, I have surrendered myself for Thee, my face (my whole body) is prostrated for the great Being who created it and made its ears and eyes grow, Glory be to Allah, the Best Creator. (Muslim 1/534).  

(M) Ayesha said: The Prophet (peace and blessings of Allaah be upon him) heard the prayer recited in prostration.

"Rabbi ati nafsi takwa-ha, zakkiha-anta khairu man zakka-ha, anta wa liyuha-wa mawalaha."

Meaning: My Lord! Give taqwa to my nafs and purify my nafs, you are the best purifier of nafs. You are his guardian and mentor. (Musnad  Ahmad-25757). 

In addition to the additional prayers of ruku and sijdah mentioned here, except for the verses of the Qur'an, all the prayers can be recited to know the hadith, such as deprivation, despair, liberation from calamity or calamity, or fulfill the hopes of the mind. Since Salat is a type of Doa or Munajat, one should raise both hands alone and say Dua in Ruku, Sijdah and Tashahhud from the Hadith regarding whatever you will say in Munajat or whatever you want from Allah. Hopefully, your prayers will be answered.

(A) Narrated from Ibn ‘Abbas (R). He said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'You will make du'aa' with great attention in prostration. Hopefully, your prayers will be accepted. 

(Mishkatul  Masaweeh (Mishkat), 873, Saheeh  Muslim 479, Nasaa'i 1045, Ahmad 1900, Daremi 1365, Saheeh Al-Jami 2746. The value of hadith: Saheeh (Sahih). 

(B) Narrated from Abu Hurairah (R). 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 then pray to Allah more and more. 

(Mishkatul  Masaweeh (Mishkat),  894, Saheeh  Muslim  482,  Abu  Dawood  875,  Nasai1137, Ahmad  9461, Saheeh  Ibn  Hibban 1928,  Saheeh  Al-Jami  1175,  Saheeh  at  Targib  387. The value of hadith:  Saheeh  (Sahih). 

It is forbidden to recite the verses of the Qur'an in Ruku and Sijda:

(রুকু ও সিজদায়  কুরআনের আয়াত পাঠ করা নিষেধ)

Narrated from Saeed Ibn Mansur, Abu Bakr Ibn Abu Shaybah and Zuhair Ibn Harb (R), Abdullah Ibn Abbas (Razi). He said that the Prophet (peace and blessings of Allaah be upon him) lifted the curtain of the hujra (while he was on his deathbed). The people were standing behind Abu Bakr in the prayer line. He said: O people! And the stream of Nubuwat will not remain. But Muslims will dream or be shown the truth. Be careful! I am forbidden to recite the Qur'an while bowing or prostrating. You will describe the superiority and greatness of the great Lord while bowing and try to recite more du'aa 'while prostrating, because your du'aa' is suitable for being accepted. This hadith has been narrated by Abu Bakr (R) حَدَّثَنَاسُفْيَانُ, عَنْسُلَيْمَانَ. 

(Saheeh Muslim, Hadith Academy-961-(207 /479), Islamic Foundation: 956, Islamic  Center: 967). The value of hadith: Saheeh (Sahih). 

See more,

(Saheeh Muslim, Hadith Academy-962, 963, 964, 965,  966, 967,  969 ,  Islamic  Foundation:  957, 958, 959, 960, 961,962,964, Islamic Centre: 968, 969, 970, 971, 972, 973, 975). Thevalueof this is:  Saheeh (Sahih). 

Document of reciting any doa-sijdah from Hadith except verses of Quran:

(কুরআনের আয়াত ব্যতীত হাদিস হতে যেকোনো দোয়া-সিজদায়  পড়ার দলিল)

Narrated from Harun Ibn Ma'ruf and Amr Ibn Sawwad (R) ..... Abu Hurairah (R). The Prophet (peace and blessings of Allaah be upon him) said: The best state (or moment) for a servant to receive the grace of his Lord while prostrating. So recite more (more) dua. 

(Saheeh Muslim, Hadith Academy-970-(215/482),Islamic Foundation: 965,Islamic Center: 976, Hadith  Sambhar, Ha. 664). The value of hadith: Saheeh (Sahih). 

Note worthy:

It is revealed that additional prayers can be recited during the prayer. However, prayers cannot be said in one's own language during the prayer. Even in Arabic, one should not recite one's own or someone else's prayers, nor should one recite the prayers proven in the Qur'an and Hadith. Because the Prophet (peace and blessings of Allaah be upon him) forbade human language in prayer. He said, ‘Surely prayer is not a field for people to talk. This is only for tasbeeh, takbeer and recitation of the Qur'an. 

(Mishkatul  Masaweeh (Mishkat), 978, Saheeh Muslim-1227, Abu Dawood-795,  Nasai-1218,  Musnad  Ahmad-23816,  Darimi-1502,  Bulbul  Maram-217). The value of hadith:  Saheeh (Sahih). 

Istiraha in Jalsay: (Rest at the party)

(জলসায়ে ইসতিরাহা)

Before standing for the second and fourth rak'ahs, the Prophet (peace and blessings of Allaah be upon him) used to sit still for a while (Bukhari: 823, modern 777). This meeting is called 'Jalsaye Istiraha' or sitting comfortably.

The hadith is as follows:

It is narrated on the authority of Malik Ibn Huwairis Laisi (may Allah be pleased with him) that he saw the Prophet (peace and blessings of Allah be upon him) praying. He would not sit or stand in the odd rak'at (of prostration) of his prayer. 

*(Saheeh Bukhari (Tawheed)-823, Modern Publication777, Islamic Foundation785).Thevalue of hadith: Saheeh (Sahih). 

* In most of the mosques in our country, the opposite of this hadith is observed. But the Prophet (peace and blessings of Allaah be upon him) used to perform istirahaat in the congregation before getting up at the end of the sijdah in odd rak'ats. (Bukhari  page 1,  113.   Abu Dawood 111, 112 pages. Nasai 173 p.  Ibn  Majah, p. 64.  Meshtak 75  pages,  Meshtak  Noor Mohammad  Ayami  and  Madrassa  Text  2nd  Volume Hadith  No. 734, 740. Bukhari  Aziyul Haque 1st  Volume Hadith No. 473, Bukhari  Modern  Publication  1st  Volume  Hadith  No. 758,  777,  778.  Bukhari  Ifah:  Hadith  783; Muslim  Islamic  Foundation Part  2  Hadith No. 769. Abu Dawood  Islamic  Foundation 1st Volume Hadith No. 842,  844. Tirmidhi Islamic Foundation 1st Volume Hadith  No. 28. Islamiyat b-a. Hadith Episode 125.

Rules for rising from prostration:

(সিজদা থেকে উঠে দাঁড়ানোর নিয়ম)

Saying Allahu Akbar, first raise your face then your hands, then raise your knees or stand up straight with your hands on the ground. Both are permissible.

Narrated from Ibn 'Umar (R). He (peace and blessings of Allaah be upon him) said: Both hands prostrate like the face. When one of you puts his face (forehead) on the ground, he must keep the palms of both his hands on the ground and when lifting his face from the ground, he should also raise both his hands. (Sunan Abu Dawood (Tahiqkrit)-893, Ibn  Khudaimah 1622). The value of hadith:  Saheeh (Sahih). 

The second rak'ah and The Method of the next rak'ah:

(দ্বিতীয় রাকআত এবং পরবর্তী রাকআতের পদ্ধতি)

Apart from the first rak'ah, there is  no need to read  any more chicks in the next   rak'ah  and there is no need  to read Auyubillah. But it is Mustahab to read Bismillah at the beginning of Surah  Fatihah  and  other  Surahs  every  rak'ah.  And  all  the other  rules-the law is like the first  rak'ah. But it is better to reduce the reading of the second rak'ah than in the first   rak'ah.   

The hadith is as follows:

Narrated from Abu Qatadah (R). He said that the Prophet (peace and blessings of Allaah be upon him) used to recite the first rak'ah of the Zuhr prayer longer than the second rak'ah. In this way he also performed the Asr prayer. Thus he used to perform the Fajr prayer. 

(Mishkatul Masaweeh (Mishkat)-828-(7), Bukhari 759, Muslim 451, Abu Dawood 798,  Nasai978, Ahmad 22520, Daremi 1328). The value of hadith: Saheeh (Sahih). 

Not performing sunnat / nafl prayers in place of obligatory prayers:

(ফরয  ছালাতের স্থানে সুন্নাত/নফল  ছালাত আদায় না করা)

It is the norm of the Prophet (sm) to change the place while performing sunnat salat. But in most of the mosques, the musalli perform sunnat salat instead of the obligatory salat. Don't feel the need to change places.

The hadith is as follows:

(A) Narrated from Abu Hurairah. The Prophet (peace and blessings of Allaah be upon him) said:

After performing the (obligatory) prayer, will any of you be unable to perform the prayer (sunnat / nafl) a little forward or backward or to the right or left of it? 

(Sunane ibn Maajah,  1427, Abu Dawood 1006, Ahmad  9212,  Saheeh  Abi  Dawood 629, 922). The value of hadith:  Saheeh (Sahih). 

(B) Narrated from Mughirah Ibn Shubah. The Prophet (peace and blessings of Allaah be upon him) said: The Imam should not move away from the place where the obligatory prayer is performed and he should not perform the (naafil) prayer. (Sunani ibn Majah,1428, Abu Dawood 616,1/91). The value of hadith: Saheeh (Sahih). 

(Vol. I-End of the first 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. 

Email Address: Izabulalam@gmail.com

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