Mu' meneen Brothers and Sisters,

As Salaam Aleikum wa Rahmatullahi wa Barakatuh.  (May Allah's Peace, Mercy and Blessings be upon all of you)

 

One of our brothers/sisters has asked this question:

Aadab,I`ve been brought up in a society where life revolves only around the wealth but now I realise that wealth is not everything and I find a tilt in myself towards islam and it`s credit goes couple of my sincere friends whom I`m really very thankful to .I came to know about your site by a friend of mine..may God bless her for directing me to such a beautiful site..I started praying regularly but I`m not sure about a few things and I want to do everything in a proper way as Quran and sunnah says But all I need now is your sincere help and guidance. I have to ask a few things. First of all I want to know about saying Niyaah before the prayer.Recently I read an article of a well know scholar,he says that there is no Niyaah whatsoever but since I have been taught that doing Niyaah before offering prayer is a requirement.I`m totally confused ..that gentleman says that the Prophet (saws) has not asked the muslims to do niyaah verbally..so it`s not a part of our formal prayer..I want to know your opinion about it..if not verbally then how are we supposed to do it..and if have to do niyaah .do we have to say it everytime before starting a new prayer..like we offer 2 faraz and then 2 sunnaah, so do we have to say niyaah just only at the begining of our prayer, for the whole namaz or again before offering sunaah as well, "That I`m doing niyaah for such and such prayer or I`m doing niyaah for 2 rakhaah faraz and 2 rakhaah sunnah" And are we supposed to do niyaah for waddu as well. My second question is that that gentleman said that there`s no way of saying kaza of a missed obligatory prayer.Could you please tell me what is the recommended way to say Kaaza, incase you miss any obligatory prayer for each of the 5 prayers.How to make a missed prayer offering kaaza, like is it possible that we offer Kaaza (asar prayer) at the magrib time. One more thing that gentleman says that there`s nothing like Sunnah, sunnah is only Naful, nothing else. I want to ask you that is Sunnah and Naful the same. About Witar namaz...I heard that witr is a highly recomended prayer but not obligatory, and what should we recite in witr besides Suarh Iklaas in all 3 rakahs and sraah kafiroon in second rakaah and what in the third one ?

I would like to ask you about something that has been bothering me for sometime. When we offer prayers do we have to say Azaan or straight away start praying . My next question is about Sana.When we start praying we say Sanna " Subhana kalahuma" do we have to say it only once that is just at the begining of the namaz only or everytime when we start a new rakah , like once we finish faraz and then we start sunaah , do we have to say it again when we say sunaah. One more thing that I want to ask you is that can we recite Quran`s translation only.I`m afraid I cannot read Arabic well so can I or can I not read the translation only instead of Arabic which I don`t even understand. Is reading the translation enough. Agreed that it`s the chosen language is Arabic. My last but not the least question is please let me know how to do Sajda Sahu. I know I have asked so many questios and so simple ones but these simple things are of great importance to me. Thanks for your patience.

 

(There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and statements received from our readers for circulation in confidentiality.)

 

Answer:

 

Several questions

In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave-servant and the seal of His Messengers.

 

Your Question: First of all I want to know about saying Niyaah before the prayer.Recently I read an article of a well know scholar,he says that there is no Niyaah whatsoever but since I have been taught that doing Niyaah before offering prayer is a requirement.I`m totally confused ..that gentleman says that the Prophet (saws) has not asked the muslims to do niyaah verbally..so it`s not a part of our formal prayer..I want to know your opinion about it..

To have an intention in one’s heart to offer one’s specific prayer is indeed a legal requirement and a pre-condition of offering prayers; but what is not required is that one verbally declare one’s intention to pray.

 

When the time of prayer has approached, and when one has done his wudu with the intention to offer his prayers, and when one has gone to the mosque, and when one has stood in line with the congregation with the intention to offer his prayers; it does not seem right or logical that now one makes a verbal declaration of what one is about to do, and that too to the One Who is All Knowing, All-Aware! The intention one makes in one’s heart when one prepares oneself for the prayer more than suffices to fulfill the obligation of ‘neeyah’ or intention.

 

Neither did the Messenger of Allah (saws) make a verbal declaration of his intention aloud before the start of every prayer, nor is it a legal requirement to declare ones intention aloud; thus it is best if the believers follow the example of the Messenger of Allah (saws) and make the intention in their hearts, and start their prayer with the declaration of the ‘takbeer’ of ‘Allah-o-Akbar’.

 

Your Question: ..if not verbally then how are we supposed to do it..

The intention one makes in one’s heart when one prepares oneself for prayer more than suffices to fulfill the requirement of ‘neeyah’ or intention.

 

Your Question…..do we have to say it everytime before starting a new prayer..like we offer 2 faraz and then 2 sunnaah, so do we have to say niyaah just only at the begining of our prayer, for the whole namaz or again before offering sunaah as well,

Lets say a person wishes to offer his Fajr prayers, which would normally consist of a two-rakah Sunnah prayer, followed by a two-rakah Fard prayer. Thus the person who intends to offer these prayers will obviously have to prepare himself for prayer by being pure, making the ‘wudu’, facing the ‘qibla’, spreading the prayer-mat or going towards the mosque, etc.

 

When the person intends to offer the two-rakah Sunnah and stands up to start his prayer, it is only obvious that before he makes his move he would intend in his heart that he is about to offer his Sunnah prayers of Fajr…. This intention of his in his heart would suffice to fulfill his requirement of ‘neeyah’ for prayer.

 

Likewise once the person has offered the Sunnah prayer and stands up again to start the Fard prayer, it is only obvious that before he makes his move, he would intend in his heart that he is about to offer his Fard prayers of Fajr…and that intention in his heart would suffice to fulfill the requirement of ‘neeyah’ for prayer.

 

Thus one is not required to make a verbal declaration of his neeyah before any prayer, but it is the intention one makes before the start of every prayer in their hearts which more than suffices to fulfill the obligation of ‘neeyah’ for prayer.

 

Your Question: And are we supposed to do niyaah for waddu as well.

When the time for prayer approaches, and one wishes or intends to purify oneself and prepares for the prayer by doing the ‘wudu’, that intention in their hearts suffices to fulfill the condition of ‘neeyah’ for wudu; one need not make a verbal declaration before doing the wudu that ‘I intend to do wudu’!

 

Your Question: My second question is that that gentleman said that there`s no way of saying kaza of a missed obligatory prayer.

Allah says in the Holy Quran Chapter 4 Surah Nisaa verse 103:

Indeed the Salaat is a prescribed duty that should be performed by the believers at (their) appointed times.

 

Allah Says in the Holy Quran Chapter 2 Surah Baqarah verses 45-46:

45 Nay seek (Allah's) help with patient perseverance and ‘salaah’: it is indeed hard except to those who bring a lowly spirit.

46 Who bear in mind the certainty that they are to meet their Lord and that they are to return to Him.

 

The Prophet (saws) said, "The head of the matter is Islam, its pillar is the prayer, and the top of its hump is Jihad in the Way of Allah."

 

Jabir reports that the Prophet (saws) said, "Between a person and disbelief is discarding prayer."

Related by Ahmad, Muslim, Abu Dawud, at-Tirmidhi and Ibn Majah.

 

Abdullah ibn 'Amr ibn al-'Aas reported that the Prophet (saws) one day mentioned the prayer and said, "Whoever guards and observes his prayer, they (his prayers) will be a light and a proof and a savior for him on the Day of Resurrection. Whoever does not guard and obvserve them, they will not be a light or a proof or a savior for him. On the Day of Resurrection, he will be with Qarun, Fir'aun, Haman and Ubayy ibn Khalf."

Related by Ahmad, at-Tabarani and Ibn Hibban.

 

A man came to the Prophet (saws) and said “ O Prophet of Allah (saws), what is the act or deed most loved by Allah?”

The Prophet (saws) replied: “To pray ones prayers on time.”

The man asked further: “What (deed or act most loved by Allah) next?”

The Prophet (saws) replied: “Obedience to ones parents.”

The man asked further: “What (deed or act most loved by Allah) next?”

The Prophet (saws) replied: “Jihaad in the Way of Allah.”

Related by Bukhari.

 

Intentionally missing an obligatory prayer beyond its appointed time is not even given as an option in the deen of Islam! If one accidentally or unintentionally misses one’s prayer through sleep or forgetfulness, one should pray it as soon as one wakes up or remembers it.

 

One should strive as hard as one can to make intention to offer one’s obligatory prayers on their appointed times, and if Allah forbid, one misses a prayer, then the absolute least one can do is expiate and atone for that lapse by praying it ‘qada’ in the sincere fear and hope that the Lord Most High will accept it.

 

Whoever sleeps through or has forgotten to pray a certain prayer should pray it when he wakes up or remembers the prayer. Abu Qatadah related that sleeping through the prayer time was mentioned to the Prophet (saws) and he said, "There is no negligence in sleep, but negligence occurs while one is awake. If one of you forgets a prayer, or sleeps through its time, then he should pray it when he remembers it."

Related by an-Nasa'i and at-Tirmidhi.

 

Anas related that the Prophet (saws) said, "Whoever forgets a prayer should pray it when he remembers it, and there is no expiation for it save that."

Related by al-Bukhari and Muslim.

 

The offering of the five obligatory prayers at its appointed times is such a duty unto the Lord Creator that a believer is not permitted to miss them even in a life and death situation like war, or severe illness, etc.

 

Allah Says in the Holy Quran Chapter 2 Surah Baqarah verse 238:

238 Guard strictly your prayers, especially the middle (Asr) prayer and stand before Allah in a devout (frame of mind).

 

Allah Says in the Holy Quran Chapter 107 Surah Al-Maun verses 4-5:

4 So woe to the worshippers

5 Who are neglectful of their prayers

 

To intentionally miss an obligatory prayer or delay it beyond its appointed time would indeed constitute severe negligence and a grave sin in the Sight of Allah Subhanah.

 

Your Question (again): My second question is that that gentleman said that there`s no way of saying kaza of a missed obligatory prayer.

What the gentlemen might have probably meant is that intentionally delaying the offering of one’s obligatory prayers beyond its prescribed times is not even an option in Islam!

 

But if one has missed one’s obligatory prayer due to forgetfulness or sleep, etc., one should offer the prayers ‘qada’ or delayed as soon as one wakes up or remembers it….and there is absolutely no expiation save that!

 

Anas related that the Prophet (saws) said, "Whoever forgets a prayer should pray it when he remembers it, and there is no expiation for it save that."

Related by al-Bukhari and Muslim.

 

Whoever sleeps through or has forgotten to pray a certain prayer should pray it when he wakes up or remembers the prayer. Abu Qatadah related that sleeping through the prayer time was mentioned to the Prophet (saws) and he said, "There is no negligence in sleep, but negligence occurs while one is awake. If one of you forgets a prayer, or sleeps through its time, then he should pray it when he remembers it."

Related by an-Nasa'i and at-Tirmidhi.

 

Your Question: Could you please tell me what is the recommended way to say Kaaza, incase you miss any obligatory prayer for each of the 5 prayers.How to make a missed prayer offering kaaza, like is it possible that we offer Kaaza (asar prayer) at the magrib time.

If (Allah forbid) one has missed the offering of one’s obligatory prayer, one should strive their utmost to offer it as soon as one remembers it.

 

Thus for example, if for some reason one has slept through one’s ‘Dhuhr’ prayers and wakes up only when the time for ‘Dhuhr’ has passed and ‘Asr’ is due….then one should make the ‘wudu’, first offer the four rakahs of the missed obligatory ‘Dhuhr’ prayers as ‘qada’, and then immediately after offer the four-rakahs of the ‘Asr’ prayers. It is highly recommended and best to keep the sequence of prayers as they should be prayed; ie. Magrib-Isha-Fajr-Dhuhr-Asr.

 

If one has forgotten or slept through one’s ‘Asr’ prayer and the time of ‘Magrib’ is now due; one should offer the ‘Asr’ prayers as ‘qada’ first, and then immediately after offer the ‘Magrib’ prayers.

 

Your Question: One more thing that gentleman says that there`s nothing like Sunnah, sunnah is only Naful, nothing else. I want to ask you that is Sunnah and Naful the same.

It is indeed true that there are only two types of prayers: ‘Fard’ or obligatory, and ‘Nafl’ or voluntary. The ‘Nafl’ or voluntary or extra prayers which the Prophet (saws) offered are known as the ‘Sunnah’ prayers.

 

Fard prayers: These are the five obligatory prayers at their appointed times of the day. If one prays them, he will earn a huge reward from Allah Subhanah; and if one does not pray them, there will be a severe accounting and punishment.

 

Nafl prayers: These are the voluntary or extra prayers. If one prays them, he will earn a huge reward from Allah Subhanah; and if one does not pray them, there is no sin.

 

Sunnah prayers: These are the Nafl or voluntary prayers which were prayed by the Messenger of Allah (saws), and thus they become his (saw’s) Sunnah for us. If one prays them, he will earn a huge reward from Allah Subhanah; and if one does not pray them, there is no sin. The most that can be said of one who does not pray the Sunnah prayers is that he lost a great opportunity to earn huge rewards from Allah Subhanah.

 

Your Question: I want to ask you that is Sunnah and Naful the same.

All ‘Sunnah’ prayers are ‘Nafl’, but all ‘Nafl’ prayers are not necessarily ‘Sunnah’ prayers.

 

For example, it was the practice or Sunnah of the Messenger of Allah to offer a two rakah ‘Nafl’ prayer between the ‘adhaan’ and the ‘iqaama’ of ‘Fajr’. Thus if between the ‘adhaan’ and the ‘iqaama’ of Fajr, one were to pray ten sets of two-rakahs each, the first two-rakah will be considered ‘Sunnah’ and the balance nine sets of two-rakahs will be considered ‘Nafl’.

 

The ‘Nafl’ or extra prayers which were offered by the Messenger of Allah (saws) are known as the ‘Sunnah’ prayers.

 

Your Question: About Witar namaz...I heard that witr is a highly recomended prayer but not obligatory,

It is reported that Hadrat Ali (r.a.) said: "The witr prayer is not required like your obligatory (fard) prayers, but the Prophet (saws) would perform the witr prayer and say: 'O you people [followers] of the Qur'an, perform the witr prayer, for Allah is One and He loves the witr.'"

 

Your Question: and what should we recite in witr besides Suarh Iklaas in all 3 rakahs and sraah kafiroon in second rakaah and what in the third one ?

Sahih Al-Bukhari Hadith 2.112 Narrated by Abdullah bin Umar

The Prophet (saws) said, "Make Witr as your last prayer at night."

 

The Prophet (saws) said: 'The night prayer is sets of two rak'at. If one fears the coming of the dawn, he should perform one rak'ah, thereby making all of them odd [witr].'

 

‘Witr’ basically means an ‘odd number’, and the Messenger of Allah (saws) guided the believers that they should strive to end their night prayers with an odd number of ‘rakahs’.

 

Thus one may offer as many ‘nafl’ or extra prayers in the night as one wishes or is easy for them in a two-rakah combination, and when one wishes to end their extra prayers of the night, they should end it with a ‘witr’ or an odd number (1,3,5,7, etc.).

 

There is evidence in the Sunnah that the Messenger of Allah (saws), after the recitation of Surah Al-Fatihah, at times would recite the last three Surahs of the Quran (112^th Ikhlaas, 113^th Falaq, and 114^th An-Naas) in his ‘witr’ prayer, and at times he (saws) would recite only the 112^th Surah Al-Ikhlaas after the recitation of Surah Al-Fatihah. Although it is perfectly permissible for one to recite any Verses or Surah of the Quran one wishes in their final rakah of ‘witr’, it would be best to follow the Sunnah or practice of the Messenger of Allah (saws) and recite either the last three Surahs or only Surah al-Ikhlaas after the recitation of Surah Al-Fatihah in their last rakah of witr prayer.

 

Your Question: When we offer prayers do we have to say Azaan or straight away start praying .

The Messenger of Allah (saws) always prayed his ‘fard’ or obligatory prayers in congregation, thus the ‘Adhaan’ was announced by the caller to prayer, and after the appointed time when the believers had gathered in the mosque, the ‘Iqaamah’ was announced, and the believers would stand in the rows and make themselves available for prayers. Thus the absolute majority of the scholars are unanimous in their opinion that it is obligatory to announce the ‘adhaan’ and the ‘iqama’ when praying in congregation.

 

The main reason and wisdom behind the declaration of the ‘adhaan’ aloud is to make aware to the believers that the time of offering the prayer has begun. If one is praying alone at home, it is not obligatory for him to give the ‘adhaan’ or the ‘iqaamah’ before one starts ones prayer. If one has heard the ‘adhaan’ being called from the mosques, or if one is sure the time of prayer has approached, they may simply make the intention (in their hearts) and start their prayer. But if one praying alone, for any reason declares the ‘adhaan’ or the ‘iqaamah’, there is absolutely no harm and will not effect the validity of his prayers in any way.

 

But whenever there are two or more believers gathered at any place and they intend to offer their prayers in congregation; then it would be best if they announce the ‘adhaan’, then the ‘iqaamah’, and then start their prayer in congregation.

 

Your Question: My next question is about Sana.When we start praying we say Sanna " Subhana kalahuma" do we have to say it only once that is just at the begining of the namaz only or everytime when we start a new rakah , like once we finish faraz and then we start sunaah , do we have to say it again when we say sunaah.

The declaration of the glorifications and praise of Allah Subhanah (or as you have termed it ‘Sanna’) is not an obligatory part of prayer, but it is a Sunnah and thus optional. If one recites the ‘Sanna’ one would earn a huge reward from their Lord, and if for any reason one does not recite it, it would not effect the validity of their prayers in the least.

 

It was the general practice and Sunnah of the Messenger of Allah (saws) that immediately after the declaration of ‘takbeer’ to signal the start of any prayer, in the first rakah of prayer, he (saws) would declare phrases of glorification and praises (Sanna) of Allah Subhanah before he (saws) recited the Surah Al-Fatihah.

 

There is ample evidence in the authentic and established Sunnah that the Messenger of Allah (saws) would recite the ‘Sanna’ in the first rakah of his prayers immediately after the declaration of ‘takbeer’, but to the best of our knowledge, there is no evidence in the Sunnah to suggest that the Messenger of Allah (saws) would declare the phrases of ‘Sanna’ before the start of each and every rakah.

 

Your Question: One more thing that I want to ask you is that can we recite Quran`s translation only.I`m afraid I cannot read Arabic well so can I or can I not read the translation only instead of Arabic which I don`t even understand. Is reading the translation enough.

There are two aspects to your question that need to be addressed. One is the reward or ‘thawaab’ one wishes to earn through the recitation of the Glorious Quran, and the other is to understand what is being recited so that one may be able to obey and follow the Commands and Guidance of the Lord Most Merciful.

 

Allah says in Chapter 2, Surah Baqarah aayat 185

Ramadan is the month in which the Quran was sent down: this Book is a Perfect Guidance for mankind and consists of clear Teachings which show the Right Way, and are a Criterion of the Truth and falsehood.

 

There is absolutely no doubt that the Quran was revealed as The Book of Divine Guidance for all of mankind, and the absolute first and primary mission of a believer MUST BE to understand, obey, follow, and implement the guidance of the Glorious Quran as his way of life.

 

If one can read and understand the Arabic script in which the Quran was revealed, then without a doubt it would be the absolute best option; for the person would receive the reward for its recitation and also understand it so that he may implement its Divine Commands of guidance in his life.

 

But if one can only read the Arabic script in which the Quran was revealed but cannot understand the language; then it would be best to first recite the Quran in its original script and then try to understand the language through a translation in a language which one understands best; thus earning both the reward for its recitation and also getting to understand the Wise Commands of Guidance from the Lord Most Gracious.

 

There are many authentic narrations from the Noble Messenger of Allah (saws) whereby the rewards for the recitation of the Quran are declared; but if one compares the degree of the rewards of recitation to the rewards of acquiring, and understanding, and implementing the guidance and knowledge of the Quran in their lives there is absolutely no doubt that, although both earn huge rewards, the rewards of understanding, learning, and teaching the Quran are much more superior.

 

Ref: Rewards for reciting the Glorious Quran:

Sahih Al-Bukhari Hadith 6.545 Narrated by Uthman

The Prophet (saws) said, "The best among you are those who learn the Qur'an and teach it."

 

Sahih Al-Bukhari Hadith 6.459 Narrated by Aisha

The Prophet (saws) said, "Such a person as recites the Qur'an and masters it by heart, will be with the noble righteous scribes (in Heaven). And such a person who exerts himself to learn the Qur'an by heart, and recites it with great difficulty, will have a double reward."

 

Al-Tirmidhi Hadith 2167 Narrated by Aws ath-Thaqafi

Uthman ibn Abdullah ibn Aws ath-Thaqafi, on his grandfather's authority, reported Allah's Messenger (saws) as saying, "A man's recitation of the Qur'an without using a copy of it produces a thousand degrees of reward, but his recitation while using a copy is double that, reaching two thousand degrees."

 

Al-Tirmidhi Hadith 2137 Narrated by Abdullah ibn Mas'ud

Allah's Messenger (saws) said, "If anyone recites a letter from Allah's Book he will be credited with a good deed, and a good deed gets a tenfold reward. I do not say that Alif-Lam-Mim are one letter, but ‘alif’ is a letter, ‘lam’ is a letter and ‘mim’ is a letter."

 

Ref: Rewards for acquiring religious knowledge; ie. the understanding of the Quran:

Al-Tirmidhi Hadith 257 Narrated by Abdullah ibn Amr

Allah's Messenger (saws) happened to pass by two groups (of Muslims) in the mosque and he said: ‘Both of them are good, but one is superior to the other. One group is supplicating Allah and praying to Him. If He so wills He will confer upon them and if He so wills He will withhold. So far as those who are acquiring the understanding of religion and its knowledge and are busy in teaching, they are superior. Verily I have been sent as a teacher. He then sat down amongst them.’

 

Al-Tirmidhi Hadith 256 Narrated by Abdullah ibn Abbas

The Messenger of Allah (saws) said: ‘Acquiring knowledge in company for an hour in the night is better than spending the whole night in prayer.’

 

Al-Tirmidhi Hadith 249 Narrated by Al-Hasan al-Basri

Allah's Messenger (saws) said: ‘He whom death overtakes while he is engaged in acquiring knowledge with a view to reviving Islam with the help of it, there will be one degree between him and the Prophets in Paradise.’

 

Al-Tirmidhi Hadith 220 Narrated by Anas ibn Malik

Allah's Messenger (saws) said: ‘One who goes out to search for knowledge is (devoted) to the Cause of Allah till he returns’

 

Sahih Muslim Hadith 6518 Narrated by Abu Hurayrah

Allah's Messenger (saws) as saying: ‘He who alleviates the suffering of a brother from the affections of the world, Allah will alleviate his affections from the sufferings of the Day of Resurrection. He who finds relief for one who is hard pressed, Allah will make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother. He who treads the path in search of knowledge, Allah will make that path easy, leading to Paradise for him and those persons who assemble in one of the houses of Allah (mosques), recite the Book of Allah and learn and teach the Qur'an (among themselves). There will descend upon them tranquillity, mercy will cover them, the Angels will surround them and Allah will mention them in the presence of those near Him.’

 

Your Question: please let me know how to do Sajda Sahu.

The ‘sajdah-sahoo’ or prostration of forgetfulness is a process which can and must be performed at the end of the prayer by one who has made an unintentional error or mistake in his rite of prayer.

 

If one fears that one has forgotten or omitted or made any unintentional mistake in one’s prayer due to forgetfulness, regardless of whether the prayer is obligatory or supererogatory, one should perform the ‘sajdah-sahoo’ or prostration of forgetfulness at the end of their prayer; it is expected that the Lord Most Gracious will accept their worship of prayer and will not reduce their reward in the least.

 

There are two ways prescribed in the authentic narrations on how the Messenger of Allah (saws) performed the Sajdah-Sahoo and both are acceptable. Abu Sa'id al-Khudri reported that the Messenger of Allah (saws) did two sujjud before the taslim, and in the narration of Dhul-Yadain narrated by Abu Hurairah, it is recorded that the Prophet (saws) made the prostrations after the taslim.

 

The way to perform the ‘Sajdah-Sahoo’ (or Sajdahs of forgetfulness) is to go into sajdah and glorify Allah, then sit and make supplication to Allah, then again go into sajdah and glorify Allah, and then perform the tasleems on either side.

 

This whole set of actions related above is called ‘sajdah-sahoo’ and is to be done only once at the end of the prayer, if the person has made an unintentional mistake/s in their prayer.

 

Sajdah-Sahoo 1 (before the ‘tasleem’):

If one realizes one has made an error in prayer during the prayer, one should complete the prayer to the best of his conviction and recite the ‘tashahud’; just before the tasleems of either side at the end of the ‘tashahud’, one should make the two sajdahs for ‘sajdah-sahoo’ and then perform the taslems on either side.

 

Sajdah-Sahoo 2 (after the ‘tasleem’):

If one realizes that one has made an error in prayer after one has already completed one’s prayer and performed the ‘tasleems’; then immediately after realization of the error, one should make the two sajdahs for ‘sajdah-sahoo’ and then again perform the tasleems on either side.

 

Your Statements: I know I have asked so many questios and so simple ones but these simple things are of great importance to me. Thanks for your patience.

Beloved brother in Islam, never ever hesitate or apologize for asking any questions in the deen; for the deen or ‘way of life’ called Al-Islam is based on the Perfect Wisdom and Knowledge of the All Knowing Lord, and every single command of the All Wise Lord is abundant in common-sense and logic. Asking any type of questions in Islam to gain more knowledge, or to confirm the Truth so that one’s heart is more content, or to understand and thus follow with more conviction the dictates of the deen is not only permissible, but absolutely encouraged in Islam. It is the right of the brother or sister to ask anything they wish to clarify in the deen; and it is the responsibility and duty of the good scholars to address the question asked to the best of their knowledge and ability, and in the most polite and humble manner.

 

What is discouraged in Islam is if one asks questions for the sake of asking, or arguing to ridicule the Truth with absolutely no intention of obeying or following when the Truth is made clear to them, etc. But if one asks questions to clarify and seek knowledge so that one may better follow the deen; such seeking of the Knowledge of Truth is absolutely encouraged in Islam.

 

Whatever written of Truth and benefit is only due to Allah’s Assistance and Guidance, and whatever of error is of me alone. Allah Alone Knows Best and He is the Only Source of Strength.

 

Your brother and well wisher in Islam,

 

 

Burhan