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:

dear br.Assalaamu-Alai-kum-Wa-Rahamatullah-Wa-Barakatuh.

why there r different styles,action and words,while offering prayers ?
enlarging my questions subject and highlighting on some noted points while offering prayer ;
ACTION - while saying Allahau Akbar,some lift their hands till shoulder,n some touch their ears n some lift till ears,this is when rakaat is formed.
before going to Ru Ku again when imam says Allahu Akbar,some lifts their hands in same obove style n some does not at all ,just fold their hands.

STYLES- during the time of Witr namaaz people offer namaz in different styles n action.

WORDS - I offer prayer prayers in different masjids as of travelling,nationaly and internationaly.after the rakaat before surah fateha,some imam says, Bismillah.......... and then starts saying sureh fateha and some imam doesnot say louder.

hope the obove noted is correct to my vision and if there is any mistake to my vision and ears pls forgive me, my ALMIGHTY ALLAH.

Also kindly focus on four Musullaha,in brief withtheir objective.

WORDS 

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Answer:

Minor differences in prayer

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: …..why there r different styles,action and words,while offering prayers ?
If truth be told brother, almost 98-99% of the style, actions, and words in the prayers of the believers are exactly the same, absolutely regardless of which sect the believer might claim to observe or follow. All the obligatory acts of prayer, without which the prayer would become invalid, are observed by all the believers….for eg. purity, performance of ‘wudu’ before prayer, facing the ‘qibla’, declaration of the ‘takbeer’ to start the prayer, the ‘qiyaam’ or standing in prayer, the recitation of Surah ‘al-Fatihah’ in every rakah of the prayer, the performance of ‘ruku’ after the ‘qiyaam’, the performance of ‘sajdah’ after the ‘ruku’, the sitting for the recitation of ‘tashahud’, the ‘tasleems’ to end the prayer, etc…..all of these obligatory acts of prayer are almost identical amongst all the denominations.

It is only in the smaller and non-obligatory acts of prayer where one might find a small difference in the style or action or even the wordings in the prayer performed by the believers….these non-obligatory acts of prayer do not by itself invalidate the prayer and if one finds their believing brother praying a little different from what they have been taught to follow, one should not make a big issue out of it, nor fight, nor wrangle, nor argue, nor start declaring the prayer of their brethren illegal, null and void….for that would invariably cause a ‘fitnah’ and discord amongst the already disunited Ummah.

Your Question: ACTION - while saying Allahau Akbar,some lift their hands till shoulder,n some touch their ears n some lift till ears,this is when rakaat is formed.
Hadrat Umar (r.a.) reported that the Prophet (saws) would raise his hands upon making the ‘takbir’ until they were parallel to his shoulders or close to that.

Related by Ahmad.

All the scholars of Islam are absolutely unanimous in their opinion, that one must practice ‘Rafayadain’ or lift both their hands at least upto or close to their shoulders when one starts his prayers by saying ‘Allah-o-Akbar’. This practice of ‘Rafayadain’ signaling the start of prayer is an obligatory part of prayer.

Sunan of Abu-Dawood Hadith 727 Narrated by Wa'il ibn Hujr

I witnessed the Prophet (saws) raise his hands in front of his ears when he began to pray. I then came back and saw some of them (the comapanions) raising their hands (only) up to their chest when they began to pray; they wore long caps and blankets.

In the above quoted narration from Hadrat Wail ibn Hujr (r.a.) one finds that he witnessed the Prophet (saws) raise his hands in front of his ears when he began his prayers…but he said that he also witnessed that some amongst the companions, because of the limitations of their clothing or apparel worn in the severe winters of Arabia could only raise their hands upto their chests!

Thus as long as one’s intention is to follow the Sunnah of the Messenger of Allah and raises one’s hands at least upto or close to their shoulders when declaring the ‘takbeer’ to start their prayer, their prayer will be considered valid regardless of whether they raised their hands parallel to their shoulders or in front of their ears…for both these actions have evidence in the Sunnah and practice of the Messenger of Allah (saws).

Your Question: …..before going to Ru Ku again when imam says Allahu Akbar,some lifts their hands in same obove style n some does not at all ,just fold their hands.
Practicing Rafayadain or raising both hands in the prayer when one goes into ‘ruku’, or when one stands up from ‘ruku’, or going from a ‘qiyam’ (standing) posititon to ‘sajdah’ in prayer, etc. does not constitute an obligatory part of the prayer. There is a difference of opinion amongst the scholars in the practicing of ‘Rafayadain’ during the prayers because there are authentic narrations to both arguments. Most companions of the Prophet (saws) narrated that he (saws) used to practice Rafayadain in the beginning as well as in between his prayers, while some other state that he did it only once at the beginning of prayers. Thus, both are part of the Sunnah or Way of the Prophet (saws).

Reported Ibn 'Umar, "When the Prophet (saws) stood to pray, he would raise his hands until they were the same height as his shoulders and then he would make the takbir. When he wanted to bow, he would again raise his hands in a similar fashion. When he raised his head from the bowing, he did the same and said, 'Allah hears him who praises Him.' (Related by al-Bukhari, Muslim and al-Baihaqi.)

Reported bn Mas'ud : "I prayed with the Prophet (saws) and he raised his hands only once (at the beginning of prayer)."

Related by At-Tirmidhi.

Thus if a believer today gives weight to the narration reported by Hadrat Ibn Umar (r.a.) and prays and practices Rafayadain in the beginning of prayer as well in his movements during the prayers, his intention being to follow the Sunnah of the Prophet (saws), it is fine. And if a believer giving weight to the narration reported by Hadrat Ibn Masud (r.a.), prays by practicing Rafayadain only at the beginning of prayer, his intention also being to follow the Sunnah of the Prophet (saws), that too is fine. What is important is that every believer does an act or a deed with the intention to follow the Sunnah or Way of the Prophet (saws).

Your Question: STYLES- during the time of Witr namaaz people offer namaz in different styles n action.
It is reported that Hadrat Ali (r.a.) said: "The witr prayer is not required like your obligatory 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.'"

Sahih Al-Bukhari Hadith 2.112 Narrated by Abdullah bin Umar

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

Fiqh-us-Sunnah Fiqh 2.13

It is permissible to perform the witr prayers by praying two rak'at combinations[and concluding each of them with a tashahud and the tasleems] and then praying one rak'ah with a tashahud and taslim. Likewise, it is allowed to pray all the rak'at with two tashahuds and one taslim. One may pray an even number of rak'ats, one after another, without making any tashahud, save in the one before the last rak'ah in which case one makes the tashahud and then stands to perform the last rak'ah wherein one will make another tashahud and end the prayer with the taslim. One may also make only one tashahud and the taslim, in the last rak'ah of witr. All of that is permissible and can be traced to the Prophet (saws).

Al-Bukhari and Muslim quote 'Aishah saying that the Prophet (saws) would perform thirteen rak'at during the night and would make the witr prayer, and he would not 'sit' except in the last rak'ah of them. In another hadith, 'Aishah reports that the Prophet (saws) would perform nine rak'at during the night and that he would not sit during them until the eighth rak'ah in which he would make remembrance of Allah, praising Him, and would make supplication. Then, he would stand without making the taslim and pray the ninth rak'ah, after which he would sit, make the tashahud and make the taslim in such a manner that we could hear him.

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].'

Since the number of rakahs of the voluntary night prayers are not specified, one may pray as many rakahs as is easy for him, either in a two rakah combination with a tashahud and tasleem for each, or all of them together with only a tashahud at the end of the prayer with no tasleem; then end these voluntary night prayers with one rakah of witr with a tashahud and tasleems thus making all of them ‘witr’ or an odd number. The Messenger of Allah (saws) prayed the night voluntary prayers in both ways, thus if one follows any one of the ways he would be in accordance with the Sunnah of the Messenger of Allah (saws).

One is permitted to pray any number of rakahs in one’s night supererogatory prayers, and when one wishes to complete one’s night prayers, one should offer a one-rakah prayer, thus making all the prayers of the night as ‘witr’ or an odd number.

Your Question: WORDS - I offer prayer prayers in different masjids as of travelling,nationaly and internationaly.after the rakaat before surah fateha,some imam says, Bismillah.......... and then starts saying sureh fateha and some imam doesnot say louder.
Fiqh-us-Sunnah Fiqh 1.121

The scholars and jurists in Islam are absolutely unanimous in their opinion that the phrase ‘Bismillah ar Rahmaan ar Raheem’ is a verse in Surah al-Naml, but they differ over whether or not it constitutes a verse of every Surah. There are two opinions on this point:

1. It is a verse of Surah ‘al-Fatihah’ and of every other Surah of the Qur'an (except Surah 9 At-Taubah). Therefore, it is to be recited with al-Fatihah during those prayers that are said aloud or quietly. The strongest support of this opinion comes from the hadith of Na'em al-Mujammir who said, "I prayed behind Abu Hurairah and he recited aloud, 'In the name of Allah...' and then he recited the Surah ‘al-Fatihah’." At the end of the hadith, he is quoted as saying, "By the One in whose Hand is my soul, I have done what resembles how we prayed with the Messenger of Allah (saws)."

2. It is a verse by itself and was revealed to demarcate the different Surahs of the Glorious Quran. It is preferred to recite it with Surah ‘al-Fatihah’ but it is not sunnah to recite it aloud. Hadrat Anas ibn Maalik (r.a.) said, "I prayed behind the Messenger of Allah (saws), Hadrat Abu Bakr (r.a.), Hadrat Umar (r.a.) and also Hadrat Uthman (r.a.), and they did not recite it aloud."

(Related by an-Nasa'I and Ibn Hibban)

Imam Ibn al-Qayyim has reconciled the first and second opinions by saying, "There is evidence in the Sunnah that sometimes the Prophet (saws) would recite it (the ‘Bismillah…..’ aloud, but most of the time he (saws) would say it quietly and not aloud."

Thus brother, again there is evidence in the authentic and established Sunnah that at times the Messenger of Allah (saws) would recite the ‘Bismillah….’ aloud, and at times he (saws) would recite it quietly…..thus regardless of which evidence one prefers to give weight to, whether a believer recites the ‘Bismillah….’ aloud or quietly, provided one’s intention is to follow the Sunnah of the Messenger of Allah (saws), their recitation and their worship would be acceptable to Allah Subhanah.

In conclusion brother , we reiterate again that almost 98-99% of all the acts of prayer are absolutely identical amongst the believers, regardless of which sect or school they may claim or choose to follow…..it is only in the smaller and non-obligatory acts of prayer (wearing of a head-cover for men, folding the hands while standing, raising of the hands during prayers, raising of the fore-finger in the ‘tashahud’, etc.) where one might be able to find a small difference……thus depending on which exact evidence from the Sunnah one prefers or wishes to give weight to, as long as there is evidence for their act in the authentic Sunnah, and provided their intention is to follow the example of the Messenger of Allah (saws)….it is expected that their Lord will accept their obedience and their worship, Insha Allah.

Just because one may find their believing brethren praying in an ever so slightly different manner or style in a non-obligatory act of prayer than that which they have been taught or are used to….one should not make an issue of it, nor fight, nor argue, nor ridicule, nor wrangle, nor assume the role of a ‘judge’ and declare the worship of their believing brother as unacceptable and null and void, for that would, without a doubt, create a ‘fitnah’ and discord amongst the believers……something which must be avoided at all costs!

If one trusts, obeys, and follows the guidance and commands of Allah and His Messenger (saws), one can be assured of never ever being misled; but if one believes, obeys and follows any other guidance, other than that of Allah and His Messenger (saws), one can be assured of being led astray.

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