Zoroastrian Influence In Sunnism

Idris

Ritual Prayer In Sunnism

The Masnoon Method Of Wudu
Hazrat Usman (radhiallahu anhu) once asked "Should I not show you the manner in which Rasulullah (sallallahu alaihi wasallam) performed his wudhu?" Thereafter he performed wudhu in such a manner that he washed every limb thrice.

Masah (passing wet fingers) Over The Nape.
Hazrat Abdullah Ibn Umar (radhiallahu anhu) narrates that Rasulullah (sallallahu alaihi wasallam) said "Whoever performs wudu and makes masah over his nape, he will be saved from wearing a necklace (of fire) around his neck on the the day of judgement". The famous commentator of Sahih al-Bukhari, Allamah Ibn Hajar Asqalaani (R.A), writes in his book Talkheesul Habeer (vol. 1 p.92) that this narration is Sahih. Allamah Shawkani (R.A.) has also affirmed this in Naylul Awtaar (vol. 1, p.204).

Performing Masah Over Ordinary Socks
(i.e. cotton, woolllen, polyester, etc.)

It is not permissible to make masah over ordinary socks (cotton, woollen, nylon, etc. ? i.e. all socks other than leather socks) in wudhu. There is no authentic narration sanctioning this practice. In the commentary of Tirmidhi, Tuhfatul Ahwazee, the famous Ahle Hadith scholar Allamah Mubarakpuri, has written that this practice of making masah on woollen, cotton, nylon socks and socks made from similar materials is not established from any authentic Hadith (vol. 1, pg.333). Many other high ranking scholars of the ghair muqallid sect (those who do not prescribe to taqleed) have refuted this practice and declared it as impermissible. (see fatawa Nazeeriah; 1423)

Prescribed Times For The Five Daily Salaah
Hazrat Abu Huraira (radhiallahu anhu) narrates "When the length of your shadow (from the sun) is equal to your height then perform the zuhr salah. When the length of your shadow becomes twice your height, perform the asr salah. Perform the maghrib salah when the sun has set. Perform the esha salah before one-third (1/3) of the night passes. And perform the fajr salah while it is still dark."

Masnoon Time For Zuhr Salaah
Rasulullah (sallallahu alaihi wasallam) has said "When the heat becomes very intense (after mid-day), then delay the zuhr salah until it cools down, for verily the intensity of the heat is from the effects of Jahannam".

Masnoon Time For Asar
It was the noble habit of Rasulullah (sallallahu alaihi wasallam) that he used to delay the performance of asar so long as the sun remained white and clear.

Masnoon Time For Fajar
Rasulullah (sallallahu alaihi wasallam) is reported to have said "Perform the fajar salah when the sky brightens at the time of dawn (i.e. before sunrise) since this is a means of earning greater reward.

Imam Tirmidhi explains that the majority of the Sahaaba (radhiallahu anhum) used to perform fajar salah at this time (i.e. when the sky had brightened up).

Masnoon Method Of Iqaamah
Hazrat Bilal (radhiallahu anhu), Rasulullah's (sallallahu alaihi wasallam) muazzin, used to call out the words of azaan and iqaamah twice. (This Hadith is classified as Sahih ? Musannaf Abdur Razzaak; see Aathaarus Sunan v.1, pg. 53)

The muazzins of Rasulullah (sallallahu alaihi wasallam), Abu Mahzoora (radhiallahu anhu) and Thaubaan (radhiallahu anhu) also used to call out the azaan and iqaamah in the above mentioned manner (i.e. by saying the words twice). Allaamah Shawkani (R.A.) has affirmed the authenticity of the above narrations in Naylul Autaar, (vol.2. pg.24.)

Characteristics of the Salaah

Covering of the Head During Salaah
Ibn Umar (R.A.) narrates that Rasulullah (sallallahu alaihi wasallam) wore a white hat. (Tabarani ? Allama Suyuti has classified this Hadith as highly authentic see Sirajul Muneer; v.4, pg.112). It is written in Fataawa Thunaaiyya vol. 1, pg. 525), and in the Fatawaa of the Ahle Hadith Scholars (vol. 4 pg.291) that Rasulullah (sallallahu alaihi wasallam) always used to keep his mubarak head covered during salah. In the same books it is also mentioned that to intentionally remove the headgear (hat) and perform salah bare-headed is contrary to the sunnah. (vol. 1, pg.523.)

To Raise the Hands upto the Earlobes
Hazrat Qataada (radhiallahu anhu) relates that he saw Rasulullah (sallallahu alaihi wasallam) performing his salah. He relates that Rasulullah (sallallahu alaihi wasallam) used to lift his hands until they were in line with his earlobes.

To Tie the Hands Beneath the Navel
Hazrat Ali (radhiallahu anhu) relates that the sunnah of Rasulullah (sallallahu alaihi wasallam) is to place one hand over the other below the navel.

The above-mentioned method of tying the hands is also related by Hazrat Anas (radhiallahu anhu).

Reciting Bismillah Softly
Hazrat Anas (radhiallahu anhu) states, "I have performed congregational salah behind Rasulullah (sallallahu alaihi wasallam), Abu Bakr, Umar and Uthmaan (radhiallahu anhum) and I did not hear any one of them recite Bismillahir rahmaan nir raheem"

Imam Tirmidhi (R.A.) states that the majority of the Sahaba (radhiallahu anhum) also used to recite Bismillah softly.

The Muqtadi (follower) Should Listen and Remain Silent
Allah Ta?aala says "When the Qur?an is being recited then listen attentively and remain silent so that mercy will be showered upon you".

Hazrat Abdullah Ibn Mas'ud, Abu Hurairah, Abdullah Ibn Abbas and Abdullah Ibn Mughaffal (radhiallahu anhum) state that this verse of the Quran was revealed with regards to the Khutba (of Juma?ah) and with regards to Salaah.

The dictates of this verse of the Holy Qur?an is that when the Imam recites the Qur?an aloud, the followers should listen attentively, and when he recites softly, the followers should remain silent.

Rasulullah (sallallahu alaihi wasallam) is reported to have said "When you begin your congregational prayers, straighten your rows. Thereafter when the Imam says the takbeer (i.e. when he says Allahu Akbar aloud) you must also say the takbeer. However, when he begins the recital of the Qur?an, you must remain silent. And when he recites walad daalleen then you should say Ameen". By performing your salah in this manner Allah Ta?ala will love you."

(A similar Hadith has been narrated by Abu Hurairah (radhiallahu anhu)-Imam Muslim has attested to its authenticity; ibid).

The muqtadi Must Not Recite Surah Fatiha
It is reported from Hazrat Ataa Ibn Yasaar (radhiallahu anhu) that he questioned Hazrat Zaid Ibn Thaabit (radhiallahu anhu) concerning reciting Qira?at with the Imam. Hazrat Zaid (radhiallahu anhu) answered "There is no recitation of the Glorious Qur?an in any salah behind the Imam".

The Qiraat of the Imam SUFFICES for the Muqtadi
Hazrat Abdullah Ibn Umar (radhiallahu anhu) used to repeatedly say "Whoever performs salah behind the Imam, the Imam?s qiraat suffices for him". (Sunan Baihaqi; chapter on not reciting qiraat behind the Imam ? Imam Baihaqi (R.A.) has stated that this Hadith is Sahih.)

The Person Performing salah Individually Must Recite Surah Fatiha, Not the Muqtadi
Hazrat Abdullah Ibn Umar (radhiallahu anhu) was asked "Must the muqtadi recite behind the Imam?" He replied that the qiraat of the Imam is sufficient for the muqtadi. But if he performs salah individually, then he must recite qiraat. It was the practice of Hazrat Abdullah Ibn Umar (radhiallahu anhu) also that he would not recite surah fatiha behind the Imam. (In Aathaarus Sunan (Vol. 1 pg.89) this Hadith has been classified as sahih).

Hazrat Jaabir (radhiallahu anhu) narrates that the one who does not recite sura fatiha even in one rakat, his salah is not valid. However, if he is behind an Imam he must not recite surah fatiha. (This Hadith has been classified as hasan ? Tirmizi - ch. on not reciting behind the Imam). It is on the basis of this Hadith that Imam Tirmidhi (R.A.) has narrated from Imam Ahmad bin Hanbal (R.A.) that the narration "Whoever does not recite surah fatiha his salah is not complete" refers to one who performs his salah alone. It does not include the muqtadi (Jami? Tirmidhi, ibid). In the above Hadith it is very clearly mentioned that the muqtadi must not recite sura fatiha.

"Aameen" Must be said softly
Rasulullah (sallallahu alaihi wasallam) is reported to have said "Do not hasten before the Imam! When he says the takbeer, then you should do the same. When he recites Walad daalleen, then you should say Aameen. When he makes ruku? then you should make ruku?. And when he says sami?-Allahu liman hamidah then you should say Allahumma Rabbana wa lakal hamd".

With regards to the saying of Ameen this narration is very clear and explicit. Like in the case where the Imam says Allahu Akbar and sami?-Allahu liman hamidah aloud, but all the followers say "Allahu Akbar"and "Rabbana lakal hamd" softly. In the same manner when the Imam recites "walad daalleen" aloud, the followers should say Aameen softly. It is also reported from Abu Ma?mar that Umar (radhiallahu anhu) used to say "The Imam will recite four things softly-Ta?awwuz, Bismillah, Aameen and Rabbana Lakalhamd" (Aini Vol. 1 pg. 620)

Raising the Hands (upto the shoulders) During Salaah
Hazrat Jaabir Ibn Samurah (radhiallahu anhu) relates that once Rasulullah (sallallahu alaihi wasallam) came out of his house towards us and said "Why is it that I see you all raising your hands as though they are the tails of stubborn horses. Be tranquil in salah".

This hadith alone makes it clear that those narrations which mention the raising of the hands (during the salah) were narrated prior to the prohibition of this practice.

Proof from the PRACTICE of Rasulullah (sallallahu alaihi wasallam)
Hazrat Abdullah Ibn Mas'ud (radhiallahu anhu) said "Shall I not show you the manner in which Rasulullah (sallallahu alaihi wasallam) performed his salah?" Thereafter he performed the salah but he did not raise his hands except at the beginning (of his salah). This Hadith is classified Hasan. Ibn Hazm (R.A.) has declared it as sahih. Ahmed Shakir (R.A.) has also declared it as sahih.

Proof from the Practice of the Sahaabah (radhiallahu anhum)
It is related that Hazrat Ali (radhiallahu anhu) used to raise his hands at the time of the first Takbeer (during his salah). Thereafter he did not raise them.

(The commentator of Bukhari Shareef, Allama Ibn Hajar, Allama Zayla'i and Allama ?Aini (R.A.) have said that this narration and its chain of narrators is Sahih)

One should take note of the fact that the practice of Hazrat Umar, the remaining Khulafa-e-Raashideen, Hazrat Abdullah Ibn Mas?ud and many more Sahaabah (radhiallahu anhu) was the same, that they only raised their hands at the time of the first takbeer. Imam Tirmidhi (R.A.) also states that this was the practice of a great number of the Sahabah (radhiallahu anhum).

Jalsatul Istiraaha - Sitting briefly After The 2nd Sajdah Of The First Or Third Rakaat
In a narration from the ibn Sahl (radhiallahu anhu) it is mentioned that Rasulullah (sallallahu alaihi wasallam) said the takbeer and simultaneously went into sajdah. Then he said the takbeer and simultaneously stood up erect without sitting.

Imam Bayhaqi (R.A.) has recorded in his Sunan that this was the practice of Hazrat Abdullah Ibn Mas?ud (radhiallahu anhu). Allama Zayla'i (R.A.) has recorded in Nasabur Raayah that the same procedure was the practice of Hazrat Umar, Ali, Abdullah Ibn Zubeir and Abdullah Ibn Abbaas (radhiallahu anhu). (vol. 1, pg. 289)

Likewise Allaamah Turkumani has recorded in Jauharun Naqi regarding several Sahaba (radhiallahu anhum) that it was their practice that after the first and third rakat they would stand up straight from sajdah without sitting. (vol. 1, pg. 125)

Tashahhud
Rasulullah (sallallahu alaihi wasallam) is reported to have said "When you sit during salah (for Qa?dah Akheerah, the last Qa?dah) read the following-

"All oral, physical and monetary worship is due to Allah alone. Salutations to you ?O Nabi, and the mercy and blessings of Allah be upon you. Peace be upon us and upon all the righteous servants of Allah. I bear witness that none is worthy of worship besides Allah and that Muhammad (sallallahu alaihi wasallam) is his servant and messenger.)

Thereafter he would choose from the supplications whatever he wished."

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Rasing the Index Finger During Tashahhud
It is narrated that when Rasulullah (sallallahu alaihi wasallam) used to sit down to supplicate, (to recite tashahhud) he used to place his right hand on his right thigh and his left hand on his left thigh. He would indicate at the time of reciting the shahadah by raising his index finger. He would also join the ends of his thumb and middle finger (thereby forming a circle).

Darood Sharif
The Sahaabah-e-Kiraam (radhiallahu anhum) inquired from Rasulullah (sallallahu alaihi wasallam) as to which durood should they recite (during salah). Rasulullah (sallallahu alaihi wasallam) replied "Recite the following durood- Allahuma salli ala Muhammadin wa ala ali Muhammadin kama sallata ala Ibrahim wa ala ali Ibrahim. Innaka hameedun majeed. wa barik Allahuma ala Muhammadin wa ala ali Muhammadin kama barakta ala Ibrahim wa ala ali Ibrahim. Innaka hameedun majeed.

(trans O Allah shower your mercy upon Muhammad (sallallahu alaihi wasallam) and the family of Muhammad (sallallahu alaihi wasallam) as you have showered your mercy upon Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious. O Allah shower your blessings upon Muhammad (sallallahu alaihi wasallam) and the family of Muhammad (sallallahu alaihi wasallam) as you have showered your blessings upon Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious.

Miscellaneous

Raising Both the Hands and Making Dua
It is narrated that Abdullah Ibn Zubair (radhiallahu anhu) saw a man raising his hands and making dua before completing his salah. When the person had completed his salah, Hazrat Abdullah Ibn Zubair (radhiallahu anhu) went up to him and said "Verily, Rasulullah (sallallahu alaihi wasallam) used to only raise his hands and make dua after completing his salah" (the narrators of this Hadith are all trustworthy ? Majmauz Zawaaid, vol. 1, pg. 169).

It is also mentioned in the Fataawa of Ahle Hadith (vol. 1, pg.190) as well as in Fatawa Nazeeriyya (vol. 1, pg. 566) that in the light of the Sharia, the dua after salah is an authentically established practice and it is mustahab to do so.

Sunnats BEFORE Salaat al-Zuhr
Rasulullah (sallallahu alaihi wasallam) has said "Whoever performs four rakats before the fardh of zuhr and four rakats after it, Allah Ta?aala will make him haraam upon the fire of Jahannam".

Sunnats BEFORE Salaat al-Asr
Rasulullah (sallallahu alaihi wasallam) has said "May Allah show mercy upon that person who performs four rakats before the fard of `asr".

Sunnats of Salaat al-Maghrib
Hazrat Abu Ma?mar (radhiallahu anhu) has said that the Sahaabah (radhiallahu anhum) used to consider 4 rakats after the Fardh of maghrib to be mustahab.

4 Rakaats Before Salaat al-Isha
Hazrat Sa?eed Ibn Jubair (radhiallahu anhu) narrates that the Sahaabah (radhiallahu anhum) used to regard the performing of four rakats before the fardh of isha as mustahab.

Three Rakaats of Witr
Hazrat A?yesha (radhiallahu anha) is reported to have said (with regards to the tahajjud salah of Rasulullah (sallallahu alaihi wasallam) "He (sallallahu alaihi wasallam) never used to perform more than eleven rakats, whether in Ramadhan or out of Ramadhaan. Rasulullah (sallallahu alaihi wasallam) would perform long rakats in two units of four rakats each with such excellence and devotion which cannot be described. Thereafter he would perform three rakats of witr salah".

Reciting Qunoot Before Ruku?
Hazrat Aasim (radhiallahu anhu) narrates "I inquired from Hazrat Anas Ibn Malik (radhiallahu anhu) concerning the qunoot of witr. He affirmed its occurrence in the witr salah. Then I asked whether it should be recited before the ruku or after it. He replied "It should be recited before the ruku". I then informed him of a certain person who had heard him (Hazrat Anas (radhiallahu anhu) saying that it should be recited after ruku. Hazrat Anas (radhiallahu anhu) most vehemently denied this". Furthermore he said "Rasulullah (sallallahu alaihi wasallam) recited the qunoot after the ruku for only one month.(referring to the qunootun naazilah)" .

In Musannaf Ibn Abi Shaybah it is mentioned that for this very reason the Sahaaba-e-Kiraam (radhiallahu anhum) used to recite the qunoot before ruku.

Allaama Ibn Hajar (R.A.) writes in his commentary on Bukhari, Fath al-Bari that after analysing all these narrations we learn that it was the normal practice to recite the qunoot before ruku.

However on certain occasions (such as the befalling of a calamity, etc.) the qunoot would be recited after ruku. (vol. 1, pg. 291)

Salaam Should Be Made at the End of the Witr salah
Hazrat A?yesha (radhiallahu anhu) narrates that Rasulullah (sallallahu alaihi wasallam) used to perform three rakats witr without making salam in between (i.e. after two rakats.)

Allama Ibn Hajar (R.A.) writes in Fathul Baari, the commentary on Sahih Bukhari, that Hazrat Ubay Ibn Ka?b, Hazrat Umar, Abdullah Ibn Mas?ud and Anas Ibn Malik (radhiallahu anhum) used to make salam at the end of three rakats witr, not in between. (vol. 1, pg. 291)

Two Rakaats Sunnah of Fajr
It is narrated that once Hazrat Abdullah Ibn Mas'ud (radhiallahu anhu) reached the masjid whilst the Imam was leading the salah of fajr with the congregation. Hence, since he had not as yet performed the two rakats sunnah of fajr, he stood behind one of the pillars of the masjid and performed it (while the jama?ah was in progress). Thereafter he joined the jamaat.

This was also the practice of Abdullah Ibn Abbas, Abu Dardaa and Uthmaan (radhiallahu anhum).

Qada of the Two Rakaats Sunnah of Salaat al-Fajr
Rasulullah (sallallahu alaihi wasallam) is reported to have said "Whoever did not perform the sunnah of fajr should perform it after the sun rises".

In the Muwwatta of Imam Malik (R.A.) it is narrated that this was also the practice of Abdullah Ibn Umar (radhiallahu anhu).

Salaat al-Tarawih During The Lifetime Of Rasulullah (sallallahu alaihi wasallam)
It is narrated that one night during Ramadhaan Rasulullah (sallallahu alaihi wasallam) performed salat al-tarawih in the masjid. A group of Sahaabah joined him during his salah. The following night the same happened as the previous night except that the number of followers had increased considerably. Hence on the third (or fourth) night Rasulullah (sallallahu alaihi wasallam) did not come out to the masjid to perform salat al-tarawih with the people. The following morning he said to them "Indeed I had seen your eagerness (to perform the tarawih behind me), but for the fear that this salah will be made fardh (compulsory) upon you during Ramadhaan, I did not come out to join you in the tarawih".

Salaat al-Tarawih During the Period of the Rightly-Guided Khulafa' (TWENTY RAKAATS)
Hazrat Yazeed Ibn Ruman (radhiallahu anhu) narrates that during the khilaafah of Hazrat Umar (radhiallahu anhu) the Sahaabah used to perform twenty rakats tarawih and three rakats witr salah (with jama`at).

During the khilafah of Abu Bakr (radhiallahu anhu) tarawih with jamaat was not in vogue. The practice of performing twenty rakats with jamaat in every night of Ramadhaan and the completion of the entire Quraan began only during the the khilafat of Hazrat Umar (radhiallahu anhu). All the Sahaabah present had agreed upon this practice. From then onwards including the Khilafah of both Hazrat Uthmaan and Hazrat Ali (radhiallahu anhu) upto this day the Muslim Ummah (at large) has followed this practice.

Twenty rakats tarawih is also performed in both the Masjids of Makkah and Madinah upto the present time. However, it is tragic that in recent times a group of people have conflicted with the consensus of the Sahaabah (radhiallahu anhum) and the rest of the Ummah with regards to the number of rakats in Tarawih salah.

The Takbeers Of Salaat al-Eid
Hazrat Abu Musa Ash?ari (radhiallahu anhu) was asked regarding the number of takbeers that Rasulullah (sallallahu alaihi wasallam) used to say in both the Eid salahs. He replied "He (sallallahu alaihi wasallam) used to say four takbeers (in every rakat), in the same way as he used to say the takbeers in the salat al-Janaaza". Hazrat Hudhaifa (radhiallahu anhu) also confirmed this practice of Rasulullah (sallallahu alaihi wasallam).

Imam Tirmidhi (R.A.) has also recorded several narrations of similar meaning from Abdullah Ibn Mas'ud and other Sahaabah-e-Kiraam (radhiallahu anhum).

Distance Of Shar?i Safar (Travel in the Shariah)
It is narrated that Hazrat Abdullah Ibn Umar and Abdullah Ibn Abbas (radhiallahu anhu) would perform Qasr salah and that they would also make iftaar (i.e. they would not fast) whenever they travelled the distance of four burud. Four burud is sixteen farsakh i.e. 48 miles. .

It is mentioned in Fatawa Thunaiyya that the majority of the Muhadditheen say that 48 miles is the correct distance of Shar?i travel (safar). Nine miles is incorrect. (vol.1, pg.482)

The Duration Of Time Pertaining To Qasr
Hazrat Abdullah Ibn Umar (radhiallahu anhu) stated that whoever intends to stopover at any place along his journey for fifteen days (or more), he should perform his salah fully (i.e. he should not perform Qasr salah.)

Manner of standing in the rows of the jama`ah
It is established from several ahadith that the row should be absolutely straight and no gaps should be left between the worshippers. However, some people insist on spreading their feet and standing in such a manner that their ankles touch the ankles of their neighbour. What is the reality of standing in this fashion?

Those who stand in this way base their practice upon a hadith narrated by Nu?maan bin Basheer (radhiallahu anhu). He says "Once Rasulullah (sallallahu alaihi wasallam) faced us and said "Straighten your rows". He repeated this thrice. He then said "By Allah, you must most certainly straighten your rows or else Allah Ta?ala will disunite your hearts". Hazrat Nu?maan bin Basheer (radhiallahu anhu) says "I then saw the people joining together their shoulders and ankles".

The concluding statement of Hazrat Nu?maan (radhiallahu anhu) is also reported in Sahih Bukhari.

However, upon analysing this hadith, several points come to light Firstly, Rasulullah (sallallahu alaihi wasallam) never commanded the joining of the ankles. No hadith has yet been found wherein Rasulullah (sallallahu alaihi wasallam) himself instructed the Sahaaba (radhiallahu anhu) to join their ankles. The Sahaaba (radhiallahu anhu) had themselves adopted this manner in order to fulfil the command of straightening the saff. Secondly, this hadith clearly mentions that Nu?maan bin Basheer (radhiallahu anhu) saw the Sahaaba (radhiallahu anhu) doing this PRIOR to the commencement of the salah. There is no mention of this position being maintained even after the salah had commenced. Therefore we find that great muhadditheen such as Hafiz ibn Hajar (R.A.) and Allama Shawkani (R.A.) have regarded this as an extreme measure which was occasionally adopted by the Sahaaba (radhiallahu anhu) to ensure that the row is straight.

In fact, a hadith of Hazrat Anas (radhiallahu anhu) makes it absolutely clear that this practice was merely a measure adopted BEFORE the salah to ensure the straightening of the row. He says "If I had to do that (join the ankles) with anyone of them (the tabi?een) today, they would run like wild mules".

This simply means that the taabi?een severely disliked that anybody should join their ankles with them. Several points are understood from this Firstly, Hazrat Anas (radhiallahu anhu) had stopped doing this completely. Had this been a sunnah and not just a manner of ensuring that the saff was straight, it is impossible that Hazrat Anas (radhiallahu anhu) would have left it out merely upon somebody disliking it.

Secondly, the taabi?een would never have disliked it if they had observed many of the Sahaba (radhiallahu anhum) continuously practicing upon this. It was only due to the fact that they had not generally observed the Sahaba (radhiallahu anhum) adopting this procedure that they disliked it. Hence this makes it crystal clear that the Sahaba (radhiallahu anhum) had only occasionally adopted this practice to ensure the straightening of the saff. It was not a sunnah in itself, otherwise they would never have left it out.

It has already been made clear that Rasulullah (sallallahu alaihi wasallam) never himself instructed the joining of the ankles, nor is there any mention of the Sahaba (radhiallahu anhum) having maintained this position even IN salah. However, if for a moment we do accept that this position must be adopted during the course of the salah as well, the question is In which posture of salah must this position be maintained? Must it be maintained during qiyam, ruku, sajdah and qada or in only some of these postures? If one says that the ankles should be joined only in the qiyam posture, on what basis were the other postures excluded? If it is argued that it is difficult to do so in ruku and sajdah, the same could be said for qiyam, since to stand with one?s feet spread apart is naturally awkward and hence it presents a certain amount of difficulty and uneasiness for many people. In short, this practice is not established as a sunnah of salah. It was merely adopted initially by the Sahaba (radiallahu anhum) BEFORE the commencement of salah to ensure that the rows are straight.

And Allah Ta?ala Knows Best

Ritual Prayer In Zoroastrianism

Master sequence of prayers

First, take a bath, or wash the hands and feet and face. With a cap or scarf on your head, and facing the sun or light, remove the Kusti from your waist. Then pray the Ashem, Yatha, Kemna Mazda, start tying Kusti, AhuraMazda Khodae, (finish tying Kusti), Mazdayasno ahmi, Sarosh Baj, Ahmai Raeshcha, Hazangrem, Jasemeavanghe Mazda, Kefreh Mazda, then the appropriate Geh, then the Farajyat (compulsary) prayers like Khorshed and Meher Nyaishes (only in the first three Gehs), Atash Niyaesh, Hormuzd Yasht, and then Ardibehest Yasht.

A detailed guideline for each Geh follows. Note that the most prayers are recommended in the first Geh, Havan, and this includes the Ardibehest Yasht. The Havan Geh is therefore the best time to pray this Yasht.

Havan Geh (Sunrise to 1240 PM)

Getting up before sunrise, pray the Hoshbam. When the sun rises, start the master sequence above. Continue with Khorshed, Meher Nyaishes, Vispa Humata, Atash Niyaesh, Hormuzd Yasht. If possible, also pray the Big Haptan Yasht, Ardibehest Yasht, Sarosh Yasht Hadokht and Vanant Yasht. Then the Doa Nam Sataishne, Char Dishano Namaskar, Duva Tandorosti, and Din-no-kalmo.

Rapithavan Geh (1240 to 340 PM)

Start the master sequence above. If possible, continue with Sarosh Baj, Rapithavan Geh, Khorshed, Meher, Atash Niyaeshes, Doa Nam Sataishne, Char Dishano Namaskar, Duva Tandorosti, and Din-no-kalmo.

Ujiren Geh (340 PM to sunset)

Start the master sequence above. If possible, continue with Sarosh Baj, Ujiren Geh, Khorshed, Meher, Ava Ardvisur and Atash Nyaishes, Doa Nam Sataishne, Sarosh Yasht Hadokht, Char Dishano Namaskar, Duva Tandorosti, and Din-no-kalmo.

Aiwisuthrem Geh (sunset to 1240 AM)

Start the master sequence above. IF POSSIBLE, continue with Sarosh Baj, Aiwisuthrem Geh, Cheragno Namaskar (homage to the lamps), Mah Bokhtar (homage to the moon), Atash Niyaesh, Sarosh Yasht Vadi, Doa Nam Sataishne, Duva Tandorosti, and Din-no-kalmo.

Ushahin Geh (1240 AM to Sunrise)

Start the master sequence above. IF HEALTH ALLOWS, continue with Sarosh Baj, Ushahin Geh, Atash Niyaesh, Doa Nam Sataishne, and if possible Hormuzd Yasht, Ardibehest Yasht, Sarosh Yasht Hadokht, Duva Tandorosti, and Din-no-kalmo.

Notes

Ava Yasht - if not possible daily, then pray on these days every month Asfandarmad, Ava, Din, Ashishvangh, Marespand.

Atash Niyaesh - if not possible daily, pray on these days Hormuz, Ardibehest, Ader, Sarosh, Behram roj.

From the first month of Farvardin to the month of Meher, the first roj Hormuz to the last roj Aneran of these months, pray the Rapithavan Geh in its time slot. But from the Month Ava to the Vahistohist Gatha day, ie. 5 months 5 days, pray the Havan Geh instead.

Also note that Khorshed and Meher Nyaishes are to be recited during the Havan, Rapithven and Uziren Geh only, Vispa Humata during Havan Geh only, Mah Bokhtar Niyaesh during Aiwisuthrem Geh, and during any Geh of the day. Nemaz-i-chehar-disa during Havan, Rapithven and Ujiren. Ardvisur Niyaesh during Havan, Rapithven and Ujiren. Sarosh Yasht Hadokht during Havan, Ujiren and Ushahin. Sarosh Yasht Vadi during Aiwisuthrem Geh only. Patet Pashamani and Stom Karta during any Geh.

Interessante informatie van een iraanse site gehaald

Dear Members

Tomorrow is the occasion of Id-e-Milad & it would be appropriate if we can discuss the startling similarities between practices of Islam and Zoroastrianism.These parallels go beyond the normal ones of both being monotheistic faiths which have been revealed to mankind by charismatic leaders.I will endeavour to enumerate a few here

Requirements of prayers Islam enjoins its followers to pray 5 times a day and is called by the Muezzin to his prayers.These prayers are at a) Dawn b) Noon c) Afternoon d) Sunset e) NIght.

Zoroastrianism also enjoins prayers 5 times a day and are called "Geh".The devotee is summoned by the ringing of a bell in the AtashBehram / Agiary.These prayers are also at the same time as in Islam and their respective names are

Time Islamic Zoraastrianism
Dawn Faraj Havaan
Noon Zohar Rapithwan
Afternoon Assar Uziren
Evening Mazreem Aiwisuthrem
Nightime Ishaan Ushaen.

Pre-requisites of prayer On entering the mosque and prior to commencing prayers a Muslim has to cover his head and wash his face and limbs.Similarly a Zoroastrian one entering the Agiary will cover his head,wash his face and limbs, perform the Padyaab Kusti before commencing his prayers.
The Prayers Prayers in Islam are in Arabic only,though translations/transliterations are available.The liturgy has to be conducted in Arabic only.In Zoroastrianism too,prayers have to be recited in Avesta or in Pazend only.Infact in Aveatan prayers Pazend portions have to be recited in an undertone so as no to break the seamless flow of Avestan Manthravani.
Sanctum Sanctorum and its venerationThe holiest spot in a Mosque is the wall facing Mecca and is called the Kiblah.In the Atashbehram/Agiary the room where the Atash Padshah is enthroned is also called the Keblaah.
A Muslim will perform the Sijdaah in front of the Kiblah and so also will the Zoroastrian perform the Sezdaah before his Keblaah.Both involve kneeling down and touching the forehead to the ground.
A holy month In Islam Ramzan is the holy month in which all Muslims are required to fast in the day and only break their fast after sunset.In Zoroastrianism the month of Bahman has similiar connotations-wherein all are requested to particularly abstain from flesh.Perhaps in the age of the Sassanian dynasty the month of Bahman was observed as Ramzan is now.
Ascent into heaven The hagiography of Islam assures us that Prophet Mohammed ascended to heaven from Jerusalem on the mythical beast Barak.He crossed the 7 spheres,exchanged greetings with the patriarchs and beheld the glory of God.

The Dinkard tells us that at the entreaties of Asho Zarthustra Bahman Ameshaspand transcendentally elevated his consciousness to the realm of heaven wherein Asho Zarthustra looked at the reflugent majesty of God.A similiar journey was attributed to the virtous Ardaviraf who visited hell,purgatory and heaven during his spiritual journey.Of course Ardaviraf couldnot look at God directly.

The above similarities are obvious,a more careful research would reveal more parallels.However even these points are to close to be dismissed as mere coincidences.This means Zoroastrianism has had an enormous impact on Islam,which is not acknowledged.Everyone agrees Islam owes a lot to Judaism and Christianity but I feel that Prophet Muhammad borrowed very heavily from Iran and this can be perhaps attributed to that shadowy figure of Dastur Dinyar ( Salman Farsi).This debt is so impressive that it had to be consistently downgraded and later denied.Afterall if Islam is supposedly directly inspired by God it cannot be seen to be acknowledging any debt to an older faith,specially the faith of a nation which Islam has defeated.This may perhaps explain the ferocity of the persecuton Islam directed at Zoroastrianism-to do away with an embarassing history of its origin.

Chinvat Bridge

CHINVAT BRIDGE According to ancient Persian myth, when a person dies, the soul remains by the body for three days. On the fourth, it travels to Chinvat Bridge (the Bridge of the Separator, also call Al-Sirat), accompanied by gods of protection. The bridge is "finer than a hair and sharper than a sword" and spans a deep chasm teeming with monsters. On the other side of the bridge is the gateway to paradise.

DEMONS guard the foot of the bridge and argue with the gods over the soul's fate. The actions of the dead person, both good and bad, are weighed, and the soul is either allowed to cross or denied access to the bridge. Spirits whose evil outweighs their good fall into the demon-infested pit to face eternal torment. In this abyss of the damned, each soul is tortured by a GHOUL that represents its sins in life. Once fallen into the gulf, no soul can escape the horrors of hell through its own power.

Zoroaster, a sixth-century B.C. religious leader, had warned his followers of this obstacle to heaven but promised to lead his flock safely across. The ancient manuscript Gathas (Songs of Zoroaster) explains that the Bridge of the Separator "becomes narrow for the wicked," whereas the holy can easily pass unharmed. (In Gathas, the fair god Rashnu is named as the judge who helps determine who is worthy of salvation and who must be damned.) All infidels (nonbelievers) fall into hell, which the prophet says has been created especially for the "followers of the lie."

The legends are sketchy but assert that Chinvat Bridge is located somewhere in the far north. It is a place of filth where the damned endure physical tortures and spiritual agony. Souls who are unsuccessful in crossing the Chinvat Bridge suffer these torments until AHRIMAN, the evil god of ZOROASTRIANISM, is destroyed by the good god Orzmahd during the LAST JUDGMENT. As this time, lost spirits are restored to the truth since "the lie" as been eradicated, or they face final ANNIHILATION. (o)

mo_mentum

My view on this is clear

God sent many Messengers to all people.
God made incumbent contact prayers on all peoples who've received His guidance.
The form/shape of this prayer is the same.
Look through Jewish prayer books and you will see the same kind of ritual washing, prayer times, and posture/prostration for their prayers.
Fact that you find these similarities points to the same Divine Source..and not to corruption of one religion due to the one that came before it.
The differences in the rituals are due to errors done after generations had passed.
Our prophet was the only prophet to live in the full light of history, and hence i believe that theinformation regarding Salaat he has given us is the most complete.

To say that traditional Islamic prayers are wrong because they share similarities with other faiths is ignorant of historical facts. )

TheNabi

Salaam Mentum,

Allah does not provide any formulative blueprint to the salaat practiced by any tradition that may hold 'historical' similarities. If you are going to determine what Allah means by salaat then a good starting point is the quran. I do not care how long the traditions you follow have been practicing some manner of doing things. If it is not the way prescribed by Allah than it is not the way I need to be following.

I'm not sure if you have gone through all the threads here on salaat so I will let you see what has been discussed. You obviously have a predisposition and you're also predisposed to think that what we present as different is that which is 'new age' and unsound. Please read the threads. There's not much need to repeat what has been said already.

Joe

mo_mentum

Salaam TheNabi,

I have been reading all the articles and most of the posts on the Salaat. And i must admit, at first i agreed completely with the views shown here. But the more i read into it, the more i see that it's too extreme of a re-interpertation, and may be based on a misunderstanding of what the traditions hold to be Salaat. Just as the Qur'an describes mankind to be made of non-exclusive ingredients, yet detractors will say "how can mankind be made of clay if in another verse he's made of water". Well its the same here, the prophet performed Salaat in a variety of ways.

On many occasions, we are asked to do the minimum, which is it hink what most of you here are advocating with your review of what Salaat is, the bare minimum as described by the Qur'an. But if you do more and extend it, there is no harm in that. As long as you don't fall into the trap of previous Divinely revealed religions who've completly lost their Salaat and relegated it to a single day of the week.

That's another thing, the Juma'a prayers are also dissecting on here to be non-necessary and not mentioned. You forget that Muslims are not an individualistic society and are community based, hence the Juma'a prayers are meant to bring communities together at a MINIMUM once a week. Yet many here are undoing the whole concept as innovation.