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How to observe the Contact Prayers (Salat)

Posted on by Guillaume Guy

Step by step explanation of the 5 daily Contact Prayers.
What to do. What to say.

Abraham: Original Source of the Contact Prayers

The Quran teaches us in many suras that Submission (in Arabic “Islam”) is the religion of Abraham (please consult 2:135, 3:95, 4:125, 6:161 and 22:78). Muhammad was a follower of Abraham, as we learn from 16:123. All religious practices in Submission (Islam) were given to us through Abraham; they include:
(1) the five daily Contact Prayers (Salat),
(2) the obligatory charity (Zakat),
(3) the fasting during Ramadan, and
(4) the Hajj Pilgrimage to Mecca.
Specifically, we learn from the Quran (21:73) that the Contact Prayers (Salat) and the obligatory charity (Zakat) were given to Abraham.
Numerous verses throughout the Quran inform us that the Contact Prayers were in existence, intact, and practiced before the advent of Muhammad (see for example 8:35 & 9:54).
All positions of the Contact Prayers are found in the Quran, including the standing position (3:39, 39:9), the bowing and prostrating positions (Rukoo’ and Sujood) (2:43, 3:43, 9:112, 22:26 & 77).

The Five Times Are Specified in the Quran

(1) The Dawn Prayer is mentioned by name in 24:58. Before sunrise.
(2) The Noon Prayer is specified in 17:78. When the sun declines.
(3) The Afternoon Prayer is in 2:238. Midway between noon and sunset.
(4) The Sunset Prayer is mentioned in 11:114. Immediately after sunset.
(5) The Night Prayer is in 11:114, and is mentioned by name in 24:58.

The Call to Prayer (Azaan)

Azaan is not a part of the Contact Prayers, nor is it required. But it has become a tradition in the Muslim communities to summon the people to prayer through a loud announcement. The original Azaan used to conform with the Quran’s teachings, and became corrupted with time.
Originally, the call to prayer consisted of:
(1) Allahu Akbar (God is Great), 4 times.
(2) Laa Elaaha Ellah Allah (There is no other god beside God), once.
Many years later, some people added Muhammad’s name to the Azaan. This violates God’s commandments in 2:136, 2:285, 3:84, 4:150 and 72:18. Later, other groups of Muslims added the names of Ali and his family. Today, the Azaan is severely corrupted throughout the Muslim world, and constitutes idol worship, not Submission to God ALONE.

The Correct Azaan

If you pray by yourself, an Azaan is not needed. The Azaan is usually observed when a group of people are ready to observe the prayer. One person stands up and utters the Azaan words, or chants them as follows:
Allahu Akbar, Allahu Akbar (God is Great, God is Great).
Allahu Akbar, Allahu Akbar.
La Elaaha Ella Allah (There is no other god beside God).

Preparation for the Contact Prayer

(The Ablution)

O you who believe, in preparation for the Contact Prayer, you shall
(1) wash your faces,
(2) wash your arms to the elbows,
(3) wipe your heads with wet hands, and
(4) wash your feet to the ankles. [5:6]

Like all other aspects of Submission, the Muslims have corrupted the ablution by adding unauthorized steps. Ironically, the innovations became vested with such authority that anyone who questions them finds himself accused of innovation!!
It is therefore crucial to uphold God’s commands by strictly observing the ablution decreed in the Quran. Any additional steps represent another god besides God.

The Major Ablution

Following any sexual activity that results in a climax (orgasm/ejaculation), one must bathe or take a shower (4:43).

The Dry Ablution (Tayammum)

If water is not available, one must touch clean dry soil, then wipe his hands and face. This suffices as a substitute for ablution (4:43; 5:6).

What Nullifies Ablution

Digestive excretions through the intestines, including gas, solids, or urine nullify ablution. Sleeping also nullifies ablution, since one becomes unaware. Thus, one may observe a number of Contact Prayers with one ablution, provided he or she does not go to the bathroom, pass gas, or fall asleep.

 

HOW TO PERFORM THE CONTACT PRAYERS

[Note: Watch a video clip showing the Noon Prayer being performed (the 4-unit format/structure of the Afternoon & Night prayers are identitcal to that of the Noon Prayer). Clips for the Dawn Prayer and Sunset Prayer are also available.
Observations: In the clip for the dawn prayer, Dr. Khalifa uses the words “I intend to do the Morning Contact Prayer. Nawwaytu Salat As-subh“. This was later corrected by him, and you should use the term the “Dawn Contact Prayer” / “Salat Al-Fajr“. God calls it the Dawn Prayer (Al-Fajr in Arabic) in 24:58.]

1. Face the direction of Mecca (Qiblah):

This is an organizational point decreed by God in 2:125. God wills that all Submitters must face the same direction when they observe the Contact Prayers. In the U.S., the direction is slightly South of East.

2. The Intention:

In your own language, secretly or audibly, state your intention that you are about to observe the Contact Prayer. Remember to state the time (Dawn, Noon, Afternoon, Sunset, or Night).

3. Raise your hands to the sides of your face:Allahu Akbar

Your thumbs touch your ears, and the palms of your hands face forward.

4. Say, “Allahu Akbar”:

As you raise your hands to the sides of your face, then move them down to your sides in a continuous motion, you say, “Allahu Akbar” (God is Great). This opens up the prayer. You are in contact with your Creator.

5. The Standing Position:

You are now standing with your arms resting naturally at your sides. Some people place the left hand on the stomach, and the right hand on top of the left hand. Either position is correct—you may place your hands on your stomach while standing, or you may let your arms hand down by your sides.

6. Recite “The Key” (Sura 1) in Arabic:

recite Al-FatehahWe learn from 2:37 that God gives us the words by which we establish contact with Him. We must utter the specific sounds dictated in “The Key.” A translation of “The Key” would be human-made. The Arabic sounds of “The Key” represent a numerical combination that opens the treasure. Like a telephone number, unless the specific numbers are dialed, contact cannot be established. This is all the Arabic you need. Everything else can be said in your own language.

Reciting “The Key” in Arabic unifies all Submitters of the world, regardless of their languages.

 

[Note: You can Listen to each verse of The Key (Al-Fatehah) being recited by clicking the “[Listen]” link next to the verse. The Key (Al-Fatehah) is also available for download in mp3 format.]

The Key:

1. BISMIL LAAHIR RAHMAANIR RAHEEM [Listen] (In the name of God, Most Gracious, Most Merciful.)

2. AL HAMDU LILLAAHI RABBIL ‘AALAMEEN [Listen] (Praise be to God, Lord of the universe.)

3. AR RAHMAANIR RAHEEM [Listen] (Most Gracious, Most Merciful.)

4. MAALIKI YAWMID DEEN [Listen] (Master of the Day of Judgment.)

5. EYYAAKA NA’BUDU, WA EYYAAKA NASTA’EEN [Listen] (Only You we worship; only You we ask for help.)

6. EHDENAS SIRAATAL MUSTAQEEM [Listen] (Guide us in the straight path.) [Guide us in the right path;]

7. SIRAATAL LAZINA AN’AMTA ‘ALAYHIM [Listen] (The path of those whom You blessed)

GHAYRIL MAGHDOOBI ‘ALAYHIM WALADDAALLEEN [Listen] (Not of those who incur wrath, nor the strayers).

Since “The Key” is recited 17 times a day, it will become easy for you to recite and understand in a few weeks; it will become like your mother tongue.

Bowing

7. The bowing position (Rukoo`):

After reciting “The Key” while standing, you bow down into the position of Rukoo`. As shown in the figure, you bow down from the waist, keep the knees straight, and place your hands on your knees. Your eyes look at a point about 2 feet in front of you.
As you move from the standing position to the bowing position you say, “Allahu Akbar.”
While bowing you say, “Subhaana Rabbiyal `Azeem” or “God be glorified.”

[Note: “She says this silently” is not “in the mind”. During the group prayer it means to say/speak out the words softly or in a low voice, and in a normal tone when praying alone following 17:110. See the linked Contact Prayers video for details on how and what to say in the bowing and prostrating positions.]

8. Stand up:

As you stand up from the bowing position to the standing position you say, “Sastand upmi `Allahu Liman Hamidah,” or “God responds to those who praise Him.”
You remain in the standing position only a second, then you fall prostrate. As you go from the standing position to the prostration position you say, “Allahu Akbar.”

 

9. The Prostration Position (Sujood): prostration

From the standing position you go down on your knees, then place your forehead on the floor about 1-2 feet in front of your knees (see figure).
During prostration you say, “ Subhaana Rabbiyal A`laa” or “God be glorified.”

10. The Sitting Position:

As you sit up from the prostration position, you say, “Allahu Akbar.” You remain in the sitting position only a second, then you go down for the second prostration.
As you go down for the second prostration you say, “Allahu Akbar.”
During the second prostration you say, “Subhanna Rabbiyal A`laa.” Once you complete the second prostration, you have sittingcompleted one full unit (Rak`ah).

11. Stand up for the second unit:

As you stand up you say, “Allahu Akbar.”

The Dawn Prayer

This Contact Prayer consists of 2 units. thus, when you get up from the second prostration, you say, “Allahu Akbar,” and you assume the sitting position. While in the sitting position you pronounce the First Pillar of Submission, the Shahaadah:
Ash-Hadu Allaa Elaaha Ellaa Allah.
(I bear witness that there is no other god beside God.)
Wahdahu Laa Shareeka Lah.
(He ALONE is God; He has no partner.)
Look to the right and say, “Assalaamu Alaikum,” then to the left and say the same. This completes the Dawn Prayer.

The Noon Prayer

This prayer consists of 4 units. Thus, you do the first two units exactly as explained for the Dawn Prayer up to the sitting position. You pronounce the First Pillar (known as “Shahaadah”) then you stand up for the third unit. You do not utter the Salaams (Assalamu Alaikum).
As you stand up for the third unit you say, “Allahu Akbar.” The third and fourth units are identical to the first two units.

When you get up from the second prostration of the fourth unit, you say “Allahu Akbar” and you assume the sitting position. In the sitting position you pronounce the Shahaadah, and you say the Salaams on both sides. This concludes the Noon Prayer.

The Afternoon Prayer

This prayer is identical to the Noon Prayer. Only the “Intention” of course is different.

The Sunset Prayer

This prayer consists of three units. Thus, when you complete the second prostration of the third unit you do not stand up; you assume the sitting position, recite the Shahaadah, then you utter the Salaams on both sides. This concludes the Sunset Prayer.

The Night Prayer

This prayer is identical with the other 4-unit prayers, the Noon and the Afternoon Prayers.
The Contact Prayers and the Quran’s Mathematical Code
As noted above, the Dawn, Noon, Afternoon, Sunset and Night Prayers consist of 2, 4, 4, 3, & 4 units, respectively. When we put these 5 numbers next to each other we get 24434, and this number is a multiple of 19 (24434 = 19 x 1286). The common denominator of the Quran’s code is 19. This phenomenon confirms that the number of units for each Contact Prayer has been reserved intact, and the sequence 2, 4, 4, 3 and 4 is also confirmed.

Your Tone of Voice During the Contact Prayers

You shall not be too loud during your Contact Prayers, nor shall you say them secretly; you shall maintain an intermediate tone [17:110]. During a group prayer, only the Imam is audible; everyone else listens.

The Group Prayer

Two or more people may observe the Contact Prayers together. One person leads the group prayer, uttering “The Key” in a loud enough voice to be heard by everyone in the group. Other utterances must be silent. Anyone may join the group late, in the middle of the prayer. He or she must make the same moves as the group, then, at the end of the prayer, he or she must stand up and make up whatever portion was missed.

The Friday Prayer

The Friday Congregational Prayer (Salat Al-Jum`ah) is so important, a whole sura is entitled “Friday” and a commandment is decreed in verse 9 to observe this prayer. Every Submitter — man, woman, and child — is commanded by God to observe the Friday Congregational Prayer.

The Friday Prayer replaces the Noon Prayer every Friday. Instead of 4 units, the Friday Prayer consists of listening to two sermons delivered by the Imam, and two units of prayer.

Each sermon must begin with “Al-Hamdu Lillah” (Praise be to God), “Laa Elaaha Ella Allah” (No other god beside God). Each sermon should last 10-15 minutes and must be delivered in the language of the congregation. At the end of the first sermon, the congregation is asked to repent, “Tooboo Ela Allah.” The Imam then sits down for about a minute and makes his repentance together with the congregation, then stands up for the second sermon. The second sermon ends by asking one of the people to say the Azaan. The Imam then leads the 2-unit prayer.

At the end of every prayer

The worshipers may shake hands, hug each other, and/or exchange greetings after completing the prayer. The custom is to say to each other, “Congratulations.” This is because the Contact Prayers are a gift from God, that helps us nourish and develop our souls. One should be congratulated upon completing such a blessed accomplishment.

 

For More Information

This booklet should be used in conjunction with our audio or video tape in order to practice the correct pronunciation of the Arabic words. The audio/video tape provides the sounds and visual effects that will help you learn the correct pronunciations.

 

For more information:

Essentials of Islam

Reconstructing the Muslim Prayer Completely from the Quran

Principles of Friday Prayer

Join us to listen to our online Friday meetings every Friday.

Masjid Tucson

Posted on by Alban Fejza

Masjid Tucson was a private house at 739, E 6th St, Tucson, Arizona, which Rashad Khalifa rented out from a private owner to enable the Friday gatherings of submitters back in the 1980s. Around 20 people would gather there every Friday to listen to Rashad Khalifa’s sermons in the 1980s. After Rashad Khalifa, it was abandoned, and now is simply a private home and the submitters do not gather to pray there anymore. Today, after the internet, the submitters are thinly spread throughout the world, and because any particular location does not have more than 100 of them, for practical purposes, instead of building a mosque, for the time being, they gather online through this website.

 

 

For more information:

Who was Rashad Khalifa?

Can We Do Friday Sermons Online?

Limits of Organized Religion

Join us to listen to our online Friday meetings every Friday.

What are the Islamic Ethics in Philosophy?

Posted on by Alban Fejza

What are Islamic Ethics in Philosophy?

Islamic ethics refers to the moral principles and guidelines derived from Islamic teachings that govern the behavior, actions, and intentions of individuals within society. These ethical principles are rooted in the Quran, the Hadith (sayings and actions of Prophet Muhammad), and the broader Islamic intellectual tradition, which includes Islamic philosophy, jurisprudence, and theology. Islamic ethics is concerned not only with what is considered right and wrong but also with understanding the moral responsibilities of individuals toward God, society, and themselves.

Key Principles of Islamic Ethics

  1. Tawhid (The Oneness of God) and Moral Responsibility 
    • The core principle of Islamic ethics is Tawhid, the belief in the absolute oneness and sovereignty of God. This concept shapes all ethical thinking in Islam because it establishes the idea that God is the ultimate source of morality and all human actions should be directed toward fulfilling His will.
    • From this belief in God’s sovereignty, Muslims understand that their moral responsibilities are ultimately tied to their relationship with Allah. Every action, whether private or public, must be in alignment with God’s commands as outlined in the Quran and Hadith.
  2. The Concept of Goodness (Khair) and Justice (Adl) 
    • In Islamic ethics, goodness (khair) is the central quality that all Muslims strive toward. Goodness encompasses both individual virtue and social welfare, focusing on actions that benefit both the individual and the larger community.
    • Justice (adl) is also a fundamental concept, representing fairness, equality, and the protection of rights. Justice in Islamic ethics means acting according to what is just and fair, ensuring that individuals’ rights are respected and the needs of the community are met. This is seen in the equitable distribution of wealth, resources, and opportunities in society.
  3. Moral Character and Virtue (Akhlaq) 
    • The concept of Akhlaq refers to moral character or ethical conduct, which encompasses both inner qualities (such as sincerity, humility, patience, and kindness) and external behaviors (such as honesty, generosity, and integrity).
    • In Islamic philosophy, moral character is considered central to one’s relationship with God. The Prophet Muhammad (peace be upon him) is considered the epitome of good Akhlaq, and Muslims are encouraged to follow his example in their daily lives.
    • Islamic ethics emphasizes the cultivation of virtues through personal self-discipline and spiritual purification. The purification of the soul (known as tazkiyah) involves overcoming negative traits, such as greed, envy, and arrogance, while cultivating positive attributes like patience (sabr), gratitude (shukr), and forgiveness.
  4. The Five Pillars of Islam as Moral Foundations 
    • The Five Pillars of Islam form the foundation of Islamic ethics and moral practice:
      • Shahada (faith): The declaration of belief in the oneness of God and the prophethood of Muhammad.
      • Salah (prayer): Performing regular prayers, which helps cultivate a sense of humility, discipline, and devotion to God.
      • Zakat (almsgiving): Giving charity to help those in need, emphasizing the moral responsibility to support social welfare.
      • Sawm (fasting during Ramadan): Fasting teaches self-restraint and empathy for the less fortunate.
      • Hajj (pilgrimage): The pilgrimage to Mecca promotes unity, equality, and humility.
  5. Moral Agency and Free Will 
    • Islamic ethics acknowledges the concept of moral agency—the idea that humans have the free will to choose between right and wrong. Moral responsibility arises from this freedom, as individuals are held accountable for their actions before God.
    • Human beings are endowed with reason and the ability to choose their actions, which places the onus of responsibility on them. However, they are also guided by divine laws and the teachings of the Quran and the Prophet Muhammad (peace be upon him). Thus, while humans are free to choose, they are obligated to choose that which is in accordance with God’s will.
  6. Social Justice and Compassion 
    • Social justice is a central tenet of Islamic ethics, emphasizing the protection of the poor, the orphan, the widow, and the oppressed. Islamic law (Shari’ah) and ethics both advocate for a just society where resources are distributed fairly, and individuals have their rights protected.
    • Compassion and mercy are highly valued, and Muslims are urged to show kindness and generosity to others, particularly those in need. This is reflected in practices such as Zakat (charity), Sadaqah (voluntary charity), and mutual assistance.
  7. Integrity and Honesty 
    • Honesty and integrity are fundamental virtues in Islamic ethics. Truthfulness (sidq) is highly regarded, and lying is considered a major moral failure. Islamic teachings encourage Muslims to be truthful in their words and actions, as integrity is vital in both personal and social relationships.
    • Deceptive behavior, whether in business dealings, personal interactions, or religious practices, is prohibited. Ethical decision-making involves being truthful to oneself, others, and God.
  8. Ethics of Knowledge and Learning 
    • The pursuit of knowledge (ilm) is considered a moral obligation in Islam. Seeking knowledge is seen as a form of worship, provided it is used for beneficial purposes. Islamic ethics teaches that knowledge should be used to promote justice, peace, and the well-being of humanity.
    • The use of knowledge is morally regulated in Islam, meaning that it should be used for good, to uplift humanity, and to contribute positively to society. Knowledge should not be used for selfish gain, harm, or injustice.

Islamic Philosophy and Ethical Theory

  1. Rationalism and Ethics 
    • Islamic ethics is often influenced by rationalism and the use of reason to understand moral principles. Thinkers such as Al-Farabi, Ibn Sina, and Ibn Rushd (Averroes) integrated Greek philosophical traditions, particularly those of Aristotle, with Islamic ethical thought, seeking to reconcile reason with revelation.
    • According to Islamic philosophy, reason is viewed as a gift from God that should be used to understand the moral order of the universe and apply ethical principles in everyday life. Islamic philosophers emphasized that ethics is not merely a matter of divine command but can be understood through reason as well.
  2. The Role of Shari’ah in Ethical Practice 
    • Shari’ah, or Islamic law, plays a crucial role in defining what is considered moral and immoral in Islam. The fiqh (jurisprudence) derived from the Quran and Hadith outlines ethical rules and provides guidelines on how Muslims should behave in various aspects of life, including personal conduct, social relations, and business dealings.
    • While Shari’ah encompasses legal obligations, it also guides personal morality, advocating for virtue, compassion, justice, and piety in all actions.

Conclusion

Islamic ethics, deeply rooted in theological principles and philosophical thought, provides a comprehensive framework for understanding moral conduct in both private and public life. Centered around the oneness of God (Tawhid), human responsibility, and the pursuit of justice, Islamic ethics emphasizes that morality is not just about following rules but about embodying virtues such as compassion, integrity, honesty, and social responsibility. Through the application of reason, revelation, and spiritual guidance, Islamic ethics offers a holistic approach to leading a righteous life in accordance with divine will.

Written by AI.  A more correct, God given, explanation can be found here.