In the Name of Allah, the Most Compassionate, the Most Merciful Introduction All praise is due to Allah, Lord of the worlds, and may Allah’s peace and blessings be upon the leader of the prophets and the master of the messengers. To proceed: The greatest purpose of establishing prayer is the remembrance of Allah Almighty, as stated in His words: .|.| [Surat Taha: 14] As-Sa‘di (may Allah have mercy upon him) said: The 'lam' in the phrase indicates causation, meaning: establish the prayer for the purpose of remembering Me, for the remembrance of Allah Almighty is the noblest of objectives, and…
In the Name of Allah, the Most Compassionate, the Most Merciful
Introduction
All praise is due to Allah, Lord of the worlds, and may Allah’s peace and blessings be upon the leader of the prophets and the master of the messengers. To proceed:
The greatest purpose of establishing prayer is the remembrance of Allah Almighty, as stated in His words:.|.|[Surat Taha: 14]
As-Sa‘di (may Allah have mercy upon him) said:The 'lam' in the phrase indicates causation, meaning: establish the prayer for the purpose of remembering Me, for the remembrance of Allah Almighty is the noblest of objectives, and it is the servitude of the heart, and through it lies its happiness. A heart that is devoid of the remembrance of Allah is devoid of all goodness and is utterly ruined. Allah has prescribed various acts of worship for His servants, the purpose of which is to establish His remembrance, especially the prayer.[Tafsīr As-Sa‘di, p.503]
Prayer, from Takbīr to salutation of peace, is a remembrance of Allah Almighty and an awareness of His grandeur and majesty, a state of humility and submission to Him, nearness to Him, supplication, earnest entreaty, and intimate conversation.
The purpose, essence, and core of prayer is the heart's turning towards Allah Almighty during it. If it is performed without the heart, it is like a body without a soul. This is indicated by the saying of Allah Almighty:.|.|.|.|[Surat al-Mā‘ūn: 4-5]
Sahw" is explained as forgetfulness regarding its time, meaning neglecting it, forgetfulness about what is obligatory in it, and forgetfulness about the presence of the heart. This is indicated by the hadith in Sahih Muslim where the Messenger of Allah (may Allah's peace and blessings be upon him) said:“That is the prayer of the hypocrite; he sits watching the sun, until when it is between the horns of a devil, he stands and pecks out four (rak‘ahs), not remembering Allah in them but a little.” [2]He described it as wasting time by saying: "watching the sun," and as wasting the pillars by mentioning "pecking," and as wasting the presence of the heart by saying: "he does not remember Allah in it except a little" [3].[2] "Sahīh Muslim" (2/110).[3] Interpretation of Qur'anic Verses by Sheikh Muhammad ibn Abd al-Wahhab (pp. 7-8). The intended meaning of forgetfulness regarding an attentive heart here is deliberate, otherwise, no one is free from general forgetfulness of an attentive heart.
The remembrance of Allah, which is the intended purpose of prayer, varies among those who pray according to their knowledge and understanding of Allah, His names, and attributes, and according to the faith and certainty that Allah Almighty instills in their hearts. Thus, whoever possesses greater knowledge and understanding of Allah Almighty and certainty in Him will be more present and humble in their prayer. Allah Almighty said:.|.|.|.|[Surat al-Baqarah: 45-46].
The foundations of all the Most Beautiful Names return to the Most Beautiful Names recited by the worshipper in his prayer.
Ibn al-Qayyim (may Allah have mercy upon him) said:The foundations of the beautiful names are: "Allah," "Ar-Rabb (the Lord)," and "Ar-Rahmān (the Most Compassionate).
His heart witnesses from the mention of the name "Allah," Blessed and Exalted, as the worshiped deity, present and awe-inspiring, to whom worship is exclusively due and should be directed only to Him. Faces have submitted to Him, all beings have humbled themselves before Him, and they have shown reverence to Him..|.|[Surat al-Isrā’: 44].|.|[Surat ar-Rūm: 26]In the same manner, He created the heavens and the earth and what is between them, and He created the jinn and mankind, the birds and the beasts, and Paradise and Hellfire. Likewise, He sent the messengers, revealed the books, legislated the laws, and obligated the servants with commands and prohibitions.
The One whose name is mentioned as "Lord" of all worlds, the All-Sustaining, who is Self-Subsisting and upon whom everything depends. He oversees every soul, with its good and its evil. He has firmly established Himself on the Throne, uniquely managing His dominion.
All management is in His Hands, and the outcome of all matters returns to Him. The decrees of management descend from Him through His angels, with giving and withholding, lowering and raising, granting life and causing death, accepting repentance and dismissing, constricting and expanding, relieving distress, aiding the distressed, and answering the desperate..|.|[Surat ar-Rahmān: 29]None can withhold what He gives, and none can give what He withholds. None can overturn His judgment, and none can repel His command, nor can anyone alter His words. The angels and the Spirit ascend to Him, and deeds are presented to Him at the beginning and end of the day. He determines destinies and sets times, then He guides the destinies to their appointed times, overseeing all of that with His management, preservation, and the welfare of all things.
Then, when mentioning the name "Ar-Rahmān," Glorified and Exalted be He, one witnesses a Lord who is benevolent to His creation with various forms of benevolence, endearing Himself to them with diverse blessings. His mercy and knowledge encompass all things, and His grace and favor extend to every creature. His mercy encompasses everything, and His blessings encompass every living being. His mercy reaches wherever His knowledge reaches. He established Himself upon His Throne with His mercy, created His creation with His mercy, revealed His books with His mercy, sent His messengers with His mercy, legislated His laws with His mercy, and created Paradise with His mercy and also Hellfire with His mercy. For it is His whip by which He drives His believing servants to His Paradise and purifies the stains of the monotheists among those who disobey Him, and it is His prison in which He imprisons whom He wills from His creation.
Reflect on the profound mercy and abundant blessing found in His commands, prohibitions, counsels, and admonitions, and the mercy and blessing embedded within them. Mercy is the ongoing connection from Him to His servants, just as servitude is the ongoing connection from them to Him. From them to Him is servitude, and from Him to them is mercy. One of the most specific manifestations of this name is the worshipper witnessing his share of mercy, which has established him in the presence of his Lord, qualified him for servitude and intimate discourse, granted him while withholding from others, turned his heart towards Him while turning others' hearts away. This is from His mercy upon him.[4] Book of Prayer, by Ibn al-Qayyim (pp. 142-143).
When the remembrances of prayer include several of the beautiful names of Allah, the presence of the meanings of these names during prayer increases the worshiper's focus on their prayer, reduces mental distractions, and dispels the whispers and thoughts that cause the worshiper's mind and heart to become scattered.
Prayer is not valid without the mention of His names and attributes, for the mention of His names and attributes is its essence and secret, accompanying it from beginning to end. Indeed, it was ordained to be established so as to remember His names and attributes [5].[5] Kitāb as-Sawā‘iq al-Mursalah fī ar-Radd ‘ala al-Jahmiyyah wal-Mu‘attilah by Ibn al-Qayyim (3/911).
This publication briefly addresses the meanings of the beautiful Names of Allah and their occurrences, whether explicitly or implicitly, in the well-known supplications of prayer, which are memorized by the general worshippers from the beginning of the Takbīr to the conclusion with the Taslīm. It also includes the spiritual impact accompanying the presence of these names' meanings, as well as the behavioral impact and the practical effect of the prayer. It is incumbent upon the worshipper to contemplate and reflect upon them to bring his heart present in the prayer and to increase his humility therein, with the guidance and assistance of Allah Almighty.
I ask Allah Almighty to grant us the delight of knowing Him, the sweetness of supplicating to Him, and an increased devotion to Him in our prayers.
The One worshipped for His attributes of perfection, majesty, beauty, and greatness.
Where it is during prayer:
1. The opening Takbīr, and in all the Takbīrs: "Allāhu Akbar" (Allah is the Greatest).
2. The opening: “Subhānak Allāhumma wa bihamdika wa tabārak asmuka…”
3. Al-Isti‘ādhah: "A‘ūdhu billāh as-samī‘ al-‘alīm min ash-shaytān ar-rajīm" (I seek refuge with Allah, the All-Hearing, the All-Knowing, from the accursed devil).
4. Saying: "Bismillāh ar-Rahmān ar-Rahīm" (In the Name of Allah, the Most Compassionate, the Most Merciful).
(Soorah Al-Faatihah 1:5) Alhamdulillah.
6. Rising from Rukū‘: "Sami‘allāhu liman hamidah" (Allah hears whoever praises Him).
7. At-tahiyyāt: (At-tahiyyātu lillāh), (wa rahmatullāh), (ashhadu an lā ilāha illa Allah).
8. Before concluding the prayer with Salām: "Allāhumma innī a‘ūdhu bika min ‘adhābi jahannam wa ‘adhāb al-qabr...
9. Taslīm (salutation of peace: As-salāmu ʿalaykum wa raḥmatullāh).
The impact on the heart:
Cultivating reverence in the heart through constant awareness of the majesty and grandeur of Allah.
Behavioral Impact:
Achieving servitude to Allah in all aspects of a Muslim's life.
The deity who alone is worthy of worship, with none deserving it besides Him.
Where it is during prayer:
1. Al-Istiftāh: “Subhānak Allāhumma wa bihamdika, wa tabārak asmuka, wa ta‘ālā jadduka, wa lā ilāha ghayruk” (Glory be to You, O Allah, with Your praise, and blessed is Your Name, and exalted is Your majesty, and there is no god but You).
2. The Salutations: (...I testify that there is no deity worthy of worship in truth except Allah, and I testify that Muhammad is His servant and Messenger).
The impact on the heart:
Increasing love for Allah and longing for Him.
Behavioral Impact:
Compliance and obedience to the commands of Allah, the Exalted.
He is the One Who is great and magnificent in His essence and status, before Whose majesty all that is great becomes small. Nothing is greater than Him.
Where it is during prayer:
1. The opening Takbīr, and in all the Takbīrs: "Allāhu Akbar" (Allah is the Greatest).
The impact on the heart:
It calls for increased attentiveness and devotion to prayer.
The One Who hears all voices, regardless of the differences in languages and the variety of needs.
Where it is during prayer:
1. Seeking refuge: "A‘ūdhu billāh as-samī‘ al-‘alīm min ash-shaytān ar-rajīm" (I seek refuge with Allah, the All-Hearing, the All-Knowing, from the accursed devil).
2. Rising from rukū‘: "Sami‘allāhu liman hamidah" (Allah hears whoever praises Him).
The impact on the heart:
Benevolence in the words of prayer, for Allah hears all that the one praying says.
Behavioral Impact:
Protecting the tongue from what Allah does not love, and frequently making supplication.
1. Seeking refuge: "A‘ūdhu billāh as-samī‘ al-‘alīm min ash-shaytān ar-rajīm" (I seek refuge with Allah, the All-Hearing, the All-Knowing, from the accursed devil).
The impact on the heart:
Striving to avoid looking around during prayer, focusing solely on the communion with Allah, for He, Glorified and Exalted, knows when the worshiper turns away to something else.
Behavioral Impact:
Mindfulness of Allah, the Most High, in private and public.
The One Who supports His servants and rectifies their conditions, and mends the brokenness of His weak servants.
Where it is during prayer:
1. The sitting between the two prostrations: "Rabbi ighfir li, warhamni, wahdini, wa āfini, warzuqni, wajburni" (My Lord, forgive me, have mercy on me, guide me, protect me, give me provision, and comfort me).
The impact on the heart:
Hope and longing for the rectification of the worshiper's state and the mending of his deficiencies.
Al-Wāsi‘ (The All-Encompassing) is the One Whose attributes are numerous and magnificent.
Where it is during prayer:
1. Tahiyyat: (Verily, You are Praiseworthy, All-Glorious).
The impact on the heart:
Increasing the glorification and extolment of Him, the Exalted and Most High, in the heart by acknowledging His power, might, and the perfection of His sovereignty.
Behavioral Impact:
Rejoicing in Allah Almighty and frequently mentioning Him.
The One who is free from all defects and imperfections, and who safeguards His servants from all harm.
Where it is during prayer:
1. At-tahiyyātu: (As-salāmu ‘alayka ayyuha an-nabyy wa rahmatullāhi wa barakātuh; as-salāmu ‘alayna wa ‘ala ‘ibādillāh as-sālihīn).
2. Making Taslīm: "As-salāmu ‘alaykum wa rahmatullāh" (may the peace and mercy of Allah be upon you).
The impact on the heart:
Tranquility, peace, and the feeling of Allah Almighty's companionship and protection.
Behavioral Impact:
Spreading the greeting of peace and love towards others.
Sources
- The Noble Qur'an.
- The Prophetic Sunnah.
- Taysīr Al-Karīm Ar-Rahmān fī Tafsīr Kalām Al-Mannān, by ‘Abdur-Rahmān ibn Nāsir ibn ‘Abdullah as-Sa‘di (d. 1376 H); verified by ‘Abdur-Rahmān ibn Ma‘la al-Luwayhiq. Publisher: Risālah Foundation, 1st edition (1420 H/2000 AD); no. of volumes: 11.
- Tafseer Āyāt min Al-Qur'an Al-Karīm, by Muhammad ibn ‘Abdul-Wahhab ibn Sulaiman At-Tamimi An-Najdi (d. 1206 H); verified by Dr. Muhammad Baltaji. Publisher: Imam Muhammad ibn Saud University, Riyadh, Kingdom of Saudi Arabia, edition: not specified.
- As-Salāh, by Abu ‘Abdullah Muhammad ibn Abi Bakr ibn Ayyub Ibn Qayyim Al-Jawziyyah (691 - 751 H); verified by ‘Adnān ibn Safākhān Al-Bukhāri. Publisher: Dār ‘Atā’āt Al-‘Ilm (Riyadh) - Dār Ibn Hazm (Beirut), 4th edition, 1440 H - 2019 AD (1st for Dār Ibn Hazm).
- As-Sawā‘iq Al-Mursalah fī Ar-Radd ‘ala Al-Jahmiyyah wal-Mu‘attilah, by Muhammad ibn Abi Bakr ibn Ayyub ibn Sa‘d Shams Ad-Dīn Ibn Qayyim Al-Jawziyyah (d. 751 H); verified by ‘Ali ibn Muhammad Ad-Dakhīl Allah. Publisher: Dār Al-‘Āsimah, Riyadh, Kingdom of Saudi Arabia, 1st edition, 1408 H; no. of volumes: 4.
- Ithbāt An Al-Muhsin min Asmā' Allah Al-Husna by Shaykh ‘Abdur-Razzāq Al-Badr, published on the Path of Islam website.
In the Name of Allah, the Most Compassionate, the Most Merciful Praise be to Allah, we praise Him, seek His help and forgiveness, and repent to Him. We seek refuge with Allah from the evil of our souls and from our bad deeds. Whoever Allah guides, none can lead astray, and whoever He leads astray none can guide. I bear witness that there is no true god but Allah alone who has no partner, and I bear witness that Muhammad is His slave and Messenger, whom Allah has sent right before the Hour as a bearer of glad tidings, warner, caller to Allah by His permission and a luminous lantern. He…
جمع المؤلف في هذا المؤلف ما تيسر كتابته مختصرًا من الأحكام الفقهية في أبواب الطهارة والصلاة والجنائز، معتمدًا فيه على ما جاء في كتاب الله تعالى وما صح عن رسول الله صلى الله عليه وسلم.
Authored by the prominent erudite scholar Shaykh al-Islam Muhammad ibn ‘Abdul-Wahhāb (may Allah have mercy upon him) This copy is edited, according to a manuscript in the Saudi public library under the identification no. 86/269 and other printed copies, by Shaykh ‘Abdul-Karīm ibn Muhammad al-Lāhim, Shaykh Nāsir ibn ‘Abdullah al-Turīm, and Shaykh Sa‘ūd ibn Muhammad al-Bishr. In the Name of Allah, the Most Compassionate, the Most Merciful Chapter: Etiquettes of Walking to Prayer It is recommended to head to prayer while being pure and with humility, based on the saying of the Prophet (may…
Authored by Shaykh al-Islam, the erudite scholar, Imam Muhammad ibn ‘Abdul-Wahhāb (may Allah have mercy upon him) 1115-1206 AH Verification, revision, and Hadīth reference provided by: Dr. Sa‘īd ibn ‘Ali ibn Wahf al-Qahtān In the Name of Allah, the Most Compassionate, the Most Merciful
