The Five Daily Prayers

It is a requirement (farḍ) for every morally accountable Muslim to perform five prayers
(ṣalāh) daily. The required daily prayers have specified times, as well as specified lengths and
contents.

Every ritual prayer is composed of a specific set of actions, performed in a particular

sequence repeated multiple times throughout the prayer. The specific set of actions makes up
a prayer-
prayer-unit (rakʿah There are four positions in the ritual prayer, each present in the prayer-
rakʿah
rakʿah).
unit (rakʿah).

The first is standing straight, facing the prayer direction (qiblah). The next is bowing
(rukūʿ), which is comprised of bending at the waist and resting the palms above the knees, to
make the back parallel to the ground, as much as one can. The next position is prostration
(sujūd): placing the forehead and nose to the ground, palms resting on the ground on either
side of the shoulders, and the toes and balls of the feet turned forward, placed on the ground
as well. The last is the sitting position, where the feet tuck beneath the behind and the knees
point forward, with the palms gently resting upon them. During each of these positions, one
says a certain Arabic prayer or invocation, depending on where in the prayer-unit (rakʿah) the
position falls.

In order to perform the prayer (ṣalāh), you will have to memorize a number of
supplications, invocations, and chapters (sūrahs) from the Quran in the original Arabic. The
prayers and invocations are included below along with their respective transliterations, to
help you to memorize them. This book also contains an appendix of short chapters from the
Quran to memorize and recite in prayer. In a short amount of time, God willing, you will
become very comfortable with reciting these pieces from memory.

The Prayer-
Prayer-Unit (Rak
(Rakʿah
Rakʿah)
ʿah)

The prayer is started by raising your hands from your sides to the height of your
shoulders, palms down, and saying audibly the opening proclamation, “Allāhu akbar (God is
even greater!),” which marks entry into the sanctified state of the prayer. Then, the prayer-
unit (rakʿah) begins with standing straight, hands folded above the navel, right over left1. Next,

1
Properly speaking, the dominant opinion within the Mālikī school of law (madhhab) is to rest that hands at the
sides, similar to the standing position after coming up from bowing position. The reason the minority position of
folding the hands is presented here is that most people are unaware of the dominant position of the school. This
may lead to people who are ignorant of this validated position approaching others to “correct” them. Since the
lack of awareness is so widespread, it may be wisest for beginners to follow the minority opinion, which is also
valid. This will prevent them from attracting complex juridical discussions of legal philosophy which are likely
beyond the scope of everyone involved. It is important, however, to be aware of this position, and understand the
 recite the first chapter of the Quran, “The Opening (al-Fātiḥah)”, and then closes out the
supplication it contains by saying “Āmīn!” (“Amen!”).

The Opening al-

al-Fātiḥ
tiḥah
Chapter 1
In the name of God, the All-Merciful, the Compassionate Bismil-lāhir -Raḥmānir-Raḥīm

Praise is proper to God, Lord of the universe, Alḥamdulillāhi Rabbil-ʿālamīn

the Benevolent, the Merciful, Arraḥmānir-Raḥīm
Ruler of the Day of Requital. Māliki Yawmid-Dīn
It is You we worship, to You we turn for help. Iyyāka naʿbudu wa ‘Iyyāka nastaʿīn
Show us the straight path, Ihdinaṣ-ṣirāṭal-mustaqīm
the path of those You have favored, not of those Ṣirāṭal-ladhīna ‘anʿamta ʿalayhim ghayril-
who have incurred Your anger, nor of those who maghḍūbi ʿalayhim wa laḍ-ḍāallīn.
wander astray. (Āmīn)

In the first two prayer-units of a prayer, one adds the recitation of any selection from
the Quran (see…).

Next, you say the proclamation, “All Allāhu akbar (God is even greater!),” while
Allā
transitioning to the bowing (rukūʿ) position. Here you silently2 say three times, “Sub
Subḥ
Subḥāna Rabbil-
Rabbil-
ʿaẓīm (Glorified is my Lord, the Magnificent!).”

Then you transition from the bowing position back to standing straight a second time,
and you say, “Sami
Samiʿ-Allahu liman ḥamidah (God listens to those who praise Him!).” Then
Samiʿ
standing straight, hands resting at the sides, you say, “Rabban
Rabbanā al-ḥamd (Our Lord, praise is
Rabbanā lakkal
lakkal-
yours alone!).”

Next, again proclaim, “AllAllāhu akbar (God is even greater!),” and transition to the
Allā
prostration (sujūd) position. In prostration, silently say three times, “Sub Subḥ
Subḥāna Rabbil-
Rabbil-aʿlā
(Glorified is my Lord, the Exalted!).” Then, moving to the sitting position, say again, “All Allā
Allāhu
akbar (God is even greater!).” In the sitting position, you say, “Rabb
Rabb-
Rabb-ighfirlī
ighfirlī war- amnī (My Lord,
war-ḥamnī
forgive me and have mercy on me!). Then return to the prostration position and repeat the
same invocation. This completes one prayer-unit (rakʿah).

In the second prayer-unit (rakʿah), rise from the second prostration of the prayer-unit
and this time, remain in the sitting position. At this sitting, called the middle sitting,
sitting you recite
the Testimonial Invocation (at
at-
at-Tashahhud):
Tashahhud

All salutations of authority, belong to God; at-taḥiyyātu lil-lāh,

degree of verification it has undergone over the centuries granting it the dominant position of the school
subsequent to the inspections and conclusions of countless scholars.
2
When referring to the prayer (ṣalāh), to recite something silently is to recite so that you can not hear your own
voice, but you must still to move your lips. To say something loud enough to hear your own voice is to recite it
audibly.
All righteous actions are for God;
All good speech and the daily prayers are for God.
Peace be upon you, O Prophet, with the mercy of
God and His blessings. Peace be upon us and upon
all the righteous servants of God.
I bear witness that there is nothing worthy of
worship except God, He has no partner, and I bear
witness that Muḥammad is His servant and
messenger.
az-zākiyātu lil-lāh,
aṭ-ṭayyibātu aṣ-ṣalawātu lil-lāh;
as-salāmu ʿalayka ayyuan-nabiyyu wa raḥmatul-
lahi wa barakātuh; as-salāmu ʿalaynā wa ʿalā
ʿibādil-lāhiṣ-ṣāliḥīn;
ash-hadu al-lā ilāha ill-Allāh waḥdahu lā sharīka
lah,
wa ash-hadu anna Muḥammadan ʿabduhu wa
rasūluhu

If it is the last prayer-unit (rakʿah) of the prayer (for a two prayer-unit prayer the
second is the last), you will rise from the second prostration of the prayer-unit and remain in
the sitting position. At this sitting, called the final sitting,
sitting you say the Testimonial Invocation
and then add the Abrahamic Prayer (aaṣ-Ṣalāh alāh al-
al-Ibrāhīmīyyah
Ibrāhīmīyyah):
āhīmīyyah

O God: Send blessings upon Muhammad, and
family3 of Muhammad, as you sent blessings upon
Abraham, and the family of Abraham.
O God: Bless Muhammad, and the family of
Muhammad, as you blessed Abraham, and the
family of Abraham.
In all the worlds, surely, You are the Praised, the
All-Glorious.
Allāhumma ṣalli ʿalā Muḥammadin wa ʿalā āli
Muhammad, kamā ṣallayta ʿalā Ibrāhīm wa ʿalā āli
Ibrāhīm.
wa bārik ʿalā Muḥammadin wa ʿalā āli
Muḥammad, kama bārakta ʿalā Ibrāhīm wa ʿalā āli
Ibrāhīm.
fil ʿālamīn innaka Ḥamīdun Majīd.

The prayer is then concluded by turning the head to the right, then the left, saying the
greeting of peace (salām), “as
as-
as-salāmu
salāmu ʿalaykum wa raḥ Allāh4” each time.
raḥmat Allāh

3
The family of Prophet Muhammad, also given the title ‘the People of the House’, is a special group of people that
includes the wives and relatives of Prophet Muhammad (varying definitions exist), and their subsequent
descendants, called nobles (sharīfs). They have a special status in Islam which makes them ineligible to receive
purifying charity (zakāh), among other things. What is important for us to know is that we are commanded to
have love of the family of the prophet in the Quran (see 42:23) and by Prophet Muhammad himself. Also worth
mentioning is that righteous scholars who are descendants of Prophet Muhammad are also distinguished; they
have always embodied a special spiritual acumen, a predisposition they inherited.
4
It is common to see the other variations of the greeting of peace (salām) used to conclude the prayer (see…).