Book of Namaz

with performing namâz correctly!
When beginning namâz, saying “Allahu akbar” means to
profess that “Allahu ta’âlâ does not need the prayer of any of His
creatures; He does not need anything in any respect; men’s
performing namâz does not give Him a benefit.” And the takbîrs
(saying “Allahu akbar”) that are in namâz signify that, “we are not
capable of doing the worship worthy of Allahu ta’âlâ.” Since the
tasbîhs in rukû’ (bowing when performing namâz) have this same
meaning, we are not commanded to say “Allahu akbar” when
straightening up after rukû’. However, we are commanded to say
it after the tasbîhs of sajda (prostrating), for sajda is the lowest
grade of humility, inferiority and degradation. By doing this one
may suppose that one has worshipped properly and perfectly. In
order to protect one against this supposition, it is not only a sunnat
to say the takbîr when prostrating and straightening up during
these sajdas, but also we are commanded to say “a’lâ” in the
tasbîhs of sajda. Because namâz is the mi’râj of a believer, we are
commanded to say the words “Attahiyyâtu...” which our Prophet
was honored with saying on the Night of Mi’râj. Then, a person
who performs namâz should make the namâz a mi’râj for himself.
He should look for the ultimate in closeness to Allahu ta’âlâ in
namâz.
Our Prophet (alayhissalâm) declared: “The time when man is
closest to his Allah is the time when he performs namâz.” A
person who performs namâz speaks to his Allah, entreats Him,
and sees that everything other than Him is equal to nothing.
Therefore, because there will be fear, terror and fright in namâz, it
has been commanded that we give selâms twice at the end of
namâz so that we might be consoled and relieved.
Our Prophet commanded, in a hadîth-i sherîf, to recite: “33
tasbîh (subhanallah), 33 tahmîd (elhamdulillah), 33 takbîr (Allahu
akbar) and one tahlîl (‘Lâ ilâha ill-Allâh’) after every fard namâz.”
The reason for this is that the defects in performing namâz are
covered with tasbîh. In this way it is professed that not a worthy or
perfect worship could be done. Knowing that being blessed with
performing namâz is through His help and His making it possible,
He is thanked for this great blessing by saying tahmîd. And by
saying takbîr, it is professed that no one besides Him is worthy of
being worshipped.
When one performs the namâz in accordance with its
conditions and adabs, and thus, the faults that have been made are
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