08 KITABUSSHOLAT Oleh KH MUHAMMAD BAKHIET

Ruku' dan kaitan-kaitannya

Then he smoked and he did some things. So after we finish reading the surah or after we finish reading the surah, we are told to stay still for a moment. Subhanallah, we only smoke. So between the surah

with the takbir of the ruqya, we are sunnahed to be silent. Do not connect between the Qur'an and the takbir of the ruqya. For example, "lakum dihinukum waliyah di banapas sakadar subhanallah hanyar allahu akbar ruqya" That is not to be recited. So in our time of qiyam, standing,

There are several times we are advised to stay silent for a moment just to read the subhanallah the reason for staying silent. First, the Takbiratul-Ihram. Allahu Akbar. Stay silent for a while, read the Ibtitah prayer. To read the Ibtitah prayer, stay silent for a while, read the A'udhu Billahi Minash Shaitanir Rajeem. Stay silent for a while, just read Bismillahirrahmanirrahim.

"Wala dhalin badiyam pulang futumat hanyar amin" "Imbah amin badiyam pulang hanyar mbaca surah" "Tonton surah badiyam pulang kita sajunak hanyar takbir rukub" So there are some "sakta" There are some "berdiam" in that standing To differentiate between one part and the other part

Like "A'udzubillahiminasyaitanirrajim" "Be quiet, O Allah, do not be connected to the Bismillah" Because "A'udzubillah" is not the Qur'an. While "Bismillahirrahmanirrahim" is the Qur'an. The Surah Al-Fatiha. "Waladzali" "Is Allah willing, O Allah, that we only say 'Amin'?" "Differentiating that 'Amin' is not a verse from the Fatiha." Even if we say 'Amin', we will be silent and only read the Surah.

Then he smoked and in the smoke he did several things. That is, he was a takbir for smoking and he raised his hands with the takbir of smoking. Of course we read surah. "Lakum dihinukum waliyadi mamandakhtumad dhuluk sakta hanyar Allahu Akbar"

When we say Allahu Akbar, we are recited by raising two hands. The method is the same as Takbiratul-Ihram. So when we say "Lakumdhinukum Waliyadih" "Allahu Akbar" So when we raise our hands, we are not saying Allahu Akbar anymore. The hands above are only saying Allahu Akbar. Don't say "Lakumdhinukum Waliyadih"

Don't be like that, it's Allah's presence. So, the hand is raised. The hand is here, "Allahu Akbar" and it goes down to the bow. So, this lift is "Raih". The hand is here, "Allahu Akbar" and it extends the Takbir to the bow. "Allahu Akbar" Until the palm of this hand is bent on two sides. "Bar"

"Allah is the Greatest" "And He extended the Takbir to Ruku' and He placed both of His hands on both of His knees in Ruku' "Telapak tangan" in Arabic is called "Rahah"

Rahah is from here to here. This is called rahah. This is another type of rahah. This is called the thumb. In Arabic it is called butunul asabiya. So if we smoke, we just want to do this, for example, it's not easy to smoke. So we have to put our hands on it six times. If it's just the thumb until six times, it's not enough to smoke.

So, the hand should be facing the body. Don't touch the finger's stomach. The palm should be facing the palm. While the fingers should be spread out to the direction of the Qiblah along the forehead. So, we should be facing here, on the palm of the hand. Then, our fingers should be spread out to the direction of the Qiblah.

Don't be like that. Don't follow the direction of the hand. So if you put your hand here, this finger is straight to the batis. Don't follow that direction. You will damage your finger. Meanwhile, his fingers spread towards the direction of the Qiblat above along the batis. And he tightened his knees and did not fold them. He tightened his knees. And so that he could lengthen his back evenly,

The neck and head are parallel to the back like a board. The head is neither lower nor higher than the back. The head is parallel to the back. Sometimes it is too low, sometimes it is too high. And so that it can bend the two sides of the two thighs. This is our palm on the lintuhot.

Our siku is in the middle of the raka. When we are in the raka, our siku is in the middle of the raka. Whereas for women, they gather their siku and their lamb. For wives, it's like that. So wives, don't be in the middle of the raka. You are on the side of the two sides of the awaq. That's for wives. Whereas for women, they gather their siku and their lamb. So siku is for wives.

"And to say, "Subhanah Rabbiyal 'Azim" three times." "And to add up to seven times or ten times is good if he does not become an imam."

"O Allah, ten times subhanarabbiya al-azim" "Subhanarabbiya al-azim" means what? "By a part of the scholars of fiqh, we are made to add "wabi hamdih" "By a part of the scholars of fiqh, we are made to add "subhanallah" "subhanarabbiya al-azim" "wabi hamdih" "Are you saying that it is necessary to make it?" "Subhanarabbiya al-azim" is just that. It is permissible. Both are good.

Then he stood up from the ruku' while raising his hands and saying, "Sami'allahu liman hamidah." So, when we say "Sami'allahu liman hamidah," it means that the enemy is raising his hands while we stand up. For example, in Luntur, "Sami'allahu liman hamidah."

"Sami'allahu liman hamidah" "Ampun kada kita melatih" Honestly, the hand is not careful. Sometimes it's not straight. Sometimes it's not straight. The point is that this hand is straight. If you want it to be straight, the tip of your finger is a little straight. It's okay. "Mun lintuh" "Sami'allahu liman hamdah" Many people say that. Even though they know it, they are not used to it. Sometimes they practice.

It means that Allah hears the one who praises Him. "Sami'allahu liman hamidah" It means that Allah hears the one who praises Him. "Dan iya tanang tumakninah" In that 'i'tidal. And said, "Rabbana lakal hamdu" Can I add "Waw"? "Rabbana walakal hamdu" There is also a narration like this.

"mil'us samawati" or "mil'as samawati" "wamil'al ardi" or "wamil'ul ardi" "wamil'a ma si'ta min shai'imba" "Our Lord, give us all praise, as much as the heavens and the earth, and as much as you desire from something after that" "to stand" is not long, it's short

"Yā 'Ati Dāla Rukun Pindik" Except in the Salat Tasbih, that is Lawas, the Atidal, he recited Tasbih ten times. "Gerhana" the Gherhana Sambah, Lawas too, the Atidal. And "Subuh" Lawas too, the Atidal, in the second Raka'at. And he recited the Qunut in the Salat Subuh, in the second Raka'at, with the words that came from the Prophet before Sujud. Then Sujud came back.

Then he went down to the prostration by reading the Takbir. The Takbir is long. The bar is up to the forehead of the floor. Allahu Akbar. When the forehead of the forehead is on the floor, bar. Then he went down to the prostration by reading the Takbir. Then he put his knees on the ground. He put his forehead, nose, and both palms of his hands.

with the door open. So the order is the first to touch the floor is two knees first. The imbah is only two hands, only forehead, only nose. That's the order. So we go down to the sujud, two knees first, two knees first until the floor, only our hands, only forehead, only nose. When we go down to the sujud, he says takbir,

and does not raise both hands except for the bow. So the descent is that we, Mbak Iqtidal, say, "Allahu liman hamidah." Raise your hands down. Allahu Akbar. I have to raise it again. When I want to prostrate, I have to raise my hands again. Hands down, Allahu Akbar prostrate. Don't, Allahu Akbar, don't again.

There is no need to raise your hands and not raise both hands in addition to smoking. If we want to smoke, then the sunnah raises your hands. If you want to smoke, the sunnah takbir raises your hands at the same time. If you want to prostrate, takbir raises your hands if necessary. And not raising both hands in addition to smoking. And the first yajna that touches the earth are the two knees.

After that, he placed his hands on his forehead, then he placed his forehead and nose on the ground. And so that he could lift his two feet from his belly. Men, when they prostrate, their feet are lifted from the side of their forehead. Like that. Lift, lift. Like that. This is the wife. And women, don't do it. Lift your feet. Women, when they prostrate, their feet are lifted from their forehead.

Men, well, open during the Sujud. "And that he should bend his two legs, and women, do not do that." If the Sujud is a woman, it seems that the two batis are in harmony. Men, the sunat is bent. The most bent to the point of the back. When the batis is during Sujud, when standing, it is our batis. Men bend to the point of the back.

If the wife is a woman, she should be kept in a tight position. And so that he can lift his legs and women should not do that. And when he bowed, he lifted his stomach from the ground and the woman did not lift her stomach. Lifting the stomach is lifting the stomach from two thighs and lifting it between two knees. So if a man, his stomach is lifted against his thighs.

If the wife is asked to fix the beard with the feet during the Sujud. And so that he places his hands on the ground, he will be able to bend his arms. So we put our hands on the floor, coincidentally with the arms. Don't be too close to here, don't be too close to there. And don't bend between his fingers. Don't do that.

"Bee Andak on the floor, don't bend your fingers like that, don't." "But it is collected." So when our hands are on the floor, our fingers are collected. "But it is collected." And the mother of the fingers is collected to her. The mother of the fingers is also collected. So all the fingers are evenly collected. When the prayer of "Bee Andak on the floor"

But if he does not collect his fingers, then he will not do anything. When the mother says, "Open the door," there will be a problem. As long as it is close. The best thing is the words. And do not throw both of his hands on the ground as if a dog is throwing both of his legs in front of him. The dog must be lifted up on the floor. The dog should not go to the ground like a dog.

So the siku must be like that. The siku must not be high. The siku must be high. In fact, that is forbidden. If we pray with a dog, it's not allowed. If the siku is lying on the floor, it's not allowed. In fact, that is forbidden.

And he recited "Subhanarabbiya al-a'la" which means "My Lord is the Most High" three times. If he added more, then it is good, except he becomes an imam. If he becomes an imam, don't exceed three times. Some fiqh scholars have sunnahed it, "Subhanarabbiya al-a'la wa bihamdih"

Some people think that it is enough to make us to do the ablution. Subhanallah, let it be the best. "Then he got up from the prostration, and sat down calmly and straight. He raised his head while reciting Takbir." So prostration, when we want to sit between two prostrations, Allah is the Greatest. "And sat on his left foot, and he tightened his right foot." "Sit iptiras."

like the first tashahur. He placed both of his hands on both of his feet. The scholars of piki say that the tip of this finger coincidentally with the tip of the knee. Don't do that, don't. If you put it here, don't move. It must be, well, coincidentally, this, that. While his fingers spread and he was not required to collect it.

The fingers, let it be as usual, like what? When we are asked to open, when we are asked to pray, let it be as it is. Like what? The fingers are as they are. And it is not demanded to collect and also not to shake it. While reading: رَبِّهُ فِرْلِي وَارْحَمْنِي وَارْزُقْنِي وَهْدِنِي وَجْبُرْنِي وَعَافِنِي وَعْفُؤَنِّي

It means, "O my Lord, forgive me, love me, give me sustenance, give me guidance, give me guidance, give me strength, heal me, and forgive me."

There are many types of arrangement. There are also such things. There are many kinds. But here Imam Ghazali takes one of them. "Tamballah saya wajburni" means "tamballah saya" The meaning is

Reduce my sadness, reduce my disappointment. For example, we are sick, we are sick, this is sad. Our sickness is healed, our sickness is healed, Allah covers it with others who please our hearts. Well, that means it's mandatory. "Heal me and forgive me." This sitting is not extended. Sitting between the two prostrations is a short posture.

The prayer room is narrow. This seat is not extended except for the salat tasbih. Well, it's long, there are 10 times of tasbih. And he did the second prostration, so also. And he straightened with a light seat for rest in every raka'ah that has not been completed. The first raka'ah, the second raka'ah, there is a rest seat.

The third raka'ah, the fourth raka'ah, is the sitting and resting. There are three opinions of scholars in the book of Sahihiyyah about sitting and resting. Some scholars say that sitting and resting is sunnah. Even though the person who worships is healthy, even though the person who worships is strong, he is still told to sit and rest. There is a second opinion that sitting and resting is a sunnah.

No need to rest, just stand up. That is the second opinion of the ulama. There is another opinion of the third ulama, to see his people. If this person is strong, no need to rest, just go. If this person is weak, this person is weak, it is good to sit, sunat sit and rest first. Just stand up, karakaat nang ketiga, karakaat nang keempat, or karakaat nang kedua. And he straightened with sitting.

It is light to rest in every raka'ah that is not in tashahud. The first raka'ah is in tashahud, the third raka'ah is in tashahud, then there is a resting seat. Then he stands with his hands on the ground. Standing, so resting seat, our hands first go to the ground, only we stand. The sixth verse goes to the ground, do not stand on your feet.

"And he did not extend one of his two legs when he stood." When standing, the batis remains straight, left and right. And he extended his takbir so that he would finish what was between the middle of his building.

So, we are the ones who do sujud. The next karaka is to sit and rest. The takbir is the sunnah of Allah.

Akbar stands with sunnah Takbir, when the takbir starts, when we sit, the takbir starts, so we get up from the prostration to the sitting, we have to do takbir first, after we sit, rest, only Allah Akbar, the aknyan is when the hand is on the ground, when it rises, only Akbar, so the beginning and end are empty, the middle is filled with Allahu Akbar

It's a long time, starting from Sujud, Bangkit, sitting, resting, standing, and then saying, "How long is Allah?" "Well, how long?" So in the beginning we don't have to worry, in the end we don't have to worry, it's enough in the middle, "Andaqnya Allahu Akbar" Starting from Sujud, Bangkit, sitting, only Allah, Allah, hands on the floor, "Aq" Standing, "Bar"

And it begins in the middle of the ascent to stand, so that the Takbir falls in the middle of the transition. And it is not silent from the Takbir, except for the two sides, the beginning and the end of the transition. When prostrating, it is silent from the Takbir. When standing, it is silent from the Takbir. The middle is Allah is the Greatest, that is the intention. And it is closer.

towards balance. Better than balance. Meaning, starting from the sujud until it is firm, the takbir is long. Where is Allah? Better than before, so it's longer. And he prayed the second raka'ah like the first raka'ah. He repeated the ta'awud, "I seek refuge with Allah from the accursed Satan." Like the beginning. The second raka'ah is the same as the first raka'ah.

"Ba'udzubillah juwaa, Bismillah juwaa" and so on. But the Ibtitah prayer is not in the second rak'ah. "Tasahud" is back. Then he read the first tasahud in the second rak'ah. Then he read the salawat upon the Messenger of Allah and his family. He placed his right hand on his right leg.

and he held his right finger except the pointed finger when he was held and did not bother to remove his thumb and he pointed with the pointed finger only when he said "Allah" not when "La ilaha" so when we sit, we bow our left fingers

Straighten your feet, your fingertips, and your fingertips are coincidentally at the tip of your knees. Your right hand is held. Hold it. This is because you are holding it. Unless you are holding it with your elbow. It's released. So you are holding it. Don't lift it up. Just hold it. This elbow is released. It seems that when "Ash'hadu 'alla ilaha illallah" Well, only lift it up. If it's too high, lift it up and go back.

So that when it comes to the direction of the Qibla, it will be lifted. Ash-shahadu 'ala ilaha illa Allah So it starts with "illa Allah" and it lifts it up. Not "la ilaha" because "la ilaha" is not lifted up. Again, "illa Allah" is lifted up. This is a way of being lifted. There was a way of not letting go of the thumb. It means that the thumb does not have to be lifted. If it's okay, it's like that. Three of them are lifted.

The thumb is released, but it is placed on the side of the finger, a little below. It seems that "illallah" is only raised. And he points to the index finger only when he reads "illallah" not when "la ilah" is not.

In this tasahud, he sits on his left foot as if between two sujuds. The first tasahud is the same as sitting between two sujuds. In the final tasahud, he perfects the dua that is meant after reciting the salawat to the Prophet . And his sunnahs are like the sunnahs of the tasahud of Allah.

But at the end of the tashahud, he sat on his left leg, because he did not stand immediately, but he stood. He laid his left leg out below him, and he tightened the right foot of his foot, and he put the tip of his toe towards the Qiblah. Maybe tomorrow our batis will be in a hurry, next to our left.

The left batis, the right basurung, and the left batis enter. So the fingers of the sunat are bent so that they are facing the kiblat. And the basurung below. And he put his right foot on the ground. And he put the tip of the thumb of the foot facing the kiblat. So the left foot is facing there. While the standing foot is facing there.

The right batis is standing so that the left batis is pointed so that the thumb is facing the Qibla. So the left batis, the thumb is facing the Qibla, and the right batis is also pointed so that the thumb is facing the Qibla. If it is not difficult for him to divide above. Because if you bend the batis,

As if, this is the name of the angel, he was made to be folded so that his fingers would face the Qibla. Then he read, "Assalamu'alaikum warahmatullah" It means, "May the prosperity and mercy of Allah be upon you." He wrote it right with the view of his right cheek from behind, from the right side. So our cheeks are on the right side so that the people behind can see it. What is written is Allah.

Assalamu'alaikum warahmatullah. This cheek is so that people can see it from behind. There are some scholars who say that the Qum is placed on the left side. Assalamu'alaikum warahmatullah. And he wrote to the left, so that the left cheek is seen by people behind on the left.

And he read the second greeting with the intention of coming out of the prayer with a greeting. So the greeting is obligatory, the first greeting. The second greeting is sunnah. But the second greeting can be haram if we cancel the prayer in the middle of the first greeting. For example, "Assalamu'alaikum warahmatullah" cancel. It is forbidden for us to connect the second greeting. That's all, Sembahyang.

Not again, twice made, just once is enough. And he read the greeting twice with the intention of coming out of the prayer with a greeting. And he intended to greet the person on his right from the angels and Muslims in the first greeting. And he intended to do the same in the second greeting. And the greeting was recorded

and He does not prolong it. That is sunnah. So the word salam is the same as takbir. Takbir jazmun, wassalam jazmun. It means fast. Assalamu'alaikum warahmatullah. Assalamu'alaikum warahmatullah. That's better, sunnah. Rather than, Assalamu'alaikum warahmatullah. It's really long, like reciting. Well, that's sunnah.

So the sunnah is a summary, a jazam. Same as takbir, Allahu Akbar. That's good. Long words, greetings to that too. This is the act of salat of a person who is alone. And he made his voice strong in the takbir of that takbir. But his voice is only heard by himself. And the Imam, to intend to become an Imam,

If we become imams, we must intend to become imams. So that he can get the priority. If he doesn't intend to become an imam, then the prayer of the people is right. If they intend to be ordinary and they get the priority of the congregation. If they worship other than Friday.

If you pray on Friday, the imam will not be willing to become an imam. The person behind is willing to become a ma'mum. Well, he gets a reward from behind, the imam is not. If you pray on Friday, it's not easy. Because the requirement is to be in a congregation.

"He, the Imam, recited slowly, "sir" meaning "will pray, istibta" and "ta'awud" means "to pray alone" "And he, the Imam, recited al-Fatiha and surah in all the rak'ah of the morning prayer and the first two rak'ah of Isha and Maghrib" "So also the one who prays alone"

And he recited the word "Amin" in the prayer of Jahriyah. Salat Nabi recites, the "Amin" is also recited. The Fatiha and Surah are recited. Thus, Ma'mum, Ma'mum, equates the reading of "Amin" to the reading of "Amin" of the Imam. So "Amin" is a mixture of "Ma'mum" and "Imam". Not in line with it.

The other recitations, the other readings, the Ma'mum were ordered to lead the Imam. If they read Ameen, they will be in the same place. "And the Imam stayed silent for a moment after the Fatiha so that his breath would return to the lower part of his body. And the Ma'mum recited the Fatiha during the Jahriyah Salat." The Jahriyah Salat is at Maghrib, Isha, Subuh, and Banyaring.

"And your mother recited Al-Fatiha during the Juhriyah prayer, in the silence of this Imam, so that when the Imam reads the surat, he can be heard." So, that's how it is. "Amin." "Badaraw." The Imam is silent first. What is the use of the silent Imam? So that he doesn't get tired. Same thing. The second step is to give your mother the opportunity to read Al-Fatiha.

Third, when an imam reads surah, makmum will not listen to it. Makmum will not listen to surah because the reading of the Fatiha is already in place for the makmum. Makmum does not read surah during jahriyah prayer, unless he does not hear the voice of the imam. Makmum does not need to read surah, unless he hears the recitation of the imam. In the back, he hears the recitation of the imam. So makmum will recite surah.

And the imam recites "sami'allahu liman hamidah" which means "may Allah hear the one who praises him" when he lifts his head from the rock, "thus also ma'mum" . The madhhab is like that. Imam "sami'allahu liman hamidah" ma'mum is also "sami'allahu liman hamidah" . There are other madhhabs, if you recite ma'a, ma'mum is no need, it's "sami'allah" , "Rabbana lakal hamdu" , just like that.

So when Imam Sami'allahulimanhamidah was made public, "Rabbana lakalhamdu." That is another religion of the Shafi'i. In the Shafi'i religion, it is the same. Imam read Sami'allah, rose from the ashes, made public, and so was Sami'allahulimanhamidah. Imam did not increase above three times in the prayer of the ashes and prostration. Three times is enough. And in the early tashahud, after the statement of Allah, "Send blessings upon Muhammad and upon the family of Muhammad."

Who added to that? In the first surah, the most read surah is "Allah makes peace upon Muhammad and upon the people of Muhammad." It means, "May Allah bestow mercy upon Muhammad and the family of Muhammad." The Imam did not add anything. In the last two rak'ahs, the Imam satisfied with al-partihah. And he did not extend over you. There is no need to recite the third or fourth rak'ah. There is no need to recite the fourth rak'ah.

The first two, until Surah, as-sujuh al-Fatiha. The third, fourth, al-Fatiha. And in the final tasahud, the Imam does not add his dua to the tasahud and salawat on the Messenger of Allah. So the Imam reads the dua in the tasahud, do not be longer than the tasahud. If it is a single prayer, it will be a problem. The dua in the tasahud is as long as the Prophet.

When the Imam greets, he intends to read greetings to the people and angels, and the people intends to answer him with their greetings. The Imam remains for a moment until the human is finished greeting, and he faces them with his face. The most important thing is that he remains if behind the male people there are female people, so that the female people go before the Imam.

This is the image of the imam, behind him there are the bani-bani congregation. The imam was silent in the place of worship. While the bani-bani were buried first. And one of the people did not stand, so the imam stood.

and where he goes, he will be directed to. That is to the right and left. Imam is a buliq, there is no problem. To the right or to the left, it's a question. For example, the left is more pointed than the right. Imam is a buliq, which way is the left? It's the right. While the right is more, I like it, says Imam Ghazali. Like Baca Wirid, usually. Baca Wirid is

There are scholars who say that this Imam is facing the Ma'mum. There are fiqh scholars who say that Imam is facing the other side. Ma'mum is on the right side, like us. There are such opinions. Imam does not specifically pray for himself in the morning prayer. But he says, "Allahumma dina."

Imam, is it possible for Imam Allah to be a maqrooh? Because he is being believed by people, people say "Amin" to people. So musti'ihdina, "we" means, "O Allah, give us a sign." Imam should not make a special prayer for himself in the morning, but he says "Allahumma dina" means "O Allah, give us a sign." And he denies it.

And the people believed in him. And they raised their hands to behead him. And the Imam did not rub his face when he finished praying. So he raised his hands to behead him. There are those who believe in such a thing, there are those who believe in such a thing. In the book of Bursa al-Karim it is mentioned that the best is this kind. Even though this kind is also allowed. There is a ranggang.

The door is good, so he likes it. And the imam, and the imam rubbed his face when he finished praying. This is the opinion of Imam Ghazali, when acknowledged by many scholars. So the imam is already reading the qunur, so he goes to the muha, then prostrate. The opinion of many scholars, the scholars of fiqh, when they try to worship the muha, they immediately go down to prostration.

And the Imam was cursing his face when he finished praying. Other prayers, prayers outside the prayer room, were performed by raising two hands, reciting prayers, and then reciting the words of the prayer. "Don't go there, don't go there, don't bother, just pray." Imam Ghazali said, "The Imam is also like that." Well, this is Ghazali's opinion, he is considered a bad person, this Ampun Sidin. There is a hadith that is revealed about this.

"If not, then according to the Qiyas, to not raise your hand like in the end of the Tashahud." Like in the end of the Tashahud. So, this Bakunut, there are scholars who say that it is not necessary to raise your hand. In the way of other prayers, we do raise our hands, right? "Allahumma ghafir li warhamni" earlier, right? There is raising your hand between the two prostrations, right?

At the end of the last tasahud, we pray, "Allahumma inni a'udhu biqa min azabil qabri" "We are the ones who raise our hands" "Kunut is not necessary to raise our hands" There are such scholars' opinions. There are also scholars' opinions that other prayers are not necessary to raise their hands, except for kunut. The opinion of Imam Ghazali is to raise his hand and to rub it on his face. These are the three opinions.

then prohibition prohibition in the prayer of the Dhul Dhikr is known that there is no god but Allah Muhammad Rasulullah there is no god but Allah Muhammad Rasulullah there is no god but Allah Muhammad Rasulullah there is no god but Allah

Allah Allah

Oh Al-Fatiha

And O men, from him shall they pray and give their greetings.