Importance of the Sunnah Method:
❀ It is obligatory to perform Salah according to the method of the Messenger of Allah ﷺ. Allah Almighty said:
فَاذْكُرُوا اللَّهَ كَمَا عَلَّمَكُمْ
“Pray as you have been taught by Allah.”
❀ And the Messenger of Allah ﷺ said:
صلوا كما رأيتموني أصلي
“Pray as you have seen me praying.”
❀ Furthermore, he said:
On the Day of Judgment, the first thing to be accounted for will be the prayer; whoever’s prayer is correct (i.e., performed according to the method of Muhammad ﷺ) will be successful and prosperous, and whoever spoils the prayer (i.e., does not perform it according to the Muhammadan method) will be unsuccessful and disappointed.
Explanation of Takbir al-Tahrima:
❀ Prayer begins with the Takbeer Tahreema. The Messenger of Allah, peace be upon him, said:
تحريمها التكبير وتحليلها التسليم
“The invalidity of the prayer is after the Takbeer, and its validity is after the Salaam.”
“Talking during the prayer is forbidden after the Takbeer, and it becomes permissible after the Salaam.”
❀ Say Allahu Akbar to start the prayer; no other phrase is permissible.
Description of Qiyam:
❀ Prayer should be performed standing, the Messenger of Allah, peace be upon him, said:
صل قائما، فإن لم تستطع فقاعدا، فإن لم تستطع فعلى جنب
“Pray standing, if you do not have the strength then pray sitting, and if you do not have the strength then pray lying down.”
❀ If you start the prayer standing but during the prayer you lose the strength to stand for some reason, then sit down. Similarly, if you are praying sitting and then regain the strength to stand, then stand up, because praying sitting is permissible when there is no strength to stand.
Raf’ al-Yadain (Raising the Hands):
❀ Raise both hands up to the shoulders. Sayyiduna Abdullah bin Umar رضي الله عنهما says:
رأيت النبى صلى الله عليه وسلم افتتح التكبير فى الصلاة، فرفع يديه حين يكبر حتى يجعلهما حذو منكبيه
“I saw the Prophet Muhammad صلی اللہ علیہ وسلم saying the Takbeer in prayer while raising both his hands up to the level of his shoulders.”
❀ It is also permissible to raise the hands up to the earlobes.
❀ Holding or touching the ears with the hands is not established from any Hadith.
❀ Three forms are permissible in raising the hands and saying the Takbeer: both together, or first raising the hands and then saying the Takbeer, or saying the Takbeer first and then raising the hands.
❀ While raising the hands, the fingers of the Prophet Muhammad صلی اللہ علیہ وسلم were neither interlaced nor spread wide open.
Difference between men and women in raising the hands:
❀ Some people differentiate between men and women in the amount of raising hands, saying men should raise their hands up to the ears and women up to the shoulders. This difference is not mentioned in any authentic and explicit hadith. Hafiz Ibn Hajar (may Allah have mercy on him) and Allama Sanaullah Amritsari (may Allah have mercy on him) state:
التفرقة لم يرد ما يدل على التفرقة فى الرفع بين الرجل والمرأة
“There is no hadith that indicates a difference in raising hands for takbeer between men and women.”
❀ And Imam Shawkani (may Allah have mercy on him) states:
لم يرد ما يدل على الفرق بين الرجل والمرأة فى مقدار الرفع
“There is no hadith that indicates a difference in the amount of raising hands between men and women.”
Folding Hands:
❀ Sayyiduna Suhail bin Saad رضي الله عنه says:
كان الناس يؤمرون أن يضع الرجل يده اليمنى على ذراعه اليسرى فى الصلاة
“People were commanded to place the right hand over the left forearm during prayer.”
The forearm refers to the part from the elbow’s end to the tip of the middle finger.
❀ Sayyiduna Wa’il bin Hujr رضي الله عنه narrates that the Messenger of Allah صلى الله عليه وسلم placed his right hand on the back of his left hand, such that it reached the wrist as well.
Place of folding the hands:
❀ Hands should be folded on the chest during prayer; this is proven by authentic hadiths, which are as follows:
➊ Sayyiduna Wa’il bin Hujr رضي الله عنه says:
صليت مع رسول الله صلى الله عليه وسلم ووضع يده اليمنى على اليسرى على صدره
“I prayed with the Prophet ﷺ and he placed his right hand over his left hand on his chest.”
This hadith is absolutely authentic because Imam Ibn Khuzaymah رحمه الله stated at the beginning of his book on the conditions of Sahih that this is a collection of brief authentic hadiths that reach the Messenger of Allah ﷺ with an authentic and continuous chain of narration, with no narrator missing or any break in the chain, nor any narrator being defective or weak.
Moreover, Hafiz Ibn Hajar, Allama Ayni, Allama Shawkani, Mulla Ali Qari Sindhi, Makhdoom Muhammad Hashim Thatvi, Allama Ibn Najim Hanafi, Allama Abu al-Hasan al-Kabir Sindhi, Allama Muhammad Hayat Sindhi, Sayyid Abutarrab Rashidullah Shah Rashidi, and Allama Albani رحمه الله have declared this hadith authentic.
➋ Sayyiduna Halb رضي الله عنه says:
رأيت النبى صلى الله عليه وسلم ينصرف عن يمينه وعن يساره ورأيته قال يضع هذا على صدره
“I saw the Prophet ﷺ turning to the right and left in prayer, and I also saw that he placed his hands on his chest.”
Hafiz Ibn Hajar رحمه الله accepted the chain as Hasan in Fath al-Bari, Imam Ibn Sayyid al-Nas رحمه الله in Sharh al-Tirmidhi, and Allama Nawawi رحمه الله in Athar al-Sunan. Allama Abdul Rahman Mubarakpuri رحمه الله said in Tuhfat al-Ahwadhi:
رواة هذا الحديث كلهم ثقات وإسناده متصل
“All narrators in the chain of this hadith are trustworthy and reliable, and its chain is continuous.”
➌ Sayyiduna Wa’il bin Hujr رضي الله عنه says:
أنه رأى النبى صلى الله عليه وسلم وضع يمينه على شماله ثم وضعهما على صدره
“They saw the Prophet ﷺ placing his right hand over his left hand and folding them on his chest.”
➍ Tawus رحمه الله says:
كان النبى صلى الله عليه وسلم يضع يده اليمنى على يده اليسرى ثم يشد بينهما على صدره وهو فى الصلاة
“The Prophet ﷺ used to place his right hand over his left hand and fold them on his chest during prayer.”
This narration is Mursal; according to the Hanafis, a Mursal narration is absolutely authoritative
and among the Muhaddithin, it is accepted in the presence of connected narrations. There are other connected narrations alongside this one. All narrators in its chain are trustworthy
and Allama Albani رحمه الله also declared it authentic.
The Reality of the Traditions Regarding Folding Hands Below the Navel:
Contrary to the above hadiths, the narration about folding hands below the navel is extremely weak. Allama Badruddin Ayni, may Allah have mercy on him, stated that its marfu’ status is not authentic. Imam Nawawi, may Allah have mercy on him, wrote in Sharh Muslim:
متفق على ضعفه
Meaning, there is consensus that this narration is weak in both its marfu’ and mawquf forms. Among the Hanafi scholars, Allama Abdul Hay Lakhnawi, Ibn al-Hummam, and Ibn Najim, may Allah have mercy on them, agreed with this. Allama Ibn Najim, may Allah have mercy on him, says:
“No hadith has been proven authentic that specifies the place of folding hands in prayer, except the narration of Ibn Khuzaymah.”
Finally, the statement of the Hanafi scholar Mulla al-Haddad Junpuri, may Allah have mercy on him:
“The proof of Imam Shafi’i, may Allah have mercy on him, is the hadith of Wa’il bin Hujr, may Allah be pleased with him, and the narration from Ali, may Allah be pleased with him, that the Sunnah way is to fold hands below the navel. This narration is unanimously weak, as Imam Nawawi, may Allah have mercy on him, has explained. Also, I say that another proof of its weakness is that Ali, may Allah be pleased with him, interpreted the verse وانحر as meaning that hands should be folded on the chest, and ”الناحر“ refers to the vein of the chest. Therefore, the meaning of وانحر would be that hands should be placed over those veins. Whoever rejects this narration must act upon the narration of Wa’il bin Hujr, may Allah be pleased with him, and to say that folding hands below the navel is an act of respect is incorrect because it contradicts the hadith.”
Opening Prayers of Salah:
❀ Then recite any of the following Duas of Istiftah:
اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، اللَّهُمَّ نَقِّنِي مِنَ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنَ الدَّنَسِ، اللَّهُمَّ اغْسِلْ خَطَايَايَ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ
“O Allah! Place a distance between me and my sins, just as You have placed a distance between the East and the West. O Allah! Cleanse me of my sins as a white garment is cleansed of dirt. O Allah! Wash away my sins with snow, water, and hail.”
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلَا إِلَهَ غَيْرُكَ
“I declare Your purity, O Allah! With Your praise, blessed is Your name, exalted is Your status, and there is no true deity except You.”
اللَّهُ أَكْبَرُ كَبِيرًا وَالْحَمْدُ لِلَّهِ كَثِيرًا وَسُبْحَانَ اللَّهِ بُكْرَةً وَأَصِيلًا
“Allah is the Greatest, very Great, and all praises are for Allah, abundantly, and I declare Allah’s purity morning and evening.”
❀ The Dua of Istiftah should be recited at the beginning of the prayer, not afterwards. That is, if a person joins the congregation after the Qiyam (standing) in Ruku or Sajdah, he should not recite the Dua of Istiftah but join in that state and should not recite it later either, because the appropriate time for it has passed.
Statement of Recitation:
❀ Then recite this Ta’awwudh:
أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ
“I seek refuge in Allah, the Hearing, the Knowing, from the accursed Satan, from his blows, from his spit, and from his traces.”
❀ It is obligatory to recite Ta’awwudh before the recitation in the first Rak’ah; there is a difference of opinion about after that, but it is better not to recite it, because Sayyiduna Abu Hurairah (RA) narrates:
“When the Messenger of Allah (peace be upon him) stood for the second Rak’ah, he remained silent for a while and then began reciting Surah Al-Fatiha.”
❀ But if one joins the congregation after the standing and has not recited Ta’awwudh, then when he stands for the Rak’ah, he should recite Ta’awwudh, because reciting Ta’awwudh once is necessary.
فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
Then recite Surah Al-Fatiha:
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ﴿١﴾ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ﴿٢﴾ الرَّحْمَٰنِ الرَّحِيمِ ﴿٣﴾ مَالِكِ يَوْمِ الدِّينِ ﴿٤﴾ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴿٥﴾ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ﴿٦﴾ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ ﴿٧﴾
“In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds. The Most Gracious, the Most Merciful. Master of the Day of Judgment. You alone we worship, and You alone we ask for help. Guide us on the Straight Path, the path of those upon whom You have bestowed favor, not of those who have evoked Your anger, nor of those who are astray.”
❀ Every worshipper must recite Surah Al-Fatiha in every condition, whether Imam, follower, or alone, because without it the prayer is not valid. The Messenger of Allah (peace be upon him) said:
لا صلاة لمن لم يقرأ بفاتحة الكتاب
“Whoever does not recite Surah Al-Fatiha in the prayer, his prayer is invalid.”
❀ Always recite بسم الله الرحمن الرحيم along with Surah Al-Fatiha; it is proven to be recited aloud as well as silently.
The prayer of the person who does not recite Surah Al-Fatiha is not valid:
❀ Imam al-Muhaddithin Imam Bukhari, may Allah have mercy on him, established the chapter on the above-mentioned hadith in Sahih Bukhari as follows: “Recitation of Surah Al-Fatiha is obligatory for the Imam and the follower in all prayers, whether they are at home or traveling, in loud prayers or silent prayers.”
❀ Behind the Imam, even when the Imam is reciting aloud, it is obligatory to recite Surah Al-Fatiha. Sayyiduna Ubada bin Samit, may Allah be pleased with him, says:
صلى بنا رسول الله صلى الله عليه وسلم صلاة الصبح فثقلت عليه القراءة فلما انصرف قال إني لأراكم تقرؤون وراء إمامكم قال قلنا أجل يا رسول الله إنا لنفعل هذا قال فلا تفعلوا إلا بأم الكتاب فإنه لا صلاة لمن لم يقرأ بها
“When the Messenger of Allah, peace and blessings be upon him, led us in the morning prayer, it became difficult for you to recite aloud, so when you finished the prayer, he said: ‘I think you recite behind your Imam?’ We said: ‘Yes! O Messenger of Allah! Surely we do recite.’ He said: ‘Do not recite anything except Surah Al-Fatiha, for the prayer of the one who does not recite Surah Al-Fatiha is not accepted.'”
❀ Further details will come in the chapter on congregational prayer (InshaAllah).
❀ It is mandatory to recite Surah Al-Fatiha in every unit (rak’ah) of the prayer; reciting it in only one unit is not sufficient. The Messenger of Allah, peace and blessings be upon him, instructed a person on how to pray:
إذا استقبلت القبلة فكبر ثم اقرأ بأم القرآن ثم اقرأ بما شئت اصنع ذلك فى كل ركعة
“When you face the Qiblah, say Takbir al-Tahrimah, then recite Surah Al-Fatiha, then recite whatever you wish, then do this in every unit of the prayer.”
❀ Each verse should be recited separately and with pauses. Sayyida Umm Salamah, may Allah be pleased with her, says:
يقطع قراءته آية آية
“The Messenger of Allah, peace and blessings be upon him, used to recite each verse separately.”
Some people recite two or three verses together in one breath, which is against the Sunnah.
❀ Say “Ameen” at the end of Surah Al-Fatiha. The Messenger of Allah, peace and blessings be upon him, said:
إذا قال الإمام غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ فقولوا آمين
“When the Imam says غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ, you say Ameen.”
❀ In congregational prayer, if the Imam is reciting aloud, both the Imam and the followers should also say ”آمين“ aloud.
❀ After Al-Fatiha, one may recite any Surah they wish. The Messenger of Allah, peace and blessings be upon him, said:
إذا استقبلت القبلة فكبر ثم اقرأ بأم القرآن ثم اقرأ بما شئت
“When you face the Qiblah, say Takbir al-Tahrimah, then recite Surah Al-Fatiha, then recite whatever you wish.”
How much recitation should be done in one Rak’ah?
❀ More than one Surah can be recited in one Rak’ah. Sayyidina Hudhaifah رضي الله عنه says:
Once I prayed Tahajjud prayer with the Messenger of Allah صلی اللہ علیہ وسلم, and in one Rak’ah he recited Surah Al-Baqarah, then Surah An-Nisa, then Surah Aal Imran.
❀ A part of a Surah can also be recited in one Rak’ah. Sayyidina Abdullah bin Saib رضي الله عنه says:
“Once the Prophet Muhammad صلی اللہ علیہ وسلم led us in Fajr prayer in Makkah and started Surah Al-Mu’minun, and when he reached the mention of Musa and Harun عليهما السلام or Isa عليه السلام, he coughed and went into Ruku.”
❀ For some reason, the recitation can be left in the middle. (Also)
❀ It is permissible to recite only one Ayah after Surah Al-Fatihah. Sayyidina Abu Dharr رضي الله عنه says:
قام النبى صلى الله عليه وسلم حتى إذا أصبح بآية
“The Prophet Muhammad صلی اللہ علیہ وسلم used to recite only one Ayah in the prayer (Tahajjud) until morning.”
❀ One Ayah can be recited repeatedly. (Also)
Reciting One Surah in Both Rak’ahs:
❀ It is permissible to recite the same Surah repeatedly in two Rak’ahs. A Companion, may Allah be pleased with him, said:
أنه سمع النبى صلى الله عليه وسلم يقرأ فى الصبح إذا زلزلت الأرض فى الركعتين كلتيهما
“He heard from the Prophet Muhammad, peace be upon him, that he recited Surah إِذَا زُلْزِلَتِ الْأَرْضُ in both Rak’ahs of the morning prayer.”
Reciting Surahs in Order:
❀ In prayer, reciting Surahs in order or without order is both permissible, because both ways are proven from the Messenger of Allah, peace be upon him. Sayyiduna Hudhayfah, may Allah be pleased with him, said:
صليت مع النبى صلى الله عليه وسلم ذات ليلة فافتتح البقرة ثم افتتح النساء فقرأها ثم افتتح آل عمران فقرأها
“Once I prayed Tahajjud with the Messenger of Allah, peace be upon him, and he started with Surah Al-Baqarah… then Surah An-Nisa, and then Surah Aal Imran.”
Reciting by Looking at the Quran:
❀ In obligatory prayers, recitation should be done verbally, because the Prophet Muhammad (peace be upon him) gave the greatest right to lead the prayer to the person who knows the most Quran. Also, there is no authentic hadith proving that reading from the Mushaf during obligatory prayer is allowed.
❀ In voluntary prayers, recitation should also be done verbally, but if someone recites by looking at the Quran, there is some allowance:
كانت عائشة يؤمها عبدها ذكوان من المصحف
“Sayyida Aisha (may Allah be pleased with her) had her servant Zakwān lead the prayer by reading from the Quran.”
Saktah at the beginning and end of recitation:
❀ Two pauses during the beginning and after the recitation are established from the Messenger of Allah, peace be upon him, for those who wish to perform them. Sayyiduna Abu Huraira, may Allah be pleased with him, narrates that the Messenger of Allah, peace be upon him, would remain silent for a short while between the Takbir al-Tahrima and the recitation (and during this time he would recite the opening supplication).
❀ Sayyiduna Jabir bin Samurah, may Allah be pleased with him, narrates that the Prophet, peace be upon him, used to pause twice, once when starting the prayer (before the recitation) and the second when he finished the recitation (that is, before going into Ruku).
Responding to certain verses of the Holy Quran:
There are certain verses in the Holy Quran after reciting which a response should be given, but this is not obligatory in the prayer; therefore, see the details in the explanation of voluntary prayers.
❀ For example, Sayyiduna Hudhaifa (may Allah be pleased with him) says:
إذا مر بآية فيها تسبيح سبح، وإذا مر بسؤال سأل، وإذا مر بتعوذ تعوذ
“When the Messenger of Allah (peace be upon him) passed by a verse of glorification, he would say ‘Subhan Allah,’ and when he passed by a verse of questioning, he would ask, and when he passed by a verse seeking refuge, he would recite أَعُوذُ بِاللَّهِ.”
❀ It is permissible to recite سُبْحَانَ رَبِّيَ الْأَعْلَى in response to the first verse of Surah Al-A’la.
❀ In response to any verse involving counting, اللَّهُمَّ حَاسِبْنَا حِسَابًا يَسِيرًا should be recited.
At what volume should the recitation be?
❀ A worshiper should not recite the Quran or supplications in such a loud voice that it causes discomfort to others. The Messenger of Allah, peace be upon him, said:
ولا يرفع بعضكم على بعض فى القراءة
“During recitation, none of you should raise his voice above another (to cause him discomfort).”
❀ Some people think that one should recite with closed lips, but this is incorrect, because when the Messenger of Allah, peace be upon him, recited, his blessed beard would move. This is a sign that the Messenger of Allah, peace be upon him, did not recite with closed lips.
Recitation in the last two units:
It is permissible to recite after Surah Al-Fatiha in the third and fourth rak’ahs; it is not obligatory. Sayyiduna Abu Qatadah رضي الله عنه says:
أن النبى صلى الله عليه وسلم كان يقرأ فى الظهر فى الأوليين بأم الكتاب وسورتين، وفي الركعتين الأخريين بأم الكتاب
“Indeed, the Prophet Muhammad ﷺ used to recite Surah Al-Fatiha and two additional surahs in the first two rak’ahs of Dhuhr, and in the last two rak’ahs, he would recite only Surah Al-Fatiha.”
❀ Sayyiduna Abu Saeed Al-Khudri رضي الله عنه says:
أن النبى صلى الله عليه وسلم كان يقرأ فى صلاة الظهر فى الركعتين الأوليين فى كل ركعة قدر ثلاثين آية وفي الأخريين نصف ذلك وفي العصر فى الركعتين الأوليين فى كل ركعة قدر قراءة خمس عشرة آية وفي الأخريين قدر نصف ذلك
“The Prophet Muhammad ﷺ used to recite about thirty verses in the first two rak’ahs of Dhuhr, and in the last two rak’ahs, he would recite about half of that. In the first two rak’ahs of Asr, he would recite about fifteen verses, and in the last two rak’ahs, half of that.”
❀ Abu Abdullah Sanabhi رحمه الله narrates that I came to the presence of Abu Bakr Siddiq رضي الله عنه in Madinah and prayed Maghrib behind him. In the first two rak’ahs, he recited a long surah along with Surah Al-Fatiha. Then when he stood for the third rak’ah, I moved close to him, so close that my clothes almost touched his. I heard that he recited Surah Al-Fatiha and then this verse:
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ
❀ Nafi’ رحمه الله reported that Sayyiduna Ibn Umar رضي الله عنهما when praying alone, would recite in all four rak’ahs. In every rak’ah, he would recite Umm Al-Quran (Al-Fatiha) along with another surah from the Quran.
Reciting Behind the Imam:
❀ For details on this issue, see “Duties and Responsibilities of Followers.”
Explanation of Sajdah Tilawat:
❀ If a verse containing a sajdah is recited in prayer, one should perform the sajdah.
❀ If the Imam performs Sajdah Tilawat in the prayer, the followers should also perform the sajdah. Sayyiduna Abu Rafi’ (may Allah be pleased with him) says:
“I prayed Isha behind Sayyiduna Abu Hurairah (may Allah be pleased with him), and he recited إِذَا السَّمَاءُ انْشَقَّتْ and performed sajdah. I asked: ‘What is this?’ He replied: ‘I performed sajdah at this place behind Abu al-Qasim (peace be upon him).'”
❀ For more details, see the discussion on sajdah under the heading “Sajdah Tilawat.”
