This is an excerpt taken from the book "Hadiyat al‑Muslimin - Important Issues of Salah along with the Complete Prophetic Prayer" by Shaykh Zubayr 'Ali Zai رحمه الله.
Meaning of Taharah (Purification)
By taharah is meant: attaining cleanliness from filth and impurity, whether that impurity is real, such as urine, stool and the like, or legal, such as major ritual impurity (janabah), menstruation, post‑natal bleeding or being without wudu. Gaining purity from all of these things is called taharah, and it is necessary before salah, because the beloved Prophet صلى الله عليه وسلم said:
لا تقبل صلاة بغير طهور
“Prayer is not accepted without purification.”
Pure Water
وَيُنَزِّلُ عَلَيْكُم مِّنَ السَّمَاءِ مَاءً لِّيُطَهِّرَكُم بِهِ
(8-الأنفال:11)
“And He sends down upon you water from the sky in order to purify you with it.”
Pure Earth (Clean Soil)
فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا
(4-النساء:43)
“Then if you do not find water, perform tayammum with clean earth.”
Purity with clean earth is taken when water is not found, or water is present but its use would be harmful.
The statement of Allah is:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ
(5-المائدة:6)
“O you who believe, when you stand for prayer, then wash your faces and your hands up to the elbows, and wipe your heads and wash your feet up to the ankles.”
For the validity of salah, being in a state of wudu is a condition. The Messenger of Allah صلى الله عليه وسلم said:
“Whenever any of you becomes without wudu, his salah is not accepted until he performs wudu.”
So come, let us learn the Prophetic method of wudu:
❀ Begin wudu by saying “بِسْمِ اللهِ” (Bismillah).
❀ Wash the limbs of wudu beginning with the right and then the left.
❀ Wash both hands including the wrists.
❀ While washing the hands, run the fingers between each other (doing khilal between the fingers).
❀ Take water in the hand, rinse the mouth (madmadah), and draw water into the nose with the help of breathing, then blow it out and clean the nose with the left hand.
Benefit: The best and recommended method, which is clearly mentioned in Sahih al‑Bukhari and other hadith collections, is to take one handful of water, use half of it for rinsing the mouth and half for the nose. However, there is also a hasan‑grade narration about using separate water for the face and for the nose, as mentioned by Shaykh al‑Hadith 'Abd al‑Rahman al‑Mubarakpuri رحمه الله in Tuhfat al‑Ahwadhi 1/103‑104, quoting al‑'Ayni and the author of “Subul al‑Salam” al‑Amir al‑San'ani رحمهما الله.
❀ Wash the face.
❀ Take water in the hand and run the wet fingers through the beard (khilal of the beard).
❀ Wash the right arm including the elbow, then the left arm including the elbow.
❀ Wipe the head (masah of the head).
• Method of wiping the head: Wet both hands, place them on the front of the head and pass them back to the nape of the neck, then return them to the place from where you started.
❀ Wipe the ears.
• Method of wiping the ears: Put the index fingers into the ear openings and move them around the pathways of the ear until reaching the end, then wipe the backs of the ears with the thumbs. It is correct to wipe the ears with the same water used for the head, because the Messenger of Allah صلى الله عليه وسلم said:
الأذنان من الرأس
“The ears are from the head.”
However, taking new water for the ears is better, as there is clear proof of this in Sunan al‑Nasa'i.
Some people, while performing wudu, wipe the neck along with the head and ears, but this action is not established by any authentic hadith.
❀ Wash the right foot including the ankle, then the left foot including the ankle.
❀ While washing the feet, use the little finger of the left hand to run between the toes (khilal between the toes).
Benefit: It is permissible to wash each limb of wudu once, twice or three times. Likewise, it is permissible that one limb is washed once, another twice and another three times. However, washing the limbs of wudu three times is better and recommended, but one should avoid going beyond three.
Maintaining the order (tartib) of the limbs in wudu is necessary. The beloved Prophet صلى الله عليه وسلم always washed the limbs in the prescribed order.
أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ.
“I bear witness that there is no true deity except Allah alone with no partner, and I bear witness that Muhammad is His slave and Messenger. O Allah, make me among those who constantly repent, and make me among those who constantly purify themselves.”
Virtue: Whoever performs wudu well and then recites this dua, the eight gates of Paradise will be opened for him on the Day of Resurrection and he may enter from whichever of them he wishes.
Benefit: In the narrations concerning the dua after wudu, the words of the testimony of faith (shahadah) are established with authentic chains. The addition “اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ” is also authentic and proven due to multiple supporting narrations, so it should also be recited.
The statement of Allah is:
وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ
(5-المائدة:6)
“And if you are ill, or on a journey, or one of you comes from relieving himself, or you have had contact with women, and you do not find water, then perform tayammum with clean earth and wipe your faces and your hands with it.”
The Prophetic method of tayammum is that a person says “بِسْمِ اللهِ”, then strikes both hands on the earth once, blows off any excess dust, then wipes both hands and afterwards wipes his face, as is mentioned in the following hadith:
قال عمار بن ياسر رضى الله عنه لعمر بن الخطاب رضي الله عنه: بعثني رسول الله صلى الله عليه وسلم فى حاجة، فأجنبت فلم أجد الماء، فتمرغت فى الصعيد كما تمرغ الدابة، فذكرت ذلك للنبي صلى الله عليه وسلم، فقال: "إنما كان يكفيك أن تصنع هكذا، فضرب بكفه ضربة على الأرض، ثم نفضها، ثم مسح بهما ظهر كفه بشماله أو ظهر شماله بكفه، ثم مسح بهما وجهه”
“'Ammar ibn Yasir رضي الله عنه said to 'Umar ibn al‑Khattab رضي الله عنه: The Messenger of Allah صلى الله عليه وسلم sent me for a task. I became in a state of janabah and did not find water, so I rolled in the dust just like an animal rolls in it (and then prayed). Later I mentioned this to the Prophet صلى الله عليه وسلم, and he said: ‘It would have been sufficient for you to do like this.’ Then he struck his hands once on the earth, blew off the dust, then wiped the back of his right hand with his left or the back of his left with his right, then wiped his face with them.”
Benefit: Just as one says “بِسْمِ اللهِ” at the beginning of wudu, the tayammum should also be begun with “بِسْمِ اللهِ”, because this too is a righteous act similar to wudu. The Shari'ah has mentioned “بِسْمِ اللهِ” before every important matter, such as eating, drinking, sacrificing an animal, boarding a boat, closing the door before sleeping, extinguishing a lamp, covering the water skins and food/drink vessels, and even before marital relations. This shows that saying “بِسْمِ اللهِ” before every good deed is not only legislated and recommended but fully in line with the nature of the Shari'ah, for it is an important means for the believer to show reliance upon Allah and seeking help from Allah in every significant affair.
Imam al‑Bukhari رحمه الله even dedicated a whole chapter in his “Sahih” with the title:
“باب التسمية على كل حال وعند الوقاع”
“Chapter: Saying Bismillah in every situation and at the time of intercourse.”
Under this heading he included the hadith about saying Bismillah before intercourse.
Hafiz Ibn Hajar رحمه الله commented on this, saying that if it is legislated to say Bismillah even in the state of intercourse, which is normally a state of silence, then other righteous acts are even more deserving of being preceded by Bismillah.
As for reciting a dua after tayammum, there is no explicit text in Qur'an or authentic hadith about a specific dua. However, the Shafi'i scholars have made qiyas (analogy) with wudu and stated that it is recommended to recite the same dua after tayammum that is recited after wudu. Al‑'Allamah al‑Nawawi رحمه الله wrote in his book “al‑Majmu'”, under the chapter “Sunan al‑Tayammum”, when listing the sunnahs of tayammum, at number eleven:
“يُنبغِي أن يُستحب بعد التيمم النطق بالشهادتين كما سبق فى الوضوء”
“It should be considered recommended after tayammum to pronounce the two testimonies, as has preceded in the chapter of wudu.”
In summary, according to al‑Nawawi رحمه الله and the Shafi'i jurists, tayammum is a substitute for wudu, so after tayammum it is recommended to recite the same dhikr and dua that is recited after wudu. This view is closest to analogy and appears to be the stronger opinion. And Allah knows best.
Ghusl becomes obligatory due to four causes:
➊ Major ritual impurity (janabah) for both men and women.
➋ Sexual intercourse (for both men and women).
➌ Menstruation (for women only).
➍ Post‑natal bleeding (for women only).
Due to these causes, ghusl becomes obligatory and fard upon a Muslim. Besides this, there are some other occasions when, according to the stronger opinion, ghusl is sunnah and recommended, not obligatory, such as:
❀ Ghusl for Jumu'ah (Friday prayer).
❀ Ghusl for the 'Eid prayers.
❀ Ghusl after washing a dead body.
❀ Ghusl before putting on ihram for Hajj or 'Umrah, etc.
Benefit: The method of ghusl is the same whether it is obligatory or simply recommended. The only small difference for women is that for ghusl from janabah, it is not necessary for a woman to undo the plaited hair on her head, as is clear from the hadith of Umm Salamah رضي الله عنها in Sahih Muslim and the four Sunan.
However, when performing ghusl after menstruation or post‑natal bleeding, she must undo the hair and wash it thoroughly.
Generally, ghusl takes two forms:
① Ghusl of habit (for cleanliness and comfort)
② Ghusl of worship (according to the Prophetic method)
Ghusl of Habit
This is when someone bathes only to remove dirt and sweat, or to become clean and fresh, or to get relief from heat, but ignores the sunnah method of ghusl and simply pours water over his body as he wishes. This may bring physical cleanliness and coolness, but it will not bring the reward and virtue that is attained by performing ghusl in the sunnah manner.
Ghusl of Worship (the Prophetic Ghusl)
The sunnah and Prophetic method of ghusl is an act of worship, by which the believer gains the reward of following the Sunnah. Let us see what this method is:
عن عائشة رضي الله عنها قالت: كان رسول الله صلى الله عليه وسلم إذا اغتسل من الجنابة يبدأ فيغسل يديه ثم يفرغ بيمينه على شماله فيغسل فرجه ثم يتوضأ وضوءه للصلاة ثم يأخذ الماء فيدخل أصابعه فى أصول الشعر حتى إذا رأى أن قد استبرأ حفن على رأسه ثلاث حفنات ثم أفاض على سائر جسده ثم غسل رجليه
'A'ishah رضي الله عنها narrated: When the Messenger of Allah صلى الله عليه وسلم performed ghusl because of janabah, he would begin by washing his hands, then he would pour water with his right hand over his left and wash his private part. Then he would perform wudu just as he did for prayer. Then he would take water and run his fingers through the roots of his hair. When he was sure that water had reached the roots, he would pour three handfuls of water over his head. After that, he would pour water over the rest of his body, and finally he would wash his feet.
Benefit: From this hadith of 'A'ishah رضي الله عنها the sunnah method of ghusl becomes clear, and this is the best and purest way. After such a ghusl, it is not necessary to perform a separate wudu, because the wudu included in this ghusl suffices, provided nothing occurred during the ghusl that breaks wudu.
To remind people of the times of salah and to publicly announce them, the adhan is a declaration and an important sign of Islam, which the beloved Prophet صلى الله عليه وسلم taught to the Companions رضي الله عنهم and strongly emphasized. Consider the hadith:
عن مالك بن الحويرث رضى الله عنه قال: قال النبى صلى الله عليه وسلم: إذا حضرت الصلاة فليؤذن لكم أحدكم وليؤمكم أكبركم
Malik ibn al‑Huwayrith رضي الله عنه narrated: The Prophet صلى الله عليه وسلم said, “When the time of salah comes, let one of you give the adhan for you, and let the oldest of you lead you in prayer.”
Benefit: Adhan is an extraordinary dhikr and an important symbol of Islam. Even if a person is alone, once the time of salah enters, he should give the adhan and then pray. If there are two or more people, then one of them should give the adhan and the one who knows more Qur'an should lead the prayer.
اللهُ أَكْبَرُ اللهُ أَكْبَرُ، اللهُ أَكْبَرُ اللهُ أَكْبَرُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا الله، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا الله، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ الله، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ الله، حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الْفَلَاحِ، حَيَّ عَلَى الْفَلَاحِ، اللهُ أَكْبَرُ، اللهُ أَكْبَرُ، لَا إِلَهَ إِلَّا الله
“Allah is the Greatest, Allah is the Greatest. Allah is the Greatest, Allah is the Greatest. I bear witness that there is no true deity except Allah, I bear witness that there is no true deity except Allah. I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah. Come to prayer, come to prayer. Come to success, come to success. Allah is the Greatest, Allah is the Greatest. There is no true deity except Allah.”
These words of adhan are said for Fajr, Zuhr, 'Asr, Maghrib and 'Isha'. However, in the Fajr adhan, after “حَيَّ عَلَى الصَّلَاةِ” and “حَيَّ عَلَى الْفَلَاحِ”, the words “الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ” (Prayer is better than sleep) are also said twice, as is established with a sahih chain in the hadith of Abu Mahdhurah رضي الله عنه.
Answering the adhan and being careful to recite the dua after it is a deed of great reward and virtue. The beloved Prophet صلى الله عليه وسلم said:
عن عبد الله بن عمرو بن العاص رضي الله عنهما أنه سمع النبى صلى الله عليه وسلم يقول: إذا سمعتم المؤذن، فقولوا مثل ما يقول ثم صلوا علي، فإنه من صلى على صلاة صلى الله عليه بها عشرا، ثم سلوا الله لي الوسيلة، فإنها منزلة فى الجنة، لا تنبغي إلا لعبد من عباد الله، وأرجو أن أكون أنا هو، فمن سأل لي الوسيلة حلت له الشفاعة
'Abdullah ibn 'Amr ibn al‑'As رضي الله عنهما narrated that he heard the Prophet صلى الله عليه وسلم say: “When you hear the mu'adhdhin, say what he says, then send salah (blessings) upon me, for whoever sends salah upon me once, Allah will send salah upon him ten times. Then ask Allah to grant me al‑Wasilah, for it is a rank in Paradise which is befitting only for one of Allah's servants, and I hope that I am that one. Whoever asks al‑Wasilah for me, my intercession becomes lawful for him.”
When answering the adhan, one repeats the same words the mu'adhdhin says. However, when the mu'adhdhin says “حَيَّ عَلَى الصَّلَاةِ” and “حَيَّ عَلَى الْفَلَاحِ”, the respondent should say:
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ
“There is no power and no might except with Allah,”
as is mentioned in the hadith of 'Umar ibn al‑Khattab رضي الله عنه in Sahih Muslim.
Likewise, when the mu'adhdhin says “الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ”, one should repeat the same words, because there is no separate instruction for this phrase.
After responding to the adhan and sending salah upon the Prophet صلى الله عليه وسلم, one should recite:
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
“O Allah, send salah upon Muhammad and upon the family of Muhammad, as You sent salah upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy, Glorious.”
اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
“O Allah, bless Muhammad and the family of Muhammad, as You blessed Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy, Glorious.”
Then say:
اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ
“O Allah, Lord of this perfect call and the established prayer, grant Muhammad the Wasilah and virtue, and raise him to the praised station which You have promised him.”
Also:
أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، رَضِيتُ بِاللهِ رَبًّا وَبِمُحَمَّدٍ رَسُولًا وَبِالْإِسْلَامِ دِينًا
“I bear witness that there is no true deity except Allah alone with no partner, and I bear witness that Muhammad is His slave and Messenger. I am pleased with Allah as my Lord, with Muhammad as my Messenger and with Islam as my religion.”
In the supplications recited after adhan, evidence exists for reciting the Ibrahimic salah (salat Ibrahimiyyah). However, reciting salawat and salam before the adhan is not established by any authentic hadith nor by any report from the Companions رضي الله عنهم.
Making intention is necessary for the validity of salah, because it is a great righteous deed, and the acceptance of all good deeds depends upon intention.
The Prophet صلى الله عليه وسلم said:
عن عمر بن الخطاب رضي الله عنه، قال: سمعت رسول الله صلى الله عليه وسلم يقول: إنما الأعمال بالنيات، وإنما لكل امرئ ما نوى
'Umar ibn al‑Khattab رضي الله عنه said: I heard the Messenger of Allah صلى الله عليه وسلم say: “Actions are only by intentions, and each person will have only what he intended.”
Benefit: Intention is necessary before starting salah. However, intention is the resolve of the heart; it is expressed by performing wudu or tayammum, leaving one's house or workplace and walking to the place of prayer, and standing facing the qiblah for the purpose of salah. Pronouncing the niyyah aloud with the tongue before salah is not established from the beloved Prophet صلى الله عليه وسلم or from the Companions رضي الله عنهم.
Before salah, determining the qiblah and standing facing it is one of the pillars of salah. As in the hadith:
عن البراء بن عازب رضى الله عنه قال: صلينا مع النبى صلى الله عليه وسلم نحو بيت المقدس ستة عشر، أو سبعة عشر شهرا، ثم صرفه نحو القبلة
Al‑Bara' ibn 'Azib رضي الله عنه said: “We prayed with the Prophet صلى الله عليه وسلم facing Bayt al‑Maqdis for sixteen or seventeen months, then he was directed towards the Ka'bah.”
Benefit: Facing the qiblah is a pillar of salah, therefore it must be given importance. Whether one is traveling or at home, he should, as far as possible, ascertain the direction of the qiblah before starting the prayer.
Before salah, taking a sutrah (a barrier in front of one) is very important. The Messenger of Allah صلى الله عليه وسلم said:
عن ابن عمر رضي الله عنهما يقول: قال رسول الله صلى الله عليه وسلم: لا تصلوا إلا إلى سترة ولا تدعوا أحدا يمر بين يديكم، فإن أبى فلتقاتله فإن معه القرين
Ibn 'Umar رضي الله عنهما narrated that the Messenger of Allah صلى الله عليه وسلم said: “Do not pray except towards a sutrah, and do not allow anyone to pass in front of you. If he insists, then stop him forcefully, for indeed a devil is with him.”
عن أبى سعيد الخدري رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: إذا صلى أحدكم فليصل إلى سترة وليدن منها
Abu Sa'id al‑Khudri رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said: “When any of you prays, let him pray toward a sutrah and draw close to it.”
Benefit: A sutrah is anything that a person places or sets up in front of his place of prostration when he prays, such as a wall, pillar, stick or spear. The minimum height of the sutrah should be about one forearm length, placed a little beyond the spot of sajdah, so that a small goat could pass between the place of prostration and the sutrah.
When praying in congregation, the sutrah of the imam suffices for the followers; the followers do not need a separate sutrah. As in the hadith:
عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم كان إذا خرج يوم العيد أمر بالحربة فتوضع بين يديه فيصلي إليها والناس وراءه وكان يفعل ذلك فى السفر فمن ثم اتخذها الأمراء
Ibn 'Umar رضي الله عنهما narrated that when the Messenger of Allah صلى الله عليه وسلم went out on the day of 'Eid, he would order that a small spear be planted in front of him, and he would pray facing it, and the people would be behind him. He would do the same when traveling, and after that the rulers also adopted this practice of carrying a spear.
Benefit: When praying in congregation, the imam's sutrah is also the sutrah for the followers. But when praying individually, every worshiper should take a sutrah for himself.
Reciting the iqamah for the fard prayer is a recommended and superior act for men.
عن أنس رضى الله عنه قال: أمر بلال رضى الله عنه أن يشفع الأذان، وأن يوتر الإقامة، إلا الإقامة
Anas رضي الله عنه narrated: Bilal رضي الله عنه was ordered that he should say the phrases of adhan twice and the phrases of iqamah once, except for “قَدْ قَامَتِ الصَّلَاةُ (qad qāmat al‑salāh)”, which is said twice.
اللهُ أَكْبَرُ اللهُ أَكْبَرُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا الله، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ الله، حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الْفَلَاحِ، قَدْ قَامَتِ الصَّلَاةُ، قَدْ قَامَتِ الصَّلَاةُ، اللهُ أَكْبَرُ اللهُ أَكْبَرُ، لَا إِلَهَ إِلَّا الله
“Allah is the Greatest, Allah is the Greatest. I bear witness that there is no true deity except Allah. I bear witness that Muhammad is the Messenger of Allah. Come to salah. Come to success. The prayer has been established, the prayer has been established. Allah is the Greatest, Allah is the Greatest. There is no true deity except Allah.”
Benefit: There are two valid ways of saying the iqamah:
➊ To say each phrase once.
➋ To say each phrase twice, like the adhan.
The narrations in which the phrases of iqamah are said once are more authentic, and this is the practice of most of the Companions رضي الله عنهم, the Tabi'in, the scholars of the Ummah and the imams of the religion, and it is definitely the more preferable and superior way. However, saying the phrases of iqamah twice, like the adhan, is also permissible, as is proven in the hadith of Abu Mahdhurah رضي الله عنه.
Another beneficial question regarding iqamah is: Who should give the iqamah for the congregation, the one who gave the adhan or another person? The better and more correct view is that the one who gave the adhan should also give the iqamah. However, the scholars have accepted some flexibility in this matter and say that whoever gives the iqamah, it is valid.
Al‑'Allamah Mubarakpuri رحمه الله, the author of Tuhfat al‑Ahwadhi, wrote an excellent statement in this issue:
“ان يؤذن واحد ويقيم غيره جائز باتفاق أهل العلم”
“That one person give the adhan and another give the iqamah is permissible by agreement of the people of knowledge.”
Before starting the salah, straightening the rows is necessary. The beloved Prophet صلى الله عليه وسلم, as imam, would straighten the rows of the Companions رضي الله عنهم, then begin the prayer, as testified by the Companions:
عن أنس رضى الله عنه عن النبى صلى الله عليه وسلم قال: أقيموا صفوفكم فإني أراكم من وراء ظهري وكان أحدنا يلزق منكبه بمنكب صاحبه وقدمه بقدمه
Anas رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said: “Straighten your rows, for indeed I can see you from behind my back.” Anas رضي الله عنه said: “Each of us used to put his shoulder against the shoulder of his companion, and his foot against his foot.”
Benefit: Straightening the rows is in fact straightening the salah itself. See Sahih Muslim 433. Therefore, special attention must be given to arranging the rows correctly, and worshipers should stand shoulder to shoulder and foot to foot.
Saying the opening takbir when starting the salah is one of its pillars.
عن أبى حميد الساعدي رضى الله عنه يقول: كان رسول الله صلى الله عليه وسلم إذا قام إلى الصلاة، استقبل القبلة، ورفع يديه، وقال: الله أكبر
Abu Humayd al‑Sa'idi رضي الله عنه said: “When the Messenger of Allah صلى الله عليه وسلم stood for salah, he would face the qiblah, raise his hands and say ‘Allahu Akbar’.”
Benefit: Takbir al‑Ihram is a pillar of salah. To enter into salah, one must pronounce it. The other takbirs that are said when changing positions in salah, known as “takbirat al‑intiqal”, are wajib.
While saying Takbir al‑Ihram, one should perform raf' al‑yadayn, as mentioned in the hadith:
قال أبو حميد الساعدي رضي الله عنه: رأيته إذا كبر جعل يديه حذاء منكبيه
Abu Humayd al‑Sa'idi رضي الله عنه said: “I saw him, when he said the takbir, raise his hands to the level of his shoulders.”
In raf' al‑yadayn, the hands are raised to the shoulders. Raising the hands to the level of the shoulders or up to the ears are both permissible ways, as proven in the following ahadith:
عن عبد الله بن عمر رضي الله عنهما قال: رأيت النبى صلى الله عليه وسلم افتتح التكبير فى الصلاة، فرفع يديه حين يكبر حتى يجعلهما حذو منكبيه، وإذا كبر للركوع فعل مثله
Ibn 'Umar رضي الله عنهما said: “I saw the Prophet صلى الله عليه وسلم beginning the salah with takbir, and when he said the takbir he would raise his hands until they were in line with his shoulders, and when he said the takbir for ruku', he did likewise.”
Raising the Hands to the Ears in Raf' al‑Yadayn
عن مالك بن الحويرث رضى الله عنه أن رسول الله صلى الله عليه وسلم كان إذا كبر رفع يديه حتى يحاذي بهما أذنيه، وإذا ركع رفع يديه حتى يحاذي بهما أذنيه
Malik ibn al‑Huwayrith رضي الله عنه narrated: “When the Messenger of Allah صلى الله عليه وسلم said the takbir, he would raise his hands until they were level with his ears, and when he bowed (for ruku'), he would raise his hands until they were level with his ears.”
Benefit: Raising the hands to the shoulders or to the ears in raf' al‑yadayn are both permissible and established with authentic and explicit ahadith. However, touching the ears with the hands is not established by any sahih hadith. It should also be noted that the instruction of raf' al‑yadayn applies equally to men and women; there is no difference between them in this matter.
In salah, one's gaze should be focused on the place of prostration, as is clearly stated in the hadith:
عن عائشة رضي الله عنها تقول: دخل رسول الله صلى الله عليه وسلم الكعبة ما خلف بصره موضع سجوده حتى خرج منها
'A'ishah رضي الله عنها said: “When the Messenger of Allah صلى الله عليه وسلم entered the Ka'bah (to pray), his gaze did not move from the place of his prostration until he came out from it.”
Standing in salah is one of its pillars. Allah says:
حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ ﴿٢٣٨﴾
(2-البقرة:238)
“Guard strictly the prayers, especially the middle prayer, and stand before Allah devoutly obedient.”
Benefit: Standing in salah is a pillar. However, if due to illness or similar reason a person is not able to stand, then he may pray sitting, or lying down, or by gesturing, according to what is possible.
In qiyam, the worshiper should place his hands on his chest. The ahadith mention this clearly:
عن وائل بن حجر رضي الله عنه، قال: صليت مع رسول الله صلى الله على وسلم فوضع يده اليمنى على يده اليسرى على صدره
Wa'il ibn Hujr رضي الله عنه said: “I prayed with the Messenger of Allah صلى الله عليه وسلم and he placed his right hand upon his left hand on his chest.”
عن طاوس رحمه الله قال: كان رسول الله صلى الله عليه وسلم يضع يده اليمنى على يده اليسرى ثم يشد بينهما على صدره وهو فى الصلاة
Tawus رحمه الله said: “The Messenger of Allah صلى الله عليه وسلم used to place his right hand upon his left hand, then hold them firmly on his chest while in salah.”
عن سهل بن سعد رضى الله عنه قال: كان الناس يؤمرون أن يضع الرجل اليد اليمنى على ذراعه اليسرى فى الصلاة
Sahl ibn Sa'd رضي الله عنه said: “People were commanded that a man should place his right hand on his left forearm in salah.”
Benefit: The instruction to fold the hands on the chest in qiyam applies to both men and women. There is no evidence in Qur'an or Sunnah distinguishing between men and women in this aspect of salah.
After Takbir al‑Ihram, reciting an opening supplication quietly is sunnah and recommended, as mentioned in the hadith:
Abu Hurayrah رضي الله عنه said: The Messenger of Allah صلى الله عليه وسلم used to pause for a short while between the takbir and the recitation. I said: “May my father and mother be sacrificed for you, O Messenger of Allah, what do you say in that pause between the takbir and the recitation?” He صلى الله عليه وسلم said:
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, distance me from my sins as You have distanced the east from the west. O Allah, purify me of my sins as a white garment is cleansed of dirt. O Allah, wash my sins away with water, snow and hail.”
Another wording of du'a al‑istiftah is:
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلَا إِلَٰهَ غَيْرُكَ
“Glory is to You, O Allah, and praise is Yours. Blessed is Your Name and exalted is Your Majesty, and there is no true deity besides You.”
Benefit: Reciting du'a al‑thana (du'a al‑istiftah) quietly after Takbir al‑Ihram and before Surah al‑Fatihah is sunnah. Besides the above, there are other authentic opening supplications which can be seen in the well known book of dua “Hisn al‑Muslim”.
Ta'awwudh is to say “أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ”. Whether reciting the Qur'an in salah or outside it, saying ta'awwudh before recitation is obligatory, because Allah says:
فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ ﴿٩٨﴾
(16-النحل:98)
“So when you recite the Qur'an, seek refuge in Allah from the accursed Shaytan.”
Benefit: Ta'awwudh means to say “أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ”, and it is sunnah to recite it quietly before Surah al‑Fatihah, both in silent and audible prayers. Whether the worshiper is imam, follower or praying alone, and whether the prayer is silent (like Zuhr and 'Asr) or audible (like Maghrib, 'Isha, Fajr and Jumu'ah), in all cases ta'awwudh should be recited quietly.
“Tasmiyah” means to say “بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ”. After du'a al‑istiftah and ta'awwudh, it is sunnah to recite Bismillah before Surah al‑Fatihah, and likewise before beginning another surah after Surah al‑Fatihah.
عن أنس رضى الله عنه قال: صليت خلف النبى صلى الله عليه وسلم وأبي بكر وعمر وعثمان، فكانوا يستفتحون بالحمد لله رب العالمين، لا يذكرون بسم الله الرحمن الرحيم فى أول قراءة ولا فى آخرها
Anas رضي الله عنه said: “I prayed behind the Prophet صلى الله عليه وسلم, Abu Bakr, 'Umar and 'Uthman. They used to begin the recitation with ‘Al‑hamdu lillahi Rabb il‑'alamin’; they did not mention ‘Bismillah al‑Rahman al‑Rahim’ aloud at the beginning or at the end of the recitation.”
In a narration of Musnad Ahmad it is explicitly mentioned that they would not recite Bismillah aloud.
Benefit: After Takbir al‑Ihram, du'a al‑thana and ta'awwudh, reciting Bismillah quietly before Surah al‑Fatihah is sunnah. In every rak'ah of every salah, whether fard, sunnah, witr or nafl, Bismillah is recited before Surah al‑Fatihah and also before any additional surah.
There is a difference of opinion about whether Bismillah should be recited aloud in audible prayers. The summary of the scholars' views is that in most cases Bismillah should be recited quietly, but occasionally reciting it aloud has no harm. This is the view chosen by Ibn al‑Qayyim رحمه الله in Zad al‑Ma'ad 1/207‑208. Al‑'Allamah 'Abd al‑Rahman al‑Mubarakpuri رحمه الله discussed this in detail in Tuhfat al‑Ahwadhi 2/53‑54, and al‑'Allamah Ibn Baz رحمه الله also wrote a useful note on this issue in his marginalia to Fath al‑Bari 2/229. He wrote that the hadith of Anas رضي الله عنه indicating Bismillah being recited quietly should be given precedence, as it is sahih and explicit, and the ahadith which mention Bismillah aloud should be understood to mean that the Prophet صلى الله عليه وسلم occasionally recited it aloud to teach the Companions that he recited Bismillah. In this way all the reports are combined, but the hadith indicating quiet recitation is supported by many others and is therefore stronger.
For every worshiper in salah, whether imam, follower or praying alone, reciting Surah al‑Fatihah is obligatory.
عن عبادة بن الصامت رضي الله عنه، قال: أن رسول الله صلى الله عليه وسلم قال: لا صلاة لمن لم يقرأ بفاتحة الكتاب
'Ubada ibn al‑Samit رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said: “There is no salah for the one who does not recite the Opening of the Book (Surah al‑Fatihah).”
Benefit: Reciting Surah al‑Fatihah in every salah, whether audible or silent, fard or nafl, is fard, and this applies to every worshiper: the imam, the follower and the one praying alone. Without reciting Surah al‑Fatihah, there is no salah.
A person praying behind the imam is also required to recite Surah al‑Fatihah.
عن أبى هريرة رضى الله عنه عن النبى صلى الله عليه وسلم قال: من صلى صلاة لم يقرأ فيها بأم القرآن فهي خداج، ثلاثا غير تمام ، فقيل لأبي هريرة: إنا نكون وراء الإمام؟ فقال: اقرأ بها فى نفسك ؛ فإني سمعت رسول الله صلى الله عليه وسلم يقول: قال الله تعالى: قسمت الصلاة بيني وبين عبدي نصفين ولعبدي ما سأل…
Abu Hurayrah رضي الله عنه narrated from the Prophet صلى الله عليه وسلم: “Whoever prays a prayer in which he does not recite Umm al‑Qur'an (Surah al‑Fatihah), then it is defective, it is incomplete, it is incomplete, it is incomplete.” This he said three times. It was said to Abu Hurayrah رضي الله عنه: “We are behind the imam.” He said: “Recite it in your self (quietly), for I heard the Messenger of Allah صلى الله عليه وسلم say: Allah the Exalted said: ‘I have divided the salah between Myself and My servant into two halves, and for My servant is whatever he asks …’”
Benefit: In this hadith Surah al‑Fatihah is called “al‑Salah” because Allah says, “I have divided the salah (i.e. Surah al‑Fatihah) between Myself and My servant into two halves.” In the first half the worshiper praises Allah, and in the second half he asks for guidance and goodness. When Surah al‑Fatihah itself is called “salah”, then how can salah be complete without it? Therefore, both imam and follower must recite Surah al‑Fatihah, and this hadith is a clear proof of that.
عن عبادة بن الصامت رضي الله عنه، قال: كنا خلف رسول الله صلى الله عليه وسلم فى صلاة الفجر، فقرأ رسول الله صلى الله عليه وسلم فتثاقلت عليه القراءة، فلما فرغ قال: لعلكم تقرءون خلف إمامكم؟ قلنا: نعم، هذا يا رسول الله! قال: لا تفعلوا إلا بفاتحة الكتاب، فإنه لا صلاة لمن لم يقرأ بها.
'Ubada ibn al‑Samit رضي الله عنه narrated: “We prayed Fajr behind the Messenger of Allah صلى الله عليه وسلم. He recited, and the recitation became heavy upon him. When he finished, he said: ‘Perhaps you recite behind your imam?’ We said: ‘Yes, O Messenger of Allah, we do it quickly.’ He said: ‘Do not do that, except for the Opening of the Book, for there is no salah for the one who does not recite it.’”
Benefit: The conclusion from the ahadith of 'Ubada رضي الله عنه and Abu Hurayrah رضي الله عنه is that the follower, just like the imam, must recite Surah al‑Fatihah in salah. This is the position of the Companions رضي الله عنهم, the Tabi'in and the majority of the imams, such as Imam Malik رحمه الله, Imam al‑Shafi'i رحمه الله, Imam Ahmad ibn Hanbal رحمه الله, 'Abdullah ibn al‑Mubarak رحمه الله and Ishaq ibn Rahawayh رحمه الله.
In reality, reciting Surah al‑Fatihah behind the imam is fard for the follower. The ahadith affirming this rule are more than fifty in number, and all of them cannot be mentioned in this short booklet. For detailed research, one may consult:
➊ “Juz' al‑Qira'ah Khalf al‑Imam” by Imam al‑Bukhari
➋ “Tahqiq al‑Kalam fi Wujub al‑Qira'ah Khalf al‑Imam” by al‑'Allamah al‑Mubarakpuri
➌ “Tawdih al‑Kalam fi Wujub al‑Qira'ah Khalf al‑Imam” by al‑'Allamah Irshad al‑Haq al‑Athari
In audible prayers, it is sunnah and recommended to pause at the end of each verse of Surah al‑Fatihah.
أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
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﴾
“I seek refuge in Allah from the accursed Shaytan. In the Name of Allah, the Most Merciful, the Bestower of Mercy. All praise is for Allah, Lord of all the worlds. The Most Merciful, the Bestower of Mercy. Master of the Day of Judgment. You alone we worship, and You alone we ask for help. Guide us to the straight path, the path of those whom You have favoured, not of those who incurred Your anger, nor of those who went astray.”
At the end of Surah al‑Fatihah in audible prayers, saying “Ameen” aloud is from the Sunnah of the Messenger صلى الله عليه وسلم.
عن وائل بن حجر رضى الله عنه قال: كان رسول الله صلى الله عليه وسلم إذا قرأ ولا الضالين قال: آمين ، ورفع بها صوته.
Wa'il ibn Hujr رضي الله عنه said: “When the Messenger of Allah صلى الله عليه وسلم recited ‘wa la al‑dallin’, he would say ‘Ameen’ and raise his voice with it.”
عن أبى هريرة رضي الله عنه، أن النبى صلى الله عليه وسلم قال: إذا أمن الإمام فأمنوا، فإن من وافق تأمينه تأمين الملائكة، غفر له ما تقدم من ذنبه.
Abu Hurayrah رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said: “When the imam says Ameen, then say Ameen; for whoever’s Ameen coincides with the Ameen of the angels, his previous sins will be forgiven.”
Benefit: There is no disagreement that Ameen is said after Surah al‑Fatihah is completed. However, in audible prayers, whether Ameen should be said aloud or quietly has been disputed. It should be known that in Fajr, Maghrib, 'Isha, Jumu'ah and other audible prayers, saying Ameen aloud is the practice of the Prophet صلى الله عليه وسلم, and he instructed his Companions رضي الله عنهم to do likewise, as is clear from the above ahadith. Most of the ahadith, which are sahih and explicit in text and chain, support this view. The narrations mentioning saying Ameen quietly in audible prayers are weak in both chain and text.
Therefore, whether one is imam, follower, or praying alone, in audible prayers one should say “Ameen” with a beautiful audible voice. This is the Sunnah, the practice of the Companions رضي الله عنهم and the historical practice of the Ummah.
In the first two rak'ahs, reciting another surah or some verses of the Qur'an after Surah al‑Fatihah is the practice of the Prophet صلى الله عليه وسلم.
عن عبد الله بن أبى قتادة رضى الله عنه عن أبيه قال: كان النبى صلى الله عليه وسلم يقرأ فى الركعتين من الظهر والعصر بفاتحة الكتاب، وسورة سورة، ويسمعنا الآية أحيانا.
'Abdullah ibn Abi Qatadah رضي الله عنه narrated from his father that the Prophet صلى الله عليه وسلم used to recite in the first two rak'ahs of Zuhr and 'Asr with the Opening of the Book and another surah in each rak'ah, and sometimes he would let us hear a verse.
عن جابر بن عبد الله رضى الله عنه قال: كنا نقرأ فى الظهر والعصر خلف الإمام فى الركعتين الأوليين بفاتحة الكتاب وسورة، وفي الأخرتين بفاتحة الكتاب.
Jabir ibn 'Abdullah رضي الله عنه said: “We used to recite behind the imam in Zuhr and 'Asr in the first two rak'ahs with the Opening of the Book and another surah, and in the last two rak'ahs with only the Opening of the Book.”
Benefit: In silent prayers (Zuhr and 'Asr), in the first two rak'ahs, Surah al‑Fatihah should be followed by another surah, as the practice of the Prophet صلى الله عليه وسلم as imam proves. The narration of Jabir رضي الله عنه also shows that the follower behind the imam is allowed to add another surah after Surah al‑Fatihah in the first two rak'ahs of Zuhr and 'Asr. However, in audible prayers, the follower should recite only Surah al‑Fatihah, which is obligatory. He should not recite another surah; rather, he must listen attentively to the recitation of the imam.
Performing ruku' in salah is one of its pillars. Allah says:
وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ ﴿٤٣﴾
(2-البقرة:43)
“Establish salah, give zakah and bow with those who bow.”
In ruku', the worshiper should place both hands firmly on his knees, straighten his arms, and keep them away from his sides.
قال أبو حميد رضي الله عنه: أنا أعلمكم بصلاة رسول الله صلى الله عليه وسلم، فذكر بعض هذا، قال: ثم ركع فوضع يديه على ركبتيه كأنه قابض عليهما، ووتر يديه فتجافى عن جنبيه.
Abu Humayd رضي الله عنه said: “I am the one among you who knows best the prayer of the Messenger of Allah صلى الله عليه وسلم.” He then described it and said: “Then he bowed, and placed his hands on his knees as if he were grasping them, and he straightened his arms and kept them away from his sides.”
In a narration of al‑Bukhari it is mentioned that when he bowed, he held his knees firmly with his hands.
عن وائل بن حجر رضي الله عنه، أن النبى صلى الله عليه وسلم كان إذا ركع فرج أصابعه.
Wa'il ibn Hujr رضي الله عنه narrated that when the Prophet صلى الله عليه وسلم bowed, he would spread his fingers.
Benefit: After completing the recitation of Surah al‑Fatihah and another surah, the worshiper should say “Allahu Akbar”, perform raf' al‑yadayn and go into ruku'. Ruku' is among the pillars of salah, established by clear and explicit proofs from the Qur'an, Sunnah and consensus. In ruku', the worshiper should hold his knees firmly with open fingers, keeping his arms straight and away from his sides.
In ruku', the worshiper should keep his head level with his back.
عن عائشة رضي الله عنها قالت: وكان إذا ركع لم يشخص رأسه، ولم يصوبه، ولكن بين ذلك.
'A'ishah رضي الله عنها said: “When he bowed, he would not raise his head nor lower it, but rather keep it between those two positions (in line with his back).”
قال أبو حميد رضى الله عنه فى أصحابه: ركع النبى صلى الله عليه وسلم، ثم هصر ظهره.
Abu Humayd رضي الله عنه said to his companions: “The Prophet صلى الله عليه وسلم bowed, then straightened his back (making it level).”
Benefit: Many worshipers fall short in this aspect of ruku'. Some bow with their heads so low they almost touch their knees, while others keep their backs bent but their heads too high. Both are incorrect. In light of the above ahadith, in ruku' the back and head should be level, neither too high nor too low, as this is the Sunnah.
Another important point regarding ruku' is that many worshipers rush through it. Being tranquil and still in ruku' is obligatory and a pillar; rushing is not permitted. The Prophet صلى الله عليه وسلم used to perform ruku' with complete calmness and instructed the Bedouin Companion who was praying badly: “Then bow until you are at ease in your ruku'.”
سُبْحَانَ رَبِّيَ الْعَظِيمِ
“My Lord the Most Great is free from all imperfections.”
سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي
“Glory is to You, O Allah, our Lord, and praise is Yours. O Allah, forgive me.”
سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَالرُّوحِ
“Most Glorious, Most Holy, Lord of the angels and the Spirit.”
Benefit: Several adhkar and supplications have been authentically reported from the Prophet صلى الله عليه وسلم for ruku'; the above are some of them. Reciting any one of them in ruku' is sufficient.
There is no sahih hadith specifying a fixed number of tasbihat or supplications in ruku' and sujud, whether odd or even. However, in light of the statement of the Prophet صلى الله عليه وسلم:
إِنَّ اللَّهَ وِتْرٌ يُحِبُّ الْوِتْرَ
“Indeed Allah is One and loves odd numbers,”
saying the tasbih at least once in ruku' is obligatory, while repeating it three, five or seven times (odd numbers) appears to be virtuous and recommended. Imam al‑Tirmidhi رحمه الله mentioned in Tirmidhi with Tuhfat al‑Ahwadhi 2/118‑120 that reciting the tasbih at least three times is the practice of the people of knowledge. However, when performing long ruku' and sujud in night prayers and other nawafil, instead of worrying about odd numbers, one may simply recite as much as is facilitated.
The question is: If a latecomer joins the imam in ruku', does he count that rak'ah or must he repeat it?
عن أبى هريرة رضى الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: إذا أقيمت الصلاة فلا تأتوها تسعون، وأتوها تمشون، عليكم السكينة، فما أدركتم فصلوا، وما فاتكم فأتموا.
Abu Hurayrah رضي الله عنه said: I heard the Messenger of Allah صلى الله عليه وسلم say: “When the iqamah for salah is given, do not come to it running. Rather, come walking, calmly and with dignity. Whatever you catch (with the imam), pray it, and whatever you miss, complete it.”
Benefit: Before leaving the subject of ruku', a very important issue must be clarified: Does a person who catches the ruku' with the imam obtain that rak'ah, or must he perform it later?
From the above hadith, the instruction for the latecomer is to pray whatever part he catches with the imam, and then complete whatever he missed. The essence of the instruction is that someone who joins only in ruku' has missed the earlier part of the rak'ah and must make up for it, because he missed both standing and the recitation of Surah al‑Fatihah. Those two are essential parts.
This is a matter of scholarly disagreement, but the majority of the Companions, the hadith scholars and the verifying scholars, including Imam al‑Bukhari رحمه الله, hold that the rak'ah is not counted for the one who only catches the ruku', because two essential components are missing:
(1) Qiyam (standing), which is unanimously agreed to be a pillar.
(2) Recitation of Surah al‑Fatihah, which he did not perform, and according to the verifying scholars it is also a pillar of the salah.
Since the omission of any pillar invalidates the rak'ah, the latecomer who only catches the ruku' neither finds qiyam nor recites Surah al‑Fatihah, so how can that rak'ah be counted?
Imam al‑Bukhari رحمه الله wrote in his booklet “Juz' al‑Qira'ah” (p. 76) that Abu Hurayrah رضي الله عنه said: “If you do not find the imam standing before he bows, then you do not get that rak'ah.”
The other side holds that the rak'ah is counted when one catches the ruku'. They use a few ahadith as evidence, four of which are well known. Three of them have weaknesses in chain:
1. The hadith: “Whoever catches one rak'ah of Jumu'ah, let him add another rak'ah.”
2. The hadith: “Whoever catches the ruku' with the imam before he straightens up has caught the rak'ah.”
3. The hadith: “If you come to the salah and we are in sujud, then prostrate and do not count it, and whoever catches a rak'ah has caught the salah.”
These three narrations are weak in chain and not suitable as proof. Furthermore, all three are narrated from Abu Hurayrah رضي الله عنه, yet his own fatwa and practice was that he did not count the rak'ah for one who only catches the ruku'.
The fourth hadith, narrated from Abu Bakrah رضي الله عنه, is not explicit in this issue; it can be understood in more than one way, so both sides use it according to their views.
The conclusion of this brief discussion is that the side which does not count the rak'ah for one who only catches the ruku' has stronger evidence, and caution also dictates that if a person arrives late and catches only the ruku', then after the imam's salam he should stand up and perform that rak'ah.
After rising from ruku', the worshiper must stand calmly in qiyam (qawmah) and recite the dua. This is the Sunnah.
عن البراء ، قال: كان ركوع النبى صلى الله عليه وسلم وسجوده، وإذا رفع رأسه من الركوع وبين السجدتين قريبا من السواء
Al‑Bara' رضي الله عنه said: “The ruku' of the Prophet صلى الله عليه وسلم, his sujud, his standing after ruku' and his sitting between the two sujud were almost equal (in length).”
In another place in Sahih al‑Bukhari, in the hadith of the man who prayed badly, it is clearly stated:
ثم ارفع رأسك حتى تعتدل قائما
“Then raise your head until you stand up straight.”
Benefit: Standing calmly in qawmah after ruku' and reciting the dua is the Sunnah and practice of the Prophet صلى الله عليه وسلم, and it is among the obligations of salah. Unfortunately, many people, after finishing the adhkar of ruku', instead of standing straight, merely jerk their head up a little and then go quickly into sujud. This is contrary to the Sunnah. Lovers of the Prophet صلى الله عليه وسلم must give special attention to this posture, stand fully upright in qawmah and recite the dua, as the above ahadith clearly state.
Several supplications from the Prophet صلى الله عليه وسلم are established for qawmah. One such supplication is in the following hadith:
عن رفاعة بن رافع رضى الله عنه قال: كنا يوما نصلي وراء النبى صلى الله عليه وسلم فلما رفع رأسه من الركعة قال: سمع الله لمن حمده، ربنا ولك الحمد حمدا كثيرا طيبا مباركا فيه
Rifa'ah ibn Rafi' رضي الله عنه said: “One day we prayed behind the Prophet صلى الله عليه وسلم. When he raised his head from the ruku', he said: ‘Sami'a Allahu liman hamidah (Allah hears the one who praises Him). Our Lord, to You belongs praise, abundant, pure and blessed praise.’”
In this matter, scholars have two positions. The hadith states:
عن أبى هريرة رضي الله عنه، أن رسول الله صلى الله عليه وسلم قال: إذا قال الإمام: سمع الله لمن حمده، فقولوا: ربنا ولك الحمد
Abu Hurayrah رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said: “When the imam says ‘Sami'a Allahu liman hamidah’, then you should say: ‘Rabbana wa laka al‑hamd’.”
By “Rabbana wa laka al‑hamd” here, the complete dua is meant, i.e.:
رَبَّنَا وَلَكَ الْحَمْدُ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ
“Our Lord, and to You belongs praise, abundant, pure and blessed praise,” as mentioned in the previous hadith.
Benefit: For an imam or a person praying alone, the matter is clear: when he rises from ruku' he says “Sami'a Allahu liman hamidah” and then recites “Rabbana wa laka al‑hamd …” in full. The question concerns the follower: should he say only “Rabbana wa laka al‑hamd” or also “Sami'a Allahu liman hamidah” like the imam?
The majority of scholars hold that the imam says “Sami'a Allahu liman hamidah”, but the follower does not; he says only “Rabbana wa laka al‑hamd”. They base this on narrations in the two Sahihs and the Sunan of Abi Dawud, al‑Nasa'i and al‑Tirmidhi.
However, the stronger view appears to be that the follower, like the imam, says both “Sami'a Allahu liman hamidah” and “Rabbana wa laka al‑hamd”. This is because the hadith quoted above does not explicitly say that the follower must not say “Sami'a Allahu liman hamidah”, just as it does not explicitly state that the imam must not say “Rabbana wa laka al‑hamd”.
Furthermore, in other ahadith, the follower is commanded to follow the imam in all aspects of salah, and from other narrations we know that the Prophet صلى الله عليه وسلم, as imam, used to say both phrases.
Also, his صلى الله عليه وسلم statement: “Pray as you see me pray” requires that the follower imitate the imam in this, just as he repeats every “Allahu Akbar” that the imam says. This view is chosen by al‑'Allamah al‑Albani رحمه الله in “Sifat Salah al‑Nabi” (p. 135), and by Hafiz Ibn Hajar رحمه الله in Fath al‑Bari 2/266, and by al‑'Allamah al‑Shawkani رحمه الله in Nayl al‑Awtar 2/93‑94.
Sometimes it is observed that some people, after raf' al‑yadayn when rising from ruku', fold their hands on the chest again, as they were before ruku'. Others let them hang at their sides. Which is correct?
This is a matter of ijtihad, because there is no explicit text in Qur'an and Sunnah specifying whether the hands should be folded again after ruku' or left hanging. Hence the difference of opinion.
Those who favor folding rely on narrations about folding the hands in qiyam before ruku', which are not explicit about folding after ruku'. The majority of scholars hold that after ruku' in qiyam, the hands should be left in their natural position (hanging at the sides) and not folded, because there is no clear textual proof for folding them then.
Since this is an ijtihadi issue, the correct method of the Salaf is to allow some flexibility. Imam Ahmad ibn Hanbal رحمه الله said:
إن شاء أرسل يديه بعد الرفع من الركوع وإن شاء وضعهما
“If he wishes, he may let his hands hang after rising from ruku'; and if he wishes, he may place (fold) them.”
This shows that the difference here is not of halal and haram, but of what is more virtuous. It is not appropriate to quarrel and divide over such matters.
Al‑'Allamah Ibn Baz رحمه الله said, in summary, that folding the hands in qiyam is from the sunnah, not from the obligations. If a person prays with his hands hanging in qiyam and qawmah, his salah is valid, although leaving the sunnah is not better. He further said that such issues should not become a cause of dispute and cutting off relations, or refusing to pray behind one another.
When going into sajdah, the worshiper should first place his hands on the ground and then his knees, as in the hadith:
عن أبى هريرة رضى الله عنه ۖ قال قال رسول الله صلى الله عليه وسلم: إذا سجد أحدكم فليضع يديه قبل ركبتيه ولا يبرك بروك البعير
Abu Hurayrah رضي الله عنه said that the Messenger of Allah صلى الله عليه وسلم said: “When one of you prostrates, let him place his hands before his knees and not drop down as a camel does.”
عن نافع عن ابن عمر رضي الله عنهما، أنه كان يضع يديه قبل ركبتيه وقال: كان النبى صلى الله عليه وسلم يفعل ذلك
Nafi' narrated that Ibn 'Umar رضي الله عنهما used to place his hands before his knees and said: “The Prophet صلى الله عليه وسلم used to do that.”
Benefit: After completing the qawmah and its adhkar, one should go into sajdah. Some people place their hands first then knees, others knees then hands. The stronger and more correct way is to place the hands first, then the knees, because the Prophet صلى الله عليه وسلم forbade going into sajdah like a camel, which places its forelegs (knees) first, and instructed that hands be placed before knees. This was also his practice, as shown by the above narrations, supported by many reports from Companions and Tabi'in.
The narrations used to support placing the knees first then the hands are weak and not suitable evidence, as clarified by the hadith scholar of our time al‑'Allamah al‑Albani رحمه الله in “Irwa' al‑Ghalil” 2/75‑79 and “Silsilat al‑Ahadith al‑Da'ifah” 2/328‑332.
When making sajdah, the worshiper must ensure that seven parts of his body touch the ground, as in the hadith:
عن ابن عباس رضي الله عنهما قال: قال النبى صلى الله عليه وسلم: أمرت أن أسجد على سبعة أعظم على الجبهة وأشار بيده على أنفه واليدين والركبتين وأطراف القدمين
Ibn 'Abbas رضي الله عنهما said: The Prophet صلى الله عليه وسلم said: “I have been commanded to prostrate on seven bones: on the forehead” – and he pointed with his hand to his nose – “the two hands, the two knees, and the toes of the two feet.”
Benefit: Sajdah is a very important pillar of salah. The Prophet صلى الله عليه وسلم performed it on seven parts of the body, and it is obligatory for the Ummah to follow this practice. Thus, every worshiper must ensure that he prostrates on:
(1) Forehead (including the nose)
(2‑3) Both hands
(4‑5) Both knees
(6‑7) Toes of both feet.
Some people, out of ignorance or negligence, keep their nose raised from the ground during sajdah. They should know that placing the nose on the ground along with the forehead is obligatory.
In sajdah, the worshiper should place his palms on the ground and keep his elbows raised off the ground. The Prophet صلى الله عليه وسلم said:
عن البراء رضى الله عنه قال: قال رسول الله صلى الله عليه وسلم: إذا سجدت، فضع كفيك وارفع مرفقيك
Al‑Bara' رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said: “When you prostrate, place your palms on the ground and raise your elbows.”
In sajdah, the worshiper must keep his upper arms away from his sides, as described in the hadith:
عن عبد الله بن مالك ابن بحينة رضى الله عنه أن النبى صلى الله عليه وسلم كان إذا سجد فرج بين يديه حتى نرى إبطيه
'Abdullah ibn Malik ibn Buhaynah رضي الله عنه narrated that when the Prophet صلى الله عليه وسلم prostrated, he spread his arms so much that the whiteness of his armpits could be seen.
Often, some people prostrate with their arms pressed in against their sides and their elbows close to their knees, which is incorrect. The Sunnah is to keep the arms away from the sides.
عن أنس بن مالك رضى الله عنه عن النبى صلى الله عليه وسلم قال: اعتدلوا فى السجود، ولا يبسط أحدكم ذراعيه انبساط الكلب
Anas ibn Malik رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said: “Be moderate in your sujud, and none of you should spread his arms like a dog.”
Benefit: In sajdah, since the hands also prostrate, their correct position is to be bent forward and raised at the back. If the arms are spread flat on the ground, this correct posture is lost, and it resembles a dog. The Prophet صلى الله عليه وسلم disliked resemblance to animals in salah and forbade this. This prohibition applies to both men and women, as no sahih hadith establishes any difference between them in the manner of sujud.
In sajdah, the fingers of the hands should be placed on the ground, pointing towards the qiblah and kept together, and the toes of the feet should be pressed against the ground and pointed towards the qiblah. This is the Prophetic way.
عن علقمة بن وائل رضى الله عنه عن أبيه، أن النبى صلى الله عليه وسلم كان إذا سجد ضم أصابعه
'Alqamah ibn Wa'il رضي الله عنه narrated from his father that when the Prophet صلى الله عليه وسلم prostrated, he kept his (hand) fingers together.
Benefit: In sajdah, the worshiper should keep the fingers of his hands together and pointing towards the qiblah, not spread apart.
قال أبو حميد الساعدي رضى الله عنه (في وصف صلاة النبى صلى الله عليه وسلم فإذا سجد وضع يديه غير مفترش ولا قابضهما، واستقبل بأطراف أصابع رجليه القبلة
Abu Humayd al‑Sa'idi رضي الله عنه, describing the prayer of the Prophet صلى الله عليه وسلم, said: “When he prostrated, he placed his hands (on the ground) neither spreading them flat nor folding them, and he directed the toes of his feet towards the qiblah.”
عن عائشة رضي الله عنها قالت: فقدت رسول الله صلى الله عليه وسلم ليلة من الفراش فالتمسته فوقعت يدي على بطن قدميه وهو فى المسجد وهما منصوبتان
'A'ishah رضي الله عنها said: “One night I did not find the Messenger of Allah صلى الله عليه وسلم on the bed, so I searched for him, and my hand fell upon the soles of his feet while he was in sajdah in the mosque. They (his feet) were erect.”
Benefit: In sajdah, the worshiper, whether man or woman, must keep his feet erect and his toes pressed against the ground and pointing towards the qiblah. It is seen that some people, out of laziness or ignorance, lay their feet flat behind them, which prevents the toes from pointing to the qiblah and being firmly on the ground, thus invalidating the correct posture of the feet in sajdah.
Others lift their feet off the ground during sajdah, which is even more problematic. They must know that keeping the toes on the ground is obligatory, as stated in the hadith of Ibn 'Abbas رضي الله عنهما quoted earlier. Al‑'Allamah 'Ubaydullah Rahmani Mubarakpuri رحمه الله considered this the stronger view in Mir'at al‑Mafatih 3/204, saying that performing sajdah on all seven limbs is obligatory because the hadith uses the form of command, which indicates obligation.
Also, it is permissible for the heels to be together in sajdah, as in the sahih hadith of 'A'ishah رضي الله عنها in Sunan al‑Tirmidhi 654, which describes the Prophet صلى الله عليه وسلم with his heels together in sajdah.
In sajdah, the palms should be placed on the ground level with the shoulders, as stated:
عن أبى حميد الساعدي رضي الله عنه، أن النبى صلى الله عليه وسلم كان إذا سجد أمكن أنفه وجبهته من الأرض، ونحى يديه عن جنبيه، ووضع كفيه حذو منكبيه
Abu Humayd al‑Sa'idi رضي الله عنه narrated: “When the Prophet صلى الله عليه وسلم prostrated, he kept his nose and forehead firmly on the ground, kept his arms away from his sides and placed his palms level with his shoulders.”
Sometimes, some worshipers place their hands far beyond their heads or even beyond their ears in sajdah, which is contrary to the Sunnah. The hands should be kept level with the shoulders, as in the ahadith.
(1) سُبْحَانَ رَبِّيَ الْأَعْلَى
“My Most High Lord is free from all imperfections.”
(2) سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي
“Glory is to You, O Allah, our Lord, and praise is Yours. O Allah, forgive me.”
(3) سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَالرُّوحِ
“Most Glorious, Most Holy, Lord of the angels and the Spirit.”
Benefit: Several adhkar and supplications are authentically reported for sajdah; reciting any one of them is sufficient.
The manner of sitting between the two sajdahs is that when the worshiper rises from the first sajdah, he lays his left foot flat and sits on it, while keeping the right foot erect. After the second sajdah, he sits the same way, as established in the hadith:
قال أبو حميد رضي الله عنه: ويفتح أصابع رجليه إذا سجد، ثم يقول: الله أكبر، ويرفع ويثني رجله اليسرى، فيقعد عليها
Abu Humayd al‑Sa'idi رضي الله عنه said: “[In sajdah] he would spread the toes of his feet, then say ‘Allahu Akbar’ and raise his head, bend his left foot and sit upon it.”
Benefit: Rising from sajdah and sitting between the two sajdahs is a pillar of salah. When the worshiper finishes the adhkar of the first sajdah, he should say “Allahu Akbar”, raise his head and sit calmly, placing the left foot flat and sitting on it, and keeping the right foot erect.
Some worshipers, however, lay both feet flat, or lay only the right foot flat and keep the left erect. Both are contrary to the Sunnah. There is also another method mentioned in some ahadith: to keep both feet erect and sit on the heels during this sitting. 'Abdullah ibn 'Abbas and 'Abdullah ibn 'Umar رضي الله عنهم considered this to be a Sunnah, as in Sahih Muslim 536, showing that the Prophet صلى الله عليه وسلم also did this sometimes, while his usual practice was to sit on the left foot with the right upright.
The wording of the supplication between the two sajdahs has been reported with slight variations, but in Sunan Abi Dawud the order of words is:
اللَّهُمَّ اغْفِرْ لِي، وَارْحَمْنِي، وَاهْدِنِي، وَعَافِنِي، وَارْزُقْنِي
“O Allah, forgive me, have mercy on me, guide me, grant me well‑being and provide for me.”
Sitting briefly with calmness after the two sajdahs of the first rak'ah before standing for the second rak'ah, and likewise after the two sajdahs of the third rak'ah before standing for the fourth rak'ah, is called “Jalsat al‑Istirahah” (the sitting of rest). It is from the Sunnah.
عن مالك بن الحويرث رضى الله عنه أنه رأى النبى صلى الله عليه وسلم يصلي، فإذا كان فى وتر من صلاته لم ينهض حتى يستوي قاعدا
Malik ibn al‑Huwayrith رضي الله عنه said: “I saw the Prophet صلى الله عليه وسلم praying, and when he was in an odd‑numbered rak'ah, he would not stand up (for the next) until he had sat up straight.”
عن مالك بن الحويرث رضى الله عنه أنه رأى النبى صلى الله عليه وسلم يصلي، وإذا رفع رأسه عن السجدة الثانية جلس، واعتمد على الأرض ثم قام
He also said: “I saw the Prophet صلى الله عليه وسلم praying. When he raised his head from the second sajdah, he sat, then leaned on the ground with his hands and stood up.”
Benefit: After the second sajdah of the first and third rak'ah, before standing for the next rak'ah, one should sit briefly as he sits between the two sajdahs, with the right foot upright and the left foot laid flat and sitting on it. This is Jalsat al‑Istirahah. When ready to stand, place both hands on the ground and rise using the hands for support, as mentioned in the hadith of Malik ibn al‑Huwayrith رضي الله عنه.
In some narrations, the manner of pressing the hands on the ground is described: the hands are closed into fists similar to the way they are when kneading dough, and the person rises using those fists for support, as reported by al‑Bayhaqi in his Sunan al‑Kubra with a sahih chain.
In the second rak'ah, after the two sajdahs, the worshiper sits for tashahhud by laying his left foot flat and sitting on it, and keeping the right foot upright with the toes pointing towards the qiblah. In the final tashahhud, he brings his left leg out from underneath the right, sits on his buttocks and keeps the right foot upright with the toes towards the qiblah. This is the Prophetic Sunnah.
قال أبو حميد الساعدي رضى الله عنه فإذا جلس فى الركعتين جلس على رجله اليسرى، ونصب اليمنى، وإذا جلس فى الركعة الآخرة قدم رجله اليسرى، ونصب الأخرى وقعد على مقعدته
Abu Humayd al‑Sa'idi رضي الله عنه said: “When he صلى الله عليه وسلم sat after two rak'ahs, he sat on his left leg and kept his right leg upright. When he sat in the last rak'ah, he brought his left leg forward, kept the other upright and sat on his buttocks.”
عن أبى حميد الساعدي رضى الله عنه قال: إذا كانت السجدة التى فيها التسليم أخر رجله اليسرى وقعد متوركا على شقه الأيسر
He also said: “When it was the sajdah after which he would give salam, he would move his left leg back and sit in tawarruk on his left side.”
Benefit: Sitting for the first tashahhud after the second rak'ah is wajib, because it was the continuous practice of the Prophet صلى الله عليه وسلم. The manner of sitting is iftirash: sitting on the left foot with the right upright. For the final tashahhud before salam, whether in a two‑rak'ah salah (Fajr, Jumu'ah, some sunnah and nafl) or in the final sitting of a three or four rak'ah salah (Maghrib, 'Isha etc.), one sits in tawarruk: the left leg is brought out from under the right, the person sits on his buttocks, and the right leg is kept upright. This is established clearly in the above ahadith.
It must be noted that these methods of sitting are sunnah, not fard or wajib. There is also a difference of opinion whether tawarruk should be done in every final tashahhud before salam, or only in the final sitting of three and four rak'ah prayers. This is simply a difference about what is more virtuous, not about halal and haram. It should not be a cause of dispute.
It is also necessary to remember that in three and four rak'ah prayers, the first tashahhud is wajib, and the second (final) tashahhud is a pillar. If the first tashahhud is omitted, it can be made up with sujud al‑sahw. However, missing the final tashahhud invalidates the salah.
Some people claim that there is a difference between men and women in how they sit for tashahhud, but no sahih hadith establishes any difference between them in qiyam, ruku', sujud or any other rulings of salah. The athar sometimes cited to show a difference are weak.
On the contrary, Imam al‑Bukhari رحمه الله mentioned with a sahih chain an athar from Umm al‑Darda' رضي الله عنها in his “al‑Tarikh al‑Sagheer”:
إنها كانت تجلس فى صلاتها جلسة الرجل وكانت فقيهة
“She used to sit in her salah in the same way as men, and she was a woman of fiqh (understanding).”
Imam al‑Bukhari also used this in a chapter heading in his Sahih.
This shows that the general hadith:
صلوا كما رأيتموني أصلي
“Pray as you have seen me pray,”
applies to both men and women, and there is no difference in any part of the salah.
In tashahhud, the worshiper should place his right hand on his right knee and his left hand on his left knee, making a ring with the right thumb and middle finger and pointing with the index finger.
عن عامر بن عبد الله بن الزبير رضى الله عنه عن أبيه قال: كان رسول الله صلى الله عليه وسلم إذا قعد يدعو، وضع يده اليمنى على فخذه اليمنى، ويده اليسرى على فخذه اليسرى، وأشار بإصبعه السبابة، ووضع إبهامه على إصبعه الوسطى، ويلقم كفه اليسرى ركبته
'Amir ibn 'Abdullah ibn al‑Zubayr رضي الله عنه narrated from his father that when the Messenger of Allah صلى الله عليه وسلم sat to supplicate (in tashahhud), he placed his right hand on his right thigh and his left hand on his left thigh, and he pointed with his index finger, and placed his thumb on his middle finger, and grasped his left knee with his left hand.
عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم كان إذا قعد فى التشهد وضع يده اليسرى على ركبته اليسرى، ووضع يده اليمنى على ركبته اليمنى، وعقد ثلاثة وخمسين، وأشار بالسبابة
Ibn 'Umar رضي الله عنهما narrated that when the Messenger of Allah صلى الله عليه وسلم sat in tashahhud, he placed his left hand on his left knee, his right hand on his right knee, formed “53” with his fingers (ring with thumb and middle finger) and pointed with his index finger.
Benefit: These ahadith show that placing the hands either directly on the knees or slightly back on the thighs is permissible; both are correct. It is also clear that during tashahhud, the wrists and forearms may rest on the thighs, close to the sides, without issue.
Regarding the left hand in tashahhud, the Sunnah is to keep its fingers open, resting on the thigh or knee, as clearly mentioned in Sahih Muslim 580 from Ibn 'Umar رضي الله عنهما. This is how most worshipers act, and it conforms to the Sunnah.
However, regarding the right hand, many worshipers keep it open on the thigh like the left hand, which does not agree with the Sunnah. According to the Sunnah, the right hand should be loosely closed into a fist, forming the ring of “53” with the thumb and middle finger, and the index finger raised for pointing, while the ring and little fingers are closed. This is explained in the ahadith mentioned above.
Upon sitting in tashahhud, the worshiper should form “53” with the right hand fingers and raise the index finger, pointing with it, as established in the hadith:
عن ابن عمر رضي الله عنهما أن النبى صلى الله عليه وسلم كان إذا جلس فى الصلاة وضع يديه على ركبتيه، ورفع إصبعه التى تلي الإبهام، فدعا بها
Ibn 'Umar رضي الله عنهما narrated that when the Prophet صلى الله عليه وسلم sat in salah, he placed his hands on his knees and raised the finger next to the thumb (the index finger) and supplicated with it.
عن عبد الله بن عمر رضي الله عنهما قال: كان إذا جلس فى الصلاة وضع كفه اليمنى على فخذه اليمنى، وقبض أصابعه كلها، وأشار بأصبعه التى تلي الإبهام
Ibn 'Umar رضي الله عنهما said: “When he صلى الله عليه وسلم sat in salah, he placed his right palm on his right thigh, closed all his fingers (forming the ring) and pointed with the finger next to the thumb (the index finger).”
عن عامر بن عبد الله بن الزبير رضى الله عنه عن أبيه أن رسول الله صلى الله عليه وسلم كان إذا قعد فى التشهد وضع كفه اليسرى على فخذه اليسرى، وأشار بالسبابة لا يجاوز بصره إشارته
'Amir ibn 'Abdullah ibn al‑Zubayr رضي الله عنه narrated from his father that when the Messenger of Allah صلى الله عليه وسلم sat in tashahhud, he placed his left hand on his left thigh and pointed with his index finger, and his gaze did not go beyond his pointing.
Benefit: These ahadith show that as soon as the worshiper sits for tashahhud, he should form the ring with the right hand and raise the index finger, pointing with it until the end of the salah. This is the position of the Companions رضي الله عنهم, the hadith scholars and the four imams.
However, many worshipers keep all fingers open, and only raise the index finger briefly at “La ilaha” and lower it at “illa Allah” while reciting the tashahhud, for which there is no proof in the Sunnah.
As to the wisdom behind pointing with the finger, the Prophet صلى الله عليه وسلم said:
إنها أشد على الشيطان من الحديد، يعني السبابة
“Indeed, it (the index finger) is harder on Shaytan than iron.”
So pointing with the index finger in tashahhud is a spiritual weapon against Shaytan.
All agree that, while pointing with the finger, the gaze should remain fixed upon it until the salam, following the Sunnah indicated in the hadith of al‑Nasa'i mentioned above.
التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ
“All greetings, prayers and pure words are for Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous servants of Allah. I bear witness that there is no true deity except Allah, and I bear witness that Muhammad is His slave and Messenger.”
Benefit: Some people ask whether in tashahhud we should say “السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ” or “السَّلَامُ عَلَى النَّبِيِّ”. After the death of the Prophet صلى الله عليه وسلم, the Companions discussed this. Ibn Mas'ud رضي الله عنه said: When the Prophet صلى الله عليه وسلم was alive among us, we used to say in tashahhud: “السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ” (Peace be upon you, O Prophet). After he صلى الله عليه وسلم passed away, we began saying in the third person: “السَّلَامُ عَلَى النَّبِيِّ” (Peace be upon the Prophet).
This shows that after the Prophet's death, it is not obligatory to say “upon you” in addressing him; it is allowed to say “upon the Prophet”.
However, the majority of the Companions, including 'Umar ibn al‑Khattab, Ibn 'Abbas, Ibn 'Umar and Abu Musa al‑Ash'ari رضي الله عنهم, continued to say “السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ”.
Sending salawat upon the Prophet صلى الله عليه وسلم is done with the well known formula:
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
“O Allah, send Your salah upon Muhammad and upon the family of Muhammad, as You sent salah upon Ibrahim and upon the family of Ibrahim. Indeed You are Praiseworthy, Glorious. O Allah, bless Muhammad and the family of Muhammad, as You blessed Ibrahim and the family of Ibrahim. Indeed You are Praiseworthy, Glorious.”
Benefit: Should Salat Ibrahimiyyah be recited in the first tashahhud or only in the final tashahhud? 'Aishah رضي الله عنها narrated that when the Prophet صلى الله عليه وسلم prayed witr with nine rak'ahs, he sat only in the eighth rak'ah for tashahhud:
“ويحمد الله ويصلي على نبيه ثم ينهض ولا يسلم”
“He would praise Allah and send salah upon the Prophet, then stand up without giving salam.”
This is a clear proof that the Prophet صلى الله عليه وسلم recited salawat upon himself in the first tashahhud just as he did in the final tashahhud. Based on this hadith, al‑'Allamah Ibn Baz رحمه الله, al‑'Allamah al‑Albani رحمه الله, Hafiz Salah al‑Din Yusuf رحمه الله and most scholars of Ahl al‑Hadith and the scholars of Saudi Arabia and the Gulf state that Salat Ibrahimiyyah should also be recited in the first tashahhud. However, in the first tashahhud it is recommended, whereas in the final tashahhud it is obligatory.
Among the supplications established in the tashahhud before salam are:
اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ
“O Allah, I have wronged myself greatly, and none forgives sins except You, so grant me forgiveness from Yourself and have mercy upon me. Indeed, You are the Oft‑Forgiving, Most Merciful.”
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ
“O Allah, I seek refuge in You from the torment of the grave. I seek refuge in You from the trial of al‑Masih al‑Dajjal. I seek refuge in You from the trials of life and death. O Allah, I seek refuge in You from sin and heavy debt.”
Benefit: Besides these, several other authentic supplications before salam are reported in Sahih Muslim 771, Sunan al‑Nasa'i 1302 and others. Reciting any of these is permissible and recommended.
After finishing the tashahhud and the supplications, giving salam is one of the pillars of salah. The hadith states:
عن عبد الله رضى الله عنه أن النبى صلى الله عليه وسلم كان يسلم عن يمينه، وعن شماله، حتى يرى بياض خده: السلام عليكم ورحمة الله، السلام عليكم ورحمة الله
'Abdullah رضي الله عنه said: “The Prophet صلى الله عليه وسلم used to turn to his right and to his left until the whiteness of his cheek was seen, saying: ‘As‑salamu 'alaykum wa rahmatullah, as‑salamu 'alaykum wa rahmatullah.’”
Benefit: After the tashahhud, Salat Ibrahimiyyah and supplications, the worshiper gives salam. He turns his face to the right and says: “السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ”, then turns his face to the left and repeats the same words. Some narrations mention adding “وَبَرَكَاتُهُ” (and His blessings) on one or both sides.
Regarding how far to turn the face: according to Sunan Abi Dawud 996, the Prophet صلى الله عليه وسلم turned to such an extent that the whiteness of his cheeks was visible to the followers.
In congregational salah, followers are required to perform each action after the imam, not before him or exactly with him, as clearly stated in the hadith:
عن أنس بن مالك رضى الله عنه يقول قال رسول الله صلى الله عليه وسلم: إنما جعل الإمام ليؤتم به، فإذا كبر فكبروا، وإذا ركع فاركعوا، وإذا رفع فارفعوا
Anas ibn Malik رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said: “The imam is only appointed to be followed. When he says the takbir, then say the takbir; when he bows, then bow; when he raises up, then raise up.”
Benefit: Following the imam means that the follower must not perform any pillar of salah before the imam or exactly with him. Rather he must act after the imam, as the Prophet صلى الله عليه وسلم said in Sahih Muslim 426:
أيها الناس، إني إمامكم، فلا تسبقوني بالركوع ولا بالسجود، ولا بالقيام ولا بالانصراف
“O people, I am your imam, so do not precede me in ruku' nor in sujud, nor in standing, nor in leaving (the salah).”
In another hadith he warned that the face of one who precedes the imam may be turned into that of a donkey.
Praying with full concentration and avoiding stray thoughts is a source of great virtue and reward, yet human beings are prone to forgetfulness. If a person forgets in salah in such a way that he does not omit any pillar (like Takbir al‑Ihram, qiyam, ruku' or sujud), because without the pillars salah is invalid, then for other omissions or mistakes he can make up by performing two prostrations at the end of the salah, before or after salam. These are called sujud al‑sahw.
1. Addition in Salah
For example, the Prophet صلى الله عليه وسلم once prayed five rak'ahs in a four‑rak'ah Zuhr prayer by mistake, and then performed sujud al‑sahw.
2. Omission in Salah
For example, the Prophet صلى الله عليه وسلم once ended the Zuhr salah with two rak'ahs instead of four. After being informed, he completed the remaining two rak'ahs and then performed sujud al‑sahw.
3. Doubt and Hesitation in Salah
For example, in one incident while leading Zuhr, the Prophet صلى الله عليه وسلم stood up for the third rak'ah without sitting for the first tashahhud. After completing the salah, he performed sujud al‑sahw.
From the Prophetic practice, sujud al‑sahw is done in two ways:
1. Before Salam
عن عبد الله بن بحينة رضي الله عنه، أنه قال صلى لنا رسول الله صلى الله عليه وسلم ركعتين من بعض الصلوات ثم قام فلم يجلس فقام الناس معه فلما قضى صلاته ونظرنا تسليمه كبر قبل التسليم فسجد سجدتين وهو جالس ثم سلم.
'Abdullah ibn Buhaynah رضي الله عنه narrated: “The Messenger of Allah صلى الله عليه وسلم once led us in two rak'ahs of one of the prayers and then stood up without sitting. The people stood up with him. When he completed the salah and we expected him to give salam, he said the takbir (Allahu Akbar) before salam, prostrated twice while sitting and then gave salam.”
2. After Salam
عن عبد الله بن مسعود رضى الله عنه قال صلى النبى صلى الله عليه وسلم – قال إبراهيم: لا أدري زاد أو نقص – فلما سلم قيل له: يا رسول الله، أحدث فى الصلاة شيء؟ قال: وما ذاك؟ قالوا: صليت كذا وكذا، فثنى رجليه، واستقبل القبلة، وسجد سجدتين، ثم سلم.
'Abdullah ibn Mas'ud رضي الله عنه narrated: “The Prophet صلى الله عليه وسلم once prayed. (Ibrahim, the sub‑narrator, said: I do not know whether he added or left something). When he had given salam, it was said to him: ‘O Messenger of Allah, has something new occurred concerning the salah?’ He said: ‘What is that?’ They said: ‘You prayed such and such.’ He then folded his legs, faced the qiblah, prostrated twice, then gave salam.”
These ahadith clearly prove that the Prophet صلى الله عليه وسلم sometimes performed sujud al‑sahw before salam and sometimes after salam. Al‑'Allamah 'Ubaydullah Rahmani Mubarakpuri رحمه الله preferred the view in Mir'at al‑Mafatih 3/32 that the worshiper has a choice either to perform sujud al‑sahw before salam or after salam, and the permissibility of both ways is agreed upon by all imams.
In the two prostrations of sujud al‑sahw, one recites the same sujud tasbih as in normal sujud:
سُبْحَانَ رَبِّيَ الْأَعْلَى
“My Lord, the Most High, is free from all imperfections,”
because the Prophet صلى الله عليه وسلم said:
اجْعَلُوهَا فِي سُجُودِكُمْ
“Make it (this tasbih) in your sujud.”
So the adhkar of sujud al‑sahw are the same as in other sujud.
Concern for Purification
Meaning of Taharah (Purification)
By taharah is meant: attaining cleanliness from filth and impurity, whether that impurity is real, such as urine, stool and the like, or legal, such as major ritual impurity (janabah), menstruation, post‑natal bleeding or being without wudu. Gaining purity from all of these things is called taharah, and it is necessary before salah, because the beloved Prophet صلى الله عليه وسلم said:
لا تقبل صلاة بغير طهور
“Prayer is not accepted without purification.”
Reference: Sahih Muslim: 224
Means of Taharah
Pure Water
وَيُنَزِّلُ عَلَيْكُم مِّنَ السَّمَاءِ مَاءً لِّيُطَهِّرَكُم بِهِ
(8-الأنفال:11)
“And He sends down upon you water from the sky in order to purify you with it.”
Reference: Qur'an 8:11
Pure Earth (Clean Soil)
فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا
(4-النساء:43)
“Then if you do not find water, perform tayammum with clean earth.”
Reference: Qur'an 4:43
Purity with clean earth is taken when water is not found, or water is present but its use would be harmful.
The Ruling of Wudu
The statement of Allah is:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ
(5-المائدة:6)
“O you who believe, when you stand for prayer, then wash your faces and your hands up to the elbows, and wipe your heads and wash your feet up to the ankles.”
Reference: Qur'an 5:6
The Prophetic Method of Wudu
For the validity of salah, being in a state of wudu is a condition. The Messenger of Allah صلى الله عليه وسلم said:
“Whenever any of you becomes without wudu, his salah is not accepted until he performs wudu.”
Reference: Sahih Muslim: 225
So come, let us learn the Prophetic method of wudu:
❀ Begin wudu by saying “بِسْمِ اللهِ” (Bismillah).
Reference: Sunan Abi Dawud: 101
❀ Wash the limbs of wudu beginning with the right and then the left.
Reference: Sahih al‑Bukhari: 5854
❀ Wash both hands including the wrists.
Reference: Sahih al‑Bukhari: 186
❀ While washing the hands, run the fingers between each other (doing khilal between the fingers).
Reference: Sunan Abi Dawud: 142
❀ Take water in the hand, rinse the mouth (madmadah), and draw water into the nose with the help of breathing, then blow it out and clean the nose with the left hand.
Reference: Sahih al‑Bukhari: 186
Benefit: The best and recommended method, which is clearly mentioned in Sahih al‑Bukhari and other hadith collections, is to take one handful of water, use half of it for rinsing the mouth and half for the nose. However, there is also a hasan‑grade narration about using separate water for the face and for the nose, as mentioned by Shaykh al‑Hadith 'Abd al‑Rahman al‑Mubarakpuri رحمه الله in Tuhfat al‑Ahwadhi 1/103‑104, quoting al‑'Ayni and the author of “Subul al‑Salam” al‑Amir al‑San'ani رحمهما الله.
Reference: Tuhfat al‑Ahwadhi 1/103‑104
❀ Wash the face.
Reference: Sahih al‑Bukhari: 185
❀ Take water in the hand and run the wet fingers through the beard (khilal of the beard).
Reference: Sunan Abi Dawud: 145
❀ Wash the right arm including the elbow, then the left arm including the elbow.
Reference: Sahih al‑Bukhari: 186
❀ Wipe the head (masah of the head).
Reference: Sahih al‑Bukhari: 186
• Method of wiping the head: Wet both hands, place them on the front of the head and pass them back to the nape of the neck, then return them to the place from where you started.
❀ Wipe the ears.
Reference: Sunan al‑Nasa'i: 102
• Method of wiping the ears: Put the index fingers into the ear openings and move them around the pathways of the ear until reaching the end, then wipe the backs of the ears with the thumbs. It is correct to wipe the ears with the same water used for the head, because the Messenger of Allah صلى الله عليه وسلم said:
الأذنان من الرأس
“The ears are from the head.”
Reference: Jami' al‑Tirmidhi: 37
However, taking new water for the ears is better, as there is clear proof of this in Sunan al‑Nasa'i.
Reference: Sunan al‑Nasa'i: 308
Some people, while performing wudu, wipe the neck along with the head and ears, but this action is not established by any authentic hadith.
❀ Wash the right foot including the ankle, then the left foot including the ankle.
Reference: Sahih al‑Bukhari: 186
❀ While washing the feet, use the little finger of the left hand to run between the toes (khilal between the toes).
Reference: Sunan Abi Dawud: 148
Benefit: It is permissible to wash each limb of wudu once, twice or three times. Likewise, it is permissible that one limb is washed once, another twice and another three times. However, washing the limbs of wudu three times is better and recommended, but one should avoid going beyond three.
Maintaining the order (tartib) of the limbs in wudu is necessary. The beloved Prophet صلى الله عليه وسلم always washed the limbs in the prescribed order.
The Dua After Wudu and Its Virtue
أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ.
“I bear witness that there is no true deity except Allah alone with no partner, and I bear witness that Muhammad is His slave and Messenger. O Allah, make me among those who constantly repent, and make me among those who constantly purify themselves.”
Reference: Sahih Muslim: 234; Jami' al‑Tirmidhi: 55
Virtue: Whoever performs wudu well and then recites this dua, the eight gates of Paradise will be opened for him on the Day of Resurrection and he may enter from whichever of them he wishes.
Benefit: In the narrations concerning the dua after wudu, the words of the testimony of faith (shahadah) are established with authentic chains. The addition “اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ” is also authentic and proven due to multiple supporting narrations, so it should also be recited.
Reference: Jami' al‑Tirmidhi: 55 and supporting narrations
The Ruling of Tayammum
The statement of Allah is:
وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ
(5-المائدة:6)
“And if you are ill, or on a journey, or one of you comes from relieving himself, or you have had contact with women, and you do not find water, then perform tayammum with clean earth and wipe your faces and your hands with it.”
Reference: Qur'an 5:6
The Prophetic Method of Tayammum
The Prophetic method of tayammum is that a person says “بِسْمِ اللهِ”, then strikes both hands on the earth once, blows off any excess dust, then wipes both hands and afterwards wipes his face, as is mentioned in the following hadith:
قال عمار بن ياسر رضى الله عنه لعمر بن الخطاب رضي الله عنه: بعثني رسول الله صلى الله عليه وسلم فى حاجة، فأجنبت فلم أجد الماء، فتمرغت فى الصعيد كما تمرغ الدابة، فذكرت ذلك للنبي صلى الله عليه وسلم، فقال: "إنما كان يكفيك أن تصنع هكذا، فضرب بكفه ضربة على الأرض، ثم نفضها، ثم مسح بهما ظهر كفه بشماله أو ظهر شماله بكفه، ثم مسح بهما وجهه”
“'Ammar ibn Yasir رضي الله عنه said to 'Umar ibn al‑Khattab رضي الله عنه: The Messenger of Allah صلى الله عليه وسلم sent me for a task. I became in a state of janabah and did not find water, so I rolled in the dust just like an animal rolls in it (and then prayed). Later I mentioned this to the Prophet صلى الله عليه وسلم, and he said: ‘It would have been sufficient for you to do like this.’ Then he struck his hands once on the earth, blew off the dust, then wiped the back of his right hand with his left or the back of his left with his right, then wiped his face with them.”
Reference: Sahih al‑Bukhari: 347
Benefit: Just as one says “بِسْمِ اللهِ” at the beginning of wudu, the tayammum should also be begun with “بِسْمِ اللهِ”, because this too is a righteous act similar to wudu. The Shari'ah has mentioned “بِسْمِ اللهِ” before every important matter, such as eating, drinking, sacrificing an animal, boarding a boat, closing the door before sleeping, extinguishing a lamp, covering the water skins and food/drink vessels, and even before marital relations. This shows that saying “بِسْمِ اللهِ” before every good deed is not only legislated and recommended but fully in line with the nature of the Shari'ah, for it is an important means for the believer to show reliance upon Allah and seeking help from Allah in every significant affair.
Imam al‑Bukhari رحمه الله even dedicated a whole chapter in his “Sahih” with the title:
“باب التسمية على كل حال وعند الوقاع”
“Chapter: Saying Bismillah in every situation and at the time of intercourse.”
Under this heading he included the hadith about saying Bismillah before intercourse.
Reference: Sahih al‑Bukhari: 141
Hafiz Ibn Hajar رحمه الله commented on this, saying that if it is legislated to say Bismillah even in the state of intercourse, which is normally a state of silence, then other righteous acts are even more deserving of being preceded by Bismillah.
Reference: Fath al‑Bari 1/242
As for reciting a dua after tayammum, there is no explicit text in Qur'an or authentic hadith about a specific dua. However, the Shafi'i scholars have made qiyas (analogy) with wudu and stated that it is recommended to recite the same dua after tayammum that is recited after wudu. Al‑'Allamah al‑Nawawi رحمه الله wrote in his book “al‑Majmu'”, under the chapter “Sunan al‑Tayammum”, when listing the sunnahs of tayammum, at number eleven:
“يُنبغِي أن يُستحب بعد التيمم النطق بالشهادتين كما سبق فى الوضوء”
“It should be considered recommended after tayammum to pronounce the two testimonies, as has preceded in the chapter of wudu.”
In summary, according to al‑Nawawi رحمه الله and the Shafi'i jurists, tayammum is a substitute for wudu, so after tayammum it is recommended to recite the same dhikr and dua that is recited after wudu. This view is closest to analogy and appears to be the stronger opinion. And Allah knows best.
Reference: Al‑Majmu' of al‑Nawawi, chapter: Sunan al‑Tayammum
When Does Ghusl Become Obligatory?
Ghusl becomes obligatory due to four causes:
➊ Major ritual impurity (janabah) for both men and women.
Reference: Sahih al‑Bukhari: 291
➋ Sexual intercourse (for both men and women).
➌ Menstruation (for women only).
Reference: Sahih al‑Bukhari: 314
➍ Post‑natal bleeding (for women only).
Due to these causes, ghusl becomes obligatory and fard upon a Muslim. Besides this, there are some other occasions when, according to the stronger opinion, ghusl is sunnah and recommended, not obligatory, such as:
❀ Ghusl for Jumu'ah (Friday prayer).
Reference: Sahih al‑Bukhari: 858
❀ Ghusl for the 'Eid prayers.
Reference: Al‑Muwatta' of Imam Malik: 428
❀ Ghusl after washing a dead body.
Reference: Jami' al‑Tirmidhi: 993
❀ Ghusl before putting on ihram for Hajj or 'Umrah, etc.
Reference: Jami' al‑Tirmidhi: 830
Benefit: The method of ghusl is the same whether it is obligatory or simply recommended. The only small difference for women is that for ghusl from janabah, it is not necessary for a woman to undo the plaited hair on her head, as is clear from the hadith of Umm Salamah رضي الله عنها in Sahih Muslim and the four Sunan.
Reference: Sahih Muslim: 330; Sunan Abi Dawud: 251
However, when performing ghusl after menstruation or post‑natal bleeding, she must undo the hair and wash it thoroughly.
Reference: Sahih al‑Bukhari: 314
The Prophetic Method of Ghusl
Generally, ghusl takes two forms:
① Ghusl of habit (for cleanliness and comfort)
② Ghusl of worship (according to the Prophetic method)
Ghusl of Habit
This is when someone bathes only to remove dirt and sweat, or to become clean and fresh, or to get relief from heat, but ignores the sunnah method of ghusl and simply pours water over his body as he wishes. This may bring physical cleanliness and coolness, but it will not bring the reward and virtue that is attained by performing ghusl in the sunnah manner.
Ghusl of Worship (the Prophetic Ghusl)
The sunnah and Prophetic method of ghusl is an act of worship, by which the believer gains the reward of following the Sunnah. Let us see what this method is:
عن عائشة رضي الله عنها قالت: كان رسول الله صلى الله عليه وسلم إذا اغتسل من الجنابة يبدأ فيغسل يديه ثم يفرغ بيمينه على شماله فيغسل فرجه ثم يتوضأ وضوءه للصلاة ثم يأخذ الماء فيدخل أصابعه فى أصول الشعر حتى إذا رأى أن قد استبرأ حفن على رأسه ثلاث حفنات ثم أفاض على سائر جسده ثم غسل رجليه
'A'ishah رضي الله عنها narrated: When the Messenger of Allah صلى الله عليه وسلم performed ghusl because of janabah, he would begin by washing his hands, then he would pour water with his right hand over his left and wash his private part. Then he would perform wudu just as he did for prayer. Then he would take water and run his fingers through the roots of his hair. When he was sure that water had reached the roots, he would pour three handfuls of water over his head. After that, he would pour water over the rest of his body, and finally he would wash his feet.
Reference: Sahih Muslim: 316
Benefit: From this hadith of 'A'ishah رضي الله عنها the sunnah method of ghusl becomes clear, and this is the best and purest way. After such a ghusl, it is not necessary to perform a separate wudu, because the wudu included in this ghusl suffices, provided nothing occurred during the ghusl that breaks wudu.
The Ruling of Adhan for Salah
To remind people of the times of salah and to publicly announce them, the adhan is a declaration and an important sign of Islam, which the beloved Prophet صلى الله عليه وسلم taught to the Companions رضي الله عنهم and strongly emphasized. Consider the hadith:
عن مالك بن الحويرث رضى الله عنه قال: قال النبى صلى الله عليه وسلم: إذا حضرت الصلاة فليؤذن لكم أحدكم وليؤمكم أكبركم
Malik ibn al‑Huwayrith رضي الله عنه narrated: The Prophet صلى الله عليه وسلم said, “When the time of salah comes, let one of you give the adhan for you, and let the oldest of you lead you in prayer.”
Reference: Sahih al‑Bukhari: 628
Benefit: Adhan is an extraordinary dhikr and an important symbol of Islam. Even if a person is alone, once the time of salah enters, he should give the adhan and then pray. If there are two or more people, then one of them should give the adhan and the one who knows more Qur'an should lead the prayer.
The Words of Adhan
اللهُ أَكْبَرُ اللهُ أَكْبَرُ، اللهُ أَكْبَرُ اللهُ أَكْبَرُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا الله، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا الله، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ الله، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ الله، حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الْفَلَاحِ، حَيَّ عَلَى الْفَلَاحِ، اللهُ أَكْبَرُ، اللهُ أَكْبَرُ، لَا إِلَهَ إِلَّا الله
“Allah is the Greatest, Allah is the Greatest. Allah is the Greatest, Allah is the Greatest. I bear witness that there is no true deity except Allah, I bear witness that there is no true deity except Allah. I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah. Come to prayer, come to prayer. Come to success, come to success. Allah is the Greatest, Allah is the Greatest. There is no true deity except Allah.”
Reference: Sunan Abi Dawud: 499
These words of adhan are said for Fajr, Zuhr, 'Asr, Maghrib and 'Isha'. However, in the Fajr adhan, after “حَيَّ عَلَى الصَّلَاةِ” and “حَيَّ عَلَى الْفَلَاحِ”, the words “الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ” (Prayer is better than sleep) are also said twice, as is established with a sahih chain in the hadith of Abu Mahdhurah رضي الله عنه.
Reference: Sunan Abi Dawud: 500
The Virtue of Answering the Adhan and Reciting the Dua
Answering the adhan and being careful to recite the dua after it is a deed of great reward and virtue. The beloved Prophet صلى الله عليه وسلم said:
عن عبد الله بن عمرو بن العاص رضي الله عنهما أنه سمع النبى صلى الله عليه وسلم يقول: إذا سمعتم المؤذن، فقولوا مثل ما يقول ثم صلوا علي، فإنه من صلى على صلاة صلى الله عليه بها عشرا، ثم سلوا الله لي الوسيلة، فإنها منزلة فى الجنة، لا تنبغي إلا لعبد من عباد الله، وأرجو أن أكون أنا هو، فمن سأل لي الوسيلة حلت له الشفاعة
'Abdullah ibn 'Amr ibn al‑'As رضي الله عنهما narrated that he heard the Prophet صلى الله عليه وسلم say: “When you hear the mu'adhdhin, say what he says, then send salah (blessings) upon me, for whoever sends salah upon me once, Allah will send salah upon him ten times. Then ask Allah to grant me al‑Wasilah, for it is a rank in Paradise which is befitting only for one of Allah's servants, and I hope that I am that one. Whoever asks al‑Wasilah for me, my intercession becomes lawful for him.”
Reference: Sahih Muslim: 384
When answering the adhan, one repeats the same words the mu'adhdhin says. However, when the mu'adhdhin says “حَيَّ عَلَى الصَّلَاةِ” and “حَيَّ عَلَى الْفَلَاحِ”, the respondent should say:
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ
“There is no power and no might except with Allah,”
as is mentioned in the hadith of 'Umar ibn al‑Khattab رضي الله عنه in Sahih Muslim.
Reference: Sahih Muslim: 385
Likewise, when the mu'adhdhin says “الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ”, one should repeat the same words, because there is no separate instruction for this phrase.
The Dua After Adhan
After responding to the adhan and sending salah upon the Prophet صلى الله عليه وسلم, one should recite:
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
“O Allah, send salah upon Muhammad and upon the family of Muhammad, as You sent salah upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy, Glorious.”
اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
“O Allah, bless Muhammad and the family of Muhammad, as You blessed Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy, Glorious.”
Reference: Sahih Muslim: 384
Then say:
اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ
“O Allah, Lord of this perfect call and the established prayer, grant Muhammad the Wasilah and virtue, and raise him to the praised station which You have promised him.”
Reference: Sahih al‑Bukhari: 614
Also:
أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، رَضِيتُ بِاللهِ رَبًّا وَبِمُحَمَّدٍ رَسُولًا وَبِالْإِسْلَامِ دِينًا
“I bear witness that there is no true deity except Allah alone with no partner, and I bear witness that Muhammad is His slave and Messenger. I am pleased with Allah as my Lord, with Muhammad as my Messenger and with Islam as my religion.”
Reference: Sahih Muslim: 386; Sunan Abi Dawud: 525
In the supplications recited after adhan, evidence exists for reciting the Ibrahimic salah (salat Ibrahimiyyah). However, reciting salawat and salam before the adhan is not established by any authentic hadith nor by any report from the Companions رضي الله عنهم.
Intention (Niyyah) for Salah
Making intention is necessary for the validity of salah, because it is a great righteous deed, and the acceptance of all good deeds depends upon intention.
The Prophet صلى الله عليه وسلم said:
عن عمر بن الخطاب رضي الله عنه، قال: سمعت رسول الله صلى الله عليه وسلم يقول: إنما الأعمال بالنيات، وإنما لكل امرئ ما نوى
'Umar ibn al‑Khattab رضي الله عنه said: I heard the Messenger of Allah صلى الله عليه وسلم say: “Actions are only by intentions, and each person will have only what he intended.”
Reference: Sahih al‑Bukhari: 1; Sahih Muslim: 1907
Benefit: Intention is necessary before starting salah. However, intention is the resolve of the heart; it is expressed by performing wudu or tayammum, leaving one's house or workplace and walking to the place of prayer, and standing facing the qiblah for the purpose of salah. Pronouncing the niyyah aloud with the tongue before salah is not established from the beloved Prophet صلى الله عليه وسلم or from the Companions رضي الله عنهم.
Facing the Qiblah
Before salah, determining the qiblah and standing facing it is one of the pillars of salah. As in the hadith:
عن البراء بن عازب رضى الله عنه قال: صلينا مع النبى صلى الله عليه وسلم نحو بيت المقدس ستة عشر، أو سبعة عشر شهرا، ثم صرفه نحو القبلة
Al‑Bara' ibn 'Azib رضي الله عنه said: “We prayed with the Prophet صلى الله عليه وسلم facing Bayt al‑Maqdis for sixteen or seventeen months, then he was directed towards the Ka'bah.”
Reference: Sahih al‑Bukhari: 4492; Sahih Muslim: 525
Benefit: Facing the qiblah is a pillar of salah, therefore it must be given importance. Whether one is traveling or at home, he should, as far as possible, ascertain the direction of the qiblah before starting the prayer.
Taking a Sutrah
Before salah, taking a sutrah (a barrier in front of one) is very important. The Messenger of Allah صلى الله عليه وسلم said:
عن ابن عمر رضي الله عنهما يقول: قال رسول الله صلى الله عليه وسلم: لا تصلوا إلا إلى سترة ولا تدعوا أحدا يمر بين يديكم، فإن أبى فلتقاتله فإن معه القرين
Ibn 'Umar رضي الله عنهما narrated that the Messenger of Allah صلى الله عليه وسلم said: “Do not pray except towards a sutrah, and do not allow anyone to pass in front of you. If he insists, then stop him forcefully, for indeed a devil is with him.”
Reference: Sahih Ibn Khuzaymah: 800
عن أبى سعيد الخدري رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: إذا صلى أحدكم فليصل إلى سترة وليدن منها
Abu Sa'id al‑Khudri رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said: “When any of you prays, let him pray toward a sutrah and draw close to it.”
Reference: Sunan Abi Dawud: 698
Benefit: A sutrah is anything that a person places or sets up in front of his place of prostration when he prays, such as a wall, pillar, stick or spear. The minimum height of the sutrah should be about one forearm length, placed a little beyond the spot of sajdah, so that a small goat could pass between the place of prostration and the sutrah.
Reference: Sahih al‑Bukhari: 496
The Sutrah of the Imam Is the Sutrah of the Followers
When praying in congregation, the sutrah of the imam suffices for the followers; the followers do not need a separate sutrah. As in the hadith:
عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم كان إذا خرج يوم العيد أمر بالحربة فتوضع بين يديه فيصلي إليها والناس وراءه وكان يفعل ذلك فى السفر فمن ثم اتخذها الأمراء
Ibn 'Umar رضي الله عنهما narrated that when the Messenger of Allah صلى الله عليه وسلم went out on the day of 'Eid, he would order that a small spear be planted in front of him, and he would pray facing it, and the people would be behind him. He would do the same when traveling, and after that the rulers also adopted this practice of carrying a spear.
Reference: Sahih al‑Bukhari: 949
Benefit: When praying in congregation, the imam's sutrah is also the sutrah for the followers. But when praying individually, every worshiper should take a sutrah for himself.
Iqamah for the Fard Prayer
Reciting the iqamah for the fard prayer is a recommended and superior act for men.
عن أنس رضى الله عنه قال: أمر بلال رضى الله عنه أن يشفع الأذان، وأن يوتر الإقامة، إلا الإقامة
Anas رضي الله عنه narrated: Bilal رضي الله عنه was ordered that he should say the phrases of adhan twice and the phrases of iqamah once, except for “قَدْ قَامَتِ الصَّلَاةُ (qad qāmat al‑salāh)”, which is said twice.
Reference: Sahih al‑Bukhari: 605; Sahih Muslim: 378
The Words of Iqamah
اللهُ أَكْبَرُ اللهُ أَكْبَرُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا الله، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ الله، حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الْفَلَاحِ، قَدْ قَامَتِ الصَّلَاةُ، قَدْ قَامَتِ الصَّلَاةُ، اللهُ أَكْبَرُ اللهُ أَكْبَرُ، لَا إِلَهَ إِلَّا الله
“Allah is the Greatest, Allah is the Greatest. I bear witness that there is no true deity except Allah. I bear witness that Muhammad is the Messenger of Allah. Come to salah. Come to success. The prayer has been established, the prayer has been established. Allah is the Greatest, Allah is the Greatest. There is no true deity except Allah.”
Reference: Sunan Abi Dawud: 499
Benefit: There are two valid ways of saying the iqamah:
➊ To say each phrase once.
➋ To say each phrase twice, like the adhan.
The narrations in which the phrases of iqamah are said once are more authentic, and this is the practice of most of the Companions رضي الله عنهم, the Tabi'in, the scholars of the Ummah and the imams of the religion, and it is definitely the more preferable and superior way. However, saying the phrases of iqamah twice, like the adhan, is also permissible, as is proven in the hadith of Abu Mahdhurah رضي الله عنه.
Reference: Sunan Abi Dawud: 502
Another beneficial question regarding iqamah is: Who should give the iqamah for the congregation, the one who gave the adhan or another person? The better and more correct view is that the one who gave the adhan should also give the iqamah. However, the scholars have accepted some flexibility in this matter and say that whoever gives the iqamah, it is valid.
Al‑'Allamah Mubarakpuri رحمه الله, the author of Tuhfat al‑Ahwadhi, wrote an excellent statement in this issue:
“ان يؤذن واحد ويقيم غيره جائز باتفاق أهل العلم”
“That one person give the adhan and another give the iqamah is permissible by agreement of the people of knowledge.”
Reference: Tuhfat al‑Ahwadhi 1/597‑598
Straightening the Rows
Before starting the salah, straightening the rows is necessary. The beloved Prophet صلى الله عليه وسلم, as imam, would straighten the rows of the Companions رضي الله عنهم, then begin the prayer, as testified by the Companions:
عن أنس رضى الله عنه عن النبى صلى الله عليه وسلم قال: أقيموا صفوفكم فإني أراكم من وراء ظهري وكان أحدنا يلزق منكبه بمنكب صاحبه وقدمه بقدمه
Anas رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said: “Straighten your rows, for indeed I can see you from behind my back.” Anas رضي الله عنه said: “Each of us used to put his shoulder against the shoulder of his companion, and his foot against his foot.”
Reference: Sahih al‑Bukhari: 725
Benefit: Straightening the rows is in fact straightening the salah itself. See Sahih Muslim 433. Therefore, special attention must be given to arranging the rows correctly, and worshipers should stand shoulder to shoulder and foot to foot.
Takbir al‑Ihram
Saying the opening takbir when starting the salah is one of its pillars.
عن أبى حميد الساعدي رضى الله عنه يقول: كان رسول الله صلى الله عليه وسلم إذا قام إلى الصلاة، استقبل القبلة، ورفع يديه، وقال: الله أكبر
Abu Humayd al‑Sa'idi رضي الله عنه said: “When the Messenger of Allah صلى الله عليه وسلم stood for salah, he would face the qiblah, raise his hands and say ‘Allahu Akbar’.”
Reference: Sunan Ibn Majah: 803
Benefit: Takbir al‑Ihram is a pillar of salah. To enter into salah, one must pronounce it. The other takbirs that are said when changing positions in salah, known as “takbirat al‑intiqal”, are wajib.
Raf' al‑Yadayn While Saying Takbir al‑Ihram
While saying Takbir al‑Ihram, one should perform raf' al‑yadayn, as mentioned in the hadith:
قال أبو حميد الساعدي رضي الله عنه: رأيته إذا كبر جعل يديه حذاء منكبيه
Abu Humayd al‑Sa'idi رضي الله عنه said: “I saw him, when he said the takbir, raise his hands to the level of his shoulders.”
Reference: Sahih al‑Bukhari: 828
In raf' al‑yadayn, the hands are raised to the shoulders. Raising the hands to the level of the shoulders or up to the ears are both permissible ways, as proven in the following ahadith:
عن عبد الله بن عمر رضي الله عنهما قال: رأيت النبى صلى الله عليه وسلم افتتح التكبير فى الصلاة، فرفع يديه حين يكبر حتى يجعلهما حذو منكبيه، وإذا كبر للركوع فعل مثله
Ibn 'Umar رضي الله عنهما said: “I saw the Prophet صلى الله عليه وسلم beginning the salah with takbir, and when he said the takbir he would raise his hands until they were in line with his shoulders, and when he said the takbir for ruku', he did likewise.”
Reference: Sahih al‑Bukhari: 738; Sahih Muslim: 390
Raising the Hands to the Ears in Raf' al‑Yadayn
عن مالك بن الحويرث رضى الله عنه أن رسول الله صلى الله عليه وسلم كان إذا كبر رفع يديه حتى يحاذي بهما أذنيه، وإذا ركع رفع يديه حتى يحاذي بهما أذنيه
Malik ibn al‑Huwayrith رضي الله عنه narrated: “When the Messenger of Allah صلى الله عليه وسلم said the takbir, he would raise his hands until they were level with his ears, and when he bowed (for ruku'), he would raise his hands until they were level with his ears.”
Reference: Sahih Muslim: 391
Benefit: Raising the hands to the shoulders or to the ears in raf' al‑yadayn are both permissible and established with authentic and explicit ahadith. However, touching the ears with the hands is not established by any sahih hadith. It should also be noted that the instruction of raf' al‑yadayn applies equally to men and women; there is no difference between them in this matter.
Keeping the Gaze at the Place of Sajdah
In salah, one's gaze should be focused on the place of prostration, as is clearly stated in the hadith:
عن عائشة رضي الله عنها تقول: دخل رسول الله صلى الله عليه وسلم الكعبة ما خلف بصره موضع سجوده حتى خرج منها
'A'ishah رضي الله عنها said: “When the Messenger of Allah صلى الله عليه وسلم entered the Ka'bah (to pray), his gaze did not move from the place of his prostration until he came out from it.”
Reference: Sahih Ibn Khuzaymah: 3012
Standing (Qiyam) in Salah
Standing in salah is one of its pillars. Allah says:
حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ ﴿٢٣٨﴾
(2-البقرة:238)
“Guard strictly the prayers, especially the middle prayer, and stand before Allah devoutly obedient.”
Reference: Qur'an 2:238
Benefit: Standing in salah is a pillar. However, if due to illness or similar reason a person is not able to stand, then he may pray sitting, or lying down, or by gesturing, according to what is possible.
How to Fold the Hands in Qiyam
In qiyam, the worshiper should place his hands on his chest. The ahadith mention this clearly:
عن وائل بن حجر رضي الله عنه، قال: صليت مع رسول الله صلى الله على وسلم فوضع يده اليمنى على يده اليسرى على صدره
Wa'il ibn Hujr رضي الله عنه said: “I prayed with the Messenger of Allah صلى الله عليه وسلم and he placed his right hand upon his left hand on his chest.”
Reference: Sahih Ibn Khuzaymah: 479
عن طاوس رحمه الله قال: كان رسول الله صلى الله عليه وسلم يضع يده اليمنى على يده اليسرى ثم يشد بينهما على صدره وهو فى الصلاة
Tawus رحمه الله said: “The Messenger of Allah صلى الله عليه وسلم used to place his right hand upon his left hand, then hold them firmly on his chest while in salah.”
Reference: Sunan Abi Dawud: 759
عن سهل بن سعد رضى الله عنه قال: كان الناس يؤمرون أن يضع الرجل اليد اليمنى على ذراعه اليسرى فى الصلاة
Sahl ibn Sa'd رضي الله عنه said: “People were commanded that a man should place his right hand on his left forearm in salah.”
Reference: Sahih al‑Bukhari: 740
Benefit: The instruction to fold the hands on the chest in qiyam applies to both men and women. There is no evidence in Qur'an or Sunnah distinguishing between men and women in this aspect of salah.
The Opening Supplication (Du'a al‑Istiftah / Du'a al‑Thana)
After Takbir al‑Ihram, reciting an opening supplication quietly is sunnah and recommended, as mentioned in the hadith:
Abu Hurayrah رضي الله عنه said: The Messenger of Allah صلى الله عليه وسلم used to pause for a short while between the takbir and the recitation. I said: “May my father and mother be sacrificed for you, O Messenger of Allah, what do you say in that pause between the takbir and the recitation?” He صلى الله عليه وسلم said:
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, distance me from my sins as You have distanced the east from the west. O Allah, purify me of my sins as a white garment is cleansed of dirt. O Allah, wash my sins away with water, snow and hail.”
Reference: Sahih al‑Bukhari: 744; Sahih Muslim: 940
Another wording of du'a al‑istiftah is:
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلَا إِلَٰهَ غَيْرُكَ
“Glory is to You, O Allah, and praise is Yours. Blessed is Your Name and exalted is Your Majesty, and there is no true deity besides You.”
Reference: Sunan Abi Dawud: 775
Benefit: Reciting du'a al‑thana (du'a al‑istiftah) quietly after Takbir al‑Ihram and before Surah al‑Fatihah is sunnah. Besides the above, there are other authentic opening supplications which can be seen in the well known book of dua “Hisn al‑Muslim”.
Seeking Refuge (Ta'awwudh) Before Surah al‑Fatihah
Ta'awwudh is to say “أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ”. Whether reciting the Qur'an in salah or outside it, saying ta'awwudh before recitation is obligatory, because Allah says:
فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ ﴿٩٨﴾
(16-النحل:98)
“So when you recite the Qur'an, seek refuge in Allah from the accursed Shaytan.”
Reference: Qur'an 16:98
Benefit: Ta'awwudh means to say “أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ”, and it is sunnah to recite it quietly before Surah al‑Fatihah, both in silent and audible prayers. Whether the worshiper is imam, follower or praying alone, and whether the prayer is silent (like Zuhr and 'Asr) or audible (like Maghrib, 'Isha, Fajr and Jumu'ah), in all cases ta'awwudh should be recited quietly.
Basmala Before Surah al‑Fatihah
“Tasmiyah” means to say “بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ”. After du'a al‑istiftah and ta'awwudh, it is sunnah to recite Bismillah before Surah al‑Fatihah, and likewise before beginning another surah after Surah al‑Fatihah.
عن أنس رضى الله عنه قال: صليت خلف النبى صلى الله عليه وسلم وأبي بكر وعمر وعثمان، فكانوا يستفتحون بالحمد لله رب العالمين، لا يذكرون بسم الله الرحمن الرحيم فى أول قراءة ولا فى آخرها
Anas رضي الله عنه said: “I prayed behind the Prophet صلى الله عليه وسلم, Abu Bakr, 'Umar and 'Uthman. They used to begin the recitation with ‘Al‑hamdu lillahi Rabb il‑'alamin’; they did not mention ‘Bismillah al‑Rahman al‑Rahim’ aloud at the beginning or at the end of the recitation.”
Reference: Sahih Muslim: 399
In a narration of Musnad Ahmad it is explicitly mentioned that they would not recite Bismillah aloud.
Reference: Musnad Ahmad: 13259
Benefit: After Takbir al‑Ihram, du'a al‑thana and ta'awwudh, reciting Bismillah quietly before Surah al‑Fatihah is sunnah. In every rak'ah of every salah, whether fard, sunnah, witr or nafl, Bismillah is recited before Surah al‑Fatihah and also before any additional surah.
There is a difference of opinion about whether Bismillah should be recited aloud in audible prayers. The summary of the scholars' views is that in most cases Bismillah should be recited quietly, but occasionally reciting it aloud has no harm. This is the view chosen by Ibn al‑Qayyim رحمه الله in Zad al‑Ma'ad 1/207‑208. Al‑'Allamah 'Abd al‑Rahman al‑Mubarakpuri رحمه الله discussed this in detail in Tuhfat al‑Ahwadhi 2/53‑54, and al‑'Allamah Ibn Baz رحمه الله also wrote a useful note on this issue in his marginalia to Fath al‑Bari 2/229. He wrote that the hadith of Anas رضي الله عنه indicating Bismillah being recited quietly should be given precedence, as it is sahih and explicit, and the ahadith which mention Bismillah aloud should be understood to mean that the Prophet صلى الله عليه وسلم occasionally recited it aloud to teach the Companions that he recited Bismillah. In this way all the reports are combined, but the hadith indicating quiet recitation is supported by many others and is therefore stronger.
Reference: Zad al‑Ma'ad 1/207‑208; Tuhfat al‑Ahwadhi 2/53‑54; marginalia of Ibn Baz on Fath al‑Bari 2/229
Recitation of Surah al‑Fatihah
For every worshiper in salah, whether imam, follower or praying alone, reciting Surah al‑Fatihah is obligatory.
عن عبادة بن الصامت رضي الله عنه، قال: أن رسول الله صلى الله عليه وسلم قال: لا صلاة لمن لم يقرأ بفاتحة الكتاب
'Ubada ibn al‑Samit رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said: “There is no salah for the one who does not recite the Opening of the Book (Surah al‑Fatihah).”
Reference: Sahih al‑Bukhari: 756; Sahih Muslim: 394
Benefit: Reciting Surah al‑Fatihah in every salah, whether audible or silent, fard or nafl, is fard, and this applies to every worshiper: the imam, the follower and the one praying alone. Without reciting Surah al‑Fatihah, there is no salah.
Recitation of Surah al‑Fatihah Behind the Imam
A person praying behind the imam is also required to recite Surah al‑Fatihah.
عن أبى هريرة رضى الله عنه عن النبى صلى الله عليه وسلم قال: من صلى صلاة لم يقرأ فيها بأم القرآن فهي خداج، ثلاثا غير تمام ، فقيل لأبي هريرة: إنا نكون وراء الإمام؟ فقال: اقرأ بها فى نفسك ؛ فإني سمعت رسول الله صلى الله عليه وسلم يقول: قال الله تعالى: قسمت الصلاة بيني وبين عبدي نصفين ولعبدي ما سأل…
Abu Hurayrah رضي الله عنه narrated from the Prophet صلى الله عليه وسلم: “Whoever prays a prayer in which he does not recite Umm al‑Qur'an (Surah al‑Fatihah), then it is defective, it is incomplete, it is incomplete, it is incomplete.” This he said three times. It was said to Abu Hurayrah رضي الله عنه: “We are behind the imam.” He said: “Recite it in your self (quietly), for I heard the Messenger of Allah صلى الله عليه وسلم say: Allah the Exalted said: ‘I have divided the salah between Myself and My servant into two halves, and for My servant is whatever he asks …’”
Reference: Sahih Muslim: 395
Benefit: In this hadith Surah al‑Fatihah is called “al‑Salah” because Allah says, “I have divided the salah (i.e. Surah al‑Fatihah) between Myself and My servant into two halves.” In the first half the worshiper praises Allah, and in the second half he asks for guidance and goodness. When Surah al‑Fatihah itself is called “salah”, then how can salah be complete without it? Therefore, both imam and follower must recite Surah al‑Fatihah, and this hadith is a clear proof of that.
عن عبادة بن الصامت رضي الله عنه، قال: كنا خلف رسول الله صلى الله عليه وسلم فى صلاة الفجر، فقرأ رسول الله صلى الله عليه وسلم فتثاقلت عليه القراءة، فلما فرغ قال: لعلكم تقرءون خلف إمامكم؟ قلنا: نعم، هذا يا رسول الله! قال: لا تفعلوا إلا بفاتحة الكتاب، فإنه لا صلاة لمن لم يقرأ بها.
'Ubada ibn al‑Samit رضي الله عنه narrated: “We prayed Fajr behind the Messenger of Allah صلى الله عليه وسلم. He recited, and the recitation became heavy upon him. When he finished, he said: ‘Perhaps you recite behind your imam?’ We said: ‘Yes, O Messenger of Allah, we do it quickly.’ He said: ‘Do not do that, except for the Opening of the Book, for there is no salah for the one who does not recite it.’”
Reference: Sunan Abi Dawud: 823
Benefit: The conclusion from the ahadith of 'Ubada رضي الله عنه and Abu Hurayrah رضي الله عنه is that the follower, just like the imam, must recite Surah al‑Fatihah in salah. This is the position of the Companions رضي الله عنهم, the Tabi'in and the majority of the imams, such as Imam Malik رحمه الله, Imam al‑Shafi'i رحمه الله, Imam Ahmad ibn Hanbal رحمه الله, 'Abdullah ibn al‑Mubarak رحمه الله and Ishaq ibn Rahawayh رحمه الله.
In reality, reciting Surah al‑Fatihah behind the imam is fard for the follower. The ahadith affirming this rule are more than fifty in number, and all of them cannot be mentioned in this short booklet. For detailed research, one may consult:
➊ “Juz' al‑Qira'ah Khalf al‑Imam” by Imam al‑Bukhari
➋ “Tahqiq al‑Kalam fi Wujub al‑Qira'ah Khalf al‑Imam” by al‑'Allamah al‑Mubarakpuri
➌ “Tawdih al‑Kalam fi Wujub al‑Qira'ah Khalf al‑Imam” by al‑'Allamah Irshad al‑Haq al‑Athari
Reference: These works discuss the obligation of reciting behind the imam in detail
Surah al‑Fatihah in the Qur'an
In audible prayers, it is sunnah and recommended to pause at the end of each verse of Surah al‑Fatihah.
Reference: Jami' al‑Tirmidhi: 2927
أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
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﴾
“I seek refuge in Allah from the accursed Shaytan. In the Name of Allah, the Most Merciful, the Bestower of Mercy. All praise is for Allah, Lord of all the worlds. The Most Merciful, the Bestower of Mercy. Master of the Day of Judgment. You alone we worship, and You alone we ask for help. Guide us to the straight path, the path of those whom You have favoured, not of those who incurred Your anger, nor of those who went astray.”
Reference: Qur'an 1:1‑7
Saying “Ameen”
At the end of Surah al‑Fatihah in audible prayers, saying “Ameen” aloud is from the Sunnah of the Messenger صلى الله عليه وسلم.
عن وائل بن حجر رضى الله عنه قال: كان رسول الله صلى الله عليه وسلم إذا قرأ ولا الضالين قال: آمين ، ورفع بها صوته.
Wa'il ibn Hujr رضي الله عنه said: “When the Messenger of Allah صلى الله عليه وسلم recited ‘wa la al‑dallin’, he would say ‘Ameen’ and raise his voice with it.”
Reference: Sunan Abi Dawud: 932
عن أبى هريرة رضي الله عنه، أن النبى صلى الله عليه وسلم قال: إذا أمن الإمام فأمنوا، فإن من وافق تأمينه تأمين الملائكة، غفر له ما تقدم من ذنبه.
Abu Hurayrah رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said: “When the imam says Ameen, then say Ameen; for whoever’s Ameen coincides with the Ameen of the angels, his previous sins will be forgiven.”
Reference: Sahih al‑Bukhari: 780; Sahih Muslim: 410
Benefit: There is no disagreement that Ameen is said after Surah al‑Fatihah is completed. However, in audible prayers, whether Ameen should be said aloud or quietly has been disputed. It should be known that in Fajr, Maghrib, 'Isha, Jumu'ah and other audible prayers, saying Ameen aloud is the practice of the Prophet صلى الله عليه وسلم, and he instructed his Companions رضي الله عنهم to do likewise, as is clear from the above ahadith. Most of the ahadith, which are sahih and explicit in text and chain, support this view. The narrations mentioning saying Ameen quietly in audible prayers are weak in both chain and text.
Therefore, whether one is imam, follower, or praying alone, in audible prayers one should say “Ameen” with a beautiful audible voice. This is the Sunnah, the practice of the Companions رضي الله عنهم and the historical practice of the Ummah.
Reciting Another Surah After Surah al‑Fatihah
In the first two rak'ahs, reciting another surah or some verses of the Qur'an after Surah al‑Fatihah is the practice of the Prophet صلى الله عليه وسلم.
عن عبد الله بن أبى قتادة رضى الله عنه عن أبيه قال: كان النبى صلى الله عليه وسلم يقرأ فى الركعتين من الظهر والعصر بفاتحة الكتاب، وسورة سورة، ويسمعنا الآية أحيانا.
'Abdullah ibn Abi Qatadah رضي الله عنه narrated from his father that the Prophet صلى الله عليه وسلم used to recite in the first two rak'ahs of Zuhr and 'Asr with the Opening of the Book and another surah in each rak'ah, and sometimes he would let us hear a verse.
Reference: Sahih al‑Bukhari: 762
عن جابر بن عبد الله رضى الله عنه قال: كنا نقرأ فى الظهر والعصر خلف الإمام فى الركعتين الأوليين بفاتحة الكتاب وسورة، وفي الأخرتين بفاتحة الكتاب.
Jabir ibn 'Abdullah رضي الله عنه said: “We used to recite behind the imam in Zuhr and 'Asr in the first two rak'ahs with the Opening of the Book and another surah, and in the last two rak'ahs with only the Opening of the Book.”
Reference: Sunan Ibn Majah: 843
Benefit: In silent prayers (Zuhr and 'Asr), in the first two rak'ahs, Surah al‑Fatihah should be followed by another surah, as the practice of the Prophet صلى الله عليه وسلم as imam proves. The narration of Jabir رضي الله عنه also shows that the follower behind the imam is allowed to add another surah after Surah al‑Fatihah in the first two rak'ahs of Zuhr and 'Asr. However, in audible prayers, the follower should recite only Surah al‑Fatihah, which is obligatory. He should not recite another surah; rather, he must listen attentively to the recitation of the imam.
Reference: Sunan Abi Dawud: 823
Performing Ruku'
Performing ruku' in salah is one of its pillars. Allah says:
وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ ﴿٤٣﴾
(2-البقرة:43)
“Establish salah, give zakah and bow with those who bow.”
Reference: Qur'an 2:43
The Manner of Ruku'
In ruku', the worshiper should place both hands firmly on his knees, straighten his arms, and keep them away from his sides.
قال أبو حميد رضي الله عنه: أنا أعلمكم بصلاة رسول الله صلى الله عليه وسلم، فذكر بعض هذا، قال: ثم ركع فوضع يديه على ركبتيه كأنه قابض عليهما، ووتر يديه فتجافى عن جنبيه.
Abu Humayd رضي الله عنه said: “I am the one among you who knows best the prayer of the Messenger of Allah صلى الله عليه وسلم.” He then described it and said: “Then he bowed, and placed his hands on his knees as if he were grasping them, and he straightened his arms and kept them away from his sides.”
Reference: Sunan Abi Dawud: 734
In a narration of al‑Bukhari it is mentioned that when he bowed, he held his knees firmly with his hands.
Reference: Sahih al‑Bukhari: 827
عن وائل بن حجر رضي الله عنه، أن النبى صلى الله عليه وسلم كان إذا ركع فرج أصابعه.
Wa'il ibn Hujr رضي الله عنه narrated that when the Prophet صلى الله عليه وسلم bowed, he would spread his fingers.
Reference: Sahih Ibn Khuzaymah: 690
Benefit: After completing the recitation of Surah al‑Fatihah and another surah, the worshiper should say “Allahu Akbar”, perform raf' al‑yadayn and go into ruku'. Ruku' is among the pillars of salah, established by clear and explicit proofs from the Qur'an, Sunnah and consensus. In ruku', the worshiper should hold his knees firmly with open fingers, keeping his arms straight and away from his sides.
Position of the Back and Head in Ruku'
In ruku', the worshiper should keep his head level with his back.
عن عائشة رضي الله عنها قالت: وكان إذا ركع لم يشخص رأسه، ولم يصوبه، ولكن بين ذلك.
'A'ishah رضي الله عنها said: “When he bowed, he would not raise his head nor lower it, but rather keep it between those two positions (in line with his back).”
Reference: Sahih Muslim: 498
قال أبو حميد رضى الله عنه فى أصحابه: ركع النبى صلى الله عليه وسلم، ثم هصر ظهره.
Abu Humayd رضي الله عنه said to his companions: “The Prophet صلى الله عليه وسلم bowed, then straightened his back (making it level).”
Reference: Sahih al‑Bukhari: 828
Benefit: Many worshipers fall short in this aspect of ruku'. Some bow with their heads so low they almost touch their knees, while others keep their backs bent but their heads too high. Both are incorrect. In light of the above ahadith, in ruku' the back and head should be level, neither too high nor too low, as this is the Sunnah.
Another important point regarding ruku' is that many worshipers rush through it. Being tranquil and still in ruku' is obligatory and a pillar; rushing is not permitted. The Prophet صلى الله عليه وسلم used to perform ruku' with complete calmness and instructed the Bedouin Companion who was praying badly: “Then bow until you are at ease in your ruku'.”
Reference: Sahih al‑Bukhari: 757
Supplications in Ruku'
سُبْحَانَ رَبِّيَ الْعَظِيمِ
“My Lord the Most Great is free from all imperfections.”
Reference: Sahih Muslim: 772
سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي
“Glory is to You, O Allah, our Lord, and praise is Yours. O Allah, forgive me.”
Reference: Sahih al‑Bukhari: 794; Sahih Muslim: 484
سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَالرُّوحِ
“Most Glorious, Most Holy, Lord of the angels and the Spirit.”
Reference: Sahih Muslim: 487
Benefit: Several adhkar and supplications have been authentically reported from the Prophet صلى الله عليه وسلم for ruku'; the above are some of them. Reciting any one of them in ruku' is sufficient.
Number of Tasbihat
There is no sahih hadith specifying a fixed number of tasbihat or supplications in ruku' and sujud, whether odd or even. However, in light of the statement of the Prophet صلى الله عليه وسلم:
إِنَّ اللَّهَ وِتْرٌ يُحِبُّ الْوِتْرَ
“Indeed Allah is One and loves odd numbers,”
Reference: Sahih Muslim: 2677
saying the tasbih at least once in ruku' is obligatory, while repeating it three, five or seven times (odd numbers) appears to be virtuous and recommended. Imam al‑Tirmidhi رحمه الله mentioned in Tirmidhi with Tuhfat al‑Ahwadhi 2/118‑120 that reciting the tasbih at least three times is the practice of the people of knowledge. However, when performing long ruku' and sujud in night prayers and other nawafil, instead of worrying about odd numbers, one may simply recite as much as is facilitated.
Reference: Jami' al‑Tirmidhi with Tuhfat al‑Ahwadhi 2/118‑120
Does Catching the Ruku' Count as Catching the Rak'ah?
The question is: If a latecomer joins the imam in ruku', does he count that rak'ah or must he repeat it?
عن أبى هريرة رضى الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: إذا أقيمت الصلاة فلا تأتوها تسعون، وأتوها تمشون، عليكم السكينة، فما أدركتم فصلوا، وما فاتكم فأتموا.
Abu Hurayrah رضي الله عنه said: I heard the Messenger of Allah صلى الله عليه وسلم say: “When the iqamah for salah is given, do not come to it running. Rather, come walking, calmly and with dignity. Whatever you catch (with the imam), pray it, and whatever you miss, complete it.”
Reference: Sahih al‑Bukhari: 908
Benefit: Before leaving the subject of ruku', a very important issue must be clarified: Does a person who catches the ruku' with the imam obtain that rak'ah, or must he perform it later?
From the above hadith, the instruction for the latecomer is to pray whatever part he catches with the imam, and then complete whatever he missed. The essence of the instruction is that someone who joins only in ruku' has missed the earlier part of the rak'ah and must make up for it, because he missed both standing and the recitation of Surah al‑Fatihah. Those two are essential parts.
This is a matter of scholarly disagreement, but the majority of the Companions, the hadith scholars and the verifying scholars, including Imam al‑Bukhari رحمه الله, hold that the rak'ah is not counted for the one who only catches the ruku', because two essential components are missing:
(1) Qiyam (standing), which is unanimously agreed to be a pillar.
(2) Recitation of Surah al‑Fatihah, which he did not perform, and according to the verifying scholars it is also a pillar of the salah.
Since the omission of any pillar invalidates the rak'ah, the latecomer who only catches the ruku' neither finds qiyam nor recites Surah al‑Fatihah, so how can that rak'ah be counted?
Imam al‑Bukhari رحمه الله wrote in his booklet “Juz' al‑Qira'ah” (p. 76) that Abu Hurayrah رضي الله عنه said: “If you do not find the imam standing before he bows, then you do not get that rak'ah.”
Reference: Juz' al‑Qira'ah Khalf al‑Imam, p. 76
The other side holds that the rak'ah is counted when one catches the ruku'. They use a few ahadith as evidence, four of which are well known. Three of them have weaknesses in chain:
1. The hadith: “Whoever catches one rak'ah of Jumu'ah, let him add another rak'ah.”
Reference: Sunan al‑Daraqutni 2/127
2. The hadith: “Whoever catches the ruku' with the imam before he straightens up has caught the rak'ah.”
Reference: Al‑Sunan al‑Kubra by al‑Bayhaqi: hadith 2617
3. The hadith: “If you come to the salah and we are in sujud, then prostrate and do not count it, and whoever catches a rak'ah has caught the salah.”
Reference: Sahih Ibn Khuzaymah: 1622
These three narrations are weak in chain and not suitable as proof. Furthermore, all three are narrated from Abu Hurayrah رضي الله عنه, yet his own fatwa and practice was that he did not count the rak'ah for one who only catches the ruku'.
Reference: Juz' al‑Qira'ah, p. 76
The fourth hadith, narrated from Abu Bakrah رضي الله عنه, is not explicit in this issue; it can be understood in more than one way, so both sides use it according to their views.
The conclusion of this brief discussion is that the side which does not count the rak'ah for one who only catches the ruku' has stronger evidence, and caution also dictates that if a person arrives late and catches only the ruku', then after the imam's salam he should stand up and perform that rak'ah.
Standing Calmly After Ruku'
After rising from ruku', the worshiper must stand calmly in qiyam (qawmah) and recite the dua. This is the Sunnah.
عن البراء ، قال: كان ركوع النبى صلى الله عليه وسلم وسجوده، وإذا رفع رأسه من الركوع وبين السجدتين قريبا من السواء
Al‑Bara' رضي الله عنه said: “The ruku' of the Prophet صلى الله عليه وسلم, his sujud, his standing after ruku' and his sitting between the two sujud were almost equal (in length).”
Reference: Sahih al‑Bukhari: 801; Sahih Muslim: 471
In another place in Sahih al‑Bukhari, in the hadith of the man who prayed badly, it is clearly stated:
ثم ارفع رأسك حتى تعتدل قائما
“Then raise your head until you stand up straight.”
Reference: Sahih al‑Bukhari: 6667
Benefit: Standing calmly in qawmah after ruku' and reciting the dua is the Sunnah and practice of the Prophet صلى الله عليه وسلم, and it is among the obligations of salah. Unfortunately, many people, after finishing the adhkar of ruku', instead of standing straight, merely jerk their head up a little and then go quickly into sujud. This is contrary to the Sunnah. Lovers of the Prophet صلى الله عليه وسلم must give special attention to this posture, stand fully upright in qawmah and recite the dua, as the above ahadith clearly state.
The Dua of Qawmah
Several supplications from the Prophet صلى الله عليه وسلم are established for qawmah. One such supplication is in the following hadith:
عن رفاعة بن رافع رضى الله عنه قال: كنا يوما نصلي وراء النبى صلى الله عليه وسلم فلما رفع رأسه من الركعة قال: سمع الله لمن حمده، ربنا ولك الحمد حمدا كثيرا طيبا مباركا فيه
Rifa'ah ibn Rafi' رضي الله عنه said: “One day we prayed behind the Prophet صلى الله عليه وسلم. When he raised his head from the ruku', he said: ‘Sami'a Allahu liman hamidah (Allah hears the one who praises Him). Our Lord, to You belongs praise, abundant, pure and blessed praise.’”
Reference: Sahih al‑Bukhari: 799
What Should the Follower Say After Rising from Ruku'?
In this matter, scholars have two positions. The hadith states:
عن أبى هريرة رضي الله عنه، أن رسول الله صلى الله عليه وسلم قال: إذا قال الإمام: سمع الله لمن حمده، فقولوا: ربنا ولك الحمد
Abu Hurayrah رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said: “When the imam says ‘Sami'a Allahu liman hamidah’, then you should say: ‘Rabbana wa laka al‑hamd’.”
Reference: Sahih al‑Bukhari: 722; Sahih Muslim: 409
By “Rabbana wa laka al‑hamd” here, the complete dua is meant, i.e.:
رَبَّنَا وَلَكَ الْحَمْدُ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ
“Our Lord, and to You belongs praise, abundant, pure and blessed praise,” as mentioned in the previous hadith.
Benefit: For an imam or a person praying alone, the matter is clear: when he rises from ruku' he says “Sami'a Allahu liman hamidah” and then recites “Rabbana wa laka al‑hamd …” in full. The question concerns the follower: should he say only “Rabbana wa laka al‑hamd” or also “Sami'a Allahu liman hamidah” like the imam?
The majority of scholars hold that the imam says “Sami'a Allahu liman hamidah”, but the follower does not; he says only “Rabbana wa laka al‑hamd”. They base this on narrations in the two Sahihs and the Sunan of Abi Dawud, al‑Nasa'i and al‑Tirmidhi.
However, the stronger view appears to be that the follower, like the imam, says both “Sami'a Allahu liman hamidah” and “Rabbana wa laka al‑hamd”. This is because the hadith quoted above does not explicitly say that the follower must not say “Sami'a Allahu liman hamidah”, just as it does not explicitly state that the imam must not say “Rabbana wa laka al‑hamd”.
Furthermore, in other ahadith, the follower is commanded to follow the imam in all aspects of salah, and from other narrations we know that the Prophet صلى الله عليه وسلم, as imam, used to say both phrases.
Also, his صلى الله عليه وسلم statement: “Pray as you see me pray” requires that the follower imitate the imam in this, just as he repeats every “Allahu Akbar” that the imam says. This view is chosen by al‑'Allamah al‑Albani رحمه الله in “Sifat Salah al‑Nabi” (p. 135), and by Hafiz Ibn Hajar رحمه الله in Fath al‑Bari 2/266, and by al‑'Allamah al‑Shawkani رحمه الله in Nayl al‑Awtar 2/93‑94.
Reference: Sifat Salah al‑Nabi of al‑Albani: p.135; Fath al‑Bari 2/266; Nayl al‑Awtar 2/93‑94
Where Should the Hands Be After Rising from Ruku'?
Sometimes it is observed that some people, after raf' al‑yadayn when rising from ruku', fold their hands on the chest again, as they were before ruku'. Others let them hang at their sides. Which is correct?
This is a matter of ijtihad, because there is no explicit text in Qur'an and Sunnah specifying whether the hands should be folded again after ruku' or left hanging. Hence the difference of opinion.
Those who favor folding rely on narrations about folding the hands in qiyam before ruku', which are not explicit about folding after ruku'. The majority of scholars hold that after ruku' in qiyam, the hands should be left in their natural position (hanging at the sides) and not folded, because there is no clear textual proof for folding them then.
Since this is an ijtihadi issue, the correct method of the Salaf is to allow some flexibility. Imam Ahmad ibn Hanbal رحمه الله said:
إن شاء أرسل يديه بعد الرفع من الركوع وإن شاء وضعهما
“If he wishes, he may let his hands hang after rising from ruku'; and if he wishes, he may place (fold) them.”
Reference: Sifat al‑Salah by al‑Tuwayjiri: p. 80
This shows that the difference here is not of halal and haram, but of what is more virtuous. It is not appropriate to quarrel and divide over such matters.
Al‑'Allamah Ibn Baz رحمه الله said, in summary, that folding the hands in qiyam is from the sunnah, not from the obligations. If a person prays with his hands hanging in qiyam and qawmah, his salah is valid, although leaving the sunnah is not better. He further said that such issues should not become a cause of dispute and cutting off relations, or refusing to pray behind one another.
Reference: Thalath Rasa'il of Ibn Baz: pp. 140‑141
Going into Sajdah
When going into sajdah, the worshiper should first place his hands on the ground and then his knees, as in the hadith:
عن أبى هريرة رضى الله عنه ۖ قال قال رسول الله صلى الله عليه وسلم: إذا سجد أحدكم فليضع يديه قبل ركبتيه ولا يبرك بروك البعير
Abu Hurayrah رضي الله عنه said that the Messenger of Allah صلى الله عليه وسلم said: “When one of you prostrates, let him place his hands before his knees and not drop down as a camel does.”
Reference: Sunan al‑Nasa'i: 1091
عن نافع عن ابن عمر رضي الله عنهما، أنه كان يضع يديه قبل ركبتيه وقال: كان النبى صلى الله عليه وسلم يفعل ذلك
Nafi' narrated that Ibn 'Umar رضي الله عنهما used to place his hands before his knees and said: “The Prophet صلى الله عليه وسلم used to do that.”
Reference: Sahih al‑Bukhari, mu'allaq under the chapter “He goes down with takbir when prostrating”; al‑Hakim in al‑Mustadrak: 826
Benefit: After completing the qawmah and its adhkar, one should go into sajdah. Some people place their hands first then knees, others knees then hands. The stronger and more correct way is to place the hands first, then the knees, because the Prophet صلى الله عليه وسلم forbade going into sajdah like a camel, which places its forelegs (knees) first, and instructed that hands be placed before knees. This was also his practice, as shown by the above narrations, supported by many reports from Companions and Tabi'in.
The narrations used to support placing the knees first then the hands are weak and not suitable evidence, as clarified by the hadith scholar of our time al‑'Allamah al‑Albani رحمه الله in “Irwa' al‑Ghalil” 2/75‑79 and “Silsilat al‑Ahadith al‑Da'ifah” 2/328‑332.
Reference: Irwa' al‑Ghalil 2/75‑79; Silsilat al‑Ahadith al‑Da'ifah 2/328‑332
The Manner of Sajdah
When making sajdah, the worshiper must ensure that seven parts of his body touch the ground, as in the hadith:
عن ابن عباس رضي الله عنهما قال: قال النبى صلى الله عليه وسلم: أمرت أن أسجد على سبعة أعظم على الجبهة وأشار بيده على أنفه واليدين والركبتين وأطراف القدمين
Ibn 'Abbas رضي الله عنهما said: The Prophet صلى الله عليه وسلم said: “I have been commanded to prostrate on seven bones: on the forehead” – and he pointed with his hand to his nose – “the two hands, the two knees, and the toes of the two feet.”
Reference: Sahih al‑Bukhari: 812; Sahih Muslim: 490
Benefit: Sajdah is a very important pillar of salah. The Prophet صلى الله عليه وسلم performed it on seven parts of the body, and it is obligatory for the Ummah to follow this practice. Thus, every worshiper must ensure that he prostrates on:
(1) Forehead (including the nose)
(2‑3) Both hands
(4‑5) Both knees
(6‑7) Toes of both feet.
Some people, out of ignorance or negligence, keep their nose raised from the ground during sajdah. They should know that placing the nose on the ground along with the forehead is obligatory.
Position of the Elbows in Sajdah
In sajdah, the worshiper should place his palms on the ground and keep his elbows raised off the ground. The Prophet صلى الله عليه وسلم said:
عن البراء رضى الله عنه قال: قال رسول الله صلى الله عليه وسلم: إذا سجدت، فضع كفيك وارفع مرفقيك
Al‑Bara' رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said: “When you prostrate, place your palms on the ground and raise your elbows.”
Reference: Sahih Muslim: 494
Position of the Arms in Sajdah
In sajdah, the worshiper must keep his upper arms away from his sides, as described in the hadith:
عن عبد الله بن مالك ابن بحينة رضى الله عنه أن النبى صلى الله عليه وسلم كان إذا سجد فرج بين يديه حتى نرى إبطيه
'Abdullah ibn Malik ibn Buhaynah رضي الله عنه narrated that when the Prophet صلى الله عليه وسلم prostrated, he spread his arms so much that the whiteness of his armpits could be seen.
Reference: Sahih al‑Bukhari: 3564
Often, some people prostrate with their arms pressed in against their sides and their elbows close to their knees, which is incorrect. The Sunnah is to keep the arms away from the sides.
عن أنس بن مالك رضى الله عنه عن النبى صلى الله عليه وسلم قال: اعتدلوا فى السجود، ولا يبسط أحدكم ذراعيه انبساط الكلب
Anas ibn Malik رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said: “Be moderate in your sujud, and none of you should spread his arms like a dog.”
Reference: Sahih al‑Bukhari: 822; Sahih Muslim: 493
Benefit: In sajdah, since the hands also prostrate, their correct position is to be bent forward and raised at the back. If the arms are spread flat on the ground, this correct posture is lost, and it resembles a dog. The Prophet صلى الله عليه وسلم disliked resemblance to animals in salah and forbade this. This prohibition applies to both men and women, as no sahih hadith establishes any difference between them in the manner of sujud.
Position of the Fingers of Hands and Feet in Sajdah
In sajdah, the fingers of the hands should be placed on the ground, pointing towards the qiblah and kept together, and the toes of the feet should be pressed against the ground and pointed towards the qiblah. This is the Prophetic way.
عن علقمة بن وائل رضى الله عنه عن أبيه، أن النبى صلى الله عليه وسلم كان إذا سجد ضم أصابعه
'Alqamah ibn Wa'il رضي الله عنه narrated from his father that when the Prophet صلى الله عليه وسلم prostrated, he kept his (hand) fingers together.
Reference: Al‑Mustadrak of al‑Hakim: 832
Benefit: In sajdah, the worshiper should keep the fingers of his hands together and pointing towards the qiblah, not spread apart.
قال أبو حميد الساعدي رضى الله عنه (في وصف صلاة النبى صلى الله عليه وسلم فإذا سجد وضع يديه غير مفترش ولا قابضهما، واستقبل بأطراف أصابع رجليه القبلة
Abu Humayd al‑Sa'idi رضي الله عنه, describing the prayer of the Prophet صلى الله عليه وسلم, said: “When he prostrated, he placed his hands (on the ground) neither spreading them flat nor folding them, and he directed the toes of his feet towards the qiblah.”
Reference: Sahih al‑Bukhari: 828
عن عائشة رضي الله عنها قالت: فقدت رسول الله صلى الله عليه وسلم ليلة من الفراش فالتمسته فوقعت يدي على بطن قدميه وهو فى المسجد وهما منصوبتان
'A'ishah رضي الله عنها said: “One night I did not find the Messenger of Allah صلى الله عليه وسلم on the bed, so I searched for him, and my hand fell upon the soles of his feet while he was in sajdah in the mosque. They (his feet) were erect.”
Reference: Sahih Muslim: 486
Benefit: In sajdah, the worshiper, whether man or woman, must keep his feet erect and his toes pressed against the ground and pointing towards the qiblah. It is seen that some people, out of laziness or ignorance, lay their feet flat behind them, which prevents the toes from pointing to the qiblah and being firmly on the ground, thus invalidating the correct posture of the feet in sajdah.
Others lift their feet off the ground during sajdah, which is even more problematic. They must know that keeping the toes on the ground is obligatory, as stated in the hadith of Ibn 'Abbas رضي الله عنهما quoted earlier. Al‑'Allamah 'Ubaydullah Rahmani Mubarakpuri رحمه الله considered this the stronger view in Mir'at al‑Mafatih 3/204, saying that performing sajdah on all seven limbs is obligatory because the hadith uses the form of command, which indicates obligation.
Also, it is permissible for the heels to be together in sajdah, as in the sahih hadith of 'A'ishah رضي الله عنها in Sunan al‑Tirmidhi 654, which describes the Prophet صلى الله عليه وسلم with his heels together in sajdah.
Reference: Sunan al‑Tirmidhi: 654; Mir'at al‑Mafatih 3/204
Where to Place the Palms in Sajdah
In sajdah, the palms should be placed on the ground level with the shoulders, as stated:
عن أبى حميد الساعدي رضي الله عنه، أن النبى صلى الله عليه وسلم كان إذا سجد أمكن أنفه وجبهته من الأرض، ونحى يديه عن جنبيه، ووضع كفيه حذو منكبيه
Abu Humayd al‑Sa'idi رضي الله عنه narrated: “When the Prophet صلى الله عليه وسلم prostrated, he kept his nose and forehead firmly on the ground, kept his arms away from his sides and placed his palms level with his shoulders.”
Reference: Jami' al‑Tirmidhi: 270
Sometimes, some worshipers place their hands far beyond their heads or even beyond their ears in sajdah, which is contrary to the Sunnah. The hands should be kept level with the shoulders, as in the ahadith.
Supplications in Sajdah
(1) سُبْحَانَ رَبِّيَ الْأَعْلَى
“My Most High Lord is free from all imperfections.”
Reference: Sahih Muslim: 772
(2) سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي
“Glory is to You, O Allah, our Lord, and praise is Yours. O Allah, forgive me.”
Reference: Sahih al‑Bukhari: 794; Sahih Muslim: 484
(3) سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَالرُّوحِ
“Most Glorious, Most Holy, Lord of the angels and the Spirit.”
Reference: Sahih Muslim: 487
Benefit: Several adhkar and supplications are authentically reported for sajdah; reciting any one of them is sufficient.
Sitting Between the Two Sajdahs
The manner of sitting between the two sajdahs is that when the worshiper rises from the first sajdah, he lays his left foot flat and sits on it, while keeping the right foot erect. After the second sajdah, he sits the same way, as established in the hadith:
قال أبو حميد رضي الله عنه: ويفتح أصابع رجليه إذا سجد، ثم يقول: الله أكبر، ويرفع ويثني رجله اليسرى، فيقعد عليها
Abu Humayd al‑Sa'idi رضي الله عنه said: “[In sajdah] he would spread the toes of his feet, then say ‘Allahu Akbar’ and raise his head, bend his left foot and sit upon it.”
Reference: Sunan Abi Dawud: 963
Benefit: Rising from sajdah and sitting between the two sajdahs is a pillar of salah. When the worshiper finishes the adhkar of the first sajdah, he should say “Allahu Akbar”, raise his head and sit calmly, placing the left foot flat and sitting on it, and keeping the right foot erect.
Some worshipers, however, lay both feet flat, or lay only the right foot flat and keep the left erect. Both are contrary to the Sunnah. There is also another method mentioned in some ahadith: to keep both feet erect and sit on the heels during this sitting. 'Abdullah ibn 'Abbas and 'Abdullah ibn 'Umar رضي الله عنهم considered this to be a Sunnah, as in Sahih Muslim 536, showing that the Prophet صلى الله عليه وسلم also did this sometimes, while his usual practice was to sit on the left foot with the right upright.
Reference: Sahih Muslim: 536
The Dua Between the Two Sajdahs
The wording of the supplication between the two sajdahs has been reported with slight variations, but in Sunan Abi Dawud the order of words is:
اللَّهُمَّ اغْفِرْ لِي، وَارْحَمْنِي، وَاهْدِنِي، وَعَافِنِي، وَارْزُقْنِي
“O Allah, forgive me, have mercy on me, guide me, grant me well‑being and provide for me.”
Reference: Sunan Abi Dawud: 850
The Resting Sitting (Jalsat al‑Istirahah)
Sitting briefly with calmness after the two sajdahs of the first rak'ah before standing for the second rak'ah, and likewise after the two sajdahs of the third rak'ah before standing for the fourth rak'ah, is called “Jalsat al‑Istirahah” (the sitting of rest). It is from the Sunnah.
عن مالك بن الحويرث رضى الله عنه أنه رأى النبى صلى الله عليه وسلم يصلي، فإذا كان فى وتر من صلاته لم ينهض حتى يستوي قاعدا
Malik ibn al‑Huwayrith رضي الله عنه said: “I saw the Prophet صلى الله عليه وسلم praying, and when he was in an odd‑numbered rak'ah, he would not stand up (for the next) until he had sat up straight.”
Reference: Sahih al‑Bukhari: 823
عن مالك بن الحويرث رضى الله عنه أنه رأى النبى صلى الله عليه وسلم يصلي، وإذا رفع رأسه عن السجدة الثانية جلس، واعتمد على الأرض ثم قام
He also said: “I saw the Prophet صلى الله عليه وسلم praying. When he raised his head from the second sajdah, he sat, then leaned on the ground with his hands and stood up.”
Reference: Sahih al‑Bukhari: 824
Benefit: After the second sajdah of the first and third rak'ah, before standing for the next rak'ah, one should sit briefly as he sits between the two sajdahs, with the right foot upright and the left foot laid flat and sitting on it. This is Jalsat al‑Istirahah. When ready to stand, place both hands on the ground and rise using the hands for support, as mentioned in the hadith of Malik ibn al‑Huwayrith رضي الله عنه.
Reference: Sahih al‑Bukhari: 824
In some narrations, the manner of pressing the hands on the ground is described: the hands are closed into fists similar to the way they are when kneading dough, and the person rises using those fists for support, as reported by al‑Bayhaqi in his Sunan al‑Kubra with a sahih chain.
Reference: Sunan al‑Kubra by al‑Bayhaqi 2/135
The Sitting in Tashahhud
In the second rak'ah, after the two sajdahs, the worshiper sits for tashahhud by laying his left foot flat and sitting on it, and keeping the right foot upright with the toes pointing towards the qiblah. In the final tashahhud, he brings his left leg out from underneath the right, sits on his buttocks and keeps the right foot upright with the toes towards the qiblah. This is the Prophetic Sunnah.
قال أبو حميد الساعدي رضى الله عنه فإذا جلس فى الركعتين جلس على رجله اليسرى، ونصب اليمنى، وإذا جلس فى الركعة الآخرة قدم رجله اليسرى، ونصب الأخرى وقعد على مقعدته
Abu Humayd al‑Sa'idi رضي الله عنه said: “When he صلى الله عليه وسلم sat after two rak'ahs, he sat on his left leg and kept his right leg upright. When he sat in the last rak'ah, he brought his left leg forward, kept the other upright and sat on his buttocks.”
Reference: Sahih al‑Bukhari: 828
عن أبى حميد الساعدي رضى الله عنه قال: إذا كانت السجدة التى فيها التسليم أخر رجله اليسرى وقعد متوركا على شقه الأيسر
He also said: “When it was the sajdah after which he would give salam, he would move his left leg back and sit in tawarruk on his left side.”
Reference: Sunan Abi Dawud: 730
Benefit: Sitting for the first tashahhud after the second rak'ah is wajib, because it was the continuous practice of the Prophet صلى الله عليه وسلم. The manner of sitting is iftirash: sitting on the left foot with the right upright. For the final tashahhud before salam, whether in a two‑rak'ah salah (Fajr, Jumu'ah, some sunnah and nafl) or in the final sitting of a three or four rak'ah salah (Maghrib, 'Isha etc.), one sits in tawarruk: the left leg is brought out from under the right, the person sits on his buttocks, and the right leg is kept upright. This is established clearly in the above ahadith.
It must be noted that these methods of sitting are sunnah, not fard or wajib. There is also a difference of opinion whether tawarruk should be done in every final tashahhud before salam, or only in the final sitting of three and four rak'ah prayers. This is simply a difference about what is more virtuous, not about halal and haram. It should not be a cause of dispute.
It is also necessary to remember that in three and four rak'ah prayers, the first tashahhud is wajib, and the second (final) tashahhud is a pillar. If the first tashahhud is omitted, it can be made up with sujud al‑sahw. However, missing the final tashahhud invalidates the salah.
Some people claim that there is a difference between men and women in how they sit for tashahhud, but no sahih hadith establishes any difference between them in qiyam, ruku', sujud or any other rulings of salah. The athar sometimes cited to show a difference are weak.
On the contrary, Imam al‑Bukhari رحمه الله mentioned with a sahih chain an athar from Umm al‑Darda' رضي الله عنها in his “al‑Tarikh al‑Sagheer”:
إنها كانت تجلس فى صلاتها جلسة الرجل وكانت فقيهة
“She used to sit in her salah in the same way as men, and she was a woman of fiqh (understanding).”
Reference: Al‑Tarikh al‑Sagheer: 95
Imam al‑Bukhari also used this in a chapter heading in his Sahih.
Reference: Sahih al‑Bukhari: 827
This shows that the general hadith:
صلوا كما رأيتموني أصلي
“Pray as you have seen me pray,”
Reference: Sahih al‑Bukhari: 605
applies to both men and women, and there is no difference in any part of the salah.
Position of Both Hands in Tashahhud
In tashahhud, the worshiper should place his right hand on his right knee and his left hand on his left knee, making a ring with the right thumb and middle finger and pointing with the index finger.
عن عامر بن عبد الله بن الزبير رضى الله عنه عن أبيه قال: كان رسول الله صلى الله عليه وسلم إذا قعد يدعو، وضع يده اليمنى على فخذه اليمنى، ويده اليسرى على فخذه اليسرى، وأشار بإصبعه السبابة، ووضع إبهامه على إصبعه الوسطى، ويلقم كفه اليسرى ركبته
'Amir ibn 'Abdullah ibn al‑Zubayr رضي الله عنه narrated from his father that when the Messenger of Allah صلى الله عليه وسلم sat to supplicate (in tashahhud), he placed his right hand on his right thigh and his left hand on his left thigh, and he pointed with his index finger, and placed his thumb on his middle finger, and grasped his left knee with his left hand.
Reference: Sahih Muslim: 579
عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم كان إذا قعد فى التشهد وضع يده اليسرى على ركبته اليسرى، ووضع يده اليمنى على ركبته اليمنى، وعقد ثلاثة وخمسين، وأشار بالسبابة
Ibn 'Umar رضي الله عنهما narrated that when the Messenger of Allah صلى الله عليه وسلم sat in tashahhud, he placed his left hand on his left knee, his right hand on his right knee, formed “53” with his fingers (ring with thumb and middle finger) and pointed with his index finger.
Reference: Sahih Muslim: 580
Benefit: These ahadith show that placing the hands either directly on the knees or slightly back on the thighs is permissible; both are correct. It is also clear that during tashahhud, the wrists and forearms may rest on the thighs, close to the sides, without issue.
Position of the Left Hand
Regarding the left hand in tashahhud, the Sunnah is to keep its fingers open, resting on the thigh or knee, as clearly mentioned in Sahih Muslim 580 from Ibn 'Umar رضي الله عنهما. This is how most worshipers act, and it conforms to the Sunnah.
Position of the Right Hand
However, regarding the right hand, many worshipers keep it open on the thigh like the left hand, which does not agree with the Sunnah. According to the Sunnah, the right hand should be loosely closed into a fist, forming the ring of “53” with the thumb and middle finger, and the index finger raised for pointing, while the ring and little fingers are closed. This is explained in the ahadith mentioned above.
Pointing with the Finger
Upon sitting in tashahhud, the worshiper should form “53” with the right hand fingers and raise the index finger, pointing with it, as established in the hadith:
عن ابن عمر رضي الله عنهما أن النبى صلى الله عليه وسلم كان إذا جلس فى الصلاة وضع يديه على ركبتيه، ورفع إصبعه التى تلي الإبهام، فدعا بها
Ibn 'Umar رضي الله عنهما narrated that when the Prophet صلى الله عليه وسلم sat in salah, he placed his hands on his knees and raised the finger next to the thumb (the index finger) and supplicated with it.
Reference: Sahih Muslim: 580
عن عبد الله بن عمر رضي الله عنهما قال: كان إذا جلس فى الصلاة وضع كفه اليمنى على فخذه اليمنى، وقبض أصابعه كلها، وأشار بأصبعه التى تلي الإبهام
Ibn 'Umar رضي الله عنهما said: “When he صلى الله عليه وسلم sat in salah, he placed his right palm on his right thigh, closed all his fingers (forming the ring) and pointed with the finger next to the thumb (the index finger).”
Reference: Sunan Abi Dawud: 987
عن عامر بن عبد الله بن الزبير رضى الله عنه عن أبيه أن رسول الله صلى الله عليه وسلم كان إذا قعد فى التشهد وضع كفه اليسرى على فخذه اليسرى، وأشار بالسبابة لا يجاوز بصره إشارته
'Amir ibn 'Abdullah ibn al‑Zubayr رضي الله عنه narrated from his father that when the Messenger of Allah صلى الله عليه وسلم sat in tashahhud, he placed his left hand on his left thigh and pointed with his index finger, and his gaze did not go beyond his pointing.
Reference: Sunan al‑Nasa'i: 1275
Benefit: These ahadith show that as soon as the worshiper sits for tashahhud, he should form the ring with the right hand and raise the index finger, pointing with it until the end of the salah. This is the position of the Companions رضي الله عنهم, the hadith scholars and the four imams.
However, many worshipers keep all fingers open, and only raise the index finger briefly at “La ilaha” and lower it at “illa Allah” while reciting the tashahhud, for which there is no proof in the Sunnah.
As to the wisdom behind pointing with the finger, the Prophet صلى الله عليه وسلم said:
إنها أشد على الشيطان من الحديد، يعني السبابة
“Indeed, it (the index finger) is harder on Shaytan than iron.”
Reference: Musnad Ahmad: 6108 (hasan)
So pointing with the index finger in tashahhud is a spiritual weapon against Shaytan.
All agree that, while pointing with the finger, the gaze should remain fixed upon it until the salam, following the Sunnah indicated in the hadith of al‑Nasa'i mentioned above.
The Tashahhud Supplication
التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ
“All greetings, prayers and pure words are for Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous servants of Allah. I bear witness that there is no true deity except Allah, and I bear witness that Muhammad is His slave and Messenger.”
Reference: Sahih al‑Bukhari: 1202
Benefit: Some people ask whether in tashahhud we should say “السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ” or “السَّلَامُ عَلَى النَّبِيِّ”. After the death of the Prophet صلى الله عليه وسلم, the Companions discussed this. Ibn Mas'ud رضي الله عنه said: When the Prophet صلى الله عليه وسلم was alive among us, we used to say in tashahhud: “السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ” (Peace be upon you, O Prophet). After he صلى الله عليه وسلم passed away, we began saying in the third person: “السَّلَامُ عَلَى النَّبِيِّ” (Peace be upon the Prophet).
Reference: Musnad Ahmad: 3935
This shows that after the Prophet's death, it is not obligatory to say “upon you” in addressing him; it is allowed to say “upon the Prophet”.
However, the majority of the Companions, including 'Umar ibn al‑Khattab, Ibn 'Abbas, Ibn 'Umar and Abu Musa al‑Ash'ari رضي الله عنهم, continued to say “السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ”.
Reference: Sahih Muslim: 403; Sunan Abi Dawud: 974
The Ibrahimic Salat (Salat Ibrahimiyyah)
Sending salawat upon the Prophet صلى الله عليه وسلم is done with the well known formula:
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
“O Allah, send Your salah upon Muhammad and upon the family of Muhammad, as You sent salah upon Ibrahim and upon the family of Ibrahim. Indeed You are Praiseworthy, Glorious. O Allah, bless Muhammad and the family of Muhammad, as You blessed Ibrahim and the family of Ibrahim. Indeed You are Praiseworthy, Glorious.”
Reference: Sahih al‑Bukhari: 3370
Benefit: Should Salat Ibrahimiyyah be recited in the first tashahhud or only in the final tashahhud? 'Aishah رضي الله عنها narrated that when the Prophet صلى الله عليه وسلم prayed witr with nine rak'ahs, he sat only in the eighth rak'ah for tashahhud:
“ويحمد الله ويصلي على نبيه ثم ينهض ولا يسلم”
“He would praise Allah and send salah upon the Prophet, then stand up without giving salam.”
Reference: Sunan al‑Nasa'i: 1720
This is a clear proof that the Prophet صلى الله عليه وسلم recited salawat upon himself in the first tashahhud just as he did in the final tashahhud. Based on this hadith, al‑'Allamah Ibn Baz رحمه الله, al‑'Allamah al‑Albani رحمه الله, Hafiz Salah al‑Din Yusuf رحمه الله and most scholars of Ahl al‑Hadith and the scholars of Saudi Arabia and the Gulf state that Salat Ibrahimiyyah should also be recited in the first tashahhud. However, in the first tashahhud it is recommended, whereas in the final tashahhud it is obligatory.
Reference: Sunan al‑Nasa'i: 1720; fatwas of Ibn Baz and other scholars
Supplications Before the Salam
Among the supplications established in the tashahhud before salam are:
اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ
“O Allah, I have wronged myself greatly, and none forgives sins except You, so grant me forgiveness from Yourself and have mercy upon me. Indeed, You are the Oft‑Forgiving, Most Merciful.”
Reference: Sahih al‑Bukhari: 834; Sahih Muslim: 2705
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ
“O Allah, I seek refuge in You from the torment of the grave. I seek refuge in You from the trial of al‑Masih al‑Dajjal. I seek refuge in You from the trials of life and death. O Allah, I seek refuge in You from sin and heavy debt.”
Reference: Sahih al‑Bukhari: 832; Sahih Muslim: 589
Benefit: Besides these, several other authentic supplications before salam are reported in Sahih Muslim 771, Sunan al‑Nasa'i 1302 and others. Reciting any of these is permissible and recommended.
Giving Salam
After finishing the tashahhud and the supplications, giving salam is one of the pillars of salah. The hadith states:
عن عبد الله رضى الله عنه أن النبى صلى الله عليه وسلم كان يسلم عن يمينه، وعن شماله، حتى يرى بياض خده: السلام عليكم ورحمة الله، السلام عليكم ورحمة الله
'Abdullah رضي الله عنه said: “The Prophet صلى الله عليه وسلم used to turn to his right and to his left until the whiteness of his cheek was seen, saying: ‘As‑salamu 'alaykum wa rahmatullah, as‑salamu 'alaykum wa rahmatullah.’”
Reference: Sunan Abi Dawud: 996
Benefit: After the tashahhud, Salat Ibrahimiyyah and supplications, the worshiper gives salam. He turns his face to the right and says: “السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ”, then turns his face to the left and repeats the same words. Some narrations mention adding “وَبَرَكَاتُهُ” (and His blessings) on one or both sides.
Reference: Sunan Abi Dawud: 997
Regarding how far to turn the face: according to Sunan Abi Dawud 996, the Prophet صلى الله عليه وسلم turned to such an extent that the whiteness of his cheeks was visible to the followers.
The Ruling of Following the Imam
In congregational salah, followers are required to perform each action after the imam, not before him or exactly with him, as clearly stated in the hadith:
عن أنس بن مالك رضى الله عنه يقول قال رسول الله صلى الله عليه وسلم: إنما جعل الإمام ليؤتم به، فإذا كبر فكبروا، وإذا ركع فاركعوا، وإذا رفع فارفعوا
Anas ibn Malik رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said: “The imam is only appointed to be followed. When he says the takbir, then say the takbir; when he bows, then bow; when he raises up, then raise up.”
Reference: Sahih al‑Bukhari: 805
Benefit: Following the imam means that the follower must not perform any pillar of salah before the imam or exactly with him. Rather he must act after the imam, as the Prophet صلى الله عليه وسلم said in Sahih Muslim 426:
أيها الناس، إني إمامكم، فلا تسبقوني بالركوع ولا بالسجود، ولا بالقيام ولا بالانصراف
“O people, I am your imam, so do not precede me in ruku' nor in sujud, nor in standing, nor in leaving (the salah).”
Reference: Sahih Muslim: 426
In another hadith he warned that the face of one who precedes the imam may be turned into that of a donkey.
Reference: Sahih Muslim: 427
Sujud al‑Sahw (The Prostrations of Forgetfulness)
Praying with full concentration and avoiding stray thoughts is a source of great virtue and reward, yet human beings are prone to forgetfulness. If a person forgets in salah in such a way that he does not omit any pillar (like Takbir al‑Ihram, qiyam, ruku' or sujud), because without the pillars salah is invalid, then for other omissions or mistakes he can make up by performing two prostrations at the end of the salah, before or after salam. These are called sujud al‑sahw.
Important Causes of Sujud al‑Sahw
1. Addition in Salah
For example, the Prophet صلى الله عليه وسلم once prayed five rak'ahs in a four‑rak'ah Zuhr prayer by mistake, and then performed sujud al‑sahw.
Reference: Sahih al‑Bukhari: 1226
2. Omission in Salah
For example, the Prophet صلى الله عليه وسلم once ended the Zuhr salah with two rak'ahs instead of four. After being informed, he completed the remaining two rak'ahs and then performed sujud al‑sahw.
Reference: Sahih al‑Bukhari: 1227
3. Doubt and Hesitation in Salah
For example, in one incident while leading Zuhr, the Prophet صلى الله عليه وسلم stood up for the third rak'ah without sitting for the first tashahhud. After completing the salah, he performed sujud al‑sahw.
Reference: Sahih al‑Bukhari: 1225
The Method of Sujud al‑Sahw
From the Prophetic practice, sujud al‑sahw is done in two ways:
1. Before Salam
عن عبد الله بن بحينة رضي الله عنه، أنه قال صلى لنا رسول الله صلى الله عليه وسلم ركعتين من بعض الصلوات ثم قام فلم يجلس فقام الناس معه فلما قضى صلاته ونظرنا تسليمه كبر قبل التسليم فسجد سجدتين وهو جالس ثم سلم.
'Abdullah ibn Buhaynah رضي الله عنه narrated: “The Messenger of Allah صلى الله عليه وسلم once led us in two rak'ahs of one of the prayers and then stood up without sitting. The people stood up with him. When he completed the salah and we expected him to give salam, he said the takbir (Allahu Akbar) before salam, prostrated twice while sitting and then gave salam.”
Reference: Sahih al‑Bukhari: 1224
2. After Salam
عن عبد الله بن مسعود رضى الله عنه قال صلى النبى صلى الله عليه وسلم – قال إبراهيم: لا أدري زاد أو نقص – فلما سلم قيل له: يا رسول الله، أحدث فى الصلاة شيء؟ قال: وما ذاك؟ قالوا: صليت كذا وكذا، فثنى رجليه، واستقبل القبلة، وسجد سجدتين، ثم سلم.
'Abdullah ibn Mas'ud رضي الله عنه narrated: “The Prophet صلى الله عليه وسلم once prayed. (Ibrahim, the sub‑narrator, said: I do not know whether he added or left something). When he had given salam, it was said to him: ‘O Messenger of Allah, has something new occurred concerning the salah?’ He said: ‘What is that?’ They said: ‘You prayed such and such.’ He then folded his legs, faced the qiblah, prostrated twice, then gave salam.”
Reference: Sahih al‑Bukhari: 401
These ahadith clearly prove that the Prophet صلى الله عليه وسلم sometimes performed sujud al‑sahw before salam and sometimes after salam. Al‑'Allamah 'Ubaydullah Rahmani Mubarakpuri رحمه الله preferred the view in Mir'at al‑Mafatih 3/32 that the worshiper has a choice either to perform sujud al‑sahw before salam or after salam, and the permissibility of both ways is agreed upon by all imams.
Reference: Mir'at al‑Mafatih 3/32
Adhkar of Sujud al‑Sahw
In the two prostrations of sujud al‑sahw, one recites the same sujud tasbih as in normal sujud:
سُبْحَانَ رَبِّيَ الْأَعْلَى
“My Lord, the Most High, is free from all imperfections,”
because the Prophet صلى الله عليه وسلم said:
اجْعَلُوهَا فِي سُجُودِكُمْ
“Make it (this tasbih) in your sujud.”
Reference: Al‑Muhalla by Ibn Hazm 2/4/170
So the adhkar of sujud al‑sahw are the same as in other sujud.
