Conditions Of A Valid Salah

Shayk Muhammad Ibn Abdul Wahhab said: The conditions of prayer are nine: Islam, intellect, discernment, purification from impurity, removal of filth, covering the ‘awrah, the entrance of the time, facing the qiblah, and intention.

The first condition: Islam, and its opposite is disbelief. The deeds of a disbeliever are rejected, even if he performs any action. The proof is the saying of Allah: “It is not for the polytheists to maintain the masjids of Allah while witnessing against themselves with disbelief. It is they whose deeds have become worthless, and in the Fire, they will abide eternally” (Surah at-Tawbah 9:17). And His saying: “And We will turn to whatever deeds they did, and We will make them as scattered dust” (Surah al-Furqan 25:23). And prayer is not accepted except from a Muslim, and the proof is the saying of Allah: ‘And whoever seeks a religion other than Islam, it will never be accepted from him, and in the Hereafter, he will be among the losers’ (Surah Aal ‘Imran 3:85)

The second condition: Sanity, and its opposite is insanity. The pen is lifted from the insane person until he regains sanity. The proof is the hadith: “The pen has been lifted from three: the sleeper until he wakes, the insane person until he regains sanity, and the child until he reaches puberty.” (Narrated by Ahmad in his Musnad, Abu Dawud, an-Nasa’i, and Ibn Majah.)

The third condition: Age Of Maturity, and its opposite is childhood. Its limit is seven years, then the child is commanded to pray, and he is commanded at an older age…”)

The proof is the saying of the Prophet: “Command your children to pray at seven, and strike them for it at ten, and separate them in their beds.” (Narrated by al-Hakim with similar wording, and also narrated by Ahmad in his Musnad, and Abu Dawud in his Sunan.)

The fourth condition: Purification from impurity, which is the well-known wudu, and what necessitates it is impurity. Its conditions are ten: Islam, intellect, discernment, intention, continuity of intention (meaning not intending to stop it until purification is complete), cessation of that which necessitates purification, performing istinja’ or istijmar before it, using pure water, ensuring the water is lawful, removing anything that prevents water from reaching the skin, and the entrance of time for one whose impurity is continuous for obligatory prayer.

As for its obligations, they are six: Washing the face, including rinsing the mouth and nose, its length from the hairline to the chin and its width to the edges of the ears; washing the hands up to the elbows; wiping the entire head, including the ears; washing the feet up to the ankles; maintaining order; and continuity. The proof is the saying of Allah: “O you who have believed, when you rise to prayer, wash your faces and your hands up to the elbows, and wipe over your heads, and wash your feet up to the ankles” (Surah al-Ma’idah 5:6).

The proof for maintaining order is the hadith: “Begin with what Allah began with.” (Narrated by an-Nasa’i in his as-Sunan al-Kubra with this wording, and narrated by Muslim with the wording “Start with good,” and narrated by Ahmad and others with the wording “And start” with a noon.)

The proof for continuity is the hadith of the man with the dry spot, that the Prophet saw a man with a dry spot on his foot the size of a dirham that the water had not reached, so he ordered him to repeat it. Its obligation is to say “Bismillah” when remembering.

Nullifiers Of Salah

Its nullifiers are eight: Anything that exits from the two private parts, major impure substances exiting the body, loss of intellect, touching a woman with desire, touching the private parts with the hand (whether the front or back), eating camel meat, washing the deceased, and apostasy from Islam. May Allah protect us from that. And anything that exits from other parts of the body if it is excessive.

The fifth condition: Removing filth from three places: the body, clothing, and the place of prayer. The proof is the saying of Allah: “And purify your garments” (Surah al-Muddaththir 74:4).

The sixth condition: Covering the ‘awrah. The scholars are in agreement that the prayer of one who prays naked while being able to cover himself is invalid. The ‘awrah of a man extends from the navel to the knees, and the same applies to a slave woman. As for a free woman, her entire body is ‘awrah except for her face. The proof is the saying of Allah: “O children of Adam, take your adornment at every masjid” (Surah al-A’raf 7:31), meaning at every prayer.

The seventh condition: Arrival of Prayer at their proper times. The proof from the Sunnah is the hadith of Jibril when he led the Prophet in prayer at the beginning of the time and at the end of the time and said: “O Muhammad, prayer is between these two times.” And the saying of Allah: “Indeed, prayer has been decreed upon the believers at prescribed times” (Surah an-Nisa’ 4:103). The proof for the times of prayer is the saying of Allah: “Establish prayer at the decline of the sun until the darkness of the night, and the recitation of dawn. Indeed, the recitation of dawn is ever witnessed” (Surah al-Isra’ 17:78).

The eighth condition: Facing the qiblah. The proof is the saying of Allah: “We have certainly seen the turning of your face toward the heaven, so We will surely turn you to a qiblah that you will be pleased with. So turn your face toward al-Masjid al-Haram. And wherever you are, turn your faces toward it” (Surah al-Baqarah 2:144).

The ninth condition: Intention, and its place is in the heart. Pronouncing it aloud is an innovation. The proof is the hadith: “Indeed, deeds are only by intentions, and every person will have only what he intended.”

Pillars Of Salah (Prayer)

The pillars of prayer are fourteen: Standing when able, the opening takbir, reciting al-Fatihah, bowing, rising from it, prostrating on the seven limbs, standing up from it, sitting between the two prostrations, calmness in all actions, maintaining order, the final tashahhud, sitting for it, sending blessings upon the Prophet, and the two taslims. 

The fuqaha differed regarding the essential pillars of the prayer. The majority—namely the Malikiyyah, Shafi‘iyyah, and Hanabilah—held that the pillars of the prayer are: intention (though the Hanabilah considered it a condition, not a pillar), the opening takbir (takbirat al-ihram), standing (in obligatory prayers), reciting al-Fatihah in every rak‘ah, bowing (ruku‘), standing up straight after bowing, prostrating (sujud), sitting between the two prostrations, sitting for the final tashahhud, and the final tashahhud itself. (The Malikiyyah said the final tashahhud is not a pillar, but the sitting for it is a pillar—for the purpose of saying the salam.) Also included are the salam at the end of the prayer, performing the acts in the proper order, and having stillness (tuma’ninah) in each movement.

The Malikiyyah also added: rising from bowing and rising from prostration as pillars.

Al-Dardir said: “The prayer is made up of sayings and actions. None of its sayings are obligatory except three: the opening takbir, al-Fatihah, and the salam. And all of its actions are obligatory except three: raising the hands with the opening takbir, sitting for the tashahhud, and turning to the right when saying the salam.”

As for the Hanafiyyah, they said that the pillars of the prayer are: standing, bowing, prostrating, recitation, the final sitting for the length of the tashahhud, performing the pillars in order, completing the prayer, and moving from one pillar to the next. According to them, the intention and the opening takbir are conditions, not pillars.

The physical pillars of the prayer, in brief, are: standing, bowing, rising from bowing, prostrating, rising from prostration, sitting between the two prostrations, stillness, maintaining the proper order, sitting for the final tashahhud, and transitioning from one pillar to another.

It should be noted that some of these pillars are agreed upon, while others are disputed, as made clear above.

Click Here To See The Sunnah Of Salah

What to say and do while standing for salah

The issue discussed by Ibn Qudamah here is the placement of the hands in Salah. Many scholars consider placing the right hand over the left as Sunnah, based on narrations from the Prophet ﷺ and the practice of the early Muslims, including Ali, Abu Hurayrah, and al-Shafi‘i. Reports indicate that the Prophet ﷺ commanded this practice, and narrations from Tirmidhi, Bukhari, and others support it.

Regarding where to place the hands, there are differing opinions. One report from Ahmad, supported by Ali and others, holds that the hands should be placed below the navel, based on a narration attributed to the Prophet ﷺ. Another opinion, held by al-Shafi‘i and others, prefers above the navel or on the chest, citing a report from Wa’il ibn Hujr. A third view within Ahmad’s madhhab allows for flexibility, as all positions are reported.

Translation:

“Placting your right hand on your left wrist.”

As for placing the right hand over the left in prayer, it is from its Sunnah according to many of the people of knowledge. This is reported from Ali, Abu Hurayrah, al-Nakhai, Abu Mijlaz, Said ibn Jubayr, al-Thawri, al-Shafi‘i, and the companions of opinion. Ibn al-Mundhir also attributed it to Malik. The apparent position of his madhhab, which his companions follow, is to leave the hands at one’s sides. This is also reported from Ibn al-Zubayr and al-Hasan.

Our evidence is what Qabisah ibn Hulb reported from his father, who said: “The Messenger of Allah ﷺ used to command us, and he would take his left hand with his right.” It was reported by al-Tirmidhi, who said: “It is a good hadith, and this is the practice of the people of knowledge from among the companions of the Prophet ﷺ, the Tabi‘in, and those after them.”

It is also reported from Abu Hazim, from Sahl ibn Sa‘d, who said: “The people were commanded to place the right hand on the left forearm in prayer.” Abu Hazim said: “I do not know this except as being traced back to the Messenger of Allah ﷺ.” This was reported by al-Bukhari.

It is also reported from Ibn Mas‘ud that “the Prophet saw him while he had placed his left hand over his right, so he took his right hand and placed it over his left.” This was reported by Abu Dawud and also by al-Athram.

In al-Mustadrak, ‘Atiyyah reported: “Of all the things I have forgotten, I have not forgotten that I saw the Messenger of Allah ﷺ placing his right hand over his left in prayer.”

It is recommended that he place it on his wrist or close to it, due to what Wa’il ibn Hujr reported when he described the prayer of the Prophet ﷺ, saying in his description: “Then he placed his right hand on the back of his left hand, wrist, and forearm.”

Placing hands below the navel

The reports differ regarding the location of placing the hands. It is reported from Ahmad that he places them below his navel. This is also reported from Ali, Abu Hurayrah, Abu Mijlaz, al-Nakhai, al-Thawri, and Ishaq, based on what is narrated from Ali, who said: “From the Sunnah is placing the right hand over the left below the navel.” This was reported by Imam Ahmad and Abu Dawud. This is understood to refer to the Sunnah of the Prophet ﷺ, and it is also the view of the companions mentioned.

It is also reported from Ahmad that he places them above the navel. This is the view of Said ibn Jubayr and al-Shafi‘i, based on what Wa’il ibn Hujr reported: “I saw the Prophet ﷺ praying, and he placed his hands on his chest, one over the other.”

Another report from Ahmad suggests that one has a choice in this matter, as all positions are reported and the matter is flexible.

Al Mughni (2/140-141)

Translation: The scholars of the Standing Committee said: Clasping the hands in prayer means placing the right hand over the left hand, and letting the arms hang means letting them hang down by the sides . It is proven that the Prophet, placed his right hand on his left during prayer, when standing to recite Quran, and when standing after rising from bowing. This is according to the report narrated by Ahmad and Muslim from Wa’il ibn Hajar (may Allah be pleased with him), that he saw the Prophet (peace and blessings of Allah be upon him) raising his hands and saying Takbir when he started to pray, then he wrapped his cloak around himself, then he placed his right hand on his left. When he wanted to bow, he brought out his hands, then he raised them and said Takbir , then he bowed.

When he said “Sami`a Allahu liman hamidah (Allah hears the one who praises Him)” he raised his hands , and when he prostrated, he prostrated between his hands.” According to a report narrated by Ahmad and Abu Dawud he said: Then he placed his right hand on his left hand, wrist and forearm. According to a report narrated by Abu Hazim from Sahl ibn Sa`d Al-Sa`idi: The people were commanded to place the right hand on the left forearm when praying. Abu Hazim said: All I know is that he attributed it to the Prophet. (Narrated by Ahmad and Al-Bukhari)

There is no Hadith to prove that the Prophet (peace and blessings of Allah be upon him) let his arms hang by his sides when standing during prayer.”  

Shuyookh Abdullah ibn Qa’ud, Abdullah ibn Ghudayyan, Abd al-Razzaq Afifi, Abd al-Aziz ibn Abd Allah ibn Baz. 

Fatawa of the Lajnah Ad-Da’imah (6/365-366)

Shayk Ibn Uthaymeen says grasping the elbow in prayer has no basis. Instead, the right hand should be placed on the wrist or forearm, as supported by the hadith in Sahih al-Bukhari. Scholars differ on where exactly to place the hands. The Hanbali madhhab traditionally holds that they should be below the navel, citing a hadith from Ali, though this narration is considered weak by some scholars. Others, including Imam Ahmad, allow placing them above the navel, while some scholars prefer on the chest, considering this closest to the hadith of Sahl ibn Sa’d in Bukhari and Wa’il ibn Hujr’s narration, though some discussion exists regarding its authenticity.

Translation: Q: We see some people grasping the elbow. Does this have any basis?

This has no basis. Rather, one should grasp the wrist or place the right hand on the forearm. In Sahih al-Bukhari, from the hadith of Sahl ibn Sa’d, he said: “People were ordered that a man should place his right hand on his left forearm in prayer.” (Narrated by al-Bukhari, Book of Adhan, Chapter on Placing the Right Hand on the Left in Prayer (740)

His statement “below his navel” means that he places both his right and left hands below the navel. This position—placing the hands below the navel—is the prescribed position according to the well-known view of the madhhab. There is a hadith of ‘Ali (may Allah be pleased with him) in which he said: “It is from the Sunnah to place the right hand over the left below the navel.” (Narrated by Ibn Abi Shaybah in his Musannaf, Book of Prayer, Chapter on Placing the Right Hand on the Left (3945); and by ad-Daraqutni (1/286); and al-Bayhaqi (2/31); and Abu Dawud, Book of Prayer, Chapter on Placing the Right Hand on the Left in Prayer (756). However, it was weakened by Imam Ahmad, an-Nawawi in al-Majmu’ (3/313), az-Zayla’i in Nasb ar-Rayah (1/314), Ibn Hajar in Fath al-Bari (2/186), and others.)

Some scholars have held that the hands should be placed above the navel, and Imam Ahmad explicitly mentioned this (al-Majmu’ (3/269), al-Insaf (3/423).

Others among the scholars have said that they should be placed on the chest, and this is the closest of the views. Though the narrations in this regard have some weakness, the hadith of Sahl ibn Sa’d in Sahih al-Bukhari outwardly supports that the placement should be on the chest. The most authentic hadith on this matter, despite some discussion about it, is the hadith of Wa’il ibn Hujr that the Prophet ﷺ “used to place them on his chest.” (Narrated by Ibn Khuzaymah in his Sahih (479); al-Bayhaqi (2/30); and Abu Dawud, Book of Prayer, Chapter on Placing the Right Hand on the Left in Prayer (759)

Sharh Al Mumti (3/36/37)

What to do and say to get into ruku and out of ruku

Raising the Hands in Prayer

The hadith proving the practice of raising the hands in prayer is narrated by Al-Bukhari (735) and Muslim (390) from Abdullah ibn Umar (may Allah be pleased with him). It states that the Prophet ﷺ would raise his hands when beginning the prayer, before bowing (ruku) and when rising from ruku.

The majority of scholars follow this hadith and recommend raising the hands at these points. Imam Al-Bukhari even wrote a book on this issue, Juz’ fi Raf` Al-Yadayn, proving its validity and refuting those who oppose it.

Hadiths Against Raising the Hands

Some narrations suggest that the Prophet ﷺ did not raise his hands except at the start of the prayer. These include reports from Al-Bara’ ibn Azib and Abdullah ibn Mas’ud (may Allah be pleased with them). However, these hadiths were declared weak by hadith scholars such as Al-Bukhari, Ahmad ibn Hanbal, and others. Al-Bukhari also stated that no authentic hadith proves that any Companion did not raise his hands in prayer.

Ruling on Raising the Hands

Since the hadiths against raising the hands are weak, the authentic hadiths remain strong and unopposed. The Sunnah is to raise the hands at the prescribed points in prayer. The Prophet ﷺ said, “Pray as you have seen me praying.” (Al-Bukhari, 631)

Ali ibn Al-Madini, the teacher of Al-Bukhari, emphasized that it is obligatory for Muslims to raise their hands when bowing and rising from bowing. Imam Ash-Shafi`i stated that if the Sunnah becomes clear to a person, he must follow it over any scholar’s opinion.

The Fourth Place to Raise the Hands

It is also recommended to raise the hands when standing up after the first Tashahhud for the third rak’ah, based on authentic reports.

Imam At Tirmidhi says Ibn Umar, Jabir bin Abdullah, Abu Huraira, and others practiced it. Similarly, tabi’in like Al-Hasan Al-Basri, Tawus, Mujahid, and others also followed it. Well-known scholars like Imam Malik, Imam Shafi’i, Imam Ahmad, and Abdullah bin Mubarak all agreed with raising the hands at certain points in prayer, such as during the opening takbir, before bowing (ruku), and after rising from it.

Translation:  “I saw Allah’s Messenger when he opened the Salat, raising his hands to the level of his shoulders, and (again) when he bowed, and when he raised his head from bowing.” In his narration, Ibn Abi Umar added: “And he wuld not raise them between the two prostrations.” (Tirmidhi 255)

Some among the Sahaba held this opinion, including Ibn Umar (d. 73 AH), Jabir bin Abdullah (d. 78 AH), Abu Huraira (died 59 AH), Anas (died 93 AH), Ibn Abbas (d. 68 AH), Abdullah bin Zubair (d. 73 AH), and others. Among the Tabi’in who held this view are Al-Hasan Al-Basri (d. 110 AH), Ata (d. 114 AH), Tawus (d. 106 AH), Mujahid (d. 104 AH), Nafi (d. 117 AH), Salim bin Abdullah (d. 106 AH), Sa’id bin Jubair (d. 5 AH), and others. This is also the opinion of Abdullah bin Mubarak (d. 181 AH), Al-Shafi’i (d. 204 AH), Ahmad (d. 241 AH), and Ishaq (d. 238 AH).

Abdullah bin Mubarak said: “The hadith of those who raise their hands is confirmed,” and he mentioned the hadith of Al-Zuhri (d. 124 AH) from Salim (d. 106AH), from his father. He added, “The hadith of Ibn Mas’ud (d. 32 AH), which states that the Prophet (peace be upon him) only raised his hands in the opening of the prayer, is not confirmed.” This was narrated to us by Ahmad bin Abda Al-Amlawi, who said: “Wahb bin Zam’a narrated to us from Sufyan bin Abdul Malik from Abdullah bin Mubarak.”

Yahya bin Musa also narrated to us, saying: “Ismail bin Abi Uways said that Malik bin Anas (died 179 AH) used to practice raising the hands in prayer.” Yahya further narrated to us: “Abdul Razzaq (died 211 AH) said that Ma’mar (died 153 AH) used to practice raising the hands in prayer.” I also heard from Al-Jarud bin Mu’adh, who said: “Sufyan bin Uyaynah (died 198 AH), Umar bin Harun (died 194 AH), and Al-Nadr bin Shumayl (died 203 AH) used to raise their hands when starting the prayer, when bowing (ruku), and when rising from ruku.”

Jami At Tirmidhi (1/296-297) Tirmidhi 256

Translation: Ibn Al Qayyim says: Look at the practice during the time of the Messenger of Allah (peace be upon him) and the Sahaba praying behind him. They would raise their hands in prayer when doing ruku and when rising from it. This was also the practice during the time of the Sahaba after him. For example, Abdullah bin Umar (d. 73 AH) would throw pebbles at someone who did not raise their hands in prayer.

This was a practice seen clearly with their own eyes, and the majority of the Tabi’in continued this in Madina and other cities, as reported by Al-Bukhari (d. 256 AH), Muhammad bin Nasr Al-Marwazi (d. 294 AH), and others. Later, however, practices began to change. Also, consider actions that were as clear as seeing them with one’s own eyes.

For example, the prayer of the Messenger of Allah (peace be upon him) over the sons of Al-Bayda’, Suhail and his brother, in the masjid, along with the Sahaba. Likewise, Aisha (may Allah be pleased with her) prayed over Sa’d bin Abi Waqqas in the masjid.

Similarly, Umar bin Al-Khattab was prayed over in the masjid, as narrated by Imam Malik (d. 179 AH) from Nafi’ (d. 117 AH) from Abdullah bin Umar. Imam Ash-Shafi’i (d. 204 AH) said, “We do not know of any companion of the Prophetwho was present at his death and refused to attend his janaza (funeral prayer).” He said this to some Malikis. It is also narrated by Hisham bin Urwah from his father that Abu Bakr As Siddiq was prayed over in the masjid.

This practice is correct. If the sunnah were to be abandoned due to changing practices, many of the sunnahs of the Messenger of Allah, would have been forgotten, and their traces would have vanished. Over time, some practices contrary to the sunnah have become widespread and continue to this day. Often, you will find a small part of the sunnah still being followed, though with some negligence in its full observance.

I’lam al-Muwaqqi’in ‘an Rabb al-‘Aalamin By Ibn Al Qayyim (4/471-472)

Translation: It is confirmed in the two Sahihs (Sahih Al-Bukhari and Sahih Muslim) from the hadith of Ibn Umar and others that the Prophet used to raise his hands when beginning the prayer, when bowing (ruku), and when raising his head from ruku. However, he did not do so during sujud (prostration) or between the two sajdahs (prostrations).

This is also confirmed about the Prophet  in authentic hadiths narrated by Malik bin Al-Huwairith, Wa’il bin Hujr, and Abu Humayd Al-Sa’idi who reported this alongside ten companions of the Prophet (peace be upon him), one of them being Abu Qatadah It is also well known from the narrations of Ali bin Abi Talib, Abu Huraira, and many other companions that this practice was from the Prophet (peace be upon him).

Ibn Umar, if he saw someone praying without raising their hands, would throw pebbles at them. Uqbah bin Amir said, “For every raising of the hands, there are ten good deeds.”

The scholars of Kufa base their argument on Abdullah bin Mas’ud, who, they claim, did not raise his hands. They are excused for following this before the authentic sunnah reached them, as Ibn Mas’ud was a scholar sent by Umar bin Al-Khattab to teach the people of Kufa the sunnah. However, many companions confirmed the practice of raising the hands, and Ibn Mas’ud did not explicitly state that the Prophet (peace be upon him) only raised his hands once. Instead, the Kufis observed Ibn Mas’ud praying without raising his hands except at the beginning of the prayer.

It is possible that Ibn Mas’ud forgot, was unaware, or did not realise this practice fully. For example, the act of clasping the hands (tatbiq) in ruku, which was an early practice in Islam, was later abrogated and replaced with placing the hands on the knees.

This change was not preserved by Ibn Mas’ud. Raising the hands is not one of the nullifiers of prayer. It is permissible to pray without raising the hands, but doing so is better and more complete.

If a person follows Abu Hanifa (d. 150 AH), Malik (d. 179 AH), Al-Shafi’i (d. 204 AH), or Ahmad (d. 241 AH) and finds in a particular issue that the opinion of another imam is stronger, and they follow it, this is good and does not harm their religion or fairness.

There is no dispute about this. In fact, this approach is closer to the truth and more beloved to Allah and His Messenger (peace be upon him) than blindly following a specific scholar other than the Prophet (peace be upon him). For example, someone who blindly follows Malik, Al-Shafi’i, Ahmad, or Abu Hanifa, thinking that only their opinion is correct and must be followed, to the exclusion of other scholars is mistaken.

Majmu Al Fatawa by Ibn Taymiyyah (22/247-248)

Translation: Al Bayhaqi said: It is not confirmed from Ali ibn Abi Talib and Ibn Mas’ud that they did not raise their hands in any part of the prayer except during the opening takbir.

Imam Ash-Shafi’i (may Allah have mercy on him) said: “This was only narrated by Asim bin Kulaib from his father about Ali, and he adhered to this narration while leaving aside what Asim himself narrated from his father, from Wa’il bin Hujr, that the Prophet (peace be upon him) raised his hands, as also narrated by Ibn Umar.

If it were truly established from Ali and Abdullah Ibn Mas’ud that they did not raise their hands, it would likely mean that they saw the practice of raising the hands only once and did not see it repeated.

However, if someone said that Ali and Ibn Mas’ud simply forgot this practice of the Prophet (peace be upon him) while Ibn Umar preserved it, then Ibn Umar’s preservation of it would be the stronger proof.

Sunan Al Kubra By Al Bayhaqi (2/81)

What to say when going into sujood and while in sujood

What to do and say between 2 prostrations and getting into second rakat, standing up again

What to do after repeating previous steps and now ending the second rakat, reciting tashahhud, salutations to the prophet ﷺ, Dua after last tashahhud and saying salam to conclude the salah

IT’S IMPORTANT TO UNDERSTAND WHAT YOU’RE SAYING DURING SALAH.

HERE IS A TRANSLATION OF EVERYTHING WE SAY DURING SALAH

Sunnah Prayers

The regular sunnahs are called sunan rawatib because the original ruling regarding them is consistency and regularity. They are also called the sunnahs attached to other acts, such as those attached to the five obligatory prayers. They are divided into those done before the prayer and those done after. It is not prescribed to perform the sunnahs of the prayers by themselves without the obligatory prayer they were legislated with.

The sunan rawatib are divided into two types: The before-prayer sunnahs are those prayed before the obligatory prayer, and they are six rak‘ahs: two rak‘ahs before Fajr and four rak‘ahs (with two taslims) before Dhuhr. Their time begins from the start of the time for the obligatory prayer until one starts the obligatory prayer.

The after-prayer sunnahs are those prayed after the obligatory prayer, and they are also six rak‘ahs: two rak‘ahs after Maghrib, two rak‘ahs after ‘Isha’, and two rak‘ahs after Dhuhr. Their time begins immediately after finishing the obligatory prayer until the time for the prayer ends.

The proof for the number of sunan rawatib mentioned is the saying of the Mother of the Believers, ‘A’ishah (may Allah be pleased with her): “The Messenger of Allah (peace be upon him) used to pray four rak‘ahs in his house before Dhuhr, then he would go out and lead the people in prayer, then he would return and pray two rak‘ahs. He would lead the people in prayer for Maghrib, then return and pray two rak‘ahs. And he would lead the people in prayer for ‘Isha’, then enter my house and pray two rak‘ahs.” (Reported by Muslim, no. 730)

She also said: “Whoever is regular in praying twelve rak‘ahs of sunnah, Allah will build for him a house in Paradise: four rak‘ahs before Dhuhr, two after it, two after Maghrib, two after ‘Isha’, and two before Fajr.” (Reported by al-Tirmidhi, no. 414)

The breakdown of the number of rak‘ahs of the sunnah for each of the five prayers, based on what was mentioned, is as follows:

Fajr Sunnah: It is two rak‘ahs before the obligatory Fajr prayer, by agreement of the fuqaha. The Sunnah of Fajr is one of the most confirmed and best of the sunnahs.

Dhuhr Sunnah: The minimum is two rak‘ahs before the prayer and two after it, according to the majority of the fuqaha from the Hanafis, Shafi‘is, and Hanbalis. The best is four before it and two after it with one taslim.

‘Asr Sunnah: There is no regular sunnah for the ‘Asr prayer, but it is recommended to pray four rak‘ahs before ‘Asr by agreement of all the fuqaha.

Maghrib Sunnah: It is two rak‘ahs after Maghrib, by agreement of the fuqaha. It is recommended to increase them to six rak‘ahs according to the Hanafis and Malikis.

‘Isha’ Sunnah: It is two rak‘ahs after ‘Isha’, and it is recommended to pray four rak‘ahs before it and four rak‘ahs after it.

Voluntary Sunnahs: These are the sunnahs that are not attached to other acts. Examples include the Duha prayer and the night prayer. They are divided into two types:
Unrestricted sunnahs like the night prayer, and restricted sunnahs like the sunan rawatib. Based on this, nafilah is a broader term than sunnah, as it includes the sunan rawatib and others.

How to Perform the Sunnah Prayer:

The sunnah prayer is performed just like the obligatory prayers in its pillars, conditions, and sunnahs. As for the time of sunnah prayer, every time in the day and night is suitable for praying sunnahs, except the disliked times.

In the daytime, sunnah prayers are done two by two rak‘ahs. It is disliked to pray four rak‘ahs with one taslim in the daytime.

As for the night, it can be prayed two by two rak‘ahs, or four rak‘ahs with one taslim, or six, or eight, or more or less than that, as was reported from the Messenger of Allah (peace be upon him) in the hadith of ‘Abdullah ibn ‘Umar, who said: “The prayer during the night and day is two by two rak‘ahs, and Witr is one rak‘ah at the end of the night.” (Reported by al-Hakim in Ma‘rifat ‘Ulum al-Hadith, no. 106)

The difference between day prayer and night prayer is only so that the sunnah prayer in the day does not exceed the obligatory prayers in number of rak‘ahs. As for the night prayer, its basis is standing and extra voluntary worship, so it is allowed to increase in number. The best prayer is what is done two by two rak‘ahs in both the day and night.

That is based on what the Prophet (peace be upon him) did, as was narrated by Zayd ibn Khalid al-Juhani (may Allah be pleased with him), who said: “I said: I will observe the night prayer of the Messenger of Allah (peace be upon him), so I lay down at his door or tent. The Messenger of Allah (peace be upon him) prayed two short rak‘ahs, then two long rak‘ahs, then two rak‘ahs shorter than the ones before, then two rak‘ahs shorter than those, then two rak‘ahs shorter than those, then two rak‘ahs shorter than those, then he prayed Witr. That made thirteen rak‘ahs.” (Reported by Muslim, no. 765)

The prayer begins with the opening takbir (takbirat al-ihram), then the opening supplication (du‘a al-istiftah), then the recitation of al-Fatiha, followed by bowing (ruku‘), prostration (sujud), standing, recitation, sitting for tashahhud, and the closing salam.

Sunnah Of Salah

Recommended Practices in the Prayer

Missing the Congregational Prayer in the Masjid

When you do not pray in congregation in the masjid, you miss out on many good things. Even your steps to the masjid raise your rank with Allah and remove your sins.

The Satr (Barrier in Front)

It is recommended to place a satr in front of you when praying. This applies to both the one praying alone and the imam. As for the one praying behind the imam, the imam’s satr is enough for him. This is based on the hadith of Abu Sa‘id al-Khudri in which the Prophet said: “When one of you prays towards something that covers him from the people…” ( Reported by al-Bukhari no. 509 and Muslim no. 505).

There are many hadiths showing that the satr is recommended. The Prophet used a bed, a wall, a palm trunk, a stick, a spear, a short spear, a riding animal, and other things as a satr.

The satr is recommended whether you are in a built-up area or open space, whether in town or while travelling, and whether you expect someone to pass in front of you or not—because the hadiths do not differentiate. Also, the Prophet used to take a satr in both his town and his travels, as shown in the hadith of Abu Juhayfa (Reported by Muslim no. 505).

It is recommended to pray close to the satr.

If one prays close to it, the sunnah is to leave a space between his place of prostration and the satr equal to the width a sheep could pass through. This is from the hadith of Sahl ibn Sa‘d as-Sa‘idi: “The space between the place where the Messenger of Allah prayed and the wall was enough for a sheep to pass.” (Reported by al-Bukhari no. 496 and Muslim no. 508). The word ‘musalla’ here means the place of prostration.

In a narration from Ahmad and Abu Dawud: the space between him and the satr was three forearms (Reported by Ahmad no. 6231 and Abu Dawud no. 2024. Al-Albani authenticated it in Sahih Abu Dawud 6/263. It is also in al-Bukhari no. 506). That refers to the standing position.

Blocking Someone Who Passes in Front

It is recommended to push away someone who tries to walk in front of the one praying.

From the hadith of Abu Sa‘id: The Messenger of Allah said, “If one of you prays toward something that covers him from the people, and someone tries to pass in front of him, then push him back. If he insists, then fight him, for he is a devil.” (Reported by al-Bukhari no. 501 and Muslim no. 503).

But if the one trying to pass is a woman, a black dog, or a donkey, then it is obligatory to stop them, because such things break the prayer, as in the hadith of Abu Dharr in Muslim (Reported by Muslim no. 510). As for others, they do not break the prayer, and this was the view chosen by our teacher Ibn ‘Uthaymin.

Using the Siwak Before Prayer

It is recommended to use siwak before each prayer. This is the third main time when using the siwak is highly recommended.

From the hadith of Abu Hurayrah: The Messenger of Allah said, “If I had not feared it would be hard for my ummah, I would have commanded them to use the siwak with every prayer.” (Reported by Muslim no. 399).

During the Standing (Qiyam)

It is recommended to raise the hands during the opening takbir.

From the hadith of Ibn ‘Umar: “The Messenger of Allah used to raise his hands to the level of his shoulders when starting the prayer, when going into ruku‘, and when rising from ruku‘ saying: ‘Sami‘a Allahu liman hamidah. Rabbana wa laka al-hamd.’ He did not do that in sujud.” (Reported by al-Bukhari no. 735 and Muslim no. 390).

Ibn Hubayrah said: The scholars all agreed that raising the hands during the opening takbir is recommended, not obligatory. (al-Ifsah 1/123).

The places where the Prophet raised his hands in prayer are four: when starting the prayer, when going into ruku‘, when rising from ruku‘—all of which are proven in the two Sahihs from Ibn ‘Umar—and the fourth is when standing up after the first tashahhud, also reported from Ibn ‘Umar in al-Bukhari.

It is recommended to spread the fingers while raising the hands.

From the hadith of Abu Hurayrah: “When the Prophet stood to pray, he would raise his hands with open fingers.” (Reported by Ahmad no. 8875, Abu Dawud no. 753, al-Tirmidhi no. 240. Al-Albani authenticated it in Sahih Abu Dawud 3/311).

It is recommended to raise the hands to one of two levels: either to the shoulders or to the upper part of the ears. Both are reported from the Prophet, so one can alternate between them. (Raising to the shoulders is reported in the two Sahihs from Ibn ‘Umar. Raising to the upper ears is reported by Muslim no. 391 from the hadith of Malik ibn al-Huwayrith).

Placing the Hands on the Chest

It is recommended after the opening takbir to place the right hand over the left.

This is agreed upon by the scholars, as reported by Ibn Hubayrah (al-Ifsah 1/124).

There are two ways to do this:

One: placing the right hand on top of the left hand, based on the hadith of Wa’il ibn Hujr: “I saw the Messenger of Allah, when he was standing in prayer, placing his right hand over his left.” (Reported by Muslim no. 601 from the hadith of Ibn ‘Umar).

Two: placing the right hand on the left forearm, based on the hadith of Sahl ibn Sa‘d: “The people were commanded to place the right hand on the left forearm during the prayer.” (Reported by al-Bukhari no. 740). So sometimes do this and sometimes that, to practise both.

Saying the Opening Supplication

It is recommended to say an opening supplication after the takbir. There are various authentic ones, and it is good to alternate between them. Some of them include:

“Subhanak Allahumma wa bihamdik, wa tabarak asmuk, wa ta‘ala jadduk, wa la ilaha ghayruk.” (Reported by Ahmad no. 11473, Abu Dawud no. 776, al-Tirmidhi no. 243, al-Nasa’i no. 900, from Abu Sa‘id).

It is reported in Muslim that ‘Umar used to say it out loud to teach it to the people. (Reported by Muslim no. 600 from the hadith of Anas).

Another version: “Alhamdulillahi hamdan kathiran tayyiban mubarakan fihi.” The Prophet said about it: “I saw twelve angels rushing to write it down, to see who would take it up.” (Reported by Muslim no. 598 from the hadith of Abu Hurayrah).

Another version: “Allahumma ba‘id bayni wa bayna khatayaya kama ba‘adta bayna al-mashriqi wa al-maghrib, Allahumma naqqini min khatayaya kama yunaqqa ath-thawb al-abyad min ad-danas, Allahumma aghsilni min khatayaya bith-thalji wal-ma’i wal-barad.”

(Reported by Muslim no. 601 from the hadith of Ibn ‘Umar).

Another version: “Allahu akbar kabiran, walhamdu lillahi kathiran, wa subhanallahi bukratan wa asilan.” The Prophet said about it: “I was amazed by it—its gates in the sky were opened.” (Reported by Muslim no. 600 from the hadith of Anas). There are other supplications mentioned earlier in the recommended actions of the night prayer.

Saying the Ta‘awwudh (Seeking Refuge)

This is recommended before reciting. There are different authentic ways, so one should alternate.

One: “A‘udhu billahi min ash-shaytan ir-rajim.” This is the view of the majority of scholars, based on the verse: “When you recite the Quran, seek refuge with Allah from the accursed Shaytan.” (an-Nahl: 98)

Two: “A‘udhu billahi as-sami‘ al-‘alim min ash-shaytan ir-rajim.” This is based on the verse: “And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. He is the All-Hearing, the All-Knowing.” (Fussilat: 36) (The hadith about this has some weakness but has supporting chains and was declared hasan by Ibn Hajar in Nata’ij al-Afkar 1/412).

Saying the Basmalah

It is sunnah to say “Bismillah ar-Rahman ar-Rahim” before al-Fatiha, after the ta‘awwudh.

From the hadith of Na‘im al-Mujammir: “I prayed behind Abu Hurayrah, and he said: ‘Bismillah ar-Rahman ar-Rahim’, then he recited the Umm al-Qur’an…” Then he said: “By the One in whose hand is my soul, I most resemble the prayer of the Messenger of Allah.” (Reported by al-Bukhari no. 744).

The reason it is not obligatory is because the Prophet did not teach it to the man who prayed badly, when he taught him to recite al-Fatiha only, in the hadith of Abu Hurayrah that is agreed upon.

Saying Ameen with the Imam

This is sunnah when the imam says it in a loud prayer. From the hadith of Abu Hurayrah: The Prophet said: “When the imam says ‘Ameen,’ then say ‘Ameen,’ for whoever’s ‘Ameen’ coincides with the ‘Ameen’ of the angels, his past sins will be forgiven.” (Reported by al-Bukhari no. 780 and Muslim no. 410). Saying “Ameen” means: “O Allah, answer [this request].”

Reciting a Surah After al-Fatiha

It is sunnah to recite a surah after al-Fatiha in the first two rak‘ahs, and this is the view of the majority of scholars. From the hadith of Abu Qatadah: “The Prophet used to recite al-Fatiha and another surah in the first two rak‘ahs of Dhuhr, making the first longer than the second.” (Reported by al-Bukhari no. 759 and Muslim no. 451).

As for the one praying behind the imam in a loud prayer, he does not recite another surah after al-Fatiha; he listens to the imam. Ibn Qudamah said: “We know of no difference among the scholars that it is sunnah to recite a surah after al-Fatiha in the first two rak‘ahs of every prayer.” (al-Mughni 1/568).

During the Bowing (Ruku‘)

It is recommended to place the hands on the knees, holding them firmly and spreading the fingers.

From the hadith of Abu Humayd: “I know best how the Prophet prayed… When he bowed, he placed his hands firmly on his knees, then straightened his back…” (Reported by al-Bukhari no. 828).

In the hadith of Abu Mas‘ud: “He spread his fingers behind his knees.” (Reported by Ahmad no. 17081, Abu Dawud no. 893, al-Nasa’i no. 1038, with a good chain. It has a supporting narration from Wa’il ibn Hujr reported by Ibn Khuzaymah no. 594).

It is sunnah for the back to be straight during bowing

From the hadith of Abu Humayd as-Sa‘idi: “When he bowed, he placed his hands firmly on his knees and straightened his back.” (Reported by al-Bukhari no. 828). Straightening the back means bending it in a straight way without curving it.

It is also sunnah for the head to be level with the back—not raised or lowered.

From the hadith of ‘A’ishah in Muslim: “When the Prophet bowed, he would not raise his head or lower it, but keep it between the two.” (Reported by Muslim no. 498).

Recommended Practices During Rukuʿ (Bowing)

It is recommended for the one bowing to keep his elbows away from his sides.

That means he should separate his arms from his body. This is from the previous hadith of Abu Masʿud: “Then he bowed, spread his arms, placed his hands on his knees, and spread his fingers… He said: This is how I saw the Messenger of Allah pray.” (Reported by Ahmad no. 17081, Abu Dawud no. 863, and al-Nasa’i no. 1038. See footnote 2).

Spreading the arms is recommended as long as it does not harm the person next to him. It is not right to do something recommended in a way that harms others.

Imam al-Nawawi said about keeping the elbows away: “I do not know of any disagreement among scholars about it being recommended.” Al-Tirmidhi said: “The scholars considered it recommended in both rukuʿ and sujud.” (al-Majmuʿ 3/410).

It is recommended to say the known adhkar in rukuʿ, along with “Subhana Rabbiy al-ʿAzim.” Some of what was reported includes:

a. “Subhanaka Allahumma Rabbana wa bihamdik, Allahumma ighfir li.”
(Reported by al-Bukhari no. 794 and Muslim no. 484 from the hadith of A’ishah).

b. “Subbuhun Quddusun Rabb al-mala’ikati wa ar-ruh.”
(Reported by Muslim no. 487 from the hadith of A’ishah).

c. “Allahumma laka rakaʿtu wa bika amantu wa laka aslamtu, khashaʿa laka samʿi wa basari wa mukhkhi wa ʿazmi wa ʿasabi.”
(Reported by Muslim no. 771 from the hadith of ʿAli).

d. “Subhana dhi al-jabarut wa al-malakut wa al-kibriya’i wa al-ʿazamah.”
(Reported by Ahmad no. 23411, Abu Dawud no. 873, and al-Nasa’i no. 1050 from the hadith of ʿAwf ibn Malik).

Recommended Practices When Rising from Rukuʿ

It is recommended to lengthen this part of the prayer. From the hadith of Thabit al-Bunani from Anas: “I try not to fall short in praying as I saw the Messenger of Allah pray with us. Anas used to do something I do not see you doing: when he raised his head from rukuʿ, he would stand until someone would say: ‘He has forgotten!’ And when he raised his head from sujud, he would remain until someone would say: ‘He has forgotten!’” (Reported by al-Bukhari no. 821 and Muslim no. 472. “I try not to fall short” means: I do not cut anything short).

It is recommended to vary the wording of “Rabbana laka al-hamd.” Some of the different versions are:

a. “Allahumma Rabbana wa laka al-hamd.”
(Reported by al-Bukhari no. 795 from the hadith of Abu Hurayrah).

b. “Allahumma Rabbana laka al-hamd.”
(Reported by al-Bukhari no. 796 and Muslim no. 404 from the hadith of Abu Hurayrah).

c. “Rabbana wa laka al-hamd.”
(Reported by al-Bukhari no. 799 and Muslim no. 411 from the hadith of A’ishah).

d. “Rabbana laka al-hamd.”
(Reported by al-Bukhari no. 722 from the hadith of Abu Hurayrah).
All of these are correct, and one can alternate between them.

It is recommended to say other adhkar after rising from rukuʿ, such as:

a. “Rabbana laka al-hamd, mil’a as-samawati wa al-ard wa mil’a ma shi’ta min shay’in baʿd. Ahl al-thana’i wa al-majd. Ahaqqu ma qala al-ʿabd, wa kulluna laka ʿabd. Allahumma la maniʿa lima aʿtayt, wa la muʿtiya lima manaʿt, wa la yanfaʿu dha al-jaddi minka al-jadd.” (Reported by Muslim from the hadith of Abu Saʿid).

b. “Alhamdu lillahi hamdan kathiran tayyiban mubarakan fihi.”
The Prophet said about it: “I saw twelve angels racing to record it—who would take it up first.” (Reported by Muslim no. 600 and al-Bukhari no. 799).

c. “Allahumma tahhirni bil-thalji wa al-baradi wa al-ma’i al-barid. Allahumma tahhirni min al-dhunubi wa al-khataya kama yunaqqa ath-thawb al-abyad min al-wasakh.”
(Reported by Muslim no. 476).

These adhkar help the person to lengthen this part of the prayer.

Recommended Practices in Sujud (Prostration)

It is recommended to spread the upper arms from the sides, and the stomach from the thighs.

From the hadith of ʿAbd Allah ibn Buhaynah: “The Prophet, when he prayed, would separate his hands so that the whiteness of his armpits could be seen.” (Reported by Muslim no. 477).

And from the hadith of Maymunah: “When the Prophet prostrated, if a lamb wanted to pass under his arms, it could pass.” (Reported by al-Bukhari no. 390 and Muslim no. 495).
This shows how much he separated his arms. But again, this should not harm others.

It is also sunnah not to join the thighs together, and not to press the stomach against them.

From the hadith of Abu Humayd: “When he prostrated, he spread his thighs without pressing his stomach against them.” (Reported by Abu Dawud no. 735. This is agreed upon by the scholars, as reported by al-Shawkani and others).

Al-Shawkani said: “The hadith shows that separating the thighs in sujud, and lifting the stomach from them, is recommended. There is no disagreement about this.” (Nayl al-Awtar 2/257).

It is recommended to point the toes towards the qiblah during sujud.

From the hadith of Abu Humayd: “When the Prophet prostrated, he placed his hands down—not spreading nor clenching them—and pointed the tips of his toes toward the qiblah.” (Reported by al-Bukhari no. 828).

As for the hands, it is sunnah for the fingers to be close together and directed towards the qiblah, as narrated from Ibn ʿUmar in al-Muwatta’, and from Hafs ibn ʿAsim in Musannaf Ibn Abi Shaybah: “It is sunnah in prayer to spread the palms, keep the fingers together, and direct them toward the qiblah.” (Musannaf Ibn Abi Shaybah 1/236. There is a supporting narration from the hadith of Wa’il ibn Hujr).

Adhkar During Sujud

It is sunnah to say other supplications along with “Subhana Rabbiy al-Aʿla.” Some of the ones reported include:

a. “Subhanaka Allahumma Rabbana wa bihamdik, Allahumma ighfir li.”
(Reported by al-Bukhari no. 794 and Muslim no. 484 from the hadith of A’ishah).

b. “Subbuhun Quddusun Rabb al-mala’ikati wa ar-ruh.”
(Reported by Muslim no. 487 from the hadith of A’ishah).

c. “Allahumma laka sajadtu, wa bika amantu, wa laka aslamtu. Sajada wajhi lilla dhi khalaqahu wa sawwarahu wa shaqqa samʿahu wa basarahu. Tabarak Allahu ahsan al-khaliqin.”
(Reported by Muslim no. 771 from the hadith of ʿAli).

d. “Allahumma ighfir li dhanbi kullahu, diqqahu wa jillahu, wa awwalahu wa akhirahu, wa ʿalaniyatahu wa sirrahu.”
(Reported by Muslim no. 483 from the hadith of Abu Hurayrah).

e. “Allahumma inni aʿudhu biridaka min sakhatika, wa bimuʿafatika min ʿuqubatika, wa aʿudhu bika minka, la uhsi thana’an ʿalayk, anta kama athnayta ʿala nafsik.”
(Reported by Muslim no. 486 from the hadith of A’ishah).

The person praying should say as many of these as they are able, and alternate between them. It is known that saying “Subhana Rabbiy al-Aʿla” once is obligatory. The second and third times are recommended.

It is recommended to make lots of duʿa in sujud, because that is the closest a person is to his Lord. The Prophet said in the hadith of Ibn ʿAbbas: “As for sujud, strive in making duʿa, for it is likely that your duʿa will be answered.” (Reported by Muslim no. 479).

Recommended Practices While Sitting Between the Two Sujuds

It is sunnah for the person praying to lay his left foot flat and sit on it, while keeping his right foot upright.
From the hadith of Abu Humayd as-Saʿidi: “When he sat between the two rakʿahs, he sat on his left foot and kept his right foot upright.” (Reported by al-Bukhari no. 828).

It is also recommended to make this sitting position a little longer.
This is based on the hadith of Thabit al-Bunani mentioned earlier about Anas who used to lengthen his pauses after raising his head from prostration until someone would say: “He has forgotten.”

It is recommended to sit briefly before standing up to the second or fourth rakʿah.
This is called “jalsat al-istirahah” (the sitting of rest), and there is no specific duʿa reported for it. It is proven in three hadiths, including:

From the hadith of Malik ibn al-Huwayrith: “He saw the Prophet pray, and whenever he reached a rakʿah that was not followed by tashahhud, he would not stand up until he had sat down fully.” Malik ibn al-Huwayrith is the one who reported the Prophet’s saying: “Pray as you have seen me praying.” (Reported by al-Bukhari no. 631).

There is a difference of opinion about whether this sitting is sunnah. The correct view is that it is always sunnah based on the hadiths of Malik and Abu Humayd. This view was preferred by al-Nawawi, al-Shawkani, Ibn Baz, al-Albani, and the Permanent Committee for Islamic Research and Ifta’ (See: Fatawa wa Maqalat Mutanawwiʿah 11/99 and Fatawa al-Lajnah ad-Da’imah 6/445–446).
Al-Nawawi said: “This is the correct view supported by authentic hadiths.” (al-Majmuʿ 3/441).

Recommended Practices (Sunnah) During the First Tashahhud

It is sunnah to lay the left foot flat and sit on it, and to keep the right foot upright.
This applies after completing the second rakʿah with its bowing, prostrations, standing and sitting—whether the prayer is two, three, or four rakʿahs. In every second rakʿah that has tashahhud, this sitting posture is used. From the hadith of Abu Humayd as-Saʿidi: “When he sat after two rakʿahs, he sat on his left foot and kept his right upright.” (Reported by al-Bukhari no. 828).
Also from the hadith of ʿA’ishah: “He would say the tashahhud in every two rakʿahs and would sit on his left foot and keep the right upright.” (Reported by Muslim no. 498).

As for the final tashahhud in a prayer of three or four rakʿahs, its sitting posture will be explained below.

Recommended Practice: Varying the Position of the Hands in Tashahhud

There are two ways to place the hands during tashahhud:

First: Placing both hands on the thighs.
Second: Placing both hands on the knees, such that the left hand grasps the left knee, and the right hand is used to point—as will be explained. The left hand is always kept open.
From the hadith of Ibn ʿUmar: “When the Prophet sat in prayer, he placed his right hand on his right thigh and clenched all his fingers, pointing with the finger next to the thumb, and placed his left hand on his left thigh.” In another version: “He grasped his left knee.” (Reported by Muslim no. 580 and 579).

Recommended Practice: Position Of Fingers During Tashahhud

There are two ways to hold the fingers:

First: Clenching all the fingers of the right hand and pointing with the index finger, while the left hand remains open. This is from the previous hadith of Ibn ʿUmar.

Second: Forming the number fifty-three by folding the ring and little fingers, forming a circle with the thumb and middle finger, and pointing with the index.
This is also reported in another narration of Ibn ʿUmar: “When the Prophet sat in tashahhud, he placed his left hand on his left knee, and his right hand on his right knee, formed fifty-three, and pointed with the index.” (Reported by Muslim no. 580).

Recommended Practice: Varying the Wordings of Tashahhud

There are different authentic wordings of the tashahhud that a person can alternate between:

a. “At-tahiyyatu lillah, wa as-salawatu wa at-tayyibat, as-salamu ʿalayka ayyuhan-nabiyyu wa rahmatullahi wa barakatuh, as-salamu ʿalayna wa ʿala ʿibadillah as-salihin. Ashhadu an la ilaha illa Allah, wa ashhadu anna Muhammad ʿabduhu wa rasuluh.”

b. “At-tahiyyatu al-mubarakat, as-salawatu, at-tayyibat lillah…” then continuing the same as above.

c. “At-tahiyyatu at-tayyibat as-salawatu lillah…” then continuing the same as above.
All these versions are from authentic hadiths.

Recommended Practice: Sitting in Tawarruk in the Final Tashahhud of a Three or Four-Rakʿah Prayer

Tawarruk means to sit on the left hip, placing the left foot under the right leg, while keeping the right foot upright.
There are several authentic versions of how tawarruk was done, and one can alternate between them. Among them:

a. Laying the left foot flat, bringing it out to the right side, keeping the right foot upright, and sitting on the ground. This version is reported by al-Bukhari. (Reported by al-Bukhari no. 1202 and Muslim no. 402 from the hadith of Ibn Masʿud).

b. Laying both feet flat and bringing them out to the right side, sitting on the ground. This version is reported by Abu Dawud, Ibn Hibban, and al-Bayhaqi. It is important to know that tawarruk is only done in the last tashahhud of a three or four-rakʿah prayer—not in a two-rakʿah prayer.

Recommended Practice: Varying the Wordings of Salat on the Prophet in Tashahhud

There are multiple authentic versions of how to send salat (peace and blessings) on the Prophet:

a. “Allahumma salli ʿala Muhammad wa ʿala ali Muhammad, kama sallayta ʿala Ibrahim wa ʿala ali Ibrahim, innaka Hamidun Majid. Allahumma barik ʿala Muhammad wa ʿala ali Muhammad, kama barakta ʿala Ibrahim wa ʿala ali Ibrahim, innaka Hamidun Majid.”
(Reported by Abu Dawud no. 731, Ibn Hibban no. 1867, al-Bayhaqi 2/128, from the hadith of Abu Humayd as-Saʿidi. Authenticated by al-Albani).

b. “Allahumma salli ʿala Muhammad wa ʿala ali Muhammad, kama sallayta ʿala ali Ibrahim, wa barik ʿala Muhammad wa ʿala ali Muhammad, kama barakta ʿala ali Ibrahim, fil-ʿalamin, innaka Hamidun Majid.”
(Reported by al-Bukhari no. 3370 from the hadith of Kaʿb ibn ʿUjrah)

c. “Allahumma salli ʿala Muhammad wa ʿala azwajih wa dhurriyyatih, kama sallayta ʿala ali Ibrahim, wa barik ʿala Muhammad wa ʿala azwajih wa dhurriyyatih, kama barakta ʿala ali Ibrahim, innaka Hamidun Majid.”
(Reported by al-Bukhari no. 3369 and Muslim no. 407 from the hadith of Abu Humayd as-Saʿidi)

Recommended Practices Before Concluding the Prayer

It is recommended for the person praying to seek protection with Allah from four things before ending the prayer.
This is the view of the majority of scholars, even though some held it to be obligatory. From the hadith of Abu Hurayrah: the Prophet said, “When one of you finishes the final tashahhud, let him seek refuge with Allah from four things: from the punishment of Hell, from the punishment of the grave, from the trials of life and death, and from the evil of the False Messiah.” (Reported by Muslim. It is also found in both al-Bukhari and Muslim).

There are also other supplications that have come in the Sunnah, and it is recommended for the person praying to alternate between them before the final salam. Some of these include:

a. “Allahumma inni aʿudhu bika min al-maʾthami wa al-maghram.” (Reported by al-Bukhari no. 832 and Muslim no. 589).

b. “Allahumma inni as’aluka al-jannah wa aʿudhu bika min an-nar.” (Reported by al-Bukhari no. 832 and Muslim no. 589).

c. “Allahumma inni zalamtu nafsi zulman kathiran, wa la yaghfiru adh-dhunuba illa anta, faghfir li maghfiratan min ʿindik, warhamni, innaka anta al-Ghafur ar-Rahim.” (Reported by Abu Dawud no. 792; al-Albani authenticated its chain in Sahih Abu Dawud 3/377).

d. “Allahumma aʿinni ʿala dhikrik wa shukrik wa husni ʿibadatik.” (Reported by al-Bukhari no. 6326 and Muslim no. 2705).

e. “Allahumma inni aʿudhu bika min al-bukhl, wa aʿudhu bika min al-jubn, wa aʿudhu bika an uradda ila ardhali al-ʿumuri, wa aʿudhu bika min fitnati ad-dunya, wa aʿudhu bika min ʿadhabi al-qabr.”
f. “Allahumma hasibni hisaban yasira.” (Reported by Ahmad no. 22119, Abu Dawud no. 1522, al-Nasa’i no. 1304. Al-Albani authenticated it in Sahih al-Jamiʿ 2/1320).

Then one should give the salam while turning to the side. Turning the head in salam is a sunnah, and turning it widely is also sunnah, because the Prophet used to turn so much that the whiteness of his cheek could be seen. From the hadith of Saʿd ibn Abi Waqqas: “I used to see the Messenger of Allah give salam to his right and his left until I could see the whiteness of his cheek.” (Reported by al-Bukhari no. 6370 and Ahmad no. 24215; authenticated by al-Albani in Mishkat al-Masabih 3/1544).

Recommended Dhikr After the Obligatory Prayer

Saying the adhkar after the obligatory prayer is sunnah.
Imam al-Nawawi said: “The scholars have agreed that making remembrance after prayer is recommended.” (al-Adhkar p. 66).

It is also recommended to raise the voice slightly with the adhkar after prayer.
From the hadith of Ibn ʿAbbas: “Raising the voice with remembrance after the obligatory prayers was something that existed during the time of the Prophet.” (Reported by al-Bukhari no. 841 and Muslim no. 583).

Some of the adhkar include:

a. Saying: “Astaghfir Allah” three times, then saying: “Allahumma anta as-salam wa minka as-salam, tabarakta ya Dhal-Jalali wal-Ikram.” (Reported by Muslim no. 582).

b. Saying: “La ilaha illa Allah wahdahu la sharika lah, lahu al-mulku wa lahu al-hamdu wa huwa ʿala kulli shay’in qadir. La hawla wa la quwwata illa billah. La ilaha illa Allah, wa la naʿbudu illa iyyah, lahu an-niʿmatu wa lahu al-fadlu, wa lahu ath-thana’u al-hasan. La ilaha illa Allah, mukhlisina lahu ad-din walaw kariha al-kafirun.” (Reported by Muslim no. 591 from the hadith of Thawban).

c. Saying: “La ilaha illa Allah wahdahu la sharika lah, lahu al-mulku wa lahu al-hamdu wa huwa ʿala kulli shay’in qadir. Allahumma la maniʿa lima aʿtayt, wa la muʿtiya lima manaʿt, wa la yanfaʿu dha al-jaddi minka al-jadd.” (Reported by al-Bukhari no. 844 and Muslim no. 593 from the hadith of al-Mughira ibn Shuʿbah).

d. Then one says the prescribed tasbih. There are different ways:

First way: Say “Subhan Allah” 33 times, “Alhamdulillah” 33 times, “Allahu Akbar” 33 times. To complete 100, say: “La ilaha illa Allah wahdahu la sharika lah, lahu al-mulku wa lahu al-hamdu wa huwa ʿala kulli shay’in qadir.”

From the hadith of Abu Hurayrah: The Messenger of Allah said: “Whoever says ‘Subhan Allah’ 33 times, ‘Alhamdulillah’ 33 times, and ‘Allahu Akbar’ 33 times after each prayer—that makes ninety-nine—and then says to complete the hundred: ‘La ilaha illa Allah wahdahu la sharika lah…’ his sins will be forgiven even if they were like the foam of the sea.” (Reported by Muslim no. 597).

Second way: Say “Subhan Allah” 33 times, “Alhamdulillah” 33 times, and “Allahu Akbar” 34 times. From the hadith of Kaʿb ibn ʿUjrah: The Messenger of Allah said: “There are phrases that, if said after each obligatory prayer, will never cause one to lose: 33 tasbihs, 33 tahmids, and 34 takbirs.” (Reported by Muslim no. 596).

Third way: Say “Subhan Allah” 25 times, “Alhamdulillah” 25 times, “Allahu Akbar” 25 times, and “La ilaha illa Allah” 25 times.
This version is reported by at-Tirmidhi from the hadith of ʿAbdullah ibn Zayd. (Reported by at-Tirmidhi no. 3413. Al-Albani authenticated it in Mishkat al-Masabih 1/307).

Fourth way: Say “Subhan Allah” 10 times, “Alhamdulillah” 10 times, and “Allahu Akbar” 10 times. This version is reported by at-Tirmidhi from the hadith of ʿAbdullah ibn ʿAmr. (Reported by at-Tirmidhi no. 3410. Al-Albani authenticated it in Mishkat al-Masabih 2/743).

The rule is that when there are multiple authentic ways to do a certain act of worship, one should alternate between them. Also, it is sunnah to do tasbih with the fingers.
From the hadith reported by Ahmad and at-Tirmidhi, the Prophet said: “Count with your fingers, for they will be asked and made to speak.” (Reported by Ahmad no. 27089 and at-Tirmidhi no. 3486. Al-Albani said it is hasan in Sahih al-Jamiʿ 2/753).

Reciting Ayat al-Kursi

From the hadith of Abu Umamah: The Messenger of Allah said: “Whoever recites Ayat al-Kursi after each obligatory prayer, nothing prevents him from entering Paradise except death.” (Reported by an-Nasa’i in al-Sunan al-Kubra no. 9928. Al-Mundhiri authenticated it in at-Targhib wa at-Tarhib no. 2373. Also supported by Ibn ʿAbd al-Hadi in al-Muharrar 1/198, and Ibn al-Qayyim in Zad al-Maʿad 1/303).

Reciting al-Muʿawwidhatayn (the Two Protection Surahs)

From the hadith of ʿUqbah ibn ʿAmir: “The Messenger of Allah commanded me to recite the Muʿawwidhatayn (Surat al-Falaq and Surat an-Nas) after every prayer.” (Reported by Abu Dawud no. 1525. Al-Albani said: Its isnad is sahih. It was also authenticated by Ibn Khuzaymah and Ibn Hibban. See Sahih Abu Dawud 5/254).

These are some of the sunan of the prayer that the one praying is recommended to perform. We are still in the time of Fajr, and reviewing all of this is helpful for remembering each of these practices in their proper place—and Allah knows best.

Recommended Practice After Fajr: Sitting Until Sunrise

From the hadith of Jabir ibn Samurah: “The Prophet, when he prayed Fajr, would remain seated in his place of prayer until the sun had risen well.” (Reported by Muslim no. 670. “Well-risen” means it rose clearly and visibly).

And the Prophet said: “Seven types of people will be shaded by Allah in His shade on the day when there is no shade but His…” and among them: “…a man whose heart is attached to the masjid.” (Reported by al-Bukhari and Muslim).