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Sunan of the position of Standing in Prayer
Number 1 of Sunan of the position of Standing in Prayer
1- Raising one’s hands while making Takbeerat Al-Ihrām (i.e. saying Allāhu Akbar to begin prayer).
Ibn ‘Umar (ABPWH) narrated the following Hadeeth,
“When the Prophet (PBUH) stood to pray, he would start his prayer by raising his hands until they were the same height as his shoulders. When he wanted to bow, he would again raise his hands in a similar way. When he raised his head from bowing, he would do the same and say, ‘Allāh listens to him who praises Him. O Allāh, praise be to You alone’, and he would not do this in prostration”
(Al-Bukhāriy no. 735, Muslim no. 390)
In his book entitled Al-Ifssāh, Ibn Hubairah, may Allāh have mercy on him, stated, “Scholars unanimously agreed that raising hands is Sunnah and not obligatory.” (Al-Ifssāh, 1/123)
There are four positions where the hands are to be raised, as mentioned in the authentic Ahādeeth.
1. Upon making Takbeerat Al-Ihrām (saying {Allāhu Akbar} “Allāh is The Greatest” to begin prayer).
2. Upon making Rukoo‘ (Bowing).
3. Upon rising from Rukoo‘.
These three positions are proven by the Hadeeth narrated by Ibn ‘Umar, may Allāh be pleased with them both, as mentioned previously.
The fourth position is:
4. Upon standing up after finishing the first Tashahhud (i.e. The position of sitting after the second Rak‘ah of prayer).
This fourth position is proven by a Hadeeth narrated by Ibn ‘Umar, may Allāh be pleased with them both, reported in the Saheeh collection of Al-Bukhāriy.
Number 2 of Sunan of the position of Standing in Prayer
2- While raising the hands to begin prayer, it is Sunnah to position the fingers extended straight pointing upwards.
(Ahmad no. 8875, Abu Dauwd no. 753 and At-Tirmidthiy no. 240, and authenticated by Al-Albāniy)
“The Prophet (PBUH) used to position his fingers extended straight pointing upwards when raising his hands to begin his prayer.”
Abu Hurayrah (ABPWH) narrated,
Number 3 of Sunan of the position of Standing in Prayer
3- Raising the hands to the position of Sunnah.
Narrations have proven that there are two ways of raising the hands according to the Sunnah.
In the Hadeeth of Ibn ‘Umar, may Allāh be pleased with them, reported by Imām Muslim,
it is stated that the Prophet (PBUH) raised his hands up adjacent to his shoulders.
(Al-Bukhāriy no. 735, Muslim no. 390)
I
n another narration reported by Muslim through Mālik Ibn Il-Huwayrith (ABPWH),
the Prophet (PBUH) is reported to have raised his hands up adjacent to his ears.
(Muslim no. 391)
Thus, a person praying has the choice to raise his hands to any of the two positions, and it is best to alternate between both positions occasionally.
Q2-S2
Number 4 of Sunan of the position of Standing in Prayer
4- Placing the right hand over the left hand on the chest after making Takbeerat Il-Ihrām.
Scholars unanimously agree on this, as reported by Ibn Hubayrah, may Allāh have mercy on them all. (Al-Ifssāh 1/124)
Number 5 of Sunan of the position of Standing in Prayer
5- Holding the left hand with the right hand.
There are two different forms for this, and it is recommended to alternate between both forms occasionally.
The first form is it to place the right hand over the left hand as proven by
the Hadeeth reported by Wā’il Ibn Hujr (ABPWH) who said,
“The Prophet (PBUH) was seen placing his right hand over his left hand while standing in prayer.”
(Abū Dāwood no. 755 and An-Nasā’iy no. 888 and authenticated by Al-Albāniy)
The second form is to place the right hand over the left arm, based on
the Hadeeth of Sahl Ibn Sa‘d (ABPWH). Sahl Ibn Sa‘d narrated,
“People were ordered to place the right hand over the left arm in prayer.”
(Al-Bukhāriy no. 740)
Thus, one who is praying could place his right hand on his left hand in one occasion, and on his left arm in another occasion to diversify in applying the Sunnah.
Number 6 of Sunan of the position of Standing in Prayer
6- Starting prayer with the Introductory Supplication of Prayer after Takbeerat Il-Ihrām.
This supplication has several formulae, and it is recommended to diversify in the use of these formulae. The worshiper could use one formula in one prayer, and another formula in a different prayer.
The following are some of the formulae of Sunnah for the Introductory Supplication of prayer:
1) « سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، تَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ، وَلاَ إِلهَ غَيْرُكَ »
Narrated by Abi Sa‘eed (ABPWH).
“Glory be to You, O Allāh, all praises are due to You, blessed is Your Name, high is Your Majesty, and none is worthy of worship but You.”
(Ahmad no. 11473, Abū Dāwood no. 776, At-Tirmidthiy no. 243, and An-Nasā’iy no. 900)
2) « الْحَمْدُ للّهِ حَمْداً كَثِيراً طَيِّباً مُبَارَكاً فِيه »
“Praise be to Allāh; abundant praise that is pleasant and blessed.” Allāh’s Messenger (PBUH) said about the virtues of this supplication, “I saw twelve angels racing to write the reward of this phrase.”
(Muslim no. 600)
3) « اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ ، اللَّهُمَّ نَقِّنِي مِنْ خَطَايَايَ كَمَا يُنَقَّى الثَّوْبُ الأَبْيَضُ مِنَ الدَّنَسِ ، اللَّهُمَّ اغْسِلْنِي مِنْ خَطَايَايَ بِالثَّلْجِ وَالْمَاءِ وَالْبَرَدِ »
“O Allāh, distance me from my sins as You have distanced the East from the West. O Allāh, purify me from my sins as a white garment is purified from dirt. O Allāh, cleanse me of my sins with snow, water, and ice.”
(Al-Bukhāriy no. 744, Muslim no. 598)
4) « اللّهُ أَكْبَرُ كَبِيراً ، وَالْحَمْدُ للّهِ كَثِيراً ، وَسُبْحَانَ اللّهِ بُكْرَةً وَأَصِيلاً »
“Allāh is the most Great indeed. Praise be to Allāh in abundance. Glory be to Allāh, the Almighty, in the morning and in the evening.” Allāh’s Messenger (PBUH) said about the virtues of this supplication, “I was amazed by its effect. The gates of heavens were opened for it.”
(Muslim no. 601)
Moreover, there are some other formulae, some of which were mentioned earlier within the Sunan of Qiyām Il-Layl (night voluntary prayer).
Number 7 of Sunan of the position of Standing in Prayer
7- Isti‘ādthah (Seeking refuge in Allāh).
It is Sunnah and recommended to use different formulae of Isti‘ādthah at different times. Among the formulae of Isti‘ādthah are the following:
1) « أعوذ بالله من الشيطان الرجيم »
“I seek refuge in Allāh against the cursed devil.”
This is the formula that most scholars chose, may Allāh have mercy on them. Allāh, the Almighty, said regarding this formula:
« فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ »
[النحل : 98]
“So when you recite the Qur’ān, seek refuge in Allāh from the cursed Satan.”
(Soorat Un-Nahl, Verse 98)
2) « أعوذ بالله السميع العليم من الشيطان الرجيم »
“I seek refuge in Allāh, the All-Hearer, the All-Knower, against the cursed devil.”
Allāh, the Almighty, says regarding this formula:
« وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ »
[فصلت : 36]
“And if Satan tries to turn you away from doing good with an evil whisper, O Muhammad, then seek refuge in Allāh. Verily, He is the All-Hearer, the All-Knower.”
(Soorat Fussilat, Verse 36)
Number 8 of Sunan of the position of Standing in Prayer
8- Basmalah (i.e. Saying { بِسْمِ اللَِّ الرَّحْمنِ الرَّحِيمِ } “In the Name of Allāh, the Most Beneficent, the Most Merciful.”).
It is Sunnah to say Basmalah after Isti‘ādthah. Basmalah is to say, “In the Name of Allāh, the Most Beneficent, the Most Merciful.”
Nu‘aim Il-Mujmir (ABPWH) narrated, “I prayed behind Abi Hurayrah and he recited, ‘In the Name of Allāh, the Most Beneficent, the Most Merciful,’ then he recited Umm Al-Qur’ān (Al-Fātihah) … ,” and at the end of the Hadeeth Abu Hurayrah said, “By the One in Whose Hand is my soul, it is my prayer -out of all of your prayes- that most closely resembles the prayer of the Messenger of Allāh.” (An-Nasā’iy no. 906)
What this shows is that saying Basmalah is not obligatory. This is also indicated by the Hadeeth of Abi Hurayrah (ABPWH) narrating the situation when the Prophet (PBUH) taught the man who was not praying properly. (Al-Bukhāriy no. 757, Muslim no. 397)
Number 9 of Sunan of the position of Standing in Prayer
9- Saying “Āmeen” when the Imām completes reciting Al-Fātihah.
It is Sunnah to say “Āmeen” when the Imām completes Al-Fātihah in loud prayers.
Abu Hurayrah (ABPWH) narrated that the Prophet (PBUH) said,
“Say Āmeen when the Imām says it, and if one of you said it in harmony with that of the angels, then all his past sins will be forgiven.”
(Al-Bukhāriy no. 780, Muslim no. 410)
The meaning of “Āmeen” is, ‘O Allāh, respond to our supplication.
Number 10 of Sunan of the position of Standing in Prayer
10- Reciting a Soorah (i.e. a chapter of the Qur’an) after Al-Fātihah.
Reciting a Soorah after Al-Fātihah is Sunnah in the first two Rak‘ahs for an Imām or a person praying alone or a follower of an Imām in non-loud prayers. This is agreed upon by the majority of scholars, may Allāh have mercy on them all.
Abu Qatādah (ABPWH) narrated,
“The Messenger of Allāh (PBUH) used to recite Soorat Al-Fātihah followed by another Soorah in the first two Rak‘ahs of Dthuhr prayer, and he would prolong the first Rak‘ah more than the second Rak‘ah.”
(Al-Bukhāriy no. 759, Muslim no. 451)
However, in loud prayers specifically, only the Imām may recite a Soorah after Al-Fātihah, while the followers of the Imām should listen to the recitation.
Ibn Qudāmah said, “Scholars unanimously agreed on the fact that it is Sunnah to recite a Soorah after Al-Fātihah in the first two Rak‘ahs of every prayer.” (Al-Mughny 1/568
