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Dhuhā Time ...
It is Sunnah for a Muslim at the time of Dhuhā (forenoon) to offer Dhuhā prayer. ... [+]
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Adthkār of the Morning (and the Evening): ...
Number 1 of The Adthkār of the Morning and the Evening 1. “Whoever says, { لَا إِلَهَ إِلَّا اللَّهُ و ... [+]
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Adthkār of the Morning ...
Time for Adthkār of the Morning starts from the time of Fajr (i.e. once the Mu’adthin makes Adthān). Undoubtedly, Adthkār are protection for the M ... [+]
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Remaining seated after finishing Fajr prayer in ...
Jābir Ubn Samurah h narrated, “The Prophet h used to remain seated in his place in the mosque after praying Fajr until the sun fully rises.” (Musl ... [+]
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Supplications of Sunnah after obligatory prayers ...
2-S7 Number 8 of Sunan of Prayer 8) Supplications of Sunnah after obligatory prayers. By this we mean immediately after Tasleem fr ... [+]
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Sunan of Tashahhud. ...
Number 7 of Sunan of Prayer 7) Sunan of Tashahhud. Tashahhud is a position in prayer in which the worshiper sits down after the se ... [+]
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Sitting between the two Prostrations ...
Number 1 of Sunan of Sitting Between the Two Prostrations: 1- Placing the left foot flat on the ground and sitting on it, and placing the right fo ... [+]
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Sunan of Sujood (The position of Prostration). ...
Number 1 of Sunan of Prostration 1. Keeping a distance between the arms and the side, and between the thighs and the belly while prostrating ... [+]
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Sunan of the position of standing after rising up f ...
Number 1 of Sunan of standing after rising up from Rukoo‘ 1- Prolonging this pillar. ... [+]
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Sunan of Rukoo‘ (Bowing) ...
Number 1 of Sunan of Rukoo‘ (bowing) 1. Placing the palms of the hands on the knees and spreading the fingers out. Abu Humayd Is-Sā ... [+]
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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 ... [+]
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Sunan of Prayer ...
Prayer has many Sunan that a Muslim should be eager to follow, presented as follows: Number 1 of Sunan of Prayer 1) Sunan of Sutr ... [+]
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Dhuhā Time
It is Sunnah for a Muslim at the time of Dhuhā (forenoon) to offer Dhuhā prayer.
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Moreover, the Prophet (PBUH) also advised Abā Dtharr (ABPWH) to offer the two Rak‘ahs of Dhuhā. (An-Nasā’iy in As-Sunan Al-Kubrā no. 2712)
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As-Sulama means the joints.
It was also reported in Saheeh Muslim by ‘Ā’ishah, may Allāh be pleased with her, that every person was created with three hundred and sixty joints, and he who does an equivalent number of acts of Sadaqah (charity), will walk on that day (i.e. the day of judgment) having distanced himself from Hellfire. (Muslim, no. 1007)
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Its time begins when the sun has risen above the horizon by the height of a spear (i.e. when the time of prohibition is over).
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Shaykh Ibn Bāz, may Allāh have mercy on him, said, “The Arabic word [Tarmadh] used in the Hadeeth means that the heat of the sun becomes severe on them, while the word [Al-Fissāl] refers to the young offspring of camels. Thus, Dhuhā is a prayer the performance of which is preferable by the end of the permitted time.” (Fatāwā Islāmiyyah 1/515)
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>span >) As for the upper limit of the number of Rak‘ahs of Dhuhā prayer, there actually is no upper limit for those who want to pray more than two Rak‘ahs. Some scholars said that the upper limit is eight Rak‘ahs, but this is not a strong choice. In fact, a Muslim is allowed to exceed eight Rak‘ahs to whatever number of Rak‘ahs he would like to pray, as proven by the Hadeeth of ‘Ā’ishah, may Allāh be pleased with her, who said, “The Prophet used to pray Dhuhā four Rak‘ahs, and then he would go beyond that by whatever number of additional Rak‘ahs that Allāh willed.” (Muslim no. 719)
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Adthkār of the Morning (and the Evening):
Number 1 of The Adthkār of the Morning and the Evening
1.
“Whoever says,
{ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ }
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Number 2 of The Adthkār of the Morning and the Evening
2.
{ أَمْسَيْنَا وَأَمْسَى الْمُلْكُ لِلَّهِ ، وَالْحَمْدُ لِلَّهِ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ خَيْرِ هَذِهِ اللَّيْلَةِ وَخَيْرِ مَا فِيهَا، وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا فِيهَا ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكَسَلِ ، وَالْهَرَمِ ، وَسُوءِ الْكِبَرِ، وَفِتْنَةِ الدُّنْيَا ، وَعَذَابِ الْقَبْرِ }
“We have entered upon evening, while the whole kingdom is for Allāh, and praise is due to Allāh alone Whom there is no God but Him and has no partner or associate. O Allāh, I ask You from the good of this night and the good of what it contains, and I seek refuge in You from the evil of this night and the evil of what it contains. O Allāh, I seek refuge in You from laziness, senility, and the evil of vanity, and I seek refuge in You from the trial of this life, and from the torment of the grave.”
In the morning he used to say,
{ أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ لِلَّهِ... أسْأَلُكَ خَيْرِ مَا فِي هَذَا الْيَوم وَخَيْر مَا بعدِه، وَأَعُوذُ بِك مِنْ شَرِّ مَا فِي هَذا اليَوم وَشَر مَا بَعْدِه }
“We entered upon morning, while the whole kingdom is for Allāh, and praise is due to Allāh alone Whom there is no God but Him and has no partner or associate. O Allāh, I ask You from the good of this day and the good of what comes after it, and I seek refuge in You from the evil of this day and what comes after it ...” (Muslim no. 2723)
Number 3 of The Adthkār of the Morning and the Evening
3.
{ اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ خَلَقْتَنِي،وَأَنَا عَبْدُكَ،وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ،أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيّ،وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ }
“O Allāh, You are my Lord. None has the right to be worshiped but You. You have created me and I am Your slave, and I am faithful to my covenant with you and my promise to you as much as I can. I seek refuge in You from all the evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my sins, so forgive my sins, for nobody can forgive sins except You.”
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Number 4 of The Adthkār of the Morning and the Evening
4. { اللَّهُمَّ بِكَ أَصْبَحْنَا، وَبِكَ أَمْسَيْنَا،وَبِكَ نَحْيَا، وَبِكَ نَمُوتُ،وَإِلَيْكَ النُّشُور }
“O Allāh, by You we enter the morning and by You we enter the evening, by You we live, and by You we die, and to You is the final return,” and when the evening comes say,
{ اللَّهُمَّ بِكَ أَمْسَيْنَا، وَبِكَ أَصْبَحْنَا، وَبِكَ نَحْيَا وَبِكَ ،نَمُوتُ، وَإِلَيْكَ الْمَصِيرُ }
“O Allāh, by You we enter the evening and by You we enter the morning, by You we live and by You we die, and to You is the resurrection.” (Abū Dāwood no. 5068, At-Tirmidthiy no. 3391, Sunan An-Nasā’iy Al-Kubra no. 9836 and Ibn Mājah no. 3868, and Shaykh Ibn Bāz graded its Isnād as Saheeh [Authentic])
5. { اللَّهُمَّ فَاطِرَ السَّمَوَاتِ وَالْأَرْضِ ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ ، لَا إِلَهَ إِلَّا أَنْتَ رَبَّ كُلِّ شَيْءٍ وَمَلِيكَهُ ، أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي وَمِنْ شَرِّ الشَّيْطَانِ وَشِرْكِهِ ، وَأَنْ أَقْتَرِفَ عَلَى نَفْسِي سُوءًا ، أَوْ أَجُرَّهُ إِلَى مُسْلِمٍ }
“O Allāh, Creator of the heavens and the earth, Knower of the unseen and the evident, Lord and Possessor of everything, I bear witness that there is none worthy of worship but You. I seek refuge in You from the evil of my soul and from the evil of Satan and his encouragement to associate others with you, and from bringing evil on myself or bringing evil to another Muslim.”
Allāh’s Messenger said, “Say it in the morning, in the evening, and when you go to bed.” (Ahmad no. 6597, Abū Dāwood no. 3529, and An-Nasā’iy no. 7699, and Shaykh Ibn Bāz graded its Isnād as Saheeh [Authentic])
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6. { بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ }
“In the Name of Allāh, with Whose Name there is protection against every kind of harm in the earth or in the heaven, and He is the All-Hearing and the All-Knowing.”
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7.
{ رَضِيتُ بِاللَّهِ رَبًّا ، وَبِالْإِسْلَامِ دِينًا ، وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا }
“I am pleased with Allāh as my Lord, with Islam as my religion, and with Muhammad (PBUH) as my Prophet.”
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8.
{ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ ، وَأَهْلِي وَمَالِي ، اللَّهُمَّ اسْتُرْ عَوْرَاتِي، وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ وَمِنْ خَلْفِي ، وَعَنْ يَمِينِي وَعَنْ شِمَالِي ، وَمِنْ فَوْقِي ، وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي }
“O Allāh, I ask you for well-being in this world and in the Hereafter. O Allāh, I ask You for well-being in my religious and worldly affairs, and my family and my property. O Allāh, conceal my faults, calm my fears, and protect me from before me and behind me, from my right and my left, and from above me, and I seek refuge in Your Might from being taken unaware from beneath me.” (Ahmad no. 4785, Abū Dāwood no. 5074, Sunan An-Nasā’iy Al-Kubra no. 10401, and Ibn Mājah no. 3871)
9.
{ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ }
“I seek refuge in the perfect words of Allāh from the evil of what He has created.” (Ahmad no. 7898 and At-Tirmidthiy no. 3437. Narrated by Abi Hurayrah (ABPWH), and Ibn Bāz graded its Isnād as Hassan [Good])
10.
{ أَصْبَحْنَا عَلَى فِطْرَةِ الْإِسْلَامِ ، وَكَلِمَةِ الْإِخْلَاصِ، وَدِينِ نَبِيِّنَا مُحَمَّدٍ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَمِلَّةِ أَبِينَا إِبْرَاهِيمَ حَنِيفًا مسلمًا، وَمَا كَانَ مِنْ الْمُشْرِكِينَ }
“We have entered a new day upon the religion of Islam, the word of sincere devotion, the religion of our Prophet Muhammad (PBUH), and the faith of our father Ibrāheem who was an upright Muslim (in worshiping Allāh), and was not of those who worship others besides Allāh.” (Ahmad no. 21144, 15367)
When the night comes he would say, “We have entered a new night upon the religion of Islam… etc.” Ibn Bāz graded the Isnād of this Hadeeth as Saheeh [Authentic].
All the supplications mentioned above are collected in a book by Shaykh Ibn Bāz, may Allāh have mercy on him, entitled “Tuhfat Ul-Akhyār Bi Bayān Jumlah Nafi‘ah Mimma Warada Fee Il-Kitābi Wa As-Sunnah Mina Al-Ad‘iyah Wa Al-Adthkār,” in the chapter of “Adthkār of the Day and the Night”.
11.
{ يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ أَصْلِحْ لِي شَأْنِي كُلَّهُ ، وَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ }
“O Ever Living One, O Sustainer, by Your Mercy I seek relief. Set right for me all my affairs. Do not place me in charge of myself, even for the blinking of an eye (i.e. even for a moment).” (An-Nasā’iy in Al-Sunan Al-Kubra no. 10405)
12.
{ حَسْبِيَ الله لاَ إِلهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلتُ وَهُوَ رَبُّ الْعَرشِ الْعَظِيمِ } “Sufficient for me is Allāh, there is no God worthy of worship except Him, on Him I have relied, and He is the Lord of the Great Throne,” seven times in the morning and seven times in the evening. (Abū Dāwood no. 5081)
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Adthkār of the Morning
Time for Adthkār of the Morning starts from the time of Fajr (i.e. once the Mu’adthin makes Adthān). Undoubtedly, Adthkār are protection for the Muslim in this life, and treasures of reward in the Hereafter.
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Remaining seated after finishing Fajr prayer in one’s place of prayer until the sun rises
Jābir Ubn Samurah h narrated, “The Prophet h used to remain seated in his place in the mosque after praying Fajr until the sun fully rises.” (Muslim no. 670)
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Supplications of Sunnah after obligatory prayers
2-S7
Number 8 of Sunan of Prayer
8) Supplications of Sunnah after obligatory prayers.
By this we mean immediately after Tasleem from obligatory prayers.
Al-Imām Un-Nawawiy, may Allāh have mercy on him, said, “Scholars
unanimously recommended the Adthkār after prayer.” (Al-Adthkār, p.66)
It is recommended to raise one’s voice while saying the supplications after
prayer, as the Hadeeth of Ibn ‘Abbāss, may Allāh be pleased with them, stated,
“Raising one’s voice in Adthkār after completing the obligatory prayers was
practiced during the time of the Prophet .” (Al-Bukhāriy no. 841, Muslim no. 583)
Adthkār after obligatory prayers:
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Asking forgiveness three times and then saying,
« اللَّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ ، تَبَارَكْتَ ذَا الْجَلاَلِ وَالإِكْرَامِ »
“O Allāh, You are The Peace, and from You comes Peace. Blessed are You, O Owner of Majesty and Honor.” (Muslim no. 591)
2-
« لاَ إِلهَ إِلاَّ اللّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللّهِ، لاَ إِلهَ إِلاَّ اللّهُ، وَلاَ نَعْبُدُ إِلاَّ إِيَّاهُ، لَهُ النِّعْمَةُ وَلَهُ الْفَضْلُ ، وَلَهُ الثَّنَاءُ الْحَسَنُ ، لاَ إِلهَ إِلاَّ اللّهُ مُخْلِصِينَ لَهُ الدِّينَ ، وَلَوْ كَرِهَ الْكَافِرُونَ »
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« لاَ إِلهَ إِلاَّ اللّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ، اللَّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ، وَلاَ مُعْطِيَ لِمَا مَنَعْتَ ، وَلاَ يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ »
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« سبحان الله » ثلاثا وثلاثين مرَّة ، و « الحمد لله » ثلاثا وثلاثين مرَّة، و « الله أكبر » ثلاثا وثلاثين مرَّة، وتمام المائة : « لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير »
“Subhān Allāh,” (Glory be to Allāh) thirty three times, “Al-Hamdu Lillāh,” (Praise be to Allāh) thirty three times, “Allāhu Akbar,” (Allāh is the Greatest) thirty three times, and then completing the hundred with “Lā Ilāha Illā Allāh Wahdahu Lā Shareeka Lah, Lahu Al-Mulku Wa Lahu Al-Hamdu Wa Huwa ‘Ala Kulli Shay’in Qadeer,” (There is no God but Allāh alone with no partner or associate. His is the kingdom and his is the praise, and He has power over everything).
Abu Hurayrah (ABPWH) reported that the Prophet (PBUH) said,
مَنْ سَبَّحَ اللّهَ فِي دُبُرِ كُلِّ صَلاَةٍ ثَلاَثاً وَثَلاَثِينَ، وَحَمِدَ اللّهَ ثَلاَثاً وَثَلاَثِينَ ، وَكَبَّرَ اللّهَ ثَلاَثاً وَثَلاَثِينَ، فَتِلْكَ تِسْعَةٌ وَتِسْعُونَ ، وَقَالَ تَمَامَ الْمِائَةِ: لاَ إِلهَ إِلاَّ اللّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ , غُفِرَتْ خَطَايَاهُ وَإِنْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ
“He who says after every prayer, ‘Subhān Allāh,’ (Glory be to Allāh) thirty three times, ‘Al-Hamdu Lillāh,’ (Praise be to Allāh) thirty three times, ‘Allāhu Akbar,’ (Allāh is the Greatest) thirty three times, and completes the hundred with, ‘Lā Ilāha Illā Allāh Wahdahū Lā Sharika Lah, Lahu Al-Mulku Wa Lahu Al-Hamdu Wa Huwa ‘Ala Kulli Shay’in Qadeer,’ (There is no God but Allāh alone with no partner or associate. His is the kingdom and His is the praise and He has power over everything), will have all his sins forgiven even if they were as abundant as the foam on the surface of the sea.” (Muslim no. 597)
« سبحان الله » ثلاثا وثلاثين مرَّة ، و « الحمد لله » ثلاثا وثلاثين مرَّة ، و « الله أكبر » أربعا وثلاثين مرَّة
“Subhān Allāh,” (Glory be to Allāh) thirty three times, “Al-Hamdu Lillāh,” (Praise be to Allāh) thirty three times, “Allāhu Akbar,” (Allāh is the Greatest) thirty four times.
Ka‘b Ubn ‘Ujrah (ABPWH) narrated that the Prophet (PBUH) said, “There are some statements after every obligatory prayer the performers of which will never be caused disappointment; making Tasbeeh (saying “Subhān Allāh.”) thirty three times, making Tahmeed (saying “Al-Hamdu Lillāh.”) thirty three times, and making Takbeer (saying “Allāhu Akbar.”) thirty four times.” (Muslim no. 596)
« سبحان الله » خمسا وعشرين مرَّة ، و « الحمد لله » خمسا وعشرين مرَّة ، و « الله أكبر » خمسا وعشرين مرَّة، و « لا إله إلا الله » خمسا وعشرين مرَّة
“Glory be to Allāh,” twenty five times, “Praise be to Allāh,” twenty five times, “Allāh is the Greatest,” twenty five times, and “There is no God but Allāh,” twenty five times.
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« سبحان الله » عشر مرَّات، و « الحمد لله » عشر مرَّات ، و « الله أكبر » عشر مرَّات
“Glory be to Allāh,” ten times, “Praise be to Allāh,” ten times, and “Allāh is the Greatest,” ten times.
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As stated earlier, the rule regarding acts of worship or supplications that were reported in different forms or formulae, is that it is Sunnah to occasionally alternate between these forms or formulae.
It is Sunnah to use the fingers for counting when making Tasbeeh. Both Ahmad and At-Tirmidthiy reported that the Prophet (PBUH) said, “Count Tasbeeh using your fingers, for verily they will be questioned and made to speak.” (Ahmad no. 27089, At-Tirmidthiy no. 3486)
5- Reciting Āyat Al-Kursiy (The Verse of the Throne):
Abu Umāmah (ABPWH) narrated that Allāh’s Messenger (PBUH) said, “Whoever recites Āyat Al-Kursiy after every obligatory prayer, nothing is between him and Paradise but death.” (Sunan An-Nasā’iy Al-Kubra no. 9928)
6- Reciting Al-Mu‘awidthatayn (i.e. Soorat Il-Falaq no. 113, and Soorat In-Nās no. 114)
‘Uqbah Ubn ‘Āmir (ABPWH) narrated, “The Messenger of Allāh (PBUH) commanded me to read the Mu‘awwidthatayn after every prayer.” (Abū Dāwood no. 1525)
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Sunan of Tashahhud.
Number 7 of Sunan of Prayer
7) Sunan of Tashahhud.
Tashahhud is a position in prayer in which the worshiper sits down
after the second Rak‘ah, and after the last Rak‘ah of prayer, and
supplicates with a specific formula referred to as the supplication of
Tashahhud.
Prayers consisting of two Rak‘ahs have one Tashahhud at the end of
the prayer, and prayers consisting of either three or four Rak‘ahs have
two Tashahhuds, one after the second Rak‘ah, and the other after the
last Rak‘ah before the end of the prayer.
Number 1 of Sunan of Tashahhud
1. In the position of sitting for Tashahhud, it is Sunnah to place the left foot flat on the ground and sit on it, and place the right foot erect upright.
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In addition, ‘Ā’ishah, may Allāh be pleased with her, narrated, “He used to say Tashahhud every two Rak‘ahs, and he used to sit on his left foot and place his right foot erect upright.” (Muslim no. 498)
As for the Tashahhud at the end of prayers comprising of three or four Rak‘ahs, this will be presented later on.
Number 2 of Sunan of Tashahhud
2. Occasionally alternating between the forms of Sunnah regarding the position of the hands during Tashahhud.
Positioning the hands during Tashahhud has two different forms:
Firstly, Placing the two hands on the thighs.
Secondly, Placing the two hands on the knees, with the left hand placed directly on top of the left knee, and the right fist pointing with the index finger as will be explained later on.
Ibn ‘Umar, may Allāh be pleased with them, narrated, “When the Messenger of Allāh (PBUH) used to sit for Tashahhud, he used to place his right hand on his right thigh, close his right fist tight, point with his right index finger, and place his left hand on his left thigh.” (Muslim no. 580)
In another narration it says, “He loaded his left palm on his left knee.” (Muslim no. 579)
Number 3 of Sunan of Tashahhud
3. Occasionally alternating between the forms of Sunnah regarding the position of the fingers during Tashahhud.
Positioning the fingers during Tashahhud has two different forms:
Firstly, To close the right fist, and point with the right index finger, while the fingers of his left hand are extended straight.
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Secondly, To gesture with his right hand indicating number fifty-three. This is done by closing the little and ring fingers tight, touching the thumb with middle finger to make a ring shape, and pointing with the index finger. As for the left hand, the fingers are to be extended straight.
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Number 4 of Sunan of Tashahhud
4. Occasionally alternating between of the different formulae of Sunnah of Tashahhud.
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« 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 compliments, prayers and pleasant things are due to Allāh. Peace be upon you, O Prophet, and Allāh’s mercy and blessings be upon you. Peace be on us and on the true pious slaves of Allāh. I testify that none has the right to be worshiped but Allāh and that Muhammad is His slave and Messenger.” (Al-Bukhāriy no. 1202, Muslim no. 402)
« التَّحِيَّاتُ الْمُبَارَكَاتُ ، الصَّلَوَاتُ الطَّيِّبَاتُ لِلَّهِ ، السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيّ »
“All the blessed compliments and sincere prayers are due to Allah. Peace be on you, O Prophet ...” then he would complete until the end as illustrated in the above formula. (Muslim no. 403)
« ... التَّحِيَّاتُ الطَّيِّبَاتُ الصَّلَوَاتُ لله ، السَّلاَمُ عَلَيْكَ أيُّهَا النَّبِيُّ »
“All pleasant compliments and prayers are due to Allāh. Peace be on you, O Prophet, ...” then he would complete to the end as in the above formula. (Muslim no. 404)
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Number 5 of Sunan of Tashahhud
5. Sitting in the form of Tawarruk in the last Tashahhud of prayers comprising of three or four Rak‘ahs.
In other words, the worshiper should sit on his left hip. Tawarruk was reported in different forms, and it is recommended to occasionally alternate between these forms.
Among these forms are the following:
1) To sit while spreading the left leg to the right side below the right leg, erecting the right foot in an upright position, with the buttocks resting on the ground.
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2) To sit while spreading both legs to the right side, and letting the buttocks rest on the ground.
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It is however to be noted that according to the preponderant opinion, these positions are not relevant to every last Tashahhud, but they only relate to the last Tashahhud in prayers consisting of three or four Rak‘ahs, not prayers consisting of two Rak‘ahs.
Number 6 of Sunan of Tashahhud
6. Occasionally alternating between the different formulae of Sunnah of the supplications of sending peace and blessings upon Prophet Muhammad
Several formulae have been narrated for the supplications of sending peace and blessings upon Prophet Muhammad (PBUH) in Tashahhud. It is Sunnah to occasionally alternate between these formulae, some of which are:
« 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 مَجِيد »
“O Allāh, send Your Mercy on Muhammad and on the family of Muhammad, as You sent Your Mercy on Ibrāheem and on the family of Ibrāheem, for You are the Most Praiseworthy, the Most Glorious. O Allāh, send Your Blessings on Muhammad and on the family of Muhammad, as You sent Your Blessings on Ibrāheem and on the family of Ibrāheem, for You are the Most Praiseworthy, the Most Glorious.” (Al-Bukhāriy no. 3370)
« اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّد ،كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، فِي الْعَالَمِينَ، إِنَّكَ حَمِيدٌ مَجِيد »
“O Allāh, send Your Mercy on Muhammad and on the family of Muhammad, as You sent Your Mercy on the family of Ibrāheem, and send Your Blessings on Muhammad and on the family of Muhammad, as You sent your Blessings on the family of Ibrāheem, for You are the Most Praiseworthy, the Most Glorious.”
« اللَّهُمَّ صَلِّ عَلى مُحَمَّدٍ، وَعَلَى أَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى أَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيد »
“O Allāh, send Your Mercy on Muhammad and on his wives and offspring, as You sent Your Mercy on the family of Ibrāheem, and send Your Blessings on Muhammad and on his wives and offspring, as You sent Your Blessings on the family of Ibrāheem, for You are the Most Praise-worthy, the Most Glorious.” (Al-Bukhāriy no. 3369, Muslim no. 407)
Number 7 of Sunan of Tashahhud
7. Seeking Allāh’s refuge against four things before making Tasleem (Salutation, the last action in prayer).
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Besides, there are other supplications of Sunnah, and it is Sunnah for the
worshiper to occasionally alternate between these supplications:
« اللَّهُمَّ إنِّي أَعُوذُ بِكَ من المأْثَمِ والمغْرَمِ »
“O Allāh, I seek refuge with You from sins and debt.” (Al-Bukhāriy no. 832, Muslim no. 589)
« اللَّهُمَّ إنِّي أَسْأَلُكَ الجَنَّةَ وَأَعَوْذَ بِكَ مِنَ النَّار »
“O Allāh, I ask You paradise and I seek refuge in you from Hellfire.” (Abū Dāwood no. 792)
« اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِي ، إِنَّك أَنْتَ الْغَفُورُ الرَّحِيمُ »
“O Allāh, I have transgressed against myself and confess my sins, and no one forgives sins but You, so forgive my sins and have mercy on me for You are the Most Forgiving, the Most Merciful.” (Al-Bukhāriy no. 6326, Muslim no. 2705)
« اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ ، وَشُكْرِكَ ، وَحُسْنِ عِبَادَتِكَ »
“O Allāh, assist me to remember You, to be thankful to You, and to worship You in the best manner.” (Ahmad no. 22119, Abū Dāwood no. 1522 and An-Nasā’iy no. 1304)
« اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ الْبُخْلِ ، وَأَعُوذُ بِكَ مِنْ الْجُبْنِ ، وَأَعُوذُ بِكَ أَنْ أُرَدَّ إِلَى أَرْذَلِ الْعُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا ، وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ »
“O Allāh, I seek refuge in You from miserliness, from cowardice, from senility, from the trial of life, and from the torment of the grave.” (Al-Bukhāriy no. 6370)
« اللَّهُمَّ حَاسِبْنِي حِسَابًا يَسِيرًا »
“O Allāh, make my reckoning on the Day of Judgment easy.” (Ahmad no. 24215) He would then make Tasleem, turning his head to the right while saying { السلام عليكم ورحمة الله } then doing the same to the left. This act of turning the head to the right and left is Sunnah. Moreover, exaggeration in turning the head to the right and left during Tasleem is another Sunnah, as the Prophet (PBUH) used to exaggerate in it that people behind him could see the whiteness of his cheeks. Sa‘d Ubn Abi Waqqāss (ABPWH) narrated, “I used to see Allāh’s Messenger (PBUH) making Tasleem to his right and left sides until I could see the whiteness of his cheeks.” (Muslim no. 582)
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Sitting between the two Prostrations
Number 1 of Sunan of Sitting Between the Two Prostrations:
1- Placing the left foot flat on the ground and sitting on it, and placing the right foot erect upright.
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Number 2 of Sunan of Sitting Between the Two Prostrations:
2- Prolonging this pillar.
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Number 3 of Sunan of Sitting Between the Two Prostrations:
3- Briefly sitting for rest before rising up to the second and fourth Rak‘ahs.
It is Sunnah for one who is praying to sit for a while before he rises up to the second and fourth Rak‘ahs, in an identical form to that of sitting between the two prostrations.
Note: This is a different action in prayer than that of sitting between the two prostrations, but it is mentioned here as it is identical in form to it.
It is called “Sitting for Rest”, and it has no specific supplication.
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Mālik Ubn Ul-Huwayrith (ABPWH) said, “I saw the Prophet (PBUH) praying, and at the end of the odd Rak‘ahs of his prayer he would not stand up until he sat down for a moment before rising to stand up.” (Al-Bukhāriy no. 823)
Mālik Ubn Ul-Huwayrith (ABPWH) is the same narrator who reported the Hadeeth of the Prophet (PBUH) saying, “Pray like you have seen me praying.” (Al-Bukhāriy no. 631)
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Sunan of Sujood (The position of Prostration).
Number 1 of Sunan of Prostration
1. Keeping a distance between the arms and the side, and between the thighs and the belly while prostrating.
‘Abdullāh Ibn Baheenah (ABPWH) narrated, “When the Prophet (PBUH) prostrated, he used to keep his arms so wide apart that we used to see his armpits.” (Al-Bukhāriy no. 390, Muslim no. 495).
Besides, Maymoonah, may Allāh be pleased with her, narrated, “When the Prophet (PBUH) prostrated, he would make the space between his arms and sides such that it would allow a sheep to get through.” (Muslim no. 496). This indicates that it is Sunnah to exaggerate in positioning the arms wide apart, provided this would not cause any harm to those praying next to one another, similar to what was mentioned about spreading the elbows away from the body in Rukoo‘.
It is also Sunnah to keep the thighs away from each other when prostrating. Abu Humayd narrated, “He kept his thighs wide and did not let his belly touch his thighs.” (Abū Dāwood no. 735)
It is agreed upon by all Scholars that this is Sunnah as reported by Imām Ash-Shawkāniy and others.
Ash-Shawkāniy, may Allāh have mercy on him, said, “This Hadeeth indicates that it is permissible to widen the space between the thighs during prostration, keeping them a distance away from the belly, and this is agreed on between the Scholars.” (Nayl Al-Awttār, 2/547)
Number 2 of Sunan of Prostration
2. Ensuring the toes point towards the Qiblah while prostrating.
Abu Humayd reported, “I am the one who is most knowledgeable about the Prophet’s (PBUH) prayer.” Abu Humayd then said in the same Hadeeth, “When he wanted to prostrate, he would place his hands on the ground neither stretching them nor grasping them and he would place his toes pointing towards the Qiblah.” (Al-Bukhāriy no. 828)
As for the position of the fingers during prostration, it is Sunnah to keep them extended straight, tight together, and pointed towards the Qiblah.
It was reported in Al-Muwatta’ by Imām Mālik that ‘Abdallāh Ibn ‘Umar, may Allāh be pleased with them, said, “It is Sunnah to extend the palms of the hands straight, tighten between the fingers, and place the palms of the hands on the ground, with the fingers pointing towards the Qiblah.” (Mussannaf of Ibn Abi Shaybah, 1/236)
Number 3 of Sunan of Prostration
3. Saying the Adthkār of Sunnah in prostration.
>span > { سبحان ربي الأعلى } “Glory to my Lord the most High.”:
« سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي »
“Glory and praise be to You, O Allāh our Lord, I ask You your forgiveness.” This is taken from the Hadeeth of ‘Ā’ishah, may Allāh be pleased with her. (Al-Bukhāriy no. 794, Muslim no. 484)
« سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلاَئِكَةِ وَالرُّوحِ »
All-Glorious, All-Holy, Lord of the angels and spirit.”. This supplication was narrated in the Hadeeth of ‘Ā’ishah, may Allāh be pleased with her. (Muslim no. 487)
« اللَّهُمَّ لَكَ سَجَدْتُ ، وَبِكَ آمَنْتُ ، وَلَكَ أَسْلَمْتُ ، سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَصَوَّرَهُ، وَشَقَّ سَمْعَهُ وَبَصَرَهُ، تَبَارَكَ الله أَحْسَنُ الْخَالِقِينَ »
“O Allah, to You I prostrated, in You I believe, and to You I submit. I prostrate my face to the One Who created it and gave it hearing and sight. Glory is to Allah, the Best of creators.” This supplication is narrated in the Hadeeth of ‘Aliy (ABPWH). (Muslim no. 771)
« اللَّهُمَّ اغْفِرْ لِي ذَنْبِي كُلَّهُ دِقَّهُ وَجِلَّهُ ، وَأَوَّلَهُ وَآخِرَهُ، وَعَلاَنِيَتَهُ وَسِرَّهُ »
“O Allāh, forgive all of my sins, those that were small and those that were big, and those done in public and those done in secret.”
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« اللَّهُمَّ إِنِّي أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ ، وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ ، وَأَعُوذُ بِكَ مِنْكَ ، لاَ أُحْصِي ثَنَاءً عَلَيْكَ ، أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ »
“O Allāh, I seek Your pleasure to guard us against Your anger, and Your mercy to guard us against Your punishment. I seek Your refuge against Your discontent. Whatever we do to praise You, we cannot praise You as You deserve. Praise be to you as much as You have praised Yourself.” This supplication was reported in the Hadeeth of ‘Ā’ishah, may Allāh be pleased with her.
It is recommended to occasionally alternate between these formulae.
As for the obligatory supplications of both bowing { سبحان ربي العظيم }, “Glory to my Lord the Great.”, and prostration { سبحان ربي الأعلى }, “Glory to my Lord the most High.”, uttering them once is obligatory, and uttering them more than once up to three times is Sunnah.
Number 4 of Sunan of Prostration
4. Supplicating thoroughly in prostration.
This is because a worshiper in prostration is in closest position to his Lord, and thus it is Sunnah to instesify supplication in prostration, as mentioned in the Hadeeth reported by Muslim and narrated by Ibn ‘Abbāss, may Allāh be pleased with them both, that the Prophet (PBUH) said, “When you prostrate, strive hard in supplication, as this is when it is more likely to be answered.” (Muslim no. 479)
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Sunan of the position of standing after rising up form Rukoo
Number 1 of Sunan of standing after rising up from Rukoo‘
1- Prolonging this pillar.
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Number 2 of Sunan of standing after rising up from Rukoo‘
2- To occasionally alternate between the various formulae of the specific supplication of Sunnah associated with the position of standing after rising up from Rukoo‘, which include:
1.
« اللَّهُمَّ رَبَّنَا وَلَكَ الْحَمْدُ »
“O Allah our Lord, and Praise is due to you.”
Reported by Al-Bukhāriy through Abi Hurayrah . (Al-Bukhāriy no. 795)
2.
« اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ»
“O Allah our Lord, Praise is due to You.”
Reported in an agreed upon Hadeeth narrated by Abi Hurayrah . (Al-Bukhāriy no. 796, Muslim no. 404)
3.
« رَبَّنَا وَلَكَ الْحَمْدُ »
“O Our Lord, and praise is due to You.”
Reported in an agreed upon Hadeeth narrated through ‘Ā’ishah, may Allah be pleased with her. (Al-Bukhāriy no. 799, Muslim no. 411)
4.
« رَبَّنَا لَكَ الْحَمْدُ »
“O Our Lord, Praise is due to You.”
Narrated by Al-Bukhāriy through Abi Hurayrah . (Al-Bukhāriy no. 722)
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Number 3 of Sunan of standing after rising up from Rukoo‘
3- Saying any of the additional supplications of Sunnah after the main supplication of raising from Rukoo‘:
1.
«رَبَّنَا لَكَ الْحَمْدُ ، مِلْءُ السَّمَاوَاتِ وَالأَرْضِ ، وَمِلْءُ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ ، أَهْلُ الثَّنَاءِ وَالْمَجْدِ ، أَحَقُّ مَا قَالَ الْعَبْدُ ، وَكُلُّنَا لَكَ عَبْدٌ ، اللَّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ ، وَلاَ مُعْطِيَ لِمَا مَنَعْتَ ، وَلاَ يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُ»
“O Allah our Lord, to You be the Praise that would fill all the heavens and the earth, and all that pleases You besides them. O Possessor of Praise and Majesty, the truest thing a servant has said, and we are all Your servants. O Allah, none can prevent what You have willed to bestow, and none can give what You hold back, and hard efforts by anyone cannot benefit one against Your Will.”
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2.
« الْحَمْدُ للّهِ حَمْداً كَثِيراً طَيِّباً مُبَارَكاً فِيهِ»
“Praise be to Allah; abindant praise that is pleasant and blessed.”
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3.
«اللَّهُمَّ طَهِّرْنِي بِالثَّلْجِ وَالْبَرَدِ وَالْمَاءِ الْبَارِدِ، اللَّهُمَّ طَهِّرْنِي مِنَ الذُّنُوبِ وَالْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الأَبْيَضُ مِنَ الْوَسَخِ»
“O Allah, wash my sins with snow, hail, and cold water. O Allah, cleanse me from my sins like a white garment is purified from dirt.” (Muslim no. 476)
If a Muslim says these supplications, he can prolong the time he spends performing this pillar of prayer (Standing up after rising up from Rukoo
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Sunan of Rukoo‘ (Bowing)
Number 1 of Sunan of Rukoo‘ (bowing)
1. Placing the palms of the hands on the knees and spreading the fingers out.
Abu Humayd Is-Sā‘idiy (ABPWH) narrated, “I am the most knowledgeable of you about the prayer of the Messenger of Allāh (PBUH). I saw him raise his hands adjacent to his shoulders while saying “Allāhu Akbar” to begin his prayer, and when he bowed, he firmly placed the palms of his hands on his knees … ,” to the end of the Hadeeth. (Al-Bukhāriy no. 828)
Furthermore, Abu Mas‘ood (ABPWH) reported, “… and he spread his fingers out around his knees ...” (Ahmad no. 17081, Abū Dāwood no. 863 and An-Nasā’iy no. 1038)
Number 2 of Sunan of Rukoo‘ (bowing)
2. Keeping the back straight while bowing.
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Namely, he would bow down with his back straight and avoid his back taking the shape of an arch, and his head would be on the same level with his back, neither higher or lower, as ‘Ā’ishah, may Allāh be pleased with her, narrated in the following Hadeeth reported by Muslim:
“When the Prophet (PBUH) made Rukoo‘, he would neither raise his head nor lower it, but he would keep it in a position between both.” (Muslim no. 498)
Number 3 of Sunan of Rukoo‘ (bowing)
3. Spreading the elbows away from the body while bowing.
What proves this is the Hadeeth of Abi Mas’ood (ABPWH) who narrated, “Then he bowed down, spread his elbows away from his body, placed his palms on his knees, spread his fingers out.” He said, “I saw the Prophet praying like this.”. (Ahmad no. 17081, Abū Dāwood no. 863 and An-Nasā’iy no. 1038)
However, this is on condition that the worshiper should not harm those who stand beside him/her.
An-Nawawiy, may Allāh have mercy on him, said, “The scholars agreed that spreading the elbows away from the body while bowing is recommended, and I did not see anyone who opposed this opinion. Al-Imām At-Tirmidthiy also reported that it is recommended in both bowing and prostration, and that this is the opinion of the scholars in general.” (Al-Majmoo‘, 3/410)
Number 4 of Sunan of Rukoo‘ (bowing)
4. Performing the specific supplications of Sunnah in Rukoo‘.
After saying { سبحان ربي العظيم } “Glory be to my Lord the Almighty”, some other supplications can be said, and these include:
« سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي »
“O Allāh, Glory and Praise be to you. O Allāh, forgive me.” This supplication was narrated in the Hadeeth of ‘Ā’ishah, may Allāh be pleased with her. (Al-Bukhāriy no. 794, Muslim no.484)
« سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلاَئِكَةِ وَالرُّوحِ »
All-Glorious, All-Holy, Lord of the angels and spirit.” This supplication was also narrated in the Hadeeth of ‘Ā’ishah, may Allāh be pleased with her. (Muslim no. 487)
« اللَّهُمَّ لَكَ رَكَعْتُ، وَبِكَ آمَنْتُ، وَلَكَ أَسْلَمْتُ، خَشَعَ لَكَ سَمْعِي، وَبَصَرِي، وَمُخِّي، وَعَظْمِي، وَعَصَبِي »
“O Allāh, it is for You that I bowed. I affirm my faith in You and I submit to You. My hearing, my eyesight, my marrow, my bone, and my sinew are all humbled to you.”
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« سبحانَ ذِي الجَبَرُوتِ وَالمَلَكوتِ وَالكِبْرِياءِ وَالعَظَمَةِ » “Glory be to the One who has all Power, all of the Kingdom, all Pride, and all Greatness.” (Ahmad no. 23411, Abū Dāwood no. 873 and An-Nasā’iy no. 1050
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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)
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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‘.
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4. Upon standing up after finishing the first Tashahhud (i.e. The position of sitting after the second Rak‘ah of prayer).
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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.
Abu Hurayrah (ABPWH) narrated, “The Prophet (PBUH) used to position his fingers extended straight pointing upwards when raising his hands to begin his prayer.” (Ahmad no. 8875, Abu Dauwd no. 753 and At-Tirmidthiy no. 240, and authenticated by Al-Albāniy)
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)
In 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)
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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.
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Number 6 of Sunan of the position of Standing in Prayer
6- Starting prayer with the Introductory Supplication of Prayer after Takbeerat Il-Ihrām.
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1) « سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، تَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ، وَلاَ إِلهَ غَيْرُكَ »
“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.” Narrated by Abi Sa‘eed (ABPWH). (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.”
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« 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)
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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)
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Sunan of Prayer
Prayer has many Sunan that a Muslim should be eager to follow, presented as follows:
Number 1 of Sunan of Prayer
1) Sunan of Sutrah (Screen in front of one who is praying):
Number 1 of Sunan of Sutrah
1. Taking Sutrah.
It is Sunnah to take a Sutrah (screen) for the Imām (leader in congregation), and also for one who is praying alone. However, the Ma’moomoon (i.e. those lead in prayer by the Imām) do not need Sutrah, as the Sutrah of the Imām is sufficient for them.
In a Hadeeth narrated by Abi Sa‘eed Il-Khudriy (ABPWH), he said, “I heard the Prophet (PBUH) saying, ‘If one of you offers prayer behind something taken as a Sutrah and somebody tries to pass in front of him, he should prevent him ...’” (Al-Bukhāriy no. 509, Muslim no. 505)
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Sutrah is permitted in both urban and remote areas, in both travel and residence, and whether the person fears someone might pass in front of him or not. The Ahādeeth did not differentiate between urban and remote areas, and the Prophet (PBUH) used to take a Sutrah whether in travel or in residence, as was reported in the Hadeeth of Abi Juhayfa. (Al-Bukhāriy no. 501, Muslim no. 503)
Number 2 of Sunan of Sutrah
2. Being close to the Sutrah.
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Sahl Ubn Sa‘d Is-Sa‘idiy narrated, “The distance between the place of prayer of the Prophet and the wall (i.e. Sutrah) was such that a goat could pass.” (Al-Bukhāriy no. 496, Mulsim no. 508)
Imām Ahmad and Abū Dāwood stated that the distance between the Prophet (PBUH) and the Sutrah would usually be about three cubits.
Number 3 of Sunan of Sutrah
3. Preventing anyone from passing in front of one who is praying.
Abu Sa‘eed Il-Khudriy (ABPWH) reported that Allāh’s Messenger (PBUH) ordered that one who is praying should prevent anyone from passing in front of him, in order to preserve the sacredness of the place of prayer. (Muslim no. 505)
Moreover, a woman passing in front of a person who is praying should also be prevented as this would invalidate the prayer according to the Hadeeth of Muslim narrated by Abi Dtharr. The Hadeeth is reported by Imām Muslim in his Saheeh collection.
Number 4 of Sunan of Sutrah
4. Using the Siwāk (Tooth-stick) before every prayer.
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>span >: Abu Hurayrah (ABPWH) narrated that the Prophet (PBUH) said, “If it was not for the fact that I may be overburdening my nation, I would have ordered them to clean their teeth with the Siwāk before every prayer.” (Al-Bukhāriy no. 887