The Sunnah Part of the Solāh

The Sunnah Part of the Solāh 

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

According to the Syāfi’ie School the Sunnah of the Solāh is categorised into two, one is Sunnah Ab’adh and Sunnah Hai’ah. The Sunnah Ab’adh is an Essential Sunnah, an equivalent to wajib (obligatory) parts of Solāh of The Hanbali School. If one forgets it, one has to perform the Sujūd Al-Sahwi (Prostration of Forgetfulness).  While the Sunnah Hai’ah is Mustahabbah (Encouraged) Sunnah in order to beautify the Solāh.

1. The Sunnah Ab’adh (Essential Sunnah) of the Solāh

The Sunnah Ab’adh of the Solāh, are as follows:

1.1. Reciting Surah or verses from Al-Qurān after recited Al-Fātihah.

1.2. Reciting out loud in the solāh in first two rak’at and quietly in the rest of the rak’at in Solāh Jahr (Maghrib, ‘Isha’, Fajar and al- Jumu’ah or The Eid Prayers) and recite quietly in the rest of Solāh including the Sunnah Prayers.

1.3. Takbīrs of Intiqal (Takbir of Transition from Position to another)

It is Sunnah to make the Takbir (Allāhu Akbar) upon every rising, lowering, standing or sitting, except when one comes up from bowing, in which case one should say, “Sami ‘allāhu liman hamidah (Allāh hears him who praises Him).” Ibn Mas’ud reported, “I saw the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) make the Takbir upon every lowering, rising, standing and sitting.” This is related by Ahmad, An-Nasā’ie and At-Tirmidzi, who called it sahih.

At-Tirmidzi (rahimahullāh) says, “The companions of the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), including Abu Bakar As-Siddiq, ‘Umar ibn Al-Khattab, ‘Uthman bin Affan, ‘Ali bin Abi Talib (radiyallāhu’anhum) and others, acted according to this hadith, as did their followers and the majority of the jurists and scholars.” Abu Bakar Ibn ‘Abdul Rahman Ibn Al-Harith reported that he heard Abu Hurayrah (radiyallāhu’anhu) say, “When the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), stood for Solāh, he would make the Takbir (Allāhu Akbar) while standing. Then he made the Takbir when ruku’. When coming up from the ruku’, he would say, “Sami ‘Allāhu liman hamidah (Allāh hears him who praises Him)”. While standing, he would say, “Rabbana lakal-hamd (Our Lord, to you is the praise).” Then he would say, “Allāhu Akbar” when he would go down for the sujud, when he raised his head, and when he stood from his sitting after the two sujud. He did that in every rak’ah until he finished the Solāh. He performed Solāh in that manner until he left this world.” (Related by Ahmad, Al-Bukhari, Muslim and Abu Dawud)

‘Ikrimah said to Ibn ‘Abbās (radiyallāhu’anhum), “I performed Noon Solāh in Al-Butha behind a foolish old man. He would make twelve Takbirs by saying it when he prostrated and when he raised his head.” Ibn ‘Abbās (radiyallāhu’anhu) said, “That is the Solāh of Abu Al-Qasim (the Allāh’s Messenger Sallallāhu ‘alayhi wasallam).” (Related by Ahmad and al-Bukhari) It is preferable to pronounce the Takbir when one begins one’s changing of position.

1.4. The Tasbih during the Ruku’

The word “rak’ah” (cycle; unit) which is used in counting the cycles of Solāh is derived from the word “ruku‘”.  Ruku’ is the sign of courtesy (adab) of reverence not done to anyone else but only to the Allah, the All-Supreme Creator; while the sujud posture is the symbol of man’s humbleness and nearness (qurb) to Allāh. Ruku’ serves as a preamble gesture of courtesy to be ready for the stage of nearness. Ruku’ also indicates the way of repentance (tawbah), penitence and asking forgiveness in the presence of Allāh.

Huzhaifah bin Al-Yaman (radiyallāhu’anhu) reported, “I performed Solāh with the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) and while ruku’ he would say, ‘Subhāna Rabbiyal-‘Azeem (Glory to my Lord, the Supreme.)” (Related by Muslim, Abu Dawud, An-Nasā’ie, At-Tirmidzi and Ibn Mājah)

In the narration of ‘Uqbah Ibn ‘Amr (radiyallāhu’anhu) he reported: “When the verse “Fasabbih bismi Rabbikal ‘Azeem (So exalt the Name of your Lord, the All-supreme)” (Surah al-Waqi‘ah, 56:74), was revealed, Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: ‘Place this in your Ruku’ ”. And when the Verse: “Sabbihi isma rabbika al-A’la ( Exalt the name of your Lord, the Most High,” (Surah Al-A’la, 87:1) was revealed he said: “Place this in your Sujud” So when the Messenger of Allāh) would go into Ruku’, he would say three times: “Subhana Rabbiyal-‘Azeem wa bihamdih (Glory be to my Lord, the Supreme, and praise belongs to Him)” And when he went into Sujud, he would say three times: “Subhāna Rabbiyal-A’la wa bi hamdih (How Perfect is my Lord, the Most High, and praise belongs to Him)” [This is recorded by Abu Dawud (869 and870): sahih, and also by Daraqutni, Ahmad, Tabarāni, Bayhaqi and others with a good chain].

Imām An-Nawawi (rahimahullāh) chose the first possibility in Al-Adhkār, saying, "It is best to combine all of these adhkār if possible, without causing hardship to anyone, and he should recite the Tasbih first (those that start with the words Subhān Allāh). If he wants to keep it short then it is mustahab to say Tasbih, and the minimum required is to say Tasbih three times, but if he says it only once he will have done what is basically required for the Tasbih. If he wants to limit it to only some of the adhkār, it is mustahab to say (alternate) some of them sometimes and others at other times and so on, so that he will have done all of them”. [Al-Adhkār (p. 86)]

The phrase “Subhāna Rabbiyal-‘Azeem wa bihamdih (Glory be to my Lord, the Supreme, and praise belongs to Him)”has been related through a number of chains, but all of them are weak. Ash-Shawkani (rahimahullāh) maintains, “The different chains support each other. It is perfectly acceptable for one who is performing Solāh to limit himself to “Subhāna Rabbiy al-‘Adzeem” or to add one of the following:

i. ‘Ali Ibn Talib (radiyallāhu’anhu) reported that while bowing, the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say, “Allāhumma laka raka’tu wa bika āmantu wa laka aslamtu, khasha ‘a laka sam ‘ie wa basari wa mukhkhi wa ‘azmi wa ‘asabi (O Allāh, to You have I bowed, in You have I believed and to You have I submitted. My hearing, sight, mind, bones and tendons are humbled before You).”  (Related by Ahmad, Muslim, Abu Dawud and others)

ii. ‘Aishah (radiyallāhu’anha) reported ‘Aishah (radiyallāhu’anha) reported the Messenger of Allāh (Sallallāhu 'alayhi wasallam) used to say when Ruku’ and Sujud: “Subbūhun Quddūs Rabb ul-Malā’ikatu wal-Ruuh" (The Perfect, Blessed  [Abu Ishaq said:subbuh means "the one who is free of any defect", while quddus means "the Blessed" or "the Pure". Ibn Saidah (rahimallāh)  said: Glorified and Blessed are attributes of Allāh, Mighty and Sublime, because He is glorified and sanctified by others. (Lisān Al-’Arab)] Lord of the Angels and of the Ruh). [Narrated by Muslim (487) and Abu ‘Awānah]

iii. ‘Aishah (radiyallāhu’anha) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) used to say it often in his  Ruku' and Sujud:  “Subhānakallāhumma Rabbana wabihamdika Allāhummaghirli (Glory is to You O Allāh! Our Lord, And all the Praise be to You. O Allāh! Forgive me.)  [Bukhari and Muslim; "Implementing the Qurān" refers to the saying of Allāh: "Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning." (Nasr, 110:3)]

iv- ‘Awf ibn Mālik (radiyallāhu’anhu) reported, "I performed Solāh with the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) one night. He recited Al-Baqarah and while ruku’ said, ‘Subhānazil jabaruti walmalakuti walkibriyā iwal ‘adza mātih (Glory be to the One of Omnipotence, the Master of the dominions, of grandeur and of honor.’” (Abu Dawud, at-Tirmidzi and An-Nasā’ie)

1.5. Saying Tasmi’ Upon Rising from Ruku’ and the Tahmid while Standing

1- It is preferred for the one who is observing Solāh, whether he be the Imām, follower or Solāh by himself, to say, “Sami ‘allāhu liman hamidah (Allāh hears him who praises Him),” upon coming up from the ruku’. When he is standing straight (i’tidal), he should say, ' Rabbanā wa lakal hamd (Our Lord, and to You is the praise),” or “Allāhumma Rabbanā wa lakal hamd (O Allāh! Our Lord, and to You is the praise).”

2. Abu Hurayrah (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), rose from bowing he would say, “Sami ‘allāhu liman hamidah (Allāh hears him who praises Him),” and while standing (straight) he would say, “Rabbanā wa lakal hamd (Our Lord, and to You is the praise).” ( Ahmad, Al-Bukhari and Muslim)

3. Al-Bukhari records in the hadith from Anas bin Mālik (radiyallāhu’anhu), “When he says, ‘Sami ‘allāhu liman hamidah (Allāh hears him who praises Him), ‘ you say, ’ Allāhumma Rabbanā wa lakal hamd (O Allāh, our Lord, and to You is the praise).”

4. Ahmad and others record a hadith from Abu Hurayrah (radiyallāhu’anhu) reported the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “When the imām says, ‘Sami allāhu liman hamidah (Allāh hears him who praises Him),’ you say, ‘Allāhumma Rabbanā wa lakal hamd (O Allāh, our Lord, and to You is the praise).’ If one’s statement corresponds to that of the angels, all of his previous sins will be forgiven.”

Al-Bukhari and Ahmad records Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Perform Solāh as you have seen me performing Solāh.” This applies to all of his glorifying and praise statements, even if the person is following the Imām.

The answer to those who say, ‘One should not combine both of the Tasmi, ‘Sami ‘allāhu liman hamidah (Allāh hears him who praises Him),’ and the Tahmid, ‘Allāhumma Rabbanā wa lakal hamd (O Allāh, our Lord, and to You is the praise)’ but only say the Tahmid, has been deliberated by An-Nawawi (rahimallāh) who said:

 “Our companions say that the mentioning of the command, ‘And you should say, ‘Allāhumma Rabbanā wa lakal hamd (O Allāh, our Lord, and to You is the praise)’ is in conjunction with ‘Sami ‘allāhu liman hamidah (Allāh hears him who praises him).’ But the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), only mentioned the statement, ‘Allāhumma Rabbanā wa lakal hamd (O Allāh, Our Lord, to you is the praise)’ because they had already heard the statement, “Sami ‘allāhu liman hamidah (Allāh hears him who praises Him)”aloud from him. It was his Sunnah to say that phrase aloud, but they did not hear him say, ‘Allāhumma Rabbanā wa lakal hamd (Our Lord, to You is the praise)’ because he said it in a subdued voice. They understood the Rasūlullāh’s words, “Perform Solāh as you have seen me performing Solāh.” and knew that it was to be taken in the general sense without any restrictions. They used to say, ‘Sami allāhu liman hamidah (Allāh hears him who praises Him)’ and therefore there was no need for the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), to order them to say it again. But they did not know, ‘Allāhumma Rabbanā wa lakal hamd (Our Lord, to You is the praise)’, and therefore he ordered them to say it.”

3- The two phrases are the least that one should say while standing. But one may add any of the supplicatory words mentioned in the following hadith:

i- Raf’ah Ibn Rafa’ (radiyallāhu’anhu) said “One day we prayed behind the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam). When he raised his head from ruku’, he said, ‘‘Sami ‘allāhu liman hamidah (Allāh hears him who praises Him)’, and a man behind him said, ‘Rabbana walakal hamd, hamdankasthiran taiyiban murakanfeeih (Our Lord, to You is the praise, as much as it can be and as blessed as it can be).’ When the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), finished the Solāh he said, ‘Who said that phrase earlier? ‘ A man said, ‘I did, O Messenger of Allāh. ‘ The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, ‘I saw more than thirty angels chasing after you to see who would record it first.” [Ahmad, al-Bukhari, Mālik and Abu Dawud]

ii- ‘Ali  bin Abi Talib (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) raised his head from bowing he would say, “Allāhumma rabbana laka al-hamd mil ‘as-samawāti wa mil ‘ard wa mil ‘ama baynahuma wa mil ‘ama shi’ tamin shay in ba’du (Allāh hears him who praises Him, and to You is the praise filling up the heavens and the earth, what is between them and filling up whatever You wish in addition to that).” [ Ahmad, Muslim, Abu Dawud and At-Tirmidzi]

iii- Abu Sa’eed Al-Khudri (radiyallāhu’anhu) said, “When the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), would say, ‘Sami allāhu liman hamidah (Allāh hears him who praises Him),’ he would (also) say, ‘Mal assamāwat, wamilal ardh, wamabainahuma  wamil amāshik taminshai ‘ienba’du, ahlathannā walmajdi,  ahaqquma qalal ‘abdu,  wakullunalka’abdu,  [Allāhumma] lāmani ‘alima ‘ataita, walamu’tiyalImāmana’ta], walayanfa ‘uzaljaddaminkaljadd’ (Filling the heavens, filling the earth, and filling whatever else You wish. Lord of Glory and Majesty! The truest thing a slave has said, and we are all slaves to You. [O Allāh!] None can withhold what You grant, [and none can grant what You withhold,] nor can the possessions of an owner benefit him in front of You.)  [Muslim, Ahmad and Abu Dawud]

iv.It has also been authentically reported from the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), that after saying “Sami ‘allāhu liman hamidah (Allāh hears him who praises Him),” he would say, “Lā Rabbiyal hamd, la Rabbiyal hamd”. To my Lord is the praise, to my Lord is the praise,” until he would be standing for as long as he was bowing. [ Muslim, Abu ‘Awanah and Abu Dawud]

1.6. Reciting Du’ā Al-Qunūt in Solāh Fajar and Witr in the final rak’at after ruku’.

Hasan ibn ‘Ali (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) taught me words to say in Witr: “Allāhummahdini fīman hadayt, wa ‘āfini fīman ‘āfayt, wa tawallani fīman tawallayt, wa bārik li fīma ‘atayt, wa qini sharra ma qadayt, fa innaka taqdi wa la yuqda ‘alayk, wa innahu lā yadzillu man wālayt,a wa lā ya’izzu man ‘ādayta, tabārakta Rabbana wa ta’ālayt, Lā manjā minka illa ilayk (O Allāh, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not did not humiliate whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no refuge from You except with You)” [Narrated by At-Tirmidzi, 464; An-Nasā’ie, 1745; Abu Dawūd, 1425; Ibn Mājah, 1178; this hadīth was classified as hasan by At-Tirmidzi and others and as sahīh by al-Albāni in Irwa’ al-Ghalīl, 429.]

1.7. The Tasbih in Sujud.

1.7.1. The Preferred Tasbih

1. It is preferred for the one who is Sujud to say the Tasbih:  “Subhana Rabbiyal-A’la (Glory to my Lord, the Most High)”.

i. ‘Uqbah ibn ‘Amr radiyallāhu’anhu) related that when the Verse: “Sabbihi isma rabbika al-A’la (Exalt the name of your Lord, the Most High)” (Surah Al-’Ala, 87:1) was revealed the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Place this in your Sujud”[Ahmad, Abu Dawud, Ibn Mājah and al-Hakim. Its chain is good].

ii.In a narration of Huzhaifah bin Al Yaman (radiyallāhu’anhu) who reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), Sujud, he would say the Tasbih: “Subhana Rabbiyal-A’la (Glory to my Lord, the Most High)”. This is related by Ahmad, Muslim, Abu Dawud, An-Nasā’ie, Ibn Mājah and at-Tirmidzi, who called it Hassan (good) sahih.

2. In another narration of ‘Uqbah Ibn ‘Amr (radiyallāhu’anhu) he reported: Rasūllullāh (Sallallāhu ‘alayhi wasallam) would also say Tasbih: “Subhāna Rabbiy al ‘alā wa bihamdih (How Perfect is my Lord, the Most High, and the Praised)”, three times. [Sahih: Abu Dawud, Daraqutni, Ahmad, Tabarāni and Bayhaqi] 

i. Abu Dawud recorded ‘Uqbah Ibn ‘Amr (radiyallāhu’anhu) reported: “When the verse “Fasabbih bismi Rabbikal ‘Azeem (So exalt the Name of your Lord, the All-supreme)” (Surah al-Waqi‘ah, 56:74), was revealed, Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: ‘Place this in your Ruku’ ”. And when the Verse: “Sabbihi isma rabbika al-A’la (Exalt the name of your Lord, the Most High)” (Surah Al-A'la, 87:1) was revealed he said: “Place this in your Sujud”. So when the Messenger of Allāh) would go into Ruku’, he would say three times: “Subhana Rabbiyal-‘Azeem wa bihamdih (Glory be to my Lord, the Supreme, and praise belongs to Him).”And when he went into Sujud, he would say three times: “Subhāna Rabbiyal-A’la wa bi hamdih (How Perfect is my Lord, the Most High, and praise belongs to Him)” [This is related by Abu Dawud (869 and870): sahih, and also by Daraqutni, Ahmad, Tabarāni, Bayhaqi and others with a good chain]

It is a must that one not repeats these Tasbihah less than three times during the sujud but sufficient with one glorification. At-Tirmidzi (rahimahullāh) says, “The scholars prefer the one ruku’ or sujud to make the glorifications at least three times.”According to the majority, the minimum that is sufficient for the sujud or ruku’ is one glorification. As it is obligatory to observe sujud in the state of "calmness", thus it requires a time of at least one glorification.   Sometimes, "Rasulūllāh (Sallallāhu ‘alayhi wasallam) would repeat it many times than that. Once, Rasūlullāh (Sallallāhu ‘alayhi wasallam)  repeated it so much that his Sujud were nearly as long as his iktidal, in which he had recited three of the Long Surah: Al-Baqarah, An-Nisa' and Al-‘Imran; that solāh was full of supplication and seeking of forgiveness, particularly in the Solāh Tahajjud or “The Night Prayer"].

Rasūlullāh (Sallallāhu 'alayhi wa sallam) makes his Qiyam (standing), ruku’ and sujud equal in length as evidence from the ahadith.

Sometimes, Rasūlullāh (Sallallāhu’alayhi wasallam) would make it extremely long due to the circumstances, such as one of his Companions said: 

i. “Rasūlullāh (Sallallāhu ‘alayhi wasallam) came out to us for one of the two later prayers, [Dzuhur or 'Asar,] carrying Hasan or Husain. Rasūlullāh (Sallallāhu’alayhi wasallam) then came to the front and put him down [next to his right foot], said the Takbīr commencing the Solāh. During the Solāh, he make a very long Sujud, so I raised my head [from among the people], and there was the child, on the back of Rasūlullāh (Sallallāhu ‘alayhi wasallam), who was in Sujud. I then returned to my Sujud. When Rasūlullāh (Sallallāhu ‘alayhi wasallam) completed the Solāh, the people inquired him: 'O Messenger of Allāh! In the middle of your Solāh, you performed a Sajdah and lengthened it so much that we thought either something had happened, or that you were receiving revelation!' Rasūlullāh (Sallallāhu alayhi wasallam) said: “Neither of those was the case: actually, my grandson made me his mount, so I did not want to hurry him until he had satisfied his wish” [An-Nasā’ie, Ibn ‘Asakir (4/257/1-2) and Hakim, who declared it sahih and Dhahabi agreed] 

ii. In another hadith, “Rasūlullāh (Sallallāhu ‘alayhi wasallam) was praying. When he was in sajdah, Al-Hasan and Al-Husain jumped onto his back. When the people tried to stop them, he gestured to them to leave the two alone. After offering his Solāh, he placed them in his lap and said; whoever loves me should love these two.” [Ibn Khuzaimah in his Sahih, with a hasan isnad from Ibn Mas’ud (887) and Bayhaqi in mursal form. Ibn Khuzaimah prefixed it with, “Chapter: evidence that gesturing which is understood during Solāh neither invalidates nor impairs the Solāh” in which this action is one which the People of Opinion have prohibited! In this regard, there are also ahadith in Bukhari, Muslim and others.] 

1.7.2. Rasūllullāh (Sallallāhu ‘alayhi wasallam) would say other Tasbihah:

i. 'Aishah (radiyallāhu’anha) reported the Messenger of Allāh (Sallallāhu 'alayhi wasallam) used to say when Ruku’ and Sujud: “Subbūhun Quddūs Rabb ul-Malā ikatu wal-Ruuh" (The Perfect, Blessed [Abu Ishaq said: subbuh means "the one who is free of any defect", while quddus means "the Blessed" or "the Pure". Ibn Saidah said: Glorified and Blessed are attributes of Allāh, Mighty and Sublime, because He is glorified and sanctified by others. (Lisān Al-‘Arab)] Lord of the Angels and of the Ruh).[Narrated by Muslim (487) and Abu ‘Awānah]

ii. ‘Aishah (radiyallāhu’anha) also reported, who said: The Prophet (Sallallāhu ‘alayhi wasallam) used also to recite frequently in his Ruku’ and Sujud: Subhānakallāhumma Rabbanā, Wabihamdika, Allāhummaghfirli (Glory is to You, O Allāh! Our Lord, And all the Praise be to You. O Allāh! Forgive me.” Implementing (the order of) the Qurān: "Fasabbih bihamdi Rabbika wastaghfirhu innahu kana tawwaba (Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning.)" (Nasr, 110:3). [Al-Bukhari and Muslim]

Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) elucidated the Ayah: "Fasabbih bihamdi Rabbika wastaghfirhu innahu kana tawwaba (Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning.)" (Nasr, 110:3) was a commanded by Allah. Rasūlullāh (Sallallāhu ‘alayhi wasallam) acted upon it by implementing the words: ' Subhānakallāhumma Rabbana wa bihamdika, Allahum-maghfirli' as tasbih in Ruku' and Sujud. It indicates that one must express his gratitude to Allāh) whenever he receives a blessing from Him and ask for His forgiveness .

iii. ‘Ali bin Abi Talib (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) sujud he would say: “Allāhumma laka sajadtu, wabika amantu, walaka aslamtu [waantarabbi], Sajada-wajhiyya-lillazi-khalaqa-hu wa-sawwarahu, [fa ahsanasuwarahu], wasyaqqan sam ‘ahu wabasarahu [fa] Tabarakallā- huah-sanul-khaliqeen” (O Allāh! For you I have prostrated; in You I have believed; to You I have submitted, [You are my Lord;] My face has prostrated for the One Who created it and shaped it, [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be Allāh, the Best to Create!) [Recorded by Ahmad, Muslim, Abu ‘Awanah, Tahawi and Daraqutni.]

iv. ‘Aishah (radiyallāhu’anha) also reported “ When t Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) sujud for  Tilawah he would say: "Sajada-wajhiyya-lillazi-khalaqa-hu wa-sawwarahu, Wasyaqqan sam  ‘ahu wabasarahu tabarakallā-huah-sanul-khaliqeen  ( I have prostrated for the One Who created it and shaped it, [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be Allāh, the Best to Create!” [At-Tarmidzi]

v. Abu Hurayrah (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , would say while sujud:“Allāhummaghfirli zanbi kulluh, wadiqqahuwajillah, wāwalahu waakhirah, wa’ala aniyatahu wasirrahu” (O Allāh! Forgive me all my sins: the minor and the major, the first and the last, the open and the hidden). (Related by Muslim, Abu Dawud and al-Hakim) 

vi. Ibn ‘Abbās (radiyallāhu’anhu),in describing the Solāh Tahajjud of the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , said, “Then he would go to Solāh and during his sujud, he would say, “Allāhummaj ‘alfiyqalbi nura, [wafi lisaani nura], waj ‘alfi sam’ie nura, waj ‘alfibasari nura, waj ‘almintahty nura, waj ‘alminfawqinura, wa ‘anyamini nura, wa ‘aniyasari nura, waj ‘alammami nura, waj ‘alkhalfi nura, [waj ‘al fi naf si nura] wa’dhimli nura” (O Allāh! Place light in my heart; [and light in my tongue;] and place light in my hearing; and place light in my seeing; and place light from below me; and place light from above me, and light on my right, and light on my left; and place light ahead of me; and place light behind me; [and place light in myself;] and make the light greater for me.) [Recorded by Ahmad Muslim, Abu ‘Awānah and Ibn Abi Shaibah (12/106/2, 112/1)]

An-Nawawi (rahimallāh) observes: “The scholars say that asking for light for all organs and sides means (asking) to have the truth and guidance made clear for one’s self. He asked for this so that there would be no deviation or misguidance left in him.” 

vii. ‘Aishah (radiyallāhu’anha) reported: “One night I missed the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) from his bed. I looked for him and found him performing Solāh (Tahajjud). He was in sajdah, his feet were in an upright position and he was saying:“Allāhumma [inni] a ‘uzubi ridhakamin sakhatik, wa [a ‘uzu] bimu’afatikamin ‘uquwbatik, waa’uzubikamink, lāahsithana an ‘alaik, anta kamaathnaita ‘alanafseek" (O Allāh! [Indeed] I seek refuge with Your Pleasure from Your Anger; [I seek refuge] with Your Pardons from Your Punishment; I seek refuge with You from You. I cannot count all exultations upon You; You are as You have extolled Yourself”. [Muslim, Abu Dawud and An-Nasā’ie, Abu ‘Awānah and Ibn Abi Shaibah (12/106/2, 112/1)]

viii. ‘Aishah (radiyallāhu’anha) also reported that one night he was missing and she suspected that he had gone to another one of his wives. She found him while he was ruku’ or sajdah and he was saying: “Subhānaka [Allāhuma] wabihamdika, lāilāhailla anta (Glory be to You, O Allāh, and to You be praise. There is no god besides You).” She said, “May my father and mother be sacrificed for you. I thought you were doing something and you were doing something else.” (Related by Muslim, Ahmad and An-Nasā’ie and Ibn Nasr]

viii. And ‘Aishah (radiyallāhu’anha) also reported “While Sujud the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), would say: “Allahummaghfirli khati wa jahli, wa israfi fi amri, wama anta a’lamu bihi minni. Allahummaghfirli li jaddi wa hazli, wa khati wa amdi wa kulla dzalika ‘indi. Allahummaghfirli maqaddamtu wama akhartu, wama asrartu wama a’lantu. Anta ilahi, la ilaha illa anta (O Allah, forgive me (those things that I have been) mistaken in or ignorant, and the action that I have been extravagant in, for You are more knowledgeable of them than me. O Allah, forgive me my serious mistakes and my joking mistakes, my mistakes (that I was unaware of) and of my intentional mistakes, and everything of that which I have done. O Allah, forgive me my past sins and later sins and what was private and what was public. You are my God, and there is no god except You.” [Muslim, Ahmad and An-Nasā’ie]

1.7.3. The Excellence of the Sujud

‘Abdullāh Ibn Al-Mubarak (rahimahullāh) maintains, “It is preferred for the Imām to make five glorifications. Therefore, all the people behind him would be able to make (at least) three. It is preferred that one not limit his remembrance during the sajdah to just the glorifications, but he should add some supplications to it. In an authentic hadiths, it is recorded Ibn ‘Abbās (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said: ‘The closest one of you comes to his Lord is while he is in Sajdah, (therefore) make many supplications therein’.  And he also said, ‘I have prohibited you from reciting while Ruku’ or Sajdah. During the Ruku’, glorify the Lord. During the sajdah, strive your hardest in making supplications. Most likely, you will be listened to.” This was recorded by Ahmad and Muslim.

Allāh) states that the sacredness of Sujud is the way of a man attaining nearness (qurb) to Rabb, The All-Supreme Creator: “But sujud and draw near (to Allah)!” (Surah Al-‘Alaq, 96:19); and  it is because it is the highest degree of obedience and servitude to Allāh) as man would places on the earth his forehead, the loftiest part of his body, and expresses humility and impotence in the presence of Allah. Ruku’ and Sujud are repeatedly mentioned together in the Qurān: “O you who have faith! Ruku’ and Sujud yourselves,” (Surah Al-Hajj, 22:77) and “You see them in ruku’ and sajdah (in worship).” [Surah Al-Fath, 48:29]

Accordingly, sujud reflects the symbol of faith in the divine signs: “Only those believe in Our signs who, when they are reminded of them, fall down in prostration.” [Surah As-Sajdah, 32:15]  Sujud makes man harmonious and concordant with all of creation in heaven and on earth prostrate and are humble before Allah: “To Allāh) prostrates whatever is in the heavens and whatever is on the earth,” [Surah An-Nahl, 16:49] and “And the herb and the tree prostrate (to Allah).” [Surah Ar-Rahman, 55:6]

It is also sign of the loyal Companions of the Prophet (Sallallāhu ‘alayhi wa sallam) was that the effect of sujud could be seen on their foreheads: “Their mark is (visible) on their faces, from the effect of prostration.” [Surah Al-Fath, 48:29]

On the Day of Resurrection, Prophet Muhammad (Sallallāhu ‘alayhi wasallam) will identify his ummah by the mark of sujud that they have on their foreheads. That portion of the earth on which prostration was made will testify to the devotion of man on the Day of Resurrection.

The Prophet (Sallallāhu ‘alayhi wa sallam) said: “There is no one among my ummah whom I will not recognise on the Day of Resurrection”. They said, “How will you recognise them, O Messenger of Allāh, among the multitude of created beings?” Rasūlullāh (Sallallāhu’alayhi wasallam) said, “Do you not see that were one of you to enter an enclosure in which there was a jet black [i.e. its colour is pure black, with no other colours mixed with it. (Nihayah)], steed and a horse with a white forehead and legs [The whiteness refers to that part of the horse where chains and bangles are put, including the lower legs but not the knees.]; would you not recognise the latter from the former?” They said, “Of course.” Rasūlullāh (Sallallāhu’alayhi wasallam) said: “Thus, my ummah on that day will surely have white faces [i.e. the shining of the face due to the light of sujud.], because of sujud, and white arms and feet [i.e. the shining of the parts covered in ablution: the face, hands and feet. The shining marks of ablution on the face, hands and legs of humans are compared to the whiteness of a horse's face and legs], because of ablution”. [Ahmad, with a sahih isnad; Tirmidzi related a part of it and declared it sahih]

Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “There is no one among my ummah whom I will not recognise on the Day of Resurrection”. They said, “How will you recognise them, O Messenger of Allāh, among the multitude of created beings?” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, “Do you not see that were one of you to enter an enclosure in which there was a jet black [i.e. its colour is pure black, with no other colours mixed with it. (Nihayah)], steed and a horse with a white forehead and legs [The whiteness refers to that part of the horse where chains and bangles are put, including the lower legs but not the knees.]; would you not recognise the latter from the former?” They said, “Of course.” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “Thus, my ummah on that day will surely have white faces [i.e. the shining of the face due to the light of sujud.], because of sujud, and white arms and feet [i.e. the shining of the parts covered in ablution: the face, hands and feet. The shining marks of ablution on the face, hands and legs of humans are compared to the whiteness of a horse's face and legs.], because of ablution”. [Ahmad, with a sahih isnad; Tirmidzi related a part of it and declared it sahih]

Rasūlullāh (Sallallāhu ‘alayhi wasallam) would also say, “When Allāh intends to have mercy on whomsoever he wishes of the people of the Fire, He will order the angels to bring out whoever used to worship Allāh; so they will bring them out, recognising them from the marks of Sujud, for Allāh has prohibited the Fire from devouring the marks of sujud. Thus, they will be brought out from the Fire, for the Fire devours all of a son of Adam except the marks of sujud.” [Bukhari and Muslim]

The hadith shows that the sinful from among those regular at Solāh, will not remain the Fire forever; in fact, even those given to missing prayers out of laziness will not remain in the Fire forever.

1.8 – The Sitting for the First Tashahhud

1.8.1. One should sit for the Tashahhud and place his hands in the following manner:

I. ‘Abdullāh Ibn ‘Umar  (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) sat for the Tashahhud, he would place his left hand on his left knee and his right hand upon his right knee, and he would form a ring like (fifty-three) and point with his index finger. In another narration it is reported, “He would close his hand and point with his index finger.” [ Muslim]

ii- Wa’il Ibn Hujr (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would place his left palm on his left thigh and knee. Rasūlullāh (Sallallāhu ‘alayhi wa sallam) would place the end of his right elbow upon his right thigh and would then close his right hand, forming a circle. In another narration it states, “He would make a circle with his middle finger and thumb and point with his index finger. Then he would raise his finger, and (Wa’il) saw him moving it to make supplications.” [Ahmad]

In explaining the hadith, Al-Baihaqi says, “The implication of ‘he would move it’ is that he would point with it, not that he would continue to move it.” This would be in agreement with the narration of Ibn Az-Zubair (radiyallāhu’anhu) who reported, “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would point with his finger while supplicating, and he would not move it.” This is recorded by Abu Dawud with a sahih chain. An-Nawawi (rahimallāh) also mentioned it.

iii- Az-Zubair (radiyallāhu’anhu) reported, “When the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) sat for Tashahhud, he would place his right hand on his right thigh and his left hand on his left thigh. He would point with his middle finger, and would not look beyond his pointing.” [Recorded by Ahmad, Muslim and An-Nasā’ie]

This hadith shows that one is to place the right hand on the right thigh without closing the hand (making a fist), and that he is not to look beyond his pointing.

1.8.2. The Preceding Three Hadith Are All Authentic, And One May Act By Any Of Them.

i-One should point with one’s right index finger, bending it a little, until one says the salāms at the end of the Solāh. Reported Numair Al-Khaza’ie, “I saw the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) sitting in the Solāh with his forearm along his right thigh. His index finger was raised, curved (or bent) a little, and he was supplicating.” This is related by Ahmad, Abu Dawud, An-Nasā’ie, Ibn Mājah and Ibn Khuzaimah with a good chain.

Anas Ibn Mālik (radiyallāhu’anhu) said, “Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) passed by Sa’ad while he was making supplications (and using) two fingers. The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to him, ‘Just one, Sa’ad”‘ This is related by Ahmed, Abu Dawud, An-Nasā’ie and al-Hakim.

Ibn ‘Abbās (radiyallāhu’anhu) was asked about a man who pointed with his finger while supplicating, and he said, “This is sincere devotion.” Anas ibn Mālik (radiyallāhu’anhu) says, “That is imploring.” While Mujahid maintains “Doing this hinders Satan.”

According to the Shafi’iyyah, one points with the finger only once, when saying “except Allāh” in the statement bearing witness. The Hanifiyyah raise the finger in the denial part of the statement (there is no god) and put it back down during the confirmation part (except Allāh). The Mālikiyyah move the finger to the left and right until they finish the Solāh. The Hanbaliyyah point with the finger every time they mention Allāh, as a reflection of the oneness of Allāh, and they do not move it.

1.8.3. The Difference of Sitting for the First and the Final Tashahhud

i- When Abu Humaid (radiyallāhu’anhu) described the Solāh of the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , he said, “When he sat after two rak’ah, he would sit upon his left leg and keep his right foot upright. When he sat for the last rak’ah, he would pull over his left foot and put his right foot upright (over the left foot) and sit upon his entire posterior.” [ Al-Bukhari]

The Sitting for Final Tashahhud with toma'ninah in mutawarrikan while sitting for the First Tashahhud is in Muftarishan like sitting between the Two Sajdahs

ii -Most scholars say that the First Tashahhud is Sunnah (Sunnah Ab’ad). This is based on the hadith of ‘Abdullah Ibn Buhainah who reported: “Once the Rasūlullāh (Sallallāhu ‘alayhi wa sallam) stood during the noon Solāh when he should have sat (for the First Tashahhud). When Rasūlullāh (Sallallāhu ‘alayhi wa sallam) finished the Solāh, he made two prostrations. He made a Takbir for each prostration (and it was) while he was sitting before he made the tasleem. He made those two prostrations (Sujud Al-Sahwi) because he had forgotten to sit (for the First Tashahhud)”. [Recorded by “the group”: Al-Bukhari, Muslim, Abu Dawud, At-Tirmidzi, An-Nasā’ie, Ibn Mājah)

iii- In ‘Subul as-Salām’, it is stated that this hadith proves that one who forgets the First Tashahhud must make the Prostrations Of Forgetfulness (Sujud Al-Sahwi). The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) is, however, reported to have said, “Pray as you have seen me pray.” This would point to the First Tashahhud being obligatory, and one would have to do some act to make up for it. But, this also proves that it is not obligatory, for if one misses an act that is obligatory, the Two Prostrations Of Forgetfulness are not sufficient to make up for it. That is what Ibn Hajar Al-‘Asqalani  (rahimallāh) says in Fathul-Bari.

iv. Ibn Batal says, “The proof is that the two prostrations due to forgetfulness cannot replace something that is obligatory. If one forgets the opening Takbir, they will not replace it. In the case of the Tashahhud, it is a remembrance that is not said aloud and it is not obligatory.” Some say otherwise, because the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to perform it and, as such, he let others follow him in performing it after he found out that they were leaving it intentionally. But there is some doubt about this argument. Those who say that it is obligatory include Al-Laith Ibn Sa’ad, Ishaq, Ash-Syāfi’ie and the Hanafiyyah. At-Tabāri argues that it is obligatory because originally only two rak’ah and the Tashahhud were obligatory. When they were made longer, the original obligations were not done away with. Therefore, it is still obligatory.

1.8.4. It is preferred to make the First Tashahhud quickly.

Ibn Mas’ud (radiyallāhu’anhu) reported, “When the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) sat after the first two rak’ah, it seemed as if he was (sitting) on hot stones.” This is related by Ahmad, Abu Dawud, An-Nasā’ie, at-Tirmidzi and Ibn Mājah. At-Tirmidzi grades it as Hassan and says, ‘Ubaidah (ibn ‘Abdullah Ibn Mas’ud) did not hear (hadith) from his father. He also says, “The scholars act according to this hadith. They prefer that one should not sit too long after the first two raka’at, and that he should not add anything to the Tashahhud.”

1.8.5. Recital of the First Tashahhud

‘Abdullah Ibn ‘Abbās (radiyallāhu’anhu) narrated: “The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) used to teach us the Tashahhud the way he taught us the Qurān; he used to say: “At-tahiyyātul mubaraka tus-salawātut-tayyibātu lillāh, As-salāmu ‘alayka ayyuhan-Nabiyyu wa rahmatullāhi wa barakātuh. As-Salāmu ‘alayna wa ‘alā ‘ibād-illāhis-Sāliheen. Ash-hadu an lā ilāha ill-Allāh wa ash-hadu anna Muhammadar Rasūlullāh [in one narration: ‘abduhu wa Rasūluh] (All compliments, blessed words, prayers, pure words are due to Allāh. Peace be on you, O Prophet, and also the mercy of Allāh and His blessings. Peace be on us and on the righteous slaves of Allāh. I bear witness that none has the right to be worshipped except Allāh, and [I bear witness] that Muhammad is the Messenger of Allāh (in one narration: ... is His slave and Messenger.)” [Muslim, Abu ‘Awānah, Shāfi’ie and Nasa’ie]

1.8.6. Salawāt upon the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) Final Tashahhud

Ibn Al-Qayyim (rahimallāh) says, “It is not reported from the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) that he would say salawāt upon himself or his family during the First Tashahhud. Nor would he seek refuge from the torment of the grave or the Hell-fire, or from the test of life, death and of the false Messiah. Those who say such supplications are deducing their arguments from the general application (of the supplications and the word Tashahhud), but the correct position is that their proper place is in the Last Tashahhud.”

But according to Imām Ahmad and Tahawi the Allāh’s Messenger (Sallallāhu’alayhi wasallam) salawāt upon himself after the Tashahhud.

Imām Ahmad, Imām Mālik and Imām Syāfi’ie it is permissible to include Salawāt upon The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) in the First Tashahhud. Imām Syāfi’ie holds it is a Sunnah while Imām Hanbali said in Obligatory in Final Tashahhud.

The contention that is a preferred act is based on a hadith recorded by At-Tirmidzi (who said it is sahih), Ahmad and Abu Dawud from Fizhalah ibn ‘Ubaid (radiyallāhu’anhu) who said, “The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) heard a man supplicating in his Solāh and he did not make the salawāt on the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam). The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, ‘He has hastened.’ Then Rasulullāh (Sallallāhu ‘alayhi wasallam), called him and said, ‘When one of you prays (refers supplication after Tashahhud), begin with the praise and lauding of Allāh. Then make prayers upon the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , and supplicate whatever you wish of Allāh’.”

The author of “Al-Muntaqi” says, “This is a proof for those who say that the salawāt upon the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) are not obligatory, because he did not order the one who did not do it to repeat his Solāh. This is supported by his statement to Ibn Mas’ud (radiyallāhu’anhu), after mentioning (only) the Tashahhud, ‘Then chooses whatever you wish to ask (of Allāh)’.”

In his comments on this hadith, Ash-Shawkani (rahimallāh) observes, “In my opinion, there is no confirmed proof that it is obligatory.”

Even though the scholars differ in term of ruling ,one should take the opportunity of multiplying one’s rewards as well as perfecting one’s Solāh by competing the Tashahhud with salawāt as thought by Allāh’s Messenger (Sallallāhu ‘alayhi wasallam).

1.8.6.1. The manner of The Salawāt upon the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) .

In the Last Tashahhud, it is preferred for the person to say Salawāt upon the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) in one of the following manners:

i- Abu Mas’ud Al-Ansari Al-Badri (radiyallāhu’anhu) narrated: “The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) visit us in a gathering of Sa’ad ibn ‘Ubadah (radiyallāhu’anhu). Bashir bin Sa’ad (radiyallāhu’anhu) asked him: “Allāh has commanded us to send salah upon you [re al-Ahzab 33:56], O Messenger of Allāh! So how should we do it?'' The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) kept silent. We were much perturbed over his silence and we wished he [Bashir] did not ask him the question. The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said,"[For salāh on me] Say: “Allāhumma Salli ‘ala Muhammad, wa’ala āli Muhammad, Kama sallayta ‘ala āli Ibrāhīm, Wabarik’ala Muhammad, wa’ala āli Muhammd, Kamabarakta’ala āli Ibrāhīm, Fil ‘ālamīn; Innaka Hamīdum Majīd (O Allāh! Send Prayers on Muhammad, and on the family of Muhammad, as you Sent Prayers on Ibrāhīm; And Send Blessings on Muhammad, and on the family of Muhammad, as you Sent Blessings on the family of Ibrāhīm, among nations; For You are the Most Praiseworthy, the Most Glorious); and the method of greeting (i.e Salām in Tashahhud) is as you know it” [Muslim (803), Abu Dawud (976 and 980) and Ahmad.): sahih]

ii- Al-Bakhari recorded Ka’ab bin ‘Ujrah (radiyallāhu’anhu) reported, “It was said, “O Messenger of Allāh, we already knows how to greet you [i.e ‘As-salāmu ‘alaika ayyuhan-Nabiyyu wa rahmat-Allāhi wa barakātuh’ as in the Tashahhud], but how should we but how about Salāh [Supplicate; Ask blessings for you]?'' He (Sallallāhu ‘alayhi wa sallam) said: “Say: ‘Allāhumma salli ‘ala Muhammad wa ‘ala āli Muhammad kama sallaita ‘ala āli Ibrāhīm; Innaka Hamīdum Majīd; Allāhumma bārik ‘ala Muhammad, wa ‘ala ‘āli Muhammad, kama bārakta ‘ala āli Ibrāhīm; Innaka Hamīdum Majīd.’(O Allāh! Send Prayers on Muhammad and on the family of Muhammad, as You sent Prayers on the family of Ibrāhīm, Verily You are Most Praiseworthy, Full of Glory; O Allāh! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on the family of Ibrāhīm, Verily You are Most Praiseworthy, Full of Glory.)’” [Al-Bukhari ( Fathul-Bari 8:392) ; Ahmad Nasā’ie and Abu Ya’la in his Musnad (44/2) with a sahih: (reaffirmed the narration thru Ibn Abi Layla’ informed by Ka’ab) ; Muslim; Humaidi (138/1) and Ibn Mandah (68/2): Sahih: Reported by Sa’īd bin Mansūr, ‘Abd bin Hamīd, Ibn Abi Hātim and Ibn Mardawiyah  and ‘Abd ar-Razzāq, Ibn Abi Shaybah, Ahmad ‘Abd-Hamīd, the Sihah Sittah all from Ka’ab bin ‘Ujrah.; this narration uses ‘Kama Sallaita ‘ala [Ibrāhīm, wa ‘ala] āli Ibrāhīm’; ‘Allāhumma Bārik’ in second part and ‘Innaka Hamīdum Majīd’ in both part]

iii- Imām Ahmad and Tahawi with a sahih sanad recorded another narration: “Allāhumma salli ‘ala Muhammad wa ‘ala ahli bait, wa ‘ala azwajihi wa dzurriyyatihi, kama sallaita ‘ala āli Ibrāhīm; Innaka Hamīdum Majeed; Wa bārik ‘ala Muhammad wa ‘ala ahli bait, wa ‘ala azwajihi wa dzurriyyatihi kama bārakta ‘ala āli Ibrāhīm; Innaka Hamīdum-Majeed (O Allāh! Send prayers on Muhammad, and on his household, and on his wives and progeny, as you sent prayers on the family of Ibrāhīm; Verily You are Most Praiseworthy, Full of Glory; And send blessings on Muhammad, and his household, and his wives and progeny, as you sent blessings on the family of Ibrāhīm; Verily You are Most Praiseworthy, Full of Glory).According to Imām Ahmad and Tahawi this his salawāt reportedly used by the Prophet (Sallallāhu ‘alayhi wa sallam) himself after the Tashahhud. 

1.8.6.2.The Virtues of Salawāt

The Salawāt reflects the honour, love, faith, attachment to our Prophet (Sallallāhu 'alayhi wa sallam) which signifies to be the deep faith in Allāh. None is considered a true believer until one loves him more than one parents and all others. The Salawāt indicates the honour, love, belief, attachment to him as our Prophet (Sallallāhu 'alayhi wasallam) which signifies to be the deep faith in Allāh.  

Anas Ibn Mālik (radiyallāhu'anhu) narrated the Prophet (Sallallāhu 'alayhi wasallam) said: “No one of you truly believes until I am dearer to him than his father, his son, his own self and all the people.” [Narrated by Al-Bukhāri, 15; Muslim, 44].

The Prophet (Sallallāhu 'alayhi wa sallam) also said: “Whenever someone seeks Allāh’s blessings for me, Allāh returns the soul to my body until I reply to his salutation." [Reported by Abu Dawud]

Imām Ahmad related that Abu Talhah Al-Ansārī (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu’alayhi wasallam) arose one morning in a very pleasant mood with signs of good tidings apparent on his face. They said, “O Messenger of Allāh, we see that you look happy.” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “The angel came to me and told me, ‘O Muhammad, would it not please you if your Lord, may He be glorified, said: ‘No member of your Ummah sends Solāh (Salawāt) upon you but I send Solāh upon him tenfold, and no member of your Ummah sends greetings of Salām upon you but I send greetings of Salām upon him tenfold’.’” I said, “Of course.’” [This was also recorded by An-Nasā'ie Ibn Abi Shaybah, ‘Abd bin Hamīd and At-Tirmidzi; Cited with slightly different wording in Imām Abu Sulayman al-Jazuli's Dala'il Al-Khayrat (The Index of Good Things)]

‘Abdullāh bin Mas’ud (radiyallāhu’anhu) narrated that the Messenger of Allāh (Sallallāhu’alayhi wasallam) said: "Those who are most deserving of my intercession on the Day of Judgment are those who used to increasingly seek Allāh’s Blessing (salawāt) for me.” [This is recorded by Ahmad, Al-Bukhari, At-Tirmidzi and Ibn Hibbān said hasan]

Anas Ibn Mālik (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu’alayhi wasallam) said: “There are three under the shade of Allāh on a day when there is no shade except His; the one who relieved a distress from someone from my nation; the one who invigorate my Sunnah and the one who invoked blessings on me (Salawāt) the most”. [This is recorded in the Mustadrak and the Musnad of al-Firdaus; Al-Hāfiz As-Suyūtī also recorded it in his Burūj Al-Hilāl.]

And the Prophet (Sallallāhu ‘alayhi wasallam) likened those who do not salawāt upon him when his name is mentioned as a miser: "The miser  (wretched; niggardly, mistaken) is the one who hears my name mentioned and does not seek blessings for me.” [Reported by At-Tirmidzi]

[The Fuqaha’ differs on usage of terminology.  Sunnah Ab’adh for Syāfi’ie is equivalent to Wajib of Hanbali; and a few of its content like: Reciting surah or verses from Al-Qurān after reciting Al-Fatihah is Sunnah for Hanbali; Reciting Du’ā Al-Qunūt in Solāh Fajar and Witr is Sunah ab’adh In Syāfi’ie School; Seeking Forgiveness while sitting between the two sajdahs (wajib for Hanbali; Syāfi’ie is Mustahabbah (Encouraged) Sunnah ); Loud recitation in the solāh of first two rak’at and quietly in the rest of the rak’at in the Solāh Jahar is Sunnah in Hanbali]

2. The Sunnah Hai’ah of the Solāh

Sunnah Hai’ah is the Mustahabbah (Encouraged) Sunnah in the Syāfie School of Jurisprudence; it is a Sunnah or an option to beautify the Solāh; and it is the Sunnah in the Hanbali School. The Sunnah is found in the form of recitation and postures (actions) which is Sunnah.

2. 1. The Postures which are Sunnah Hai’ah of the Solāh.

2.1.1- The Raf’al-Yadyan (Raising the hands).

Imāms Al-Bukhāri and Muslim and the jama’ah recorded in their Al-Sahihyan and Sunan that the Prophet (Sallallāhu 'alayhi wa sallam) observes Raf ‘al-Yadyan (Raising hands) in Solāh. The term ‘Raf ‘al-Yadyan’, refers to the raising one’s hands shoulder level in the Solāh at four places: when commencing the solāt  with Takbīratul-Ihram (The Opening Takbīr) and while transitioning between the different postures; such as going  down into ruku’  with takbir or rising up from Ruku’ with Tasmi, and when standing up standing up after the First Tashahhud.

This must be done at the beginning of Takbiratul ‘Ihram of the Solāh. Ibn Al-Munzhir Says, “All scholars agree that the Prophet (Sallallāhu’alayhi wasallam) raised his hands at the beginning of his Solāh.”

Ibn Hajar Al-‘Asqalani (rahimahullāh) commenting upon the narration on the ‘Raful Yadayn’ in his Fathul Bari, says, "The Prophe’s raising his hands at the beginning of his Solāh has been narrated by fifty companions, including the ten who were given the tidings of Paradise.” Al-Baihaqi related that al-Hakim said, "I do not know of any Sunnah other than this one which is accepted by the four rightly-guided khalifahs, the ten companions who were given the tidings of Paradise, and other companions scattered across many lands." Summing up his evaluation of the report, al-Baihaqi says, "And it is as our teacher Abu 'Abdullāh has said it."

2.1.1.2. How to Raise the Hands

Many narrations have been recorded concerning the subject of Raf ‘al-Yadyan. Many scholars have chosen the following forms: the hands are raised to the shoulders with the fingertips parallel to the button of the ears. An-Nawawi (rahimahullāh) says, "This is how ash-Shafi’ie combined the hadith (on this question), and the people found it to be good." It is preferred that one extends the fingers while raising the hands. Abu Hurayrah (radiyallāhu’anhu) said, "When the Prophet, (Sallallāhu’alayhi wasallam), stood for Solāh, he would raise his hands (with them being) open." (Related by "the five," except for Ibn Mājah)

2.1.1.3. When to Raise the Hands

One must raise the hands at about the same time he makes the Takbir. Nafa' related: “When Ibn ‘Umar (radiyallāhu’anhu) would begin his Solāh he would say the Takbir and raise his hands. The Prophet (Sallallāhu’alayhi wasallam) also did this”. (Related by Al-Bukhari, An-Nasa’ie and Abu Dawud).

Nafa' (radiyallāhu’anhu) also reported: “The Prophet, (Sallallāhu’alayhi wasallam), would raise his hands upon making the Takbir until they were parallel to his shoulders or close to it”. (Related by Ahmad and others.)

As for raising the hands just before the Takbir, Ibn ‘Umar (radiyallāhu’anhu) reported, "When the Prophet, (Sallallāhu’alayhi wasallam), stood for Solāh, he would raise his hands until they were parallel to his shoulders and would make the Takbir”. (Related by al-Bukhari and Muslim.) A hadith from Mālik ibn al-Huwairith has the wording, “Make the Takbir and then raise your hands.” (Related by Muslim) This implies that the Takbir comes before the raising of the hands, but Ibn Hajar Al-‘Asqalani says, “I have not met anyone who holds that the Takbir comes before the raising of the hands.”

It is preferred to raise one's hands while going to Ruku’ and upon coming up from the Ruku’.

Twenty-two companions narrated that the Prophet, (Sallallāhu’alayhi wasallam), did so. Ibn ‘Umar (radiyallāhu‘anhu), reported:"When the Prophet, (Sallallāhu’alayhi wasallam), stood to pray, he would raise his hands until they were the same height as his shoulders and then he would make the Takbir. When he wanted to Ruku’, he would again raise his hands in a similar fashion. When he raised his head from the Ruku’, he did the same and said, '‘Sami ‘allāhu liman hamidah (Allāh) hears him who praises Him).' (Related by al-Bukhari, Muslim and al-Baihaqi). Al-Bukhari says, "He would not do that when he was going to neither Sujud nor when he came up from his Sujud." Al-Bukhari also says, "He would not raise his hands between the two Sujud." Al-Baihaqi has the addition, "He did not stop doing that until he met Allah." Ibn al-Madini said, "In my opinion, that hadith is a proof for the whole creation. Whoever hears it must act by it. There is nothing wrong with its chain." Al-Bukhari wrote a pamphlet on this topic, and related from al-Hassan and Humaid Ibn Hilal that the companions used to (perform their Solāh) in this manner.

On the contrary, the Hanafiyyah say that one should only raise his hands at the beginning of the Solāh. This is based on the hadith of Ibn Mas’ud (radiyallāhu‘anhu), who reported, "I prayed with the Prophet, (Sallallāhu’alayhi wasallam), and he raised his hands only once." This is a weak opinion, and many hadith scholars have criticized this report. Ibn Hibban (rahimahullah), though, said that this is the best report.

The people of Kufah narrated that the Prophet, (Sallallāhu’alayhi wasallam), did not raise his hands upon Ruku’ or rising. But, in fact, this is a very weak statement, for it contains many defects and is therefore invalid. Even if we accept it, as At-Tirmidzi did, it does not invalidate the authentic and well-known hadith mentioned earlier. The author of at-Tanqih says that perhaps Ibn Mas’ud (radiyallāhu’anhu) forgot that the Prophet, (Sallallāhu’alayhi wasallam), raised his hands. Az-Zaila'ie (rahimahullāh) writes in Nasb ar-Rayah, quoting the author of at-Tanqih, "It is not strange that Ibn Mas’ud (radiyallāhu’anhu) may have forgotten that. Ibn Mas’ud (radiyallāhu’anhu) forgot some things from the Qurān that the Muslims after him never differed about, and those are the last two surahs of the Qurān. He forgot how two people are to stand behind the Imām, that the Prophet (Sallallāhu’alayhi wasallam)prayed the morning Solāh on the Day of Sacrifice (during the hajj) at its proper time, how the Prophet, (Sallallāhu’alayhi wasallam), combined his Solāh at 'Arafah, the position of the forearms and elbows during the Sujud, and how the Prophet, (Sallallāhu’alayhi wasallam) , recited, 'And Him who created the male and the female.' If it is possible that Ibn Mas’ud forgot all of these things concerning the Solāh, is it not possible that he also forgot about raising the hands?"

Nafa' (radiyallāhu’anhu) related “When Ibn ‘Umar (radiyallāhu’anhu) stood for the third rak’ah, he would raise his hands, an action which he ascribed to the Prophet (Sallallāhu’alayhi wasallam)”. (Related by al-Bukhari, Abu Dawud and An-Nasa’ie.) While describing the Prophet's Solāh, 'Ali bin Abi Talib(radiyallāhu’anhu) said that when he stood for the third rak’ah from the two Sujud, he would raise his hands until they reached his shoulders and make the Takbir.

Women have to do this the same way. Ash-Shawkani (rahimahullāh) says, "Know that this Sunnah is to be done by men and women. There is no proof to show that there is any difference between them on this point. There is also no proof to show that they are to raise their hands to different levels."

2.1.2. Folding and placing the right hand over the left when standing for recitation.

This is a preferred act of the Solāh. There are twenty hadith from eighteen companions and their followers on this point. Sahal Ibn Sa’ad (radiyallāhu’anhu) said, “The people were ordered to place their right hand on their left forearm during prayers.” Commenting on this, Abu Hazam says, “I do not know if he ascribed this to the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam).” This hadith is related by Al-Bukhari, Ahmad and Mālik in his al-Muwatta. Al-Hafiz maintains, “Its ruling is considered to be from the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), as it is implied that the one who ordered them to do so was the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam).” He also related that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “All Allāh’s Messengers have been ordered to hasten the breaking of the fast and to delay the (pre-fast dawn) meal, and to place our right hands on our left during Solāh.” 

There is also a hadith from Jabir bin ‘Abdullah (radiyallāhu’anhu) which says, “The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), passed by a man praying with his left hand over his right, and (the Allāh’s Messenger Sallallāhu ‘alayhi wasallam) pulled them away and put his right over his left.” This is related by Ahmad (rahimallāh) and others. Evaluating its chain, An-Nawawi (rahimallāh) says, “Its chain is sahih. Ibn ‘Abdul-Barr holds, “Nothing has reached me different from that. It is the opinion of most companions and their followers.” Mālik mentioned it in his al-Muwatta and states, “Mālik (rahimallāh) never stopped doing it until he met Allāh.” 

2.1.3. The Position of the Hands 

Al-Kamal Ibn Al-Hamam is of the opinion, “There is no authentic hadith stating that one must place the hands under the chest or below the navel. According to the Hanifiyyah, the hands are to be placed below the navel, and the Shafiyyah say below the chest. Ahmad has two narrations corresponding to these two opinions. The correct position is somewhere in the middle. To be equal.” Observes At-Tirmidzi, “Knowledgeable companions, their followers and those that came after them believed that one should put his right hand over the left during Solāh, while some say above the navel and others say below the navel...” Nevertheless, there do exist hadith that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , placed his hands on his chest. Hulb At-Ta’ie reported, “I saw the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , praying with his right hand over his left upon his chest above the elbow.” This is related by Ahmad and At-Tirmidzi, who grades it as hassan. 

Wa’il Ibn Hajar (radiyallāhu’anhu) reported, “Once when I prayed with the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , he placed his right hand over his left upon his chest.” The report is recorded by Ibn Khuzaimah, who considers it as sahih, and by Abu Dawud and an-Nasā’ie with the wording, “Then he put his right hand over the back of his left wrist and forearm.” 

2.1.4. Always gazing towards the place of Sujud.

2.1.5. When standing the feet is always apart.

2.1.6. The Manner of Ruku’

When one ruku’, one’s hands must reach one’s knees. It is Sunnah to make the height of the head equal to that of the hips. The hands should be supported by the knees and should be apart from one’s sides. The hands should be open upon one’s knees and thighs, and the palms should be flat. It is reported that ‘Uqbah ibn ‘Amr would bow with his arms separated, his hands on his knees, and his fingers opened beyond his knees. He said, “This is how I saw the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) pray.” (Related by Ahmad, Abu Dawud and An-Nasā’ie)

Abu Humaid (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , bowed, he would be straight, his head neither up nor down (with respect to his hips), and he would place his hands on his knees as if he was holding them.” (Related by An-Nasā’ie) 

Muslim records ‘Aishah (radiyallāhu’anha) reporting that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) bowed, his head would be neither risen nor lowered, but rather between those two positions. ‘Ali said, “If you put a cup of water on the back of the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , while he was bowing, its contents would not spill.” This is related by Ahmad. Abu Dawud recorded it in his Kitab al-Murasīl. 

Mus’ab ibn Sa’ad said, “I performed Solāh next to my father. I joined both of my hands and put them between my thighs (while bowing). He stopped me and said, ‘We used to do that, but were later ordered (by the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) ) to put our hands on our knees.” (Related by “the group")

When Sujud keeps the elbows away from the sides, and the belly from the thighs, and the thighs from the calves; keeping the knees apart; holding the feet upright; holding the toes apart on the ground; placing the hands level with the shoulders with the fingers spread. It is makrūh to press them on the ground.

2.1.7. How to Observe Sujud

Most scholars prefer that one place his knees on the floor before his hands. Ibn al-Munzhir related this from ’Umar An-Nakha’ie, Muslim Ibn Yasar, Sufyan Al-Thawri, Ahmad, Ishaq and other jurists including Ibn Al-Munzhir himself. Abu At-Tayyib said that most jurists agree with this. Ibn al-Qayyim (rahimallāh) said, “When the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , prayed, he would place his knees (on the floor) before his hands, then his hands, his forehead and nose. This is what is authentic and has been related by Shuraik from ‘Asim ibn Kalīb on the authority of his father from Wa’il ibn Hajar (radiyallāhu’anhu) who said, ‘I saw the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) while prostrating, placing his knees (on the floor) before his hands. Upon getting up, he would raise his hands before his knees. I never saw him do otherwise.” Mālik, al-Awza’ie, Ibn Hazm and Ahmad maintain that it is preferred to place the hands down first and then the knees. Al-Awza’ie says, “I saw the people placing their hands on the floor before their knees.” Ibn Abu Dawud comments, “That is the statement of the people of hadith.” There is also a difference of opinion concerning how one should stand up from the prostration after the first (or third) rak’ah. Some say one should raise the hands from the floor first while others say that one should raise the knees first. 

2.1.8. It is preferred for the one whom Sujud to follow the following points: 

The Sujud in Solāh must be observed with ease and calm, distributing and resting his weight equally on the seven parts of the body which should be in contact with the ground during sujūd. The seven parts: the face, including the forehead and nose; the two hands; the two knees; and the edges of the two feet (i.e., the toes).  It is recorded in the Sahihayn that the Allāh’s Messenger (Sallallāhu’alayhi wasallam) said: “I have been commanded to sujūd on seven bones: on the forehead, and he pointed to his nose, and on the two hands, the two knees and the edges of the two feet (i.e., the toes).” [Al-Bukhari and Muslim]  A worshipper is not permissible for to lift up any of these seven parts of the body when observing the sujud (prostration). Imām An-Nawawi (rahimallāh) said: “If one omits any of them, then his prayer is not valid.” [Sharh Sahih Muslim]

i. One should place one’s nose, forehead and hands upon the floor 

It should be separated from the sides of the body. Wa’il Ibn Hujr (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) prostrated, he would place his forehead between his palms and separate his arms from the sides of his body. (Related by Abu Dawud) Abu Humaid (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), prostrated, he would place his nose and forehead upon the floor, keep his arms away from his sides, and place his hands parallel to his shoulders. This is related by Ibn Khuzaimah and At-Tirmidzi, who called it hassan sahih. 

ii. None should place one’s hands parallel to one’s ears or shoulders 

As both of these acts have been related, some scholars combine these two acts by placing the ends of the thumbs parallel to the ears and the palms parallel to the shoulders. 

iii. One should have one’s fingers together and stretched out 

Al-Hākim and Ibn Hibban record that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), bowed he would have his fingers separated and when he prostrated he would keep his fingers together. 

iv. One should have one’s fingers facing the Qiblah. 

Al-Bukhari recorded from Abu Humaid (radiyallāhu’anhu) that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), prostrated, his fingers would be neither spread out nor clasped together, and his toes would be directed toward the qiblah. 

2.1.9. The Length of Time of the Sujud and What Is To Be Said Therein 

1. It is preferred for the one who is Sujud to say:   “Subhana Rabbiyal-A’la (Glory to my Lord, the Most High)”.

‘Uqbah ibn ‘Amr related that when, “Subhana Rabbiyal-A’la (Glorify the name of your Lord, the Most High)” was revealed, the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , said, “Do so in your Sujud.” [This is related by Ahmad, Abu Dawud, Ibn Mājah and al-Hakim. Its chain is good].

Huzhaifah bin Al Yaman (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , Sujud, he would say “Subhana Rabbiyal-A’la.” This is related by Ahmad, Muslim, Abu Dawud, An-Nasā’ie, Ibn Mājah and at-Tirmidzi, who called it hassan sahih.

2.In the narration of ‘Uqbah Ibn ‘Amr (radiyallāhu’anhu) he reported: “And when the Verse: “Sabbihi isma rabbika al-A’la (Exalt the name of your Lord, the Most High,” (Surah Al-‘Ala, 87:1) was revealed he said: “Place this in your Sujud” So when when he went into Sujud, he would say three times: “Subhāna Rabbiyal-A’la wa bi hamdih (How Perfect is my Lord, the Most High, and praise belongs to Him)” [This is recorded by Abu Dawud (869 and870): sahih, and also by Daraqutni, Ahmad, Tabaraani, Bayhaqi and others with a good chain].

It is a must that one not repeats these sayings less than three times during the Ruku’ and Sujud At-Tirmidzi says, “The scholars prefer the one bowing or prostrating to make the glorifications at least three times.” According to the majority, the minimum that is sufficient for the prostrations or bowings is one glorification. We have already mentioned that "calmness" is obligatory, and this requires a time of at least one glorification. 

3.’Aishah (radiyallāhu’anha) reported the Messenger of Allāh (Sallallāhu 'alayhi wasallam) used to say when Ruku’ and Sujud: “Subbuhun Quddūs Rabb ul-Malā ikatu wal-Ruuh" (The Perfect, Blessed [Abu Ishaq said: subbuh means "the one who is free of any defect", while quddus means "the Blessed" or "the Pure". Ibn Saidah said: Glorified and Blessed are attributes of Allāh, Mighty and Sublime, because He is glorified and sanctified by others. (Lisaan Al-’Arab)] Lord of the Angels and of the Ruh).[Narrated by Muslim (487) and Abu ‘Awānah]

4. ‘Aishah (radiyallāhu’anha) also said: The Prophet (Sallallāhu ‘alayhi wasallam) used to say it often in his  Ruku' and Sujud: “Subhānakallāhumma Rabbana wabihamdika Allāhummaghirli (Glory is to You O Allāh! Our Lord, And all the Praise be to You. O Allāh! Forgive me.)  [Bukhari and Muslim; "Implementing the Qurān" refers to the saying of Allāh: "Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning." (Nasr, 110:3)]

According to some scholars, the complete glorification is ten. This is based on the following hadith: Sa’eed ibn Jubair related that Anas bin Mālik (radiyallāhu’anhum) said, “I have not seen anyone being more similar to the Rasūlullāh’s Solāh than this boy (‘Umar ibn ‘Abdul-’Aziz). We estimated the number of the glorifications that he made during his bowing to be ten and in his prostrations also to be ten.”This is related by Ahmad, Abu Dawud and An-Nasā’ie with a good chain. 

Ash-Shawkani (rahimallāh) commenting on the subject, says: “Some hold that this proves that the complete (number of) glorifications is ten. The more sound opinion is that an individual who is praying may offer as many glorifications as he wishes. There are authentic hadith that state that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), elongated his glorifications during prostrations. The Imām may also do so if he knows the followers will not get tired by making it longer.” 

Ibn ‘Abdul-Barr (rahimallāh) says, “It is a must that every Imām should be easy (by not making the Solāh too long) as has been ordered by the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), even if he knows that those behind him are strong, because he does not know what may have happened to them and what needs they may have to tend to.” 

Ibn al-Mubarak (rahimallāh) maintains that it is preferred for the Imām to make five glorifications. Therefore, all the people behind him would be able to make (at least) three. It is preferred that one not limit his remembrance during the Sujud to just the glorifications, but he should add some supplications to it. In an authentic hadith, it is recorded that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “The closest one of you comes to his Lord is while he is Sujud, (therefore) make many supplications therein. ‘ And he also said, ‘I have prohibited you from reciting while ruku’ or Sujud. During the ruku’, glorify the Lord. During the Sujud, strive your hardest in making supplications. Most likely, you will be listened to.” This was recorded by Ahmad and Muslim. 

Many hadith are related on this topic, including: 

5- ‘Ali bin Abi Talib (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) sujud he would say:“Allāhumma laka sajadtu, wabika amantu, walaka aslamtu [waantarabbi], Sajada -wajhiyya-lillazi- khalaqa-hu wa-sawwarahu, [fa ahsanasuwarahu], wasyaqqan sam’ahu wabasarahu [fa] Tabarakallā- huah-sanul-khaliqeen” (O Allāh! For you I have prostrated; in You I have believed; to You I have submitted; [You are my Lord;] my face has prostrated for the One Who created it and shaped it, [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be Allāh, the Best to Create!)[Recorded by Ahmad, Muslim, Abu ‘Awanah, Tahawi and Daraqutni.]

5.1. ‘Aishah (radiyallāhu’anha) also reported “ When Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) sujud for  Tilawah he would say: "Sajada-wajhiyya-lillazi-khalaqa-hu wa-sawwarahu, Wasyaqqan sam’ahu Wabasarahu Tabarakallā-huah-sanul-khaliqeen  ( I have prostrated for the One Who created it and shaped it, [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be Allāh, the Best to Create!” [At-Tarmidzi]

6. Ibn ‘Abbās (radiyallāhu’anhu),in describing the Rasūlullāh’s late night Solāh, said, “Then he would go to Solāh and during his Solāh or sujud, he would say, “Allāhummaj ‘alfiyqalbi nura, [wafi lisaani nura], waj ‘alfi sam’ie nura, waj ‘alfibasari nura, waj ‘almintahty nura, waj ‘alminfawqinura, wa ‘anyamini nura, wa ‘aniyasari nura, waj ‘alammami nura, waj ‘alkhalfi nura, [waj ‘al fi naf si nura] wa’dhimli nura” (O Allāh! Place light in my heart; [and light in my tongue;] and place light in my hearing; and place light in my seeing; and place light from below me; and place light from above me, and light on my right, and light on my left; and place light ahead of me; and place light behind me; [and place light in myself;] and make the light greater for me.)[Recorded by Ahmad Muslim, Abu ‘Awānah and Ibn Abi Shaibah (12/106/2, 112/1)]

Imām An-Nawawi (rahimallāh) observes, “The scholars say that asking for light for all organs and sides means (asking) to have the truth and guidance made clear for one’s self. He asked for this so that there would be no deviation or misguidance left in him.” 

7. ‘Aishah (radiyallāhu’anha) reported, “I once noticed the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) missing from his place of sleep. I felt over his place with my hand and found him in Sujud. He was saying: ’Rabbi A’thinafsi taqwaha wazakkkiha, antakhairu minzakkaha, antawaliyyyha wamawlaha (O Lord, give my soul God-consciousness and purify it, for You are the best of those who purify. You are its Guardian and Protector.)” (Related by Ahmad) 

8. Abu Hurayrah (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , would say while sujud:“Allāhummaghfirli zanbi kulluh, wadiqqahuwajillah, wāwalahu waakhirah, wa’ala aniyatahu wasirrahu” (O Allāh! Forgive me all my sins: the minor and the major, the first and the last, the open and the hidden). (Related by Muslim, Abu Dawud and al-Hakim) 

9. ’Aishah (radiyallāhu’anha) reported: “One night I missed the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) from his bed. I looked for him and found him praying. He was prostrating, his feet were in an upright position and he was saying: “Allāhumma [inni] a ‘uzubi ridhakamin sakhatik, wa [a’uzu] bimu’afatikamin ‘uquwbatik, waa’uzubikamink, lāahsithana an ‘alaik, anta kamaathnaita ‘alanafseek" (O Allāh! [Indeed] I seek refuge with Your Pleasure from Your Anger; [I seek refuge] with Your Pardons from Your Punishment; I seek refuge with You from You. I cannot count all exultations upon You; You are as You have extolled Yourself”. [Muslim, Abu Dawud and An-Nasā’ie, Abu ‘Awānah and Ibn Abi Shaibah (12/106/2, 112/1).]

10- ’Aishah (radiyallāhu’anha) also reported that one night he was missing and she suspected that he had gone to another one of his wives. She found him while he was ruku’ or sajdah and he was saying: “Subhānaka [Allāhumma] wabihamdika, lāilāhailla anta(Glory be to You, O Allāh, and to You be praise. There is no god besides You.” She said, “May my father and mother be sacrificed for you. I thought you were doing something and you were doing something else.” (Related by Muslim, Ahmad and An-Nasā’ie and Ibn Nasr]

11. And ’Aishah (radiyallāhu’anha) also reported “While Sujud the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), would say:“Allahummaghfirli khati wa jahli, wa israfi fi amri, wama anta a’lamu bihi minni. Allahummaghfirli li jaddi wa hazli, wa khati wa amdi wa kulla dzalika ‘indi. Allahummaghfirli maqaddamtu wama akhartu, wama asrartu wama a’lantu. Anta ilahi, la ilaha illa anta. (O Allah, forgive me (those things that I have been) mistaken in or ignorant, and the action that I have been extravagant in, for You are more knowledgeable of them than me. O Allah, forgive me my serious mistakes and my joking mistakes, my mistakes (that I was unaware of) and of my intentional mistakes, and everything of that which I have done. O Allah, forgive me my past sins and later sins and what was private and what was public. You are my God, and there is no god except You.” (Related by Muslim, Ahmad and An-Nasā’ie)

2.1.10. The Excellence of the Sujud

Allāh) states that the sacredness of Sujud is the way of a man attaining nearness (qurb) to Rabb, The All-Supreme Creator: “But sujud and draw near (to Allah)!” (Surah Al-’Alaq, 96:19); and  it is because it is the highest degree of obedience and servitude to Allāh) as man would places on the earth his forehead, the loftiest part of his body, and expresses humility and impotence in the presence of Allah. Ruku’ and Sujud are repeatedly mentioned together in the Qurān: “O you who have faith! Ruku’ and Sujud yourselves,” (Surah al-Hajj, 22:77) and “You see them in ruku’ and sajdah (in worship).” (Surah Al-Fath, 48:29).

Accordingly, sujud reflects the symbol of faith in the divine signs: “Only those believe in Our signs who, when they are reminded of them, fall down in sajdah.” [Surah As-Sajdah, 32:15]  Sujud makes man harmonious and concordant with all of creation in heaven and on earth prostrate and are humble before Allah: “To Allāh) prostrates whatever is in the heavens and whatever is on the earth,” [Surah An-Nahl, 16:49] and “And the herb and the tree prostrate (to Allah).” [Surah Ar-Rahman, 55:6]

It is also sign of the loyal Companions of the Prophet (Sallallāhu ‘alayhi wasallam) was that the effect of sujud could be seen on their foreheads: “Their mark is (visible) on their faces, from the effect of prostration.” [Surah Al-Fath, 48:29]

On the Day of Resurrection, Prophet Muhammad (Sallallāhu ‘alayhi wasallam) will identify his ummah by the mark of sujud that they have on their foreheads. That portion of the earth on which prostration was made will testify to the devotion of man on the Day of Resurrection.

The Prophet (Sallallāhu ‘alayhi wasallam) said: “There is no one among my ummah whom I will not recognise on the Day of Resurrection”. They said, “How will you recognise them, O Messenger of Allāh, among the multitude of created beings?” Rasūlullāh (Sallallāhu’alayhi wasallam) said, “Do you not see that were one of you to enter an enclosure in which there was a jet black [i.e. its colour is pure black, with no other colours mixed with it. (Nihayah)], steed and a horse with a white forehead and legs [The whiteness refers to that part of the horse where chains and bangles are put, including the lower legs but not the knees.]; would you not recognise the latter from the former?” They said, “Of course.” Rasūlullāh (Sallallāhu’alayhi wasallam) said: “Thus, my ummah on that day will surely have white faces [i.e. the shining of the face due to the light of sujud.], because of sujud, and white arms and feet [i.e. the shining of the parts covered in ablution: the face, hands and feet. The shining marks of ablution on the face, hands and legs of humans are compared to the whiteness of a horse's face and legs], because of ablution”. [Recorded by Ahmad, with a sahih isnad; Tirmidzi related a part of it and declared it sahih]

Rasūlullāh (Sallallāhu’alayhi wasallam) said: “There is no one among my ummah whom I will not recognise on the Day of Resurrection”. They said, “How will you recognise them, O Messenger of Allāh, among the multitude of created beings?” Rasūlullāh (Sallallāhu’alayhi wasallam) said, “Do you not see that were one of you to enter an enclosure in which there was a jet black [i.e. its colour is pure black, with no other colours mixed with it. (Nihayah)], steed and a horse with a white forehead and legs [The whiteness refers to that part of the horse where chains and bangles are put, including the lower legs but not the knees.]; would you not recognise the latter from the former?” They said, “Of course.” Rasūlullāh (Sallallāhu’alayhi wasallam) said: “Thus, my ummah on that day will surely have white faces [i.e. the shining of the face due to the light of sujud.], because of sujud, and white arms and feet [i.e. the shining of the parts covered in ablution: the face, hands and feet. The shining marks of ablution on the face, hands and legs of humans are compared to the whiteness of a horse's face and legs.], because of ablution”. [Recorded by Ahmad, with a sahih isnad; Tirmidzi related a part of it and declared it sahih]

Rasūlullāh (Sallallāhu’alayhi wasallam) would also say, “When Allāh intends to have mercy on whomsoever he wishes of the people of the Fire, He will order the angels to bring out whoever used to worship Allāh; so they will bring them out, recognising them from the marks of Sujud, for Allāh has prohibited the Fire from devouring the marks of sujud. Thus, they will be brought out from the Fire, for the Fire devours all of a son of Adam except the marks of sujud.” [Bukhari and Muslim]

The hadith shows that the sinful from among those regular at Solāh, will not remain the Fire forever; in fact, even those given to missing prayers out of laziness will not remain in the Fire forever.

2.1.11. Sitting between the Two Prostrations in Muftarishan

It is Sunnah to sit “spread out” between the two prostrations (to put the left foot down and to sit upon it and to keep the right foot upright with the toes pointing toward the qiblah); to sit Muftarishan between the Two Sajdahs. ‘Aishah (radiyallāhu’anha) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would lay out his left foot and keep his right foot upright. (Related by Al-Bukhari and Muslim) Ibn ‘Umar reported that it is from the Sunnah to keep the right foot upright, with its toes pointing toward the qiblah, and to sit upon the left foot. (Related by An-Nasā’ie) Nafa’ reported, “When Ibn ‘Umar Solāh, he would face the qiblah, even his shoes.” (Reported by al-Athram) In the hadith of Abu Humaid, in which he described the Solāh of the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , he stated, “Then he would lay down his left foot and sit upon it until all of his bones were in place, and then he would go to make the prostration (again).” (Related by Ahmad, Abu Dawud, and at-Tirmidzi  classified this as sahih) 

It has also been related that ifa’a (laying out both feet and sitting upon one’s heels) is a preferred act. Abu ‘Ubaidah said, “This is the statement of the people of hadith.” Abu Az-Zubair related that he heard Tawus say, “We asked Ibn ‘Abbās (radiyallāhu’anhu) about ifa’a, and he said, “It is sunnah to do so.” We said, ‘We think it to be too harsh for the man. ‘He said, ‘It is a sunnah of your Allāh’s Messenger (Sallallāhu ‘alayhi wasallam)’.” (Related by Muslim) 

Ibn ‘Umar (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) rose from the first prostration, he would sit upon his toes. He used to say, “That is from the sunnah.” Reported Tawus, “I saw the ‘Abdullahs (‘Abdullah ibn ‘Abbas, ‘Abdullah ibn ‘Umar and ‘Abdullah ibn az-Zubair) sitting with their feet laid flat.” The last two reports were related by al-Baihaqi. Talking of its authenticity, Ibn Hajr says, “Its chain is sound.” 

Concerning iqa’a, sitting with the buttocks on the ground and with the thighs straight on the ground, it is disliked by all scholars. Abu Hurayrah (radiyallāhu’anhu) said “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) prohibited us from three things: pecking like a rooster (making the prostration very quickly), sitting like a dog (iqa’a), and not turning one’s whole head like a fox.” This is related by Ahmad, Al-Baihaqi, At-Tabarani and Abu Tala with a hassan chain. It is preferred for the one who is sitting between the two prostrations to put his right hand on his right thigh and his left hand on his left thigh with the fingers stretched out and directed toward the qiblah. The fingers should be slightly separated and should not go beyond the knees. The latter the pinkie and ring fingers should be held in, a circle made with the middle finger and thumb, and one should point with the forefinger when remembering Allāh.

2.1.12. The Sitting of “Rest” (Jalsah al-Istirahah)

"Rasūlullāh (Sallallāhu ‘alayhi wasallam) would sit straight [on his left foot, upright, until every bone returned to its position]." [Bukhari and Abu Dawud]  This sitting is known as Jalsah al-Istirahah (the sitting of rest) by the scholars of fiqh. Imām Syāfi’ieholds it, as did Ahmad in Tahqiq (111/1) and favoured it more strongly, as is well-known of him that he would insist on following a Sunnah which had nothing to contradict it. 

This refers to a quick sitting that one makes after the second prostration of the first and third rak’ah. The scholars differ over this regulation due to the differing hadith. Ibn al-Qayyim (rahimallāh) Says, “The jurists differ over this act. Is it a Sunnah of the Solāh that one should perform, or is it only done due to some necessity? There are two statements on this question and two narrations from Ahmad. Al-Khallal said, “Ahmad referred to the hadith of Mālik Ibn Al-Huwairith regarding the intermediate position of rest (between the two prostrations). He said, ‘Yusuf ibn Musa informed me that Abu Umamah was asked about standing up (in the Solāh) and he said, ‘It should be done on the tops of the feet according to the hadith of Rafa’.” 

In the hadith of Ibn ‘Ajlan there is no proof that he would stand on the tips of his feet; Many of the companions and others who described the prayers of the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) did not mention this sitting, except in what is related by Abu Humaid and Mālik ibn al-Huwairith. If it was part of his guidance, he would always do it, and those who described his prayers would have mentioned it. 

The fact that he may have done so does not necessarily make it one of the sunnahs of the Solāh, unless he did it as a regular practice for the people to follow. Otherwise, he may have done it out of some need to do so, and this would not prove that it is a Sunnah of the Solāh.” 

2.1.13. Supporting oneself with the hands on rising for the next rak’ah:

“Rasūlullāh (Sallallāhu ‘alayhi wasallam) would get up for the second rak’ah, supporting himself on the ground.” [Bukhari and Syāfi’ie] Also, “Rasūlullāh (Sallallāhu’alayhi wasallam) would clench his fists during Solāh: supporting himself with his hands when getting up.” [Baihaqi with a sahih sanad]

2.1.14 -Turning to the left after saying the Second Salam

[There are some differences of opinion among the fuqahā’ of the schools of jurisprudence regarding some of these issues; what is regarded as obligatory by some is regarded as Sunnah by others. This is discussed in detail in the books of fiqh]

2.2. The Recitations which are Sunnah of the Solāh

2.2.1. Du’ā al-Istiftāh (The Opening Supplication): after the Opening Takbīr.

It is preferred for the person to begin his Solāh with one of the supplications that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , used to begin his prayers. This occurs after the opening Takbir and before the recitation of al-Fātihah. Some of the supplications that have been related are: 

2.2.1.1. Abu Hurayrah (radiyallāhu’anhu) reported, “When the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , made the opening Takbir, he would be quiet for a little while before his recitation. I asked him, ‘O Messenger of Allāh, may my father and mother be sacrificed for you, why are you quiet between the (opening) Takbir and your recitation? What do you say (at that time)? ‘ He (Sallallāhu ‘alayhi wasallam) said, ‘I say, ‘Allāhumma bā’id bayni wa bayna khatāyāya kama bā’adta bayna al-mashriqi wal-maghrib. Allāhumma naqqini min khatāyāya kama yunaqqa al-thawb al-abyad minad-danas. Allāhumma ighsilni min khatāyāya bil-thalji wal-mā’i wal-barad (O Allāh, make the distance between me and my sins as far as you have made the distance between the East and the West. O Allāh, cleanse me of my sins as a white garment is cleansed of dirt. O Allāh, purify me from my sins by snow, rain and hail.)’” (Related by Al-Bukhari, Muslim, Abu Dawud, An-Nasā’ie and Ibn Mājah) 

2.2.1.2- One of the Companions commenced the Du’ā Al-Istiftah with this, to which the Messenger (Sallallāhu ‘alayhi wasallam) said, “Wonderful for it (the supplication) is that the doors of the heavens were opened for it. [The Duā’]:“Allāhuakbaru Kabira, walhamdulillāhi kathīra, wasubhanAllāhi bukratañwa asila” (Allāh is the Greatest, very great. Praise be to Allāh, again and again. Glorified is Allāh morning and evening)” [Muslim and Abu ‘Awānah; declared sahih by Tirmidzi. Abu Nu‘aim also narrated it in Akhbar Isbahan (1/210) from Jubair ibn Mut‘am who heard the Prophet (Sallallāhu ‘alayhi wasallam) saying it in voluntary Solāh]

2.2.1.3. ‘Ali Abi Talib (radiyallāhu’anhu) reported, that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) stood for Solāh, he would make the Takbir and then say, ““Wajjahtu wajhiya lilladzi fatara al-samawāti wal-ard hanīfan musliman wa mā ana min al-mushrikeen. Inna salāti wa nusuki wa mahyāya wa mamāti Lillāhi Rabb il-‘Ālamīn, lā sharīka lahu wa bidzālika umirtu wa ana awwal ul-muslimeen. Allāhumma anta al-Mālik lā ilāha illa anta, anta rabbi wa ana ‘abduka. Dzalamtu nafsi wa’tarafti bi dzanbi, faghfir li dzunūbi Jami’an, innahu lā yaghfir ul-dzunūba illa anta. Wahdini li ahsan al-akhlāq la yahdi li ahsaniha illa anta. Wasrif ‘anni sayyi ‘aha lā yasrifu ‘anni sayyi’aha illa anta. Labbaika wa sa’dayka wal-khayra kulluhu fi yadaka wal-sharru laisa ilaiyka, ana bika wa ilaika, tabārakta wa ta’ālaita, astaghfiruka wa atūbu ilaik… (I have set my face towards the Originator of the heavens and the earth sincerely [in Islam], and I am not among the Mushrikeen. Indeed, my prayer, my sacrifice, my living and my dying are for Allāh, the Lord of the Worlds, no partner has He. With this I have been commanded and I am the first of the Muslims (those who submit to Him). O Allāh, you are the King and there is no god but You. You are my Lord and I am Your slave. I have wronged myself, and have acknowledged my sins, so forgive all my sins, for no one forgives sins except You. Guide me to the best of attitudes, to which no one can guide except You, and save me from the worst of attitudes, from which no-one can save except You. I am here and happy to serve you. All good is in Your Hands, and evil is not from You. There is no escape or shelter from You except with You. Blessed are You and exalted. I seek Your forgiveness and repent to You).” (Related by Ahmad, Muslim, AT-Tirmidzi, Abu Dawud and others

2.2.1.4.It is related that ‘Umar Ibn Khattab (radiyallāhu’anhu) used to say, after the beginning Takbir, “Glory be to You, O Allāh, and to You is the praise. Blessed is Your name and most high is Your honor. There is no Lord besides You.” This hadith is related by Muslim with a broken chain. Ad-Daraqutni traces it back to the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) and back to ‘Umar. 

Commenting on it, Ibn Al-Qayyim (rahimallāh) says, “It has been authenticated that ‘Umar Ibn Khattab (radiyallāhu’anhu) began with that in the place (of the preceding Solāh) of the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam). He would recite it aloud and teach it to the people. And owing to that fact, it is considered to have its source with the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) . For that reason, Imām Ahmad (rahimallāh) says, “I act by what has been related from ‘Umar Ibn Khattab (radiyallāhu’anhu). If a person begins with something that has been related, it is good.”

2.2.1.5. ‘Asim Ibn Humaid asked ‘Aishah (radiyallāhu’anha) how the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), began his late-night prayers. She replied, “You have asked me about something that no one before you has asked. When he would stand for Solāh, he would make the Takbir ten times (after The Opening Takbir), and then say  ‘Al-hamdu lillāh’ ten times. He would then Ask Forgiveness ten times, and then would say, “O Allāh, forgive me, guide me, provide for me, sustain me and give me refuge from a constraining place on the Day of Resurrection.” (Related by Abu Dawud, An-Nasā’ie and Ibn Mājah) 

2.2.1.6. ‘Abdurahman Ibn ‘Awf (radiyallāhu’anhu) asked ‘Aishah (radiyallāhu’anha) how the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , began his Solāh when he would pray during the night. She said, "When he would get up during the night, he would begin his Solāh with, ‘“Allāhumma Rabbi Jibrail wa Mikail wa Israfil, Fatarassama wa ti wal ardh, ‘alimalngaibi washahadah, antatah kumu baina ‘abadika fima kanu fihiyakhtalifun, ihdinilimakhah tulifafihiminalhaqqabiiznika, innakatahdi mintashau ila sitatim mus taqeem (O Allāh, Lord of Gabriel, Mikhail and Israfil, Creator of the heavens and the earth, Knower of the Unseen and the Seen. You will judge between Your slaves concerning matters wherein they differ. Guide me to the truth in those matters wherein they differ by Your permission, for You guide whom You will to the straight path.” (Recorded by Muslim, Abu Dawud, At-Tirmidzi, an-Nasā’ie and Ibn Mājah) 

2.2.1.7.Nafa’ Ibn Jubair ibn Mut’am related from his father who said, “I heard the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) say in his voluntary Solāh, 'Allāhu akbar kabīra' three times, 'Al-Hamdu lillāhi kathīra' three times, 'Subhānallāhi bukratan wa asila' three times, and then ’O Allāh, I seek refuge in You from Satan the accursed and from his pricking, spittle and puffing.’ I said, ‘O Messenger of Allāh, what are his pricking, spittle and puffing?’ He said, ‘His pricking is the insanity by which he takes the children of Adam. His spittle is arrogance, and his puffing is (evil) poetry.” (Related by Ahmad, Abu Dawud, Ibn Mājah and Ibn Hibban) 

2.2.1.8. ‘Abdullah Ibn ‘Abbās (radiyallāhu’anhu) related that when the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , got up for the night Solāh, he would say, “Allahummalakalhamd, Antanurassamawatiwal ardhi wama fihiheen, Walakalhamd, Antaqaiyumussamawati wal ardhi waman fiheen, [walakalhamd, anta Mālikussama wati wal ardhi waman fihim], Walakalhamd, Antalhaq, Wawa’dukahaq, Waqawluka haq, Waliqa ukahaq, WaljannatuHaq,  Wannaruhaq, Wassa’atu haq, Wannabiyunhaq,Wa Muhammadanhaq, Allahumalakalaslamtu, Wa’alaikatawakaltu, Wabika amantu, Wailaikanabtu, Wabikakhasamtu, Wailaikahakamtu [Antarabbuna wailaikalmasir, Faghfirli maqaddamtu, Wamaakhartu, Waasrartu, wama’alantu], [Wama anta a'lamubihi minni] Antal muqaddimu waantalmuakhiru, [antail hiya], Lā ilaha illa anta.”O Allāh, to You is the praise. You are the support of the heavens and the earth and whatever is therein. To You is the praise. You are the light of the heavens and the earth and whatever is therein. To You is the praise. You are the Truth. Your promise is true. The meeting with You is true. Your speech is true. Paradise is true. Hell-fire is true. Your prophets are true. Muhammad is true. The hour is true. O Allāh, to You have I submitted, and in You have I believed. In You I put my trust, and to You do I come. For You do I dispute, and to You is the judgement. Forgive me my earlier and later sins, and what has been private and public. You are the predecessor and the successor. There is no god except You. There is no lord other than You. There is no power or might except in Allāh.” This hadith is related by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidzi, An-Nasā’ie, Ibn Mājah and Mālik. In Abu Dawud’s version, the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam)  said that after the opening Takbir. 

2.2.1.9. Anas bin Mālik (radiyallahu’anhu) narrated that a man came to solat, and he was short of breath (as he rushed to prayer). So commenced with: “Allahhuakbar, alhamdulillah, hamdan kathiran taiyiban mubarakan feeh (Allāh) is the Greatest, all the praise is due to Allah, plentiful, pure, and blessed praises)” Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “I saw twelve angels competing as to which of them would take it up (to Allāh) first)”. [Muslim and Abu ‘Awānah]

2.2.2. Saying Ta’wuz: 

1.It is a preferred act for the one in Solāh to seek refuge from Satan between his opening supplication and his Qurānic recitation. Allāh says, “When you recite the Qurān, seek refuge in Allāh from the outcast Satan.” In the preceding hadith of Nafa’ Ibn Jubair Ibn Mut’am, the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) is reported to have said, “O Allāh, I seek refuge in you from Satan, the outcast.” Sa’eed Ibn Al-Munzhir, “It has been related from the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , that he would say, ’I seek refuge in Allāh from Satan, the outcast’ before reciting.” 

2. It is Sunnah to say, “I seek refuge in... silently”. In ‘Al-Mughni’, it states, “One should say the seeking of refuge silently and not aloud, and I do not know of any difference of opinion on that point.” But Ash-Syāfi’ie(rahimallāh) was of the opinion that one may choose between saying it silently or aloud in those prayers recited aloud. It has been related that Abu Hurayrah (radiyallāhu’anhu) recited aloud, but this report has a weak chain. 

3 The seeking of refuge is to be done in the first rak’ah only. Abu Hurayrah (radiyallāhu’anhu) reported, “When the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , would get up for the second rak’ah, he would begin with ‘Al-Hamdu lillahi Rabbil’ālamīn’, without having any period of silence.” (Related by Muslim) 

4.Ibn Al-Qayyim (rahimallāh) says, “The jurists differ over whether or not that is a time to say, ‘I seek refuge...’ But they agree that it is not a place to make the opening supplication. On the former point, there are two opinions, both of them related from Ahmad (rahimallāh). Some of his companions concluded that either the Solāh is only one recitation, so it is sufficient just to seek refuge once, or that each recital is a recital by itself that requires the seeking of refuge. They do not dispute the fact that the opening supplication is for the whole Solāh. It is sufficient to seek refuge only once, as it is apparent from the authentic hadith.” Then he mentions the preceding hadith of Abu Hurayrah (radiyallāhu’anhu), and says, “It is sufficient just to make one opening supplication, since there is no real break between the recital of the Solāh. The only thing that is between them is the remembrance of Allāh, and so on. Therefore, it will be considered as one recital”. Ash Shawkani (rahimallāh) has the final word, and says, ‘It is best just to do what has been related from the Sunnah, and that is to seek refuge in the first rak’ah only.’” 

5.Seeking refuge with Allāh from Satan: “A’udzubillāhi minashshaitānirrajīm (I seek refuge with Allāh from Satan, the Expelled)” as Allāh Says: “So when you recite the Qurān, [first] seek refuge in Allāh from Satan, the expelled [from His mercy]” (An-Nahl, 16:98)

2.2.3. Saying Ameen (My Allāh consent to it) after the Imām recite “Waladhdāllin” at the end of Al-Fātihah.

1.  It is Sunnah for everyone to say “'ameen”  after reciting Al-Fātihah. The word ameen is not part of al-Fatihah, but rather a supplication meaning, “O Allāh, respond (to or answer what we have said). It should be said aloud in the prayers where the recital is aloud and quietly in the prayers where the recital is silent. Said Na’eem Al-Mujamir, “I prayed behind Abu Hurayrah (radiyallāhu’anhu) and he said, ‘In the name of Allāh, the Compassionate, the Merciful, ‘then recited Al-Fātihah, and closed it with ‘āmīn. The people also said ‘ameen’’. After the Solāh, Abu Hurayrah (radiyallāhu’anhu) said, ‘By the One in whose Hand is my soul; I have followed the Solāh of the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) ’.” 

Al-Bukhari mentioned this hadith in mu’allaq from while others, such as An-Nasā’ie, Ibn Khuzaimah, Ibn Hibban and Ibn As-Siraj related it. Al-Bukhari records that Ibn Shihab (Az-Zuhri) said, “The Messenger of Allāh, (Sallallāhu ‘alayhi wa sallam) , would say, ‘āmīn.’ 

2. ‘’Ata says, ‘Āmīn is a supplication.’ Ibn Az-Zubair and those behind him would say ‘ameen’ and the mosque would ring with their voices. 

3. Nafa’ Ibn Jubair Ibn Mut’am reported, “Ibn ‘Umar (radiyallāhu’anha) did not encourage the people to say it aloud, nor did he discourage them. I have heard him report that.” Abu Hurayrah (radiyallāhu’anhu)  said, “When the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would recite, ‘...Not with those with whom You are displeased and not of those who have gone astray,’ he would say, ‘ameen’ such that those close to him could hear him.” (Related by Abu Dawud) Ibn Mājah’s version is, “Until the people in the first row would hear him, and the mosque would ring with the sound.” Al-Hakim also relates this hadith, and says that it is sahih according to the criterion of Al-Bukhari and Muslim. Al-Baihaqi calls it Hassan sahih. Ad-Daraqutni considers it as Hassan. 

4.  A similar report from Wa’il Ibn Jubair (radiyallāhu’anhu) says, “I heard the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) recite, ‘...and not of those who have gone astray,’ and then say ‘ameen, and make it long with his voice.” This was related by Ahmad. Abu Dawud has it with the wording, “And he would raise his voice with it.” At-Tirmidzi classifies it as Hassan and states, “More than one knowledgeable companion and those who followed them have said that a person should raise his voice while saying 'ameen' and not make it silent.” Ibn Hajar (rahimallāh) holds that the chain of this hadith is sahih. ‘Ata reported, “I have found two hundred companions of the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), in this mosque and when the imām recited, ‘...and not of those who have gone astray, ‘I heard them say ameen.” ‘Aishah (radiyallāhu’anha) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , said, “The Jews do not envy you for anything more than they envy you for the salutations and the saying of ameen behind the Imām.” (Related by Ahmad and Ibn Mājah) 

5.  It is preferred to say ‘ameen’ along with the Imām, and not before or after him. Abu Hurayrah (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), said, “When the Imām recites, ‘... not of those with whom You are angered nor of those who have gone astray, ‘ you should say 'ameen’. If this corresponds to when the angels say it, he will have all of his previous sins forgiven.” (Recorded by Al-Bukhari) He also reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “When the Imām recites, ‘...not of those with whom you are angered nor of those who have gone astray, ‘then say ‘ameen’ (along with the imām), for the angels say ‘āmīn’ and the imām says ‘ameen’. If his ‘āmīn’ corresponds to the ‘āmīn’ of the angels, he will have his previous sins forgiven.” (Recorded by Ahmad, Abu Dawud and An-Nasā’ie.) 

2.2.4. Qurānic Recitation after Al-Fātihah.

1.  Reciting long the surah or verses of Al-Qurān after Al-Fātihah in Solāh Fajar; short surah in ‘Asar and Maghrib and medium surahs in ‘Isya’ and Dzuhur.

It is Sunnah for the person to recite a section of the Qurān after Al-Fātihah during the two rak’ah of the Morning Prayer and the Friday prayer, and the first two rak’at of the noon, afternoon, sunset and night prayers, and in all of the rak’ah of the superogatory prayers. Abu Qatadah (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), would recite Al-Fātihah and some surah in the first two rak’at of the noon Solāh, and only Al-Fātihah in the last two rak’at. Sometimes he would recite some verses. The first rak’ah’s recital would be longer than the second. That was how it was done in the afternoon and morning prayers. This is related by Al-Bukhari, Muslim and by Abu Dawud, who adds, “We think he did that in order to allow people to catch the first rak’ah.” 

2. Jabir Ibn Sumrah (radiyallāhu’anhu) reported that the people of Kufah complained about Sa’ad to ‘Umar, causing ‘Umar to dismiss him and replace him with ‘Ammar. They had many complaints about Sa’ad, even claiming that he did not pray properly. ‘Umar sent for him and said, “O Abu Ishaq (Sa’ad), these people claim that you do not pray properly.” Sa’ad replied, “By Allāh, I prayed with them in the same manner that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) prayed with us, and I never shortened it in any way. I would lengthen the first two rak’ah of the night Solāh and shorten the last two.” ‘Umar said, “This is what I expected of you.” He sent him back to Kufah with one or two people to ask the people of Kufah about him. All of the people praised him until they went to the mosque of the tribe of ‘Abs. A man named Usamah Ibn Qatadah, also known as Abu Sa’ad, stood and said, “Since I am under oath I must inform you that Sa’ad never accompanied the army, did not distribute the booty justly, and was not just in his legal verdicts. Sa’ad then said, “I pray to Allāh for three things: O Allāh, if this slave of Yours is lying and stood only for show, then give him a long life, increase his poverty and put him to trials.” Years later, when Usamah was asked how he was doing, he would answer that he was an old man in trial due to Sa’ad’s supplication. ‘Abdul-Mālik (one of the narrators) said that he had seen the man afterwards with his eyebrows overhanging his eyes due to old age, and he would tease and assault the young girls along the paths. (Related by Al-Bukhari.) 

3. Abu Hurayrah (radiyallāhu’anhu) said, “A recitation should be done in every prayer. What we heard from the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , we let you hear. What he was silent about, we are silent about with you. If one does not add anything to Al-Fātihah, it is sufficient. If one does add something, it is good.” (Related by Al-Bukhari) 

2.2.4.1. How to Perform the Recital after Al-Fātihah 

This may be done in any of the following manners: Al-Hussain said, “In the fighting at Khorasan we had three hundred companions with us, and one of them would lead the Solāh, recite some verses from the Qurān and then ruku’.” It is related that Ibn ‘Abbās (radiyallāhu’anhu) would recite al-Fatihah and some verses from Al-Baqarah in every rak’ah. (Related by Ad-Daraqutni with a strong chain) 

Al-Baihaqi narrates from ‘Abdullah Ibn As-Sa’eeb (radiyallāhu’anhu) that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), recited al-Mu’minun in the Morning Solāh, and when he came to the part which refers to Moses, Aaron or Jesus, he would cough and bow.” ‘Umar read in the first rak’ah 120 verses from the seven long surahs (Mathnawi). Al-Ahnaf read Al-Kahfin the first rak’ah and Yunus or Yusufin the second, and said that he prayed the Morning Solāh with ‘Umar (and he recited them). Ibn Mas’ud read forty verses from al-Anfal in the first rak’ah and a surah from the ten short surahs (Mufassil) in the second. 

Qatadah reported about a person who read one surah in two rak’ah or repeated the same surah twice, and then commented: ‘It is all the Book of Allāh.” ‘Ubaidullah Ibn Thabit related that Anas (radiyallāhu’anhu) said, “One of the helpers (Ansar) led the people in Solāh at (the mosque) of Quba’. Before he began his recitation he would always recite, ‘Say: He is Allāh, the One, ‘ until he finished that surah, and then he would recite another surah. He did that in every rak’ah. They said to him, ‘You begin with that surah, but we don’t finds it sufficient until you add another surah to it?’ He said, ‘I will not stop doing so. I like to lead you in the Solāh with that. If you don’t like it, I will leave (leading you in the prayers).’ They thought that he was the best among them, so they didn’t want someone else to lead them. They referred the matter to the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), and he said, ‘O so and so, what has kept you from doing what your companions have asked you? Why did you keep reciting that surah in every rak’ah?’ He said, ‘I love that surah.’ The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), said, ‘Your love for that surah will cause you to enter Paradise.” A man from the tribe of Juhinah reported that he heard the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), recite, “When the earth quakes,” in the Morning Solāh in both rak’ah. And the man said, “I do not know if he forgot that he had recited it or if he did it on purpose.” This hadith is related by Abu Dawud. The chain has nothing in it that can be criticized. 

2.2.4.2- Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) Recitation after Al-Fātihah 

Here we shall mention what Ibn al-Qayyim (rahimallāh) learned about the Rasūlullāh’s recitation following Al-Fātihah in different prayers. He commented, “When the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) finished Al-Fātihah, he would sometimes make a lengthy recitation, and sometimes a short one if he was travelling or similarly engaged. But most of the time, he made a recitation of intermediate length”. 

2.2.4.3- The Recitation in the Morning Solāh 

He would read from sixty to one hundred verses during the Morning Solāh. Sometimes he would read surah Qaf; Ar-Rum, At-Takwir, Or Az-Zilzal in the last two rak’ah. While travelling, he would sometimes read the last two surahs of the Qurān. Sometimes he would read the first portion of al-Mu’minun until he would reach the story of Moses and Aaron (‘alayhissalam) in the first rak’ah, and then he would cough and bow. On Fridays he would read Alif; Lam, Mim, Tanzil As-Sajdah, or ad-Dahr in their complete forms. He did not do what many people do today, which is reciting part of this surah and part of another. Many ignorant people think that it is best to recite something with a prostration on Friday morning. But this is just plain ignorance. Some scholar’s dislike that one should read a surah with a prostration due to this ignorant thought. The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , used to recite these two surahs because they contained reminders of man’s creation, the return unto Allāh, the creation of Adam, the entry into Paradise and Hell-fire, and other matters that did or will specifically occur on a Friday. Therefore, he would recite them on Friday to remind his companions of the events of that day. He would recite Qaf, Al-Qamr, Al-‘Ala and Al-Ghashiyyah on days of great importance like Friday, the ‘Id days, and so on. 

2.2.4.4. The Recitation in the Solāh Dzuhur

The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would sometimes make this recitation lengthy. Abu Sa’eed even once said, “While he was standing in the noon Solāh, one could go to Al-Baqi’e and take care of some matter, return to his family, make ablution, return, and still find the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), in the first rak’ah due to the length of his recital.” (Recorded by Muslim) He would sometimes recite all of Alif, Lam, Mim, Tanzil, or al-‘Ala, or al-Lail, or sometimes al-Buruj or at-Tariq. 

2.2.4.5- Recitation in the Solāh ‘Asr.

This would be half the length of the noon Solāh recitation if that recitation was long or the same length if it was short. 

2.2.4.6. The Recitation in the Solāh Maghrib.

The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would recite different surahs in the sunset Solāh on different days. Sometimes he would recite al-A’raf in the two rak’at and sometimes At-Tur or Al-Mursilat. Says Abu ‘Umar Ibn ‘Abdul-Barr, “It is related that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , recited Al-’Araf or As-Saffat or Ha-Mim Dukhan or Al-’Ala or At-Tin or the last two surahs of Al-Mufassil. All of that is related through authentic chains. “Marwan Ibn Al-Hakim used to do this, and when Zaid Ibn Thabit (radiyallāhu’anhu) objected to it he said, “What is wrong with you that you always recite one of the short surahs from Al-Mufassil during the sunset Solāh? I have seen the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , reciting a long chapter therein.” Marwan asked, “And what is a long chapter?” He answered, “Al-’Araf.” This hadith is sahih. Abu Dawud, An-Nasā’ie, Ibn Majāh and at-Tirmidzi related it. An-Nasā’ie records that ‘Aishah (radiyallāhu’anha) said, “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , read Al-’Araf during the sunset Solāh and he divided it between the two raka’at.” To always recite a short surah from al-Mufassil is an act that differs from the Sunnah, and this is what Marwan Ibn Al-Hakim did. 

2.2.4.7. The Recitation in the Late Night Solāh 

In the night Solāh, the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would recite At-Tin, and he taught Mu’adz (radiyallāhu’anhu) to recite Ash-Shams, Al-’Ala, Al-Lail, and so on. He objected to Mu’adz reciting al-Baqarah at that time. After the Solāh, he (Mu’adz) went to the tribe of ‘Amr Ibn ‘Auf, and when part of the night had passed, he repeated his Solāh, and recited Al-Baqarah there. On being informed about him, the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to him, “Mu’adz, are you one who puts people to hardships?” 

2.2.4.8. The Recitation in the Friday Solāh 

The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would recite al-Jumu’ah, al-Munafiqun or Al-Ghashiyyah, in their complete forms, or Al-‘Ala and Al-Ghashiyyah. He never recited just the ending of some surahs which began with “O you who believe..." (Surah Al-Jumu’ah). Those who insist on doing so every Friday are not following the Sunnah. 

2.2.4.9. The Recitation in the Two ‘Eids 

The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would recite Qaf or Al-Qamar completely and sometimes Al-’Ala and Al-Ghashiyyah. The rightly guided caliphs did the same. Once Abu Bakar (radiyallāhu’anhu) read Al-Baqarah in the Morning Solāh until the sun was about to rise. They said, “O successor of the Messenger of Allāh, the sun is about to rise.” He said, “Had it risen, you would not have found us negligent.” ‘Umar (radiyallāhu’anhu) would recite Yusuf, An-Nahl, Hud, Al-Isrā’ and similar surahs. If reciting long surahs was abrogated, it would have been known to the khalifahs or to those who may have criticized them. Muslim records from Jabir Ibn Sumrah (radiyallāhu’anhu) that the Messenger of Allāh, (Sallallāhu ‘alayhi wa sallam) , recited Qaf in the morning Solāh, and that his subsequent prayers during that day would be shorter. Umm Al-Fazhl heard Ibn ‘Abbās recite Al-Mursilat and she told him, “O my son, that recital reminded me of that surah. It was the last one that I heard the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , recite, and he read it in the sunset Solāh.” That is one of the latest actions that we have from him. 

Given the above, we may now interpret the Rasūlullāh’s hadith, “O you who lead the people in Solāh, be easy on them,” and Anas’ statement, “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , conducted the Solāh very lightly, though it was complete.” ‘Easiness’ or ‘lightness’ is a relative term. We must return to how the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) behaved to understand and follow his example correctly. It is not to be determined by the whims and desires of those who are present for Solāh. The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , did not order the people to differ from his practice, even though he knew that behind him were the aged, weak and people with needs to tend to. He performed his Solāh in the same manner that he asked others to pray—‘light’ or ‘easy’. If his prayers were somewhat long, they were still easy compared to how long he could have made them. The guidance that he came with and practiced is the one that decides our affairs and disputes for us. This is supported by the hadith recorded by An-Nasā’ie and others in which Ibn ‘Umar reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), ordered those who lead prayers to be ‘easy’ by reciting As-Saffat. Therefore, a surah the length of As-Saffat is part of what the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , meant when he said that the imāms should be easy on the people. 

2.2.4.10. Reciting a Specific Surah 

The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , did not confine his recitation of the Qurān in prayers to some specific surahs, (except for the Friday and ‘Eid prayers). Concerning the other prayers, Abu Dawud has recorded a hadith from ‘Amr Ibn Shu’aib from his father on the authority of his grandfather who said, “There is no separate surah, large or small, except the ones I heard the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) recite while leading the people in one of the obligatory prayers. He used to recite the entire surah in two raka’at, or just the initial part of the surah. It has not been recorded from him that he would recite from the middle or the end of the surah, nor that he would recite two surahs in one rak’ah during the obligatory prayers. He would, however, do so during voluntary prayers. Ibn Mas’ud said, “I know the surahs the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to recite together in one rak’ah: Ar-Rahman and An-Najm, Al-Qamar and Al-Haqqah, At-Tur and Ad-Dhzariyat, Al-Waqi’ah and Noon, and so on.” But this hadith does not tell us if this was during obligatory or voluntary prayers. The latter is more probable. He rarely recited one surah in two (both) rak’ahs. Abu Dawud records that a man from the tribe of Juhainah heard the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), recite the complete surah az-Zilil twice in both raka’at of the Morning Solāh. The man commented, “I do not know if he did this out of forgetfulness or if he recited it twice intentionally.” 

2.2.4.11. Lengthening the First Rak’ah of the Morning Solāh 

The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , would make the first rak’ah of the Morning Solāh longer than the second. At times, he would continue to prolong his recitation until he heard no more footsteps (of the people coming to catch the Solāh). He made the Morning Solāh the longest of his (obligatory) prayers. This is because its recitation is witnessed by Allāh and the angels. It is also stated that it is witnessed by both the angels who record the daytime deeds and those who record the nighttime deeds. Whether it is Allāh and His angels or His angels alone who witness that time, or does it continue until the Morning Solāh is over or until the sun rises cannot be said with certainty, though both of the statements are correct. 

Furthermore, since the Morning Solāh has the least number of rak’ah, the recitation is prolonged to compensate for it. It is prayed right after sleep. As such, people are well rested. Also, it occurs before they have engaged themselves in their livelihood and other worldly affairs. The spirit as well as the body is responsive to the words of Allāh. This makes the recital easier to ponder over and comprehend. Also, Solāh is the basis and the first of all works. Therefore, it is preferred to prolong the recital of the morning Solāh. This would be recognized by one who is familiar with Islamic law and its aim, purpose and wisdom. 

2.2.4.12. How Sallallāhu ‘alayhi wasallam) would recite the Qurān 

He would draw out his voice over the long vowels, pause at the end of every verse, and elongate his voice with the recital. This ends the section that has been taken from the writings of Ibn al-Qayyim. 

2.2.4.13. What is preferred to be done During the Recitation? 

It is Sunnah to make one’s voice beautiful and nice while reciting the Qurān. The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , said, “Beautify your voices with the Qurān.” He also said, “He is not one of us who does not chant the Qurān,” “The one with the best voice with the Qurān is the one that when you hear him, you feel that he fears Allāh,” and “Allāh never listened to anything like he listened to his Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) chanting the Qurān with a beautiful voice." 

An-Nawawi (rahimallāh) says, "It is Sunnah for anyone who is reciting the Qurān, whether he is praying or not, to ask Allāh for His blessings when he comes to a verse of mercy. When he comes to a verse (describing) punishment, he should seek refuge in Allāh from Hellfire, punishment, evil, from what is hated, or he may say, “Allāh, I ask You for well-being, etc.” When he comes to a verse that glorifies or exalts Allāh, he should say, “Glory be to Allāh,” or "Blessed be Allāh, the Lord of the Worlds," and so on. Huzhaifah Ibn Al-Yaman (radiyallāhu’anhu) is reported to have said, “I performed with the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), one night, and he started reading Al-Baqarah. I said to myself, ‘He will bow after one hundred verses, but he continued. Then I said, ‘He will complete it and bow, ‘ but he moved to recite very slowly al-’Imran and then An-Nisā’. When he came to a verse glorifying Allāh, he would glorify Him. If he came to a verse that mentioned a request, he would request it. If he came to something that (one should) seek refuge from, he would seek refuge.” This was related by Muslim. 

Among the Syāfiyyah, the glorifying, requesting and seeking refuge should be done during the Solāh and at other times. The Imām, followers and one praying by himself should all do so, for they are supplications that one should say, like ‘ameen’. It is preferred that when reading, “Is not Allāh the most conclusive of all judges?” (At-Tin: 8) one should say, “Certainly, and I am one of the witnesses to that. When one reads, “Is not He (who does so) able to bring the dead to life? (Al-Qiyamah: 40), he should say, “Certainly, and I bear witness (to it).” When one reads, “Glorify the name of your Lord, the Most High,” (Al-’Ala: 1), he should say, “Glory to my Lord, the Most High.” That should be said during Solāh and otherwise. 

2.2.5- Saying the Tasbīh while Ruku’ and Sujud more than once.

2.2.6- Dzikir in the Sitting  between the Two Prostrations:

A hadith narrated by Huthayfah (radiyallāhu’anhu) that he performed solāh with the Prophet (Sallallāhu ‘alayhi wasallam and he used to say between the two Sajdahs: ‘Rabbighfirli, Rabbighfirli’ (O my Lord! Forgive me, Forgive me); three times. [Ibn Mājah with a hasan sanad];

2- Ibn ‘Abbas (radiyallāh u’anhu) narrated: The Prophet (Sallallāhu ‘alayhi wasallam)   used to say in the “sitting between the two Sujud” :“Allāhumm-aghfir li (O Allāh! Forgive me), warhamni (And Have Mercy on me), wahdini (and Guide me), wa‘afini (and Guard me against harm), warzuqni (And Grants me sustenance), Three times” [Muslim, Abu Dawud, Tirmidzi].

2.1- Another narration: The Prophet (Sallallāhu ‘alayhi wa sallam)   used to say: “Rabbi Ghfirli, warhamni, [wajburni], [warfa’ni], wahdini wa'afini, warzuqni, [wa’fu’anni] (O my Lord!) Forgive me; have mercy on me; [strengthen me;] [raise my rank;] guide me; [and bestow good health;] sustain me, [and Pardon me]), Three times”. [Abu Dawud, Tirmidzi, Ibn Mājah and Hākim, who declared it sahih and Dhahabi agreed].

According to the Hanafi, Māliki and Syāfi’ie Schools of jurisprudence it is a Sunnah to recite the dzikir during the sitting between the sujud, saying:  It is not an obligation to  make the dzikir, saying: ‘Rabbighfirli (O my Lord! Forgive me)’ because the Prophet (Sallallāhu 'alayhi wasallam) did not teach the person who did not know how to solāh to say it. during ‘The Sitting between the Two Sajdahs’. However, the Hanbali School view that it is a Wājib (obligation).

2.2.7- Du’ā while Sujud:

‘Abdullah Ibn ‘Abbās (radiyallāhu’anhu) narrated: The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: "Glorify your Lord in Ruku’ (bowing posture) and exert yourself in supplication in Sujud (prostration). Thus your supplications are liable to be accepted.'' [Recorded by Muslim]

The Prophet (Sallallāhu ‘alayhi wa sallam) said: “The closest that any one of you may be to his Lord is when he is prostrating, so say a lot of du’ā at that time.” [Recorded by Muslim, 482]

2.2.8. Salawāt upon the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) in the First Tashahhud

Ibn al-Qayyim (rahimallāh) says, “It is not reported from the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) that he would say prayers upon himself or his family during the First Tashahhud. Nor would he seek refuge from the torment of the grave or the Hell-fire, or from the test of life, death and of the false Messiah. Those who say such supplications are deducing their arguments from the general application (of the supplications and the word Tashahhud), but the correct position is that their proper place is in the Last Tashahhud.”

The Salawāt upon the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , is a preferred act and is not obligatory.

According to Imām Ahmad, Imām Mālik and Imām Syāfi’ie it is permissible to include Salawāt upon The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) in the First Tashahhud.

This contention is based on a hadith recorded by at-Tirmidzi (who said it is sahih), Ahmad and Abu Dawud from Fizhalah Ibn ‘Ubaid who said, “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) heard a man supplicating in his Solāh and he did not make the salawāt on the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) . The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, ‘He has hastened.’’

Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) , called him and said, ‘When one of you prays (refers supplication after Tashahhud), begin with the praise and lauding of Allāh. Then make prayers upon the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , and supplicate whatever you wish of Allāh.”

The author of “Al-Muntaqi” says, “This is a proof for those who say that the salawāt upon the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) are not obligatory, because he did not order the one who did not do it to repeat his Solāh. This is supported by his statement to Ibn Mas’ud (radiyallāhu’anhu), after mentioning (only) the Tashahhud, ‘Then chooses whatever you wish to ask (of Allāh)’.”

In his comments on this hadith, Ash-Shawkani (rahimallāh) observes, “In my opinion, there is no confirmed proof that it is obligatory.”

Even though the scholars differ in term of ruling ,one should take the opportunity of multiplying one’s rewards as well as perfecting one’s Solāh by competing the Tashahhud with salawat as thought by Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) .

2.2.8.1. The manner of The Salawāt upon the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) .

In the Last Tashahhud, it is preferred for the person to say Salawāt upon the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) in one of the following manners:

i- Abu Mas’ud Al-Ansari (radiyallāhu’anhu) narrated: “The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) visit us in a gathering of Sa’ad ibn ‘Ubadah (radiyallāhu’anhu). Bashir bin Sa’ad (radiyallāhu’anhu) asked him: “Allāh has commanded us to send solāh upon you [re al-Ahzab 33:56], O Messenger of Allāh! So how should we do it?'' The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) kept silent. We were much perturbed over his silence and we wished he [Bashir] did not ask him the question. The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said,"[For solāh on me] Say: “Allāhumma Salli ‘ala Muhammad, wa ‘ala āli Muhammad, Kama sallayta ‘ala āli Ibrāhīm, Wabarik’ala Muhammad, wa ‘ala āli Muhammd, Kamabarakta’ala āli Ibrāhīm, Fil ‘ālameen; Innaka Hamīdum Majeed (O Allāh! Send Prayers on Muhammad, and on the family of Muhammad, as you Sent Prayers on Ibrāhīm; And Send Blessings on Muhammad, and on the family of Muhammad, as you Sent Blessings on the family of Ibrāhīm, among nations; For You are the Most Praiseworthy, the Most Glorious); and the method of greeting (i.e Salām in Tashahhud) is as you know it” [Muslim (803), Abu Dawud (976 and 980) and Ahmad.): sahih]

ii- Al-Bakhari recorded Ka’ab bin ‘Ujrah (radiyallāhu’anhu) reported, “It was said, “O Messenger of Allāh, we already knows how to greet you [i.e ‘As-salāmu ‘alaika ayyuhan-Nabiyyu wa rahmat-Allāhi wa barakātuh’ as in the Tashahhud], but how should we but how about Solāh [Supplicate; Ask blessings for you]?'' He (Sallallāhu ‘alayhi wasallam) said: “Say: ‘Allāhumma salli ‘ala Muhammad wa ‘ala āli Muhammad kama sallayta ‘ala āli Ibrāhīm; Innaka Hamīdum Majeed; Allāhumma bārik ‘ala Muhammad, wa ‘ala ‘āli Muhammad, kama bārakta ‘ala āli Ibrāhīm; Innaka Hamīdum Majeed.’(O Allāh! Send Prayers on Muhammad and on the family of Muhammad, as You sent Prayers on the family of Ibrāhīm, Verily You are Most Praiseworthy, Full of Glory; O Allāh! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on the family of Ibrāhīm, Verily You are Most Praiseworthy, Full of Glory.)’” [Al-Bukhari ( Fathul-Bari 8:392) ; Ahmad Nasā’ie and Abu Ya’la in his Musnad (44/2) with a sahih: (reaffirmed the narration thru Ibn Abi Layla’ informed by Ka’ab) ; Muslim; Humaidi (138/1) and Ibn Mandah (68/2): Sahih: Reported by Sa’eed bin Mansūr, ‘Abd bin Hamīd, Ibn Abi Hātim and Ibn Mardawiyah  and ‘Abd Ar-Razzāq, Ibn Abi Shaybah, Ahmad ‘Abd-Hamīd, the Sihah Sittah all from Ka’ab bin ‘Ujrah.; this narration uses ‘Kama Sallaita ‘ala [Ibrāhīm, wa ‘ala] āli Ibrāhīm’; ‘Allāhumma Bārik’ in second part and ‘Innaka Hamīdum Majīd’ in both part]

iii- Imām Ahmad and Tahawi with a sahih sanad recorded another narration: “Allāhumma salli ‘ala Muhammad wa ‘ala ahli bait, wa ‘ala azwajihi wa dzurriyyatihi, kama sallaita ‘ala āli Ibrāhīm; Innaka Hamīdum Majeed; Wa bārik ‘ala Muhammad wa ‘ala ahli bait, wa ‘ala azwajihi wa dzurriyyatihi kama bārakta ‘ala āli Ibrāhīm; Innaka Hamīdum-Majeed (O Allāh! Send prayers on Muhammad, and on his household, and on his wives and progeny, as you sent prayers on the family of Ibrāhīm; Verily You are Most Praiseworthy, Full of Glory; And send blessings on Muhammad, and his household, and his wives and progeny, as you sent blessings on the family of Ibrāhīm; Verily You are Most Praiseworthy, Full of Glory).According to Imām Ahmad and Tahawi this his salawāt reportedly used by the Prophet (Sallallāhu’alayhi wasallam) himself after the Tashahhud.

2.2.8.2. The Salawāt upon the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , is a preferred act and is not obligatory.

According to Imām Ahmad, Imām Mālik and Imām Syāfi’ie it is permissible to include Salawāt upon The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) in the First Tashahhud.

This contention is based on a hadith recorded by At-Tirmidzi (who said it is sahih), Ahmad and Abu Dawud from Fizhalah Ibn ‘Ubaid (radiyallāhu’anhu) who said, “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) heard a man supplicating in his Solāh and he did not make the salawāt on the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam). The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, ‘He has hastened.’’

Then Rasulullāh (Sallallāhu ‘alayhi wa sallam) called him and said: ‘When one of you prays (refers supplication after Tashahhud), begin with the praise and lauding of Allāh. Then make prayers upon the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , and supplicate whatever you wish of Allāh.” The author of “al-Muntaqi” says, “This is a proof for those who say that the salawāt upon the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) are not obligatory, because he did not order the one who did not do it to repeat his Solāh. This is supported by his statement to Ibn Mas’ud(radiyallāhu’anhu), after mentioning (only) the Tashahhud, ‘Then chooses whatever you wish to ask (of Allāh)’.” In his comments on this hadith, Ash-Shawkani (rahimallāh) observes: “In my opinion, there is no confirmed proof that it is obligatory.”

2.2.8.3. The Virtues of  Salawāt upon the Prophet

Imām Ahmad (rahimallāh) recorded that Abu Talhah Al-Ansārī (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) arose one morning in a very pleasant mood with signs of good tidings apparent on his face. They said, "O Messenger of Allāh, we see that you look happy.'' He said, ‘The angel came to me and told me, "O Muhammad, would it not please you if your Lord, may He be glorified, says: ‘No member of your Ummah sends Solāh (Salawāt) upon you but I send Solāh upon him tenfold, and no member of your Ummah sends greetings of Salām upon you but I send greetings of Salām upon him tenfold''’ I said, "Of course.'' This was also recorded by An-Nasā’ie Ibn Abi Shaybah, ‘Abd bin Hamīd and at-Tirmidzi; Cited with slightly different wording in Imām Abu Sulayman al-Jazuli's Dala'il al-Khayrat (The Index of Good Things)

‘Abdullah Ibn Mas’ūd (radiyallāhu’anhu) said that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: “The closest to me on the Day of Judgment are those who pray (i.e made salawāt) upon me more.”[Ahmad, Tirmidzī and Ibn Hibbān said hasan]

Abū Hurayrah (radiyallāhu’anhu) related that the Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “Increase invoking blessings (Salawāt) on me on Friday, for surely it is presented to me”. [Bukhārī and At-Tabarānī recorded it and also Ash-Syāfi’īe in his Musnad.]

Another version from Anās Ibn Mālik (radiyallāhu’anhu) that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “Increase invoking blessings (Salawāt) upon me on Friday and the night of Friday. Whoever invokes a single blessing (Salawāt) on me, Allāh will bless him ten times”. [Reported by al-Hāfidz as-Suyūtī in his al-Saghīr].

Abū ad-Dardā (radiyallāhu’anhu) related that the Prophet (Sallallāhu ‘alayhi wasallam) said: “Increase invoking blessings (Salawāt) upon me on Friday, it is witnessed by the Angels” [Ibn Mājah in which al-Haythamī in his Zawā’id said Sahih]

Abū Hurayrah (radiyallāhu’anhu) reported the Prophet (Sallallāhu ‘alayhi wa sallam)  said: “He who sends prayers (Salawāt) upon me on Friday eighty times, Allāh will forgive eighty years of sin”. [Ibn Nu’mān: hasan (good)]

Anas ibn Mālik (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “There are three under the shade of Allāh on a day when there is no shade except His; the one who relieved a distress from someone from my nation; the one who gave life to my Sunnah and the one who invoked blessings (Salawāt) on me the most”. [Recorded in the Mustadrak and the Musnad of al-Firdaus; Al-Hāfiz as-Suyūtī also recorded it in his Burūj al-Hilāl.]

2.2.9. Du’a After the Last Tashahhud and Before the Taslīm 

It is preferred for the person to supplicate after the Final Tashahhud and before making the Final Salam that end the Solāh. The person may ask for whatever he wishes of the good of this life and the hereafter. Ibn Mas’ud (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , taught him the Tashahhud and then said, “Then choose whatever you wish to ask (of Allāh).” (Related by Muslim.)

Supplications are preferred acts in general, regardless of whether they are reported from the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) or not, although supplications authenticated by the sunnah are better. Some of these are:

1. The Opening Dua: 

1.Abu Hurayrah (radiyallāhu’anhu) said: the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “When any one of you recites the Tashahhud [according to another hadith: when any one of you finishes the Final Tashahhud], let him seek refuge with Allāh from four things, let him say:  ‘Allāhumma inni a ‘udzu bika min ‘adzabi Jahannam, wa min ‘adzabil-qabri, wa min fitnat il-mahya wal-mamāt, wa min syarri fitnat il-masihhid-dajjāl (O Allāh, I seek refuge with You from the punishment of Hell and the punishment of the grave, and from the trials of life and death and from the worst of the turmoil of the Dajjaal (antichrist)).’”  [Sahih Muslim, 588]

And Abu Hurayrah (radiallāhu’anhu) said: the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “When any one of you recites the Tashahhud, let him seek refuge with Allāh from four things – from the punishment of Hell, the punishment of the grave, the trials of life and death, and the evils of the Dajjāl, then let him pray for himself for whatever he wants.” [Narrated by Al-Nasā’ie, 1293]

2. The Following Duā’:

After reciting the supplication seeking refuge, one may recite any good dua’s he wishes, and may ask Allāh for anything he wishes of the good things of this world and the next.

Abu Hurayrah (radiyallāhu’anhu) said: the Messenger of Allāh (Sallallāhu’alayhi wasallam) said: “When any one of you recites the Tashahhud, let him seek refuge with Allāh from four things – from the punishment of Hell, the punishment of the grave, the trials of life and death, and the evils of the Dajjaal, then let him pray for himself for whatever he wants.” [Narrated by al-Nasā’ie, 1293]

1.1 ‘Aishah (radiyallāhu’anha) narrated the wife of the Prophet (Sallallāhu’alayhi wasallam) that the Messenger of Allāh (Sallallāhu’alayhi wasallam) used to say during his Solāh:   “Allāhumma inni a ‘udzu bika [‘adzabi Jahannam, wa] min ‘adzabil-qabri, wa a’udzu bika min fitnat il-masihhid-dajjāl, wa a ‘udzu bika min fitnat il-mahya wa fitnat il-mamāt. Allāhumma inni a ‘udzu bika min [al-kasali wal harami] wal-ma’ tham wal-maghram (O Allāh, I seek refuge with You from the punishment [of the Hell and] grave and I seek refuge with You from the turmoil of the Dajjaal and I seek refuge with You from the trials of life and the trials of death. Allāh! Truly I seek refuge with You from [laziness, senility,] sin and burden)”. Someone said to him (Sallallāhu ‘alayhi wa sallam) : “How often you seek refuge from heavy debt!” He (Sallallāhu ‘alayhi wa sallam) said: “When a man gets into debt, he speak and tells lies, and he makes a promise and breaks it.”   [Al-Bukhari, 833 and Muslim]

2. The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) used Say: "Allāhumma inni a’uzubikamin syarrima’amiltu, waminsyarri lam ‘amal [ba’du] (O Allāh! Truly I seek refuge with You from the evil of what I have done and from the evil of what I have not done)” [i.e. from the evil of the bad actions I have done, and from the evil of not doing good actions] [yet]. [Nasā’ie with a sahih sanad and Ibn Abi 'Asim in his as-Sunnah (no. 370 - with my inspection); the addition is from the latter.]

2.1. The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) used Say: “Allāhumma hasibni hissāban Yasīyra (O Allāh! Call me to account with an easy reckoning.) ” [Ahmad and Hakim who declared it sahih and Dhahabi agreed.]

3. ‘Abdullah Ibn ‘Amr (radiyallāhu’anhu) reported that Abu Bakar As-Siddiq (radiyallāhu’anhu) said to the Messenger of Allāh,“Teach me a supplication that I may use in my Solāh.”  He (Sallallāhu’alayhi wasallam) said: “Say:  ‘Allāhumma inni dzalamtu nafsi zulman kathiran wa la yaghfir uz-dzunuba illa anta, faghfir li maghfiratan min ‘indika warhamni, innaka anta al-Ghafurur-Raheem (O Allāh, indeed I have wronged myself greatly, and there is none who forgives sins besides You. So grant me forgiveness from You and have mercy on me, for you are the All-Forgiving, Most Merciful).’” It was narrated by Al-Bukhari and Muslim.

4. It was narrated that Abu Soleh related from one of the companions that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) inquired a man, “What do you say in your Solāh?” He said, “I say the Tashahhud and then I say, “Allāhumma inni asaluka al-Jannah wa a’udzu bika minan-nār (O Allāh, I ask of you Paradise and seek refuge in You from Hell-fire).” But I cannot murmur as good as you or Mu’adz (as eloquent as you are).” The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, ‘We ask concerning Paradise and the Hell-fire.’” (Related by Ahmad and Abu Dawud) 

4. Hanzalah Ibn ‘Ali said that Muhjan Ibn Al-Adra’(radiyallāhu’anhu) related to him that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) entered the mosque while a man was just about to finish his Solāh. The latter made the Tashahhud and said, “Allāhumma inni asaluka Ya Allāh [billah] [al-Wahid] Allāhus-Sāmad, Allazi lamyalid walamyulad walamyakunlahu kufuwan ahad, An taghfir liya zunu biy innaka antal Ghafur-ur-Raheem (O Allāh! Indeed I ask of You, O Allāh (in one narration: by Allāh), the One, the Only, the Absolute, Who begets not and nor is He begotten, and there is none like Him, that You forgive me my sins; indeed You are the Oft-Forgiving, Most Merciful).” The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) then said three times, “He has been forgiven.” [Related by Ahmad and Abu Dawud])

5.Shaddad Ibn Aws (radiyallāhu’anhu) reported that during his Solāh, the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say, “Allahummainni asalukath tha ba ta fil amri, wal ‘adzimata ‘ala rushdi, wa as aluka syukra ni’matik, wahusna ‘ibadatik, wa asaluka qalban salima, walisa nan sa diqa, wa as aluka min khairima ta’lamu wa a ‘uzu bika min sharrima ta’lam, wa astaghfirukalimata’lam (O Allāh, I ask You to confirm me in the affairs, to keep me on the correct path, to make me thankful for your blessings and excellent in Your worship. O Allāh, I ask You for a tranquil heart and truthful tongue. O Allāh, I ask You for the good of what You know, and I seek refuge in You from the evil of which you are aware, and I ask Your forgiveness from what You know).” [Related by An-Nasā’ie] 

6. Abu Mijlaz said, “Ammar Ibn Yasar led us in the Solāh and he made it very short. The people blamed him for that and he told them, ‘Did I not complete my ruku’ and sujud ... and did I not supplicate therein what the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) used to supplicate, saying, “Allāhumma bi’il mikal ngaib, waqudratika ‘aliyalkhalqi, ahyiniy ma’alimtalhayatakairannli, watawaffanai izakanatilwafatu khairanliy. Allāhumma wa asaluka fialazngaibi wasshahadah, wa asaluka kalimatalhaq [hukmi], wal’adlafingadabiwarradha, waasalukalqasdadafiyalfaqriwalngina, waasaaluka naie’man layabidu, wa asalukaqurata ie’nin [latanfazu, wa] latanng-qatie’, wa as alukarradū’, wa asaluka bardal ‘aiesyiba’dalmaūt, wa asalukalazzatannazhiriila wajhika,wa [asaluka] syawqailaliqaika, fingairidorrain madhirrah, walafitnatinmudhillah, Allāhumma zaiyanna bizi natiliman, waj ‘alna hudan muhtadīn”(O Allāh! [I ask you], by Your knowledge of the Unseen, and Your control over the creation: give me life as long as You know that life is best for me, and take me when death is best for me.O Allāh! I also ask of You fear of You, in secret and in open; I ask of You the word of Truth (in one narration: Wisdom) and justice in anger and in pleasure; I ask of You moderation in poverty and affluence; I ask of You joy which does not fade; I ask of You pleasure [which does not pass away, nor that] which ceases; I ask of You contentment with Your decree; I ask of You coolness of life after death; I ask of You the delight of looking towards Your Face; and [I ask of You] eagerness towards meeting You, not in harmful adversity, nor in misleading afflictions.O Allāh! Adorn us with the decoration of Imān, and make us those who guide and are guided). .” This is related by Ahmad and An-Nasā’iewith a good chain. 

7. Ibn Mas’ud (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) taught him to say this supplication: “Allahumma alif baina qulubina, wa aslih za ta bainina, wahdina subulassala, wa najjina minadzuluma ti ilannur, wajannibnalfawahisya madzahara minha wamabatan, wabarilklana fi asma ‘ina wa absarina wa qulubina wa azwajina wadzuriyatina watub ‘alayna, innaka antat tawwabur raheem. Waj ‘alna syakirina lini’matika, muthnina biha waqa bi liyha wa atimma ‘alaina (O Allāh, bring our hearts together and make our relations good. Guide us to the paths of peace and bring us out of the darkness and into the light. Keep us away from lewdness, both hidden and open. O Allāh, bless us in our hearing and our sight, in our hearts, our wives and our offspring. Turn unto us, for You are the Oft-Turning, the Oft-Merciful. Make us thankful for Your blessings and complete it upon us).”(Related by Ahmad and Abu Dawud) 

8. Anas bin Mālik (radiyallāhu’anhu) said, “We were sitting with the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) and a man stood up and prayed. When he bowed and made the Tashahhud, he would supplicate, “Allāhuma inni asaluka bi anna lakal-hamd, Lāillā hailla anta [wahdakala syarīkalak], [Ya al-Mannan], [Ya] badi ‘assamawatiwal ard, Ya Dzal Jalali wal Ikram, Ya Haiyu Ya Qaiyum [Inni asaluka] [alJannata wa a ‘u dzubika minannar] (O Allāh! Indeed, I ask of You, by the fact that to You belongs all Praise; there is no (true) god except You, [You alone, You have no partners;] O the Bestower of Favours; [O] Originator of the Heavens and the Earth; O One that is Full of Majesty and Honour; O Living One, O Eternal One; [Indeed I ask of You] [the Garden, and I seek refuge with You from the Fire])”; So, Rasūlullāh (Sallallāhu’alayhi wasallam) said to his Companions: “Do you know with what he has supplicated? They said, "Allāh and His Messenger know best." He said: “By Him in Whose Hand is my soul,] he has supplicated Allāh with His Mighty (in one narration: Mightiest) name, with which if He is supplicated, He answers, and with which if He is asked, He gives.”  (Related by An-Nasā’ie) 

9.’Umair ibn Sa’ad said, “Ibn Mas’ud (Sallallāhu ‘alayhi wa sallam) used to teach us the Tashahhud of the Solāh and then he would say, ‘When one of you finishes the Tashahhud, he should say:  

“Allāhhumma inni as aluka minalkhairihi kullihi [‘ājilihi wā jilihi] ma’alimtu minhu wama lam a’lam, wa a’uzubika minas sharan kullih, [‘ājililihi wa ajilihi] ma ‘alimtu minhu wama lam a’lam;[Allainni asluka] aljannata wama qarraba ilayha min qawli aw ‘amal, wa a’uzubika minannar waqar raba ilaiha min qaw li aw ‘amal, wa asaluka; (Allāhuma inni asaluka) mina [al] khairimasaalak ‘abduka wa rasuluka [Muhammad, Wa a’uzubika min syarama ista’azakamin ‘abduka wa rasuluka Muhammadun Sallallahu ‘alayhi wassallam], [Wa as aluka] ma qadaita liy min amrin antaj’ala ‘aqi batuhu [liy] rushda”

(O Allāh! Indeed I ask of You all Good, [the imminent and the far-off,] that of it which I know and that which I do not know. I seek refuge with You from all Evil, [the imminent and the far-off,] that of it which I know and that which I do not know; I ask of You (in one narration: O Allāh! indeed I ask of You) the Garden, and whatever saying or deed which brings one near to it; I seek refuge with You from the Fire, and (from) whatever saying or deed which brings one near to it; I ask of You (in one narration: O Allāh! Indeed I ask of You) [the] good of what was asked of You by Your slave and messenger [Muhammad; and I seek refuge with You from evil of what Your slave and messenger Muhammad (Sallallāhu’alayhi wasallam) sought refuge with You].[I ask of You] that whatever You have decreed for me, its result [for me] be beneficial) 

He said, ‘No Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) or righteous person supplicated for anything except that it is contained therein’.” (Related by Ibn Abu Shaibah and Sa’eed ibn Mansur.)

3. The Concluding Duā’ 

10. Then conclude the dua’ before the Taslīm as a hadith reported by ‘Ali Ibn Abi Tālib (radiallāhu’anhu) that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) Solāh, the last thing he would say between the Tashahhud and the Taslim was, “Allāhumma ighfir li ma qaddamtu, wa ma akhkhartu, wa ma asrartu, wa ma ‘alantu, wa ma astraftu, wa ma anta ‘alamu bihi minni. Antal-muqaddim wa anta al-mu’akhkhir lā ilāha illa anta” (O Allāh! Forgive me what I have done in the past, and what I will do in the future, and what I have concealed, and what I have done openly, and what I have exceeded in, whatever You know about me more than I. You are the One, Who brings forward, and You are the One Who puts back, there is no god except You).” [Muslim; Abu ‘Awanah]

11. The Messenger of Allāh (Sallallāhu 'alayhi wasallam) used Say: “Ya Muqallibal-qulubi, thabbit qalbi ‘ala deenik” (O Controller of the hearts makes my heart steadfast in Your religion).''[At-Tirmidzi] or. “Allāhumma musarrifal-qulubi, sarrif qulubana ‘ala ta ‘atik” (O Allāh! Controller of the hearts, direct our hearts to Your obedience).''[Muslim]

12. Anas bin Mālik (radiyallāhu’anhu) reported: The supplication most often recited by the Prophet (Sallallāhu’alayhi wasallam) was:“Allahumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina ‘adzab-annar (O our Rabb! Give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire)."'[Al-Bukhari and Muslim]

2.2.10. The Second Taslīm: The Solāh is officially concluded with the first Salam and turning the face to the right.

1. After first salutation of “As-Salāmu ‘alaykum wa Rahmatullāh (Peace and Allāh's Mercy be on you)” Turning the face to the right, which is rukun that concludes the Solāh, it is sunnah to supplicate with: “Allāhumma inni as aluka al-Jannah (O Allāh, I ask You for Paradise)”

2- It is Sunnah and Turn to the left and Say: “As-Salāmu ‘alaykum wa Rahmatullāh (Peace and Allāh's Mercy be on you)”and it also a sunnah to supplicate with: “Wa a 'udzu bika minan-nār” (and seek refuge in You from the Fire)

3. After the conclusion of solāh recite:  “Waqulilhamdu lillahi allathīlam yattakhith waladan walam yakunlahu shareekun fīlmulki walam yakun lahu waliyyun minath thulli wakabbirhu takbīra (And say, "Praise to Allah, who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of weakness; and glorify Him with [great] glorification.”) [Al-Isra’ 17-111]

Or Say the Du.a as follows as Al-Mughirah bin Shu’bah (radiyallāhu’anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wasallam) used to say at the conclusion of solāh: “Allāhumma lā māni’ lima a’tayta, wa lā mu’ti lima mana’t, wa la yanfa’ū dzāl-jaddi miñkal-jadd (There is no true god except Allāh. He is One and He has no partner with Him, His is the sovereignty and His is the praise, and He is Omnipotent. O Allāh! None can deny that which You bestow and none can bestow that which You hold back; and the greatness of the great will be of no avail to them against You).'' [Al-Bukhari and Muslim]

“Al-Jaddu’’ means ‘good fortune and richness’. That is, good fortune and prosperity will not be of any avail before Allāh. What will really benefit a person before Him are Faith and virtuous deeds. The prayer quoted in this Hadith makes a special mention of His Oneness. 

2.2.11. Words of Remembrance and Supplications after the Tasleem

It is sunnah for the person to use a number of words of remembrance and supplications which have been related from the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam). The many reports include the following: 

1. Istighfar

1.In a narration Hilal bin Yāsir bin Zaid (radiyallāhu’anhu), the freed slave of the Prophet reported that his grandfather told him that Rasūlullāh (Sallallāhu’alayhi wasallam) said: “He who says:  ‘Astaghfir ullāh [al ‘adzeem, alladzi] lā ilāha illā, huwal-Hayyul-Qayyum, wa atūbu ilaīh (I beseech Forgiveness O Allāh![ The Most Magnificent, with whose name] There is no true god except Allāh, He, The Ever Living One The Self-Existing One, and I turn to Him in repentance), three times; His sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allāh)’.” [Abu Dawud: Hasan, At-Tirmidzi: Hasan Gharib and Al-Hakim].

‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Messenger's saying a hundred times during one single sitting: ‘Rabb ighfir li wa tubb ‘alayya innaka antat-tawwābul-raheem’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Most Merciful). According to another report: ‘Rabb ighfir li wa tubb ‘alayya Innaka antat-tawābul-ghafūr” (O Allāh, forgive me and accept my repentance, for You are the Acceptor of Repentance, Oft-Forgiving). [Abu Dawud and At-Tirmidzi].

Commentary: This Hadith tells us about the etiquette of praying to Allāh. We should use the Names of Allāh befitting our prayers, i.e., the Names of Allāh signifying those Attributes of Allāh which have a special concern with the subject of our particular prayer, i.e., while seeking forgiveness, His Names concerning His Attributes of forgiveness and kindness should be used. On the other hand, while praying for worldly matters, we should mention His Qualities of charity and bestowing gifts etc.

Shaddad bin Aus (radiyallāhu’anhu) reported: Rasūlullāh (Sallallāhu’alayhi wasallam) said, "The best supplication for seeking forgiveness (Sayyid-ul-Istighfar) is to say:  Allāhumma anta Rabbi lā ilāha illa Anta, khalaqtani wa ana ‘abduka Wa ana ‘ala ‘ahdika Wa wa’dika mastata’tu. A ‘udzu bika min sharri ma sana’tu, Abu’u laka bi Ni’matika ‘alayya Wa abu’u laka bi zanbi, Faghfirli fa innahu lā yaghfirudz-dzunuba illa Anta” (O Allāh, You are my Lord, there is no god but You. You have created me and I am Your slave and I am keeping my promise and covenant to You as much as I can. I seek refuge with You from the evil of what I do. I acknowledge Your blessing and I acknowledge my sin, so forgive me, for there is none who can forgive sin except You).” Rasūlullāh (Sallallāhu’alayhi wasallam) said: “Whoever says this during the day, believing in it firmly, and dies on that day before evening comes, he will be one of the people of Paradise, and whoever says it at night, believing firmly in it, and dies before morning comes, he will be one of the people of Paradise.”[This is recorded by al-Bukhari (6306) and Muslim (2702)]

2. Tahlillāh

2. It was reported that ‘Abdullāh Ibn Zubair (radiyallāhu’anhu) used to recite after Taslim at the conclusion of every Solāh: "Lā ilāha illallāhu wahdahu la syarīka lah, lahul-mulku, wa lahul-hamdu, wa Huwa ‘ala kulli shayiñ Qadeer. Lā hawla wa la quwwata illâ billāh. Lā ilāha illallāhu, wa la na’budu illa iyyāh, Lahun-ni’matu, wa lahul-fadlu, wa lahuth-thana‘ul-hasan. Lā ilāha ilallāhu, mukhlisina, lahud-dīn, Wa lau karihal-kâfirūn (There is no true god except Allāh; He is One. To Him belongs the dominion and to Him is all praise, and He is Powerful over all things. There is no power and might except with (the help of) Allāh. There is no God but Allāh and we worship none except Him, to Him belongs the bounty and to Him belongs the grace, and to Him belongs all excellent praise; there is no deity but Allāh. We reserve our devotion exclusively for Him though the disbelievers may detest it).'' Ibn Az-Zubair (radiyallāhu’anhu) said: The Rasūlullāh (Sallallāhu ‘alayhi wa sallam) used to celebrate Allāh's Greatness in those terms after every Solāh. (Related by Ahmad, Al-Bukhari and Muslim) 

2.1. Al-Mughirah Ibn Shu’bah (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would say at the end of every obligatory Solāh, “‘Lā ilāha illallāhu, wahdahu lā syarīka lah, lahul-mulku wa lahul-hamdu, wa] Huwa ‘ala kulli syai iñ Qadeer. Wa la hawla wala qawwata illah. (There is no god except Allāh, the One. There is no partner with Him. To Him are the dominion and the praise. He has power over all things. O Allāh none can withhold what You have conferred, nor can one confer what You have withheld. A fortune does not benefit its owner against You).” (Related by Ahmad, Al-Bukhari and Muslim)

3. Seeking for Allāh’s Paradise and Protection from the Hell-fire

3. Muslim ibn al-Harith reported that his father said, “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to me, ‘When you performed Solāh Fajar, before you talk to anyone say, ‘‘Allāhumma ajirni minannar (O Allāh, I seek your protection from the Hell-fire)” seven times. If you should die on that day, Allāh will record for you protection from the Hell-fire. When you performed the Solāh Maghrib, say before you speak to anyone, “Allāhumma inni as ‘aluka al-jannah, Allāhumma ajirni minannar(O Allāh, I ask Paradise of You. O Allāh, I seek Your protection from the Hell-fire)” seven times. If you die during that night, Allāh will record for you protection from the Hell-fire.” (Related by Ahmad and Abu Dawud) 

4. Thawban bin Bjadad (radiyallāhu’anhu) reported: Whenever the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) concluded his prayer; he would beg forgiveness from Allāh thrice and then would recite: "Allāhumma Antas-Salāmu, wa minkas-salām, tabārakta Ya Dzal-Jalali wal-Ikrām (O Allāh, You are the Grantor of security, and security comes from You. You are Blessing, O You Who have majesty and nobility)!'' This is related by “the group,” except for al-Bukhari. Muslim has the addition, “Waleed said, ‘I asked al-Awza’ie, ‘How did he seek Allāh’s forgiveness?’ He said, ‘By saying, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, and ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, [This is related by Muslim]

4. Glorifying Allāh

5. Mu’adz bin Jabal (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) once held him by the hand and said: “O Mu’adz! I swear by Allāh that I love you. I advise you not to miss supplicating after every solāh saying: ‘Allāhumma a ‘inni ‘alā dzikrika, wa syukrika, wa husni ‘ibādatik. (O Allāh! Assist me in mentioning You, expressing gratitude to You, and worshiping You in the finest manner).” This is related by Ahmad, Abu Dawud, An-Nasā’ie, Ibn Khuzaimah, Ibn Hibban and al-Hakim, who said it is sahih according to al-Bukhari’s and Muslim’s criterion.

5.1. Abu Hurayrah (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “Do you strive your utmost in making a supplication? Then say, ‘Allāhumma a ‘inna ‘alā dzikrika, wa syukrika, wa husni ‘ibādateek (O Allāh, aid us in making Your remembrance, in giving You thanks and in perfecting Your worship).’] [Ahmad: good sanads]

6. Abu Hurayrah (radiyallāhu’anhu) related that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Whoever Glorifies Allāh (Subhanallah) after every Solāh thirty-three times, and Praises Allāh (Alhamdulillah) thirty-three times and extols Allāh’s Greatness (Allahu Akbar) thirty-three times and then says, ‘ Lā ilāha illallāhu, wahdahu lā syarika lah, lahul-mulku wa lahul-hamdu, wa] Huwa ‘ala kulli syai iñ Qadeer  There is no god except Allāh, the One. There is no partner with Him. His is the dominion and His is the praise, and He has power over all things, ‘ is forgiven, even if his sins are as abundant as the foam of the sea.” (Related by Ahmad, Al-Bukhari, Muslim and Abu Dawud.) 

6.1. Ka’ab Ibn ‘Ujrah (radiyallāhu’anhu) related that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “There are certain statements which, if one were to utter or observe them at the end of every obligatory Solāh, one would not be dismayed. (They are)glorifying Allāh ( Subhānallāh) thirty-three times, praising Allāh ( Al-Hamdulillah) thirty-three times and extolling His greatness ( Allāhu Akbar) thirty-four times.” (Related by Muslim) 

6.2. ‘Abdul Rahman Ibn Ghanim (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Whoever says, ‘Lā ilāha illallāhu, wahdahu lā syarīka lah, lahul-mulku wa lahul-hamdu, wa] Huwa ‘ala kulli syai iñ Qadeer (There is no god but Allāh, the One. There is no partner with Him. His is the dominion and His is the praise. In his hand is all the good. He gives life and death, and He has power over all things),’ ten times after the Fajar and Maghrib Solāh, before turning away and lifting his leg, will have written for him for each repetition ten good deeds, and will have erased for him ten evil deeds. He will also be raised ten degrees, will be protected from every plot, and he will be protected from the outcast Satan. No sin will lead to his destruction except idolatry, and he will be the person with the best deeds, surpassed only by the one who does more and says more than what he has said.” This is related by Ahmad and At-Tirmidzi, but without “In His hand is all the good.” (Related by Al-Bukhari and Muslim) 

6.3. Sumayy reported from Abu Soleh on the authority of Abu Hurayrah (radiyallāhu’anhu) that the poor emigrants went to the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) and said, “The wealthy have gotten the high ranks and everlasting bounties.” The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “Why is that?” They said, “They Solāh as we also Solāh and they fast as we also fast. (But) they give in charity and we do not give in charity. They free the slaves and we do not free the slaves.” The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) told them, “Shall I teach you something by which you may overtake those who surpass you, by which you will surpass those who will come after you, and none will then be better than you except if he does what you do?” They said, “Certainly, O Messenger of Allāh.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) told them, “Glorify Allāh: (Subhānallāh) thirty-three times, praise Him (Al-Hamdulillāh) thirty three times, and extol His greatness (Allāhu Akbar) thirty-four times.” So, I returned to Abu Saleh and told him what they had said. He took my hand and said, “Allāhu Akbar! SubhānAllāh, Al-hamdulillāh, Allāhu Akbar, Subhān Allāh, Al-hamdulillāh, Allāhu Akbar… until all of them reached thirty-three.” (Related by Al-Bukhari and Muslim) 

6.4. Abu Hurayrah (radiyallāhu’anhu) said: The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say each of the following twenty-five times: Subhān Allāh, Al-hamdu lillāh, Allāhu Akbar and ’ Lā ilāha illallāhu, wahdahu lā syarika lah, lahul-mulku wa lahul-hamdu, wa] Huwa ‘ala kulli syai iñ Qadeer (There is no god except Allāh, the One. He has no partner. His is the dominion, His is the praise, and He has power over all things.) (Related by Al-Bukhari and Muslim) 

6.5. It is related from ‘Ali bin Abi Talib (radiyallāhu’anhu) that he and Fātimah (radiyallāhu’anha) were seeking a servant to make their work easier. The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) refused and said to her, “Shall I tell you of something better than what you have asked for?” They said, “Certainly.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, “These are words that were taught to me by Gabriel, (‘alayhissalam). Glorify Allāh (Subhān Allāh) at the end of every Solāh ten times, praise Him (Al-hamdu lillah) ten times and extol His greatness (Allāhu Akbar) ten times. When you go to bed, glorify Allāh (Subhān Allāh) thirty-three times, praise Him (Al-hamdu lillāh) thirty-three times and extol His greatness (Allāhu Akbar) thirty-four times.” ‘Ali (radiyallāhu’anhu) said, “By Allāh, I never neglected to do what the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) taught us.” (Related by Al-Bukhari and Muslim) 

6.7. Abu Hurayrah (radiyallāhu’anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “He who utters a hundred times in a day [another narration: morning and in the evening] these words: ‘Lā ilāha illallāhu wahdahu la sharika lah, lahul-mulku wa lahul-hamd, wa Huwa ‘ala kulli shay iñ Qadeer’ (There is no true god except Allāh. He is One and He has no partner with Him; His is the sovereignty and His is the praise, and He is Omnipotent.); He will have a reward equivalent to that for emancipating ten slaves, a hundred good deeds will be recorded to his credit, hundred of his sins will be blotted out from his scroll, and he will be safeguarded against the devil on that day till the evening; and no one will exceed him in doing more excellent good deeds except someone who has recited these words more often than him.  And he who utters: ‘Subhān-Allāhi Wa bihamdih, Subhān-Allāhil- ‘Adzeem (Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Greatest devoid of imperfection)’ one hundred times a day, his sins will be obliterated even if they are equal to the extent of the foam of the ocean.'' [Related by Al-Bukhāri and Muslim]

6.8. Juwairiyah bint Al-Harith (radiyallāhu’anha) reported, the Mother of the Believers: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) came out from my apartment in the morning as I was busy in performing Solāh Fajar. He came back in the forenoon and found me sitting there. Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, "Are you still in the same position as I left you.'' I replied in the affirmative. Thereupon Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, "I recited four words three times after I had left you. If these are to be weighed against all you have recited since morning, these will be heavier. These are: Subhānallāhi wa bihamdihi, ‘adada khalqihi, wa ridha nafsihi, wa zinata ‘arshihi, wa midada kalimatih. [Allāh is free from imperfection and I begin with His praise, as many times as the number of His creatures, in accordance with His Good Pleasure, equal to the weight of His Throne and equal to the ink that may be used in recording the words (for His Praise)].''[This is recorded by Muslim].

6. Seeking the Protection of Allāh

7. Abu Umamah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “For whoever recites the verse of the throne ( Ayatul Kursi, al-Baqarah,2: 255) at the end of every Solāh, nothing will prevent him from entering Paradise except that (he must) die (first).” (Related by An-Nasā’ie and at-Tabarāni) 

8. ‘Ali bin Abi Talib (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), said, “Whoever recites the verse of the throne ( Ayatul Kursi, al-Baqarah,2: 255) at the end (after) of every obligatory Solāh will be in Allāh’s protection until the next Solāh.” This is related by at-Tabarani with a hassan chain. 

8.1. ‘Uqbah bin ‘Amar said: “I was asked by the Prophet (Sallallāhu ‘alayhi wasallām) to recite the Mu’awwidhatain (Surah 112, 113 and 114) after Solāh” [Related by Ahmad, Bukhari dan Muslim]

8.2.’Uthman bin ‘Affan (radiyallāhu’anhu) narrated, Rasūlullāh (Sallallāhu ‘alayhi wasallām)  said: "He who recites three times every Fajar and Maghrib: “Bismillahil-ladzi la yadurru ma ‘as-mihi shai’un filardi wa la fis-sama’, wa Huwas-Sami ‘ul-’Aleem” (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 All-Knowing),' nothing will harm him.''  [Related by Abu Dawud and At-Tirmidzi] The prayer cited in this Hadith means that "I seek the Protection of Allāh by means of which one can save him from every vice, whether it is an animal or man, a jinn or Syaitan because He is All-Aware of everyone's condition and Capable of hearing everybody’s petition. He who comes in His Protection none can harm him, except that which He wills.'' [Riyadh-us-Sāliheen]

7. Begin making the Du’ā with Praising Allāh

Bismillāhir Rahmānir Raheem 

(In the Name of Allāh, the Most Gracious, the Most Merciful)

Al-Hamdulilahi Rabbil ‘ālameen Hamdan yuwafini’ma hu wayukāfi umazīdah 

(Praise is to Allāh, the Lord of the universe praise to all the immeasurable blessings and graciousness bestowed upon us).

Ya Rabbana Lakalhamdu kamayañ banghi Lijalāli wajhilakirimi wa’adzimi Sultānik

 (O Lord! For you all the Praise appropriateness the attributes and greatness of Thy kingdom.)

8. Salawāt upon the Prophet.

Was-Solātu was-Salāmu ‘ala Sayyidil Mursaleen waImāmil Muttaqeen, Wa ‘ala alihi baitihi wasahbihi ajmaeen

(Salawāt and Sālam on the sayyid of all the Apostles and its righteous followers, his family, members of his household and all the companions.

Or a more complete version

Allāhumma salli ‘ala Muhammad wa ‘ala āli Muhammad kamā sallayta ‘ala āli Ibrāheem, Wa bārik ‘ala Muhammad wa ‘ala āli Muhammad kama bārakta ‘ala āli Ibrāheem, fil-’ālameen; Innaka Hamīdum Majeed

(O Allāh! Send Prayers upon Muhammad and the members of his household as Thou Sent Prayers upon the members of Ibrahim's household. And Send Blessings to Muhammad and the members of his household as Thou granted Blessings upon the members of the household of Ibrahim, among all the nations’ Verily Thou are Most Praiseworthy Full of Glory)

[Muslim (803); Abu Dawud, Book on Blessings on the Prophet (Sallallāhu ‘alayhi wasallam) after Tashahhud (976: from Ka’ab bin ‘Ujrah; 980: from Abu Mas’ud ‘Uqbah bin ‘Amr Al-Ansari Al-Badri (radiyallāhu’anhu) uses the phrase “‘ala āli Ibrāhīm, Fil-‘ālameen; Innaka Hamīdun Majīd”); At-Tirmidzi (3220) - includes Fil-’ālameen, Ibrāhīm wa ala); An-Nasā’ie; this version is linguistically sound]

Abu Mas’ud Al-Ansari Al-Badri (radiyallāhu’anhu) narrated: “The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) visit us in a gathering of Sa’ad ibn ‘Ubadah (radiyallāhu’anhu). Bashir bin Sa’ad (radiyallāhu’anhu) asked him: “Allāh has commanded us to send salah upon you [re al-Ahzab 33:56], O Messenger of Allāh! So how should we do it?'' The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) kept silent. We were much perturbed over his silence and we wished he [Bashir] did not ask him the question. The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said,"[For solāh on me] Say: “Allāhumma Salli ‘ala Muhammad, wa ‘ala āli Muhammad, Kama sallayta ‘ala āli Ibrāhīm, Wabarik ‘ala Muhammad, wa ‘ala āli Muhammd, Kamabarakta ‘ala āli Ibrāhīm, Fil ‘ālameen; Innaka Hamīdum Majeed (O Allāh! Send Prayers on Muhammad, and on the family of Muhammad, as you Sent Prayers on Ibrāhīm; And Send Blessings on Muhammad, and on the family of Muhammad, as you Sent Blessings on the family of Ibrāhīm, among nations; For You are the Most Praiseworthy, the Most Glorious); and the method of greeting (i.e Salām in Tashahhud) is as you know it” [Muslim (803), Abu Dawud (976 and 980) and Ahmad.): sahih]

A hadith from Fizhalah Ibn ‘Ubaid (radiyallāhu’anhu) who reported: “The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) heard a man supplicating in his Solāh and he did not make the salawāt on the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) . The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, ‘He has hastened. ‘Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) , called him and said: ‘When one of you prays, begin with the praise and lauding of Allāh. Then make prayers (salawat) upon the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , and supplicate whatever you wish of Allāh.” [ This is recorded by At-Tirmidzi (who said it is sahih), Ahmad and Abu Dawud]

9. Seeking Allah’s Mercy and Forgiveness

1. Allāhumma taqabbal minna solātana tām-mah, waghfirlana zunubana ‘āmmah, Walatu’az-zibna yaumalqiyāmah, Innaka ‘ala kulli syaiñ qadeer (Our Lord!  Accept our Solāh as a perfect one and Forgive us our sins all and do not punish us in the Hereafter, Thou art powerful over everything.) Allāhumma ahyina bil īmān, waamitnabil īmān, wakhsyurna bil īmān wadkhilnalJannata ma’il īmān.  (O Lord! Bless us with imān and ends us in imān and gather us in imān and enter into heaven with īmān) [Hakim]

2. Rabbanā dzalamnā anfusanā wain lam taghfir Lana lanaku nanna minal khāsireen (Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.) [Al-‘Araf, 7:23] Rabbanā innanā amanna faghfir lana zunūbana waqina ‘adzâbannār (Those who say, "Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire,") [Al-‘Imran 3: 16]

3.Sa’ad Ibn Abu Waqqas (radiyallāhu’anhu) used to teach the following words to his children, “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would seek refuge at the end of every Solāh (by saying), “ Alla-humma inni a ‘udzu bika minal-jubni wal-bukhli, wa a’udzu bika min an uradda ila ardhalil- ‘umur, wa a ‘udzu bika min fitnatid-dunya, wa a ‘udzu bika min fitnatil-qabr (O Allāh, I seek refuge with You from cowardice, miserliness and from being sent back to a feeble age; and, seek refuge with You from the trials of this life and those of the grave).'' [Related by Al-Bukhari and at-Tirmidzi]

4. Anas bin Mālik (radiyallāhu’anhu) reported: The Messenger of Allāh) (Sallallāhu’alayhi wasallam) used to supplicate:"Allahumma inni a ‘udzu bika minal-ajzi wal-kasali, wal-jubni wal-harami, wal-bukhli, wa a ‘udzu bika min ‘adzabil-qabri, wa a'udzu bika min fitnatil-mahya wal-mamāt (O Allah! I seek refuge in You from helplessness (to do good), indolence, cowardice, senility, and miserliness; and I seek Your Protection against the torment of the grave and the trials of life and death)." Another narration adds: "Wa dhala ‘id-daini wa ghalabatir-rijal (And from the burden of indebtedness and the tyranny of men)."[Related by Muslim]

5. Abu Hatim related that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say, upon finishing his Solāh: “Allahumma aslihli dini alladzi huwa ‘ishmatu amri, wa aslihl dunya allati ja’alta fiha ma’āyish. Allahumma inni a’udzu biridhaka min sakhatika, la mani ‘a lima a’thaita, wala mu’thiya limana’t, wala yanfa ‘u dzal jaddi minkal jadd. (O Allāh, make my religion, which encompasses all of my affairs, good. O Allāh, make this world of mine in which I live good. O Allāh, I seek refuge in Your pleasure from Your anger. I seek refuge in Your pardoning from your vengeance. I seek refuge in You from You. None can withhold what You have conferred; no one can confer what You have withheld. No possessor of fortune can benefit from his fortune against you).” 

6. Abu Dawud and Al-Hākim recorded that at the end of every Solāh the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say: “Allahumma ‘afini fi badani, Allahumma ‘afni fi sam’ie, Allahumma ‘afni fi basari Allahumma inni a’udzubika minal kufri, wal faqri, Allahumma inni a’udzubika min ‘adzabil qabri, La ilaha illa anta. (O Allāh, give me well-being in my body. O Allāh, give me well-being in my hearing. O Allāh, give me well-being in my seeing. O Allāh, I seek refuge in You from disbelief and poverty. O Allāh, I seek refuge in You from the torment of the grave. There is no god but You).” 

7. Ahmad, Abu Dawud and An-Nasā’ie recorded, with a chain containing Dawud at-Tafawi who is a weak narrator, from Zaid ibn Arqam that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say at the end of his Solāh: “Allahha rabbana warabba kullasyaiin, ana syahidun annakar rabbu wahdaka la syarika lak, Allahumma rabbana wa rabba kulli syai in, ana syahidun ana Muhammadan ‘abduka wa rasuluka. Allahumma rabbana wa rabbana kulli syai in, ana syahidun anal ibada kulluhum ikhwah. Allahumma rabbana wa rabba kulli syain ij ‘alni mukhlishan laka wa ‘ahli fi kulli sa’atin mina’d dun ya wal akhirah, ya Dzal jali wal ikram, isma’ wastajib. Allahu Akbarul Akbar, nurussamawati walardhi Allahu akbarul akbar, Hasbiyallahu wani’mal wakil, Allahhu akbarul akbar. (O Allāh, our Lord, Lord of everything, I bear witness that You are the Lord, You are One, You have no partner. O Allāh, Our Lord, Lord of everything, I bear witness that Muhammad is Your servant and Messenger. O Allāh, our Lord, the Lord of everything, I bear witness that all of your worshippers are brethren. O Allāh, our Lord, Lord of everything, Make me and my family sincere to you during every moment of this life and the Hereafter. O Sublime and Honorable One listen and respond. Allāh is the greatest of the greatest, the light of the heavens and the earth. Allāh is the greatest of the greatest, Allāh is sufficient for me and He is the most blessed guardian. Allāh is the greatest of the greatest).” 

8. Ahmad, Ibn Shaibah and Ibn Mājah recorded, with a chain that contains an unknown narrator, from Umm Salamah (radiyallāhu’anha), that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say after the Taslīm of the morning Solāh: “Allahumma inni as aluka ‘ilman nafi’a warizqan wasi’a, wa ‘amalanmutaqabbala (O Allāh, I ask of You beneficial knowledge, sufficient provisions, and acceptable deeds).” 

9. Ibn Mas’ud (radiyallāhu’anhu) reported: One of the supplications of the Messenger of Allāh) (Sallallāhu’alayhi wasallam) was:"Allahumma inni as’aluka mujibati rahmatika, wa ‘aza ima maghfiratika, was-salamata min kulli ithmin, wal-ghanimata min kulli birrin, wal-fawza bil-jannati, wannajata mina-nar (O Allah! I beg You for that which incites Your Mercy and the means of Your forgiveness, safety from every sin, the benefit from every good deed, success in attaining Jannah and deliverance from Fire)."[Al-Hakim].

10. Ibn Mas’ud (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) taught him to say this supplication: “Allahumma allif baina qulubina, wa aslih zata bainina, wahdina subulassalami wa najjina minadzuluma ti ilannur. Wajannibnalfawahisya madzahara minha wamabatan, wabarilklana fi asma ‘ina wa absarina wa qulubina wa azwajina wadzuriyatina watub ‘alaina, innaka antat tawwabur raheem. Waj ‘alna syakireena lini’matika, muthnina biha waqa biliyha wa atimma ‘alaina (O Allāh, bring our hearts together and make our relations good. Guide us to the paths of peace and bring us out of the darkness and into the light. Keep us away from lewdness, both hidden and open. O Allāh, bless us in our hearing and our sight, in our hearts, our wives and our offspring. Turn unto us, for You are the Oft-Turning, the Oft-Merciful. Make us thankful for Your blessings and complete it upon us).”(Related by Ahmad and Abu Dawud.) 

11. Anas bin Mālik (radiyallāhu’anhu) reported: The supplication most often recited by the Prophet (Sallallāhu’alayhi wasallam) was:"Allahumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina ‘adzāb-annar (O our Rabb! Give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire)."'[Al-Bukhari and Muslim].

10. Closing Salawāt 

12. Wasal lallāhu ‘ala Sayyidina Muhammadiñ wa ‘ala alihi wasahbihi ajmaeen. (And Allāh's mercy be upon Sayyidina Muhammad, his family, and the entire companion.) Subhâna Rabbika Rabbil ‘izzati ‘amma Yasifūn. Wasalamun ‘alal mursaleen, Walhamdulilahi Rabbil ‘ālameen (The Blessed Lord, The Lord that has all the attributes of excellent, And Peace on all the apostles, all the praise is to Allāh, the Lord of the entire universe). [Al-Saffāt, 37:180-182]

18. Recite Al-Fātihah (Guidance and Tawhid)

11.The Closing of the Du’ā

13. Rabbana Taqabbal minna Innaka an-tas-sami’ul ‘aleem (O our Lord, accept our du’a Thou the Hearer, the Knower) [Al-Baqarah, 2:127] Watub ‘alayna Ya mawlana innaka anta- tat-tawwabur-Raheem. (And please accept our repentance, O Allāh! Indeed s the recipient of repentance and the Most Merciful) [Al-Baqarah, 2:128] Wala tua-khiz-na bil ‘adza imi waljara-imi Ya Kareem. (Finally, the call for members of paradise in the heaven, Glory to Thee, O Allāh our Lord) Da’wahum fiha subhānakallāhumma watahiyatuhum fiha Salam (And O Allāh!  Who is free from imperfection and our salutation for them is Salām) Wa ahiruda’wa-hum-anil-hamdu-lila-hi Rabbil’alameen (And the closing words of our praise are that all praise is for Allāh, the Lord, the administrator of the Universe.) [Yunus, 10:10]

14. Abu Musa (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu’alayhi wasallam) said to me, "Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu’alayhi wasallam) said, "(Recite) ‘Wa Lā-hawla-wa-lā quwwata-illa-billāh [il-‘aliyil ‘Azeem]’ (And there is no change of any condition nor power except by Allāh [Most High, Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

The invocation of "La hawla wa la quwwata illa billāh'' has been regarded a treasure of Jannah or one of the most precious stores of Jannah. The reason for its high eminence seems to be that through it, one makes a confession of his utter weakness and helplessness and attributes all power and authority to Allāh, and this is very much liked by Allāh. This statement is an outright admission that man has no power and if he can prevent himself from any mischief or do any good deed, it is only by the Will of Allāh and His Permission

15. Taqabbalallāhu minkum Minna waminkum Taqabbal Ya Kareem (May Allāh accept your deeds, and also from all of us, O the Gracious lord.)

And Allāh Almighty Knows best.

 [The Fuqaha’ differs On: Saying Bismillāh; Reciting out loud, in the case of the Imām, Sending the Salawāt to the family of Prophet (Sallallāhu ‘alayhi wa sallam) in the Final Tashahhud; and saying du’ās after it, Seeking Forgiveness between the two prostrations, Duā’ while Sujud, Duā’ after the Tashahhud and before the Salām, To utter the Taslīm (Salutation of Peace) before turning the face to the right; To utter second Taslīm (Salutation of Peace) and turn the Face to the left.]

[Reference: “Bimbingan, Penghayatan dan Kesempurnaan Solāh” by Johari Yaman, and Islam Q&A (65847); “Fiqh-us-Sunnah”, Volume 1: ‘Sunnah Acts of Solāh’ By Sayyid Sābiq, a translation by Shaikh Jamaluddin Zarabozo, Via http://ymsite.com/home/]

All About The Solāh

1.  The Purification; 2. The Menstruation; 3.  The Ghusul ;

4. Al-Wudhu’ ; 5. Tayammum;

6. The Adzān;

7.  The Status and Significance of Solāh; 

8.  The Pre-Conditions of Solāh; 9. The Pillars of Solāh; 10. The Sunnah Part of the Solāh;

11.   Adhkār in the Solāh; 12.  Du'ā Al-Qunūt;

13. Places Where Offering Solāh Is Prohibited ; 
14.  Placing a Sutrah In front of One Who is Performing Solāh;

15.  What is permissible During the Solāh?; 16.  The Acts that Renders Solāh Invalid; 17. Disliked Actions during the Solāh; 18.   The Solāh in Times of Fear or Danger; 
19.   The Solāh of a Sick Person ;

20.   The Prostrations of Forgetfulness of Solāh;

21.   The Excellence of Nawafil Solāh;

22.   Solāh of a Traveler; 23. Solāh Qasar ; 24.  Solāh Jama’;

25.   The Masajid; 26.  The Etiquette at the Masjid;

27.   The Excellence of Congregational Solāh ;

28.   Solāh al-Jumu’ah; 29. The Sanctified Hour of Jumu’ah.

30.   The Virtues of Friday; 31. The Etiquette for Solāh al-Jumu’ah ;

32. Dzikirullāh after Solāh; 33. Du’ā Recited After the Solāh. ;

34.   Reasons for doing Sujud Al-Sahwi ;

35.   Solāh al-Hajjat ; 36. Solāh al-Tahajjud ; 37. Solāh al-Tarawih ;

38.   Solāh al-Dhuha ; 39. Solāh al-Hajjat ; 40.  Solāh al-Istikhārah ;

41. Solāh al-Janāzah; 42.   Solāh al-Kasuf ; 43. Solāh al-Khauf ; 44. Solāh al-Marid; 45. Solāh al-Tahajjud ;

46.   Solāh Tahiyyyatul Masjid; 47. Solāh al-Tarawih; 48. Solāh al-Tawbah ;

49. Solāh al-Witr; 50.   Solāh al-Wudhu’ ; 52. Solāh Eid ul Fitr.