HOW TO PRAY SALAH (NAMAAZ) AND ITS POSTURE - STEP BY STEP

HOW TO PRAY SALAH (NAMAAZ) AND ITS POSTURE - STEP BY STEP

INDEX FOR THE BELOW DOCUMENT

A) The reason for conveying only the verified information and not the doubtful one

B) Difference between the Salah of men and women; Importance of Salah and How to make wudu

C) Enlisting Videos showing the brief as well as detailed procedure and posture for salah (all 5 prayers)

D) Describing the procedure to pray along with postures step by step in the written form

Step #1 : Intention (Niyah) and its ruling

Step #2 : Facing the Qiblah & Arranging the rows perfectly

§ Prohibition of facing graves or any direction apart from the Qiblah  § The ruling of giving the Adhan and the Iqamah while praying alone or in Jamaat        § The ruling describing how rows are to be formed while praying with 2 or more people.  § Prayer in congregation (Jamaat) can be offered for Fardh as well as Nafil Salah  § In a Jamaat ,the female (young or old) must stand behind the male (young or old)

#3 : Starting the prayer by raising one's hands and saying Allahu Akbar (Takbeer at- Tahreema)

§ the level till where on should raise his hands  § The Position of the fingers while raising the hands § Where must one look at during his prayer

#4 : Placing the hands on the chest during salah (men and women)

#5: What to recite after takbeer e tehreema and before Al fatiha (i.e Dua'a ul Istiftah)

§   The ruling of reciting the Quran in a beautiful voice or tone

#6: Instructions during the recitation of Al Fatiha

§  Ruling describing the compulsion of reciting the Fatiha in all prayers

§  Ruling describing that even the Muqtadi should recite the Fatiha in all prayers

#7: To say Aameen after the recitation of Al fatiha (in every prayer)

§  Ruling of saying Aameen loudly in the Loud prayers

§  Ruling of saying Aameen softly in the silent prayers

#8 : The recitation of a soorah after Al Fatiha

§  Permissibility of reciting Bismillahir rehmaanir raheem before the Qira'at

§  Ruling for recital of a soorah by the Muqtadi (loud and silent prayers)

#9: Going to Rukoo (Bowing)

§  The importance and confirmation of establishing the rafayaden

§  Refute against the negating of rafayaden

§  Importance of keeping the back straight during rukoo

§  Ruling of reciting verses from the Quran during Rukoo

#10: Getting up from Rukoo

§  The ruling if tying (folding) our hands after getting up from rukoo is permissible or not

#11: Going to and getting up from Sujood (Sajdah)

§  Ruling of reciting verses from the Quran during Sujood

§   The sunnah method to sit between two sujood and the Duas to be recited between them

§  Description of going for the second sujood

§  Completing one raka'at (unit) of the salah

#12 : Continuing after the first raka'at to proceed to the second raka'at

§  completing 2 rak'at and sitting for the first tashahud

#13 : Sitting for tashahud after completing the 2 rak'ah

§  The Sunna to sit during this Tashahud    § Placing the hands on the knees         § The Position and ruling of the Index Finger         § Looking at the index finger during tashahud is a Sunnah         § The Dua'a of Tashahud, its ruling and supplication

#14 : Getting up for the 3rd raka'at after the 1st tashahud

§  Completing a 3 raka'at prayer

#15: Completing a 4 raka't prayer

§  Image summary of all the postures

§  Ruling on how to correct a mistake made in salah

§  Description of the Isha'a Witr prayer

Assalamualikum. I am aware of the different Madhabs (Maslaks) and their differing views regarding the posture in Salah, or regarding the difference of Opinion between scholars on certain aspects regarding the rules and regulations of salah. However, I am not compiling this document here to proof someone wrong, or to criticize someone or some sect. I am only compiling a document wherein every method starting from Wudhu onwards until the tasleem (salaam on both sides) is taken from sahih proven ahadith. there is no da'eef hadith or the sayings of a scholar included in this document. every step, every method and evey explanation is derived from the commands of Allah, his messenger (s.a.w) and his companions (r.a.a) . I only intend to convey the method which has been proven through the knights of islam (i.e muhaditheen) , scholars and fuqaha. If someone has any doubts regarding the methods and posture they can either comment under this document or contact me personally and if i have errd or made a mistake then may Allah have mercy on the one who corrects me for All good is from Allah and all the mistakes are mine 

A) The reason for conveying only the verified information

Nu'man b. Bashir (r.a) reported: I heard Allah's Messenger (may peace be upon him) as having said: What is lawful is evident and what is unlawful is evident, and in between them are the things doubtful which many people do not know. So he who guards against doubtful things has saved his religion and his honor, and he who indulges in doubtful things has sinned 

[Ref: Sahih Muslim, Book 10, Hadith 3882]

See the warnings of sharing inauthentic information attributed to allah and his messenger and deen


B) This Document will enlist the prayer method in a very short or brief manner. For detailed methods along with several duas permissible at different stages and etc Please refer to other Books.

Please note that the below mentioned steps and methods of salah posture are applicable for both men and women. There is no difference in postures (only) between men and women and you may click on the below link to read about this in short.

METHOD OF SALAH / NAMAAZ : STEP BY STEP ACCORDING TO QURAN & SUNNAH 

Q1) What is the Importance of Salah? why should we pray salah? Merits of Salah and Nuclear Consequences of leaving the salah 

Ans) http://islaahh.wordpress.com/2012/07/25/199/

Q2) Before Prayer is it mandatory for us to be clean. How to do Wudhu/ ghusl ?

Ans) http://the-finalrevelation.blogspot.in/2012/07/wudhu-ablution.html



C) VIDEOS TEACHING THE METHOD, POSTURE AND STEPS FOR SALAH 

Video describing the posture and pre-requisites of Salah in brief only :

http://youtu.be/WKblG-Zoagk

Video describing the method to perform all the prayers from Fajr till Isha'a including wudu in detail

http://youtu.be/W9kTd7q1zjE

D) DESCRIBING THE METHOD TO PRAY IN WRITTEN FORM 

STEP # 1 ==> INTENTION (Niyah) 

(1) Narrated 'Umar bin Al-Khattab: I heard Allah's Apostle saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.

[Ref: Sahih Bukhari, Volume 1 Book #1, Hadith #1]
[Ref: Sahih Bukhari,Volume 1 Book #2, Hadith #51]
[Ref: Sahih Bukhari, Volume 3 Book #46, Hadith #706]
[Ref: Sahih Bukhari, Volume 5 Book #58, Hadith #238]

(1.1) It was narrated that 'Umar bin Al-Khattab, may Allah be pleased with him, said that the Messenger of Allah said:"Actions are but by intentions, and each man will have but that which he intended

[Ref: Sunan Al Nasai Vol. 4, Book 27, Hadith 3467]

(1.2) The Niyat to pray Salah, should be within one's heart or mind only. There is not a single Hadith or even an Athar (teaching of a sahabi) which shows that either the Prophet (s.a.w) or the best of Muslims to have ever lived - his companions (r.a.a) ever, in their entire life uttered their Niyat (to pray) VERBALLY in words (either loudly or softly). The sahabas went to different countries wherein they found people belonging to different caste, culture and languages  who came to them ( the companions r.a.a) to learn Islam (which included prayer). The sahabaas never taught anyone to make their niyat (intention) verbally in any language. So how can we do something which the Prophet (s.a.w) or his companions never did in Islam? We are neither better than them, nor are our scholars of today or past (All combined) better than them in understanding Islam,

On the contrary the Prophet (s.a.w) said:

“The key to prayer is purification; its beginning is Takbeer and its end is Tasleem” 

[Sunan Abu Dawood (61, 618), al-Tirmidhee (3, 238), Ibn Maajah (275, 276) on the authority of `Alee bin Abu Taalib, Abu Sa`eed al-Khudree رضي الله عنهما and graded as “Saheeh” by Shaikh al-Albaanee] 

And elsewhere the Prophet (blessings and peace of Allah be upon him) said, in the hadeeth about the one who prayed badly: “Then turn towards the qiblah and say Allahu akbar.”

[Narrated by al-Bukhaari, 6667] 


Thus as we read , we see that the guidance (teaching) of the prophet (s.a.w) in regards to one commencing his prayer is to face the Qiblah and say "Allahu-Akbar (takbeer)" . He (s.a.w) did not mention verbal utterance of niyah in arabic let alone in Hindi/Urdu/Bangla/etc. Hence this action of doing a verbal niyat (either loudly or softly ) is not proven from the prophet (s.a.w) or his companions and is an innovation (Bid'at) in Islam and there are numerous hadiths warning against any Innovation in Islam. Out of many, I'l Post 2 of them below :

(i) Narrated Aisha:Allah's Apostle said, "If somebody innovates something which is not in harmony (accordance) with the principles of our religion (Mine and my sahabas), that thing is rejected."

[Ref: Sahih Bukhari, Vol. 3, Book 49, Hadith 861]

(ii) On the Authority of Ali Ibn Abi Talib (r.a) : The prophet (s.a.w) said " If anyone introduces an innovation, he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in religion), he is cursed by Allah, by His angels, and by all the people

[Ref: Sunan Abu Dawood, Book 39, Hadith 4515. This hadeeth is Da'eef but the matan is supported from different texts such as Abu-Dawud Book 036, Hadith Number 5221 and Sahih Muslim Book 7, Number 3159]

(1.3) So the act of verbally uttering one's niyat is not only religiously wrong but Also Illogical. e.g : You hear the Asr Adhan and you get up from your bed/office/room/work/desk etc and make wudhu, then you get out of the house, walk or ride towards the masjid. enter the masjid. and get ready to pray asr behind the Imam when the Iqama is heard. Now you did this only because you "INTENDED TO PRAY ASR" and not because "YOU WERE FAKING IT"

(1.4) From 1.3 we learn that our Niyat has been already made logically. and We all know that Allah has been called by the word "Bizatis Sudoor" in the Quran which means "knower of the hearts". So Allah knows what we intend and what we don't. If a person intends to pray asr for the sake of Allah then Allah knows his niyat and if a person is standing to fake his prayer then no matter how good his verbal niyat is, Allah knows what is in his heart.

(1.5) from 1.4 we learn that Allah already knows what we are going to pray or how and etc. so now comes the Point that "if we pray only for the sake of Allah, and if Allah knows what we are going/intend to pray, and if we ourselves also know what we are going/intend to pray" then why are we reciting our niyat verbally? When 

- Allah knows, 
- We know 

Then why to utter it verbally? This is illogical and one should abstain from this for this is a cursed innovation in Islam.

Ibn Taymiyah (r.h) said : "The intention (for the prayer) should not be uttered (verbally) according to the consensus (Ijmaa) of the Imams of Islaam. Rather the place of intention is the heart , according to the consensus among them" [Ref: Fataawa al-Kubra, 1/214,215]

Ibn al-Qayyum (r.h) said : "Doing intention from the tongue is not proven from the Prophet (s.a.w) nor a Sahaabi not a Tab'aee not from the 4 Imaams (Abu Hanifa, Al-Sha'afi, Hanbal and Maalik] [Ref: Zaad Al-Ma'ad Vol 1, Pg 201]


Imam Ibn Qayyim al-Jauziyyah:"When the Prophet (ﷺ) stood up to pray, he would say: “Allaahu akbar,” and he did not say anything before that, or utter the intention (niyyah) out loud at all. He did not say, “I am going to pray such-and-such a prayer, facing the qiblah, four rak'ahs, as an imam or following an imam.” And he did not say “ada’an (on time)” or “qadaa’an (making up a missed prayer)” or “fard al-waqt (the obligatory prayer of this time).” These are all bid’ahs which were not narrated by any scholar with any isnaad, be it saheeh, da’eef, musnad or mursal … Neither was this narrated from any of the Prophet’s companions, and none of the Taabi’een or the four imams described it as mustahabb."(Zaad al-Ma’aad 1/201)

Conlusion : Uttering one's niyat (intention) verbally for any salah is against the teachings of Prophet Muhammad (s.a.w) and logic

STEP # 2 ==> FACING THE QIBLA (Kaaba) & ARRANGING THE ROWS PERFECTLY 

(2) Allah orders "Turn your face in the direction of Al-Masjid- al-Haram......''

[Ref: Surah Baqarah 2:144]

(2.1) When the Messenger of Allaah (peace be upon him) would stand for prayer, he would face the Qiblah [Ka’bah], raise both his hands, and say Takbeer (Allaahu Akbar)

[Ref: Ibn Majah: 803, Chain Saheeh; Authenticated by Tirmidhi: 304; and Ibn Hibbaan: 1862; and Ibn Khuzaymah: 587]

Note: from point # 2.1 we learn that prophet used to face the Qiblah, and then without uttering his niyat verbally, raised his hands (Rafa 'Al yadain) directly to begin the prayer

ARRANGING THE ROWS PERFECTLY - FOOT TO FOOT , SHOULDER TO SHOULDER 

View Image : http://img40.imageshack.us/img40/9449/shouldertoshoulder.jpg

(2.2) Narated By Abdullah ibn Umar : The Prophet (pbuh) said: Set the rows in order, stand shoulder to shoulder, close the gaps, be pliant in the hands of your brethren, and do not leave openings for the devil. If anyone joins up a row, Allah will join him up, but if anyone breaks a row, Allah will cut him off.

[Ref: Abu-Dawud Book 002, Hadith Number 0666]

(2.3) Abu Mas'ud reported: The Messenger of Allah (may peace he upon him) used to touch our shoulders in prayer and say: Keep straight, don't be irregular, for there would be division/dissagreement in your hearts. Let those of you who are sedate (Calm, dignified, and unhurried) and prudent (carefull and sensible) be near me, then those who are next to them, then those who are next to them. Abu Mas'ud said: Now-a-days there is much dissension amongst you.

[Ref: Sahih Muslim Book 4, Number 0868, 869,871,872, 873, 874, 875]

(2.3.1.1) It was narrated from ‘Abd-Allaah ibn ‘Umar that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Make your rows straight, stand shoulder to shoulder and close the gaps, and do not resist your brothers’ hands. Do not leave any gaps for the Shaytaan. Whoever complete a row, Allaah will reward him, and whoever breaks a row, Allaah will forsake him. 

Abu Dawood said: What is meant by “Do not resist your brothers’ hands” is that a man should be easy-going if his brother pushes him forwards or backwards to make the row straight. (‘Awn al-Ma’bood). 

[Ref: Narrated by Abu Dawood, 666; al-Nasaa’i, 819. Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 620.]

(2.3.1.2)  Narrated By Anas bin Maalik: The Prophet said, "Straighten your rows for I see you from behind my back." Anas added, "Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion."

[Ref: Sahih Bukhari: Hadith Number 692]

ONE CANNOT FACE TOWARDS ANY DIRECTION OTHER THAN THE QIBLA FOR ANY PRAYER

(2.4) He (s.a.w) used to forbid prayer facing the grave, saying: Do not pray towards the graves, and do not sit on them

[Ref:  Sahih Muslim, 972]

Note: If you are praying behind an Imaam (or Imam), then the Imaam is to be followed and not be preceded in actions. The prophet (s.a.w) has commanded us to bow (rukoo`) after he bows, to prostrate (sajdah) after he prostates, so on and so forth. Here is a hadeeth clarifying this further :



The prophet (s.a.w) said : " Isn't he who raises his head before the Imam, afraid that Allah may transform his head into that of a donkey or disfigure (his face) into that of a donkey? 


[Ref: Saheeh Bukhaari, Vol.1, Book 11, Hadeeth 660] 


SHOULD THE ADHAN AND IQAMAH BE GIVEN WHEN PRAYING ALONE OR IN JAMAAT?

(i) Giving the Adhan and Iqamah is a confirmed sunnah of the prophet (s.a.w) during congregation prayers.

(ii) Prophet (s.a.w) has given us permission to call out the Adhan and Iqamah even if we are travelling in a desert, or out on a mountain top whether we pray alone or with another person or with more no. of people because of the evidence : Sayyiduna Malik ibn al-Huwayrith (may Allah be pleased with him) says that two men came to the Messenger of Allah (Allah bless him & give him peace), wanting to travel. So the Messenger of Allah (Allah bless him & give him peace) said: “When you set out, give the Adhan and the Iqama and then the oldest of you should be the Imam.”

[Ref: Sahih al-Bukhari no: 604]

And the evidence : Sayyiduna Uqba ibn Amir (may Allah be pleased with him) relates that I heard the Messenger of Allah (Allah bless him & give him peace) say: “Your Lord, the Exalted, is pleased with a shepherd of goats at the peak of a mountain, who makes the call to prayer (gives the Adhan) and offers prayer. Allah, the Exalted, says, “Look at this servant of mine; he gives the Adhan and Iqama for prayer out of fear for me. I have forgiven my slave and entered him into Paradise.”

[Ref: Sunan Abi Dawud no: 1196, Sunan Nasa’i no: 665 and Musnad Ahmad 4/157]

(iii) When we are praying Alone (if we miss the prayer in masjid due to some genuine reason) it is not neccessary for us to give the adhan or iqamah because that is a call for everyone to gather for prayer. however, if one wishes to give adhan and iqamah when he is praying alone then he may do so as there is permission for this.

(iv) If 2 people intend to pray salah, it is recommended that they atleast give the Iqamah

HOW SHOULD THE IMAM AND THOSE PRAYING WITH THE IMAM STAND OR MAKE ROWS?

(2.5) Case 1 : When there are 2 indvidual praying in a Jama'at the Muqtadi (follower) should stand to the Right hand side of the Imam

(a) Narrated that Jaabir said: I prayed with the Prophet (peace and blessings of Allaah be upon him) and stood on his left. He took me by the hand and made me stand on his right.

[Ref: Sahih Muslim,3014]

Note : Apart from the above hadith, there are other ahadith showing that when there is a neccessity of moving in prayer like filling in the gaps between the rows, or correcting the position of the muqtadi, or walking out when one breaks wind holding his nose and etc is allowed. If the excuse is not genuine then one should not move and he should focus in his salah.

(2.6) Case 2 : When there are more than 2 people, say for e.g a total number of 3 people including the Imam, then the muqtadis should stand behind the Imam

(b) Narrated that Jaabir said: I prayed with the Prophet (peace and blessings of Allaah be upon him) and stood on his left. He took me by the hand and made me stand on his right. Then Jabbaar ibn Sakhr came and did wudoo’, then he came and stood on the left of the Messenger of Allaah (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of our hands and made us stand behind him.

[Ref: Sahih Muslim,3014]

(2.7) Prayer in congregation or Jama'at can be offered for Fardh as well as Nafil salah 

(c) Narrated Ibn `Abbas: Once I passed the night in the house of my aunt Maimuna. The Prophet stood for the night prayer (tahajjud) and I joined him and stood on his left side but he drew me to his right by holding me by the head.

[Ref: Sahih Bukhari, Vol. 1, Book 11, Hadith 667]

Note: If two male individuals are praying in a jamaat then the muqtadi should stand on the right hand side of the Imam and he should be (exactly) in line with him i.e neither ahead nor slightly behind because of the following evidence :


Shaikh al-Albaanee mentioned a marfoo` hadeeth in “Al-Silsilah al-Ahaadeeth as-Saheehah (6/174) wherein the prophet (s.a.w) is reported to have said to Ibn `Abbas (radhiallahu anhum) that : 

2590 - " ما شأني (وفي رواية: ما لك) أجعلك حذائي فتخنس؟! ".

2590 - “What is the matter ( and in another narration it says: what is with you) that I made you stand in line with me (while praying ) and you moved back?”
 

Imam Bukhari (r.h) has put the above hadith (of Ibn 'Abbas) under the chapter in his Saheeh Al Bukhaari with a title  “If there are two people praying then one stands equally next to the one leading prayer”. Al Hafidh Ibn Hajar (r.h) confirmed this understanding in his Fath hul Bahree : 2/160 and this is the madhhab of the Hanbalis, as stated in Manaar al-Sabeel, 1/128

 - عَنِ ابْنِ جُرَيْجٍ قَالَ: قُلْتُ لِعَطَاءٍ: أَرَأَيْتَ الرَّجُلَ يُصَلِّي مَعَهُ الرَّجُلُ قَطُّ فَأَيْنَ يَكُونُ مِنْهُ؟ قَالَ: «كَذَلِكَ إِلَى شِقِّهِ الْأَيْمَنِ»، قُلْتُ: أَيُحَاذِي بِهِ حَتَّى يُصَفَّ مَعَهُ لَا يَفُوتُ أَحَدُهُمَا الْآخَرَ؟ قَالَ: «نَعَمْ» قَالَ: قُلْتُ: أَيَجِبُ أَنْ يَلْصَقَ بِهِ حَتَّى لَا يَكُونُ بَيْنَهُمَا فُرْجَةٌ؟ قَالَ: «نَعَمْ، هَا اللَّهِ إِذًا»

Also Abdur razzaq narrates from Ibn Juraij who said : I said to ‘Atta Ibn Abi Rai’ba (the great ta’abi and teacher of Imam Abu Haneefa) “ A man prays along with another man (only ), then where should he stand? He (‘Ataa) answered :On his right hand side ‘ So I asked “ Does he stand equal to him so that he is in line with him and one is not ahead of the other? He (‘Atta) answered : “Yes”  I asked “ Do you like that they stand equal so there is no gap between them?” He answered “Yes”. 

[Ref: Musnaf Abd al-Razzaq vol.2 pg.406 ,hadith 3870]

Yahya related to me from Malik from Ibn Shihab that Ubaydullah ibn Abdullah ibn Utba said, "I visited Umar ibn al-Khattab just before noon and found him praying a voluntary prayer. So I stood behind him, but he pulled me nearer and put me next to him, on his right hand side, and then Yarfa came and I moved back and we formed a row behind him.. Shaikh Albani has authenticated this Athar tracing back to Umar ibn khattab. 

[Ref: Muwatta Malik, Book 9, Hadith 364 or Muwatta Malik, Book 9, 9.9.35]

(2.8) in a Jama't , female (young or old) must stand behind the male (young or old)

(d) Women should stand behind men. there are many evidences for this but i shall give only one :

Narrated from Anas ibn Maalik that his grandmother Mulaykah invited the Messenger of Allaah (peace and blessings of Allaah be upon him) to come and eat some food that she had prepared for him. He ate some, then he said: “Get up and I will lead you in prayer.” Anas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up, and the orphan and I stood in a row behind him, and the old woman stood behind us, and the Messenger of Allaah (peace and blessings of Allaah be upon him) led us in praying two rak’ahs, then he left.

[Ref: Sahih Bukhari 380]

[Ref: Sahih Muslim 658]

STEP # 3 ==> STARTING THE PRAYER BY RAISING YOUR HANDS (rafayaden) & UTTERING THE TAKBEER (Allahu Akbar) 

(3) When the Messenger of Allaah (peace be upon him) would stand for prayer, he would face the Qiblah [Ka’bah], raise both his hands, and say Takbeer (Allaahu Akbar)

[Ref: Ibn Majah: 803, Chain Saheeh; Authenticated by Tirmidhi: 304; and Ibn Hibbaan: 1862; and Ibn Khuzaymah: 587]

(3.1) And he (s.a.w) would say [to his companions]: “When you stand (begin) for Prayer, say Takbeer

[Ref: Al-Bukhaari: 757; Muslim: 45/397]

(3.2) Aisha (r.a) said " The Messenger of Allaah (peace and blessings of Allaah be upon him) used to open his prayer with takbeer (‘Allaahu akbar’).”

[Ref: Reported by Muslim, no. 498]

THE LEVEL TILL WHICH WE HAVE TO RAISE OUR HANDS WHILE SAYING TAKBEER

View Image : http://img403.imageshack.us/img403/4835/rafayaden.jpg

It is known from ahadith that while saying takbeer (Allahu Akbar) he (s.a.w) used to raise his hands either till his shoulders or till his ears and the proofs are enlisted below.

Raising of Hands Till Shoulder : 

(3.3) Narrated Muhammad bin 'Amr bin 'Ata': I was sitting with some of the companions of Allah's Apostle and we were discussing about the way of praying of the Prophet(P.B.U.H). Abu Humaid As-Saidi said, "I remember the prayer of Allah's Apostle better than any one of you. I saw him raising both his hands up to the level of the shoulders on saying the Takbir

[Ref: Sahih Bukhari, Volume 1 Book #12, Hadith #791]

(3.4) Narrated Salim bin 'Abdullah: My father said, "Allah's Apostle used to raise both his hands up to the level of his shoulders when opening the prayer; 

[Ref: Sahih Bukhari, Volume 1 Book #12, Hadith #702]

Raising the hands Opposite to the ear or Until the ear :

(3.5) Malik b. Huwairith reported: The Messenger of Allah (may peace be upon him) raised his hands apposite his ears at the time of reciting the takbir (i. e. at the time of beginning the prayer)

[Ref: Sahih Muslim Book #004, Hadith #0762]

(3.6) Wa'il b. Hujr reported: He saw the Apostle of Allah (may peace be upon him) raising his hands at the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the hands were lifted opposite to ears

[Ref: Sahih Muslim Book #004, Hadith #0792]

Conclusion: Therefore, it is permissible to do both ways. It should be noted that it is not proven from any hadith or athar to hold the ear or touch the ears or ear lobes while raising the hands for takbeer. This [distinction] is also not proven that the men should raise them up to their ears, and the women up to their shoulders, rather as stated in the begining of this document, the prayer posture for women and men are the same.Touching the ear lobes is not taught by rasool (s.a.w) therefore we must avoid it.

HOW TO POSITION THE FINGERS WHILE DOING THE TAKBEER?

(3.7) He (peace be upon him) used to do rafa al-yadain (raising both hands) while widening his fingers.

[Ref: Abu Dawood: 753, Chain Saheeh, Authenticated by Ibn Khuzaymah: 459; Ibn Hibbaan: 774, al-Ihsaan; and al-Haakim: 1/234, Dhahabi followed him]

Meaning, rasool (s.a.w) used to spread his fingers or keep some space between his fingers and not keep the fingers intact/tight or closed while doing rafayadein (i.e. raising the hands for takbeer), therefore we must also copy him as he is our teacher and keep some space between our fingers while raising our hands. [See Fig Above or View Image : http://img140.imageshack.us/img140/2561/rafayaden1.jpg] 

WHERE SHOULD ONE LOOK DURING HIS PRAYER? 

Note : It is neccesary that a person doesn't look here and there in salah as that will break his salah if he does that on purpose. One must understand that he is communicatiing with his Lord and supplicating to his lord so he must show utmost respect and not behave wrestless during the prayer unnecessarily

View Image : http://img189.imageshack.us/img189/9533/lookingatthesujoodposit.jpg

(3.8) It is Narrated that ‘Aa’ishah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) entered the Ka’bah and his gaze did not go beyond the site of his prostration until he came out (meaning during prayer rasool (s.a.w) kept his gaze near the sujood area)

[Ref: Ibn Hibbaan (4/332) and al-Haakim (1/625)]

(3.9) He (sallallaahu 'alaihi wa sallam) used to incline his head during prayer and fix his sight towards the ground.

[Ref:  Baihaqi and Haakim, who declared it saheeh and it is as he said. It also has a strengthening hadeeth reported by ten of his Companions: transmitted by Ibn `Asaakir (17/202/2). SeeIrwaa' (354)]

Ibrahim Nakhai (Rahimahullah) did not like one to gaze beyond the place of Sajdah (prostration). [Ibn Abi Shaybah]

(3.9.1) He (s.a.w) said "So when you pray, do not look here and there, for Allaah sets His Face for the face of his slave in his prayer as long as he does not look away

[Ref: Bukhaari, Muslim & Siraaj]

(3.9.2) and he (s.a.w) also warned about looking here and there by saying : "it is a snatching away which the devil steals from the slave during prayer.

[Ref: Bukhaari and Abu Daawood]

(3.9.3) He (sallallaahu 'alaihi wa sallam) also said: Allaah does not cease (stop) to turn to a slave in his prayer as long as he is not looking around; when he (the slave) turns his face away, Allaah turns away from him.

[Ref: Transmitted by Abu Daawood and others. Ibn Khuzaimah and Ibn Hibbaan declared it saheeh. See Saheeh at-Targheeb (no.555)]

(3.9.4) he "forbade three things: pecking like a hen, squatting (iq'aa') like a dog and looking around like a fox (i.e gazing around 

[Ref: Ahmad and Abu Ya`laa. See Saheeh at-Targheeb (no. 556)]

STEP # 4 ==> PLACING THE HANDS OR POSITION OF THE HANDS DURING SALAH 

View Image : http://img39.imageshack.us/img39/6695/placinghandsonchest.jpg

The same posture applies for women also 

View Image : http://img338.imageshack.us/img338/1782/womenhandsonchest.jpg

(4) Narated By Tawus : The Apostle of Allah (pbuh) used to place his right hand on his left hand, then he folded them strictly on his chest in prayer

[Ref: Abu-Dawood Book 002, Hadith Number 0758]

(4.1) Wail bin Hujr (ra) says, 'I prayed with the Prophet (sallallahu alaihi wa sallam) and he placed his right hand over his left on his chest.

[Ref: Ibn Khuzaimah,Hadith:479]

(4.2) Aqabah bin Sahban reports that Sayyiduna Ali (ra) commenting on the verse [So pray unto thy Lord, and sacrifice] explained, that this means to place the right hand upon the middle of the left upon the chest.

[Ref: Bayhaqi Hadith:2337]

(4.3) He (peace be upon him) used to place his right hand over his left hand, on his chest.

[Ref: Musnad Ahmed: 5/226 H. 22313, Chain Hasan; and Ibn al-Jawzee narrated from him in al-Tahqeeq: 1/283 H. 477]

(4.4) Other ahadith instructing folding or placing our hands at our chest can be found at these references : Zaidah as in Imam Ahmad's Musnad, Darimi, Abu Dawood. Nasai and Baihaqi (Musnad-e-Ahmad 18391, Darimi 1357, , Nasai 889 and Baihaqi 2325) Bishr bin al Mufaddhal as in Ibn Majah, Abu Dawood and Nasai (Ibn Majah 810, Abu Dawood 726 & 957, and Nasai 1265 Sunan Nisae Hadees-490 Khubaisa bin Hulab Musnad-e-Ahmed vol.5 Hadees 226,Ibne Khazeema:= 1/2430)

One can either grasp his left wrist with his right hand placing them on the chest or place his entire right hand including the elbow over the left hand + elbow, over the chest.

Note: Our Hanafi brothers position their hands on or below the navel or sometimes slightly above , their prayers are valid of-course and one must not get very strict in correcting them. They are our brothers and we should be very polite in discussing such Fiqhi Masaa'el. 

Step # 5 ==> WHAT TO RECITE AFTER THE OPENING TAKBEER AND BEFORE SURAH FATIHA : CALLED AS Du‘a’-ul-Istiftah (opening supplication when starting the Prayer)

  

it is recorded that the Below Mentioned Dua's were recited by rasool (s.a.w) :

You can copy the Arabic verses and paste it in Microsoft word and increase the font to see it more clearly.

(5) He (peace be upon him) used to read the following du’aa (silently) between the takbeer and Qira’at of Quran:

اللَّهُمَّ بَاعِدْ بَ يْنِي وَبَ يْنَ خَطَايَايَ، كَمَا بَاعَدْتَ بَ يْنَ المَشْرِقِ وَالمَغْرِبِ، اللَّهُمَّنَ قِّ نِي مِنَ الخَطَايَا كَمَا يُ نَ قَّى الثَّ وْبُ الأَبْ يَضُ مِنَ الدَّنَسِ، اللَّهُمَّ اغْسِلْ خَطَايَايَبِالْمَاءِ وَالثَّ لْجِ وَالبَ رَدِ

Transliteration : “Allaahumma Ba’id Bayni Wa Bayna Khatayaya, Kama Baa’idta Bayn al-Mashriqi wal Maghribi, Allaahumma Naqqini Min al-Khataya Kama Yunaqq ath-Thawb ul-Abyad min ad-Danasi, Allaahumm-ghsil Khatayaya bil Maa’e waththalji, wal Baradi”

[Ref: Al-Bukhaari: 744; Muslim: 147/598]

Image for the Dua with translation : http://www.makedua.com/display_dua.php?sectionid=16

(5.1) The following du’aa is als proven from the Prophet (peace be upon him):

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَ بَارَكَ اسْمُكَ، وَتَ عَالَى جَدُّكَ، وَلَا إِلَهَ غَيْ

Transliteration : “Subhanak Allahumma Wa Bihamdika Wa Tabarak-asmuka Wa Ta’ala Jadduka, Wala Ilaaha Ghairuk”

[Ref: Abu Dawood: 775, Chain Hasan; Nasaa’ee: 900, 901; Ibn Majah: 804; Tirmidhi: 242; Authenticated by al-Haakim: 1/235, and Dhahabil followed him]

Image with translation : http://www.makedua.com/display_dua.php?sectionid=16

Whichever dua you read from the (above) proven du’aas, it is permissible.

(5.2) After having recited any one dua from the above mentioned, we begin the recitation of Quran (e.g Al fatiha and etc ). but before starting the Qira'at we first say as the prophet (s.a.w) used to say :

''Audhu billahi mina shaitaan nir rajeem" 

(I seek refuge in Allah from the rejected Satan)

[Ref: So when you want to recite the Qur'ân, seek refuge with Allâh from Shaitân (Satan), the outcast (the cursed one). (Qur'an 16:98) ]

(5.3) One can Also say the below instead of (5.2) because Prophet (s.a.w) used to say it : »

أَعُوذُ بِاللَّهِ السَّ مِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ، وَنَ فْخِهِ، وَنَ فْثِهِ «

Transliteration : “A’oozubillaah is-Samee’ il-Aleem min ash-Shaytaan ir-Rajeem min Hamzihi, Wa Nafkhihi wa Nafthihi”

[Ref: Abu Dawood: 775, chain Hasan]

(5.4) Then the prophet (s.a.w) used to say : “Bismillaah ir-Rehmaan ir-Raheem” before starting the recitation of Al fatiha

[Ref: Nasaa’ee: 906, Chain Saheeh; Authenticated by Ibn Khuzaymah: 499; Ibn Hibbaan: 1794, al-Ihsaan; and al-Haakim upon the conditions of Shaikhain: 1/232, and Dhahabi followed him]

(5.5) It is permissible to read Bismillah out loud or silently. Due to the abundance of evidences,it can be said that it is better to recite it silently.

[Ref: For the proof of saying it aloud, see: Nasaa’ee (906, chain Saheeh), for the proof of saying it silently, see: Saheeh Ibn Khuzaymah (495, Chain Hasan), Saheeh Ibn Hibbaan (1796, al-Ihsaan, Chain Saheeh)]

Note : There is a difference of opinion amongst scholars regarding the Topic "Should Bismillah be said before starting the Qiar'at of Al fatiha in every rakat or only in the first Rak'at. There are evidences proving both sides hence as regards to saying the basmalah (bismillah) in the second rak’ah, the scholars differ on this matter. The basmalah (Bismillah) should be recited in every rak’ah, when reciting al-Faatihah, but it should not be recited aloud, because there is some dispute in scholars as to whether it is part of al-Faatihah or not. Some say it is and some say it isn't. So to be on the safe side, the worshipper should recite the basmalah, silently, in every rak’ah. There is no sin or Harm in it as he is begining with the name of Allah.

HOW SHOULD ONE RECITE ? CAN WE RECITE USING MELODIOUS ( NOT MUSICAL) VOICE?

(5.6) Rasool (s.a.w) said "Truly, the one who has one of the finest voices among the people for reciting the Qur'aan is the one whom you think fears Allaah when you hear him recite"

[Ref: A saheeh hadeeth transmitted by Ibn al Mubarak in az-Zuhd (162/1 from al-Kawaakib 575), Daarimi, Ibn Nasr, Tabaraani, Abu Nu`aim in Akhbaar Isbahaan and Diyaa' in al-Mukhtaarah]

(5.7) He (s.a.w) also said "Beautify the Qur'aan with your voices" [for a fine voice increases the Qur'aan in beauty]

[Ref: Bukhaari as ta`leeq, Abu Dawood, Darimi, Haakim and Tammaam al-Raazi with two saheeh isnaads]

Conclusion: Therefore, if a person if leading the jamaat he should try to make his Qi'rat as good and beautiful as he can. Also if one wishes to recite the Qir'at loudly while praying at home may also do so.

STEP # 6 ==> INSTRUCTIONS DURING THE RECITAL OF SURAH AL FATIHA

(6) It is mandatory for the Imam to recite Al fatiha (and any other surah) in every prayer (Loud or Silent).

(6.1) It is mandatory to recite Surah Al fatiha (and any other suraha after it) by the Muqtadi (follower) in every Silent prayer in the first 2 rak'ah and in the last 2 rak'ah it mandatory for him to recite Al fatiha, whereas reciting a surah after this is permissible. If he wishes he may do so and if he wishes he may avoid reciting a surah after Al fatiha in the last 2 rak'ah (e.g Asar and Zuhur) because of the following evidences 

[Ref: Al Nasaa’ee: 906, chain Saheeh]

(6.1.1) It is permissible to recite a soorah after Soorah al-Faatihah in the third and fourth rak`ah. This was the view of Imaam ash-Shaafi`ee and Imaam Ahmad. It was based on the hadeeth of Aboo Sa`eed al Khudri (radiAllaahu `anhu) that the Prophet used to recite in the first two rak’ahs of Zuhr prayer approximately thirty verses in each rak’ah, and in the last two rak’ahs approximately fifteen verses, or he said: half of that. In the first two rak’ahs of ‘Asr he used to recite in each rak’ah approximately fifteen verses, and in the last two rak’ahs approximately half of that. [Muslim, 452]

Thus, the scholars mention that it is sunnah to sometimes recite a soorah (after faatihah) in the last two raka`ah and sometimes not to recite a soorah (after faatihah) in the last two raka`ah. And this is how some of the scholars re-concile between the above hadeeth and this hadeeth: Abu Qataadah said that the Prophet  used to recite the Opening of the Book and a soorah in the first two rak’ahs of Zuhr and ‘Asr, and he would let us hear a verse sometimes, and in the last two rak’ahs he would recite al-Faatihah. [Muslim, 451]

[Ref: Ahmad & Muslim.  The former hadeeth contains evidence that reciting more than al-Faatihah in the last two rak`ahs is also a sunnah, and many Companions did so, among them Abu Bakr Siddeeq (may Allaah be pleased with him) and Ibn Umar . It is also the view of Imaam Shaafi`I according to his new opinion, whether in Zuhr or others as mentioned elsewhere and in Sharh Muslim, 4/105, 106 and of our later scholars, Abul Hasanaat al-Lucknowi took it in Notes on Muhammad's al-Muwatta' (p. 102) and said: 

"Some of our companions take hold a very strange view in obligating a sajdah sahw (prostration for forgetfulness) for the recitation of a soorah in the last two rak`ahs, but the commentators on al-Maniyyah, Ibraaheem al-Halabi, Ibn Ameer Haajj and others, have refuted this view extremely well. There is no doubt that those who said this were unaware of the hadeeth, and had it reached them they would not have said so."

Apart from this, there is a hadeeth of Abu huraira (r.a) wherein he said "The Qur'an is recited in every prayer and in those prayers in which Allah's Messenger (saws) recited aloud for us, we recite aloud in the same prayers for you; and the prayers in which the Prophet (saws) recited quietly, we recite quietly. If you recite "Surah Al-Fatiha" only it is sufficient, but if you recite something else in addition (i.e a surah), it is better"

[Ref: Sahih Bukhari 1.739]

Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to recite in all four rakas as when he prayed alone - in every raka the umm al-Qur'an and another sura from the Qur'an. Sometimes he would recite two or three suras in one raka in the obligatory prayer. Similarly, he recited the umm al-Qur'an and two suras in the first two rakas of maghrib

[Muwatta Maalik, Book of Salah, Book 3, Hadith 27]

(6.1.2) He (sallallaahu 'alaihi wa sallam) used to recite loudly in the morning prayer (Fajr) and in the first two rak'ahs of Maghrib and 'Ishaa', and (he used to recite) quietly in Zuhr, 'Asr, the third rak'ah of Maghrib and the last two rak'ahs of Ishaa

[Ref: here is Ijmaa` (consensus of opinion) of the Muslims on this, with successors passing it on from the predecessors, along with authentic hadeeths which establish this, as Nawawi has said, and some of them follow. See also Irwaa' (345)]

(6.1.3) One can also recite loudly (if he wishes to) for nafil prayers like the tahajud or taraweeh etc because of the evidences we have, one of which is :

"He (s.a.w) came out at night to find Abu Bakr (Allaah be pleased with him) praying in a low voice, and he passed by 'Umar ibn al-Khattaab (Allaah be pleased with him) who was praying in a loud voice. Later, when they gathered around the Prophet (sallallaahu 'alaihi wa sallam) said: O Abu Bakr, I passed by you and you were praying in a low voice? He said: "I let Him whom I was consulting hear, O Messenger of Allaah." He said to 'Umar: I passed by you and you were praying raising your voice? So he said: "O Messenger of Allaah, I repel drowsiness and keep the devil away." The Prophet (sallallaahu 'alaihi wa sallam) said: O Abu Bakr, raise your voice a little bit and to 'Umar: lower your voice a little bit.

[Ref:  Abu Daawood & Haakim , who declared it saheeh, and Dhahabi agreed.]

(6.2) Prophet (s.a.w) used to recite Al fatiha slowly slowly and used to stop after each verse. 

[Ref: Abu Dawood: 4001; Tirmidhi: 2927, and he said: “Ghareeb”; Authenticated by al-Haakim to be upon the conditions of Shaikhain [2/232], and Dhahabi followed him; its chain is Da’eef, but it has strong Shawaahid in Musand Ahmed (6/288 H. 27003, Chain Hasan)]

Should Al Fatiha be said by the Follower behind an Imam (i.e Muqtadi) in Loud prayers (Fajr, Maghrib etc) when the Imam is also reciting Loudly?

There is a big dispute between scholars regarding the topic "should the follower (muqtadi) recite surah Al fatiha even in Loud prayers behind the Imam when the Imam is reciting Loudly?" After analyzing several proofs from both sides, the sayings and jarah of muhaditheen on this topic and the sayings and fatwa of fuqaha and scholars the safest conclusion is that "Even the Muqtadi should recite Surah Al fatiha in loud prayer because the warnings given by rasool (s.a.w) for the one who doesn't recite Al fatiha in his prayer is too serious to be ignored or itake a risk upon.

(i) He (peace be upon him) used to say: “There is no prayer for the one who does not recite Surah Faatihah”

[Ref: Saheeh Bukhaari: 756 ]

[Ref: Sahih Bukhari Volume 1 : Book 12 : Hadith 723]

(ii) It was narrated that Ubadah bin As-Samit said:"The Messenger of Allah (صلى الله عليه وسلم) led us in one of the prayers in which the recitation is done out loud, and he said: 'None of you should recite when I recite out loud, apart from the Umm Al quran (Al Fatihah)

[Ref: Sunan Al Nasai, Vol. 2, Book 1, Hadith 921]

[Ref: Abu-Dawud Book 002, Hadith Number 0822]

Imaam Zuhri narrates from Mahmood bin ar-Rabee, he narrates from Ubaadah bin as-Saamit (radiallah anhu) that the Messenger of Allaah (sallallaahu `alayhi wasallam) said:

لا صَلاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ خَلْفَ الإِمَامِ

"There is no prayer for the one who does not recite the Opening of the Book (i.e. Surah Faatihah) BEHIND THE Imaam"

Imaam Bayhaqi said after narrating this narration: "Its chain is Saheeh and the Ziyaadah that is in it is like the Ziyaadah found in the hadeeth of Makhool and others, and this is Authentic from Ubaadah bin as-Saamit (radiallah anhu) and FAMOUS from many other routes"


[Ref: Al-Qira'ah Khalf al-Imaam by Al-Bayhaqi (P. 47), Chain Saheeh]

ﻓَﺤَﺪَّﺛَﻨَﺎﻩُ ﺃَﺑُﻮ ﺍﻟْﻌَﺒَّﺎﺱِ ﻣُﺤَﻤَّﺪُ ﺑْﻦُ ﻳَﻌْﻘُﻮﺏَ، ﺛﻨﺎ ﺃَﺣْﻤَﺪُ ﺑْﻦُ ﻋَﺒْﺪِ ﺍﻟْﺠَﺒَّﺎﺭِ، ﺛﻨﺎ ﺣَﻔْﺺُ ﺑْﻦُ ﻏِﻴَﺎﺙٍ، ﻭَﺃَﺧْﺒَﺮَﻧَﺎ ﺃَﺑُﻮ ﺑَﻜْﺮِ ﺑْﻦُ ﺇِﺳْﺤَﺎﻕَ، ﺃَﻧْﺒَﺄَ ﺇِﺑْﺮَﺍﻫِﻴﻢُ ﺑْﻦُ ﺃَﺑِﻲ ﻃَﺎﻟِﺐٍ، ﺛﻨﺎ ﺃَﺑُﻮ ﻛُﺮَﻳْﺐٍ، ﺛﻨﺎ ﺣَﻔْﺺٌ، ﻋَﻦْ ﺃَﺑِﻲ ﺇِﺳْﺤَﺎﻕَ ﺍﻟﺸَّﻴْﺒَﺎﻧِﻲِّ، ﻋَﻦْ ﺟَﻮَّﺍﺏٍ ﺍﻟﺘَّﻴْﻤِﻲِّ، ﻭَﺇِﺑْﺮَﺍﻫِﻴﻢَ ﺑْﻦِ ﻣُﺤَﻤَّﺪِ ﺑْﻦِ ﺍﻟْﻤُﻨْﺘَﺸِﺮِ، ﻋَﻦِ ﺍﻟْﺤَﺎﺭِﺙِ ﺑْﻦِ ﺳُﻮَﻳْﺪٍ، ﻋَﻦْ ﻳَﺰِﻳﺪَ ﺑْﻦِ ﺷَﺮِﻳﻚٍ، ﺃَﻧَّﻪُ ﺳَﺄَﻝَ ﻋُﻤَﺮَ ﻋَﻦِ ﺍﻟْﻘِﺮَﺍﺀَﺓِ ﺧَﻠْﻒَ ﺍﻟْﺈِﻣَﺎﻡِ، ﻓَﻘَﺎﻝَ : " ﺍﻗْﺮَﺃْ ﺑِﻔَﺎﺗِﺤَﺔِ ﺍﻟْﻜِﺘَﺎﺏِ، ﻗُﻠْﺖُ : ﻭَﺇِﻥْ ﻛُﻨْﺖَ ﺃَﻧْﺖَ؟ ﻗَﺎﻝَ : » ﻭَﺇِﻥْ ﻛُﻨْﺖُ ﺃَﻧَﺎ « ، ﻗُﻠْﺖُ : ﻭَﺇِﻥْ ﺟَﻬَﺮْﺕَ؟ ﻗَﺎﻝَ : » ﻭَﺇِﻥْ ﺟَﻬَﺮْﺕ

It is narrated on the authority of Yazeed ibn Shareek (Taba`ee) who asked Umar (r.a) about reciting (qira’t) behind the Imaam so he (`Umar) responded saying “ read Surah faatiha (behind the Imaam)”. (Upon this) Yazeed asked (`Umar) : “Even if you are present (in the prayer leading as an Imaam)?”. `Umar replied : “(Yes) even if I am the Imaam”. Yazeed then asked “ (And) what if you are reciting loudly (i.e leading in an audible prayer) ?” `Umar (r.a) replied : “(Yes) even if I am reciting loudly (you have to recite al-Faatiha) “


[Ref: Mustadrak al-Haakim, Hadeeth 873. Saheeh by Haakim. Adh-Dhahabi wa Hafidh Zubayr `Ali Zaee in his Maqaalat walillahil hamd] 

(iii) Abu As-Sa'ib- the freed slave of Hisham bin Zuhrah-said:"I heard Abu Hurairah say: 'The Messenger of Allah (صلى الله عليه وسلم) said: "Whoever offers a prayer in which he does not recite Umm Al-Quran (Al Fatihah), it is deficient, it is deficient, it is deficient, incomplete." I (Abu As-Sa'ib) said: 'O Abu Hurairah, sometimes I am behind the Imam.' He poked me in the arm and said: 'Recite it to yourself, O Persian! For I heard the Messenger of Allah (صلى الله عليه وسلم) say: "Allah says: "I have divided prayer between Myself and My slave into two halves, and My slave shall have what he has asked for.'" The Messenger of Allah (صلى الله عليه وسلم) said: "Recite, for when the slave says: All the praises and thanks be to Allah, the Lord of all that exists, Allah says: 'My slave has praised Me.' And when he says: The Most Gracious, the Most Merciful, Allah says: 'My slave has extolled Me.' And when he says: The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection), Allah says: 'My slave has glorified Me'-and on one occasion He said: 'My slave has submitted to My power'. And when he says: You (alone) we worship, and You (alone) we ask for help (for each and everything), He says: 'This is between Me and My slave, and My slave shall have what he has asked for.' And when he says: 'Guide us to the straight way, the way of those on whom You have bestowed Your grace, not (the way) of those who earned Your anger, nor of those who went astray, He says: 'This is for My slave, and My slave shall have what he asked for

[Ref: Sunan Al Nasai , Vol. 2, Book 1, Hadith 910]

(iv) Narrated by Abu Huraira: The Qur'an is recited in every prayer and in those prayers in which Allah's Apostle recited aloud for us, we recite aloud in the same prayers for you; and the prayers in which the Prophet recited quietly, we recite quietly. If you recite "Al-Fatiha" only it is sufficient but if you recite something else in addition, it is better

[Ref: Sahih Bukhari Volume 1 : Book 12 : Hadith 739 ]

(v) A similar warning can also be read in the following ahadith :

[Ref: :-Sahih Muslim Book 4, Number 0771, 772, 773, 774, 775, 776, 777, 778, 779, 780, 781 and 782]

[Ref: Abu-Dawud Book 022, Hadith Number 3851]

(vi) Imam Al Bukhari (r.h) has compiled a whole book addressing this issue called as "Juzz Al Qir'at" {Download from this link : https://www.facebook.com/download/439242699563212/JUZZ%20UL%20QIRAT%20-%20IMAM%20BUKHARI%20ENGLISH.pdf

22} wherein he has listed several athaar (teachings of the sahabas) and hadith of rasool (s.a.w) showing the permissibility and the importance of reciting Al fatiha behind the Imam or while praying alone in any kind of prayer (loud or silent or alone). So one can imagine the importance of this matter.

The reason i mentioned the above evidences and not the evidences supporting the opposite view (which is that the muqtadi should'nt recite Al fatiha during Loud prayer) is because, the severity of the warning stating that "the one who does not recite Al fatiha his prayer is incomplete" is very dangerous and cannot be ignored. Also the proofs supporting the other view has been answered and refuted by muhaditheen proving that the recitation of Al fatiha is the safest way and avoiding it will or may cause our prayer to be null and void. Hence it is better and safer to follow the opinion of reciting Al fatiha even in loud prayers like fajr, maghrib and Isha (behind the Imam while he is reciting). I am not saying that the other view is absolutely wrong. It may or may not be. But we as an Ummah have to stay away from doubtful things and follow what is proven because:

(6.3) Nu'man b. Bashir (r.a) reported: I heard Allah's Messenger (may peace be upon him) as having said: What is lawful is evident and what is unlawful is evident, and in between them are the things doubtful which many people do not know. So he who guards against doubtful things has saved his religion and his honor, and he who indulges in doubtful things has sinned

[Ref: Sahih Muslim, Book 10, Hadith 3882]


Apart from Imaam Bukhaari, many muhadditheen wrote books on this topic which shows the importance of reciting faatiha in every prayer

The student of Imaam Bukhaari, Imaam Abu Bakr ibn Khuzayma (rahimahullah) had also along with other scholars,  written a book on the topic of reciting al-Faatiha behind the Imaam. He mentioned about it in his Saheeh, under the hadeeth no. 1775 

وقد بينت معنى الإنصات وعلى كم معنى ينصرف هذا اللفظ في المسألة التي أمليتها في القراءة خلف الإمام ۔

See: http://library.islamweb.net/newlibrary/display_book.php?idfrom=1764&idto=1764&bk_no=75&ID=1249 

Similarly Imaam al-Bayhaqi has also mentioned about this book in his Sunan al-Kubra, 2/170 by saying : 

وراوہ ابن خزیمہ فی کتاب القراءة خلف الإمام۔

but unfortunately this book is lost۔


Imam Tabrani and Imam Abu Bakr Al Asbani rahimahumullah `ajmaeen also wrote book on reciting fatiha khalf al imam.

Conclusion : It is in the best interest of the muqtadi to recite al fatiha in all kinds of prayer. In loud prayer, he should recite it either when the Imam pauses during his recition, or when the Imam pauses after completing his recition of Al fatiha in order to allow others to complete their recitation.However, If the Imam doesn't pause in between or after Al fatiha, then the muqtadi should recite along with him but at all times during the loud salah, the recitation of Al fatiha by the muqtadi should be silent (i.e moving his lips to himself)

STEP # 7 ==> TO SAY AAMEEN AFTER SURAH AL FATIHA (In every prayer) 

(7) Narrated by Abu Huraira: Allah's Apostle said, "When the Imam says: 'Ghair-il-Maghdubi 'Alaihim Walad-Dallin (i.e. not the path of those who earn Your Anger, nor the path of those who went astray Surah Faitha ch.1.v.7)), then you must say, 'Ameen', for if one's utterance of 'Ameen' coincides with that of the angels, then his past sins will be forgiven."

[Ref:-Sahih Muslim, Book 4, Hadith Number 0811, 0809, 0813, 0814]

[Ref: Sahih Bukhari Volume 6, Book 60, Hadith 2]

[Ref: Muwatta Imam Malik Hadith 19]

[Ref: Musnad-e- Ahmad Hadith 7174]

[Ref: Darimi Hadith 1246]

[Ref: Nasai Hadith 927]

[Ref:and Ibn Hibban 1801]

To say Aameen Out Loud or make the aameen audible in Loud prayers ONLY:

There is a wide misconception that during the loud prayers (like Fajr & etc), the people praying or the Imam himself Shouldn't say or cannot say Aameen out loud but this is a false preaching. there is no proof either from Sunnah or From sahaba which prohibits or restricts the recitiation of Aameen out Loud or audible during Loud prayers like Fajr, Maghrib or etc. Infact there are many proofs on the contrary against this false preaching, some of which I will enlist below :

(7.1) Narated By Wa'il ibn Hujr : When the Apostle of Allah (pbuh) recited the verse "Nor of those who go astray" (Surah al-Fatihah, verse 7), he would say Amin; and raised his voice (while uttering this word).

[Ref: Abu-Dawood book 2 hadith 932]

(7.2) Narated By AbuHurayrah : When the Apostle of Allah (pbuh) recited the verse "Not of those with whom Thou art angry, nor of those who go astray," he would say Aameen so loudly that those near him in the first row would hear it.

[Ref: Abu-Dawood Book 002, Hadith Number 0934.]

(7.3) In another narration, it is narrated from Sayyidunah Waail Ibn Hujr (radiallah anhu) that He (peace be upon him) said Aameen Loudly

[Ref: Ibn Hibbaan: 1802, al-Ihsaan, Chain Saheeh]

[Ref: In one narration, it is said: “Fajahara Bi-Ameen (thus he raised his voice with Ameen)”, Abu Dawood: 933, Chain Hasan]

Aameen is to be said Silently in Silent prayers like Zuhur, Asar nd etc

(7.4) In another narration, it is narrated from Sayyidunah Waail Ibn Hujr (radiallah anhu) that He (peace be upon him) kept his voice low with it (Ameen)

[Ref: Ahmed: 4/316 H. 19048, Its narrators are Thiqaah]

There is an Ijma'a in saying aameen slowly or silently during silent prayers.

Some people say "Even during loud prayers, Prophet (s.a.w) or the sahaabas (r.a.a) were of the practise to say the Aameen softly or in other words within their hearts all the time " 

A simple reply to this is that, a person would be able to hear another person speak something only and only when that person spoke it out loud or made his speech auidble. For e.g My friend would learn that i said Aameen in my prayer only when i made my aameen Audible. Had i said aameen within my heart then how would my friend come to know i said Aameen in the first place? 

STEP # 8 ==> WHAT TO RECITE AFTER AL FATIHA IN PRAYER? 

Permissibility of saying Bismillahir rehmaanir raheem before starting a new surah 

(8) After reciting Al fatiha, then he (peace be upon him) read: “Bismillaah ir-Rehmaan ir-Raheem” before the Surah.

[Ref: Muslim: 53/400]

(i) Sayyidunah Mu’aawiyah bin Abi Sufyaan (radiallah anhu) once started a surah in prayer without reading Bismillaah before it, so the Muhaajireen and Ansaar got very angry upon him, thus after that Mu’aawiyah always read Bimsillah before a Surah.

[Ref: Narrated by ash-Shaafi’ee in al-Umm: 1/108; Authenticated by al-Haakim to be upon the conditions of Muslim (2/233) and Dhahabi followed him. Its chain is Hasan]

Can the Muqtadi recite a surah After Al Fatiha in Loud prayers when the Imam is reciting?

(ii) In loud congregational prayers the Muqtadi should not recite anything After Al fatiha because of the evidence : It was narrated that Ubadah bin As-Samit said:"The Messenger of Allah (صلى الله عليه وسلم) led us in one of the prayers in which the recitation is done out loud, and he said: 'None of you should recite when I recite out loud, apart from the Umm Al quran (Al Fatihah)

[Ref: Sunan Al Nasai, Vol. 2, Book 1, Hadith 921]

[Ref: Abu-Dawud Book 002, Hadith Number 0822]

Obligation of A muslim to Recite in every/Any silent prayer behind the Imam 

(iii) It is Compulsory for both the Imam and the Muqtadi to recite a surah after Al fatiha in the silent prayers because : Jaabir ibn Abdullah (r.a) said, "We used to recite behind the imaam in (silent prayers like) Zuhr and 'Asr - soorah al-Faatihah and another soorah in the first two rak'ahs, and only soorah al-Fatihah in the last two rakaat

[Ref: Ibn Maajah (843) with a saheeh isnaad. It is given in Irwaa' (506)]

(iv) However there are other ahadeeth which show us that it is also permissible to recite a surah after Al fatiha in the third and fourth rak'ah of any prayer. 

[Ref: See point # 6.1 above for narrations and its explanation]

Any surah can be recited after Al fatiha (in the first 2 raka'at of any prayer )

(8.1) The Prophet (peace be upon him) said: “Then recite Surah Faatihah, and (after that) recite whatever (Surah) you like (In prayer)

[Ref: Abu Dawood: 859, Chain Hasan]

(8.2) The Prophet (peace be upon him) used to recite Soorah Faatihah in the first two rak’ahs, plus any other Soorah (after al fatiha in the 1st two rakat) and in the Last two rak’aahs he only used to recite Soorah Faatihah (without any other surah after that).

[Ref: Al-Bukhaari: 762, Muslim: 451]

[Ref: Al-Bukhaari: 776, Muslim: 155/451]

Click here to know the surahs prophet (s.a.w) used to recite during different Prayer

Click here to know the sahih and weak virtues of some surahs 

Click here to know the number of rak'ah for the prayers in Islam ( 5 fardh prayer + the number of its sunnah/nafil prayers along with it) 

Click here for a word to word translation (English/Urdu/Hindi) for Al Faatiha, some surahs from the last paara (Juzz i.e 30th Juzz) of the Qur'an and for the supplications and dua'a recited during Tashahud and etc 

If you cannot download the file from above see it online here : http://quraniclanguage.com/PDF/AS-SALAH%20(THE%20PRAYER).pdf

(8.3) After the recitation, he (peace be upon him) used to pause for a while before going to rukoo

[Ref: Abu Dawood: 777, 778; Ibn Majah: 845, Hadeeth Saheeh]

Conclusion of the Qir'at topic for a 2 raka'at, 3 raka'at or a 4 raka'at prayer :

(8.6) Recitation in Loud Prayer 

Imam :	Muqtadi :
Has to recite loudly only in the first 2 rakats	He has to recite Al fatiha slowly either whispering or silently to himself  in the first 2 raka'at
Has to recite Al fatiha and another surah loudly in the first 2 rakats	He should recite only Al fatiha behind the imam in all the rakats (silently)
He has to recite silently in the third or last 2 rakats	He should also recite silently in the third or last 2 rak’ah
He may recite only al fatiha in the third or last 2 rakats (silently)	He may recite only al fatiha in the third or  last 2 rakats (silently)
Some ahadeeth suggest that it is permissible to recite surahs after al fatiha in the last 2 rak’at (see hadith mentioned under point 6.1.1). Also see Ibn Khuzaimah in his saheeh (1/67/2) & Diyaa' al-Maqdisi in al-Mukhtaarah with a saheeh isnaad. So it is permissible for both the Imam and muqtadi to recite suraahs after Al fatiha in the last two rak’at of his prayer.

(8.7) Recitation in the Silent prayers 

Imam :	Muqtadi :
He has to recite softly or silently to himself in all the raka'ats	He has to recite softly or silently to himself in all the rakats
He has to recite Al fatiha plus another soorah in the first 2 rakats	He has to recite Al fatiha plus another soorah in the first 2 raka'at
He may recite only al fatiha in the third or last 2 rakats	He may recite only al fatiha in the third or last 2 rakats
Some ahadeeth suggest that it is permissible to recite surahs after al fatiha in the last 2 rak’at (see hadith mentioned under 6.1.1). Also see Ibn Khuzaimah in his saheeh (1/67/2) & Diyaa' al-Maqdisi in al-Mukhtaarah with a saheeh isnaad. So it is permissible for both the Imam and muqtadi to recite suraahs after Al fatiha in the last two rak’at of his prayer.

STEP # 9 ==> GOING TO RUKOO (Bowing)

THE PROOF AND VALIDITY OF RAFAYADEN (RAISING OF HANDS) 

View Image : http://img403.imageshack.us/img403/4835/rafayaden.jpg

(9) Note : The action of raising one's hands until one's shoulder or ear is called as rafayden or rafa ya dain . Before i proceed please note that rafayden are done at the following places ONLY. In other words rafayden is done only at 4 situations during the salah (Note : 4 situation doesn't mean 4 no.of times) :

(9. i) We have to raise our Hands until our shoulders or in line with our ear at the begining of the prayer i.e while we are starting the prayer . (Refer step # 3 above)

(9.ii) We have to do rafayaden everytime before going to ruku,i.e. if it is a 2 rakat prayer or a 3 rakat or a 4 rakat or a 5 rakat witr and etc, it is proven that everytime rasool (s.a.w) went to rukoo, he first did rafayden and then he (s.a.w) bowed down for rukoo.

(9.iii) We have to do rafayaden everytime after standing up from ruku i.e If it is a 2 rakat prayer or a 3 rakat or a 4 rakat or a 5 rakat witr and etc, it is proven that everytime rasool (s.a.w) got up from rukoo, he did rafayden.

(9.iv) we also have to raise our hands (rafayden) when we rise for our third rak'ah after completing two rak'ah . This is applicable only in a prayer which has more than 2 rak'ah. For e.g, in the Dhuhr (Zuhur), 'Asr prayer, Maghrib, or in any Nawafil prayer which has more than 2 rak'ah, when we get up after completing the 2 rak'ah to commence the 3rd rak'ah the sunnah is to do rafa al yadain.

(a) e.g ==> in a 3 or 4 rakat prayer  our 2 raka'ats will complete at our first tashahud, which would come when we sit for tashahud after completing 2 raka'at. So when we get up for the third rakat, we have to do rafayden after getting up (or standing up).

(b) e.g ==> If a person joins the 'Asr salah when the Imam was in the second rak'ah of 'Asr, so in this case , this 2nd rak'ah of the Imam is his first and thus when the Imam rises for the final (4th) rak'ah of 'Asr, this will be his 3rd rak'ah, so after getting up from the second rak'ah or when he rises for his third rak'ah he should do rafa al yadain here.

Proofs Regarding Rafayden : (I'l only quote a few out of the many) 

a) Narrated by Nafi': Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed(ruku), he used to raise his hands (before bowing) and also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (i.e after getting up from the second Rak'a). Ibn 'Umar said: "The Prophet used to do the same."

[Ref: Sahih Bukhari Volume 1 : Book 12 : Hadith 706]

[Ref: Sahih Muslim Book no. 4, Hadith no. 758, 759, 761,762]

b) It was narrated that Malik bin Al-Huwairith said: “I saw the Messenger of Allah (P.B.U.H) raise his hands until they reached the highest part of his ears, when he said the takbir, when he bowed and when he raised his head from bowing.”

[Ref: Sunan Al Nasai Vol. 2, Book 1, Hadith 877, 878, 879, 881, 1025, 1026)

[Ref: Sunan Al Nasain Vol. 2, Book 2, Hadith 1057, 1103, 1086, 1060, 1089, 1056, 1157, 1083]

[Ref: Sunan Al Nasai Vol. 2, Book 3, Hadith 1264]

c) It was narrated from Abu Hurayrah that he would say takbeer in every prayer, obligatory or otherwise, in Ramadaan and at other times. He would say takbeer when he stood up, then he would say takbeer when he bowed, then he would say ‘Sami’a Allaahu lima hamidah (Allaah hears the one who praises him)’, then he would say, ‘Rabbana wa laka’l-hamd (Our Lord, to You be praise)’ before he prostrated; then he would say Allaahu akbar when he went down in prostration, then he would say takbeer when he raised his head from prostration, then he would say takbeer when he prostrated, then he would say takbeer when he lifted his head from prostration, then he would say takbeer when he stood up after sitting following the two rak’ahs, and he would do that in every rak’ah until he had finished the prayer. Then he would say when he finished: By the One in Whose hand is my soul, I am the one among you whose prayer most closely resembles that of the Messenger of Allaah (peace and blessings of Allaah be upon him). That is how he used to pray until he departed this world. 

[Ref: Narrated by al-Bukhaari (770) and Muslim (392)]

It was narrated from Muhammad ibn ‘Amr ibn ‘Ata’ that Abu Humayd al-Saa’idi said: I heard him when he was among ten of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), one of whom was Abu Qataadah ibn Rib’i, saying, I am the most knowledgeable of you about the prayer of the Messenger of Allaah (S). They said: You are not among the senior of us in terms of companionship and you are not among those who met him often. He said: Yes I was. They said: Then tell us. He said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up to pray, he stood up straight and raised his hands until they were in line with his shoulders. When he wanted to bow in rukoo’, he raised his hands until they were in line with his shoulders, then he said “Allaahu akbar” and bowed, and he made his backbone straight, neither raising his head nor lowering it, and he put his hands on his knees. Then he said “Sami’a Allaahu liman hamidah (Allaah hears those who praise Him),” and raised his hands and stood up straight until every bone went back to its place. Then he went down in prostration, then he said “Allaahu akbar” and held his upper arms away from his body and spread out his toes. Then he would tuck his foot under his body and sit on it. Then he sat upright until every bone has returned to its place. Then he went down in prostration. Then he said Allaahu akbar and tucked his foot under his body and sat on it. Then he sat upright until every bone has returned to its place. Then he got up, then he did likewise in the second rak’ah , and when he stood up after two rak’ahs, he said takbeer and raised his hands until they were in line with his shoulders, as he did when he started the prayer, then he did likewise until, in the rak’ah with which he ended his prayer, he pushed back his right foot and sat on his left buttock mutawarrikan (with the left upper thigh on the ground and both feet protruding from one (i.e., the right) side), then he said the salaam. 

[Ref: Narrated by al-Tirmidhi (304), Abu Dawood (730), al-Nasaa’i (1181) and Ibn Majaah (862). Classed as saheeh by al-Tirmidhi, al-Nawawi in al-Majmoo’ (3/447) and al-Albaani in Saheeh al-Tirmidhi]

d) Similarly Also found in :

[Ref: Muwatta Imam Malik Book 003, Hadith Number 019, 021]

[Ref: Abu-Dawud Book 002, Hadith Number 0725, 737, 0967]

Also see the reward and virtues of raising our hands :

‘Uqbah ibn Aamir (r.a) reported that the prophet (s.a.w) said  “For every indication a man does (with his hands) in his prayer, ten good deeds are written for him; with each finger constituting a good deed.”

[Reported by Abu Uthman al Baheere in al-Fawaaid (2/39); and Daylami (4/344); Imam al Haythami in Majma’ az-Zawaid (2/103) titled this under the chapter of Raf’al yadain,  tracing it back to Tabraani and declared it to have a fair chain;  so did al Bayhaqi] 

Misguidance spread Opposing /Against/ Negating Rafayden ==> 

Some of our Muslim brothers following certain sects or madhabs (Maslaks) say that "rafayden is not a confirmed sunnah" or that "rafayden should be left out" or that "rafayden is not to be done at all because it is not a sunnah" and some of them even go to the extent of fabricating stories such as " prophet (s.a.w) commanded for rafa 'al yadain only in the early stages in order to avoid people from holding idols in their armpits during prayer" 

To Address the Above Accusations without further prolonging this, I'd say that all those narrations which negate rafayden have been declared severely weak or forged by the muhaditheen and some of the narrations given by our brothers to negate rafayaden , are often quoted out of context. The no. and volume of evidences from sahabis, tabain, tabe tabain, scholars and rasool (s.a.w) doing and teaching rafayden are so huge that there cannot be any doubt that rafayden IS a CONFIRMED sunnah. Even Imam Bukhari (r.h) wrote an entire book refuting all those who negated rafayaden called Juzz al Rafayaden. 

However, since this is a matter of Fiqh, one cannot say that the one who avoids rafayden is a kaafir naudhubillah or a deviated muslim or that his salah is not valid for we have no authority to say such things to a Muslim brother. what can be said is that "the person is leaving out a confirmed sunnah of the prophet (a.s) and following the weak or rejected reports over what is assured and verified " 

Going to Rukoo' 

View Image : http://img24.imageshack.us/img24/4689/rukoorafayaden2.jpg

(9.1) After the recitation, he (s.a.w) used to pause for a while before going to rukoo

[Ref: Abu Dawood: 777, 778; Ibn Majah: 845, Hadeeth Saheeh]

(9.2) Then he (peace be upon him) used to say Takbeer (Allaahu Akbar) for rukoo

[Ref: Al-Bukhaari: 789, Muslim: 28/392]

(9.3) He (peace be upon him) used to raise both his hands up to his shoulders (rafayden)

[Ref: Bukhaari: 738, Muslim: 22/390]

(9.4) He (peace be upon him) used to raise both his hands (before and after rukoo), then (after that) he used to say takbeer (i.e also after getting or while getting up from rukoo he used to say takbeer)

[Ref: Muslim: 22/390]

(9.5) If the takbeer is said first and rafa al-Yadain is done after that, then this is permissible as well. Abu Humayd as-Saa’idi (radiallah anhu) said: “The Messenger of Allaah (peace be upon him) used to say takbeer and then do rafa al-yadain”

[Ref: Abu Dawood: 730, Chain Saheeh]

Note : One can raise his hands (do rafayden) either along with his saying the takbeer or after or almost before

(9.6) When he (peace be upon him) would do ruku’, he would grab his knee firmly with his hands then he would bend his back (and make it straight) His head would neither be higher (than his back) nor lower (than his back) (rather it would be straight)

[Ref: Al-Bukhaari: 828]

[Ref: Muslim: 240/498]

View Image : http://img534.imageshack.us/img534/3320/rukoo1.jpg

It was narrated that ‘Aishah said: “The Messenger of Allah (sallallahu 'alaihi wa sallam) used to bow with his hands on his knees and his upper arms held away from his sides.

[Ref: English print : Sunan ibn Maajah, Vol. 1, Book 5, Hadith 874]

It was narrated that Mus'ab bin Sa'd said: "I prayed beside my father and I put my hands between my knees(while bowing), and he told me: 'Put your hands on your knees.' Then I did that again and he struck my hands and said: 'We were forbidden to do that, and we were commanded to put our hands on our knees.

[ Ref: Sunan an-Nasa'i 1032 or English print : Vol. 1, Book 5, Hadith 873]

Abu Abdur-Rahman As-Sulami said: "Umar bin Al-Khattab [may Allah be pleased with him] said to us: 'The knees are the Sunnah for you, so hold the knees.

[Ref: Jami` at-Tirmidhi 258; Also see Sunan an-Nasa'i 1034 and 1035; ]

(9.7) He (peace be upon him) used to put both his palms on his knees, then he would do ruku’ with I’tidaal (standing straight) , he would neither lower his head (too much) nor would he raise it (too much) Meaning, his head would exactly be aligned with his back

[Ref: Abu Dawood: 730, Chain Saheeh]

Importance of Keeping the Back straight during rukoo and sujood [See Image above]

(9.8) When he made rukoo', he would spread his back and make it level", "such that if water were poured on it, it (the water) would stay there (i.e., not run off)." He also said to "the one who prayed badly", When you make rukoo', put your palms on your knees, spread your back (flat) and hold firmin your rukoo'

[Ref: The Prophet's Prayer From The beginning To The End As Though You See It, By Shaikh Al Albani, pg. no. 38-39, Translated by Usama ibn Suhaib Hasan]

It was narrated that Rashid said: “I heard Wabisah bin Ma’bad saying: ‘I saw the Messenger of Allah (sallallahu 'alaihi wa sallam) performing prayer, and when he bowed he made his back so straight that if water were poured on it, it would have stayed there.’”


[Ref: Sunan ibn Maajah, Chapter on Establishing the prayer and Sunnah regarding them, Book 5, Hadith 921, Graded as Hassan wa Saheeh by al Safaarni al Hanbali in his Kashf (2/322); al Albaane in Saheeh ibn Maajah (719), Al-Suyuti in Jaami' al-Sagheer 6709, For other ahadeeth explaining the same posture see Sunan Abi Dawud 730 in Chapter titled the Begining of the prayer; then Jami` at-Tirmidhi 304 in Chapter: What Has Been Related About The Description Of The Salat; Saheeh al Bukhaari Vol. 8, Book 78, Hadith 660 and Volume 1, Book 12, Number 791. Note that Shaykh Albaane has cited more references in his work such as : Bukhaari, and Baihaqi with a saheeh isnaad, Tabaraani in Mu`jam al-Kabeer and Mu`jam al-Sagheer, `Abdullaah b. Ahmad in Zawaa'id al-Musnad & Ibn Maajah.and for the latter part which shaykh Albaane wrote the ref is : Ahmad & Abu Daawood with a saheeh isnaad......Also for the statement " he would not let his back be higher or lower but keep it straight see Abu Daawood & Bukhaari in Juz' al-Qiraa'ah with a saheeh isnaad and Muslim & Abu `Awaanah. End Quote from Shaikh Albaanee's reference. ]

(9.9) He would neither let his head droop nor raise it ( higher than his back)", but it would be in between

[Ref: The Prophet's Prayer From The beginning To The End As Though You See It, By Shaikh Al Albani, pg. no. 38-39, Translated by Usama ibn Suhaib Hasan]

(9.9.1) Abi Qatadah(ra) reported that the Messenger of Allah(saw) said: "The worst thief is one who steals in his prayer." Then the companions asked, "How can someone steal from his prayer?"

Prophet(saw) answered, "He does not complete his Ruku and Sajdah with perfection (meaning the one who does sujood or rukoo fastly or in a hurry) ." Or he (s.a.w) said, "He does not make his back straight in Ruku and Sajdah."

[Ref: Ahmad, Tabrani, Hakim]

(9.9.2) It was narrated from Hudhaifah that: He saw a man praying (And his bowing and prostration) were lacking. Hudhaifah said to him: 'For how long have you been praying like this?' He said: "For forty years.' He said: 'You have not been praying for forty years and if you die praying like this, you will have died following a path other than the path of Muhammad (s.a.w). Then he said: 'It is possible for a man to pray briefly (shortly/quickly), but still do it properly."

[Ref: Sunan an-Nasa'i 1312; Also see Sahih al-Bukhaari Vol. 2, Book 13, Hadith 1313]

Narrated Usama bin Zaid: That the Prophet used to take him (i.e. Usama) and Al-Hassan (in his lap) and say: "O Allah! Love them, as I love them." The freed slave of Usama bin Zaid said, "Al-Hajjaj bin Aiman bin Um Aiman and Aiman Ibn Um Aiman was Usama's brother from the maternal side, and he was one of the Ansar. He was seen by Ibn 'Umar not performing his bowing and prostrations in a perfect manner. So Ibn 'Umar told him to repeat his prayer. Harmala, the freed slave of Usama bin Zaid said that while he was in the company of 'Abdullah bin 'Umar, Al-Hajjaj bin Aiman came in and (while praying) he did not perform his bowing and prostrations properly. So Ibn 'Umar told him to repeat his prayer. ........cont. 

[Ref:  Volume 5, Book 57, Number 81]

A man, once, did not perform prayer correctly, so the Prophet (peace be upon him) taught him the method of prayer by saying:“When you get up for the prayer, perform the ablution properly and then face the Qibla and say Takbir (Allahu Akbar), and then recite of what you know of the Qur'an, and then bow (rokoo), and remain in this state till you feel at rest in bowing, and then raise your head and stand straight; and then prostrate till you feel at rest in prostration, and then sit up till you feel at rest while sitting; and then prostrate again till you feel at rest in prostration; and then get up and stand straight, and do all this in all your prayer."

[Ref: Sahih Al Bukhaari: 6251]

(9.9.3) When the Prophet (peace be upon him) went to ruku, he placed both his hands on his knees, as if he is holding them; and he would draw his forearms to hold them away from his sides.

[Ref: Abu Dawood: 734, Chain Hasan] Imaam Tirmidhi (260) said: “Hadeeth Hasan Saheeh”, and Ibn Khuzaymah (689), and Ibn Hibbaan (1868: Al-Ihsan) also authenticated it]

(9.9.4) He (peace be upon him) used to say “ [Subhana Rabbi al-‘Adheem] in his ruku

[Ref: Sahih Muslim Book #004, Hadith #1697 ]

[Ref: Abu Dawood: 769, Chain Saheeh; Ibn Majah: 887; Ibn Khuzaymah authenticated it (601, 670), Ibn Hibbaan authenticated it (1895, Ihsaan); and al-Haakim (1/225, 2/477). Maimoon bin Mahraan (Taabi’ee), and Zuhri (tabi’ee) said that the tasbeeh should not read any less than three times. [Ibn Abi Shaybah in al-Musannaf: 1/250 H. 2571, Chain Hasan]

(9.9.5) One must atleast recite thiis dua 3 times. One can recite even 5 or 7 or more but minimum is 3 because of the teachings of tabains and also because of the evidence : Ibn Mas'ud narrated that : the Prophet said: "When one of you bows then says while he is bowing: (Subhana Rabbiyal Azim) 'Glorious is my Lord the Magnificent' three times, then he has completed his bowing. And that is the least of it. And when he prostrates and says while prostrating: (Subhana Rabbiyal A'la) 'Glorious is my Lord the Most High' three times, then he has completed his prostrations, and that is the least of it.'

[Ref: Sunan Al Tirmidhi, Vol. 1, Book 2, Hadith 261, Ibn Majah  Saheeh Ibn Majah 733]

Note : Also, saying it atleast 3 times allows one to fulfil the order of rasool (s.a.w) wherein he (s.a.w) meant "keep your back straight in rukoo until your relaxed" and by keeping the adhkar of rukoo and sujood a minimum no.of 3 times, we can fulfil this order

(9.9.6) The following duaas are also proven from him in ruku’, so one can read them too

(i) سُبْحَانَكَ اللهُمَّ وَبِحَمْدِكَ اللهُمَّ اغفرلي 

Transliteration : “Subhaanak Allaahumma Wabihamdika Allaahumm-Aghfirly”

[Ref: Sahih al-Bukhaari: Volume 1 Book #12, Hadith #760 and 781]

[Ref: Sahih Muslim: 484]

(ii) سُبُّوحٌ قُدُّوسٌ، رَبُّ الْمَلََئِكَةِ وَالرُّوحِ

Transliteration : “Subboohun Quddoosun, Rabbul Malaaikatih wa ar-Rooh”

[Ref: Sahih Al Muslim: 487]

(iii) سُبْحَانَكَ وَبِحَمْدِكَ لَا إِلَهَ إِلَّا أَنْتَ

Transliteration : “Subhaanaka wa Bihamdika Laa Ilaaha Illa Anta”

[Ref: Sahih Al Muslim: 485]

(iv) اللهُمَّ لَكَ رَكَعْتُ، وَبِكَ آمَنْتُ ، وَلَكَ أَسْلَمْتُ، خَشَعَ لَكَ سَمْعِي، وَبَصَرِي،وَمُخِّي، وَعَظْمِي، وَعَصَبِي

Transliteration : “Allaamhumma Laka Raka’tu, wabika Amantu, walaka Aslamtu, Khasha’a Laka Sam’ee, wa Basari, wa Mukhkhee, wa ‘Adhmi, wa ‘Asabi”

One can either say any one of the above duas or can combine and say them all becaue of the general evidence of the hadeeth regarding the position of Tashahhud which says: “Then select the invocation you like the best and recite it” [Bukhaari: 835, Muslim: 402]

It is not Permissible to recite any verses or dua or ayats or surah from the Quran in Rukoo or Sujood

(9.9.7) 'Ali b. Abi Talib reported: The Messenger of Allah (may peace be upon him) forbade me to recite (the Qur'an) in a state of bowing and prostration

[Ref: Sahih Muslim,Book #004, Hadith #0972, 973,974,975,976,978]

Note: Agreed that some of the most beautiful dua's are present in the Quran, however, we have to obey the order of rasool (s.a.w) in every literal sense and avoid falling into doubtful matters and hence abstain from reciting any verse or part of the Quran during Rukoo and Sujood So the only option left is that a person either avoids the dua’as from the Qur’an completely or he changes the words here and there thereby keeping the meaning intact/the same. For e.g Instead of Rabbana aatinah ... one can say Allahumma Aaatina 

STEP # 10- ==> GETTING UP FROM ROKOO (Bowing) 

View Image : http://img24.imageshack.us/img24/4689/rukoorafayaden2.jpg

(10.1) When he (peace be upon him) used to raise his head from ruku’, he would do rafa’ al-Yadain and say "

سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ رَبَّ نَا وَلَكَ الحَمْدُ" 

Transliteration : “Sami’ Allaahu Liman Hamidah, Rabbana wa lakal Hamd”

[Ref: Sahih Al-Bukhaari: Volume 1 Book #12, Hadith #761]

(10.2) Upon hearing the Imam say "Sami Allahu Liman Hamidah" , the muqtadi should say it (sami Allahu liman hamidah) too and then say "Rabbana wa lakal hamd " silently because of the evidence wherein rasool (s.a.w) said " The imaam is there to be followed ... when he has said 'Allaah listens to the one who praises Him (Sami Allahu Liman Hamidah) ' then say, '[O Allaah!] Our Lord, and to You be all Praise' (Rabbana wa lakal hamd) ; Allaah will listen to you.

[Ref: Sahih Muslim, Book 4, Hadith 828]

[Ref: Al-Bukhaari: 789]

Note : It is also permissible to say "Rabbana Lakal Hamd" aloud at times. It is narrated from Abdur Rahmaan bin Hurmuz al-A’raj that I heard Abu Hurayrah (radiallah anhu) saying “Rabbana Lakal Hamd” out loud”.

[Ref: Musannaf Ibn Abi Shaybah: 1/248 H. 2556, Chain Saheeh]

(10.3) there are a few more du`as proven by rasool (s.a.w) but I'l mention only one here :

Narrated Rifa'a bin Rafi AzZuraqi: One day we were praying behind the Prophet. When he raised his head from bowing, he said, "Sami'a-l-lahu Liman hamida." A man behind him said,

رَبَّ نَا وَلَكَ الحَمْدُ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ

"Rabbana Lakal Hamdu Hamdan Katheeran Tayyiban Mubaarakan Feeh” (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer, he asked, "Who has said these words?" The man replied, "I." The Prophet said, "I saw over thirty angels competing to write it first."

[Ref: Sahih Bukhari, Volume 1 Book #12, Hadith #764]

Note : To learn more permissible Dua's that can be said after getting up from rokoo visit :

http://www.qss.org/articles/salah/10.html#RTFToC7

(10.4) He (s.a.w) said : Allah, Mighty and Sublime, does not look at the prayer of the slave who does not make his backbone upright (straight) in between his bowings ( i.e keeping the back straight both during the rukoo and after getting up from rukoo) and prostrations (during and after getting up from sujood)

[Ref: Ahmad & Tabaraani in Mu`jam al-Kabeer with a saheeh isnaad]

(10.5) He (s.a.w) used to say " Next, raise your head (after rokoo and stand) until you are standing straight [and every bone has taken its proper place] - in another narration, When you rise, make your spine upright and raise your head, until the bones return to their joints

[Ref: Bukhaari & Muslim (first sentence only), Daarimi, Haakim, Shaafi'i & Ahmad for the rest]

Conclusion of the Points (10.4 & 10.5) : Don't race in salah. don't rush while going to rukoo. Don't rush while getting up or while standing after rukoo. don't rush while going to sujood, during the sujood or after getting up from the sujood

Should we tie our hands after standing up from ruku’ or not?

This is the issue in which nothing is proven with clear evidences. Some scholars say one should tie and some say one shouldn't hence, therefore acting on both views is permissible

[Ref: Imaam Ahmed bin Hanbal was asked, should the hands be tied after ruku or not?, so he replied: “I hope there is no constriction in it, Inshallah” [Masaail Ahmed by Saalih bin Ahmed bin Hanbal: 615]

The better opinion is to leave them and not tie them.

Step # 11- ==> GOING TO & GETTING UP FROM SAJDAH /SUJOOD (PROSTATION) 

View Image : http://img833.imageshack.us/img833/9980/goingdownforsajdah.jpg

(11.1) Then he (peace be upon him) used to bend for prostration (sujood), after saying Takbeer (Allaahu Akbar)

[Ref: Bukhaari: 803, Muslim: 28/392]

(11.2) He (peace be upon him) said: “When any one of you prostrates, let him not go down as the camel does; let him put his hands down (first) before his knees.” This was the action of the Prophet (peace be upon him)

[Ref: Abu Dawood: 840, Its Chain is Authentic on the conditions of Muslim; & An-Nasaa’ee: 1092, Chain Hasan. Sayyidunah Abdullah bin Umar (radiallah anhu) used to put on ground his hands first while going to prostration and then his knees [Bukhaari: Before H. 803], and he (radiallah anhu) said that the Messenger of Allaah (peace be upon him) used to do the same [Saheeh Ibn Khuzaymah: 627, Chain Hasan, Authenticated to be on the conditions of Muslim by Al-Haakim: 1/226, and Dhahabi followed him]

Note : there are some narrations which show that it is a sunnah to place or put down our knees first, and then the hands, However those ahadith have some weakness but still some of our salaaf are reported to advocate those ahadith.

Shaykh al-Islam Ibn Taymiyah made a valuable comment on this matter in al-Fataawa (22/449): “Praying in both ways is permissible, according to the consensus of the scholars. If a person wants to go down knees first or hands first, his prayer is valid in either case, according to the consensus of the scholars, but they disputed as to which is preferable.”

For details please see : http://islamqa.info/en/ref/2108

Nevertheless, just in order to stay out of doubt (as mentioned above in section A) and follow what is verified we should put our hands down first and then our knees while going to sujood. And i advice my brethren again not to weigh such Fiqhi matters equal to aqeeda/creed and go around insulting our hanafi brothers if they put down their knees first. The salah is valid irrespective if a Muslim does not do rafa al yadain or puts his knees down first for these are matters of sunnah.  

(11.3) He (peace be upon him) used to stick his nose, and forehead to the ground firmly in prostration, and he would keep his arms away from his sides, and he used to put both his palms in line with his shoulders (on the ground).

[Ref: Abu Dawood: 734, Chain Hasan]

(11.4) Sayyidunah Waa’il Ibn Hujr (radiallah anhu) narrated: “When the Prophet (peace be upon him) prostrated, he aligned both his palms with his ears (on the ground)”

[Ref: Abu Dawood: 726, Chain Saheeh; Al-Nasaa’ee: 890, Authenticated by Ibn Khuzaymah [641], and Ibn Hibbaan [1857, Al-Ihsaan]

(11.5) He (peace be upon him) used to keep both his arms away from his sides in prostration

[Ref: Abu Dawood: 730, Chain Saheeh]

(11.6) In prostration, he (peace be upon him) used to put his hands (on the ground), he would neither spread them nor contract them, and his toes would face the Qiblah.

[Ref: Al-Bukhaari: 828]

(11.7) He (peace be upon him) used to put his hands away from his sides as much as that the whiteness of his armpits would become apparent.

[Ref : Al-Bukhaari: 390, Muslim: 495]

(11.8) He (peace be upon him) used to say that: “Be level in sujood, and none of you should spread his forearms (on the ground) as a dog spreads them (i.e resting the elbow and the part above it on the ground like a dog) ” and in another narration its stated "None of you should rest arms on the ground the way a dog rests them" (meaning completely flat)

[Ref :Al-Bukhaari: 822, Muslim: 493] This ruling includes both men and women. Therefore, women should not as well spread their arms in prostration]

[Ref: Ahmad & Tirmidhi, who declared it saheeh]

View Image : http://img254.imageshack.us/img254/9950/sujood.jpg

(11.9) He (peace be upon him) used to say: “I have been commanded to prostrate on seven bones: the face, including the forehead and nose; the two hands; the two knees; and the edges of the two feet (i.e., the toes).”

[Ref: Bukhaari: 812, Muslim: 490]

(11.10) He (peace be upon him) said: “When a person prostrates, seven sides (organs) prostrate with him: Face, Two Hands, Two Knees, and Two feet” . This proves that placing Nose, Forehead, Two Kness, and Two feet on the ground during prostration is obligatory. It is narrated in one narration that: “There is no prayer for the one who does not place his nose on the ground”

[Ref : Muslim: 491]

[Ref : Sunan Daraqutni: 1/348 H. 1303, Marfoo’an, Chain Hasan]

(11.11) He (peace be upon him) would prostrate in such a way that if a baby-goat wanted to pass through his arms, it could easily do so

[Ref : Muslim: 496 - Meaning, He (peace be upon him) used to keep his chest and stomach up high from the ground. And the ruling for women is also the same because he (peace be upon him) said: “Pray as you have seen me praying” {Bukhaari}]

(11.12) The worshipper is closest to his Lord in the state of prostration; therefore, we should do as much dua (In Arabic only as salah is in arabic) as is possible in this position

[Ref: Muslim: 482]

(11.13) Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state).

[Ref: Sahih Muslim, Book 4, Number 0979]

(11.14) The following duaas are proven to be read in the prostration:

سُبْحَانَ رَبِّيَ الْأَعْلَى

Translieraton : "Subhaana Rabbi al-A’laa” (Minimum thrice)

[Ref: Muslim: 772]

(11.15) After reciting the dua mentioned in (11.14) one can recite any dua (in Arabic) from the sunnah of rasool (s.a.w) or any other duas from hadith or self made (but in arabic only) as informed in point no.(11.13)

(11.16) It is not Permissible to recite any verses or dua or ayats or surah from the Quran in Rukoo or Sujood because of the evidence : 'Ali b. Abi Talib reported: The Messenger of Allah (may peace be upon him) forbade me to recite (the Qur'an) in a state of bowing and prostration

[Ref: Sahih Muslim,Book #004, Hadith #0972, 973,974,975,976,978]

(11.16.1) To Know the Dua's rasool (s.a.w) said during sujood Visit : http://www.qss.org/articles/salah/11.html#RTFToC5

(11.16.2) To learn some more (extra) duas visit this link : http://www.mediafire.com/view/?dp7te1zujgrnuf6

Note : as Mentioned above one can supplicate with any dua from any hadith or self made but in arabic only and one cannot use any verse or dua from the Quranic verses in rukoo or sujood only.

(11.17) He (peace be upon him) did not use to do rafa al-Yadain in sujood.

[Ref: Al-Bukhaari: 738]

(11.18) In prostration, he (peace be upon him) used to have his feet stand straight up during prostration (sujood)

[Ref: Muslim: 486, with the Sharh of Nawawi]

(11.18.1) In the position of prostration, he (peace be upon him) used to join both the heels of his feet, and their direction used to be towards the Kiblah.

[Ref: Al-Bayhaqi: 2/116, Chain Saheeh, Authenticated by Ibn Khuzaymah: 654, and Ibn Hibbaan: 1930, and al-Haakim (1/228,229) on the conditions of Shaikhain, and Dhahabi followed him]

Another permissible method is that one can keep his feet seperate as well in sujood and this is the view of the majority of the scholars for they bring the hadith : narrated that Abu Humayd (may Allaah be pleased with him) said, describing the prayer of the Prophet (peace and blessings of Allaah be upon him): “When he prostrated, he kept his thighs apart.” 

[Ref: Sunan Abu Dawood 735]

Scholars, based on the above hadith say The words “he kept his thighs apart” mean that he kept his thighs, knees and feet apart. 

[Ref: Al shawkani said this and so did the companions of Sha'afi in Nayl al-Awtaar (2/297). Imam Al nawawi also agreed to this and so did Al-Qaadi Abu’l-Tayyib in Al-Majmoo’ (3/407)]

(11.19) Abi Qatadah(ra) reported that the Messenger of Allah(saw) said: "The worst thief is one who steals in his prayer." Then the companions asked, "How can someone steal from his prayer?"

Prophet(saw) answered, "He does not complete his Ruku and Sajdah with perfection (meaning the one who does sujood or rukoo fastly or in a hurry) ." Or he said, "He does not make his back straight in Ruku and Sajdah."

[Ref: Ahmad, Tabrani, Hakim]

THE SUNNAH METHOD TO SIT BETWEEN THE TWO SUJOOD (SAJDAH)

(11.20) He (peace be upon him) would then raise his head from the first prostration while saying Allaahu Akbar, he would lay his left foot down and sit on it (shown below)

[Ref: al-Bukhaari: 789, Muslim: 392]

View Image : http://www.qss.org/images/salah/iftirash.gif

View Image : http://www.alsunna.org/salat/PrayerBook06ap31.gif

(11.21) "he would lay his left foot along the ground and sit on it [relaxed]", and he ordered ",When you prostrate, prostrate firmly, then when you rise, sit on your left thigh"

[Ref: Ahmad & Abu Daawood with a good isnaad]

[Ref: Bukhaari & Baihaqi]

(11.22) He would have his right foot upright", and "point its toes towards the qiblah."

[Ref: Nasaa'i with a saheeh isnaad]

[Ref: Muslim, Abu `Awaanah, Abu Shaikh in Maa Rawaahu Abu az-Zubair `an Ghair Jaabir (nos. 104-6) & Baihaqi]

(11.23) Sayyidunah Abdullah bin Umar (radiallah anhu) reports that the sunnah in the prayer is that you keep your right foot upright and lay your left foot down

[Ref: Al-Bukhaari: 827]

(11.24) He (s.a.w) would sometimes practise iq'aa' i.e resting on both his heels and (all) his toes [See Image Below]

[Ref: Hadeeth of Ibn `Abbaas in Muslim, Abu Daawood and at-Tirmidhee, who declared it saheeh, and others (see Silsilah al-Ahaadeeth as-Saheehah 383)]

View Image : http://img259.imageshack.us/img259/2593/sittingposture.jpg

(11.25) He (sallallaahu 'alaihi wa sallam) would be relaxed until every bone returned to its (proper) position" (when he got up from sujood), and he ordered "The prayer of any of you is not complete until he does this (sits upright straighting his spine)

[Ref: Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed]

Conclusion : After performing one Sajdah perfectly and calmly, the person praying should raise his head form Sajdah saying "Allahu Akbar" bending the left foot and sitting on it while keeping the right foot propped up with its toes pointing towards the Qiblah, the palms of his hands should rest on his thighs and knees, the back should be straight so that the joints go back in place.

DUA TO BE RECITED BETWEEN TWO SAJDAHS 

(11.26) He (peace be upon him) used to read the following du’aa in his stay between the two prostrations :

(i) Dua in Arabic : http://www.qss.org/images/salah/621.gif

Transliteration : Allahummagh Firli war hamni waj burni war fa'ani wahh dini wa 'aafini war zuqni

Translation: O Allaah! (in one version: O my Lord!) Forgive me; have mercy on me; [strengthen me;] [raise my rank;] guide me; [pardon me;] sustain me

(ii) Or He used to read : Rabbigh firli Rabbigh Firli (Oh Lord fogive me Oh lord forgive me)

GOING FOR THE SECOND PROSTRATION (SUJOOD) 

View Image :  http://img254.imageshack.us/img254/9950/sujood.jpg

(11.27) Then He (peace be upon him) used to do the (second) prostration while saying Takbeer (Allaahu Akbar) and in the same way as mentioned above and he (s.a.w) would recite the duas mentioned above during the first sujood (see point no. 11.14 to 11.16.2 )

[Ref: al-Bukhaari: 789, Muslim: 28/392]

(11.28) When he (peace be upon him) would rise up from the second prostration, he would lay his left foot down and sit on it, until every single bone of his body would come to its normal position. [See Image below]

[Ref: Abu Dawood: 730, Chain Saheeh] He (peace be upon him) used to order (his Sahabah) to sit down after the two prostrations. [Saheeh Bukhaari: 6251]

View Image : http://www.alsunna.org/salat/PrayerBook06ap31.gif

(11.29) When he (peace be upon him) used to raise his head from the second prostration in odd raka’ah (first or third), he would sit down for a while (before standing up for the next raka'at) because of the evidence :

It was narrated that Malik bin Al-Huwairith said:"I saw the Messenger of Allah (s.a.w) pray, and when he was in an odd-numbered rak'ah, he did not get up until he had settled in a sitting position."

[Ref: Sunan Al Nasai Vol. 2, Book 2, Hadith 1153] 

One rak’ah (unit) is now complete. 

STEP # 12 ==> CONTINUING AFTER 1 RAKA'AT TO PROCEED TO 2nd RAKA'AT 

Jalsa e Istarahat (pause/sitting for rest after every odd rak'ah) 

(12.1) After the second sujood prophet (s.a.w) would sit for a short or brief moment and then get up. Then He (peace be upon him) would stand up (for second rak’ah) while taking the support of the ground (putting both his hands on the ground).

[Ref: Al-Bukhaari: 824, and Ibn Khuzaymah in his Saheeh: 687] It is narrated from Azraq bin Qays [Thiqah / Taqreeb: 302] that I saw Abdullah bin Umar (radiallah anhu), he stood up while taking the support of ground with both his hands in prayer. [Musannaf Ibn Abi Shaybah: 1/395 H. 3996, Chain Saheeh]

Narrated by Malik bin Huwairith Al-Laithi

”I saw the Prophet praying and in the odd Rakat, he used to sit for a moment before getting up”

[Ref: Saheeh Bukhaari, Volume 1 Book #12, Hadith #786; and Volume 1 Book #11, Hadith #645]

Note: Another (weak) hadith states that : He (s.a.w) would clench his fists [as one who kneads dough] during prayer: supporting himself with his hands when getting up.

There are in particular two ahadeeth implying that the fists should be clenched (like one is kneading dough) while getting up and they are da’eef. Shaikh albani (r.h) have considered these narrations to be hasan but the jumhoor have opposed him and thus his interpretation that prophet (peace and blessings be upon him) used to get up, taking the support of the ground by clenching his fists is wrong and rejected. This was his ijtihaad and not a big issue to argue over. Hence the right stance is that while getting up one can get up by placing his palms on the ground i.e taking the support of the ground having his palms touch the ground generaly/ordinarily

ﻋَﻦِ ﺍﻷَﺯْﺭَﻕِ ﺑْﻦِ ﻗَﻴْﺲٍ ، ﻗَﺎﻝَ : ﺭَﺃَﻳْﺖُ ﺍﺑْﻦَ ﻋُﻤَﺮَ ﻳَﻨْﻬَﺾُ ﻓِﻲ ﺍﻟﺼَّﻼَﺓِ ﻭَﻳَﻌْﺘَﻤِﺪُ ﻋَﻠَﻰ ﻳَﺪَﻳْﻪِ 

Izriq ibn Qays rahimahullah says that he saw Ibn `Umar radhiallahu `anhu that during his prayer,  he used to stand up taking the support of both his hands on the ground

[Ref: Musannaf ibn Abi Shaybah (4018)] 

The hadeeth "He (s.a.w) used to get up like an arrow, not supporting himself with his hands", it is mawdoo` (fabricated), and all narrations of similar meaning are weak, not authentic, and this has be explained Silsilah al-Ahaadeeth ad-Da`eefah (562, 929, 968)]

(12.2) When the Messenger of Allah (peace be upon him) stood up for the second rak'ah he started it with the recitation of Alhamdulillahi Rabbil Aalameen (Surah al-Fatiha), and he did not observe silence (i.e wait before the recitation of al-Fatiha)

[Ref: Muslim: 599, Ibn Khuzaymah: 1603, Ibn Hibbaan: 1933]

It has already been mentioned above that Bismillah hir rehmaanir raheem is to be recited before Faatihah (see point no. 5.4 onwards )

(12.3) In light of the verse ((So when you want to recite the Qur'an, seek refuge with Allah from Shaitan (Satan), the outcast (the cursed one))) , it is also permissible, in fact, better to recite ((A’uzubillaahi Min ash-Shaytaan ir-Rajeem)) before saying Bismillahi rehmanir raheem

[Ref: Surah Nahal: 98]

(12.4) The remaining prayer should be prayed as described in the method of first rak’ah above

[Ref: From Step # 4 until completing step # 11.29]

[Ref:The reason we have to repeat the same procedure in posture for the remaining raka'ats is because of the hadeeth stating : ((then do this in all your prayer)) Bukhaari: 6251]

STEP # 13 ==> SITTING AFTER COMPLETING TWO RAKAT'S IN A 2 RAKAT PRAYER FOR THE TASHAHUD 

This section will cover and describe the posture and actions done after completing the second prostration of a 2 raka'at prayer like Fajr or any 2 raka'at sunnah or Nafil.

(13 A) TASHAHUD AND THE INDEX FINGER 

The Sunnah to sit in the first tashahud [See Image given under point no.11.28 above]

He would have his right foot upright", and "point its toes towards the qiblah."

[Ref: Nasaa'i with a saheeh isnaad]

[Ref: Muslim, Abu `Awaanah, Abu Shaikh in Maa Rawaahu Abu az-Zubair `an Ghair Jaabir (nos. 104-6) & Baihaqi]

Sayyidunah Abdullah bin Umar (radiallah anhu) reports that the sunnah in the prayer is that you keep your right foot upright and lay your left foot down

[Ref: Al-Bukhaari: 827]

Placing the hands on the knees 

(13.1) Sitting down after the second prostration of the second rak’ah, He (peace be upon him) used to place his right hand on his right knee, and his left hand on his left knee

[Ref: Muslim: 112/579]

The position and ruling of the Index finger

(13.2) He (peace be upon him) used to make a ring (shape) of his right hand’s fingers, and point (towards Qiblah) with his index finger.meaning, He used to make du’aa while pointing with his finger.

[Ref: Muslim: 115/580]

 

View Image : http://img198.imageshack.us/img198/2904/tashahud.jpg

(13.3) It is also proven that He (peace be upon him) would place both his hands on both his thighs and join his thumb with his middle finger (making a ring), and point with his index finger

[Ref: Muslim: 113/579]

... It was narrated from 'Amir bin Abdullah bin Az-Zubair, from his father, that: When the Messenger of Allah (SAW) sat to say the tashahhud, he placed his left hand on his left thigh and pointed with his forefinger, and his gaze did not go beyond he finger with which he was pointing (Ishaara)...

[Ref: Sunan Al nasai : Vol. 2 , Book 3, Hadith 1276,]

[Ref: Sunan Abu dawood book no.3 hadith 0725, 0957]

[Ref: Sahih Muslim Book  no. 4 hadith no. 1201, 1202, 1203]

(13.4) It is also proven that Prophet (s.a.w) used to move his index finger while making dua from the hadith :  It was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head (from bowing) he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it

[Ref: Narrated by al-Nasaa’i, 889; classed as saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 367]

Note: The concept of raising the finger on saying “Laa Ilaaha” and putting it back down on saying “Illallah” is not proven from any hadeeth. It is taught by our great Scholars Like the Aaimah 'Arba and etc, but since it is not proven from any sahih hadeeth, we leave the doubtful matter and stick to the confirmed one. What is proven from the generality of ahadeeth is that we should make a ring and point (or move as you wish) with the index finger from the beginning of the tashahhud till the end (before Salaam). The Messenger of Allaah (peace be upon him) once saw a man pointing with two fingers (in tashahhud), so he (peace be upon him) said to him: “Ahhid Ahhid (Do it with one finger)” [Tirmidhi: 3557, and he said it’s Hasan, Nasaa’ee: 1273, Hadeeth Saheeh] This proves that we should keep our index finger up from the beginning of tashahhud till the end.

Conclusion : Hence Both views are permissible. i.e. One can either point his forefinger continuously  (starting from attahiyatu lillahi..until the tasleem) throughought the sitting of entire tashahud or one can move his forefinger continously throughout the entire tashahud until tasleem. 

Looking at the index finger is a Sunnah

(13.5) He (peace be upon him) used to point his index finger towards the Qiblah and stick his eyes to it (keep watching it).

[Ref: Nasaa’ee: 1161, Chain Saheeh; Ibn Khuzaymah: 719; Ibn Hibbaan: 1943, Al-Ihsaan]

(13.6) He (peace be upon him) used to point with his index finger in the tashahhud of the second rak’ah, and in the tashahhud of the fourth rak’ah

[Ref: Nasaa’ee: 1162, Chain Hasan]

(13.6.1) It is a sunnah to look at our forefinger or near it while we point/move it during tashahud because of the evidence :

It was narrated from ‘Abdullah bin ‘Umar that: He saw a man moving pebbles with his hand while praying. When he finished, ‘Abdullah said to him: “Do not move the pebbles while you are praying, for that is from Shaitan. Rather do what the Messenger of Allah (P.B.U.H) used to do.” He said: “What did he used to do?” He said: “He would put his right hand on his right thigh, and point with the finger that is next to the thumb toward the Qiblah, and he would look at it (forefinger), or thereabouts (or towards that region or area) ” Then he said: “This is what I saw the Messenger of Allah (P.B.U.H) doing.”

[Ref: Sunan Al Nasai, Vol. 2, Book 2, Hadith 1161]

[Ref: Muwatta Malik, Book 3, Hadith 51]

(13.7) The Dua'a of Tashahud :

(13.7) He used to order them to perform tashahhud, saying, When you sit after every two rak'ahs, then say: [Eng. Translation] "All compliments ......" and then each of you should select the supplication he likes best and supplicate Allaah, Mighty and Sublime, [with it] 

[Ref: Nasaa'i, Ahmad & Tabaraani in Mu`jam al-Kabeer (3/25/1) with a saheeh sanad. The literal meaning of the hadeeth is evidence for the validity of supplication in every tashahhud, even the one not adjacent (i.e the final tashahud) to the tasleem, and this is the view of Ibn Hazm (rahimahullaah.]

In another version he (s.a.w) said: Say, "All compliments ... ..."in 
every sitting , and he also ordered "the one who prayed badly" to do so, as has been mentioned

[Ref: Al Nasa'ee] 

"He (sallallaahu 'alaihi wa sallam) would teach them the tashahhud the way he taught them Soorahs of the Qur'aan" [Bukhaari & Muslim], and "the Sunnah is to say it quietly."[Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed.]

التَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَمُ عَلَيْكَ أَيُّ هَا النَّبِيُّ وَرَحْمَةُاللَّهِ وَبَ رَكَاتُهُ، السَّلَمُ عَلَيْ نَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لاَ إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُه

Transliteration : At-Tahiyyaatu Lillaahi Was-Salawaatu wat-Tayyibaatu, Assalaamu Alaika Ayyuhan-Nabiyyu wa Rehmatullaahi wa Barakaatuhu, Assalaamu ‘Alaina wa ‘Ala ‘Ibaadillaahis-Saaliheen, Ash-hadu An Laa Ilaaha Illallaahu wa Ash-hadu Anna Muhammadan ‘Abduhu Wa Rasooluhu

Translation : All compliments, prayers and pure words are due to Allaah. Peace be on you, O Prophet, and also the mercy of Allaah and His blessings. Peace be on us, and on the righteous slaves of Allaah. [For when one says that, it includes every righteous slave in the heaven and the earth.] I bear witness that none has the right to be worshipped except Allaah, and I bear witness that Muhammad is His slave and messenger.

(13.8) It is Obligatory to recite the tashahud mentioned in 13.7. Also prophet (s.a.w) taught different types of Tashahud. To know them please click here : http://www.qss.org/articles/salah/13.html#RTFToC4

Should Durood (Blessings) be said during the First tashahud  ? 

With regards to sending blessings (Durood) in the final tashahud (last tashahud) then there is no difference of opinion amongst scholars that one must say the durood but the scholars differed as to whether it is prescribed to send blessings on the Prophet (peace and blessings of Allaah be upon him) after reciting the first tashahhud. There are two views: 

1) That blessings should be sent on the Prophet (peace and blessings of Allaah be upon him). This is the view of al-Shaafa’i (in al-Umm 1/288) and he said that one who does not do it should do the prostration of forgetfulness (sujood al-sahw). The view that it is prescribed was also favoured by Ibn Hazm in al-Muhalla (2/302). This view was also favoured by Shaykh ‘Abd al-‘Azeez ibn Baaz and al-Albaani (may Allaah have mercy on them). See: Majmoo’ Fataawa Ibn Baaz (11/201) and Kitaab al-Salaah by al-Albaani (p. 145).

2 – That in the first sitting, he should only recite the tashahhud as far as the Shahaadatayn (Ashadu Allah ....), and not add the blessings (Durood) on the Prophet (peace and blessings of Allaah be upon him). This is the view of the majority of fuqaha’, and was favoured by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him). and It says in al-Mawsoo’ah al-Fiqhiyyah (12/39): "The majority of fuqaha’ are of the view that the worshipper should not add blessings on the Prophet (peace and blessings of Allaah be upon him) to the tashahhud in the first tashahhud. This is the view of al-Nakha’i, al-Thawri and Ishaaq"

However, it is regarded permissible or mustahhab to send blessings (durood) upon the prophet (s.a.w) even in the first tashahud so i will mention the durood under the first tashahud and one may choose any of the 2 opinions of scholars suggested above

For more details and quotes on this subject please visit : http://islamqa.info/en/ref/89871

(13.9) Then He (peace be upon him) used to command and himself send blessings (Durood) upon himself and his family :

>>اللَّهُمَّ صَلِّ عَلَى مُحَمَّ د وَعَلَى آلِ مُحَمَّ د، كَمَا صَلَّيْتَ عَل ى إِبْ رَاهِيمَ،وَعَلَى آلِ إِبْ رَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّ د وَعَلَى آلِمُحَمَّ د، كَمَا بَارَكْتَ عَلَى إِبْ رَاهِيمَ، وَعَلَى آلِ إِبْ رَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ <<

Transliteration : Allaahumma Salli ‘Ala Muhammadin Wa ‘Ala Aale Muhammadin, Kama Sallaita ‘Ala Ibraaheema wa ‘Ala Aale Ibraaheema, Innaka Hameedum Majeed, Allaahumma Baarik ‘Ala Muhammadin Wa ‘Ala Aale Muhammadin, Kama Baarakta ‘Ala Ibraaheema, Wa ‘Ala Aale Ibraaheema, Innaka Hameedum Majeed

Translation : O Allaah! send prayers on Muhammad, and on the family of Muhammad, as you sent prayers on [Ibraaheem, and on] the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. O Allaah! send blessings on Muhammad, and on the family of Muhammad, as you sent blessings on [Ibraaheem, and on] the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory

Note: Prophet (s.a.w) taught different types of Durood and you can read them from here :  http://www.qss.org/articles/salah/13.html#RTFToC5 

For transliteration you can also refer to this link: http://islamqa.info/en/ref/98031

If the prayer is a 2 rak'at prayer then after completing the durood e ibrahim and the dua'as prophet (s.a.w) used to supplicate with after the durood, [See step # 15.4 below to know the supplications after durood e ibrahim] say the tasleem on both the shoulders to conclude the prayer. 

Two Rak’ahs (Units) are now complete and so are the steps detailing the posture and method for a 2 raka'at prayer. 

STEP # 14 ==> GETTING UP AFTER THE 1st TASHAHUD (COMPLETING 2 RAK'ATS) IN A 3 RAKA'T PRAYER

View Image : http://img403.imageshack.us/img403/4835/rafayaden.jpg

(14.1) if it is the prayer of three (or four rak’ahs), then stand up while saying Takbeer (Allaahu Akbar) and doing rafayaden as we are getting up from our 1st tashahud

[Ref: see step #. 9 to step # 9.iv and the proofs for rafayaden below]

[Ref: Bukhaari: 739]

(14.2) The third rak’ah should also be performed as the second rak’ah, except that in the third and fourth rak’ah, only Surah Faatihah should be read without adding any additional Surah along with it, as it is proven from the hadeeth narrated by Sayyidunah Abu Qataadah (radiallah anhu).

[Ref:Al-Bukhaari: 776, Muslim: 155/451]

[Ref: Also see step # 6.1.2]

(14.3) If it is the prayer of three rak’ahs [For example: Maghrib] then after completing the third rak’ah, [and after reading at-tahiyyaat, durood, and du’aa], say tasleem and end the prayer. 

[Ref: Al-Bukhaari: 1092]

[Ref: Step # 9 to Step # 13.9 for the first part of the Tashahud ]
[Refer: Step # 15 below to know the posture for sitting in the final tashahud and for the dua'as to be recited after durood see point no. (15.4) below] 

Three Rak'ats have been completed now. 

STEP # 15 ==> COMPLETING A 4 RAKA'AT PRAYER (standing up after the 3rd Rakat)

(15.1) If it is the prayer of four rak’ahs then the person should stand up after sitting from the second prostration which is made after or in the 3rd rakah and the steps for going to ruku, prostration, sitting between 2 sujoods, straightnig our backs and etc are the same as mentioned above for any raka't and any type of salah.

[Ref: al-Bukhaari: 823 & Abu Dawood: 730, Chain Saheeh]

[Ref: Step # 9 to Step # 11.27]

How to sit in the final tashahud and the supplications therein 

(15.2) Next, after completing the fourth rak'ah, he (sallallaahu 'alaihi wa sallam) would sit for the last tashahhud. He would instruct regarding it, and do in it, just as he did in the first tashahhud, except that "he would sit mutawarrikan (See Image Below)" with his left upper thigh on the ground, and both his feet protruding (outwards) from one (i.e. the right) side. He would have his left foot under his (right) thigh and shin, "his right foot upright", or occasionally "he would lay it along the ground.His left palm would cover his (left) knee, leaning heavily on it

[Ref: Bukhari , ibid - "As for two-rak`ah prayers such as Fajr, the Sunnah is to sit muftarishan. This difference in detail is documented from Imaam Ahmad, cf. Ibn Hani's Masaa'il of Imaam Ahmad (p. 79)" , Abu Daawood & Baihaqi with a saheeh sanad, Muslim & Abu `Awaanah.]

View Image: http://i1171.photobucket.com/albums/r551/omarshah29/tawarruk1.jpg

(15.3) For the dua'as of the first part of the Tashahud and follow the steps mentioned in Step # 13.2 to Step # 13.9]

SUPPLICATION / DUA'AS THE PROPHET (S.A.W) USED TO SUPPLICATE WITH IN THE FINAL TASHAHUD 

(15.4) In the last sitting , after completing the Durood e Ibrahim, One can recite any and as many dua (from the verses of Quran or duas from Sunnah or own made ) in Arabic after (having said) the durood e Ibrahim and before the Tasleem (i.e. saying salaam to end the prayer).


(15.5) The prophet (s.a.w) used to start supplicating after durood e ibrahim by saying this dua'a first :

Translation: O Allaah! I truly seek refuge with You] from the punishment of Hellfire, and from the punishment of the grave, and from the trials of living and dying, and from the evil [trials] of the Dajjal 

[Ref: Muslim, Abu `Awaanah, Nasaa'i & Ibn al-Jaarood in al-Muntaqaa (27). It is given in Irwaa' (350)]

After the above supplication one may supplicate whatever he wants either from the Qur'an, Hadeeth or self made (in arabic) before he concludes the prayer by giving the tasleem (i.e salaam on both the shoulders). Some of sunnah Dua's can be found here : http://www.qss.org/articles/salah/14.html#RTFToC4

(15.6) After du’aa, he (peace be upon him) would say salaam to the right and (then to the) left and hence finish the prayer or conclude the prayer

[Ref:Muslim: 581, 582]

[Ref: Sunan Al Nasai, Vol. 2, Book 3, Hadith 1318 & 1324]

The prophet (s.a.w) said : “The key to Salah is purification. Its Tahrim (forbiddance of any actions outside prayer) is (starts) with the Takbir (saying: ‘Allahu Akbar [Allah is the Greatest]’ upon commencing Prayer) and its Tahlul (ending of the praying state) is with the Taslim (salutation of peace ending the Prayer." 

[Ref: Abu Dawud, Sunan, Book on purification, no. 61; Ibn Majah, Sunan, Book on purifacation and its Sunan, no. 275; Ahmad, Musnad, vol. 1, p. 123; and Al-Darimy, Sunan, Book on purification, no. 687]

A 4 raka'at Prayer Ends here. 

SUMMARY OF POSTURES : IMAGE 1 

View Image : 

http://i1171.photobucket.com/albums/r551/omarshah29/summaryofposture1.jpg

SUMMARY OF POSTURES : IMAGE 2 

Summary of Posture 2 : http://img577.imageshack.us/img577/1385/summaryofposture2.jpg