Pray as Seen Me Praying Prophet Muhammad(pbuh)

Pray As You Seen Me praying Prophet Muhammad(pbuh)
by
Faheen Ahmed

About:
As-salamu alaikum brother and sisters,I have come across
various imam used to say how to offer “Salah”,i was wondering that i
pray correctly how prophet muhammad(pbuh) prayed.
When i compared hadith related with my salah i was astonish i
found many errors in my salah then Al hamdulillah i found “prophet
way of offering salah” i would like to share how Prophet prayed
Here i am gona say how to offer salah with performing Wudu
in a correct way as prophet muhammad(pbuh) prayed. In shaa allah
by this book you can find how prophet muhammad(pbuh) prayed.
Many of you think that there is difference in salah between
men and women.No,there is only one type of salah for both men and
women by following this hadith prophet muhammad said pray as you
seen me praying.There is not an single hadith which says the
difference in salah between men and women.

The Prophet (pbuh) said, 'Pray as you have seen
me praying' (Sahih Bukhari Book 1 Vol 1, Hadith
604)
-Allah Knows the best

Regards,
Faheen Ahmed

How to Make wudu like prophet muhammad(pbuh):

Perform completely the wudu, imitating the method commanded by Allah (SWT)
in the Qu'ran:
Allah (SWT) said, "O you who believe! When you intend to offer prayer, wash
your faces and your hands (fore-arms) up to the elbows, rub (by passing wet
hands over) your heads, and (wash) your feet up to ankles…" (Al-Ma'idah 5:6)
The Prophet (SAW) said, "Allah does not accept prayer without purification ..."
(Sahih - Muslim and others)

Making Niyyah (Intention) for Wudu

Before starting the actions of wudu it is necessary to make niyyah. Make niyyah
that the act of performing wudu is for the purpose of purity only. Niyyah should
be made in the heart because it is an action of the heart and not of the tongue.
Niyyah by words is not approved by the Prophet (SAW).

Prophet Muhammad (SAW) said, "Verily the actions are by intention and there is
for everyone only what he intended..." (Sahih - Fath-ul-Baaree and Muslim)

At-Tasmiyyah (Mentioning Allah's Name)
After niyyah, start wudu by saying aloud or silently:

"Bismillah"
(In the Name of Allah)
Prophet Muhammad (SAW) said, "There is no wudu for him who does not mention
Allah's name upon it." (Sahih - Ibn Maajah, At-Tirmithee, Abu Dawood, and
others)

Washing the hand Upto Wrist
Start by using the left hand to wash the right hand up to
the wrist making sure that no part of the hand is left dry,
especially between each finger. Repeat three times. Then
use the right hand to wash the left hand up to the wrist
making sure that no part of the hand is left dry, especially
between each finger. Repeat three times.

Humran (RA) narrates that Uthman (RA) called for water
to make wudu and washed his hands three times... then
said, "I saw Rasoolullah (SAW) make wudu just as I have made wudu." (Sahih Al-Bukhari and Muslim)

Washing Mouth
Take water into the right hand and wash the mouth by
moving the water around inside the mouth making sure to
reach the back of the throat. Repeat three times.
Prophet Muhammad (SAW) said, "When you make wudu
then wash your mouth." (Sahih - Al-Baihaqee)

Sniffing Water Into the Nose and Then Ejecting It
Put water into the right palm, sniff the water into the
nose and breath it into its backmost part, then eject
the water from the nose with the fingers on the left
hand. Repeat three times.
The Prophet (SAW) said, "When one of you makes wudu
then let him enter water into his nose, then expel it."

(Sahih - Al-Bukhari, Muslim, Abu Dawood)
Abd Khair (RA) said, "We were sitting looking towards Ali
(RA) - as he made Wudu - and he entered into his mouth
a handful of water with his right hand and washed his
mouth and nose, then expelled it from his nose with his
left hand - he did that three times, then said, 'Whoever
would like to see the way of purification of Rasoolullah
(SAW) - then this is his purification.'" (Sahih Ad-Daarimee)

Washing the Face
Wash the face, from ear to ear, and forehead to chin
making sure that no part of the face is left dry. Repeat
three times.
Allah (SWT) said, "O you who believe! When you intend
to offer prayer, wash your faces and your hands
(fore-arms) up to the elbows, rub (by passing wet hands
over) your heads, and (wash) your feet up to ankles…"
(Al-Ma'idah 5:6)

Humran ibn Abaan (RA) narrates that Uthman (RA) called for water to make
wudu and so mentioned the way in which the Prophet (SAW) made wudu. Humran
(RA) said, "Then he washed his face three times." (Sahih - Al-Bukhari, Muslim)

Running Water Through the Beard with the Fingers
Take a handful of water into the right hand and enter it
below the chin and rub it through the beard making sure
to get all the way down to the roots of the hair.

Anas (RA) narrates that the Prophet (SAW), when he
made wudu, used to take a handful of water and enter it
below his chin and rub it through his beard and said, "This
is what my Lord - the Great and Exalted - has ordered
me to do." (Sahih - Abu Dawood, Al-Baihaqee,
Al-Haakim)

Washing the Hands and Arms Including the Elbows
Use the left hand to wash the right hand, forearm and
elbow, up to and including the elbow making sure that no
part of the hand, arm and elbow is left dry, especially
between the fingers. Repeat three times. Then use the
right hand to wash the left hand, forearm and elbow
making sure that no part of the hand, arm and elbow is
left dry, especially between the fingers. Repeat three
times.
Allah (SWT) said, "O you who believe! When you intend to offer prayer, wash
your faces and your hands (fore-arms) up to the elbows, rub (by passing wet
hands over) your heads, and (wash) your feet up to ankles…" (Al-Ma'idah 5:6)

Nu'aim ibn Mijmar (RA) said, "I saw Abu Hurairah make wudu - he washed his
face and completed the wudu, then washed his right hand until he reached the
upper arm, then his left hand till he reached the upper arm" - then in the end
of the Hadith he said: "This is how I saw Rasoolullah (SAW) make wudu.'"
(Sahih - Muslim)

Wiping the Head *
Wipe the head with the fingers of both hands, starting
from the forehead, taking them to the nape of the neck,
then bring them back to the forehead. Do this one time.
(Al-Ma'idah 5:6)

The Prophet (SAW) wiped his head with his two hands,
moving them forwards and backwards - beginning with
the front of the head and (wiping) with them up to his
nape then he (SAW) returned them to the place from
which
he
began.
(Sahih
Al-Bukhari,
Muslim,
At-Tirmithee, and others)

*Wiping Over the Turban
Men who wear a head piece that is difficult to remove (such as a turban) should

wipe over the head covering. Do this one time.

Amr ibn Umayyah (RA) said, "I saw Rasoolullah (SAW) wipe over his turban and
leather socks." (Sahih - Al-Bukhari and others)

*Wiping Over the Turban and Forelock
If part of the head is uncovered and it is normally so, then it is preferable to
wipe over the part that is uncovered along with the turban. Do this one time.

Shu'bah (RA) said, "The Messenger of Allah (SAW) made wudu and wiped over
the front portion of his scalp, his turban and his socks. (Sahih - Muslim)

*Woman's Head Cover
As for the woman's head cover, it is also permissible to wipe over it. This would
be the case of a woman that has no private place for wudu (i.e. where
non-Mahram men or non-Muslim women may see them). Do this one time.

Umm Salamah (RA) used to wipe over her head cover . (See'al-Mughnee' - Ibn
Mundhir)

Wiping the Ears
Wipe the ears by inserting the tips of the index fingers
into the ears, twist them around the folds of the ears
then pass the thumb behind the ears from the bottom,
upwards. Wipe the ears with the water used for the
head. Do this one time.
Prophet Muhammad (SAW) said, "The two ears are a
part of the head." (Sahih - At-Tirmithee, Abu Dawood,
and Ibn Maajah)

From Abdullah ibn Amr (RA) - about the way of performing wudu - he (SAW)
said, "Then he (SAW) wiped his head and entered his two forefingers into his
ears and wiped the backs of his ears with his thumbs". (Sahih - Abu Dawood,
An-Nasaa’ee, Ibn Maajah, Ibn Khuzaimah)
Ar-Rabee bint Mu'awwidh (RA) reported that the Prophet (SAW), "Wiped his
head with water remaining in his hand". (Hasan - Abu Dawood and others)

Washing the Feet and Ankles*
Use the right hand to wash the right foot up to and including the ankle making

sure no part of the foot is left dry, especially between the toes. Use the right
hand pinkie finger to wash between the toes starting on the right side of the
foot. Repeat three times. Then use the left hand to wash the left foot up to
and including the ankle making sure no part of the foot is left dry, especially
between the toes. Use the left hand pinkie finger to wash between the toes
starting on the right side of the foot. Repeat three times.
(Al-Ma'idah 5:6)
"Ibn Umar (RA) said, "Rasoolullah (SAW) fell behind us
and then came upon us during a journey, then we found
him and it was time for 'Asr - so we began to make
Wudu and wipe over our feet, so he (SAW) called out at the top of his voice,
'Woe to the ankles from the Fire. (two or three times)'" (Sahih - Al-Bukhari
and Muslim)
"Al-Mustaurad (RA) said, "When the Prophet (SAW) made wudu he would enter
the water between his toes with his little finger." (Sahih - Abu Dawood,
At-Tirmithee, and Ibn Maajah)

*Wiping Over the Foot Covering
Wiping over the top of the foot covering with wet hands instead of washing the
feet is allowed, provided that the foot covering has been put on after
performing wudu that included washing the feet. Wipe the top of each foot one
time, using the right hand for the right foot and the left hand for the left
foot. This is allowed for 24 hours from the time of wudu, if not traveling. After
this time the feet must be washed. It is allowed for 3 days from the time of
wudu, if traveling. After this time the feet must be washed.

Amr ibn Umayyah (RA) said, "I saw Rasoolullah (SAW) wipe over his turban and
leather socks." (Sahih - Al-Bukhari and others)

Drying the Body-Parts After Wudu
Drying the body-parts after wudu is a desirable action.

Aishah (RA) said, "Rasoolullah (SAW) had a cloth which he used to dry himself
with after making wudu." (Sahih - An-Nasaa'ee)

How Many Times For Each Action in Wudu
Each detail of wudu has been performed by Prophet Muhammad (SAW) once,
twice or three times (except wiping of head and ears, these should only be done
once). Washing each body-part once is obligatory - and the second and third
washings are Sunnah - and it is better to wash three times so as to follow the
Sunnah of the Prophet (SAW).

Ibn Abbas (RA) said, "Rasoolullah (SAW) made wudu (washing each part) once."
(Sahih - Al-Bukhari)
Abdullah ibn Zaid (RA) narrates that the Prophet (SAW) made wudu (washing
each part) twice. (Sahih - Al-Bukhari)
Uthman (RA) recorded that he (SAW) washed each of the parts three times.
(Sahih - Al-Bukhari and Muslim)

Beginning With the Right
Always wash the right hand before the left hand. Always wash the right foot
before the left foot. Always wash the right side before the left side.

Aisha (RA) said, "Rasoolullah (SAW) used to like to begin with the right in
putting on shoes, combing his hair, in purification and in all of his affairs."
(Sahih - Al-Bukhari, Muslim, and others)

Reading Du'as (Supplications) After Wudu
After wudu, first say aloud or silently:

"Ash hadu an la ilaha illal lahu wah dahu la shareeka lahu wa
ash hadu an-na muhammadan 'abduhu wa rasulhu"
(I testify that there is none worthy of worship except Allah, and I testify that
Muhammad (SAW) is His slave and Messenger)
Then say aloud or silently:

"Allah hum maj 'alnee minat taw-wabeena, waj 'alnee minal
muta tah-hireen."
(O Allah, make me one of those who constantly repents to You and of those who
purify themselves)
Rasoolullah (SAW) said, "None of you makes wudu and completes the wudu then
says: "Ash hadu an la ilaha illal lahu wah dahu la shareeka lahu wa ash hadu
an-na muhammadan 'abduhu wa rasulhu" except that all eight Gates of Paradise
are opened for him - so that he enters by whichever he pleases." (Sahih -

Muslim, Abu Dawood, At-Tirmithee, An-Nasaa'ee, Ibn Maajah)
"Allah hum maj 'alnee minat taw-wabeena, waj 'alnee minal muta tah-hireen."
(Sahih - At-Tirmithee)

Actions That Break Wudu
Actions that break wudu are as follows: that which comes out from the two private
parts (front and back) such as urine*, wind, excretion*, blood*, etc., sound sleep while
lying down or reclining, touching the uncovered private parts,
Allah (SWT) said, "…or any of you comes from answering the call of nature, or
you have been in contact with women (sexual intercourse)…" (Al-Ma’idah 5:6)
The Prophet (SAW) said, "There is no wudu except from a sound or a smell."
(Sahih - Ul-Jaarni)
Rasoolullah (SAW) said, "The eye is the drawstring for the anus, so he who
sleeps then let him make wudu." (Sahih - Abu Dawood, Ibn Maajah, Ahmad)
Rasoolullah (SAW) said, "If one of you touches his penis and there is no veil
between him and it nor any cover, then wudu has become obligatory for him."
(Sahih - Al-Haakim and others)

*That Which Comes Out From the Private Parts
Menstruating and post-partum bleeding women are not permitted to pray.
Menstruating and post-partum bleeding women must complete their bleeding period
and make ghusl (wudu plus bathing the entire body) before returning to their prayers.
Anyone having a continuous flow of blood, urine or excretion from the privates parts
must wash the privates and make wudu for every prayer, after the time has entered.
Anyone having continuous impurities from the private parts fall under the rules of
istihadah.
The Prophet (SAW) said to Fatimah bint Hubaish (RA), "Give up the prayer when
your menses begins, and after it finishes, wash the blood off your body (by
having a full shower/bath), and start praying." (Sahih - Al-Bukhari)
The Prophet (SAW) told Fatimah bint Hubaish (RA), "Refrain from Salat during
the days of your normal menses then wash and make ablution for every Salat
and then pray even if blood drops onto the mat!" (Sahih - Al-Bukhari)

How to Pray like Prophet muhammad(pbuh) prayed
Facing the Ka'abah(Qibla):
To turn one's face and whole body towards the Ka'aba, The Holy House at Makkah,
intending by heart to perform the prayer which he wants to fulfill, whether it is an
obligatory prayer or a supererogatory prayer, the worshipper in all cases, should not
pronounce his intention openly, because neither the Prophet nor his companions used
to utter the intention for prayer. Thus, pronouncing the intention for prayer in
audible voice is a heresy and an illicit action. Whether the individual be an Imam or
performs his prayer individually, he should make (A Sutra) i.e. a curtain for his
prayer. Directing the face towards the Qibla (The Ka'aba at Makkah) is an imperative
condition for every prayer. However, there are few exceptions for this rule explained
in authoritative books for whom who wish to refer.
Allah Says,''......Turn your face in the direction of Al-Masjid- al-Haram......''
(Surah Baqarah 2:144)

Hadith reference:
Narrated Ibn 'Umar: The Prophet saw expectoration in the direction of the qibla of
the mosque while he was leading the prayer, and scratched it off. After finishing the
prayer, he said, "Whenever any of you is in prayer he should know that Allah is in
front of him. So none should spit in front of him in the prayer." (Book Of
Characteristics of Prayer, Hadith no 720)
Narrated Ibn 'Umar: While some people were offering Fajr prayer at Quba mosque,
someone came to them and said, "Quranic literature" has been revealed to Allah's
Apostle tonight, and he has been ordered to face the Ka'ba (of Mecca) so you too,
should turn your faces towards it. Their faces were then towards Sham (Jerusalem),
so they turned towards the qibla (i.e. Ka'ba of Mecca)." (Book of Prophetic
Commentary on the Qur'an,Hadith #21)
Narrated Al-Bara: We prayed along with the Prophet facing Jerusalem for sixteen
or seventeen months. Then Allah ordered him to turn his face towards the qibla (in
Mecca):-- "And from whence-so-ever you start forth (for prayers) turn your face in
the direction of (the Sacred Mosque of Mecca) Al-Masjid-ul Haram.." (2.149)(Book
Prophetic Commentary on the Qur'an,Hadith 19)

It is compulsory for every one who prays to face Qibla if not your prayer is not valid

Intention(Niyaah)

Before starting the actions of Prayer one should make Niyyah(Intention) it is
necessary to make niyyah.Niyyah should be made in the heart because it is an
action of the heart and not of the tongue. Niyyah by words is not approved by
the Prophet (SAW).
Prophet Muhammad (SAW) said, "Verily the actions are by intention and there is
for everyone only what he intended..." (Sahih - Fath-ul-Baaree and Muslim)
He (sallallaahu 'alaihi wa sallam) used to say: All
actions are by intention, and every man shall have
what he intended.
Intention is connected to knowledge. If a person knows what he is doing then he has
obviously made an intention. It cannot be imagined, if he knows what he wants to do,
that he has not formed an intention. The imaams are agreed that speaking the
intention out loud and repeating it is not prescribed in Islam, rather the person who
has made this a habit should be disciplined and told not to worship Allaah by following
bid’ah and not to disturb others by raising his voice. And Allaah knows best.

Straightening the rows and Stand foot-to-foot(image-I):
Allah’s Messenger used to say:
‘Stand close together in your
rows, bring them near one
another, and stand neck to neck
‘Straightening the rows’ means
standing in one straight line
with no one out of step. This is
an important part of our
prayers
It was narrated that Anas bin
Malik (RA) said: Allah’s
Messenger (PBUH) said, “Make your rows straight, for straightening the rows is a
part of completing the prayer.”
(Hadith No. 993, Chapters of Establishing Prayer & Sunnah regarding them, Sunan
Ibn Majah, Vol. 2; Hadith 975 (433), Book of As-Salat, Sahih Muslim, Vol. 1; Hadith
No. 668, Book of Salat, Sunan Abu Dawud, Vol. 1).
Allah creates discord/disunity/disharmony among the people who do not keep
rows straight:
This is inferred upon from following narration:
An-Numan bin Bashir (RA) said, “Allah’s Messenger (PBUH) used to straighten our
rows, as if he was straightening an arrow, until he saw that we had learned it. Then he
came out one day and was about to say Takbir when he noticed a man whose chest was
sticking out from the row. He said: Slaves of Allah! Make your rows straight or Allah
will cause discord among you.”
(Hadith No. 979 (436), Book of As-Salat, Sahih Muslim, Vol.1; Hadith No. 994,
Chapters of Establishing Prayer & Sunnah regarding them, Sunan Ibn Majah, Vol. 2).
Thus, one of the aftermaths of not maintaining straight rows is that the unity of the
society is endangered. This is a big doom for the society for unity is one of the most
important ingredients for the health of Muslim society.
No second row should start unless the first row is complete:
Following hadith explains this for us:

Jabir bin Samurah (RA) narrated that Allah’s Messenger (PBUH) said, “Do you not
(wish to) line up just like the angels line up in front of their Lord?” We asked, “And
how do the angels line up in front of their Lord?” He said, “They complete (& fill-up)
the first row, and they line up closely in the rows.”
(Hadith No. 661, Book of Salat, Sunan Abu Dawud, Vol. 1; Hadith No. 817, Book of
Leading the Prayer, Sunan An-Nasa’i, Vol. 1; Hadith No. 992, Chapters of Establishing
Prayer & Sunnah regarding them, Sunan Ibn Majah, Vol. 2).
This narration tells us about how the angels stand in rows in front of Allah (SWT),
and that we also should follow the way of angels as recommended by the Prophet
(PBUH).
People should stand shoulder-to-shoulder and foot-to-foot in a row:
Narrated Anas bin Malik (RA): The Prophet (PBUH) said, “Straighten your rows for I
see you from behind my back.” Anas added, “Every one of us used to put his shoulder
with the shoulder of his companion and his foot with the foot of his companion.”
(Hadith No. 725, Book of Adhan, Sahih Bukhari, Vol. 1).
Best rows for men and women
Abu Hurairah (RA) narrated that Allah’s Messenger (PBUH) said, “The best rows for
men are the front ones, and the worst rows are the last ones. And the best rows for
women are the last ones, and the worst are the front ones.”
(Hadith No. 678, Book of Salat, Sunan Abu Dawud, Vol. 1; Hadith No. 821, Book of
Leading the Prayer, Sunan An-Nasa’i, Vol. 1; Hadith No. 1000, Chapters of
Establishing Prayer & Sunnah regarding them, Sunan Ibn Majah, Vol. 2; Hadith No.
985 (440), Book of As-Salat, Sahih Muslim, Vol.1 ).
It is a motivation for men to come early to get place in front rows. Back rows being
the best rows for women signify that women should not pray in front of men in a
congregational prayer. This is to be avoided so as to avoid male-female intermingling.
In fact, Islam encourages the women to pray at home, except for Friday and Eid
prayers, where it is recommended for women too to come and pray in masjids.
Therefore, keeping the rows straight brings perfection to the prayer It is sad that
these days the straightening and completion of rows gets no attention and the
requirements and etiquettes associated with rows in a prayer are dealt with extreme
carelessness and negligence. May be due to this, mutual grudge, disunity, dispute etc.
is rife among us; but none is prepared to learn lessons. May Allah help us!

Takbirat Al Ihram
Raising his hands upto shoulder or upto tobes of Ear(image-II)
When anyone says Takbeer he
should raise his hand upto the
shoulder or tops of the
ear,He/she should not touch
the ear or raise above the
tops of the ear and say
Takbeer.
The Prophet (peace and
blessings be upon him) would
raise his hands sometimes
with the takbeer,[Al Bukhari
and An-Nasai]
He(peace be upon him) would raise his hands sometimes after the takbeer,[Ibid] and
sometimes before it.[Al Bukhari and Abu Dawood]
The following hadith shows that prophet muhammad(pbuh) used to say takbeer
before or after raising the hands and it is Mubah(optional) for you to simultaneous of
raising the hands and takbeer
"He would raise them with fingers apart [not spaced out, nor together]",[Abu
Daawood, Ibn Khuzaymah (1/62/2, 64/1), Tammaam and al-Haakim who declared it
saheeh and adh-Dhahabee agreed]
The following hadith shows that the finger should not be closer or space out that
means you should be some(little) space between fingers and say takbeer
and "he would put them level with his shoulders"[Al Bukhari and An-Nasai], although
occasionally, "he would raise them until they were level with [the tops of] his
ears."[Al Bukhari and Abu Dawood](not touching the ears), palms facing the Qiblah
(Umdat-ul-Ehkam)
I was sitting with some of the companions of Allah's Apostle and we were discussing
about the way of praying of the Prophet . 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..." [Bukhari 1.791,
Narrated Muhammad bin Amr bin Ata]

"Allah's Messenger used to raise both his hands up to the level of his shoulders when
opening the As-Salat (the prayer); and on saying the Takbir for bowing. And on raising
his head from bowing he used t o do the same and then say Sami 'Allahu liman
hamidah, Rabbana walakal-hamd. And he did not do that (i.e. raising his hands) in
prostrations."[Bukhari 1.702, Narrated 'Abdullah bin Umar]
The hadith says you should raise your hand upto shoulder level or tops of your ear.
And Then he (sallallaahu 'alaihi wa sallam) would commence the prayer by
saying takbeer

“Allahu Akbar(Allah is greatest)”
Also, "he used to raise his voice for the takbeer'
such that those behind him could hear."
But, "when
he fell ill Abu Bakr used to raise his voice to
convey the takbeer of the Messenger (sallallaahu 'alaihi
wa sallam) to the people
(Sahih muslim,Nasaa'i)
NOTE:- TOUCHING THE EARLOBE IS BIDDAH (INNOVATION)
To Place the Right Arm on the Left Arm, and the command for it
"He (sallallaahu 'alaihi wa sallam) used to
place his right arm on his left arm",
(Muslim & Abu Daawood. It is also given in
Irwaa' (352))
He used to say: We, the company of
prophets, have been commanded to hasten
the breaking of the fast, to delay the meal
before the fast, and to place our right
arms on our left arms during prayer.
(Ibn Hibbaan & Diyaa', with a saheeh isnaad.)

Also "he passed by a man who was praying
and had placed his left arm on his right, so
he pulled them apart and placed the right
on the left."
(Ahmad & Abu Daawood, with a saheeh isnaad)

The hadith conclude that you should keep first left hand and only the right hand And
you should placed right on the left

Volume 1, Book 12, Number 707:
Narrated Sahl bin Sa'd:
The people were ordered to place the right hand on the left forearm in the prayer.
Abu Hazim said, "I knew that the order was from the Prophet ."
He used to place the right arm on the back of his left palm, wrist and forearm"
(Abu Daawood, an-Nasaa.ee and Ibn Khuzaymah (1/54/2) with a saheeh isnaad, and
Ibn Hibbaan declared it saheeh (485)and (sometimes) "he would grasp his left arm
with his right."
It is permissible for you to keep right hand on your left wrist,palm,forearm,
[an-Nasai and ad-Daaraqutnee with a saheeh isnaad. In this hadeeth there is evidence
that grasping is from the sunnah, and in the previous hadeeth that so is placing, so
both are sunnah. As for the combination of holding and placing, which some of the
later Hanafees hold to be good, then that is an innovation; its form as they state is to
place the right hand on the left, holding the wrist with the little finger and the
thumb, and laying flat the remaining three fingers, as described in Ibn `Aabideen's
Footnotes on Durr al-Mukhtaar (1/454); so do not be confused by what they say].
To Place the Hands on the Chest
It is best to place your right hand over your left hand and place them on your chest,
as this is the obvious meaning of the hadîth found in Sahih Bukhari(730) related by
Sahl b. Mas`ad al-Saidi.
This is also the meaning of the hadîth of Wa'il b. Hajar, who relates that the Prophet
(peace be upon him) “...used to place them on his chest.”
Ibn Khuzaymah (479), al-Bayhaqî (2/30), and Abu Dawud (759) relate the following
from Ta,us: “Allah’s Messenger (peace be upon him) used to place his right hand over
his left and place them on his chest while he was praying."
Ahmad (5/226) relates from Qubaydah b. Halab that his father said: “I saw the
Prophet (peace be upon him) turn towards his left and right after finishing his
prayers. I saw him place this on his chest” - whereby the narrator placed his right
hand over his left at the wrist and placed them on his chest.
These are three hadith that show us that the Sunnah is to place our hands over our
chests. No one who takes all of them together can doubt that they are sufficient as
evidence said by Albani.So,One should keep his left hand over the chest and then
right hand over the wrist,palm or forearm.
Note :-Regarding The Hadeet To Keep Hand On Navel Is Weak

Forbidden Way of Takbirat Al Ihram(image)

To Look At The Place Of Prostration, And Humility
Throughout the Salat the eyes of the worshipper should point to the spot where the
forehead rests in Sajdah. Dont look towards the sky.
“The Prophet (Salla-Allaahu alaihi wa sallam) used to
incline his head during prayer and fix his isght
towards the grond.” [Baihaqi and Hakim]
“While he (Salla-Allaahu alaihi wa sallam) was in
Ka’bah, his sight did not leave the place of his
prostration until he came out from it.” [Baihaqi and
Hakim]; and he (Salla-Allaahu alaihi wa sallam) said:
“It is not fitting that there should be anything in
the House (i.e the Ka’bah) which distracts the person
praying.” [Abu Dawoud and Ahmad with a saheeh
isnad (Irwaa’ 1771)]
These two Ahadith show that the Sunnah is to fix
one’s sight on the place of the Prosration on the
ground, so the action of some worshippers of closing their eyes during prayer is
misdirected piety, for the best guidance is of Muhammad (Salla-Allaahu alaihi wa
sallam).
Prophet Muhammad(pbuh) used to forbid looking up at the sky and he emphasized this
prohibition.
Anas ibn Malik (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu alaihi
wa sallam) said : “What is wrong with those people who look towards the sky during

Salat (Prayer)?” His talk grew stern while diverting this speech and he said: “They
should stop [looking towards the sky during the Salat (prayer)]; otherwise their eyes
would be snatched away.” [Bukhari :717]
It is prohibited for one who prays should not look up towards the sky otherwise eyes
would be snatched,If anyone look up the sky and pray its better to avoid otherwise
one's eye will be snatched.
In another Hadith: ‘Aishah (Radia-Allaahu ‘anha) narrated: I asked Allah’s Messenger
(Salla-Allaahu alaihi wa sallam) about looking hither and thither in the Salat (prayer).
He (Salla-Allaahu alaihi wa sallam) replied: “It is a way of stealing by which Shaytan
(Satan) takes away (a portion) from the salat (Prayer) of a person.” [Bukhari 1:718]
Aishah(may allah be pleased with her) asked prophet muhammad(pbuh) about if
anyone look pillar to post in salah then prophet muhammad(pbuh) said his one part of
prayer will be stealed by shaytan.So,it is forbidden for you to look from pillar to post.
He (Salla-Allaahu alaihi wa sallam) also said: “Allah does not cease to turn to a slave in
his prayer as long as he is not looking around; when he turns his face away him.” [Abu
Dawoud, Ibn Khuzaimah and Ibn Hibban. Saheeh at-Targhib no. 555]
Allah(swt) will not look at a slave until the slave look at the ground while one's
praying.
Abu Hurairah (Radia-Allaahu ‘anha) said: “My Khalil (intimate friend) (i.e. the Prophet
(Salla-Allaahu alaihi wa sallam)) forbade me from three things: pecking like a hen,
squatting like (iqa’aa’) a dog and looking around like a fox.” Ahmad and Abu Ya’laa.
Saheeh at-Targheeb no. 556]
This hadith says one should not look around like a fox so,It is forbidden who prays
should not look around should only look on prosration part.
And he (Salla-Allaahu alaihi wa sallam) said: “Any person who when obligatory prayer
is due, excels in its abulution, humility and bowings, will have it as a remission for his
previous minor sin, and this (opportunity) is for all times.” [Muslim]
Prophet muhammad(pbuh) said when an obligatory prayer is performed when one's do
with good abulution,humility and bowing will have forgiveness for his previous minor
sin this is applicable for all times of obligatory prayer.
Once the Prophet (Salla-Allaahu alaihi wa sallam) prayed in a Khameesh (a woolen
garment having marks) and (during the prayer) he looked at its marks. So when he
finished the prayer, he said: “Take this Khameesh of mine to Abu Jahm and bring me

his Anbijaniyah (i.e. a woolen garment without marks), for it has diverted my
attention from the prayer (in one narration:… for I have looked at its marks during
the prayer and it almost put me to trial)” [Bukhari, Muslim and Malik, it is given in
Irwaa’ (376)]
In this hadith prophet muhammad(pbuh) says the khameesh should be plain and it
should not have any mark or picture that diverts the attention from the prayer,So if
any mark or picture on it please try to avoid ,It will divert the concentration on one's
prayer.
He would also say: Prayer is not valid when the food has been served, nor when it is
time to relieve oneself of the two filths
(Bukhari,Muslim)
Prophet muhammad(pbuh) says ones prayer is not vaild when food has been served,one
should take food after one should pray and one's prayer will valid.
Note:-Closing Eyes Is Makrooh….

Recitation Before Fatihah:
There are several Du’aa which Prophet Muhammad (pbuh) used to recite before
Fatihah.
Du'aa 1:
Ali b. Abu Talib reported that when the Messenger of Allah (may peace be upon him)
got up at night for prayer he would say:
“Wajahtu wajhi li’lladhi fatara al-samawaati wa’l-ard haneefan, wa maa ana min
al-mushrikeen. Inna salaati wa nusuki wa mahyaaya wa mamaati Lillaahi Rabb il
–‘aalameen, laa shareeka lahu wa bidhaalika umirtu wa ana awwal al-muslimeen”
Meaning:

I turn my face in complete devotion to One Who is the Originator of the heaven and
the earth and I am not of the polytheists. Verily my prayer, my sacrifice, my living
and my dying are for Allah, the Lord of the worlds; There is no partner with Him and
this is what I have been commanded (to profess and believe) and I am of the
believers.
Sahih Muslim (book 4, Hadith 1695)
Du'aa 2:
Narrated Abu Huraira: Allah’s Apostle used to keep silent between the Takbir and
the recitation of Qur’an and that interval of silence used to be a short one. I said to
the Prophet “May my parents be sacrificed for you! What do you say in the pause

between Takbir and recitation?” The Prophet(P.B.U.H) said, “I say,:“‘Allahumma, ba’id baini wa baina khatayaya kama ba’adta baina-l-mashriqi
wa-l-maghrib. Allahumma, naqqim min khatayaya kama yunaqqa-ththawbu-l-abyadu
mina- ddanas. Allahumma, ighsil khatayaya bil-ma’i wa-th-thalji wal-barad”
Meaning:

O Allah! Set me apart from my sins (faults) as the East and West are set apart from
each other and clean me from sins as a white garment is cleaned of dirt (after
thorough washing). O Allah! Wash off my sins with water, snow and hail.
Sahih Bukhari (volume 1 Book 12, Hadith 711)
Du'aa 3:
Abda reported: ‘Umar b. al-Khattab used to recite loudly these words:
“Subhanak Allahumma wa bi hamdika wa tabarakasmuka wa ta’ala jadduka wa la ilaha
ghairuka.”
Meaning:

Glory to Thee,0 Allah,and Thine is the Praise, and Blessed is Thy Name. and Exalted
is Thy Majesty. and there is no other object of worship beside Thee].

Taawudh
Ta`awwudh is an Arabic term used to refer to the phrase:

So when you want to recite the Quran, seek refuge with Allah from Shaitan
(Satan), the outcast(the cursed one).
Allah(swt) says in qur'an in Surah An-Nahl 16 Verse 98
”Audhu billahi mina shaitaan nir rajeem”
Meaning:
(I seek refuge in Allah from the rejected Satan)
This should only be said in the first Rakat.
The Sunnah is sometimes to say
“A’oodhu Billaahi min al-Shaytaan il-rajeem, min hamzihi wa nafkhihi wa nafathihi

Meaning:
(I seek refuge with Allaah from the accursed Satan, from his madness, his arrogance
and hispoetry),” –poetry here refers to blameworthy kinds of poetry.sometimes he
may say,
“A’oodhu Billaah il-Samee’ il-A’leem min al-Shaytaan…
Meaning:
(I seek refuge with Allaah, the All-Hearing, All-Knowing, from the Shaytaan…).”

Tasmiyah:Tasmiyah means Bismillah Ir-Rahman ir-Rahim

You should recite tasmiyah silently the following hadith shows
“Qatada informed in writing that Anas b. Malik had narrated to him: I observed
prayer behind the Apostle of Allah (may peace be upon him) and Abu Bakr and Umar
and ‘Uthman. They started(loud recitation) with: AI-hamdu lillahi Rabb al-’Alamin [All
Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah irRahman-ir-Rahim (loudly) at the beginning of the recitation or at the end of it.”

Note:You Should Not Recite Tasmiyah Loudly It Should Be Avoided

Recitation Of Surah Fatihah:
Surah Fatihah:(English Translation)
Transliteration

English Translation

A'uzu billahi minashaitanir rajim

I seek refuge in Allah from the
outcast Satan

Bismillahir Rahmanir Rahim

In the name of Allah, the Most
Beneficent, the Most Merciful

'Al-Hamdu lillahi Rabbil-'Aalamin Praise be to Allah, Lord of the

(1:1)

Worlds,(1:1)

'Ar-Rahmaanir-Rahiim (1:2)

The Beneficent, the Merciful.
(1:2)

Maaliki Yawmid-Diin; (1:3)

Owner of the Day of Judgement.
(1:3)

'Iyyaaka na'-budu wa 'iyyaaka
nasta-'iin.(1:4)

Thee (alone) we worship; Thee
(alone) we ask for help. (1:4)

'Ihdinas-Siraatal-Mustaqiim(1:5)

Show us the straight path,(1:5)

Siraatal-laziina 'an-'amta 'alay
him- (1:6)

The path of those whom Thou
hast favoured; (1:6)

Gayril-magzuubi 'alay him wa
laz-zaaalliin. (1:7)

Not (the path) of those who earn
Thine anger nor of those who go
astray. (1:7)

Recitation Of Surah Fatihah Behind Imam:Narrated by ‘Ubada bin As-Samit:Allah’s Apostle said, “Whoever does not recite
Al-Fatiha in his prayer, his prayer is invalid.”
Sahih Bukhari (Volume 1 : Book 12 : Hadith 723)
‘Ubada b. as-Samit reported from the Apostle of Allah (may peace be upon him ): He
who does not recite Fatihat al-Kitab is not credited with having observed the prayer.
Sahih Muslim Book 4, Number 0771
Ubadah bin As-Samil narrated that :
the Prophet (P.B.U.H) said: “There is no Salat for the one who does not recite
Fatihatil-Kitab.” (Sahih)
Sunan Tirmidhi (Vol. 1, Book 2, Hadith 247)
In this hadith prophet muhammad(pbuh) says anyone who does not recite Surah
Fatiha his prayer is not vaild.So,It is compulsory to recite surah Fatiha.

The Abrogation of Recitation behind the Imaam in the Loud Prayers
Ubadah bin As-Samit narrated:
“Allah’s Messenger prayed the Subh prayer, and he had difficulty with the recitation.
When turned (after finishing) he said: ‘I think that you are reciting behind your
Imam?’” He said: “We said: ‘Yes, Messenger of Allah, by Allah!’ He said: ‘Do not do
that, except for Umm Al-Kitab, for there is no Salat for one who does not recite it.’”
(Sahih)

Sunan Tirmidhi (vol. 1, Book 2, Hadith 311)
It was narrated that Ubadah bin As-Samit said:
“The Messenger of Allah (sallallahu ‘alaihi wa sallam) 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).’” (Sahih)
Sunan Naseei (vol. 2, Book 1, Hadith 921)
It is not adviceble for you to recite surah fatihah loudly while imam recite because it
will make loss of concentration and very difficult for imam

The Necessity of al-Faatihah, and its Excellence
Abu As-Sa’ib- the freed slave of Hisham bin Zuhrah-said:
“I heard Abu Hurairah say: ‘The Messenger of Allah (sallallahu ‘alaihi wa sallam) 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 (sallallahu ‘alaihi wa
sallam) 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
(sallallahu ‘alaihi wa sallam) 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.’” (Sahih)

The Obligation to Recite Surah Fatihah in every rak'ah and Qur'an
along with that:
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 “AlFatiha”only it is
sufficient but if you recite something else in addition, it is better
Sahih Bukhari (volume 1 : Book 12 : Hadith 739)
‘Ata’ narrated on the authority of Abu Huraira who said that one should recite
(al-Fatiha) in every (rak’ah of) prayer. What we heard (i. e. recitation) from the
Messenger of Allah(may peace be upon him), we made you listen to that. And that
which he (recited) inwardly, we (recited)inwardly for you. A person said to him: If I
add nothing to the (recitation) of the Umm al Qur’an (Surat al-Fatiha), would it make
the prayer incomplete? He (AbuHuraira) said: If you add to that (if you recite some
of verses of the Qur’an along with Surat at-Fatiha) that is better for you. But if you
are contented with it (Surat al-Fatiha) only, it is sufficient for you.
Sahih Muslim (book 4, Number 0779)
We should recite Surah Fatihah in every Rak'an of prayer it is sufficient for us but
if we add qur'an along with that it is better both are permissible as prophet
muhammad(pbuh) said

Ameen Should Be Said Louldy:When he (sallallaahu 'alaihi wa sallam) finished reciting al- Faatihah, he would say:

("aameen") loudly, prolonging his voice
(Bukhaari in Juz' al-Qiraa'ah & Abu Daawood with a saheeh isnaad.)
Narrated by Abu Huraira: Allah’s Apostle said, “When the Imam says: ‘Ghair-ilMaghdubi ‘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.”
Sahih Muslim Book 4, Hadith Number 0809
In this hadith when one says Ameen with expressing occuring same at Angel Says and
his past sin will be forgiven this is the best way for us to forgive our sins just saying
Ameen loudly.
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).
Abu Dawood (book 3 Hadith 932 )

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 Amin so
loudly that those near him in the first row would hear it.
Abu Dawood (book 3 Hadith 934)
It was narrated from Abdul-Jabbar bin Wa’il that his father said:“I prayed behind
the Messenger of Allah (P.B.U.H) and when he started to pray he said the Takbir and
raised his hands until they were in level with his ears. Then he recited the Opening of
the Book, and when he had finished he said ‘Amin’ and raised his voice with it.” (Sahih)
Wa’il bin Hujr narrated:
“I heard the Prophet recite: (Not (the way) of those who earned Your anger, nor
those who went astray) and he said: ‘Amin.’ And he stretched it out with his voice.”
(Sahih)
Sunan Tirmidhi (vol. 1, Book 2, Hadith 248)
In many hadith of prophet muhammad(pbuh) said that when we say Ameen our voice
should raise,We should Avoid saying Ameen Silently

The Recitation After Al-Faatihah
He (sallallaahu 'alaihi wa sallam) would recite another soorah after al-Faatihah,
making it long sometimes, and on other occasions making it short because of travel,
cough, illness or the crying of infants.
Anas ibn Maalik (may Allaah be pleased with him) said: "He (sallallaahu 'alaihi wa
sallam) made it [i.e. the recitation] short one day in the dawn prayer." (In another
hadeeth: he prayed the morning prayer and recited the two shortest soorahs in the
Qur'aan.) So it was said: "O Messenger of Allaah, why did you make it short?" He
said: I heard the crying of a child, and I supposed that his mother was praying with
us, so I wanted to free his mother for him
Ahmad with a saheeh isnaad; the other hadeeth was transmitted by Ibn Abi Dawood
in al-Masaahif (4/14/2). This and other similar hadeeths contain permission for
infants to enter the mosque. As for the hadeeth on many lips: "Keep your small
children away from your mosques...", it is daèef and cannot be used for proof at all;
among those who have declared it daèef are Ibn al-Jawzi, Mundhiri, Haitami, Ibn
Hajar al-Asqalaani and Boosayri. Àbdul Haqq al-Ishbeeli said, "It is baseless"
One of the Ansaar used to lead them in the mosque of Qubaa', and every time he

recited a soorah fatihah for them, he would begin with "Say: He is Allaah, the One
and Only " (soorah al- Ikhlaas, 112) until its end, and then recite another soorah with
it, and he would do this in every rak'ah. Because of this, his people spoke to him,
saying: "You begin with this soorah, and then you do not regard it as enough until you
recite another one: you should either recite it (only) or leave it and recite another
one. He said: "I will not leave it: if you do not mind me leading you with it, I shall
carry on, but if you do not like it, I shall leave you." They knew that he was one of
their best, and they did not like to be led by anyone else, so when the Prophet
(sallallaahu 'alaihi wa sallam) came to them, they told him the story. He said: O soand-so, what stops you from doing what your people ask you to? What makes you
recite this soorah in every rak'ah? He said: "I love this soorah." He said: Your love
for it will enter you into the Garden.
(Bukhaari as ta`leeq & Tirmidhi as mawsool, and he declared it saheeh.)

Can The Same Soorah Be Repeated In Prayer?
A person may recite a soorah in the first rak’ah and repeat the same soorah in the
second. The evidence for that is the general meaning of the verse in which Allaah
says (interpretation of the meaning):
“Verily, your Lord knows that you do stand (to pray at night) a little less than two
thirds of the night, or half the night, or a third of the night, and also a party of
those with you. And Allaah measures the night and the day. He knows that you are
unable to pray the whole night, so He has turned to you (in mercy). So, recite you of
the Qur’aan as much as may be easy for you”
[al-Muzzammil 73:20]
Narrated Mu’adh ibn Abdullah al-Juhani: A man of Juhaynah told him that he had
heard the Prophet (peace_be_upon_him) reciting “When the earth is shaken” (Surah
99) in both rak’ahs of the morning prayer. But I do not know whether he had
forgotten, or whether he recited it on purpose.
Abu Dawood (book 3, Hadith 0815)
Narrated Abu Said Al-Khudri: A man heard another man reciting (in the prayers):
‘Say (O Muhammad): “He is Allah, the one.” (112.1) And he recited it repeatedly. When
it was morning,he went to the Prophet and informed him about that as if he
considered that the recitation of that Sura by itself was not enough. Allah’s Apostle
said, “By Him in Whose Hand my life is, it is equal to one-third of the QURAN.”
Note:It is permissible for you to recite same soorah in repeatedly in Prayer.

Rafayadein –(Raising Of Hands While Going To Ruku)
While going to ruku(bowing) we should raise the hand upto the shoulder level or tops
of the ear and then go to Ruku.
Rafayadein means raising the hands
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 han(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 (for the 3rd Rak’a). Ibn ‘Umar said:
“The Prophet(P.B.U.H) used to do the same.”
Sahih Bukhari (volume 1 : Book 12 : Hadith 706)
It was narrated from Malik bin Al-Huwairith said:
“I saw the Messenger of Allah (P.B.U.H), when he started to pray,
raise his hands, and when he bowed, and when he raised his head from
bowing, until they were parallel with the top of his ears.” (Sahih)
The Prophet would pause for a moment after his recitation(surah
Fatiha and another surah), raise his hands (rafu-yadain) (Bukhari and
Muslim)
With regards to rafu-yadain we find this in the books of Hanafi fiqh,
"Know that rafu-yadain before and after rukoo’ is authentic and none
of them is mansookh (cancelled)" Anwar Shah Kashmir & Imam Badr
Alam Meerathi in Faizul Bari 2/225, Al-arf Shazi pg 125 ,Danilal Farqadeen pg 22

Rukoo (bowing):It was narrated that Abu Mas’ud said:
“The Messenger of Allah (P.B.U.H) said: ‘The prayer is
not valid if a man does not bring his backbone to rest
while bowing and prostrating.(Sahih)
Sunan Naseei (: Vol. 2, Book 1, Hadith 1028)
The prayer is not valid until one who bring his backbone
to rest while he is in ruku
Then said the Takbeer and went into rukoo’.He also

ordered saying: ‘When you make rukoo’, place your palms on your knees, then space
your fingers out (as if grasping them), then remain (like that) until every limb takes
its (proper) place. [Ibn Khuzaimah and Ibn Hibban]
You should keep your palms on your knees then figner should be spaced until every
limb takes it proper place.
In another narration spread your back (flat) and hold firm in your rukoo’.
In rukoo’, the Prophet would spread his back and make it level, such
that if water was poured on it, it would stay there (not run off), he
would neither let his head droop nor raise it (higher than his back).
[Ahmed, Abu Dawood, Ibn Majah]
As i already said that we should only see the Prostration part it is not advicible to
look around while in ruku.

Forbidden Way of Ruku(Image)

Dua In Rukoo :Narrated Abdullah ibn Mas’ud: The Prophet (peace_be_upon_him) said: When one of
you bows, he should say three time,:( ‘Subhana Rabiyy al-’Adheem.) “glory be to my
mighty lord,”
Abu Dawood (book 3, Hadith 0869)
Du'aa 1:
Subhana Rabiyy al-’Adheem.

glory be to my mighty lord
Narrated ‘aisha: The Prophet(P.B.U.H)Used To Say In His Bowing And Prostrations,
“subhanaka- Allahumma Rabbana Wa-Bihamdika Allahumma-Ighfirli.’ (i Honor Allah
From All What Unsuitable Things Is Ascribed To Him. O Allah Our Lord! And All The
Praises Are For You. O Allah! Forgive Me).”
Du'aa 2:
subhanaka- Allahumma Rabbana Wa-Bihamdika Allahumma-Ighfirli.
i Honor Allah From All What Unsuitable Things Is Ascribed To Him. O Allah Our Lord!
And All The Praises Are For You. O Allah! Forgive Me
‘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.
Note:-It Is Not Permissible To Recite Quran In Rukoo!

Qawmah (standing After Ruku):The Prophet would get out of the rukoo’ by raising his head and
standing straight until every vertebra returned to its place. He
would raise his hands while straightening up (rafu-yadain).
[Bukhari, Abu Dawood and Muslim]
The prophet muhammad would get out from the Ruku by raising his
head and stand straight until vertebra comes to its place.
After the perfect Ruku, the person praying should raise his head
from Ruku saying “Sami’a-l-lahu Liman hamida.”
Narrated Abu Huraira: When the Prophet said, “Sami’ a-l-lahu
Liman hamida,” (Allah heard those who sent praises to him)
After getting from the ruku one should say

Sami’ a-l-lahu Liman hamida

Allah heard those who sent praises to him

Du’a Qawmah: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, “Rabbana Walaka-L Hamd Hamdan Kathiran Taiyiban Mubarakan
Fihi” (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.”
Du'aa 1:
Rabbana Walaka-L Hamd Hamdan Kathiran Taiyiban Mubarakan Fihi
O Our Lord! All The Praises Are For You, Many Good And Blessed Praises

Sajood Position(Prostration):
"Prophet Muhammad (sallallaahu 'alaihi wa sallam) would say takbeer and go down into
sajdah"
(Bukhaari & Muslim.)
And he ordered "the one who prayed badly" to do so, saying to him, No one's prayer is
complete unless ... he says: Allaah listens to the one who praises Him and stands up
straight, then says: Allaah is the Greatest and prostrates such that his joints are at
rest.
(Abu Daawood & Haakim, who declared it saheeh and Dhahabi agreed.)

Also, "when he wanted to perform sajdah, he would say takbeer, [separate his hands
from his sides,] and then perform sajdah."
(Abu Ya`laa in his Musnad (284/2) with a good isnaad & Ibn Khuzaimah
(1/79/2) with a different, saheeh isnaad.)

Sometimes, "he would raise his hands when performing
sajdah."
Nasaa'i, Daaraqutni & Mukhlis in al-Fawaa'id (1/2/2) with two
saheeh isnaads. This raising of the hands has been reported from ten Companions, and a number of
the Salaf viewed it as correct, among them Ibn Ùmar, Ibn Àbbas, Hasan Basri, Taawoos, his son
Àbdullaah, Naafi` the freed slave of Ibn Ùmar, Saalim the son of Ibn Ùmar, Qaasim bin
Muhammad, Àbdullaah bin Deenaar & Àtaa'. Also, Àbdur Rahmaan bin Mahdi said, "This is from
the Sunnah", it was practised by the Imaam of the Sunnah, Ahmad bin Hanbal, and it has been

quoted from Maalik & Shaafi`i .

Hands First Or Knees First In Sujood (prostration):Many Muslim still have a doubt that in sujood part knees or hands should come first lets we
analyze what Prophet muhammad(pbuh) did.
Narrated Wa’il ibn Hujr: I saw that the Prophet muhammad(peace be upon him) placed his Knees
(on the ground) before placing his hands when he prostrated himself. And when he stood up, he
Raised his hands before his Knees

Abu Dawood(Book of prayer, Hadith no 837)
It was narrated that Wa’il bin Hujr said:
“I saw the Messenger of Allah when he prostrated, he
lowered his knees before his hands, and when he came up
he raised his hands before his knees.”
Sunan Naseei ( Vol. 2, Book of Raising The Hands Before
Saying The Takbir
, Hadith 1090)
The only one who narrated it was Yazeed ibn Haaroon from
Shurayk. Nobody reported from ‘Aasim ibn Kulayb except
Shurayk, and Shurayk is not qawiy (strong). Al-Bayhaqi said in al-Sunan (2/101): its
isnaad is da’eef (weak). Al-Albaani classed it as da’eef in al-Mishkaat (898) and
al-Irwa’ (2/75).
Other scholars classed it as saheeh, such as Ibn al-Qayyim (may Allaah have mercy on
him) in Zaad al-Ma’aad). Among those who thought that one should go down into
sujood knees first were Shaykh al-Islam Ibn Taymiyah and his student Ibn
al-Qayyim; contemporary scholars who favour this view include Shaykh ‘Abd al-‘Azeez
ibn Baaz and Shaykh Muhammad ibn Saalihl-‘Uthaymeen.
Narrated abuhurayrah: The Prophet muhammad(peace be upon him) said: (Does) one
of you kneel down in his prayer as a camel kneels down (i.e. put his knees before his
hands).
Sunan Abu Dawood (Book of prayer, Hadith 840)
It was narrated that Abu Hurairah said:
“The Messenger of Allah (P.B.U.H) said: ‘When one of you prostrates, let him put his
hands down before his knees, and not kneel like a camel.’” (Hasan)
Sunan Naseei (Vol. 2,Book of Raising The Hands Before Saying The Takbir Hadith

1092)
Al-Nawawi said in al-Majmoo’ (3/421): it was reported by Abu Dawood and al-Nisaa’i
with a jayyid isnaad. It was classed as saheeh by Shaykh al-Albaani in al-Irwa’ (2/78)
Shaykh al-Islam Ibn Taymiyah made a valuable comment on this matter in al-Fataawa
(22/449):
Note: 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.

First Sajdah (Prostration):After the perfect Qawmah the person praying should move to perform Sajdah saying:

“Allahu akbar”
Allah is Greatest

putting palms downwards on the ground below the ears. The knees should be brought
downwards on the ground. His fingers and toes should be pointing towards Qiblah
without spreading the fingers of the hands.
Narrated Anas bin Malik: The Prophet (P.B.U.H) said, “Be straight in the prostrations and none of
you should put his forearms on the ground (in the prostration) like a dog.”

Sahih Bukhari (Volume 1, Book 12, Hadith 785).
It was narrated that Abu Mas’ud said:
“The Messenger of Allah (P.B.U.H) said: ‘The
prayer is not valid if a man does not bring his
backbone to rest while bowing and prostrating.
(Sahih)
Sunan Naseei (: Vol. 2, Book 1, Hadith 1028)

During Prostration Seven Parts Of The Body Should Touch The
Ground.
It was narrated from Al ‘Abbas bin ‘Abdul-Muttalib that :
He heard the Messenger of Allah (sallallahu ‘alaihi wa sallam) say: “When a person

prostrates, seven parts of his body prostrate: his face, his two palms, his two knees
and his two feet.” (Sahih)
Sunan Naseei (Vol. 2, Book 2, Hadith 1095)
It was narrated from ‘Abbas bin ‘Abdul-Muttalib that:
He heard the Messenger of Allah (sallallahu ‘alaihi wa sallam) say: “When a person
prostrates, seven parts of his body prostrate with him: his forehead, his two hands,
his two knees and his two feet.” (Sahih)
Al-Abbas bin Abdul-Muttalib narrated that he heard :
Allah’s Messenger Saying: “When the worshipper prostrates with him: His face, his
hands, his knees, and his feet.” (Sahih)
What are the parts to be touched
(i) The forehead along with the tip of the nose
(ii) both hands
(iii) both knees
(iv) the bottom surface of the toes of both feet.
Sahih Bukhari (Volume 1, Book 12, Number 773)

In the Sujood Postion one should say:
Narrated Abdullah ibn Mas’ud: The Prophet (peace be upon him) said: When one of
you bows, he should say three time,:”Glory be to my mighty Lord,” and when he
prostrates, he should say: “Glory be to my most high Lord” (”Subhana rabbil
Allah”)three times. This is the minimum number.
Abu Dawood (Book 3, Hadith 885)
Du'aa 1:

Subhana rabbil Allah
( Glory be to my most high Lord)

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).
Sahih Muslim (Book 4, Number 0979)
Abu Huraira reported:
The Messenger of Allah (may peace be upon him) used to say while prostrating
himself: O Lord, forgive me all my sins, small and great, first and last, open and
secret.
Sahih Muslim (Book 4, Number 0980)
Du'aa 2:

Meaning:
O Allaah! Forgive me all my sins: the minor and the major, the first and the last, the
open and the hidden.
(Muslim & Abu `Awaanah.)
There are some other Du’aa which can be read in the Sajdah position.

It is Not Permissible to Recite Qur'an in Sujood:
‘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.
Sahih Muslim (Book 4 Hadith 972)
There are some other du'as which the Messenger of Allah(saw) used to say in his
Sajdah but these are too long to mention here. They can be found in authentic Books
of Hadith like Muslim, Ahmad, Nisai Abu Dawud etc. It is not surprising that Prophet
Muhammad(saw) stayed in Ruku and Saidah for long intervals.
All of the authentically approved du'as can be said with 'Subhana Rabbi yal aala' or on
their own or altogether according to the time available and capacity of the person.
In Sajdah position the worshipper is at his closest to Allah(swt).

Hence, Sajdah should be performed calmly and quietly.

Fordbidden way of Doing Sujood(image)

Jalsah (sitting Between Two Sajdah):After performing one Sajdah perfectly and calmly, the person praying should raise
his head form Sajdah saying

“Allahu Akbar”
Allah is Greatest
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

It is sunnah act to say the following Du’aa while sitting in between
the two Sajdah:Narrated Abdullah ibn Abbas: The Prophet (peace be upon him) used to say between
the two prostrations:

“Allaahumma ighfir li warhamni wajburni wahdini warzuqni
O Allah, forgive me, have mercy on me, guide me, heal me, and provide for me.”
Abu Dawood (Book 3, Hadith 849)
The worshipper can say this du'a once or as many times as he likes.

Second Sajdah:Then the person should perform the second Sajdah saying

“Allah Akbar”
Allah is Greatest
and repeat what he did in the first Sajdah.

Jalsah-E-Istarahat (sitting For Rest):-

Then he should raise his head up saying
“Allahu Akbar”

Allah is Greatest
and sit for a short while as he did in Jalsah. He does this before standing up for the
second Rakat.
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”
Sahih Bukhari (Volume 1 Book 12, Hadith 786)

Iq'aa' Between the Two Sajdahs
"He would sometimes practise iq'aa' [resting on both his heels and (all) his toes].”
ibid. Ibn al-Qayyim (rahimahullaah) overlooked this, so after mentioning the
Prophet's (sallallaahu `alaihi wa sallam) iftiraash between the two sajdahs, he said

, "No other way of sitting here is preserved from him" ! How can this be correct,
when iqàa' has reached us via: the hadeeth of Ibn
Àbbaas in Muslim, Abu Daawood & Tirmidhi, who
declared it saheeh, and others (see Silsilah
al-Ahaadeeth as-Saheehah 383); the hadeeth of Ibn
Ùmar with a hasan isnaad in Baihaqi, declared saheeh
by Ibn Hajar. Also, Abu Ishaaq al-Harbi related in
Ghareeb al-Hadeeth (5/12/1) from Taawoos, who saw
Ibn Ùmar and Ibn Àbbaas practising iqàa'; its
sanad is saheeh. May Allaah shower His Mercy on
Imaam Maalik, who said, "Every one of us can refute
and be refuted, except the occupant of this grave",
and he pointed to the grave of the Prophet (sallallaahu
àlaihi wa sallam). This sunnah was practised by several
Companions, Successors and others, and I have
expanded on this in al-Asl

Getting Up After Jalsah- Al-Istira’hah:
The getting up after jalsah-e-istarahat should be
followed after first Rakath,after First
tashahhud(Second Rakath) and after third
rakath.
He (sal-Allaahu 'alayhe wa sallam) would get up
for the second rak'ah, supporting himself on the
ground. [Al Bukhari and ash-shafi'ee]
Also He would clench his fists [as one who kneads
dough] during prayer: supporting himself with his
hands when getting up.
Abu Ishaaq al-Harbee with a faultless sanad, and
its meaning is found in al-Bayhaqee with a saheeh sanad. As for the hadeeth, "He
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-Daèefah (562, 929, 968)
When he (sal-Allaahu 'alayhe wa sallam) got up for the second rak'ah, he would
commence with:All Praise be to Allaah}, (Soorah al-Faatihah 1:1), without pausing."
[Muslim and Abu Àwaanah]

He would perform this rak'ah exactly as he performed the first, except that he
would make it shorter than the first, as before.

Second Rakat:
After standing up for the second Rakaat, he should fold his hands over his chest as
he did in the first Rakaat and start his recitation by reading “Bismillah and Surah
Fatihah followed by any passage or a chapter of the holy Quran.” Then he should
complete his second Rakaat in the manner of the first one. Like mentioned above for
first rakath like Rukoo,After rukoo,Sajdah
After the first sajdah,in second sajdah there is Tashahud.

First Tashahud:-

Narrated by Muhammad bin ‘Amr bin ‘Ata’
Abu Humaid As-Saidi said, “I remember the prayer of Allah’s Apostle better than any
one of you. … On sitting in the second Rak’a he sat on his left foot and propped up the
right one; and in the last Rak’a he pushed his left foot forward and kept the other
foot propped up and sat over the buttocks.”
In a two-rak'ah prayer such as Fajr, "he would sit muftarishan" [an-Nasaa.ee (1/173)
with a saheeh isnaad], as he used to sit between the two sajdahs, and "he would sit in
the first tashahhud similarly" in a three or four-rak'ah prayer. [al-Bukhaaree and
Abu Daawood]

When he sat in tashahhud, he would place his right palm on his right thigh (in one
narration: knee), and his left palm on his left thigh (in one narration: knee, spreading
it upon it)" [180]; and "he would put the end of his right elbow on his right thigh."
[Abu Daawood and an-Nasaa.ee with a saheeh sanad. It is as though the meaning is
that he would not separate his elbows from his side, as Ibn al-Qayyim has elucidated
in Zaad al-Ma`aad.]

Pointing the Finger In Tashahud:

Abdullah b. Zubair narrated on the authority of his father: When the Messenger of
Allah (may peace be upon him) sat in prayer. he placed the left foot between his thigh
and shank and stretched the right foot and placed his left hand or his left knee and
placed his right hand on his right thigh, and raised his finger.
Sahih Muslim (Book 4, Hadith 1201)
‘Abdullah b. Zubair narrated on the authority of his father that when the Messenger
of Allah (may peace be upon him) sat for supplication, i. e. tashahhud (blessing and
supplication), he placed his right hand on his right thigh and his left hand on his left
thigh, and pointed with his forefinger, and placed his thumb on his (milddle) finger,
and covered his knee with the palm of his left hand..
Sahih Muslim(Book 4, Hadith 1202)
Ibn ‘Umar reported that when the Messenger of Allah (may peace be upon him) sat
for tashahhud he placed his left hand on his left knee. and his right hand on his right
knee. and he raised his right finger, which is next to the thumb, making supplication in
this way, and he stretched his left hand on his left knee. Another version on the
authority of Ibn Umar says: When the Messenger of Allah (may peace be upon him)

sat for tashahhud, he placed his left hand on his left knee and placed his right hand
on his right knee, and he formed a ring like (fifty-three) and pointed with his finger
of attestation.
Sahih Muslim(Book 4, Hadith 1203)
Narrated Wa’il ibn HUJR: I purposely looked at the prayer of the Apostle of Allah
(peace_be_upon_him), how he offered it. The Apostle of Allah (peace_be_upon_him)
stood up, faced the direction of the qiblah and uttered the takbir (Allah is most
great) and then raised his hands in front of his ears, then placed his right hand on his
left (catching each other). When he was about to bow, he raised them in the same
manner. He then placed his hands on his knees. When he raised his head after bowing,
he raised them in the like manner. When he prostrated himself he placed his
forehead between his hands. He then sat down and spread his left foot and placed his
left hand on his left thigh, and kept his right elbow aloof from his right thigh. He
closed his two fingers and made a circle(with the fingers). I (Asim ibn Kulayb) saw
him (Bishr ibn al-Mufaddal) say in this manner. Bishr made the circle with the thumb
and the middle finger and pointed with the forefinger.
Sunan Abu Dawood…(Book 3, Hadith 725)
It was narrated from Ibn ‘Umar that:
When the Messenger of Allah (P.B.U.H) sat during the prayer, he put his hands on his
knees and raised the finger that is next to the thumb, and supplicates with it, and his
left hand was on his knee laid on it. (Sahih)

Prophet Also Move the Finger(up & Down)
Wa’il bin Hujr said:
“I am going to watch the Messenger of Allah (P.B.U.H) and see how he prays. So, I
watched him.” And he described (his prayer): “Then he sat and lay his left foot on the
ground, and placed his left hand on his left thigh and knee. He put his right elbow on
his right thigh, then he made a circle with two fingers of his (right) hand, then he
raised his finger and I saw him moving it, supplicating with it.” (Sahih)
Sunan Naseei (Vol. 2, Book 3, Hadith 1269).
Wa’il bin Hujr said:
“I said: ‘I am going to watch how the Messenger of Allah (P.B.U.H) prays.’ So I
watched him and he stood and said the takbir, and raised his hands until they were in

the level with his ears, then he placed his right hand over his left hand, wrist and
lower forearm. When he wanted to bow he raised his hands likewise. Then he
prostrated and placed his hands in level with his ears.Then he sat up and placed his
left leg under him; he 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 together
and made a circle, and raised his forefinger, and I saw him moving it and supplicating
with it.”(Sahih)
Note:Pointing the finger and Moving the finger is proved and authentic both are
permissible.
But,pointing the finger only on “Ashadu Allah illaha” is bid'ah(new added to islam).
One should point the finger or move the finger in begining of the Tashahud.

Recitation In Tashahud

:-

Narrated by ‘Abdullah
When we prayed with the Prophet we used to say: As-Salam be on Allah from His
worshipers, As-Salam be on Gabriel, As-Salam be on Michael, As-Salam be on
so-and-so. When the Prophet finished his prayer, he faced us and said, “Allah Himself
is As-Salam (Peace), so when one sits in the prayer, one should say:‘At-Tahiyatu-lillahi Was-Salawatu, Wat-Taiyibatu, As-Salamu ‘Alaika aiyuhan-Nabiyyu wa
Rah-matul-lahi wa Barakatuhu, As-Salamu ‘Alaina wa ‘ala ‘Ibadillahi assalihin, for if he says so,
then it will be for all the pious slave of Allah in the Heavens and the Earth. (Then he should say), ‘
Ash-hadu an la ilaha illalllahu wa ash-hadu anna Muhammadan ‘Abduhu wa rasulu-hu,’ and then he
can choose hatever speech (i.e. invocation) he wishes “
Sahih Bukhari (Volume 8, Book 74, Number 249)

Supplications:

‘At-Tahiyatu-lillahi Was-Salawatu, Wat-Taiyibatu, As-Salamu ‘Alaika
aiyuhan-Nabiyyu wa Rah-matul-lahi wa Barakatuhu, As-Salamu ‘Alaina
wa ‘ala ‘Ibadillahi assalihin, Ash-hadu an la ilaha illalllahu wa
ash-hadu anna Muhammadan ‘Abduhu wa rasulu-hu

Meaning:
For if he says so, then it will be for all the pious slave of Allah in the
Heavens and the Earth. and then he can choose hatever speech (i.e.
invocation) he wishes “
It Is Sunnah To Look At Your Forefinger While Moving or Pointing
the Finger:
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, or
thereabouts.” Then he said: “This is what I saw the Messenger of Allah (P.B.U.H)
doing.” (Sahih)
So,It is a sunnah act to see forfinger while moving or pointing the forfinger in
tashahud.

Note:If the prayer is two rakath one should end with Taslim
Getting Up After Tashahud:
When he (sal-Allaahu 'alayhe wa sallam) got up for the second rak'ah, he would
commence with:All Praise be to Allaah}, (Soorah al-Faatihah 1:1), without pausing."
[Muslim and Abu `Awaanah]

Also He would clench his fists [as one who kneads
dough] during prayer: supporting himself with his
hands when getting up.
Abu Ishaaq al-Harbee with a faultless sanad, and its
meaning is found in al-Bayhaqee with a saheeh sanad.
As for the hadeeth, "He 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)
Next the worshipper should (if need be) stand up for the third rak’ah, by saying
Takbeer, like the Prophet did and ordered us to do.

Third Raakh And Fourth Rakkah:
It was narrated from Naafi’ that when Ibn ‘Umar began to pray he would say takbeer
and raise his hands, and when he bowed he would raise his hands, and when he said
‘Sami’a Allaahu liman hamidah (Allaah hears the one who praises him)’ he would raise
his hands, and when he stood up after two rak’ahs he would raise his hands.
And Ibn ‘Umar attributed that to the Prophet (peace and blessings of Allaah be upon
him). This was narrated by al-Bukhaari, who included it in a chapter entitled: “Chapter
on raising the hands when standing up after two rak’ahs”.
He should recite Al-Fatihah and do the same as in the first rak’ah. After the third
rak’ah the worshipper should emulate the Prophet who “would sit up straight on his
left foot (muftarishan), at ease, until every bone returned to its proper place, then
stand up, supporting himself on the ground; and he would clench his fists (as if
kneading dough), supporting himself with them when standing up”, like he did after
the first rak’ah.
In the fourth rak’ah one should recite Al-Fatihah as ordered by the
Prophet and continue till the sajdahs, like he did in the second rak’ah. [Bukhari and
Muslim]
In third and fourth the Rukoo,Sajdah,After Ruko, is same as all the rakat so follow
what i have mentioned in above.Next, after completing the fourth rak'ah, he
(sal-Allaahu 'alayhe wa sallam) would sit for the last tashahhud.
.

Sitting in Fourth Rakath ie Last Tashahud:

Next, after completing the fourth rak'ah, he (sal-Allaahu 'alayhe 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" [al-Bukhaaree ], "with his left upper thigh on
the ground, and both his feet protruding from one (i.e. the right) side."
[As for two-rakàh 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).]
"He would have his left foot under his (right) thigh and shin" [Abu Daawood and
al-Bayhaqee with a saheeh sanad], "his right foot upright" [Muslim and Abu
Àwaanah.] or occasionally "he would lay it along the ground." [Muslim and Abu
Àwaanah.] "His left palm would cover his (left) knee, leaning heavily on it." [Muslim
and Abu Àwaanah.]

At The End Of The Last Rakat, Add The Following To The End
Of Tashahud:
Narrated Abdur-Rahman bin Abi Laila: Ka’b bin Ujrah met me and said, “Shall I not
give you a present I got from the Prophet?” ‘Abdur-Rahman said, “Yes, give it to me.”
I said, “We asked Allah’s Apostle saying, ‘O Allah’s Apostle! How should one (ask Allah
to) send blessings on you, the members of the family, for Allah has taught us how to
salute you (in the prayer)?’ He said:“Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama salayta ‘ala Ibraaheem
wa ‘ala aali Ibraaheem, innaka hameedun majeed. Allaahumma baarik ‘ala Muhammad
wa ‘alaaali Muhammad kama baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka

hameedun majeed
Meaning:
Say: O Allah! Send Your Mercy on Muhammad and on the family of Muhammad, as You
sent Your Mercy on Abraham and on the family of Abraham, for You are the Most
Praise-worthy, the Most Glorious. O Allah! Send Your blessings on Muhammad and the
family of Muhammad, as You sent your blessings on Abraham and on the family of
Abraham, for You are the Most Praise-worthy, the Most Glorious.’ ”

Adding the following along with First Tashahud:

“Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama
salayta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun
majeed. Allaahumma baarik ‘ala Muhammad wa ‘alaaali Muhammad
kama baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka
hameedun majeed
Meaning:
Say: O Allah! Send Your Mercy on Muhammad and on the family of Muhammad, as You
sent Your Mercy on Abraham and on the family of Abraham, for You are the Most
Praise-worthy, the Most Glorious. O Allah! Send Your blessings on Muhammad and the
family of Muhammad, as You sent your blessings on Abraham and on the family of
Abraham, for You are the Most Praise-worthy, the Most Glorious.’ ”

After The Tashahud And Before The Salaam Read This Dua: Narrated ‘Aisha: (the wife of the Prophet) Allah’s Apostle used to invoke Allah in

the prayer saying:“Allahumma inni a’udhu bika min adhabil-qabri, wa a’udhu bika min
fitnatil-masihid-dajjal, wa a’udhu bika min fitnatil-mahya wa fitnatil-mamati.
Allahumma inni a’udhu bika minal-ma thami wal-maghrami”.
“O Allah,I seek refuge with You from the punishment of the grave and from the
afflictions of Masi,h Ad-dajjal and from the afflictions of life and death.O Allah, I
seek refuge with You from the sins and from being in debt).” Somebody said to him
“Why do you so frequently seek refuge with Allah from being in debt?” The Prophet
replied, “A person in debt tells lies whenever he speaks, and breaks promises
whenever he makes (them).” ‘Aisha also narrated: I heard Allah’s Apostle in his prayer
seeking refuge with Allah from the afflictions of Ad-dajjal.

Dua'a 1:
“Allahumma inni a’udhu bika min adhabil-qabri, wa a’udhu bika min
fitnatil-masihid-dajjal, wa a’udhu bika min fitnatil-mahya wa
fitnatil-mamati. Allahumma inni a’udhu bika minal-ma thami wal-maghrami.
Meaning:
O Allah,I seek refuge with You from the punishment of the grave and from the
afflictions of Masi,h Ad-dajjal and from the afflictions of life and death.O Allah, I
seek refuge with You from the sins and from being in debt)
Narrated Abu Bakr As-Siddiq:
I asked Allah’s Apostle to teach me an invocation so that I may invoke Allah with it in
my prayer. He told me to say,
“Allahumma inni zalumtu nafsi zulman kathiran, Wala yaghfiru dh-dhunuba illa anta, fa
ghfir li maghfiratan min `indika, wa r-hamni, innaka anta l-ghafuru r-rahim.
O Allah! I have done great injustice to myself and none except You forgives sins, so
bestow on me a forgiveness from You, and Have Mercy on me, You are the Forgiver,
the Merciful.
Sahih Bukhari (Volume. 1, Book 12, Hadith 796)

Dua'a 2:
Allahumma inni zalumtu nafsi zulman kathiran, Wala yaghfiru dh-dhunuba
illa anta, fa ghfir li maghfiratan min `indika, wa r-hamni, innaka anta
l-ghafuru r-rahim.
Meaning:

O Allah! I have done great injustice to myself and none except You forgives sins, so
bestow on me a forgiveness from You, and Have Mercy on me, You are the Forgiver,
the Merciful.

Taslim At The Completion Of The Prayer:-

After all the above, one should end the Salaah, by the Tasleem, which is
obligatory. The Prophet used to say: ‘‘The key to Salaah is purification,
it is entered by the Takbeer (saying AllahuAkbar) and exited by the Tasleem
(saying Assalamu’alaykum).’
Assalamu ‘alaykum wa Rahmatullah (To The Right And Then To The Left)
(Peace and Allah’s Mercy be on you)
such that the whiteness of his right cheek was visible.(AbiDawood, Tirmidhi and
Hakim).
It was narrated from ‘Abdullah that:
The Prophet (sallallahu ‘alaihi wa sallam) used to say salam to his right and to his left:
As-salamu ‘alaykum wa rahmatullah, as-salamu alaykum wa rahmatullah (peace be upon
you and the mercy of Allah, peace be upon you and the mercy of Allah) until the
whiteness of his cheek could be seen from here, and the whiteness of his cheek from
here. (Sahih)
It was narrated that ‘Abdullah said:
“The Messenger of Allah (sallallahu ‘alaihi wa sallam) used to say the salam to his
right so that the whiteness of his cheek could be seen, and to his left so that the
whiteness of his cheek could be seen.” (Sahih)

Abdullah narrated:
“The Prophet (P.B.U.H) would say the Salam from his right and from his left (saying):
(As-Salamu alaikum wa rahmatullah, as-Salamu alaikum wa rahmatullah) ‘Peace be upon
you, and Allah’s mercy. Peace be upon you, and Allah’s mercy.’” (Sahih)
‘Amir b. Sa’d reported: I saw the Messenger of Allah (may
peace be open him) pronouncing taslim on his right and on his
left till I saw the whiteness of his cheek.
Sahih Muslim (Book 4 Hadith 1208)
After praying for himself as much as the person wishes, he should end his Salah
saying: “Peace be on you and the Mercy of Allah.” (“As sala’amu alaikum wa
rahmatullah”) turning the face first to the right and then to the left, both times over
the shoulder. This brings the two, three or four Rakaat of the Salat to completion.
Note:If the Prayer is 2 rakath then it should be end with Taslim.

Qunoot In Fajr All The Time Is Not Proven:-Specially Those
Who Are Following Shafi+Maliki Madhab:It was narrated from Abu Malik Al-Ashja’i that his father said:
“I prayed behind the Messenger of Allah (P.B.U.H.) and he did not say the Qunut, and
I prayed behind Abu Bakr and he did not say the Qunut, and I prayed behind Umar
and he did not say the Qunut, and I prayed behind Uthman and he did not say the
Qunut, and I prayed behind Ali and he did not say the Qunut.” Then he said: “O my
son, this is an innovation.” (Sahih)
Abu Malik Al-Ashjai narrated:
“I said to my father: ‘O my father! You offered Salat behind Allah’s Messenger (S),
Abu Bakr, Umar, Uthman, and Ali bin Abi Talib here in Al-Kufah for about five years.
Did they say the Qunut?’ He said: ‘It is a newly invented matter my son.’” (Sahih)

Note:Qunoot in fajr salah is Innovation so dont practice this.

Conculsion:
All that has been mentioned of the description of the Prophet's prayer (sallallaahu
'alaihi wa sallam) applies equally to men and women, for there is nothing in the Sunnah
to necessitate the exception of women from any of these descriptions; in fact, the
generality of his statement (sallallaahu 'alaihi wa sallam), "Pray as you have seen me
praying", includes women.
This is the view of Ibraaheem an-Nakh'i, who said, "A woman's actions in the prayer
are the same as a man's" - transmitted by Ibn Abi Shaibah (1/75/2), with a saheeh
sanad from him.
Also, Bukhaari reported in at-Taareekh as-Sagheer (p. 95) with a saheeh sanad from
Umm ad-Dardaa', "that she used to sit in her prayer just as a man sits, and she was a
woman of understanding."
The hadeeth about the indimaam (tucking up) of a woman in prostration, and that she
is in that regard not like a man, is mursal and not authentic. Abu Daawood transmitted
it in al- Maraaseel on the authority of Yazeed ibn Abi Habeeb.
As for what Imaam Ahmad has reported, as in his son 'Abdullaah's Masaa'il, from Ibn
'Umar, that he used to instruct his wives to sit cross-legged in prayer, its sanad is
not authentic, for it contains 'Abdullaah ibn 'Umar al-'Amri, who is a da'eef (weak)
narrator.

Jazakallahu Khairn,
-Allah Knows the Best.

Pray as Seen Me Praying Prophet Muhammad(pbuh)

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