41


rabbi al-‘azhīm (Glory be to my Great Lord!)”. It is even one of the obligations of prayer, according to the stronger opinion. Hudhayfah (may Allah be pleased with him) reported: “When the Prophet (may Allah’s peace and blessings be upon him) bowed, he would say: ‘Subhāna rabbi al-‘azhīm (Glory be to my Great Lord).’” 42 And the Prophet (may Allah’s peace and blessings be upon him) said: “Pray as you have seen me pray.” 43 Also ‘Uqbah (may Allah be pleased with him) reported: “When the verse {So exalt the name of your Great Lord} [Al-Wāqi‘ah: 74] was revealed, the Prophet (may Allah’s peace and blessings be upon him) said: ‘Say it in your bowing.’” 44 There is some weakness in this Hadīth’s chain of narrators.


* A praying person is recommended to say what is mentioned in the Hadīth, in Sahīh Muslim, in which ‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) used to say in his bowing and prostration: “Subbūh quddūs rabb al-malā’ikah wa ar-rūh (You are the Most Glorious, the Most Holy, and the Lord of the angels and of the Spirit).” 45


* It is also recommended to say what is narrated in the Sunan, that the Prophet (may Allah’s peace and blessings be upon him) used to say: “Subhāna dhi al-jabarūt wa al-malakūt wa al-kibriyā’ wa al-‘azhamah (Exalted is the Owner of Grandeur, Dominion, Pride, and Might).” 46


* As for the due amount of Tasbīh (glorification), it is to say “Subhāna rabbi al-‘azhīm (Glory be to my Great Lord)” one time; and the minimum level of perfection is three times, while the maximum level is ten times.


Imam Ahmad said: “It was reported that Al-Hasan said: ‘Perfect Tasbīh is seven times, followed by five times, and the least is three times.’”


It is said that there is no limit to the maximum.


It is also said that there is much leeway with regard to the number of Tasbīh; that the matter differs according to conditions and people; and that nothing in the Sunnah specifies perfection here or the minimum level of perfection - which is the correct opinion.


Rising from Rukū‘:


* Rising from Rukū‘ is to stand straight and feel at ease in standing. This is one of the pillars of prayer, as indicated by the Prophet’s instruction to the man who was not praying properly: “Then rise until you stand upright.” 47


* Rising from Rukū‘ is part of standing upright, for one cannot stand upright unless after he rises.


* The manner of standing upright after rising from Rukū‘ is when all vertebrae return to their places, and one says the minimum required Dhikr.


Hence, it is reported in a Hadīth: “When the Prophet (may Allah’s peace and blessings be upon him) rose from bowing, he would stand until he became upright.” ‘Stand’ here means ‘remain standing until he becomes upright’. So, if one prostrates immediately after rising from Rukū‘, he is not considered to stand upright and he has skipped the pillar of tranquility in standing. Describing the Prophet’s prayer,


42 Narrated by Muslim (772).


43


44


45 Narrated by Muslim (487).


46 Narrated by Ahmad (24480), Abu Dāwūd (873), and Al-Nasā’i (1049).


47 Its Takhrīj is cited above.


Abu Humayd (may Allah be pleased with him) reported: “Then when he raised his head, he would stand up straight till all vertebrae took their normal positions.” 48


‘Ā’ishah (may Allah be pleased with her) reported: “When the Prophet (may Allah’s peace and blessings be upon him) raised his head from bowing, he would not prostrate himself until he stood up straight.” Narrated by Muslim] 49


* It is Sunnah for a praying person to raise his hands while saying Takbīr on rising from Rukū‘, as evidenced by the previously cited Hadīth reported by Ibn ‘Umar:


* And he raises his hands with Takbīr:


This is related in a Hadīth reported by Abu Humayd al-Sā‘idi (may Allah be pleased with him) which partly reads: “Then he said: ‘Sami‘a Allah liman hamidah (Allah hears whoever praises Him)’ and raised his hands.” 50


Also, Ibn ‘Umar (may Allah be pleased with him and his father) reported: “Then, he raised his head and also raised his hands.” A wording of Al-Bukhāri reads: “I saw the Messenger of Allah (may Allah’s peace and blessings be upon him) as he began the Takbīr in prayer; he would raise his hands upon saying Takbīr to the level of his shoulders and would do the same in Takbīr for bowing; and when he said: ‘Sami‘a Allah liman hamidah (Allah hears whoever praises Him)’, he would do the same and say: ‘Rabbana wa lak al-hamd (Our Lord, praise be to You)’. He would not do this upon prostrating himself or rising from prostration.” 51


His words “upon saying Takbīr” and “when he said: ‘Allah hears whoever praises Him’, he would do the same” indicate that the Prophet (may Allah’s peace and blessings be upon him) would rise with the start of Takbīr.


* It is prescribed for a praying person to say upon raising his head from bowing: “Sami‘a Allah liman hamidah (Allah hears whoever praises Him)” and then say: “Allahumma rabbana lak al-hamd mil’ as-samāwāt wa mil’ al-ard wa mā baynahuma wa mil’ mā shi’t min shay’ ba‘d, ahl ath-thanā’ wa al-majd, lā māni‘ lima a‘tayt wa lā mu‘ti lima mana‘t wa lā yanfa‘u dha al-jadd mink al-jadd (O Allah, our Lord, to You belong the praise that would fill the heavens and the earth and what is between them, and what will please You besides (them). Worthy are You of all praise and glory. No one can withhold what You give, or give what You withhold. And the greatness of the great will be of no avail to them against You).” 52 This is reported in a number of authentic Hadīths.


The Hadīths differed over the form of Tahmīd (praise). These can be summarized in the following four forms:


First form: “Rabbana lak al-hamd (Our Lord, praise be to You)”.


Second form: “Rabbana wa lak al-hamd (Our Lord, and praise be to You)”.


Third form: “Allahum rabbana lak al-hamd (O Allah, our Lord, praise be to You)”.


Fourth form: “Allahum rabbana wa lak al-hamd (O Allah, our Lord, and praise be to You)”.


It is more appropriate for the praying person to use the four forms alternately, for they are all permissible; but let him use more often “Allahum rabbana lak al-hamd (O Allah, our Lord, praise be to


48 Narrated by Al-Bukhāri (828).


49 Narrated by Muslim (498).


50 Narrated by Al-Tirmidhi (304), Ibn Mājah (862), Ibn Hibbān (1865), Ibn Khuzaymah (587), and its original narration is in Sahīh Al-Bukhāri (828).


51 Narrated by Al-Bukhāri (738).


52 See Al-Mughni (1/366), Mukhtasar Al-Kharaqi (p. 22), and Sharh Muntaha Al-Irādāt (1/196).


You)” and “ Rabbana wa lak al-hamd (Our Lord, and praise be to You)”, since they both are more authentic.


* It is better for a praying person not to let his hands hang down after rising from bowing; however, there is nothing wrong if he does. There is leeway in this matter, given the lack of an explicit text. This is Imam Ahmad’s opinion.


Sujūd (Prostration):


* It is Sunnah for one to fall in prostration while saying Takbīr without raising his hands; in other words he should not raise his hands when he prostrates himself, as indicated by the Hadīth of Ibn ‘Umar (may Allah be pleased with him and his father) who reported: “He would raise his hands to the level of his shoulders upon commencing the prayer and upon making Takbīr for bowing. When raising his head from bowing, he would raise them (his hands) as well and say: ‘Sami‘a Allah liman hamidah rabbana wa lak al-hamd (Allah hears whoever praises Him - Our Lord, and praise be to You)’. However, he would not do this in prostration.” 53


* A praying person should prostrate on seven limbs, as related in a Hadīth in which Ibn ‘Abbās (may Allah be pleased with him) reported: “We were commanded to prostrate on seven limbs: the two hands, the two knees, the two feet, and the forehead, and he pointed to his nose.” 54 These are seven.


* If one fails to properly prostrate on any of these seven limbs, in such a way that the limb does not touch the ground at all, his prostration becomes invalid, for he has not fulfilled one of the prayer’s pillars.


* One should prostrate upon the forehead and nose together; if he prostrates upon the forehead only, the prostration is incomplete.


* The same applies if one prostrates upon the nose only. It is reported that the Companions unanimously agreed 55 that such a prostration is not valid. This is apparently true, for the forehead is essential here, as indicated by the Prophet’s statement: “on seven bones: the forehead.”


* When falling in prostration, one is permitted to put his knees on the ground before his hands; and if he wills, he may put his hands first before his knees. His prayer is valid in both cases, by consensus among scholars. They differed over what is better, however. What is better, according to the stronger opinion, is to put the knees before the hands, a practice reported from ‘Umar ibn al-Khattāb (may Allah be pleased with him), who may have taken it from the Prophet (may Allah’s peace and blessings be upon him). There is no authentic Hadīth directly attributed to the Prophet (may Allah’s peace and blessings be upon him) in this regard. Al-Tirmidhi said: “Most scholars adopt this practice. They maintain that one should put his knees on the ground before his hands, and when rising up, he should lift his hands before his knees.” 56


* Keeping a distance between one’s hands and sides during prostration is an act of Sunnah and recommended; it is even said to be obligatory.


Proofs that it is an act of Sunnah:


- ‘Abdullah ibn Buhaynah (may Allah be pleased with him) reported: “When the Prophet (may Allah’s peace and blessings be upon him) prayed, he would keep his arms away (from his body) so that the whiteness of his armpits would appear.” 57 This Hadīth is narrated by Al-Bukhāri and Muslim. The


53 Narrated by Al-Bukhāri (735), Muslim (390), and Abu Dāwūd (722).


54 Narrated by Al-Bukhāri (809) and Muslim (490)


55 See the Kuwaiti Fiqh Encyclopedia (12/196) and Al-Ihkām Sharh Usūl Al-Ahkām (1/226).


56 Sunan Al-Tirmidhi (56/2).


57 Narrated by Al-Bukhāri (390) and Muslim (495).


whiteness of armpits appears when one keeps his arms quite distant. If the Prophet (may Allah’s peace and blessings be upon him) had only kept his arms a little distant, the Companions would not have seen the whiteness of his armpits.


- Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Be upright in prostration, and do not rest your forearms on the ground like a dog.” 58


- ‘Ā’ishah (may Allah be pleased with her) reported: “The Prophet (may Allah’s peace and blessings be upon him) forbade spreading out one’s forearms like a wild beast.” 59


- Abu Humayd (may Allah be pleased with him) reported: “When the Prophet (may Allah’s peace and blessings be upon him) prostrated, he would place his hands (on the ground), not spreading them out or joining them together, and he would let the tips of his toes face the direction of Qiblah.” 60


- Jābir (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “When anyone of you prostrates, he should be straight and not spread out his arms like a dog.” 61


- Ibn ‘Abbās (may Allah be pleased with him and his father) reported: “I came to the Prophet (may Allah’s peace and blessings be upon him) from behind. I saw the whiteness of his armpits as he raised his stomach from the ground and kept his arms away from his sides.”


* A praying person has the choice to put his hands parallel to his shoulders or his ears in prostration, for both are authentically reported in the Sunnah.


* The Sunnah is for a praying person to keep his thighs away from his stomach, as authentically reported in the Hadīth of Ibn ‘Abbās (may Allah be pleased with him and his father) - and also in the Hadīth of Abu Humayd al-Sā‘idi (may Allah be pleased with him), who reported: “When the Prophet (may Allah’s peace and blessings be upon him) prostrated, he would keep his thighs wide apart and not let his stomach rest on either thigh.” 62 These two Hadīths indicate that one should keep his thighs wide apart and not let his stomach rest on either thigh; rather, he should keep his two thighs away from the stomach and also away from each other.


* The Sunnah regarding the position of the feet in prostration is to make the toes face the direction of Qiblah.


As to whether one should join his feet together during prostration or keep them apart, scholars hold different opinions in this regard, and there is leeway in the matter. However, it is probably better to join the two feet together.


* The permissibility of joining fingers during prostration is established by the Hadīth in which Wā’il ibn Hujr (may Allah be pleased with him) reported: “When the Prophet (may Allah’s peace and blessings be upon him) bowed, he would separate his fingers, and when he prostrated, he would join them together.” 63 This Hadīth has a good chain of narrators and is corroborated by the Hadīths relating that the toes should face Qiblah during prostration, for this would mostly entail that they be joined together.


58 Narrated by Al-Bukhāri (822) and Muslim (493).


59 Narrated by Muslim (498).


60 Narrated by Al-Bukhāri (828).


61 Narrated by Ahmad (14018), Abu Dāwūd (897), Al-Tirmidhi (275), and Ibn Mājah (891).


62 Narrated by Abu Dāwūd (735). This wording is weak, and we rely in this issue upon the Hadīth reported by Ibn ‘Abbās. I have only cited the weak wording to illustrate the manner of doing so.


63 Narrated by Ibn Hibbān (1920) and Al-Bayhaqi in Al-Kubra (2526).


* In brief, the Sunnah-compliant prostration is the one combining all the following six elements:


First: Not spreading out the arms on the ground.


Second: Keeping the two arms away from the two sides, so much that the whiteness of armpits is visible.


Third: Putting the hands parallel to the ears or the shoulders.


Fourth: Making the two feet upright and letting the toes face Qiblah.


Fifth: Lifting the stomach off the two thighs.


Sixth: Putting the fingers in the direction of Qiblah.


Prostration that comprises these six traits is in compliance with the Sunnah. If any of them is lacking, this means lacking in adherence to the Sunnah, though the prostration is still valid, because these traits are only recommended.


* It is permissible for one to prostrate upon his seven limbs, even if there is a barrier on the ground. An exception is the forehead. It is disliked to put one’s forehead on something linked to him, like the end of his garment. This ruling applies when there is no need for doing so; otherwise, it is permissible and not disliked if needed.


* It is prescribed that one says in prostration: “Subhāna rabbi al-a‘la (Glory be to my Lord, the Most High)”. This is related in an authentic Hadīth reporting that when the Prophet (may Allah’s peace and blessings be upon him) prostrated, he would say: “Subhāna rabbi al-a‘la (Glory be to my Lord, the Most High)”. 64 In another Hadīth, ‘Uqbah (may Allah be pleased with him) reported: “When the verse {Glorify the name of your Lord, the Most High} [Al-A‘la: 1] was revealed, the Prophet (may Allah’s peace and blessings be upon him) said: ‘Say it in your prostration.’” 65


* As we talked above about the supplications to be said in bowing, we have also mentioned some other supplications that is recommended to be said during prostration.


Rising from Prostration:


* Rising from prostration is one of the pillars of prayer, as the Prophet (may Allah’s peace and blessings be upon him) said: “Then rise until you feel at ease in sitting.” 66 Rising from prostration is a pillar, and sitting straight between the two prostrations is another pillar.


* According to the Sunnah, when one rises from the first prostration to sit before the second prostration, he should say Takbīr, for it is authentically reported that the Prophet (may Allah’s peace and blessings be upon him) would say Takbīr when he lowered or raised his head. 67


* Sitting between the two prostrations is a pillar of prayer, as indicated in the Hadīth involving the man who was not praying properly: “Then rise until you feel at ease in sitting.” 68 In another Hadīth, ‘Ā’ishah (may Allah be pleased with her) reported: “When the Prophet (may Allah’s peace and blessings be upon him) rose from a prostration, he would sit upright before prostrating again.” 69


* Manner of sitting: The praying person should spread his left foot and keep the right one erect. ‘Ā’ishah (may Allah be pleased with her) reported: “When the Prophet (may Allah’s peace and


64 Narrated by Muslim (772); reported by Hudhayfah (may Allah be pleased with him).


65


66 Its Takhrīj is cited above.


67 Its Takhrīj is cited above.


68 Its Takhrīj is cited above.


69


blessings be upon him) sat, he would spread his left foot and keep the right one erect.” 70 This is an authentic Hadīth. And in the Hadīth by Abu Humayd (may Allah be pleased with him), it is also reported that the Prophet (may Allah’s peace and blessings be upon him) used to do so. 71 This is the practice of Muslims from one generation to another.


* The Sunnah is for one to spread his left hand and put the right hand upon his thigh, as he does in Tashahhud.


* He is recommended to make the toes of his right foot face the direction of Qiblah while sitting between the two prostrations, since it is Sunnah to keep the foot upright, and this means that its toes will necessarily be in the direction of Qiblah.


* Dhikr between the two prostrations is obligatory. One should say: “Rabbi ighfir li (My Lord, forgive me)” three times or more. Hudhayfah (may Allah be pleased with him) reported in an authentic Hadīth: “The Prophet (may Allah’s peace and blessings be upon him) used to say between the two prostrations: ‘Rabbi ighfir li, rabbi ighfir li (My Lord, forgive me; my Lord, forgive me).’” 72 Commenting on this Hadīth, scholars said that he would repeat this phrase because the duration of his sitting between the two prostrations was like duration of his prostration.


Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) used to say another Dhikr: “Allahuma ighfir li wa irhamni wa ‘āfini wa ihdini wa irzuqni (O Allah, forgive me, have mercy on me, grant me safety, guide me, and provide me with sustenance).” 73 Some scholars of Hadīth, however, referred to its weakness.


Imam Ahmad preferred the content of the Hadīth reported by Hudhayfah and he deemed it more authentic than the Hadīth of Ibn ‘Abbās. It is permissible, nonetheless, to say what is reported in the Hadīth of Ibn ‘Abbās - nothing wrong with that.


* If a praying person wants to stand up after sitting for rest, according to those who consider such sitting permissible, he should lean on his hands as he stands; and if he stands up directly, without sitting for rest, which we prefer, i.e. sitting for rest is not recommeded, he should rise upon the front parts of his feet, relying upon his knees.


The Second Rak‘ah:


* The second Rak‘ah is to be performed like the first one, for the Prophet (may Allah’s peace and blessings be upon him) said to the man who was not praying properly: “Then do this throughout your prayer.” 74


The following are excluded from this:


First: The opening Takbīr: One should not make the opening Takbīr in the second Rak‘ah, for it was prescribed for the opening of prayer. That is why it should only be made in the first Rak‘ah, and not in the second or other Rak‘ahs.


Second: The opening supplication: A praying person should only make the opening supplication in the first Rak‘ah; if he forgets or intentionally fails to say it in the first Rak‘ah, he should not say it in other Rak‘ahs, for this Sunnah is in the first Rak‘ah only.


70 Narrated by Muslim (498).


71


72 Narrated by Abu Dāwūd (874), Al-Nasā’i (1145), Ibn Mājah (897), Ahmad (23375), and Al-Dārimi (1363).


73 Narrated by Abu Dāwūd (850), Al-Tirmidhi (284), Ibn Mājah (898), and Ahmad (2895).


74 Its Takhrīj is cited above.


Third: Renewing the intention: A praying person should not renew his intention in the second Rak‘ah. Keeping the initial intention is enough.


The first Tashahhud (sitting of testimony):


* The hands in the first Tashahhud have two positions:


First: Putting the hands upon the thighs.


‘Abdullah ibn al-Zubayr (may Allah be pleased with him and his father) reported: “When the Prophet (may Allah’s peace and blessings be upon him) sat (for Tashahhud), he would put his right hand upon his right thigh and his left hand upon his left thigh, placing his left palm on his knee.” This wording is narrated in Sahīh Muslim. 75


Second: Putting the hands upon the knees.


Ibn ‘Umar (may Allah be pleased with him and his father) reported: “When the Prophet (may Allah’s peace and blessings be upon him) sat (for Tashahhud), he would put his hands upon his knees.” 76 This is also narrated in Sahīh Muslim.


It is Sunnah that one puts his left palm upon the left knee sometimes, as related in the Hadīth of ‘Abdullah ibn al-Zubayr (may Allah be pleased with him and his father).


Some may say it is more suitable to do this Sunnah during Tawarruk (a certain manner of sitting during Tashahhud, where the body rests on the left thigh, and the left leg is under the right one, while keeping the right foot erect) for putting the palm upon the knee would be difficult in any position other than Tawarruk.


The hand during Tashahhud has three states:


First: Folding the little and ring fingers, forming a ring with the middle finger and the thumb, and pointing with the forefinger.


This way is reported in the Hadīth of Wā’il ibn Hujr (may Allah be pleased with him) 77 and it is correct.


Second: In Sahīh Muslim, Ibn ‘Umar (may Allah be pleased with him and his father) reported: “The Prophet (may Allah’s peace and blessings be upon him) formed a ring like the number fifty three (in Arabic) with his fingers.” 78 It is done by folding the little, ring, and middle fingers, making the thumb touch the base of the forefinger, and pointing with the forefinger.


Third: Folding the little, ring, and middle fingers and the thumb and pointing with the forefinger. This way is also reported in Sahīh Muslim, in a Hadīth in which Ibn ‘Umar (may Allah be pleased with him and his father) reported: “The Prophet (may Allah’s peace and blessings be upon him) folded all his fingers and pointed with the forefinger.” [81]


This way is also reported in Sahīh Muslim, in a Hadīth in which Ibn ‘Umar (may Allah be pleased with him and his father) reported: “The Prophet (may Allah’s peace and blessings be upon him) folded all his fingers and pointed with the forefinger.” 79


We have three manners: so it is permissible to use either of these types alternatively from time to time.


75 Narrated by Muslim (579).


76 Narrated by Muslim (580).


77 Its Takhrīj is cited above.


78 Narrated by Muslim (580/115).


79 Narrated by Muslim (580/116).


* These states of the hand - folding and pointing - are in the sitting for Tashahhud only, as Ibn ‘Umar (may Allah be pleased with him and his father) said: “When he sat for Tashahhud...” So, it is not permissible to do that in the sitting between the two prostrations; rather, one should spread his fingers.


* Also, it is not prescribed to bend one’s forefinger a little bit when pointing with it, for this is not authentically reported in Sunnah.


* It is Sunnah to point with the forefinger without moving it during Tashahhud, since there is no sound evidence for this moving. All relevant authentic Hadīths speak about pointing only, and there is no mention of moving. In principle, acts of worship depend on what is mentioned in the Qur’an and Sunnah.


In Sahīh Muslim, ‘Abdullah ibn al-Zubayr (may Allah be pleased with him and his father) reported: “When the Prophet (may Allah’s peace and blessings be upon him) sat during prayer, he would put his left foot between his thigh and shank, spread out his right foot, put his left hand upon his left knee, put his right hand upon his right thigh, and point with his finger.” 80


In another Hadīth in Sahīh Muslim, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reported: “When the Messenger of Allah (may Allah’s peace and blessings be upon him) sat for Tashahhud, he would put his left hand upon his left knee, put his right hand upon his right knee, form the number fifty-three (in Arabic - with his fingers), and point with his forefinger.” 81


In Ahmad’s Musnad, Wā’il ibn Hujr (may Allah be pleased with him) reported: “I saw the Prophet (may Allah’s peace and blessings be upon him) raise his hands to the level of his ears when he made Takbīr, then when he bowed; and when he said: ‘Sami‘a Allahu liman hamidah (Allah hears whoever praises Him)’, he raised his hands and I saw him putting his right hand upon the left one during prayer. Then, when he sat down, he formed a ring with the middle finger and the thumb and pointed with the forefinger; and he put his right hand upon his right thigh and his left hand upon his left thigh.” [84]


“I saw the Prophet (may Allah’s peace and blessings be upon him) raise his hands to the level of his ears when he made Takbīr, then when he bowed; and when he said: ‘Sami‘a Allahu liman hamidah (Allah hears whoever praises Him)’, he raised his hands and I saw him putting his right hand upon the left one during prayer. Then, when he sat down, he formed a ring with the middle finger and the thumb and pointed with the forefinger; and he put his right hand upon his right thigh and his left hand upon his left thigh.” 82


All these authentic Hadīths make mention of pointing without moving.


* The first Tashahhud is one of the obligatory acts of prayer. If one abandons it forgetfully, he should make up for it by offering the prostration of forgetfulness.


The obligation of the first Tashahhud is established by the fact that the Prophet (may Allah’s peace and blessings be upon him) performed it persistently; and he said: “Pray as you have seen me pray.” [85] He only abandoned it forgetfully and made up for it by offering the prostration of forgetfulness.


“Pray as you have seen me pray.” [85]


He only abandoned it forgetfully and made up for it by offering the prostration of forgetfulness.


In a Hadīth reported by Ibn Mas‘ūd (may Allah be pleased with him), he said: “Say: ‘At-tahiyyātu lillāh (All greetings are due to Allah).’” [86]


80 Narrated by Muslim (579).


81 Narrated by Muslim (580).


82 Narrated by Ahmad (19076).


“Say: ‘At-tahiyyātu lillāh (All greetings are due to Allah).’” 83


Its obligation is also indicated by the Prophet’s care about it, as related in a Hadīth in which Ibn ‘Abbās (may Allah be pleased with him and his father) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) used to teach us Tashahhud just as he used to teach us a Surah from the Qur’an. He used to say: ‘Say: “At-tahiyyāt al-mubārakāt as-salawāt at-tayyibāt lillāh, salām ‘alayk ayyuha an-nabiyy wa rahmatullāh wa barakātuh, salam ‘alayna wa ‘ala ‘ibādillāh as-sālihīn, ash-hadu an lā ilāh illallāh wa ash-hadu ann Muhammad rasūlullāh (All blessed greetings and good prayers are due to Allah; peace be upon you, O Prophet, and the mercy of Allah and His blessings; peace be upon us and upon the righteous servants of Allah. I bear witness that there is no deity worthy of worship but Allah, and I bear witness that Muhammad is His messenger).’” [87]


“The Messenger of Allah (may Allah’s peace and blessings be upon him) used to teach us Tashahhud just as he used to teach us a Surah from the Qur’an. He used to say: ‘Say: “At-tahiyyāt al-mubārakāt as-salawāt at-tayyibāt lillāh, salām ‘alayk ayyuha an-nabiyy wa rahmatullāh wa barakātuh, salam ‘alayna wa ‘ala ‘ibādillāh as-sālihīn, ash-hadu an lā ilāh illallāh wa ash-hadu ann Muhammad rasūlullāh (All blessed greetings and good prayers are due to Allah; peace be upon you, O Prophet, and the mercy of Allah and His blessings; peace be upon us and upon the righteous servants of Allah. I bear witness that there is no deity worthy of worship but Allah, and I bear witness that Muhammad is His messenger).’” 84


It is permissible to say: “At-tahiyyāt lillāh wa as-salawāt wa at-tayyibāt, as-salām ‘alayk ayyuha an-nabiyy wa rahmatullāh wa barakātuh, as-salām ‘alayna wa ‘ala ‘ibādillāh as-sālihīn, ash-hadu an lā ilāh illallāh wa ash-hadu ann Muhammad ‘abduh wa rasūluh (Greetings, blessings, and good things are due to Allah. Peace, mercy, and blessings of Allah be upon you, O Prophet. Peace be upon us, and upon the righteous servants of Allah. I bear witness that there is no deity worthy of worship but Allah, and I bear witness that Muhammad is His servant and messenger).”


This Tashahhud is reported by Ibn Mas‘ūd (may Allah be pleased with him) and narrated by Al-Bukhāri and Muslim. [88] Imam Ahmad adopted it, and Abu ‘Isa al-Tirmidhi said: “The Hadīth of Ibn Mas‘ūd is reported in a number of versions, and it is the most authentic Prophetic Hadīth on Tashahhud. Most scholars among the Companions and the succeeding generation acted upon it.” [89]


“The Hadīth of Ibn Mas‘ūd is reported in a number of versions, and it is the most authentic Prophetic Hadīth on Tashahhud. Most scholars among the Companions and the succeeding generation acted upon it.” 85 86


Other Hadīths are also narrated on Tashahhud:


1- A Hadīth by ‘Umar ibn al-Khattāb (may Allah be pleased with him); adopted by Imam Mālik ibn Anas [90]: “At-tahiyyāt lillāh az-zākiyāt lillāh as-salawāt at-tayyibāt lillāh (Greetings are due to Allah, pure things are due to Allah, and good prayers are due to Allah).” [91] The rest is like the Hadīth reported by Ibn Mas‘ūd (may Allah be pleased with him).


“At-tahiyyāt lillāh az-zākiyāt lillāh as-salawāt at-tayyibāt lillāh (Greetings are due to Allah, pure things are due to Allah, and good prayers are due to Allah).” [91]


The rest is like the Hadīth reported by Ibn Mas‘ūd (may Allah be pleased with him).


83 Narrated by Al-Bukhāri (835) and Muslim (402).


84 Narrated by Muslim (403).


85 Its Takhrīj is cited above.


86


2- A Hadīth by Ibn ‘Abbās (may Allah be pleased with him); adopted by Imam Al-Shāfi‘i [92]: “At-tahiyyāt al-mubārakāt as-salawāt at-tayyibāt lillāh (Blessed greetings and good prayers are due to Allah).” [93] The rest is like the Hadīth by Ibn Mas‘ūd.


“At-tahiyyāt al-mubārakāt as-salawāt at-tayyibāt lillāh (Blessed greetings and good prayers are due to Allah).” [93]


The rest is like the Hadīth by Ibn Mas‘ūd.


Thus, the reported versions of Tashahhud are three.


All these forms of Tashahhud are permissible and can be validly said in prayer. It is better to use all the different forms, one at a time, in order to apply the Sunnah with all its different aspects.


But let the Tashahhud reported by Ibn Mas‘ūd be said more often, for reasons I have mentioned in the original book.


* The first Tashahhud does not include invoking Allah’s blessings upon the Prophet. It only exists in the last Tashahhud.


Ibn al-Qayyim said: “It is prescribed in Shariah to make the first Tashahhud brief. When the Prophet (may Allah’s peace and blessings be upon him) sat for it, it was as if he were on embers (very quick); and it is not authentically reported that he used to say it (the invocation of Allah’s blessings upon the Prophet) in the first Tashahhud or that he instructed the Ummah to do so. No one among the Companions is known to have recommended this act.” [94]


“It is prescribed in Shariah to make the first Tashahhud brief. When the Prophet (may Allah’s peace and blessings be upon him) sat for it, it was as if he were on embers (very quick); and it is not authentically reported that he used to say it (the invocation of Allah’s blessings upon the Prophet) in the first Tashahhud or that he instructed the Ummah to do so. No one among the Companions is known to have recommended this act.” 87


Rising from the first Tashahhud:


* When one rises from the first Tashahhud, it is permissible to raise his hands as he stands.


Ibn ‘Umar (may Allah be pleased with him and his father) reported: “When the Prophet (may Allah’s peace and blessings be upon him) commenced prayer, he would say Takbīr and raise his hands; when he bowed, he would raise his hands; when he said: ‘Sami‘a Allahu liman hamidah (Allah hears whoever praises Him)’, he would raise his hands; and when he stood up after two Rak‘ahs, he would raise his hands.” Ibn ‘Umar attributed that to the Prophet (may Allah’s peace and blessings be upon him). [95] Al-Bukhāri created a chapter for this Hadīth titled: Chapter on raising the hands on standing after two Rak‘ahs


Al-Bukhāri created a chapter for this Hadīth titled: Chapter on raising the hands on standing after two Rak‘ahs


In another Hadīth, Abu Humayd al-Sā‘idi (may Allah be pleased with him) reported that he was among ten of the Prophet’s Companions, including Abu Qatādah. Abu Humayd said: “I am more knowledgeable than you of the Prophet’s prayer... Then, when he stood up after two Rak‘ahs, he would say Takbīr and raise his hands up to the level of his shoulders, as he said Takbīr on commencing the prayer.” 88


87 Jalā’ Al-Afhām (p. 360).


88 Narrated by Ahmad (23997), Abu Dāwūd (730), Al-Tirmidhi (304), and Ibn Mājah (862).


The Rest of prayer:


* One should offer the rest of his prayer, i.e. the third and four Rak‘ahs, exactly as he prayed the first and second Rak‘ahs, as indicated by the Prophet’s statement to the man who was not praying properly: “Then do this throughout your prayer.” [97]


“Then do this throughout your prayer.” 89


The Last Tashahhud:


* The last Tashahhud is one of the pillars of prayer, as indicated by a Hadīth in which Ibn Mas‘ūd (may Allah be pleased with him) reported: “Before Tashahhud was prescribed, we used to say: ‘As-salām ‘ala Allah, as-salām ‘ala Jibrīl, as-salām ‘ala mīkā’īl (Peace be upon Allah, peace be upon Jibrīl (Gabriel), and peace be upon Mīkā’īl (Michael)’; then the Prophet (may Allah’s peace and blessings be upon him) said: ‘Say: “At-tahiyyāt lillāh (All greetings are due to Allah).’” [98] It is also authentically reported that the Prophet (may Allah’s peace and blessings be upon him) said it on a persistent basis; and he said: “Pray as you have seen me pray.” [99]


‘Say: “At-tahiyyāt lillāh (All greetings are due to Allah).’” [98]


It is also authentically reported that the Prophet (may Allah’s peace and blessings be upon him) said it on a persistent basis; and he said:


“Pray as you have seen me pray.” 90 91


* Invoking Allah’s peace and blessings upon the Prophet in the last Tashahhud is a confirmed act of Sunnah. Some said it is obligatory.


Its status as a prescribed and confirmed element of prayer is established by the following:


- A Hadīth in which Fadālah ibn ‘Ubayd (may Allah be pleased with him) reported: “The Prophet (may Allah’s peace and blessings be upon him) saw a man who prayed, yet did not praise Allah, glorify Him, or invoke His blessings upon the Prophet. Thereupon, he said: ‘This has acted in haste.’ Then, he called him and said: ‘When anyone of you prays, he should start by praising his Lord and lauding Him, and invoke Allah’s blessings upon the Prophet; then supplicate as he wishes.’” [100]


Then, he called him and said:


‘When anyone of you prays, he should start by praising his Lord and lauding Him, and invoke Allah’s blessings upon the Prophet; then supplicate as he wishes.’” 92


- A Hadīth in which Ka‘b ibn ‘Ujrah (may Allah be pleased with him) reported: “The Prophet (may Allah’s peace and blessings be upon him) came out to us, and we said to him: ‘O Messenger of Allah, we know how to greet you, but how can we invoke Allah’s blessings upon you?’ He said: ‘Say: “Allahumma salli ‘ala Muhammad wa ‘ala āl Muhammad kama sallayta ‘ala āl Ibrahīm, innaka hamīdum majīd. Allahumma bārik ‘ala Muhammad wa ‘ala āl Muhammad kama bārakta ‘ala āl Ibrahīma, innaka hamīdum majīd (O Allah, bestow Your peace upon Muhammad and his family just as You bestowed Your peace upon Abraham’s family. Verily, You are Praiseworthy and Glorious. O Allah, bless Muhammad and his family just as You blessed Abraham’s family. Indeed, You are Praiseworthy and Glorious).’” Agreed upon [101]. Another wording reads: “Kama sallayta ‘ala Ibrahīm wa ‘ala āl Ibrahīm (Just as You bestowed Your peace upon Abraham and Abraham’s family).” [102]


89 Its Takhrīj is cited above.


90 Its Takhrīj is cited above.


91


92 Narrated by Ahmad (24434), Abu Dāwūd (1481), and Al-Tirmidhi (3477).


‘Say: “Allahumma salli ‘ala Muhammad wa ‘ala āl Muhammad kama sallayta ‘ala āl Ibrahīm, innaka hamīdum majīd. Allahumma bārik ‘ala Muhammad wa ‘ala āl Muhammad kama bārakta ‘ala āl Ibrahīma, innaka hamīdum majīd (O Allah, bestow Your peace upon Muhammad and his family just as You bestowed Your peace upon Abraham’s family. Verily, You are Praiseworthy and Glorious. O Allah, bless Muhammad and his family just as You blessed Abraham’s family. Indeed, You are Praiseworthy and Glorious).’”


Agreed upon [101]. Another wording reads:


“Kama sallayta ‘ala Ibrahīm wa ‘ala āl Ibrahīm (Just as You bestowed Your peace upon Abraham and Abraham’s family).” 93 94


Also, the above-mentioned Hadīth reported by Ka‘b ibn ‘Ujrah (may Allah be pleased with him) includes a form of invoking Allah’s blessings upon the Prophet.


* It is Sunnah for a praying person to seek refuge with Allah at the end of the last Tashahhud, using the supplication in the Hadīth in which Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “When you finish the last Tashahhud, seek refuge with Allah from four: from the torment of Hellfire, from the torment of the grave, from the trials of life and death, and from the trial of the Anti-Christ.” [103]


“When you finish the last Tashahhud, seek refuge with Allah from four: from the torment of Hellfire, from the torment of the grave, from the trials of life and death, and from the trial of the Anti-Christ.” 95


* It is Sunnah for a praying person, after finishing the Tashahhud and seeking refuge with Allah from the four things mentioned above, to supplicate to Allah as he wishes. Ibn Mas‘ūd (may Allah be pleased with him) reported that when the Prophet (may Allah’s peace and blessings be upon him) told him about the Tashahhud, he said: “Then he may choose whatever supplication he likes most, and invoke Allah therewith.” [104] It is Sunnah to choose the supplications one wants and to be keen on using the invocations reported from the Prophet (may Allah’s peace and blessings be upon him).


“Then he may choose whatever supplication he likes most, and invoke Allah therewith.” [104]


It is Sunnah to choose the supplications one wants and to be keen on using the invocations reported from the Prophet (may Allah’s peace and blessings be upon him).


Taslīm (salutation of peace ending the prayer):


* Then, one should make Taslīm, which is a pillar of prayer, saying: “As-salām ‘alaykum wa rahmatullāh wa barakātuh (Peace and mercy of Allah be upon you).”


* The Sunnah is to make Taslīm first to the right and then to the left and to turn right and left so much that the whiteness of one’s cheeks can be seen. Ibn Mas‘ūd (may Allah be pleased with him) reported: “Then, he made Taslīm to his right and to his left to the extent that the whiteness of his cheeks could be seen: ‘As-salām ‘alaykum wa rahmatullāh (Peace and mercy of Allah be upon you).’” [105]


“Then, he made Taslīm to his right and to his left to the extent that the whiteness of his cheeks could be seen: ‘As-salām ‘alaykum wa rahmatullāh (Peace and mercy of Allah be upon you).’” 96


93 Its Takhrīj is cited above.


94


95 Narrated by Al-Bukhāri (1377) and Muslim (588).


96 Narrated by Abu Dāwūd (996), Al-Nasā’i (1142), Ibn Mājah (914), and Ahmad (3699); its chain of narrators is authentic


* It is also Sunnah in Taslīm not to make it long, as indicated by the Prophet’s statement: “Shortening Taslīm is Sunnah.” [106] Imam Ahmad (107] and Imam Ibn al-Mubārak [108] interpreted this Hadīth in this way.


Imam Ahmad (107] and Imam Ibn al-Mubārak 97 interpreted this Hadīth in this way. 98


* The Sunnah in the last Tashahhud is to do Tawarruk, i.e. to make the right foot erect, rest the buttocks on the ground, and let the left leg out from the opposite side. This is prescribed in the second Tashahhud, only in the three-Rak‘ah and four-Rak‘ah prayers. Put more simply, it is prescribed only in prayer with two Tashahhuds.


Tranquility and Humility:


* Tranquility is one of the pillars of prayer. Tranquility is to be calm for as long as the due Dhikr is recited, and that is the least amount sufficient for fulfilling the duty.


* Tranquility as a pillar of prayer is evidenced by the Prophet’s words to the man who was not praying properly: “Then bow until you feel at ease in bowing.” He gave him the same instruction with regard to all other pillars of prayer. And in a Hadīth, Hudhayfah (may Allah be pleased with him) saw a man praying without tranquility, and he said to him: “You have not prayed; and if you died, you would die upon something other than the Fitrah (sound human nature) upon which Allah created Muhammad (may Allah’s peace and blessings be upon him).” [109]


“You have not prayed; and if you died, you would die upon something other than the Fitrah (sound human nature) upon which Allah created Muhammad (may Allah’s peace and blessings be upon him).” 99


* Humility in prayer is recommended and an act of Sunnah. Imam Ibn al-Qayyim (may Allah have mercy upon him) defined it saying: “Humility means that the heart is present before the Lord in submission and humbleness.” [110]


“Humility means that the heart is present before the Lord in submission and humbleness.” 100


* The Prophet (may Allah’s peace and blessings be upon him) and his Companions are frequently reported to have paid great attention to humility in prayer. Hence, ‘Ā’ishah (may Allah be pleased with her) reported: “The Prophet (may Allah’s peace and blessings be upon him) would offer four Rak‘ahs; do not ask about their excellence and length.” [111]


Hence, ‘Ā’ishah (may Allah be pleased with her) reported: “The Prophet (may Allah’s peace and blessings be upon him) would offer four Rak‘ahs; do not ask about their excellence and length.” 101


* Frequent movement invalidates the prayer, if occurring successively.


The criterion for deeming a praying person’s movement as frequent, according to some scholars of Fiqh, is that when he is seen, it is presumed he is not in prayer.


97 Narrated by Abu Dāwūd (1004), Al-Tirmidhi (297), and Ahmad (10885); reported by Abu Hurayrah (may Allah be pleased with him).


98


99 Narrated by Al-Bukhāri (791).


100 ibid.


101 Narrated by Al-Bukhāri (1147) and Muslim (738).


Sutrah (barrier) in front of a praying person:


Using a barrier is a confirmed Sunnah, for the Prophet (may Allah’s peace and blessings be upon him) said: “When anyone of you performs prayer, let him pray behind a barrier, and let him get close to it.” [112]


“When anyone of you performs prayer, let him pray behind a barrier, and let him get close to it.” 102


* A barrier should be erect on the ground, not lying down.


* As for the height of the barrier, it should be as high as the post of a saddle, as related in a Hadīth in which ‘Ā’ishah (may Allah be pleased with her) reported: “The Prophet (may Allah’s peace and blessings be upon him) was asked during the Battle of Tabūk about the barrier, and he said: ‘Like the post of a saddle.’” The wording of Muslim’s narration reads: “Like the back of a saddle.” [113] This is close to an arm’s length. So, the height of a barrier should be an arm’s legnth or close to that.


‘Like the post of a saddle.’”


The wording of Muslim’s narration reads:


“Like the back of a saddle.” [113]


This is close to an arm’s length. So, the height of a barrier should be an arm’s legnth or close to that.


As for the width of the barrier, jurists said that there is no specific limit to that. So, it can be as wide as an arrow, or as a wall, for the Prophet (may Allah’s peace and blessings be upon him) used the spear as a barrier 103, and he also prayed facing a camel 104 and a wall. 105


* It is prohibited to pass in front of a praying person, as indicated by the Prophet’s statement: “If the one passing in front of a praying person knew the gravity of his act, he would prefer to stand for forty than to pass in front him.” [117] Another wording reads: “If the one passing in front of a praying person knew the gravity of his sin.” [118]


“If the one passing in front of a praying person knew the gravity of his act, he would prefer to stand for forty than to pass in front him.” [117]


Another wording reads:


“If the one passing in front of a praying person knew the gravity of his sin.” 106 107


* If someone wants to pass in front of a praying person, he can prevent him, by consensus among scholars, as in the authentic Hadīth where Abu Sa‘īd (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “If anyone of you takes a barrier for his prayer, and someone wants to pass between him and his barrier, he should prevent him, and if he insists, he should fight him, for he is a devil.” [119] This Hadīth explicitly indicates that preventing the passing person is legitimate under Sunnah.


102 Narrated by Abu Dāwūd (698); it is originally narrated by Al-Bukhāri and Muslim


103 Narrated by Al-Bukhāri (494) and Muslim (501); reported by Ibn ‘Umar (may Allah be pleased with him and his father).


104


105


106 Narrated by Al-Bukhāri (510) and Muslim (507); reported by Abu Juhaym (may Allah be pleased with him).


107


“If anyone of you takes a barrier for his prayer, and someone wants to pass between him and his barrier, he should prevent him, and if he insists, he should fight him, for he is a devil.” [119]


This Hadīth explicitly indicates that preventing the passing person is legitimate under Sunnah.


Al-Nawawi 108 and Al-Shawkāni (121) derived from the Hadīth reported by Abu Sa‘īd (may Allah be pleased with him) that repelling and fighting the passing person is permissible for the one who takes a barrier and the proper precaution for his prayer; but if he uses no barrier and does not take the proper precaution for his prayer, he may not fight or strongly repel a passing person. 109


They derived this ruling from the first part of the Prophet’s statement: “If anyone of you takes a barrier for his prayer.” The word ‘If’ signifies a condition. It is as if he permitted repelling and fighting for the one who takes the right precaution for his prayer and uses a barrier that prevents people from passing right in front of him.


The view expressed by Al-Nawawi and Al-Shawkāni is so reasonable and it goes in harmony with the Hadīth’s text. Moreover, one who does not use a barrier for his prayer is negligent, and so it is not appropriate for him to show negligence and then fight people for passing between him and the place of his prostration.


* It is permissible for one to pass in front of someone who is praying without a barrier, if he passes far away from him; and it is forbidden if he passes near him.


“Near” here refers to the place of prostration and what is beyond that is distant. In other words, it is not permissible to pass between a praying person and the place of his prostration.


* Passing in front of a praying person, albeit forbidden, does not render the prayer invalid, except if it is a woman, a black dog, or a donkey that passes in front of him, for the Prophet (may Allah’s peace and blessings be upon him) said: “When anyone of you stands for prayer and there is something before him equal to the back of the saddle, that is a barrier for him; and in case there is no barrier equal to the back of the saddle in front of him, his prayer would be cut off by the passing of a woman, a donkey, or a black dog.” A man said to Abu Dharr (may Allah be pleased with him): “What feature is there in a black dog which distinguishes it from a red dog or a yellow dog?” He said: “I asked the Prophet (may Allah’s peace and blessings be upon him) and he said: ‘The black dog is a devil.’” [122]


“When anyone of you stands for prayer and there is something before him equal to the back of the saddle, that is a barrier for him; and in case there is no barrier equal to the back of the saddle in front of him, his prayer would be cut off by the passing of a woman, a donkey, or a black dog.”


A man said to Abu Dharr (may Allah be pleased with him): “What feature is there in a black dog which distinguishes it from a red dog or a yellow dog?” He said: “I asked the Prophet (may Allah’s peace and blessings be upon him) and he said:


‘The black dog is a devil.’” 110


A Woman’s Prayer:


* Women are like men in all rulings mentioned above, including the Dhikr, the Qur’anic recitation, and the traits and manners of prayer. In all that, a woman is just like a man in terms of what is Sunnah, what is obligatory, and what is pillar of prayer. This is supported by the Prophet’s general statement as he said: “Verily, women are the counterparts of men.” [123]


108 See Al-Majmū‘ (3/249).


109


110 Narrated by Muslim (510); reported by Abu Dharr (may Allah be pleased with him).


“Verily, women are the counterparts of men.” 111


* One thing is excluded from this, which is keeping some limbs away from one another.


For women, the Sunnah is to collect herself where man is asked to keep his limbs apart. In every situation a man is recommended to keep his limbs away from one another, the Sunnah for women is not to do so; rather, they should collect their limbs together.


Ibn Rajab said: “As for a woman, she should not keep her limbs away from one another; rather, she should collect her limbs together. This is the view held by scholars.” 112