Description of the Prophet’s prayer

1 – Facing the direction of
the Ka’bah 

1-                
When you stand up to pray, face
the direction of the Ka’bah wherever you are, in both fard (obligatory) and
naafil (supererogatory) prayers. This is one of the pillars of prayer,
without which prayer is not valid.

2-                
The obligation of facing the
direction of prayer does not apply to one who is engaged in warfare, when he
prays the fear prayer (salaat al-khawf) or is engaged in heavy fighting. It
also does not apply to those who are unable to do it, such as one who is
sick, or one who is traveling on a ship, in a car or on a plane, if they
fear that the time of the prayer will elapse (before they reach a place
where they can find the correct direction). And it does not apply to one who
is praying a naafil prayer or witr prayer whilst riding on a riding-animal
etc., but it is mustahabb for him to face the qiblah if he is able to do so
when pronouncing the takbeer of ihraam (at the beginning of the prayer),
then he may face whatever direction he is facing.

3-                
Everyone who can see the Ka’bah
must face it; those who cannot see it must face its direction. 

Ruling on not facing the
Ka’bah in prayer by mistake: 

4-                
If a person prays not facing
the qiblah, because of clouds [preventing him from working out the direction
from the position of the sun] or some other reason, after he did his best to
work out the right direction, his prayer is valid and he does not have to
repeat it.

5-                
If someone whom he trusts comes
– whilst he is praying – and tells him of the right direction, then he must
hasten to turn that way, and his prayer is valid. 

2 – Qiyaam (standing in
prayer) 

6-                
It is obligatory to pray
standing. This is a pillar (essential part of prayer), except for the one
who is praying the fear prayer or at times of intense fighting, when it is
permitted to pray whilst riding; for the one who is sick and unable to
stand, who should pray sitting if he is able, otherwise lying on his side;
and the one who is praying a naafil prayer, who may pray whilst riding or
sitting if he wishes, and he indicates the rukoo’ and sujood with his head.
The one who is sick may also do this, and he should make his sujood lower
than his rukoo’.

7-                
It is not permissible for one
who is praying sitting down to put something raised up on the ground in
order to prostrate on it. Rather he should make his sujood lower than his
rukoo’ – as we have mentioned – if he is unable to touch the ground directly
with his forehead. 

Prayer on board a ship or airplane

8-                
It is permissible to pray fard
prayers on board a ship or airplane.

9-                
It is permissible to pray them
sitting down if one fears that one may fall.

10-           
It is permissible to lean on a
pillar or stick when standing, if one is old or weak in body. 

Combining standing and sitting in prayer 

11-           
It is permissible to pray
qiyaam al-layl standing or sitting with no excuse, or to do both. So a
person may pray and reciting sitting down, and just before doing rukoo’ he
may stand up and recite the rest of the aayahs standing up, then do rukoo’
and sujood, then he can do likewise in the second rak’ah.

12-           
If he prays sitting down, he
should pray sitting cross-legged or in whatever position he finds
comfortable.  

Praying wearing shoes  

13-           
It is permissible to pray
barefoot, or to pray wearing shoes.

14-           
It is better to pray sometimes
barefoot and sometimes wearing shoes, according to what is easy; one should
not make it difficult to put shoes on or to take them off in order to pray
If a person is barefoot, he should pray barefoot and if he is wearing shoes
then he should pray wearing shoes, except when there is a reason not to do
so.

15-           
If he takes them off, then he
should not place them to his right; rather he should place them to his left,
if there is no one on his left, otherwise he should put them between his
feet. There is a subtle hint that he should not place them in front of
himself. This is the etiquette which most worshippers ignore, so you see
them praying facing their shoes! This is what was narrated in the saheeh
reports from the Prophet (peace and blessings of Allaah be upon him). 

Praying on the minbar 

16-           
It is permissible for the imaam
to pray on an elevated place such as the minbar, in order to teach the
people. So he should stand up on it to pray, then say takbeer, recite
Qur’aan and do rukoo’ whilst he is on that place, then he should come down
backwards so that he can prostrate on the ground at the base of the minbar,
then he may go back to it and do the same in the second rak’ah as he did in
the first. 

It is obligatory to pray facing a sutrah and be close to it 

17-           
It is obligatory to pray facing
a sutrah (screen or cover), there is no difference whether that is in the
mosque or elsewhere, whether the mosque is big or small, because of the
general meaning of the hadeeth of the Prophet (peace and blessings of Allaah
be upon him), “Do not pray except facing a sutrah, and do not let anyone
pass in front of you, and if he insists then fight him, for he has a
companion (qareen) with him” – meaning the Shaytaan.

18-           
It is obligatory to be close to
the sutrah, because this is what the Prophet (peace and blessings of Allaah
be upon him) commanded.

19-           
Between the place where the
Prophet (peace and blessings of Allaah be upon him) prostrated and the wall
there would be a space nearly big enough for a sheep to pass through.
Whoever does that is close enough [to the sutrah] as is required. I say:
from this we known that what people do in all the mosques that I have seen
in Syria and elsewhere, by praying in the
middle of the mosque far away from the wall or pillars is but negligence
towards the command and action of the Prophet (peace and blessings of Allaah
be upon him). 

How high should the sutrah be? 

20-           
The sutrah should be
approximately a handspan or two above the ground, because the Prophet (peace
and blessings of Allaah be upon him) said: “When one of you places in front
of him something such as the stick on the end of a saddle, he should pray
and not worry about anyone who passes in front of that.” This hadeeth
indicates that a line on the ground is not sufficient, and the hadeeth
narrated concerning that is da’eef (weak).

21-           
He should face the sutrah
directly, because this is apparent meaning of the command to pray towards
the sutrah. Stepping slightly to the right or left so that one is not facing
it directly, is not correct.

22-           
It is permissible to pray
facing a stick planted in the ground and the like, or a tree, or a pillar,
or one’s wife lying down in bed underneath her blanket, or an animal, even
if it is a camel. 

Prohibition of praying towards graves 

23-           
It is not permitted to pray
facing graves at all, whether they are the grave of Prophets or of others. 

Prohibition of
walking in front of one who is praying even in al-Masjid al-Haraam 

24-           
It is not permitted to walk in
front of one who is praying if there is a sutrah in front of him [i.e., it
is not permissible to come between him and his sutrah]. There is no
difference in this regard between al-Masjid al-Haraam and other mosques, all
of them are the same in that this [walking in front of one who is praying]
is not permitted, because of the general meaning of the words of the Prophet
(peace and blessings of Allaah be upon him): “If the person who passes in
front of one who is praying knew how great a burden of sin resulted from
that, standing for forty [years] would be better for him than passing in
front of one who is praying.” This refers to passing between him and the
place of his prostration. The hadeeth which speaks of the Prophet (peace and
blessings of Allaah be upon him) praying in Haashiyat al-Mataaf without a
sutrah and with people passing in front of him is not saheeh, even though it
does not say that they were passing between him and his place of
prostration. It is obligatory for the one who is prostrating to prevent the
one who wants to pass in front of him, even in Masjid al-Haraam.

25-           
It is not permissible for the
one who is praying towards a sutrah to let anyone pass in front of him,
because of the hadeeth quoted above, “Do not let anyone pass in front of
you…” And because the Prophet (peace and blessings of Allaah be upon him)
said: “When one of you is praying towards something which is a sutrah
between him and the people, and someone wants to pass in front of him, then
he should push him in the upper chest and repel him as much as he can.”
According to another report: “… he should stop him twice, but if he insists
then he should fight him, for he is a devil.” 

Stepping forward to prevent someone passing in front of him 

26-           
It is permissible for a person
to take one or two steps to the front, in order to prevent one who is not
responsible from passing in front of him, such as an animal or a small
child, and to make them pass behind him. 

What breaks prayer 

27-           
The sutrah is so important to
prayer that it prevents a person’s prayer from being invalidated, if someone
passes in front of him. This is in contrast to the one who does not use a
sutrah, whose prayer is broken if an adult woman, a donkey or a black dog
passes in front of him.  

3 – Niyyah
(intention) 

28-           
The worshipper must have the
intention of praying the prayer for which he is standing. He must have the
intention in his heart of performing a specific prayer, such as the fard
(obligatory prayer) of Zuhr or of ‘Asr, or the Sunnah of those prayers. This
is a condition or pillar (essential part) of the prayer, but uttering the
intention verbally is a bid’ah which goes against the Sunnah, which was not
suggested by any of the imams who are followed. 

4 – Takbeer 

29-           
Then he should start the prayer
by saying “Allaahu akbar (Allaah is Most Great).” This is an essential part
of the prayer, because the Prophet (peace and blessings of Allaah be upon
him) said: “The key to prayer is purifying oneself (wudoo’), it is entered
by takbeer (saying ‘Allaahu akbar’) and exited by tasleem (saying
‘al-salaamu ‘alaykum’)” i.e, once you say takbeer, certain things are
prohibited and this prohibition ends when you say tasleem.

30-           
He should not raise his voice
when saying takbeer in all the prayers, unless he is acting as an imaam.

31-           
It is permissible for the
muezzin to convey the takbeer of the imaam to the people, if there is a need
to do so, such as if the imaam is sick and his voice is weak, or because
there are many worshippers praying behind him.

32-           
The one who is following the
imaam should not say takbeer until the imaam has finished saying takbeer. 

Raising the hands – how it is to be done 

33-           
He should raise his hands when
saying the takbeer, or before or after doing so. All of these are proven in
the Sunnah.

34-           
He should raise them with the
fingers stretched out.

35-           
He should raise them level with
his shoulders, or sometimes until they are level with his earlobes. I say:
with regard to touching the earlobes with the thumbs, there is no basis for
this in the Sunnah, rather in my view this has to do with waswaas
(insinuating whispers of the Shaytaan).                                            

Placing the hands – how it is to be done 

36-           
Then he should place his right
hand on his left, immediately after the takbeer. This is the way of the
Prophets (peace be upon them), and this is what the Messenger of Allaah 
(peace and blessings of Allaah be upon him) enjoined upon his companions. It
is not permissible to let the arms hang at the sides.

37-           
The right hand should be placed
on the back of the left hand, wrist and forearm.

38-           
Sometimes the left hand may be
grasped with the right. The combination of placing and grasping, which was
favoured by some later scholars, has no basis.
 

Where they should be placed 

39-           
The hands should be placed on
the chest only; there is no difference between men and women in this regard.
I say: placing them anywhere other than on the chest is da’eef (weak) or has
no basis.

40-           
It is not permissible to put
the right hand on the waist. 

Humility and looking at the place of prostration 

41-           
The worshipper must be humble
in his prayer, and should avoid everything that may distract him from it,
such as adornments and decorations. He should not pray where there is food
that he wants to eat, or when he needs to urinate or defecate.

42-           
Whilst he is standing, he
should look towards the place where he will prostrate.

43-           
He should not look to the right
or the left, because looking here and there is a snatching away which the
Shaytaan steals from the prayer of the slave.

44-           
It is not permissible for him
to look up at the sky. 

Du’aa’ al-Istiftaah (du’aa’
at the start of prayer) 

45-           
Then he should start the prayer
with some of the du’aa’s which are narrated from the Prophet (peace and
blessings of Allaah be upon him). There are many of these, the most famous
of which is “Subhaanaka Allaahumma wa bihamdika, wa tabaaraka ismuka wa
ta’aala jadduka, wa laa ilaaha ghayruka (Glory and praise be to
You O Allaah, blessed be Your name and exalted be Your Majesty, and there is
no god but You).” The command to do this is proven so we should adhere to
it. Whoever wants to see the other du’aa’s may refer to Sifat
al-Salaah, p. 91-95, Maktabat al-Ma’aarif, Riyadh, edition. [In English,
see “The Prophet’s Prayer described” by Shaykh al-Albaani, al-Haneef
Publications, p. 14-19] 

Recitation of Qur’aan 

46-           
Then he should seek refuge with
Allaah – this is obligatory, and he is sinning if he omits to do so.

47-           
The Sunnah is sometimes to say
“A’oodhu Billaahi min al-Shaytaan il-rajeem, min hamzihi wa nafkhihi wa
nafathihi (I seek refuge with Allaah from the accursed Satan, from his
madness, his arrogance and his poetry),” – poetry here refers to blameworthy
kinds of poetry.

48-           
And sometimes he may say, “A’oodhu
Billaah il-Samee’ il-A’leem min al-Shaytaan… (I seek refuge with Allaah,
the All-Hearing, All-Knowing, from the Shaytaan…).”

49-           
Then he should say silently –
whether the prayer is to be recited aloud or silently – “Bismillah
ar-Rahmaan ar-Raheem (In the Name of Allaah, Most Gracious, Most
Merciful).” 

Reciting al-Faatihah 

50-           
Then he should recite Soorat
al-Faatihah (the first soorah of the Qur’aan) in full, including the
Basmalah (Bismillaahi ar-Rahmaan ar-Raheem). This is an essential part of
the prayer, without which the prayer is not valid. Those who do not speak
Arabic must memorize this soorah.

51-           
Those who cannot remember it
should say: “Subhaan Allaah, wa’l-hamdu-Lillaah, wa laa ilaaha
ill-Allaah, wa Allaahu akbar, wa laa hawla wa laa quwwata illa Billaah
(Glory be to Allaah, praise be to Allaah, there is no god but Allaah, Allaah
is Most Great, and there is no strength and no power except with Allaah).”

52-           
The Sunnah is to recite it one
verse at a time, and to pause at the beginning of each aayah. So he should
say: “Bismillaah ar-Rahmaan ar-Raheem (In
the Name of Allaah, the Most Gracious, the Most Merciful),” then pause. Then
say, “Al-Hamdu Lillaahi Rabb il-‘Aalameen
(All the praises and thanks be to Allâh, the Lord of the
‘Aalameen (mankind, jinn and all that exists), then pause. Then say:
‘al-Rahmaan ar-Raheem (The Most Gracious, the Most Merciful), then
pause… and so on, until the end of the aayah.

This is how the Prophet (peace and blessings
of Allaah be upon him) used to recite the whole soorah, pausing at the end
of each aayah and not joining one aayah to the next, even if there is
continuity of the meaning.

53-           
It is permissible to read it as
Maaliki Yawn id-Deen or Maliki Yawm id-Deen. 

How the one who is praying behind the imaam should recite it 

54-           
The one who is praying behind
the imam should recite it behind the imaam in prayers where Qur’aan in
recited silently and in prayers where it is recited aloud, if he cannot hear
the imam’s recitation, or if he pauses after completing it so that those who
are praying behind him can recite it. We think that this pause was not
proven in the Sunnah. I say I have mentioned the evidence of those who think
that this pause is permissible and the refutation of that evidence, in
Silsilat al-Ahaadeeth al-Da’eefah, no. 546, 547, part 2, p. 24-26, Dar
al-Ma’aarif edition. 

Recitation after al-Faatihah 

55-           
It is Sunnah to recite – after
al-Faatihah – another soorah, even in Salaat al-Janaazah (funeral prayer),
or some aayahs, in the first two rak’ahs.

56-           
The recitation may be made
lengthy sometimes, and shorter sometimes, for reasons of travel, coughing,
sickness or the crying of an infant.

57-           
The recitation varies according
to the prayers. The recitation in Fajr prayer is longer than it is in all
the other prayers. Next longest is Zuhr, then ‘Asr, then ‘Isha’, then
Maghrib, usually.

58-           
The recitation in the night
prayers (qiyaam al-layl) is longer than all of these.

59-           
The Sunnah is to make the
recitation longer in the first rak’ah than in the second.

60-           
He should make the recitation
in the last two shorter than in the first two rak’ahs, half the length. If
you want more details on this topic, see Sifat al-Salaah p.
102 (Arabic original). 

Reciting al-Faatihah in every rak’ah 

61-           
It is obligatory to recite
al-Faatihah in every rak’ah.

62-           
It is Sunnah to add to it in
the last two rak’ahs as well.

63-           
It is not permissible for the
imaam to make his recitation longer than that which is described in the
Sunnah, because that is difficult for those who may be praying behind him,
such as the elderly and sick, or nursing mothers, or those who have other
things to do. 

Reciting aloud and reciting quietly 

64-           
Qur’aan should be recited aloud
in Fajr and Jumu’ah prayers, Eid prayers, prayers for rain (istisqaa’),
prayers at the time of an eclipse (kusoof) and in the first two
rak’ahs of Maghrib and ‘Isha’.

He should recite silently in the first two rak’ahs of Zuhr
and ‘Asr, in the third rak’ah of Maghrib and in the last two rak’ahs of
‘Ishaa’.

65-           
It is permissible for the imaam
occasionally to make an aayah audible in the prayers where recitation is to
be done silently.

66-           
In Witr and Qiyaam al-Layl, he
should recite silently sometimes and aloud sometimes, and he should be
moderate in raising his voice. 

Tarteel – reciting at a measured pace 

67-          
The Sunnah is to recite the
Qur’aan at a measured pace, not quickly or hastily. It should be read in a
manner that clearly distinguishes each letter, beautifying the Qur’aan with
one’s voice. He should observe the well known rulings of the scholars of
Tajweed and he should not recite it in the innovated manner of singers or
according to the rules of music. 

Prompting the imaam 

68-           
It is prescribed for the one
who is praying behind the imaam to prompt the imaam if he hesistates in his
recitation.  

6 – Rukoo’ (bowing) 

69-           
When he has completed the
recitation, he should pause briefly, to catch his breath.

70-           
Then he should raise his hands
in the manner described for takbeerat al-ihraam (the takbeer at the
beginning of prayer).

71-           
And he should say takbeer
(“Allahu akbar”). This is obligatory.

72-           
Then he should do rukoo’,
bowing as deeply as his joints will let him, until his joints take the new
position and are relaxed in it. This is an essential part of prayer. 

How to do rukoo’ 

73-           
He should put his hands on his
knees, firmly, spacing the fingers out, as if he is grasping his knees.

74-           
He should spread his back and
make it level so that if water were poured on it, it would stay there (not
run off).

75-           
He should not lower or raise
his head, but make it level with his back.

76-           
He should keep his elbows away
from his sides.

77-           
In rukoo’, he should say “Subhaana
Rabbiy al-‘Azeem (Glory be to my Lord, the Almighty) three times or
more. There are others kinds of dhikr which may be said in rukoo’, some of
which are long, some of medium length and some short. See Sifat Salaat
al-Nabi (peace and blessings of Allaah be upon him), p. 132, Maktabat
al-Ma’aarif edition [The Prophet’s Prayer Described, p. 44]. 

Making the essential parts of prayer equal in length  

78-           
It is Sunnah to make the
essential parts of prayer equal in length, so the rukoo’, the standing after
rukoo’, the prostration and the sitting between the two prostrations should
be make approximately the same in length.

79-           
It is not permissible to recite
Qur’aan in rukoo’ or in sujood. 

Straightening up from rukoo’ 

80-           
Then he should straighten up
from rukoo’. This is an essential part of the prayer.

81-           
Whilst straightening up, he
should say, “Sami’a Allaahu liman hamidah (Allaah listens to the one
who praises Him).” This is obligatory.

82-           
He should raise his hands when
straightening up, in the manner described above.

83-           
Then he should stand straight
until every vertebra has returned to its place. This is an essential part of
the prayer.

84-           
Whilst standing thus, he should
say, “Rabbanaa wa laka al-hamd (our Lord, to You be all praise).”
(There are other kinds of dhikr which may be said at this point. See
Sifat al-Salaah, p. 135/The Prophet’s prayer described, p. 47). This is
obligatory for every person who is praying, even if he is following an
imaam, because this is the dhikr of standing after rukoo’, and saying “Sami’a
Allaahu liman hamidah” is the dhikr of straightening up from rukoo’. It
is not prescribed to put the hands one over the other during this standing,
because this was not narrated (from the Prophet (peace and blessings of
Allaah be upon him)). For more details, see Sifat Salaat al-Nabi, 1 –
Istiqbaal al-Qiblah (The Prophet’s Prayer Described – Facing the
Ka’bah).

85-           
He should make this standing
equal in length to the rukoo’, as stated above. 

7 – Sujood (prostration) 

86-           
Then he should say “Allaahu
akbar” – this is obligatory.

87-           
He should raise his hands
sometimes. 

Going down on the hands 

88-           
Then he should go down into
sujood on his hands, putting them down before the knees. This is what was
commanded by the Messenger of Allaah (peace and blessings of Allaah be upon
him), and it is proven that he did this, and he forbade imitating the manner
in which a camel sits down, which is by kneeling with its forelegs first.
[this appears to contradict the point he is trying to make]

89-           
When he prostrates – which is
an essential part of the prayer – he should put his weight on his palms and
spread them out.

90-           
He should keep the fingers
together.

91-           
And point the fingers towards
the qiblah.

92-           
He should put his palms level
with his shoulders.

93-           
Sometimes he should make them
level with his ears.

94-           
He should keep his forearms off
the ground. This is obligatory. He should not spread them along the ground
like a dog.

95-           
He should place his nose and
forehead firmly on the ground. This is an essential part of the prayer.

96-           
He should also place his knees
firmly on the ground.

97-           
The same applies to his toes.

98-           
He should hold his feet upright
with his toes touching the ground. All of this is obligatory.

99-           
He should make his toes point
in the direction of the qiblah.

100-       
He should put his heels
together. 

Being at ease in sujood 

101-       
He should be at ease in sujood,
distributing his weight equally [?] on the parts of the body which should be
in contact with the ground during sujood. They are: the nose and forehead,
the palms, the knees, and the toes.

102-       
Whoever is at ease in his
sujood in this manner has got it right. And this being at ease is also an
essential part of the prayer.

103-       
In sujood, he should say, “Subhaana
Rabbiy al-‘A’laa (Glory be to my Lord Most High)” three times or more.
(There are other kinds of dhikr also, see Sifat Salaat al-Nabi (peace and
blessings of Allaah be upon him), p. 145/The Prophet’s Prayer described,
p. 55).

104-       
It is mustahaab to offer a lot
of du’aa’ during sujood, because it is a time when du’aa’ is likely to be
answered.

105-       
He should make his sujood
almost as long as his rukoo’, as described above.

106-       
It is permissible to prostrate
on the bare ground, or on something covering the ground such as a garment or
carpet, or a mat, etc.

107-       
It is not permitted to recite
Qur’aan whilst prostrating. 

Iftiraash and Iq’aa’ between the two sajdahs 

[Iftiraash means sitting on the left thigh with the right
foot upwards and its toes pointed towards the qiblah; iq’aa’ means resting
on both heels and feet] 

108-       
Then he should raise his head,
saying takbeer. This is obligatory.

109-       
He should raise his hands
sometimes.

110-       
Then he should sit at ease,
until every vertebra returns to its place. This is obligatory.

111-       
He should spread his left leg
and sit on it. This is obligatory.

112-       
He should put his right foot
upright.

113-       
And make its toes point towards
the qiblah.

114-       
It is permissible to sit in
iq’aa’ sometimes, which means resting on the heels and feet.

115-       
Whilst sitting thus, he should
say, “Allaahumma ighfir li warhamni wajburni, warfa’ni, wa’aafini
warzuqni (O Allaah, forgive me, have mercy on me, strengthen me, raise
me in status, pardon me and grant me provision).”

116-       
If he wishes, he may say, “Rabbi
ighfir li, Rabbi ighfir li (My Lord, forgive me, my Lord, forgive me).”

117-       
He should make this sitting
almost as long as his sujood.  

The second sajdah 

118-       
Then he should say takbeer –
this is obligatory,

119-       
He should raise his hands
sometimes when saying this takbeer.

120-       
He should do the second
prostration – this is also an essential part of the prayer.

121-       
He should do in the second
prostration what he did in the first. 

The sitting of rest 

122-       
When he raises his head from
the second prostration and he wants to get up for the second rak’ah, he
should say takbeer. This is obligatory.

123-       
He should raise his hands
sometimes.

124-       
He should sit up straight,
sitting on his left foot, until every bone returns to its place. 

The second rak’ah 

125-       
Then he should get up for the
second rak’ah, supporting himself on his hands with his fists clenched as if
kneading dough. This is an essential part of the prayer.

126-       
He should do in the second
rak’ah what he did in the first.

127-       
Except that he should not
recite the du’aa’ for starting the prayer.

128-       
He should make it shorter than
the first rak’ah. 

Sitting for the Tashahhud 

129-       
When he completes the second
rak’ah, he should sit for the Tashahhud. This is obligatory.

130-       
He should sit in iftiraash, as
described above for the sitting between the two prostrations.

131-       
But it is not permitted to sit
in iq’aa’ at this point.

132-       
He should put his right hand on
his right thigh and knee, and the end of the right elbow on the thigh, not
far from it.

133-       
He should spread his left palm
on his left thigh and knee.

134-       
It is not permissible to sit
resting on one’s arms, especially the left arm. 

Moving the finger and looking at it 

135-       
He should clench all the
fingers of his right hand, and put the thumb on the middle finger sometimes.

136-       
Sometimes he should make a
circle with them.

137-       
He should point with his index
finger towards the qiblah.

138-       
He should look towards it.

139-       
He should move it, making
du’aa’ with it, from the beginning of the Tashahhud until the end.

140-       
He should not point with the
finger of his left hand.

141-       
He should do all of this in
every Tashahhud. 

How to say Tashahhud and the du’aa’ following it 

142-       
The Tashahhud is obligatory,
and if he forgets it, he must do the two prostrations of forgetfulness
(sajdat al-sahw).

143-       
He should recite it silently.

144-       
The wording of the Tashahhud
is: “Al-tahiyyaatu Lillaahi wa’l-salaawaatu wa’l-tayyibaat. Al-salaamu
‘alayka ayyuha’l-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. Al-salaamu
‘alayna wa ‘ala ‘ibaad-Illaah il-saaliheen. Ash-hadu an laa ilaaha
ill-Allaah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluhu (All
compliments, prayers and pure words are due to Allaah. Peace be upon you, O
Prophet, and the mercy and blessings of Allaah. Peace be upon us and upon
the righteous slaves of Allaah. I bear witness that there is no god except
Allaah, and I bear witness that Muhammad is the slave and Messenger of
Allaah).” [Other versions are mentioned in Sifat Salaat al-Nabi/The
Prophet’s Prayer Described, but what is mentioned here is the most sound].

Sending salaams upon the
Prophet (peace and blessings of Allaah be upon him): this is what was
prescribed after the death of the Prophet (peace and blessings of Allaah be
upon him), and is narrated in the Tashahhud of Ibn Mas’ood, ‘Aa’ishah and
Ibn al-Zubayr (may Allah be pleased with them). For more details see
Sifat Salaat al-Nabi, p. 161, Maktabat al-Ma’aarif, Riyadh, edition/ The
Prophet’s Prayer Described, p. 67).

145-       
After that, he should send
prayers upon the Prophet (peace and blessings of Allaah be upon him), by
saying: “Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama
salayta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed.
Allaahumma baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala
Ibraaheem wa ‘ala aali Ibraaheem, innak hameedun majeed (O Allaah, send
prayers upon Muhammad and upon the family of Muhammad, as You sent prayers
upon Ibraaheem and upon the family of Ibraaheem; You are indeed Worthy of
Praise, Full of Glory. O Allaah, send blessings upon Muhammad and upon the
family of Muhammad as You sent blessings upon Ibraaheem and upon the family
of Ibraaheem); You are indeed Worthy of Praise, Full of Glory).”

146-       
If you wish you may shorten it
and say: “Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad, wa baarik
‘ala Muhammad wa ‘ala aali Muhammad, kama salayta wa baarakta ‘ala Ibraaheem
wa ‘ala aali Ibraaheem, innaka haamedun majeed (O Allaah, send prayers
upon Muhammad and the family of Muhammad, and send blessings upon Muhammad
and the family of Muhammad, as You sent prayers and blessings upon Ibraaheem
and the family of Ibraaheem; You are indeed Worthy of Praise, Full of
Glory).”

147-       
Then in this Tashahhud he may
choose any of the du’aa’s that he likes of those that have been narrated,
and call upon Allaah using these words. 

The third and
fourth rak’ahs 

148-       
Then he says takbeer – which is
obligatory. The Sunnah is to say takbeer whilst still sitting.

149-       
He should raise his hands
sometimes.

150-       
Then he should stand up for the
third rak’ah, which is an essential part of prayer, as is the following
rak’ah.

151-       
He should do likewise if he
wants to get up for the fourth rak’ah.

152-       
But before he gets up, he
should sit up straight, by adjusting his left leg, until every bone returns
to its place.

153-       
Then he should get up,
supporting himself on his hands, as he did when getting up for the second
rak’ah.

154-       
Then in the third and fourth
rak’ahs, he should recite al-Faatihah. This is obligatory.

155-       
He may add an aayah or more to
that occasionally. 

Reciting
Al-Qunoot when calamity strikes 

156-       
It is Sunnah to recite Qunoot
and pray for the Muslims when any disaster befalls them.

157-       
Qunoot should be recited after
standing up from rukoo’ and saying “Rabbunaa wa laka’l-hamd (Our
Lord, to You be praise).”

158-       
There is no specific du’aa’ to
be recited regularly in Qunoot, rather one should recite whatever is
appropriate when disaster strikes.

159-       
He should raise his hands when
reciting this du’aa’

160-       
He should recite it aloud if he
is acting an imaam.

161-       
Those who are praying behind
him should say “Ameen” to this du’aa’.

162-       
When he has finished, he should
say takbeer and prostrate. 

Qunoot al-Wit – when it is to be recited, and
what wording it should have 

163-       
Qunoot in Witr is prescribed
occasionally.

164-       
It should be recited before
rukoo’, unlike qunoot recited at times of calamity.

165-       
He should recite the following
words:

“Allaahumma ihdini feeman
hadayta, wa ‘aafini feeman ‘aafayta, wa tawallani feeman tawallayta, wa
baarik li feema a’tayta, wa qini sharra ma qadayta, fa innaka taqdi wa laa
yuqdaa ‘alayk, wa innahu laa yadhillu man walayta, wa laa ya’izzu man
‘aadayta, tabaarakta rabbana wa ta’aalayta, wa laa manjaa minka illa ilayk

(O Allaah, guide me amongst
those whom You have guided; pardon me amongst those whom You have pardoned;
turn to me in friendship amongst those to whom You have turned in
friendship; bless me in what You have bestowed; save me from the evil of
what You have decreed; for indeed You decree, and none can influence You;
and he is not humiliated whom You have befriended; nor is he honoured whom
You take as Your enemy. Blessed are You, O Lord, and exalted. There is no
place of safety from You except towards You).”

166-       
This du’aa’ was taught by the
Messenger of Allaah (peace and blessings of Allaah be upon him), so it is
permissible, because it was narrated from the Sahaabah (may Allaah be
pleased with them).

167-       
Then he should do rukoo’, and
the two prostrations, as before. 

The final Tashahhud and placing the left foot under the right
leg

168-       
Then he should sit for the
final Tashahhud. This is obligatory.

169-       
He should do the same as in the
first Tashahhud.

170-       
But he should sit mutawarikan,
which means placing the left foot under his right leg.

171-       
He should put his right foot
upright.

172-       
It is also permissible to lay
the right foot along the ground sometimes.

173-       
He should cover his left knee
with his left palm, leaning heavily on it. 

The obligation of sending prayers upon the
Prophet (peace and blessings of Allaah be upon him) and of seeking refuge
with Allaah from four things 

174-       
It is obligatory for him in
this Tashahhud to send prayers upon the Prophet (peace and blessings of
Allaah be upon him), some versions of which we have quoted above when
discussing the first Tashahhud.

175-       
He should also seek refuge with
Allaah from four things and say: “Allaahumma inni a’oodhu bika min
‘adhaab Jahannam wa min ‘adhaab al-qabri wa min fitnat il-mahyaa
wa’l-mamaat, wa min sharri fitnat il-maseeh al-dajjaal (O Allaah, I seek
refuge with You from the torment of Hell, from the torment of the grave,
from the trials of life and death and from the evil of the tribulation of
the Dajjaal).”

The trials of life means the
temptations of this world and its desires which a person faces in his life.
The trials of death means the torment of the grave and the questioning of
the two angels. The tribulation of the Dajjaal means the extraordinary feats
that will be done at his hands, by which means people will be led astray,
and they will follow him and believe his claim to be divine. 

Du’aa’ before
the salaam 

176-       
Then he may pray for himself as
he sees fit, as narrated in the Qur’aan and Sunnah. There are many such good
du’aa’s. If he does not know any such du’aa’s then he can say whatever is
easy for him, for things that will benefit him in his religion and in his
worldly affairs. 

Various kinds of tasleem (saying salaams) 

177-       
Then he should say salaams to
his right, which is an essential part of the prayer, turning his face so
that the whiteness of his right cheek may be seen (from behind).

178-       
Then he should say salaams to
his left, turning his face so that the whiteness of his left cheek may be
seen, even in the funeral prayer

179-       
The imaam should raise his
voice when saying salaam, except in the funeral prayer.

180-       
The salaam takes various forms:

a.  “Al-Salaamu
‘alaykum wa rahmat-Allaahu wa barakaatuhu” to the right, and “Al-salaamu
‘alaaykum wa rahmat-Allaah” to the left.

b.  The
same, but without saying “wa barakaatuhu”.

c.  
“Al-Salaamu ‘alaykum wa
rahmat-Allaahu” to the right, and “Al-salaamu ‘alaaykum” to the
left.

d. 

 Saying one
salaam, tilting the head slightly to the right. 

O my Muslim brother, this is
what I was able to summarize from Sifat Salaat al-Nabi (peace and
blessings of Allaah be upon him) [The Prophet’s Prayer Described], in an
attempt to make it more accessible to you, so that it would be clear to you,
as if you could see it with your own eyes. If you pray in the manner
described to you of how the Prophet (peace and blessings of Allaah be upon
him), prayed, then I hope that Allaah will accept that from you, because by
doing that you will have truly put into practice the words of the Prophet
(peace and blessings of Allaah be upon him): “Pray as you have seen me
pray.” 

Moreover you must not forget
the importance of presence of mind and humility in prayer, for this is the
ultimate purpose of standing before Allaah in prayer. The more you can
develop the attitude of humility and submission in prayer as described to
you in the prayer of the Prophet (peace and blessings of Allaah be upon
him), the more benefits you will reap, as indicated by our Lord when He said
(interpretation of the meaning): 

“Verily, As‑Salaat (the
prayer) prevents from Al‑Fahshaa’ (i.e. great sins of every kind, unlawful
sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every
kind of evil wicked deed)”

[al-‘Ankaboot 29:45] 

Finally, I ask Allaah to accept our prayer
and all our good deeds, and to store up their reward until the Day when we
meet Him: 

“The Day whereon neither
wealth nor sons will avail,

Except him who brings to
Allaah a clean heart [clean from Shirk (polytheism) and Nifaaq (hypocrisy)]”

[al-Shu’araa’ 26:88 –
interpretation of the meaning] 

Praise be to Allaah, the Lord of the Worlds