This must be done at the beginning of each prayer's takbir.
Says Ibn al-Munzhir, "All scholars agree that the Prophet
raised his hands at the beginning of his prayer."
Commenting upon this report, Ibn Hajr says, "The
Prophet's raising his hands at the beginning of his prayer has
been narrated by fifty companions, inluding the ten who were
given the tidings of Paradise. " Al-Baihaqi related that
al-Hakim said, "I do not know of any sunnah other than
this one which is accepted by the four rightly-guided
khalifahs, the ten companions who were given the tidings of
Paradise, and other companions scattered across many
lands." Summing up his evaluation of the report, al-Baihaqi
says, "And it is as our teacher Abu 'Abdullah has
said."
Many narrations have been recorded concerning this subject.
Many scholars have chosen the following forms: the hands are
raised to the shoulders with the fingertips parallel to the
button of the ears. Says an-Nawawi, "This is how ash-Shaifi
combined the hadith (on this question), and the people found
it to be good." It is preferred that one extends the
fingers while raising the hands. Abu Hurairah said, "When
the Prophet, upon whom be peace, stood for prayer, he would
raise his hands (with them being) open." (Related by
"the five," except for Ibn Majah.)
One must raise the hands at about the same time he makes
the takbir. Nafa' related that when Ibn 'Umar would begin his
prayer he would say the takbir and raise his hands. The
Prophet also did this. (Related by al-Bukhari, an-Nasa'i and
Abu Dawud.) He also reported that the Prophet, upon whom be
peace, would raise his hands upon making the takbir until they
were parallel to his shoulders or close to that. (Related by
Ahmad and others.)
As for raising the hands just before the takbir, Ibn 'Umar
reported, "When the Prophet, upon whom be peace, stood
for prayer, he would raise his hands until they were parallel
to his shoulders and would make the takbir. (Related by al-Bukhari
and Muslim.) A hadith from Malik ibn al-Huwairith has the
wording, "Make the takbir and then raise your
hands." (Related by Muslim.) This implies that the takbir
comes before the raising of the hands, but Ibn Hajr says,
"I have not met anyone who holds that the takbir comes
before the raising of the hands."
It is preferred to raise one's hands while going to bow and
upon coming up from the bow
Twenty-two companions narrated that the Prophet, upon whom
be peace, did so. Reported Ibn 'Umar, "When the Prophet,
upon whom be peace, stood to pray, he would raise his hands
until they were the same height as his shoulders and then he
would make the takbir. When he wanted to bow, he would again
raise his hands in a similar fashion. When he raised his head
from the bowing, he did the same and said, 'Allah hears him
who praises Him.' (Related by al-Bukhari, Muslim and al-Baihaqi.)
Says al-Bukhari, "He would not do that when he was going
to prostrate nor when he came up from his prostration."
Al-Bukhari also says, "He would not raise his hands
between the two prostrations." Al-Baihaqi has the
addition, "He did not stop doing that until he met
Allah." Ibn al-Madini said, "In my opinion, that
hadith is a proof for the whole creation. Whoever hears it
must act by it. There is nothing wrong with its chain."
Al-Bukhari wrote a pamphlet on this topic, and related from
al-Hassan and Humaid ibn Hilal that the companions used to
(perform their prayers) in this manner.
On the contrary, the Hanafiyyah say that one should only
raise his hands at the beginning. This is based on the hadith
of Ibn Mas'ud, who reported, "I prayed with the Prophet,
upon whom be peace, and he raised his hands only once."
This is a weak opinion, and many hadith scholars have
criticized this report. Ibn Hibban, though, said that this is
the best report.
The people of Kufah narrated that the Prophet, upon whom be
peace, did not raise his hands upon bowing or rising. But, in
fact, this is a very weak statement, for it contains many
defects and is therefore invalid. Even if we accept it, as at-Tirmizhi
did, it does not invalidate the authentic and well-known
hadith mentioned earlier. The author of at-Tanqih says that
perhaps Ibn Mas'ud forgot that the Prophet, upon whom be
peace, raised his hands. Az-Zaila'i writes in Nasb ar-Rayah,
quoting the author of at-Tanqih, "It is not strange that
Ibn Mas'ud may have forgotten that. Ibn Mas'ud forgot some
things from the Qur'an that the Muslims after him never
differed about, and those are the last two surahs of the
Qur'an. He forgot how two people are to stand behind the imam,
that the Prophet prayed the morning prayer on the Day of
Sacrifice (during the hajj) at its proper time, how the
Prophet, upon whom be peace, combined his prayers at 'Arafah,
the position of the forearms and elbows during the
prostration, and how the Prophet, upon whom be peace, recited,
'And Him who created the male and the female.' If it is
possible that Ibn Mas'ud forgot all of these things concerning
the prayer, is it not possible that he also forgot about
raising the hands?"
Nafa' related that when Ibn 'Umar stood for the third
rak'ah, he would raise his hands, an action which he ascribed
to the Prophet. (Related by al-Bukhari, Abu Dawud and an-Nasa'i.)
While describing the Prophet's prayer, 'Ali said that when he
stood from the two prostrations, he would raise his hands
until they reached his shoulders and make the takbir.
Women have to do this the same way. Says Ash-Shaukani,
"Know that this sunnah is to be done by men and women.
There is no proof to show that there is any difference between
them on this point. There is also no proof to show that they
are to raise their hands to different levels."
This is a preferred act of the prayer. There are twenty
hadith from eighteen companions and their followers on this
point. Said Sahl ibn Sa'd, "The people were ordered to
place their right hand on their left forearm during
prayers." Commenting on this, Abu Hazm says, "I do
not know if he ascribed this to the Prophet." This hadith
is related by al-Bukhari, Ahmad and Malik in his al-Muwatta.
Al-Hafez maintains, "Its ruling is considered to be from
the Prophet, upon whom be peace, as it is implied that the one
who ordered them to do so was the Prophet." He also
related that the Prophet said, "All prophets have been
ordered to hasten the breaking of the fast and to delay the
(pre-fast dawn) meal, and to place our right hands on our left
during prayer."
There is also a hadith from Jabir which says, "The
Prophet, upon whom be peace, passed by a man praying with his
left hand over his right, and (the Prophet) pulled them away
and put his right over his left." This is related by
Ahmad and others. Evaluating its chain, an-Nawawi says,
"Its chain is sahih. Ibn 'Abdul-Barr holds, "Nothing
has reached me different from that. It is the opinion of most
companions and their followers." Malik mentioned it in
his al-Muwatta and states, "Malik never stopped doing it
until he met Allah."
Al-Kamal ibn al-Hamam is of the opinion, "There is no
authentic hadith stating that one must place the hands under
the chest or below the navel. According to the Hanifiyyah, the
hands are to be placed below the navel, and the Shafiyyah say
below the chest. Ahmad has two narrations corresponding to
these two opinions. The correct position is somewhere in the
middle - to be equal." Observes at-Tirmizhi,
"Knowledgeable companions, their followers and those that
came after them believed that one should put his right hand
over the left during prayer, while some say above the navel
and others say below the navel..." Nevertheless, there do
exist hadith that the Propet, upon whom be peace, placed his
hands on his chest. Reported Hulb at-Ta'i, "I saw the
Prophet, upon whom be peace, praying with his right hand over
his left upon his chest above the elbow." This is related
by Ahmad and at-Tirmizhi, who grades it as hassan.
Reported Wa'il ibn Hajr, "Once when I prayed with the
Prophet, upon whom be peace, he placed his right hand over his
left upon his chest." The report is recorded by Ibn
Khuzaimah, who considers it as sahih, and by Abu Dawud and an-Nasa'i
with the wording, "Then he put his right hand over the
back of his left wrist and forearm."
It is preferred for the person to begin his prayer with one
of the supplications that the Prophet, upon whom be peace,
used to begin his prayers. This occurs after the opening
takbir and before the recitation of al-Fatihah. Some of the
supplications that have been related are:
-1- Reported Abu Hurairah, "When the Prophet, upon
whom be peace, made the opening takbir, he would be quiet for
a little while before his recitation. I asked him, 'O
Messenger of Allah, may my father and mother be sacrificed for
you, why are you quiet between the (opening) takbir and your
recitation? What do you say (at that time)?' He said, 'I say,
O Allah, make the distance between me and my sins as far as
you have made the distance between the East and the West. O
Allah, cleanse me of my sins as a white garment is cleansed of
dirt. O Allah, purify me from my sins by snow, rain and
hail." (Related by al-Bukhari, Muslim, Abu Dawud, an-Nasa'i
and Ibn Majah.)
-2- Reported 'Ali, that when the Prophet stood for prayer,
he would make the takbir and then say, "I have turned my
face to the one who created the heavens and the earth as a
sincere submissive (person), and I am not one of the
polytheists. My prayers, my sacrifice, my life and my death
are all for Allah, the Lord of the Worlds. He has no partner.
That is what I have been ordered and I am of those who submit.
O Allah, you are the King and there is no Lord besides You.
You are my Lord and I am Your slave. I have wronged my soul
and You are aware of my sins, so forgive all of my sins. No
one forgives sins save You. Guide me to the best character. No
one can guide to the best of that save You. Turn me away from
its evil, and no one can turn me from its evil save You. At
your beck and call, all the good is in Your hands and evil is
not to You. And I am for You and to You are the blessings and
the exaltedness. I seek your forgiveness and return unto
You." (Related by Ahmad, Muslim, at-Tirmizhi, Abu Dawud
and others.)
-3- It is related that 'Umar used to say, after the
beginning takbir, "Glory be to You, O Allah, and to You
is the praise. Blessed is Your name and most high is Your
honor. There is no Lord besides You." This hadith is
related by Muslim with a broken chain. Ad-Daraqutni traces it
back to the Prophet and back to 'Umar.
Commenting on it, Ibn al-Qayyim says, "It has been
authenticated that 'Umar began with that in the place (of the
preceding prayer) of the Prophet, upon whom be peace. He would
recite it aloud and teach it to the people. And owing to that
fact, it is considered to have its source with the Prophet,
upon whom be peace. For that reason, Imam Ahmad says, "I
act by what has been related from 'Umar. If a person begins
with something that has been related, it is good."
-4- 'Asim ibn Humaid asked 'Aishah how the Prophet, upon
whom be peace, began his late-night prayers. She replied,
"You have asked me about something that no one before you
has asked. When he would stand for prayer, he would make the
takbir ten times (after the opening takbir), and then say 'Al-hamdu
lillah' ten times. He would then ask forgiveness ten times,
and then would say, "O Allah, forgive me, guide me,
provide for me, sustain me and give me refuge from a
constraining place on the Day of Resurrection." (Related
by Abu Dawud, an-Nasa'i and Ibn Majah.)
-5- 'Abdurahman ibn 'Auf asked 'Aishah how the Prophet,
upon whom be peace, began his prayer when he would pray during
the night. She said, "When he would get up during the
night, he would begin his prayer with, 'O Allah, Lord of
Gabriel, Mikhail and Israfil, Creator of the heavens and the
earth, Knower of the Unseen and the Seen. You will judge
between Your slaves concerning matters wherein they differ.
Guide me to the truth in those matters wherein they differ by
Your permission, for You guide whom You will to the straight
path." (Related by Muslim, Abu Dawud, at-Tirmizhi,
anNasa'i and Ibn Majah.)
-6- Nafa' ibn Jubair ibn Mut'am related from his father who
said, "I heard the Messenger of Allah say in his
voluntary prayer, 'Allahu akbar kabeera' three times, 'al-Hamdu
lillah katheera' three times, 'Subhanallahi bukratan wa asila'
three times, and then 'O Allah, I seek refuge in You from
Satan the accursed and from his pricking, spittle and
puffing.' I said, 'O Messenger of Allah, what are his
pricking, spittle and puffing?' He said, 'His pricking is the
insanity by which he takes the children of Adam. His spittle
is arrogance, and his puffing is (evil) poetry." (Related
by Ahmad, Abu Dawud, Ibn Majah and Ibn Hibban.)
-7- Ibn 'Abbas related that when the Prophet, upon whom be
peace, got up for the night prayer, he would say, "O
Allah, to You is the praise. You are the support of the
heavens and the earth and whatever is therein. To You is the
praise. You are the light of the heavens and the earth and
whatever is therein. To You is the praise. You are the Truth.
Your promise is true. The meeting with You is true. Your
speech is true. Paradise is true. Hell-fire is true. Your
prophets are true. Muhammad is true. The hour is true. O
Allah, to You have I submitted, and in You have I believed. In
You I put my trust, and to You do I come. For You do I
dispute, and to You is the judgement. Forgive me my earlier
and later sins, and what has been private and public. You are
the predecessor and the successor. There is no god except You.
There is no lord other than You. There is no power or might
except in Allah." This hadith is related by al-Bukhari,
Muslim, Abu Dawud, at-Tirmizhi, an-Nasa'i, Ibn Majah and Malik.
In Abu Dawud's version, the Prophet, upon whom be peace, said
that after the opening takbir.
-8- It is a preferred act for the one in prayer to seek
refuge from Satan between his opening supplication and his
Qur'anic recitation. Allah says, "When you recite the
Qur'an, seek refuge in Allah from the outcast Satan." In
the preceding hadith of Nafa' ibn Jubair, the Prophet is
reported to have said, "O Allah, I seek refuge in you
from Satan, the outcast." Said Ibn al-Munzhir, "It
has been related from the Prophet, upon whom be peace, that he
would say, 'I seek refuge in Allah from Satan, the outcast'
before reciting."
-9- It is sunnah to say ,"I seek refuge in..."
silently. In al-Mughni, it states, "One should say the
seeking of refuge silently and not aloud, and I do not know of
any difference of opinion on that point." But ash-Shaf'i
was of the opinion that one may choose between saying it
silently or aloud in those prayers recited aloud. It has been
related that Abu Hurairah recited aloud, but this report has a
weak chain.
-10- The seeking of refuge is to be done in the first
rak'ah only. Reported Abu Hurairah, "When the Prophet,
upon whom be peace, would get up for the second rak'ah, he
would begin with 'al-Hamdu lillahi, rabb ul-'aalimeen',
without having any period of silence." (Related by
Muslim.)
Speaking of it, Ibn al-Qayyim says, "The jurists
differ over whether or not that is a time to say, 'I seek
refuge...' But they agree that it is not a place to make the
opening supplication. On the former point, there are two
opinions, both of them related from Ahmad. Some of his
companions concluded that either the prayer is only one
recitation, so it is sufficient just to seek refuge once, or
that each recital is a recital by itself that requires the
seeking of refuge. They do not dispute the fact that the
opening supplication is for the whole prayer. It is sufficient
to seek refuge only once, as it is apparent from the authentic
hadith." Then he mentions the preceding hadith of Abu
Hurairah, and says, "It is sufficient just to make one
opening supplication, since there is no real break between the
recital of the prayer. The only thing that is between them is
the remembrance of Allah, and so on. Therefore, it will be
considered as one recital. Ash Shaukani has the final word,
and says, 'It is best just to do what has been related from
the sunnah, and that is to seek refuge in the first rak'ah
only."
It is sunnah for everyone to say 'ameen after reciting al-Fatihah.
The word ameen is not part of al-Fatihah, but rather a
supplication meaning, "O Allah, respond (to or answer
what we have said). It should be said aloud in the prayers
where the recital is aloud, and quietly in the prayers where
the recital is silent. Said Na'eem al-Mujamir, "I prayed
behind Abu Hurairah and he said, 'In the name of Allah, the
Compassionate, the Merciful,' then recited al-Fatihah, and
closed it with 'ameen. The people also said 'ameen. After the
prayer, Abu Hurairah said, 'By the One in whose Hand is my
soul, I have followed the prayer of the Prophet."
Al-Bukhari mentioned this hadith in mu'allaq from while
others, such as an-Nasa'i, Ibn Khuzaimah, Ibn Hibban and Ibn
as-Siraj related it. Al-Bukhari records that Ibn Shihab (az-Zuhri)
said, "The Messenger of Allah, upon whom be peace, would
say, 'ameen."
Says 'Ata, "'Ameen is a supplication." Ibn
az-Zubair and those behind him would say 'ameen and the mosque
would ring with their voices.
Reported Nafa', "Ibn 'Umar did not encourage the
people to say it aloud, nor did he discourage them. I have
heard him report that." Reporting on this same subject,
Abu Hurairah said, "When the Messenger of Allah, upon
whom be peace, would recite, '...Not with those with whom You
are displeased and not of those who have gone astray,' he
would say, 'ameen such that those close to him could hear
him." (Related by Abu Dawud.) Ibn Majah's version is,
"Until the people in the first row would hear him, and
the mosque would ring with the sound." Al-Hakim also
relates this hadith, and says that it is sahih according to
the criterion of al-Bukhari and Muslim. Al-Baihaqi calls it
hassan sahih. Ad-Daraqutni considers it as hassan.
A similar report from Wa'il ibn Jubair says, "I heard
the Messenger of Allah, upon whom be peace, recite, '...and
not of those who have gone astray,' and then say 'ameen, and
make it long with his voice." This was related by Ahmad.
Abu Dawud has it with the wording, "And he would raise
his voice with it." At-Tirmizhi classifies it as hassan
and states, "More than one knowledgeable companion and
those who followed them have said that a person should raise
his voice while saying 'ameen and not make it silent."
Ibn Hajr holds that the chain of this hadith is sahih.
Reported 'Ata, "I have found two hundred companions of
the Prophet, upon whom be peace, in this mosque and when the
imam recited,'...and not of those who have gone astray,' I
heard them say 'ameen."'Aishah reported that the Prophet,
upon whom be peace, said, 'The Jews do not envy you for
anything more than they envy you for the salutations and the
saying of 'ameen behind the imam." (Related by Ahmad and
Ibn Majah)
It is preferred to say 'ameen along with the imam, and not
before or after him
Abu Hurairah reported that the Prophet, upon whom be peace,
said, When the imam recites, '... not of those with whom You
are angered nor of those who have gone astray,' you should say
'ameen. If this corresponds to when the angels say it, he will
have all of his previous sins forgiven." (Related by al-Bukhari.)
He also reported that the Prophet said, "When the imam
recites, '...not of those with whom you are angered nor of
those who have gone astray,' then say 'ameen (along with the
imam), for the angels say 'ameen and the imam says 'ameen. If
his 'ameen corresponds to the 'ameen of the angels, he will
have his previous sins forgiven." (Related by Ahmad, Abu
Dawud and an-Nasa'i.)
It is sunnah for the person to recite a section of the
Qur'an after al-Fatihah during the two rak'ah of the morning
prayer and the Friday prayer, and the first two rak'ah of the
noon, afternoon, sunset and night prayers, and in all of the
rak'ah of the superogatory prayers. Abu Qatadah reported that
the Prophet, upon whom be peace, would recite al-Fatihah and
some surah in the first two rak'ah of the noon prayer, and
only al-Fatihah in the last two rak'ah. Sometimes he would
recite some verses. The first rak'ah's recital would be longer
than the second. That was how it was done in the afternoon and
morning prayers. This is related by al-Bukhari, Muslim and by
Abu Dawud, who adds, "We think he did that in order to
allow people to catch the first rak'ah."
Jabir ibn Sumrah reported that the people of Kufah
complained about Sa'd to 'Umar, causing 'Umar to dismiss him
and replace him with 'Ammar. They had many complaints about
Sa'd, even claiming that he did not pray properly. 'Umar sent
for him and said, "O Abu Ishaq (Sa'd), these people claim
that you do not pray properly." Sa'd replied, "By
Allah, I prayed with them in the same manner that the
Messenger of Allah, upon whom be peace, prayed with us, and I
never shortened it in any way. I would lengthen the first two
rak'ah of the night prayer and shorten the last two."
Said 'Umar, "This is what I expected of you." He
sent him back to Kufah with one or two people to ask the
people of Kufah about him. All of the people praised him until
they went to the mosque of the tribe of 'Abs. A man named
Usamah ibn Qatadah, also known as Abu Sa'da, stood and said,
"Since I am under oath I must inform you that Sa'd never
accompanied the army, did not distribute the booty justly, and
was not just in his legal verdicts. Sa'd then said, "I
pray to Allah for three things: O Allah, if this slave of
Yours is lying and stood only for show, then give him a long
life, increase his poverty and put him to trials." Years
later, when Usamah was asked how he was doing, he would answer
that he was an old man in trial due to Sa'd's supplication.
'Abdul-Malik (one of the narrators) said that he had seen the
man afterwards with his eyebrows overhanging his eyes due to
old age, and he would tease and assault the young girls along
the paths. (Related by al-Bukhari.)
Said Abu Hurairah, "A recitation should be done in
every prayer. What we heard from the Prophet, upon whom be
peace, we let you hear. What he was silent about, we are
silent about with you. If one does not add anything to al-Fatihah,
it is sufficient. If one does add something, it is good."
(Related by al-Bukhari.)
This may be done in any of the following manners: Said Al-Hussain,
"In the fighting at Khorasan we had three hundred
companions with us, and one of them would lead the prayer,
recite some verses from the Qur'an and then bow." It is
related that Ibn 'Abbas would recite al-Fatihah and some
verses from al-Baqarah in every rak'ah. (Related by ad-Daraqutni
with a strong chain.) Al-Baihaqi narrates from 'Abdullah ibn
as-Sa'ib that the Prophet, upon whom be peace, recited al-Mu'minun
in the morning prayer, and when he came to the part which
refers to Moses, Aaron or Jesus, he would cough and bow."
'Umar read in the first rak'ah 120 verses from the seven long
surahs (Mathnawi). Al-Ahnaf read al-Kahfin the first rak'ah
and Yunus or Yusufin the second, and said that he prayed the
morning prayer with 'Umar (and he recited them). Ibn Mas'ud
read forty verses from al-Anfal in the first rak'ah and a
surah from the ten short surahs (Mufassil) in the second.
Qatadah reported about a person who read one surah in two
rak'ah or repeated the same surah twice, and then commented:
'It is all the Book of Allah." 'Ubaidullah ibn Thabit
related that Anas said, "One of the helpers (Ansar) led
the people in prayer at (the mosque) of Quba'. Before he began
his recitation he would always recite, 'Say: He is Allah, the
One,' until he finished that surah, and then he would recite
another surah. He did that in every rak'ah. They said to him,
'You begin with that surah, but we don't find it sufficient
until you add another surah to it?' He said, 'I will not stop
doing so. I like to lead you in the prayer with that. If you
don't like it, I will leave (leading you in the prayers).'
They thought that he was the best among them, so they didn't
want someone else to lead them. They referred the matter to
the Prophet, upon whom be peace, and he said, 'O so and so,
what has kept you from doing what your companions have asked
you? Why do you keep reciting that surah in every rak'ah?' He
said, 'I love that surah.' The Prophet, upon whom be peace,
said, 'Your love for that surah will cause you to enter
Paradise." A man from the tribe of Juhinah reported that
he heard the Prophet, upon whom be peace, recite, "When
the earth quakes," in the morning prayer in both rak'ah.
And the man said, "I do not know if he forgot that he had
recited it or if he did it on purpose." This hadith is
related by Abu Dawud. The chain has nothing in it that can be
criticized.
Here we shall mention what Ibn al-Qayyim learned about the
Prophet's recitation following al-Fatihah in different
prayers. He commented, "When the Prophet finished
al-Fatihah, he would sometimes make a lengthy recitation, and
sometimes a short one if he was travelling or similarly
engaged. But most of the time, he made a recitation of
intermediate length.
He would read from sixty to one hundred verses during the
morning prayer. Sometimes he would read surah Qal; ar-Rum,
at-'Takwir, or az-Zilzal in the last two rak'ah. While
travelling, he would sometimes read the last two surahs of the
Qur'an. Sometimes he would read the first portion of
al-Mu'minun until he would reach the story of Moses and Aaron
in the first rak'ah, and then he would cough and bow. On
Fridays he would read Alif; Lam, Mim, Tanzil as-Sajdah, or
ad-Dahr in their complete forms. He did not do what many
people do today, which is reciting part of this surah and part
of another. Many ignorant people think that it is best to
recite something with a prostration on Friday morning. But
this is just plain ignorance. Some scholars dislike that one
should read a surah with a prostration due to this ignorant
thought. The Prophet, upon whom be peace, used to recite these
two surahs because they contained reminders of man's creation,
the return unto Allah, the creation of Adam, the entry into
Paradise and Hell-fire, and other matters that did or will
specifically occur on a Friday. Therefore, he would recite
them on Friday to remind his companions of the events of that
day. He would recite Qaf, al-Qamr, al-A'la and al-Ghashiyyah
on days of great importance like Friday, the 'Id days, and so
on.:
He would sometimes make this recitation lengthy. Abu Sa'eed
even once said, "While he was standing in the noon
prayer, one could go to al-Baqi'e and take care of some
matter, return to his family, make ablution, return, and still
find the Prophet, upon whom be peace, in the first rak'ah due
to the length of his recital." (Related by Muslim.) He
would sometimes recite all of Alif, Lam, Mim, Tanzil, or
al-A'la, or al-Lail, or sometimes al-Buruj or at-Tariq.
The Prophet would recite different surahs in the sunset
prayer on different days. Sometimes he would recite al-A'raf
in the two rak'ahs and sometimes at-Tur or al-Mursilat. Says
Abu 'Umar ibn 'Abdul-Barr, "It is related that the
Prophet, upon whom be peace, recited al-A'raf or as-Saffat or
Ha-Mim Dukhan or al-A'la or at-Tin or the last two surahs of
al-Mufassil. All of that is related through authentic chains.
" Marwan ibn al-Hakim used to do this, and when Zaid ibn
Thabit objected to it he said, "What is wrong with you
that you always recite one of the short surahs from
al-Mufassil during the sunset prayer? I have seen the Prophet,
upon whom be peace, reciting a long chapter therein."
Marwan asked, "And what is a long chapter?" He
answered, "Al-A'raf." This hadith is sahih. Abu
Dawud, an-Nasa'i, Ibn Majah and at-Tirmizhi related it.
An-Nasa'i records that 'Aishah said, "The Prophet, upon
whom be peace, read al-A'raf during the sunset prayer and he
divided it between the two rak'ahs." To always recite a
short surah from al-Mufassil is an act that differs from the
sunnah, and this is what Marwan ibn al-Hakim did.
In the night prayer, the Prophet would recite at-Tin, and
he taught Mu'azh to recite ash-Shams, al-A'la, al-Lail, and so
on. He objected to Mu'azh reciting al-Baqarah at that time.
After the prayer, he (Mu'azh) went to the tribe of 'Amr ibn
'Auf, and when part of the night had passed, he repeated his
prayer, and recited al-Baqarah there. On being informed about
him, the Prophet said to him, "Mu'azh, are you one who
puts people to hardships?''
He would recite alJumu'ah, al-Munafiqun or al-Ghashiyyah,
in their complete forms, or al-A'la and al-Ghashiyyah. He
never recited just the ending of some surahs which began with
"O you who believe..." surah alJumu'ah). Those who
insist on doing so every Friday are not following the sunnah.
He would recite Qafor al-Qamar completely, and sometimes
al-A'la and al-Ghashiyyah. The rightly guided caliphs did the
same. Once Abu Bakr read al-Baqarah in the morning prayer
until the sun was about to rise. They said, "O successor
of the Messenger of Allah, the sun is about to rise." He
said, "Had it risen, you would not have found us
negligent." 'Umar would recite Yusuf, an-Nahl, Hud,
al-Isra' and similar surahs. If reciting long surahs was
abrogated, it would have been known to the khalifahs or to
those who may have criticized them. Muslim records from Jabir
ibn Sumrah that the Messenger of Allah, upon whom be peace,
recited Qaf in the morning prayer, and that his subsequent
prayers during that day would be shorter. Umm al-Fazhl heard
Ibn 'Abbas recite al-Mursilat and she told him, "O my
son, that recital reminded me of that surah. It was the last
one that I heard the Prophet, upon whom be peace, recite, and
he read it in the sunset prayer." That is one of the
latest actions that we have from him.
Given the above, we may now interpret the Prophet's hadith,
"O you who lead the people in prayer, be easy on
them," and Anas' statement, "The Prophet, upon whom
be peace, conducted the prayer very lightly, though it was
complete." 'Easiness' or 'lightness' is a relative term.
We must return to how the Prophet behaved to understand and
follow his example correctly. It is not to be determined by
the whims and desires of those who are present for prayer. The
Prophet, upon whom be peace, did not order the people to
differ from his practice, even though he knew that behind him
were the aged, weak and people with needs to tend to. He
performed his prayer in the same manner that he asked others
to pray--'light' or 'easy'. If his prayers were somewhat long,
they were still easy compared to how long he could have made
them. The guidance that he came with and practiced is the one
that decides our affairs and disputes for us. This is
supported by the hadith recorded by an-Nasa'i and others in
which Ibn 'Umar reported that the Prophet, upon whom be peace,
ordered those who lead prayers to be 'easy' by reciting
as-Saffat. Therefore, a surah the length of as-Saffat is part
of what the Prophet, upon whom be peace, meant when he said
that the imams should be easy on the people.
The Prophet, upon whom be peace, did not confine his
recitation of the Qur'an in prayers to some specific surahs,
(except for the Friday and 'Id prayers). Concerning the other
prayers, Abu Dawud has recorded a hadith from 'Amr ibn Shu'aib
from his father on the authority of his grandfather who said,
"There is no separate surah, large or small, except the
ones I heard the Prophet recite while leading the people in
one of the obligatory prayers. He used to recite the entire
surah in two rak'ahs, or just the initial part of the surah.
It has not been recorded from him that he would recite from
the middle or the end of the surah, nor that he would recite
two surahs in one rak'ah during the obligatory prayers. He
would, however, do so during voluntary prayers. Said Ibn
Mas'ud, "I know the surahs the Prophet used to recite
together in one rak'ah: ar-Rahman and an-Najm, al-Qamar and
al-Haqqah, at-Tur and azh-Zhariyat, al-Waqi'ah and Noon, and
so on." But this hadith does not tell us if this was
during obligatory or voluntary prayers. The latter is more
probable. He rarely recited one surah in two (both) rak'ahs.
Abu Dawud records that a man from the tribe of Juhainah heard
the Prophet, upon whom be peace, recite the complete surah
az-Zil~al twice in both rak'ahs of the morning prayer. The man
commented, "I do not know if he did this out of
forgetfulness or if he recited it twice intentionally."
The Prophet, upon whom be peace, would make the first
rak'ah of the morning prayer longer than the second. At times,
he would continue to prolong his recitation until he heard no
more footsteps (of the people coming to catch the prayer). He
made the morning prayer the longest of his (obligatory)
prayers. This is because its recitation is witnessed by Allah
and the angels. It is also stated that it is witnessed by both
the angels who record the daytime deeds and those who record
the nighttime deeds. Whether it is Allah and His angels or His
angels alone who witness that time, or does it continue until
the morning prayer is over or until the sun rises cannot be
said with certainty, though both of the statements are
correct.
Furthermore, since the morning prayer has the least number
of rak'ah, the recitation is prolonged to compensate for it.
It is prayed right after sleep. As such, people are well
rested. Also, it occurs before they have engaged themselves in
their livelihood and other worldly affairs. The spirit as well
as the body is responsive to the words of Allah. This makes
the recital easier to ponder over and comprehend. Also, prayer
is the basis and the first of all works. Therefore, it is
preferred to prolong the recital of the morning prayer. This
would be recognized by one who is familiar with Islamic law
and its aim, purpose and wisdom.
He would draw out his voice over the long vowels, pause at
the end of every verse, and elongate his voice with the
recital. This ends the section that has been taken from the
writings of Ibn al-Qayyim.
It is sunnah to make one's voice beautiful and nice while
reciting the Qur'an. The Prophet, upon whom be peace, said,
"Beautify your voices with the Qur'an." He also
said, "He is not one of us who does not chant the
Qur'an," "The one with the best voice with the
Qur'an is the one that when you hear him, you feel that he
fears Allah," and "Allah never listened to anything
like he listened to his Prophet chanting the Qur'an with a
beautiful voice."
Says an-Nawawi, "It is sunnah for anyone who is
reciting the Qur'an, whether he is praying or not, to ask
Allah for His blessings when he comes to a verse of mercy.
When he comes to a verse (describing) punishment, he should
seek refuge in Allah from Hellfire, punishment, evil, from
what is hated, or he may say, "Allah, I ask You for
well-being, etc." When he comes to a verse that glorifies
or exalts Allah, he should say, "Glory be to Allah,"
or "Blessed be Allah, the Lord of the Worlds," and
so on. Huzhaifah ibn al-Yaman is reported to have said,
"I prayed with the Prophet, upon whom be peace, one
night, and he started reading al-Baqarah. I said to myself,
'He will bow after one hundred verses,' but he continued. Then
I said, 'He will complete it and bow,' but he moved to recite
very slowly al 'Imran and then an-Nisa'. When he came to a
verse glorifying Allah, he would glorify Him. If he came to a
verse that mentioned a request, he would request it. If he
came to something that (one should) seek refuge from, he would
seek refuge." This was related by Muslim. Among the
Shafiyyah, the glorifying, requesting and seeking refuge
should be done during the prayer and at other times. The imam,
followers and one praying by himself should all do so, for
they are supplications that one should say, like 'ameen. It is
preferred that when reading, "Is not Allah the most
conclusive of all judges?" / at-Tin:8 / one should say,
"Certainly, and I am one of the witnesses to that. When
one reads, "Is not He (who does so) able to bring the
dead to life? / al-Qiyamah:40 /, he should say,
"Certainly, and I bear witness (to it)." When one
reads, "Glorify the name of your Lord, the Most
High," ( al-A'la: 1 ), he should say, "Glory to my
Lord, the Most High." That should be said during prayer
and otherwise.
It is sunnah to recite aloud in the two rak'ah of the
morning and the Friday congregational prayer, in the first two
rak'ah of the evening and the night prayer, in the two 'id
prayers, the prayer for eclipses, and the prayer of asking for
rain. The recital should be subdued during all of the noon and
the afternoon prayer, during the last rak'ah of the evening
prayer, and during the last two rak'ah of the night prayer.
Concerning voluntary prayers, those made during the days
should be subdued, while those made during the night can be
either loud or subdued.
One night, the Prophet, upon whom be peace, passed by Abu
Bakr when he was praying in a very low voice, and he passed by
'Umar who was praying with his voice raised. (Later), when
they were together with him, he said, "O Abu Bakr, I
passed by you and you were praying in a very low voice."
He said, "O Messenger of Allah, the one who I was praying
to could hear me." And he said to 'Umar, "O 'Umar, I
passed by you and you were praying with a raised voice."
He said, "O Messenger of Allah, this was to stop the
drowsiness and to drive away Satan." The Prophet, upon
whom be peace, said, "O Abu Bakr, raise your voice
somewhat. And 'Umar, lower your voice somewhat." (Related
by Abu Dawud and Ahmad.) If one forgets and recites aloud when
he should be silent or vice-versa, there is no blame upon him.
If one recalls the correction while he is doing the mistaken
act, he may change to the correct way.
One's prayer is not accepted unless al-Fatihah is recited
in every rak'ah. But, one who is praying behind an imam is to
keep quiet while the imam is reciting aloud, as Allah says in
the Qur'an, "When the Qur'an is recited, listen and
remain silent that you may attain mercy." The Prophet,
upon whom be peace, also said, "When the imam makes the
takbir, (you too) make the takbir. When he recites, be
silent." (Related by Muslim.) One hadith states,
"Whoever is praying behind an imam, the imam's recital is
his recital. If the imam reads quietly, then all of the
followers must also make their own recital. If one cannot hear
the imam's recital, he must make his own recital.
Commenting on this subject, Abu Bakr al-'Arabi says,
"What we see as the strongest opinion is that one must
recite during the prayers in which the imam's recital is
subdued. But, during the prayers where the imam recites aloud,
one may not recite. This is based on the following three
proofs:
-1- This was the practice of the people of Madinah,
-2- it is the ruling of the Qur'an, as Allah says,
"When the Qur'an is recited, listen and remain
silent," and
-3- this is supported by two hadith: one from 'Imran ibn
Hussain states, 'I know that some of you compete with me (in
my recital...),' and 'If it is recited, you should listen.'
The preceding hadith is the weightiest position according to
the following argument: If one cannot recite along with the
imam, then when can one recite? If one says, 'While he is
silent,' then we say, 'It is not necessary for him to be
silent,'7 so how can something that is obligatory be dependent
on something that is not obligatory? But we have found a way
in which the person may 'recite' with the imam, and that is
the recitation of the heart and of concentrating on what is
being recited. This is the method of the Qur'an and the
hadith, and the way the worship has been preserved. It is also
part of following the sunnah. One is to act by what is the
strongest (opinion). This was also the choice of az-Zuhri and
Ibn al-Mubarak, and it is a statement from Malik, Ahmad and
Ishaq. Ibn Taimiyyah supports it and shows it to be the
strongest opinion.
It is sunnah to make the takbir upon every rising,
lowering, standing or sitting, except when one comes up from
bowing, in which case one should say, "Allah hears him
who praises Him." Reported Ibn Mas'ud, "I saw the
Messenger of Allah make the takbir upon every lowering,
rising, standing and sitting." This is related by Ahmad,
an-Nasa'i and at-Tirmizhi, who called it shaih.
Says at-Tirmizhi, "The companions of the Prophet, upon
whom be peace, including Abu Bakr, 'Umar, 'Uthman, 'Ali and
others, acted according to this hadith, as did their followers
and the majority of the jurists and scholars." Abu Bakr
ibn 'Abdurahman ibn al-Harith reported that he heard Abu
Hurairah say, "When the Prophet, upon whom be peace,
stood for prayer, he would make the takbir while standing.
Then he made the takbir while bowing. When coming up from the
bowing, he would say, "Sami'Allahu liman hamidah (Allah
hears him who praises Him). While standing, he would say,
"Rabbana lakal-hamd (Our Lord, to You is the
praise)." Then he would say, "Allahu akbar"
when he would go down for the prostration, when he raised his
head, and when he stood from his sitting after the two
prostrations. He did that in every rak'ah until he finished
the prayer. He prayed in that manner until he left this
world." (Related by Ahmad, al-Bukhari, Muslim and Abu
Dawud.)
'Ikrimah said to Ibn 'Abbas, "I prayed the noon prayer
in al-Butha behind a foolish old man. He would make twelve
takbirs by saying it when he prostrated and when he raised his
head." Ibn 'Abbas said, "That is the prayer of Abu
al-Qasim (the Prophet)." (Related by Ahmad and
al-Bukhari.) It is preferrable to start the takbir when one
begins one's changing of position.
When one bows, one's hands must reach one's knees. It is
sunnah to make the height of the head equal to that of the
hips. The hands should be supported by the knees and should be
apart from one's sides. The hands should be open upon one's
knees and thighs, and the palms should be flat. It is reported
that 'Uqbah ibn 'Amr would bow with his arms separated, his
hands on his knees, and his fingers opened beyond his knees.
He said, "This is how I saw the Messenger of Allah
pray." (Related by Ahmad, Abu Dawud and an-Nasa'i.)
Abu Humaid reported that when the Prophet, upon whom be
peace, bowed, he would be straight, his head neither up nor
down (with respect to his hips), and he would place his hands
on his knees as if he was holding them." (Related by
an-Nasa'i.)
Muslim records 'Aishah reporting that when the Prophet
bowed, his head would be neither risen nor lowered, but rather
between those two positions. Said 'Ali, "If you put a cup
of water on the back of the Prophet, upon whom be peace, while
he was bowing, its contents would not spill." This is
related by Ahmad. Abu Dawud recorded it in his Kitab
al-Muraseel.
Said Mus'ab ibn Sa'd, "I prayed next to my father. I
joined both of my hands and put them between my thighs (while
bowing). He stopped me and said, 'We used to do that, but were
later ordered (by the Prophet) to put our hands on our
knees."' (Related by "the group.")
It is preferred to remember Allah with the following words,
"Subhana Rabiyy al-'Azheem (Glory to my Lord, the
Great.)" Reported 'Uqbah ibn 'Amr, "When 'Glorify
the name of your Lord, the Great,' was revealed, the Prophet
told us, 'Do so in your bowings." This is related by
Ahmad, Abu Dawud and others with a good chain.
Reported Huzhaifah, "I prayed with the Messenger of
Allah, upon whom be peace, and while bowing he would say,
'Subhana Rabiyy al-'Azheem." (Related by Muslim, Abu
Dawud, an-Nasa'i, at-Tirmizhi and Ibn Majah.)
The phrase Subhana Rabiyy al-'Azheem wa bihamdihi has been
related through a number of chains, but all of them are weak.
Ash-Shaukani maintains, "The different chains support
each other. It is perfectly acceptable for one who is praying
to limit himself to Subhana Rabiyy al-'Azheem or to add one of
the following:
-1- 'Ali reported that while bowing, the Messenger of
Allah, upon whom be peace, would say, "O Allah, for You
have I bowed, and it is You that I have believed in and to You
have I submitted. You are my Lord. My hearing, sight, marrow,
bones and nerves and what is carried by my feet are for Allah,
the Lord of the Worlds." (Related by Ahmad, Muslim, Abu
Dawud and others.)
-2- 'Aishah reported that while bowing and prostrating, the
Messenger of Allah, upon whom be peace, would say,
"Glorified and Holy are You, Lord of the angels and the
souls."
-3- Reported 'Auf ibn Malik, "I prayed with the
Messenger of Allah one night. He recited al-Baqarah and while
bowing said, 'Glory be to the One of Omnipotence, the Master
of the dominions, of grandeur and of honor."' (Related by
Abu Dawud, at-Tirmizhi and an-Nasa'i .)
-4- 'Aishah said that when the Prophet, upon whom be peace,
bowed or prostrated, he would often say, "Glory and
praise be to You, O Allah, our Lord. O Allah, forgive
me." This was how he applied the Qur'an. (Related by
Ahmad, al-Bukhari, Muslim and others.)
It is preferred for the one who is praying, whether he be
the imam, follower or praying by himself, to say, "Allah
hears him who praises Him," upon coming up from the
bowing. When he is standing straight, he should say, "Our
Lord, and to You is the praise," or "O Allah, Our
Lord, and to You is the praise." Abu Hurairah reported
that when the Prophet, upon whom be peace, rose from bowing he
would say, "Allah hears him who praises Him," and
while standing (straight) he would say, "Our Lord, and to
You is the praise." (Related by Ahmad, al-Bukhari and
Muslim.)
Al-Bukhari records in the hadith from Anas, "When he
says, 'Allah hears him who praises Him,' you say, 'O Allah,
our Lord, and to You is the praise." Ahmad and others
record a hadith from Abu Hurairah in which the Prophet, upon
whom be peace, is quoted as saying, "When the imam says,
'Allah hears him who praises Him,' you say, 'O Allah, our
Lord, and to You is the praise.' If one's statement
corresponds to that of the angels, all of his previous sins
will be forgiven." The Prophet said, "Pray as you
have seen me pray." This applies to all of his glorifying
and praise statements, even if the person is following the
imam. The answer to those who say, 'One should not combine
both of these sayings' ('Allah hears him...' and 'O Allah, our
Lord...') but only say the one of praise, has been given by
an-Nawawi who said, "Our companions say that the
mentioning of the command, 'And you should say, O Allah, our
Lord...' is in conjunction with 'Allah hears him who praises
him.' But the Prophet, upon whom be peace, only mentioned the
statement, 'O Allah, Our Lord, to you is the praise,' because
they had already heard the statement, 'Allah hears him who
praises Him' aloud from him. It was his sunnah to say that
phrase aloud, but they did not hear him say, 'Our Lord, to You
is the praise' because he said it in a subdued voice. They
knew the Prophet's words, 'Pray as you have seen me pray,' and
knew that it was to be taken in the general sense without any
restrictions. They used to say, 'Allah hears him who praises
Him,' and therefore there was no need for the Prophet, upon
whom be peace, to order them to say it again. But they did not
know, 'Our Lord, to You is the praise,' and therefore he
ordered them to say it."
The two phrases are the least that one should say while
standing. But one may add any of the supplicatory words
mentioned in the following hadith:
-1- Said Raf ah ibn Rafa', "One day we prayed behind
the Messenger of Allah, upon whom be peace. When he raised his
head from bowing, he said, 'Allah hears him who praises Him,'
and a man behind him said, 'Our Lord, to You is the praise, as
much as it can be and as blessed as it can be.' When the
Prophet, upon whom be peace, finished the prayer he said, 'Who
said that phrase earlier?' A man said, 'I did, O Messenger of
Allah.' The Prophet said, 'I saw more than thirty angels
chasing after you to see who would record it first."'
(Related by Ahmad, al-Bukhari, Malik and Abu Dawud.)
-2- 'Ali reported that when the Prophet raised his head
from bowing he would say, "Allah hears him who praises
Him, and to You is the praise filling up the heavens and the
earth, what is between them and filling up whatever You wish
in addition to that." (Related by Ahmad, Muslim, Abu
Dawud and at-Tirmizhi.)
-3- 'Abdullah ibn Abu 'Aufa reported that when the Prophet
raised his head from bowing he would say, "O Allah, to
You is the praise filling up the skies and the earth and
filling up whatever You wish in addition to that. O Allah,
purify me with snow, hail and cold water. O Allah, purify me
from sins and cleanse me from them as one cleans a white
garment from filth." (Related by Ahmad, Muslim, Abu Dawud
and Ibn Majah.)
-4- Said Abu Sa'eed al-Khudri, "When the Prophet, upon
whom be peace, would say, 'Allah hears him who praises Him,'
he would (also) say, 'O Allah, to You is the praise filling up
the skies and the earth, and filling up what You wish in
addition to that. You are the One who is worthy of praise and
glory. This is the most correct statement that a slave could
make. And we are all slaves unto You. There is no one who can
prevent what You have given. And there is no one who can give
what You have prevented. No one can benefit from fortune (in
the face of) Your fortune."' (Related by Muslim, Ahmad
and Abu Dawud.)
-5- It has also been authentically reported from the
Prophet, upon whom be peace, that after saying "Allah
hears him who praises Him," he would say, "To my
Lord is the praise, to my Lord is the praise," until he
would be standing for as long as he was bowing.
Most scholars prefer that one place his knees on the floor
before his hands. Ibn al-Munzhir related this from 'Umar
an-Nakha'i, Muslim ibn Yasar, Sufyan al-Thauri, Ahmad, Ishaq
and other jurists including Ibn al-Munzhir himself. Abu
at-Tayyeb said that most jurists agree with this. Ibn
al-Qayyim said, "When the Prophet, upon whom be peace,
prayed, he would place his knees (on the floor) before his
hands, then his hands, his forehead and nose. This is what is
authentic and has been related by Shuraik from 'Asim ibn
Kaleeb on the authority of his father from Wa'il ibn Hajr who
said, 'I saw the Messenger of Allah, upon whom be peace, while
prostrating, placing his knees (on the floor) before his
hands. Upon getting up, he would raise his hands before his
knees. I never saw him do otherwise." Malik, al-Auza'i,
Ibn Hazm and Ahmad maintain that it is preferred to place the
hands down first and then the knees. Says al-Auza'i, "I
saw the people placing their hands on the floor before their
knees." Ibn Abu Dawud comments, "That is the
statement of the people of hadith." There is also a
difference of opinion concerning how one should stand up from
the prostration after the first (or third) rak'ah. Some say
one should raise the hands from the floor first while others
say that one should raise the knees first.
It is preferred for the one who is prostrating to follow
the following points:
One should place one's nose, forehead and hands upon the
floor
They should be separated from the sides of the body. Wa'il
ibn Hajr reported that when the Messenger of Allah prostrated,
he would place his forehead between his palms and separate his
arms from the sides of his body. (Related by Abu Dawud.) Abu
Humaid reported that when the Prophet, upon whom be peace,
prostrated, he would place his nose and forehead upon the
floor, keep his arms away from his sides, and place his hands
parallel to his shoulders. This is related by Ibn Khuzaimah
and at-Tirmizhi, who called it hassan sahih.
One should place one's hands parallel to one's ears or
shoulders
As both of these acts have been related. Some scholars
combine these two acts by placing the ends of the thumbs
parallel to the ears and the palms parallel to the shoulders.
One should have one's fingers together and stretched out
AlHakim and Ibn Hibban record that when the Prophet, upon
whom be peace, bowed he would have his fingers separated and
when he prostrated he would keep his fingers together.
One should have one's fingers facing the qiblah
Al-Bukhari recorded from Abu Humaid that when the Prophet,
upon whom be peace, prostrated, his fingers would be neither
spread out nor clasped together, and his toes would be
directed toward the qiblah.
It is preferred for the one who is prostrating to say
Subhana Rabiyy al-A'la (Glory to my Lord, the Most High).
'Uqbah ibn 'Aamr related that when, "Glorify the name of
your Lord, the Most High" was revealed, the Prophet, upon
whom be peace, said, "Do so in your prostrations."
This is related by Ahmad, Abu Dawud, Ibn Majah and al-Hakim.
Its chain is good.
Huzhaifah reported that when the Prophet, upon whom be
peace, prostrated, he would say "Subhana Rabiyy al-A'la.
" This is related by Ahmad, Muslim, Abu Dawud, an-Nasa'i,
Ibn Majah and at-Tirmizhi, who called it hassan sahih. It is a
must that one not repeat these sayings less than three times
during the bowings and prostrations. Says at-Tirmizhi,
"The scholars prefer the one bowing or prostrating to
make the glorifications at least three times." According
to the majority, the minimum that is sufficient for the
prostrations or bowings is one glorification. We have already
mentioned that "calmness" is obligatory, and this
requires a time of at least one glorification.
According to some scholars, the complete glorification is
ten. This is based on the following hadith: Sa'eed ibn Jubair
related that Anas said, "I have not seen anyone being
more similar to the Prophet's prayer than this boy ('Umar ibn
'Abdul-'Aziz). We estimated the number of the glorifications
that he made during his bowing to be ten and in his
prostrations also to be ten." This is related by Ahmad,
Abu Dawud and an-Nasa'i with a good chain.
Commenting on the subject, ash-Shaukani says, "Some
hold that this proves that the complete (number of)
glorifications is ten. The more sound opinion is that an
individual who is praying may offer as many glorifications as
he wishes. There are authentic hadith that state that the
Prophet, upon whom be peace, elongated his glorifications
during prostrations. The imam may also do so if he knows the
followers will not get tired by making it longer."
Says Ibn 'Abdul-Barr, "It is a must that every imam
should be easy (by not making the prayers too long) as has
been ordered by the Prophet, even if he knows that those
behind him are strong, because he does not know what may have
happened to them and what needs they may have to tend
to."
Ibn al-Mubarak maintains, "It is preferred for the
imam to make five glorifications. Therefore, all the people
behind him would be able to make (at least) three. It is
preferred that one not limit his remembrance during the
prostrations to just the glorifications, but he should add
some supplications to it. In an authentic hadith, it is
recorded that the Prophet said, 'The closest one of you comes
to his Lord is while he is prostrating, (therefore) make many
supplications therein.' And he also said, 'I have prohibited
you from reciting while bowing or prostrating. During the
bowing, glorify the Lord. During the prostrations, strive your
hardest in making supplications. Most likely, you will be
listened to." This was related by Ahmad and Muslim.
Many hadith are related on this topic, including:
-1- 'Ali reported that when the Prophet prostrated he would
say, "O Allah, to You have I prostrated, in You have I
believed, and to You have I submitted. I have prostrated my
face to the One who created me and formed me in the best of
forms. He is the One who gave it hearing and sight. Blessed be
Allah, the Best of Creators." (Related by Ahmad and
Muslim.)
-2- While describing the Prophet's late night prayers, Ibn
'Abbas said, "Then he would go to pray and during his
prayer or prostration, he would say, 'O Allah, place light in
my heart, in my hearing, in my sight, on my right, on my left,
in front of me, behind me, above me, below me, and make me
light." Reported Shu'bah, "Or he said, 'And make for
me light." (Related by Muslim, Ahmad and others.)
Talking of light, an-Nawawi observes, "The scholars
say that asking for light for all organs and sides means
(asking) to have the truth and guidance made clear for one's
self. He asked for this so that there would be no deviation or
misguidance left in him."
-3- Reported 'Aishah, "I once noticed the Prophet
missing from his place of sleep. I felt over his place with my
hand and found him prostrating. He was saying, 'O Lord, give
my soul God-consciousness and purify it, for You are the best
of those who purify. You are its Guardian and Protector."
(Related by Ahmad.)
-4- Abu Hurairah reported that the Prophet, upon whom be
peace, would say while prostrating, "O Allah, forgive all
of my sins, the small and large, the first and last, the
public and private." (Related by Muslim, Abu Dawud and
al-Hakim.)
-5- Reported 'Aishah, "One night I missed the Prophet
from his bed. I looked for him and found him praying. He was
prostrating, his feet were in an upright position and he was
saying, 'O Allah, I seek refuge in Your pleasure from Your
anger. I seek refuge in Your granting of well-being from Your
punishment. I seek refuge in You from You. The praise cannot
encompass You and You are as You have praised Yourself."
(Related by Muslim, Abu Dawud and an-Nasa'i.)
-6- She also reported that one night he was missing and she
suspected that he had gone to another one of his wives. She
found him while he was bowing or prostrating, and he was
saying, "Glory be to You, O Allah, and to You be praise.
There is no god besides You." She said, "May my
father and mother be sacrificed for you. I thought you were
doing something and you were doing something else."
(Related by Muslim, Ahmad and an-Nasa'i.)
-7- While prostrating the Prophet, upon whom be peace,
would say, "O Allah, forgive me (those things that I have
been) mistaken in or ignorant, and the action that I have been
extravagant in, for You are more knowledgeable of them than
me. O Allah, forgive me my serious mistakes and my joking
mistakes, my mistakes (that I was unaware of) and of my
intentional mistakes, and everything of that which I have
done. O Allah, forgive me my past sins and later sins and what
was private and what was public. You are my God, and there is
no god except You."
It is sunnah to sit "spread out" between the two
prostrations (to put the left foot down and to sit upon it and
to keep the right foot upright with the toes pointing toward
the qiblah). 'Aishah reported that the Prophet would lay out
his left foot and keep his right foot upright. (Related by
al-Bukhari and Muslim.) Ibn 'Umar reported that it is from the
sunnah to keep the right foot upright, with its toes pointing
toward the qiblah, and to sit upon the left foot. (Related by
an-Nasa'i.) Reported Nafa', "When Ibn 'Umar prayed, he
would face the qiblah, even his shoes." (Reported by
al-Athram.) In the hadith of Abu Humaid, in which he described
the prayer of the Prophet, he stated, "Then he would lay
down his left foot and sit upon it until all of his bones were
in place, and then he would go to make the prostration
(again)." (Related by Ahmad, Abu Dawud, and at-Tirmizhi
who classified it as sahih.)
It has also been related that ifa'a (laying out both feet
and sitting upon one's heels) is a preferred act. Comments Abu
'Ubaidah, "This is the statement of the people of
hadith." Abu az-Zubair related that he heard Tawus say,
"We asked Ibn 'Abbas about ifa'a, and he said, 'It is
sunnah to do so.' We said, 'We think it to be too harsh for
the man.' He said, 'It is a sunnah of your Prophet, upon whom
be peace." (Related by Muslim.)
Ibn 'Umar reported that when the Prophet rose from the
first prostration, he would sit upon his toes. He used to say,
"That is from the sunnah." Reported Tawus, "I
saw the 'Abdullahs ('Abdullah ibn 'Abbas, 'Abdullah ibn 'Umar
and 'Abdullah ibn az-Zubair) sitting with their feet laid
flat." The last two reports were related by al-Baihaqi.
Talking of its authenticity, Ibn Hajr says, "Its chain is
sound."
Concerning iqa'a--sitting with the buttocks on the ground
and with the thighs straight on the ground--it is disliked by
all scholars. Said Abu Hurairah, "The Prophet prohibited
us from three things: pecking like a rooster (making the
prostration very quickly), sitting like a dog (iqa 'a), and
not turning one's whole head like a fox." This is related
by Ahmad, al-Baihaqi, at-Tabarani and Abu Tala with a hassan
chain. It is preferred for the one who is sitting between the
two prostrations to put his right hand on his right thigh and
his left hand on his left thigh with the fingers stretched out
and directed toward the qiblah. The fingers should be slightly
separated and should not go beyond the knees.
It is preferred to make one of the following supplications
between the two prostrations. One may repeat them more than
once if one wishes to do so. An-Nasa'i and Ibn Majah recorded
that Huzhaifah reported that between the two prostrations, the
Prophet would say, "O Lord, forgive me." Abu Dawud
recorded from Ibn 'Abbas that while prostrating, the Prophet,
upon whom be peace, would say, "O Allah, forgive me, have
mercy on me, grant me well-being, guide me and provide for
me."
This refers to a quick sitting that one makes after the
second prostration of the first and third rak'ah. The scholars
differ over this regulation due to the differing hadith. Says
Ibn al-Qayyim, "The jurists differ over this act. Is it a
sunnah of the prayer that one should perform, or is it only
done due to some necessity? There are two statements on this
question and two narrations from Ahmad. Said al-Khallal,
'Ahmad referred to the hadith of Malik ibn al-Huwairith
regarding the intermediate position of rest (between the two
prostrations). He said, 'Yusuf ibn Musa informed me that Abu
Umamah was asked about standing up (in the prayer) and he
said, 'It should be done on the tops of the feet according to
the hadith of Rafa'.' In the hadith of Ibn 'Ajlan there is no
proof that he would stand on the tips of his feet. Many of the
companions and others who described the prayers of the Prophet
did not mention this sitting, except in what is related by Abu
Humaid and Malik ibn al-Huwairith. If it was part of his
guidance, he would always do it, and those who described his
prayers would have mentioned it.
The fact that he may have done so does not necessarily make
it one of the sunnahs of the prayer, unless he did it as a
regular practice for the people to follow. Otherwise, he may
have done it out of some need to do so, and this would not
prove that it is a sunnah of the prayer.~�"
One should sit for the tashahud and place his hands in the
following manner:
-1- Ibn 'Umar reported that when the Prophet sat for the
tashahud, he would place his left hand on his left knee and
his right hand upon his right knee, and he would form a ring
like (fifty-three) and point with his index finger. In another
narration it is reported, "He would close his hand and
point with his index finger." (Related by Muslim.)
-2- Wa'il ibn Hajr reported that the Prophet would place
his left palm on his left thigh and knee. He would place the
end of his right elbow upon his right thigh and would then
close his right hand, forming a circle. In another narration
it states, "He would make a circle with his middle finger
and thumb and point with his index finger. Then he would raise
his finger, and (Wa'il) saw him moving it to make
supplications." (Related by Ahmad.) Explaining the
hadith, al-Baihaqi says, "The implication of 'he would
move it' is that he would point with it, not that he would
continue to move it." This would be in agreement with the
narration of Ibn az-Zubair who reported, "The Prophet
would point with his finger while supplicating, and he would
not move it." This is related by Abu Dawud with a sahih
chain. An-Nawawi also mentioned it.
-3- Reported az-Zubair, "When the Prophet sat for
tashahud, he would place his right hand on his right thigh and
his left hand on his left thigh. He would point with his
middle finger, and would not look beyond his pointing."
(Related by Ahmad, Muslim and anNasa'i.) This hadith shows
that one is to place the right hand on the right thigh without
closing the hand (making a fist), and that he is not to look
beyond his pointing.
The preceding three hadith are all authentic, and one may
act by any of them.
One should point with one's right index finger, bending it
a little, until one says the salaams at the end of the prayer.
Reported Numair al-Khaza'i, "I saw the Messenger of Allah
sitting in the prayer with his forearm along his right thigh.
His index finger was raised, curved (or bent) a little, and he
was supplicating." This is related by Ahmad, Abu Dawud,
an-Nasa'i, Ibn Majah and Ibn Khuzaimah with a good chain.
Said Anas ibn Malik, "The Messenger of Allah, upon
whom be peace, passed by Sa'd while he was making
supplications (and using) two fingers. The Prophet said to
him, 'Just one, Sa'd"' This is related by Ahmed, Abu
Dawud, an-Nasa'i and al-Hakim.
Ibn 'Abbas was asked about a man who pointed with his
finger while supplicating, and he said, "This is sincere
devotion." Says Anas ibn Malik, "That is
imploring." Mujahid maintains "Doing this hinders
Satan." According to the Shai'iyyah, one points with the
finger only once, when saying "except Allah" in the
statement bearing witness. The Hanifiyyah raise the finger in
the denial part of the statement (there is no god) and put it
back down during the confirmation part (except Allah). The
Malikiyyah move the finger to the left and right until they
finish the prayer. The Hanbaliyyah point with the finger every
time they mention Allah, as a reflection of the oneness of
Allah, and they do not move it.
When Abu Humaid described the prayer of the Prophet, upon
whom be peace, he said, "When he sat after two rak'ah, he
would sit upon his left leg and keep his right foot upright.
When he sat for the last rak'ah, he would pull over his left
foot and put his right foot upright (over the left foot) and
sit upon his entire posterior." (Related by al-Bukhari.)
Most scholars say that the first tashahud is sunnah
This is based on the hadith of 'Abdullah ibn Buhainah who
reported that once the Prophet stood during the noon prayer
when he should have sat ( for the first tashahud). When he
finished the prayer, he made two prostrations. He made a
takbir for each prostration (and it was) while he was sitting
before he made the tasleem. He made those two prostrations
because he had forgotten to sit (for the first tashahud).
(Related by "the group.")
In Subul as-Salaam, it is stated that this hadith proves
that one who forgets the first tashah ud must make the
prostrations of forgetfulness. The Prophet is, however,
reported to have said, "Pray as you have seen me
pray." This would point to the first tashahud being
obligatory, and one would have to do some act to make up for
it. But, this also proves that it is not obligatory, for if
one misses an act that is obligatory, the two prostrations of
foregetfulness are not sufficient to make up for it. That is
what Ibn Hajr says in Fath al-Bari.
Says Ibn Batal, "The proof is that the two
prostrations due to forgetfulness cannot replace something
that is obligatory. If one forgets the opening takbir, they
will not replace it. In the case of the tashahud, it is a
remembrance that is not said aloud and it is not
obligatory." Some say otherwise, because the Prophet used
to perform it and, as such, he let others follow him in
performing it after he found out that they were leaving it
intentionally. But there is some doubt about this argument.
Those who say that it is obligatory include al-Laith Ibn Sa'd,
Ishaq, ash-Shaf'i and the Hanafiyyah. At-Tabari argues that it
is obligatory because originally only two rak'ah and the
tashahud were obligatory. When they were made longer, the
original obligations were not done away with. Therefore, it is
still obligatory.
It is preferred to make the first tashahud quickly
Reported Ibn Mas'ud, "When the Prophet sat after the
first two rak'ah, it seemed as if he was (sitting) on hot
stones." This is related by Ahmad, Abu Dawud, an-Nasa'i,
at-Tirmizhi and Ibn Majah. At-Tirmizhi grades it as hassan and
says, 'Ubaidah (ibn 'Abdullah ibn Mas'ud) did not hear
(hadith) from his father. He also says, "The scholars act
according to this hadith. They prefer that one should not sit
too long after the first two rak'ah, and that he should not
add anything to the tashahud."
Says Ibn al-Qayyim, "It is not reported from the
Prophet that he would say prayers upon himself or his family
during the first tashahud. Nor would he seek refuge from the
torment of the grave or the Hell-fire, or from the test of
life, death and of the false Messiah. Those who say such
supplications are deducing their arguments from the general
application (of the supplications and the word tashahud), but
the correct position is that their proper place is in the last
tashahud.
In the last tashahud, it is preferred for the person to say
prayers upon the Prophet in one of the following manners:
-1- Reported Mas'ud al-Badri, "Basheer ibn Sa'd said,
'O Messenger of Allah, we have been ordered to make prayers
upon you. How are we to do it?' The Prophet was quiet and then
said, 'Say, O Allah, shower blessings upon Muhammad and upon
the family of Muhammad as you showered blessings upon the
family of Abraham. And grant favors to Muhammad and to the
family of Muhammad as you granted favors to the family of
Abraham in this world. You are the Praiseworthy and Glorious.'
And make the salutations as I have taught you." (Related
by Muslim and Ahmad.)
-2- Reported Ka'b ibn 'Ajazah, "We said, 'O Messenger
of Allah, show us how we are to make salutations and prayers
upon you.' He said, 'Say, O Allah, shower blessings upon
Muhammad and upon the family of Muhammad as you have showered
blessings upon the family of Abraham. You are the
Praiseworthy, the Glorious. O Allah . grant favors to Muhammad
and the family of Muhammad as you granted favors to the family
of Abraham.''
The salutations upon the Prophet, upon whom be peace, is a
preferred act and is not obligatory. This contention is based
on a hadith recorded by at-Tirmizhi (who said it is sahih),
Ahmad and Abu Dawud from Fizhalah ibn 'Ubaid who said,
"The Messenger of Allah heard a man supplicating in his
prayer and he did not make the prayers on the Prophet. The
Prophet said, 'He has hastened.'
Then he called him and said, 'When one of you prays, begin
with the praise and lauding of Allah. Then make prayers upon
the Prophet, and supplicate whatever you wish of Allah."
The author of al-Muntaqi says, "This is a proof for those
who say that the prayers upon the Prophet are not obligatory,
because he did not order the one who did not do it to repeat
his prayer. This is supported by his statement to Ibn Mas'ud,
after mentioning (only) the tashahud, 'Then choose whatever
you wish to ask (of Allah)." In his comments on this
hadith, ash-Shaukani observes, "In my opinion, there is
no confirmed proof that it is obligatory."
It is preferred for the person to supplicate after the
final tashahud and before making the final salutations (that
end the prayer). The person may ask for whatever he wishes of
the good of this life and the hereafter. Ibn Mas'ud reported
that the Prophet, upon whom be peace, taught him the tashahud
and then said, "Then choose whatever you wish to ask (of
Allah)." (Related by Muslim.)
Supplications are preferred acts in general, regardless of
whether they are reported from the Prophet or not, although
supplications authenticated by the sunnah are better. Some of
these are:
-1- Abu Hurairah reported that the Messenger of Allah, upon
whom be peace, said, "When one of you finishes the final
tashahud, he should say, 'O Allah, I seek refuge in You from
the torment of the Hell-fire and the grave, from the trials of
life and death, and from the trials of the false
Messiah." (Related by Muslim.)
-2- 'Aishah reported that the Messenger of Allah would
supplicate in his prayer, "O Allah, I seek refuge in You
from the torment of the grave, from the trials of the
anti-Christ, and from the trials of life and death. Allah, I
seek refuge in You from sin and debt." (Related by Muslim
and al-Bukhari.)
-3- 'Ali reported that when the Prophet prayed, the last
thing he would say between the tashahud and the tasleem was,
"O Allah, forgive my past and later sins, what was in
private and what was in public, and what I have been
extravagant in. You are more knowledgeable of it than I. You
are the Promoter and the Retarder. There is no god except
You." (Related by Muslim.)
-4- 'Abdullah ibn 'Amr reported that Abu Bakr said to the
Messenger of Allah, "Teach me a supplication that I may
use in my prayers." He told him, "Say, O Allah, I
have wronged my soul a great wrong and no one forgives sins
except You, so forgive me with such forgiveness that only
comes from You and have mercy on me. Verily, You are the
Oft-Forgiving, the Oft-Mercful." (Related by al-Bukhari
and Muslim.)
-5- Hanzhalah ibn 'Ali said that Muhjan ibn al-Adra'
related to him that the Prophet entered the mosque while a man
was just about to finish his prayer. The latter made the
tashahud and said, "O Allah, I am asking You, O Allah,
the One, the Only, the Absolute, who begets nor is begotten,
nor is anyone like Him, to forgive my sins, for You are the
Forgiving, the Merciful." The Prophet then said three
times, "He has been forgiven." (Related by Ahmad and
Abu Dawud.)
-6- Shaddad ibn Aus reported that during his prayer, the
Prophet would say, "O Allah, I ask You to confirm me in
the affairs, to keep me on the correct path, to make me
thankful for your blessings and excellent in Your worship. O
Allah, I ask You for a tranquil heart and truthful tongue. O
Allah, I ask You for the good of what You know, and I seek
refuge in You from the evil of which you are aware, and I ask
Your forgiveness from what You know." (Related by
an-Nasa'i.)
-7- Said Abu Mijlaz, " 'Ammar ibn Yasar led us in the
prayer and he made it very short. The people blamed him for
that and he told them, 'Did I not complete my bowings and
prostrations ... and did I not supplicate therein what the
Prophet used to supplicate, saying, 'O Allah by Your knowledge
of the unseen and Your power over the creation, let me live if
You know that living is best for me, and let me die if You
know that dying is better for me. I ask You (to forgive me)
for fear of You in what is not seen and what is seen, to make
my speech truthful while angry or pleased, and to have the
same aim in poverty and riches. Grant me the pleasure of
looking to Your face and of the longing to meet You. I seek
refuge in You from a harmful loss and from the trials of a
misguider. O Allah, embellish me with the beauty of faith, and
make us of the guided of the guiders." This is related by
Ahmad and an-Nasa'i with a good chain.
-8- Abu Saleh related from one of the companions that the
Prophet said to a man, "What do you say in your
prayer?" He said, "I say the tashahud and then I
say, 'O Allah, I ask of you Paradise and seek refuge in You
from Hell-fire.' But I cannot murmer as good as you or Mu'azh
(as eloquent as you are)." The Prophet said, "We ask
concerning Paradise and the Hell-fire." (Related by Ahmad
and Abu Dawud.)
-9- Ibn Mas'ud reported that the Prophet taught him to say
this supplication: "O Allah, bring our hearts together
and make our relations good. Guide us to the paths of peace
and bring us out of the darkness and into the light. Keep us
away from lewdness, both hidden and open. O Allah, bless us in
our hearing and our sight, in our hearts, our wives and our
offspring. Turn unto us, for You are the Oft-Turning, the
Oft-Merciful. Make us thankful for Your blessings and complete
it upon us." (Related by Ahmad and Abu Dawud.)
-10- Said Anas, "We were sitting with the Prophet and
a man stood up and prayed. When he bowed and made the
tashahud, he would supplicate, 'O Allah, I ask of You, for to
You is the praise. There is no god except You, the Giver
without question, the Creator of the heavens and the earth. O
Sublime and Honorable One, O Living and Sustaining One, I ask
of You.' The Prophet said to his companions, 'Do you know who
he made his supplication with?' They said, 'Allah and His
Messenger know best.' He said, 'By the One in whose hand is
the soul of Muhammad, he supplicated Allah by His greatest
name. If one supplicates by that name, it will be listened to.
If he asks by it, it will be given." (Related by
an-Nasa'i.)
-11- 'Umair ibn Sa'd said, "Ibn Mas'ud used to teach
us the tashahud of the prayer and then he would say, 'When one
of you finishes the tashahud, he should say: O Allah, I ask
you for all good, that which I am aware of and that which I am
not. I seek refuge in You from all evil, that which I am aware
of and that which I am not. O Allah, I ask you for the good
that your devoted servants asked for. I seek refuge in You
from all evil, that which I am aware of and that which I am
not. O Allah, I ask you for the good that your devoted
servants asked for. I seek refuge in You from the evil that
your devoted servants sought refuge for. Our Lord, give us the
good of this life and the good of the Hereafter.' He said, 'No
prophet or righteous person supplicated for anything except
that it is contained therein." (Related by Ibn Abu
Shaibah and Sa'eed ibn Mansur.)
It is sunnah for the person to use a number of words of
remembrance and supplications which have been related from the
Prophet. The many reports include the following:
-1- Reported Thauban, "When the Prophet would finish
his prayer, he would seek Allah's forgiveness three times and
then say, 'O Allah, You are the peace, and from You is peace.
You are filled with good, O Sublime and Honorable One."
This is related by "the group," except for
al-Bukhari. Muslim has the addition, "Waleed said, 'I
asked al-Auza'i, 'How did he seek Allah's forgiveness?' He
said, 'By saying, 'I seek Allah's forgiveness, I seek Allah's
forgiveness, I seek Allah's forgiveness."
-2- One day the Prophet took Mu'azh ibn Jabal's hand and
said to him, "O Mu'azh, I love you." Mu'azh
responded, "May my father and mother be sacrificed for
you, O Messenger of Allah, I love you." Then the Prophet
said, "I advise you, O Mu'azh, say at the end of every
prayer, 'O Allah, aid me in Your remembrance, Your thanks, and
in perfecting Your worship." This is related by Ahmad,
Abu Dawud, an-Nasa'i, Ibn Khuzaimah, Ibn Hibban and al-Hakim,
who said it is sahih according to al-Bukhari's and Muslim's
criterion. Abu Hurairah reported that the Messenger of Allah,
upon whom be peace, said, "Do you strive your utmost in
making a supplication? Then say, 'O Allah, aid us in making
Your remembrance, in giving You thanks and in perfecting Your
worship."
-3- Reported 'Abdullah ibn Zubair, "When the Prophet
made the tasleem at the end of the prayer, he would say,
'There is no god but Allah the One. There is no partner with
Him, to Him belongs the sovereignty and to Him is the praise.
He has power over all things.
There is no might or power save with Allah. We do not
worship any but Him. To Him belongs the fortune, the grace and
the best praise. There is no god except Allah, and religion is
sincerely for Him even if the disbelievers abhor it."
(Related by Ahmad, al-Bukhari and Muslim. )
-4- Al-Mughirah ibn Shu'bah reported that the Prophet would
say at the end of every obligatory prayer, "There is no
god except Allah, the One. There is no partner with Him. To
Him is the dominion and the praise. He has power over all
things. O Allah, none can withhold what You have conferred,
nor can one confer what You have withheld. A fortune does not
benefit its owner against You." (Related by Ahmad,
al-Bukhari and Muslim.)
-5- Abu Umamah reported that the Prophet said, "For
whoever recites the verse of the throne al-Baqarah:244 at the
end of every prayer, nothing will prevent him from entering
Paradise except that (he must) die (first)." (Related by
an-Nasa'i and at-Tabarani.)
'Ali reported that the Prophet, upon whom be peace, said,
"Whoever recites the verse of the throne at the end
(after) of every obligatory prayer will be in Allah's
protection until the next prayer." This is related by
at-Tabarani with a hassan chain.
-6- Abu Hurairah related that the Prophet said,
"Whoever glorifies Allah after every prayer thirty-three
times, and praises Allah thirty-three times and extols Allah's
greatness thirty-three times and then says, 'There is no god
except Allah, the One. There is no partner with Him. His is
the dominion and His is the praise, and He has power over all
things,' is forgiven, even if his sins are as abundant as the
foam of the sea." (Related by Ahmad, al-Bukhari, Muslim
and Abu Dawud.)
-7- Ka'b ibn 'Ajrah related that the Prophet said,
"There are certain statements which, if one were to utter
or observe them at the end of every obligatory prayer, one
would not be dismayed. (They are) glorifying Allah
thirty-three times, praising Allah thirty-three times and
extolling His greatness thirty-four times." (Related by
Muslim. )
-8- Sumayy reported from Abu Saleh on the authority of Abu
Hurairah that the poor emigrants went to the Messenger of
Allah, upon whom be peace, and said, "The wealthy have
gotten the high ranks and everlasting bounties." The
Prophet said, "Why is that?" They said, "They
pray as we pray and they fast as we fast. (But) they give in
charity and we do not give in charity. They free the slaves
and we do not free the slaves." The Messenger of Allah
told them, "Shall I teach you something by which you may
overtake those who surpass you, by which you will surpass
those who will come after you, and none will then be better
than you except if he does what you do?" They said,
"Certainly, O Messenger of Allah." He told them,
"Glorify Allah thirty-three times, praise Him thirty
three times, and extol His greatness thirty-four times."
So I returned to Abu Saleh and told him what they had said. He
took my hand and said, "Allahu akbar, subhaan Allah,
al-hamdu lillah, Allahu akbar, subhaan Allah, al-hamdu
lillah..." until all of them reached thirty-three."
(Related by al-Bukhari and Muslim.)
-9- The Prophet would say each of the following twenty-five
times: Subhaan Allah, al-hamdu lillah, Allahu akbar and La
ilaha illa Allah, wa ashadu anna la shareeka lahu. Lahu
al-mulk wa lahu al-hamd wa huwa 'ala kulli shaian qadeer
(There is no god except Allah, the One. He has no partner. His
is the dominion, His is the praise, and He has power over all
things.)
-10- 'Abdullah ibn 'Amr reported that the Prophet, upon
whom be peace, said, "There are two characteristics
which, if one observes them, will cause him to enter Paradise.
They are very easy actions, but very few perform them."
The people said, "What are they, O Messenger of
Allah?" He said, "To praise Allah, extol His
greatness and glorify Him at the end of every obligatory
prayer ten times each. When one goes to bed, he should glorify
Allah, praise Him and extol His greatness one hundred times
each. Those are, in total, only 250 actions of the tongue, yet
they are equal to 2500 on the scale. Does any of you commit
2500 sins during one day and night?" They asked,
"How come those easy actions are performed by so
few?" He said, "Satan comes to one during his prayer
and reminds him of such and such need, and he fails to say the
(above). He comes to him in his bed and makes him sleep so
that he can not say them." 'Abdullah said, "I have
seen the Messenger of Allah counting them on his fingers.''
This is related by Abu Dawud and at-Tirmizhi, who called it
hassan sahih.)
-11- It is related from 'Ali that he and Fatimah were
seeking a servant to make their work easier. The Prophet
refused and said to her, "Shall I tell you of something
better than what you have asked for?" They said,
"Certainly." He said, "These are words that
were taught to me by Gabriel, peace be upon him. Glorify Allah
at the end of every prayer ten times, praise Him ten times and
extol His greatness ten times. When you go to bed, glorify
Allah thirty-three times, praise Him thirty-three times and
extol His greatness thirty-four times." Said 'Ali,
"By Allah, I never neglected to do what the Messenger of
Allah taught us."
-12- 'Abdurahman ibn Ghanim reported that the Messenger of
Allah said, "Whoever says, 'There is no god but Allah,
the One. There is no partner with Him. His is the dominon and
His is the praise. In his hand is all the good. He gives life
and death, and He has power over all things,' ten times after
the sunrise and dawn prayer, before turning away and lifting
his leg, will have written for him for each repetition ten
good deeds, and will have erased for him ten evil deeds. He
will also be raised ten degress, will be protected from every
plot, and he will be protected from the outcast Satan. No sin
will lead to his destruction except idolatry, and he will be
the person with the best deeds, surpassed only by the one who
does more and says more than what he has said." This is
related by Ahmad and at-Tirmizhi, but without "In His
hand is all the good."
-13- Muslim ibn al-Harith reported that his father said,
"The Messenger of Allah said to me, 'When you pray the
morning prayer, before you talk to anyone say, 'O Allah, I
seek your protection from the Hell-fire' seven times. If you
should die on that day, Allah will record for you protection
from the Hell-fire. When you pray the sunset prayer, say
before you speak to anyone, 'O Allah, I ask Paradise of You. O
Allah, I seek Your protection from the Hell-fire' seven times.
If you die during that night, Allah will record for you
protection from the Hell-fire." (Related by Ahmad and Abu
Dawud.)
-14- Al-Bukhari and at-Tirmizhi related that Sa'd ibn Abu
Waqqas used to teach the following words to his children,
"The Messenger of Allah would seek refuge at the end of
every prayer (by saying), 'O Allah, I seek refuge in you from
cowardice. I seek refuge in You from miserliness, I seek
refuge in You from senility, and I seek refuge in You from the
trials of this world, and I seek refuge in You from the
torment of the grave."
-15- Abu Hatim related that the Prophet would say, upon
finishing his prayers, "O Allah, make my religion, which
encompasses all of my affairs, good. O Allah, make this world
of mine in which I live good. O Allah, I seek refuge in Your
pleasure from Your anger. I seek refuge in Your pardoning from
your vengeance. I seek refuge in You from You. None can
withhold what You have conferred, no one can confer what You
have withheld. No possesser of fortune can benefit from his
fortune against you."
-16- Abu Dawud and al-Hakim recorded that at the end of
every prayer the Prophet would say, "O Allah, give me
well-being in my body. O Allah, give me well-being in my
hearing. O Allah, give me well-being in my seeing. O Allah, I
seek refuge in You from disbelief and poverty. O Allah, I seek
refuge in You from the torment of the grave. There is no god
but You."
-17- Ahmad, Abu Dawud and an-Nasa'i recorded, with a chain
containing Dawud at-Tafawi who is a weak narrator, from Zaid
ibn Arqam that the Prophet would say at the end of his
prayers, "O Allah, our Lord, Lord of everything. I bear
witness that You are the Lord, You are One, You have no
partner. O Allah, Our Lord, Lord of everything. I bear witness
that Muhammad is Your servant and Messenger. O Allah, our
Lord, the Lord of everything. I bear witness that all of your
worshippers are brethren. O Allah, our Lord, Lord of
everything. Make me and my family sincere to you during every
moment of this life and the Hereafter. O Sublime and Honorable
One, listen and respond. Allah is the greatest of the
greatest, the light of the heavens and the earth. Allah is the
greatest of the greatest, Allah is sufficient for me and He is
the most blessed guardian. Allah is the greatest of the
greatest.''
-18- Ahmad, Ibn Shaibah and Ibn Majah recorded, with a
chain that contains an unknown narrator, from Umm Salamah,
that the Prophet would say after the tasleem of the morning
prayer, "O Allah, I ask of You beneficial knowledge,
sufficient provisions, and acceptable deeds."
The
materials provided here are ONLY
extracts of Arabic-English
Dictionary Of Sheikh Adelabu
(Ph. D. Damas). Fully
edited versions and better
formats are available upon
written requests from awqafafrica.com
and Awqaf Africa Muslim Open
College, London.
Alphabetical
Entries Indexed For
Arabic-English Dictionary Of
Sheikh Adelabu (Ph. D. Damas) ::
ألفبيات
مادّات
مفهرسة
للقاموس
العربي
الإنجليزي
للشيخ
أديلابو
-
دكتوراه
من
دمسق
Studying
Grammars And Linguistics Of The
Kitaab And Sunnah Under Sheikh
Adelabu, Ph. D. Damas
Users
or reproducers of this
Arabic-English Dictionary Of
Sheikh Adelabu (Ph. D. Damas)
for the purposes of Da'wah and
Islamic Studies do not need a
permission. However, awqafafrica.com
suggests users or reproducers
quote this site and/or the sole
author of this dictionary -
Sheikh Adelabu (Ph. D. Damas).
This dictionary is not for
commercial gains or profit
making. It's intended by
our Sheikh to be an act of 'Iba^dah.
May Allah accept it from our
Sheikh
The Encyclopedic Dictionary Of As-Sunnah
- Hadith By Sheikh Adelabu
(Ph. D. Damas) is only available
on this portal to proven Du'aat
and known or recommended students
of Knowledge. Learned
individuals can acquired all
volumes and full packages of the
Encyclopedia.
Arabic
English Dictionary Of Sheikh
Adelabu (Ph. D. Damas) ::
قاموس
عربي -
إنجليزي
للشيخ
أديلابو
-
دكتوراه
من
دمشق -