The prayer also has certain acts which are sunnah. It is preferred that the person
performs them to get their reward.
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.
This would be half the length of the noon prayer recitation if that recitation was
long or the same length if it was short.
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."
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