Chapter 07 - The Description of how Prayer is to be performed

279. Narrated Abu Hurairah : The Prophet said, “When you get up for prayer, perform ablution properly and then face the Qiblah and say Takbir (Allahu Akbar) and then recite whatever you can from the (verses of the ) Qur’an, and then bow until you repose therein {1} (in your ruku’). After that come up again until you are standing upright, and then prostrate until you repose therein (in your prostration), then raise your head and sit and repose (remain motionless for a while), then prostrate (again) and repose in your prostration. Do that in all of your prayers.” Related by the seven Imams, and the wording is Al-Bukhari’s. Ibn Majah transmitted the following through the chain of narrators of Muslim, “and then come up again (from ruku’) until you repose in your standing.”

{1} Which means that one should not be hasty to lift his head, rather remain motionless for a moment and say the supplications slowly while concentrating on what one is doing.

280. Ahmad and Ibn Hibban reported on the authority of Rifa’ah bin Rafi’ a similar narration which also says, “and then come up again (from ruku’) until you repose in your standing”.
281. Ahmad has in one of his narrations, “Straighten your back until the bones in your spine return to their places (the spine must be upright)”.
282. An_Nasa’i and Abu Dawud reported on the authority of Rifa’ah Rafi, “The prayer of anyone of you is not perfect unless he performs ablution perfectly, as Allah Glorified be He ordered him to do. Then he should utter the Takbir and praise Allah, the Exalted.” This narration also says, “If you know some verses from the Qur’an then recite them, or else praise Allah (say Alhamdu-lilah), say the Takbir (Allahu Akbar) and the Tahlil (laa ilaaha illallah) {2}

{2} Basically, prayer is not valid unless the Fatihah is read (in Arabic) in each rak’ah, which is the consensus of the Scholars. But if the person finds difficulty in reciting it in Arabic or is dumb or illiterate, or any other acceptable excuse, then he should try to say any other verse from the Qur’an, or say it behind someone who can recite. If he still can’t, then it is permissible for him to say Tasbih, Takbir and Tahlil.


283. In the narration of Abu Dawud, “Then recite the ‘Mother of the Book’ (al-Fatihah)(i.e. the first surah or the opening chapter of the Qur’an) and then as much as Allah makes easy for you (to read from the Qur’an).”


284. In the narration of Ibn Hibban, “Then (recite) as much as you wish.”


285. Narrated Abu Humaid as-Sa’idi, ‘I saw the Messenger of Allah (in his prayer), when he says the opening Takbir (of the prayer) he would raise his hands up to his shoulder level. When he bows for ruku’ he would place his hands on both knees {3} and his back would be bent straight.{4} When he lifted his head (from ruku’) he would straighten his back until all the vertebrate took their normal positions. When he prostrated, he placed both his hands on the ground and his fingers would neither be spread nor clasped together, while his toes would be directed toward the Qiblah. When he sat in the second rak’ah (after two rak’at) he sat on his left foot and kept his right foot upright. {5} When he sat in the last rak’ah, he would put his left foot (over the right) and put his right foot upright (over the left{6}) and sit upon his posterior, neither inclining to the right or the left.” Related by al-Bukhari.

{3} The hands should be placed firmly on the knees.
{4} It is the sunnah in ruku’ to make the height of the head the same level as that of the hips. The back should be straight as ‘Aishah : said, “If he bowed his head would be neither risen nor lowered, but rather between the two positions. ‘Ali : said, ‘If you put a cup of water on the back of the Prophet while he was bowing, its contents would not spill.’ His head would be neither…
{5} He would place his left foot on its side while sitting on it. The right foot would be resting on the bottom of its toes with the heel upright.
{6} The left foot in this case would emerge from under the right one, which is in an upright position.

286. Narrated ‘Ali Abi Talib : When Allah’s Messenger stood up for prayer he said, he would say (as an opening supplication {7}) “I have turned my face towards the One Who created the heavens and the earth {8}…” Until he says, “and I am of those who have submitted (i.e. the Muslims).” O Allah, You are the Sovereign, there is none worthy of worship but You. You are my Lord and I am Your slave… etc {9}” Related by Muslim.

{7} This is Du’a al-Istiftah (opening supplication).

{8} The rest of this supplication says, “and the earth as a true monotheist and Muslim, and I am not of those who associate partners with Allah. Verily my prayers, my sacrifice, my life and my death, are dedicated for the sake of Allah, the Lord of the worlds, Who has no partner. Thus I have been commanded and I am among those who have submitted (the Muslims).”
وَجَّهـتُ وَجْهِـيَ لِلَّذي فَطَرَ السَّمـواتِ وَالأَرْضَ حَنـيفَاً وَمـا أَنا مِنَ المشْرِكين ، إِنَّ صَلاتـي ، وَنُسُكي ، وَمَحْـيايَ ، وَمَماتـي للهِ رَبِّ العالَمين ، لا شَريـكَ لَهُ وَبِذلكَ أُمِرْتُ وَأَنا مِنَ المسْلِـمين

{9} The rest of this supplication says, “Oh Allah, You are the Sovereign, there is none worthy of worship but You. You are my Lord and I am Your slave. I have done injustice to myself and I admit my sin. Forgive all of my sins, surely no one can forgive sins but You. Guide me to the most perfect of morals (Akhlaq); for none guides to its perfection but You. Divert the worst of it (evil morals) away from me, as no one can divert the worst of it but You. I am here at your beck and call (present and ready to obey all Your commands). All good is in Your Hands, and evil is not attributed to You. I am (created) by You, and I am (returning back) unto You. You are the Most Blessed, the Most Exalted. I seek Your forgiveness and unto You I repent.” Related by Muslim, Ahmad, at-Tirmidhi and others.
اللهم انتَ الْمُلكُ لا اله الا انت. انت ربّي و انا عبْدك, ظَلَمْتُ نمْسي , واعْتَرَفْتُ بذنْبي فاغْفرْلي ذُنُوبي جَمِيعاً اِنَّهُ لا يَغْفِرُ الذُّنُوبَ اِلّا اَنْتَ. وَاهْدِنيي لأحْسَنِِِ الأجْلاقِِ لا يَهْدِي لأحْسَنِها اِلّا اَنْتَ , واصْرِفْ عنّي سَيّئَها , لا يصْرِفُ عنّي سَيّئَها الّا اَنْتَ, لبيْك و سَعْدَْيك, والْخَيْرُ كُلُّهُ بِيَدِيكَ, والشّرُّ لَيْسَ اِلَيْكَ انا بِكَ وَ اِلَيْكَ تَبَارَكْتَ وَتَعالَيْتَ اَسْتَغْفِرُكَ وَاَتُوبُ اِلَيْكَ

287. Narrated Abu Hurairah : When the Prophet made his opening Takbir, he would be quiet for a little while before he started his recitation (of the Qur’an). I asked him , (about what he says between Takbir and recitation). He said,“I say: Oh Allah, make the distance between me and my sins as far as You have made the distance between the East from the West. Oh Allah, purify me from my sins as a white garment is cleansed of dirt. Oh Allah, wash off my sins with snow, rain and hail." Agreed upon.

اللّهُـمَّ باعِـدْ بَيـني وَبَيْنَ خَطـايايَ كَما باعَدْتَ بَيْنَ المَشْرِقِ وَالمَغْرِبْ ، اللّهُـمَّ نَقِّنـي مِنْ خَطايايَ كَمـا يُـنَقَّى الثَّـوْبُ الأَبْيَضُ مِنَ الدَّنَسْ ، اللّهُـمَّ اغْسِلْنـي مِنْ خَطايـايَ بِالثَّلـجِ وَالمـاءِ وَالْبَرَدْ

288. Narrated ‘Umar : that he used to say “Glory be to You, Oh Allah and praise. Blessed is Your Name and Exalted is Your majesty. There is none worthy of worship but You.” Related by Muslim with a disconnected chain of narrators. But ad-Darqutni related it and connected it to ‘Umar :
سُبْحانَكَ اللهم وبِحَمْدِكَ و تَبارَكَ اسْمُكَ و تَعالي جَدُّكَ وَ لا اِلَهَ غَيْرُكَ

289. The five Imams reported in the authority of Abu Sa’id al-Khudri that Messenger of Allah used to say after the opening takbir, “I seek refuge in Allah from Satan. From his prickling (whispering), spittle and puffing.”
اَعُوذُ بِالله مِنَ الشّيْطانِ من نَفْخِهِ وَ نَفْثِهِ وَ هَمْزِهِ

290. Narrated ‘Aishah : Allah’s Messenger saws: used to start the prayer with takbir and the recitation of ‘All praise be to Allah, the Lord of the Worlds', (Alhamdu lillahi rabbil ‘Alamin). When he bowed (for ruku’) his head would be neither risen nor lowered, but would be between those two positions. When he rose his head from ruku’, he would not prostrate until he stood up with his back in an erect position. When he lifted his head from prostration, he sat up (for a moment) before prostrating a second time. At the end of each two rak’at; he would recite Tahiyah (Tashahhud) {10} and he used to sit on his foot with his rigt foot upright. He prohibited us from sitting in the way of the devil {11}, or that a man stretches his forearms (on the ground in his prostration) like a wild beast. He would then complete his prayer with the Taslim (saying to the right and to the left ‘Peace be upon you and the Mercy of Allah).” Related by Muslim.

{10} Tashahhud means the testimony of Faith
التَّحِيّـاتُ للهِ وَالصَّلَـواتُ والطَّيِّـبات ، السَّلامُ عَلَيـكَ أَيُّهـا النَّبِـيُّ وَرَحْمَـةُ اللهِ وَبَرَكـاتُه ، السَّلامُ عَلَيْـنا وَعَلـى عِبـادِ كَ الصَّـالِحـين . أَشْـهَدُ أَنْ لا إِلـهَ إِلاّ الله ، وَأَشْـهَدُ أَنَّ مُحَمّـداً عَبْـدُهُ وَرَسـولُه

‘At-tahiyyat is for Allah. All acts of worship and good deeds are for Him. Peace and the mercy and blessings of Allah be upon you O Prophet. Peace be upon us and all of Allah’s righteous servants. I bear witness that none has the right to be worshipped except Allah and I bear witness that Muhammad is His slave and Messenger.’

{11} This way of sitting is called Iq’a. Imam as-San’ani in ‘Subul as-Salaam, mentioned two types of Iq’a: one in which one sits with the buttocks on the heels, and with the top of the toes and knees on the ground (as mentioned above), and this was accepted by some scholars. The second type is where one sits with his buttocks on the ground, with his palms down and his knees drawn up and thighs erect (like the sitting of a dog) which is totally prohibited.

291. Narrated Ibn ‘Umar : The Messenger of Allah used to raise his hands to his shoulder level when he started his prayer, when he said takbir (for making ruku') and also when he lifted his head from ruku'. Agreed upon.

292. In the narration of Abu Humaid, reported by Abu Dawud, “He rasied his hands up to his shoulder level, and then would say takbir.”

293. Muslim reported on the authority of Malik bin al-Huwairith a narration similar to that of Ibn 'Umar but he said, 'he raised his hands until they (the fingertips) were level with the tops of his ears (i.e. when saying takbir).

294. Narrated Wa'il bin Hujr : 'I prayed with the Prophet and he placed his right hand over his left hand (and placed them) on his chest." Related by Ibn Khuzaimah.

295. Narrated ‘Ubadah bin as-Samit : The Messenger of Allah said, “No prayer (is accepted) for one who does not recite the Fatihah (the opening chapter of the Qur’an).” Agreed upon.

296. In a version by Ibn Hibban and ad-Darqutni, “A prayer in which the Fatihah was not recited, is not valid.”

297. In another narration by ‘Ubadah Ibn As-Samit : “Maybe you recite (Qur’an) behind your Imam (when you are praying Jama’ah)?" We said, ‘Yes’. The Messenger of Allah then said, “Read only Fatihah, as the prayer of the one who does not read it, is not valid.”

298. Narrated Anas Ibn Malik : The Messenger of Allah , Abu Bakr : and ‘Umar : used to start the prayer with ‘Alhamdulillahi Rabil ‘Alamin’ (All praise be to Allah, Lord of the Worlds).{12} Agreed upon.

{12} He means they do not say the basmalah aloud, but read it silently before they read the Fatihah, as is mentioned in the following ahadith (no.300, 301).


299. Anas added in the narration reported by Muslim, ‘but I never heard any of them reciting Bismillahi-ir-Rahman-ir-Rahim (In the name of Allah, the Most Beneficient, the Most Merciful) at the beginning of recitation or at its end.”{13}

{13} He may be referring to the end of the Fatihah, as they would start reading other suras or verses from the Qur’an, but again they would not recite the Basmalah aloud.


300. Anas also narrated, ‘They would not recite reciting ‘Bismillahi-ir-Rahman-ir-Rahim’ (In the name of Allah, the Most Beneficient, the Most Merciful) loudly.” Related by Ahmad, an-Nasa’I and Ibn Khuzaimah.

301. In another version by Ibn Khuzaimah, Anas said, “They used to recite it silently.” This explains the negation in the version of Muslim ‘but I never heard any of them reciting Bismillahi-ir-Rahman-ir-Rahim……..’ Hadith no. 299.

302. Narrated Nu’aim al-Mujmir, ‘I prayed behind Abu Hurairah and he recited ‘Bismillahi-ir-Rahman-ir-Rahim’ and then he recited the Fatihah until he recited, ‘Nor of those who went astray,’ (i.e. the last words of al-Fatihah) then he said, ‘Amin’. {14} Whenever he prostrated or got up from his sitting (after the two prostrations), he would say ‘Allahu Akbar’ الله اَكْبَرْ When he concluded his prayer by saying the taslim (saying to the right and to the left ‘Peace be upon you and the Mercy of Allah’)
اسّلامُ عَلَيْكُمْ وَ رَحْمَةُ اللهَ he would say (to us), ‘by the One in Whose Hand is my soul, my prayer is the most similar to that of the Prophet among all of you.” Related by An-Nasa’i and Ibn Khuzaimah.

{14} The word Amin is not part of the Fatihah, but it is a supplication meaning "O Allah respond or answer what we have just said." It is always said at the conclusion of surat-al-Fatihah.

303. Narrated Abu Hurairah : “The Messenger of Allah said, “When you recite al-Fatihah recite ‘Bismillahi-ir-Rahman-ir-Rahim’ as it is one of its verses." Related by ad-Daraqutni, and said that it is only traced back to a Companion and not to the Prophet

304. Narrated Abu Hurairah : 'Whenever the Messenger of Allah finished reciting the Mother of the Book al-Fatiha (in prayer), he used to raise his voice saying Amin. Related by ad-Daraqutni and al-Hakim.

305. Abu Dawud and At-Tirmidhi related a similar hadith on the authority of Wa’il Ibn Hujr.

306. Narrated ‘Abdullah bin Abi Awfa : ‘A man came to the Messenger of Allah and said, ‘I cannot memorise anything from the Qur’an, so teach me something which is sufficient for me (to say in prayer). The Messenger of Allah said to him, “say, “Subhanallah , wal-hamdu lillah , wa la ilaha illallah لا اله الا آلله , wa llahu akbar ا لله اكبر , wa la hawla wa laa quwwata illa billah-‘aliyyil-Adheem لا حول و لا قوة الا بالله العلي العظيم, (Glory be to Allah, and Praise be to Allah! There is none worthy of worship but Allah, Allah is the Greatest, and there is no power or might except by Allah’s leave, the Exalted, the Mighty.)” Part of the Hadith is related by Ahmad , Abu Dawud, an-Nasa’i and was rendered authentic by Ibn Hibban, ad-Daraqutni and al-Hakim.



307. Narrated Abu Qatadah : Allah’s Messenger used to lead us in prayer, and he would recite al-Fatihah followed by two other suras (i.e. a surah in each rak’ah) in the first two rak’at – of the Dhuhr and ‘Asr prayers. Sometimes we were able to hear a verse or so (of what he was reading). He used to prolong the first rak’ah more than the second, and he would recite al-Fatihah in the last two rak’at (the third and the fourth). Agreed upon.



308. Narrated Abu Sa’id al-Khudri : We used to estimate how long Allah’s Messenger stood (while reciting verses from the Qur’an after the Fatihah) in the Dhuhr and ‘Asr prayers. We estimated that he stood in the first two rak’at of the Dhuhr prayer as long as it takes to recite ‘Alif Lam Mim. The revelation of the Book (the Qur’an)…’ (i.e. Surah as-Sajdah, no. 32). He stood half that time in the last two rak’at, of the Dhuhr prayer. In the first two rak’at of the ‘Asr prayer, he stood as long as he did in the last two rak’at of the Dhuhr prayer, and in the last two (of the ‘Asr prayer), he stood about half that time.” Related by Muslim.



309. Narrated Sulaiman bin Yasar : A man {15} used to prolong the first two rak’at of the Dhuhr prayer, shorten the ‘Asr prayer and recite short suras of the mufassal {16} of the Qur’an in the Maghrib prayer. In the ‘Isha’ prayer, he would recite from the medium suras {17}, and in the Fajr prayer he would read from at-Tiwal{18}. Abu Hurairah : then said, ‘I have not prayed behind a man whose prayer is more similar to that of the Prophet than that man.” Rendered by an-Nasa’i with a sound chain of narrators.

{15} Imam al-Baghwi in his book ‘Sharh as-Sunnah’ said that this man was ‘Amro bin Salamh, who was the governor of Madinah at that time.
{16} The Suras starting from (according to the strongest opinion) Qaf (no.50) to the end of the Holy Qur’an.
{17} This includes the mi’in (Suras of around and over 100 verses), and the Mathani (come after the mi’in up to Qaf).
{18} The first seven long Suras in the Qur’an, and some scholars add Suras no.8 and 9 (as there is no Basmalah between al-Anfal and at-Tawbah). They have been called at-Tiwal (the long) as they are the longest Suras in the Qur’an.



310. Narrated Jubair bin Mut’im : “I heard the Messenger of Allah reciting Surat- at-Tur (no.52) in the Maghrib prayer.” Agreed upon.



311. Narrated Abu Hurairah : Allah’s Messenger used to recite in the Fajr prayer on Friday, “Alif Lam Mim. The revelation of the Book (the Qur’an) …” (i.e. Surah as-Sajdah, no. 32), and “Has there not been over man a period of time…” (i.e. Surah al-Insan, no. 76). Agreed upon.



312. At-Tabarani related on the authority of Ibn Mas’ud : ‘He used to do this continuously.’



313. Narrated Hudhaifah : I prayed with the Prophet whenever he came to a verse that mentioned mercy, he would stop and ask Allah for His blessings, and whenever he came to a verse that mentioned punishment, he would seek refuge in Allah from the Hell-fire. Related by the five Imams. At-Tirmidhi rendered it Hasan (good).

314. Narrated ibn ‘Abbas : The Messenger of Allah said, “I was forbidden from reciting the Qur’an whether in a state of ruku’ or in sujud (prostration). When you perform ruku’, Glorify Allah (say Glory to my Lord the most Great سُبْـحانَ رَبِّـيَ الْعَظـيم), and in prostration, strive your best in making supplication, as you are then entitled to have your supplication answered (Allah willing). Related by Muslim.


315. Narrated ‘Aishah : “Allah’s Messenger used to say in his ruku’ and sujud (prostration), “Glory and praise is to You, O Allah, our Lord. O Allah, forgive me."
سُبْـحانَكَ اللّهُـمَّ رَبَّـنا وَبِحَـمْدِك ، اللّهُـمَّ اغْفِـرْ لي Agreed upon.


316. Narrated Abu Hurairah : When Allah’s Messenger got up to pray, he would say the takbir while standing, then say the takbir when he bowed (for ruku’). When he rose from ruku’ he would say, ‘Sami’al Lahu liman hamidah سَمِـعَ اللهُ لِمَـنْ حَمِـدَه (Allah hears those who send praises to Him)” and while standing with his back straight (after ruku’) he would say, ‘Rabbana wa lakal hamd (O Allah, our Lord! All praise is for You)رَبَّنـا وَلَكَ الحَمْـدُ .” He would then say the takbir when going down to prostration, and when he raised his head, then when he prostrated for the second time he would say the takbir one more time when he raised his head from the second prostration. He would do this for all his prayers, in each rak’ah and he would say the takbir when he got up from his sitting after praying two rak’at. Agreed upon.


317. Narrated Abu Sa’id al-Khudri : when Allah’s Messenger raised his head from ruku’ he would say, “Our lord! All praise is Yours. (A praise that) fills the heavens and the earth, and fill what lies between them, and fills whatever else You wish, to be filled after that. You alone are deserving of praise and majesty. This is the most truthful statement that a servant has ever said, and we are all Your slaves. O Allah, there is no one who may withhold what You give, and there is no one, who may give what You have withheld. No fortune or prosperity (whether it be money, children, power, etc) will save or benefit its owner with You (it is only Your mercy and virtue that benefits anyone).
رَبَّنـا وَلَكَ الحَمْـدُ
مِلْءَ السَّمـواتِ وَمِلْءَ الأَرْض ، وَما بَيْـنَهُمـا ، وَمِلْءَ ما شِئْـتَ مِنْ شَيءٍ بَعْـدْ . أَهـلَ الثَّـناءِ وَالمَجـدْ ، أََحَـقُّ ما قالَ العَبْـد ، وَكُلُّـنا لَكَ عَـبدْ . اللّهُـمَّ لا مانِعَ لِما أَعْطَـيْت ، وَلا مُعْطِـيَ لِما مَنَـعْت ، وَلا يَنْفَـعُ ذا الجَـدِّ مِنْـكَ الجَـد . Related by Muslim.


318. Narrated Ibn ‘Abbas : The Messenger of Allah said, “I was commanded to prostrate on seven bones (bodily parts): the forehead, and he pointed to his nose, {19} hands, knees and the ends of his feet (the toes). Agreed upon.

{19} Imam al-Qurtni said, ‘This shows that the forehead is the main part on which the face prostrates, and the nose is associated with it.’ Ibn Daqiq al-‘Abd said, ‘This means that the Prophet considered the forehead and the nose as one part, otherwise, the parts of the body on which prostration is performed would have been eight.’ This hadith is further explained by the narration of an-Nasa’i, Ibn Tawus said, ‘And he put his hand on his forehead and he passed it over his nose and said, “This is one (part).”


319. Narrated Ibn Buhainah : ‘Whenever the Messenger of Allah used to pray, he would keep his arms away from his sides (when he prostrated), so that the whiteness of his armpits was visible.” Agreed upon.



320. Narrated al-Bara’ bin ‘Azib : ‘The Messenger of Allah said, “Whenever you prostrate, place the palms of your hands (on the ground), and raise your elbows.” Related by Muslim.


321. Wa’il bin Hujr : narrated, ‘Whenever the Messenger of Allah used to bow, he would separate his fingers (with his hands placed on his knees). When he prostrated, he would keep his fingers together.’ Related by Al-Hakim.

322. ‘Aishah : narrated, ‘I saw the Messenger of Allah praying while sitting cross-legged.’{20} Related by An-Nasa’i and Ibn Khuzaimah graded it Sahih.

{20} This was when the Prophet fell off his horse and his ankle was dislocated (Imam as-San’ani in Subul as-Salam).


323. Ibn ‘Abbas : narrated, ‘Between the two prostrations, the Messenger of Allah used to say, “O Allah, forgive me, have mercy on me, guide me, grant me well being, and provide for me.” Related by the four Imams except for Nasa’i, and the wording is fro Abu Dawud. Al-Hakim graded it Sahih.


اللّهُـمَّ اغْفِـرْ لي ، وَارْحَمْـني ، وَاهْدِنـي ، وَعافِنـي وَارْزُقْنـي


324. Malik bin al-Huwairith : narrated that he saw the Messenger of Allah praying. If he was praying the odd rak’at (the first or the third), he used to sit for a moment (a quick sitting after the second prostration) before he got up.” Related by Al-Bukhari


325. Anas : narrated, ‘The Messenger of Allah stood in humble supplication reciting the Qunut{21} for a whole month asking Allah to punish some of the Arab tribes, and then he stopped (making this supplication).{22} Agreed upon.


{21} Qunut is a special supplication made in certain prayers while standing after raising one’s head from bowing. It is usually done in the witr prayer, or in the second rak’ah of the fajr prayer.
{22} They are the tribes of Ra’l and Dhakwan. The Messenger of Allah sent almost 70 of his Companions (who had memorized the Qur’an), to those tribes to teach them Islam. There was a peace treaty between them and the Messenger of Allah , but they killed the seventy men. He was very sad for the loss of his Companions and spent a whole month reciting this supplication. This is proof that it is permissible to make Qunut, reciting the supplication aloud (in any of the five prayers) when Muslims are faced with calamities.


326. Ahmad and Ad-Daraqutni related a similar hadith (on the authority of Anas) but with a different chain of narrators. The narration says, “The Messenger of Allah kept on making qunut during the fajr prayer until he left this world.{23}

{23} What the Messenger stopped (as mentioned in the first hadith) is his supplication asking Allah to punish the people who killed his Companions. As for what he kept doing, most scholars are of the opinion that what Anas meant by Qunut in this hadith is that the Prophet would stand (after raising his head from ruku’) for sometime making supplication and dhikr (remembering Allah), in the Fajr prayer, until he died. Anas himself and the four Khulafa’, did not observe this qunut in the fajr prayer after the death of the Prophet which supports the opinion of the scholars, as they would not abandon something that the Messenger of Allah continued doing all his life, so that it becomes part of his sunnah.



327. Anas : narrated, ‘The Messenger of Allah would not stand for the qunut (in prayer) unless he was supplicating for or against certain people.’ Ibn Khuzaimah graded it to be Sahih.


328. Sa’d bin Tariq Al-Ashja’i : narrated, ‘I said to my father, “Father, you have prayed behind Allah’s Messenger , Abu bakr, ‘Umar, ‘Uthman and ‘Ali. Did they observe making qunut in fajr prayer?” He said, ‘No son, it is something that has been innovated (i.e. a Bid’ah).” Related by the five Imams except for Abu Dawud.

329. Al-Hasan bin ‘Ali : narrated, ‘I said to Allah’s Messenger , ‘Teach me some words to say when making qunut in the witr prayer. He taught me “Oh Allah, guide me with those whom You guided, and strengthen me with those whom You have ordained. Surely, You have commanded and are not commanded and none whom You have committed to Your care shall be humiliated You are Blessed, Our Lord and Exalted.” Related by the five Imams. At-Tabarani and Al-Baihaqi added, ‘and none whom You have taken as an enemy shall be honoured.” و لا يعذُّ مَنْ عادَيْتَ An-Nasa’i added through another chain of narrators, “May the Peace and Blessings of Allah, the Almighty be upon His Prophet.”
و صلّى الله ~ تعالى~ على النّبِىِ

اللّهُـمَّ اهْـدِنـي فـيمَنْ هَـدَيْـت، وَعـافِنـي فـيمَنْ عافَـيْت، وَتَوَلَّـني فـيمَنْ تَوَلَّـيْت ، وَبارِكْ لـي فـيما أَعْطَـيْت، وَقِـني شَرَّ ما قَضَـيْت، فَإِنَّـكَ تَقْـضي وَلا يُقْـضى عَلَـيْك ، إِنَّـهُ لا يَـذِلُّ مَنْ والَـيْت، تَبـارَكْـتَ رَبَّـنا وَتَعـالَـيْت



330. Ibn ‘Abbas narrated, ‘The Messenger of Allah used to teach us a supplication to recite in the qunut of the fajr prayer.’ Related by Al-Baihaqi, but with a weak chain of narrators.


331. Abu Hurairah : narrated that the Prophet said, “When one of you prostrates, he should not kneel down as a camel does (i.e. put his knees down before his hands). He must put his hands first (on the ground) before he puts his knees down.” Related by the three Imams. It is stronger than the hadith narrated by Wa’il Ibn Hujr.


332. Wa’il Ibn Hujr : narrated, ‘I saw the Prophet place his knees down when he prostrated before he put his hands.’ Related by the four Imams. The reason behind the strength of the previous narration (of Abu Hurairah) is that it is supported by another narration on the authority of Ibn ‘Umar : which was graded as Sahih by Ibn Khuzaimah. It was also related by Al-Bukhari but the chain of narrators is only connected to Nafi’ : and does not reach the Prophet {24}


{24} The consensus of the scholars supports the Hadith of Ibn Hujr. Imam Ibnul Qaiyim is also of the opinion that the one should put his knees down first. Imam An-Nawawi said though that it seems that no opinion is more preferable than the other, i.e. both ahadith are accepted, and one can go down in any way described.


333. Ibn ‘Umar : narrated, ‘Whenever the Messenger of Allah sat for Tashahhud{25}, he would place his left hand on his left knee and his right hand on his right knee and he would form a ring like (fifty-three) and point with his index finger (the right hand is held closed in this case, which alone is extended to point with it.) Related by Muslim. In another version by Muslim, ‘And he would close his hand (clench his fingers) and point with his index finger.’

{25} The testification of faith, which is recited in the final sitting of the prayer.



334. ‘Abdullah Ibn mas’ud : narrated, ‘Allah’s Messenger turned around to us and said, “When any one of you prays (and sits for the final Tashahhud) then he should say, ‘All greetings of humility are for Allah, and all prayers (or more generally all acts of worship) and good deeds (all good things, sayings, praising Allah, dhikr of Allah etc….) are for Allah. Peace be upon you, O Prophet , and the mercy of Allah and His blessings be upon you. Peace be upon us and upon the righteous slaves of Allah. I bear witness that none is worthy of worship but Allah, and I bear witness that Muhammad is His slave and His Messenger.’ Then you may choose whatever supplication you like best and recite it.” Agreed upon, and the wording is from Al-Bukhari.

التَّحِيّـاتُ للهِ وَالصَّلَـواتُ والطَّيِّـبات ، السَّلامُ عَلَيـكَ أَيُّهـا النَّبِـيُّ وَرَحْمَـةُ اللهِ وَبَرَكـاتُه ، السَّلامُ عَلَيْـنا وَعَلـى عِبـادِ كَ الصَّـالِحـين . أَشْـهَدُ أَنْ لا إِلـهَ إِلاّ الله ، وَأَشْـهَدُ أَنَّ مُحَمّـداً عَبْـدُهُ وَرَسـولُه .

In the narration of An-Nasaii on the Authorty of Ibn Mas’ud, ‘We used to say (so and so) before the recitation of the tashahhud was made obligatory upon us (as mentioned above).
In the narration of Ahmad, Ibn Mas’ud says that the Prophet taught him the recitation of the Tashahhud and ordered him to teach it to other people.

335. Ibn ‘Abbas : narrated, ‘The Messenger of Allah used to teach us to say in the tashahhud, ‘Blessed greetings, prayers and good deeds are all for Allah etc.. (the rest is the same as the one mentioned in hadith 334) Related by Muslim.


336. Fadalah bin ‘Ubaid : narrated, ‘Allah’s Messenger heard a man supplicating during his prayer{25}, but he did not praise Allah and did not send prayers upon the Prophet Thereupon the Messenger of Allah said, “This one has been hasty (i.e. in making his supplication before praising Allah and praying for His Prophet). He then called him and said, “When one of you prays, begin by praising Allah. Then say prayers upon the prophet, and then supplicate what you wish form Allah.” Related by Ahmad and the three Imams: At-Tirmidhi, Ibn Hibban and Al-Hakim graded it as sahih.

{25} The man was probably sitting for at-tashahhud, and that is why the author mentioned this hadith in this section.


337. Ibn Mas’ud : narrated that ‘Bashir bin Sa’d said, ‘O Messenger of Allah , we have been ordered to send prayers upon you. How do we do it?’ The Prophet was quiet for a moment and then said, “Say ‘O Allah, Bless Muhammad and the family of Muhammad as You blessed Ibrahim (in another narration: as You blessed the family of Ibrahim). Grant favors to Muhammad and to the family of Muhammad as You granted favours to Ibrahim on this world (in another narration to the family of Ibrahim). You are indeed Praiseworthy and Glorious.’ And make taslim {26} (salutation) as I have taught you.” Related by Muslim. Ibn Khuzaimah added, ‘How do we do it (i.e. what do we say), whenever we send prayers upon you in our prayer?”
اللّهُـمَّ صَلِّ عَلـى مُحمَّـد، وَعَلـى آلِ مُحمَّد، كَمـا صَلَّيـتَ عَلـىإبْراهـيمَ وَعَلـى آلِ إبْراهـيم، إِنَّكَ حَمـيدٌ مَجـيد ، اللّهُـمَّ بارِكْ عَلـى مُحمَّـد، وَعَلـى آلِ مُحمَّـد، كَمـا بارِكْتَ عَلـىإبْراهـيمَ وَعَلـى آلِ إبْراهيم، إِنَّكَ حَمـيدٌ مَجـيد

{26} Refer to Hadith no. 290.


338. Abu Hurairah : narrated that the Prophet said, “When any of you finishes reciting the tashahhud, he should then seek refuge in Allah from the following four (trials), and should say, “O Allah! I seek refuge In You from the torment of the Hell-fire, and from the torment off the grave, from the trials of life and death, and from the (evil) trial of the false messiah (ad-Dajjal).”
اللّهُـمَّ إِنِّـي أَعـوذُ بِكَ مِـنْ عَذابِ القَـبْر، وَمِـنْ عَذابِ جَهَـنَّم، وَمِـنْ فِتْـنَةِ المَحْـيا وَالمَمـات، وَمِـنْ شَـرِّ فِتْـنَةِ المَسيحِ الدَّجّال
Agreed upon. In the narration of Muslim, “When one of you finishes reciting the final tashahhud.”



339. Abu Bakr : narrated that he said to the Messenger of Allah ‘Teach me a supplication that I may say in my prayer.’ He said to him, “Say, ‘O Allah! I have done great injustice to myself and no one forgives sins but You. So forgive me with Your forgiveness, and have mercy upon me. You are the Most Merciful, Oft-Forgiving.”
اللّهُـمَّ إِنِّـي ظَلَـمْتُ نَفْسـي ظُلْمـاً كَثـيراً وَلا يَغْـفِرُ الذُّنـوبَ إِلاّ أَنْت ، فَاغْـفِر لي مَغْـفِرَةً مِنْ عِنْـدِك وَارْحَمْـني، إِنَّكَ أَنْتَ الغَـفورُ الرَّحـيم
Agreed upon.


340. Wa’il bin Hujr : narrated, ‘I prayed with the Prophet and he would make the Salam (salutation at the end of the prayer ) to his right side saying), “Peace be upon you and the Mercy of Allah,” and to his left side (saying), “Peace be upon you and the Mercy of Allah.”
السَّلامُ عَلَيْكُمْ وَ رَحْمَةُ الله و بَرَكاتُه
Related by Abu Dawud with a sahih (sound) chain of narrators.


341. Al-Mughirah bin Shu’bah : narrated that the Messenger of Allah would say at the end of every obligatory prayer, “There is no god except Allah, the One, Who has no partner. His is the dominion and His is the praise. He has power over all things. O Allah! There is no one who may withhold what you give, and there is no one, who may give what You have withheld. No fortune or prosperity (whether it be money, children, power etc) will save or benefit its owner with You (it is only Your mercy and virtue that benefits anyone).
لا إلهَ إلاّ اللّهُ وحدَهُ لا شريكَ لهُ، لهُ المُـلْكُ ولهُ الحَمْد، وهوَ على كلّ شَيءٍ قَدير، اللّهُـمَّ لا مانِعَ لِما أَعْطَـيْت، وَلا مُعْطِـيَ لِما مَنَـعْت، وَلا يَنْفَـعُ ذا الجَـدِّ مِنْـكَ الجَـد
Agreed upon.



342. Sa’id Abi Waqqas : narrated that the Messenger of Allah would seek refuge in Allah at the end of every obligatory prayer, saying, “I seek refuge in You from miserliness, I seek refuge in You from cowardice, I seek refuge in You from senility, I seek refuge in You from the trials of this world, and I seek refuge in You from the torment of the grave.”

أَعـوذُبِكَ مِنَ البُجْلِ وَ أَعـوذُبِكَ مِنَ الجُبْنِ وَ أَعـوذُبِكَ مِنْ انْ اُرَدَّ اِلى ارْذلِ العُمُرِ،وَ أَعـوذُبِكَ مِنْ فِتْنَةِ الدُّنْيا وَ أَعـوذُبِكَ مِنْ عَـذابِ القَـبْر
Related by Al-Bukhari.


343. Thauban : narrated, “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 comes peace. Blessed are You, Owner of Majesty and Generosity.”
أَسْـتَغْفِرُ الله . (ثَلاثاً)
اللّهُـمَّ أَنْـتَ السَّلامُ ، وَمِـنْكَ السَّلام ، تَبارَكْتَ يا ذا الجَـلالِ وَالإِكْـرام
Related by Muslim.


344. Abu Hurairah : narrated the Prophet said, “Whoever glorifies Allah (i.e. say Subhanal-lah after every obligatory) prayer, thirty three times, and praises Allah (i.e. says Alhamdu-lillah) thirty three times, and says the takbir (says Allahu Akbar) , this makes 99 times in all, and to complete the hundred, he then says, ‘There is no god except Allah, the One Who has no partner. His is the dominion and His is the praise. He has power over all things.’ His sins are forgiven, even if his sins are as abundant as the foal of the sea.”
سُـبْحانَ اللهِ، والحَمْـدُ لله ، واللهُ أكْـبَر . (ثلاثاً وثلاثين)
لا إلهَ إلاّ اللّهُ وَحْـدَهُ لا شريكَ لهُ، لهُ الملكُ ولهُ الحَمْد، وهُوَ على كُلّ شَيءٍ قَـدير
Related by Muslim. In another narration, the takbir was mentioned to be said thirty four times.

345. Mu’adh bin Jabal : narrated that the Messenger of Allah said to him, “I advise you, O Mu’adh, never neglect to say at the end of every (obligatory) prayer, ‘O Allah, help me in Your dhikr (remembrance), Your thanks, and in worshipping You in the most perfect way.”
اللهم اَعِنِّى على ذِكْرِكَ و شُكْرِكَ و حُسْنِ عِبادَتِكَ
Related by Ahmad, Abu Dawud and An-Nasa’i with a strong chain of narrators.


346. Abu Umamah : narrated that the Messenger of Allah said, “Whoever recites the verse of the Throne (Ayat-al-Kursi. Surat-al-Baqarah ayah 255) 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 rendered sahih by Ibn Hibban. At-Tabarani added in his narration, ‘and recites “Say, He is Allah (the) One…..” (surah no.112).’


347. Malik bin Al-Huwairith : narrated, “The Messenger of Allah said, “Pray as you have seen me praying.” Related by Al-Bukhari.

348. ‘Imran bin al-Husain : narrated that the Messenger of Allah said, “Pray standing, if you are not able to; pray sitting; if you are not able to; pray while lying on your side, otherwise pray by nodding your head.” Related by Al-Bukhari.

349. Jabir bin ‘Abdullah narrated, “The Messenger of Allah saw a sick man praying while sitting on a cushion. The Prophet pushed it aside and said to him, “Pray while sitting on the ground if you can, otherwise, pray by nodding your head, and make a lower nodding for prostration than that for bowing (ruku’). Related by Al-Baihaqi with a strong chain of narrators).