Detailed Report on Prayer According to Quran and Sunnah (Hanafi Madhab) - Shahjalal Mosque and Islamic Center (2023)

"Salah according to Qur'an and Hadith"

(Taken from the book 'The Salah of a Believer in the Quran and Sunnah' by Shaykh Abu Yusuf Riyadh ul Haq, with some additions)

Let's start our Salah,

When you want to start your prayer, you must make the intention.

Sayyiduna Umar radiallahu anhu narrates: “Actions are based on intention. For each man will be the reward of what he proposed. Therefore, the one who migrated to Allah and His Rasool sallallaahu alaihi wasallam, his migration will be to Allah and His Rasool sallallaahu alaihi wasallam. As for someone who has emigrated for worldly gains which he hopes to acquire, or a woman he wishes to marry, then his will be a migration for whatever he intends.'[1]

Please note that when praying in congregation it is necessary to have the intention to follow the Imam as well. It is related by Sayyiduna Abu Hurairah radiallahu anhu as part of a larger hadith that Rasulullah sallallaahu alaihi wasallam said: 'The Imam was appointed so that he could be followed. Therefore, do not differ from him.” [two]

Sayyiduna Jabir bin Abdullah radiallahu anhu narrates that Rasulullah sallallahu alaihi wasallam said, 'The Imam is responsible, so whatever he does, you do it.' [3]

The above two narrations show the position and leadership of the Imam in salah and mean that it is not acceptable for anyone to join a congregation without intending to follow the Imam and hold him accountable. The following narrative makes it clear:

Ibrahim al Nakhai [4] said: 'If you join a congregation and you do not intend to make your salah, then yours will not be valid. And if the Imam makes the intention of one salâh and those behind him make the intention of another salâh, his salâh will be valid but not theirs'. [5]

The intention should preferably be made in the heart and not verbally. It is enough to have a definite knowledge in the mind about prayer and the way in which it is performed. However, some scholars have made allowances for those who cannot concentrate or who regularly experience self-doubt unless they state their intent.

[1] Bukhari 1 and Muslim 1907

[2] Bujar 689 and Muslim 411.

[3] Tabarani in al Mu'jam al Awsat quoted by Hafidh Haithami 2/66. Also reported by Daruqutni 1214. Muhaddith Dhafar Ahmad Uthmani stated that he has 2/175. For details on the life, learning and works of Hafidh Haithami and Muhaddith Dhafar Ahmad Uthmani, please see the biographies in the next volume.

[4] For details of his life and learning, see the biographies section in the next volume.

[5] Imam Muhammad en Kitab al-Aathaar 153.

And raise your hands until they are level with your earlobes. [6]

Sayyiduna Anas radiallahu anhu says: 'I saw Rasulullah sallallahu alaihi wasallam say takbir and he put his thumbs near his ears. He bowed in ruku 'until every joint of his was immovable, and then he descended (in sujûd) with the takbir. His knees went before his hands. [7]

In another narration, Sayyiduna Anas radiallahu anhu reports: 'When Rasulullah sallallahu alaihi wasallam said takbir, he raised his hands until they were in line with his ears and then said Subhânak Âllahumma...[8]

Sayyiduna Wail bin Hujr radiallahu anhu says: 'I saw Rasulullah sallallaahu alaihi wasallam raise his thumbs up to his earlobes in salah.' [9]

The same was narrated by Sayyiduna Baraa bin Azib radiallahu anhu[10] and Sayyiduna Malik bin al Huwayrith radiallahu anhu[

There are some hadiths that mention the hands raised to the shoulders at the beginning of the salah. It is quite possible that they only did this when they wore shawls and cloaks over them in winter and could not bring their hands to their ears under the cloaks. This is clearly explained by Imam Tahawi in his Sharh Ma'ani al Athaar [12] and confirmed by the following hadith: Sayyiduna Wail bin Hujr radiallahu anhu says: 'I saw Rasulullah sallallaahu alaihi wasallam raise his hands near his ears when the salâh began. He continues: “Then I approached them (the companions, and in one narration, 'the following year') and saw them putting their hands to their chests at the beginning of the salah: they had robes and shawls over them. '[13]

Hafidh ibn al Humam has another explanation. He writes: “There is no contradiction here. Aligning the thumbs with the earlobes also allows the hands to be level with the shoulders and ears. This is because the bottom of the hand along with the wrist is parallel or close to the shoulder, and the hand itself is in line with the ear. The narrators who clearly mentioned that the thumbs are aligned with the earlobes managed to combine the two accounts, so it is mandatory to take this into account.'[14]

So the meaning of all these different hadiths is that when starting the salah, the hands should be raised to shoulder height with the thumbs at the level of the earlobes and the fingers in line with the tops of the ears. In this way all the different narratives of raising the hands to the shoulders, earlobes and the tops of the ears will be reconciled. This explanation is confirmed by the following hadith:

Sayyiduna Wail bin Hujr radiallahu anhu relates that he observed Rasulullah sallallahu alaihi wasallam when he rose to salâh. He raised his hands until they were close to his shoulders, leveled his thumbs with his ears, and then uttered the takbir. [fifteen]

It is permissible to raise hands before takbir as in Sayyiduna Wail bin Hujr radiallahu anhu hadith above and Sayyiduna Abu Humaid al Saidee quoted below.[16] It is also permissible to raise them together with the takbir as mentioned in Sayyiduna Wail bin Hujr radiallahu anhu hadith recorded by Abu Dawud.[17] Both methods are allowed, but the Hanafi ulama preferred the first option of raising hands before takbir. [18]

[6] This is for men. Women should bring their hands to their shoulders or close to their chests.

[7] Hakim 822 and Baihaqi 2632. Hakim classified sahih and Dhahabi agreed with him. Hafidh Ibn al Humam quotes Ibn in Jawzi in Fath al Qadeer 1/287 as saying that all the narrators from him are authentic. For details on Hafidh Ibn al Humam's life, learning, and works, see the biographies section in the next volume.

[8] Abu Ya'laa 3735, Tabarani in al Mu'jam al Awsat quoted by Hafidh Haithami 2/107. Hafidh Haithami adds that his narrators are authentic. Also reported by Daruqutni 1135. Ibn Qudamah says in al Mughni 2/27 that the narrators from him are all authentic

[9] Imam Abu Hanifah quoted in Jam'i al Masaneed 1/412. Also reported by Ibn Abi Shaibah 2410, Ahmad 18370, Abu Dawud 737, Nasai in his al Mujtaba 882 and his al Sunan al Kubra 956, Ibn al Jarood in al Muntaqa 202, Ibn Khuzaimah 480, Tahawi 1/196 and Tabarani in al Mu 'jam al Kabeer 22/32 at 72. Imam Nasai says in his al Sunan al Kubra 956, 'Although Abdul Jabbar did not hear a hadith directly from his father, the hadith itself is sahih.'

[10] Abdul Razzaq 2530, Ibn Abi Shaibah 2411, Ahmad 18199 and Tahawi 1/196.

[11] Ibn Abi Shaibah 2412.

[12] Share Ma'ani al Aathar 1/197

[13] Abu Dawud 728. Imam Nimawi 320 classified as a hasan. For details on Imam Nimawi's life, learning and works, see the biographies section.

[14] Fath al-Qadir 1/288.

[15] Abu Dawud 724.

[16] See next page.

[17] Abu Dawud 725.

[18] There is also a third possibility of raising the hands after saying the takbir, as can be understood from the hadith of Sayyiduna Malik bin al Huwayrith radiallahu anhu in Muslim, but Allamah Anwar Shah Kashmiri says in his commentary in Bukhari Arabic, Faidh al Bari, that this was never the practice of anyone in the ummah. See the biographies section at the end of the book for details on the life, learning and work of Allamah Anwar Shah Kashmiri.

The palms of the hands should face the qiblah and the fingers should be slightly open in a natural way: neither too closed nor too open.[19]

Saeed bin Samaan reports: 'Sayyiduna Abu Hurairah radiallahu anhu entered the Banu Zurayq Mosque while we were there. He said: 'There are three things that were the practice of Rasulullah, sallallaahu alaihi wasallam, but which people have now abandoned: when Rasulullah, sallallaahu alaihi wasallam, would get up to pray, he would do it.' (Explaining this) Abu Amir (one of the narrators) then raised his hands without opening the fingers or closing them tightly.[20]

[19] The fingers should be extended in ruku' while holding the knees, and should be held together in sujud. Other than these two cases, the fingers should be left in their natural position in salâh, neither too tight nor too open. See the hadith of Sayyiduna Wail bin Hujr radiallahu anhu below under the subheading 'Holding the knees with open fingers'. Please note this is for men. Women should try to keep their fingers together in all salah postures.

[20] Hakim 856 and Baihaqi 2317. Hakim declared sahih and Dhahabi agreed.

Your gaze should not wander in any direction, but should be focused in front of you, in your place of prayer.

Sayyiduna Anas radiallahu anhu narrates that Rasulullah sallallaahu 'alaihi wa sallam said: 'What do certain people who look towards the sky have in their salâh? that's what he said: "Either you refrain from it or your sight will be taken away."[21]

Muhammad Ibn Seereen reports that they (Rasulullah's companions sallallaahu alaihi wa sallam) would advise that a person's gaze should not go beyond the place of his prayer.[22]

Sayyiduna Anas radiallahu anhu narrates that Rasulullah sallallahu alaihi wa sallam said: 'O Anas! Direct your gaze towards where you are going to prostrate yourself.[23]

Then you must say the consecrated takbir (takbirat al tahreemah).

Allah says in the Holy Quran: And (who) mentions the name of his Lord and prays.[24]

Sayyiduna Ali radiallahu anhu narrates that Rasulullah sallallahu alaihi wa sallam said: 'The key to salâh is purity, its consecration is takbir and its act of deconsecration is salam. [25]

Sayyiduna Abu Humaid al Saidi radiallahu anhu says: 'When Rasulullah sallallaahu alaihi wa sallam got up to pray, he looked towards the qiblah, raised his hands and said Allahu Akbar.'[26]

Sayyiduna Abu Hurairah narrates that when Rasulullah sallallaahu alaihi wa sallam stood up for salâh, he used to say takbir when he was standing while bowing to the ruku'. Then he would read 'Sami Allâhu li man Hamidah' (Allah heard the one who praised him) upon getting up from the ruku'. While he was standing, he was saying 'Rabbanâ lakal Hamd' (O Allah! All praise belongs to you). Then he would say the takbir when he fell prostrating and again when he got up. He would do this throughout the salah until he completed it. He would also say takbir when he got up from the second rakah.[27]

Ibrahim al Nakhai says: 'Whoever does not say takbir when salah begins, then he is not in salah'[28].

There is no disagreement among scholars that takbirat al tahreemah is obligatory, and without it, salâh is invalid.[29]

[21] Generosity 717.

[22] Saeed bin Mansoor quoted in Muntaqa al-Akhbaar 2/194 and Fath al-Bari 2/295. Hafidh ibn Hajar adds that the narrators from him are authentic. Also reported by Baihaqi

[23] Baihaqi 3545. Muhaddith Dhafar Ahmad Uthmani cites (666) from Azizi that Dailami narrated this hadith in his Musnad al Firdaus and that it is hasan 1i ghairihi. He also quotes Ibn Hajar Makki, who says that the hadith has several strings that make it eligible for the rank of hasan.

[24] al-A'laa 18/15.

[25] Abdul Razzaq 2539, Ibn Abi Shaibah 2378, Ahmad 1009, Ibn Majah 275, Abu Dawud 61 and 618 and Tirmidhi 3. Imam Nawawi declared his isnad sahih in al Majm'u 3/240. Hakim also narrated it (457) on the authority of Sayyiduna Abu Saeed al Khudri radiallahu anhu saying that it is sahih.
Dhahabi agreed with him.

[26] Ibn Mayah 803. Imam Nimawi declared hasan (312).

[27] Generosity 756.

[28] Imam Muhammad em Kitab al-Aathaar 74.

[29] Rahmat al Ummah fi Ikhtilaf al Aimmah, p29.

And placing the palm of the right hand on the back of the left hand, wrist and forearm.

Sayyiduna Sahl bin Sa'd radiallahu anhu anhu reports that people were ordered to move their right hand over their left in salah. Abu Hazim (the narrator of Sahl radiallahu anhu) says: 'I only know that he (Sahl bin Sa'd radiallahu anhu) attributes this directly to rasulullah sallallahu alaihi wa sallam'[30].

As part of a larger hadith, Sayyiduna Wail bin Hujr radiallahu anhu also narrates that rasulullah sallallaahu alaihi wa sallam placed his right hand on the back of his left hand, on the wrist and forearm.[31]

Sayyiduna Abdullah bin Mas'ud radiallahu anhu relates that once he was praying salâh placing his left hand on top of his right. Rasulullah sallallaahu alaihi wa sallam saw it and placed his right hand on top of his left.[32]

Qabeesah bin Hulb narrates from his father, who says: 'Rasulullah, sallallahu alaihi wa sallam, used to lead us in prayer and held his left hand with his right hand'.[33]

[30] Malik 378 and Bujari 707.

[31] Ibn Khuzaimah 480 y Baihaqi 2325. Imam Nimawi classificou-o sahih (323).

[32] Ibn Majah 811, Abu Dawud 755, Nasai 888 and Baihaqi 2327. Imam Nawawi declara sahih em al Majm'u 3/313.

[33] Ibn Abi Shaibah 3934, Ahmad 21467, Ibn Majah 809 and Tirmidhi 252. Imam Tirmidhi adds that it is a hasan hadith.

You should place both hands below the navel. [3. 4]

Sayyiduna Wail bin Hujr radiallahu anhu says: 'I saw Rasulullah sallallahu alaihi wa sallam radiallahu anhu placing his right hand over his left in prayer below the navel.[35]

Sayyiduna Ali radiallahu anhu says: 'It is part of the sunnah of prayer to place the palm of the hand on the palm below the navel'[36].

Sayyiduna Abu Hurairah radiallahu anhu says: 'The placement of the hands on the hands in prayer is below the navel'.[37]

Hajjaj bin Hasan said: 'I heard Abu Mijlaz [38] saying or asking how I should place my hands.' and place both below the navel.'[39]

Ibrahim al Nakhai relates that Rasulullah, sallallaahu alaihi wa sallam, rested one of his hands on the other in salah, humbling himself before Allah. Imam Muhammad (the narrator of this hadith) says: 'He would place the palm of his right hand on his left wrist below the navel. His wrist would look like this in the middle of the palm. [40]

Ibrahim al Nakhai also says: 'He (the individual performing the prayer) should place his right hand on top of his left, below the navel'[41].

Imam Tirmidhi says in his Sunan after narrating the above Qabeesah hadith: 'Shaking hands in prayer is the practice of the Sahâbah, Tabi'ûn and Tab' Tabieen scholars. They are of the opinion that the individual performing the prayer should place his right hand on top of his left. Some of them then say that he must place them above the belly button, while others claim that they must be placed below the belly button. Everything is allowed in their opinion.'[42]

[34] This is for men only. Women must place their hands on their breasts. See later chapters for further explanations.

[35] Ibn Abi Shayba. Hafidh Qasim bin Qutlubughah says in his takhreej of the hadith of 'al Ikhtiyaar' that this hadith has a very good sanad. Imam Hashim Sindhi also says in his Dirham al Surrah p84 that his healing is strong. Imam Nimawi says that his sanad is sahih (330). Imam Abu Tayyib Madani also says in his commentary on Tirmidhi 1/277 (published by al Matba' al Nidhami, Kanpur, India, 1299 AH) that this is a hadeeth which is sahih in both sanad and text and therefore it is a basis for evidence Also for details of the lives, learning and works of Hafidh Qasim bin Qutlubughah and Sindhi Imam Hashim, see the biographies.

[36] Ibn Abi Shaibah 3954, Ahmad 877, Abu Dawud 756, Daruqutni 1089 and 1090 and Baihaqi 2341 and 2342. Also narrated by Abu Hafs bin Shaheen in his al Sunnah and by Adani in his Musnad, as mentioned by Allamah Hashim Sindhi in Dirham al Surrah, p32 quoting Kanz al Ummal. Also reported by Razeen quoted by the author of Jam' al Fawaid.

[37] Abu Dawud 758 e Ibn Battah conforme citado por Allamah Hashim Sindhi em Dirham al Surrah, p36.

[38] For details of his life and learning, see biographies.

[39] Ibn Abi Shaibah 3942. Ibn in Turkumani says 2/47 that it was narrated with a very good sanad. Imam Nimawi (331) and Muhaddith Yusuf Binnouri 2/44 say that his isnad is sahih. He too was mentioned by Imam Abu Dawud, but without sanad (757). For details about the life, learning, and works of Ibn Turkumani and Muhaddith Yusuf Binnouri, see their biographies.

[40] Imam Muhammad en su Kitab al-Aathaar 120.

[41] Ibn Abi Shaibah 3939 e Imam Muhammad em seu Kitab al Aathaar 121. Imam Nimawi diz que seu isnad é hasan (332).

[42] Tirmidhi 252.

Then calmly read thana.

Allah says in the Holy Qur'an: And sing the praises of your Lord when you stand.[43]

Dhahhak says in the commentary on this verse: 'This means saying: Subhânak Allâhumma...

You are glorified, O Allah, and praised. Blessed be his name and high be his majesty. Outside of you there is no God[44].

Sayyiduna Abu Saeed al Khudri radiallahu anhu narra que quando Rasulullah sallallahu alaihi wa sallam começava o salâh, ele dizia Subhânak Allâhumma…’.[45]

The same hadith has also been narrated from Ummul Mu'mineen Aisha[46] radiallahu anha and Sayyiduna Anas radiallahu anhu[47] as well as other Sahâbah radiallahu anhum.

Abdah reports that Sayyiduna Umar bin al Khattab radiallahu anhu, recited the following words out loud (in salah) 'Subhânak Allâhumma…'.[48]

Aswad reports that when Sayyiduna Umar bin al-Khattab radiallahu anhu began the salâh, he would say Subhânak Allâhumma.

It is also narrated that Sayyiduna Uthman, [50] Sayyiduna Abu Bakr [51] and Sayyiduna Abdullah bin Mas'ud [52] radiallahu anhum practice it

[43] AlToor 52/48.

[44] Ibn Abi Shaibah 2402 e Ibn Jareer em Tabari 32403 y 32404.

[45] Ibn Abi Shaibah 2401, Ahmad 11260, Ibn Majah 804 and Nasai 899. Hafidh Haithami says 2/265 that his narrators are authentic.

[46] Ibn Majah 806, Abu Dawud 776, Tirmidhi 243, Hakim 859 and Baihaqi 2347. Hakim declared sahih and Dhahabi agreed with him.

[47] Abu Ya'laa 3735, Tabarani in al Mu'jam al Awsat quoted by Hafidh Haithami 2/107. Hafidh Haithami adds that his narrators are authentic. Also reported by Daruqutni 1135. Ibn Qudamah says in al Mughni 2/27 that the narrators from him are all authentic.

[48] ​​Muslim 399.

[49] Ibn Abi Shaibah 2395, Tahawi 1/198 and Baihaqi 2350. Imam Nimawi diz que seu isnad é sahih (337).

[50] Daruqutni 1141. Imam Nimawi says that its isnad is hasan (338).

[51] Saeed bin Mansoor quoted by al Shawkani in Nail al Awtaar 2/202. Also reported by Ibn Abi Shaibah 2393

[52] Ibn Abi Shaibah 2391; E Ibn al Mundhir conforme citado por Abdus Salam Ibn Taymiyyah em al Muntaqa 2/203.

Ta'awwudh.

Allah says in the Holy Quran:

So when you recite the Qur'an, seek Allah's protection against the accursed Shaitan.[53]

Sayyiduna Abu Saeed al Khudri radiallahu anhu relata que antes de recitar Rasulullah sallallahu alaihi wa sallam rezava awoozu billahi… [54]

Aswad says: 'Sayyiduna Umar radiallahu anhu started salâh, said the takbir and then recited:[55]

Subhanakallahumma…. Ya woozubillahi…….

Abu Wail relates that they (the companions) said ta'awwudh and basmalah silently in salah. [56]

[53] al-Nahl 16/98.

[54] Abdul Razaq 2589.

[55] Ibn Abi Shaibah 2455.

[56] Saeed bin Mansur quoted by Imam Nimawi 340. He adds that his isnad is sahih.

And basmala.

Sayyiduna Anas bin Malik radiallahu anhu says: 'I prayed salâh behind Rasulullah sallallahu alaihi wa sallam, Abu Bakr, Umar and Uthman radiallahu anhum and I did not hear any of them reciting Bismillah al Rahman al Raheem out loud.[57]

Sayyiduna's son, Abdullah bin Mughaffal radiallahu anhu, narrates: 'My father heard me read Bismillah al Rahman al Raheem in salah. He said, “Oh my son. Are you an innovator? Beware of innovation." (Abdullah bin Mughaffal's son, radiallahu anhu, adds: "I have not seen anyone among Rasulullah's companions, sallallaahu alaihi wa sallam, to whom innovation was more repulsive than my father.") His father said, "I prayed with Rasulullah, sallallaahu alaihi wa sallam, Abu Bakr, Umar and 'Uthmân radiallahu anhum, and I have not heard any of them recite Bismillah al Rahman al Raheem, so don't recite it. When you pray salah, read al Hamdu Lillahi Rabbil Aalameen.'[58]

[57] Malik 179, Muslim 399 and Nasai 907.

[58] Ahmad 16345, Ibn Majah 815, Tirmidhi 244 and Tahawi 1/202. Imam Tirmidhi diz que é hasan.

Followed by a recitation of Surah al Fatihah.

Sayyiduna Ubadah bin Samit radiallahu anhu reports that Rasulullah sallahu 'alaihi wa sallam said: 'There is no salâh for one who does not recite 'the opening chapter of the book'.'[59]

Wahb bin Kaysan relates that he heard Sayyiduna Jabir bin Abdullah radiallahu anhu say: 'He who prays a rak'ah in which he does not recite Surah al Fatihah, has in fact not prayed unless he is behind an Imam'[60] ] .

Hadiths, such as those mentioned above, which emphasize the obligation of Surah al Fatihah, are for the Imam or the individual, not the muqtadi. Imam Tirmidhi quoted Imam Ahmad who commented on the above hadith (There is no salâh for one...) saying 'This is if he is alone'.

[59] Bujar 723 and Muslim 394.

[60] Malik 188 and Tirmidhi 313. Imam Tirmidhi says that the hadith is hasan sahih.

When completing Surah al Fatihah, you must say Amen silently, regardless of whether you are alone or praying behind the Imam.

Sayyiduna Abu Hurairah radiallahu anhu narrates that Rasulullah sallallhu alaihi wa sallam said: 'When the Imam says "Ghairil Maghdhoobi Alaihim WaladhaAlleen", say Amen. To the one whose Amin coincides with that of the angels, all his past sins will be forgiven »[61].

Sayyiduna Abu Hurairah radiallahu anhu narrates that Rasulullah sallallhu alaihi wa sallam said: 'When the Imam says "Ghairil Maqhdhoobi Alaihim Waladhaalleen" say Amen. And indeed the angels say Amen and the Imam says Amen. Then, the one whose Amin coincides with that of the angels, will have his past sins forgiven.[62]

Sayyiduna Abu Hurairah relates that Rasulullah sallallhu alaihi wa sallam would teach us by saying: 'Don't try to surpass the Imam. When he says takbir, you say it too; when he recites "Waladhaalleen", then say Ameen; when he performs ruku', so will you; and when you say 'Sami Allâhu li man Hamidah' say 'Allâhumma Rabbana lakal Hamd'.[63]

As can be deduced from the above hadith, the Amen should be said silently, just as 'Allâhumma Rabbana lakal Hamd' is said silently. Sayyiduna Wail bin Hujr radiallahu anhu says: 'Rasulullah sallallhu alaihi wa sallam guided us in salâh. When he would recite “Ghairil Maqhdhoobi Alaihim Waladhaalleen”, he would say Amen silently. (Literally, 'He kept his voice silent.') He also placed his right hand on top of his left hand and said salam to the right and to the left.'[64]

Ibrahim al Nakhai diz: 'Há cinco coisas que o Imam diz silenciosamente: 'Subhânak Allâhumma...', ta'awwudh, basmalah, Ameen e 'Allâhumma Rabbana wa lakal Hamd'.

Abu Wail relata que Sayyiduna Ali e Sayyiduna Abdullah bin Mas'ud radiallahu anhu não diziam o basmalah, ta'awwudh ou Ameen em voz alta.[66]

Abu Wail says that Sayyiduna Umar and Sayyiduna Ali radiallahu anhu would not say basmalah, ta'awwudh or Ameen out loud.[67]

Ibn Jareer al Tabari says, quoted by Ibn al Turkurnam[68], that this was the practice of most of the Sahâbah radiallahu anhum and Tabi'ûn.[69]

[61] Malik 196, Bukhari 749 and Muslim 410.

[62] Ahmad 7174, Darimi 1246, Nasai 927 and Ibn Hibban 1801. Imam Nimawi dice que su isnad es sahih (376).

[63] muslim 415

[64] Abu Dawud Tayalisi 1024, Ahmad 18363, Tirmidhi 248; Tabarani em al Mu'jam al Kabeer 22/43 n.º 109, 22/9 n.º 3 y 22/45 n.º 112; Daruqutni 1256, Hakim 2913 y Baihaqi 2447. Hakim declared sahih y Dhahabi concordou.

[65] Imam Muhammad in his Kitab al Aathaar 83 (he mentions four instead of five); Abdul Razzaq 2597 and Ibn Abi Shaibah 8849. Imam Nimawi says that his isnad is sahih (386). Muhaddith Dhafar Ahmad Uthmani says that the narrators from him are authentic (724).

[66] Tabarani in al Mu'jam al Kabeer quoted by Hafidh Haithami 2/108. Hafidh Haithami says that the sanad contains Abu Sa'd al Baqqal, which is authentic and mudalis. Muhaddith Dhafar Ahmad Uthmani rates it sahih 2/250.

[67] Ibn Jarir al-Tabari in Tahdheeb al-Athaar quoted by Ibn al-Turkumani 2/70. Also informed by Tahawi 1/2 Muhaddith Dhafar Ahmad Uthmani says that its narrators are those from the six books of hadith, except Abu Sa'd al Baqqal, who is authentic and mudalis.

[68] Ibn al Turkumani 2/85.

[69] For a more detailed discussion of this topic, see the next volume

Then repeat the basmalah and recite any other Surah, or at least one long verse or three short verses from any part of the Qur'an.

Allah says in the Qur'an: So recite as much as you can from the Qur'an.[70]

Sayyiduna Abu Qatadah radiallahu anhu narrates that Rasulullah sallallhu alaihi wa sallam would recite Surah al Fatihah and another Surah in the first two rak'aat of Dhuhr and Asr salâh, and sometimes (he would read it loud enough and) let us listen to a verse. . In the second two rak'aat he only read Sûrah al Fatihah.”[71]

Sayyiduna Ubadah bin al Samit radiallahu anhu narrates that Rasulullah sallallhu alaihi wa sallam said: ‘There is no salâh for those who do not recite the mother (essential chapter to Fatihah) from the book and more.”[72]

Sayyiduna Abu Saeed al Khudri radiallahu anhu relates that Rasulullah sallallhu alaihi wa sallam said: 'The key to salâh is purity, its consecration is takbir and its act of deconsecration is salam. And there is no salâh for one who does not recite 'Alhamdu lillâh...' (the opening chapter of the book) and a Surah in one or another obligatory prayer'[73].

[70] al Muzzammil 73/20.

[71] Muslim 451, Bujar 725.

[72] Muslim 394, Abu Dawud 822 and Ibn Hibban 1783.

[73] Tirmidhi 238. Add that it is hasan.

If you are praying in a congregation, you should not read anything behind the Imam.

Allah says: And when the Qur'an is recited, listen attentively and remain silent, so that you may receive mercy.[74]

Sayyiduna Abu Hurairah radiallahu anhu says: ‘Rasulullah sallallahu alaihi wa sallam turned around after a salâh in which he recited aloud. He asked: “Did any of you recite (behind me)?” A man replied, "Yes." Rasulullah sallallaahu alaihi wa sallam said: “I say: what is wrong with me? I am being challenged by the Qur'an." After people heard this from Rasulullah, sallallaahu alaihi wa sallam, they stopped reciting with him (behind him) in those salâhs in which he prayed aloud'[75].

Sayyiduna Abu Hurairah radiallahu anhu reports that Rasulullah sallallaahu alaihi wa sallam said: 'The Imam has been appointed so that he can be followed. So when he says takbir, you say it too, and when he says it, he remains silent.”[76]

Sayyiduna Abu Musa al Ash'ari radiallahu anhu says: 'Rasulullah sallallahu alaihi wa sallam taught us that "When you stand up for prayer, one of you should lead the rest, and when the Imam recites, remain silent."

Abu Wail reports that Sayyiduna Abdullah bin Mas'ud radiallahu anhu was asked about the recitation behind the Imam. He replied: 'Remain silent during the recitation (of the Imam). For certainly there is a duty in salah for which the Imam is sufficient for you.'[78]

Nafi' reports that when Sayyiduna Abdullah bin Umar radiallahu anhu was asked, 'Should one recite behind the Imam?', he replied: 'When one of you prays behind the Imam, then the recitation of the Imam is enough for him. When he prays alone, he must recite. Nafi' adds: 'Abdullah bin Umar radiallahu anhu would not recite behind the Imam.' an Imam, the recitation of the Imam is enough for him.'[80]

O hadiz acima también foi relatado por Rasulullah sallallahu alaihi wa sallam sob a autoridade do nobre Sahaba Anas,[81] Abdullah bin Abbas,[82] Abu Huaira,[83] Abu Saeed al Khudri,[84] Abdullah bin Umar,[85] ] ] Ali, [86] and Abu al-Darda [87] radiallahu anhum.

Hadiths like the above that emphasize the obligation of Sûrah to Fâtihah are for the Imam or the individual, not for the muqtadi. Imam Tirmidhi quoted Imam Ahmad who commented on the above hadith (There is no salâh for one...) saying 'This is if he is alone'.

Wahb bin Kaysan relates that he heard Sayyiduna Jabir bin Abdullah radiallahu anhu say: 'He who prays a rak'ah in which he does not recite Surah al Fâtihah, has not actually prayed unless he is behind an Imam.'[88] ]

[74] Al A'raaf 7/204.

[75] Malik 194, Ahmad 7760, Ibn Majah 849, Abu Dawud 826, Tirmidhi 312 and Nasai 919.

[76] Ahmad 9151. Also reported by Ahmad bin Manee' and Abd bin Humaid in their Musnads with a sahih sanad quoted by Bouseeree in Misbah al Zujajah Chapter 150, hadith 313. Also narrated by Ibn Majah 846, Abu Dawud 603, Nasai 921 and 922 and Tahawi 1/217. Imam Nimawi says that his isnad is sahih. Allamah Abdul Hayy Luckhnawi categorically concludes in his Imam al Kalam, p. 165, that the hadith is authentic after citing several ulama who have declared it sahih, including Imam Ahmad. For details on the life, learning and works of Allamah Abdul Hayy Luckhnawi, see the biographies.

[77] Ahmad 19224, Muslim 404 (as part of a longer hadith), and Ibn Majah 847.

[78] Imam Muhammad in his al Muwatta 120 and 122, Ibn Abi Shaibah 3780 and Tahawi 1/217. Imam Nimawi says 369 that his isnad is sahih.

[79] Malico 193.

[80] Imam Abu Hanifah as recorded in Khaskafi's Musnad p307 and Jam'i al Masaneed 1/334; Imam Muhammad in his al Muwatta 117 and in his Kitab al Hujjah 1/118 with an isnad declared sahih by Hafidh Badr al Deen al Aini and Imam Nimawi 364. Also reported by Ibn Abi Shaibah 3802 with an isnad declared sahih by Ibn in Turkumani 2 /228; Ahmad 14233; Abd bin Humaid 1050; Ahmad bin Manee' with a sahih isnad quoted by Imam Nimawi 364; Ibn Majah 850; Tahawi 1/217 with an isnad declared sahih by Hafidh Ibn al Humam as mentioned in the footnotes of Sharh Maani al Athaar 1/217; and Baihaqi 2897.

[81] Ibn Hibban em seu al Dhuafaa 2/202.

[82] Darukutni 1238 y 1252.

[83] Darukutni 1229 y 1230.

[84] Tabarani in al Mu'jam al Awsat quoted by Hafidh Haithami 2/111. Hafidh Haithami says that the sanad contains Haroon al Abdi, who is a matrook.

[85] Daruqutni 1225.

[86] Daruqutni 1234.

[87] Daruqutni 1248.

[88] Malik 188 and Tirmidhi 313.

When you finish this recitation, repeat the takbir...

Abu Salâmah reports that Sayyiduna Abu Hurairah radiallahu anhu led them in salah and uttered takbir each time he stood up or fell (in ruku' or prostration). Having completed the salah, he would turn around and say: 'Among you, my salah is the closest to that of Rasulullah sallallaahu alaihi wa sallam' [89].

Sayyiduna Abdullah bin Mas'ud radiallahu anhu says: 'Rasulullah sallallahu alaihi wa sallam would say the takbir at the time of every rise, fall, rise and sit down, just like Abu Bakr, Umar and Uthman radiallahu anhum [90]

[89] Malik 168, Bukhari 752 and Muslim 392.

[90] Ahmad 3652, Darimi 1249, Tirmidhi 235 and Nasai 1149. Imam Tirmidhi says it is a hasan sahih hadith.

And without raising your hands...

Alqamah reports that Sayyiduna Abdullah bin Mas'ud radialllahu anhu said: 'Should not I guide you in salâh in the manner of Rasulullah sallallahu alaihi wa sallam?' Then he prayed and didn't raise his hands except at first.

The above hadith was also reported by Imam Nasai with the following wording: 'Shouldn't I inform you of Rasulullah's salâh, sallallaahu alaihi wa sallam?' He then he got up and raised his hands once at first. He did not raise them [92].

Sayyiduna Abdullah bin Mas'ud radiallahu anhu reports that Rasulullah sallallaahu alaihi wa sallam raised his hands at the time of the first takbir and did not raise them again[93].

Sayyiduna Baraa bin Azib radiallahu anhu reports that when Rasulullah sallallaahu alaihi wa sallam began salâh, he would raise his hands near his ears and then would not raise them again[94].

Sayyiduna Abdullah bin Umar radiallahu anhu narrates that Rasulullah sallallaahu alaihi wa sallam raised his hands at the beginning of the salah and then did not raise them again[95].

Abbad, son of Sayyiduna Abdullah bin Zubair radiallahu anhu, relates that, at the beginning of the salah, Rasulullah, sallallaahu alaihi wa sallam, raised his hands at the beginning and did not raise them again at any time until he had completed his prayer.[96]

Sayyiduna Abdullah bin Mas'ud says: 'I prayed behind Rasulullah sallallahu alaihi wa sallam, Abu Bakr and Umar radiallahu anhum and they did not raise their hands except when they started salâh'[97].

Aswad says: 'I prayed salah with Umar bin al Khattab radiallahu anhu and he did not raise his hands during any part of the salah except at the beginning.' Abdul Malik (one of the narrators) said: 'I also observed that Sha'bi, Ibrahim and Ishaq did not raise their hands except when starting their salah'[98].

Ibrahim al Nakhai says: 'Abdullah bin Mas'ud radiallahu anhu did not raise his hands anywhere in the room except at the beginning.'[99]

Aasim bin Kulaib narrates from his father that Sayyiduna Ali radiallahu anhu raised his hands in the first takbir of salah. He would not create them again after this.[100]

Abu Ishaq says: 'The companions of Abdullah bin Mas'ud and Ali radiallahu anhum did not raise their hands except at the beginning of the salah.' Wakee' adds: 'And they wouldn't breed them again'[101].

Mujahid says: 'I prayed salâh behind Ibn Umar radiallahu anhu and he did not raise his hands in salah except at the time of the first takbir'.[102]

Abdul Azeez bin Hakim said: 'I saw Ibn Umar radiallahu anhu raise his hands to the level of his ears at the time of the first takbir at the beginning of the salah, and he did not raise them anymore'[103].

Husain bin Abdul Rahman reports: 'Amr bin Murrah and I visited Ibrahim al Nakhai. Amr said: “Alqamah bin Wail al Hadhrami narrated to me from his father radiollahu anhu that he prayed salâh with Rasulullah sallallahu alaihi wa sallam. He saw him raise his hands when he said takbir, when he bowed in ruku' and when he got up from there”. Ibrahim replied: “I don't know. He may not have seen Rasulullah sallallaahu alaihi wa sallam pray except for that day and therefore remembered him. (Otherwise) Ibn Mas'ud radiallahu anhu and his companions did not remember this about him? I haven't heard that from any of them. They only raised their hand at the beginning of the salah when they said takbir.”[104]

Sayyiduna Jabir bin Samurah radiallahu anhu says: 'Rasulullah, sallallaahu alaihi wa sallam, came to us saying: 'Why do I see you raising your hands like the tails of stubborn horses? Keep calm in salah.'[105]

Abu Bakr bin Ayyash says: 'I have not seen a single faqih do this: raise his hands at any time except the first takbir.'[106]

Muhaddith Dhafar Ahmad al Uthmani writes:

'This shows that raising the hands when bowing in ruku' and standing up was probably not widely practiced during Tabi'un times, as Abu Bakr bin Ayyash was a prominent Tab'i Tabieen. Malik, who was also a prominent Tab'i Tabiee, says as recorded in al Mudawwanah al Kubra: "I do not know how to raise my hands in any takbir of salah, either while standing or bowing, except at the beginning when I should raise your hands. slightly.'[107] Ibn al Qasim also says: 'Raising the hands was weak in Malik's opinion, except at the beginning of salah.' It also shows that raising the hands was not generally practiced at that time.' [108]

Imam Nimawi said:

'The Sahâbah radiallahu anhum and those who came after them differed in this respect. As for the four caliphs, the raising of the hands was not tested by them, except in the first takbir of tahreemah. And Allah knows best.'[109]

After narrating the above hadith from Sayyiduna Abdullah bin Mas'ud, Imam Tirmidhi comments:

'There is a narration of the same meaning on the authority of Baraa bin Azib, Abdullah bin Mas'ud's radiallahu anhu hadith is hasan, and many of Rasulullah's fellow scholars (salallahu alaihi wa sallam) are of the same opinion, i.e. , since the hands should not be raised during the salah, except once at the beginning. This is also the opinion of Sufyan al Thawri and the people of Kufah'.

Not raising the hands, except at the beginning of salâh, was known practice of Sayyiduna Abu Bakr, Sayyiduna Umar, Sayyiduna Ali and Sayyiduna Abdullah bin Mas'ud radiallahu anhum, well as many others among the learned Sahâbah radiallahu anhum, as mentioned by Tirmidhi above It was also reported by Sayyiduna Ibn Umar radiallahu anhu and others. Among the Tabi'un, it was the known practice of the companions of Sayyiduna Ali radiallahu anhu and Sayyiduna Ibn Mas'ud radiallahu anhu, Aswad bin Yazeed, Alqamah bin Qais, Ibrahim al Nakhai, Khaithamah, Qais bin Abi Hazim, Aamir al Sha' bi , [110] Abu Ishaq al Sabiee, Wakee', Aasim bin Kulaib, practically all the fuqahah and the people of Kufah, and many in other cities. It is also the opinion and practice of Mughirah, Hasan bin Salih, Sufyan al Thawri, Hasan bin Hayy, Wakee', Ishaq bin Abi Israeel, Imam Abu Hanifah, Imam Malik, Imam Abu Yusuf, Imam Muhammad and their followers.[111]

[91] Imam Abu Hanifah as recorded in Jam'i al Masaneed 1/355. Also related by Ibn Abi Shaibah in his al Musannaf 2441 as well as in his Musnad 323; Ahmad 3672, Abu Dawud 748, Tirmidhi 257; Nasai in al Mujtaba 1058 and also in al Sunan al Kubra 645 and 1099; Abu Ya'laa 5040 and 5302 and Baihaqi 2531. Ibn Hazam 2/264, Ibn al Turkumani 2/113 and Imam Nimawi 402 stated the sahih hadith.

[92] Nasai 1026. Muhaddith Dhafar Ahmad Uthmani says 814 that its narrators are those of Bukhari and Muslim, except Suwaid who is thiqah (authentic) and Aasim who is a thiqah narrator of Muslim.

[93] Tahawi 1/224 with two different isnads. Muhaddith Dhafar Ahmad Uthmani analyzed each narrator of both sanads and proved that they are all authentic 3/71.

[94] Abdul Razzaq 2531, Ibn Abi Shaibah 2440, Abu Dawud 749; and Abu Ya'laa 1689, 1690, 1691 and 1692; and tahawi 1/224. Allamah Anwar Shah al Kashmiri says, as quoted by Muhaddith Yusuf al Binnouri 2/493, 'In short, this discussion on the issue of hadith angle and historical data concludes that it is correct to use the hadith of Baraa (bin Azib) as evidence with additional authentic wording (of “would not resurrect them”)'.

[95] Baihaqi em al Khilafiyyat quoted accordingly by Hafidh Zailaee 1720. Muhaddith Yusuf al Binnouri 2/498 quotes Qadhi Abid Sindhi who says em al Mawahib al Lateefah: 'In my opinion, this hadith is undoubtedly authentic.' Allamah Anwar Shah al Kashmiri said: 'O sanad mentioned not takhreej (Nasb al Ra'yah by Hafidh Zailaee) is sahih.'

[96] Baihaqi in his al Khilafiyyat quoted by Hafidh Zailaee 1721. Allamah Anwar Shah al Kashmiri says as quoted in Ma'arif al Sunan 2/496, 'I investigated the narrators of their isnad and the conclusion of the investigation was that it is sahih.” He also added: "It is a jayyid mursal hadith."

[97] Abu Ya'laa 5039, Daruqutni 1120 and Baihaqi 2534. Ibn al Turkumani says that this is a Jayyid supporting narrative. The hadith contains Muhammad bin Jabir bin Sayyar, who was declared weak by some and trusted by others. Muhaddith Dhafar Ahmad Uthmani 3/67 discusses his position in detail before concluding that his hadith is at least hasan.

[98] Ibn Abi Shaibah 2454 and Tahawi 1/227. Imam Tahawi says that it is a sahih hadith. Ibn al Turkumani says 2/109 that this sanad is sahih according to the conditions of the Muslim. Hafidh Ibn Hajar says in al Dirayah

p113 that its narrators are authentic.

[99] Abdul Razzaq 2533-2535, Ibn Abi Shaibah 2443 y Tahawi 1/227. Imam Nimawi diz que seu isnad é jayyid (muito bom) e mursal.

[100] Imam Muhammad in his al Muwatta 109, Ibn Abi Shaibah 2442, Tahawi 1/225 and Baihaqi 2535. Hafidh Zailaee says it is a hadith sahih 1/406. Hafidh Ibn Hajar says in al Dirayah 1/113 that its narrators are authentic and Hafidh Badr al Deen al Aini says in Umdat al Qari quoted by Imam Nimawi 404, 'The hadith isnad of Aasim bin Kulaib is sahih according to the conditions of Muslim . .'

[101] Ibn Abi Shaibah 2446. Ibn al-Turkumam dice 2/115 that this is a gran sahih sanad.

[102] Ibn Abi Shaibah 2452 and Tahawi 1/225. Hafidh Badr al Deen al Aini diz Umdat al Qari 5/273 que seu isnad é sahih.

[103] Imam Muhammad em al-Muwatta 108.

[104] Imam Abu Hanifah as recorded in Jam'i al Masaneed 1/353, Imam Muhammad in his al Muwatta of which Muhaddith Dhafar Ahmad Uthmani says that his narrators are authentic (825). Also reported by Tahawi 1/224, Daruqutni 1108 and Baihaqi 2536.

[105] Ahmad 20450 and 20522, Muslim 430, Abu Dawud 1000, and Nasai 1184. For a more detailed explanation of this hadith, see the next volume.

[106] Tahaui 1/228. Muhaddith Dhafar Ahmad Uthmani says 827, 'Your narrators are those of Bukhari except Ibn Abi Dawud and he is thiqah (authentic)'. Muhaddith Yusuf al Binnouri says 2/494 that his healing is strong. Abu Bakr bin Ayyash is one of the Bukhari storytellers and one of the teachers of Sufyan al Thawri, Ibn al Mubarak and Imam Ahmad.

[107] al Mudawwanah al Kubra 1/165.

[108] I'ilaa al Sunan 3/76.

[109] Aathar al-Sunan p215.

[110] For the narrations describing the practice of Tabi'un above, see

al Musannaf of Ibn Abi Shaibah 2444-2454.

[111] See next volume for discussion of this topic.

... bow in ruku',

… Allah says in the Holy Quran:

Oh, what do you think? Bow down and prostrate yourself and adore your Lord.[112]

[112] Hajj 22/77.

…grasping the knees with the fingers apart and keeping the back straight, without arching, raising the head or stooping. Make sure her arms are away from her body as well.[113]

Salim al Barrad recounts in the longest hadith describing Sayyiduna Uqbah bin Amr's radiallahu anhu's demonstration of Rasulullah sallalahu alaihi wa sallam's prayer [114] that 'When he performed ruku', he placed his palms on his knees with fingers slightly lower and moved arms away from body until motionless'.[115]

Sayyiduna Ibn Abbas radiallahu anhu says: 'When Rasulullah sallallaahu 'alaihi wa sallam, he would bow in ruku' (his back was so straight that) if water was poured on his back, he would sit there'[116].

Sayyiduna Abu Hurairah radiallahu anhu relates that once a man entered the mosque and performed his salâh while Rasulullah sallallaahu alaihi wa sallam was in the corner of the mosque. He then saluted Rasulullah, sallallaahu alaihi wa sallam. Rasulullah sallallaahu alaihi wa sallam returned the salute and said, 'Go back and pray because you have not prayed.' The man returned, prayed and then greeted Rasulullah sallallaahu alaihi wa sallam again. Rasulullah sallallaahu alaihi wa sallam returned the greeting a second time and said, 'Go back and pray because you have not prayed.' The third time the man said: 'Teach me.' Rasulullah sallallaahu alaihi wa sallam said: 'When you stand up for the prayer, complete the wudhu, face the qiblah, pronounce takbir and recite any Qur'an you know. Then bend over until you are still in ruku'. Now stand tall and then fall down and fall into prostration. Then get up from your prostration and sit still. Then fall back and prostrate yourself. Then rise up to a standing position. Do this throughout your prayer.'[117]

Sayyiduna Abu Qatadah radiallahu anhu relates that Rasulullah sallallahu alaihi wa sallam said: 'The worst of all thieves is the one who steals from his salah.' They asked: 'O Prophet of Allah! How does he steal salah from him?" He replied: “He does not complete his ruku' or sujûd, nor does he straighten his back in ruku' or sujûd.'

The same hadith was also reported on the authority of the noble Companions Sayyiduna Nu'man bin Murrah,[119] Sayyiduna Abu Hurairah,[120] and Sayyiduna Abu Saeed al Khudri radiallahu anhum[121].

Sayyiduna Ali bin Shaiban radiallahu anhu (who was part of a delegation) reports: 'We came to Rasulullah sallallahu alaihi wa sallam and pledged allegiance to him. We prayed behind him, and he noticed out of the corner of his eye a man who wasn't straightening his back in ruku' and sujûd. When Rasulullah sallallaahu alaihi wa sallam completed his salah, he said: “O Muslims! There is no salâh for one who does not straighten his back in ruku' and sujûd".'[122]

Sayiiduna Abu Humaid, Sayyiduna Abu Usaid, Sayyiduna Sahl bin Sa'd and Sayyiduna Muhammad bin Salâmah radialllahu anhum met and discussed the salâh of Rasulullah sallallahu alaihi wa sallam. Sayyiduna Abu Humaid said: 'I am the most knowledgeable of you about Rasulullah's sallah, sallallaahu alaihi wa sallam. When he bowed in ruku, 'he would place his hands on his knees as if he were holding them, he would bend his arms and extend them to the sides' [123].

Sayyiduna Wail bin Hujr radiallahu anhu reports that when Rasulullah sallallaahu alaihi wa sallam bowed down in ruku', he extended his fingers and when prostrating kept them together.[124]

The above hadith was also narrated without the mention of sujûd [125].

Sayyiduna Umar radiallahu anhu said: 'Knees are sunnah for you, so hold your knees'[126].

[113] Unlike men, in ruku', women must cross their arms close to their bodies and not extend them. They should also simply place their hands on their knees with their fingers closed and not grasp them with their fingers open. See the later chapter for more information.

[114] See Chapter 1 in the next volume

[115] Ahmad 16628, Darimi 1304, Abu Dawud 863 and Nasai 1036. Imam Nimawi dice que su isnad es sahih.

[116] Tabarani in al Mu'jam al Kabeer and Abu Ya'la quoted by Hafidh Haithami 2/123 who adds that his narrators are authentic

[117] Bukhari 6290 and 760 .

[118] Ahmad 11138, Darimi 1328, Ibn Khuzaimah 663, Tabarani in al Mu'jam al Kabeer 3283 and Hakim 835. Hakim declared sahih and Dhahabi agreed. Hafidh Haithami also says that the narrators of him are those of Bukhari.

[119] Malik 401.

[120] Ibn Hibban 1885, and Hakim 836 who declared it sahih and Dhahabi agreed.

[121] Abu Dawud Tayalisi 2219, Ahmad 11549 and Abu Ya’laa 1311.

[122] Ahmad 15862, Ibn Majah 871 e Ibn Hibban 1888. Imam Nimawi dice que su isnad es sahih (420).

[123] Tirmidhi 260. Add that the hadith is hasan sahih.

[124] Ibn Hibban 1917, Tabarani em al Mu'jam al Kabeer conforme citado por Hafidh Haithami 2/135; e Baihaqi 2695. Hafidh Haithami diz que seu isnad é hasan.

[125] Ibn Khuzaimah 594 and Hakim 814 who declared it sahih and Dhahabi agreed

[126] Tirmidhi 258 and Nasai 1034. Imam Tirmidhi says that the hadith is hasan sahih.

Say tasbih at least three times.

Allah says in the Holy Quran:

Then sing in praise the name of your Lord the Great.[127]

Sayyiduna Uqbah bin Aamir al Juhani radiallahu anhu narrates: 'When the verse 'And praise the name of your Greatest Lord' was revealed to Rasulullah sallallaahu alaihi wa sallam, he said: 'Put this in your ruku.' verse 'Praise be the name of your Lord, the Most High' was revealed, he said, 'Put this on your prostration'.[128]

Sayyiduna Hudhaifah radiallahu anhu says that he prayed salâh with Rasulullah sallallahu alaihi wa sallam saying 'Subhâna Rabbiyal-Azeem' (Praise be to my Lord, the Most Great) in his ruku bow' and 'Subhâna Rabbiyal-A'lâ' (Praise be to my Lord, the Most High) in his prostration[129].

A similar hadith has been narrated about the same practice of sallallahu alaihi wa sallam of rasulullah with the authority of Sayyiduna Abu Bakrah radiallahu anhu [130] and Sayyiduna Jubair bin Mutim [131] .

Sayyiduna Abdullah bin Mas'ud radiallahu anhu relates that Rasulullah sallallaahu alaihi wa sallam said: 'When one of you bows in ruku' he should say 'Subhâna Rabbiyal-Azeem' three times and that is the minimum, and when he falls prostrate he should say 'Subhâna Rabbiyal-A'lâ' three times and that is the minimum.'[132]

[127] al-Waqi'ah 56/74.

[128] Abu Dawud Tayalis 1000, Ahmad 16961, Darimi 1305, Ibn Majah 887, Abu Dawud 869, Abu Ya'la 1738, Ibn Khuzaimah 670, Tahawi 1/235, Ibn Hibban 1895, Tabarani en al Mu'jam al Kabeer 889 , Hakim 818 and Baihaqi 2555. Imam Nawawi says that the hadith is Hasan as quoted by Mulla Ali Qari em al Mirqat, and Imam Nimawi also claims that it is Hasan (424).

[129] Ibn Majah 888, Nasai em al Mujtaba 1046 and Sunan al Kubra 634, Tahawi 1/235 and Ibn Hibban 1894. Imam Nimawi said that this is not true (423).

[130] Bazzar quoted by Hafidh Ibn Hajar in Mukhtasar Zawaid al Bazzar 384. Imam Nimawi says that his isnad is hasan (425).

[131] Bazzar conforme citado por Hafidh bin Hajar em Mukhtasar Zawaid al Bazzar 383. Também relatado por Tabarani em al Mu’jam al Kabeer 1572 e em Musnad al Shamiyyeen 1359.

[132] Ibn Mayah 890, Abu Dawud 886 and Tirmidhi 261.

And then stand up again until you are standing (qiyâm) saying 'Sami'-allâhu li man hamidah (Allah hears those who praise Him)'. You should stand upright and say 'Allâhumma Rabbanâ wa lakal Hamd (O Allah, Our Lord! You are praised)'.

Sayyiduna Abu Hurairah radiallahu anhu narrated that Rasulullah, sallallahu alaihi wa sallam, said: “When the Imam says “Sami Allâhu li man Hamidah”, it is “Allâhumma Rabbanâ lakal Hamd”. For he whose prayer from above coincides with that of the angels will have all his past sins forgiven.'[133]

Sayyiduna Abu Hurairah radiallahu anhu also relates that when Rasulullah sallallaahu alaihi wa sallam intended to pray salâh, he would pronounce takbir when standing and then when bowing in ruku'. When he raised the back of the ruku', he would say 'Sami Allâhu li man Hamidah' and, standing up, he would say 'Rabbanâ lakal Hamd'.[134]

[133] Bujar 763 and Muslim 409.

[134] Bujar 756 and Muslim 392.

Members of the congregation should only say 'Rabbanâ...'.

Sayyiduna Abu Hurairah narrated that Rasulullah sallallahu alaihi wa sallam said: 'When the Imam says 'Sami Allâhu li man Hamidah' di 'Allâhumma Rabbanâ lakal Hamd'. For he whose prayer above matches that of the angels, all his past sins will be forgiven.

Amir al Sha'bi says: 'The congregation behind the Imam will not say 'Sami Allâhu li man Hamidah'. They will simply say 'Rabbanâ lakal Hamd'.'[136]

[135] Bujar 763 and Muslim 409.

[136] Abu Dawud 849. Sha'bi is a tabiee and Ijli said that Sha'bi wall narrations are sahih.

While in this position, do not close your hands, keep them at your sides.

As part of a larger hadith, it is reported that when Sayyiduna Ali radiallahu anhu would get up to pray and say takbir, he would place his right hand on his left wrist. He would remain like this until he bowed in ruku'.[137]

Leaving the hands hanging at the sides after ruku' has always been the practice of the entire ummah. The method of shaking hands at this time, adopted by certain people, was never mentioned by any of the Sahâbah in their narrations, although they are so particular and diligent in their description of Rasulullah's prayer, sallallaahu alaihi wa sallam, and in turn this was never cited. . as being the practice of any among the Sahâbah, Tabi'un, or Tab' Tabieen.[138]

[137] Ibn Abi Shaibah 3940 and Baihaqi 2333.

[138] See next volume for details.

Then, repeating the takbir and without raising the hands, the prostration begins.

Allah says in the Holy Quran:

Oh, what do you think? Bow down and prostrate yourself and adore your Lord.[139]

[139] Al Hayy 22/77.

Allow your knees to touch the floor first, then your hands.

Sayyiduna Wail bin Hujr radiallahu anhu says: 'I saw Rasulullah sallallahu alaihi wa sallam put his knees (on the ground) in front of his hands when prostrating and raise his hands in front of his knees when he got up'[140].

Khattabi,[141] Tibi, Ibn al Mundhir,[142] and Ibn Sayyid al Naas al Ya'muri stated that the earlier hadith of Sayyiduna Wail bin Hujr radiallahu anhu is more established and authentic than the hadith of Sayyiduna Abu Hurairah radiallahu anhu ( discussed later in the next volume).

This hadith is supported by the following narrations:

Sayyiduna Anas radiallahu anhu says: 'I saw Rasulullah sallallahu alaihi wa sallam say takbir and he put his thumbs near his ears. He bowed in ruku 'until every joint of his was immovable, and then he descended (in sujûd) with the takbir. His knees went before his hands.'[143]

Sayyiduna Abu Hurairah radiallahu anhu reports that Rasulullah sallallaahu alaihi wa sallam said: 'When one of you falls in sajdah, he should start with his knees in front of his hands and should not fall like a camel.'[144]

Sayyiduna Abu Hurairah radiallahu anhu reports that Rasulullah sallallaahu alaihi wa sallam said: 'When one of you falls in sajdah, does he fall like a camel?'[145]

Sayyiduna Sa'd bin Abi Waqqas radiallahu anhu says: 'We used to put our hands in front of our knees, so we were instructed to put our knees in front of our hands'[146].

Kulaib narrates that when Rasulullah sallallaahu alaihi wa sallam prostrated himself, his knees fell to the ground in front of his hands.[147]

Sayyiduna Hakeem bin Hizam radiallahu anhu says: 'I promised Rasulullah sallallahu alaihi wa sallam that I would not come down except standing'[148].

Sayyiduna Ubayy bin Ka'b radiallahu anhu narrated that Rasulullah, sallallahu alaihi wa sallam, used to kneel and not stoop.[149]

Aswad reports that Sayyiduna Umar radiallahu anhu would fall from his knees.[150]

The same was reported about Sayyiduna Umar radiallahu anhu by Alqamah[151] and Ibrahim al Nakhai.[152]

Ibrahim al Nakhai says: 'Ibn Mas'ud radiallahu anhu was reminded that his knees fell to the ground before his hands'[153].

Abdullah reports that when his father (Muslim bin asaar)[154] prostrated himself, his knees would drop to the ground, followed by his hands and then his head.[155]

Nafi' reports that when Ibn Umar radiallahu anhu prostrated, he would put his knees in front of his hands, and when he got up from prostration, he would raise his hands in front of his knees.[156]

Abu Ishaq reports that when Abdullah (bin Masood) radiallahu anhu's companions descended on the sujûd, their knees fell to the ground before their hands.[157]

Mahdi bin Maimoon says: 'I saw Ibn Seereen put his knees before his hands'[158].

Mugheerah says: 'I asked Ibraheem (al Nakhai) about a man who puts his hands in front of his knees when he falls into sujûd. He replied: "Only a fool or a madman would do that." '[159]

Imam Tirmidhi said after narrating the above hadith from Sayyiduna Wail bin Hujr radiallahu anhu: 'This is the practice of most learned people. They are of the opinion that a man should put his knees before his hands, and when rising he should raise his hands before his knees'[160].

[140] Darimi 1320, Ibn Majah 882, Abu Dawud 838, Tirmidhi 268, Nasai 1089, Ibn Khuzaimah 626 and Tahawi 1/255. Also reported by Ibn al Sakan in the Sahih from him quoted by Hafidh bin Hajar in al Talkhees al Habeer 1/254 no. 379. Also narrated by Ibn Hibban 1909, Hakim 822, Baihaqi 2628 and Baghawi 3/133 in 642. Imam Tirmidhi says the hadith is hasan ghareeb and Hakim declared it sahih and Dhahabi agreed. This hadith was also narrated with other strings.

[141] As mentioned by Hafidh in Fath al Bari 2/370, and Baghawi in Sharh al Sunnah 3/135.

[142]. Em al-Awsat 3/166

[143] Hakim 822 and Baihaqi 2632. Hakim classified sahih and Dhahabi agreed with him. Hafidh Ibn al Humam quotes Ibn al Jawzi in Fath al Qadeer 1/287 as saying that all the narrators from him are authentic.

[144] Ibn Abi Shaibah 2702, Abu Ya’laa 11/414 no 6540, Tahawi 1/255 and Baihaqi 2635.

[145] Abu Dawud 841, Nasai 1090 and Baihaqi 2636.

[146] Ibn Khuzaimah 828 and Baihaqi 2637. Hafidh Ibn Hajar says in Fath al Bari that two of its narrators are weak.

[147] Baihaqi 2630. Este hadiz es mursal.

[148] Ahmad 14888 and Nasai 1084.

[149] Ibn Hibban conforme citado por Hafidh Haithami em Mawarid al Dhamaan 497.

[150] Ibn Abi Shaibah 2704.

[151] Tahaui 1/256. Imam Nimawi says 432 that his isnad is sahih.

[152] Abdul Razaq 2955.

[153] Tahawi 1/256. Muhaddith Dhafar Ahmad Uthmani diz 3/35 que seu isnad é sahih.

[154] For details of his life and learning, see the biographies.

[155] Abdul Razzaq 2958 e Ibn Abi Shaibah 2706.

[156] Ibn Abi Shaibah 2705.

[157] Ibn Abi Shaibah 2711.

[158] Ibn Abi Shaibah 2709.

[159] Abdul Razzaq 2956 and 2957, Ibn Abi Shaibah 2707 and Tahawi 1/256. Muhaddith Dhafar Ahmad Uthmani says that its narrators are authentic (3/35).

[160] For a more detailed discussion of the subject, see the next volume

(Allow your) nose (to touch the ground) and finally the forehead which should be placed between the two palms of the hands extended on the ground towards the qiblah.

Sayyiduna Wail bin Hujr radiallahu anhu also says: 'I watched Rasulullah sallallahu alaihi wa sallam (pray salâh), and when he prostrated, he put his hands over his ears'[161].

Abu Ishaq said: 'I asked Baraa bin Azib: "Where did Rasulullah, sallallaahu alaihi wa sallam, put his face when he prostrated?" He replied: "Between the palms of your hands." '[162]

Sayyiduna Wail bin Hujr radiallahu anhu reports that when Rasulullah sallallaahu alaihi wa sallam prostrated, he did so between the palms of his hands.[163]

There are other hadiths that suggest that one should place the hands close to the shoulders in sujûd. Muhaddith Yusuf Binnouri explains in his Tirmidhi's commentary that the different narrations of the place of the hands in sujûd are similar to those related to raising the hands at the beginning of salâh. They can also be collectively reconciled and understood to mean that in sujûd the hands should be positioned so that the wrists are close to the shoulders, the fingertips near the tops of the ears, and the face between the palms of the hands. . hands. .

Imam Tahawi also explains that those who put their hands on their shoulders at the beginning of salâh place their hands in the same way in sujûd, and those who put their hands on their ears at the beginning of salâh also place them near the ears. ears in sujûd. .

Sayyiduna Wail bin Hujr radiallahu anhu reports that when Rasulullah sallallaahu alaihi wa sallam bowed in ruku', he spread his fingers and when prostrating kept them together.[164]

Sayyiduna Wail bin Hujr radiallahu anhu narrates that when Rasulullah sallallaahu alaihi wa sallam prostrated, he kept his fingers (closely closed) together.[165]

[161] Abdul Razzaq 2948, Tahawi 1/257 y Baihaqi 2692. Imam Nimawi diz que seu isnad é sahih (438).

[162] Tirmidhi 271. He adds that the hadith is hasan sahih ghareeb.

[163] Ahmed 18365.

[164] Ibn Hibban 1917, Tabarani in al Mu'jam al Kabeer quoted by Hafidh Haithami 2/135. Also reported by Baihaqi 2695. Hafidh Haithami says that his isnad is hasan.

[165] Ibn Khuzaimah 642 and Hakim 826. Hakim declared sahih and Dhahabi agreed.

Do not rest your forearms on the floor, but keep them elevated and away from your body.[166]

Sayyiduna Abdullah bin Malik bin Buhainah radiallahu anhu reports that when Rasulullah sallallaahu alaihi wa sallam prayed and then prostrated, he spread his arms until the whiteness of his armpits became visible.[167]

Ummul Mu'mineen Maimoonah radiallahu anha says that when Rasulullah sallallaahu alaihi wa sallam prostrated himself (opened his arms so wide that) if a little lamb wanted to pass under him, he could.[168] Sayyiduna Anas bin Malik radiallahu anhu reports that Rasulullah sallallaahu alaihi wa sallam said: 'Complete your prostrations, and none of you rest your forearms like a dog'[169].

Sayyiduna Ibn Abbas radiallahu anhu narrates that Rasulullah sallallaahu alaihi wa sallam said: 'I was instructed to prostrate on seven bones: on the forehead, and also pointed to the nose; on the hands, on the knees and on the balls of both feet. And (I was also told to do so) we don't put our clothes and hair together'[170].

Sayyiduna Abu Humaid radiallahu anhu relates that when Rasulullah sallallahu 'alaihi wa sallam prostrated, he would rest his forehead and nose firmly on the ground, extend his arms to his sides and place his palms close to his shoulders.[171]

[166] During prostration, men must leave a certain space and distance between the stomach and thighs, and the arms and sides of the body, while women must bring these members together. Men should also lift their arms off the ground and leave some distance, but women should keep them gripping the ground.

[166] During prostration, men must leave a certain space and distance between the stomach and thighs, and the arms and sides of the body, while women must bring these members together. Men should also lift their arms off the ground and leave some distance, but women should keep them gripping the ground.

[167] Bujar 383 and Muslim 495.

[168] Muslim 496.

[169] Bujar 788 and Muslim 493.

[170] Bujar 779 and Muslim 490.

[171] Tirmidhi 270. Adds that the hadith is hasan sahih

Also make sure that your thighs are not pressed against your abdomen and that your toes are facing the qiblah.

Sayyiduna Abu Hurnaid radiallahu anhu relates as part of a larger hadith that when Rasulullah sallallahu alaihi wa sallam would prostrate, he would spread his thighs (from the upper part of the torso) apart and not let his abdomen touch them.[172]

Again, as part of a longer hadith, Sayyiduna Abu Humaid al Saidee radiallahu anhu reports that when prostrating, he (Rasulullah sallallaahu alaihi wa sallam) would place his hands without opening them or bringing them too close (to himself) and pointing with his fingers from the feet. the qibla [173]

[172] Abu Dawud 730.

[173] Generosity 794.

Say tasbih at least three times.

Allah says in the Holy Quran:

Hymn of praise to the name of your Lord, the Most High.[174]

[174] al-A'laa 87/1

And then, pronouncing the takbir, raise your head and sit up straight, without standing on tiptoes...

Sayyiduna Samurah radialllahu narrated that the Prophet forbade iqa'a[175] in salah[

Sayyiduna Abu Hurairah says: 'My beloved friend, Rasulullah, sallallaahu alaihi wa sallam, advised me on three things and forbade me on three things. He forbade me to peck like a rooster, crouch like a dog, and look around like a fox'[177].

Sayyiduna Ali radiallahu anhu says: 'Rasulullah sallallaahu alaihi wa sallam told me: “O Ali! I like you everything that I like about myself and I dislike what I don't like about myself. Do not sit in an iqa'a position between the two sajdahs.”[178]

Anas bin Malik radiallahu anhu narrates that Rasulullah sallallaahu alaihi wa sallam told him: 'When you raise the head of the sujûd, do not sit in the position of iqa'a like a dog sits, place your behind between your feet and firmly place your lower top of your feet on the ground.'[179]

Tawoos relates: 'We asked Ibn Abbas about sitting (in the iqa'a position) on two feet. He replied that he is sunnah. We said, "We see it as an affliction on the feet." He replied: “No. It is the sunnah of your Prophet." '[180]

Tawoos's son reports from his father that he saw Abdullah bin Umar, Abdullah bin Zubair and Abdullah bin Abbas radiallahu anhum sitting in an iqa'a position.[181]

There is no contradiction here in the hadith. As explained by Imam Baihaqi, Ibn al-Salah, Imam Nawawi and others, iqa'a is of two types: the iqa'a of a dog, which consists of placing the back and hands on the ground and raising the knees in front . It is this type of iqa'a that has been prohibited in hadiths. The second form of iqa'a is to sit on your toes with your knees on the ground and rest your back on your heels. It is this second type of iqa'a that has been attributed to the three Sahâbah in the above hadith. However, even this second form should only be adopted at the time of need because, according to the general statement of the hadith, it was also described by the ulama as makruh. The correct sunnah method of sitting between the two sajdahs, as described by Abdullah bin Umar radiallahu anhu himself in the following hadith, is to sit on the left foot with the right foot upright.

Mughirah bin Hakeem reports that he saw Abdullah bin Umar radiallahu anhu sit on tiptoe after the two sajdahs in salah. When he finished his prayer, he mentioned this to him, to which he replied: 'This is not the sunnah of salah.' I only do it because I'm sick.'[182]

[175] Place your back and hands on the floor and raise your knees forward like a dog

[176] Tabarani in Mu'jam in Kabeer 7/229 in 6957, Hakim 1005 and Baihaqi 2739. Hakim declared sahih and Dhahabi agreed

[177] Ahmad 8044, Abu Ya'laa e Tabarani em al Mu'jam al Awsat conforme citado por Hafidh Haithami 2/80. Hafidh Haithami adds that el isnad de Ahmad es Hasan

[178] Ibn Mayah 894, Tirmidhi 282 and Baihaqi 5790.

[179] Ibn Majah 896. Bouseree says in Misbah al Zujajah Chapter 158, hadith 329, 'This is a dhaif isnad'.

[180] Muslim 536.

[181] Abdul Razzaq 3029. Imam Nimawi dice que su isnad es sahih (442).

[182] Malik 201.

…and without leaning to either side.

Sayyiduna Anas radiallahu anhu relata que Rasulullah sallallahu alaihi wa sallam proibiu iqa'a e tawarruk em salah. [183]

Abdullah bin Dinar reports that he saw Abdullah bin Umar radiallahu anhu with a man praying by his side. When the man sat down, he would assume the position of tarabbu' (he puts both legs aside and sits on the ground) and crosses his feet. When Ibn Umar finished, he disapproved. The man protested: 'But you do the same.' Abdullah bin Umar radiallahu anhu said: 'I am sick'[184].

Abdullah (the son of Sayyiduna Abdullah bin Umar radiallahu anhu) narrates that he used to see his father adopt the tarabbu' position when he was sitting in salah. He said: 'So I did the same thing, and I was young at the time. Abdullah forbade me and said, "The sunnah of prayer is that you keep your right foot up and put your left foot down." I told him: “But you do the same”. He said: "My feet do not support me."

In the above hadith, Sayyiduna ibn Umar radiallahu anhu is not quoted as mentioning how a person should sit after extending his left foot on the ground; placing the butt on the ground or on the left foot? The following hadith clarifies this:

Sayyiduna Abdullah bin Umar radiallahu anhu says: 'It is the sunnah of salâh to raise the right foot and look towards the qiblah with the toes, and sit on the left foot'[186].

[183] ​​Ahmad 13025. Also reported by Bazzar quoted by Hafidh Haithami 2/86. Also narrated by Baihaqi 2740. Suyuti classified it as sahih in his al Jam'i al Sagheer 9333 and Muhaddith 14 Yusuf Binnouri also declared it sahih 3/162.

[184] Malik 200.

[185] Malik 202.

[186] Nasai 1157 and 1158. Imam Nimawi says that his isnad is sahih (458).

You should sit with both legs under you, the left foot extended with the toes facing the right foot, which should be upright with the toes facing the qiblah. Both hands should rest on the thighs with the fingers facing the qiblah. This seated posture should be adopted throughout the salah. There is no difference in how to sit for the second and last rak'ah or how to sit between the two prostrations. [187]

Ummul Mu'mineen A'ishah radiallahu anha reports that Rasulullah, sallallaahu alaihi wa sallam, would begin his salâh with the takbir, and his recitation with 'Alhamdu lillâhi Rabbil 'Âlameen', and when he bowed in ruku', he would not raise his head. nor drop -a, but keep it in the middle. Then, when he raised his head from the ruku', he would not prostrate until he was standing erect, and, having raised his head from the sajdah, he would not prostrate again until he was sitting upright. He recited the tahiyyah every two rak'ah, spread his left foot and raised his right foot. He would forbid the devil squat and for a man to spread his arms on the ground like animals. He would end his salah with the salam.[188]

Sayyiduna Wail bin Hujr radiallahu anhu reports: 'I prayed salâh behind Rasulullah sallallahu alaihi wa sallam and said to myself: "I will preserve the salâh of Rasulullah sallallahu alaihi wa sallam." As she sat down for the tashahhud, she spread her left foot on the ground and sat on it, placing her left palm on her left thigh and his right arm on his right thigh. Then he formed a circle with his middle finger and thumb and began to pray with the other (index).'[189]

In another narration, Sayyiduna Wail bin Hujr radiallahu anhu says, “I reached Medina and said to myself, 'I will observe the prayer of Rasulullah sallallahu alaihi wa sallam.' When he sat down for the tashahhud, he spread his left foot, placed his left hand on his left thigh and lifted his right foot' [190].

Sayyiduna Abdullah bin Umar radiallahu anhu says: 'It is the sunnah of salâh to raise the right foot and look at the qiblah with the toes, and sit on the left foot'[191].

After narrating the above hadith, Sayyiduna Wail bin Hujr radiallahu anhu Imam Tirmidhi says, 'This is the practice of most learned people.'

[187] Women should extend both legs to the right side of the body and rest on the back without lifting the right foot.

[188] Muslim 498.

[189] Saeed bin Mansoor quoted by Imam Nimawi 457. Also reported by Tahawi 1/259. Imam Nimawi says that his isnad is sahih. Abu Dawood Tayalisi 1020 also recorded a similar narration.

[190] Tirmidhi 292 and Tahawi 1/259. Imam Tirmidhi says that the hadith is hasan sahih.

[191] Nasai 1157 and 1158. Imam Nimawi says that his isnad is sahih (458)

Then, repeating the takbir, fall into the second prostration and, having recited the tasbih as in the first prostration, say the takbir again and return to the standing position. While standing, be sure to lift your forehead and nose first, then your hands, and finally your knees. Don't lean on your hands...

Sayyiduna Ibn Umar radiallahu anhu reports that Rasulullah sallallaahu alaihi wa sallam forbade a man to lean on his hands when standing in salah.[192]

Sayyiduna Ibn Umar radiallahu anhu also reports that Rasulullah sallallaahu alaihi wa sallam forbade a man to lean on his hands in salah.[193]

Sayyiduna Wail bin Hujr radiallahu anhu says: 'I saw Rasulullah sallallahu alaihi wa sallam put his knees (in turn) in front of his hands when prostrating and raise his hands in front of his knees when rising'[194].

Sayyiduna Wail bin Hujr radiallahu anhu narrates (as part of a longer hadith), 'And when he (Rasulullah sallallahu alaihi wa sallam) got up, he got up on his knees and placed his hands (for support) on his thighs.'[195 ]

Sayyiduna Ali radiallahu anhu says: 'It is part of the sunnah of fardh salâh that when a man stands up in the first two rak'ahs, he should not put his hands on the ground to support himself, unless he is an old man who cannot stand. . standing without doing this.'[196]

Ibrahim al Nakhai would disapprove of someone leaning on their hands when sitting between two rak'ahs or when standing up.[197]

[192] Abu Dawood 992 and Baihaqi 2808. Muhaddith Dhafar Ahmad Uthmani says that his narrators are those of Bukhari, except Muhammad bin Abdul Malik who is thiqah (810).

[193] Ibn Khuzaimah 692, Hakim 837 and Baihaqi 2807. Hakim declared sahih and Dhahabi agreed with him.

[194] Darimi 1320, Ibn Majah 882, Abu Dawud 838, Tirmidhi 268, Nasai 1089, Ibn Khuzaimah 626 and Tahawi 1/255. Also reported by Ibn al Sakan in the Sahih from him quoted by Hafidh bin Hajar in al Talkhees al Habeer 1/254 no. 379. Also narrated by Ibn Hibban 1909, Hakim 822, Baihaqi 2628 and Baghawi 3/133 in 642. Imam Tirmidhi says the hadith is hasan ghareeb and Hakim declared it sahih and Dhahabi agreed. This hadith was also narrated with other strings. See the next volume for more details.

[195] Abu Dawud 839. The hadith is munqati', but all the narrators up to Abdul Jabbar are authentic, as explained by Muhaddith Dhafar Ahmad Uthmani 811.

[196] Ibn Abi Shaibah 3998.

[197] Abdul Razaq 2961.

And don't take a sit-in-the-middle posture.

In Sayyiduna Abu Hurairah radiallahu anhu's longest hadith about the man who did not complete his salah (who was identified as Sayyiduna Khallad bin Rafi' radiallahu anhu the brother of Sayyiduna Rifaah bin Rafi', the other narrator of this hadith is part of Sayyiduna Abu Hurairah radiallahu anhu) Rasulullah sallallahu alaihi wa sallam tells Sayyiduna Khallad: 'Then prostrate until you are still, then get up and sit until you are still, then prostrate again until you are still, then get up and stand up straight. Do this throughout your salah'[198].

Rasulullah sallallaahu alaihi wa sallam does not mention sitting down after the second prostration but tells him to stand up.

Abbas or Ayyash bin Sahl al Saidee reports that he was in a meeting where his father was present, who was a companion of Rasulullah sallallahu alaihi wa sallam. Also at the meeting were Abu Hurairah radiallahu anhu, Abu Humaid al Saidee radiallahu anhu and Abu Usaid. He narrates a long hadith in which he mentions that, 'He (Rasulullah, sallallaahu alaihi wa sallam) said takbir and prostrated. He then he said takbir again and got up but did not sit down'[199].

Sayyiduna Abu Hurairah radiallahu anhu diz, 'Rasulullah sallallahu alaihi wa sallam ficava de pé na ponta dos pés em salah.'[200]

Nu'maan bin Abu Ayyash says: 'I saw more than one of Rasulullah's companions, sallallaahu alaihi wa sallam. When they raised their heads from prostration in the first and third rak'ah, they stood erect as they were and did not sit down'[201].

Abdul Rahman bin Yazeed says: 'I watched Abdullah bin Mas'ud radialllahu anhu in salah, and I saw him stand up and not sit down.' He adds: 'He would stand on tiptoe in the first and third rak'ah.'[202]

Wahb bin Kaysan says: 'I saw Abdullah bin al Zubair radiallahu anhu standing on tiptoe when he completed the second prostration'[203].

Khaithamah and Nafi' report that Abdullah bin Umar radiallahu anhu stood on tiptoe in salah.[204]

Abu Atiyyah reports that Ibn Abbas radiallahu anhu and Ibn Umar radiallahu anhu would do the same.[205]

Sha'bi says: 'Umar, Ali and the companions of Rasulullah radialllahu anhum sallallahu alaihi wa sallam stood on tiptoe in salâh.'[206]

Ubaid bin Abi al Ja'd relates the same about Sayyiduna Ali[207]

Zuhri says: 'Our sheikhs did not do mumayalah (reel), which means that when one of them got up from the second sajdah in the first rak'ah, he would get up as he was and not sit down'[208].

After quoting Sayyiduna Abu Hurairah radiallahu anhu's hadith above, Imam Tirmidhi says: 'This is the practice of scholars. They prefer a man to stand on his toes in salah.

[198] Bukhari 6290 and 760 .

[199] Abu Dawud 733 and 966. Imam Nimawi says that his isnad is sahih (449). Also reported by Tahawi 4/354, Ibn Hibban 1863, and Baihaqi 2642.

[200] Tirmidhi 288 and Baghawi 669.

[201] Ibn Abi Shaibah 3989. Imam Nimawi says that their isnad is hasan (451).

[202] Abdul Razzaq 2966 y 2967, Ibn Abi Shaibah 3979 y 3986, Tabarani em

al Mu'jam al Kabeer 9/266 no. 9327 and Baihaqi 2764. Hafidh Haithami says 2/136 that the narrators of him are those of Bukhari, and Baihaqi also declared him sahih.

[203] Ibn Abi Shaibah 3983 and 3984. Imam Nimawi says that his isnad is sahih (453).

[204] Ibn Abi Shaibah 3980 y 3985.

[205] Abdul Razaq 2968.

[206] Ibn Abi Shaibah 3982.

[207] Ibn Abi Shaibah 3978.

[208] Ibn Abi Shaibah 3987.

With that you will have completed your first rak'ah. All the remaining rak'aat of the salah should be performed in a similar way, with the same recitations, movements and postures. However, in the remaining rak'aat, you should not recite thana and istiaadhah, nor should you raise your hands with any takbir as you did at the beginning of the salah.

Sayyiduna Abu Hurairah radiallahu anhu reports that when Rasulullah, sallallaahu alaihi wa sallam, would get up for the second rak'ah, he would start the recitation with 'Alhamdu lillâhi Rabbil 'Âlameen' and would not remain silent.[209]

[209] Muslim 599.

However, you must recite basmalah before Sûrah al Fâtihah at the beginning of each rak'ah. When you have completed your second prostration of the second rak'ah, do not get up, but assume the sitting posture as before and recite the tashahhud.

Sayyiduna Abdullah bin Mas'ud radiallahu anhu reports: 'When we were praying behind Rasulullah, sallallaahu alaihi wa sallam, we would say: "Peace (as-Salâm) be upon Allah." Rasulullah, sallallaahu alaihi wa sallam, turned to us and said: “Indeed, Allah is Who as-Salaam is, so you should say: [210] Athahiayatu lillahi wassalawaatu…

Imam Tirmidhi says: 'The hadith of Ibn Mas'ud radiallahu anhu was narrated by him in more than one way. It is the most authentic hadith of Rasulullah, sallallaahu alaihi wa sallam, in relation to the tashahhud, and is the basis of the practice of most of Rasulullah's companions, sallallaahu alaihi wa sallam, and the Tabi'un after them.

Sayyiduna Abdullah bin Mas'ud radiallahu anhu also reports that it is sunnah to read the tashahhud silently.[211]

[210] Generous 6946, Muslim 402.

[211] Abu Dawud 986, Tirmidhi 291, Ibn Khuzaimah 706 and Hakim 838. Hakim declared sahih and Dhahabi agreed.

When you come to the words 'Lâ ilâha' (God does not exist...) raise the index finger and fold the middle, third and last finger into the palm of the hand, with the thumb and middle finger touching and forming a circle. .

Sayyiduna Wail bin Hujr radiallahu anhu says: 'I saw Rasulullah sallallahu alaihi wa sallam make a circle with his thumb and middle finger and raise the one next to him (index finger) praying with him in tashahhud.[212]

Sayyiduna Abdullah bin al Zubair radiallahu anhu narrates that when Rasulullah sallallahu alaihi wa sallam sat down to pray (tashahhud), he would place his right hand on his right thigh and his left hand on his left thigh. He was pointing with his index finger and placing his thumb over his middle finger, while his left hand gripped his knee.[213] And in the narration of Nasai, Abu Dawud and Ahmad, 'Their gaze of him was nothing more than pointing. '[214]

Sayyiduna Abdullah bin Umar radiallahu anhu reports that when Rasulullah sallallaahu alaihi wa sallam would sit in sallah, he would place his right hand on his knee and raise his index finger in prayer with it, while his left hand was extended on his left knee. [215] ]

Sayyiduna Numair al Khuzai radiallahu anhu reports that he saw Rasulullah sallallahu alaihi wa sallam sitting in salâh. He put his right arm on his right thigh and raised his index finger, bending it slightly as he prayed [216].

[212] Ibn Majah 912 and Nasai 1264. Bouseeree (Chapter 163, no. 336) and Imam Nimawi (464) both declared it sahih hadith.

[213] Muslim 579 y Abu Dawud 988.

[214] Ahmad 15668, Abu Dawud 990 y Nasai 1275.

[215] Muslim 580, Tirmidhi 294 y Nasai 1269.

[216] Ahmad 15439, Abu Dawud 991, Nasai 1274 e Ibn Hibban 1943.

The index finger should be raised only once during the tashahhud at the mentioned time. It should not get up at any other point or move constantly.

Sayyiduna Abdullah Ibn al Zubair radiallahu anhu narrates that Rasulullah sallallaahu alaihi wa sallam pointed his finger when praying and did not move it.[217]

[217] Abu Dawud 989, Nasai 1270, Abu Awanah 2/226 (edición Dar al Ma'rifah, Beirut), Baihaqi 2786 y Baghawi 676. Imam Nawawi declared sahih en su al Majmu' 3/454

The description of finger pointing according to Hanafi jurists.

The chosen opinion according to most Hanafi scholars is that the hands should be kept on the thighs (during Qa'dah). At the time of the words showing Tawhid, the little finger and the ring finger (of the right hand) should be bent inward, the middle finger and thumb should be formed in a circle. Pointing should be done with the index finger; it must arise by denying everything (saying 'Lâ ilâha') and it must be removed by establishing the unity of Allah (after saying 'ill Allah'). The fingers and the circle should be kept in this way until the end of Salaah.

(Note: Going down doesn't mean going all the way down, just going down.)

At the same time, the commentator on al-Munyah, a Hanafi Fiqh book, says that pointing should be done as sign 53, which means that the middle, ring, and little fingers should be bent inward and the tip of the thumb should be folded in. it should be placed at the base of the middle finger, then the index finger should be used to point, ascending at the time of denial and descending at the time of affirmation of the oneness of Allah.

This gives us leeway to choose between the two, because both are established from Nabi (sallallahu Alaihi wa Sallam). Therefore, it would be appropriate to practice on one at times and the other at other times.

[Ref: Majmua Rasail Ibn Abidin vol.1 pp.120, Fatawa Mahmudiyya vol.5 pp.635, Ahsanul Fatawa vol.3 pp.30]

If it is a three or four rak'ah prayer, then you should not recite more than the previous tashahhud and stand up for the third rak'ah.

Towards the end of a longer hadith on tashahhud, Sayyiduna Abdullah bin Mas'ud radialllahu anhu relates that, 'If Rasulullah, sallallaahu alaihi wa sallam, were in the middle of his salah, he would get up after completing his tashahhud, and if he was At the end of his salah, he would pray after his tashahhud, whatever Allah wanted him to pray and then he would pray the salam.'[218]

Ummul Mu'mineen Aisha radiallahu anha reports that Rasulullah sallallaahu alaihi wa sallam did not pray more than the tashahhud after two rak'aat.[219]

Sha'bi says: 'He who recites more than tashahhud after two rak'aat shall perform two sajdahs of sahw'.[220]

Hasan al Basri would say that one should not recite more than tashahhud after two rak'aat.[221]

[218] Ahmad 4369 and Ibn Khuzaimah 708. Hafidh Haithami says 2/142 that his narrators are authentic.

[219] Abu Ya'laa 7/337 no.4373. Hafidh Haithami says 2/142. ‘It seems that Ibn al Huwayrith (one of the narrators) is Khalid bin al Huwayrith who is authentic and the rest of the narrators are those of Bukhari

[220] Ibn Abi Shaibah 3022.

[221] Ibn Abi Shaibah 3021.

Again, when getting up, you should not lean on your hands, but stand up straight. In the last two rak'aat of a fardh salah, you should only recite Surah al Fâtihah.

Sayyiduna Abu Qatadah radiallahu anhu narrates that Rasulullah, sallallahu alaihi wa sallam, used to recite Surah al Fâtihah and another surah in the first two rak'aat of Dhuhr and Asr salâh, and sometimes (he read it loud enough and) allowed us to hear a verse. . . . . In the two second rakaat he only recited Sûrah al Fâtihah.[222]

[222] Bujar 725 and Muslim 451.

After completing the second prostration of the final rak'ah, you should again assume the sitting posture and recite the tashahhud as before, followed by prayers and salutations to Rasulullah, sallallaahu alaihi wa sallam, as follows.

Abdul Rahman bin Abu Layla said: 'K'ab bin Ujrah radiallahu anhu met me and said: "Shouldn't I give you a gift that I heard from the Messenger, sallallaahu alaihi wa sallam?" I replied: “Of course. Give me this gift. He said: “We asked Rasulullah sallallaahu alaihi wa sallam saying: “O Allah's Apostle! How should the 'Salâh' (prayer) be made over you, the people of the house of Rasulullah sallallaahu alaihi wa sallam? In fact, Allah has already shown us how we should send greetings to you." He sallallaahu alaihi wa sallam replied: “Say: [223] Allahuma salli alaa mohammadin….., Allahumma baarik alaa mohammadin…

[223] Bujar 3190 and Muslim 406.

You must then recite one or more prayers making sure that the authentic prayers from the Qur'an and hadiths are known.

Sayyiduna Muawiyah bin al Hakam al Sulami radiallahu anhu reports as part of a larger hadith that Rasulullah sallallaahu alaihi wa sallam said: 'No speech by men is correct in this salâh. It should only be tasbih, takbir and the recitation of the Qur'an.'[224]

Sayyiduna Abdullah bin Mas'ud radiallahu anhu says: 'A man should recite tashahhud, then send prayers and greetings to Rasulullah sallallahu alaihi wa sallam and then pray for himself.'[225]

[224] Ahmad 23250, Darimi 1502. Muslim 537. Abu Dawud 930 and Nasai 1218.

[225] Ibn Abi Shaibah 3026, Hakim 990. Dhahabi says of Hakim's sanad, 'according to the conditions of Bukhari and Muslim'. Also reported by Baihaqi 2879.

After completing your prayers, you should say 'Assalaamu alaikum wa rahmatullah' once turning your head to the right and then a second time turning your head to the left. These last words end his salah.

Amir bin Sa'd narrates about his father, who said: 'I used to see Rasulullah, sallallaahu alaihi wa sallam, make salam to the right and left until I could see the whiteness of his cheek.'[226]

Sayyiduna Abdullah bin Mas'ud radiallahu anhu says: 'Rasulullah sallallaahu alaihi wasallam would say the takbir at the time of each descent, getting up, getting up and sitting down, and doing salam to his right and left (saying) 'Assalamu Alaikum wa Rahmatullah, Assalamu Alaikum wa Rahmatullah' (turning so much that) you could see the whiteness of his cheek. I saw Abu Bakr and Umar radiallahu anhum do this too.' [227]

[226] Muslim 582.

[227] Nasai 1319. Also narrated by the following without mentioning Sayyiduna Abu Bakr and Sayyiduna Umar radiallahu anhum: Ahmad 3691. Ibn Majah 914. Abu Dawud 996 and Tirmidhi 295. Imam Tirmidhi also adds that the hadith is hasan sahih.

Difference in salah between men and women:

Some people are of the opinion that all salah laws are common for both men and women, and that there is no difference between them. They also state that the hadith 'Pray as you saw me pray' is general and therefore should apply equally to men and women. However, it should be noted that our own interpretation and logical inference from this hadith cannot be compared with the other hadiths of the Messenger of Allah sallallaahu alaihi wa sallam and the verdicts and practices of the Sahabah and Tabi'un quoted below. .

Sharia has enacted separate rules for men and women on many important issues of salah.

For example,

• Jumua'ah is fardh for men but not for women, and the Eid prayer is wayib for men but not for women either.

Sayyiduna Tariq bin Shihab radiallahu anhu reports that Rasulullah sallallahu alaihi wa sallam said. Jumuah in the congregation is an obligatory duty for all Muslims except four people: a slave, a woman, a child, and a sick person.

Sayyidatuna Umm Atiyyah radiallahu anha says as part of a longer hadith: 'We were forbidden to attend funerals and there is no Jumuah on us' [241]

• The reward of congregational prayer for men is twenty-seven times that of individual prayer. Conversely, a woman's most rewarding prayer is the one that is most hidden and performed within the confines of her innermost chambers.

Sayyiduna Abdullah bin Mas'ud radiallahu anhu reports that Rasulullah sallallahu alaihi wa sallam said: 'A woman's prayer in her makhda' (partition) is better than her prayer in her hujrah (chamber), and her prayer in her hujrah is better that his prayer in your bait (house).'[242]

Sayyiduna Abu Hurairah radiallahu anhu narrates that Rasulullah sallallaahu alaihi wa sallam said: 'A woman's most beloved prayer to Allah is the one she performs in the darkest place or in her home.' [243]

• Unlike men, women are not supposed to give adhan or say iqamah

Sayyidatuna Asmaa radiallahu anha narrates as part of a longer hadith than Rasulullah sallallahu alaihi wa sallam. he said, 'There is no adhan, iqamah or jumuah about women.'[244]

Sayyidatuna Ibn Umar radiallahu anhu says: 'There is no adhan or iqamah on women'[245].

There is a big difference between a man's and a woman's awrah in salah. Women must cover the entire body, including hair, leaving only the face, hands and feet exposed.

Ummul Mu'mineen Aisha radiallahu anha reports that Rasulullah sallallaahu alaihi wa sallam said: "Allah does not accept salah from a mature woman without a headscarf."[246]

• Women cannot guide men in salah

Abu Bakrah radiallahu anhu reports that Rasulullah sallallaahu alaihi wa sallam said: 'Those people who have appointed a woman over them will never succeed.'[247]

Jabir bin Abdullah reports as part of a longer hadith that Rasulullah sallallaahu alaihi wa sallam said: 'Know that a woman should not lead a man in salah.'

• To correct or dissuade someone in salah, men should say 'subhanallah' out loud while women can only clap their hands.

Sayyiduna Abu Huaira radiallahu anhu reports that Rasulullah sallallahu alaihi wa sallam said, "Tasbih is for men and clapping is for women."

The different stances, positions and decisions regarding women's prayer are not the invention of a group or an individual, but the teaching of Rasulullah himself, sallallaahu alaihi wa sallam. He was the first person to differentiate between a man's prayer and a woman's.

Yazid bin Abi Habib reports that Rasulullah sallallaahu alaihi wa sallam passed two women who were praying salah. He said: 'When you prostrate, let a part of your body adhere to the ground, because women are different from men in this respect'[250].

Sayyiduna Ibn Umar radiallahu anhu narrates that Rasulullah sallallaahu alaihi wa sallam said. ‘When a woman sits in salah, she should place one thigh on the other, and when she prostrates, she should press her stomach against her thighs in such a way that she is further hidden. In fact, Allah looks at her saying: “O my angels! I bear witness to you that I have forgiven her”[251].

Sayyiduna Wail bin Hujr radiallahu anhu reports that Rasulullah sallallaahu alaihi wa sallam said: 'O Ibn Hujr! When you pray, he places your hands at the level of your ears. And the woman shall raise her hands close to her chest' [252]

We have derived some very important and fundamental principles about a woman's prayer from all the above hadiths.

1. Salah laws are not always the same for men and women.

2. The sunnah posture of a woman in any position of salah is the most hidden for her.

Imam Baihaqi diz,

‘All the laws of salah in which a woman differs from a man are based on the principle of satr (concealment). This means that the woman is instructed to do what is most hidden from her. The following chapters of the hadith explain this meaning in detail.'[253]

[240] Abu Dawud 1067 and Hakim 1062. Hakim declared sahih and Dhahabi agreed.

[241] Ibn Julaimah 1722

[242] Abu Dawud 570 e lbn Khuzaimah 1690.

[243] lbn Khuzaimah 1691, and Tabarani in al M'ujam al Kabeer as mentioned by Hafidh Haithami 2/35. Hafidh Haithami also says that the narrators from him are authentic.

[244] Baihaqi 1921

[245] Baihaqi 1920.

[246] Ahmad 24012. Ibn Majah 655. Abu Dawud 641. Tirmidhi 377. Ibn Khuzaimah 775. Hakim 917 y Baihaqi 3254. Hakim declared sahih y Dhahabi concordou.

[247] Ahmad 19507. Bujari 4163. Tirmidhi 2262 and Nasai 5388.

[248] Ibn Mayah 1081 and Baihaqi 5131.

[249] Bounty 1145.

[250] Abu Dawood in his al Marasee1 p18 (Muassahah al Risalah edition) and Baihaqi 3201

[251] Baihaqi 3199. Also stated by dhaef.

[252] Tabarani in M'ujam al Kabee'r 22/19 no.28. Hafidh aithami says 2/103, 'Tabarani narrated this as part of a long hadith on the virtue of Wail bin Hujr radiallahu anhu with a chain of Maimoonah bint Hujr narrating from her aunt Umm Yahya bint Abdul Jabbar. I didn't identify her, but the rest of the narrators are reliable.

[253] Baihaqi 2/314.

As mentioned above, this variation on a woman's salah was prescribed by none other than Rasulullah himself, sallallaahu alaihi wa sallam. It is also reflected in the decisions of Sahabah and Tabi'un. The ulama and fuqaha of the four schools have always recognized this difference and, as is clear from their fiqh books, have always observed the above principles when making a decision about a woman's salah. Below are some narrations detailing the rulings and practices of the Sahabah radiallahu anhum along with the rulings of some of the Tabi 'un and Ulama of the different schools of fiqh:

Verdicts and practice of Sahabah radiallahu anhum.

Imam Abu Bakr Ibn Abi Shaybah Narra:

“Abd Rabih ibn Zaytun said that he saw Umm ud-Dardaa raising her hands parallel to her shoulders when she began salat. ”

(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 239)

Khalid bin al Lajlaaj relates as part of a larger hadith that women were ordered to do tarabb'u[254] when sitting in salah.[255]

Nafi' Narra que Safiyyah radiallahu anha oro e hizo tarabba'u [256]

Nafi' also narrates that the women of Sayyiduna Abdullah bin Umar's radiallahu anhu family would perform tarabb'u. [257]

Once Sayyiduna Ibn Umar was asked radiallahu anhu. ‘How did women pray their sa/ah during the time of Rasulullah, sallallaahu alaihi wa sallam? He answers. 'They used to sit cross-legged until they were told to practice ihtifaz.[258]

Sayyiduna Ali radiallahu anhu says: 'When a woman prostrates, she should make ihtifaz and bring her thighs together', and in Abdul Razzaq's narration 'press her thighs against her stomach'.

Sayyiduna Ibn Abbas radiallahu anhu was asked about a woman's prayer. He replied: 'She must pull herself together and do ihtifaz.[260]

[254] that is, extend the right leg to the right side of the body and place the left leg under the right leg.

[255] Ibn Abi Shaibah 2783.

[256] Abdul Razzaq 5074 e Ibn Abi Shaibah 2784

[257] Ibn Abi Shaibah 2789.

[258] Narrated by the three, Abu Muhammad al Bukhari, Qadhi Umar bin al Hasan al Ashnani and Ibn Khusruw in their Musnads from the hadiths of Imam Abu Hanifah. Ihtifaz is leaning to one side and resting on the back. it is more or less the same as sadl

[259] Abdul Razzaq 5072 e Ibn Abi Shaibah 2777, Muhaddith Dhafar Ahmad Uthmani 3/32 declared that

[260] Ibn Abi Shaibah 2778.

Verdicts of the Tabi'un and other ulama.

Ibn Abi Shaybah narrated:

“Ataa was asked how a woman should raise her hands in salah. He replied that she should lift them up to her chest."

Based in Mecca, Ataa [the great Follower (tabi`i) and imam] used to issue this fatwa.

Narration from Ibn Abi Shaybah:

“Hammad ibn Salamah al-Basri used to say that a woman should raise her hands parallel to her chest when beginning the salah. ”

Hammad was based in Kufa and used to issue this fatwa.

Ibn Jurayj narrates: 'I asked Ataa: "Should a woman move her hands in takbir as a man does?" he replied, "She should not raise her hands with takbir in the manner of men." Ataa then demoed (as he should have). She lowered her hands, then brought them to him. Then he said. "A woman's posture in salah is not that of a man" [261]

Ataa also says: 'A woman should calm down when bowing in ruk'u: she should put her hands on her stomach and calm down as much as possible. When she prostrates, she should reach out to her and press her chest and stomach against her thighs: she should compose herself as much as possible [262].

Hasan al Basri says: 'A woman must pull herself together in sujud'. [263]

Hasan and Qatadah say: 'When a woman prostrates, she should calm down as much as possible. She must not leave any space between her limbs so that she does not lift her butt off.'[264]

A certain author has argued that all descriptions of Rasulullah's prayer, sallallaahu alaihi wa sallam, are equally applicable to men and women and there is nothing in the sunnah that excludes women from any of them. Insha Allah, the content of this chapter will respond to that statement. The author goes on to say that this is the opinion of lbrahim al Nakhai who said: 'The actions of a woman in prayer are the same as those of a man' reported by Ibn Abi Shaibah (1/75/2) with a sahih sanad of the.

This is not what Ibrahim al Nakhai said, nor is it his opinion. The narration of him transmitted by Ibn Abi Shaibah actually says: 'A woman will sit in salah like a man.'

In fact, Ibrahim al Nakhai's other narrations clearly contradict the earlier report. His opinion on a woman's prayer as reported by Ibn Abi Shaibah and others is as follows:

Ibrahin al Nakhai says: 'When a woman prostrates, she should press her stomach against her thighs. She must not lift up her bottom nor allow any space or distance between the members of her body as a man does'[266].

It also says: 'When a woman prostrates herself, she should bring her thighs together and press her abdomen against them'[267].

He also says, 'A woman should sit sideways in salah.' [268]

Imam Baihaqi diz,

‘All the laws of salah in which a woman differs from a man are based on the principle of satr (concealment). This means that the woman is instructed to do what is most hidden from her. The following chapters of the hadith explain this meaning in detail.' [269]

Ibn Qudamah al Maqdisi al Hanbali quotes Imam Ahmad Hanbal in his Mughni as saying: 'I consider sadl [270] to be better for a woman.' He also quotes the narration of Sayyiduna Ali radiallahu anhu which says: 'When a woman prays the prayer she should make ihtifaz and put her thighs together' [271].

Imam Ahamad was asked how a woman should prostrate and sit for tashahhud. He replied: 'She would do what she most hides from her.' He added: 'She should do tarabb'u in tashahhud and pull her legs to the side (sadl)'.

According to Abu Dawud's narration, Imam Ahamd was asked how a woman should sit in salah. He replied: 'She must press her thighs together.' [273]

Qadhi Iyadh also quoted some Salaf that the sunnah for women is tarabb'u' [274]

Imam Shafi'i writes in Al-Umm: "A man and a woman with respect to remembrance and salat are the same, except that I instruct them to be more hidden than men in ruku' and prostration, uniting their members.

All of the above clearly demonstrates that a woman's prayer is different in some respects from a man's, and that this distinction was first made by none other than Rasulullah sallallaahu alaihi wa sallam, and later upheld by the prominent Sahabah and tabi'un. Furthermore, as can be seen from his works, there is almost universal agreement among scholars of all schools of fiqh on this subject.

[261] Abdul Razzaq 5066 e Ibn Abi Shaibah 2474

[262] Abdul Razaq 5069.

[263] Ibn Abi Shaibah 2781.

[264] Abdul Razaq 5068.

[265] Ibn Abi Shaibah 1/242. nº2788.

[266] Abdul Razzaq 5071 e Ibn Abi Shaibah 2782.

[267] Ibn Abi Shaibah 2779.

[268] Abdul Razzaq 5077 e Ibn Abi Shaibah 2792.

[269] Baihaqi 2/314.

[270] Bring the right leg to the side of the body and place the left leg under the right thigh. That way, your back will rest on the floor instead of your left leg. Therefore, he would not rest on his legs but on his bottom, as mentioned in the narration of Sayyiduna Ali radiallahu anhu.

[271] Ibn Qadamah em al-Mughni 2/135.

[272] Masaail of Imam Ahmad narrated by his son Abdullah 373

[273] Masaail of Imam Ahmad narrated by Abu Dawud p51.

[274] Awjaz al Masalik 2/119.

List of differences between the prayer of a man and a woman.

Some of the differences mentioned in the Hanafi books of fiqh are listed below.

• In all salah postures and movements, including qiyam, ruk'u, sajdah and tashahhud, a woman should adopt what is most modest and hidden for her.

• At the beginning of the salah, a woman should not bring her hands to her ears, but only to her shoulders or close to her chest.[275]

• In qiyam, women must place their hands on their breasts. You can hold them in any of the different 'akdh, (grasp) or 'wadh' (put) ways described above or you can simply rest your right palm on your left.

Allamah Abdul-Hayy Lucknawi writes:

“As for women, the jurists are unanimous that it is sunnah for them to place their hands on their breasts. “[276]

There is ijmaa' in this mas'alah.

• Unlike men, in ruk'u, women must cross their arms close to their bodies and not extend them. Furthermore, they should only place their hands on their knees with their fingers closed, not hold them with their fingers open[277]. In fact, women should try to keep their fingers together in all salah postures.

• During prostration, men should leave some space and distance between the stomach and thighs, and the arms and sides of the body, while women should bring these members together.

• Again in the prostration, the men should raise their arms off the ground and leave some distance, but the women should leave them clinging to the ground.

[275] Imam Ahmad bin Hanbal also says that he should lift them slightly and, according to one narration, he should not lift them.

[276] As-Si'aayah: vol. 2p

[277] In some Hanafi fiqh books, it has been suggested that in ruk'u they should also slightly bend their backs and knees. Hanbali scholar Imam Khirqi also says this as part of a longer statement. 'The woman will meet in ruk'u and sujud.' (al Mughni 1/134.)

The great Hanafi jurist Allaamah Muhammad Amin ibn Abidin as-Shami rahimahullah collects all these differences of women in prayer and thus concludes:

“A woman should put her hands on her shoulders. She must not take her hands out of her sleeves. She should place one palm over the other on her chest. She should bow only slightly in ruku'. She will not open her fingers in ruku', instead she will keep them together and place her palms on her knees without joining them. She should slightly bend her knees. She should contract in ruku' and sajdah. She should support her arms on the floor. She should sit with her legs straight and rest on her back in tashahhud. In tashahud she must keep her fingers together. If any mistake occurs in salah, she should clap her hands without saying anything. She can't imamah a man. It is makrooh to have an all-female congregation. The female imam will stand in their midst. It is makrooh for her to attend the congregation. In a mixed congregation, women will take the back seat. Jumu'ah is not obligatory on her, but if she attends, she will be absolved of responsibility. Neither Eid is obligatory for her nor takbir of tashriq. It is not mustahab for her to perform Fajr when enlightened. In noisy salahs, she does not raise her voice. [278]

It says elsewhere:

“A woman should bow slightly in ruku; without fully opening her fingers. However, she should contract and place her palms on her knees and bend them slightly. She must not open her arms to her as this is more hidden from her. [279]

[278] Radd al-Mukhtar: vol. 1 p. 504; see also al-Bahr ar-Ra'iq: vol. 1/320
[279] Radd al-Mukthaar: vol. 1 pág. 494

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