Mukhtasar Sifat Salat an-Nabi - Shaikh Al-Albani

Note: The following are summarised notes from the explanation of Shaykh al-Albānī’s book Mukhtaṣar Ṣifat Ṣalāt al-Nabī.

Introduction to the Book 

We are going to cover Mukhtasar Sifat Ṣalāt an-Nabī ﷺ by Shaykh Al-Albānī رحمه الله. The Shaykh authored three books on the Prophet's prayer:

1. Asl Ṣifat Ṣalāt an-Nabī ﷺ – a detailed three-volume work with full takhrīj (ḥadīth verification).
2. Ṣifat Ṣalāt an-Nabī ﷺ – the well-known version most commonly read and studied.
3. Mukhtasar Ṣifat Ṣalāt an-Nabī ﷺ – an abridged summary of the second book.

While this third version is concise, we will expand upon it in this series. The Shaykh wrote it upon the advice of his friends and students, who found the previous book too lengthy for the average reader. Although it is a summary, this Mukhtasar includes beneficial additions not found in the longer version.

Purpose and Methodology

Shaykh Al-Albānī رحمه الله mentions that although he was busy with numerous projects, he made time to produce this work sincerely for Allah’s sake and to benefit the Muslims. In this book, he clearly distinguishes between what is rukn (pillar), wājib (obligatory), sunnah, and sharṭ (condition).

Let’s define these:

• Rukn (pillar): A fundamental part of the prayer. If omitted intentionally or unintentionally, the prayer is invalid. Example: Rukūʿ (bowing), ṭumaʾnīnah (tranquillity) during actions.
• Sharṭ (condition): A prerequisite that must be fulfilled before the act begins. Example: Wuḍūʾ. It is external to the act of prayer but essential for its validity.
• Wājib (obligatory): Required, and omission warrants punishment, but if missed unintentionally, can be made up with sujūd al-sahw (prostration of forgetfulness).
• Sunnah: Recommended actions that complete and beautify the prayer. Their omission doesn’t invalidate the prayer.

Example: The hadith of the man who prayed poorly (al-musīʾ ṣalātahū) - the Prophet ﷺ told him three times:

ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ

“Go back and pray, for you have not prayed.” [Sahih al-Bukhari 793]

Why?

He lacked tranquillity - a rukn.

Differentiating Between Terms

• Every rukn is wājib, but with an added weight. If a rukn is missed, the action is invalid.
• A sharṭ is similar to a rukn in ruling but is external to the act.
• Wājib is established by the Qur’an or Sunnah but lacks conclusive proof to be considered a rukn or sharṭ.

There’s a historical debate among madhāhib. The Ḥanafis differentiate between farḍ and wājib, while the majority of scholars consider them synonymous. Shaykh Al-Albānī رحمه الله considers that the differentiation is a later terminological invention and that terminologies - though often dismissed as "just semantics" - sometimes carry real implications.

The Methodology of Shaykh Al-Albānī: Ahl al-Ḥadīth

Shaykh Al-Albānī رحمه الله did not adhere strictly to any one of the four madhāhib. He followed the methodology of Ahl al-Ḥadīth, taking the Qur’an and Sunnah directly with verification and precision.

Even scholars like Abū al-Ḥasanāt al-Lakhnawī, a strict Ḥanafī, acknowledged the strength of this path, stating:

“And how could it not be so, when they are truly the heirs of the Prophet ﷺ, and the genuine representatives of his law? May Allah gather us among their ranks and cause us to die upon love for them and their way” [Imām al-Kalām fīmā Yataʿallaqu bi’l-Qirāʾah Khalf al-Imām: 156]

Shaykh Al-Albānī’s legacy is undeniable. He himself reviewed, revised, and corrected many of his earlier rulings, showing academic humility and constant growth.

Facing the Qiblah

Facing the Qiblah is a pillar of the prayer.

• Whether for farḍ or nafl, one must face the Qiblah if able.
• The evidence includes the verse:

فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ

“So turn your face toward al-Masjid al-Ḥarām.” [Surah Al-Baqarah 2:144]

Facing the Qiblah is of two types:

1. ʿAyn al-Kaʿbah (Exact Kaʿbah) – required only if you can see it.
2. Jihah al-Kaʿbah (Direction) – for those far from Makkah.

People excused from facing the Qiblah include:

• The sick unable to turn.
• The blind with no one to guide them.
• Those on a moving ship, car, or plane, when turning isn’t possible.
• The mujāhid during intense battle (ṣalāt al-khawf).

Voluntary Prayers While Travelling

A traveller may pray voluntary prayers while riding: camel, horse, car, or plane - without facing the Qiblah.

This is agreed upon by scholars and supported by authentic narrations from the Prophet ﷺ.

It is recommended to start by facing the Qiblah at takbīrat al-iḥrām if possible. After that, the direction can change with the vehicle’s movement.

Ruling on Praying in the Wrong Direction (Not Facing the Ka‘bah) by Mistake:

1. If someone prays in the wrong direction due to cloudy skies or other reasons, after trying their best to find the Qiblah, the prayer is valid and does not need to be repeated.
2. If, during the prayer, a trustworthy person informs him of the correct direction, he is required to turn towards it immediately, and his prayer remains valid.

Standing (Al-Qiyām):

• In obligatory prayers, standing is a rukn (pillar) required for anyone who is physically able.

The Prophet ﷺ said:

صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ

“Pray standing. If you can’t, then sitting. If not, then on your side.” [Sahih al-Bukhari 1117]

There are two types of inability:

1. Complete: Cannot stand at all (e.g., in ICU or physically restrained).
2. Partial: Can stand but with intense hardship or pain.

For such individuals, the ruling of standing is lifted.

• When praying sitting down, rukuʿ and sujūd are done through head movement, with sujūd being lower than rukuʿ.

Exception in Salat al-Khawf or Battle:

The obligation to stand is also lifted for the one praying Salat al-Khawf (prayer in times of fear) or during intense combat; in such cases, it is permissible to pray while mounted or in motion.

It is incorrect to place an object to prostrate on while seated - this is takalluf (affectation) and not from the Sunnah.

A hadith mentions the Prophet ﷺ removing a pillow and a stick used by a sick man to pray and saying:

صَلِّ على الأرض إن استطعت، وَإِلا فَأَوْمِئْ إِيمَاءً، واجْعَلْ سجودك أخفَضَ من ركُوُعك

“Pray on the ground if you can, and if not, gesture with your head, making your sujūd lower than your rukuʿ.” [Sunan al-Bayhaqī 3484]

Praying on Ships and Planes

It is permissible to pray both obligatory and voluntary prayers on ships and planes. Standing is required if one is able. If not, praying while seated is allowed.

The Prophet ﷺ said:

صلّ فيها قائما إلا أن تخافَ الغرقَ

“Pray on it standing, unless you fear drowning.”[Mustadrak al-Ḥākim 1019]

Standing and Sitting in Qiyām al-Layl

It is permissible to pray Qiyām al-Layl standing or sitting without an excuse. One may also combine the two by sitting during recitation and standing just before rukūʿ. The Prophet ﷺ sometimes prayed standing and sometimes sitting.

If a person prays sitting while able to stand, the reward is half that of one who stands, as established in authentic ḥadīths.

The Prophet ﷺ would also perform lengthy prayers while sitting, and when about thirty or forty āyāt were left, he would stand and complete them, then go into rukūʿ and sujūd [Sahih Muslim 731c].

The valid scenarios in Qiyām al-Layl are:

1. Sitting entirely without excuse – half reward.
2. Standing entirely – full reward.
3. Combining sitting and standing – also practised by the Prophet ﷺ.

Permissibility of Using a Support While Standing

• It is allowed for someone who is old, weak, or tired to use a stick or support while praying.
• Even in the masjid, this is acceptable.

Praying With or Without Shoes

It is permissible to pray barefoot or in shoes, provided that the shoes are clean. The Prophet ﷺ was seen praying both barefoot and in shoes, and he said:

خَالِفُوا الْيَهُودَ فَإِنَّهُمْ لاَ يُصَلُّونَ فِي نِعَالِهِمْ وَلاَ خِفَافِهِمْ

“Oppose the Jews; they do not pray in their shoes or sandals.” [Sunan Abu Dawood 652]

Scholars differed on whether this is only permissible or recommended; the stronger view is that it is recommended. One should pray as they are, without making unnecessary effort to wear or remove shoes.

Where to Place Shoes During Prayer

The Prophet ﷺ said:

إِذَا صَلَّى أَحَدُكُمْ فَخَلَعَ نَعْلَيْهِ فَلاَ يُؤْذِ بِهِمَا أَحَدًا، لِيَجْعَلْهُمَا بَيْنَ رِجْلَيْهِ، أَوْ لِيُصَلِّ فِيهِمَا

“When any of you prays and takes off his sandals, he should not harm anyone by them. He should place them between his feet or pray with them on.” [Sunan Abu Dawood 655]

Do not place your shoes to your right or left if it could disturb others; place them between your legs.

Ruling on Imām Leading from a Raised Platform

• It is disliked for the imām to lead from a place higher than the congregation.
• Exception: If done for teaching purposes, as the Prophet ﷺ once did from a minbar and explained it was so the people could see and follow his actions.
• If the masjid has multiple levels (e.g., men on upper floor, women below), it is not disliked if the imām is praying with the people on the same level.

The Importance of the Sutrah (Barrier)

• One must pray towards a sutrah based on hadith:

لا تصلي إلا إلى سترة

“Do not pray except towards a barrier.” [Sahih Ibn Khuzaymah 800]

The majority of scholars consider the Sutrah recommended, citing the ḥadīth of al-Faḍl ibn ʿAbbās in which the Prophet ﷺ is reported to have led the people in Minā without a Sutrah [Sunan Abu Dawood 718].

However, many scholars, including Aḥmad Shākir and Shaykh al-Albānī, graded this ḥadīth weak due to issues in its chain of narration, so its reliability as evidence is disputed. Some also argue that even in that case, a stick or something similar may have been used.

The stronger opinion is that the Sutrah is obligatory, especially since the Prophet ﷺ made use of one even in the desert. It should be placed very close, about a hand-span or two in front.

What Can Be Used as a Sutrah

A Sutrah may be a spear, tree, pillar, or even a bed with someone lying beneath a blanket. It is preferable to use something stable, such as a pillar, rather than a person who might move. With their consent, one may also use another person’s back as a Sutrah.

On Praying Towards Graves

Praying towards a grave is prohibited, as the Prophet ﷺ forbade turning graves into masājid [Sahih al-Bukhari 3453].

The exception is for one who missed the Janāzah prayer; it may be offered later at the grave.

Passing in Front of a Person in Prayer

It is strictly prohibited to pass in front of someone who is praying.

The Prophet ﷺ said:

لَوْ يَعْلَمُ الْمَارُّ بَيْنَ يَدَىِ الْمُصَلِّي مَاذَا عَلَيْهِ لَكَانَ أَنْ يَقِفَ أَرْبَعِينَ خَيْرًا لَهُ مِنْ أَنْ يَمُرَّ بَيْنَ يَدَيْهِ

“If the one passing knew the burden of the sin, he would realise that waiting forty [days, months, or years] is better than walking in front of the person praying” [Sahih al-Bukhari 510].

This ruling applies even in Masjid al-Ḥaram, except in cases of absolute necessity. The worshipper should stop anyone attempting to pass, beginning with a simple hand gesture and, if needed, with a firmer push.

What Breaks the Prayer When Passing in Front

• If no Sutrah is present, and the following pass in front, the prayer is nullified:
  • A woman who has reached puberty.
  • A donkey.
  • A black dog.
• Non-Muslims often object to this ruling, assuming it equates women with animals. However, the ruling is legal in nature and does not imply any ontological comparison.

Intention (Niyyah) in Ṣalāh

• One must intend the specific prayer in the heart (e.g., Ẓuhr, ʿAṣr, or their Sunnah).
• There are two parts:
  1. Niyyat al-ʿAmal – the action you are doing.
  2. Niyyat al-Maʿmūl Lahu – who you are doing it for (i.e., sincerity for Allah).
• The tongue should not be used for intention; saying it aloud is an innovation (bidʿah).
• Intention helps distinguish acts of worship from habits (ʿādāt), like differentiating a shower for cleanliness from one for Jumuʿah.

Takbīrat al-Iḥrām

• Opening the prayer with “Allāhu Akbar” is a rukn (pillar).
• Saying it renders all previous permissible actions prohibited (e.g., talking, eating), until one ends the prayer with salām.
• The ruling that Takbīr is a pillar of the prayer is based on the ḥadīth:

مفتاح الصلاة الطهور، وتحريمها التكبير، وتحليلها التسليم

“The key to prayer is purification, its entry is the Takbīr, and its exit is the Taslīm” [Jami' at-Tirmidhi 3]

Saying Takbīr Aloud

• Only the imām should raise his voice with the Takbīr so followers can hear.
• Others should remain silent unless needed (e.g., microphone failure or a large congregation).
• In such cases, a mu’adhdhin or a designated person may repeat the Takbīr loudly for the people to follow.

Following the Imam in Takbīr

The ma'mūm (follower in prayer) should not say the takbīr until after the imam finishes his takbīr. This applies to both actions and the audible statements (like takbīr) in the prayer. The Prophet ﷺ said:

إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ فَلاَ تَخْتَلِفُوا عَلَيْهِ

“The imam is appointed to be followed, so do not differ with him.” [Sahih al-Bukhari 722]

• Do not precede the imam.
• Do not be exactly in sync with him.
• Do not delay excessively behind him.

Raising the Hands (Raf‘ al-Yadayn)

The hands may be raised:

• With the takbīr
• Before it
• Or after it, all are established in the Sunnah.

The palms face forward, with fingers naturally relaxed - not too spread or tightly clenched. The hands are raised:

• To shoulder level
• Or to the earlobes

Placing the Hands (Qabd)

After takbīrat al-iḥrām:

• The right hand is placed over the left.
• This can be:
  • On top of the left palm.
  • Or over the wrist and forearm.

Both ways are established from the Prophet ﷺ.

The Position of Placing the Hands in Prayer

• The hands should be placed on the chest for both men and women equally.
• There is no clear, authentic evidence differentiating the way women and men place their hands.
• Some narrations exist about the placement, but none are fully authentic.
• The narration with the least weakness supports placing the hands on the chest, so many scholars incline to it.
• It is also prohibited to place the hands on the waist during prayer, as indicated by the narration:

نُهِيَ أَنْ يُصَلِّيَ الرَّجُلُ مُخْتَصِرًا

“A man is forbidden from praying while placing his hand on his waist.” [Sahih al-Bukhari 122]

Note: One of the works addressing this issue is فتح الغفور في وضع الأيدي على الصدور, which has been attributed to scholars such as Shaykh Badi‘uddīn al-Sindī or Muḥammad Ḥayāt al-Sindī.

Tranquillity in Prayer

• The body should be still, without excessive movement.
• The heart should match the body's calmness.
• One should gaze at the place of sujūd.
• Looking around with the eyes is disliked.
• Raising one’s eyes towards the sky during prayer is ḥarām, and may lead to one’s eyesight being taken as a punishment, whether literally or in terms of spiritual blindness.

Du‘ā al-Istiftāḥ (Opening Supplication)

• The Prophet ﷺ taught various forms. Learning more than one keeps the prayer alive and attentive.
• One such opening duʿāʾ is:

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلَا إِلَٰهَ غَيْرُكَ

“Glory is to You, O Allah, and praise. Blessed is Your Name, Exalted is Your Majesty, and there is no god besides You.” [Jami' at-Tirmidhi 243]

It is a Sunnah, not obligatory.

Saying the Isti‘ādhah (Seeking Refuge)

• After Du‘ā al-Istiftāḥ, one says:

أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

• Some scholars consider it obligatory, while the majority hold it to be Sunnah.
• The strongest opinion is that it is recommended and said only at the beginning of the prayer, in the first rak‘ah.
• Multiple wordings are established, including:

أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ، مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفَثِهِ

Where:

• Hamzihi: madness or insanity.
• Nafkhihi: arrogance.
• Nafathihi: blameworthy poetry.

Basmala and Its Recitation

• After isti‘ādhah, one recites: بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
• Scholars differ on whether it should be recited aloud or quietly.
• All the Qurra’ (reciters of the Qur’an) unanimously recite it aloud.
• The strongest opinion is that both ways are permissible, and practicing variation itself is Sunnah
• The view that it is an ayah from Surah Al-Fātiḥah makes it difficult to justify reciting the rest of the surah aloud while keeping the basmala quiet.

Surah Al-Fātiḥah

• It is a pillar (rukn) of the prayer. Prayer is invalid without it.
• If unable to memorise, one may say:

سبحان الله، والحمد لله، ولا إله إلا الله، الله أكبر ولا حول ولا قوة إلا بالله [Sunan Abu Dawood 83]

Method of Reciting Al-Fātiḥah

• The Sunnah is to stop at the end of each ayah.
• Even when the meaning is connected, such as: فَوَيْلٌ لِّلْمُصَلِّينَ . الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ the Prophet ﷺ would still pause.

Qirā’āt in Prayer

• All mutawātir qirā’āt (recitations with mass transmission) are permissible in the prayer.
• It is encouraged to familiarise the congregation with them early to prevent confusion.

Order and Length of Recitation in Salah

1. Fajr – the longest; called Ṣalāt al-Qurʾān
2. Dhuhr – long
3. Asr – shorter than Dhuhr
4. Maghrib – usually short, but sometimes long
5. Isha – similar to Asr

Qiyām al-Layl was very long - one night, the Prophet ﷺ read Surah Al-Baqarah, Surah An-Nisaa, and Surah Aale Imran in one rak‘ah.

• First rak‘ah should always be longer than the second.
• In the last two rak‘āt of four-unit prayers, one should recite only Al-Fātiḥah, though adding another surah occasionally is Sunnah.

Balanced Length in Prayer

• The imam should not burden the congregation.
• The standard is what the Prophet ﷺ used to do.
• Avoiding excessive length ensures consideration for the elderly, sick, women with children, etc.

Loud and Silent Prayers

Jahriyyah (Loud):

1. Fajr
2. Jumu‘ah
3. Eid prayers
4. Istisqā’ (Rain prayer)
5. Kusūf (Eclipse prayer)
6. First two rak‘āt of Maghrib and Isha

Sirriyyah (Silent):

1. Entire Dhuhr and Asr
2. Third rak‘ah of Maghrib
3. Last two rak‘āt of Isha

• Mistakes in volume (e.g., reciting aloud in a silent prayer) do not invalidate the prayer, though they should be corrected.

Recitation by the Ma’mūm (Follower)

• The Ma’mūm does not recite loudly in any part of the prayer.
• The only time he may raise his voice is when saying Āmīn in the loud prayers.

Witr Prayer: Recitation Volume

• In the Witr prayer during the night, the Prophet ﷺ:
  • Sometimes recited aloud (this was most common).
  • Sometimes recited in a moderate tone.
  • Sometimes recited quietly.
• This shows the flexibility and variety in the Sunnah.

The Sunnah Method of Recitation

• The Qur'an should be recited with Tartīl - slow, deliberate, and clear pronunciation.
• Avoid rushing or reading hastily.
• The Prophet ﷺ used to pause at each āyah:
  • e.g., “الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ” then pause.

The Prophet ﷺ instructed that the Qur’an be beautified with one’s voice, as a pleasant recitation enhances its beauty.

"Beautify the Qur’an with your voices" [Sunan an-Nasa’i 1015]

• However, this must be within the rules of Tajwīd, and not based on musical rhythms or innovated melodies (Maqāmāt).
  • If one's natural voice happens to align with a maqām, it's acceptable, provided it's not forced or imitative.

Helping the Imām (Fatḥ ʿala al-Imām)

• If the Imām struggles to recall a verse, it is legislated for someone behind him to help.
• Only those closest to him, ideally those directly behind him, should do so.
• The Prophet ﷺ said:

لِيَلِنِي مِنْكُمْ أُولُو الأَحْلاَمِ وَالنُّهَى

“Let those with understanding and wisdom stand closest to me.” [Sahih Muslim 432c]

• This position is for those capable of correcting or even replacing the Imām if needed.
• Others should remain silent unless absolutely necessary.
• One must be certain of the correction being given. Incorrect corrections confuse the Imām and can invalidate the moment of worship.

Transitioning to Rukūʿ

After Recitation

• After finishing a Surah, one should pause briefly - just enough to regain breath - before moving into Rukūʿ.
• Do not transition hastily.

Movement to Rukūʿ

• Raise your hands (as done in Takbīrat al-Iḥrām) and say Allāhu Akbar.
• According to the Ḥanābilah, the Takbīrāt al-Intiqāl (transitional takbīrs) are wājib, and this is also the opinion chosen by Shaykh al-Albānī.

The Description of Rukūʿ

Performing Rukūʿ

• Bow until the back is straight, to the extent that water could remain balanced on it.
• Hands should grip the knees firmly with fingers spread apart, not resting loosely.
• This posture is considered wājib by Shaykh al-Albānī, though the majority of scholars consider it Sunnah.
• Head and back should be aligned - neither raised nor lowered.

Dhikr in Rukūʿ

• Say “Subḥāna Rabbiyal-ʿAẓīm” at least once - it is wājib.
• Repeating more (e.g., 3 times or up to 9 times) is encouraged, especially for the Imām to consider the congregation’s stamina.

Equalising the Pillars

• It is Sunnah to try to equalise the length of each pillar - Rukūʿ, standing after Rukūʿ, Sujūd, and sitting between Sujūd.
• However, Qiyām (standing) is typically the longest.

Standing After Rukūʿ (Iʿtidāl)

• Standing straight after Rukūʿ is a pillar.
• Say “Samiʿa Allāhu liman ḥamidah” - this is wājib for the Imām and the individual praying alone, but not for the Ma’mūm.
• The Ma’mūm should say: “Rabbana laka al-ḥamd” or “Allāhumma Rabbana laka al-ḥamd”.

Going into Sujūd

Number of Times Hands Are Raised in Salah

• Hands are raised four times in the prayer:
  1. Takbīrat al-Iḥrām
  2. Before Rukūʿ
  3. After rising from Rukūʿ
  4. After the first Tashahhud (when rising to the third Rakʿah)

Description of Sujūd

• Say Allāhu Akbar while moving to Sujūd.
• Shaykh al-Albānī holds that the person should go down on the hands first, not the knees.
• This is a matter of ikhitlāf (valid scholarly disagreement).
• Scholars who say knees first argue the Prophet ﷺ forbade resembling the kneeling of a camel.
• Others argue this refers to the hands, not the knees, as the camel goes down on its forelimbs first.
• The conclusion: Both opinions are valid, and it remains a matter of ijtihād.

Sujūd (Prostration)

Proper Method

• Place seven body parts on the ground:
  • Forehead (including the nose)
  • Two palms
  • Two knees
  • Toes of both feet (facing the Qiblah)
• Forearms must not touch the floor like a dog; raise them.
• Fingers of the hands should be joined and pointed toward the Qiblah.

Dhikr in Sujūd

• Say “Subḥāna Rabbiyal-Aʿlā” at least once.
• Stay calm and still while all seven points are grounded.
• Sujūd is the best place to make duʿā’. The Prophet ﷺ said that one is closest to Allah in Sujūd. [Sahih Muslim 482]
• One may ask Allah anything, including worldly and religious needs.

Sitting Between the Two Sujūd

Description

• Say Allāhu Akbar while rising from the first Sujūd.
• Sit tranquilly, allowing each bone to return to its place.
• Sit on the left foot while keeping the right foot upright, with toes pointing toward the Qiblah.
• This is Sunnah; sitting positions can vary for flexibility.

Duʿā Between the Sujūd

• Recite:

اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَعَافِنِي وَاهْدِنِي وَارْزُقْنِي
[Sunan Abu Dawood 850]

• Or simply: “رَبِّ اغْفِرْلِي”, multiple times. [Sunan an-Nasa'i 1145]

Second Sujūd and Transition to the Second Rakʿah

• The second Sujūd is performed the same way as the first.
• After completing both Sujūd, sit briefly before rising for the second Rakʿah. This is known as Jalsat al-Istirāḥah.
• If the Imām does not do it, the Ma’mūm should not do it either, because following the Imām is wājib.

Second Rakʿah

What to Repeat

• Recite as in the first Rakʿah, except:
  • Do not repeat Duʿāʾ al-Istiftāḥ.
  • The second Rakʿah is shorter than the first.

Middle Tashahhud (At-Tashahhud al-Awsaṭ)

• After the second Rakʿah, sit for the middle Tashahhud.
• The sitting position is the same as between the two Sujūd.
• Recite the Tashahhud: التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ…
• Tashahhud is wājib. If forgotten, Sujūd as-Sahw is required.

Placement of Hands

• Right hand: Place it on the right thigh and knee, with fingers slightly bent, pointing the index finger toward the Qiblah.
• Left hand: Spread on the left thigh and knee.
• It is disliked to rest the body weight on one’s left hand while sitting.

Movement of the Finger in Tashahhud

• Multiple ways are reported:
  • Keeping the index finger raised.
  • Moving it continuously.
  • Forming a ring with the thumb and middle finger while pointing the index.
• Shaykh al-Albānī held the view that moving the finger is Sunnah and supported by authentic narration.
• One should look at the finger while raising or pointing it.

Tashahhud and Its Rulings

• The Shaykh mentions that the tashahhud is wājib.
• If a person forgets to recite it, they must perform sujūd as-sahw (the prostration of forgetfulness).
• There are two matters that are wājib in the tashahhud.

Whether you are the imām or a maʾmūm (follower), the Sunnah is that the tashahhud should be said quietly - the Prophet ﷺ never recited it aloud.

Different Wordings of Tashahhud

The Shaykh proceeded to mention multiple versions of the tashahhud:

التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

التَّحِيَّاتُ لِلَّهِ، الصَّلَوَاتُ الطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

التَّحِيَّاتُ لِلَّهِ، الزَّاكِيَاتُ لِلَّهِ، الطَّيِّبَاتُ لِلَّهِ، الصَّلَوَاتُ لِلَّهِ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

Making Duʿāʾ in the Tashahhud

• After completing the tashahhud, the Shaykh emphasised:
  • It is permissible to make duʿāʾ in that sitting.
  • This is because ṣalāh is a place for duʿāʾ, and duʿāʾ in prayer is likely to be accepted - unless made in a place within the prayer where duʿāʾ is not legislated.

Takbīr and Raising the Hands

• The Shaykh said:
  • It is obligatory to say the takbīr when transitioning.
  • However, the Sunnah is to say it while sitting, before standing up, not after fully standing.

Takbīrat al-Intiqāl (the takbīr said during movement in prayer) is wājib.

• Regarding raising the hands:
  • This is the fourth position in the prayer where raising the hands is Sunnah.
  • It is permissible to raise the hands while sitting, during the takbīr.
  • If one prefers to raise the hands after standing, this is also allowed.

Both options: raising hands while sitting or after standing, are permissible and valid.

Continuing the Pillars of Ṣalāh

• After completing the sujūd, the person proceeds to the third rakʿah, depending on which prayer it is.
  • For Ẓuhr, ʿAṣr, Maghrib, and ʿIshāʾ, there is a third rakʿah.
  • Standing for this third rakʿah is a pillar (rukn) of the prayer.
• The same applies to the fourth rakʿah where applicable. The qiyām (standing) remains a rukn.

Standing Up for the Next Rakʿah

• The Prophet ﷺ would stand up using his hands.
• Whether you spread your fingers or bring them together when pushing yourself up, both are fine.
• However, Shaykh al-Islām Ibn Taymiyyah preferred jamʿ al-aṣābiʿ (bringing the fingers together).

Qirāʾah in the Last Rakʿahs

• In the last two rakʿahs of Ẓuhr, ʿAṣr, and ʿIshāʾ, and the last rakʿah of Maghrib, only Surah al-Fātiḥah is recited.
• Reciting only al-Fātiḥah is the Sunnah, although adding more is permissible occasionally.
• The Prophet ﷺ was known to recite only al-Fātiḥah in these rakʿahs, especially in ʿAṣr.

Qunūt during Nāzilah (Calamity)

• Qunūt al-Nāzilah is a special duʿāʾ during times of major calamity that strikes the Muslim Ummah.
• It must be a serious and weighty matter - not something trivial.
• In a Muslim country, the decision to establish the Qunūt goes back to the Wālī al-Amr (leader).
• In non-Muslim lands, the Muslims of that region may establish it based on maslaḥah (benefit).
• The duʿāʾ should be specific to the calamity, not general or personal.
• The correct place for Qunūt is after rukūʿ, where the imām raises his hands and supplicates aloud so the followers can say "Āmīn."
• The duʿāʾ should be concise, avoiding unnecessary length or emotional exaggeration.

Qunūt in Witr Prayer

• Scholars differed on Qunūt in Witr:
  • Some say it should be done every night.
  • Others say only in Ramaḍān - some even restricted it to the second half of Ramaḍān.
  • Ibn Rushd discussed these views in Bidāyat al-Mujtahid.
• The stronger opinion: It is permissible to do Qunūt in Witr at any time, unrestrictedly, because the Prophet ﷺ did not limit it to specific times.
• As for the timing - before or after rukūʿ - both are established:
  • Shaykh al-Albānī preferred after rukūʿ.
  • Others did it before rukūʿ.
  • Both are valid and permissible.

Duʿāʾs within the Prayer

• The Prophet ﷺ taught specific duʿāʾs, but it is also permissible to add more.
• Sufyān ath-Thawrī and others among the Salaf would add duʿāʾs beyond what was narrated.
• The condition is not to make it excessively long or burdensome for others.

Tashahhud al-Ākhīr and Sitting

• The Tawarruk sitting is used in the final tashahhud:
  • The person sits with one leg tucked under and the other upright.
  • Both forms (leg under or over) are permissible.
  • If it's difficult or painful, leave it - there's no obligation in hardship.
• A latecomer to the prayer may be in their first tashahhud, but if it’s the final rakʿah of the imām, it is still considered tashahhud al-ākhīr.

Final Tashahhud: Obligations and Duʿāʾ

• In the final tashahhud, it is obligatory to send ṣalāh upon the Prophet ﷺ.
• Scholars like Ibn Ḥazm, Shaykh al-Albānī, and Ibn ʿUthaymīn view this as wājib based on strong proofs.
• One should also seek refuge in Allah from the four mentioned evils, as per the command in the Sunnah. [Sahih Muslim 588 c]
• After that, a person should make personal duʿāʾ, using memorised supplications from the Qurʾān and Sunnah.
• Two moments in ṣalāh where duʿāʾ is most accepted:
  1. In sujūd
  2. Before taslīm

Taslīm (Ending the Prayer)

• The taslīm should be directed clearly towards the shoulders, not merely turning the face.
• In ṣalāt al-janāzah, both taslīms (right and left) are done.
  • However, some scholars say only one taslīm is sufficient.
  • The Prophet ﷺ always did two taslīms, so that should be preferred.
• The imām should raise his voice slightly during taslīm so the followers can hear - except in janāzah, where some scholars say the voice should be kept low.

Wordings of the Taslīm

The Shaykh outlined four common wordings for the taslīm:

1. السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ - to the right and left
2. السَّلَامُ عَلَيْكُمْ - to the right and left
3. السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ - to the right, and السَّلَامُ عَلَيْكُمْ - to the left
4. السَّلَامُ عَلَيْكُمْ - to the right only

Although one taslīm is sometimes mentioned, the consistent practice of the Prophet ﷺ was two taslīms, so that should be followed.

Shaykh al-Albānī concludes with a heartfelt note:

“This is what I was able to write and summarise. I tried my best to make it clear and easy for all of you, so it may settle in your hearts and minds, and so that you can visualise how the Prophet ﷺ prayed.”