When the Messenger of Allah ﷺ stood for prayer, he would face the Qibla (the Ka’bah), raise his hands (Rafa’ al-Yadayn), and say: اللّٰہ أکبر (Allahu Akbar).
Evidence: عن أبی حمید الساعدی قال: کان رسول اللہ إذا قام إلی الصلاۃ استقبل القبلۃ، ورفع یدیہ وقال: اللہ أکبر۔ (ابن ماجہ:803)
And he ﷺ said: “When you stand for prayer, say the Takbir.”
Evidence: قال رسول اللہ! إذا قمت إلی الصلاۃ فکبر (صحیح بخاری:757، صحیح مسلم: 397)
He ﷺ would raise his hands to his shoulders.
Evidence: عن عبد اللہ أنہ قال: رأیت رسول اللہ إذا قام فی الصلاۃ رفع یدیہ حتی تکونا حذو منکبیہ۔ (صحیح بخاری:736، صحیح مسلم:390)
It is also established that he would raise his hands to his ears.
Evidence: عن مالک بن الحویرث: أن رسول اللہ! کان إذا کبر رفع یدیہ حتی یحاذی بھما أذنیہ۔ (صحیح مسلم:391)
Therefore, both ways are permissible, but raising the hands to the shoulders is proven in more hadiths.
Note that touching or holding the ears while performing Rafa’ al-Yadayn is not proven by any evidence. The practice of men always raising their hands to their ears and women to their shoulders is not established by any authentic hadith.
He ﷺ would spread his fingers when performing Rafa’ al-Yadayn.
Evidence: عن أبی ہریرۃ قال:کان رسول اللہ إذا دخل فی الصلاۃ رفع یدیہ مدًا (ابوداود:753)
He ﷺ would place his right hand on his left hand on his chest.
Evidence: (عن الھلب) قال:رأیت النبی! ینصرف عن یمینہ وعن یسارہ ورأیتہ قال:یضع ھذہ علی صدرہ وصف یحیی الیمنی علی الیسری فوق المفصل (مسند احمد:5/226)
The people were commanded (by the Messenger of Allah ﷺ) to place the right hand on the left forearm in prayer.
Evidence: عن سھل بن سعد قال: کان الناس یؤمرون أن یضع الرجل یدہ الیمنی علی ذراعہ الیسری فی الصلاۃ (صحیح بخاری:740)
Then he ﷺ placed his right hand on the back of his left palm, wrist, and forearm.
Evidence: عن وائل بن حجر:ثم وضع یدہ الیمنی علی ظھرکفہ الیسری والرسغ والساعد (ابوداود:727)
If the hand is placed on the entire forearm (palm, wrist, and the area from the palm to the elbow), it naturally comes above the navel and onto the chest.
The specific practice of men placing their hands below the navel and only women on their chests is not proven by any hadith.
The Messenger of Allah (ﷺ) would recite the following supplication (silently) between the Takbir Tahrimah and the recitation (Qira’at).
اَللّٰھُمَّ بَاعِدْ بَیْنِیْ وَبَیْنَ خَطَایَایَ کَمَا بَاعَدْتَ بَیْنَ الْمَشْرِقِ وَالْمَغْرِبِ اَللّٰھُمَّ نَقِّنِیْ مِنَ الْخَطَایَا کَمَا یُنَقَّی الثَّوْبُ الأَبْیَضُ مِنَ الدَّنَسِ،اَللّٰھُمَّ اغْسِلْ خَطَایَایَ بِالْمَائِ وَالثَّلْجِ وَالْبَرَدِ۔ (صحیح بخاری:744،صحیح مسلم:598)
“O Allah, distance me from my sins as You have distanced the East from the West. O Allah, cleanse me of my sins as a white garment is cleansed of filth. O Allah, wash away my sins with water, snow, and hail.”
The following supplication is also established from him ﷺ:
سبحانک اللھم وبحمدک،وتبارک اسمک،وتعالیٰ جدک،ولا إلہ غیرک۔ (ابوداود:775)
“O Allah, You are perfect, and with Your praise. Blessed is Your name, and exalted is Your majesty. There is no other deity worthy of worship besides You.”
It is better to recite any of these established supplications.
Before recitation, he ﷺ would say: ’’أعوذ باللہ من الشیطٰن الرجیم‘‘
“I seek refuge in Allah from the accursed Satan.”
Evidence: عن سعید الخدری أن رسول اللہ! کان یقول قبل القرأۃ: ’’أعوذ باللہ من الشیطن الرجیم‘‘۔ (مصنف عبدالرزاق :2/85)
The following supplication is also established from him ﷺ:
أعوذ باللہ السمیع العلیم من الشیطن الرجیم من ھمزہ ونفخہ ونفثہ (ابوداود:775)
“I seek refuge in Allah, the All-Hearing, the All-Knowing, from the accursed Satan, from his evil suggestions, his puffing, and his whispers.”
He ﷺ would recite ’’بسم ﷲ الرحمن الرحیم‘‘.
Evidence: عن نعیم المجمر قال: صلیت وراء أبی ھریرۃ فقرأ )بسم اللہ الرحمن الرحیم) ثم قرأ بأم القرآن۔۔۔قال (أبوھریرۃ) والذی نفسي بیدہ إنی لأ شبھکم صلاۃ برسول اللہ (نسائی:906)
“Na’im al-Mujmir said: I prayed behind Abu Hurairah (RA), and he recited Bismillah-ir-Rahman-ir-Rahim. Then he recited Umm al-Qur’an (Surah Al-Fatihah)… After finishing the prayer with Taslim, Abu Hurairah (RA) said, ‘By Him in Whose Hand my soul is, my prayer most closely resembles the prayer of the Messenger of Allah ﷺ among you all.'”
Reciting Bismillah-ir-Rahman-ir-Rahim aloud (Jahran) is also correct, as mentioned in Sunan An-Nasa’i. Reciting it silently (Sirran) is also correct, as is apparent from the narrations in Sahih Ibn Khuzaymah and Ibn Hibban.
Based on the abundance of evidence, it is generally better to recite it silently. It is better not to be strict in this matter.
After the Ta’awwudh and Tasmiyah, he ﷺ would recite Surah Al-Fatihah. (See Sunan An-Nasa’i: 906)
The words of Surah Al-Fatihah are:
اَلْحَمْدُ ِﷲِ رَبِّ الْعَالَمِیْنَ٭ اَلرَّحْمٰنِ الرَّحِیْمِ٭ مٰلِکِ یَوْمِ الدِّیْنِ٭ إیَّاکَ نَعْبُدُ وَإیَّاکَ نَسْتَعِیْنُ٭ إھْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ٭ صِرَاطَ الَّذِیْنَ أنْعَمْتَ عَلَیْہِمْ غَیْرِ الْمَغْضُوْبِ عَلَیْہِمْ وَلَا الضَّآلِّیْنَ۔
“All praise is for Allah, the Lord of all the worlds, The Most Gracious, the Most Merciful, Master of the Day of Judgment. You alone we worship, and You alone we ask for help. Guide us to the straight path, the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.”
Surah Al-Fatihah should be recited with pauses. He ﷺ would recite Surah Al-Fatihah slowly and pause at every verse.
Umm Salamah (RA), describing the Prophet’s ﷺ recitation, said:
قراءۃ رسول اللہ ’’بسم اللہ الرحمن الرحیم،الحمد ﷲ رب العالمین٭ الرحمن الرحیم٭ ملک یوم الدین٭‘‘ یقطع قراء تہ آیۃ آیۃ۔
“His recitation was ‘Bismillah-ir-Rahman-ir-Rahim, Alhamdu lillahi Rabbil ‘alamin…’ breaking his recitation verse by verse.” (Abu Dawud: 4001)
Note: Reciting Surah Al-Fatihah is essential in prayer. He ﷺ said:
لاصلوٰۃ لمن لم یقرأ بفاتحۃ الکتاب۔ (صحیح بخاری:756)
“There is no prayer for the one who does not recite the Fatihah of the Book.”
And he said:
کل صلوٰۃ لا یقرأ فیھا بفاتحۃ الکتاب فھی خداج فھی خداج۔
“Any prayer in which the Fatihah of the Book is not recited is deficient, it is deficient.” (Ibn Majah: 841)
After Surah Al-Fatihah, he would say ‘Ameen’ in a loud voice.
Evidence: عن وائل بن حجر أنہ صلی مع رسول اللہ قال: فوضع الید الیمنی علی الید الیسری، فلما قال ولا الضالین ((قال آمین))۔
“It is narrated from Wa’il ibn Hujr that he prayed with the Messenger of Allah. He said: He placed his right hand on his left hand, then when he said ‘walad-daalleen’ (aloud), he said ‘Ameen’ (aloud).” (Sahih Ibn Hibban: 1802)
In another narration from Wa’il ibn Hujr:
وخفض بھا صوتہ (مسند احمد:4/316، رقم:9048)
“And he lowered his voice with it (Ameen).”
From this hadith, it is understood that in silent prayers (Sirri Salah), Ameen should be said silently. There is a consensus (ijma) among Muslims on saying Ameen silently in silent prayers.
Before the surah, he ﷺ would recite “بسم اللہ الرحمن الرحیم”.
Evidence: It is narrated from Anas ibn Malik (RA) that one day we were with the Prophet ﷺ when he raised his head and was smiling. We asked what made him smile.
قال رسول اللہ ﷺ: ((أنزلت علی سورۃ آنفا)) فقرأ بسم اللہ الرحمن الرحیم ((إنَّا أعْطَیْنٰکَ الْکَوْثَرَ فَصَلِّ لِّرَبِّکَ وَانْحَرْ إنَّ شَانِئَکَ ھُوَ الاَبْتَرُ’))۔ (صحیح مسلم:400)
“He said: ‘A Surah has just been revealed to me.’ Then he recited, ‘Bismillah-ir-Rahman-ir-Rahim, Inna a’taynakal-kawthar… etc.'”
Once, Mu’awiyah ibn Abi Sufyan (RA) did not recite Bismillah-ir-Rahman-ir-Rahim before the surah after Surah Al-Fatihah in prayer, and the Muhajireen and Ansar became very displeased. After that, Mu’awiyah used to recite Bismillah-ir-Rahman-ir-Rahim before the surah as well.
The words of the narration are:
أن أنس بن مالک قال صلی معاویۃ بالمدینۃ صلوۃ فجھر فیھا بالقرأۃ فقرا فیھا بسم اللہ الرحمن الرحیم لام القرآن ولم یقرأ بسم اللہ الرحمن الرحیم للسورۃ التی بعدھا حتی قضی تلک القرأۃ فلما سلم ناداہ من سمع ذلک من المہاجرین والانصار من کل مکان یا معاویۃ اسرقت الصلوٰۃ أم نسیت فلما صلی بعد ذلک قرأ بسم اللہ الرحمن الرحیم للسورۃ التی بعد أم القرآن (مستدرک حاکم:1/233، الام للشافعی:1/93)
The Prophet ﷺ said:
اقرأ بأم القرآن وبما شاء اللہ أن تقرأ۔
“Recite Umm al-Qur’an (Surah Al-Fatihah) and whatever Allah wills for you to recite (from the Quran).” (Abu Dawud: 859)
He ﷺ would recite Surah Al-Fatihah and one surah in each of the first two rak’ahs.
Evidence: عن عبداللہ بن أبی قتادۃ عن أبیہ قال:کان النبی یقرأ فی الرکعتین من الظھر والعصر بفاتحۃ الکتاب،وسورۃ سورۃ (صحیح بخاری:762،صحیح مسلم 451)
And in the last two rak’ahs, he would recite (only) Surah Al-Fatihah.
Evidence: عن أبی قتادۃ أن النبی کان یقرأ في الظھر في الأولین بأم الکتاب وسورتین وفي الرکعتین الأخریین بأم الکتاب… الخ (صحیح بخاری:776،صحیح مسلم 451)
He ﷺ would pause before Surah Al-Fatihah and after the recitation, before going into ruku’ (bowing).
Evidence: قال سمرۃ:حفظت سکتتین فی الصلاۃ سکتہ إذا کبر الامام حتی یقرأ،وسکتۃ إذا فرغ من فاتحۃ الکتاب وسورۃ عند الرکوعت (ابوداود:777، 778)
“Samurah ibn Jundub said: I remember two pauses in the prayer: a pause when the Imam says the Takbir until he recites, and a pause when he finishes Surah Al-Fatihah and the surah, before the ruku’.”
When going into ruku’, he ﷺ would say “اللہ اکبر”.
Evidence: عن أبی ہریرۃ یقول کان رسول اللہ… ثم یکبر حین یرکع (صحیح بخاری:789،صحیح مسلم:392)
And he would raise his hands to his shoulders.
Evidence: أن عبد اللہ بن عمر قال: رأیت النبی افتتح التکبیر فی الصلوۃ فرفع یدیہ حین یکبر حتی یجعلھا حذو منکبیہ وإذا کبر للرکوع فعل مثلہ (صحیح بخاری:738)
“Abdullah ibn Umar (RA) said: I saw the Prophet ﷺ start the prayer with the Takbir and raised his hands as he said the Takbir until they were level with his shoulders, and when he said the Takbir for ruku’, he did the same.”
“He (would do Rafa’ al-Yadayn before and after ruku’) then he would say the Takbir.”
Evidence: أن ابن عمر قال: کان رسول اللہ إذا قام للصلوٰۃ رفع یدیہ حتی تکونا بحذو منکبیہ ثم کبر،فإذا أراد أن یرکع فعل مثل ذلک
“Umar (RA) says that when the Messenger of Allah (ﷺ) stood for prayer, he would raise his hands to his shoulders, then say the Takbir. And when he intended to bow, he would do the same.” (Sahih Muslim: 390)
Note: If one says the Takbir first and then performs Rafa’ al-Yadayn, this is also permissible.
Abu Humayd al-Sa’idi said:
’’ثم یکبر فیرفع یدیہ‘‘ (ابوداود:730)
“Then he would say the Takbir and then raise his hands.”
When he would bow, he would firmly grasp his knees with his hands, then he would bend his back (and make it straight).
Evidence: وإذا رکع أمکن یدیہ من رکبتیہ ثم ہصر ظھرہ(صحیح بخاری:828)
“His head was neither raised (above his back) nor lowered (but was level).”
Evidence: وکان إذا رکع لم یشخص رأسہ ولم یصوبہ (صحیح مسلم:498)
He would place his palms on his knees, then he would be in a state of moderation (in ruku’), neither lowering his head too much nor raising it too high, meaning his blessed head was perfectly level with his back.
Evidence: ثم یرکع ویضع راحتیہ علی رکبتیہ ثم یعتدل فلا یصب رأسہ ولا یقنعط(ابوداود:730)
He bowed and placed his hands on his knees as if he were grasping them, and he stretched his arms like a bowstring, keeping them away from his sides.
Evidence: ثم رکع فوضع یدیہ علی رکبتیہ کأنہ قابض علیھما،ووتر یدیہ فتجافی عن جنبیہ (ابوداود:734)
In ruku’, he would (repeatedly) say, ’’سبحان ربي العظیم‘‘.
Evidence: The words of this narration are:
ثم رکع فجعل یقول ((سبحان ربي العظیم))۔ (صحیح مسلم:772)
He would also command the recitation of the aforementioned supplication in prayer.
Evidence: عن عقبۃ بن عامر قال:لما نزلت‘فَسَبِّحْ بِاسْمِ رَبِّکَ الْعَظِیْم’ قال رسول اللہ )إجعلوھا فی رکوعکم) (ابوداود:869)
Regarding the number of times this tasbih should be recited, Imam al-Dhahabi has mentioned a difference of opinion. Maymun ibn Mihran (a Tabi’i) and al-Zuhri (a Tabi’i) stated that one should not recite it less than three times in ruku’ and sujud (prostration). (Musannaf Ibn Abi Shaybah 1/250, no. 2571)
Additionally, the following supplications are also established from him ﷺ:
سُبْحَانَکَ اللّٰھُمَّ رَبَّنَا وَبِحَمْدِکَ، اَللّٰھُمَّ اغْفِرْلِيْ۔
“Glory be to You, O Allah, our Lord, and praise be to You. O Allah, forgive me.” (Sahih al-Bukhari: 794, 817, Sahih Muslim: 484)
He ﷺ would recite this supplication frequently.
سُبُّوْحٌ قُدُّوْسٌ،رَبُّ الْمَلَائِکَۃِ وَالرُّوْحِ۔ (صحیح مسلم:487)
“He is the Most Glorified, the Most Holy, the Lord of the angels and the Spirit (Jibril).”
سُبْحَانَکَ وَبِحَمْدِکَ،لَا إلہَ إلَّا أَنْتَ- (صحیح مسلم:485)
“Glory be to You, O Allah, and Yours is the praise. There is no deity (worthy of worship) but You.”
اَللّٰھُمَّ لَکَ رَکَعْتُ وَبِکَ آمَنْتُ وَلَکَ أَسْلَمْتُ،خَشَعَ لَکَ سَمْعِيْ وَبَصَرِيْ وَمُخِّيْ وَعَظْمِيْ وَعَصَبِيْ۔ (صحیح مسلم:771)
“O Allah, for You I have bowed, in You I have believed, and to You I have submitted. My hearing, my sight, my brain, my bones, and my nerves have humbled themselves before You.”
Any of these supplications can be recited. Combining them and reciting them all together in a single ruku’ or sajdah is not established by any explicit evidence. However, based on the general evidence from the state of Tashahhud, “ثم لیتخیر من الدعاء أعجبہ إلیہ فیدعو” (Sahih al-Bukhari: 835), it is also permissible to combine these supplications. And Allah knows best.
When he ﷺ would raise his head from ruku’, he would perform Rafa’ al-Yadayn and say, ’’سمع اللہ لمن حمدہ،ربنا ولک الحمد‘‘.
Evidence: وإذا کبر للرکوع، وإذا رفع رأسہ من الرکوع رفعھما کذلک أیضا، وقال سَمِعَ اللہُ لِمَنْ حَمِدَہٗ رَبَّنَا وَلَکَ الْحَمْدُ۔ (صحیح بخاری:735، 736)
The Imam, the follower (Muqtadi), and the one praying alone (Munfarid) should all say “سمع اللہ لمن حمدہ ربنا ولک الحمد”. Saying “ربنا لک الحمد” is also correct and established.
As stated in another narration:
ثم یکبر حین یرکع،ثم یقول ((سمع اللہ لمن حمدہ)) حین یرفع صلبہ من الرکوع،ثم یقول وھو قائم ربنا لک الحمد۔ (صحیح بخاری:789)
✦ Sometimes, saying ربنا ولک الحمد aloud is also permissible.
Evidence: It is narrated from Abdur-Rahman ibn Hurmuz al-A’raj that he heard Abu Hurairah raising his voice with اللھم ربنا ولک الحمد. (Musannaf Ibn Abi Shaybah: 1/248, no. 2556)
“I heard Abu Hurairah saying ‘Allahumma Rabbana wa lakal-hamd’ in a loud voice.”
✦ Additionally, the following supplications after ruku’ are also established:
رَبَّنَا لَکَ الْحَمْدُ مِلْئَ السَّمٰوَاتِ وَمِلْئَ الاَرْضِ وَمِلْئَ مَا شِئْتَ مِنْ شَیْئٍ بَعْدُ أَھْلَ الثَّنَائِ وَالْمَجْدِ،أَحَقُّ مَا قَالَ الْعَبْدُ وَکُلُّنَا لَکَ عَبْدٌ لَا مَانِعَ لِمَا أَعْطَیْتَ وَلَا مُعْطِیَ لِمَا مَنَعْتَ،وَلَا یَنْفَعُ ذَا الْجَدِّ مِنْکَ الْجَدُّ۔ (صحیح مسلم:477)
“O our Lord! To You belongs all praise, filling the heavens and filling the earth, and filling whatever You wish besides. You are worthy of praise and glory. The most truthful thing a servant has said – and we are all Your servants – is: ‘None can withhold what You give, and none can give what You withhold, and the fortune of the fortunate cannot avail him against You.'”
✦ رَبَّنَا وَلَکَ الْحَمْدُ حَمْدًا کَثِیْرًَا طَیِّبًا مُبَارَکًا فِیْہِ۔ (صحیح بخاری:799)
“O our Lord! And for You is all praise, much, pure, and blessed praise.”
There is no explicit proof regarding whether one should clasp the hands or not in the standing position after ruku’. Therefore, acting in either way is permissible, but it is better not to clasp the hands in this position.
Imam Ahmad ibn Hanbal was asked whether one should clasp the hands or leave them by the sides after ruku’, and he replied: أرجو أن لا یضیق ذلک إن شاء اللہ (مسائل احمد روایۃ صالح بن احمد بن حنبل:615)
“I hope that, Allah willing, there is no restriction in this matter.”
Then you would say the Takbir (Allahu Akbar) and bend down for prostration.
Evidence: ثم یقول (اللہ أکبر) حین یہوی ساجدًا۔ (بخاری:803، مسلم:329)
He said: إذا سجد أحدکم فلا یبرک کما یبرک البعیر ولیضع یدیہ قبل رکبتیہ۔ (ابوداود:840)
“When one of you prostrates, he should not kneel like a camel, but should place his hands (on the ground) before his knees,” and his own practice was in accordance with this.
Abdullah ibn Umar used to place his hands (on the ground) before his knees and say that the Messenger of Allah ﷺ used to do so.
The narration which states that the Prophet ﷺ would place his knees first and then his hands when going into prostration (Abu Dawud: 838) is weak due to the tadlis (deceptive narration) of Sharik bin Abdullah Al-Qadi, and all its supporting narrations are also weak.
✦ Prostration should be performed by resting on seven limbs: i.e., both knees, both hands, and the face.
Evidence: He said: أمرت أن أسجد علی سبعۃ أعظم علی الجبھۃ) وأشار بیدہ علی أنفہ، والیدین والرکبتین وأطراف القدمین۔ (صحیح بخاری:812،صحیح مسلم:490)
“I have been commanded to prostrate on seven bones, and he pointed with his hand (to all of them): the forehead, nose, both hands, both knees, and the tips of the toes.”
✦ He used to say: إذا سجد العبد سجد معہ سبعۃ أطراف: وجھہ وکفاہ ورکبتاہ وقدماہ۔ (صحیح مسلم:491)
“When a servant prostrates, seven limbs prostrate with him: his face, his palms, his two knees, and his two feet.”
From this, it is known that it is obligatory (fard) to place the nose, forehead, both palms, both knees, and both feet on the ground during prostration.
In one narration, his words are:
لا صلوۃ لمن لم یضع أنفہ علی الأرض۔ (دارقطنی:1/378، رقم:1303)
“The prayer of one who does not place his nose on the ground (in prayer) is not valid.”
✦ In prostration, he would press his nose and forehead firmly on the ground, keep his arms away from his sides (armpits), and place both palms (on the ground) level with his shoulders. ثم سجد فأمکن أنفہ وجبہتہ ونحی یدیہ عن جنبیہ۔ (ابوداود:734)
Wa’il ibn Hujr says that: فلما سجد وضع رأسہ بذلک المنزل من بین یدیہ (ابو داود:726)
“When he prostrated, he placed his head between his two hands.”
✦ In prostration, he would keep his arms away from his armpits.
Evidence: ’’ثم یھوی إلی الارض فیجافی یدیہ عن جنبیہ‘‘۔ (ابوداود:730)
✦ In prostration, he would place his hands (on the ground) neither spreading them nor clenching them too much, and he would face the tips of his toes towards the Qibla.
Evidence: ’’فإذا سجد وضع یدیہ غیر مفترش ولا قابضھما واستقبل باطراف أصابع رجلیہ القبلۃ‘‘ (صحیح بخاری:828)
✦ The whiteness of his armpits would become visible in prostration.
Evidence: ’’عن عبد اللہ بن مالک أن النبی کان إذا صلی فرج بین یدیہ حتی یبدو بیاض إبطیہ‘‘ (صحیح بخاری:390، صحیح مسلم495)
✦ The arms should not be spread on the ground during prostration.
Evidence: He used to say: اعتدلوا فی السجود،ولا ینبسط أحدکم ذراعیہ انبساط الکلب۔ (صحیح بخاری:822، صحیح مسلم:493)
“Be moderate in prostration, and none of you should spread his forearms like a dog.”
This command includes both men and women. Therefore, women should also not spread their arms during prostration.
✦ When he prostrated, if a baby goat wanted to pass between his arms, it could have passed.
Evidence: ’’عن میمونہ قالت: کان النبی إذا سجد لو شاء ت بھمۃ أن تمر بین یدیہ لمرت‘‘ (صحیح مسلم:496)
From this, it is known that he kept his chest and stomach raised from the ground. Under the general command ((صلوا کما رأیتمونی أصلی)) “Pray as you have seen me praying,” this ruling is the same for women.
In prostration, a servant is closest to his Lord, so one should supplicate abundantly in prostration.
He said: أقرب ما یکون العبد من ربہ وھو ساجد فأکثروا الدعاء۔ (صحیح مسلم:482)
“A servant is closest to his Lord when he is in prostration, so make supplication abundantly.”
Reciting the following supplications in prostration is established:
سُبْحَانَ رَبِّیَ الاَعْلیٰ۔ (صحیح مسلم:772)
“Glory be to my Lord, the Most High.”
سُبْحَانَکَ اللّٰھُمَّ رَبَّنَا وَبِحَمْدِکَ،اَللّٰھُمَّ اغْفِرْلِي۔ (صحیح بخاری:794، 817، صحیح مسلم: 484)
“O our Lord! You are free from all defects. We praise You and glorify You. O Allah! Forgive me.”
سُبْحَانَکَ وَبِحَمْدِکَ،لَا اِلَہَ إلَّا أَنْتَ۔ (صحیح مسلم:487)
“O Allah! You are free from all defects. We praise You and glorify You. There is no deity worthy of worship but You.”
سُبُّوْحٌ قُدُّوْسٌ رَبُّ الْمَلَائِکَۃِ وَالرُّوْحِ۔ (صحیح مسلم:487)
“(O my God, You are) Most Pure and Holy, Lord of the angels and the Spirit (Jibril).”
اَللّٰھُمَّ اغْفِرْلِیْ ذَنْبِيْ کُلَّہٗ،دِقَّہٗ وَجِلَّہٗ،وَأَوَّلَہٗ وَآخِرَہٗ،وَعَلَانِیَتَہٗ وَسِرَّہٗ۔ (صحیح مسلم:483)
“O Allah, forgive all my sins, the small and the great, the past and the future, the public and the secret.”
اَللّٰھُمّ لَکَ سَجَدْتُ وَبِکَ اٰمَنْتُ،وَلَکَ أَسْلَمْتُ،سَجَدَ وَجْھِیَ لِلَّذِیْ خَلَقَہٗ وَصَوَّرَہٗ،وَشَقَّ سَمْعَہٗ وَبَصَرَہٗ،تَبَارَکَ اللہُ أَحْسَنُ الْخَالِقِیْنَ۔ (صحیح مسلم :771)
“O Allah! I have prostrated to You, I have believed in You, I have submitted to You. My face has prostrated to the One Who created it, gave it a good form, and opened its hearing and sight. Blessed is Allah, the best of creators.”
This supplication is also established from the Prophet ﷺ:
اَللّٰھُمّ إِنِّیْ أَعُوْذُ بِرِضَاکَ مِنْ سَخَطِکَ وِبِمُعَافَاتِکَ مِنْ عَقُوْبَتِکَ وَأَعُوْذُبِکَ مِنْکَ لاَ أُحْصِیْ ثَنَائً عَلَیْکَ،أَنْتَ کَمَا أَثْنَیْتَ عَلـٰی نَفْسِکَ۔ (صحیح مسلم:486)
“O God, I seek refuge in Your pleasure from Your anger, and in Your forgiveness from Your punishment, and I seek refuge in You from You. I cannot enumerate Your praise; You are as You have praised Yourself.”
It is best to recite any supplication that is proven with an authentic chain of narration in prostration. Reciting the Quran in ruku’ and sajdah is forbidden.
✦ During prostration, he would join the heels of both his feet, and their toes would be facing the Qibla.
Evidence: ’’قالت عائشۃ زوج النبی فقدت رسول اللہ وکان معی علی فراش فوجدتہ ساجداً راصا عقبیہ مستقبلا باطراف أصابعہ القبلۃ‘‘… (معانی الآثار:1/234، بیہقی :2/116)
“His honorable wife Aisha says: One day I could not find you while you were on my bed. I found you in a state of prostration, with both heels raised and the toes pointing towards the Qibla.”
✦ In prostration, he would keep both his feet upright.
Evidence: عن عائشۃ قالت فقدت رسول اللہ ﷺ لیلۃ من الفراش فالتمستہ فوقعت یدی علی بطن قدمہ،وہو فی المسجد وہما منصوبتان (صحیح مسلم:486)
“It is narrated from Aisha that she said: One night I could not find the Messenger of Allah ﷺ in bed, so I searched for him and my hand touched the soles of his feet. He was in the mosque at that time, and both his feet were upright.”
✦ He would rise from prostration saying the Takbir (Allahu Akbar).
Evidence: ’’ ثم یکبر حین یرفع رأسہ‘‘ (صحیح بخاری:789، صحیح مسلم :392)
✦ He would raise his head from prostration saying Allahu Akbar and would spread his left foot and sit on it.
Evidence: ’’ثم یسجد ثم یقول (اللہ أکبر) ویرفع رأسہ ویثنی رجلہ الیسری فیقعد علیھا‘‘۔ (ابوداود:730)
✦ Abdullah ibn Umar says that ’’إنما سنۃ الصلاۃ أن تنصب رجلک الیمنی وتثنی الیسری‘‘ (صحیح بخاری:827)
“In prayer, the Sunnah (of the Prophet) is to keep your right foot upright and spread your left foot.”
✦ He would not perform Rafa’ al-Yadayn when raising his head from prostration.
Evidence: افتتح التکبیر فی الصلاۃ فرفع یدیہ… وإذا کبر للرکو ع فعل مثلہ وإذا قال )سمع اللہ لمن حمدہ) ولا یفعل ذلک حین یسجد ولا حین یرفع رأسہ من السجود (صحیح بخاری:738)
“He would start the prayer with the Takbir and raise both his hands… and when he said the Takbir for ruku’, he would do the same, and when he said Sami’ Allahu liman hamidah, he would do likewise, but he would not do that when he prostrated or when he raised his head from prostration.”
After rising from prostration, he would sit for a short while (in the Jalsah).
Evidence: ’’ثم رفع راسہ ھنیۃ‘‘ (صحیح بخاری:818)
✦ He would sit for so long that one would think he had forgotten.
Evidence: إذا رفع رأسہ من الرکوع قام حتی یقول القائل: قد نسي وبین السجدتین حتی یقول القائل قد نسي (صحیح بخاری:821، صحیح مسلم:472)
✦ In the Jalsah, he would recite this supplication:
رَبِّ اغْفِرْلِيْ،رَبِّ اغْفِرْلِي۔ (ابوداود:874)
“My Lord, forgive me. My Lord, forgive me.”
Pointing the finger as in Tashahhud is not established for the Jalsah.
✦ He would perform the (second) prostration saying the Takbir (Allahu Akbar).
Evidence: ثم یکبر حین یسجد۔ (صحیح بخاری:789، صحیح مسلم:392)
✦ When he would raise his head from the second prostration in an odd-numbered rak’ah (first or third), he would sit.
Evidence: فإذا کان فی وتر من صلاتہ لم ینھض حتی یستوي قاعدًا‘‘
“So when he was in an odd-numbered rak’ah of his prayer, he would not stand up without sitting properly.” (Sahih al-Bukhari: 823)
✦ When he would rise from the second prostration, he would spread his left foot and sit on it until every bone returned to its place.
Evidence: ثم یسجد ثم یقول: (اللہ أکبر) ویرفع رأسہ ویثنی رجلہ الیسری فیقعد علیھا حتی یرجع کل عظم إلی موضعہ۔ (ابوداود:730)
✦ And besides this, the command of the Prophet is for this very action.
Teaching a man how to pray, he said: ’’ثم اسجد حتی تطمئن ساجدا ثم ارفع حتی تطمئن جالسا‘‘۔ (صحیح بخاری:6253)
“Then prostrate until you are calm in prostration, then rise until you are seated calmly.”
Note: Performing Rafa’ al-Yadayn when going into prostration, rising from it, or between the prostrations is not established.
One rak’ah is now complete. If you are praying Witr, then after reciting the Tashahhud, Darood, and supplications (which will be mentioned later), you should give the salam.
✦ He would stand up (for the second rak’ah) supporting himself on the ground (with both hands).
Evidence: عن أیوب عن أبی قلابۃ قال: جاء نا مالک بن الحویرث فصلی بنا فی مسجدنا ہذا فقال:إنی لأصلی بکم وما أرید الصلاۃ التی أرید أن أریکم کیف رأیت رسول اللہ یصلی قال أیوب فقلت لأبی قلابۃ:وکیف کانت صلاتہ؟ قال:مثل صلاۃ شیخنا ھذا یعنی: عمرو بن سلمۃ قال أیوب: وکان ذلک الشیخ یتم التکبیر وإذا رفع رأسہ عن السجدۃ الثانیۃ جلس واعتمد علی الارض ثم قام۔
“It is narrated from Ayyub that Abu Qilabah said: Malik ibn al-Huwayrith came to us. He led us in prayer in this mosque of ours and said: ‘I am praying with you, and I do not intend the prayer that I intend, but to show you how I saw the Messenger of Allah praying.’ Ayyub said: I asked Abu Qilabah, ‘And what was his prayer like?’ Abu Qilabah said: ‘Like the prayer of this shaykh of ours,’ meaning Amr ibn Salamah. Ayyub said: ‘And that shaykh would complete the Takbir, and when he raised his head from the second prostration, he would sit and support himself on the ground, then stand up.'” (Sahih al-Bukhari: 824)
✦ The practice of Ibn Umar was also upon this.
It is narrated from Azraq ibn Qays that I saw (Abdullah) ibn Umar stand up in prayer by supporting himself on his two hands. (Musannaf Ibn Abi Shaybah: 1/395, no. 3996)
✦ When he stood up for the second rak’ah, he would begin the recitation with ‘Alhamdulillahi Rabbil ‘alamin’ and would not pause.
Evidence: إذا نھض من الرکعۃ الثانیۃ استفتح القراءۃ ’’الحمد ﷲ رب العالمین‘‘ ولم یسکت(صحیح مسلم:599)
The mention of Bismillah-ir-Rahman-ir-Rahim before Surah Al-Fatihah has already passed.
Based on the verse فَإذَا قَرَأْتَ الْقُرْآنَ فَاْسَتِعْذْ بِاللہِ مِنَ الشَّیْطَانِ الرَّجِیْمِ (An-Nahl: 98), reciting أعوذ باللہ من الشیطن الرجیم before Bismillah is also permissible, rather it is better. The rest of the details have been mentioned in the description of the first rak’ah.
✦ After sitting down (for Tashahhud) after the second prostration in the second rak’ah, he would place his right hand on his right knee and his left hand on his left knee.
Evidence: إذا قعد فی الصلاۃ …وضع یدہ الیسریٰ علی رکبتہ الیسریٰ ووضع یدہ الیمنی علی فخذہ الیمنی (صحیح مسلم:579)
✦ He would make the number fifty-three (i.e., a circle) with the fingers of his right hand and point with his index finger (i.e., supplicate while pointing).
Evidence: وعقد ثلاثۃ وخمسین وأشار بالسبابۃ (صحیح مسلم:580)
It is also established that he would place both his hands on his thighs, join his thumb with his middle finger (i.e., make a circle), and point with his index finger.
Evidence: وأشار بإصبعہ السبابۃ ووضع إبھامہ علی أصبعہ الوسطی(صحیح مسلم:579)
Therefore, both actions are permissible.
✦ He would place his right elbow on his right thigh.
Evidence: وحد مرفقہ الأیمن علی فخذہ الیمنی(ابوداود:726)
✦ He would place both his forearms on his thighs.
Evidence: وضع ذراعیہ علی فخذیہ۔ (نسائی :1265)
✦ When he sat for Tashahhud, he would point with his index finger.
Evidence: کان إذا قعد فی التشہد … وأشار بالسبابۃ (صحیح مسلم:580)
✦ He would raise his finger and supplicate with it in the Tashahhud.
Evidence: قد حلق الابھام والوسطی،ورفع التي تلیھما یدعو بھا في التشھد(ابن ماجہ:912)
✦ He would bend his index finger slightly.
Evidence: عن نمیر الخزاعي قال:رأیت النبی واضعاً ذراعہ الیمنی علی فخذہ الیمنی رافعا اصبعہ السبابۃ قد حناھا شیئا(ابوداود:991)
“Numayr al-Khuza’i says: I saw the Prophet (in Tashahhud) with his right forearm placed on his right thigh, having raised the index finger of that hand and bent it slightly.”
✦ He would (continuously) move his index finger.
Evidence: ثم رفعہ اصبعہ فرأیتہ یحرکھا یدعوبھا‘(نسائی:1269)
✦ He would face his index finger towards the Qibla and keep looking at it.
Evidence: وأشار بأصبعہ التي تلي الإبھام فی القبلۃ ورمی ببصرہ إلیھا أونحوھا ثم قال:ہکذا رأیت رسول اللہ ۔ (نسائی:1161)
✦ He would make this gesture in both Tashahhuds, the one after two rak’ahs (i.e., the first) and the one after four rak’ahs (i.e., the final).
Evidence: کان رسول اللہ إذا جلس فی الثنتین أو في الأربع یضع یدیہ علی رکبتیہ ثم أشار بأصبعہ۔ (نسائی:1162)
Raising the finger at ‘La ilaha’ and lowering it at ‘illallah’ is not established by any authentic hadith. Rather, the general sense of the hadiths establishes that one should make a circle and raise the index finger from the beginning to the end. As in the narration of Tirmidhi and Nasa’i, the Messenger of Allah saw a man pointing with two fingers (in Tashahhud) and said: ’’أحّد أحّد‘‘ i.e., “One, one,” meaning point with only one finger. This also proves that the index finger should be kept raised from the beginning of the Tashahhud to the end.
✦ He would teach the following supplication (al-Tahiyyat) in Tashahhud:
اَلتَّحِیَّاتُ ﷲِ وَالصَّلَوَاتُ وَالطَّیِّبَاتُ،اَلسَّلَا مُ عَلَیْکَ–اَیُّھَا النَّبِیُّ وَرَحْمَۃُ اللہِ وَبَرَکَاتُہُ، اَلسَّلَامُ عَلَیْنَا وَعَلٰی عِبَادِ اللہِ الصَّالِحِیْنَ، أشْھَدُ أنْ لَّا إلٰہَ إلاَّ اللہُ وَأَشْھَدُ أنَّ مُحَمَّدًا عَبْدُہُ وَرَسُوْلُہُ ۔(صحیح بخاری:1202)
“All verbal, physical, and monetary acts of worship are exclusively for Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the other righteous servants of Allah. I bear witness that there is no true god but Allah, and I bear witness that Muhammad is His servant and His messenger.”
✦ Then he would command to recite the Darood (salutations):
اَللّٰھُمَّ صَلِّ عَلٰی مُحمد وَعَلٰی آلِ مُحَمَّدٍ کَمَا صَلَّیْتَ عَلٰی إبْرَاھِیْمَ وَعَلٰی آلِ إبْرَاھِیْمَ إنَّکَ حَمِیْدٌ مَّجِیْدٌ، اَللّٰھُمَّ بَارِکْ عَلٰی مُحَمَّدٍ وَّعَلٰی آلِ مُحَمَّدٍ کَمَا بَارَکْتَ عَلٰی إبْرَاھِیْمَ وَعَلٰی آلِ إبْرَاھِیْمَ إنَّکَ حَمِیْدٌ مَّجِیْدٌ۔ (صحیح بخاری:3370)
“O Allah, send mercy upon Muhammad and upon the family of Muhammad, as You sent mercy upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy and Majestic. O Allah, bless Muhammad and the family of Muhammad, as You blessed Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy and Majestic.”
✦ Two rak’ahs are now complete. If it is a two-rak’ah prayer (e.g., Salat al-Fajr), then recite a supplication and give the salam on both sides. If it is a three or four-rak’ah prayer, then say the Takbir and stand up.
Reciting Darood in the first Tashahhud is highly virtuous and rewarding. In general evidence, the command comes with the word ‘Qulu’ (say), ‘recite Darood’. There is no specification for the final Tashahhud in this command. However, if a person does not recite Darood in the first Tashahhud and stands up after reciting only al-Tahiyyat, this is also permissible, as in the narration of Musnad Ahmad, Abdullah ibn Mas’ud taught al-Tahiyyat (up to ‘abduhu wa rasuluh’) and said: “Then if it is in the middle of the prayer (i.e., the first Tashahhud), he should stand up.”
If the salam is being given after the second rak’ah, performing Tawarruk (a specific sitting posture) is better, but not doing it is also permissible.
✦ Then when he would rise after two rak’ahs, he would say the Takbir (Allahu Akbar) (while rising).
Evidence: ویکبر حین یقوم من الثنتین بعد الجلوس (صحیح بخاری:789، 803، صحیح مسلم:868)
✦ And he would perform Rafa’ al-Yadayn.
Evidence: وإذا قام من الرکعتین رفع یدیہ ورفع ذلک ابن عمر إلی النبی(صحیح بخاری:739)
“When Ibn Umar would rise from the two rak’ahs, he would raise his two hands. He attributed this practice as a Marfu’ narration (to the Prophet).”
✦ The third rak’ah should be prayed like the second rak’ah, except that in the third and fourth (last two) rak’ahs, only Surah Al-Fatihah should be recited, and no other surah should be added to it, as is proven from the hadith narrated by Abu Qatadah. (Sahih al-Bukhari: 776)
✦ If it is a three-rak’ah prayer (e.g., Salat al-Maghrib), then after completing the third rak’ah, the Tashahhud and Darood should be recited like in the second rak’ah, and after reciting a supplication (which will be mentioned later), the salam should be given on both sides. (Sahih al-Bukhari: 1092)
✦ If it is a four-rak’ah prayer, then after the second prostration, he should sit and then stand up for the fourth rak’ah. (Sahih al-Bukhari: 823)
✦ The fourth rak’ah should be prayed like the third rak’ah, i.e., only Surah Al-Fatihah should be recited. However, it is permissible to recite a surah or something else in addition to Surah Al-Fatihah in the third and fourth rak’ahs.
Evidence: In Sahih Muslim, it is narrated from Sa’id al-Khudri that he said:
’’کنا نحزر قیام رسول اللہ فی الظھر والعصر، فحزرنا قیامہ فی الرکعتین الأولیین من الظھر قدر قراء ۃ ‘الٓمّ تَنْزِیْل’ السجدۃ وحزرنا قیامہ فی الاخریین قدر النصف من ذلک وحزرنا قیامہ فی الرکعتین الأولیین من العصر علی قدر قیامہ من الأخریین من الظھر، وفي الأخریین من العصر علی النصف من ذلک‘‘
“We used to estimate the standing of the Messenger of Allah ﷺ in the Zuhr and Asr prayers. We estimated his standing in the first two rak’ahs of Zuhr to be the length of reciting ‘Alif Lam Mim, Tanzil’ (Surah As-Sajdah), and we estimated his standing in the last two to be about half of that. We estimated his standing in the first two rak’ahs of Asr to be the length of his standing in the last two of Zuhr, and in the last two of Asr to be half of that.” (Sahih Muslim: 452)
✦ He would perform ‘Tawarruk’ in the fourth rak’ah.
Evidence: وإذا جلس فيٍ الرکعۃ الآخرۃ قدم رجلہ الیسری ونصب الأخری وقعد علی مقعدتہ (صحیح بخاری:828)
“And when he sat in the last rak’ah, he would bring his left foot out (from under his right shin), stand the other (right) foot up, and sit on his hip.”
✦ After completing the fourth rak’ah, he would recite al-Tahiyyat and Darood, the details of which have already been mentioned.
✦ Then after that, he could recite any supplication he liked (in Arabic).
Evidence: He said: ثم لیتخیر من الدعاء أعجبہ إلیہ فیدعو۔(صحیح بخاری:835)
A few supplications which the Messenger of Allah would recite or command are as follows:
اَللّٰھُمَّ إنِّیْ أعُوْذُبِکَ مِنْ عَذَابِ الْقَبْرِ،وَمِنْ عَذَابِ النَّارِ،وَمِنْ فِتْنَۃِ الْمَحْیَا وَالْمَمَاتِ،وَمِنْ فِتْنَۃِ الْمَسِیْحِ الدَّجَّالِ (صحیح بخاری:1377، صحیح مسلم:588)
“O Allah! I seek refuge in You from the punishment of the grave, and from the punishment of the Fire, and from the trial of life and death, and from the trial of the Masih al-Dajjal.”
The Messenger of Allah ﷺ used to command this supplication. (See: Sahih Muslim 590) Therefore, this supplication is the best of all supplications in the Tashahhud. It is narrated from Tawus (a Tabi’i) that he would command the repetition of the prayer without this supplication. (See: Muslim: 590)
اَللّٰھُمَّ إنِّیْ أعُوْذُبِکَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوْذُ بِکَ مِنْ فِتْنَۃِ الْمَسِیْحِ الدَّجَّالِ وَأعُوْذُبِکَ مِنْ فِتْنَۃِ الْمَحْیَا وَفِتْنَۃِ الْمَمَاتِ، اَللّٰھُمَّ إنِّی أعُوْذُبِکَ مِنَ الْمَأثَمِ وَالْمَغْرَمِ۔(صحیح بخاری: 832)
“O Allah! I seek refuge in You from the punishment of the grave. O God! I seek refuge in You from the trial of the Masih al-Dajjal, and I seek refuge in You from the trial of life and death. O Allah! I seek refuge in You from sins and debt (the burden of it).”
اَللّٰھُمَّ إنِّیْ ظَلَمْتُ نَفْسِیْ ظُلْمًا کَثِیْرًا وَلَا یَغْفِرُ الذُّنُوْبَ إلَّا أنْتَ، فَاغْفِرْلِیْ مَغْفِرَۃً مِّنْ عِنْدِکَ، وَارْحَمْنِیْ إنَّکَ أنْتَ الْغَفُوْرُ الرَّحِیْمُ
“O Allah! I have wronged myself greatly, and no one forgives sins except You, so forgive me with a forgiveness from Yourself, and have mercy on me, for You are the Forgiving, the Merciful.” (Sahih al-Bukhari: 834)
اَللّٰھُمَّ اغْفِرْلِیْ مَا قَدَّمْتُ وَمَا أخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَفْتُ ،وَمَا أَنْتَ أَعْلَمُ بِہٖ مِنِّیْ، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُوَخِّرُ لَا اِلٰہَ إلاَّ أَنْتَ۔ (صحیح مسلم:771)
“O God, forgive my past and future sins, the secret and the open, and what I have transgressed, and those sins which You know. You are the One who advances (in honor) and the One who holds back. There is no true god but You.”
Besides these, reciting other established supplications is permissible and rewarding, for example, he would recite this supplication frequently:
اَللّٰھُمَّ رَبَّنَا اٰتِنَا فِیْ الدُّنْیَا حَسَنَۃً وَّفِیْ الاٰخِرَۃِ حَسَنَۃً وَّقِنَا عَذَابَ النَّارِ۔ (صحیح بخاری:4522)
“O Allah! O our Lord, make our world and hereafter good, and save us from the punishment of Hellfire.”
✦ After the supplication, he would give the salam to the right and left. (Sahih Muslim: 582)
✦ While giving the salam, the whiteness of his cheeks would be visible to the followers on the right and left, and the words of the salam were:
السلام علیکم ورحمۃ اللہ، السلام علیکم ورحمۃ اللہ
Evidence: The words of the narration are as follows:
عن عبداللہ (قال) أن النبی کان یسلم عن یمینہ وعن شمالہ حتی یری بیاض خدہ السلام علیکم ورحمۃ اللہ، السلام علیکم ورحمۃ اللہ۔ (ابوداود:996)
✦ These words of the salam are also established from the Prophet:
To the right side السلام علیکم ورحمۃ اللہ وبرکاتہ and to the left side السلام علیکم ورحمۃ اللہ۔(ابوداود:997)
If the Imam is leading the prayer, one should give the salam when he gives the salam.
‘Utban ibn Malik says that ’’صیلنا مع النبيٍﷺ فسلمنا حین سلم‘‘ “We prayed with the Prophet ﷺ, and when he gave the salam, we also gave the salam.” (Sahih al-Bukhari: 838)
✦ Abdullah ibn Umar preferred that the follower should give the salam after the Imam has given it. Therefore, it is better for the follower to give the salam only after the Imam has given the salam on both sides. If the salam is given along with or just after the Imam, it is also permissible.
The Complete Prophetic Prayer ﷺ – In the Light of Authentic Hadiths
Written by: Muhaddith al-Asr Hafiz Zubair Ali Zai (may Allah have mercy on him)
Arranged and Compiled by: Kamran Tahir
ھذا, واللہ تعالى أعلم, وعلمہ أکمل وأتم ورد العلم إلیہ أسلم والشکر والدعاء لمن نبہ وأرشد وقوم , وصلى اللہ على نبینا محمد وآلہ وسلم
This, and Allah the Exalted knows best, and His knowledge is most complete and perfect, and returning knowledge to Him is safest. Thanks and prayers for those who alerted, guided, and corrected. And may Allah’s blessings and peace be upon our Prophet Muhammad and his family.
Discover the immense rewards of fasting the Ayyam al-Beed, the 'White Days' of the Islamic month. Learn the hadith, scholarly… Read More
Learn if women can visit graveyards in Islam per Quran and Hadith. Read More
Explore Islamic engagement rules, permissible acts, and forbidden customs per Sharia guidelines. Read More
An in-depth analysis by Muhammad Rafiq Tahir arguing that the celebration of Shab-e-Barat is a religious innovation (bid'ah). The article… Read More
Explore the Islamic ruling on Qurbani (sacrifice) for the Pakistani nation amidst debt. Learn why Qurbani remains obligatory and how… Read More
Explore Islamic rulings on performing Qurbani while in debt, including when to prioritize debt repayment and the permissibility of credit… Read More