Then he says: Subḥâna Rabbiya al-a‘lâ (Glorified is my Lord, the Most High) three times. 263
.ثُمَّ يَقُوْلُ: "سُبْحَانَ رَبِّيَ الأَعْلَى" ثَلاَثًا
Description of Prayer Continued...
Then he says: Subḥâna Rabbiya al-a‘lâ (Glorified is my Lord, the Most High) three times. 263
.ثُمَّ يَقُوْلُ: "سُبْحَانَ رَبِّيَ الأَعْلَى" ثَلاَثًا
Then he should raise his head while making takbeer and should sit in iftirâsh, 264 which means to lay the left foot on its side and sit on it, while making the right foot flexed 265 and bending its toes, making their tips face the qibla. 266 Then he says: Rabbighfir-li (My Lord, forgive me) 267 three times, and prostrates a second time like the first.
ثم يرفع رأسه مكبراً، وَيَجْلِسُ مُفْتَرِشًا، فَيَفْرِشُ رِجْلَهُ الْيُسْرَى وَيَجْلِسُ عَلَيْهَا، وَينْصِبُ الْيُمْنَى وَيَثْنِيْ أَصَابِعَهَا نَحْوَ اْلقِبْلَةِ، وَيَقُوْلُ: "رَبِّ اغْفِرْ لِيْ" ثَلاَثًا، ثُمَّ يَسْجُدُ الثَّانِيَةَ كَالأُوْلَى
Then he should raise his head while saying takbeer, and stand up to pray the second one [rak‘ah] like the first.
ثُمَّ يَرْفَعُ رَأْسَهُ مُكَبِّرًا، وَيَنْهَضُ قَائِمًا فَيُصَلِّي الثَّانِيَةَ كَالأُوْلى
Ibn Tameem al-Ḥanbali and some contemporary scholars, citing a controversial addition in a report by (Kh, Ḥib), held that they should be together. There is also a report from ‘Â’ishah (RAH) that she was looking for the Prophet (SA) at night, and her hand touched both of his feet, which were flexed. (M) To these scholars, it seems unlikely that she would touch both feet with one hand unless they were together, but to others, it does not seem unlikely because you might touch one foot with the tips of the fingers and the other with the proximal end of the palm. It is also not clear that she touched them simultaneously.
263.(A, D, Ma; al-Albâni:S) While in prostration, it is also prescribed to make abundant supplication, invoking Allah for all your needs. The Prophet (SA) said:
“The closest the servant is to his Lord is during prostration, so make abundant supplication in it.” (M – from Abu Hurayrah)
.أَقْرَبُ ما يَكُونُ الْعَبْدُ من رَبِّهِ وهو سَاجِدٌ فَأَكْثِرُوا الدُّعَاءَ
264 Insert image 5
265 (M – from ‘Â’ishah)
266 (N – from Ibn ‘Umar. al-Albâni:S)
267 (D – from Ḥudhayfah. al-Albâni:S)
When he is done with both [rak‘ahs], he should sit down in iftirâsh for the tashahhud. He should put his left hand on the left thigh 268 and his right hand on the right thigh. With the right hand, he should fold down the little finger and the ring finger, make a circle with the middle finger and the thumb, and point with the index finger 269 several times during the tashahhud.
فَإِذَا فَرَغَ مِنْهُمَا جَلَسَ لِلتَّشَهُّدِ مُفْتَرِشًا، فَيَبْسُطُ يَدَهُ الْيُسْرَى عَلَى فَخِذِهِ الْيُسْرَى، وَيَدَهُ الْيُمْنَى عَلَى فَخِذِهِ اليُمْنَى، يَقْبِضُ مِنْهَا الْخِنْصِرَ وَالْبِنْصِرَ، وَيُحَلِّقُ الإِبْهَامَ مَعَ الْوُسْطَى وَيُشِيْرُ بِالسَّبَابَة في تَشَهُّدِه مِراراً
He should say: At-Taḥiyâtu lillâhi waṣ-
ويقول: " التَّحِيَّاتُ لِلَّهِ
268 (M – from az-Zubayr)
269 (D – from az-Zubayr. D:Auth)
Insert Image 6
(A): He points with it every time he mentions the name of Allah. Reasoning supports this position and the position of (H), which is to point with it during the utterance of the shahâdah. The apparent implication of the reports supports the position of (M), which is to move it throughout the tashahhud. There is much controversy in our times concerning the moving of the index finger. Most reports only mention that the Prophet (SA) pointed with it; they do not clearly indicate whether or not he moved it up and down, but one report said that he used to move it. (Ibn al-Mulaqqin – from Wâ’il ibn Ḥujr. Ibn al-Mulaqqin:S) Some scholars argued that this report was an addition by one who is trustworthy, and thus they validated the moving of the index finger. Others argued that it was an addition by one person only, in contrast to many others who did not mention it; since some of the others were more trustworthy than him, they rejected the validity of moving the finger and maintained that it should only point in the direction of the qibla. While the scholars are entitled to their ijtihâd, the priority for the believers is the purification of intention, khushoo‘, heartful presence, and establishing the pillars, then the mandatory acts, and finally the recommended ones. This issue belongs to the last category.
ṣalawâtu wat-ṭayyibât. As-salâmu ‘alayka ayyuhan-nabiyu wa raḥmatullâhi wa barakâtuhu. As-salâmu ‘alaynâ wa ‘alâ ‘ibâdillâhis-ṣâliḥeen. Ash-hadu an lâ ilâha illallâhu, wa ash-hadu anna Muḥammadan ‘abduhu wa rasooluh.270 (All reverence, prayers and good things are due to Allah. Peace be upon you O Prophet, and the mercy of Allah and His blessings. Peace be upon us and the righteous servants of Allah. I testify that there is none worthy of worship except Allah, and I testify that Muhammad is His servant and His Messenger). This is the most authentic report from the Prophet (SA) concerning the tashahhud.
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" فَهَذَا أَصَحُّ مَا رُوِيَ عَنِ النَّبِيِّ فِيْ التَّشَهُّدِ
Then he should say: Allâhumma ṣalli ‘alâ Muḥammadin wa ‘alâ âli Muḥammadin, kamâ ṣallayta ‘alâ âli Ibrâheem; innaka Ḥameedun Majeed. Wa bârik ‘alâ Muḥammadin wa ‘alâ âli Muḥammadin, kamâ bârakta ‘alâ âli Ibrâheem; innaka Ḥameedun Majeed. 271 (O Allah! Shower Your mercy on Muhammad and on the kinsfolk of Muhammad, as You showered Your mercy on the kinsfolk of Ibrâheem. You are the Praiseworthy and the Glorious. Bless Muhammad and the kinsfolk of Muhammad, as You blessed the kinsfolk of Ibrâheem. You are the Praiseworthy and the Glorious.)
ثُمَّ يَقُوْلُ:"اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْت عَلَى آلِ إبْرَاهِيمَ إنَّك حَمِيدٌ مَجِيدٌ. وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْت عَلَى آلِ إبْرَاهِيمَ إنَّك حَمِيدٌ مَجِيدٌ
270 (Ag – from Ibn Mas‘ood) Other forms have slight variations.
271 (B – from Ka‘b ibn ‘Ujrah) Other forms have slight variations.
It is recommended to seek refuge [with Allah] from the torment of the grave, the torment of the hellfire, the tribulations of life and death, and the tribulations of the false Messiah (Antichrist).272
وَيُسْتَحَبُّ أَنْ يَتَعَوَّذَ مِنْ عَذَابِ جَهَنَّمَ، وَمِنْ عَذَابِ الْقَبْرِ، وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، وَمِنْ فِتْنَةِ الْمَسِيْحِ الدَّجَّالِ
272 The Prophet (SA) said:
“When one of you is done with his tashahhud, he should seek refuge in Allah from four things. He should say, ‘O Allah! I seek refuge with You from the punishment of the hellfire, from the punishment of the grave, from the tribulations of life and death, and from the evil [sedition] of the false Messiah (Antichrist).’” (Ag – from Abu Hurayrah)
إذا تَشَهَّدَ أحدكم فَلْيَسْتَعِذْ بِاللَّهِ من أَرْبَعٍ يقول اللهم إني أَعُوذُ بِكَ من عَذَابِ جَهَنَّمَ وَمِنْ عَذَابِ الْقَبْرِ وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ
In some reports from Ibn Mas‘ood, “…then he should supplicate for himself with whatever supplication he desires.” Hence, a person may ask Allah (ST) for any of his needs, according to (a) + (-M, -S). This position was chosen by Ibn Qudâmah because it is consistent with the apparent implication of the hadith above and others. (A) + (+H): One may only use the supplications transmitted from the Qur’an, the Sunnah, and the righteous predecessors. While supplication can be in any language outside of the prayer, they disagreed about it within the prayer. One who masters Arabic should avoid it, since it is either forbidden or at least disliked for him. As for one who has not mastered Arabic: (a) + (-M): Permitted it, citing reason and the lack of evidence for its prohibition. (a) + (-S): Allowed the translation of transmitted supplications only. (-H): Disliked. (A): Forbade it.
(-M): Allowed any supplication in any language.
Then he makes tasleem by saying: As-salâmu ‘alaykum wa raḥmatullâh 273 (peace be upon you and Allah’s mercy) while looking to the right side, and then doing the same to the left.
ثُمَّ يُسَلِّمُ عَنْ يَمِيْنِهِ: "السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ" وَعَنْ يَسَارِهِ كَذٰلِكَ
If the prayer is more than two rak‘ahs, he should stand up after the first tashahhud as he did when he stood up from prostration, and then pray two rak‘ahs in which he does not recite anything after al-Fâtiḥah. When he sits for the last tashahhud, he should sit in tawarruk,274 so he flexes his right foot, and lays the left on its side and makes it come out from underneath the right [leg].
وَإِنْ كَانَتِ الصَّلاَةُ أَكْثَرَ مِنْ رَكْعَتَيْنِ، نَهَضَ بَعْدَ التَّشَهُّدِ الأَوَّلِ كَنُهُوْضِهِ مِنَ السُّجُوْدِ، ثُمَّ يُصَلِّيْ رَكْعَتَيْنِ لاَ يَقْرَأُ فِيْهِمَا بَعْدَ الْفَاتِحَةِ شَيْئًا، فَإِذَا جَلَسَ لِلتَّشَهُّدِ الأَخِيْرِ، تَوَرَّكَ؛ فَنَصَبَ رِجْلَهُ الْيُمْنَى وَفَرَشَ الْيُسْرَى، وَأَخْرَجَهَا عَنْ يَمِيْنِهِ
He should only make tawarruk in a prayer that has two tashahhuds, and he does so in the second of them. 275
وَلاَ يَتَوَرَّكُ إِلاَّ فِيْ صَلاَةٍ فِيْهَا تَشَهُّدَانِ، فِي الأَخِيْرِ مِنْهُمَا
When he makes tasleem, he should say: Astaghfirullâh (I seek Allah's forgiveness) three times. 276 And: Allâhumma anta as-salâmu wa minka as-salâmu tabârakta ya Dhal-Jalâli wal-Ikrâm. 277 (O Allah, you are as-Salâm – the One above all deficiencies, or the Giver of peace – and from You comes peace. Blessed are You, O Lord of Majesty and Generosity).
فَإِذَا سَلَّمَ اسْتَغْفَرَ ثَلاَثًا، وَقَالَ: "اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْك السَّلَامُ تَبَارَكْت يَا ذَا الْجَلَالِ وَالْإِكْرَامِ
273 The Messenger of Allah (SA) would look to the right and left all the way until the white of his face was seen by the people behind him. (M – from Jâbir)
274 [INSERT IMAGE 7]
275 Unlike (S), where tawarruk is prescribed in all final tashahhuds.
276 (M – from Thawbân)
277 (M – from Thawbân)