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Islamic Preparatory School, Wolverhmpton
He (‫ )ﷺ‬does not speak out of (his own) desire. It is but revelation revealed to him (53:3/4)
Mu`âdh b. Jabal (RA) was sent him to Yemen by Rasul-ullah (‫)ﷺ‬. The Prophet (‫ )ﷺ‬asked him: “How
will you judge among the people?” Mu`âdh (RA)said: “By Allah’s book.” The Prophet (‫ )ﷺ‬asked him:
“What if do not find a ruling for it therein?” He (RA) said: “By the Sunnah of Allah’s Messenger(‫)ﷺ‬.”
The Prophet (‫ )ﷺ‬said: “What if do not find a ruling for it therein?” He (RA)said: “I will employ my
opinion to the best of my knowledge and will not hesitate.” The Prophet (‫ )ﷺ‬slapped on his chest and
said: “All praise is due to Allah that He guided the messenger of Allah’s Messenger to what pleases Allah
and His Messenger.” [Sunan Abî Dâwûd]
Abu Salih Muadh Khan (Principle, ISS)

Maulana Mohammad Asad (Graduate, Darul-uloom Deoband)
Deputy-Head IPSW
The Sunnah is like the ark of Noah. Whoever embarks upon it achieves salvation and whoever rejects it,
is drowned [Imam Malik (RA)]
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S Islamic Sunday School
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Contents
Introduction ..................................................................................................................................................................5
One man show? ........................................................................................................................................................5
Imam Abu Haneefa (RA) and his Fiqh .......................................................................................................................5
Imam Abu Haneefa (RA)‘s students ..........................................................................................................................7
Tributes to one of the greatest of Salaf....................................................................................................................8
Shuba Ibn Al-Hajjaj (d 160 AH) said: .....................................................................................................................8
Sufyan Thauri (d 161 AH) said: .............................................................................................................................8
Sufyan Ibn Uyana (d 178 AH) said: .......................................................................................................................8
Imam Malik (d 179 AH) said: ................................................................................................................................9
Abdullah Ibn Mubarak (d 181 AH) said:................................................................................................................9
Al-Fudail Ibn Iyadh (d 187 AH) said:......................................................................................................................9
Imam Shaf’ae (d 204 AH) said: .............................................................................................................................9
Yahya Ibn Ma’een (d 233 AH) said:.......................................................................................................................9
Imam Ahmed Ibn Hanbal (d 241 AH) said: .........................................................................................................10
Imam Abu Dawud Sijistani (d 275 AH) said: ......................................................................................................10
Shaykhul-Islam Ibn Taymiyyah (d 728 AH) said: .................................................................................................10
How to use this book? ............................................................................................................................................10
Definitions of Terms ...............................................................................................................................................11
Fardh (Obligatory): .............................................................................................................................................11
Fard Àyn:............................................................................................................................................................11
Fard Kifayah: .......................................................................................................................................................11
Wajib (Obligatory): .............................................................................................................................................11
Sunnah: ...............................................................................................................................................................11
Sunnah Moakiddah: ............................................................................................................................................11
Sunnah Ghair-Moakiddah:..................................................................................................................................11
Mustahab/Mandub (Recommended):................................................................................................................11
Mubah (Permissable):.........................................................................................................................................11
Haram (Forbidden): ............................................................................................................................................12
Makruh Tahreemi (Repugnant/Close to impermissibility): ................................................................................12
Makruh Tanzeehi (Repugnant): ..........................................................................................................................12
What does the Versions at the bottom mean? ......................................................................................................12
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Copy Rights? ...........................................................................................................................................................12
What about differences of opinion? ......................................................................................................................12
Fair enough, but how can I help? ...........................................................................................................................12
Aqeedah Tahawiyyah: Beliefs of Ahlus-Sunnah Wal-Jamaah.....................................................................................14
Imam Abu Ja`far al-Tahawi (RA): ............................................................................................................................14
Imam Tahawi (RA)’s statements of Islamic Belief ..................................................................................................16
Sunnah method and description of Wudhu ...............................................................................................................28
Compulsory actions of Wudhu (Faraidh): ...............................................................................................................34
Sunnah actions of Wudhu (Sunan): ........................................................................................................................34
Desirable actions of Wudhu (Mustahabaat): .........................................................................................................35
Undesirable actions of Wudhu (Makroohat):.........................................................................................................35
Sunnah Method & Description of Ghusl (complete bath) ..........................................................................................36
Compulsory actions of Ghusl (Faraidh): .................................................................................................................41
Sunnah actions of Ghusl: ........................................................................................................................................41
Sunnah Method & Description of Tayammum (Dry Ablution) ...................................................................................42
Compulsory actions of Tayammum (Faraidh): .......................................................................................................50
Permissible items for Tayammum: .........................................................................................................................50
Impermissible items for Tayammum: .....................................................................................................................50
Sunnah Method & Description of Salah Times ...........................................................................................................51
Sunnah Method & Description of Salah of a Muslim Man .........................................................................................56
Compulsory actions of Salah (Faraidh): ..................................................................................................................88
Necessary actions of Salah (Waajibat): ..................................................................................................................88
Sajda Sah’w: ........................................................................................................................................................89
Sunnah actions of Salah:.........................................................................................................................................89
Desirable actions of Salah (Mustahabbat): ............................................................................................................90
Undesirable actions of Salah (Makroohat): ............................................................................................................90
Sunnah Method & Description of Salah of a Muslim Woman ...................................................................................92
Compulsory actions of Salah (Faraidh): ................................................................................................................112
Necessary actions of Salah (Waajibat): ................................................................................................................112
Sajda Sah’w: ......................................................................................................................................................113
Sunnah actions of Salah:.......................................................................................................................................113
Desirable actions of Salah (Mustahabbat): ..........................................................................................................114
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Undesirable actions of Salah (Makroohat): ..........................................................................................................114
Sunnah method & description of Wit’r ....................................................................................................................115
Sunnah method & description of Janazah Salah (Funeral Prayer) ...........................................................................116
Sunnah method & description of Eid Salah ..............................................................................................................122
Sunnah method & description of Salah of a Musafir (Traveller) ..............................................................................126
Sunnah method & description of Salah of Eclipse (Solar & Lunar) ..........................................................................127
Sunnah method & description of Fasting .................................................................................................................128
Sunnah method & description of Zakat ....................................................................................................................129
Sunnah method & description of Umrah .................................................................................................................130
Sunnah method & description of Hajj Ifrad..............................................................................................................147
Sunnah method & description of Hajj Tamauttu .....................................................................................................148
Sunnah method & description of Hajj Qiran ............................................................................................................149
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Introduction
This e-book is designed to aid a student of knowledge in studying Fiqh with evidence
from the Qur’an & the Sunnah according to the Madhab of Imam Abu Haneefa (RA) & his
40 students in conjunction with a knowledgable scholar.
One man show?

The fiqh contained in this book is not the work of a single man i.e. Imam Abu Haneefa
(RA), rather a collection of opinions arrived after rigorous and detailed discussions on
over 83,000 juristic issues between Imam Al-A’dham Nauman Ibn Thabit Al-Kufi (RA)
[affectionely known as Imam Abu Haneefa (RA)] and 40 of the his students to compile a
systematic legal Islamic framework underpinned by the Qur’an & the Sunnah.
This committee of scholars met dialy and their work proceeded with free discussion and
debate. When a consensus was formed it was recorded and in the absence (of a
consensus) all opinions were recorded and this continued for almost 30 years from
roughly 121 AH to 150 AH. Hence while reading this book you will often find opinions of
the students of Imam Abu Haneefa (RA), who differed with their teacher.
Since 150 AH till now (1428) this framework has been studied, taught, researched,
analysed and rigorously authenticated (according to Qur’an & Sunnah) by thousands of
Scholars and students of knowledge and the journey continues onwards to find solutions
to the daily and newly emerging Islamic issues and problems for Muslims from Kuala-
Lumpur to Alaska!
Imam Abu Haneefa (RA) and his Fiqh
Imam Abu Haneefa (RA) himself was not only amongst the Tabi’een (those who saw
Sahaba of Rasul-ullah (‫ ))ﷺ‬but he also relates the following Ahadeeth directly from the
Sahaba (RA):
1) Imam Abu Haneefa (RA) relates from Anas Bin Malik (RA) that Rasul-ullah (‫ )ﷺ‬said,
“Seeking of knowledge is an obligation on each and every Muslim”.
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2) Imam Abu Haneefa (RA) said I heard Abduallah Ibn Juz Az-Zabidi (RA); the companion
of Rasul-ullah (‫ )ﷺ‬saying, “Whoever learned the knowledge of religion, Allah (SWT)
will protet him from worries and will provide with sustainence from where he does
not expect”
Imam Abu Haneefa (RA)’s is the only one from the 4 Imams of Fiqh who is from the
Tabi’een. Furthermore Imam Jalal-ud-deen Suyuti Ash-Shafae (RA) relates that it has
been unanimously communited to us that the following Saheeh Hadeeth refers to Imam
Abu Haneefa (RA):
Abu Huraira (RA) reported: We were sitting in the company of Allah's Apostle (‫ )ﷺ‬that
Sura al-Jumu'a was revealed to him and when he recited (these words):" Others from
amongst them who have not yet joined them," a person amongst them (those who were
sitting there) said: Allah's Messenger (‫ !)ﷺ‬But Allah's Apostle (‫ )ﷺ‬made no reply,
until he questioned him once, twice or thrice. And there was amongst us Salman the
Persian (RA). The Apostle of Allah (‫ )ﷺ‬placed his hand on Salman and then said: Even if
faith were near the Pleiades, a man from amongst these would surely find it. [Muslim]
In Fiqh Imam Abu Haneefa (RA) was the student of:
1) Imam Hammad Ibn Abi Suleiman (RA): Imam Abu Haneefa (RA) was his student
from the age of 22 till the age of 40 i.e. until the great Faqih (RA) passed away and
Imam Abu Haneefa (RA) became his successor.
2) Imam Ibraheem An-Nakhai (RA): The great Imam was known for his outstanding
memory and was one of greatest student of Alqamah (RA). Ibn Muthna Rabah (RA)
says, “If you saw Alqamah (RA) then then you would not regret missing the
oppurtunity to see Abduallh Ibn Mas’ood (RA) for he most resembled him (RA) and
if you saw Ibraheem An-Nakhai (RA) then you would not regret missing the
oppurtunity to see Alqamah (RA). [Tahdheeb ut-Tahdheeb)
3) Alqamah Ibn Qays (RA): He (RA) was one of the greatest scholars from amongst the
Tabi’een and a student of the famous Sahabi (RA) Abdullah Ibn Mas’ood (RA) who
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in turn used to say, “Whosoever has met Alqamah (RA) has met Abdullah Ibn
Mas’ood (RA)”. He (RA) was so keen in learning from Abdullah Ibn Mas’ood (RA)
and spent so much time in his company that even his gait famously resembled
Abdullah Ibn Mas’ood (RA).
4) Abdullah Ibn Mas’ood (RA): He was amongst the most knowledgeable of the
Sahaba (RA) of Rasul-ullah (‫ )ﷺ‬as he (‫ )ﷺ‬testified to his Qur’aan in the Saheeh
Hadeeth:
Masruq (RA) reported: We used to go to Abdullah b. 'Amr (RA) and talk to him, Ibn
Numair (RA) said: One day we made a mention of Abdullah b. Mas'ud (RA),
whereupon he said: You have made mention of a person whom I love more than
anything else. I heard Allah's Messenger (‫ )ﷺ‬as saying: Learn Qur'an from four
persons: Ibn Umm 'Abd (i. e. 'Abdullah b. Mas'ud) he started from him-then
Mu'adh b. Jabal (RA) and Ubayya b. Ka'b (RA) , then Salim the ally of Abu Hudhaifa
(RA). [Muslim]
The above-mentioned chain indicates that the Fiqh of Imam Abu Haneefa (RA) is from the
“Thalathiyaat” i.e. he (RA) learned from Tabi’een (besides himself being one), who
learned from Sahaba (RA), who in turn learned directly from Rasul-ullah (‫ ;)ﷺ‬to place
this in perspective it is mentioned that there are roughly 22 “Thalathiyaat” in the entire
collection of Sahih-Bukhari (the most authentic Hadeeth collection).
Imam Abu Haneefa (RA)‘s students
Few in history have been blessed with such illustrious students and all of them were
Imams & Mujathids in their own right, but three of them were heavily trusted and relied
upon Imam Abu Haneefa (RA), himself:
1) Imam Abu Yusuf (RA): He is Yaqub Ibn Ibrahim Ibn Habib Al-Ansari, Abu Yusuf Al-
Kufi Al-Baghdadi (RA). A hadeeth master, a Mujtahid Imam, an expert on Quranic
exegesis and one of the most brilliant judicial minds in Islamic history who was
appointed as Qadhiul-Qudha (Chief Justice) by Khalifa Haroon Rasheed (RA). He
was the first to codify a consitution and a framework for the Islamic empire thus
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eliminating the need to import civil & penal code from the Greek and Roman
empires. He is one of the pillars of the Hanafi Madhab.
2) Imam Muhammad Ibn Al-Hasan Al-Shaybani (RA): A Mujtahid Imam of powerful
memory and intellect, prodigious matery of Qur’an and Hadeeth and matchless
legal training as being the student of both Imam Abu Haneefa (RA) and Imam Abu
Yusuf (RA) make him one of the pillars of the Hanafi Madhab, in addition he is also
a student and acquired Hadeeth from Imam Malik Ibn Anas (RA), Al-Awzai (RA),
Mis’ar Ibn Kidam (RA) and Sufyan Al-Thawri (RA). He is in turn the teacher of Imam
Shaf’ae (RA), who said about him, “If I wished to say that Qur’an was revealed in
the language of Muhammad Ibn Hasan (RA), I could say it, for the purity of his
Arabic.” Imam Ahmed Ibn Hanbal (RA) was once asked, “From where did you
acquire these legal subtleties?” and he (RA) replied, “From the books of
Muhammad Ibn Hasan (RA).”
3) Imam Zufar Ibn Al-Hudail (RA): He was a Hadeeth master who when turned to Fiqh,
excelled in it and remained devoted to it till his end. He was particularly skilled in
Qiyas (logical and deductive reasoning) and Imam Abu Haneefa (RA) called him his
greatest companion in this respect.
Tributes to one of the greatest of Salaf

Shuba Ibn Al-Hajjaj (d 160 AH) said:
"With him the Fiqh of Kufah disappeared. Allah raised him over us and himself by His
Mercy."
Sufyan Thauri (d 161 AH) said:
Abu Hanifa (RA) only relied upon authentic Ahadeeth. He knew about the Nasikh
(abrogating) and Mansookh (abrogated) Ahadeeth and only used to relate from trusthy
narrators. He acted upon the last actions and the Maslak of Koofa and made them the
basis of religion; one of the groups have made him a target (of accusations) and we
remain silent with their regard and ask for Allah’s forgivesness. [Aqoodul-Jiman]
Sufyan Ibn Uyana (d 178 AH) said:
The first person to make me a hadith scholar was Abu Hanifa (RA). *I’la As-Sunnah]
The first person to encourage me to relate hadiths was Abu Hanifa (RA). When I arrived in
Kufa, he declared that this person possesses the largest number of narrations from 'Amr
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ibn Dinar (RA). [On hearing this] people began to gather around me, and I began to relate
to them. *I’la As-Sunnah]
Imam Malik (d 179 AH) said:
…Imam Shaf’ae (RA) asked Imam Malik (RA), “Did you see Abu Haneefa (RA)? He (RA)
replied, Subhanullah! I have never seen a scholar like him, I swear by Allah (SWT) if he
claimed that this pillar was made of gold then he would prove his claim from his
words…[Aqoodul-Jiman]
Abdullah Ibn Mubarak (d 181 AH) said:
If Allah had not benefited me through Abu Hanifa and Sufyan al-Thawri, I would have
been just like any ordinary person. [Tabyadus-Saheefa]
Al-Fudail Ibn Iyadh (d 187 AH) said:
“Abu Hanifa (RA) was a Fâqih, known for Fiqh, famous for Wara', very wealthy and known
for graciousness towards all those who visited him. He was steadfast in teaching
knowledge, night and day. He was often silent, a man of few words. When a question on
the lawful or unlawful would come to him, he was good at pointing out the truth, keeping
away from the ruler['s desire]."
Imam Shaf’ae (d 204 AH) said:
… The one who wants to excel in Fiqh should follow Abu Haneefa (RA)…*Akhbar Abu
Haneefa Wa Ashabu]
…All men of Fiqh are the children of Abu Haneefa (RA)… [Akhbar Abu Haneefa Wa
Ashabu]
Yahya Ibn Ma’een (d 233 AH) said:
…Abu Hanifa (RA) is Thiqqa (trustworthy) and only relates that Ahadeeth that he had
memorised and doesn’t relate which he doesn’t remember…[Akhbar Abu Haneefa Wa
Ashabu]
… Abu Hanifa (RA) is Thiqqa (trustworthy) and I have not heard of anyone who has called
him da’eef (weak). Shu’ba Ibn Hajjaj used to write to him and order him to narrate
Ahadeeth and Shu’ba is afterall Shu’ba…[Akhbar Abu Haneefa Wa Ashabu]
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Imam Ahmed Ibn Hanbal (d 241 AH) said:
…Subhanullah! Abu Haneefa (RA) reached such heights in knowledge, Zuh’d (ascetism),
Taqwa and desire for Akhira which are unattainable by anyone else. He (RA) was lashed
by the orders of Abu Jaf’ar Al-Mansoor for refusing to accept the post of Qadhi and may
Allah (SWT) have mercy on him…*Aqoodul-Jiman]
Imam Abu Dawud Sijistani (d 275 AH) said:
May Allah have mercy upon Malik, for he was an Imam. May Allah have mercy upon al-
Shafi'i, for he was an Imam. May Allah have mercy upon Abu Hanifah, for he was an
Imam.
Shaykhul-Islam Ibn Taymiyyah (d 728 AH) said:
… "And this is is so because to the Imams has been ascribed in matters of jurisprudence
(al-furu') groups from the Ahl al-Bida' wa'l-Ahwa' who oppose them in matters of creed
(al-usûl), at the same time they (i.e. the Imams) disassociate of those following; and this
is famous. In that time there had been many from the Jahmiyyah and the Qadariyyah,
from the Mu'tazilites and other then them, who ascribed to the Madhhab of Abu Hanifah
in matters of jurisprudence. At the same he (i.e. Abu Hanifah) and his fellows were of the
most dissassociate people from the Mu'tazilah. And their speech with regard to that is
famous, untill Abu Hanifah said: 'May Allah Curse 'Amr b. 'Ubayd! He opened for the
people Kalâm about the A'râd and the Ajsâm.' He said: 'Speech of the Philosophers! Upon
you is the Book and the Sunnah, and leave that what is innovated for it is newly
invented.' And Abu Yusuf said: 'Whosoever seeks knowledge by Kalâm has become a
Zindiq!' Abu Yusuf intended [by this statement] the settlement of capital punishment
upon Bishr al-Marisi when he spoke of something of stripping of the Attributes, untill he
(i.e. al-Marisi) became afraid of him and fled."…
How to use this book?

The Text in this book is presented in a linear manner i.e. you look up a subject from the
index and simply follow the items in green e.g to perform Wudhu you would start from
number 1 all the way till the last number and that will be your practical Wudhu, the
evidence is listed under the green text in nomal blue coloured text.
After the linear description a section is dedicated for the breakdown of the actions and
their categorisation i.e. if the action is Fardh, Wajib, Sunnah, Mandub and these have
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been taken from the book, “Taleemul-Haq”. The next section describes and defines the
categorisation in the Hanafi Madhab.
Definitions of Terms
Fardh (Obligatory):
It is what is required from us as individuals and/or groups (beyond any doubt), based on
an Ayah or a Hadeeth Mutawatir.
Fard Àyn:
It is the portion of knowledge, deeds, belief, utterance, etc. required from every
accountable person (mukallaf).
Fard Kifayah:
It is what is required from a group or community of Muslims, as to if some in that group
or community perform or achieve it, the rest are no longer accountable for that specific
task (i.e. Janazah Salah). Denying a Fardh is an act of Kuf’r.
Wajib (Obligatory):
It is what is required from us, yet the proof on its requirements is not as strong as in the
case of Fardh. Fard and Wajib is what we are rewarded for if we do it, and are punished
for if we don’t peform them so in practical terms they are the same.
Sunnah:
These are actions, which all Muslims are encoruarged to perform and bring reward ad
closeness to Allah (SWT), they are divided into two categories:
Sunnah Moakiddah:
These are the emphasized Sunnah.
Sunnah Ghair-Moakiddah:
These are the non-emphasized Sunnah.
Mustahab/Mandub (Recommended):
These are actions, which bring reward when practised but have no punishment when
omitted, they are recommendations.
Mubah (Permissable):
The omission or commission of these actions is the same i.e. there is no reward in
committing them and no punishment in omitting them.
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Haram (Forbidden):
These are actions which are deemed impermissible beyond any doubt and the evidence
is found in a Ayah or a Hadeeth Mutawatir.
Makruh Tahreemi (Repugnant/Close to impermissibility):
These actions should be avoided and there is punishment in doing these; the evidence for
these are not as strong as in the case of Haram.
Makruh Tanzeehi (Repugnant):
Islamic Shariah encoruages us to avoid these actions; the evidence for these are not as
strong as in the case of Haram, yet the evidence of its permissablity is also not clear.
What does the Versions at the bottom mean?

Insha’Allah it is hoped that future updates and additions will be made to this book
available for download from http://www.central-mosque.com.; the version number will
also be visible in the bottom left-hand corner of the book, the word DRAFT indicates that
it has not been checked by scholars and not ready for general release.
Copy Rights?
Anyone is free to read, download and distribute as necessary.
What about differences of opinion?

This book is not written with any hidden-agendas or by someone on a Hanafi-crusade and
certainly not compiled for readers to start criticising the other Imams and their esteemed
opinions e.g. Imam Malik (RA), Imam Shaf’ae (RA), Imam Ahmed Ibn Hanbal (RA). These
are shining stars of Islam and we can never hope to reach their level or understanding.
Remember! We will be judged on how much we practised upon our knowledge and not
simply on how much we knew! Learn the religion of Allah (SWT) through the scholars
and practise what you learn and leave the debating to the foolish!
Fair enough, but how can I help?

First and foremost by making duas for all those who have contributed to this book, for
those who have contributed for Islamic knowledge to have reached us and for all their
sacrifices, for the whole ummah and for Allah (SWT) to grant us the ability to practise
what we learn.
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You can notify us of any mistakes in the book and there are bound to be some as nobody
is perfect! Please drop us a line on errors, mistakes, omissions & future enhancements on
admin@central-mosque.com .
Furthermore you will notice the names of our two Islamic Schools at the top and bottom
of the book, please feel free to contact us as we are always in need of your financial
contributions, may Allah (SWT) reward you in this world and the next.
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Aqeedah Tahawiyyah: Beliefs of Ahlus-Sunnah Wal-Jamaah
Imam Abu Ja`far al-Tahawi (RA):
Imam Abu Ja`far al-Tahawi (239-321) can be said to represent the creed of both Ashàris
and Maturidis, especially the latter, as he was also following the Hanafi madhhab. We
have therefore chosen to include the entire translated text of his Statement of Islamic
Doctrine commonly known as the àqida tahawiyya. This text, representative of the
viewpoint of Ahl al-Sunna wa al-Jamaà, has long been the most widely acclaimed, and
indeed indispensable, reference work on Muslim beliefs, of which the text below is a
complete English translation.
Imam Abu Ja`far Ahmad ibn Muhammad al-Azdi, known as Imam Tahawi after his
birthplace in Egypt, is among the most outstanding authorities of the Islamic world on
hadith and jurisprudence (fiqh). He lived at a time when both the direct and indirect
disciples of the Four Imams of law were teaching and practicing. This period was the
greatest age of Hadith and fiqh studies, and Imam Tahawi studied with all the living
authorities of the day. Al-Badr al-Àyni said that when Ahmad died, Tahawi was 12;
when Bukhari died, he was 27; when Muslim died, he was 32; when Ibn Majah died, he
was 44; when Abu Dawud died, he was 46; when Tirmidhi died, he was fifty; when Nisa'i
died, he was 74. Kawthari relates this and adds the consensus of scholars that Tahawi
allied in himself completion in the two knowledges of hadith and fiqh, a consensus that
included, among others, al-Àyni and al-Dhahabi, with Ibn Taymiyya singling himself out
in his opinion that Tahawi was not very knowledgeable in hadith. This is flatly
contradicted by Ibn Kathir who says in his notice on Tahawi in al-Bidaya wa al-nihaya:
"He is one of the trustworthy narrators of established reliability, and one of the massive
memorizers of hadith." Kawthari calls Ibn Taymiyya's verdict "another one of his
random speculations" and states: "No-one disregards Tahawi's knowledge of the
defective hadith except someone whose own defects have no remedy, and may Allah
protect us from such."
Tahawi began his studies with his maternal uncle Ismaìl ibn Yahya al-Muzani, a leading
disciple of Imam Shafiì. However, Tahawi felt instinctively drawn to the corpus of Imam
Abu Hanifa's works. Indeed, he had seen his uncle and teacher turning to the works of
Hanafi scholars to resolve thorny issues of fiqh, drawing heavily on the writings of Abu
Hanifa's two leading companions, Muhammad Ibn al-Hasan al-Shaybani and Abu Yusuf,
who had codified Hanafi fiqh. This led him to devote his whole attention to studying the
Hanafi works and he eventually joined the Hanafi school. He now stands out not only as
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a prominent follower of that Hanafi school but, in view of his vast erudition and
remarkable powers of assimilation, as one of its leading scholars. His monumental
scholarly works, such as Sharh maàni al-athar and Mushkil al-athar, are encyclopedic in
scope and have long been regarded as indispensable for training students of fiqh. He
was in fact a mujtahid across the board and was thoroughly familiar with the fiqh of all
four schools, as stated by Ibn Àbd al-Barr and related by Kawthari, and as shown by
Tahawi's own work on comparative law entitled Ikhtilaf al-fuqaha'.
Tahawi's "Doctrine" (al-Àqida), though small in size, is a basic text for all times, listing
what a Muslim must know and believe and inwardly comprehend. There is consensus
among the Companions, the Successors and all the leading Islamic authorities such as
the four Imams and their authoritative followers on the doctrines enumerated in this
work, which are entirely derived from the undisputed primary sources of Religion, the
Holy Qur'an and the confirmed Hadith. Being a text on Islamic doctrine, this work sums
up the arguments set forth in those two sources to define sound belief, and likewise,
the arguments advanced in refuting the views of sects that have deviated from the
Sunna.
As regards the sects mentioned in this work, familiarity with Islamic history up to the
time of Imam Tahawi would be quite helpful. More or less veiled references to sects
such as the Mu`tazila, the Jahmiyya, the Karramiyya, the Qadariyya, and the Jabariyya
are found in the work. It also contains allusions to other views considered unorthodox
and deviant from the way of Ahl al-Sunna. There is an explicit reference in the work to
the controversy on the creation of the Qu'ran in the times of al-Ma'mun and others.
While the permanent relevance of the statements of belief in the Àqida are obvious,
the historical weight and point of certain of these statements can be properly
appreciated only if the work is used as a text for study under the guidance of some
learned person able to elucidate its arguments fully, with reference to the intellectual
and historical background of the sects refuted in the work. Since the present book is
intended exactly as one such aid towards understanding the details of Islamic belief
with clarity, it is hoped that the quotation of the entire text of Tahawi's "Doctrine,"
which we consider as the doctrine of Ahl al-Sunna wa al-Jamaà, will be of benefit to the
reader. And may Allah grant us a true understanding of faith and count us among those
described by the Prophet as the Saved Group.
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Imam Tahawi (RA)’s statements of Islamic Belief
In the Name of Allah, the Merciful, the Compassionate Praise be to Allah, Lord of all the
worlds.
The great scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri, may Allah have
mercy on him, said: This is a presentation of the beliefs of Ahl al-Sunna wa al-Jamaà,
according to the school of the jurists of this religion, Abu Hanifa al-Nu`man ibn Thabit al-
Kufi, Abu Yusuf Ya`qub ibn Ibrahim al-Ansari and Abu Àbdullah Muhammad ibn al-
Hasan al-Shaybani, may Allah be pleased with them all, and what they believe regarding
the fundamentals of the religion and their faith in the Lord of the worlds.
We say about Allah's unity, believing by Allah's help that:
1. Allah is One, without any partners.
2. There is nothing like Him.
3. There is nothing that can overwhelm Him.
4. There is no god other than Him.
5. He is the Eternal without a beginning and enduring without end.
6. He will never perish or come to an end.
7. Nothing happens except what He wills.
8. No imagination can conceive of Him and no understanding can comprehend Him.
9. He is different from any created being.
10. He is living and never dies and is eternally active and never sleeps.
11. He creates without His being in need to do so and provides for His creation without
any effort.
12. He causes death with no fear and restores to life without difficulty.
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13. He has always existed together with His attributes since before creation. Bringing
creation into existence did not add anything to His attributes that was not already
there. As He was, together with His attributes, in pre-eternity, so He will remain
throughout endless time.
14. It was not only after the act of creation that He could be described as "the Creator"
nor was it only by the act of origination that He could he described as "the Originator."
15. He was always the Lord even when there was nothing to be Lord of, and always the
Creator even when there was no creation.
16. In the same way that He is the "Bringer to life of the dead," after He has brought
them to life a first time, and deserves this name before bringing them to life, so too He
deserves the name of "Creator" before He has created them.
17. This is because He has the power to do everything, everything is dependent on Him,
everything is easy for Him, and He does not need anything. "There is nothing like Him
and He is the Hearer, the Seer." (al-Shura 42:11)
18. He created creation with His knowledge.
19. He appointed destinies for those He created.
20. He allotted to them fixed life spans.
21. Nothing about them was hidden from Him before He created them, and He knew
everything that they would do before He created them.
22. He ordered them to obey Him and forbade them to disobey Him.
23. Everything happens according to His degree and will, and His will is accomplished.
The only will that people have is what He wills for them. What He wills for them occurs
and what He does not will, does not occur.
24. He gives guidance to whomever He wills, and protects them, and keeps them safe
from harm, out of His generosity; and He leads astray whomever He wills, and abases
them, and afflicts them, out of His justice.
25. All of them are subject to His will either through His generosity or His justice.
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26. He is Exalted beyond having opposites or equals.
27. No one can ward off His decree or delay His command or overpower His affairs.
28. We believe in all of this and are certain that everything comes from Him.
29. And we are certain that Muhammad (may Allah bless him and grant him peace) is
His chosen Servant and elect Prophet and His Messenger with whom He is well pleased,
30. And that he is the Seal of the Prophets and the Imam of the godfearing and the most
honored of all the messengers and the Beloved of the Lord of all the worlds.
31. Every claim to prophethood after Him is falsehood and deceit.
32. He is the one who has been sent to all the jinn and all mankind with truth and
guidance and with light and illumination.
33. The Qur'an is the word of Allah. It came from Him as speech without it being
possible to say how. He sent it down on His Messenger as revelation. The believers
accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is
not created as is the speech of human beings, and anyone who hears it and claims that
it is human speech has become an unbeliever. Allah warns him and censures him and
threatens him with Fire when He says, Exalted is He: "I will burn him in the Fire." (al-
Muddaththir 74:26) When Allah threatens with the Fire those who say "This is just
human speech" (74:25) we know for certain that it is the speech of the Creator of
mankind and that it is totally unlike the speech of mankind.
34. Anyone who describes Allah as being in any way the same as a human being has
become an unbeliever. All those who grasp this will take heed and refrain from saying
things such as the unbelievers say, and they will know that He, in His attributes, is not
like human beings.
35. The Seeing of Allah by the People of the Garden is true, without their vision being
all-encompassing and without the manner of their vision being known. As the Book of
our Lord has expressed it: "Faces on that Day radiant, looking at their Lord." (al-Qiyama
75:22-3) The explanation of this is as Allah knows and wills. Everything that has come
down to us about this from the Messenger, may Allah bless him and grant him peace, in
authentic traditions, is as he said and means what he intended. We do not delve into
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that, trying to interpret it according to our own opinions or letting our imaginations
have free rein.
No one is safe in his religion unless he surrenders himself completely to Allah, the
Exalted and Glorified and to His Messenger, may Allah bless him and grant him peace,
and leaves the knowledge of things that are ambiguous to the one who knows them.
36. A man's Islam is not secure unless it is based on submission and surrender. Anyone
who desires to know things which it is beyond his capacity to know, and whose intellect
is not content with surrender, will find that his desire veils him from a pure
understanding of Allah's true unity, clear knowledge and correct belief, and that he
veers between disbelief and belief, confirmation and denial and acceptance and
rejection. He will he subject to whisperings and find himself confused and full of doubt,
being neither an accepting believer nor a denying rejector.
37. Belief of a man in the seeing of Allah by the People of the Garden is not correct if he
imagines what it is like or interprets it according to his own understanding, since the
interpretation of this seeing or indeed, the meaning of any of the subtle phenomena
which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering
to the submission.
This is the religion of Muslims. Anyone who does not guard himself against negating the
attributes of Allah, or likening Allah to something else, has gone astray and has failed to
understand Allah's glory, because our Lord, the Glorified and the Exalted, can only
possibly be described in terms of oneness and absolute singularity and no creation is in
any way like Him.
38. He is beyond having limits placed on Him, or being restricted, or having parts or
limbs. Nor is He contained by the six directions as all created things are.
39. Al-Mi`raj (the Ascent through the heavens) is true. The Prophet, may Allah bless him
and grant him peace, was taken by night and ascended in his bodily form, while awake,
through the heavens, to whatever heights Allah willed for him.
Allah ennobled him in the way that He ennobled him and revealed to him what He
revealed to him, "and his heart was not mistaken about what it saw" (al-Najm 53:11).
Allah blessed him and granted him peace in this world and the next.
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40. Al-Hawd, the Pool which Allah has granted the Prophet as an honour to quench the
thirst of his Community on the Day of Judgement, is true.
41. Al-Shafaà, the intercession which is stored up for Muslims, is true, as related in the
hadiths.
42. The covenant which Allah made with Adam and his offspring is true.
43. Allah knew, before the existence of time, the exact number of those who would
enter the Garden and the exact number of those who would enter the Fire. This number
will neither be increased nor decreased.
44. The same applies to all actions done by people, which are done exactly as Allah
knew they would be done. Everyone is eased towards what he was created for and it is
the action with which a man's life is sealed which dictates his fate. Those who are
fortunate are fortunate by the decree of Allah, and those who are wretched are
wretched by the decree of Allah.
45. The exact nature of the decree is Allah's secret in His creation, and no angel near the
Throne, nor Prophet sent with a message, has been given knowledge of it. Delving into
it and reflecting too much about it only leads to destruction and loss, and results in
rebelliousness. So be extremely careful about thinking and reflecting on this matter or
letting doubts about it assail you, because Allah has kept knowledge of the decree away
from human beings, and forbidden them to enquire about it, saying in His Book, "He is
not asked about what He does, but they are asked" (al-Anbiya' 21: 23).
Therefore, anyone who asks: "Why did Allah do that?" has gone against a judgement of
the Book, and anyone who goes against a judgement of the Book is an unbeliever.
46. This in sum is what those of Allah's Friends with enlightened hearts need to know
and constitutes the degree of those firmly endowed with knowledge. For there are two
kinds of knowledge: knowledge which is accessible to created beings, and knowledge
which is not accessible to created beings. Denying the knowledge which is accessible is
disbelief, and claiming the knowledge which is inaccessible is disbelief. Belief can only
be firm when accessible knowledge is accepted and the inaccessible is not sought after.
47. We believe in al-Lawh (the Tablet) and al-Qalam (the Pen) and in everything written
on the former. Even if all created beings were to gather together to make something fail
to exist, whose existence Allah had written on the Tablet, they would not be able to do
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so. And if all created beings were to gather together to make something exist which
Allah had not written on it, they would not be able to do so. The Pen has dried having
written down all that will be in existence until the Day of Judgement.Whatever a person
has missed he would have never got, and whatever he gets he would have never
missed.
48. It is necessary for the servant to know that Allah already knows everything that is
going to happen in His creation and has decreed it in a detailed and decisive way. There
is nothing that He has created in either the heavens or the earth that can contradict it,
or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a
fundamental aspect of belief and a necessary element of all knowledge and recognition
of Allah's oneness and Lordship. As Allah says in His Book: "He created everything and
decreed it in a detailed way." (al-Furqan 25: 2) And He also says: "Allah's command is
always a decided decree." (al-Ahzab 33: 38) So woe to anyone who argues with Allah
concerning the decree and who, with a sick heart, starts delving into this matter. In his
deluded attempt to investigate the Unseen, he is seeking a secret that can never be
uncovered, and he ends up an evil-doer, telling nothing but lies.
49. Al-Àrsh (the Throne) and al-Kursi (the Chair) are true.
50. He is independent of the Throne and that which is beneath it.
51. He encompasses all things and that which is above it, and what He has created is
incapable of encompassing Him.
52. We say with belief, acceptance and submission that Allah took Ibrahim as an
intimate friend and that He spoke directly to Musa.
53. We believe in the angels, and the Prophets, and the books which were revealed to
the messengers, and we bear witness that they were all following the manifest Truth.
54. We call the people of our qibla Muslims and believers as long as they acknowledge
what the Prophet, may Allah bless him and grant him peace, brought, and accept as true
everything that he said and told us about.
55. We do not enter into vain talk about Allah nor do we allow any dispute about the
religion of Allah.
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56. We do not argue about the Qur'an and we bear witness that it is the speech of the
Lord of all the Worlds which the Trustworthy Spirit came down with and taught the
most honoured of all the Messengers, Muhammad, may Allah bless him and grant him
peace. It is the speech of Allah and no speech of any created being is comparable to it.
We do not say that it was created and we do not go against the Congregation (jamaà)
of the Muslims regarding it.
57. We do not consider any of the people of our qibla to be unbelievers because of any
wrong action they have done, as long as they do not consider that action to have been
lawful.
58. Nor do we say that the wrong action of a man who has belief does not have a
harmful effect on him.
59. We hope that Allah will pardon the people of right action among the believers and
grant them entrance into the Garden through His mercy, but we cannot be certain of
this, and we cannot bear witness that it will definitely happen and that they will be in
the Garden. We ask forgiveness for the people of wrong action among the believers
and, although we are afraid for them, we are not in despair about them.
60. Certainty and despair both remove one from the religion, but the path of truth for
the People of the Qibla lies between the two.
61. A person does not step out or belief except by disavowing what brought him into it.
62. Belief consists of affirmation by the tongue and acceptance by the heart.
63. And the whole of what is proven from the Prophet, upon him be peace, regarding
the Sharià and the explanation (of the Qur'an and of Islam) is true.
64. Belief is, at base, the same for everyone, but the superiority of some over others in
it is due to their fear and awareness of Allah, their opposition to their desires, and their
choosing what is more pleasing to Allah.
65. All the believers are Friends of Allah and the noblest of them in the sight of Allah are
those who are the most obedient and who most closely follow the Qur'an.
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66. Belief consists of belief in Allah, His angels, His books, His messengers, the Last Day,
and belief that the Decree -- both the good of it and the evil of it, the sweet of it and the
bitter or it -- is all from Allah.
67. We believe in all these things. We do not make any distinction between any of the
messengers, we accept as true what all of them brought.
68. Those of the Community of Muhammad, may Allah bless him and grant him peace,
who have committed grave sins will be in the Fire, but not forever, provided they die
and meet Allah as believers affirming His unity even if they have not repented. They are
subject to His will and judgement.
If He wants, He will forgive them and pardon them out of His generosity, as is
mentioned in the Qur'an when He says: "And He forgives anything less than that (shirk)
to whomever He wills" (al-Nisa' 4: 116); if He wants, He will punish them in the Fire out
of His justice, and then bring them out of the Fire through His mercy, and for the
intercession of those who were obedient to Him, and send them to the Garden.
This is because Allah is the Protector of those who recognize Him and will not treat
them in the hereafter in the same way as He treats those who deny Him, who are bereft
of His guidance and have failed to obtain His protection. O Allah, You are the Protector
of Islam and its people; make us firm in Islam until the day we meet You.
69. We agree with doing the prayer behind any of the People of the Qibla whether
rightful or wrongful, and doing the funeral prayer over any of them when they die.
70. We do not say that any of them will categorically go to either the Garden or the Fire,
and we do not accuse any of them of kufr (disbelief), shirk (associating partners with
Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those
things. We leave their secrets to Allah.
71. We do not agree with killing any of the Community of Muhammad, may Allah bless
him and grant him peace, unless it is obligatory by Sharià to do so.
72. We do not accept rebellion against our Imam or those in charge of our affairs even if
they are unjust, nor do we wish evil on them, nor do we withdraw from following them.
We hold that obedience to them is part of obedience to Allah, the Glorified, and
therefore obligatory as long as they do not order to commit sins. We pray for their right
guidance and ask for pardon for their wrongs.
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73. We follow the Sunna of the Prophet and the Congregation of the Muslims, and avoid
deviation, differences and divisions.
74. We love the people of justice and trustworthiness, and hate the people of injustice
and treachery.
75. When our knowledge about something is unclear, we say: "Allah knows best."
76. We agree with wiping over leather socks (in ablution) whether on a journey or
otherwise, just as has come in the hadiths.
77. Hajj and jihad under the leadership of those in charge of the Muslims, whether they
are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing
can annul or controvert them.
78. We believe in the the noble angels who write down our actions, for Allah has
appointed them over us as two guardians.
79. We believe in the Angel of Death who is in charge of taking the spirits of all the
worlds.
80. We believe in the punishment in the grave for those who deserve it, and in the
questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's
prophet, as has come down in the hadiths from the Messenger of Allah, may Allah bless
him and grant him peace, and in reports from the Companions, may Allah be pleased
with them all.
81. The grave is either one of the meadows of the Garden or one of the pits of the Fire.
82. We believe in being brought back to life after death and in being recompensed for
our actions on the Day of Judgement, and the exhibition of works, and the reckoning,
and the reading of the book, and the reward or punishments, and the Bridge, and the
Balance.
83. The Garden and the Fire are created things that never come to an end and we
believe that Allah created them before the rest of creation and then created people to
inhabit each of them. Whoever He wills goes to the Garden out of His bounty and
whoever He wills goes to the Fire through His justice. Everybody acts in accordance with
what is destined for him and goes towards what he has been created for.
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84. Good and evil have both been decreed for people.
85. The capability in terms of divine grace and favor which makes an action certain to
occur cannot be ascribed to a created being. This capability is integral with action,
whereas the capability of an action in terms of having the necessary health and ability,
being in a position to act, and having the necessary means, exists in a person before the
action. It is this type of capability which is the object of the dictates of the Sharià. Allah
the Exalted says: "Allah does not charge a person except according to his ability." (al-
Baqara 2: 286)
86. People's actions are created by Allah but earned by people .
87. Allah, the Exalted, has only charged people with what they are able to do and
people are only capable of doing what Allah has granted them to do. This is the
explanation of the phrase: "There is no power and no strength except by Allah." We add
to this that there is no stratagem or way by which anyone can avoid or escape
disobedience to Allah except with Allah's help; nor does anyone have the strength to
put obedience to Allah into practice and remain firm in it, except if Allah makes it
possible for him to do so.
88. Everything happens according to Allah's will, knowledge, predestination and decree.
His will overpowers all other wills and His decree overpowers all stratagems. He does
whatever He wills and He is never unjust. He is exalted in His purity above any evil or
perdition and He is perfect far beyond any fault or flaw. "He will not be asked about
what He does, but they will be asked." (al-Anbiya' 21: 23)
89. There is benefit for dead people in the supplication and alms-giving of the living.
90. Allah responds to people's supplications and gives them what they ask for.
91. Allah has absolute control over everything and nothing has any control over Him.
Nothing can be independent of Allah even for the blinking of an eye, and whoever
considers himself independent of Allah for the blinking of an eye is guilty of unbelief and
becomes one of the people of perdition.
92. Allah is angered and He is pleased but not in the same way as any creature.
93. We love the Companions of the Messenger of Allah but we do not go to excess in
our love for any one individual among them; nor do we disown any one of them. We
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hate anyone who hates them or does not speak well of them and we only speak well of
them. Love of them is a part of Islam, part of belief and part of excellent behavior, while
hatred of them is unbelief, hypocrisy and rebellion.
94. We confirm that, after the death of Allah's Messenger, peace be upon him, the
caliphate went first to Abu Bakr al-Siddiq, thus proving his excellence and superiority
over the rest of the Muslims; then to Ùmar ibn al-Khattab; then to Ùthman; and then
to Àli ibn Abi Talib; may Allah be well pleased with all of them. These are the Rightly-
Guided Caliphs and upright leaders.
95. We bear witness that the ten who were named by the Messenger of Allah, may
Allah bless him and grant him peace, and who were promised the Garden by him, will
be in the Garden, as the Messenger of Allah, peace be upon him, whose word is truth,
bore witness that they would be. The ten are: Abu Bakr, Ùmar, Ùthman, Àli, Talha,
Zubayr, Sa`d, Saìd, Àbd al-Rahman ibn Àwf, and Abu Ùbayda ibn al-Jarrah whose title
was the Trustee of this Community, may Allah be pleased with all of them.
96. Anyone who speaks well of the Companions of the Messenger of Allah, may Allah
bless him and grant him peace, and his wives and offspring, who are all pure and
untainted by any impurity, is free from the accusation of hypocrisy.
97. The learned men of the Predecessors, both the first community and those who
immediately followed: the people of virtue, the narrators of hadith, the jurists, and the
analysts-- they must only be spoken of in the best way, and anyone who says anything
bad about them is not on the right path.
98. We do not prefer any of the saintly men among the Community over any of the
Prophets but rather we say that any one of the Prophets is better than all the awliya'
put together.
99. We believe in what we know of the karamat or marvels of the awliya' and in the
authentic stories about them from trustworthy sources.
100. We believe in the signs of the Hour such as the appearance of the Antichrist (dajjal)
and the descent of Ìsa ibn Maryam, peace be upon him, from heaven, and we believe in
the rising of the sun from where it sets and in the emergence of the Beast from the
earth.
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101. We do not accept as true what soothsayers and fortune-tellers say, nor do we
accept the claims of those who affirm anything which goes against the Book, the Sunna,
and the consensus of the Muslim Community (umma).
102. We agree that holding together is the true and right path and that separation is
deviation and torment.
103. There is only one religion of Allah in the heavens and the earth and that is the
religion of Islam ("submission"). Allah says: "Surely religion in the sight of Allah is Islam."
(Al Ìmran 3: 19) And He also says: "I am pleased with Islam as a religion for you." (al-
Ma'ida 5: 3)
104. Islam lies between going to excess and falling short, between the likening of Allah's
attributes to creation (tashbih) and divesting Allah of attributes (ta`til), between
determinism and freewill, and between sureness and despair.
105. This is our religion and it is what we believe in, both inwardly and outwardly, and
we renounce any connection, before Allah, with anyone who goes against what we have
said and made clear.
We ask Allah to make us firm in our belief and seal our lives with it and to protect us
from variant ideas, scattering opinions and evil schools of view such as those of the
Mushabbiha, the Mu`tazila, the Jahmiyya, the Jabriyya, the Qadariyya, and others like
them who go against the Sunna and Jamaà and have allied themselves with error. We
renounce any connection with them and in our opinion they are in error and on the
path of destruction. We ask Allah to protect us from all falsehood and we ask His Grace
and Favour to do all good.
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Sunnah method and description of Wudhu
1. Make the intention for Wudhu, “I am performing Wudhu for Allah (SWT)”.
Rasul-ullah (‫ )ﷺ‬has said, “Every action is based on Intention, and everyone shall
have what he intended”. *Bukhari+
Note: Intention doesn’t need to be uttered verbally or loudly, it is an action of the

heart.
2. Recite Bismillahir Rahmanir Raheem ‫بسن اللھ الزحوي الزحین‬
Amrah (RA) said, “I asked Ayesha (RA) how was the prayer of Rasul-ullah (‫?)ﷺ‬
She (RA) said, when he (‫ )ﷺ‬did Wudhu he would put his hand in the water, say
Allah (SWT)’s name and then do Wudhu perfectly”. *Ibn Abi Shaybah, Al-Musannaf
i.12]
It is narrated from Rasul-ullah (‫)ﷺ‬, “There is no Wudhu for the one who did not
mention Allah (SWT)’s name during his Wudhu”. *Tirmidhi+
After recording this Hadeeth Imam Tirmidhi (RA) discusses the authenticity, he
narrates:
a) Imam Ahmed Ibn Hanbal (RA) said, “I do not know of any Hadeeth on this
subject that has a good chain of narration
b) Imam Bukhari (RA)said, “The best thing on the subject is the above-mentioned
Hadeeth
Note: Hasan Al-Basri (RA) said, “One should mention Allah (SWT)’s name when one
does Wudhu, if one doesn’t Wudhu is still valid”. *Ibn Abi Shaybah, Al-Musannaf
i.12]
3. Each action of Wudhu should be started from the right hand side.
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Abu Hurairah (RA) reported that Rasul-ullah (‫ )ﷺ‬said, “When you put on clothing
or do Wudhu, begin with the right hand side”. *Abu Dawud, Ibn Majah+
4. Wash both hands up to the wrists three times.
Aws ibn Abi Aws (RA) said, I saw Rasul-ullah (‫ )ﷺ‬do Wudhu and he washed his
hands three times. [Al-Nasai]
5. Use a Miswak to clean the teeth.
Abu Hurairah (RA) reported that Rasul-ullah (‫ )ﷺ‬said, “Were it not to be

hardship on my community, I would have ordered them to clean their teeth for
every Wudhu [Bukhari]
Note: It is part of Sunnah that one who has no teeth may use his fingers to clean
his mouth.
Aisha (RA) asked: O Messenger of Allah (‫)ﷺ‬, how should a toothless person
cleanse his mouth? He (‫ )ﷺ‬replied, “By putting his fingers into his mouth”. *Al-
Tabarani as cited in Majma al-zawaid]
6. Gargle three times.
Abd Al-Rahman Al-Taymi (RA) reported, “Ibn Abi Mulaykah (RA) was asked about
Wudhu. He said, “I saw Uthman ibn Affan (RA) who was asked about Wudhu. He
called for water. A vessel was then brought to him. He poured water upon his right
hand. Then he put his right hand in the water (to scoop up the water), then he
rinsed his mouth three times and cleansed his nose with the water three times and
washed his face three times. He then put his hand in the water and took it out;
then he wiped his head and ear inside and out only once. The he washed his feet
ad said, “Where are those who asked about Wudhu? I saw the Messenger of Allah
(‫ )ﷺ‬doing Wudhu like this.””” *Muslim+
Note: In Arabic this is known as Madmadah.
7. Then take water into your nose using the right hand three times and clean
with your left hand three times.
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Ali (RA) once called for water for Wudhu, rinsed his mouth, snuffed water into his
nostrils and blew it out with his left hand. He did this three times and then said,
“That is how the Porphet of Allah (‫ )ﷺ‬used to purify himself. [Nasai]
Abd Khayr (RA) said: “Ali (RA) came upon us, he had already performed Salah. He
called for water. We said, “What will he do with water when he has already offered
Salah- perhaps to teach us.” A utensil containing water and a washbasin was
brought to him. He poured water from the utensil on his right hand and washed
both hands three times, rinsed the mouth, and snuffed up water and cleansed the
nose three times. He rinsed the mouth and snuffed up water with the same hand
by which he took water. Then he washed his face three times ad washed his right
hand three times and washed his left hand three times. Then he put his hand in
water and wiped his head once. Then he washed his right foot three times and left
foot three times. The he said, “Whoever likes to know the Wudhu of Messenger of
Allah (‫ )ﷺ‬then this is how he did it.”” *Abu Dawud+
Note: In Arabic Istinshaq means sniffing water up the nose and Istinthat means
blowing it out.
8. Then wash the face three time from the forehead to below the chin and from
one earlobe to another.
Abd Al-Rahman Al-Taymi (RA) reported, “Ibn Abi Mulaykah (RA) was asked about
Wudhu. He said, “I saw Uthman ibn Affan (RA) who was asked about Wudhu. He
called for water. A vessel was then brought to him. He poured water upon his right
hand. Then he put his right hand in the water (to scoop up the water), then he
rinsed his mouth three times and cleansed his nose with the water three times and
washed his face three times. He then put his hand in the water and took it out;
then he wiped his head and ear inside and out only once. The he washed his feet
ad said, “Where are those who asked about Wudhu? I saw the Messenger of Allah
(‫ )ﷺ‬doing Wudhu like this.””” *Muslim]
9. Then make Khilal of the Beard i.e. to pass wet fingers through the beard.
Hassan ibn Bilal narrated, “I saw Ammar ibn Yasir (RA) do Wudhu. Then he ran his
fingers through his beard. I asked, “Do you run your fingers through your beard?”.
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He said “Why should I not do so when I saw the Messenger of Allah Messenger of
Allah (‫ )ﷺ‬run his fingers through his Beard” *Tirmidhi]
10. Then wash the right hand up to the elbow three times.
Allah (‫ )ﷺ‬then this is how he did it.”” *Abu Dawud]
11. Then wash the left hand up to the elbow three times.
Allah (‫ )ﷺ‬then this is how he did it.”” [Abu Dawud]
12. Then make Takhleel of the fingers.
Laqit Ibn Sabirah (RA) narrated that Prophet (‫ )ﷺ‬said, “When you do Wudhu
then run your fingers through your other fingers.” *Tirmidhi+
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Note: Takhleel means to runs ones fingers through other fingers to ensure that
they are properly washed.
13. Then perform Mas’h of the whole head.
Abdullah ibn Zayd (RA) reported, “The Prophet (‫)ﷺ‬wiped his entire head with
his hands. He started from the front of the head, then moved back and then
returned his hands to the front.” *Bukhari]
14. Then wipe the ears inside and outside.
Ali (RA) narrated: “The Messenger of Allah (‫ )ﷺ‬wiped his ears with the same
water the he used to wipe his head” *Abu Dawud]
Al-Miqdam Ibn Madikarib (RA) reported: “The Prophet of Allah (SWT) of Allah
(‫)ﷺ‬wiped his head and his ears, the interior and exterior, while doing Wudhu.
He also put his finger inside his ears.” *Abu Dawud+
While describing the Messenger of Allah (‫’)ﷺ‬s Wudhu, Abduallah Ibn Abbas (RA)
and Al-Rubayyi Bint Muawwidh (RA) narrated, “The Messenger of Allah (‫)ﷺ‬
wiped his head and ears in a single movement.” *Abu Dawud+
15. Then wash the right foot three times up to the ankle and then make Takhleel
of the toes.
Allah (‫ )ﷺ‬then this is how he did it.”” *Abu Dawud+
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16. Then wash the left foot three times up to the ankle and then make Takhleel
of the toes.
Allah (‫ )ﷺ‬then this is how he did it.”” *Abu Dawud]
17. Following duas may be recited after Wudhu for additional rewards:
َ‫اشِد اى ال الَ اال اللَ ّ اشِد اى هحود عبدہ ّ رسْل‬
I testify that there is no god but Allah (SWT)and that Muhammad (‫ )ﷺ‬is his
slave and Messenger.
‫اللھن اجعلٌی هي الخوابیي واجعلٌی هي الوخطھزیي‬
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O Allah! Cause me to be from the amongst the repentant, cause me to be
from the pure
Umar (RA) reported that the Prophet (‫)ﷺ‬, “If one completes and perfects
Wudhu and then says, “I testify that there is no god but Allah (SWT)and that
Muhammad (‫ )ﷺ‬is his slave and Messenger. O Allah! Cause me to be from
the amongst the repentant, cause me to be from the pure”, the eight gates of
paradise will be opened for him and he may enter any of them that he chooses.
[Muslim]
Compulsory actions of Wudhu (Faraidh):
1. Washing the full face from the forehead to the chin and from one earlobe to
the other at least once
2. Washing both arms up to the elbows at least once
3. Doing Masah of at least ¼ of the head
4. Washing both feet up to the ankles at least once
Sunnah actions of Wudhu (Sunan):

1. Make intention at the beginning
2. Reciting of Bismillah
3. Washing the hands up to the wrists three times
4. Brushing the teeth with Miswak
5. Gargling three times
6. Passing water into the nostrils three times
7. Khilal of the Beard i.e. to pass wet fingers through the beard
8. Khilal of the fingers and toes
9. Washing each part at least three times
10.Masah of the whole head once
11.Masah of both ears once
12.Wudhu performed systematically (in order)
13.Wudhu performed continuously and parts washed one after another without
pausing so no part dries up before the next is washed
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Desirable actions of Wudhu (Mustahabaat):
1. To begin from the right
2. To make Masah of the nape
3. Not to take assistance from anyone
4. To face the Qiblah
5. To sit on a high and clean place
Undesirable actions of Wudhu (Makroohat):

1. To make Wudhu in a dirty place
2. To clean the nose with the right hand
3. To talk of worldly affairs
4. To perform Wudhu against the Sunnah
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Sunnah Method & Description of Ghusl (complete bath)
1. Ghusl (complete bath) becomes obligatory in the following conditions:
a) When Al-Mani (fluid) is discharged owing to stimulation (whether actual or

imagined) while asleep or awake.
b) When a wet dream occurs.
c) When an actual intercourse takes place (even if no discharge occurs).
d) When the private parts meet (even if no discharge occurs).
e) When a woman comes out of her regular menstrual cycle.
f) When the normal flow of blood ceases from the womb after giving birth.
*2:222+ They ask you about menstruation. Say: ―It is an impurity. So, keep away
from women during menstruation; and do not have intimacy with them until they
are cleansed. But when they are cleansed, then go to them from where Allah has
commanded you. Surely Allah loves those who are most repenting, and loves those
who keep themselves pure.
Anas b. Malik (RA) reported that Umm Sulaim (RA) narrated it that she asked the
Apostle of Allah (Sallallahu Alaihi Wasallam) about a woman who sees in a dream
what a man sees (sexual dream). The Messenger of Allah (Sallallahu Alaihi
Wasallam) said: In case a woman sees that, she must take a bath. Umm Sulaim
(RA) said: I was bashful on account of that and said: Does it happen? Upon this the
Apostle of Allah (Sallallahu Alaihi Wasallam) said: Yes (it does happen), otherwise
how can (a child) resemble her? Man's discharge (i. e. sperm) is thick and white
and the discharge of woman is thin and yellow; so the resemblance comes from
the one whose genes prevail or dominate.[Muslim]
Sa'id al-Khudri (RA) narrated it from his father: I went to Quba' with the Messenger
of Allah (Sallallahu Alaihi Wasallam) on Monday till we reached (the habitation) of
Banu Salim. The Messenger of Allah (Sallallahu Alaihi Wasallam) stood at the door
of 'Itban and called him loudly. So he came out dragging his lower garnment. Upon
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this the Messenger of Allah (Sallallahu Alaihi Wasallam) said: We have made this
man to make haste 'Itban said: Messenger of Allah (Sallallahu Alaihi Wasallam), if a
man parts with his wife suddenly without seminal emission, what is he required to
do (with regard to bath)? The Messenger of Allah (may peace be upon him) said: It
is with the seminal emission that bath becomes obligatory.[Muslim]
Yahya (RA) related to me from Malik (RA) from Yahya ibn Said (RA) from Said ibn al-
Musayyab (RA) that Abu Musa al-Ashari (RA) came to A'isha (RA), the wife of the
Prophet (Sallallahu Alaihi Wasallam) and said to her, "The disagreement of the
companions in a matter which I hate to bring before you has distressed me." She
(RA) said, "What is that? You did not ask your mother about it, so ask me." He (RA)
said, "A man penetrates his wife, but becomes listless and does not ejaculate. "She
(RA) said, "When the circumcised part passes the circumcised part ghusl is
obligatory." Abu Musa (RA)added, "I shall never ask anyone about this after you."
[Muwatta Imam Malik]
Umm Salamah (RA) said, “During the lifetime of Prophet (Sallallahu Alaihi
Wasallam), after the childbirth a woman would be in confinement for forty days”.
[Tirmidhi] Hasan Al-Basri (RA) said, “Once the forty days are complete, she will do
Ghusl and Salah”.*Musannaf Abdur Razzaq+
Note: Ghusl is not obligatory in the following two conditions:
a) If Al-Mani (fluid) is discharged without desire due to a medical condition, or

carrying a heavy load or cold
b) When prostatic fluid comes out
Narrated Al-Miqdad ibn al-Aswad (RA): Ali ibn AbuTalib (RA) commanded him to
ask the Apostle of Allah (Sallallahu Alaihi Wasallam) what a man should do when
he wants to have intercourse with his wife and the prostatic fluid comes out (at
this moment). (He said): I am ashamed of consulting him because of the position of
his daughter. Al-Miqdad said: I asked the Apostle of Allah (Sallallahu Alaihi
Wasallam) about it. He said: When any of you finds, he should wash his private
part, and perform ablution as he does for prayer. [Abu Dawud]
Ali (RA) reported that the Prophet of Allah (Sallallahu Alaihi Wasallam) said to him,
“If sperm is ejaculated, do Ghusl”. *Abu Dawud+
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2. Ghusl (complete bath) is Sunnah and/or recommended in the following

occasions:
a) On Fridays.
b) On Eid days.
c) After giving Ghusl to a bier.
d) Before putting on the Ihram.
e) Before entering Makkah.
f) Before entering Madina.
g) Before commencing the stay of Arafah (during Hajj)
Narrated Salman Al-Farsi (RA): Allah's Apostle (Sallallahu Alaihi Wasallam) said,
"Anyone who takes a bath on Friday and cleans himself as much as he can and puts
oil (on his hair) or scents himself; and then proceeds for the prayer and does not
force his way between two persons (assembled in the mosque for the Friday
prayer), and prays as much as is written for him and remains quiet when the Imam
delivers the Khutba, all his sins in between the present and the last Friday will be
forgiven." [Bukhari]
Scholars also encourage Muslims to perform ghusl for the 'id prayers, even though
there is no authentic hadith to support this opinion. The hadith concerning
performing ghusl for the 'ids are weak. But there do exist good reports from the
companions (on this point) [AlBadrul Muneer, Nailul Awtar]
Abu Hurariah (RA) reported that the Prophet (Sallallahu Alaihi Wasallam) said,
"Whoever has washed a corpse must perform ghusl, and whoever carried him
must perform ablution."[Abu Dawud]
Zaid ibn Thabit (RA) related that he saw the Messenger of Allah (Sallallahu Alaihi
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Wasallam), when he intended to perform the hajj, perform ghusl. [Darqutni,
Baihaqi, Tirmidhi]
Nafi' (RA) reported that Ibn Umar (RA) did not enter Mecca without spending the
night at Dhi Tawu until it was dawn, when he took a bath, and then entered Mecca
in the morning, and made a mention that Allah's Apostle (Sallallahu Alaihi
Wasallam) did that.[Muslim]
Nafi' (RA) ) reported that 'Abdullah ibn Umar (RA) used to do ghusl for ihram
before he entered ihram, and for entering Makka, and for standing on the
afternoon of 'Arafa. [Muwatta Imam Malik]
Note: It is recommended according to all four Imams of Fiqh to perform Ghusl

before entering Madina.
3. Make the intention for Ghusl, “I am intending to purify myself”.
Rasul-ullah (‫ )ﷺ‬has said, “Every action is based on Intention, and everyone shall
have what he intended”. *Bukhari+
Note: Intention doesn’t need to be uttered verbally or loudly, it is an action of the

heart.
4. Wash your hands up to the wrists.
Narrated 'Aisha(RA): Whenever the Prophet (‫ )ﷺ‬took a bath after Janaba he

started by washing his hands and then performed ablution like that for the prayer.
After that he would put his fingers in water and move the roots of his hair with
them, and then pour three handfuls of water over his head and then pour water all
over his body. [Bukhari]
5. Wash all the impurities from your private parts.
Maymunah (RA) related that the Prophet (‫ )ﷺ‬washed his private parts while
having a bath. [Bukhari]
6. Wudhu should now be performed.
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Narrated Maimuna (RA): (the wife of the Prophet) Allah's Apostle (‫ )ﷺ‬performed
ablution like that for the prayer but did not wash his feet. He washed off the
discharge from his private parts and then poured water over his body. He
withdrew his feet from that place (the place where he took the bath) and then
washed them. And that was his way of taking the bath of Janaba. [Bukhari]
Note: If the surface where the person is standing is clean then feet can be washed
at the same time.
7. You should now rub water through your hair three times, letting the water
penetrate down to the roots of the hair.
Note: It is obligatory for women to have the water reach the roots of the hair
according to all four Imams of Fiqh either by untying the plaits of the hair or
loosening them (if the water reaches the roots).
8. You should now pour water over the head and the rest of the body three times
starting from the right side.
Narrated 'Aisha(RA): Whenever the Prophet (‫ )ﷺ‬took a bath after Janaba he

started by washing his hands and then performed ablution like that for the prayer.
After that he would put his fingers in water and move the roots of his hair with
them, and then pour three handfuls of water over his head and then pour water all
over his body. [Bukhari]
9. No area of the body (even equal to a hair) should be left dry during Ghusl.
Narrated Ali ibn AbuTalib (RA): The Apostle of Allah (‫ )ﷺ‬said: If anyone who is
sexual defiled leaves a spot equal to the breadth of a hair without washing, such
and such an amount of Hell-fire will have to be suffered for it. Ali said: On that
account I treated my head (hair) as an enemy, meaning I cut my hair. He used to
cut the hair (of his head). May Allah be pleased with him. [Abu Dawud]
10. It is not necessary to do Wudhu afer Ghusl.
Narrated Aisha, Ummul Mu'minin (RA): The Apostle of Allah (‫ )ﷺ‬took a bath and
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offered two rak'ahs of prayer and said the dawn prayer. I do not think he
performed ablution afresh after taking a bath.. [Abu Dawud]
Compulsory actions of Ghusl (Faraidh):
1. To gargle the mouth
2. To clean the nostrils up to the soft part of the nose
3. To pour water over the entire body
Sunnah actions of Ghusl:

1. Make the intention for Ghusl, “I am performing Ghusl for Allah (SWT)”
2. Recite ‫بسن اللھ الزحوي الزحین‬
3. To wash hands up to the wrists
4. To wash off all the impurities
5. To wash the private parts even if there are no impurities on them
6. Thereafter to perform Wudhu
7. Thereafter to let water flow on the entire body three times
8. When pouring water, start from the head, then the right and then the left side
9. To rub the body
10.Not to allow washed parts to get dry before making Ghusl
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Sunnah Method & Description of Tayammum (Dry Ablution)
1. Tayammum literally means “Intending”, but in Islamic Shariah the words refers to
intending or looking to find soil to wipe one’s hands and face so as to be prepared for
Salah and other acts requiring Wudhu or Ghusl
[4:43]O you who believe! Do not go near Salāh when you are intoxicated, until you know
what you say, nor in a state of ‗major impurity‘., __save when you are traversing a
way__until you take a bath. If you are sick, or in travel, or if one of you has come after
relieving himself, or you have had contact with women, and you find no water, go for
some clean dust and wipe your faces and hands (with it). Surely, Allah is Most-Pardoning,
Most-Forgiving.
Abu Dhar (RA) reported that the Prophet (‫ )ﷺ‬said, “The soil is a purifier for a Muslim,
even if he does not find water for ten years.” *Tirmidhi+
Abu Umamah (RA) related that the Messenger of Allah (‫ )ﷺ‬said, “All of earth has been
made for me and my people a place of Salah and purifier.” *Ahmed+
There is a consensus on the legitimacy of Tayammum. [Al-Kasani]
2. Tayammum is a special blessing of Allah (SWT) on the Ummah of the Messenger of

Allah (‫)ﷺ‬.
Narrated Jabir bin 'Abdullah (RA): Allah's Apostle (‫ )ﷺ‬said, "I have been given five
things which were not given to any amongst the Prophets before me. These are:
1. Allah made me victorious by awe (by His frightening my enemies) for a distance of one
month's journey.
2. The earth has been made for me (and for my followers) a place for praying and a thing
to perform Tayammum. Therefore my followers can pray wherever the time of a prayer is
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due.
3. The booty has been made Halal (lawful) for me (and was not made so for anyone else).
4. Every Prophet used to be sent to his nation exclusively but I have been sent 1o all
mankind.
5. I have been given the right of intercession (on the Day of Resurrection.) [Bukhari]
3. In the Madhab of Imam Abu Haneefa (RA), Tayammum is permitted in the following
circumstances:
a) When water is not available (*)
b) When one lacks the means to get the water
c) When there is a danger lurking between him/her and the water e.g. a beast or
human
d) When one is a prisoner under harsh conditions
e) When the quantity of water is only sufficient to meet the basic necessities e.g.
drinking, cooking, or water for the animal
f) When one is ill or feels that using water will aggravate the illness
g) When one is in a state of Janabah (sexual impurity) and fears that one will die from
cold or become ill if Ghusl is made with water (provided that one has no means to heat
the water or use public bathrooms). Tayammum is a substitute for Wudhu or Ghusl.
Narrated 'Aisha (RA): (The wife of the Prophet) We set out with Allah’s Apostle (‫ )ﷺ‬on
one of his journeys till we reached Al-Baida' or Dhatul-Jaish, a necklace of mine was
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broken (and lost). Allah's Apostle (‫ )ﷺ‬stayed there to search for it, and so did the
people along with him. There was no water at that place, so the people went to Abu-
Bakr As-Siddiq (RA) and said, "Don't you see what 'Aisha (RA) has done? She (RA) has
made Allah's Apostle (‫ )ﷺ‬and the people stay where there is no water and they have
no water with them." Abu Bakr (RA) came while Allah's Apostle (‫ )ﷺ‬was sleeping with
his head on my thigh, He (RA) said, to me (RA) : "You have detained Allah's Apostle (‫)ﷺ‬
and the people where there is no water and they have no water with them.
So he (RA) admonished me (RA) and said what Allah wished him to say and hit me on my
flank with his hand. Nothing prevented me (RA) from moving (because of pain) but the
position of Allah's Apostle (‫ )ﷺ‬on my thigh. Allah's Apostle (‫ )ﷺ‬got up when dawn
broke and there was no water. So Allah revealed the Divine Verses of Tayammum. So
they all performed Tayammum. Usaid bin Hudair (RA) said, "O the family of Abu Bakr!
This is not the first blessing of yours." Then the camel on which I was riding was caused to
move from its place and the necklace was found beneath it. [Bukhari]
Narrated 'Imran bin Husain Al-Khuza'I (RA): Allah's Apostle (‫ )ﷺ‬saw a person sitting
aloof and not praying with the people. He (‫ )ﷺ‬asked him, "O so and so! What
prevented you from offering the prayer with the people?" He replied, "O Allah's Apostle
(‫ !)ﷺ‬I am Junub and there is no water." The Prophet said, "Perform Tayammum with
clean earth and that will be sufficient for you." [Bukhari]
Said Ibn Jubayar (RA) narrated from Ibn Abbas (RA) saying, “It is allowed for an ill person
to do Tayammum with the soil”. *Darqutni+
Jabir (RA) said: We set out on a journey. One of our people was hurt by a stone which
injured his head. He then had a wet dream. He asked his companions, “Do you find
concession for me to do Tayammum?” They said, “We do not find any concession for you
while you can use water.” He did Ghusl and died because of it. We then went to Rasul-
ullah (‫ )ﷺ‬and the incident was reported to him. He (‫ )ﷺ‬said, “They killed him, may
Allah (SWT) kill them. Why did they not ask about what they do not know? The cure for
ignorance is to ask. It would have been enough for him to do Tayammum and wrap his
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wound, then to wipe it and wash the rest of the body.” *Abu Dawud+
Amr Ibn Al-Aas (RA) said: I had a wet dream on a cold night in the battle of Dhat Al-
Salasil. I was afraid if I did Ghusl I would die, I therefore did Tayammum and led the Fajr
Salah with my companions. They mentioned this to the Messenger of Allah (‫ )ﷺ‬and He
(‫ )ﷺ‬said, “Amr, you led your companions in Salah while in the state of Janabah?” I
informed him of the cause which impeded me from Ghusl and I said, “I heard Allah (SWT)
say, “Do not kill yourself. Indeed, Allah has been Very-Merciful to you (4:29).” the
Messenger of Allah (‫ )ﷺ‬just smiled and did not say anything. [Abu Dawud]
Imam Ahmed (RA) says, “Many amongst the Sahaba (RA) did Tayammum and kept the
water for drinking and there is no disagreement amongst scholars in this matter”. *Al-
Mughni]
If the water is available but there is danger to one’s life or property in getting to it or
there is a danger that one will be separated from his companions, or that one will be
ambushed by enemy while getting the water, or there is nothing to draw the water from
the well then all of these conditions will make Tayammum permissible and there is no
disagreement amongst scholars in this matter. [Al-Mughni]
Note: Scholars in the Hanafi Madhab have stipulated that the distance of water not being
available is roughly 1 mile.
4. Person considering Tayammum does not have to search for water if he/she does not
think in all likelihood that there is no water in the vicinity. However if he/she does
think that there is a likelihood that there water may be found then Tayammum will not
be permissible (on account on lack of availability of water) until he/she has searched
for it.
5. If a traveller forgets that he/she had water in their belongings and does Tayammum
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and performs Salah then according to Imam Abu Haneefa (RA) and Imam Muhammad
(RA) he/she does not need to repeat the Salah but according to Imam Abu Yusuf (RA)
Salah needs to be repeated.
6. Tayammum is only permitted with clean earth (*).
*5:6+ O you who believe, when you rise for Salāh, (prayer) wash your faces and your
hands up to the elbows, and make MasH (wiping by hands) of your heads and (wash)
your feet up to the ankles. If you are in a state of major impurity, cleanse yourselves well
(by taking bath). If you are sick, or on a journey, or if one of you has come after relieving
himself, or you have had sexual contact with women, and you find no water, then, go for
some clean dust and wipe your faces and hands with it. Allah does not like to impose a
problem on you; He, rather likes to cleanse you and to complete His favour upon you, so
that you may be grateful.
Sa’id in this verse is understood to mean whatever covers the earth’s surface and is of
the same genus as dust, stone etc.
Note: Imam Abu Haneefa (RA) and Imam Muhammad (RA) allow Tayammum with dust
(Turab), sand, pebbles, lime, Kohl antimony, arsenic and stone while Imam Abu Yusuf
(RA) allows it with dust, earth and sand. A list of items on which Tayammum is
permissible in the Hanafi Madhab is given in Ta’leemul-Haq as:
a) Clean Earth
b) Sand
c) Stone
d) Limestone
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e) Baked Earthen Pots (unglazed)
f) Walls of mud, stone or brick
g) Clay
h) All items with think dust on them
7. Bismillah should be recited and then Intention must be made before Tayammum e.g.
“I am making Tayammum for Wudhu (or Ghusl).” There is no disagreement amongst
scholars on this matter.
Rasul-ullah (‫ )ﷺ‬has said, “Every action is based on Intention, and everyone shall have
what he intended”. *Bukhari+
Note: Intention doesn’t need to be uttered verbally or loudly, it is an action of the heart.
8. After intention strike both hands on the clean earth, dust the hands, then blow the
excess dirt off the hands and then rub the hands on the face completely (without
leaving any space). Then strike both hands on the clean earth, dust the hands, then
blow the excess dirt off the hands and then rub the right hand completely over the left
hand including the elbow and then rub the left hand completely over the right hand
including the elbow.
Narrated 'Abdur Rahman bin Abza (RA): 'Ammar (RA) said to 'Umar (RA) "I rolled myself
in the dust and came to the Prophet (‫ )ﷺ‬who said, 'Passing dusted hands over the face
and the backs of the hands is sufficient for you.' " [Bukhari]
Narrated 'Ammar (RA): The Prophet (‫ )ﷺ‬stroked the earth with his hands and then
passed them over his face and the backs of his hands (while demonstrating Tayammum).
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9. Nullifiers of Tayammum are divided into two categories:
a) General: Everything which nullifies Wudhu will nullify Tayammum
b) Specific: Accessibility of water with ability to avail it while or before Salah will nullify
Tayammum; Person in this case must do Wudhu or if during Salah break Salah and do
Wudhu and then resume Salah
Narrated 'Imran (RA): Once we were travelling with the Prophet (‫ )ﷺ‬and we carried on
travelling till the last part of the night and then we (halted at a place) and slept (deeply).
There is nothing sweeter than sleep for a traveller in the last part of the night. So it was
only the heat of the sun that made us to wake up and the first to wake up was so and so,
then so and so and then so and so (the narrator 'Auf said that Abu Raja' had told him
their names but he had forgotten them) and the fourth person to wake up was 'Umar bin
Al-Khattab (RA). And whenever the Prophet (‫ )ﷺ‬used to sleep, nobody would wake up
him till he himself used to get up as we did not know what was happening (being
revealed) to him in his sleep. So, 'Umar (RA) got up and saw the condition of the people,
and he was a strict man, so he said, "Allahu Akbar" and raised his voice with Takbir, and
kept on saying loudly till the Prophet (‫ )ﷺ‬got up because of it. When he got up, the
people informed him about what had happened to them. He (‫ )ﷺ‬said, "There is no
harm (or it will not be harmful). Depart!" So they departed from that place, and after
covering some distance the Prophet (‫ )ﷺ‬stopped and asked for some water to perform
the ablution. So he performed the ablution and the call for the prayer was pronounced
and he led the people in prayer. After he (‫ )ﷺ‬finished from the prayer, he saw a man
sitting aloof who had not prayed with the people. He (‫ )ﷺ‬asked, "O so and so! What
has prevented you from praying with us?" He replied, "I am Junub and there is no water.
" The Prophet s(‫ )ﷺ‬aid, "Perform Tayammum with (clean) earth and that is sufficient
for you."
Then the Prophet (‫ )ﷺ‬proceeded on and the people complained to him of thirst.
Thereupon he got down and called a person (the narrator 'Auf added that Abu Raja' had
named him but he had forgotten) and 'Ali (RA) , and ordered them to go and bring water.
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So they went in search of water and met a woman who was sitting on her camel between
two bags of water. They asked, "Where can we find water?" She replied, "I was there (at
the place of water) this hour yesterday and my people are behind me." They requested
her to accompany them. She asked, "Where?" They said, "To Allah's Apostle (‫)ﷺ‬." She
said, "Do you mean the man who is called the Sabi, (with a new religion)?" They replied,
"Yes, the same person. So come along." They brought her to the Prophet (‫ )ﷺ‬and
narrated the whole story. He (‫ )ﷺ‬said, "Help her to dismount." The Prophet (‫)ﷺ‬
asked for a pot, then he (‫ )ﷺ‬opened the mouths of the bags and poured some water
into the pot. Then he (‫ )ﷺ‬closed the big openings of the bags and opened the small
ones and the people were called upon to drink and water their animals. So they all
watered their animals and they (too) all quenched their thirst and also gave water to
others and last of all the Prophet (‫ )ﷺ‬gave a pot full of water to the person who was
Junub and told him to pour it over his body. The woman was standing and watching all
that which they were doing with her water. By Allah, when her water bags were returned
the looked like as if they were more full (of water) than they had been before (Miracle of
Allah's Apostle) Then the Prophet (‫ )ﷺ‬ordered us to collect something for her; so
dates, flour and Sawiq were collected which amounted to a good meal that was put in a
piece of cloth. She was helped to ride on her camel and that cloth full of food-stuff was
also placed in front of her and then the Prophet (‫ )ﷺ‬said to her, "We have not taken
your water but Allah has given water to us." She returned home late. Her relatives asked
her: "O so and so what has delayed you?" She said, "A strange thing! Two men met me
and took me to the man who is called the Sabi' and he did such and such a thing. By
Allah, he is either the greatest magician between this and this (gesturing with her index
and middle fingers raising them towards the sky indicating the heaven and the earth) or
he is Allah's true Apostle."
Afterwards the Muslims used to attack the pagans around her abode but never touched
her village. One day she said to her people, "I think that these people leave you
purposely. Have you got any inclination to Islam?" They obeyed her and all of them
embraced Islam.
Abu 'Abdultah said: The word Saba'a means "The one who has deserted his old religion
and embraced a new religion." Abul 'Ailya said, "The Sabis are a sect of people of the
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Scripture who recite the Book of Psalms.". [Bukhari]
Abu Said Al-Khudri (RA) said that two men went out for a journey. The time for Salah
came and as they had no water, they did Tayammum with pure earth and did Salah, then
they found water during the time for the same Salah and one of them repeated the Salah
while the other didn’t. When they joined the Messenger of Allah (‫ )ﷺ‬, they mentioned
this to him and he (‫ )ﷺ‬said to the one who did not repeat his Salah, “You have acted
according to Sunnah and your Salah is sufficient for you” and he (‫ )ﷺ‬said to the other,
“You will get double the reward”. *Abu Dawud]
Compulsory actions of Tayammum (Faraidh):

1. Making intention
2. Rub both hands on the face after striking them on the earth
3. Rub both hands on the arms up to the elbow after striking them on the earth
Permissible items for Tayammum:
1. Clean (Taahir) earth
2. Sand
3. Stone
4. Limestone
5. Baked earthen pots (unglazed)
6. Walls of mud, stone or brick
7. Clay
8. All items with thick layer of dust on them
Impermissible items for Tayammum:
1. Wood
2. Metal
3. Glass
4. Food items
5. All items which burn and turn into ash, rot or melt
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Sunnah Method & Description of Salah Times
1. Faj’r Salah is when the true dawn breaks i.e. when whiteness marks the horizon
until sunrise.
'Abdullah b. 'Amr reported (RA): The Messenger of Allah (‫ )ﷺ‬said: The time of the
noon prayer is when the sun passes the meridian and a man's shadow is the same
(length) as his height, (and it lasts) as long as the time for the afternoon prayer has
not come; the time for the afternoon prayer is as long as the sun has not become
pale; the time of the evening prayer is as long as the twilight has not ended; the
time of the night prayer is up to the middle of the average night and the time of
the morning prayer is from the appearance of dawn, as long as the sun has not
risen; but when the sun rises, refrain from prayer for it rises between the horns of
the devil. [Muslim]
2. Faj’r Salah does not start with false dawn i.e. first the light appears length-wise
(like a vertical pillar) in the horizon (false dawn) followed by darkness and then
light appears bredth-wise which is the true dawn.
Samura b. Jundub (RA)reported Allah's Messenger (‫ )ﷺ‬as saying: The Adhan of

Bilal should not mislead you nor the whiteness (of the pillar) of dawn, for it is not
the whiteness of the true dawn, but that of the false dawn which is vertical like a
pillar and you can eat food till the streaks of whiteness spread like it. [Muslim]
3. It is Mustahab to pray Faj’r Salah in Asfaar i.e. when the light becomes clear.
Raf’e Ibn Khadeej (RA)reported that Allah's Messenger (‫ )ﷺ‬said: Make the Faj’r
Salah at the shining of the dawn as your reward will be greater. [Tirmidhi]
Ibrahim Nakhai (RA) said, the comapanions of the Prophet (‫ )ﷺ‬have not agreed
on anything as they agreed on praying Faj’r when it is clear and shining. [Ibn Abi
Shaybah]
This has also been narrated from Ali Ibn Abi Talib (RA), Abdullah Ibn Masood (RA),
Hussain Ibn Ali (RA), Abu Darda (RA), Umar Ibn Abdul-Aziz (RA), Zaid Ibn Aslam
(RA), Muhammad Ibn Sireen (RA), Alqamah (RA), Suwayd Ibn Ghafalah (RA), Said
Ibn Jubair (RA) and others. [Ibn Abi Shaybah]
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4. Zohar Salah starts from when the sun has gone past the zenith until the time for
Asar has started.
the devil. [Muslim]
5. During very hot weather, Zohar Salah should be slightly delayed (until it is relatively
cooler) and not prayed immediately or as soon as the time has started.
Narrated Abu Huraira (RA): The Prophet (‫ )ﷺ‬said, "In very hot weather delay the
Zuhr prayer till it becomes (a bit) cooler because the severity of heat is from the
raging of Hell-fire. The Hell-fire of Hell complained to its Lord saying: O Lord! My
parts are eating (destroying) one another. So Allah allowed it to take two breaths,
one in the winter and the other in the summer. The breath in the summer is at the
time when you feel the severest heat and the breath in the winter is at the time
when you feel the severest cold."[Bukhari]
6. Asar Salah starts when the time for Zohar Salah has expired i.e. when the shadow
of an object is equal to twice its length (at midday) according to Imam Abu Haneefa
(RA) and when the shadow is equal to its length (at midday) according to Imam
Abu Yusuf (RA) and Imam Muhammad (RA).
Abdullah ibn Rafi (RA), the mawla of Umm Salama, the wife of the Prophet (‫)ﷺ‬
asked Abu Hurayra (RA) about the time of the prayer. Abu Hurayra (RA) said, "Let
me tell you. Pray dhuhr when the length of your shadow matches your height, asr
when your shadow is twice your height, maghrib when the sun has set, isha in the
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first third of the night, and subh in the very first light of dawn," i.e. when the dawn
has definitely come. [Muwatta Imam Malik]
Narrated Abu Al-Mahh (RA): We were with Buraida in a battle on a cloudy day and
he said, "Offer the 'Asr prayer early as the Prophet (‫ )ﷺ‬said, "Whoever leaves the
'Asr prayer, all his (good) deeds will be annulled."[Bukhari]
7. Asar Salah shouldn’t be delayed to such an extent that the times gets very close to
sunset.
Al-Ala ibn Abd ar-Rahman (RA) said, "We visited Anas ibn Malik (RA) after dhuhr
and he (RA) stood up and prayed asr. When he had finished his prayer, we
mentioned doing prayers early in their time, or he mentioned it, and he said that
he had heard the Messenger of Allah(‫ )ﷺ‬say, the prayer of the hypocrites, the
prayer of the hypocrites, the prayer of the hypocrites is that one of them sits until
the sun becomes yellow and is between the horns of Shaytan, or on the horn of
Shaytan, and then gets up and rattles off four rakas, hardly remembering Allah in
them at all.' "[Muwatta Imam Malik]
8. Maghrib Salah starts as soon as the sunsets until the dissapearnce of the twilight.
the devil. [Muslim]
Note:There is a difference of opinion on this matter with Imam Abu Yusuf (RA) and
Imam Muhammad (RA) considering twilight to be the redness on the horizon while
Imam Abu Haneefa (RA) considering it to be whitness on the horizon which comes
after the redness has disappeared.
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9. Maghrib Salah should be prayed as soon as the time starts.
Salamah Ibn Akwah (RA) said, “The Messenger of Allah (‫ )ﷺ‬used to do the
Maghrib Salah immediately after the sun had set when its upper side would
disappear. [Abu Dawud]
10.Esha Salah starts after Maghrib Salah has ended i.e. when the twilight has ended
until the appearance of true dawn (i.e. beginning of Faj’r Salah).
the devil. [Muslim]
Aisha (RA) reported , “One night the Messenger of Allah (‫ )ﷺ‬prayed the Isha
Salah after most of the night had gone and most of the people in the Masjid had
fallen asleep. Then he came out, prayed and said, “This would be the proper time if
it were not a hardship on my nation”. *Bukhari+
11.However, the preferred time for Esha Salah is upto one third of the night.
Abu Hurairah (RA) reported that the Messenger of Allah (‫ )ﷺ‬said, “If it were not
to be a hardship on the Ummah, I would have ordered them to delay the Esha
Salah until a third of the night had passed. [Tirmidhi]
12.Sleeping before Isha and talking afterwards is disapproved and disliked.
Narrated Abu-l-Minhal (RA): My father and I went to Abi Barza Al-Aslami (RA) and
my father said to him, "Tell us how Allah's Apostle (‫ )ﷺ‬used to offer the
compulsory congregational prayers." He said, "He (‫ )ﷺ‬used to pray the Zuhr
prayer, which you call the first prayer, as the sun declined at noon, the 'Asr at a
time when one of us could go to his family at the farthest place in Medina while
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the sun was still hot. (The narrator forgot what Abu Barza had said about the
Maghrib prayer), and the Prophet preferred to pray the 'Isha' late and disliked to
sleep before it or talk after it. And he used to return after finishing the morning
prayer at such a time when it was possible for one to recognize the person sitting
by his side and he (the Prophet) used to recite 60 to 100 'Ayat' (verses) of the
Qur'an in it." [Bukhari]
13.It is prohibited to perform Salah when the sun is rising, at miday and when the sun
is setting.
Uqba b. 'Amir said (RA): There were the times at which Allah's Messenger (‫)ﷺ‬
forbade us to pray, or bury our dead: When the sun begins to rise till it is fully up,
when the sun is at its height at midday till it passes over the meridian, and when
the sun draws near to setting till it sets. [Muslim]
14.It is prohibited to perform Nafl Salah after Faj’r Salah until the sun has risen and
after the Asar Salah until the sun has set.
Narrated Qaza'a Maula (RA), (freed slave of) Ziyad: I heard Abu Said Al-khudri
narrating four things from the Prophet (‫ )ﷺ‬and I appreciated them very much.
He said, conveying the words of the Prophet:
a) "A woman should not go on a two day journey except with her husband or a
Dhi-Mahram.
b) No fasting is permissible on two days: 'Id-ul-Fitr and 'Id-ul-Adha.
c) No prayer after two prayers, i.e. after the Fajr prayer till the sunrises and after
the 'Asr prayer till the sun sets.
d) Do not prepare yourself for a journey except to three Mosques, i.e. Al-Masjid-
AI-Haram, the Mosque of Aqsa (Jerusalem) and my Mosque." [Bukhari]
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Sunnah Method & Description of Salah of a Muslim Man
Note: In the Madhab of Imam Abu Haneefa (RA) the postures during Salah for men and
women differ, the general evidence for this difference is as follows and the specific
evidence will be discussed later with a separate post detailing the Salah for women.
http://www.central-mosque.com/fiqh/menwmdiff.htm
Please note that there is a difference of opinion amongst scholars about various postures
during Salah and may Allah (SWT) reward them all.
1. There is no Salah before its time, and it must be ensured that the time for Salah has
actually started.
*4:103+ Once you have finished your Salāh, then, remember Allah while standing, sitting
and reclining. As soon as you are secure, perform Salāh as due. Surely, Salāh is an
obligation on the believers that is tied up with time.
2. There is no Salah without being in the state of Wudhu.
*5:6+ O you who believe, when you rise for Salāh, (prayer) wash your faces and your
hands up to the elbows, and make MasH (wiping by hands) of your heads and (wash)
your feet up to the ankles. If you are in a state of major impurity, cleanse yourselves well
(by taking bath). If you are sick, or on a journey, or if one of you has come after relieving
himself, or you have had sexual contact with women, and you find no water, then, go for
some clean dust and wipe your faces and hands with it. Allah does not like to impose a
problem on you; He, rather likes to cleanse you and to complete His favour upon you, so
that you may be grateful.
Hammam b. Munabbih (RA) who is the brother of Wahb b. Munabbih. (RA) said: This is
what has been transmitted to us by Abu Huraira (RA) from Muhammad, the Messenger
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of Allah (Sallallahu Alaihi Wasallam) and then narrated a hadith out of them and
observed that the Messenger of Allah (Sallallahu Alaihi Wasallam) said: The prayer of
none amongst you would be accepted in a state of impurity till he performs ablution.
[Muslim]
3. Body, clothes and location of prayer must be Taahir (free from impurities).
[74:4] and purify your clothes,
Jabir Ibn Samra (RA) narrates that a man asked Rasul-ullah (Sallallahu Alaihi Wasallam),
“Should I pray in the same clothes in which I went (cohabited) to my wife in?” He
(Sallallahu Alaihi Wasallam) replied, “Yes unless you find some impurity on it which
should clean and purify”. *Ahmed+
4. Awrah of a man must be covered and the Awrah of a man is from the belly-button to
the knees. It is Sunnah for men to cover their head while praying Salah.
It is related from Ibn 'Abbas (RA), Jarhad (RA) and Muhammad ibn Jahsh (RA) from the
Prophet (Sallallahu Alaihi Wasallam),"The thigh is one of the private parts." Anas (RA)
said, "The Prophet(Sallallahu Alaihi Wasallam) , uncovered his thigh." The hadith of Anas
(RA) is stronger, but the hadith of Jarhad is more complete in order to resolve the
disagreement of the scholars .Abu Musa (RA) said, "The Prophet (Sallallahu Alaihi
Wasallam) covered his knees when 'Uthman (RA) entered." Zayd ibn Thabit (RA) said,
"Allah sent down revelation on His Messenger (Sallallahu Alaihi Wasallam) while his thigh
was resting on my thigh and it became so heavy that I was afraid that it would bruise my
thigh." [Bukhari]
Note: It is AGAINST the Sunnah for men to pray bareheaded and the evidence is
discussed in detail here:
http://www.central-mosque.com/fiqh/bareheadagsunnah.htm
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5. A person must face the Qiblah (direction of Kaba’h) during Salah.
[2:144] We have been seeing you turning your face to the heavens. So, We will certainly
assign to you a Qiblah that you would like. Now, turn your face in the direction of the
Sacred Mosque (Al-Masjid-ul-Harām), and (O Muslims), wherever you are, turn your faces
in its direction. Even those who have been given the Book know well that it is the truth
from their Lord, and Allah is not unaware of what they do.
6. It is Sunnah to perform Salah in congregation and an act of great reward.
[2:144] We have been seeing you turning your face to the heavens. So, We will certainly
assign to you a Qiblah that you would like. Now, turn your face in the direction of the
Sacred Mosque (Al-Masjid-ul-Harām), and (O Muslims), wherever you are, turn your faces
in its direction. Even those who have been given the Book know well that it is the truth
from their Lord, and Allah is not unaware of what they do.
Abu Huraira (RA) narrated that the Messenger of Allah (Sallallahu Alaihi Wasallam) said
"The heaviest salat for the hypocrite is that of Isha'a and Fajr and if they knew what was
in them they would have attended them even if it meant crawling, and I have a strong
desire to order the salat to be established, then order a man to lead the people in salat
then I would go with some men carrying bundles of wood to a people not attending the
salat and burn their houses on them." [Muslim]
7. Men should straighten their rows and make sure that there are no gaps in between
them but joining ankle to ankle is extremism.
Nu’maan ibn Bashir (radhiallaahu anhu) narrates that Rasulullah (Sallallaahu Alayhi
Wasallam) would straighten our Saffs with such care that even arrow shafts could be
straightened with them (by using them as a guide) until he saw that we understood (the
importance of straightening the Saffs). Once he came out and stood (on his Musalla) and
just before making Takbeer he noticed a person’s chest sticking out of the Saff. Rasulullah
(Sallallaahu Alayhi Wasallam) said, ‘O Servants of Allah! Straighten your Saffs or else Allah
will cause division amongst your hearts.’ *Muslim+
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Note: Joining ankle to ankle is not the aim but a means of achieving the aims and to insist
on this during Salah is extremism as discussed here:
http://www.central-mosque.com/fiqh/anklshyuth.htm
8. It is recommended to place a Sutrah (a barrier or partition) in front when praying.
Sahl Ibn Hathmah (RA) reported that Rasul-ullah (‫ )ﷺ‬said, “When one of you prays, he
should pray towards his Sutrah and he should be close to it”.*Abu Dawud+
9. The minimum height of Sutrah should be length of an arm, and its width at least a
finger.
Sabrah Ibn Ma’bad (RA) reported that Messenger of Allah (‫ )ﷺ‬said, “When one of you
prays, he should make a barrier for his Salah, even it is an arrow”.*Ahmad+
Talha (RA) said that we used to pray and animals would pass in front of us. We
mentioned this to the Messenger of Allah (SWT) and he said, “If anything the size of
saddle is in front of you, nothing that passes beyond it will harm you”.*Muslim+
Note: The size of saddle has been interpreted by Nafi (RA), Ata (RA), Sufyan Thawri (RA)
as the length of an arm. [Musannaf Abdur Razzaq]
10. It is forbidden to cross between the Sutrah and the one who is praying.
Narrated Busr bin Said (RA) narrates that Zaid bin Khalid (RA) sent him to Abi Juhaim (RA)
to ask him what he had heard from Allah's Apostle (‫ )ﷺ‬about a person passing in front
of another person who was praying. Abu Juhaim (RA) replied, "Allah's Apostle (‫ )ﷺ‬said,
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'If the person who passes in front of another person in prayer knew the magnitude of his
sin he would prefer to wait for 40 (days, months or years) rather than to pass in front of
him." Abu An-Nadr (RA) said, "I do not remember exactly whether he said 40 days,
months or years."[Bukhari]
11. Make the intention for Salah before starting, “I am performing Salah *name of
Salah+ for Allah (SWT)” adding “behind the Imam if it is being done in congregation.
12. If praying in congregation then after the Imam, both hands should be raised till the
fingers are level with the earlobes while uttering the Takbeer, “Allahu-Akbar”
Narrated Wa'il ibn Hujr (RA): I saw the Apostle of Allah(‫ )ﷺ‬raising his thumbs in prayer
up to the lobes of his ears. [Abu Dawud]
Rasul-ullah (‫ )ﷺ‬said, “No one’s Salah is complete unless he does Wudhu and utters the
Takbeer”. *Tabarani+
13. Eyes should be focused at the place of prostration.
Rasul-ulah (‫ )ﷺ‬used to incline his head slightly and fix his eyes towards the ground.
[Baihiqi & Hakim]
14. Person praying should not look upwards or sideways.
Aisha (RA) narrated that Rasul-ulah (‫ )ﷺ‬prayed in a cloak which had some designs in it.
He (‫ )ﷺ‬said, “These designs have distracted me. Take this cloak to Abu Jahm and bring
me a plain one”. *Muslim+
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Abu Hurairah (RA) reported that Rasul-ulah (‫ )ﷺ‬said, “Those who raise their gaze to
the sky during Salah should stop doing so or their sight may be taken away”. *Bukhari+
Ibrahim Nakhai (RA) did not like one to gaze beyond the place of Sajdah (prostration).
[Ibn Abi Shaybah]
15. Closing eyes is disliked in Salah.
Ibn Abbas(RA) narrated that Rasul-ulah (‫ )ﷺ‬said, “When one of you stands up in Salah,
he should not close his eyes”. *Tabarani+
16. Right palm should be placed over the back of the left and both hands should then
be placed below the Navel.
Ali (radhiallahu anhu) relates that the sunnah of Rasulullah (sallallahu alaihi wasallam) is
to place one hand over the other below the navel. [Abu Dawud]
Note: Scholars have differed about the positioning of hands during Salah and for detailed
discussion and evidence, please visit the link below:
http://www.central-mosque.com/fiqh/handsslh.htm
17. Then Thana should be recited which is as follows.
‫سبحاًك اللھن وبحودك حبارك اسوك وحعالى جدك وال إلھ غیزك‬
Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy Name. and Exalted is
Thy Majesty. and there is no other object of worship beside Thee
'Abda (RA) reported: 'Umar b. al-Khattab (RA) used to recite loudly these words:
Subhanak Allahumma wa bi hamdika wa tabarakasmuka wa ta'ala jadduka wa la ilaha
ghairuka [Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy Name. and
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Exalted is Thy Majesty. and there is no other object of worship beside Thee]. Qatada (RA)
informed in writing that Anas b. Malik (RA) had narrated to him: I observed prayer behind
the Apostle of Allah (sallallahu alaihi wasallam) and Abu Bakr (RA) and Umar (RA) and
'Uthman (RA). They started (loud recitation) with: AI-hamdu lillahi Rabb al-'Alamin [All
Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-
Rahim (loudly) at the beginning of the recitation or at the end of it. (Muslim)
Note: Imam Muhammad (RA) said, “We say this in the opening of Salah, but we do not
say that Imam or follower should say it loudly; Umar (RA) said it loudly in order to teach
others what they had asked him [Kitabul Athar].
18. The one praying alone or the Imam of the congregational Salah should now say
Ta’awudh (Audho Billahi Minash-Shaytaanir Rajeem) and Bismillah quietly.
*16:98+ So, when you recite the Qur‘ān, seek refuge with Allah against Satan, the
accursed.
Ibrahim Nakhai (RA) said, “Four things should be said quietly by the Imam:
i) Thana
ii) Ta’awudh
iii) Bismillah
iv) Amin
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[Kitabul Athar]
19. The one praying alone or the Imam of the congregational Salah should now recite
Al-Fatiha.
Narrated 'Ubada bin As-Samit (RA): Allah's Apostle (sallallahu alaihi wasallam) said,
"Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid." [Bukhari]
Al-Fatiha.
some Qur’aan in the following Rakaats of Salah after Surah Al-Fatihah:
i) Both Rakaats of Salat Al-Faj’r

ii) First two Rakaat of Salat Az-Zuh’r
iii) Both Rakaats of Salat Al-Jummuah
iv) First two Rakaat of Salat Al-As’r
v) First two Rakaat of Salat Al-Maghrib
vi) First two Rakaat of Salat Al-Esha
vii) In all Rakaat of all Sunnah prayers
viii) In all Rakaat of all Nafila (optional) prayers
Narrated 'Abdullah bin Abi Qatada (RA): My father (RA) said, "The Prophet (sallallahu
alaihi wasallam) in Zuhr prayers used to recite Al-Fatiha along with two other Suras in the
first two Rakat: a long one in the first Rak'a and a shorter (Sura) in the second, and at
times the verses were audible. In the 'Asr prayer the Prophet used to recite Al-Fatiha and
two more Suras in the first two Rakat and used to prolong the first Rak'a. And he used to
prolong the first Rak'a of the Fajr prayer and shorten the second." [Bukhari]
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Amir Al-Shabi (RA) narrated that Umar (RA) wrote to Shurayh (RA) asking him to read Al-
Fatihah and another Surah in the first two Rakaats, and Al-Fatihah only in the last two
Rakaats. [Ibn Abi Shaybah]
Ibrahim Nakhai (RA) said, “Do not add anything to Al-Fatihah in the last two Rakaats.
Imam Muhammad (RA) said, “This is the opinion of Abu Haneefa (RA) and we adhere to
it. [Kitabul Athar]
Note: It is my intention to post some of the available Sunnah on what Prophet (sallallahu
alaihi wasallam) recited in each Salah separately, Insha’Allah.
22. The recitation of the Imam is sufficient for the follower and recitation of Al-Fatihah
or the Surah is not required by followers when praying in congregational Salah.
*7:204+ When the Qur‘ān is recited, listen to it and be silent, so that you may be blessed.
Note: There is a disagreement amongst scholars as to the Sunnah of Prophet (sallallahu

alaihi wasallam) and in the Madhab of Imam Abu Haneefa (RA) it is stated that the
recitation of Imam is sufficient.
For detailed discussion, please see :
http://www.central-mosque.com/fiqh/rectfth.htm
23. Person should now pronounce the Takbeer (Allahu Akbar) and go into Ruku
(bowing) and grasp the knees, without raising the hands. It is Sunnah to keep the
height of the head equal to the hips.
Hudhaifa (RA) reported: I prayed with the Apostle of Allah (may peace be upon him) one
night and he started reciting al-Baqara. I thought that he would bow at the end of one
hundred verses, but he proceeded on; I then thought that he would perhaps recite the
whole (surah) in a rak'ah, but he proceeded and I thought he would perhaps bow on
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completing (this surah). He then started al-Nisa', and recited it; he then started Al-i-
'Imran and recited leisurely. And when he recited the verses which referred to the Glory
of Allah, he glorified (by saying Subhan Allah-Glory to my Lord the Great), and when he
recited the verses which tell (how the Lord) is to be begged, he (the Holy Prophet) would
then beg (from Him), and when he recited the verses dealing with protection from the
Lord, he sought (His) protection and would then bow and say: Glory be to my Mighty
Lord; his bowing lasted about the same length of time as his standing (and then on
returning to the standing posture after ruku') he would say: Allah listened to him who
praised Him, and he would then stand about the same length of time as he had spent in
bowing. He would then prostrate himself and say: Glory be to my Lord most High, and his
prostration lasted nearly the same length of time as his standing. In the hadith
transmitted by Jarir the words are:" He (the Holy Prophet) would say:" Allah listened to
him who praised Him, our Lord, to Thee the praise." [Muslim]
Narrated Mus'ab bin Sa'd (RA): I offered prayer beside my father (RA) and approximated
both my hands and placed them in between the knees. My father (RA) told me not to do
so and said, "We used to do the same but we were forbidden (by the Prophet (sallallahu
alaihi wasallam)) to do it and were ordered to place the hands on the knees." [Bukhari]
Jaabir Ibn Samurah (radhiallahu anhu) relates that once Rasulullah (sallallahu alaihi
wasallam) came out of his house towards us and said: "Why is it that I see you all raising
your hands as though they are the tails of stubborn horses. Be tranquil in salaah".
[Muslim]
Abdullah Ibn Mas'ud (radhiallahu anhu) said: "Shall I not show you the manner in which
Rasulullah (sallallahu alaihi wasallam) performed his salaah?" Thereafter he performed
the salaah but he did not raise his hands except at the beginning (of his salaah).
[Tirmidhi] This Hadith is classified Hasan. Ibn Hazm (R.A.) has declared it as sahih. Ahmed
Shakir (RA) has also declared it as sahih.
Abu Humaid (radhiallahu anhu) reported that when the Prophet (sallallahu alaihi
wasallam) bowed, he would be straight, his head neither up nor down (with respect to
his hips), and he would place his hands on his knees as if he was holding them." [Nasai]
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alaihi wasallam) and in the Madhab of Imam Abu Haneefa (RA) it is preferred that hands
should not be raised except at the beginning.
http://www.central-mosque.com/fiqh/detraf.htm
24. Person should now pronounce the following at least three times.
‫سبحاى ربی العظین‬

Glory be to my Mighty Lord
Hudhaifa (RA) reported: I prayed with the Apostle of Allah (sallallahu alaihi wasallam) one
I S
Note: The scholars prefer the one bowing or prostrating to make the glorifications at
least three times." However the minimum that is sufficient for the prostrations or
bowings is one glorification [Tirmidhi]
There is no harm in making glorifications but making it in odd numbers i.e. 5,7,9,11 is
preferred.
25. The one praying alone or the Imam of the congregational Salah rises from the Ruku
(bowing) while uttering the following:
‫سوع اللھ لوي حودہ‬

Allah listens to the one who praises Him
Narrated Abu Huraira (RA): The Prophet (sallallahu alaihi wasallam) said, "The Imam is to
be followed. Say the Takbir when he says it; bow if he bows; if he says 'Sami a-l-lahu
Liman hamida', say, ' Rabbana wa-laka-l-hamd', prostrate if he prostrates and pray sitting
altogether if he prays sitting." as his standing. In the hadith transmitted by Jarir the words
are:" He (the Holy Prophet) would say:" Allah listened to him who praised Him, our Lord,
to Thee the praise." [Bukhari]
26. While standing upright the following should be recited:
‫ربٌا و لک الحود‬
Our Lord, [and] to You be all Praise
OR
‫ربٌا لک الحود‬
Our Lord, to You be all Praise
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27. It is Sunnah to be stand upright and be tranquil before going into Sujood
(prostration).
Abu Hurairah (RA) said: "My beloved friend, Muhammad (sallallahu alaihi wasallam)
forbade me to perform postures of prayer copying the picking of a rooster; (signifying
fast performance of prayer), moving eyes around like a fox and the sitting like monkeys
(i.e. to sit on thighs)." [Ahmed]
The Messenger of Allah (sallallahu alaihi wasallam) said: "The worst thief is the one who
steals from his own prayer." People asked, 'Messenger of Allah (sallallahu alaihi
wasallam) ! How could one steal from his own prayer?' He (sallallahu alaihi wasallam)
said: "By not completing its rukoo' and sujood." [Tabarni, Hakim]
28. Takbeer (Allahu-Akbar) should now be recited while going down into Sujood
(prostration). It is Sunnah to place the knees before the hands on the ground. During
Sujood (prostration) arms should be kept away from the body, parallel to the shoulders
while the elbows should be raised and fingers should be kept together.
Narrated Wa'il ibn Hujr (RA): I saw that the Prophet (sallallahu alaihi wasallam) placed his
knees (on the ground) before placing his hands when he prostrated himself. And when he
stood up, he raised his hands before his knees. Feet and toes should be positioned in the
direction of the Qiblah[Abu Dawud]
Abu Humayd (RA) reported, When the Prophet (sallallahu alaihi wasallam) prostrated, he
would place his nose and forehead upon the floor, keep his arms away from his sides,
and place his hands parallel to the shoulders. [Abu Dawud]
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Wail Ibn Hajar (RA) reported: When Prophet (sallallahu alaihi wasallam) prostrated he
would keep his fingers together. [Tirmidhi]
Narrated Muhammad bin 'Amr bin 'Ata (RA)': I was sitting with some of the companions
of Allah's Apostle (sallallahu alaihi wasallam)and we were discussing about the way of
praying of the Prophet (sallallahu alaihi wasallam). Abu Humaid As-Saidi (RA) said, "I
remember the prayer of Allah's Apostle(sallallahu alaihi wasallam) better than any one of
you. I saw him raising both his hands up to the level of the shoulders on saying the
Takbir; and on bowing he placed his hands on both knees and bent his back straight, then
he stood up straight from bowing till all the vertebrate took their normal positions. In
prostrations, he placed both his hands on the ground with the forearms away from the
ground and away from his body, and his toes were facing the Qibla. On sitting In the
second Rak'a he sat on his left foot and propped up the right one; and in the last Rak'a he
pushed his left foot forward and kept the other foot propped up and sat over the
buttocks "
Note: There is a disagreement amongst scholars as to the whether the Sunnah of

Prophet (sallallahu alaihi wasallam) is to place the knees first or the hands first on the
ground while going into Sujood (prostration). In the Madhab of Imam Abu Haneefa (RA),
the order should be as follows:
i) Knees first
ii) Then the hands
iii) Then the Nose
iv) Then the forehead
This disagreement is discussed in detail by Imam Nawawi (RA) in Majmu
29. The following should now be recited at least three times in Sujood (prostration).
‫سبحاى ربی االعلی‬

Glory be to my Exalted Lord
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preferred.
30. Takbeer (Allahu-Akbar) should now be recited while rising from the Sujood
(prostration). It is Sunnah to pause a little while the body rests during the two
prostrations. Furthermore the following recitation is praiseworthy during the two
prostrations.
I S
‫اللھن اغفز لی و ارحوٌی و اھدًی و اجبزًی و ارسقٌی‬
O Allah, forgive me, have mercy on me, guide me, deliver free from need (& poverty),
and provide for me
Narrated Abdullah ibn Abbas (RA): The Prophet (sallallahu alaihi wasallam) used to say
between the two prostrations: "O Allah, forgive me, have mercy on me, guide me, heal
me, and provide for me." [Abu Dawud]
Students of the great Muhadith Imam Anwar Shah Kashmiri Hanafi (RA) have recorded in
their notes that he (RA) used to strongly advise the reading of this dua between the two
prostrations.
31 . Takbeer (Allahu-Akbar) should now be recited while going down into the second
Sujood (prostration) and the following should now be recited at least three times in
Sujood (prostration).

I S
preferred.
32 . Takbeer (Allahu-Akbar) should now be recited while standing for the second
Rakaat and standing should be done in one continuous motion i.e. one should not sit
and rest and then get up for the second Rakaat.
Narrated Abu Huraira (RA): Once the Prophet (sallallahu alaihi wasallam) entered the
mosque, a man came in, offered the prayer and greeted the Prophet (sallallahu alaihi
wasallam) .The Prophet (sallallahu alaihi wasallam) returned his greeting and said to him,
"Go back and pray again for you have not prayed." The man offered the prayer again,
came back and greeted the Prophet(sallallahu alaihi wasallam) . He said to him thrice,
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"Go back and pray again for you have not prayed." The man said, "By Him Who has sent
you with the truth! I do not know a better way of praying. Kindly teach Me how to pray."
He said, "When you stand for the prayer, say Takbir and then recite from the Qur'an what
you know and then bow with calmness till you feel at ease, then rise from bowing till you
stand straight. Afterwards prostrate calmly till you feel at ease and then raise (your head)
and sit with Calmness till you feel at ease and then prostrate with calmness till you feel at
ease in prostration and do the same in the whole of your prayer." [Bukhari]
Ibn Sahl (radhiallahu anhu) reports that Rasulullah (sallallahu alaihi wasallam) said the
takbeer and simultaneously went into sajdah. Then he said the takbeer and
simultaneously stood up erect without sitting. [Abu Daud]
Note: There is a disagreement in this matter with some scholars stating that the Sunnah
is to rest before standing upright. The Madhab of Imam Abu Haneefa (RA) is quoted.
33. The one praying alone or the Imam of the congregational Salah should now say
Bismillah quietly.
i) Thana
ii) Ta’awudh
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iii) Bismillah
iv) Amin
[Kitabul Athar]
Note: In the Madhab of Imam Abu Haneefa (RA) Ta’awudh (Audho Billahi Minash-
Shaytaanir Rajeem) is only recited in the first Rakaah because as per the evidence from
the Qur’aan (below) the recitation of the Qur’aan was started in the first Rakaat.
*16:98+ So, when you recite the Qur‘ān, seek refuge with Allah against Satan, the
accursed.
Al-Fatiha in the second Rakaat.
some Qur’aan in the following Rakaats of Salah after Surah Al-Fatihah :

Narrated 'Abdullah bin Abi Qatada (RA): My father (RA) said, "The Prophet (sallallahu
alaihi wasallam) in Zuhr prayers used to recite Al-Fatiha along with two other Suras in the
first two Rakat: a long one in the first Rak'a and a shorter (Sura) in the second, and at
times the verses were audible. In the 'Asr prayer the Prophet used to recite Al-Fatiha and
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two more Suras in the first two Rakat and used to prolong the first Rak'a. And he used to
prolong the first Rak'a of the Fajr prayer and shorten the second." [Bukhari]
Amir Al-Shabi (RA) narrated that Umar (RA) wrote to Shurayh (RA) asking him to read Al-
Fatihah and another Surah in the first two Rakaats, and Al-Fatihah only in the last two
Rakaats. [Ibn Abi Shaybah]
Ibrahim Nakhai (RA) said, “Do not add anything to Al-Fatihah in the last two Rakaats.
Imam Muhammad (RA) said, “This is the opinion of Abu Haneefa (RA) and we adhere to
it. [Kitabul Athar]
Note: It is my intention to post some of the available Sunnah on what Prophet (sallallahu
alaihi wasallam) recited in each Salah separately, Insha’Allah.
36. The recitation of the Imam is sufficient for the follower and recitation of Al-Fatihah
or the Surah is not required by followers when praying in congregational Salah.
*7:204+ When the Qur‘ān is recited, listen to it and be silent, so that you may be blessed.

alaihi wasallam) and in the Madhab of Imam Abu Haneefa (RA) it is stated that the
recitation of Imam is sufficient.
37. Person should now pronounce the Takbeer (Allahu Akbar) and go into Ruku
(bowing) and grasp the knees, without raising the hands. It is Sunnah to keep the
height of the head equal to the hips.
Hudhaifa (RA) reported: I prayed with the Apostle of Allah (may peace be upon him) one
I S
Narrated Mus'ab bin Sa'd (RA): I offered prayer beside my father (RA) and approximated
both my hands and placed them in between the knees. My father (RA) told me not to do
so and said, "We used to do the same but we were forbidden (by the Prophet (sallallahu
alaihi wasallam)) to do it and were ordered to place the hands on the knees." [Bukhari]
Jaabir Ibn Samurah (radhiallahu anhu) relates that once Rasulullah (sallallahu alaihi
wasallam) came out of his house towards us and said: "Why is it that I see you all raising
your hands as though they are the tails of stubborn horses. Be tranquil in salaah".
[Muslim]
Abdullah Ibn Mas'ud (radhiallahu anhu) said: "Shall I not show you the manner in which
Rasulullah (sallallahu alaihi wasallam) performed his salaah?" Thereafter he performed
the salaah but he did not raise his hands except at the beginning (of his salaah).
[Tirmidhi] This Hadith is classified Hasan. Ibn Hazm (R.A.) has declared it as sahih. Ahmed
Shakir (RA) has also declared it as sahih.
I S
Abu Humaid (radhiallahu anhu) reported that when the Prophet (sallallahu alaihi
wasallam) bowed, he would be straight, his head neither up nor down (with respect to
his hips), and he would place his hands on his knees as if he was holding them." [Nasai]

alaihi wasallam) and in the Madhab of Imam Abu Haneefa (RA) it is preferred that hands
should not be raised except at the beginning.
38. Person should now pronounce the following at least three times.

I S
preferred.
39. The one praying alone or the Imam of the congregational Salah rises from the Ruku
(bowing) while uttering the following:

OR
I S
41. It is Sunnah to be stand upright and be tranquil before going into Sujood
(prostration).
42. Takbeer (Allahu-Akbar) should now be recited while going down into Sujood
(prostration). It is Sunnah to place the knees before the hands on the ground. During
Sujood (prostration) arms should be kept away from the body, parallel to the shoulders
while the elbows should be raised and fingers should be kept together.
Narrated Wa'il ibn Hujr (RA): I saw that the Prophet (sallallahu alaihi wasallam) placed his
knees (on the ground) before placing his hands when he prostrated himself. And when he
stood up, he raised his hands before his knees. Feet and toes should be positioned in the
I S
Abu Humayd (RA) reported, When the Prophet (sallallahu alaihi wasallam) prostrated, he
would place his nose and forehead upon the floor, keep his arms away from his sides,
and place his hands parallel to the shoulders. [Abu Dawud]
Wail Ibn Hajar (RA) reported: When Prophet (sallallahu alaihi wasallam) prostrated he
would keep his fingers together. [Tirmidhi]
Narrated Muhammad bin 'Amr bin 'Ata (RA)': I was sitting with some of the companions
of Allah's Apostle (sallallahu alaihi wasallam)and we were discussing about the way of
praying of the Prophet (sallallahu alaihi wasallam). Abu Humaid As-Saidi (RA) said, "I
remember the prayer of Allah's Apostle(sallallahu alaihi wasallam) better than any one of
you. I saw him raising both his hands up to the level of the shoulders on saying the
Takbir; and on bowing he placed his hands on both knees and bent his back straight, then
he stood up straight from bowing till all the vertebrate took their normal positions. In
prostrations, he placed both his hands on the ground with the forearms away from the
ground and away from his body, and his toes were facing the Qibla. On sitting In the
second Rak'a he sat on his left foot and propped up the right one; and in the last Rak'a he
pushed his left foot forward and kept the other foot propped up and sat over the
buttocks "
Note: There is a disagreement amongst scholars as to the whether the Sunnah of

Prophet (sallallahu alaihi wasallam) is to place the knees first or the hands first on the
ground while going into Sujood (prostration). In the Madhab of Imam Abu Haneefa (RA),
the order should be as follows:
i) Knees first
ii) Then the hands
iii) Then the Nose
iv) Then the forehead
This disagreement is discussed in detail by Imam Nawawi (RA) in Majmu

I S
43. The following should now be recited at least three times in Sujood (prostration).

The scholars prefer the one bowing or prostrating to make the glorifications at least
three times." However the minimum that is sufficient for the prostrations or bowings is
one glorification [Tirmidhi]
preferred.
I S
44. Takbeer (Allahu-Akbar) should now be recited while rising from the Sujood
(prostration). It is Sunnah to pause a little while the body rests during the two
prostrations. Furthermore the following recitation is praiseworthy during the two
prostrations.

O Allah, forgive me, have mercy on me, guide me, deliver free from need (& poverty),
and provide for me
Narrated Abdullah ibn Abbas (RA): The Prophet (sallallahu alaihi wasallam) used to say
between the two prostrations: "O Allah, forgive me, have mercy on me, guide me, heal
me, and provide for me." [Abu Dawud]
Students of the great Muhadith Imam Anwar Shah Kashmiri Hanafi (RA) have recorded in
their notes that he (RA) used to strongly advise the reading of this dua between the two
prostrations.
45 . Takbeer (Allahu-Akbar) should now be recited while going down into the second
Sujood (prostration) and the following should now be recited at least three times in
I S
preferred.
46 . Takbeer (Allahu-Akbar) should now be recited while siting down for Tashahudd and
the manner of sitting should be that the left foot should be flat on the ground while
sitting on it and the right foot should be upright with the toes pointing to the
Qiblah.[/center]
I S
'A'isha (RA) reported: The Messenger of Allah (sallallahu alaihi wasallam) used to begin
prayer with takbir (saying Allih-o-Akbar) and the recitation:" Praise be to Allah, the Lord
of the Universe." When he bowed he neither kept his head up nor bent it down, but kept
it between these extremes; when he raised his bead after bowing he did not prostrate
himself till he had stood erect; when he raised his head after prostration he did not
prostrate himself again till he satup. At the end of every two rak'ahs he recited the
tahiyya; and he used to place his left foot flat (on the ground) and raise up the right; he
prohibited the devil's way of sitting on the heels, and he forbade people to spread out
their arms like a wild beast. And he used to finish the prayer with the taslim.[Bukhari]
47 . Attahiyaat should be read as follows:
‫الخحیاث للھ والصلواث والطیباث‬

‫رحوت اللھ و بزکاحھ السالم علیک ایھا الٌبی و‬
‫اسالم علیٌا وعلی عباداللھ الصالحیي‬
‫اللھ و اشھد اى هحود عبدہ و رسولھ اشھد اى ال الھ اال‬
All services rendered by words, by acts of worship, and all good things are due to Allah.
Peace be upon you,0 Prophet, and Allah's mercy and blessings. Peace be upon us and
upon Allah's upright servants. I testify that there is no god but Allah and I testify that
Muhammad is His servant and Messenger
'Abdullah Ibn Masud (RA) said: While observing prayer behind the Messenger of Allah
(sallallahu alaihi wasallam) we used to recite: Peace be upon Allah, peace be upon so and
so. One day the Messenger of Allah (sallallahu alaihi wasallam) said to us: Verily Allah is
Himself Peace. When any one of you sits during the prayer. he should say: All services
rendered by words, by acts of worship, and all good things are due to Allah. Peace be
upon you,0 Prophet, and Allah's mercy and blessings. Peace be upon us and upon Allah's
upright servants, for when he says this it reaches every upright servant in heaven and
earth (and say further): I testify that there is no god but Allah and I testify that
Muhammad is His servant and Messenger. Then he may choose any supplication which
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pleases him and offer it. [Bukhari
48 . When the following is reached during Attahiyaat the index finger of the right hand
should be raised during the denial part of Shahada (testimony) and dropped on the
right index finger should be put down during the affirmation part of Shahada
(testimony) while the other three fingers should be closed (as in a fist) thus making a
ring between the thumb and the index finger.
‫اشھد اى ال الھ اال اللھ و اشھد اى هحود عبدہ و رسولھ‬

I testify that there is no god but Allah and I testify that Muhammad is His servant and
Messenger
Ibn 'Umar (RA) reported that when the Messenger of Allah (sallallahu alaihi wasallam) sat
for tashahhud he placed his left hand on his left knee. and his right hand on his right
knee. and he raised his right finger, which is next to the thumb, making supplication in
this way, and he stretched his left hand on his left knee. Another version on the authority
of Ibn Umar (RA) says: When the Messenger of Allah (sallallahu alaihi wasallam) sat for
tashahhud, he placed his left hand on his left knee and placed his right hand on his right
knee, and he formed a ring like (fifty-three) and pointed with his finger of
attestation.[Muslim]
There is disagreement amongst the scholars as to how the pointing during Tashahudd
should be done with some Hanafi Scholars preferring the opinion that index finger of the
right hand should be raised during the denial part of Shahada (testimony) and kept raised
till the end of the Salah.
49. If this is a 4 Rakaat Salah then the person should stand and complete the 3rd and
the 4th Rakaat as described above.
50. In the last sitting (i.e. the 1st sitting of a 2 Rakaat Salah or the 2nd sitting of a 4
I S
Rakaat Salah), the Salat Alan-Nabi (Durood Shareef) should be recited, which is as
follows.
‫و علی آل ابزاھین اًک حوید هجید اللھن صلی علی هحود و علی آل هحود کوا صلیج علی ابزاھین‬
‫علی ابزاھین و علی آل ابزاھین اًک حوید هجید اللھن بارک علی هحود و علی آل هحود کوا بارکج‬
0 Allah, bless Muhammad and the members of his household as Thou didst bless the
mernbers of Ibrahim's household. Grant favours to Muhammad and the members of
his household as Thou didst grant favours to the members of the household of Ibrahim
in the world. Thou art indeed Praiseworthy and Glorious
Abdullah b. Zaid (RA) -he who was shown the call (for prayer in a dream) narrated it on
the authority of Mas'ad al-Ansiri (RA) who said: We were sitting in the company of Sa'id
b. 'Ubida (RA) when the Messenger of Allah (sallallahu alaihi wasallam) came to us. Bashir
b. S'ad (RA) said: Allah has commanded us to bless you. Messenger of Allah (sallallahu
alaihi wasallam)! But how should we bless you? He (the narrator) said: The Messenger of
Allah (sallallahu alaihi wasallam) kept quiet (and we were so much perturbed over his
silence) that we wished we had not asked him. The Messenger of Allah (sallallahu alaihi
wasallam) then said: (For blessing me) say:" 0 Allah, bless Muhammad and the members
of his household as Thou didst bless the mernbers of Ibrahim's household. Grant favours
to Muhammad and the members of his household as Thou didst grant favours to the
members of the household of Ibrahim in the world. Thou art indeed Praiseworthy and
Glorious" ; and salutation as you know.
51. It is Sunnah to supplicate (make dua) for whatever one wishes after Salat Alan-Nabi
(Durood Shareef). The following is one of the duas mentioned in Hadeeth:
‫فاغفز لی هغفزة هي عٌدک وارحوٌی اًک اًج الغفور اللھن اًی ظلوج ًفسی ظلوا کثیزا وال یغفز الذًوب اال اًج‬
I S
‫الزحین‬
O Allah, verily I have greatly wronged myself and no one forgives sins except You so
forgive me with a forgiveness from You and have mercy on me. You are indeed All-
Forgiving and All-Merciful.
Abdullah Ibn Amr (RA) reported that Abu Bakr (RA) said to the Messenger of Allah
(sallallahu alaihi wasallam), “Teach me a supplication that I may use in my Salahs,
He(sallallahu alaihi wasallam) replied, Say, “O Allah, verily I have greatly wronged myself
and no one forgives sins except You so forgive me with a forgiveness from You and have
mercy on me. You are indeed All-Forgiving and All-Merciful.
52. Salah should now be finished by saying Salam to the right side and then the left side
while saying “Asslamo Allaikum Wa Rahmatullah”.
Narrated Wa'il ibn Hujr (RA): I offered prayer along with the Prophet (sallallahu alaihi
wasallam). He would give the salutation to his right side (saying): Peace be upon you and
mercy of Allah; and to his left side (saying): Peace be upon you and mercy of Allah.[Abu
Dawud]
53. There are many Adhkar related in the Sunnah e.g. uttering Subhanullah (33 times),
Alhumdolillah (33 times) and Allahu Akbar (34 times).
Ka'b b. 'Ujra (RA) reported Allah's Messenger (sallallahu alaihi wasallam) as saying: There
are certain utterances, the repeaters of which or the performers of which after every
prescribed prayer will never be caused disappointment:" Glory be to Allah" thirty-three
times." Praise be to Allah" thirty-three times, and" Allah is most Great" thirty-four times.
54. There are many supplications related in the Sunnah and some of them are listed
below after reading Astaghfirullah (3 times)
Muàdh (bin Jabal) (May Allah be pleased with him) reported: Messenger of Allah (PBUH)
held my hand and said, "O Muàdh, By Allah, I love you and advise you not to miss
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supplicating after every Salat (prayer) saying: Àllahumma aìnni àla dhikrika wa shukrika,
wa husni ìbadatika,' (O Allah, help me remember You, expressing gratitude to You and
worship You in the best manner)".[Abu Dawud and An-Nasa'i].
‫علی ذکزک ً شکزک ًحسن عبادتک اللين اعنی‬
Thauban (RA) reported: When the Messenger of Allah (may peace be upon him) finished
his prayer. he begged forgiveness three times and said: O Allah! Thou art Peace, and
peace comes from Thee; Blessed art Thou, O Possessor of Glory and Honour. Walid
reported: I said to Auza'i: How Is the seeking of forgiveness? He replied: You should say:, I
beg forgiveness from Allah, 1 beg forgiveness from Allah."
‫تبارکت یا ذا الجالل ً الالکزام اللين انت السالم ً هنک السالم‬

Compulsory actions of Salah (Faraidh):
If any of these are missed then the prayer will need to be repeated
1. To say Takbeer-e-Tahreema i.e. ‫اللھ اکبز‬

2. Qiyam i.e. Standing
3. Recitation of the Qur’aan of at least three short or one long verse
4. Ruku i.e. bowing
5. To perform both Sajdahs
6. Qa’dah Akheerah i.e. to sit for so long at the end of the Salah that one can read
Tashahud
Necessary actions of Salah (Waajibat):
If any of these are missed unknowingly then Sajda Sah’w will need to be performed to
correct the prayer; however if it is missed knowingly or no Sajda Sah’w is performed then
the prayer will need to be repeated
1. Fixing the first two Rakaat of Fardh Salah for recitation

2. It is Waajib to recite Al-Fatiha in all Rakaats of all prayers except 3rd and 4th
Rakaat of Fardh in which it is Sunnah
3. To recite at least three short or one long verse after Al-Fatiha in the first two
Rakaats of Fardh and in all Rakaats of all other prayers
4. To recite Al-Fatiha before any other Surah
5. To maintain order between Qiyaam, Ruku, Sajdah & Rakaats
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6. Qaumah i.e. standing after Ruku
7. Jalsah i.e. sitting between the two Sajdahs
8. Ta’deele Arkaan i.e. performing Ruku, Sajdah with contentment and in a good
manner
9. Qa’dah oola i.e. to sit after the first two Rakaat in 4 Rakaat prayer to the extent
of reciting Tashahud
10.To read Tashahud in the two Qa’dahs
11.Imam to recite loudly during the first two Rakaat of Maghrib and Esha and in all
Rakaats of Faj’r Jummah, Taraweeh, Eid & Wit’r (in Ramadhan)
12.To complete the prayers after saying Salam
13.To say Takbeer after Qunoot in Wit’r
14.To say six additional takbeers in Eidain
Sajda Sah’w:
If any of the Waajib is missed unknowingly then at the end of the Salah after Attihiyaat
Salam should be done on the right side only and then two additional Sajdahs performed
and finally Salah should then be finished as normal
Sunnah actions of Salah:

1. To raise the hands up to the ears before saying Takbeer-e-Tahreema
2. While raising the hands for Takbeer, keeping the fingers together and palms
facing the Qiblah
3. Not to bend the head while saying the Takbeer
4. Saying of Takbeers (Takbeer-e-Takreema) and others aloud by the Imam
5. To fold the right hand over the left hand below the navel
6. Saying Thana
7. To recite Ta’awwuz
8. To recite the complete Bismillah
9. To only recite Al-Fatiha in the 3rd and 4th Rakaat of Fardh Salah
10.To say Ameen (softly)
11.To recite Thana, Ta’awwuz, Bismillah and Ameen softly
12.To recite as much of the Qur’aan is Sunnah:
a. Faj’r: From Surah Hujarat (26th Part) up to Surah Inshiqaaq (30th part)
b. Zoh’r, Asar & Esha: From Surah Al-Burooj (30th part) till Surah Al-Qad’r
(30th Part)
c. Maghrib: From Surah Al-Bayyinah (30th part) till Surah An-Naas (30th part)
13.To say Tasbeeh at least three times in Ruku and Sajdah
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14.To keep the back and the head at the same level during Ruku while holding
both knees with fingers of both hands
15.For the Imam to say “Sami-Allahu Liman Hamida” and the Muqtadi (followers)
to read “Rabbana Wa Lakal Hamd” and the individual to recite both
16.While going into Sajdah to place the knees, palms, then the nose and then the
forehead
17.In Qa’dah (or Jalsa) to place the left foot on the ground horizontally and sitting
on it and keep the right foot vertically with the toes pointing towards the Qiblah
18.To raise the index finger when one recite the Kalima in Tashahud
19.To recite Durood Shareef in Qa’dah Akheerah after Tashahud
20.To read dua after Durood Shareef in Qa’dah Akheerah after Tashahud
21.To turn the face to the right during Salam first
Desirable actions of Salah (Mustahabbat):
1. To pull the palms out of the sleeves while saying the Takbeer-e- Takreema
2. To say the Tasbeeh more then three times during Ruku and Sajdah
3. To fix the gaze towards the place of Sajdah in Qiyaam, towards the feet in Ruku
and on the lap during Qa’dah and on the shoulders during Salam
4. To try not to cough
5. To try not to yawn and if the mouth is opened to cover it with the back of the
right hand in Qiyaam and with the back of the left hand in all other postures
Undesirable actions of Salah (Makroohat):
1. To pray bareheaded due to laziness or to pray while arms are exposed above
the elbows
2. To play with the clothes or the body during Prayers
3. Praying in clothes in which people ordinarily do not go out
4. To dust the floor with one’s hand to prevent the soiling of clothes
5. Praying when one has the urge to urinate or pass stool
6. To crack fingers or putting the fingers of one hand into the other
7. Turning the face away from Qiblah and looking around
8. For men to rest both arms and wrists on the ground during Sajdah
9. Praying one someone else in sitting in front facing you
10.Yawning intentionally and not trying to prevent it
11.Closing the eyes but if it is done to enhance concentration then it is permissible
12.Standing alone in a row when there is space in the front row for a mature
(baaligh) person
13.Praying in clothes with pictures of living things on them
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14.Praying in a place where this is a picture in front, above, right or left or at the
place of Sajdah
15.To count Ayahs, Surahs, Tasbeehs on the fingers while praying
16.Praying while sheets or clothes wrapped around in such a way which will make
it difficult to free the hands quickly
17.To yawn or stretch arms to remove laziness
18.Doing something against Sunnah while praying
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Sunnah Method & Description of Salah of a Muslim Woman
Note: In the Madhab of Imam Abu Haneefa (RA) the postures during Salah for men and women differ, the general evidence
for this difference is as follows and the specific evidence will be discussed later with a separate post detailing the Salah for
women.
http://www.central-mosque.com/fiqh/menwmdiff.htm
The sunnah posture of a female in any position of salah is that which is the most concealing for her.
Imam Baihaqi says,”All of 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 all that which is more concealing for her.”[Baihaqi 2/314]
In the Madhab of Imam Abu Haneefa (RA) due to the principle of satr (concealment) there are five fundamental differences in
posture during Salah:
a) At the beginning of Salah women should raise their hands upto the shoulders or close to bosom
b) During Qiyaam (standing) women should place their hands on their bosom and in doing so they can adopt “Akdh
(grasping)” or “wadh (placing)” according to personal preference
c) During Ruku they should tuck their arms into the body and bend enough for the hands to reach the knees and hands
should be placed on the knees (as opposed to grasping the knees)
d) In prostration they should cling to the ground
e) During Tashahhud women should take out both legs to the right and sit on their posterior without raising the right foot
1. There is no Salah before its time, and it must be ensured that

the time for Salah has actually started.
[4:103] Once you have finished your Salāh, then, remember Allah while standing, sitting and reclining. As soon as you are
secure, perform Salāh as due. Surely, Salāh is an obligation on the believers that is tied up with time.
2. There is no Salah without being in the state of Wudhu.

[5:6] O you who believe, when you rise for Salāh, (prayer) wash your faces and your hands up to the elbows, and make
MasH (wiping by hands) of your heads and (wash) your feet up to the ankles. If you are in a state of major impurity, cleanse
yourselves well (by taking bath). If you are sick, or on a journey, or if one of you has come after relieving himself, or you
have had sexual contact with women, and you find no water, then, go for some clean dust and wipe your faces and hands
with it. Allah does not like to impose a problem on you; He, rather likes to cleanse you and to complete His favour upon you,
so that you may be grateful.
Hammam b. Munabbih (RA) who is the brother of Wahb b. Munabbih. (RA) said: This is what has been transmitted to us by
Abu Huraira (RA) from Muhammad, the Messenger of Allah (‫ )ﷺ‬and then narrated a hadith out of them and observed that
the Messenger of Allah (‫ )ﷺ‬said: The prayer of none amongst you would be accepted in a state of impurity till he performs
ablution. [Muslim]
3. Body, clothes and location of prayer must be Taahir (free from

impurities).
[74:4] and purify your clothes,
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Jabir Ibn Samra (RA) narrates that a man asked Rasul-ullah (‫)ﷺ‬, “Should I pray in the same clothes in which I went
(cohabited) to my wife in?” He (‫ )ﷺ‬replied, “Yes unless you find some impurity on it which should clean and purify”.
[Ahmed]
4. Awrah of a woman must be covered and her Awrah is all her

body except the face, palms and feet.
[24:31] And tell the believing women that they must lower their gazes and guard their private parts, and must not expose
their adornment, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose
their adornment, except to their husbands or their fathers or the fathers of their husbands, or to their sons or the sons of
their husbands, or to their brothers or the sons of their brothers or the sons of their sisters, or to their women, or to those
owned by their right hands, or male attendants having no (sexual) urge, or to the children who are not yet conscious of the
shames of women. And let them not stamp their feet in a way that the adornment they conceal is known. And repent to Allah
O believers, all of you, so that you may achieve success.
Aisha (RA) narrates that Rasulullah (Sallallaahu Alayhi Wasallam) said, “Allah (SWT) does not accept the Salah of an adult
woman unless she is wearing a Khimar (head covering).” [Abu Dawud]
It is related from Umm Salamah (RA) that she asked Rasulullah (Sallallaahu Alayhi Wasallam), “Can a woman pray in a long
shirt and head covering without a loincloth?” He (Sallallaahu Alayhi Wasallam) said, “If the shirt is long and flowing and
covers the top of her feet.” [Abu Dawud]
Note: There is a difference of opinion amongst scholars about the feet being covered in Salah and it is preferable and more
precautionary for them to be covered, however the one who chooses to follow the other opinion (i.e. the feet not being
covered) should not be criticized & the matter is discussed in detail here:
http://www.central-mosque.com/fiqh/hanwofeet.htm
5. A person must face the Qiblah (direction of Kaba’h) during

Salah.
[2:144] We have been seeing you turning your face to the heavens. So, We will certainly assign to you a Qiblah that you
would like. Now, turn your face in the direction of the Sacred Mosque (Al-Masjid-ul-Harām), and (O Muslims), wherever you
are, turn your faces in its direction. Even those who have been given the Book know well that it is the truth from their Lord,
and Allah is not unaware of what they do.
6. The best place to pray for a woman is her home, rather a corner
of her room.
[2:144] Narrated Umm Humaid As-Sa‟diyah (RA) who once said to the Prophet (Sallallaahu Alayhi Wasallam): Messenger of
Allah (Sallallaahu Alayhi Wasallam)! I love to pray with you (i.e. in the mosque)! Upon hearing this, Allah‟s Messenger
(Sallallaahu Alayhi Wasallam) said: "I know that you love to say your prayer with me. However, the prayer you offer in your
residence is more excellent than that you offer in your people‟s mosque. And your prayer in your people‟s mosque is better
for you than you prayer in the (lager) congregational mosque." [Abu Dawud;, Musnad of Imaam Ahmad; & At-Tabarani]
Note: There is no obligation on women to visit the Mosque & perform regular congregational Salah (at the Mosque) and no
evidence to suggest that praying in the Mosque with congregation carries greater reward or can be classed as Sunnah, rather
the promise of greater reward is with praying at home, however they shouldn‟t be prevented from attending the Mosque.
7. During congregational Salah; similar to men, woman should also

straighten their rows and make sure that there are no gaps in
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between them but joining ankle to ankle is extremism.
Nu‟maan ibn Bashir (radhiallaahu anhu) narrates that Rasulullah (Sallallaahu Alayhi Wasallam) would straighten our Saffs
with such care that even arrow shafts could be straightened with them (by using them as a guide) until he saw that we
understood (the importance of straightening the Saffs). Once he came out and stood (on his Musalla) and just before making
Takbeer he noticed a person‟s chest sticking out of the Saff. Rasulullah (Sallallaahu Alayhi Wasallam) said, „O Servants of
Allah! Straighten your Saffs or else Allah will cause division amongst your hearts.‟ [Muslim]
Note: Joining ankle to ankle is not the aim but a means of achieving the aims and to insist on this during Salah is extremism
as discussed here:
http://www.central-mosque.com/fiqh/anklshyuth.htm
8. It is recommended to place a Sutrah (a barrier or partition) in

front when praying.
Sahl Ibn Hathmah (RA) reported that Rasul-ullah (‫ )ﷺ‬said, “When one of you prays, he should pray towards his Sutrah and
he should be close to it”.[Abu Dawud]
9. The minimum height of Sutrah should be length of an arm, and

its width at least a finger.
Sabrah Ibn Ma‟bad (RA) reported that Messenger of Allah (‫ )ﷺ‬said, “When one of you prays, he should make a barrier for
his Salah, even it is an arrow”.[Ahmad]
Talha (RA) said that we used to pray and animals would pass in front of us. We mentioned this to the Messenger of Allah
(SWT) and he said, “If anything the size of saddle is in front of you, nothing that passes beyond it will harm you”.[Muslim]
Note: The size of saddle has been interpreted by Nafi (RA), Ata (RA), Sufyan Thawri (RA) as the length of an arm. [Musannaf
Abdur Razzaq]
10. It is forbidden to cross between the Sutrah and the one who is
praying.
Narrated Busr bin Said (RA) narrates that Zaid bin Khalid (RA) sent him to Abi Juhaim (RA) to ask him what he had heard
from Allah's Apostle (‫ )ﷺ‬about a person passing in front of another person who was praying. Abu Juhaim (RA) replied,
"Allah's Apostle (‫ )ﷺ‬said, 'If the person who passes in front of another person in prayer knew the magnitude of his sin he
would prefer to wait for 40 (days, months or years) rather than to pass in front of him." Abu An-Nadr (RA) said, "I do not
remember exactly whether he said 40 days, months or years."[Bukhari]
11. Make the intention for Salah before starting, “I am performing

Salah [name of Salah] for Allah (SWT)” adding “behind the Imam
if it is being done in congregation.
Rasul-ullah (‫ )ﷺ‬has said, “Every action is based on Intention, and everyone shall have what he intended”. [Bukhari]
Note: Intention doesn‟t need to be uttered verbally or loudly, it is an action of the heart.
12. Both feet should be kept together as it is more concealment for

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her & then both hands should be raised while uttering the
Takbeer, “Allahu-Akbar”, however women should not raise their
hands higher than the shoulders.
Sayyiduna Wail bin Hujr (RA) reports that the Prophet (‫ )ًسلن صلى اهلل عليو‬said, “O Ibn Hujr (RA) ! When you pray make your
hands level with your ears. And the woman shall raise her hands close to her bosom”. [Tabarani]
The great Tabiyyah scholar Umm Al-Darda (RA) used to raise her hands up to the level of the shoulders when she started
Salah. [Ibn Abi Shaybah]
Ata Ibn Abi Rabah (RA) was asked how a woman should raise her hands in Salah and he (RA) replied, “Opposite to her
breasts”. [Ibn Abi Shaybah]
Imam Zuhri (RA) said that a woman should raise her hands up to her shoulders. [Ibn Abi Shaybah]
13. Eyes should now be focused at the place of prostration.

Rasul-ulah (‫ )ﷺ‬used to incline his head slightly and fix his eyes towards the ground. [Baihiqi & Hakim]
14. Person praying should not look upwards or sideways.

Aisha (RA) narrated that Rasul-ulah (‫ )ﷺ‬prayed in a cloak which had some designs in it. He (‫ )ﷺ‬said, “These designs
have distracted me. Take this cloak to Abu Jahm and bring me a plain one”. [Muslim]
Abu Hurairah (RA) reported that Rasul-ulah (‫ )ﷺ‬said, “Those who raise their gaze to the sky during Salah should stop doing
so or their sight may be taken away”. [Bukhari]
Ibrahim Nakhai (RA) did not like one to gaze beyond the place of Sajdah (prostration). [Ibn Abi Shaybah]
15. Closing eyes is disliked in Salah.

Ibn Abbas(RA) narrated that Rasul-ulah (‫ )ﷺ‬said, “When one of you stands up in Salah, he should not close his eyes”.
[Tabarani]
16. A woman should place her hands over her chest because this
provides more concealment for her. [Al-Mawsili]
17. Then Thana should be recited which is as follows.
‫سبحاًك اللھن وبحودك حبارك اسوك وحعالى جدك وال إلھ غیزك‬
Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy
Name. and Exalted is Thy Majesty. and there is no other object of
worship beside Thee
'Abda (RA) reported: 'Umar b. al-Khattab (RA) used to recite loudly these words: Subhanak Allahumma wa bi hamdika wa
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tabarakasmuka wa ta'ala jadduka wa la ilaha ghairuka [Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy
Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee]. Qatada (RA) informed in writing that
Anas b. Malik (RA) had narrated to him: I observed prayer behind the Apostle of Allah (‫ )ﷺ‬and Abu Bakr (RA) and Umar
(RA) and 'Uthman (RA). They started (loud recitation) with: AI-hamdu lillahi Rabb al-'Alamin [All Praise is due to Allah, the
Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-Rahim (loudly) at the beginning of the recitation or at the end
of it. (Muslim)
Note: Imam Muhammad (RA) said, “We say this in the opening of Salah, but we do not say that Imam or follower should say
it loudly; Umar (RA) said it loudly in order to teach others what they had asked him [Kitabul Athar].
18. Person should now recite Ta’awudh (Audho Billahi Minash-

Shaytaanir Rajeem) and Bismillah quietly.
[16:98] So, when you recite the Qur„ān, seek refuge with Allah against Satan, the accursed.
of it. (Muslim)
i) Thana
ii) Ta‟awudh
iii) Bismillah
iv) Amin
[Kitabul Athar]
19. Person should now recite Al-Fatiha.

Narrated 'Ubada bin As-Samit (RA): Allah's Apostle (‫ )ﷺ‬said, "Whoever does not recite Al-Fatiha in his prayer, his prayer is
invalid." [Bukhari]
20. Person praying alone should now recite Al-Fatiha.

invalid." [Bukhari]
21. Person praying alone should now recite some Qur’aan in the
following Rakaats of Salah after Surah Al-Fatihah:

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Narrated 'Abdullah bin Abi Qatada (RA): My father (RA) said, "The Prophet (‫ )ﷺ‬in Zuhr prayers used to recite Al-Fatiha
along with two other Suras in the first two Rakat: a long one in the first Rak'a and a shorter (Sura) in the second, and at
times the verses were audible. In the 'Asr prayer the Prophet used to recite Al-Fatiha and two more Suras in the first two
Rakat and used to prolong the first Rak'a. And he used to prolong the first Rak'a of the Fajr prayer and shorten the second."
[Bukhari]
Amir Al-Shabi (RA) narrated that Umar (RA) wrote to Shurayh (RA) asking him to read Al-Fatihah and another Surah in the
first two Rakaats, and Al-Fatihah only in the last two Rakaats. [Ibn Abi Shaybah]
Ibrahim Nakhai (RA) said, “Do not add anything to Al-Fatihah in the last two Rakaats. Imam Muhammad (RA) said, “This is
the opinion of Abu Haneefa (RA) and we adhere to it. [Kitabul Athar]
Note: It is my intention to post some of the available Sunnah on what Prophet (‫ )ﷺ‬recited in each Salah separately,
Insha‟Allah.
22. If praying in congregational Salah then the recitation of the

Imam is sufficient for the follower and recitation of Al-Fatihah or
the Surah is not required by followers when praying in
congregational Salah.
[7:204] When the Qur„ān is recited, listen to it and be silent, so that you may be blessed.
Note: There is a disagreement amongst scholars as to the Sunnah of Prophet (‫ )ﷺ‬and in the Madhab of Imam Abu Haneefa
(RA) it is stated that the recitation of Imam is sufficient.
23. Person should now pronounce the Takbeer (Allahu Akbar) and
go into Ruku (bowing) and the most concealing posture for a
woman should be adopted i.e. :
a) A woman should only bend enough for the hands to reach the
knees
b) The hands should be placed (rather than grasping) on the knees
with the fingers kept together
c) Elbows should touch the side of the body
Hudhaifa (RA) reported: I prayed with the Apostle of Allah (may peace be upon him) one night and he started reciting al-
Baqara. I thought that he would bow at the end of one hundred verses, but he proceeded on; I then thought that he would
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perhaps recite the whole (surah) in a rak'ah, but he proceeded and I thought he would perhaps bow on completing (this
surah). He then started al-Nisa', and recited it; he then started Al-i-'Imran and recited leisurely. And when he recited the
verses which referred to the Glory of Allah, he glorified (by saying Subhan Allah-Glory to my Lord the Great), and when he
recited the verses which tell (how the Lord) is to be begged, he (the Holy Prophet) would then beg (from Him), and when he
recited the verses dealing with protection from the Lord, he sought (His) protection and would then bow and say: Glory be to
my Mighty Lord; his bowing lasted about the same length of time as his standing (and then on returning to the standing
posture after ruku') he would say: Allah listened to him who praised Him, and he would then stand about the same length of
time as he had spent in bowing. He would then prostrate himself and say: Glory be to my Lord most High, and his prostration
lasted nearly the same length of time as his standing. In the hadith transmitted by Jarir the words are:" He (the Holy
Prophet) would say:" Allah listened to him who praised Him, our Lord, to Thee the praise." [Muslim]
Narrated Mus'ab bin Sa'd (RA): I offered prayer beside my father (RA) and approximated both my hands and placed them in
between the knees. My father (RA) told me not to do so and said, "We used to do the same but we were forbidden (by the
Prophet (‫ ))ﷺ‬to do it and were ordered to place the hands on the knees." [Bukhari]
Ataa (RA) says, “A woman should pull herself together when she bows down into ruk'u: she should bring up her arms to her
stomach and pull herself together as much as possible. When she prostrates she should bring up her arms close to her and
press her bosom and stomach against her thighs: she should pull herself together as much as possible.” [Musannaf Abdur
Razzaq]
(RA) it is preferred that hands should not be raised except at the beginning.
24. Person should now pronounce the following at least three

times.

Hudhaifa (RA) reported: I prayed with the Apostle of Allah (‫ )ﷺ‬one night and he started reciting al-Baqara. I thought that
he would bow at the end of one hundred verses, but he proceeded on; I then thought that he would perhaps recite the whole
(surah) in a rak'ah, but he proceeded and I thought he would perhaps bow on completing (this surah). He then started al-
Nisa', and recited it; he then started Al-i-'Imran and recited leisurely. And when he recited the verses which referred to the
Glory of Allah, he glorified (by saying Subhan Allah-Glory to my Lord the Great), and when he recited the verses which tell
(how the Lord) is to be begged, he (the Holy Prophet) would then beg (from Him), and when he recited the verses dealing
with protection from the Lord, he sought (His) protection and would then bow and say: Glory be to my Mighty Lord; his
bowing lasted about the same length of time as his standing (and then on returning to the standing posture after ruku') he
would say: Allah listened to him who praised Him, and he would then stand about the same length of time as he had spent in
bowing. He would then prostrate himself and say: Glory be to my Lord most High, and his prostration lasted nearly the same
length of time as his standing. In the hadith transmitted by Jarir the words are:" He (the Holy Prophet) would say:" Allah
listened to him who praised Him, our Lord, to Thee the praise." [Muslim]
Note: The scholars prefer the one bowing or prostrating to make the glorifications at least three times." However the
minimum that is sufficient for the prostrations or bowings is one glorification [Tirmidhi]
There is no harm in making glorifications but making it in odd numbers i.e. 5,7,9,11 is preferred.
I S
25. Person now rises from the Ruku (bowing) while uttering the
following:

Narrated Abu Huraira (RA): The Prophet (‫ )ﷺ‬said, "The Imam is to be followed. Say the Takbir when he says it; bow if he
bows; if he says 'Sami a-l-lahu Liman hamida', say, ' Rabbana wa-laka-l-hamd', prostrate if he prostrates and pray sitting
altogether if he prays sitting." as his standing. In the hadith transmitted by Jarir the words are:" He (the Holy Prophet) would
say:" Allah listened to him who praised Him, our Lord, to Thee the praise." [Bukhari]
OR
27. It is Sunnah to be stand upright and be tranquil before going

into Sujood (prostration).
Abu Hurairah (RA) said: "My beloved friend, Muhammad (‫ )ﷺ‬forbade me to perform postures of prayer copying the picking
of a rooster; (signifying fast performance of prayer), moving eyes around like a fox and the sitting like monkeys (i.e. to sit on
thighs)." [Ahmed]
The Messenger of Allah (‫ )ﷺ‬said: "The worst thief is the one who steals from his own prayer." People asked, 'Messenger of
Allah (‫ ! )ﷺ‬How could one steal from his own prayer?' He (‫ )ﷺ‬said: "By not completing its rukoo' and sujood." [Tabarni,
Hakim]
28. Takbeer (Allahu-Akbar) should now be recited while going

down into Sujood (prostration). It is Sunnah to place the knees
before the hands on the ground. During Sujood (prostration) the
body should be drawn together with the front of the thighs
I S
touching the stomach and the back placed on the calves, the shins
placed flat on the ground and buttocks should touch the heels of
the feet.
Narrated Wa'il ibn Hujr (RA): I saw that the Prophet (‫ )ﷺ‬placed his knees (on the ground) before placing his hands when he
prostrated himself. And when he stood up, he raised his hands before his knees. Feet and toes should be positioned in the
Ali Ibn Abi Talib (RA) said, “When a woman does Sajdah she should hold herself and join her thighs”. [Ibn Abi Shaybah]
Ibn Abbas (RA) was asked about the Salah of a woman and he (RA) answered. “She should gather and join herself”. [Ibn Abi
Shaybah]
Ibrahim An-Nakhai (RA) said, “When the woman does Sajdah she should draw and join her thighs and her stomach should
touch her thighs.” [Ibn Abi Shaybah]
29. The following should now be recited at least three times in


30. Takbeer (Allahu-Akbar) should now be recited while rising

from the Sujood (prostration) and while sitting both legs should
be drawn to the right side and the right foot should not be kept
standing. It is Sunnah to pause a little while the body rests during
the two prostrations. Furthermore the following recitation is
praiseworthy during the two prostrations.
I S
O Allah, forgive me, have mercy on me, guide me, deliver free
from need (& poverty), and provide for me
Narrated Abdullah ibn Abbas (RA): The Prophet (‫ )ﷺ‬used to say between the two prostrations: "O Allah, forgive me, have
mercy on me, guide me, heal me, and provide for me." [Abu Dawud]
thighs)." [Ahmed]
Khalid bin al Lajlaaj (RA) reports as part of a longer hadeeth that women were ordered to do tarabb'u (.e., to draw out one's
right leg towards the right side of the body and to place the left leg beneath the right leg) when sitting in salah.[Ibn Abi
Shaybah]
Nafi' (RA) narrates that Safiyyah ( ‫ ) رضئ اهلل عنيا‬would pray and do tarabb'u. [Ibn Abi Shaybah & Musannaf Abdur Razzaq]
Nafi' (RA) also narrates that the womenfolk of Sayyiduna Abdullah bin Umar's (‫ ) رضئ اهلل عنو‬family would do tarabb'u.[Ibn Abi
Shaybah]
Sayyiduna Ibn Umar (‫ ) رضئ اهلل عنو‬was once asked, 'How did women pray their salah during the time of the Prophet (‫ ' )ﷺ‬He
replied, 'They used to sit cross legged until they were told to practice ihtifaz [Narrated by all three, Abu Muhammad al
Bukhari, Qadhi Umar bin al Hasan Ashnani, and Ibn Khusruw in their Musnads of Imam Abu Hanifah's ahadeeth Ihtifaz is to
lean to one side and rest on the posterior. It is more or less the same a sadl].
Students of the great Muhadith Imam Anwar Shah Kashmiri Hanafi (RA) have recorded in their notes that he (RA) used to
strongly advise the reading of this dua between the two prostrations.
31 . Takbeer (Allahu-Akbar) should now be recited while going

down into second Sujood (prostration). It is Sunnah to place the
knees before the hands on the ground. During Sujood
(prostration) the body should be drawn together with the front of
the thighs touching the stomach and the back placed on the
calves, the shins placed flat on the ground and buttocks should
touch the heels of the feet.
Shaybah]
I S
32 . Takbeer (Allahu-Akbar) should now be recited while standing

for the second Rakaat.
Narrated Abu Huraira (RA): Once the Prophet (‫ )ﷺ‬entered the mosque, a man came in, offered the prayer and greeted the
Prophet (‫ )ﷺ‬.The Prophet (‫ )ﷺ‬returned his greeting and said to him, "Go back and pray again for you have not prayed."
The man offered the prayer again, came back and greeted the Prophet(‫ )ﷺ‬. He said to him thrice, "Go back and pray again
for you have not prayed." The man said, "By Him Who has sent you with the truth! I do not know a better way of praying.
Kindly teach Me how to pray." He said, "When you stand for the prayer, say Takbir and then recite from the Qur'an what you
know and then bow with calmness till you feel at ease, then rise from bowing till you stand straight. Afterwards prostrate
calmly till you feel at ease and then raise (your head) and sit with Calmness till you feel at ease and then prostrate with
calmness till you feel at ease in prostration and do the same in the whole of your prayer." [Bukhari]
Note: There is a disagreement in this matter with some scholars stating that the Sunnah is to rest before standing upright.
The Madhab of Imam Abu Haneefa (RA) is quoted.
33. The one praying alone should now say Bismillah quietly.
of it. (Muslim)
i) Thana
ii) Ta‟awudh
iii) Bismillah
iv) Amin[Kitabul Athar]
Note: In the Madhab of Imam Abu Haneefa (RA) Ta‟awudh (Audho Billahi Minash-Shaytaanir Rajeem) is only recited in the
first Rakaah because as per the evidence from the Qur‟aan (below) the recitation of the Qur‟aan was started in the first
Rakaat.
[16:98] So, when you recite the Qur„ān, seek refuge with Allah against Satan, the accursed.
34. The one praying alone should now recite Al-Fatiha in the
second Rakaat.
invalid." [Bukhari]
35. The one praying alone should now recite some Qur’aan in the
following Rakaats of Salah after Surah Al-Fatihah :
I S

Narrated 'Abdullah bin Abi Qatada (RA): My father (RA) said, "The Prophet (‫ )ﷺ‬in Zuhr prayers used to recite Al-Fatiha
along with two other Suras in the first two Rakat: a long one in the first Rak'a and a shorter (Sura) in the second, and at
times the verses were audible. In the 'Asr prayer the Prophet used to recite Al-Fatiha and two more Suras in the first two
Rakat and used to prolong the first Rak'a. And he used to prolong the first Rak'a of the Fajr prayer and shorten the second."
[Bukhari]
Amir Al-Shabi (RA) narrated that Umar (RA) wrote to Shurayh (RA) asking him to read Al-Fatihah and another Surah in the
first two Rakaats, and Al-Fatihah only in the last two Rakaats. [Ibn Abi Shaybah]
Ibrahim Nakhai (RA) said, “Do not add anything to Al-Fatihah in the last two Rakaats. Imam Muhammad (RA) said, “This is
the opinion of Abu Haneefa (RA) and we adhere to it. [Kitabul Athar]
Note: It is my intention to post some of the available Sunnah on what Prophet (‫ )ﷺ‬recited in each Salah separately,
Insha‟Allah.
36. The recitation of the Imam is sufficient for the follower and
recitation of Al-Fatihah or the Surah is not required by followers
when praying in congregational Salah.
[7:204] When the Qur„ān is recited, listen to it and be silent, so that you may be blessed.
(RA) it is stated that the recitation of Imam is sufficient.
37. Person should now pronounce the Takbeer (Allahu Akbar) and
go into Ruku (bowing) and the most concealing posture for a
woman should be adopted i.e. :
a) A woman should only bend enough for the hands to reach the
knees
I S
b) The hands should be placed (rather than grasping) on the knees
with the fingers kept together
c) Elbows should touch the side of the body
Hudhaifa (RA) reported: I prayed with the Apostle of Allah (may peace be upon him) one night and he started reciting al-
Baqara. I thought that he would bow at the end of one hundred verses, but he proceeded on; I then thought that he would
perhaps recite the whole (surah) in a rak'ah, but he proceeded and I thought he would perhaps bow on completing (this
surah). He then started al-Nisa', and recited it; he then started Al-i-'Imran and recited leisurely. And when he recited the
verses which referred to the Glory of Allah, he glorified (by saying Subhan Allah-Glory to my Lord the Great), and when he
recited the verses which tell (how the Lord) is to be begged, he (the Holy Prophet) would then beg (from Him), and when he
recited the verses dealing with protection from the Lord, he sought (His) protection and would then bow and say: Glory be to
my Mighty Lord; his bowing lasted about the same length of time as his standing (and then on returning to the standing
posture after ruku') he would say: Allah listened to him who praised Him, and he would then stand about the same length of
time as he had spent in bowing. He would then prostrate himself and say: Glory be to my Lord most High, and his prostration
lasted nearly the same length of time as his standing. In the hadith transmitted by Jarir the words are:" He (the Holy
Prophet) would say:" Allah listened to him who praised Him, our Lord, to Thee the praise." [Muslim]
Narrated Mus'ab bin Sa'd (RA): I offered prayer beside my father (RA) and approximated both my hands and placed them in
between the knees. My father (RA) told me not to do so and said, "We used to do the same but we were forbidden (by the
Prophet (‫ ))ﷺ‬to do it and were ordered to place the hands on the knees." [Bukhari]
Ataa (RA) says, “A woman should pull herself together when she bows down into ruk'u: she should bring up her arms to her
stomach and pull herself together as much as possible. When she prostrates she should bring up her arms close to her and
press her bosom and stomach against her thighs: she should pull herself together as much as possible.” [Musannaf Abdur
Razzaq]
(RA) it is preferred that hands should not be raised except at the beginning.
38. Person should now pronounce the following at least three

times.

I S
39. The one praying alone rises from the Ruku (bowing) while
uttering the following:

OR
41. It is Sunnah to be stand upright and be tranquil before going

into Sujood (prostration).
thighs)." [Ahmed]
Hakim
42. Takbeer (Allahu-Akbar) should now be recited while going
I S
down into Sujood (prostration). It is Sunnah to place the knees
before the hands on the ground. During Sujood (prostration) the
body should be drawn together with the front of the thighs
touching the stomach and the back placed on the calves, the shins
placed flat on the ground and buttocks should touch the heels of
the feet.
Shaybah]
43. The following should now be recited at least three times in


The scholars prefer the one bowing or prostrating to make the glorifications at least three times." However the minimum that
is sufficient for the prostrations or bowings is one glorification [Tirmidhi]
44. Takbeer (Allahu-Akbar) should now be recited while rising

from the Sujood (prostration). It is Sunnah to pause a little while
I S
the body rests during the two prostrations. Furthermore the
following recitation is praiseworthy during the two prostrations.

O Allah, forgive me, have mercy on me, guide me, deliver free
from need (& poverty), and provide for me
Narrated Abdullah ibn Abbas (RA): The Prophet (‫ )ﷺ‬used to say between the two prostrations: "O Allah, forgive me, have
mercy on me, guide me, heal me, and provide for me." [Abu Dawud]
thighs)." [Ahmed]
Hakim]
Students of the great Muhadith Imam Anwar Shah Kashmiri Hanafi (RA) have recorded in their notes that he (RA) used to
strongly advise the reading of this dua between the two prostrations.
45 . Takbeer (Allahu-Akbar) should now be recited while going

down into second Sujood (prostration). It is Sunnah to place the
knees before the hands on the ground. During Sujood
(prostration) the body should be drawn together with the front of
the thighs touching the stomach and the back placed on the
calves, the shins placed flat on the ground and buttocks should
touch the heels of the feet.
Shaybah]
I S
46 . Takbeer (Allahu-Akbar) should now be recited while siting
down for Tashahudd while sitting both legs should be drawn to the
right side and the right foot should not be kept standing.
'A'isha (RA) reported: The Messenger of Allah (‫ )ﷺ‬used to begin prayer with takbir (saying Allih-o-Akbar) and the
recitation:" Praise be to Allah, the Lord of the Universe." When he bowed he neither kept his head up nor bent it down, but
kept it between these extremes; when he raised his bead after bowing he did not prostrate himself till he had stood erect;
when he raised his head after prostration he did not prostrate himself again till he satup. At the end of every two rak'ahs he
recited the tahiyya; and he used to place his left foot flat (on the ground) and raise up the right; he prohibited the devil's way
of sitting on the heels, and he forbade people to spread out their arms like a wild beast. And he used to finish the prayer with
the taslim.[Bukhari]
Khalid bin al Lajlaaj (RA) reports as part of a longer hadeeth that women were ordered to do tarabb'u (.e., to draw out one's
right leg towards the right side of the body and to place the left leg beneath the right leg) when sitting in salah.[Ibn Abi
Shaybah]
Nafi' (RA) narrates that Safiyyah ( ‫ ) رضئ اهلل عنيا‬would pray and do tarabb'u. [Ibn Abi Shaybah & Musannaf Abdur Razzaq]
Nafi' (RA) also narrates that the womenfolk of Sayyiduna Abdullah bin Umar's (‫ ) عنو رضئ اهلل‬family would do tarabb'u.[Ibn Abi
Shaybah]
Sayyiduna Ibn Umar (‫ ) اهلل عنو رضئ‬was once asked, 'How did women pray their salah during the time of the Prophet (‫ ' )ﷺ‬He
replied, 'They used to sit cross legged until they were told to practice ihtifaz [Narrated by all three, Abu Muhammad al
Bukhari, Qadhi Umar bin al Hasan Ashnani, and Ibn Khusruw in their Musnads of Imam Abu Hanifah's ahadeeth Ihtifaz is to
lean to one side and rest on the posterior. It is more or less the same a sadl]
47 . Attahiyaat should be read as follows:
‫الخحیاث للھ والصلواث والطیباث‬

‫رحوت اللھ و بزکاحھ السالم علیک ایھا الٌبی و‬
‫اسالم علیٌا وعلی عباداللھ الصالحیي‬
‫اللھ و اشھد اى هحود عبدہ و رسولھ اشھد اى ال الھ اال‬
All services rendered by words, by acts of worship, and all good

things are due to Allah. Peace be upon you,0 Prophet, and Allah's
mercy and blessings. Peace be upon us and upon Allah's upright
servants. I testify that there is no god but Allah and I testify that
'Abdullah Ibn Masud (RA) said: While observing prayer behind the Messenger of Allah (‫ )ﷺ‬we used to recite: Peace be upon
Allah, peace be upon so and so. One day the Messenger of Allah (‫ )ﷺ‬said to us: Verily Allah is Himself Peace. When any one
of you sits during the prayer. he should say: All services rendered by words, by acts of worship, and all good things are due
to Allah. Peace be upon you,0 Prophet, and Allah's mercy and blessings. Peace be upon us and upon Allah's upright servants,
for when he says this it reaches every upright servant in heaven and earth (and say further): I testify that there is no god but
I S
Allah and I testify that Muhammad is His servant and Messenger. Then he may choose any supplication which pleases him
and offer it. [Bukhari]
48 . When the following is reached during Attahiyaat the index

finger of the right hand should be raised during the denial part of
Shahada (testimony) and dropped on the right index finger should
be put down during the affirmation part of Shahada (testimony)
while the other three fingers should be closed (as in a fist) thus
making a ring between the thumb and the index finger.
‫رسولھ اشھد اى ال الھ اال اللھ و اشھد اى هحود عبدہ و‬
I testify that there is no god but Allah and I testify that

Ibn 'Umar (RA) reported that when the Messenger of Allah (‫ )ﷺ‬sat for tashahhud he placed his left hand on his left knee.
and his right hand on his right knee. and he raised his right finger, which is next to the thumb, making supplication in this
way, and he stretched his left hand on his left knee. Another version on the authority of Ibn Umar (RA) says: When the
Messenger of Allah (‫ )ﷺ‬sat for tashahhud, he placed his left hand on his left knee and placed his right hand on his right
knee, and he formed a ring like (fifty-three) and pointed with his finger of attestation.[Muslim]
There is disagreement amongst the scholars as to how the pointing during Tashahudd should be done with some Hanafi
Scholars preferring the opinion that index finger of the right hand should be raised during the denial part of Shahada
(testimony) and kept raised till the end of the Salah.
49. If this is a 4 Rakaat Salah then the person should stand and
complete the 3rd and the 4th Rakaat as described above.
50. In the last sitting (i.e. the 1st sitting of a 2 Rakaat Salah or the
2nd sitting of a 4 Rakaat Salah), the Salat Alan-Nabi (Durood
Shareef) should be recited, which is as follows.
‫ابزاھین و علی آل ابزاھین اًک حوید هجید اللھن صلی علی هحود و علی آل هحود کوا صلیج علی‬
‫بارکج علی ابزاھین و علی آل ابزاھین اًک حوید هجید اللھن بارک علی هحود و علی آل هحود کوا‬
0 Allah, bless Muhammad and the members of his household as
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Thou didst bless the mernbers of Ibrahim's household. Grant
favours to Muhammad and the members of his household as Thou
didst grant favours to the members of the household of Ibrahim in
the world. Thou art indeed Praiseworthy and Glorious
Abdullah b. Zaid (RA) -he who was shown the call (for prayer in a dream) narrated it on the authority of Mas'ad al-Ansiri (RA)
who said: We were sitting in the company of Sa'id b. 'Ubida (RA) when the Messenger of Allah (‫ )ﷺ‬came to us. Bashir b.
S'ad (RA) said: Allah has commanded us to bless you. Messenger of Allah (‫ !)ﷺ‬But how should we bless you? He (the
narrator) said: The Messenger of Allah (‫ )ﷺ‬kept quiet (and we were so much perturbed over his silence) that we wished we
had not asked him. The Messenger of Allah (‫ )ﷺ‬then said: (For blessing me) say:" 0 Allah, bless Muhammad and the
members of his household as Thou didst bless the mernbers of Ibrahim's household. Grant favours to Muhammad and the
members of his household as Thou didst grant favours to the members of the household of Ibrahim in the world. Thou art
indeed Praiseworthy and Glorious" ; and salutation as you know.
51. It is Sunnah to supplicate (make dua) for whatever one wishes

after Salat Alan-Nabi (Durood Shareef). The following is one of the
duas mentioned in Hadeeth:
‫فاغفز لی هغفزة هي عٌدک وارحوٌی اًک اًج الغفور اللھن اًی ظلوج ًفسی ظلوا کثیزا وال یغفز الذًوب اال اًج‬
‫الزحین‬
O Allah, verily I have greatly wronged myself and no one forgives
sins except You so forgive me with a forgiveness from You and
have mercy on me. You are indeed All-Forgiving and All-Merciful.
Abdullah Ibn Amr (RA) reported that Abu Bakr (RA) said to the Messenger of Allah (‫)ﷺ‬, “Teach me a supplication that I may
use in my Salahs, He(‫ )ﷺ‬replied, Say, “O Allah, verily I have greatly wronged myself and no one forgives sins except You
so forgive me with a forgiveness from You and have mercy on me. You are indeed All-Forgiving and All-Merciful.
52. Salah should now be finished by saying Salam to the right side
and then the left side while saying “Asslamo Allaikum Wa
Rahmatullah”.
Narrated Wa'il ibn Hujr (RA): I offered prayer along with the Prophet (‫)ﷺ‬. He would give the salutation to his right side
(saying): Peace be upon you and mercy of Allah; and to his left side (saying): Peace be upon you and mercy of Allah.[Abu
Dawud]
53. There are many Adhkar related in the Sunnah e.g. uttering
Subhanullah (33 times), Alhumdolillah (33 times) and Allahu
Akbar (34 times).
I S
Ka'b b. 'Ujra (RA) reported Allah's Messenger (‫ )ﷺ‬as saying: There are certain utterances, the repeaters of which or the
performers of which after every prescribed prayer will never be caused disappointment:" Glory be to Allah" thirty-three
times." Praise be to Allah" thirty-three times, and" Allah is most Great" thirty-four times.
54. There are many supplications related in the Sunnah and some
of them are listed below after reading Astaghfirullah (3 times)
Muàdh (bin Jabal) (May Allah be pleased with him) reported: Messenger of Allah (‫ )ﷺ‬held my hand and said, "O Muàdh,
By Allah, I love you and advise you not to miss supplicating after every Salat (prayer) saying: Àllahumma aìnni àla
dhikrika wa shukrika, wa husni ìbadatika,' (O Allah, help me remember You, expressing gratitude to You and worship You in
the best manner)".[Abu Dawud and An-Nasa'i].
‫اللِن اعٌی علی ذکرک ّ شکرک ّحسي عبادتک‬

Thauban (RA) reported: When the Messenger of Allah (may peace be upon him) finished his prayer. he begged forgiveness
three times and said: O Allah! Thou art Peace, and peace comes from Thee; Blessed art Thou, O Possessor of Glory and
Honour. Walid reported: I said to Auza'i: How Is the seeking of forgiveness? He replied: You should say:, I beg forgiveness
from Allah, 1 beg forgiveness from Allah."
‫اللِن اًت السالم ّ هٌک السالم تبارکت یا ذا الجالل ّ الالکرام‬
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Compulsory actions of Salah (Faraidh):
If any of these are missed then the prayer will need to be repeated
7. To say Takbeer-e-Tahreema i.e. ‫اللھ اکبز‬

8. Qiyam i.e. Standing
9. Recitation of the Qur’aan of at least three short or one long verse
10.Ruku i.e. bowing
11.To perform both Sajdahs
12.Qa’dah Akheerah i.e. to sit for so long at the end of the Salah that one can read
Tashahud
Necessary actions of Salah (Waajibat):
If any of these are missed unknowingly then Sajda Sah’w will need to be performed to
correct the prayer; however if it is missed knowingly or no Sajda Sah’w is performed then
the prayer will need to be repeated
15.Fixing the first two Rakaat of Fardh Salah for recitation

16.It is Waajib to recite Al-Fatiha in all Rakaats of all prayers except 3rd and 4th
Rakaat of Fardh in which it is Sunnah
17.To recite at least three short or one long verse after Al-Fatiha in the first two
Rakaats of Fardh and in all Rakaats of all other prayers
18.To recite Al-Fatiha before any other Surah
19.To maintain order between Qiyaam, Ruku, Sajdah & Rakaats
20.Qaumah i.e. standing after Ruku
21.Jalsah i.e. sitting between the two Sajdahs
22.Ta’deele Arkaan i.e. performing Ruku, Sajdah with contentment and in a good
manner
23.Qa’dah oola i.e. to sit after the first two Rakaat in 4 Rakaat prayer to the extent
of reciting Tashahud
24.To read Tashahud in the two Qa’dahs
25.Imam to recite loudly during the first two Rakaat of Maghrib and Esha and in all
Rakaats of Faj’r Jummah, Taraweeh, Eid & Wit’r (in Ramadhan)
26.To complete the prayers after saying Salam
27.To say Takbeer after Qunoot in Wit’r
28.To say six additional takbeers in Eidain
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Sajda Sah’w:
If any of the Waajib is missed unknowingly then at the end of the Salah after Attihiyaat
Salam should be done on the right side only and then two additional Sajdahs performed
and finally Salah should then be finished as normal
Sunnah actions of Salah:

22.To raise the hands up to the ears before saying Takbeer-e-Tahreema
23.While raising the hands for Takbeer, keeping the fingers together and palms
facing the Qiblah
24.Not to bend the head while saying the Takbeer
25.Saying of Takbeers (Takbeer-e-Takreema) and others aloud by the Imam
26.To fold the right hand over the left hand below the navel
27.Saying Thana
28.To recite Ta’awwuz
29.To recite the complete Bismillah
30.To only recite Al-Fatiha in the 3rd and 4th Rakaat of Fardh Salah
31.To say Ameen (softly)
32.To recite Thana, Ta’awwuz, Bismillah and Ameen softly
33.To recite as much of the Qur’aan is Sunnah:
a. Faj’r: From Surah Hujarat (26th Part) up to Surah Inshiqaaq (30th part)
b. Zoh’r, Asar & Esha: From Surah Al-Burooj (30th part) till Surah Al-Qad’r
(30th Part)
c. Maghrib: From Surah Al-Bayyinah (30th part) till Surah An-Naas (30th part)
34.To say Tasbeeh at least three times in Ruku and Sajdah
35.To keep the back and the head at the same level during Ruku while holding
both knees with fingers of both hands
36.For the Imam to say “Sami-Allahu Liman Hamida” and the Muqtadi (followers)
to read “Rabbana Wa Lakal Hamd” and the individual to recite both
37.While going into Sajdah to place the knees, palms, then the nose and then the
forehead
38.In Qa’dah (or Jalsa) to place the left foot on the ground horizontally and sitting
on it and keep the right foot vertically with the toes pointing towards the Qiblah
39.To raise the index finger when one recite the Kalima in Tashahud
40.To recite Durood Shareef in Qa’dah Akheerah after Tashahud
41.To read dua after Durood Shareef in Qa’dah Akheerah after Tashahud
42.To turn the face to the right during Salam first
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Desirable actions of Salah (Mustahabbat):
6. To pull the palms out of the sleeves while saying the Takbeer-e- Takreema
7. To say the Tasbeeh more then three times during Ruku and Sajdah
8. To fix the gaze towards the place of Sajdah in Qiyaam, towards the feet in Ruku
and on the lap during Qa’dah and on the shoulders during Salam
9. To try not to cough
10.To try not to yawn and if the mouth is opened to cover it with the back of the
right hand in Qiyaam and with the back of the left hand in all other postures
Undesirable actions of Salah (Makroohat):
19.To pray bareheaded due to laziness or to pray while arms are exposed above
the elbows
20.To play with the clothes or the body during Prayers
21.Praying in clothes in which people ordinarily do not go out
22.To dust the floor with one’s hand to prevent the soiling of clothes
23.Praying when one has the urge to urinate or pass stool
24.To crack fingers or putting the fingers of one hand into the other
25.Turning the face away from Qiblah and looking around
26.For men to rest both arms and wrists on the ground during Sajdah
27.Praying one someone else in sitting in front facing you
28.Yawning intentionally and not trying to prevent it
29.Closing the eyes but if it is done to enhance concentration then it is permissible
30.Standing alone in a row when there is space in the front row for a mature
(baaligh) person
31.Praying in clothes with pictures of living things on them
32.Praying in a place where this is a picture in front, above, right or left or at the
place of Sajdah
33.To count Ayahs, Surahs, Tasbeehs on the fingers while praying
34.Praying while sheets or clothes wrapped around in such a way which will make
it difficult to free the hands quickly
35.To yawn or stretch arms to remove laziness
36.Doing something against Sunnah while praying
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Sunnah method & description of Wit’r
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Sunnah method & description of Janazah Salah (Funeral Prayer)
1. The Funeral prayer of a deceased Muslim is a communal

obligation (Fard Kifayah). If someone is buried without it being
performed then the whole community is geld responsible but as
long as some gather and perform it, the obligation is removed
from the whole community.
Abu Hurayra (RA) reported that the Messenger of Allah (‫ )ﷺ‬said, "The rights one Muslim has over another Muslim are five:
1) Returning the greeting,

2) Visiting the sick,
3) Joining funeral processions,
4) Accepting invitations and
5) Blessing those who sneeze." [Agreed upon]
In the variant of Saheeh Muslim, "The Muslim has six rights.
1) When you meet him, you should greet him.

2) When he invites you, you should accept his invitation.
3) When he asks you for counsel, you should counsel him.
4) When he sneezes and praises Allah, you should bless him.
5) When he is ill, you should visit him.
6) When he dies, you should follow him."
2. It is Sunnah, praiseworthy and extremely virtuous to participate

in the Funeral prayer and burial of a Muslim.
Abu Hurayra (RA) reported that the Messenger of Allah (Sallallahu Alaihi Wasallam) said, "Anyone who joins a funeral
procession, staying until he has done the prayer, will have one qirat. Anyone who stays until after the burial will have two
qirats." It was asked, "What are two qirats?" He said, "Like two huge mountains." [Agreed upon]
Abu Hurayra (RA) narrates that the Messenger of Allah (Sallallahu Alaihi Wasallam) said, "Anyone who follows the funeral
procession of a Muslim motivated by belief and in expectation of the reward and stays with it until the prayer has been said
over him and his burial is over, comes back with the reward of two qirats. Each qirat is the size of Uhud. And whoever prays
over him and leaves before he is buried, comes back with one qirat." [Bukhari]
3. The Funeral prayer is performed in congregation and there is no

evidence from Messenger of Allah (Sallallahu Alaihi Wasallam) or
Sahaba (RA) to the contrary.
4. All participants in the Funeral prayer must be in a state of
Wudhu .
Abdullah Ibn UMar (RA) used to say, “No one should pray over a dead person unless he is in a state of Wudhu” [Muwatta
Imam Malik (RA)]
Imam Muhammad (RA) says, “And we adhere to this; one should not pray Janazah Salah unless one is in a state of Wudhu”
[Muwatta Imam Muhammad (RA)]
5. It is permissible to perform Tayammum if one does not have

time to do Wudhu.
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Abdullah Ibn UMar (RA) used to say, “No one should pray over a dead person unless he is in a state of Wudhu” [Muwatta
Imam Malik (RA)]
Imam Muhammad (RA) says, “And we adhere to this; one should not pray Janazah Salah unless one is in a state of Wudhu. If
the Salah is being established and one does not have time to do Wudhu then it is permissible to pray with Tayammum. This is
the opinion of Abu Haneefa (RA)” [Muwatta Imam Muhammad (RA)]
6. There is no Adhan or Iqamah for Janazah Salah.

7. Funeral Prayer should be performed outside the Masjid.
Abu Hurayra (RA) reported that the Messenger of Allah (Sallallahu Alaihi Wasallam) informed (the people) about the death of
An-Najashi on the very day he died. He went towards the Musalla (praying place) and the people stood behind him in rows.
He said four Takbirs (i.e. offered the Funeral prayer). [Bukhari]
Abdullah Ibn Umar (RA) reported that the Jews brought to the Prophet (Sallallahu Alaihi Wasallam) a man and a woman who
had committed (adultery) illegal sexual intercourse. He ordered both of them to be stoned (to death), near the place of
offering the funeral prayers beside the mosque." [Bukhari]
8. The most suited person to lead the Salah is the Muslim ruler (if
present) then the Qadhi (Judge), then the Imam of the locality,
then the guardian of the deceased, then the blood relative of the
deceased.
Abu Hazim (RA) said, “Verily I was present on the day of Hasan Ibn Ali (RA)‟s death and I heard Hussain Ibn Ali (RA) say to
Saeed Ibn Al-Aas (RA), “Go Forward (and lead the Salah) for it was not in (accordance with the) Sunnah, I wouldn‟t have put
you forward” (Baihaqi)
Note: If the Muslim ruler (or his representative) is not present then the order is given as stipulated in the Madhab of Abu
Haneefa (RA) as quoted in Tuhfatul-Fuqaha by Al-Samarqandi (RA).
9. It is recommended that the Imam should arrange the people in

three rows as it was the practise of Rasulullah (sallallahu alaihi
wasallam).
Malik Ibn Hubayrah (RA)who had enjoyed the honour of companionship of Rasulullah (sallallahu alaihi wasallam) is reported
to have said, “ When the bier was brought to Rasulullah (sallallahu alaihi wasallam) and those who followed it were
considered small in number, he (sallallahu alaihi wasallam) would divide them into three rows. Then he (sallallahu alaihi
wasallam) would do the Funeral prayer and say “Whenever three rows of Muslims do Funeral prayer over the deceased they
ensure paradise for him. [Abu Dawud]
10. Funeral prayer consist of 4 Takbeers.

Abu Hurayra (RA) reported that the Messenger of Allah (Sallallahu Alaihi Wasallam) informed (the people) about the death of
An-Najashi on the very day he died. He went towards the Musalla (praying place) and the people stood behind him in rows.
He said four Takbirs (i.e. offered the Funeral prayer). [Bukhari]
Imam Tirmidhi (RA) said, “Most of the learned companions of Messenger of Allah (Sallallahu Alaihi Wasallam) and others
followed and acted in accordance with the Prophet‟s (Sallallahu Alaihi Wasallam) example above. They hold that four
Takbeers should be said in the Funeral prayers. Amongst these scholars are Sufyan Al-Thauri (RA), Malik Ibn Anas (RA), Ibn
Al-Mubarak (RA), , Ash-Shaf‟ae (RA), Ahmed (RA) and Ishaq (RA).
Ibrahim An-Nakhai (RA) narrated that Umar Ibn Khattab (RA) consulted the companions and asked them what was the last
funeral that the Messenger of Allah (Sallallahu Alaihi Wasallam) prayed and how many Takbeers he(Sallallahu Alaihi
Wasallam) said? The response was that he said four Takbeers in the last Funeral that he prayed. Imam Muhammad (RA) said,
“We adhere to it; and this is the opinion of Abu Haneefa (RA). [Kitabul-Athar]
Note: The Madhab of Abu Haneefa (RA) is quoted and some scholars list the number of Takbeers to be higher. (Allah (SWT)
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knows best)
10. If there are multiple bodies then:
a) The male bodies should be placed immediately before the Imam

(even if it is a child)
b) Female bodies should be followed by the male bodies

The Funeral prayer of Umm Kulthum (RA) (daughter of Ali (RA) and wife of Umar (RA) and her son Zaid was led by Saad Ibn
Al-Aas (RA) and amongst the people attending the funeral were Ibn Abbas (RA), Abu Hurayrah (RA),Abu Said (RA), and Abu
Qatadah (RA). The little boy was placed before the Imam. A man did not like this way and looked towards Ibn Abbas (RA),
Abu Hurayrah (RA),Abu Said (RA), and Abu Qatadah (RA) and said to them “What is this?”. They said “This is Sunnah”. [An-
Nasai]
Imam Muhammad (RA) said, “This is the opinion of Abu Haneefa (RA) and we adhere to it”. [Kitabul-Athar]
11. Imam should stand:
a) Opposite the head of the dead male
b) Opposite the middle of the dead female

Narrated Anas ibn Malik: Nafi' AbuGhalib said: I was in the Sikkat al-Mirbad. A bier passed and a large number of people were
accompanying it.
They said: Bier of Abdullah ibn Umayr. So I followed it. Suddenly I saw a man, who had a thin garment on riding his small
mule. He had a piece of cloth on his head to protect himself from the sun. I asked: Who is this important man? People said:
This is Anas ibn Malik.
When the bier was placed, Anas stood and led the funeral prayer over him while I was just behind him, and there was no
obstruction between me and him. He stood near his head, and uttered four takbirs (Allah is Most Great). He neither
lengthened the prayer nor hurried it. He then went to sit down. They said: AbuHamzah, (here is the bier of) an Ansari
woman. They brought her near him and there was a green cupola-shaped structure over her bier. He stood opposite her hips
and led the funeral prayer over her as he had led it over the man. He then sat down.
Al-Ala' ibn Ziyad asked: AbuHamzah, did the Apostle of Allah (peace_be_upon_him) say the funeral prayer over the dead as
you have done, uttering four takbirs (Allah is Most Great) over her, and standing opposite the head of a man and the hips of
a woman?
He replied: Yes. He asked: AbuHamzah, did you fight with the Apostle of Allah? He replied: Yes. I fought with him in the
battle of Hunayn. The polytheists came out and invaded us so severely that we saw our horses behind our backs. Among the
people (i.e. the unbelievers) there was a man who was attacking us, and striking and wounding us (with his sword). Allah
then defeated them. They were then brought and began to take the oath of allegiance to him for Islam.
A man from among the companions of the Prophet (peace_be_upon_him) said: I make a vow to myself that if Allah brings
the man who was striking us (with his sword) that day, I shall behead him. The Apostle of Allah (peace_be_upon_him) kept
silent and the man was brought (as a captive).
When he saw the Apostle of Allah (peace_be_upon_him), he said: Apostle of Allah, I have repented to Allah. The Apostle of
Allah (peace_be_upon_him) stopped (for a while) receiving his oath of allegiance, so that the other man might fulfil his vow.
But the man began to wait for the order of the Apostle of Allah (peace_be_upon_him) for his murder. He was afraid of the
Apostle of Allah (peace_be_upon_him) to kill him. When the Apostle of Allah (peace_be_upon_him) saw that he did not do
anything, he received his oath of allegiance. The man said: Apostle of Allah, what about my vow? He said: I stopped
(receiving his oath of allegiance) today so that you might fulfil your vow. He said: Apostle of Allah, why did you not give any
signal to me? The Prophet (peace_be_upon_him) said: It is not worthy of a Prophet to give a signal.
AbuGhalib said: I asked (the people) about Anas standing opposite the hips of a woman. They told me that this practice was
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due to the fact that (in the days of the Prophet) there were no cupola-shaped structures over the biers of women. So the
imam used to stand opposite the hips of a woman to hide her from the people. (Abu Dawud)
12. Make the intention for Janaza Salah before starting, “I am

performing Janaza Salah for Allah (SWT) with four Takbeers”
Rasul-ullah (‫ )ﷺ‬has said, “Every action is based on Intention, and everyone shall have what he intended”. (Bukhari)
Note: Intention doesn‟t need to be uttered verbally or loudly, it is an action of the heart.
13. The prayer begins with the first Takbeer i.e. Takbeeratul-
Ihraam after which the hands are tied (as in normal prayer) and
Thana is read.
‫سبحاًك اللِن ّبحودك تبارك اسوك ّتعالى جدك ّال إلَ غيرك‬
worship beside Thee.
Said ibn Abi Said al-Maqburi (RA) narrates from from his father that he (RA) had asked Abu Hurayra (RA) , "How do you pray
over the dead?" and Abu Hurayra (RA) replied, "By the Life of Allah, I will tell you! I follow with the family and when the
corpse is put down I say 'Allah is greater' and praise Allah and ask for blessings on His Prophet. Then I say, 'O Allah, he is
Your slave and the son of Your male slave and Your female slave. He used to testify that there is no god but You and that
Muhammad is Your slave and Your Messenger, and You know that best. O Allah, if he acted well, then increase for him his
good action, and if he acted wrongly, then overlook his wrong actions. O Allah, do not deprive us of his reward, and do not
try us after him.'" [Muwatta Imam Malik (RA)]
Imam Malik (RA) narrates that verily in our city of Madina it is not the practise to read Al-Fatiha in Janaza Salah [Bidayatul-
Mujtahid]
Note: The common position of Ulama within the Hanafi Madhab is quoted, however there are scholars e.g. Imam Shurunabli
(RA), Sahib-Nurul-Aida & Shaykh Abdul-Haq Lakhnawi (RA) who consider it superior to recite Al-Fatiha in Janaza Salah
(Kitabul-Janaiz by Abdur-Rahman Mubarpuri (RA).
Hanafee Scholars explain that in the Ahadeeth where it has been narrated from the Sahaba (RA) that Al-Fatiha was read in
Janazah Salah, it was read as a dua (prayer) and not as Tilawa and there is nothing wrong with reading Al-Fatiha as a dua.
(Bazlul-Majhood)
14. The Imam then recites the second Takbeer but hands will not
be raised as it is only done the first time.
Ibn Abbas (RA) reported that the Rasulullah (sallallahu alaihi wasallam) used to raise hands in the first Takbeer and then not
repeat it. [DarQutni]
Ubaydullah (RA) narrated that Ibraheem Nakhai (RA) used to raise his hands on the first Takbeer and then he did not raise
his hands. [Al-Musannaf Abdur-Razzaq]
15. Durood (Salat-Alan-Nabi) should be recited after the second

Takbeer.
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‫إبراُين إًك حويد هجيد اللِن بارك على هحود ّعلى آل اللِن صل على هحود ّعلى آل هحود كوا صليت على آل‬
‫على آل إبراُين إًك حويد هجيد هحود كوا باركت‬
Abu Umamah (RA) in describing the funeral prayer went on to say, “Then the prayer for the Prophet should be made
(sallallahu alaihi wasallam) [An-Nasai]
15. The Imam then recites the third Takbeer and dua (prayer)
should be made for the deceased adult (male or female).
‫ّشاُدًا ّغائبٌا اللِن هي أحييتَ هٌا فأحيَ على اإلیواى ّهي اللِن اغفر لحيٌا ّهيتٌا ّصغيرًا ّكبيرًا ّذكرًا ّأًثاًا‬
‫اإلسالم اللِن ال تحرهٌا أجرٍ ّال تضلٌا بعدٍ تْفيتَ هٌا فتْفَ على‬
O Allah, forgive those of us who are living and those of us who are
dead, those of us who are present and those of us who are absent,
our young and our old, our male and our female. O Allah, to
whomsoever of us Thou givest life grant him life as a believer, and
whomsoever of us Thou takest in death take him in death as a
follower of Islam. O Allah, do not withhold from us the reward (of
faith) and do not lead us astray after his death.
Narrated AbuHurayrah (RA): When the Apostle of Allah (peace_be_upon_him) prayed over a dead person, he said: O Allah,
forgive those of us who are living and those of us who are dead, those of us who are present and those of us who are absent,
our young and our old, our male and our female. O Allah, to whomsoever of us Thou givest life grant him life as a believer,
and whomsoever of us Thou takest in death take him in death as a follower of Islam. O Allah, do not withhold from us the
reward (of faith) and do not lead us astray after his death. [Abu Dawud]
Note: There are other duas also narrated in the Sunnah and any of them can be recited, Insha'Allah.
16. If the deceased is a child then the following dua can be recited
‫ َّ ُذخْرًا َّسَلَفًا‬، ‫ََّأجْرًا اللَُِ َن اجْعَلْ َُ لٌََا فَ َرطًا‬
O Allah, make him (or her) a means of happiness, treasure,

forerunner and reward or us.
17. The Imam then recites the fourth Takbeer and concludes the
prayer by doing Salam on both sides.
Abdullah Ibn Masood (RA) narrates that there are three things which the Messenger of Allah (SWT) used to do and which
people have neglected and amongst them is doing Tasleem (Salam) after Janazah Salah like regular Salah. [Baihiqi]
Note: There is a difference of opinion amongst scholars with some concluding that it is superior to say Salam on one side
ONLY, nevertheless the Madhab of Imam Abu Haneefa(RA) is quoted here.
18. The bier should carried from all sides.
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Abdullah Ibn Masood (RA) says, "Whosoever follows a funeral procession should carry the bier from all sides for this is the
Sunnah of Rasul-ullah (sallallahu alaihi wasallam). [Ibn Majah]
Imam Muhammad (RA) said, "We adhere to it...You should first put the front right then the rear right of the deceased (bier)
on one's right, then the front left on one's left, and the rear left on one's left and this is the opinion of Abu Haneefa (RA).
[Muwatta Imam Muhammad]
19. The bier should be carried at a birsk pace.

Narrated Abu Huraira (RA): The Prophet said, "Hurry up with the dead body for if it was righteous, you are forwarding it to
welfare; and if it was otherwise, then you are putting off an evil thing down your necks." [Bukhari]
Imam Muhammad (RA) said, "We adhere to it. Walking briskly is better in our view than walking slowly. And this is the
opinion of Abu Haneefa (RA).[Muwatta Imam Muhammad]
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Sunnah method & description of Eid Salah
1. It is preferred to make the ghusl, perfume one's self and don

one's best attire on the occasions of the two 'ids. ”
Ja'far ibn-Muhammad (RA) relates from his father on the authority of his grandfather who reported that the Prophet (‫)ﷺ‬
would wear a Yemeni cloak on every 'id. This is related by ash-Shaf'i and al-Baghawi.
Al-Hassan as-Sibt says: "The Messenger of Allah (‫ )ﷺ‬ordered us to wear the best clothes we could find for the two 'ids and
to apply the best perfume we could find and to sacrifice the best animal we could find." This is related by al-Hakim and in its
chain is Ishaq ibn Barzakh whom al-'Azdi declares to be weak while Ibn Hibban says he is trustworthy.
Ibn al-Qayyim writes: "The Prophet (‫ )ﷺ‬used to wear his most beautiful clothes for them and he had a special cloak that he
would wear on the two 'ids and Jumu'ah.
2. It is Sunnah to eat before going to the salah for 'idul fitr, (the
end of Ramadan) but not do so on the occasion of the 'idul azha
(commemmorating Prophet Ibrahim's sacrifice). For 'idul fitr, it is
a sunnah to eat an odd number of dates before going to pray
salatul 'id while for 'idul azha the eating should be delayed until
one returns from the 'id prayers and then he may eat of his
sacrifice if he has sacrificed an animal.
Anas (RA) reports: "The Prophet (‫ )ﷺ‬would not go out on the festival of breaking the fast until he had eaten an odd number
of dates." This is related by Ahmad and al-Bukhari.
Buraidah (RA) reports: "The Prophet (‫ )ﷺ‬would not go out on the day of breaking the fast ('idul fitr) until he had eaten and
on the day of sacrifice ('idul azha) he would not eat until he had returned [from salah]." This is related by at-Tirmizhi and Ibn
Majah, and also by Ahmad who added: "And he would eat from his sacrifice."
In al-Muwatta' it is recorded from Sa'id ibn al-Musayyab (RA) that the people were ordered to eat before they go out on the
day of breaking the fast.
Ibn-Qudamah (RA) said: "I do not know of any difference of opinion over the fact that one should hasten in eating [eat early]
on the day of breaking of the fast."
3. Salatul 'id can be performed in the mosque but it is preferred to

perform in a place outside the city as long as there is no excuse or
reason to do otherwise (e.g., rain and so on) as the Prophet (‫)ﷺ‬
would pray the two 'ids in the outskirts of Medinah and he never
prayed it in his mosque, except once and because it was raining.
Abu Hurairah (RA) reports that it was raining on the day of 'id, so the Prophet (‫ )ﷺ‬led them in salatul 'id in the mosque.
This is related by Abu Dawud, Ibn Majah, and al-Hakim, and its chain contains an unknown narrator. Al-Hafiz says in at-
Talkhis: "Its chain is weak," and azh-Zhahabi asserts: "This hadith is rejected."
4. Indeed in the time of Rasulullah (Sallallahu Alaihi Wasallam)

women attended the Eid Salaah, however the practises of women
for attending Mosque (adherence to rules of Hijab etc.) must be
followed and practised.
Ibn 'Abbas (RA) says that the Prophet (Sallallahu Alaihi Wasallam) would take his wives and daughters to the two 'ids. This is
related by Ibn-Majah and al-Baihaqi.
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Ibn 'Abbas (RA) further reports: "I went out with the Prophet (Sallallahu Alaihi Wasallam) on the day of breaking the fast or
of the sacrifice, and he prayed and gave a khutbah, and then he went to the women and admonished them, reminded them
of Allah, and ordered them to give charity." This is related by al-Bukhari.
Aisha (RA) reports that women used to come to the Musjid completely covered in their sheets (Bukhari).
Zainub (RA), the wife of Abdullah bin Masood (RA), reports that Rasulullah (Sallallahu Alaihi Wasallam) said: "If any woman
attends the Musjid, she should not use any perfume" (Muslim)
It is reported that Rasulullah (Sallallahu Alaihi Wasallam) was in the Musjid when a woman from the people of Muzaina who
had adorned herself came into the Musjid. Upon this Rasulullah (Sallallahu Alaihi Wasallam) said: “O People, prevent your
women from wearing attractive garments and walking proudly in the Musjid since the people of Bani Israeel were cursed
because of this very action of their women (Ibn Majah)
Umm 'Atiyah (RA) reports: "We were ordered to go out with the single and menstruating women to the two 'ids in order to
witness the good and the supplications of the Muslims. The menstruating women would be separate from the others." This is
related by al-Bukhari and Muslim.
Imam Tirmidhi (RA) has recorded the narration of Umme Atiya (RA) in his famous collection of Hadith. She (RA) says: “We
were ordered to go out with the single and menstruating women to the two Eids…” After quoting the statement of Umme
Atiy'a (RA), Imam Tirmidhi (RA) quotes the statement of the great Muhaddith Abdullah bin Mubarak (RA) who said: “I believe
that in these times it is makrooh for women to go for the Eid Salaah to the Mussalla. If a woman insists on going, her
husband should permit her to go in old clothes and she should not adorn herself. If she does not agree to this, he must
prevent her…” It is also reported from Sufyaan Thawri (RA) that he regarded it as makrooh for the women to go to the Eid
Salaah in these times (Jami Tirmidhi).
5. Most of the people of knowledge are of the opinion that it is

preferred for a person to go to the salah by one route and then to
return home through another route, regardless of whether he be
the imam or a member of the congregation.
Jabir (RA) reports: "On the days of 'id, the Prophet (Sallallahu Alaihi Wasallam) would take different routes." This is related
by al-Bukhari.
Abu Hurairah (RA) says: "When the Prophet (Sallallahu Alaihi Wasallam) went to salatul 'id, he would return through a
different route." This is related by Ahmad, Muslim, and at-Tirmizhi.
Note: It is permissible to return through the same route by which one goes to the musalla. Bakr ibn Mubashir says: "I used to
go with the companions of the Prophet to the musalla on 'idul azha and on 'idul fitr, and we passed through a specific valley
in Medinah until we came to the place of salah and prayed with the Messenger of Allah, and then we would return to our
houses through the same valley." This is related by Abu Dawud, al-Hakim, and by al-Bukhari in his Tarikh. Ibn as-Sakin says
that its chain is acceptable.
6. There is no Adhan or Iqamah for Eid Salah.

Ibn al-Qayyim (RA) writes: "When the Messenger of Allah (‫ )ﷺ‬went to the musalla (place of prayer), he would perform the
salah without any adhan or Iqamah and without saying 'as-salatu jami'ah' (prayer in congregation). The sunnah is not to do
any of that."
Ibn 'Abbas (RA) and Jabir (RA) both report that there was no adhan on the day of the breaking of the fast or on the day of
sacrifice. This is related by al-Bukhari and Muslim. Muslim records that 'Ata (RA) said: "Jabir (RA) informed me that there is
no adhan for the 'id of breaking the fast, neither when the imam arrives nor afterward. And there is no Iqamah or call of any
kind."
Sa'd ibn abi-Waqqas (RA) reports: "The Prophet (‫ )ﷺ‬prayed salatul 'id without any adhan or Iqamah. He would deliver two
khutbahs standing and would seperate them by sitting between them.' This is related by al-Bazzar.
7. There is no Salah before or after the Eid Salah

Ibn 'Abbas (RA) reports: "The Messenger of Allah (‫ )ﷺ‬went out to the site of the 'id prayer and prayed two rak'at [i.e., the
'id prayer] without praying anything before or after it." This is related by the group.
It is reported that Ibn 'Umar (RA) did the same and he stated that this was the practice of the Prophet (‫)ﷺ‬.
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Al-Bukhari records that Ibn 'Abbas (RA) disliked that one should perform a prayer before salatul 'id. Concerning voluntary
prayers at such a time, Ibn Hajar (RA) has stated in Fath al-Bari that there is no evidence to show that it is not allowed,
unless it is at the times in which it is disliked to pray on any day.
8. Eid Salah consists of two Rakaats.

Umar (RA) reported, “The traveller‟s prayer is two Rakaat, the Adha prayer is two Rakaat, the Fit‟r (prayer of Eid-AlFit‟r)
prayer is two Rakaat, the Adha prayer is two Rakaat and this is their full length as came upon the tongue of Muhammad
(‫)ﷺ‬. (Ahmed, Nasai)
9. There are six additional Takbeers in Eid Salah.

Hazrat Abu Musa Ash‟ari (radhiallahu anhu) was asked regarding the number of takbeers that Rasulullah (sallallahu alaihi
wasallam) used to say in both the Eid salaahs. He replied: "He (sallallahu alaihi wasallam) used to say four takbeers (in every
rakaat), in the same way as he used to say the takbeers in the salaat al-Janaaza". Hazrat Hudhaifa (radhiallahu anhu) also
confirmed this practice of Rasulullah (sallallahu alaihi wasallam). [Abu Dawud, Hadith no. 1153]
Imaam Tirmidhi (RA) has also recorded several narrations of similar meaning from Abdullah Ibn Mas'ud (RA) and other
Sahaabah-e-Kiraam (radhiallahu anhum).
Note: There is some disagreement amongst the Scholars on the number oF additional Takbeers and the opinion in the
Madhab of Imam Abu Haneefa (RA) is quoted, however the Imam leading the Salah should be followed. There is no
disagreement on the occurrence and sequencing of this Takbeers and matter of disagreement is only on the number.
10. Make the intention for Salah, “I am performing Salatul-Eid for

Allah (SWT) with six (or any other number) additional Takbeers”
Rasul-ullah (‫ )ﷺ‬has said, “Every action is based on Intention, and everyone shall have what he intended”. (Bukhari)
Note: Intention doesn‟t need to be uttered verbally or loudly, it is an action of the heart. It has been stated previously that
scholars have differed upon the number of Takbeers, therefore it is advised to use the appropriate number of Takbeers as
specified by the Imam leading the Salah.
11. The prayer begins with the first Takbeer i.e. Takbeeratul-
Ihraam followed by reciting Bismillah (softly).
Anas (RA) states, "I have performed congregational salaah behind Rasulullah (sallallahu alaihi wasallam), Abu Bakr(RA),
Umar (RA) and Uthmaan (RA) and I did not hear any one of them recite Bismillahir rahmaan nir raheem" [Sahih Muslim,
Hadith 399]
Imaam Tirmidhi (RA) states that the majority of the Sahaba (radhiallahu anhum) also used to recite Bismillah softly.
12. Then Thana should be recited as in normal Salah.
‫سبحاًك اللِن ّبحودك تبارك اسوك ّتعالى جدك ّال إلَ غيرك‬
worship beside Thee
Anas b. Malik (RA) had narrated to him: I observed prayer behind the Apostle of Allah (sallallahu alaihi wasallam) and Abu
Bakr (RA) and Umar (RA) and 'Uthman (RA). They started (loud recitation) with: AI-hamdu lillahi Rabb al-'Alamin [All Praise
is due to Allah, the Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-Rahim (loudly) at the beginning of the
recitation or at the end of it. (Muslim)
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Note: Scholars have explained that the loud recitation of Umar (RA) was for teaching and in reality it should be recited
silently as the later traditions indicate.
13. The Imam will then recite 3 (or the number as practised by the
Imam leading the Salah) additional Takbeers. ”
14. The followers will silently recite the Takbeer.
There is no evidence of the followers reciting the Takbeer loudly.
15. The followers will raise hands with each Takbeer and let them
hang but on the last Takbeer fasten their hands as normal during
Salah.
Ibnul Qayyim (RA) has reported that Umar (RA) with his strict adherence in following the Sunnah used to raise his hands
with each Takbeer (Zaadul-Ma‟ad 1/441)
16. There are no authentic supplications related from Rasulullah

(sallallahu alaihi wasallam) in between the Takbeers.
17. The Imam will then recite Surah Al-Fatihah, followed by
another Surah and complete the Rakaat as normal.
18. The Imam will then recite Surah Al-Fatihah, followed by
another Surah in the second Rakaat and then perform the 3 (or the
number as practised by the Imam leading the Salah) additional
Takbeers and followers will recite the Takbeer silently, raise their
hands and drop it to the sides.
Hazrat Abu Musa Ash‟ari (radhiallahu anhu) was asked regarding the number of takbeers that Rasulullah (sallallahu alaihi
wasallam) used to say in both the Eid salaahs. He replied: "He (sallallahu alaihi wasallam) used to say four takbeers (in every
rakaat), in the same way as he used to say the takbeers in the salaat al-Janaaza". Hazrat Hudhaifa (radhiallahu anhu) also
confirmed this practice of Rasulullah (sallallahu alaihi wasallam). [Abu Dawud, Hadith no. 1153]
Imaam Tirmidhi (RA) has also recorded several narrations of similar meaning from Abdullah Ibn Mas'ud (RA) and other
Sahaabah-e-Kiraam (radhiallahu anhum).
19. Imam will then recite the fourth (or the number as practised
by the Imam leading the Salah) Takbeer and Salah will be
completed as normal.
20. The Imam will then recite the Khutbah after Salah and the
followers listen to it.
It is reported in Musnad Ahmad from the hadeeth of Ibn „Abbaas (RA), who testified that the Messenger of Allaah (peace and
blessings of Allaah be upon him) prayed before the khutbah on Eid, then he gave the khutbah.” (Musnad Ahmad, 1905
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Sunnah method & description of Salah of a Musafir (Traveller)
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Sunnah method & description of Salah of Eclipse (Solar & Lunar)
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Sunnah method & description of Fasting
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Sunnah method & description of Zakat
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Sunnah method & description of Umrah
For a detailed Hajj & Umrah guide please use the following link
http://www.central-mosque.com/fiqh/simpleh.pdf
1. Umrah literally means to make intention of visiting a habitable place. In Shariah it

means ‘to pass the miqaat in Ihraam, to do Tawaaf of Baitullah, to perform Sa'ee of
Safaa and Marwah and to shave or trim the hair.
2. For performing Umrah, a person MUST enter in a “state” of Ihram before Miqat.
State of Ihram is wearing two white sheets of cloth (for men), making intention and
reciting Talbiyah, it is a common misunderstanding that “state” of Ihram is simply
wearing the two white sheets of cloth (for men).
3. State of Ihram must be adopted before entering Miqat which is a boundary around
Makkah designated in all directions. Pilgrims getting to Makkah must take their
respective direction (or travel) and Miqat into consideration. Residents of Makkah or
those who have become (temporary) residents of Makkah should adopt the Ihram of
Umrah from Tan’eem, which is just outside of Makkah, Masjid Aisha (RA) is situated at
Tan’eem; it is not required for them to travel to the nearest Miqat.
Narrated Ibn Abbas (RA): Allah's Apostle (‫)ﷺ‬had fixed Dhul Hulaifa as the Miqat for the
people of Medina; Al-Juhfa for the people of Sham; and Qarn Ul-Manazil for the people
of Najd; and Yalamlam for the people of Yemen. So, these (above mentioned) are the
Mawaqit for all those living at those places, and besides them for those who come
through those places with the intention of performing Hajj and 'Umra and whoever lives
within these places should assume Ihram from his dwelling place, and similarly the
people of Mecca can assume lhram from Mecca. [Bukhari]
Narrated Al-Qasim bin Muhammad (RA): ' Aisha (RA) said, "We set out with Allah's
Apostles in the months of Hajj, and (in) the nights of Hajj, and at the time and places of
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Hajj and in a state of Hajj. We dismounted at Sarif (a village six miles from Mecca). The
Prophet (‫ )ﷺ‬then addressed his companions and said, "Anyone who has not got the
Hadi and likes to do Umra instead of Hajj may do so (i.e. Hajj-al-Tamattu) and anyone
who has got the Hadi should not finish the Ihram after performing ' Umra). (i.e. Hajj-al-
Qiran). Aisha (RA) added, "The companions of the Prophet (‫ )ﷺ‬obeyed the above
(order) and some of them (i.e. who did not have Hadi) finished their Ihram after Umra."
Allah's Apostle (‫ )ﷺ‬and some of his companions were resourceful and had the Hadi
with them, they could not perform Umra (alone) (but had to perform both Hajj and Umra
with one Ihram). Aisha (RA) added, "Allah's Apostle (‫ )ﷺ‬came to me and saw me
weeping and said, "What makes you weep, O Hantah?" I replied, "I have heard your
conversation with your companions and I cannot perform the Umra." He asked, "What is
wrong with you?' I replied, ' I do not offer the prayers (i.e. I have my menses).' He said, ' It
will not harm you for you are one of the daughters of Adam, and Allah has written for
you (this state) as He has written it for them. Keep on with your intentions for Hajj and
Allah may reward you that." Aisha (RA) further added, "Then we proceeded for Hajj till
we reached Mina and I became clean from my menses. Then I went out from Mina and
performed Tawaf round the Ka'ba." Aisha (RA) added, "I went along with the Prophet
(‫ )ﷺ‬in his final departure (from Hajj) till he dismounted at Al-Muhassab (a valley
outside Mecca), and we too, dismounted with him." He (‫ )ﷺ‬called ' Abdur-Rahman bin
Abu Bakr (RA) and said to him, ' Take your sister outside the sanctuary of Mecca and let
her assume Ihram for ' Umra, and when you had finished ' Umra, return to this place and
I will wait for you both till you both return to me.' " ' Aisha (RA) added, ' ' So we went out
of the sanctuary of Mecca and after finishing from the ' Umra and the Tawaf we returned
to the Prophet (‫ )ﷺ‬at dawn. He (‫ )ﷺ‬said, 'Have you performed the ' Umra?' We
replied in the affirmative. So he announced the departure amongst his companions and
the people set out for the journey, and the Prophet: too left for Medina.'' [Bukhari]
Note: Miqat from various locations are as follows:
a) From Madina & North: Dhul-Hulaifa which is approximately 410 KM North of Makkah
b) From Iraq and North-East: Dhat-Iraq which is approximately 90 KM North-East of
Makkah
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c) From Syria and North-West: Juhfa which is approximately 187 KM North-West of
Makkah
d) From Naj’d and East: Qarnal-Manail which is approximately 80 KM East of Makkah
e) From Yemen and South-East: Yalamlam which is approximately 130 KM South-East of
Makkah
4. It is recommended to clip the nails, remove hair (from under-ram & pubic hair), make
Ghusl, wear the two white sheets of cloth (for men), apply fragrance and then pay two
Rakaat of Salah for Ihram.
Since it is impressible to cut hair and clip nails afterwards, it is recommended to do so

before adopting the state of Ihram.
There is a consensus of opinion that it is Sunnah-Moakkidah to perform Ghusl before

adopting the state of Ihram. [Fathur-Rabbani]
Ibn-Abbas (RA) narrates that Rasul-ullah (‫ )ﷺ‬peformed Ghusl and thereafter he

donned the sheets of Ihraam, then he (‫ )ﷺ‬arrived at Dhul-Hulaifa and paryed two
Rakaats. He (‫ )ﷺ‬then mounted his camel and when he reached the plain of Bai’da he
assumed the Ihraam for Hajj (i.e. recited the Talibiyah). [Tirmidhi]
'A'isha (RA), the wife of the Apostle of Allah (‫)ﷺ‬, reported: I applied perfume to the
Messenger of Allah (‫ )ﷺ‬with my own hand before he entered upon the state of Ihram,
and as he concluded it before-circumambulating the House (for Tawaf-i-lfada). [Bukhari]
Note: There are no designated clothes of Ihram for women and they should not apply
fragrance for the smell to reach men who are strangers to them.
5. Make the intention for Umrah before starting, “I am performing Umrah for Allah
(SWT)”.
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6. Talbiyah should now be recited audibly and loudly by men and in a low voice by
women and should be continued as often as possible during the state of Ihram.
َ‫ لَبَ ْیك‬. َ‫لَبَ ْیكَ اَّللٰ ُھنَ لَبَ ْیك‬ َ‫الَ شَزِ ْیكَ َلكَ لَبَ ْیك‬
َ‫ِاىَ ا ْلحَ ْودَ وَال ٌِّعْوَتَ َلكَ وَالْوُ ْلك‬ َ‫الَ شَزِ ْیكَ َلك‬
I am present, O Allah! I am present. I am present, You have no partners, I am present.
All praise and bounty is for You and the kingdom is for You and You have no partners.
'Abdullah b. 'Umar (RA) reported that the Messenger of Allah (‫ )ﷺ‬entered upon the
state of Ihram near the mosque at Dhu'l-Hulaifa as his camel stood by it and he said: Here
I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no
associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the
sovereignty (too). There is no associate with Thee. They (the people) said that 'Abdullah
b. 'Umar said that that was the Talbiya of the Messenger of Allah (‫)ﷺ‬. Nafi' said:
'Abdullah (RA) made this addition to it: Here I am at Thy service; here I am at Thy service;
ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the
petition and deed (is also for Thee). [Muslim]
7. After donning the two white sheets (for men), making intention and reciting the
Talbiyah, the following acts become Haram:
a) Fighting backbiting, swearing and arguing

b) To hunt or kill any land based animals or assist anyone else in such an act
c) To cut hair or clip nails or comb hair in a manner that hair fall out
d) For both men and women to cover their faces in a manner that a piece of cloth will
touch their faces
e) For men to cover their head
f) To use perfume, perfumed soap or perfumed towels (commonly distributed during
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flights)
g) For men to cover the ankle-bone and the bone sticking out on the top of the foot (*)
h) Talking about sexual desires, kissing or touching the spouse with sexual intent
[2:197] The Hajj is (to be performed in) the months that are well-known. So whoever
undertakes Hajj in them, there should be no obscenity, no sin, no quarrel in the Hajj.
Whatever good you do, Allah will know it. Take provisions along, for the merit of (having)
provision is to abstain (from begging), and fear Me, O men of understanding!
[5:95] O you who believe, do not kill game when you are in Ihrām (state of consecration
for Hajj or Umrah). If someone from among you kills it deliberately, then compensation
(will be required) from cattle equal to what one has killed, according to the judgement of
two just men from among you, as an offering due to reach the Ka‘bah, or an expiation,
that is, to feed the poor, or its equal in fasts, so that he may taste the punishment of
what he did. Allah has forgiven what has passed, but whoever does it again, Allah shall
subject him to retribution. Allah is Mighty, Lord of Retribution. [5:96] Made lawful for you
is the game of the sea and eating thereof, as a benefit for you and for travellers. But the
game of the land has been made unlawful for you as long as you are in the state of Ihrām.
Fear Allah (the One) towards Whom you are to be brought together.
[2:196] Accomplish the Hajj and the ‗Umrah for Allah, but if you are restricted, then
(sacrifice) whatever animal of offering is available, and do not shave your heads until the
offering reaches its place. But if anyone of you is ill, or has some trouble with his scalp,
then there is a ransom through fasting or alms giving. And when you are safe, then,
whoever avails the advantage of the ‗Umrah along with the Hajj shall make an offering
of whatever animal is available. However, any one who finds none shall fast for three
days during Hajj, and for seven days when you return; thus they are ten in all. This is for
him whose family folk are not residents of Al-Masjid-ul-Harām. Fear Allah and be aware
that Allah is severe in punishment.
There is a consensus of opinion amongst scholars that it is Haram to clip nails during the
state of Ihram. [Al-Mughni]
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Narrated 'Abdullah bin Umar (RA): A person stood up and asked, "O Allah's:
Apostle(‫ !)ﷺ‬What clothes may be worn in the state of Ihram?" The Prophet replied
(‫)ﷺ‬, "Do not wear a shirt or trousers, or any headgear (e.g. a turban), or a hooded
cloak; but if somebody has no shoes he can wear leather stockings provided they are cut
short off the ankles, and also, do not wear anything perfumed with Wars or saffron, and
the Muhrima (a woman in the state of Ihram) should not cover her face, or wear gloves."
[Bukhari]
Note: There is a difference of opinion on the issue, however in the Hanafi Madhab the
exposing of the bone is interpreted to mean to expose the top bone of the foot as well as
the ankle-bone.
8. Continue to recite the Talbiyah (loudly and audibly for men) and ask Allah (SWT) for
forgiveness after the Talbiyah.
Jabir Ibn Abdullah (RA) narrates that Rasul-ullah (‫ )ﷺ‬used to recite the Talbiyah when
he saw a caravan, when he ascended a hill, when he descended into a valley, after Fardh
Salah and in the last part of the Night. [Ibn Asakar]
Khuzaima Ibn Thabit (RA) that Rasul-ullah (‫ )ﷺ‬used to ask for forgiveness (from Allah
(SWT)), His (SWT)’s pleasure and deliverance from the fire of hell after the
Talbiyah.[Tabarani] ]
9. It is preferable to perform Ghusl and spend the night in Dhi-Tuwa and to enter
Makkah through Al-Mu’alla (Higher Thaniyah), then enter Majidul-Haram through Bab
As-Salam and make due when Kabah is sighted.
[color="Blue"]Narrated Nafi (RA): Ibn 'Umar (RA) used to spend the night at Dhi-Tuwa in
between the two Thaniyas and then he would enter Mecca through the Thaniya which is
at the higher region of Mecca, and whenever he came to Mecca for Hajj or 'Umra, he
never made his she camel kneel down except near the gate of the Masjid (Sacred
Mosque) and then he would enter (it) and go to the Black (stone) Corner and start from
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there circumambulating the Ka'ba seven times: hastening in the first three rounds
(Ramal) and walking in the last four. On finishing, he would offer two Rakat prayer and
set out to perform Tawaf between Safa and Marwa before returning to his dwelling
place. On returning (to Medina) from Hajj or 'Umra, he used to make his camel kneel
down at Al-Batha which is at Dhu-l-Hulaifa, the place where the Prophet (‫ )ﷺ‬used to
make his camel kneel down.
Jabir (RA) narrates that Rasul-ullah (‫ )ﷺ‬entered Makkah when the sun had risen
sufficiently and made his camel kneel down near Baab Bani-Shaiba and then entered the
Masjid. [Muslim]
Hudaifa Ibn Aseed (RA) narrates that Rasul-ullah (‫ )ﷺ‬used to make dua upon looking at
the Kabah saying, “O Allah! Increase the honour, status and magnitude of your house”.
[Tabarani]
Imam Saeed Ibn Mussayab (RA) narrates that I have heard Abdullah Ibn Umar (RA)
making a dua and no one else hearing it is alive today, upon seeing the Kaabah he used to
make dua, “O Allah! You are peace and from You is peace. Keep us alive with peace.”
[Baihaqi]
The two Ahadeeth quoted above have weakness in their chain of transmission but it is
Mustahab according to all Four Imams of Fiqh to make dua upon seeing the Kaabah.
[Fathur-Rabbani]
Makhool (RA) narrates that when Rasul-ullah (‫ )ﷺ‬used to enter Makkah and his sight
used to fall on the Kaabah he used to raise his hands, utter the Takbeer (Allahu-Akbar)
and make the dua, “O Allah! You are peace and from You is peace. Keep us alive with
peace. O Allah! Increase the honour, status and magnitude of this house and increase the
honour, status and magnitude of the one who performs Hajj or Umrah of this house.”
*Baihaqi, Musnad Imam Shaf’ae+
ُ‫سالَم‬
َ ‫َاّللٰيُنَ اَنْتَ ال‬ ِ‫سالَم‬
َ ‫سالَمُ فَحَيِّنَا رَّبَنَا ّبِال‬
َ ‫ًَهِ ْنكَ ال‬ .
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‫َاّللٰيُنَ سِدْ ىٰذَا‬ ْ‫شزِیْفًا ًَ َت ْعظِ ْيوًا ًَ َت ْكزِ ْیوًا ًَ َهيَاّبَةً ًَسِدْ هَن‬
ْ ‫الْبَيْتَ َت‬ ‫شزَفَو‘ ًََآ َرهَو‘ ِهوَنْ حَجَو‘ اًَِاعْ َت َوزَه‬
َ‘
‫شزِیْفًا‬ْ ‫َت‬ ‫ًَ َت ْعظِ ْيوًا ًَ َت ْكزِ ْیوًا ًَ ِّبزًا‬ .
O Allah, You are the (giver of) security and it is only from You that security is obtained.
O our Lord keep us alive with security (well-being).
O Allah, increase the virtue, grandeur, eminence and awe of this House and that person
who respects and honours this House, from amongst them those who perform Hajj and
Umrah of it, increase their virtue, grandeur, eminence and prosperity.
10. Make the intention for Tawaf of Umrah before starting, “I am performing Tawaf of
Umrah for Allah (SWT)”.
11. It is preferable to recite ُ‫سنِ اهللِ َاهلل‬

ْ ‫ اَآْبَزُ وَ هللِ ا ْلحِ ْودُ ِب‬raise hands (like at the beginning of
Salah) while facing Hajrul-Aswad (black stone) before starting Tawaf and it should only
be done once.
Makhool (RA) narrates that when Rasul-ullah (‫ )ﷺ‬used to enter Makkah and his sight
used to fall on the Kaabah he used to raise his hands, utter the Takbeer (Allahu-Akbar)
and make the dua, “O Allah! You are peace and from You is peace. Keep us alive with
peace. O Allah! Increase the honour, status and magnitude of this house and increase the
honour, status and magnitude of the one who performs Hajj or Umrah of this house.”
*Baihaqi, Musnad Imam Shaf’ae+
Note: There is a difference of opinion amongst Scholars on raising the hands with some
declaring it preferable while others regarding it neither preferable nor blameworthy since
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the Hadeeth mentioned above is Mursal.
12. Before starting Tawaf it is Sunnah to kiss the black stone or point in its direction
(due to crowds etc.). There is no Tahiyatul-Masjid Salah for Masjidul Haram as its
Tahiyatul-Masjid is Tawaf.
Jabir b. Abdullah (RA) reported that when Allah's Messenger (‫ )ﷺ‬proceeded to Mecca,
he came to it (the Black Stone). he kissed it. and moved to his right. and moved quickly in
three circuits, and walked in four circuits.
Narrated Ibn Abbas (RA): In his Last Hajj the Prophet (‫ )ﷺ‬performed Tawaf of the Ka'ba
riding a camel and pointed a bent-headed stick towards the Corner (Black Stone).
[Bukhari]
Tahiyatul-Masjid Salah should not be done upon entering Masjidul-Haram as Tawaf is the
Tahiyatul-Masjid. If one enters the Mosque at the time of Fardh Salah then he should join
the congregation or if the time for Fardh Salah is escaping and one has not prayed then
Fardh Salah should be performed. There is no disagreement amongst Scholars on this
matter [Al-Mughni]
13. Men should expose their right shoulder during Tawaf (for Hajj & Umrah). Men
should also walk briskly and defiantly while jutting their chests and shoulders in the
first three rounds. Tawaf should be done counter clockwise and it is Sunnah to kiss the
black stone or point in its direction (due to crowds etc.) at the completion of each
round while saying ُ‫َاهللُ اَآْبَزُ وَ هللِ ا ْلحِ ْود‬, thus completing seven rounds and both shoulders
should then be covered up.
Narrated Abdullah ibn Abbas (RA): The Apostle of Allah (‫ )ﷺ‬and his Companions
performed umrah from al-Ji'ranah. They went quickly round the House (the Ka'bah)
moving their shoulders) proudly. They put their upper garments under their armpits and
threw the ends over their left shoulders. [Abu Dawud]
Narrated Abdullah bin Umar (RA): The Prophet (‫ )ﷺ‬did Ramal (walking briskly and
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defiantly while jutting chests and shoulders) in (first) three rounds (of Tawaf), and walked
in the remaining four, in Hajj and Umra. [Bukhari]
Narrated Umar ibn al-Khattab (RA): Aslam (RA) said: I heard Umar ibn al-Khattab (RA) say:
What is the need of walking proudly (ramal) and moving the shoulders (while going
round the Ka'bah)? Allah has now strengthened Islam and obliterated disbelief and the
infidels. In spite of that we shall not forsake anything that we used to do during the time
of the Apostle of Allah (‫)ﷺ‬. [Bukhari]
To kiss the black stone or point in its direction (due to crowds etc.) at the completion of
each round is Sunnah and there is no disagreement on this matter. [Fathur-Rabbani]
Note: Imam Nawawi (RA) has reported that to expose the right Shoulder (Idhthiba) and
Ramal (walking briskly and defiantly while jutting chests and shoulders) is Sunnah for
men only and there is no disagreement on the matter. [Fathur-Rabbani] It is Haram to
push and shove people to get near and kiss the black stone and to try to reach near to
Maqam Al-Ibraheem in the state of Ihram.
14. During Tawaf walking should be done outside of Hateem as it is part of Kabah,
during Tawaf a person is free to make any duas or make any Dhik’r or recite the
Qur’aan. It is permissible to talk during Tawaf but it is preferable and superior to
abstain from talking and engage in the remembrance of Allah (SWT).
Narrated 'Aisha (RA): I asked the Prophet (‫ )ﷺ‬whether the round wall (near Ka'ba) was
part of the Ka'ba. The Prophet (‫ )ﷺ‬replied in the affirmative. I (ra) further said, "What
is wrong with them, why have they not included it in the building of the Ka'ba?" He
(‫)ﷺ‬said, "Don't you see that your people (Quraish) ran short of money (so they could
not include it inside the building of Ka'ba)?" I (ra) asked, "What about its gate? Why is it
so high?" He (‫ )ﷺ‬replied, "Your people did this so as to admit into it whomever they
liked and prevent whomever they liked. Were your people not close to the Pre-lslamic
Period of ignorance (i.e. they have recently embraced Islam) and were I (‫ )ﷺ‬not afraid
that they would dislike it, surely I (‫ )ﷺ‬would have included the (area of the) wall inside
the building of the Ka'ba and I (‫ )ﷺ‬would have lowered its gate to the level of the
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ground." [Bukhari]
Narrated Abdullah ibn Abbas (RA): The Apostle of Allah (‫ )ﷺ‬said, “Tawaf of the Kabah
is similar to Salah except that you speak in it and let the one who wants to speak (during
it) speak good. [Tirmidhi]
15. After Tawaf it is preferable (according to the Madhab of Imam Abu Haneefa (RA)) to
kiss the black stone or point in its direction (due to crowds etc.). Then two Rakaat of
Salah should be performed while keeping Maqaam Al-Ibraheem between yourself and
the Kabah, Surah Qul Ya Ayuhal Kaafiron should be recited in the first Rakaah while
Surah Qul Ho Wallahu Ahad should be recited in the second Rakaah.
[2:125] When We made the House (Ka‗bah of Makkah) a frequented place for men, and
a place of peace! Make from the Station of Ibrāhīm a place of prayer. We gave the
(following directive) to Ibrāhīm and Ismā‗īl (Ishmael): ―Purify My House for those who
are to circumambulate (make Tawāf) and those who stay in I‗tikāf, and those who bow
down or prostrate themselves (in prayers).
Narrated 'Abdullah bin 'Umar (RA): When Allah's Apostle performed Tawaf of the Ka'ba
for Hajj or 'Umra, he used to do Ramal during the first three rounds, and in the last four
rounds he used to walk; then after the Tawaf he used to offer two Rakat (near Maqam Al-
Ibraheem) and then performed Tawaf between Safa and Marwa. [Bukhari]
Ja'far b Muhammad (RA) reported on the authority of his father: We went to Jabir b.
Abdullah (RA) and he began inquiring about the people (who had gone to see him) till it
was my turn. I said: I am Muhammad b. 'Ali b. Husain. He (RA) placed his hand upon my
head and opened my upper button and then the lower one and then placed his palm on
my chest (in order to bless me), and I was, during those days, a young boy, and he said:
You are welcome, my nephew. Ask whatever you want to ask. And I asked him but as he
was blind (he could not respond to me immediately), and the time for prayer came. He
stood up covering himself in his mantle. And whenever he placed its ends upon his
shoulders they slipped down on account of being short (in size). Another mantle was,
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however, lying on the clothes rack near by. And he led us in the prayer. I said to him: Tell
me about the Hajj of Allah's Messenger (May peace be upon him). And he pointed with
his hand nine, and then stated: The Messenger of Allah (‫)ﷺ‬stayed in (Medina) for nine
years but did not perform Hajj, then he made a public announcement in the tenth year to
the effect that Allah's Messenger (‫)ﷺ‬was about to perform the Hajj. A large number of
persons came to Medina and all of them were anxious to follow the Messenger of Allah
(‫)ﷺ‬and do according to his doing. We set out with him till we reached Dhu'l-Hulaifa.
Asma' daughter of Umais gave birth to Muhammad b. Abu Bakr. She sent message to the
Messenger of Allah (‫)ﷺ‬asking him: What should 1 do? He (the Holy Prophet) said: Take
a bath, bandage your private parts and put on Ihram. The Messenger of Allah (‫)ﷺ‬then
prayed in the mosque and then mounted al-Qaswa (his she-camel) and it stood erect
with him on its back at al-Baida'. And I saw as far as I could see in front of me but riders
and pedestrians, and also on my right and on my left and behind me like this. And the
Messenger of Allah (‫)ﷺ‬was prominent among us and the (revelation) of the Holy
Qur'an was descending upon him. And it is he who knows (its true) significance. And
whatever he did, we also did that. He pronounced the Oneness of Allah (saying):"
Labbaik,0 Allah, Labbaik, Labbaik. Thou hast no partner, praise and grace is Thine and the
Sovereignty too; Thou hast no partner."
And the people also pronounced this Talbiya which they pronounce (today). The
Messenger of Allah (‫)ﷺ‬did not reject anything out of it. But the Messenger of Allah
(May peace. be upon him) adhered to his own Talbiya. Jabir (Allah be pleased with him)
said: We did not have any other intention but that of Hajj only, being unaware of the
Umra (at that season), but when we came with him to the House, he touched the pillar
and (made seven circuits) running three of them and walking four. And then going to the
Station of Ibrahim, he recited:" And adopt the Station of Ibrahim as a place of prayer."
And this Station was between him and the House. My father said (and I do not know
whether he had made a mention of it but that was from Allah's Apostle [May peace be
upon him] that he recited in two rak'ahs:" say: He is Allah One," and say:" Say: 0
unbelievers." He then returned to the pillar (Hajar Aswad) and kissed it. He then went out
of the gate to al-Safa' and as he reached near it he recited:" Al-Safa' and al-Marwa are
among the signs appointed by Allah," (adding: ) I begin with what Allah (has commanded
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me) to begin. He first mounted al-Safa' till he saw the House, and facing Qibla he
declared the Oneness of Allah and glorified Him, and said:" There is no god but Allah,
One, there is no partner with Him. His is the Sovereignty. to Him praise is due. and He is
Powerful over everything. There is no god but Allah alone, Who fulfilled His promise,
helped His servant and routed the confederates alone." He then made supplication in the
course of that saying such words three times. He then descended and walked towards al-
Marwa, and when his feet came down in the bottom of the valley, he ran, and when he
began to ascend he walked till he reached al-Marwa. There he did as he had done at al-
Safa'. And when it was his last running at al-Marwa he said: If I had known beforehand
what I have come to know afterwards, I would not have brought sacrificial animals and
would have performed an 'Umra. So, he who among you has not the sacrificial animals
with him should put off Ihram and treat it as an Umra. Suraqa b. Malik b. Ju'sham got up
and said: Messenger of Allah, does it apply to the present year, or does it apply forever?
Thereupon the Messenger of Allah (‫)ﷺ‬intertwined the fingers (of one hand) into
another and said twice: The 'Umra has become incorporated in the Hajj (adding):" No,
but for ever and ever." 'All came from the Yemen with the sacrificial animals for the
Prophet (‫)ﷺ‬and found Fatimah (Allah be pleased with her) to be one among those
who had put off Ihram and had put on dyed clothes and had applied antimony. He
(Hadrat'Ali) showed disapproval to it, whereupon she said: My father has commanded
me to do this. He (the narrator) said that 'Ali used to say in Iraq: I went to the Messenger
of Allah (‫)ﷺ‬showing annoyance at Fatimah for what she had done, and asked the
(verdict) of Allah's Messenger (‫)ﷺ‬regarding what she had narrated from him, and told
him that I was angry with her, whereupon he said: She has told the truth, she has told the
truth. (The Holy Prophet then asked 'Ali): What did you say when you undertook to go for
Hajj? I ('Ali) said: 0 Allah, I am putting on Ihram for the same purpose as Thy Messenger
has put it on.
He said: I have with me sacrificial animals, so do not put off the Ihram. He (Jabir) said:
The total number of those sacrificial animals brought by 'Ali from the Yemen and of those
brought by the Apostle (‫)ﷺ‬was one hundred. Then all the people except the Apostle
(‫)ﷺ‬and those who had with them sacrificial animals, put off Ihram, and got their hair
clipped; when it was the day of Tarwiya (8th of Dhu'l-Hijja) they went to Mina and put on
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the Ihram for Hajj and the Messenger of Ailah (‫)ﷺ‬rode and led the noon, afternoon,
sunset 'Isha' and dawn prayers. He then waited a little till the sun rose, and commanded
that a tent of hair should be pitched at Namira. The Messenger of Allah (‫)ﷺ‬then set
out and the Quraish did not doubt that he would halt at al-Mash'ar al-Haram (the sacred
site) as the Quraish used to do in the pre-Islamic period. The Messenger of Allah (may
peace be upon him), however, passed on till he came to 'Arafa and he found that the tent
had been pitched for him at Namira. There he got down till the sun had passed the
meridian; he commanded that al-Qaswa should be brought and saddled for him. Then he
came to the bottom of the valley, and addressed the people saying: Verily your blood,
your property are as sacred and inviolable as the sacredness of this day of yours, in this
month of yours, in this town of yours. Behold! Everything pertaining to the Days of
Ignorance is under my feet completely abolished. Abolished are also the blood-revenges
of the Days of Ignorance.
The first claim of ours on blood-revenge which I abolish is that of the son of Rabi'a b. al-
Harith, who was nursed among the tribe of Sa'd and killed by Hudhail. And the usury of
she pre-Islamic period is abolished, and the first of our usury I abolish is that of 'Abbas b.
'Abd al-Muttalib, for it is all abolished. Fear Allah concerning women! Verily you have
taken them on the security of Allah, and intercourse with them has been made lawful
unto you by words of Allah. You too have right over them, and that they should not allow
anyone to sit on your bed whom you do not like. But if they do that, you can chastise
them but not severely. Their rights upon you are that you should provide them with food
and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold
fast to it, you would never go astray. And you would be asked about me (on the Day of
Resurrection), (now tell me) what would you say? They (the audience) said: We will bear
witness that you have conveyed (the message), discharged (the ministry of Prophethood)
and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then
raised his forefinger towards the sky and pointing it at the people (said):" O Allah, be
witness. 0 Allah, be witness," saying it thrice. (Bilal then) pronounced Adhan and later on
Iqama and he (the Holy Prophet) led the noon prayer. He (Bilal) then uttered Iqama and
he (the Holy Prophet) led the afternoon prayer and he observed no other prayer in
between the two.
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The Messenger of Allah (‫)ﷺ‬then mounted his camel and came to the place of stay,
making his she-camel al-Qaswa, turn towards the side where there we are rocks, having
the path taken by those who went on foot in front of him, and faced the Qibla. He kept
standing there till the sun set, and the yellow light had somewhat gone, and the disc of
the sun had disappeared. He made Usama sit behind him, and he pulled the nosestring of
Qaswa so forcefully that its head touched the saddle (in order to keep her under perfect
control), and he pointed out to the people with his right hand to be moderate (in speed),
and whenever he happened to pass over an elevated tract of sand, he slightly loosened it
(the nose-string of his camel) till she climbed up and this is how he reached al-Muzdalifa.
There he led the evening and 'Isha prayers with one Adhan and two Iqamas and did not
glorify (Allah) in between them (i. e. he did not observe supererogatory rak'ahs between
Maghrib and 'Isha' prayers). The Messenger of Allah (‫)ﷺ‬then lay down till dawn and
offered the dawn prayer with an Adhan and Iqama when the morning light was clear. He
again mounted al-Qaswa, and when he came to al-Mash'ar al-Haram, he faced towards
Qibla, supplicated Him, Glorified Him, and pronounced His Uniqueness (La ilaha illa Allah)
and Oneness, and kept standing till the daylight was very clear.
He then went quickly before the sun rose, and seated behind him was al-Fadl b. 'Abbas
and he was a man having beautiful hair and fair complexion and handsome face. As the
Messenger of Allah (‫)ﷺ‬was moving on, there was also going a group of women (side
by side with them). Al-Fadl began to look at them. The Messenger of Allah (‫)ﷺ‬placed
his hand on the face of Fadl who then turned his face to the other side, and began to see,
and the Messenger of Allah (‫)ﷺ‬turned his hand to the other side and placed it on the
face of al-Fadl. He again turned his face to the other side till he came to the bottom of
Muhassir. 1680 He urged her (al-Qaswa) a little, and, following the middle road, which
comes out at the greatest jamra, he came to the jamra which is near the tree. At this be
threw seven small pebbles, saying Allah-o-Akbar while throwing every one of them in a
manner in which the small pebbles are thrown (with the help of fingers) and this he did in
the bottom of the valley. He then went to the place of sacrifice, and sacrificed sixty-three
(camels) with his own hand. Then he gave the remaining number to 'All who sacrificed
them, and he shared him in his sacrifice. He then commanded that a piece of flesh from
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each animal sacrificed should be put in a pot, and when it was cooked, both of them (the
Holy Prophet and Hadrat 'All) took some meat out of it and drank its soup. The
Messenger of Allah (‫ )ﷺ‬again rode and came to the House, and offered the Zuhr
prayer at Mecca. He came to the tribe of Abd al-Muttalib, who were supplying water at
Zamzam, and said: Draw water. O Bani 'Abd al-Muttalib; were it not that people would
usurp this right of supplying water from you, I would have drawn it along with you. So
they handed him a basket and he drank from it. [Muslim]
Note: It is Haram to push and shove people to get near and kiss the black stone and to try
to reach near to Maqam Al-Ibraheem in the state of Ihram.
16. Make the intention for Sa’ee of Umrah before starting, “I am performing Sa’ee of
Umrah for Allah (SWT)”.
17. It is recommended to kiss the black stone or point in its direction (due to crowds
etc.) while saying ِ‫ ا ْلحِ ْودُ َاهللُ اَآْبَزُ وَ هلل‬before proceeding to Safa as Sa’ee must be started
from there. The entire distance between Safa and Marwah should be covered and at
each end the little incline should be walked and the person should face the Kaabah at
the height, raise hands and make dua. Seven rounds should be completed i.e. from Safa
to Marwah is one round, therefore Sa’ee should culminate at Marwah.
Narrated 'Abdullah bin 'Umar (RA): When Allah's Apostle (‫ )ﷺ‬performed Tawaf of the
Ka'ba for Hajj or 'Umra, he used to do Ramal during the first three rounds, and in the last
four rounds he used to walk; then after the Tawaf he used to offer two Rakat and then
performed Tawaf between Safa and Marwa. [Bukhari] .
18. Engage in remembrance of Alah (SWT) during Sa’ee, make duas and men should
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jog/briskly walk between the two points illuminated by Green lights. Please note that it
is recommended to ascend the two hills (Safa & Marwah) fully.
Narrated Ibn 'Umar(RA): When the Prophet (‫)ﷺ‬performed the Tawaf of the Ka'ba, he
did Ramal during the first three rounds and in the last four rounds he used to walk and
while doing Tawaf between Safa and Marwa, he used to run in the midst of the rain
water passage. [Bukhari]
Jabir ibn Abdullah (RA) narrates that the Messenger of Allah, (‫)ﷺ‬, used to say, "Allah is
greater" three times when he stopped on Safa, and "There is no god but Allah, alone,
without any partner. To Him belong the Kingdom and praise, and He has power over
everything" three times, and make dua. He would then do the same on Marwa.
[Muwatta]
19. After finishing the 7 rounds of Sa’ee it is recommended for men to shave their hair
or have it trimmed although shaving is superior and for women to have their hair
trimmed.
Anas b. Malik (RA) reported that Allah's Messenger (‫ )ﷺ‬came to Mina; he went to the
Jamra and threw pebbles at it, after which he went to his lodging in Mina, and sacrificed
the animal. He then called for a barber and, turning his right side to him, let him shave
him; after which he tiimed his left side. He then gave (these hair) to the people.[Muslim]
Note: Women must trim at approximately one inch (length of a finger-tip).
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Sunnah method & description of Hajj Ifrad
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Sunnah method & description of Hajj Tamauttu
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Sunnah method & description of Hajj Qiran
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Islamic Preparatory School, Wolverhmpton

Abu Salih Muadh Khan (Principle, ISS)

One man show?

Imam Abu Haneefa (RA) and his Fiqh

In Fiqh Imam Abu Haneefa (RA) was the student of:

Imam Abu Haneefa (RA)‘s students

Tributes to one of the greatest of Salaf

How to use this book?

What does the Versions at the bottom mean?

What about differences of opinion?

Fair enough, but how can I help?

Imam Abu Ja`far al-Tahawi (RA):

We say about Allah's unity, believing by Allah's help that:

1. Allah is One, without any partners.

2. There is nothing like Him.

3. There is nothing that can overwhelm Him.

4. There is no god other than Him.

5. He is the Eternal without a beginning and enduring without end.

6. He will never perish or come to an end.

7. Nothing happens except what He wills.

8. No imagination can conceive of Him and no understanding can comprehend Him.

9. He is different from any created being.

18. He created creation with His knowledge.

19. He appointed destinies for those He created.

20. He allotted to them fixed life spans.

31. Every claim to prophethood after Him is falsehood and deceit.

50. He is independent of the Throne and that which is beneath it.

86. People's actions are created by Allah but earned by people .

Note: Intention doesn’t need to be uttered verbally or loudly, it is an action of the

2. Recite Bismillahir Rahmanir Raheem ‫بسن اللھ الزحوي الزحین‬

4. Wash both hands up to the wrists three times.

5. Use a Miswak to clean the teeth.

Abu Hurairah (RA) reported that Rasul-ullah (‫ )ﷺ‬said, “Were it not to be

6. Gargle three times.

Note: In Arabic this is known as Madmadah.

12. Then make Takhleel of the fingers.

13. Then perform Mas’h of the whole head.

14. Then wipe the ears inside and outside.

َ‫اشِد اى ال الَ اال اللَ ّ اشِد اى هحود عبدہ ّ رسْل‬

‫اللھن اجعلٌی هي الخوابیي واجعلٌی هي الوخطھزیي‬

Compulsory actions of Wudhu (Faraidh):

Sunnah actions of Wudhu (Sunan):

Undesirable actions of Wudhu (Makroohat):

1. Ghusl (complete bath) becomes obligatory in the following conditions:

a) When Al-Mani (fluid) is discharged owing to stimulation (whether actual or

b) When a wet dream occurs.

c) When an actual intercourse takes place (even if no discharge occurs).

d) When the private parts meet (even if no discharge occurs).

e) When a woman comes out of her regular menstrual cycle.

Note: Ghusl is not obligatory in the following two conditions:

a) If Al-Mani (fluid) is discharged without desire due to a medical condition, or

2. Ghusl (complete bath) is Sunnah and/or recommended in the following

c) After giving Ghusl to a bier.

d) Before putting on the Ihram.

e) Before entering Makkah.

f) Before entering Madina.

g) Before commencing the stay of Arafah (during Hajj)

Note: It is recommended according to all four Imams of Fiqh to perform Ghusl

3. Make the intention for Ghusl, “I am intending to purify myself”.

Note: Intention doesn’t need to be uttered verbally or loudly, it is an action of the

4. Wash your hands up to the wrists.

Narrated 'Aisha(RA): Whenever the Prophet (‫ )ﷺ‬took a bath after Janaba he

5. Wash all the impurities from your private parts.