Salat (salah) for those muslims whom are either disabled or plagued with impairment

THE PROCESS OF PERFORMING
SALAT (SALAH) WHILE DISABLED OR
PLAGUED WITH IMPAIRMENT
(All images contained in this document are designed in a manner that is not
intended to recreate the creation of Allah!)
Salat (Salah) is the most important pillar in the life of a
Muslim. It is the very act which validates one‟s Islam in the
sight of Allah. As such, Salat cannot be neglected. Moreover,
Salat must be observed daily; even if a Muslim is ill or plagued
with impairment. Thus, the Muslim plagued with illness or

impairment has the same obligations as a healthy person,
regarding performing Salat. As such, this document addresses a
number of scenarios involving performing Salat while engrossed,
ill, plagued with impairment, etc.
Impairment, as it pertains to Salat (Salatul Marid),
concerns the state of being diminished, debilitated, or injured
to such an extent that one cannot perform any number of the
fourteen arkan; i.e., pillars of Salat. Among the criteria which
qualify one for exemption from performing the required positions
of Salat involves the following:
 The fact that one is unable to stand for Salat in the
prescribed manner
 Performing Salat in its prescribed manner will either delay
one‟s recovery or intensify the harmful effects of an
illness
 The difficulty will be so severe that one will be unable to
properly concentrate on the Salat; such as Salatul Khawf
Consequently, Allah in his infinite mercy accommodates those
Muslims afflicted with illness/impairment by enacting alternate
methods for performing particular phases of the Salat. This fact
is evident from Surah Al-Baqarah (2:286) of the Quran which
reads: “On no soul doth Allah Place a burden greater than it can
bear. It gets every good that it earns, and it suffers every ill

that it earns....” Likewise, a hadith collected by Bukhari that
was narrated by Imran bin Husain reports: “I had piles, so I
asked the Prophet (P.B.U.H.) about the prayer. He said, „Pray
while standing and if you cannot, pray while sitting, and if you
cannot do even that, then pray lying on your side.‟” Therefore,
in light of this evidence, any Muslim plagued with an
illnessimpairment which restricts their physical ability to
stand in Qiyam, bow in Ruku, prostrate in Sujud, etc., is
permitted to observe the arkan (pillars) of the Salat while
either sitting or lying down.
The ideal method of sitting in Salat due to illness/impairment:
In the event that the Muslim performing Salat is unable to
pray standing, they should perform the positions of the Salat
while sitting. Ideally, one should be position upon the ground
sitting on their inside left ankle with the right foot upright.

However, it is important to note that sitting cross-legged is
not obligatory. Therefore, it is permissible for the Muslim
performing Salat to sit in any manner which they find to be most
comfortable. This ruling is based on the fact that the hadith of
Bukhari cites the Prophet (P.B.U.H.) as merely saying: “Then
pray while sitting;” without specifying the manner in which the
Muslim performing Salat should sit.
It is also worth mentioning that in the event that the
Muslim performing Salat finds in too difficult to sit on the
ground while performing Salat, they can complete the prayer
while sitting on a chair. However, despite the fact that the
Muslim performing Salat will be sitting, they should envision
performing the prayer in the prescribed standing manner.

The Muslim who performs Salat while sitting on a chair is of two
types:
The first type of sitting pertains to: The Muslim who prays
sitting on a chair throughout the entire Salat; from the opening
Takbir Ihram in Qiyam of the Salat until its completion with
Tasleem. In the event that the Salat is being performed in
congregation, the Muslim in this scenario should align their
backside with the legs of the row of Muslims performing Salat to
their right/left. This will maintain the alignment of the rows.

The legs of the chair in this scenario may extend slightly in
front of or behind the row of Muslims performing Salat.
The second type of sitting pertains to: The Muslim who performs
the Salat standing in Qiyam in the prescribed manner while
intending to sit when either bowing in Ruku and/or when
prostrating in Sujud. In this scenario, the emphasis should be
placed on aligning the worshipper‟s body along with the row of
Muslims performing Salat while they are standing in Qiyam.
Therefore, the chair of the Muslim performing Salat should be

positioned behind the row in a manner that does not disturb the
Salat of the worshippers in the row behind the chair.
The type of chair to place in the row during the congregational
Salat:
When electing to perform Salat while sitting on a chair,
the worshipper should not choose a full-size chair that would
occupy a great deal of space. Ideally, the chair should not be
larger than the Muslim performing Salat. Care should also be
taken not to create an irregularity in the row by using chairs
that recline, swivel, or fail to support one‟s body weight.
Lastly, the chair being used by the Muslim performing Salat
should not be adorned with distracting patterns, images, or

colors which might draw one‟s attention away from focusing on
performing the Salat.
Performing Salat while lying down:
In the event that one‟s illness/impairment is so severe
that it even makes sitting in a chair is too difficult, they are
permitted to perform their Salat while lying down on their right
side with the face directed toward the Qiblah. Nevertheless, if
even this is too difficult, the Salat can be performed while
laying flat on one‟s back with the arms positioned down by the
side of the body.

Moreover, one is even permitted to perform Salat while lying on
their stomach if there is a need to do so.

Lastly, in the event that the Muslim performing Salat is either
engrossed with a child or disturbances created by a child, they
are permitted to perform the Salat while holding the child.
This fact is evident from the hadith of Bukhari wherein Abu
Qatadah reportedly said: “The Prophet (P.B.U.H.) came out
towards us, while carrying Umamah, the daughter of Abi Al-As
(his granddaughter) over his shoulder. He prayed, and when he
wanted to bow, he put her down, and when he stood up, he lifted
her up.” Likewise, Abd-Allah ibn Shaddaad reported from his
father: “The Messenger of Allah (P.B.U.H) came out to lead us in
either Maghrib or Isha one night, and he was carrying Hasan or

Husayn. The Messenger of Allah (P.B.U.H.) came forward and put
(the child) down, and then he said Takbeer and started to pray.
During the prayer, he (P.B.U.H.) prostrated and made his
prostration long. My father said: „I raised my head and I saw
the child on the back of the Messenger of Allaah (P.B.U.H.)
whilst he was prostrating.‟”
PERFORMING SALAT WHILE PLAGUED WITH ILLNESS/IMPAIRMENT:
Pronounce the Adhan (Azan) and Iqamah:
The prescribed method (Sunnah) for calling the Adhan in
Islam is for the Muezzin to pronounce it while standing.

Pronouncing the Adhan while either sitting or lying down is also
permissible; however, one should only do so out of necessity.
Therefore, one should only perform the Adhan in a manner other
than standing whenever there is not another able-bodied male
available to do so. This fact is evident from the hadith of
Bukhari wherein Abu Qatadah reportedly said: “The Prophet
(P.B.U.H.) said to Bilal: “Stand up and give the call to
prayer.” Moreover, another hadith collected by Bukhari that was
narrated from al-Athram by Al-Hasan al-Abdi who reportedly said:
“I saw Abu Zayd, the Companion of the Messenger of Allah
(P.B.U.H.) when his legs had been injured (in battle) for the
sake of Allah, giving the Adhan whilst seated.

Takbiratul-Ihram (The opening takbir):
After establishing the Shuroot (preconditions) to perform
Salat, one should then make their Niyah (intention) and commence
the Salat by performing Takbiratul-Ihram. The hands of the
Muslim performing Takbiratul-Ihram are to be raised up to the
level of the shoulders during the opening takbir. In some
instances the fingers of the Muslim performing Salat appear as
if they are near to the level of the ears. The evidence for this
practice is the hadith collected by Bukhari wherein Muhammad bin

Amr bin Ata reportedly said: “I was sitting with some of the
companions of the Messenger of Allah's (P.B.U.H.) and we were
discussing the way in which the Messenger of Allah (P.B.U.H.)
made Salat. Abu Humaid As-Saidi said, „I remember the prayer of
the Messenger of Allah (P.B.U.H.) better than any one of you...
I saw him raising both his hands up to the level of the
shoulders on saying the Takbir...‟” Moreover, another hadith
from the collection of Bukhari that was narrated by Malik b.
Huwairith reports: “The Messenger of Allah (P.B.U.H.) raised his
hands opposite his ears at the time of reciting the takbir (i.e.
at the time of beginning the Salat) and then again raised his
hands opposite the ears at the time of bowing and when he lifted
his head after bowing he said: „Allah listened to him who
praised Him,‟ and did like it (raised his hands up to the
ears).”
In the event that the Muslim performing Salat is plagued
with illness/impairment, a genuine attempt should be made to
perform as much of the raising of the hands for the opening
takbir as physically possible. Therefore, if the Muslim
performing Salat is either engrossed or has an injury to their
shoulder/arm, they should attempt to perform Takbiratul-Ihram by
raising their fully functional arm up to the level of their
shoulder.

Furthermore, in the event that the Muslim performing Salat is
totally immobilized, they are permitted to perform Takbiratul-
Ihram by envisioning the act of worship.

Qiyam (Standing in the 1st
rakah):
Immediately after reciting the first takbir (Takbiratul
Ihram) by audibly saying Allahu Akbar and raising both hands up
to the level of the shoulders, the Muslim performing Salat
should assume the Qiyam position. Qiyam is the first essential
position which must be observed. Qiyam is defined as, “to
stand.” While in the Qiyam position, the arms of the Muslim
performing Salat should be folded (Qabd) in a manner which
places the palm of the right hand over the left wrist/forearm;
in an area ranging from either directly on the chest or slightly
below the navel.

Qabd: Folding the arms in Qiyam
The Muslim performing Salat is also permitted to grasp the left
wrist/forearm with the right hand while in Qiyam.

The evidence for this ruling is a hadith in the collection of
Bukhari wherein Sahl bin Sa‟d narrated: “The people were ordered
to place the right hand on the left forearm in the prayer. Abu
Hazim said, „I knew that the order was from the Prophet
(P.B.U.H.).‟” Furthermore, in a hadith collected by Abu Dawud,
Tawus reportedly said: “The Messenger of Allah (P.B.U.H.) used
to place his right hand on his left hand, and then he folded
them strictly on his chest in prayer.” However, another
narration in the collection of Abu Dawud that was narrated by
Abu Hurayrah reports: “(The established way of folding the hands
is) to hold the hands by the hands (right holding left) in
prayer below the navel.” Therefore, in order to avoid engaging
into petty bickering over which method is ideal, one can merely
comply with the directive in Surah Al-Fatihah of the Quran and
follow the siratul mustaqim (the straight path; i.e., the middle
course), by placing the right hand over the left forearm which
will basically force one‟s hands to be positioned in an area
below the chest and above the navel. Allah knows best!

Bukhari wherein Sahl bin Sa‟d narrated: “The people were ordered
to place the right hand on the left forearm in the prayer...‟”
However, in the event that the Muslim performing Salat is unable
to place their right hand on their left wrist/forearm, they are
permitted to observe standing in Qiyam with their arms
positioned down by their side/hips (Sadl). A famous example of
this concession involves Imam Malik of the Malaki Madhab. As the
story goes, Imam Malik refused to accept the position of a Qadi
(judge). As a result of his noncompliance, he was beaten so
severely that he could no longer place his hands on his chest
when performing Salat. Consequently, due to the severity of his
injuries, he was forced to observe Qiyam with his hands
positioned down by his side/hips.

In the event that even the mere standing in Qiyam with the
arms hanging down by one‟s side/hips cannot be performed without
placing a great deal of difficulty on the Muslim performing
Salat, the position may be observed while either sitting or
lying down.
Therefore, if one intends to perform Qiyam while seated, they
should sit with their arms folded in the prescribed manner.

Moreover, if one‟s impairment presents an even greater physical
challenge that cannot be alleviated by merely sitting, Qiyam
should then be observed while lying on the right side of the
body with the arms folded in the prescribed manner. Lastly,
Islam even accommodates the Muslim performing Salat by enabling
them to perform Qiyam while lying flat on their back without
having to fold their arms in the prescribed manner if the need
presents itself.
The evidence for this ruling is a hadith collected by Bukhari
wherein Imran bin Husain narrated: “I had piles, so I asked the

Prophet (P.B.U.H.) about the prayer. He said, „Pray while
sitting, and if you cannot do even that, then pray lying on your
side.‟” In light of this evidence, it is also important to note
that in the evnt that a Muslim performs Salat while either
sitting or lying down without a valid excuse, the reward of
their Salat will be diminished. This fact is evident from a
hadith that was narrated by Abdullah bin Buraida who reportedly
said: “Imran bin Husain had piles (hemorrhoids). Once Abu Ma mar
narrated from Imran bin Husain: „I asked the Prophet (P.B.U.H.)
about the prayer of a person while sitting.‟ He (P.B.U.H.) said:
„It is better for one to pray standing; and whoever prays
sitting gets half the reward of that who prays while standing;
and whoever prays while lying gets half the reward of those who
prays while sitting.‟”
It is also worth mentioning that whenever it becomes
necessary for the Muslim performing Salat to perform a
particular aspect of the prayer while either sitting or lying
down special care must be paid toward adhering to the etiquettes
of the prayer. Therefore, while observing the Qiyam position
while either sitting or lying down, the Muslim performing Salat
must face the direction of the Qiblah (direction of Mecca),
space their feet shoulder width apart, look down at the
projected place of prostration, etc.

This fact is evident from the hadith of Bukhari wherein Malik
reportedly said: “We came to the Prophet (P.B.U.H.) and stayed
with him for twenty days and nights. We were all young and of
about the same age. The Prophet (P.B.U.H.) was very kind and
merciful. When he (P.B.U.H.) realized our longing for our
families, he (P.B.U.H.) asked about our homes and the people
there and we told him. Then he (P.B.U.H.) asked us to go back to
our families and stay with them and teach them (the religion)
and to order them to do good things. He (P.B.U.H.) also
mentioned some other things which I have (remembered or)
forgotten. The Prophet (P.B.U.H.) then added, „Pray as you have

seen me praying and when it is the time for the prayer one of
you should pronounce the Adhan and the oldest of you should lead
the prayer.‟”
Recitation in Qiyam:
After entering the Qiyam position, it is recommended that
the Muslim performing Salat should silently seek refuge with
Allah from Shaytan and then silently recite the Thana (Sana)
prior to the reciting what is required. The evidence for these
instructions is found in the hadith of Bukhari which reads: “The
only thing which should be read prior to the Fatihah is the
Refuge (Thana) and the bismiallah.‟” Thana is performed by
silently saying: “Subhana kallahumma wa bi hamdika wa tabara
kasmuka wa ta‟ala jadduka wa la ilaha ghairuka (Glory to You, O
Allah, and to You is the praise, and blessed is Your name, and
exalted is Your majesty, and there is none to be worshipped
besides You).”
،‫بحمدك‬ ‫و‬ ‫اللهم‬ ‫سبحاوك‬‫غيرك‬ ‫إله‬ ‫وال‬ ،‫جدك‬ ‫تعالى‬ ‫و‬ ،‫اسمك‬ ‫وتبارك‬
The evidence for this practice is the hadith of Imam Muslim,
wherein Abda reportedly said: “Umar b. al-Khattab used to recite
loudly (loudly only for demonstration purposes) these words:
„Subhanak Allahumma wa bi hamdika wa tabarakasmuka wa ta'ala
jadduka wa la ilaha ghairuka (Glory to Thee, O 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)...‟” It is also worth mentioning that another supplication
is recorded in a hadith collected by Bukhari, wherein Abu
Huraira reportedly said: “Allah‟s Apostle (P.B.U.H.) used to
keep silent between the Takbir and the recitation of Quran
(before Al-Fatihah of the first rakah) and that interval of
silence used to be a short one. I said to the Prophet (P.B.U.H.)
„May my parents be sacrificed for you! What do you say in the
pause between Takbir and the recitation?‟ The Prophet (P.B.U.H.)
said, I say, 'Allahumma, ba‟id baini wa baina khatayaya kama
ba‟adta baina-l-mashriqi wa-l-maghrib. Allahumma, naqqim min
khatayaya kama yunaqqa-ththawbu-l-abyadu mina-ddanas. Allahumma,
ighsil khatayaya bil-ma'i wa-th-thalji wal-barad (This
translates into English as: „O Allah! Set me apart from my sins
(faults) as the East and West are set apart from each other and
clean me from sins as a white garment is cleaned of dirt (after
thorough washing). O Allah! Wash off my sins with water, snow
and hail").‟”
Immediately after silently reciting Thana, the Muslim
performing Salat should perform Ta‟awwudh (Seek refuge with
Allah from Satan). This act of worship is accomplished by

silently saying: A‟oodhu billahi minash-shaitanir-rajim (I seek
refuge in Allah from Shaitan, the accursed one).
‫الرجيم‬ ‫الشيطان‬ ‫مه‬ ‫باهلل‬ ‫أعىذ‬
The evidence for this practice is Surah Al-Nahl (16:98) of the
Quran which reads: “Fa-izaa qara‟-tal-Qur-„aana fasta-„iz
billaahi minash-Shaytanir-rajeem (So when you recite the Quran,
seek refuge with Allah from the accursed Shaitan).” After
completing Ta‟awwudh one should begin the recitation of Surah
Al-Fatihah by saying the Arabic words “Bismillah al-Rahman al-
Rahim,” which translates into English as “In the name of Allah,
the Most Gracious, the Most Merciful” either audibly or
silently. The evidence for this ruling is a hadith in the
collection of Imam Muslim wherein Anas reportedly said: “I
observed prayer along with the Messenger of Allah (P.B.U.H.) and
with Abu Bakr, Umar, and Uthman, but I never heard any one of
them reciting Bismillah - Al-Rahman - Al-Rahim loudly.” However,
the permissibility for reciting Bismillah Al-Rahman Al-Rahim
audibly is the hadith of Tirmidhi wherein Ibn Abbas reportedly
said: “Allah's Messenger (P.B.U.H.) commenced his Salat with
„Bismillah Al Rahman Al Rahim‟ (In the name of Allah, the
compassionate, the merciful).”

Now, after silently reciting the Thana (Sana) and
Ta‟awwudh (Seeking refuge from Shaytan), Surah Al-Fatihah of the
Quran should be recited along with another Surah or section of a
Surah from the Quran. It is also important to note that the
recitation during the first two rakat of Salat can occasionally
be audible as in the case of Fajr, Maghrib, and Isha; whereas,
the complete Quranic recitation in Dhuhr and Asr, and the third
and fourth rakat of every Salat must be performed silently. The
evidence for reciting Surah Al-Fatihah in Salat is the hadith
Qudsi of Bukhari wherein Ubada bin As Samit narrated: “Allah‟s
Apostle (P.B.U.H.) said, „Whoever does not recite Al-Fatihah in
his prayer, his prayer is invalid.‟” Further evidence is also
found in the hadith of Imam Muslim wherein Abu Hurayrah narrated
that the Prophet (P.B.U.H.) reportedly said: “A prayer performed
by someone who has not recited the Essence of the Quran (1)
during it is deficient (and he repeated the word three times),
incomplete. Someone said to Abu Hurayrah: [Even though] we are
behind the imam? (2) He said: Recite it to yourself, for I have
heard the Prophet (P.B.U.H.) say: Allah (mighty and sublime be
He), had said: I have divided the prayer between Myself and My
servant into two halves, and My servant shall have what he has
asked for. When the servant says: Al-hamdu lillahi rabbi l-
alamin (3), Allah (mighty and sublime be He) says: My servant
has praised Me. And when he says: Ar-rahman ir-rahim (4), Allah

(mighty and sublime be He) says: My servant has extolled Me, and
when he says: Maliki yawm id-din (5), Allah says: My servant has
glorified Me - and on one occasion He said: My servant has
submitted to My power. And when he says: Iyyaka na budu wa
iyyaka nasta in (6), He says: This is between Me and My servant,
and My servant shall have what he has asked for. And when he
says: Ih di nas-sira tal- mustaqim, siratal ladhina an amta
alayhim ghayril-maghdubi alayhim wa lad-daallin (7), He says:
This is for My servant, and My servant shall have what he has
asked for.‟”
Saying, “ameen” at the conclusion of Surah Al-Fatihah:
After reciting surah Al-Fatihah, one should then say
“ameen.” (Silently in a silent prayer and audibly in an audible
prayer) The evidence for these ruling is a hadith in the
collection of Tirmidhi wherein Alqama ibn Waeel narrated from
his father: “The Prophet (P.B.U.H.) after reciting the words
GHAIRIL MAGDUBI ALAIHIM WA LAD DALLIN, read AMEEN with a silent
voice.” Also, in a hadith collected by Bukhari, Abu Huraira
narrated: “The Prophet (P.B.U.H.) said, „When the Imam says:
„Ghai ril-Maghdubi Alaihim Walad-Dallin (i.e. not the path of
those who earn Your Anger, nor the path of those who went
astray, then you must say, „ameen,‟ for if one‟s utterance of
„ameen‟ coincides with that of the angels, then his past sins

will be forgiven.‟” However, it is important to note that the
reciting of “ameen” should be elongated. The proof for this
ruling is the hadith of Tirmidhi wherein Wail ibn Hujr
narrated: “Having heard the Prophet (P.B.U.H.) recite (in the
Salat the last verse of al-Fatihah) and say (Ameen), he
prolonged his voice.”
Surahs from the Quran to recite during each Salat:
After reciting Surah Al-Fathihah, the Prophet (P.B.U.H.)
would generally recite various Surahs from the Quran during the
first two rakat of the five daily fard Salat. During the Fajr
Salat the Prophet (P.B.U.H.) would generally recite Surah Al-
Waqiah (chapter 56), Al-Takwir (chapter 81), Al-Zalzalah
(chapter 99) in either the first or second rakah. It is also
related that the Prophet (P.B.U.H.) used to recite an average of
sixty verses from a number of the longer Surahs (Tiwal Mufassal)
from the Quran; namely, Surah Al-Rum (chapter 30), Yasin
(chapter 36), and Al-Saffat (chapter 37). The evidence for this
ruling is a hadith collected by Bukhari wherein Abu Barzah al-
Aslami reported: “Allah‟s Messenger (P.B.U.H.) used to turn to
finish his morning prayers at a time when a person could
recognize the person who was sitting next to him. He would
recite between 60 and 100 verses.” However, on other occasions
the Prophet (P.B.U.H.) would recite short Surahs; generally, due

to travel, illness or the crying of infants. This fact is also
evident from a hadith collected by Bukhari wherein Abu Qatadah
Al-Harith bin Rib‟i reported: “The Messenger of Allah (P.B.U.H.)
said, „I stand up to lead Salat with the intention of prolonging
it (recite long Surahs). Then I hear the crying of an infant and
I shorten the Salat (recite short Surahs) lest I should make it
burdensome for his mother.‟” Furthermore, on Friday, it was the
Sunnah of the Prophet (P.B.U.H.) to recite Surah Al-Sajdah
(chapter 32) during the first rakah of the Fajr Salat and Surah
Al-Insan (chapter 76) during the second rakah. The evidence for
this ruling is a hadith collected by Bukhari wherein Abu Huraira
reportedly said: “The Prophet (P.B.U.H.) used to recite the
following in the Fajr prayer of Friday, „Alif, Lam, Mim, Tanzil‟
(Surah Al-Sajdah) and „Hal-ata-ala-l-Insani‟ (i.e. Surah Al-
Insan).”
While performing the Dhuhr Salat, the Prophet (P.B.U.H.)
occasionally recited Surah Al-Tariq (Chapter 86), Surah Al-Buruj
(Chapter 85), and Surah Al-Layl (Chapter 92). He used to recite
approximately thirty ayat (verses) during the first and second
rakah; making the recitation of the first rakah longer than that
of the second. Moreover, one will be adhering to the Sunnah of
the Prophet (P.B.U.H.) if they were to recite any Surah from Al-
Hujurat (Chapter 49) to Surah Al-Buruj (Chapter 85). This group

of Surahs is referred to as Tiwal Mufassal (long Surahs).
Likewise, while performing the Asr Salat, the Prophet (P.B.U.H.)
used to recite the same Surahs in the same format as he did
during the Dhuhr Salat; except, he would generally reduce his
recitation to approximately fifteen verses in the first rakah
and half of that in the second. The evidence for these rulings
is the hadith of Bukhari wherein Abdullah bin Abi Qatada
reported: “My father said, „The Prophet (P.B.U.H.) in Zuhr
prayers used to recite Al-Fatiha along with two other Suras in
the first two Rakat: a long one in the first Rakah and a shorter
(Surah) in the second... In the Asr prayer the Prophet
(P.B.U.H.) used to recite Al-Fatiha and two more Suras in the
first two Rakat and used to prolong the first Rakah...‟” What is
more, a hadith in the collection of Imam Muslim that was
narrated by Abu Sa‟id al-Khudri reports: “The Apostle of Allah
(P.B.U.H.) used to recite in every rakah of the first two rakat
of the noon prayer (Dhuhr) about thirty verses and in the last
two about fifteen verses or half (of the first rakah); and in
every rakah of the Asr prayer of the first two rakat about
fifteen verses and in the last two verses half (of the first
ones).” Lastly, in a hadith collected by Abu Dawud that was
narrated by Jabir Ibn Samurah reports: “The Apostle of Allah
(P.B.U.H.) used to recite in the noon and afternoon prayer: „By
the Heaven and the Morning Star (Surah 86), By the Heaven,

holding mansions of the stars (Surah 85), and similar Surahs of
equal length.‟”
During the Maghrib Salat, one should generally recite from
among the shorter Surahs (Qisar Mufassal); such as Surah Al-
Zalzalah (Chapter 99) to Surah An-Nas (Chapter 114). Moreover,
it was the Sunnah of the Prophet (P.B.U.H.) to recite Al-
Mursalat (Chapter 77), Al-Tur (Chapter 52), Al-Kafirun (Chapter
109), Al-Ikhlas (Chapter 112), Al-Dukhan (Chapter 44), etc. The
evidence for this ruling is a hadith collected by Bukhari
wherein Ibn Abbas reportedly said: “(My mother) Ummul-Fadl heard
me reciting „Wal Mursalati Urfan (Surah 77)‟ and said, „O my
son! By Allah, your recitation made me remember that it was the
last Surah I heard from Allah‟s Apostle (P.B.U.H.). He recited
it in the Maghrib prayer.‟” Moreover, another hadith collected
by Bukhari that was narrated by Jubair bin Mut‟im reports: “My
father said, „I heard Allah‟s Apostle (P.B.U.H.) reciting „At-
Tur (Surah 52)‟ in the Maghrib prayer.‟” Abdullah Ibn Masood
also reported in a hadith collected by Tirmidhi: “He (P.B.U.H.)
recited Al-Kafirun (109) and Al-Ikhlas (112) in the two rakat
after Maghrib.” Moreover, another hadith collected by Tirmidhi
reports: “Umar wrote to Abu Musa to recite qisar mufassal [from
Surah al-Bayyinah (98) to al-Nas (114).”

Finally, during the Isha Salat, one should recite from the
medium-Mufassal Surahs; namely Al-Buruj (Chapter 85) to Al-
Bayyinah (Chapter 98). Moreover, it was the Prophet‟s (P.B.U.H.)
Sunnah to recite Surah Al-Shams (Chapter 91), Surah Al-Inshiqaq
(Chapter 84), and Surah Al-Tin (Chapter 95). Nevertheless, he
(P.B.U.H.) disliked for the one leading the Isha Salat to recite
the longer Surahs from the Quran. This fact is evident from a
hadith collected by Bukhari wherein Amr narrated: “Jabir bin
Abdullah said, „Mu‟adh bin Jabal used to pray with the Prophet
(P.B.U.H.) and then go to lead his people in prayer. Once he led
the Isha prayer and recited Surat „Al-Baqarah.‟ Somebody left
the prayer and Mu‟adh criticized him. The news reached the
Prophet (P.B.U.H.) and he said to Mu‟adh, „You are putting the
people to trial,‟ and repeated it thrice (or said something
similar) and ordered him to recite two medium Surahs of
Mufassal.‟” Moreover, another hadith from the collection of
Bukhari that was narrated by Abu Hurairah reports: “Allah‟s
Apostle (P.B.U.H.) said, „If anyone of you leads the people in
the prayer, he should shorten it for amongst them are the weak,
the sick and the old; and if anyone among your prays alone then
he may prolong (the prayer) as much as he wishes.‟” Lastly, a
hadith collected by An-Nasa‟I that was narrated by Sulayman ibn
Yasar from Abu Hurayrah reports: “I never prayed behind anyone
whose prayer was more like that of the Messenger of Allah

(P.B.U.H.) than so and so. Sulaymaan said: „He would make the
first two rakat of Zuhr lengthy and the last two shorter. He
would make Asr brief. In Maghrib he would recite the short
Surahs from Al-mufassal. In „Isha‟ he would recite medium-length
Surahs from Al-mufassal; and in Fajr he would recite long
Surahsfrom Al-mufassal.‟”
Ruku (Bowing):
After completing the recitation of Surah Al-Fatihah and
another Surah or section of a Surah from the Quran while
standing in the Qiyam position, the hands of the Muslim
performing Salat are to again be raised up to the level of the
shoulders.

This raising of the hands after pronouncing the takbir is
referred to as Raf al-yadayn/Raful yadayn. The evidence for the
practice of raising one‟s hands up to the level of the shoulders
while saying the second takbir is the hadith collected by Abu
Dawud wherein Ali ibn Abu Talib reportedly said: “When the
Apostle of Allah (P.B.U.H) stood for offering the obligatory
prayer, he uttered the takbir (Allah is most great) and raised
his hands opposite to his shoulders (Raful yadayn); and he
(P.B.U.H) did like that when he finished the recitation (of the
Quran) and was about to bow...” Further evidence is found in the
hadith of Bukhari wherein Salim ibn Abdullah narrated from his
father: “The Messenger of Allah (P.B.U.H.) used to raise his
hands level with his shoulders when he began the prayer and when
he said the takbir for Ruku.”
After audibly reciting the second takbir, the Muslim
performing Salat should calmly enter the Ruku position. The Ruku
position is performed by bowing in a manner that positions the
back of the Muslim performing Salat into a 90 degree angle.
While in the Ruku position, the Muslim performing Salat should
place the palms of both hands upon their knees with the fingers
spread. The feet should also be spaced shoulder width apart
while observing the Ruku position. It is also worth mentioning

that the eyes of the Muslim performing Salat should be position
downward towards the place of prostration.
Next, while in this position, the Muslim performing Salat should
inaudibly say, “ ‫العظيم‬ ‫ربي‬ ‫سبحان‬ - Subhana Rabbi Al-Azim (glory to
my lord the great), three times.” The evidence for this ruling
is a hadith in the collection of Bukhari wherein Abu Humayd As-
Saa‟idi reported: “When the Prophet (P.B.U.H.) made Ruku, he
(P.B.U.H.) would firmly put his hands on his knees while making
his back straight.” Likewise, a hadith collected by Abu Dawud
that was reported by Abu Humayd reports: “Then he (P.B.U.H.)

bowed and kept his palms on his knees as if he was grasping them
...” Another narration reports: “He spread his fingers out.”
It is also important to note that with regard to those
arkan which one is unable to perform via traditional methods,
i.e., those which must be completed by means of utilizing either
a sitting/lying position, they should be observed by employing
either physical gestures or mental enactments.
Therefore, one should observe as much of a particular position
as possible by utilizing physical gestures such as
bowing/nodding one‟s head, etc.

Nevertheless, if performing physical gestures are even too
difficult, as in the case of quadriplegia, then one should
perform the required positions via moving their eyes or
utilizing mental enactments; i.e., envision performing the
positions of Salat.

The evidence for this ruling is a hadith collected by Baihaqi
wherein Jabir reportedly said: “The Messenger of Allah
(P.B.U.H.) visited a sick person and found him praying on a
cushion. The Prophet (P.B.U.H.) pushed it aside and said: „Pray
on the ground if you can, and if you cannot, then pray by making
gestures, and make your Sajdah (prostration) lower than your
Ruku (bowing).‟”
Qawmah (the standing again after Ruku) and observing I‟tidal:
Next, after inaudibly saying ‫العظيم‬ ‫ربي‬ ‫سبحان‬ - Subhana Rabbi
Al‟Azim (glory to my lord the highest) three times, one should

then begin the process of slowly straightening their back toward
an upright position (Qawma) while simultaneously saying audibly,
‫هللا‬ ‫سمع‬‫دم‬ ‫لمه‬ - Sami‟Allahu liman hamidah (Allah hears those who
praise him), ‫الحم‬ ‫ولك‬ ‫ربنا‬ . Then, once the back is completely
straightened, audibly say: Rabbana wa lakal hamd (our Lord, all
praise is for you) to establish the I‟tidal position.
Special note: Duah Qawmah can also be made by silently saying:
“Kathiran taiyiban mubarakan fihi (many good and blessed

praises).” The evidence for this ruling is a hadith collected by
Bukhari wherein Rifa‟a bin Rafi Az-Zuraqi reportedly said: “One
day we were praying behind the Prophet (P.B.U.H.). When he
(P.B.U.H.) raised his head from bowing, he (P.B.U.H.) said,
„Sami‟a-l-lahu Liman hamida.‟ A man behind him said, „Rabbana
walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi (O our
Lord! All the praises are for You, many good and blessed
praises).‟ When the Prophet (P.B.U.H.) completed the prayer, he
asked, „Who has said these words?‟ The man replied, „I.‟ The
Prophet (P.B.U.H.) said, „I saw over thirty angels competing to
write it first.‟”
Sujud (Sajdah/Prostration):
After completing the Ruku phase of the Salat by standing
fully erect in I‟tidal (Qawmah) and audibly saying ‫الحم‬ ‫ولك‬ ‫ربنا‬
Rabbana wa lakal hamd (our Lord, all praise is for you), audibly
pronounce the third takbir. Moreover, when pronouncing the third
takbir, it is permissible to either raise both hands up to the
level of the shoulders (raful yadayn), during the takbir, or
simply leave them hanging down by the hips/legs prior to
proceeding with the Sujud position after pronouncing the takbir.
The evidence for raising the hands during the takbir after
rising up from Ruku is the hadith of Bukhari wherein Ibn Umar
reportedly said: “The Prophet (P.B.U.H.) used to raise his hands

up to the level of his shoulders when opening the prayer; and on
saying the takbir for bowing (Ruku) and on raising his head from
bowing. He did not do that (i.e. raising his hands) in
prostrations.”
Likewise, the evidence for not raising the hands after rising up
from Ruku is the hadith of Abu Dawud wherein Alqama reports that
Abdullah ibn Mas‟ud allegedly said: “Should I not demonstrate
the prayer of the Messenger of Allah (P.B.U.H.) for you” He
performed the prayer, and did not raise his hands except during
the opening takbir.”
After completing Ruku, the Muslim performing Salat is
permitted to enter the Sujud position (prostration) by placing

either the palms of both hands on the ground before the knees or
by placing the knees on the ground before the hands.
The evidence for the permissibility to enter Sujud with the
knees coming into contact with the ground before the hands is
the hadith of Abu Dawud wherein Waa‟il ibn Hajar narrated: “I
saw the Messenger of Allah (P.B.U.H.), when he did Sujud placing
his knees down (on the ground) before his hands, and when he got
up he raised his hands before his knees.” This is the position
accepted by the Hanafi, Shafi‟i and Hanbali Madhabs. However,
the Maliki Madhab prefers prostrating with the hands touching

the ground before the knees. The evidence supporting the Maliki
Madhab‟s position is the hadith of Abu Dawud wherein Abu Huraira
reportedly said: “The Messenger of Allah (P.B.U.H.) said „When
one of you prostrates, he should not kneel as the animal kneels;
instead, he should place his hands down before his knees.‟”
In the Sujud position, the worshiper must prostrate in a
manner that establishes seven points of contact with the ground;
namely, the forehead and nose (1), the palms of both hands (2),
both knees (2), and the toes of both feet (2).
This fact is evidence from the hadith of Bukhari wherein Ibn
Abbas reportedly said: “The Prophet (P.B.U.H.) was ordered (by
Allah) to prostrate on seven parts and not to tuck up the

clothes or hair (while praying). Those parts are: the forehead
(along with the tip of nose), both hands, both knees, and the
(toes of) both feet.”
In fact, the Muslim performing Salat will be deemed
negligent if they fail to prostrate without simultaneously
establishing seven points of contact with the ground.
Nevertheless, one should not go to extremes when prostrating;
such as to lower their body to such an extent that the elbows
rest upon the ground like a dog.
This fact is evident from the hadith of Bukhari wherein Anas bin
Malik reportedly said: “The Prophet (P.B.U.H.) said, „Be
straight in the prostrations and none of you should put his

forearms on the ground (in the prostration) like a dog.‟”
Therefore, the forearms of the Muslim performing Salat should be
positioned away from the ground and away from the body; as if
they were positioned to do pushups. The toes should also be
facing towards the direction of the Qiblah and the fingers of
the hands should not be spread apart.
As for the manner of performing Sujud by the Muslim plagued
with illness/impairment, if one can perform all of the positions
while standing (Qiyam and Ruku) in the prescribed manner, but
cannot prostrate without suffering a great deal of discomfort,
they should perform the Sujud portion of the Salat while seated.
Salat while standing in Qiyam and Ruku but sitting for Sujud:

Consequently, the Muslim performing Sujud while seated should
always place the palms of the hands atop of their knees. This
also applies to the Muslim performing Sujud while either lying
on their side or lying flat on their back. Moreover, it is not
necessary for the Muslim performing Salat while seated to
position their hands in a manner that would emulate prostrating
upon the ground. Designer prayer chairs are also discouraged.
Nevertheless, it is important to note that whenever the Muslim
performing the Sujud position of the Salat is either sitting or

lying down, they should envision themself prostrating in the
prescribed manner; i.e., upon seven bones.
Furthermore, in the event that the Muslim performing Salat is
able to stand in Qiyam but finds it difficult to bow in Ruku and
prostrate in Sujud, they should perform the Salat by standing in
Qiyam in the prescribed manner and then sit on a chair when
bowing in Ruku and prostrating in Sujud. Moreover, the Muslim

performing Salat should envision performing the bowing in Ruku
and prostratating in Sujud in the prescribed manner.
Consequently, if one must perform Salat while sitting, they
should bend lower for the prostration of Sujud than for the
bowing of Ruku. This fact is evident from the hadith of Al-
Bukhari wherein Jabir reportedly said: “The Messenger of Allah
(P.B.U.H.) visited a sick person and found him praying on a
cushion. The Prophet (P.B.U.H.) pushed it aside and said: „Pray

on the ground if you can, and if you cannot, then pray by making
gestures, and make your Sajdah lower than your Ruku.‟”
Furthermore, when performing Sujud, while sitting or otherwise,
the four fingers of each hand should be together while resting
upon the knees. The evidence for this ruling is the hadith of
Bukhari wherein Abu Humaid reported: “When the Prophet
(P.B.U.H.) prostrated, his fingers would be neither spread out
nor clasped together, and his toes would be directed toward the
Qiblah (direction of Mecca).”

The evidence for this ruling is the hadith of Abu Dawud which
reads: “(In Sujud), He (P.B.U.H.) would support himself on his
palms (and spread them), and put his fingers together.”
Furthermore, a hadith collected by Imam Muslim that was narrated
by Abdullah bin Zubayr reports: “When the Messenger of Allah
(P.B.U.H.) sat in prayer ... placed his left hand on his left
thigh and his right hand on his right thigh.”
Lastly, the Muslim performing Sujud while completely
incapacitated, as in the case of the individual enveloped in a

complete body cast, should perform the position either with
their eyes or by envisioning themself prostrating in Sujud.
Once the Muslim performing Salat has entered the first
Sujud of the first rakah, they should align their fingers and
toes towards the Qiblah; positioning the palms away from the
head and body (level with the shoulders), as with the position
for doing pushup. The four fingers of the hands should also be
close together but not cupped (thumb free). The nose and
forehead should also be placed upon the ground in order to
establish seven points of the contact while prostrating in
Sujud; i.e., the forehead and nose, both hands, both knees, and
the tips of the toes of both feet should establish contact with
the ground.

After establishing seven points of contact with the ground
in Sajdah, one should become completely at ease/relaxed while
keeping their eyes open and silently say, “Subhana Rabbiy al-
A‟la” (Glorified is my Lord, the highest/supreme), three times.
(Subhana Rabbiy al-A‟la can be repeated more than three times,
so long as it is done in odd number units such as 3, 5, 7, etc.)
The evidence for this practice is the hadith of Imam Muslim
wherein Abu Hurairah reportedly said: “The Messenger of Allah
(P.B.U.H.) said: „The nearest a servant comes to his Lord is
when he is prostrating himself, so make supplication (in this
state).‟” Moreover, a hadith collected by Abu Dawud reports,

supplicate in Sujud by silently saying: “Glory is to my Lord,
the Most High.”
It is also important to note that there is also a
difference of opinion regarding the position of the feet during
Sajdah (prostrating in Sujud); namely, should the feet be placed
together while prostrating or spaced apart. The evidence
presented by those who prefer keeping the feet together during
Sujud is the hadith of Bukhari wherein Aishah reportedly said:
“I noticed that the Messenger of Allah (P.B.U.H.) was not there
and he had been with me in my bed. I found him prostrating, with
his heels together and his toes turned towards the Qiblah ...”
Based on the above mentioned hadith, keeping the feet
together is a Sunnah of the Prophet (P.B.U.H.). As such, when
performing Sajdah, one is permitted to prostrate with their feet

together, while ensuring that the thighs and knees are
separated. The evidence for keeping the knees and thighs
separated during Sujud is the hadith collected by Abu Dawud
wherein Abu Humayd allegedly said: “When he (P.B.U.H.)
prostrated, he kept his thighs apart.” The knees will
automatically separate with the thighs.
Nevertheless, those who prefer to keep their feet separated
along with the thighs and knees during Sajdah, maintaining that
it is from the Prophet‟s (P.B.U.H.) Sunnah, cite as evidence
supporting their position the above mentioned hadith of Abu
Dawud wherein Abu Humayd reportedly said: “When He (P.B.U.H.)
prostrated, He (P.B.U.H.) kept his thighs apart.” Their argument
being, as declared by Al-Shawkaani (RA): “The words „He
(P.B.U.H.) kept his thighs apart‟ suggests that He (P.B.U.H.)
kept his thighs, knees and feet apart.‟”
A final point on this matter is the statement of Al-Nawawi
(RA) who reportedly said: “Al-Shafa‟i and his companions said:
„It is mustahab (recommended) for the one who is prostrating to
keep his knees and feet apart.‟” Therefore, the scholars who
hold this opinion maintain that since it is recommended to keep
the knees and thighs apart when prostrating, quite naturally the
feet should also follow the knees and thighs; i.e., the feet
should also be kept apart when prostrating.

Next, after silently saying: “Subhana Rabbiy al-A‟la”
(Glorified is my Lord, the highest), three times, audibly
pronounce the fourth takbir and rise up from the first
prostration (Sajdah) saying, “Allahu Akbar,” into a fully
relaxed sitting position (Jalsah).

While in Jalsah, the palms of the hands should be positioned on
the lower thighs and knees (the right palm on the right thigh
and knee and the left palm on the left thigh and knee), while
simultaneously bending the left foot and sitting on it (inside
ankle), while keeping the right foot propped up (heel in the air
and the toes on the ground pointing forward towards the Qiblah).
This sitting is known as Muftarishan.
The back and head should also be made straight (eyes positioned
on the place of prostration). The evidence for this ruling is
the hadith of Bukhari wherein Ikrima reportedly said: “... He
(P.B.U.H.) used to say takbir on prostrating and on raising his
head from prostration...” What is more, another hadith in the
collection of Bukhari that was narrated by Abu Huraira reports:

“... 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.” Lastly, a hadith in
the collection of Abu Dawud that was narrated from Muhammad ibn
„Amr ibn „Ata‟ reports that Abu Humayd al-Saa‟idi allegedly
said: “... Then he (P.B.U.H.) went down in prostration, then he
(P.B.U.H.) said „Allahu akbar‟ and held his upper arms away from
his body and spread out his toes. Then he (P.B.U.H.) would tuck
his foot under his body and sit on it. Then he (P.B.U.H.) sat
upright (in Jalsah) until every bone returned to its place.‟” It
is also important to note that keeping both feet upright and
sitting on the heels and balls of the feet (Iq‟a sitting
position) is also permissible.

This fact is evident from the hadith of Abu Dawud wherein Tawus
reportedly said: “We asked Ibn Abbas about sitting on heels
between the two prostrations. He said: „It is the Sunnah.‟ We
said: „We look upon it as a pressure on the foot.‟ He said:
„This is the Sunnah of your Prophet.‟” Nevertheless, in the
event that one is unable to perform either of the prescribed
sitting methods, they should observe as much as they are
physically able to do. Therefore, one can even attempt to
perform the prescribed methods while either sitting in a chair
or envisioning the act.
However, it is important to reiterate that doing so is not
obligatory. The Prophet (P.B.U.H.) did not specify the

positioning of the feet when he instructed the Muslim performing
Salat with illness/impairment to pray while either sitting or
lying down. Consequently, the Muslim performing Salat can
observe the sitting of Sujud in “any manner” which is easy upon
their body.
This fact is evident from the hadith of Bukhari wherein Abdullah
bin Abdullah narrated: “I saw Abdullah bin Umar crossing his
legs while sitting in the prayer and I, a mere youngster in
those days, did the same. Ibn Umar forbade me to do so, and
said, „The proper way is to keep the right foot propped up and
bend the left in the prayer.‟ I said questioningly, „But you are
doing so (crossing the legs).‟ He said, „My feet cannot bear my
weight.‟”

Special note: In the Sajdah position one can silently make duah
(invocation) to Allah. The evidence for this practice is the
hadith of Abu Dawud wherein Abdullah ibn Abbas reportedly said:
“The Prophet (P.B.U.H.) used to say between the two
prostrations: 'Allaahumma ighfir li warhamni wajburni wahdini
warzuqni (O Allah, forgive me, have mercy on me, guide me, heal
me, and provide for me).‟”
Next, after sitting briefly, audibly pronounce the fifth
takbir (Allahu Akbar) while in Jalsah to initiate the second
Sajdah of the first rakah.
Once seven points of contact are established with the ground
during the second Sajdah of the first rakah, silently say,

“Subhana Rabbiy al-A`la (Glorified is my Lord, the highest)”
three or more times in odd number units. The evidence for this
practice is a hadith collected by Bukhari wherein Aishah
reportedly said: “The Prophet (P.B.U.H.) used to often say in
his Ruku and Sajdah, „Glory be to You, O Allah, our Lord, and by
Your praise. O Allah, forgive me!' ...‟”
After silently saying, “Subhana Rabbiy al-A`la (Glorified
is my Lord, the highest/supreme)” three times, audibly pronounce
the takbir, saying, “Allahu Akbar” for the sixth time and rise
up from the second prostrating in Sujud into a fully relaxed
sitting (Jalsah).
While in the second Jalsah of the first rakah, again place the
palms of the hands on top of the lower thighs and knees, while

simultaneously bending the left foot and sitting on it (inside
ankle), while keeping the right foot propped up (heel in the air
and the toes on the ground pointing forward towards the Qiblah).
The back and head should be made straight, while the eyes remain
fixed on the place of prostration.
This fact is evident from the hadith of Abu Dawud that was
narrated from Muhammad ibn Amr ibn Ata who reported that Abu
Humayd al-Saa‟idi allegedly said: “... Then he (P.B.U.H.) went
down in prostration, then he (P.B.U.H.) said „Allaahu akbar‟ and
held his upper arms away from his body and spread out his toes.
Then he (P.B.U.H.) would tuck his foot under his body and sit on
it. Then he (P.B.U.H.) sat upright (in jalsah) until every bone

returned to its place.‟” Moreover, a hadith collected by An-
Nasa‟I that was narrated by Abu Mas‟ud reports: “The Messenger
of Allah (P.B.U.H.) said: „The prayer is not valid if a man does
not bring his backbone to rest while bowing and prostrating.‟”
Nevertheless, if plagued with impairment, engrossed with
children, etc. one should complete as much of the straightening
of the back as possible.
This fact is evident from the hadith of Bukhari which reads:
“The Prophet (P.B.U.H.) said, “When I have forbidden you from
something, stay away from it (entirely). When I have ordered you
to do something, do as much of it as you are able.” Likewise, a
hadith collected by An-Nasa‟I that was narrated by Abd-Allah ibn

Shaddad from his father reports: “The Messenger of Allah
(P.B.U.H.) came out to lead us in either Maghrib or Isha one
night, and he was carrying Hasan or Husayn. The Messenger of
Allah (P.B.U.H.) came forward and put (the child) down, and then
he said takbir and started to pray. During the prayer, he
(P.B.U.H.) prostrated and made his prostration long. My father
said: „I raised my head and I saw the child on the back of the
Messenger of Allah (P.B.U.H.) whilst he was prostrating, so I
returned to my prostration.‟ When the Messenger of Allah
(P.B.U.H.) finished praying, the people said, „O Messenger of
Allah (P.B.U.H.), during your prayer you prostrated for so long
that we thought something had happened or that you were
receiving Revelation.‟ He (P.B.U.H.) said, „Nothing at all
happened, but my son was riding on my back and I did not want to
disturb him until he had had enough.‟”
Once the back is fully straightened after rising from
prostrating in Sujud, one can either stand up immediately or sit
for a few seconds before standing again in Qiyam. This sitting
for rest a longer while before standing is termed “Jalsah al-
Istiraha.” The evidence for this ruling is a hadith collected by
Bukhari wherein Malik bin Huwairith Al-Laithi reportedly said:
“I saw the Prophet (P.B.U.H.) praying and in the odd rakat, he
used to sit for a moment before getting up.” Moreover, in a

hadith collected by Abu Dawud Ibn Sahl reported: “Rasulullah
(P.B.U.H.) said the takbir and simultaneously went into Sajdah.
Then he (P.B.U.H.) said the takbir and simultaneously stood up
erect without sitting (for rest before standing in Qiyam).
Next, while standing from Sujud in order to enter the Qiyam
position of the second rakat of Salat, one should do so by
either lifting their hands before their knees or by placing
their hands down on the ground to assist with raising their
knees and body before the hands to a standing (Qiyam) position.

Abu Dawud wherein Waa‟il ibn Hajar narrated: “I saw the
Messenger of Allah (P.B.U.H.), when he did Sujud placing his
knees down (on the ground) before his hands, and when he got up
(from Sujud) he raised his hands before his knees.” Also, a
hadith collected by Bukhari reports: “He (P.B.U.H.) would get up
for the second rakah, supporting himself on the ground (with the
hands).” Lastly, a narration of Baihaqi (RA) reports: “The
Messenger of Allah (P.B.U.H.) would clench his fists during
Salat, supporting himself with his hands when getting up.”
It is also worth mentioning that this is the opinion of Shaykh
Albani (RA) who reportedly said: “The Prophet (P.B.U.H.) would
sit up straight on his left foot, at ease, until every bone
returned to its proper place, then stand up, supporting himself

on the ground; and he would clench his fists (literally, as one
kneading dough), supporting himself with his hands when standing
up.”
Use either the “palms” or “fists” for support:
When returning to the Qiyam (standing) position from Sujud,
one should do so by either placing the palms of the hand flat on
the ground, as with performing pushups or by placing the
knuckles down on the ground; similar to the method one uses to
knead dough.

Both methods are supported in ahadith. However, the scholars
have not reached a consensus regarding which method is ideal.
Therefore, either method a Muslim performing Salat decides to
utilize is acceptable. This fact is evident from the hadith
which reads as follows: “When the Prophet (P.B.U.H.) would stand
up in Salat he would place his hands upon the ground just as an
aajin does.” Shaykh Albani (RA) classified this hadith as being
sound. However, Hafidh Ibn Hajar (RA) has a difference of
opinion, and says in al-Talkhees al-Habeer: “Ibn al-Salah (RA)
has said in his notes on al-Waseet that this hadith is not
authentic and is unknown; and further states that the word aajin
pertains to an old man rather than kneading dough. With this
being said, Ibn al-Salah (RA) also maintains that “ajn” (the
root from which the word “aajin” is derived) pertains to the
heavy leaning on the hands (palms) for support, and not the
clenching of the fists. Imam Nawawi (RA) also shares the opinion
of Hafidh Ibn Hajar (RA) and is reported to have said in Sharh
al-Muhaddhab that the hadith in question is weak or false, and
it has no basis.”
Nevertheless, the renowned hadith scholar, Bukhari reported
in his book under the section titled, “Supporting oneself while
getting up from prostration (Sujud),” that Malik bin Harith was
asked about the prayer of the Prophet (P.B.U.H.). He said, “It

was like the prayer of our Sheikh Amr Ibn Salama.‟ Ayyoob said
the latter used to pronounce the takbeer perfectly when he rose
up from the second prostration (of a rakah in Jalsah) and would
sit for a while, and then supported himself on the ground before
standing up.” Additionally, in Al-Fath, Al Hafiz Ibn Hajar (RA)
reportedly said that the purpose of Bukhari‟s title, “Supporting
oneself while getting up from prostration” is to highlight the
action of clenching one‟s fists on the earth at the time of
getting up from the prostration or at the time of sitting.
Lastly, Ibn Qudamah relates from Ali the hadith of Bukhari
which reads: “It is Sunnah in prayer that when one stands up
during the first two rakah, that they should not clench their
fists on the earth except if they are aged and cannot stand
without support.” Sheikh Albani classified this hadith as being
“weak in the context for which it is being used;” because, it is
contrary to the sound hadith of Al Baihaqi wherein Al-Azraq bin
Qais reportedly said, “I saw Ibn Umar performing prayer, when he
got up from the second rakah he put his hand on the earth and
leaned on them to get up. I said to his sons and his companions,
perhaps he is doing so due to his old age. They said, „No, this
is the usual way of performing prayer.” Allah knows best!

Salat (salah) for those muslims whom are either disabled or plagued with impairment

After audibly pronouncing the sixth takbir and calmly
standing up from Jalsah, one can either raise their hands up to
the shoulders to perform raful yadayn (raising the hands) or not
do so in order to enter the Qiyam position of the second rakah.
The evidence for the practice of raising one‟s hands to the
shoulders while saying the sixth takbir is the hadith collected
by Ahmad wherein Malik bin al Huwayrith (ra) reported: “The
Prophet (P.B.U.H.) raised his hands in his Salah until he
brought them in line with the top of his ears, when he bowed
into Ruku, when he raised his head from Ruku, when he fell down
into Sujood, and when he raised his head from Sujood.” Likewise,
the evidence for not performing raful yadayn (raising the hands
in Salat) is the hadith of Bukhari wherein Salim bin Abdullah

narrated: “My father said Allah‟s Apostle (P.B.U.H.) used to
raise both his hands up to the level of his shoulders when
opening the prayer; and on saying the takbir for bowing. And on
raising his head from bowing he used to do the same and then say
„Sami a-l-lahu Liman hamida, Rabbana walaka-l-hamd;‟ he did not
do that (i.e. raising his hands) in prostrations.‟”
Qiyam (Standing in the 2nd rakah):
After standing in Qiyam for the second rakah, the Muslim
performing Salat should fold their arms across their body and
recite Surah Al-Fatihah and complete the recitation by saying
“ameen.” Thereafter, recite another Surah or section of a Surah

from the Quran. This time begin the second rakah with “Bismillah
Al-Rahman Al-Rahim.” It is not necessary to repeat the duahs
recited prior to saying the words “Bismillah Al-Rahman Al-Rahim”
of Surah Al-Fatihah, such as thana (sana) or Ta`awwudh (Seeking
refuge from Shaytan) as performed in the first rakah. Moreover,
it is important to note that one must recite the Quran audibly
for the complete recitation during Qiyam for Fajr, Maghrib, and
Isha. However, the complete Quranic recitation must be performed
silently for Dhuhr and Asr Salat. The evidence for folding the
arms in Salat is a hadith in the collection of Bukhari wherein
Sahl bin Sa‟d reported: “The people were ordered to place the
right hand on the left forearm in the prayer...‟”
At the completion of either audibly reciting Surah Al-
Fatihah and another Surah or section of a Surah from the Quran
in Fajr, Maghrib, and Isha or silently in Dhuhr and Asr, audibly
pronounce the seventh takbir, raising both hands up to the
shoulders and enter the Ruku position of the second rakah.

While in Ruku with the palms of both hands resting on top of the
knees silently say, ‫العظيم‬ ‫ربي‬ ‫سبحان‬ - Subhana Rabbi Al‟Azim (glory
to my lord the great) three times. The evidence for the specific
details of the Ruku position of Salat is found in the hadith of
Ahmad wherein Malik bin al Huwayrith is reported to have said:
“The Prophet (P.B.U.H.) raised his hands in Salah until he
brought them in line with the top of his ears when he bowed into
Ruku...” In addition, the hadith of Bukhari narrated by Abu
Humayd As-Saa‟idi reports: “When the Prophet (P.B.U.H.) made
Ruku‟, he would firmly put his hands on his knees while making
his back straight (with respect to his hips).” Lastly, a hadith
collected by Ibn Majah that was narrated by Ibn Masud reports:
“The Messenger of Allah (P.B.U.H.) said: „When anyone of you

bows (Ruku), let him say in his bowing: „Subhana Rabbiyal-Azim
(Glory is to my Lord, the Most Great)‟ three times; if he does
that his bowing will be complete...‟”
Next, after silently saying Subhana Rabbi Al‟Azim (Glory to
my lord the great) three times, the Muslim performing Salat
should rise up from Ruku while audibly saying, “Sami Allahu
liman hamidah (Allah hears those who praise him).” Then, once
standing fully erect in Qawmah, audibly say, “Rabbana wa lakal
hamd (Our Lord, all praise is for you),” and establish I‟tidal.
The evidence for reciting Subhana Rabbi Al‟Azim (glory to my lord
the great) three times while in the Ruku position of the Salat
is a hadith in the collection of Imam Muslim wherein Hudhayfah

narrated: “I prayed with the Messenger of Allah (P.B.U.H.)...;
He (P.B.U.H.) would bow (in Ruku) and say: ‫العظيم‬ ‫ربي‬ ‫سبحان‬
„Glory be to my Mighty Lord‟ (Subhanah Rabbi-al-Azim)...”
Furthermore, the evidence for what should be recited after
saying Subhana Rabbi Al‟Azim (Glory to my lord the great) three
times is a hadith in the collection of Bukhari that was narrated
by Abu Huraira who was reported to have said: “When the Prophet
(P.B.U.H.) said, ‫حمده‬ ‫لمه‬ ‫هللا‬ ‫سمع‬ Sami a-l-lahu Liman
hamida,'(Allah heard those who praises Him), he would say, ‫ربنا‬
‫الحمد‬ ‫ولك‬ rabbana wa-laka-l-hamd.(upon rising up to a
standing position in Ruku) ...‟” Lastly, another hadith in the
collection of Bukhari that was narrated by Abu Hurayra reports:
“The Prophet (P.B.U.H.) entered the mosque and a man entered and
prayed. He came and greeted the Prophet (P.B.U.H.) who returned
the greeting and said, „Go back and pray. You have not prayed.‟
He (the man) prayed and came and greeted the Prophet (P.B.U.H.)
a second time, who again said three times, „Go back and pray for
you have not prayed.‟ He (the man) said, „By the One who sent
you with the truth, I cannot do any better than that, so teach
me.‟ He (P.B.U.H.) said, „When you stand for the prayer, say the
takbir and then recite something you know well from the Quran
and then do Ruku until you are at rest in your Ruku. Then stand

back up until you are completely upright..... Do that throughout
all of your prayer.‟”
After standing fully erect from Ruku, either raise the
hands up to the level of the shoulders or not and audibly
pronounce the eighth takbir by saying Allahu-Akbar. Then calmly
enter the Sujud position by either placing the palms of the
hands on the ground before the knees or simply place the knees
on the ground before touching with the hands.
The evidence for this practice is found in a hadith collected by
Bukhari which reports as follows: “Abu Qilaba saw Malik ibn al-
Huwayrith praying - he said the takbir and raised his hands.
When he went to do Ruku he raised his hands. When he raised his

head from Ruku (to stand upright), he raised his hands. He
related that the Prophet (P.B.U.H.) had done the same as that.”
Once the Muslim performing Salat enters into the Sujud of
the second rakah, they should align their fingers and toes
towards the Qiblah, positioning the palms away from the head and
body (level with the shoulders or level with the ears), as with
the position for doing pushup. The fingers of the hands should
also be close together and not separated. The nose and forehead
should also be placed on the ground in order to establish seven
points of the contact in Sujud; i.e., the forehead and nose,
both hands, both knees, and the tips of the toes of both feet
should establish contact with the ground.

After establishing seven points of contact with the ground,
become completely at ease while in Sujud (keeping the eyes open)
and silently say, “Subhana Rabbiy al-A‟la” (Glorified is my
Lord, the highest/supreme) three times. The evidence for this
practice is the hadith of Bukhari wherein Amr bin Ata reported:
“I was sitting with some of the companions of Allah‟s Apostle
(P.B.U.H.) and we were discussing about the way of praying of
the Prophet (P.B.U.H.). Abu Humaid As-Saidi said, „I remember
the prayer of Allah‟s Apostle (P.B.U.H.) better than any one of
you... 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...‟” Furthermore, the
evidence for suplicating while in sujud is a hadith collected by
Imam Muslim wherein Abu Huraira reported: “The Messenger of
Allah (P.B.U.H.) said: „The nearest a servant comes to his Lord
is when he is prostrating himself, so make supplication (in this
state).‟” Lastly, a hadith collected by Abu Dawud reports,
supplicate in Sujud by saying: “Glory is to my Lord, the Most
High.”
Next, audibly pronounce the nineth takbir and rise up from
prostrating (Sajdah) saying, “Allahu Akbar” into a fully relaxed
sitting position (Jalsah). While in Jalsah, the palms of the
hands should be positioned on the thighs and knees (the right

palm on the right thigh and knee and the left palm on the left
thigh and knee), while simultaneously bending the left foot and
sitting on it (inside ankle), while keeping the right foot
propped up (heel in the air and the toes on the ground pointing
forward towards the Qiblah). The back and head should also be
made straight (eyes positioned on the place of prostration).
The evidence for this ruling is the hadith of Bukhari that was
narrated by Abu Huraira who reportedly said: “... Prostrate
calmly till you feel at ease and then raise (your head) and sit
with Calmness till you feel at ease...” Furthermore, a hadith
collected by Imam Muslim that was narrated by Abdullah bin
Zubayr reports: “When the Messenger of Allah (P.B.U.H.) sat in
prayer, he placed the left foot between his thigh and calf and

stretched the right foot and placed his left hand on his left
thigh and his right hand on his right thigh.” Lastly, a hadith
in the collection of Abu Dawud that was narrated from Muhammad
ibn Amr ibn Ata reports that Abu Humayd al-Saa‟idi said: “...
Then he (P.B.U.H.) would tuck his foot under his body and sit on
it. Then he (P.B.U.H.) sat upright (in Jalsah) until every bone
returned to its place.‟”
While seated in Jalsah, audibly pronounce the tenth takbir
to initiate the second Sajdah of the Sujud of second rakah. As
with all prostrations, care should be taken to ensure that seven
points of contact are established with the ground.

Once seven points of contact are established with the
ground during Sajdah, silently say, “Subhana Rabbiy al-A‟la
(Glorified is my Lord, the highest/supreme)” three or more times
in odd number units. Thereafter, audibly pronounce the eleventh
takbir and rise up from prostrating in Sujud into a fully
relaxed sitting (Jalsah) position.
After performing the second and final Jalsah of the second
rakah, one should then sit calmly in the Iftirash position
(sitting position of the second rakah) and observe the first
Tashahhud.

Tashahhud:
While observing the Iftirash position, one should place
both palms atop of their knees/lower thighs, and then sit on the
inside of their left ankle while simultaneously propping up
their right foot with the heel in the air and the toes facing
towards the Qiblah. Once the Iftirash position has been
established during the Salat, the worshipper should then
silently recite the Tashahhud; testifying to the Oneness of

Allah and the apostleship of His final Prophet, Muhammad
(P.B.U.H.).
It is also important to note that while reciting the Tashahhud,
one should stop after saying: “Ibadil-la his-sali-heen;” and
with the palm of the right hand positioned on the right thigh
and knee, raise the index finger in a pointing manner while
making a circle with the thumb and middle finger (connect the
tip of the middle finger with the tip of the thumb); and say,

“Ash-hadu an laa ilaaha ill-Allaah, wa ashhadu anna Muhammadan
„abduhu wa rasooluh.” Thereafter lower the index finger.
The evidence for this practice is the hadith of Abu Dawud
wherein Abdullah Ibn Masood reportedly said: “It pertains to the
sunnah to utter the Tashahhud quietly.” Moreover, a hadith

collected by Bukhari that was narrated by Ibn Masood reports:
“The Messenger of Allah (P.B.U.H.) taught me the Tashahhud,
holding my hand between his hands, just as he would teach me a
Surah from the Quran: „At-tahiy-yatu lil-lahi was sala-watu wat-
tay yibatu As-salamu 'alayka ay-yuhan-nabiy-yu wa rahma tullahi
wa bara-katuhu As-salamu 'alayna wa'ala 'ibadil-la his-sali-heen
Ash hadu al-la ilaha il-lal lahu wa ash hadu an-na Muhammadan
'ab-duhu wa rasuluh (All compliments, prayers and pure words are
due to Allah. Peace be upon you, O Prophet, and the mercy of
Allah and His blessings. Peace be upon us, and on the righteous
slaves of Allah. I bear witness that none has the right to be
worshipped except Allah, and I bear witness that Muhammad is His
slave and Messenger).‟” What is more, the evidence for the
manner in which the hands are to be position on the thighs/knees
and how the fingers should be positioned in certain phases of
the Tashahhud is the hadith of Imam Muslim wherein Abdullah b.
Zubair reportedly said: “When the Messenger of Allah (P.B.U.H.)
sat for supplication, (i.e., in the Tashahhud position of
Salat), he (P.B.U.H.) placed his right hand on his right thigh
and his left hand on his left thigh, and pointed with his
forefinger (index finger), and placed his thumb on his (milddle)
finger (tip of thumb connected to the tip of the middle finger),
and covered his knee with the palm of his left hand.”

Furthermore, the evidence for what should be recited while
sitting in the Tashahhud position of Salat and when to actually
raise the index finger is the hadith collected by Ibn Majah that
was narrated by Abdullah ibn Idris al-Awdi who reportedly said:
“He had joined his thumb and middle finger to make a ring, and
raised the finger between them to make duah (supplication) in
the declaration of faith (of the Tashahhud; i.e., "Ash-hadu an
laa ilaaha ill-Allaah, wa ashhadu anna Muhammadan „abduhu wa
rasooluh").”

Nevertheless, any Muslim plagued with illness/impairment can
simply observe the practice of performing the Tashahhud while
either sitting or lying down. One should however, perform as
much of the sitting in Ishtirash position as possible; i.e,
placing both palms atop of the knees/lower thighs, propping up
the right foot with the heel in the air and the toes facing

towards the Qiblah, pointing during the recitation of the
Shahadah, etc.
Lastly, in the event that one is unable to perform the
Tashahhud by sitting, the act of worship should either be
performed while lying down or by envisioning performing the act.

After completing the Tashahhud, audibly pronounce the
Tasleem if performing Salatul Fajr by saying, “Assalamu Alaykum
wa rahmatullah over the right and left shoulder.

Otherwise, audibly pronounce the twelfth takbeer and calmly
stand up from Sujud into the Qiyam position to commence the
third rakat by either raising the hands in Raful Yadayn or leave
them down by the side of the body.
Qiyam (Standing in the 3rd
rakah):
Nevertheless, if the Muslim performing Salat is plagued with
illness or impairment, they should observe as much of the act as
they are physically able to do. This even includes performing
the Salat while holding a child.

After standing to assume the Qiyam position for the third
rakah, the Muslim performing Salat should fold their arms in a
manner which places the right hand over the left wrist/forearm.

It is also important to note that during the third and fourth
rakah of the Salat, only the recitation of Surah Al-Fatihah is
obligatory. Moreover, the enire recitation of Surah Al-Fatihah
including the saying of “amen” is to be performed silently.
While performing Salat, if the need arises, one can even
perform Qiyam while seated in a chair and carrying a child.

After completing the inaudible recitation of Surah Al-
Fatihah during Qiyam, the Muslim performing Salat should now
audibly pronounce the thirteenth takbir and enter Ruku.
Ruku:

In the event that one is pregnant or plagued with impairment,
illness, etc., which prevents them from bowing in Ruku in the
prescribed manner, the Muslim performing Salat should complete
as much of the essential aspects of the position as possible.
Therefore, if the Muslim performing Salat happens to be in the
advanced stages of pregnancy and the size of their belly
prevents them from bowing into a 90 degree angle, they should
then utilize physical gestures such as leaning forward while
standing, nodding their head, etc., to perform the bowing of
Ruku. In essence, by standing and leaning forward, one can
observe more of the Ruku position than they would if they were
merely seated in a chair or lying on a bed.
After audibly pronouncing the thirteenth takbir and entering the
Ruku position by bowing in a manner that positions the back into

a 90 degree angle, the palms of both hands should also be placed
upon the knees with the fingers spread. The feet should also be
shoulder width apart. Moreover, if the Muslim performing Ruku
does not posses any knees to place the palms of their hands
upon, they should simply place them upon the ground with the
fingers spread or close together; whichever manner is most
accomodating.
Next, while in this position, the Muslim performing Salat
should inaudibly say, “ ‫العظيم‬ ‫ربي‬ ‫سبحان‬ - Subhana Rabbi Al-Azim
(glory to my lord the great), three times.”
Moreover, in the event that the Muslim performing Salat is
carrying a child, they should place it upon the floor when

bowing in Ruku if possible. Placing the child upon the floor
will enable one to observe the Ruku position in the prescribed
manner without complicating matters. Attempting to perform Ruku
while carrying the child could also result in possible injury to
the child if dropped. Lastly, performing Ruku while carrying a
child will likely diminish one‟s ability to effectively focus on
the Salat, do to the fear of possibly dropping it.
The evidence for this ruling is the hadith of Bukhari wherein
Abu Qatadah reportedly said: “The Prophet (P.B.U.H.) came out
towards us, while carrying Umamah, the daughter of Abi Al-As
(his granddaughter) over his shoulder. He (P.B.U.H.) prayed, and
when he wanted to bow (Ruku), he put her down, and when he stood
up, he lifted her up.”

Next, after inaudibly saying ‫العظيم‬ ‫ربي‬ ‫سبحان‬ - Subhana Rabbi
Al‟Azim (glory to my lord the highest) three times, the Muslim
performing Salat should now begin the process of slowly
straightening their back toward an upright position (Qawma)
while simultaneously saying audibly, ‫هللا‬ ‫سمع‬‫دم‬ ‫لمه‬ - Sami‟Allahu
liman hamidah (Allah hears those who praise him), ‫الحم‬ ‫ولك‬ ‫ربنا‬ .
Then, once the back is completely straightened, audibly say:
Rabbana wa lakal hamd (our Lord, all praise is for you) to
establish the I‟tidal position.

As for the Salat of the Muslim perorming Ruku whom does not
possess any legs, they should observe the Ruku position upon the
floor while either standing upon the base of their body or by
sitting in a convenient manner.
Sujud (Sajdah/Prostration):

Rabbana wa lakal hamd (our Lord, all praise is for you), the
Muslim performing Salat should now audibly pronounce the
fourteenth takbir. Moreover, when audibly pronouncing the
fourteenth takbir, it is permissible for the Muslim performing
Salat to either raise both hands up to the level of the
shoulders (Raful yadayn) or simply leave them hanging down by
their hips/legs prior to proceeding with the prostration in the
Sujud position.
After audibly pronouncing the fourteenth takbir and
entering the Sujud position, the Muslim performing Salat should
perform the first prostration (Sajdah) and establish seven

points of contact with the ground. Likewise, the Muslim
performing Sajdah whom does not possess any legs should
establish contact upon the ground by connecting as many of the
seven body parts required for Sujud as possible; namely, the
forehead and nose, palms of both hands, and base of their body
in place of the knees and toes of the feet which they do not
possess.
Moreover, the Muslim whom happens to be engrossed with a child
and plagued with an illness/impairment which prevents them from

prostrating in Sujud can perform the act while holding their
child. Also, it is advantageous for the Muslim performing Salat
in a chair while holding a child to position their chair at the
end of the row; thus, diminishing the level of disruption
experienced during the prayer.
While performing Sajdah, the Muslim performing Salat should
become completely at ease/relaxed while keeping their eyes open
Lord, the highest/supreme), three times. Next, after silently
saying: “Subhana Rabbiy al-A‟la” (Glorified is my Lord, the
highest/supreme), three times, the Muslim performing Salat

should then pronounce the fifteenth takbir and calmly rise up
from the first prostration (Sajdah) saying, “Allahu Akbar,” into
a fully relaxed sitting position (Jalsah).
In Jalsah, the Muslim performing Salat should briefly sit
Muftarishan; placing the palms of the hands upon the lower
thighs and knees, while simultaneously bending the left foot and
sitting on it (inside ankle); and by keeping the right foot
propped up (heel in the air and the toes on the ground pointing
forward towards the Qiblah). The back and head should also be

made straight, with the eyes positioned on the place of
prostration. Keeping both feet upright and sitting on the heels
and balls of the feet (Iq‟a sitting position) is also
permissible for those Muslims whom are unable to observe sitting
Muftarishan.
Nevertheless, in the event that one is unable to perform either
of the prescribed sitting methods, they should observe as much
of the act as they are physically able to do. Therefore, one can
even perform the prescribed methods while either sitting in a
chair or envisioning the act. Consequently, the pregnant Muslim
with an enlarged belly or other illness/impairment which

prevents them from prostrating in Sujud or sitting in Jalsah
should observe the act while seated.
Likewise, the Muslim performing Salat whithout a pair of
legs/knees/feet can also perform the sitting in Jalsah by
envisioning themselves resting the palms of their hands upon the
knees and propping up the right foot, etc.

Lastly, if the need arises, the Muslim performing Salat can
observe the sitting of Jalsa in “any manner” which is easy upon
their body.
Next, after sitting briefly in Jalsah, audibly pronounce
the sixteenth takbir to initiate the second Sajdah of the third
rakah.
during the second Sajdah of the third rakah, silently say,
“Subhana Rabbiy al-A‟la (Glorified is my Lord, the highest)”
three or more times in odd number units. Moreover, in the event

that the Muslim performing Salat is engrossed with the damands
of their child, they should observe the prostrating in Sujud by
placing the child upon the ground directly in front of them.
After silently saying, “Subhana Rabbiy al-A‟la (Glorified
is my Lord, the highest/supreme)” three times, the Muslim
performing Salat should audibly pronounce the seventeenth takbir
and calmly rise up from the second prostrating of Sujud into a
fully relaxed sitting (Jalsah). Nevertheless, if plagued with
impairment, engrossed with children, etc. one should complete as
much of the straightening of the back in Jalsah as possible.

Once the back is fully straightened after rising from
prostrating in Sujud, one can either stand up immediately or sit
for a few seconds in Jalsah al-Istiraha before standing again in
the Qiyam position of the fourth rakah.

Qiyam (Standing in the 4th
rakah):
After audibly pronouncing the seventeenth takbir and rising
from Jalsah into the standing of the Qiyam position for the
fourth rakah, the Muslim performing Salat should either perform
Raful Yadayn or not and then fold their arms in a manner which
places the right hand over the left wrist/forearm.
Moreover, in the event that one possesses only a single arm,
they should raise their functionable arm across their body in an
area ranging from between “on top of the chest - slightly below
the navel.”

This should be done even if it is the left arm. Therefore, the
Muslim performing Salat should envision performing Qiyam with
both arms; i.e., envision that the palm of an imaginary right
arm is being placed over their functionable left arm in an area
ranging from between the wrist - forearm.

Thereafter, the Muslim performing Salat should silently recite
Surah Al-Fatihah of the Quran. Moreover, it is important to
reiterate that during the third and fourth rakah of the Salat,
only the recitation of Surah Al-Fatihah is obligatory; and the
enire recitation including the saying of “amen” is to be
performed silently.
Standing in Qiyam for the visually impaired/blind Muslim:
It is also important to note that Islam accommodates
visually impaired Muslims by allowing them to seek assistance
from the Muslim performing Salat next to them whenever the need

arises. Therefore, whenever, a visually impaired Muslim is in
the process of transitioning from one position of the Salat to
another, they are permitted to establish contact with the
worshipper next to them. A scenario might involve touching the
Muslim next to them in order to become aligned with the row.

This fact is evident from the hadith of Bukhari wherein Abd-
Allah ibn Umar reportedly said: “The Messenger of Allah
(P.B.U.H) said: „Make your rows straight, stand shoulder to
shoulder and close the gaps, and do not resist your brothers‟
hands. Do not leave any gaps for the Shaytan. Whoever completes
a row, Allah will reward him, and whoever breaks a row, Allah
will forsake him!‟”
It is also worth mentioning that unlike the mute
worshipper, the Muslim who is either visually impaired or

hearing impaired is permitted to lead the congregational Salat;
whether or not he is a Hafiz of the Quran. This fact is evident
from the hadith of Abu Dawud wherein Anas reportedly said: “The
Prophet (P.B.U.H.) appointed Ibn Umm Maktoom to lead the people
in prayer and he was a blind man.”
Lastly, according to al-Mawsoo‟ah al-Fiqhiyyah (6/42), “The
Hanafis and Hanbalis maintain that it is disliked (makrooh) for
a blind man to lead the prayer. The Malikis position is that if
a sighted man and a blind man are equal in virtue, it is
preferable for the sighted man to lead the prayer because he is
more able to avoid impurities. However, the Shafa‟I Madhab
maintains that the blind man and the sighted man are effectively
equal; because, the blind man will not look at things that may
distract him, so he will have more focus and humility in prayer;
whereas, the sighted man can see unclean things so he is more
able to avoid them. This is if the blind man is not careless.
But if he is careless, i.e., he does not guard against unclean
things, such as if he wears a dirty garment, then the sighted
man has more right to lead the prayer than him...”
Mute and hearing impaired Muslims:
It is also important to note that in the event that the
Muslim performing Salat is hearing impaired, they are permitted
to look up and around during the congregational prayer in order

to observe the movements of the Salat. As a result, the Muslim
performing Salat will be able to determine when to bow in Ruku,
prostrate in Sujud, etc.
This fact is evident from a hadith collected by Bukhari wherein
Al-Bara narrated: “Whenever we offered prayer with the Prophet
(P.B.U.H.) and he raised his head from the bowing, we used to
remain standing till we saw him prostrating.”
Nevertheless, a better practice for a hearing impaired
Muslim to employ would be for them to become accustomed to the
movements of the worshippers positioned next to them during the

Salat. This is one of the benefits of the directive from the
Prophet (P.B.U.H.) wherein he instructed the Muslims to stand
shoulder to shoulder and close the gaps in their rows during the
congregational Salat.
As a result of complying with this directive of the Prophet
(P.B.U.H.), to stand shoulder-to-shoulder and not to leave any
gaps in the rows during the Salat, over time, the visually
impaired-blind/hearing impaired Muslim should be able to develop
a general sense for when the worshipper positioned next to them

during the congregational prayer is moving into the various
positions of the Salat.
According to a Fatwa from the former Mufti of Saudi Arabia,
Shaykh ibn Baz: “The child who is deaf and mute, when reaching
the age of puberty, is considered to be accountable and expected
to fulfill the obligations of Salah, etc. Moreover, the shaykh
explained that the accountable person who cannot hear or speak,
or who becomes unable to hear or speak, should fear Allah and
keep his duty towards Him as much as he can by doing that which
is enjoined upon him and abstaining from that which is haram.
With this being said, hearing impaired and mute Muslims should
be accommodated with media/teaching aides, etc. that will enable
them to “keep their duty to Allah” by performing the five daily
Salat in the prescribed manner. http://globaldeafmuslim.org/ is
a useful link for mute and hearing impaired Muslims. Lastly,
mute and hearing impaired Muslims can offer their Salat simply
by emulating the movements of the Prophet (P.B.U.H.) since he
instructed the Muslims to pray as he demonstrated. Nevertheless,
mute and hearing impaired Muslims can also utilize signs and
gestures if necessary when performing Salat.
Respecting Muslims plagued with illness/impairment:
Anyone who attends the masjid with a physical handicap
should be accommodated and shown a great deal of consideration,

whether they are a Muslim or non-Muslim. This fact is evident
from Surah Al-Baqarah (2:185) of the Quran which reads:
“...Allah intends for you ease and does not intend for you
hardship...” Furthermore, a hadith in the collection of Abu
Dawud that was narrated by Abdullah ibn Amr ibn Al-As reports:
“The Prophet (P.B.U.H.) said: „The Compassionate One has mercy
on those who are merciful. If you show mercy to those who are on
the earth, He Who is in the heaven will show mercy to you.‟”
Salat on an aircraft traveling through various timezones:
In the event that a Muslim is a passenger on an aircraft
traveling through various time-zones, special care should be
taken with regard to performing Salat at its prescribed times.
Therefore, if a Muslim passenger does not possess a device that
will automatically adjusts the prayer times for the various
timezones, they should make arrangements with the staff on the
airplane to provide them with this requested information.
Furthermore, if the Muslim performing Salat is unable to
determine the Qiblah due to the constant fluctuation of the
airplane, the worshipper should pray based on their estimation
of the Qiblah. Lastly, if there is no suitable place to perform
Salat aboard an aircraft, the prayer can be performed seated;
even if the worshipper is physically able to stand during the
Salat. Moreover, the obligation to arranging the Muslims into

rows can also be waived if an aircraft does not offer adequate
accommodations.
Ruku:
After completing the inaudible recitation of Surah Al-
Fatihah and the saying of, “amen” during Qiyam, the Muslim
performing Salat should now audibly pronounce the eighteenth
takbir and perform the bowing of Ruku.

After audibly pronouncing the eighteenth takbir and entering the
Ruku position by bowing in a manner that positions the back into
a 90 degree angle, the palms of both hands should be placed upon
the knees with the fingers spread. The feet should also be
shoulder width apart. Also, in the event that the Muslim
performing Salat is visually impaired/blind, they should still
focus on looking down at the place of prostration. Looking down
at the place of prostration during the prayer helps to prevent
the Muslim performing Salat from being distracted.

The evidence for this ruling is a hadith collected by Bukhari
wherein Aisha reportedly said: “I asked Allah‟s Apostle
(P.B.U.H.) about looking hither and thither in prayer. He
replied, „It is a way of stealing by which Satan takes away (a
portion) from the prayer of a person.‟”
In the event that one is ill or plagued with a physical
impairment which prevents them from bowing in Ruku in the
prescribed manner, the Muslim performing Salat should complete
as much of the essential aspects of the position as possible
based upon their physical ability. Therefore, if the Muslim
performing Salat happens to be confined to a wheelchair and is
unable to bow into a 90 degree angle, they should then utilize
physical gestures such as leaning forward, nodding their head,

etc., to perform the bowing of the Ruku position. Thus, the
Muslim who happens to be confined to a wheelchair shuld place
the palms of both hands upon their knees and lean their head
forward if possible. Thereafter, they should envision performing
the bowing of Ruku in the prescribed standing manner.
Next, while bowing in Ruku with the feet spaced shoulder
width apart and the hands placed atop of the knees with the
fingers slightly spread, the Muslim performing Salat should
inaudibly say, “ ‫العظيم‬ ‫ربي‬ ‫سبحان‬ - Subhana Rabbi Al-Azim (glory to
my lord the great), three times.” Then, after inaudibly saying
‫العظيم‬ ‫ربي‬ ‫سبحان‬ - Subhana Rabbi Al-Azim (glory to my lord the

highest) three times, the Muslim performing Salat should now
begin the process of slowly straightening their back toward an
upright position (Qawma) while simultaneously saying audibly,
‫دم‬ ‫لمه‬ ‫هللا‬ ‫سمع‬ - Sami‟Allahu liman hamidah (Allah hears those who
praise him), ‫الحم‬ ‫ولك‬ ‫ربنا‬ . Then, once the back is completely
straightened, audibly say: Rabbana wa lakal hamd (our Lord, all
praise is for you) to establish the I‟tidal position.
As for those Muslim performing Salat while confined to a
wheelchair, if possible, after audibly saying, “Sami‟Allahu

liman hamidah (Allah hears those who praise him),” to begin the
process of rising from Ruku, they should slowly raise their
head, straightening their back toward an upright position
(Qawma). Then, complete the process of rising up by audibly
saying: “Rabbana wa lakal hamd (our Lord, all praise is for
you)” to establish the I‟tidal position once their back is
completely straightened.

Lastly, when rising up from Ruku in order to establish I‟tidal,
those Muslims whom happen to be confined to a wheelchair should
envision performing the process in the prescribed standing
manner.
Rabbana wa lakal hamd (our Lord, all praise is for you), the
Muslim performing Salat should then audibly pronounce the
nineteenth takbir and either raise both hands up to the level of
the shoulders (Raful yadayn) or simply leave them hanging down
by their hips/legs.

After audibly pronouncing the nineteenth takbir and either
performing Raful Yadayn or leaving the hands down by one‟s side,
the Muslim performing Salat should then enter Sujud and perform
the first prostration (Sajdah) of the fourth rakah. While
performing the first Sajdah of Sujud, the Muslim performing
Salat should perform the first prostration in a manner which
establishes seven points of contact with the ground.
Likewise, the Muslim performing Sajdah whom happens to be
confined to a wheelchair should complete the prostration of
Sujud by leaning slightly lower than the leaning performed
during Ruku. Moreover, in extreme instances, the prostration of
Sujud can be performed by nodding one‟s head.

Likewise, the Muslim performing Salat whom happens to be
impaired due to the threat of possible loss of life, as in the
scenario of performing Salatul Khawf, they are permitted to even
perform the positions of the Sujud while holding a weapon.

This fact is evident from Surah Al-Nisa (4:102) of the Quran
which reads: “When you (O Messenger Muhammad) are among them,
and lead them in As‑Salah (the prayer), let one party of them
stand up (in Salah) with you taking their arms with them; when
they finish their prostrations, let them take their positions in
the rear and let the other party come up which have not yet
prayed, and let them pray with you taking all the precautions
and bearing arms. Those who disbelieve wish, if you were
negligent of your arms and your baggage, to attack you in a
single rush, but there is no sin on you if you put away your
arms because of the inconvenience of rain or because you are
ill, but take every precaution for yourselves. Verily, Allah has
prepared a humiliating torment for the disbelievers.”
Furthermore, when the treat of attack from an enemy or wild
animal is eminent and the Imam cannot align the Muslims into
rows in order to lead them in prayer in congregation, those
Muslims performing Salat can even perform the required positions
while either riding or walking. In this scenario, each Muslim
should pray by themself as they are fighting, whether they are
walking on foot, riding, facing the Qiblah or not, etc. Gestures
should be used for each position of the Salat; employing the
principle of making the nodding for Sajdah lower than the
nodding of Ruku, if at all possible.

The evidence for this practice is Surah Al-Baqarah (2:239) of
the Quran which reads: “And if you fear (an enemy), perform
Salah (pray) on foot or riding.” Nevertheless, as with the
previous positions of the Salat, those Muslim performing the
prayer whom happens to be plagued with impairment should
envision themselves performing the Salat in the prescribed
standing manner.
While performing Sajdah, the Muslim performing Salat should
become completely at ease/relaxed while keeping their eyes open
Lord, the highest/supreme), three times.

Then, after silently saying: “Subhana Rabbiy al-A‟la” (Glorified
is my Lord, the highest/supreme), three times, the Muslim
performing Salat should then audibly pronounce the twentieth
takbir and calmly rise up from the first prostration (Sajdah) of
the fourth rakah saying, “Allahu Akbar,” into a fully relaxed
brief sitting position (Jalsah).

During this Jalsah, the Muslim performing Salat should
briefly sit Muftarishan; placing the palms of the hands upon the
lower thighs and knees, while simultaneously bending the left
foot and sitting on it (inside ankle); and by keeping the right
foot propped up (heel in the air and the toes on the ground
pointing forward towards the Qiblah).
The back and head should also be made straight, with the eyes
positioned on the place of prostration. Keeping both feet
upright and sitting on the heels and balls of the feet (Iq‟a
sitting position) is also permissible for those Muslims whom are
unable to observe sitting Muftarishan without experiencing a
great deal of discomfort.

Nevertheless, in the event that one is unable to perform either
of the prescribed sitting methods, they should observe as much
of the act as they are physically able to perform.

Therefore, one can even perform the prescribed methods while
either sitting in a chair or envisioning the act.
Lastly, if the need arises, the Muslim performing Salat can
observe the sitting of Jalsah in “any manner” which is easy upon
their body.
Next, after sitting briefly in Jalsah, audibly pronounce
the twenty-first takbir to initiate the second Sajdah of the
fourth rakah.

during the second Sajdah of the fourth rakah, silently say,
“Subhana Rabbiy al-A‟la (Glorified is my Lord, the highest)”
three or more times in odd number units. After silently saying,
“Subhana Rabbiy al-A‟la (Glorified is my Lord, the
highest/supreme)” three times, the Muslim performing Salat
should audibly pronounce the twenty-second takbir and calmly
rise up from the second prostrating in Sujud into a fully
relaxed sitting (Jalsah). Thereafter, the Muslim performing
Salat should now sit in the Tawarruk position and perform the
second Tashahhud.

The Second Tashahhud (Sitting in Tawarruk):
In those Salat, excluding Fajr, which include a second
Tashahhud, the Muslim performing Salat should observe the
position by sitting in the Tawarruk position. The Tawarruk
sitting position is performed by calmly pushing one‟s left foot
forward to position the shin and calf under the shin of the
right leg. The outside ankle of the left foot should then be
positioned on the floor while keeping the right foot propped up
in order to sit on the left buttock. The heel of the right foot
should be vertically raised with its toes positioned on the
floor, pointing forward towards the Qiblah. Lastly, the palms of
both hands should be placed on top of the lower thighs and
knees. The evidence for this ruling is the hadith of Bukhari

wherein Abu Humaid As-Saidi reportedly said: “I remember the
prayer of Allah‟s Apostle (P.B.U.H.) better than any one of
you... in the last Rakah he (P.B.U.H.) pushed his left foot
forward and kept the other foot propped up and sat over the
buttocks.” Furthermore, one can also observe sitting Tawarruk by
first sitting in the Iftirash position and then slide the left
foot forward so that one is sitting on one‟s left thigh and the
left foot comes out from underneath the right leg.
An optional sitting method to utilize during the
performance of the second and final Tashahhud involves calmly
pushing the left foot forward to the right and then spreading
the right foot and resting it atop of the left. Lastly, one
should sit on the buttocks and place the palms of the hands atop
of the lower thighs/knees.

The evidence for this manner of sitting is the hadith of Bukhari
wherein Abu Humayd narrated: “In the last Rakah, he (P.B.U.H.)
used to precede his left foot, spread the right one and sit on
his buttocks.”
It is also worth mentioning that one‟s Salat will still be
valid even if they fail to sit for the Tashahhud in one of the
prescribed methods. Thus, the second Tashahhud can be performed
while either sitting or envisioning the act.
As Imam Nawawi graciously puts it, “One of the wisdoms behind
these two manners of sitting is that it is easier for the
worshipper performing Salat to stand up from the Iftirash

position than the Tawarruk position. So, the Iftirash position
was legislated for those points in the Salat that have to be
stood up from, and the Tawarruk position was legislated for the
final sitting in order to encourage the worshiper performing
Salat to sit for a long time and make much supplication to Allah
in the final sitting.” Nevertheless, the Prophet (P.B.U.H.)
explicitly prohibited one from sitting on their heels like Satan
(Shaytan). The interpretation of Satan‟s squatting position is
that it resembles the squatting of a dog. Al-Shawkany said that
Abu Ubayd and others interpreted this as the forbidden
squatting, which involves sitting on one‟s buttocks, raising the
legs and putting the hands on the ground like a dog.
Ibn Raslan said in his book, Sharh Al-Sunan, “It means spreading
one‟s feet and sitting on one‟s heels.” Al-Nawawy said, “The
undisputable truth is that squatting is of two forms: the first

is placing the buttocks on the ground, raising the legs and
putting the hands on the ground like a dog. This is how Abu
`Ubayd, Mu`ammar ibn Al-Muthanna, Abu Ubayd Al-Qasim ibn Salam
and other linguists described it. This is the reprehensible form
which was forbidden. The second (which is permissible) involves
placing the buttocks on the heels between the two Sujuds.”
Al-Shawkany declares in his book, Al-Nihayah that the first form
which involves placing the buttocks on the ground, raising the
legs and putting the hands on the ground like a dog, is more
correct (as being the impermissible form of squatting), whereas
the second form is the one which was reported from Ibn Abbas, in
Sahih Muslim and others (as permissible). He (Ibn Abbas) said,
„It is the Sunnah of your Prophet (P.B.U.H.).‟ Thus, it can be
concluded that the prohibited form of squatting involves raising

the hips and the legs when sitting. As for the form of squatting
mentioned by Ibn Abbas as a Sunnah, it is described in two ways:
the first is spreading the feet and sitting on them;
the second involves spreading the feet and sitting on the
heels...‟”

Lastly, Iftirash is the preferred position to utilize when
either sitting between the two Sajdahs of Sujud or performing
the first Tashahhud. Nevertheless, the Tawarruk position is the
most recommended position of sitting when performing the last
Tashahhud in any three or four rakah Salat; Allah knows best!
While calmly sitting in the Tawarruk position, the Muslim
performing Salat should silently recite the second Tashahhud in
the third rakah of Maghrib or the fourth rakat of Dhuhr (Zuhr),
Asr, and Isha.

Performing the recitation of the Second Tashahhud:
After reciting the initial Tashahhud (At-tahyiatu...) as
done in the first sitting (after the second rakah), the Muslim
performing Salat should then send prayers upon the Prophet
(P.B.U.H.) and thereafter make personal supplication. However,
it is important to note that there is no sound, clear evidence
which indicates that one‟s Salat is invalidated if they fail to
send blessings upon the Prophet (P.B.U.H.) in the second and
final Tashahhud. This fact is evident from the hadith of Abu
Dawud wherein Ibn Khuzaimah reportedly said: “Once, he

(P.B.U.H.) heard a man supplicating in his prayer without
neither glorifying the majesty of Allah, the exalted, nor
sending prayers on the Prophet (P.B.U.H.), so he said: „This man
has been hasty...‟” Abu Hanifah, Imam Malik, and the majority of
the scholars are of the view that it is a Sunnah and if it is
left out, the prayer is valid; whereas, Ash-Shafi‟i and Imam
Ahmad are of the view that it is Wajib (necessary) and if it is
left out, the prayer is invalid.” Furthermore, the Shafi‟i and
Hanbali Madhabs maintain that it is not the Ibrahimic prayer
(Durud) which is a pillar of Salat; rather, it is sending
prayers upon the Prophet (P.B.U.H.) that is a pillar, even if it
is in a form other than what is established in the Sunnah. So,
if someone says “Allahumma salli ala Muhammed” (Oh, Allah! Send
prayers on Muhammad), then he has said the minimum of what is
legislated to say regarding sending prayers upon the Prophet
(P.B.U.H.); and this is sufficient for him.
Nevertheless, in light of this type of evidence, scholars
such as Shaykh Albani maintain that one should perform the
recitation of the second Tashahhud by saying: “At-tahiy-yatu
lil-lahi was sala-watu wat-tay yibatu As-salamu alayka ay-yuhan-
nabiy-yu wa rahma tullahi wa bara-katuhu As-salamu alayna wa‟ala
ibadil-la his-sali-heen Ash hadu al-la ilaha il-lal lahu wa ash
hadu an-na Muhammadan ab-duhu wa rasuluh.

This translates into English as, “All worships are for Allah.
Allah‟s peace be upon you, O Prophet, and His mercy and
blessings. Peace be on us and on all righteous servants of
Allah. I bear witness that there is none worthy of worship
except Allah, and I bear witness that Muhammad is His servant
and messenger.” Thereafter, the Muslim performing Salat should
say, “Allahumma Salli Ala Muhammadin Wa Ala Aali Muhammadin Kama
Sallayta Ala Ibraheema Wa Ala Aali Ibraheema Innaka Hameedun
Majeed; Allahumma Barik Ala Muhammadin Wa Ala Aali Muhammadin
Kama Barakta Ala Ibraheema Wa ala Aali Ibraheema Innaka Hameedun
Majeed.”

This translates into English as: “Oh, Allah! Send prayers on
Muhammad and on the family of Muhammad, as You sent prayers on
Abraham and the family of Abraham. Truly You are Worthy of
Praise, Full of Glory. Oh, Allah! Send blessings on Muhammad and
on the family of Muhammad, as You sent blessings on Abraham and
the family of Abraham. Truly, You are Worthy of Praise, Full of
Glory.” Thereafter, one should make duah.
The evidence for those who insist that one should glorify
Allah, send prayers upon the Prophet (P.B.U.H.), and then make
personal duah in this specific sequence during the second
Tashahhud, is the complete hadith collected by Abu Dawud that
was referenced above, wherein Ibn Khuzaimah reportedly said:
“Once, he (P.B.U.H.) heard a man supplicating in his prayer
without neither glorifying the majesty of Allah the exalted nor
sending prayers on the Prophet (P.B.U.H.), so he said: „This man
has been hasty.‟ He then called him and said to him and others,
„When one of you prays, he should begin with the praise of his
Lord, Sublime and Mighty, and his exultation; and then send
prayers upon the Prophet (P.B.U.H.), and lastly, supplicate as
he wishes.‟” Likewise, Imam Ahmad also reported a narration from
Ibn Masood wherein he allegedly described the Prophet's
(P.B.U.H.) Salat saying: “When the Prophet (P.B.U.H.) completes
the first 2 rakat, he pronounces the Tashahhud and then resumes

standing. And when he (P.B.U.H.) is in the last rakah he says
the whole Tashahhud including the prayers on the Prophet
(P.B.U.H.), prays with what he likes, and then, pronounces
Salaam (Tasleem).‟”
Lastly, evidence for how the second Tashahhud should be
performed is the hadith of Abu Dawud wherein Abdullah Ibn Masood
reportedly said: “It pertains to the Sunnah to utter the
Tashahhud quietly.” Moreover, in a hadith collected by Imam
Muslim in the Book of Prayer, under the chapter: “Sending
Prayers on the Prophet (P.B.U.H.) after the Tashahhud,” 1:305,
Hadith 66 (405), the Messenger of Allah (P.B.U.H.) reportedly
said: “Say: „Allahumma Salli Ala Muhammadin Wa Ala Aali
Muhammadin Kama Sallayta Ala Ibraheema Wa Ala Aali Ibraheema
Innaka Hameedun Majeed; Allahumma Barik Ala Muhammadin Wa Ala
Aali Muhammadin Kama Barakta Ala Ibraheema Wa ala Aali Ibraheema
Innaka Hameedun Majeed (O Allah, send prayer upon Muhammad and
upon the family of Muhammad, as You sent prayers upon the family
of Ibrahim. And send blessings upon Muhammad and upon the family
of Muhammad, as You sent blessings upon the family of Ibrahim
among the nations; You are indeed Worthy of Praise, Full of
Glory‟ – and the salaam is as you know.).‟”

Additional versions of sending prayers upon the Prophet
(P.B.U.H.) in Tashahhud:
A hadith collected by Bukhari that was narrated by Abdur-
Rahman bin Abi Laila who reportedly said: “Ka‟b bin Ujra met me
and said, „Shall I give you a present? Once the Prophet
(P.B.U.H.) came to us and we said, „O Allah's Apostle
(P.B.U.H.)! We know how to greet you; but how to send „Salat‟
upon you?‟ He (P.B.U.H.) said, „Say: Allahumma Salli ala

Muhammadin wa ala Ali Muhammadin, kama sal-laita ala all
Ibrahima innaka Hamidun Majid. Allahumma barik ala Muhammadin wa
ala all Muhammadin, kama barakta ala all Ibrahima, innaka
Hamidun Majid.‟”
A hadith collected by Bukhari that was narrated by Abu
Sa‟id Al-Khudri who reportedly said: “We said, „O Allah‟s
Apostle (P.B.U.H.) this is (i.e. we know) the greeting to you;
will you tell us how to send prayers on you?‟ He (P.B.U.H.)
said, „Say: Allahumma Salli ala Muhammadin abdika wa rasulika
kama sal-laita ala Ibrahima wa barik ala Muhammadin wa all
Muhammadin kama barakta 'ala Ibrahima wa Ali Ibrahim.‟”
A hadith collected by Bukhari that was narrated by Abu
Humaid As-Saidi reports: “The people said, „O Allah‟s Apostle
(P.B.U.H.)! How may we send prayers on you?‟ He (P.B.U.H.) said,
Say: „Allahumma Salli ala- Muhammadin wa azwajihi wa
dhurriyyatihi kama sal-laita ala ali Ibrahim; wa barik ala
Muhammadin wa azwajihi wa dhurriyyatihi kamabarakta ala ali
Ibrahim innaka hamidun majid.‟”
A hadith collected by Bukhari that was narrated by Ka‟b bin
Ujra who reportedly said: “It was said, „O Allah‟s Apostle
(P.B.U.H.)! We know how to greet you, but how to invoke Allah
for you?‟ The Prophet (P.B.U.H.) said, Say: „Allahumma Salli ala
Muhammadin wa ala Ali Muhammaddin, kama sallaita ala all

Ibrahim, innaka Hamidun Majid.‟” Moreover, a hadith collected
by Imam Muslim (The Salah, 405) reads: “The Messenger of Allah
(P.B.U.H.) said: Say: „Allaahumma salli ala Muhammadin wa ala
aali Muhammadin kamaa salayta ala aali Ibraaheem, wa baarik ala
Muhammadin wa ala aali Muhammadin kamaa baarakta ala aali
Ibraaheem fi‟l-aalameen innaka Hameedun Majeed (O Allah, send
prayer upon Muhammad [P.B.U.H.] and upon the family of Muhammad
[P.B.U.H.], as You sent prayers upon the family of Ibrahim. And
send blessings upon Muhammad [P.B.U.H.] and upon the family of
Muhammad [P.B.U.H.], as You sent blessings upon the family of
Ibrahim among the nations; You are indeed Worthy of Praise, Full
of Glory) – and the salaam is as you know.‟”
A hadith collected in the Muwatta of Imam Malik reports:
“Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn
Hazim from his father that Amr ibn Sulaym az-Zuraqi said, „Abu
Humayd as-Saidi told me that they asked the Messenger of Allah
(P.B.U.H.) how they were to ask for blessings upon him, and he
(P.B.U.H.) replied that they should say, „O Allah, bless
Muhammad (P.B.U.H.) and his wives and his descendants as You
blessed the family of Ibrahim, and give baraka to Muhammad
(P.B.U.H.) and his wives and his descendants as You gave baraka
to the family of Ibrahim. You are worthy of Praise and Glorious.
Allahumma Salli ala Muhammad wa azwajihi wa alihi kama sallaita

ala ali Ibrahim, wa barakaala Muhammad wa azwajihi wa alihi kama
baraktaalaali Ibrahim, innaka Hamidu'm – Majid.‟”
Another hadith collected in the Muwatta of Imam Malik
reports: “Yahya related to me from Malik from Nuaym ibn Abdullah
al-Mujmirthat Muhammad ibn Abdullah ibn Zayd told him that Abu
Masud al Ansari said, „The Messenger of Allah (P.B.U.H.) came to
us at the gathering of Sad ibn Ubada. Bashir ibn Sad said to
him, „Allah has ordered us to ask for blessings on you,
Messenger of Allah (P.B.U.H.). How should we do it?‟ The
Messenger of Allah (P.B.U.H.) remained silent until we wished we
had not asked him. Then he (P.B.U.H.) told us to say, „O Allah,
bless Muhammad (P.B.U.H.) and the family of Muhammad (P.B.U.H.)
as You blessed Ibrahim, and give baraka to Muhammad (P.B.U.H.)
and the family of Muhammad (P.B.U.H.) as You gave baraka to the
family of Ibrahim. In all the worlds You are worthy of Praise
and Glorious,‟ and then give the Tasleem as you have learnt.‟
Allahumma Salli ala Muhammad wa ali Muhammad kama sallaita
Ibrahim, wa baraka ala Muhammad wa ali Muhammad kama baraktaala
ali Ibrahim. Fi'l alamin, innaka Hamidu'm - Majid.‟”
Pointing the index finger during the second Tashahhud:
It is well established from the Sunnah of the Prophet
(P.B.U.H.) that he used to point with his index finger and
occasionally moved it during the Tashahhud.

Nevertheless, the scholars have not reached a consensus
regarding this matter. With this being said, the evidence from
the Sunnah of the Prophet (P.B.U.H.) for those in favor of
pointing the index finger during the second Tashahhud is the
hadith of Imam Muslim wherein Abd-Allah ibn al-Zubayr reportedly
said: “When the Messenger of Allah (P.B.U.H.) sat during the
prayer, he would place his left foot between his thigh and calf
(tawarruk), and tuck his right foot underneath him, and place
his left hand on his left knee, and place his right hand on his
right thigh, and point with his finger.” Likewise, a hadith in
the collection of Abu Dawud reports: “He (P.B.U.H.) used to

point with his finger when making duah but he did not move it.”
Nevertheless, Shaykh Albani (Tamaam Al-Minnah, p. 218)
classified the wording: “But he did not move it” as da‟eef
(weak).
It is also important to note that a hadith collected by An-
Nasa‟I that was narrated by Wa‟il ibn Hajar reports: “I said: „I
will certainly watch how the Messenger of Allah (P.B.U.H.)
prays. So I watched him and he ..., then he sat with his left
foot tucked underneath him and put his left hand on his left
thigh and knee, and he put the edge of his right elbow on his
right thigh. Then he held two of his fingers and made a circle,
and then he raised his forefinger and moved it, making duah with
it.‟” Thus, in light of the wording from this hadith: “Moved it,
making duah with it.” Shaykh Ibn Uthaymeen cites this as
evidence that moving the forefinger (index) during the Tashahhud
should be done with every phrase of the Tashahhud which
constitutes making duah to Allah; i.e., indicating the exalted
nature of Allah whom we all address each time we make duah; such
as, when one performs Salat and says: “Al-salaamu alayka
ayyuha‟l-Nabiyyu (peace be upon you, O Prophet),” “Allaahumma
salli ala Muhammad (O Allah, send prayers upon Muhammad),”
“Allaahumma baarik ala Muhammad (O Allah, send blessings upon
Muhammad);” etc.

After completing the silent recitation of the second
Tashahhud, the Muslim performing Salat should now make their
desired personal/prophetic silent duah to Allah and then audibly
pronouncing the Tasleem to conclude the Salat.
The evidence for this practice is a hadith collected by Imam
Muslim wherein Abu Huraira reportedly said: “The Messenger of
Allah (P.B.U.H.) said: „the nearest a servant comes to his Lord
is when he is prostrating himself (in Salat), so make
supplication (in this state).‟” Lastly, the hadith of Imam
Muslim that was narrated by Ibn Masood reports: “The Prophet
(P.B.U.H.) taught him the Tashahud and then said, „Then choose
whatever you wish to ask (of Allah).‟”

Optional versions of prophetic duahs which can be silently
recited during the second Tashahhud prior to performing the
Tasleem to conclude the Salat:
In accordance with the Sunnah of the Prophet (P.B.U.H.),
after reciting the second Tashahhud and before performing the
Taslim, one should make their desired personal/prophetic duah to
Allah. Some of the prophetic duahs include the following:
In a hadith collected by Bukhari, Abu Bakr As-Siddiq (RA)
reportedly said: “I requested the Messenger of Allah (P.B.U.H.)
to teach me a supplication which I could recite in my Salat
(prayer). Thereupon he said, Recite:
‫ش‬ ‫ش‬ ‫ز‬ ‫ش‬ ‫ش‬ ‫غ‬
‫ش‬ ‫س‬ ‫س‬ ‫ذ‬
Allahumma inni zalamtu nafsi zulman kathiran, wa la yaghfirudh-
dhunuba illa Anta, faghfir li maghfiratan min indika, warhamni,
innaka Antal-Ghafur-ur-Rahim (O Allah! I have considerably
wronged myself. There is none to forgive the sins but You. So
grant me pardon and have mercy on me. You are the Most
Forgiving, the Most Compassionate).‟” Moreover, a hadith
collected by Bukhari that was narrated by Abu Huraira reports:
“Allah‟s Apostle (P.B.U.H.) used to invoke (Allah) saying,

‫ر‬ ‫ز‬ ‫ش‬ ‫ز‬
‫ش‬ ‫غ‬ ‫ذ‬
Allaahumma innee 'a'oothu bika min l'athaabil-qabri, wa min
'athaabi jahannama, wa min fitnatil-mahyaa walmamaati, wa min
sharri fitnatil-maseehid-dajjaal (O Allah, I seek refuge in You
from the punishment of the grave, and from the punishment of
Hell-fire, and from the trials of life and death, and from the
evil of the trial of the False Messiah).‟” Another hadith
collected by Bukhari that was narrated by Aisha reports:
“Allah‟s Apostle (P.B.U.H.) used to invoke Allah in the prayer
saying,
'
.
Allaahumma 'innee 'a'oothu bika min 'athaabil-qabri, wa 'a'oothu
bika min fitnatil-maseehid-dajjaali, wa 'a'oothu bika min
fitnatil-mahyaa walmamaati; Allaahumma 'innee 'a'oothu bika
minal-ma'thami walmaghrami (O Allah, I seek refuge in You from
the punishment of the grave, and I seek refuge in You from the
trial of the False Messiah, and I seek refuge in You from the

trials of life and death. O Allah, I seek refuge in You from sin
and from debt).‟”
In a hadith collected by Bukhari, Sa‟d bin Abu Waqqas (RA)
reportedly said: “The Messenger of Allah (P.B.U.H.) used to seek
(Allah‟s) protection after prayers with these words: '
‫ر‬ ‫ج‬ ‫خل‬ ‫ر‬ ‫ن‬ ‫سد‬ ‫ى‬ ‫سر‬
‫ش‬ ‫ع‬ ‫ر‬ ‫ذ‬ ‫ر‬ ‫ش‬ Alla-
humma inni a'udhu bika minal-jubni wal- bukhl, wa a'udhu bika
min an uradda ila ardhalil-'umur, wa a'udhu bika min fitnatid-
dunya, wa a'udhu bika min fitnatil-qabr (O Allah, I seek refuge
with You from cowardice, miserliness and from being sent back to
a feeble age; and, seek refuge with You from the trials of this
life and those of the grave).‟”
In a hadith collected by Imam Muslim, Aishah (RA)
reportedly said: “The Prophet (P.B.U.H.) used to supplicate (in
these words):
‫د‬ ‫ن‬ ‫ن‬ ‫س‬ ‫ر‬
‫ل‬ ‫ش‬ ‫ش‬ ‫غ‬ ‫س‬
Allahumma inni audhu bika min sharri ma 'amiltu, wa min sharri
ma lam a'mal (O Allah! I seek refuge in You from the evil of

that which I have done and the evil of that which I have not
done).‟”
In a hadith collected by Imam Muslim, Abdullah bin Umar
(RA) reportedly said: “The Messenger of Allah (P.B.U.H.) used to
supplicate thus:
‫س‬ ‫ش‬ ‫ى‬ ‫سع‬ ‫د‬ ‫ن‬
‫ع‬ ‫ج‬ ‫ع‬ ‫ص‬ ‫ر‬
‫عخ‬ ‫غ‬ ‫س‬
Allahumma inni a'udhu bika min zawali ni'matika, wa tahawwuli
'afiyatika, wa fuja'ati niqmatika, wa jami'i sakhatika (O Allah!
I seek refuge in You against the declining of Your Favours,
passing of safety, the suddenness of Your punishment and all
that which displeases You).‟”
In a hadith collected by Imam Muslim, Zaid bin Arqam (RA)
reportedly said: “The Messenger of Allah (P.B.U.H.) would
supplicate:
‫س‬ ‫س‬ ‫ذ‬ ‫ص‬ ‫سع‬ ‫ن‬ ‫ر‬
‫آ‬ ‫ش‬ ‫ز‬ ‫شم‬ ‫خل‬ ‫غل‬ ‫ك‬ ‫عجض‬
‫ه‬ ‫ه‬ ‫ص‬ ‫ش‬ ‫خ‬ ‫ص‬ ‫ه‬ ‫غ‬

‫خ‬ ‫ب‬ ‫ر‬ ‫ظ‬
‫ج‬ ‫غ‬ ‫د‬ ‫غ‬ ‫س‬ )
Allahumma inni a'udhu bika minal-'ajzi wal-kasali, wal-bukhli
wal-harami, wa 'adhabil-qabri. Allahumma ati nafsi taqwaha, wa
zakkiha Anta khairu man zakkaha, Anta waliyyuha wa maulaha.
Allahumma inni a'udhu bika min 'ilmin la yanfau', wa min qalbin
la yakhsha'u, wa min nafsin la tashba'u, wa min da'watin la
yustajabu laha' (O Allah! I seek refuge in You from the
inability [to do good], indolence, cowardice, miserliness,
decrepitude and torment of the grave. O Allah! Grant me the
sense of piety and purify my soul as You are the Best to purify
it. You are its Guardian and its Protecting Friend. O Allah! I
seek refuge in You from the knowledge which is not beneficial,
and from a heart which does not fear [You], and from desire
which is not satisfied, and from prayer which is not
answered).‟” Likewise, a hadith collected by Imam Muslim that
was narrated by Ibn Abbas (RA) reports: “The Messenger of Allah
(P.B.U.H.) used to supplicate:
‫ن‬ ‫سع‬ ‫ن‬ ‫س‬ ‫ط‬ ‫ع‬
‫ش‬ ‫خ‬ ‫آ‬
‫خش‬ ‫ذم‬ ‫عشس‬ ‫خش‬ ‫ذ‬

‫ش‬ ‫ع‬ ‫د‬ ‫ص‬ ) Allahumma
laka aslamtu, wa bika amantu, wa 'alaika tawakkaltu, wa ilaika
anabtu, wa bika khasamtu, wa ilaika hakamtu. Faghfir li ma
qaddamtu, wa ma akh-khartu, wa ma asrartu wa ma a'lantu, Antal-
Muqaddimu, wa Antal-Mu'akhkhiru, la ilaha illa Anta (O Allah! to
You I submit, in You I affirm my faith, in You I repose my
trust, to You I turn in repentance and with Your Help I contend
my adversaries and from You I seek judgement. O Allah! Grant me
forgiveness for the faults which I made in past and those ones I
may commit in the future, those which I committed secretly or
openly. You Alone send whomever You will to Jannah, and You
Alone send whomever You will to Hell-fire. There is none worthy
of worship except You).‟” Another narration adds: “La hawla wa
la quwwata illa billah (There is no strength to resist evil and
no power to do good except through Allah).” Lastly, a hadith
collected by Imam Muslim that was narrated by Ali (RA) reports:
“When the Messenger of Allah () was in Salat (prayer), he used
to supplicate towards the end of prayer after Tashahhud and
before the concluding salutations:
‫ش‬ ‫ذ‬ ‫ش‬‫خ‬ ‫س‬‫ش‬‫ع‬ ‫ش‬‫ع‬
. ‫م‬‫ذ‬ ‫ش‬‫خ‬

Allahum-maghfir li ma qaddamtu wa ma akh-khartu, wa ma asrartu,
wa ma a'lantu, wa ma asraftu, wa ma Anta a'lamu bihi minni.
Antal-Muqqadimu, wa Antal-Mu'akh-khiru. La ilaha illa Anta (O
Allah! Forgive my former and latter sins, which I have done
secretly and those which I have done openly, and that I have
wronged others, and those defaults of mine about which You have
better knowledge than I have. You Alone can send whomever You
will to Jannah, and You Alone can send whomever You will to
Hell-fire. None has the right to be worshipped but You).‟”
Special note:
After performing the second Tashahhud, the Muslim
performing Salat should not raise their hands in an attempt to
make duah to Allah; because, doing so in Salat is an innovation

that is not substantiated by the Quran or ahadith. In fact, when
the Prophet (P.B.U.H.) raised his hands in duah, he did so in a
manner that exposed his armpits; which is the total opposite of
those who cup their hands in duah after completing the Tasleem.
With this being said, the method of duah in which the hands are
raised until the armpits become visible is also not to be
performed while in Salat; it is mainly performed in special
invocations such as after performing the Witr prayer, praying
for rain, and invoking Allah against enemies.
The evidence for not raising the hands in duah either
during or after the Tashahhud is the hadith of Imam Muslim
wherein Ali reportedly said: “When the Messenger of Allah
(P.B.U.H.) prayed, the last thing he would say between the
Tashahud and the Tasleem was, „O Allah, forgive my past and
later sins, what was in private and what was in public, and what
I have been extravagant in. You are more knowledgeable of it
than I. You are the Promoter and the Retarder. There is no god
except You.‟” Therefore, after invoking Allah prior to
performing the Tasleem, it would be impractical to repeat the
invocation afterwards by raising the hands; especially, since
there are no available ahadith to support doing so. Furthermore,
additional evidence for the impermissibility of raising the
hands either before or after the Tasleem is the hadith of

Bukhari wherein Anas Bin Malik is reported to have said: “The
Messenger of Allah (P.B.U.H.) never raised his hands for any
invocation except for that of Istisqa' (invocation for rain) and
he used to raise them so much that the whiteness of his armpits
became visible.”
In view of this hadith, it is important to note that what
is narrated is the viewpoint of Anas Bin Malik who obviously did
not observe the Messenger of Allah (P.B.U.H.) raising his hands
when performing Witr prayer or invoking Allah against his
enemies. Nevertheless, another hadith of Bukhari provides
evidence for raising the hands during the witr prayer. The
hadith in question that was narrated by Abu Uthmaan an-Nahdi
reads as follows: “Umar would perform the Qunoot (of Witr
prayer) with us in the early Morning Prayer, and would raise his
hands, so much that the side of his body under his arms would be
seen.” Thus, as this hadith states, Umar (RA) is being observed
and not the Messenger of Allah (P.B.U.H.), which provides
justification for the statement of Anas Bin Malik who is
documented as saying that he did not observe the Messenger of
Allah (P.B.U.H.) raising his hands when performing Witr prayer
or invoking Allah against his enemies; i.e., Anas Bin Malik may
have observed others raising their hands, but not the Messenger
of Allah (P.B.U.H.); and Allah knows best!

It is also worth mentioning that the raising of the hands
during the Qunoot of Witr for a problem that was afflicting the
Muslim community is also an established practice from the sunnah
of the Messenger of Allah (P.B.U.H.); because, the Prophet
(P.B.U.H.) is documented as making duah against the Mushrikeen
(pagans) who killed seventy reciters of the Quran. The evidence
for the Prophet‟s (P.B.U.H.) practice of invoking Allah against
the enemies of the Muslims is the hadith of Ahmad wherein Anas
bin Malik reportedly said: “I never ever saw the Messenger of
Allah (P.B.U.H.) painfully agitated about anything as I saw him
agitated over them. Indeed I saw the Messenger of Allah
(P.B.U.H.) in the early Morning Prayer (Witr) raising his hands
and he supplicated against those who killed them.” Therefore,
since this depiction of the Messenger of Allah (P.B.U.H.)
raising his hands is also narrated by Anas bin Malik, one can
deduce that this incident occurred after his previous narration
wherein he stated that the Messenger of Allah (P.B.U.H.) never
raised his hands for any invocation except for that of Istisqa'
(invocation for rain).
 Duah is the weapon of the believers; and as such, when
one invokes Allah during duah, it should be a personal
act of worship wherein one asks for forgiveness,

protection, etc., regarding personal matters; and not a
mere ritual performed as a societal norm.
Tasleem:
The Muslim performing Salat should conclude the prayer by
audibly saying: “As-salamu alaykum wa Rahmatullah” once over the
right shoulder; which is Fard (compulsory), or say: “As-salamu
alaykum wa Rahmatullah” once over both the right and left
shoulder. This method is also regarded as the Sunnah of the
Prophet (P.B.U.H.).

The evidence for this practice is the hadith of Abu Dawud
wherein Ali Ibn Abu Talib narrated that the Prophet (P.B.U.H.)
reportedly said: “The key to prayer is purification; its
beginning is takbir and its end is Taslim.” Furthermore,
evidence illustrating the manner in which the Tasleem is to be
performed is a hadith in the collection of Tirmidhi wherein Ibn
Masood reportedly said: “The Prophet (P.B.U.H.) used to give the
salutation to his right and left sides saying: Peace be upon
you, and mercy of Allah twice, until the whiteness of his cheek
was seen.” In view of this hadith, it is important to note that
performing the Tasleem to the right and then the left saying,
“As-Salamu Alaikum Warah matullah (Peace be upon you, and mercy
of Allah)” is the most frequent practice of the Prophet
(P.B.U.H.) and his companions. However, there is evidence which
proves that the Prophet (P.B.U.H.) actually performed Tasleem
only once, to the right side only. The evidence for this
occasional practice is the hadith of Tirmidhi wherein Aisha
reportedly said: “The Prophet (P.B.U.H.) used to say Taslim once
while facing straight and leaning slightly to the right side.”
Methods of performing the Tasleem:
1) As-Salamu alaykum to the right slightly
The evidence for the practice of saying “As-Salamu alaykum”
slightly to the right is the hadith of Tirmidhi wherein Aisha

(RA) is reported to have said: “The Prophet (P.B.U.H.) used to
say Taslim once while facing straight and leaning slightly to
the right side.”
2) As-Salamu alaykum wa rah matullaah to the right, as-Salamu
alaykum to the left
The evidence for this practice is found in The Abridgment of The
Prophet’s Prayer Described by Shaykh Muhammad Nasiruddin al-
Albani. The hadith in question collected by Ahmad with a saheeh
sanad reads as follows: “When he (P.B.U.H.) said: 'Peace and
Allah's Mercy be on you to his right, he would sometimes shorten
the greeting on his left to: Peace be on you.‟”
3) As-Salamu alaykum wa rah matullaah to both sides
The evidence for this practice is a hadith in the collection of
Bukhari wherein Abdullah narrated: “The Prophet (P.B.U.H.)
prayed ..... and finished his prayers with Taslim (by turning
his face to right and left saying: 'As-Salamu'Alaikum-Wa-rah-
matullah").‟”
4) As-Salamu alaykum wa rah matullaahi wa barakaatuh to the
right, and as-Salamu alaykum wa rah matullaah to the left
The evidence for this practice is found in The Abridgment of The
Prophet’s Prayer Described by Shaykh Muhammad Nasiruddin al-
Albani. The hadith in question collected by Abu Dawud & Ibn

Khuzaimah (1/87/2) with a saheeh sanad reads as follows:
“Sometimes, he (P.B.U.H.) would add to the greeting on the
right: '... and His blessings (be on you).‟”
The methods of performing Tasleem (Taslim) according to the four
Madhabs:
1) Malaki Madhab: Only says, “As-salamu alaikum wa rah
matullah,” once when turning the head to the right.
2) Shafi‟I Madhab: Says, “As-salamu alaikum wa rah matullah”
to the right and left. Also, considers pronouncing the
tasleem once as being sufficient. (Ash-Shafiee was reported
to have said: “If you wish you can give one Tasleem and if
you wish you can give two Tasleems.”)
3) Hanbali Madhab: It is obligatory to say “As-salamu alaikum
wa rah matullah” twice (to the right and left)
4) Hanafi Madhab: Says “As-salamu alaikum wa rah matullah” to
the right and left, but “does not consider it obligatory;”
only an established sunnah. Furthermore, the Hanafi Madhab
also considers pronouncing the tasleem “once” as being
sufficient.

To reiterate, when performing the Tasleem, one should at
least do so by facing straight and leaning slightly to the right
with a single Salam (As-Salamu alaykum) or to completely turn
the face towards the right and left and say, “As-Salamu alaykum
wa rah matullaah” to both sides in a manner that will enable an
onlooker to clearly see each cheek. (Those on the right will see
the right cheek and vice versa). Furthermore, there is no
authentic evidence from the Quran or Sunnah of the Prophet
(P.B.U.H.) to support any of the following actions:
 Pausing between each Tasleem and uttering something
 Nodding or bouncing the head before or during each
Tasleem
 Looking up to the qiblah direction before each Tasleem
 Rolling one's head to each side while dipping the
shoulders
 Beginning the Tasleem by looking straight ahead and
later turning the head near the end of the phrase
Tasleem for Muslims whom are unable to speak or move their head:
In the event that the Muslim performing Salat is unable to
speak or move their head and neck, they should perform the
Tasleem by completing as much of the position as physically
possible. Therefore, the Muslim performing Salat who is able to

speak but unable to move their head and neck should perform the
Tasleem by audibly saying, “As-Salamu alaykum wa rah matullaah”
while looking with their eyes towards the right. Thereafter,
they should then say, “As-Salamu alaykum wa rah matullaah” while
looking with their eyes towards the left.
Likewise, the Muslim who is unable to speak should perform the
Tasleem by turning their face to the right and utter “As-Salamu
alaykum wa rah matullaah” in their heart while moving their
lips. Thereafter, they should turn their face to the left and
utter “As-Salamu alaykum wa rah matullaah” in their heart while
moving their lips.

The evidence for this ruling is Surah Al-Baqarah (2:284) of the
Quran which reads: “To Allah belongs all that is in the heavens
and in the earth. Whether you reveal what is in your minds or
conceal it, Allah will call you to account for it...” Moreover,
a hadith collected by Imam Muslim that was narrated by Abu
Hurayrah reports: “...If I command you to do a thing, then do as
much of it as you can...” In light of this evidence it is clear

that Allah is aware of one‟s intentions; i.e., the Muslim‟s
conscious desire to perform the Tasleem to conclude the Salat
even though they are unable to speak or move their head and
neck. As such, Allah will reward the worshipper for their
intentions.
The process of performing Salat while seated:

Special points:
 Recite Surah Al-Fatihah and another Surah or section of a
Surah from the Quran audibly during the first two rakat
 Silently recite Surah Al-Fatihah only during the third and
fourth rakat
 Perform the first Tashahhud and Tasleem after the second
rakah when performing the Fajr Salat.
 Perform the second Tashahhud and Tasleem after the third
rakah for Maghrib and after the fourth rakah when
performing the Dhuhr (Zuhr), Asr, and Isha Salat

The process of performing Salat while lying down on one‟s side:

Performing dhikr to Allah after completing Salat:
After performing the Tasleem, it is recommended that the
Muslim performing Salat should seek Allah‟s blessings by
performing dhikr. Moreover, although dhikr is encouraged after
completing the five obligatory daily salat, performing dhikr at
any time one feels the desire is ideal. The evidence for this
directive is the hadith of Imam Muslim wherein Abu Hurayrah
reportedly said: “The Messenger of Allah(P.B.U.H.) said, „Whoever
glorifies Allah (says Subhaan Allah) thirty-three times
immediately after each prayer, and praises Allah (says Alhamdu
Lillaah) thirty-three times, and magnifies Allah (says Allahu

akbar) thirty-three times, this makes ninety-nine, then to
complete one hundred says Laa ilaaha ill-Allah wahdahu laa
shareeka lahu, lahu‟l-mulk wa lahu‟l-hamd wa huwa„ala kulli
shay‟in qadeer (There is no god except Allah Alone, with no
partner, His is the power and His is the praise, and Heis Able to
do all things) – his sins will be forgiven even if they are like
the foam of the sea.‟”

The evidence for the diagram listed above is another hadith
collected by Imam Muslim wherein Kab bin Ujrah (RA) reportedly
said: “The Messenger of Allah (P.B.U.H.) said, „There are some
words, the reciters of which will never be disappointed. These
are: Tasbih [saying Subhan-Allah (Allah is free from
imperfection)], thirty-three times, Tahmid [saying Al-hamdu
lillah (praise be to Allah)] thirty-three times, and Takbir
[saying Allahu Akbar (Allah is The Greatest)] thirty-four times;
and these should be recited after the conclusion of every
prescribed prayer.‟”
Common dhikr counting methods:
One should begin the counting of dhikr by using the tip of
the thumb to count the finger tips and lines of the joints;
starting with the tip of the thumb against the tip of the pinky
finger. (It is strongly encouraged to perform the act of worship
on the right hand)

Begin counting tasbeeh by using the tip of the index finger
to count the first three lines of the thumb, beginning with the
top line. 2nd, take the tip of the thumb and count the first
three lines on all fingers beginning with the top line of the
index finger. 3rd, continue the count, this time start with the
top line of the pinky finger and continue until finished counting
the index finger. 4th,continue the count, this time start by
taking the tip of the index finger to count the first three lines

of the thumb, beginning with the top line (the lines of the thumb
is counted a total of 9 times).

With regard to counting tasbeeh with the fingers, Shaykh
Assim Al-Hakeem states: “There is no explicit statement with
regard to the exact manner in which the Prophet (P.B.U.H.)
performed dhikr with his right hand; i.e., the manner of counting
on the finger joints, other than the number of times for saying
each. All what is known is that one should make dhikr on the
right hand with their fingers, as this is the Sunnah.”
Nevertheless, in the event that one does not have a right hand,
then dhikr should be performed in any convenient manner.

LGBT members in Salat:
The Sunnah of the Prophet is for men and women to form
separate rows during Salat.

Men are encouraged to stand in the front rows while females are
encouraged to form rows in the rear. This fact is evident from a
hadith collected by Bukhari wherein Anas ibn Malik narrated:
“His grandmother, Mulaykah, invited the Messenger of Allah
(P.B.U.H.) to a meal that she had made for him, and he ate some,
then he said: „Get up and let me lead you in prayer.‟ Anas said:
„I went and got a reed mat of ours that had become blackened
from long use, and sprinkled it with water. Then the Messenger
of Allah (P.B.U.H.) stood, and the orphan and I stood behind
him, and the old lady stood behind us, and the Messenger of
Allah (P.B.U.H.) led us in praying two rakat, then he
.‟” Thus, based on this evidence is apparent that femalesleft
should stand in rows behind the males, even if it becomes
necessary to form a complete row on their own when no other
females are present.

LGBT members in the rows during Salat:
A Muslim does not have the right to infringe upon the
privacy of another Muslim. Therefore, care should be taken
before accosting a worshipper about their sexual orientation
during the Salat. Muslims must want for their brother what they
want for themselves! Nevertheless, it is important to note that
there is no compulsion in religion. Therefore, if an individual
professes Islam as their religion, they are obligated to comply
with all of the commandments of their faith. Likewise, a Muslim
is also obligated to abstain from the prohibitions. With this
being said, it is important to note that the Prophet (P.B.U.H.)
actually cursed effeminate men and masculine women who did not
suffer from a genetic abnormality. This fact is evident from the
hadith of Bukhari wherein Ibn Abbas allegedly said: “The Prophet
Muhammad (P.B.U.H.) cursed the effeminate men (who imitate
.” Moreover, awomen) and the manly women (who imitate men)
hadith collected by Abu Dawud that was narrated by Abu Hurairah
reports: “The Prophet Muhammad (P.B.U.H.) said: „Allah has
cursed the woman who wears the clothes of men and the man who
.” Thus, in light of this evidence, awears the clothes of women
Muslim does not have the right to join the rows of the opposite
gender simply because they have chosen to identify with a gender
other than what Allah created them as. Moreover, it is

religiously impermissible (haram) for a Muslim to change their
gender via gender reassignment surgery.
Khuntha (Khunsa) - The “intersex” performing Salat in rows:
The word khuntha (Khunsa), derived from a root referring to
softness, gentleness and tenderness, applies to the individual
who is “intersex.” An intersex person is one who cannot be
easily characterized as male or female due to either the absence
of genitalia at birth or possessing both male and female
anatomy. Intersex persons are classified as either ambiguous or
unambiguous. The unambiguous involve those individuals who
clearly show indications of being either male or female;
however, they possess appendages which are characteristic of the
opposite gender. The ambiguous however, does not know whether
they are male or female due to the fact that they do not display
clear indications of being either male or female or possess
characteristics of both genders.
As regards performing Salat in a particular row, if the
intersex individual before the age of puberty urinates from a
penis, then he is considered to be male and should join the rows
of the males. Likewise, if they urinate like a female, then they
will be deemed a female. However, after puberty, the matter is
to be decided by one of the following signs:

 If the intersex individual grows a beard, ejaculates,
either impregnates or has intercourse with a woman, they
will be deemed a man and should join the rows of the males.
 If the intersex individual either grows breasts that
produce milk, menstruates, or it is possible to have
intercourse with them, then this person is to be regarded
as a woman and must join the rows of the females. Moreover,
if this individual gives birth, then she is definitely
female, and this factor is to be given precedence over all
indications to the contrary.
When the characteristics discussed above are unclear sexual
orientation is to be taken into account. If an intersex person
is sexually attracted to men, then she is a woman. Likewise, if
the individual is sexually attracted to women, then he is a man.
In the event that the intersex individual is sexually attracted
to both or neither, then the matter is ambiguous. As such, the
intersex individual will determine their gender choice and join
the row of their preference. However, it is important to note
that this type of individual is not permitted to swap back and
forth in the rows of Salat; meaning, they should not pray in the
rows with males or females when it suits them. The changing back
and forth will create fitnah (trial/strife) among the
worshippers.

COLOSTOMY BAG:
According to Imam Suhaib Webb, it is not advisable for the
person who wears a colostomy bag to attend the masjid in such a
state. Nevertheless, Fiqh Council Birmingham (FCB) maintains that
it is not prohibited for a person with a stoma bag to enter a
mosque or to perform Tawaf (circumambulation of the Kaaba), on
the condition that they are sure that they will not soil the
masjid area and there is no unpleasant odor which could
inconvenience other worshippers. FCB further states: “It should
be clear that, the stoma bag which is attached to the body of the
stoma patient is permitted to be worn during Salah and can be
taken into the mosque, as it is a medical necessity. However, a
used bag containing impurity which is not being used by the

patient cannot be taken into the mosque, as doing so contravenes
the sanctity of the masjid. Indeed, nor is it permitted that such
used bags be carried on one‟s person; for example, in a ruck sack
etc., whilst praying outside the mosque, as carrying such
impurities during prayer would contravene the prerequisite of
one‟s cleanliness for the Salah. It should be noted that, in the
abovementioned situation if the person‟s clothing becomes
frequently and repeatedly soiled by the said impurities in such a
way that washing the clothing is of no benefit. For example if
the clothing keeps on getting soiled as soon as it has been
washed, in this situation the patient will also be considered
excused from having to wash or change the soiled clothing for
Salah. If however the clothing is soiled infrequently in such a
manner that one could offer the prayer without the clothing
getting soiled, the normal ruling is applicable, i.e., the area
to the extent of an average sized coin of impurity is excused. In
the case that the impurity covers a greater area than that, then
the effected article of clothing must be washed or changed.”
Consequently, if a person who is planning on attending a
masjid is unsure that they will not soil the masjid area or emit
an unpleasant odor which could inconvenience other worshippers,
it is better for them to avoid attending this house of worship
until their condition stabilizes. Nevertheless, in this scenario

the person will be regarded in the Shariah as Ma‟zur (excused).
The evidence for this ruling is Surah Al-Baqarah (2:286) of the
Quran which reads: “Allah does not burden any human being with
more than he can bear...” Lastly, a hadith in the collection of
Imam Muslim that was narrated by Ibn Mas‟ood reports: “There was
a time when no one stayed away from the prayer except a hypocrite
who was known for his hypocrisy or one who was sick...”
In conclusion, I would like to encourage every Muslim to be
grateful to Allah for allowing them to exist. As such, may Allah
also make the situation easy for those believers whom worship
Allah sincerely despite being plagued with illness/impairment?
May Allah reward them with the highest level of Paradise! Also,
may Allah reward those members of society whom are not plagued
with illness/impairment with the insight and wisdom to reflect
upon the struggles of others and increase their worship for
Allah? Lastly, may Allah protect the ill and impaired from the
ignorance and callousness of others and may they be rewarded with
allies whom are courteous and beneficial to their physical,
social, and spiritual wellbeing.
SOUTH CAROLINA MUSLIM
https://sites.google.com/site/scmuslim/

Salat (salah) for those muslims whom are either disabled or plagued with impairment

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