8- DESCRIPTION OF THE PRAYER
DESCRIPTION OF THE PRAYER
(Special vocabulary:
Allahu Akbar: Allah is greatest
Ameen: a one-word supplication meaning “Answer our prayer.”
as-Salamu ‘alaykum: Peace be upon you.
Fatihah: the opening sura of the Quran.
Follower: someone praying in group behind an imam.
Integral (rukn): one of the legally essential elements found within an action that compose it.
Imam: someone leading a group prayer.
Rak’a: one complete cycle of the words and actions of the prayer.
Sura: a chapter of the Quran.
Ta’awwudh: to say in Arabic, “I take refuge in Allah from the accursed
Devil”)
MEASURES RECOMMENDED BEFORE PRAYER
It is recommended:
(1) To stand for the prayer after the end of the call to commence (iqama);
(2) To be in the first row;
(3) To make the rows straight, especially if one is the imam (0: when one should order the group to do so);
(4) And to fill up the first row first, then the second, and so on (meaning there should not be a second row when the first one is not full (as to pray in such a second row is the same as not praying with a group, and is rewarded as if one had prayed alone), nor gaps within one row, nor a distance in excess of a meter and a half between rows).
It is superior to stand on the imam’s right (though the sunnah is for the imam to be in the middle) (and if one arrives at a group prayer in which the row extends to the right, one’s reward is greater for standing on the left, since one is performing the sunnah).
THE INTENTION
Then one makes the intention with one’s heart.
If it is for an obligatory prayer, one must intend performing the prayer, and that it is obligatory, and know which one it is, such as the noon, mid-afternoon, or Friday prayer. The intention must coincide with one’s first Allahu Akbar, obligatorily existing in the mind and recommended to be uttered with the tongue (before the first Allahu Akbar) as well. One intends it from the first of the phrase” Allahu akbar” to the last of it. It is not obligatory to specify the number of rak’as, or that it is for Allah Most High, or whether it is a current performance or a makeup prayer, though specifying these is recommended.
(Some scholars hold that the mere determination to perform a particular prayer existing in the mind beforehand is sufficient. Such an intention could be expressed, for example, by walking to the mosque after hearing the call to the noon prayer
If the intention is for a non-obligatory prayer that has a particular time, one must intend which one it is, such as for ‘Eid, the eclipse prayer, assuming the state of pilgrim sanctity (ihram), the sunnah prayers before and after the. Noon prayer, and so forth.
If it is for a non-obligatory prayer that is wholly supererogatory, unconnected with a particular time, one may simply intend to perform prayer.
It immediately invalidates one’s prayer:
(1) To cease to intend praying;
(2) To decide that one will cease to;
(3) Not to know whether one has ceased to or not (0: meaning one hesitates in one’s heart, saying, “Shall I stop intending or continue?” The mere thought of how it would be if one were to hesitate during the prayer is of no consequence, but rather the occurrence of doubt that negates one’s resolve and certainty);
(4) To intend during the first rak’a to stop when one reaches the second;
(5) Or to decide to interrupt one’s prayer if such and such a thing happens, regardless whether the event will definitely occur during the prayer or whether it merely may happen, such as, “I’ll stop if Zayd comes in.”
If one knowingly begins the noon prayer (for example) before its time has come, one’s prayer is not legally considered to have begun. If one does so unknowingly, it is validly begun, but counts as a non-obligatory prayer.
THE OPENING ALLAHU AKBAR
The Allahu Akbar (n: an integral) that begins the prayer can only be in Arabic and must be pronounced “Allahu akbar” or “Alliihulakbar.”
One’s prayer is not legally considered to have begun if one omits any of its letters, pauses between the two words, adds the letter waw between them, or says “Allahu akbar” with a long a between the final b and r.
If unable to pronounce it because of being a mute or similar, one must move the tongue and lips according to one’s capacity.
The minimal valid audibility for saying “Allahu akbar,” reciting the Koran, and all invocations (dhikr), is that one can hear them oneself, given normal hearing and lack of extraneous noise.
The imam speaks aloud every time he says “Allahu akbar” in the prayer
(Throughout the rulings. aloud (jahran) means that someone beside or behind the speaker could distinguish his words, while to oneself (sirran) means that the speaker can distinguish his own words, but such a person could not.)
It is obligatory that one be standing when one opens an obligatory prayer with “Allahu akbar.” If a single letter of it occurs while not standing, the prayer is not considered to have validly begun as an obligatory prayer, but is considered to have begun as a supererogatory prayer, provided one is ignorant that it is unlawful, though not if one knows. (N: The latecomer to a group prayer should take careful note of this, and not bow or make other prayer movements until he has completed the opening Allahu Akbar while standing.)
It is recommended to lift the hands to shoulder level when one says “Allahu akbar” (meaning that one’s fingertips are even with the tops of the ears, thumbs with the earlobes, and palms with one’s shoulders), fingers slightly outspread. If one intentionally or absentmindedly does not lift the hands at the first of saying “Allahu akbar,” one may do so during it, though not afterwards. The palms face the direction of prayer (qibla) and the hands are uncovered.
After the opening Allahu Akbar, one places the hands between the chest and navel, grasping the left wrist with the right hand, and fixing one’s gaze on the place where one’s forehead will prostrate. (One does this when not reciting the Testification of Faith (Tashahhud, where one only looks at the place of prostration until one says “except Allah,” and then looks at the index finger.)
(It is offensive to close one’s eyes while praying unless it is more conducive to awe and humility towards Allah.)
THE OPENING SUPPLICATION (ISTIFTAH)
Then one recites (to oneself) the Opening Supplication (Istiftah), which means: “I turn my face to Him who created the heavens and earth, a pure monotheist, in submission, and am not of those who associate others with Him. My prayer, worship, life, and death are for Allah, Lord of the Worlds, who has no partner. Thus I have been commanded, and I am of those who submit.”
This is recommended for anyone performing an obligatory or supererogatory prayer, even if seated; no matter whether a child, woman, or traveller (0: alone or in a group, imam or follower), though not for a funeral prayer.
If one intentionally or absentmindedly omits the Opening Supplication (Istiftah) and begins saying “I take refuge, etc.” (Ta’awwudh), one may not return to the Opening Supplication.
When (joining a group that has already begun, and) the imam says “Ameen” just after one’s opening Allahu Akbar, one says” Ameen” with him and then recites the Opening Supplication
(Istiftah).
If one says the opening AllahuAkbar and the imam finishes the prayer with Salams before one has sat down with the group, then one recites the Opening Supplication (Istiftah). But if one has already sat down when the imam finishes with Salams and one rises (N: to finish one’s prayer), then one does not recite it (0: the Opening Supplication).
If one joins the group while the imam is standing, and one knows it is possible (0: to recite the Opening Supplication) together with saying “I take refuge,” and so on (Ta’awwudh) and the Fatiha (all before the imam will finish his recital and bow), then one may recite the Opening Supplication, though if one has doubts (N: that there is enough time), one omits both the Opening Supplication and Ta’awwudh, and begins reciting the Fatiha. If the imam bows before one finishes
(the Fatiha), one bows with him, provided one has omitted the Opening Supplication and Ta’awwudh, though if one did not omit them, then one must recite as much (A: as many letters) of the Fatiha as one recited of them, since if one bows before having recited that much, it invalidates one’s prayer.
If One recites what we have just said is enough of the Fatiha to permit one to bow with the imam (when one is a latecomer, for otherwise it is obligatory to recite it all, as at fl2.17(0:», but one holds back from bowing with him without excuse, then if the imam straightens up from bowing before One has oneself bowed, one has missed that rak’a (N: and must rise after the group has finished to perform it).
SAYING HI TAKE REFUGE, ETC.” (TA’AWWUDH)
After the Opening Supplication, it is recommended to recite the Ta’awwudh, saying, HI take refuge in Allah from the accursed Devil.”
It is said in every rak’a and especially recommended in the first, whether one is imam, follower, or praying by oneself, and whether the prayer is obligatory, supererogatory, or even a funeral prayer. It is said to oneself in both the prayers recited to oneself and those recited aloud.
THE FATIHA
Then one recites the Fatiha in every rak’a (an integral), whether one is imam, follower, or praying alone.
The Basmala (n: the words “In the name of Allah, Most Merciful and Compassionate”) is one of its verses. (n: In the other three schools, it is recited to oneself even when the rest is recited aloud (Sharh al-sunna (y22) , 3.54).)
It is obligatory to recite the Fatiha’s verses in order and without interruption. It is considered to be interrupted and must be begun again if one deliberately pauses at length during it, or pauses briefly but thereby intends to cease reciting, or mixes with it some words of invocation (dhikr) or Quran that are not in the interests of the prayer.
One’s recital of the Fatiha is not considered to be interrupted if one speaks words during it that are in the interests of the prayer, such as saying “Ameen” in response to the imam’s Ameen, or reminding him of the right words when he errors, or prostrating with him as a sunnah for his Koran recital. Nor is it interrupted if one forgetfully falls silent during it or absentmindedly adds some words of invocation (dhikr).
If one omits one of the Fatiha’s letters (Ar. harf, a consonant or long vowel (A: mistakes in a short vowel (haraka) do not harm as long as they do not alter the meaning», fails to double a letter that should be doubled, or substitutes a wrong letter for the right one, it invalidates (one’s recital of that particular word, and one must recite the word again. But it does not invalidate one’s prayer unless it changes the meaning and was done deliberately).
SAYING “AMEEN”
After reciting (n: the last words of the Fatiha) “nor of the lost,” one says “Ameen” to oneself in prayers spoken to oneself and aloud in those recited aloud.
When following an imam, one says “Ameen” when he does, and then a second time (to oneself) when finished with one’s own recital of the Fatihah.
RECITING A SURAH
If one is the imam or praying by oneself, it is recommended in the first an d second rak’ as only to recite one complete sura (even if short) after the Fatihah.
It is recommended to recite:
(1) The suras from al-Hujurat (Koran 49) to al-Naba’ (Koran 78) for the dawn (subh) and noon (zuhr) prayers;
(2) The suras from al-Naba’ (Koran 7S) to al-Duha (Quran 93) for the midafternoon (‘asr) and nightfall (‘isha) prayers;
(provided that there are a restricted number of followers (meaning no others are praying behind the imam) who do not mind the length of these «1) and (2) above) recitations, though if otherwise, the imam should be brief)
(3) the suras from al-Duha (Koran 93) to the end (Quran 114) for the sunset prayer (maghrib);
(4) al-Sajda (Koran 32) for the dawn prayer on Friday (in the first rak’a, when the group may prostrate during the recital, and ai-Ins an (Quran 76) (in the second rak’a)
(5) and al-Kafirun (Koran 109) (in the first rak’a) and al-Ikhlas (Quran 112) (in the second) for the sunnah prayers that accompany the sunset and dawn prayers, for the two rak’as after circumambulating the Kaaba (5), and for the guidance prayer (istikhara).
It is recommended to recite the Quran in a distinct, pleasant way (tartil) (to recite it as revealed by Allah, observing the proper rules of Quranic recitation) and to reflect upon its lessons and meanings.
It is offensive for a follower to recite a sura when praying behind an imam whose recital is audible to him, though it is recommended for the follower to recite the sura during prayers that are not recited aloud, or those recited aloud if he cannot hear the imam’s recital due to the distance or poor hearing, .or can hear it, but uncomprehendingly.
One recites a longer sura in the first rak’a than in the second.
If a latecomer to a group prayer misses the first two rak’as with the group and then performs them alone after the imam has finished the group prayer with Salams, he is recommended to recite the suras to himself during them.
The imam (or person praying by himself) recites the Fatihah and suras aloud for the dawn prayer (subh), Friday prayer (jumua), prayer on the two ‘Eids, drought prayer, lunar eclipse prayer, the group prayer that is sunnah on the nights of Ramadan (tarawih), and for the first two rak’as of the sunset (maghrib) and nightfall (‘isha) prayers.
In other prayers, the Fatiha and suras are recited to oneself.
When making up at night (layl, from sunset to true dawn) a prayer that one missed during the day or night, one recites aloud. When making up in the daytime (nahqr, from dawn to sunset) a prayer that one missed during the day or night, one recites to oneself. At dawn, however (from true dawn to sunrise), all makeup prayers are recited aloud. (The upshot is that one recites aloud in all prayers that are made up at times when one normally recites aloud, and recites to oneself at the times one normally recites to oneself.)
STANDING
Standing is an integral in all obligatory prayers (for anyone who can stand, whether by himself or assisted by another, though it is not an integral in non-obligatory prayers).
Standing requires that the spine be upright. One is not standing if one inclines forward so that the backbone is no longer straight, or bends so that one is closer to bowing than to standing. If a person’s back is bowed with age or the like so that his normal posture resembles someone bowing, then he stands as he is, but must bend a little further for bowing if able to.
It is offensive in prayer to stand on one foot, for both feet to be held together (though this is sunnah for women), or for one foot to be ahead of the other.
To stand at length (reciting the Quran in prayer) is better than to prostrate or bow at length (therein).
It is permissible to pray non-obligatory prayers seated (any way one wishes, though the iftirash style of sitting is best) or lying down, even when able to stand (but the merit is less than to do so standing).
BOWING
Then one bows from the waist (an integral). The minimum is to bow as far as an average size person needs to when he wants to put bis hands on his knees. It is obligatory that one repose therein, minimally meaning to remain motionless for a moment after having moved. It is also obligatory that one intend nothing by the motion but bowing.
The optimal way is to raise one’s hands and say “Allahu akbar” so that one begins raising the hands as one starts saying it, and when the hands are at shoulder level, one bows.
Whenever one says” Allahu akbar” during a movement from one prayer posture to another, it is recommended to prolong the words until one reaches the next posture (so that one’s prayer is not devoid of invocation (dhikr) at any point).
Then one puts the hands on the knees: fingers apart, with back and neck extended, legs straight, and elbows out, though women keep them close.
One then says, “My Lord Most Great is exalted above all limitation,” three times, the least that is optimal. If praying alone, or the imam of a limited number of followers who do not mind the extra length, one may increase the number of times one says this to five, seven, nine, or eleven.
When finished, (however many times one has said it,) it is recommended to say, “0 Allah, to You I bow, in You I believe, to You I submit. My hearing, sight, mind, bones, nerves, and all that my feet bear up are humbled before You.”
STRAIGHTENING UP
Then one lifts one’s head, the minimum of which is to return to standing as one was before bowing, and then remain motionless for a moment. (Each is an integral) It is obligatory. To intend nothing by one’s movement except straightening up.
The optimal way is to raise the hands (lifting them from the knees as one starts straightening up, raising them to shoulder level) and the head together, saying, “Allah hears whoever praises Him.” This is said whether one is imam, follower, or praying alone. When one is standing upright, one says, “Our Lord, all praise is Yours, heavensful, earthful, and whatever-else You-
Will-full. ”
(If following an imam or praying alone, one says this to oneself. If imam, one says” Allah hears whoever praises Him” aloud, but the rest to oneself.)
Those we have previously mentioned who wish to add to the words of bowing may add here, “0 You who deserve praise and glory, the truest thing a slave can say (and all of us are Y our slaves) is, ‘None can withhold what You bestow, none can bestow what You withhold, and the fortune of the fortunate avails nothing against You.’ ”
PROSTRATION
Then one prostrates (an integral). The conditions for its validity are:
(a) That an uncovered portion of the forehead touch a part of the place of prayer (it is not obligatory that any of the other limbs of prostration be uncovered);
(b) That one remain motionless for a moment while prostrating;
(c) That the place of prostration bear the weight of the head;
(d) That one’s rear be higher than one’s head;
(e) That one not prostrate on something joined to one’s person that moves with one’s motions, such as a sleeve or turban;
(f) That nothing but prostration be intended by one’s motion;
(g) And that part of each knee, the bottom of the toes of each foot, and the fingers of each hand be placed on the ground.
(In our school, it is not obligatory that the nose touch the ground in prostration, though it is desirable.)
If one cannot fully prostrate so that one’s forehead touches the ground (a pregnant woman, for example), then it is not necessary to stack up pillows on the place of prostration to touch the forehead on them. One merely bows as low as one can.
If one has put a bandage on the forehead because of an injury that affects all of it, and there is hardship in removing it (severe enough to permit dry ablution (tayammum), then one may prostrate upon it and need not make up the prayer.
The optimal way to prostrate is to say “Allahu akbar” and:
(1) To put the knees down first, then the hands, and then the forehead and nose (the order is called for, and any other order is offensive);
(2) To prostrate with the hands directly under one’s shoulders, fingers together, extended towards the direction of prayer (qibla), hands uncovered;
(3) For men to keep 1 span (n: about 23 cm.) between the two knees and two feet (0: though a woman’s are kept together);
(4) For men to keep the stomach apart from the thighs, and forearms from sides, though women keep them together;
(5) And to say three times, “My Lord Most High is exalted above all limitation.”
Those we have previously mentioned who wish to add to the words of bowing may increase the number of times this is said as previously described (namely, in odd numbers up to eleven) and add: “O Allah, I prostrate myself to You, believe in You, and surrender to You. My face prostrates to Him who created it and gave it form, who opened its hearing and vision by His power and strength. Allah is exalted in perfection, the Best of Creators.”
It is commendable to supplicate Allah while prostrating.
SITTING BE1WEEN PROSTRATIONS
Then one raises the head (and sits back before prostrating a second time. · Sitting at this point is an integral). It is obligatory to sit motionlessly for at least a moment and to intend nothing but sitting by one’s movement.
The optimal way is:
(1) To say “Allahu akbar” (as one raises the head);
(2) To sit in iftirash, which is to place the left foot on its side and sit upon it while keeping the right foot resting on the bottom of its toes, heel up;
(3) To place one’s two hands on the thighs near the knees, fingers extended and held together;
(4) And to say, “0 Allah, forgive me, have mercy on me, pardon me, set me right, guide me, and sustain me.”
There are two other ways of sitting back (iq’a’) (between the two prostrations, or at the first and second Testifications of Faith (Tashahhud)
One way is to sit back on the heels with the bottom of the toes and knees upon the ground. This is rcommended between the two prostrations, though iftirash is better.
The other way is to simply sit on the ground, palms down, and knees drawn up. This is offensive in any prayer.
Then one prostrates again just as before. (The first rak’a is only completed when one has performed the second prostration, because each prostration is a separate integral, as is the moment of motionlessness in each.)
Then one prostrates again just as before. (The first rak’a is only completed when one has performed the second prostration, because each prostration is a separate integral, as is the moment of motionlessness in each.)
After this one raises the head, saying “Allahu akbar” (as one first raises it, drawing out the words until one is standing upright). It is sunna, here and in eachrak’a that is not followed by the Testification of Faith (Tashahhud), to briefly rest in the iftirash style of sitting before rising. Then one (quickly) rises, helping oneself up with both hands (palms down), and prolonging the Allahu Akbar until standing. If the imam omits this brief sitting, the follower performs it anyway. It is not done after a Quran recital prostration.
Then one performs the second rak’a of the prayer just like the first, except for the initial intention, the opening Allahu Akbar, and Opening Supplication (Istiftah).
If one’s prayer exceeds two rak’as, one sits in iftirash after the first two rak’as and recites the Testification of Faith (Tashahhud, and the Blessings on the Prophet (Allah bless him and give him peace), though not upon his family (N: which is done only in the final Testification of Faith at the end of the prayer).
Then one rises, saying “Allahu akbar” and leaning on one’s hands (n: as before). When standing, one lifts the hands to shoulder level (which one does here, but not after rising from the first or third rak’a), and then goes on to perform the remainder of the prayer as one did the second rak’a, except that one recites the Fatiha to oneself and does not recite a sura after it.
TESTIFICATION OF FAITH (TASHAHHUD)
One sits back (n: an integral) at the last of one’s prayer for the Testification of Faith in the tawarruk style of sitting, with one’s (left) posterior on the ground and left foot on its side, emerging from under the right, which is vertical
(The wisdom in the difference between the ways of sitting during the two Testifications of Faith, namely, iftirash in the first and group prayer may know by observing the former that the prayer has not finished, and by the latter that it nearly has.
Imam Malik holds the sunna in both testifications to be the tawarruk style of sitting; while Abu Hanifa holds that the iftirash style is sunna for both. May Allah have mercy on them all for explaining the Deity’s command without the slightest loss.)
However one sits here (in the final Testification of Faith (Tashahhud» and in the foregoing (Testification of Faith, and between the two prostrations, and before rising) is permissible, though iftirash and tawarruk are sunna.
A latecomer to a group prayer sits in iftirash at the end of his imam’s prayer and sits in tawarruk at the end of his own.
Similarly, the person who must perform a forgetfulness prostration sits in iftirash for his last Testification of Faith, prostrates for forgetfulness, and then sits in tawarruk for his Salams.
In the two Testifications of Faith, one’s left hand rests on the left thigh near the knee, its fingers extended and held together. The right hand is similarly placed, but is held closed with its thumb touching the side of the index finger, which alone is left extended. One lifts the index finger and points with it when one says the words “except Allah.” One does not move it while it is thus raised (following the sunna from a hadith related by Abu Dawud. It is offensive to move it here, though some hold that it is recommended, the evidence for which is also from the sunna, in a hadith related by Bayhaqi, who states that both hadiths are rigorously authenticated (sahih). Precedence is given to the former hadith, which negates moving the finger, over the latter hadith, which affirms it, because scholars hold that what is sought in prayer is lack of motion, and moving it diminishes one’s humility. The Prophet’s moving it (Allah bless him and give him peace) was merely to teach people that it was permissible (A: as it was the Prophet’s duty (Allah bless him and give him peace) to distinguish for his Community the acts that were offensive from those that were unlawful, and he was given the reward of the obligatory for doing such offensive acts). Moreover, Bayhaqi says that the meaning of moving it in the latter hadith is simply raising it, so there is no actual contradiction).
The minimal Testification of Faith (Tashahhud) is to say: “Greetings to Allah. Peace be upon you, 0 Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon Allah’s righteous slaves. I testify there is no god except Allah, and that Muhammad is the Messenger of Allah. ”
The optimal way is to say: “Greetings, blessings, and the best of prayers to Allah. Peace be upon you 0 Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon Allah’s righteous slaves. I testify that there is no god except Allah, and that Muhammad is the Messenger of Allah.”
Its words (minimal or optimal) are obligatory (when one can recite the Arabic, one may not use other words) and their order is a condition. If one cannot say it, one must learn. If one cannot learn (because there is no teacher, or there is, but one is unable), then one may translate it (to any language one wishes).
One then says the Blessings on the Prophet
(Allah bless him and give him peace) (an integral after the final Testification of Faith, but merely sunna after the first one.
The minimum is to say, “0 Allah, bless Muhammad.” (One confines oneself to this minimum at the· first Testification of Faith.)
The optimal way is to say: “0 Allah, bless Muhammad and the folk of Muhammad as You blessed Ibrahim and the folk of Ibrahim. And show grace to Muhammad and the folk of Muhammad as You did to Ibrahim and the folk of Ibrahim in the worlds, for You are truly the Most Praiseworthy and Noble.”
(It is desirable to add before each mention of the names Muhammad and Ibrahim the word sayyidina (“our liegelord”). The hadith “Do not liegelord me in the prayer” is a forgery containing corrupt Arabic.)
It is recommended afterwards (after the second Testification of Faith (Tashahhud) of the prayer, though not after the first) to supplicate Allah for any permissible thing one wishes concerning one’s religion or this world. One of the best supplications is: “0 Allah, forgive me what I have done and what I may do, what I have hidden and what I have made known, my excesses and what You know better than I. Only You put one ahead or behind. There is no god but You.”
It is recommended (if one is imam) that such supplications be briefer than the Testification of Faith with its Blessings on the Prophet (Allah bless him and give him peace) (though if one is alone, one may supplicate as long as one wishes, if not afraid of forgetting (that one is still in the prayer)).
CLOSING THE PRAYER WITH SALAMS
Then one says the final Salams (an integral). The minimum is to say “as-Salamu ‘alaykum” (peace be upon you),and it must Occur while one is sitting. (It is inadequate to say “Salam ‘alaykum” without the first word being definite (i.e. as-Salamu), since this has not reached us through any hadith texts, and invalidates the prayer if done intentionally.)
The optimal way is to say, “Peace be upon you, and the mercy of Allah” (though to add the words “and His grace” (wa barakatuhu) is not sunnah) and to turn the head to the right enough to show the “right cheek (to those behind). One thereby intends to finish the prayer and intends greetings of peace to the angels and Muslims (whether human or jinn) on the right. One then turns one’s head to the left and repeats the Salam, intending to greet those on the left. A follower intends one of the two Salams as a response to the imam’s, depending on which side the imam is on, or if the follower is directly behind him, he may intend either Salam as a response to him.
When one is a latecomer to a group prayer, it is recommended not to stand up to finish one’s missed rak’as until the imam has said both Salams. It is permissible to stand after he has said just one, but if one stands before he has said the first Salam it invalidates one’s prayer, unless one purposely intended to cease participation in the group prayer before doing so.
A latecomer, if making his first Testification of Faith while the group is making their last one, may sit at length (for dhikr or supplications) after the imam’s Salams before he stands up to finish his own rak’as, though it is offensive. If he does this when not at the point of his first Testification of Faith, it invalidates his prayer if intentional.
Someone who is not a latecomer to a group prayer may sit as long as he wishes after the imam’s Salams to supplicate, finishing with his own Salams whenever he wants (0: because the imam’s leadership ends with the imam’s first Salam, so there is no harm in the follower taking his time, as he is now praying alone, and someone praying alone may do so as long as he likes).
It is recommended to invoke Allah Most High (dhikr) to oneself and to supplicate after the prayer.
(Shafi’i says in al-Umm, “I prefer that the imam and follower invoke Allah (dhikr) after the Salams, and do so silently, unless the imam wants to be learned from, in which case he says the invocations aloud until he believes that he has been learned from, after which he says them to himself:’)
(The following invocations are listed in the commentary and have been written in full and vowel led by the translator in the facing column of Arabic. Their order is sunnah, as the commentator notes below.
(1) Ayat al-Kursi (Quran 2:255) (said once);
(2) al-Ikhlas (Quran 112) (once);
(3) al-Falaq (Quran 113) (once);
(4) al-Nas (Quran 114) (once);
(5) “I ask Allah’s forgiveness” (three times);
(6) “0 Allah, You are peace, from You is peace, You are exalted through Yourself above all else, 0 You of Majesty and Beneficence”;
(7) “0 Allah, none can withhold what You bestow, none can bestow what You withhold, and the fortune of the fortunate avails nothing against You”;
(8) “Allah is exalted above any limitation or imperfection” (thirty-three times);
(9) “Praise be to Allah” (thirty-three times);
(10) “Allah is greatest” (thirty-three or thirty-four times);
(8), (9), and (10) above are also recommended before going to sleep at night, in which case “Allah is greatest” is said thirty-four times)
(11) and “There is no god but Allah, alone, without partner. His is the dominion, His the praise, and He has power over all things. “)
(It is recommended to begin the supplications with the Koran when called for, like Ayat alKursi and so forth, then (5) through (10) above.) One should invoke the Blessings on the Prophet (Allah bless him and give him peace) at the beginning (and middle) and end of one’s supplications.
The imam turns for (post prayer) invocation and supplications so that his right side is towards the group and his left side towards the direction of prayer (qibla). He leaves his place as soon as he finishes, if there are no women (in which case he waits for them to leave first). It is recommended that the followers remain seated until the imam stands.
(In the Shafi’i school, the invocations are recommended to precede the post prayer Sunna rak’as.)
It is recommended for those who perform non-obligatory prayers after the prescribed prayer to first wait till after some conversation; it being better to pray them elsewhere, and best to perform them in one’s home. (However, it is better to perform certain non-obligatory prayers in the mosque, such as those before the Friday prayer, those after circumambulating the Kaaba, and those before entering the state of pilgrim sanctity (ihram) if there is a mosque at the site. (Others that are better in the mosque include:
(1) The midmorning nonobligatory prayer (duha);
(2) The guidance prayer (istikhara);
(3) The two rak’as that are Sunna before departing on a journey and when arriving from one;
(4) Prayers performed during a period of spiritual retreat in a mosque (i’tikaf);
(5) Confirmed Sunna prayers (sunna mu’akkada) that once is afraid of missing if one does not pray them in the mosque;
(6) And the Sunna rak’as before the sunset prayer.»
While performing the dawn prayer (subh) it is Sunna to lift one’s hands and supplicate after straightening up from bowing in the second rak’ a.
One says: “0 Allah, guide me among those You guide, grant me health and pardon among those You grant health and pardon, look after me among those You look after, grant me grace in what You have given me, and protect me from the evil [here, one turns the palms down for a moment] of what You have ordained; for You decree and none decrees against You; and none is abased whom You befriend. 0 our Lord, who are above all things sacred and exalted, all praise is Yours for what You decree. I ask Your forgiveness and turn to You in repentance.”
It is commendable to add “and none is exalted whom You are at enmity with” (after the above words “and none is abased whom You befriend”),
If one is imam, one pluralizes the singular pronominal suffix so that, for example, ihdini (“guide me”) becomes ihdina (“guide us”) and so forth.
The words of this supplication are not set and may be accomplished by pronouncing any supplication (and praise) or Koranic verse containing a supplication, such as the last verses of al-Baqara (Quran 2:285-86), though the above words are better.
After this, one invokes the blessings on the Prophet (Allah bless him and give him peace).
It is recommended to raise one’s hands throughout the supplication (palms up when asking the good, palms down when asking Allah to avert affliction). One does not stroke the face or chest with one’s hands after the supplication (as opposed to other supplications, for which it is recommended to wipe the face with the hands, as is mentioned in hadith).
The imam says the supplications aloud. The follower says “Ameen” after each supplication that is audible to him and participates in the praises and so forth by responding with similar expressions. If the imam is inaudible, the follower himself says the supplication. When praying alone one says it to oneself.
When disasters (such as drought or an epidemic) befall the Muslims, they similarly supplicate in every prescribed prayer (after straightening up from bowing in the last rak’a).
(Source: The reliance of the traveller, revised edition, Edited and Translated by Nuh Ha Mim Keller)
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