This article explains the rulings of Salah according to the Hanbali madhhab. The rulings are summarized from Sharh Muntaha al-Iradat, Kashshaf al-Qina, and Matalib Uli al-Nuha.

Salah

Linguistically, salah means supplication. Legally, it is a prescribed act of worship consisting of specific words and actions that begin with the opening takbir and conclude with the taslim.

Salah is the greatest practical pillar of Islam after the testimony of faith. It was made obligatory during the Night Journey (Israʾ) and is the first deed for which a person will be brought to account on the Day of Judgment.

Legal Ruling

The five daily prayers are obligatory upon every sane Muslim who has reached puberty. Menstruating and postpartum women are exempt from both performing and making up the prayers missed during those periods.

Prayer must also be made up by one who missed it due to sleep, forgetfulness, unconsciousness, or other circumstances recognized by the jurists.

Whoever denies the obligation of the five daily prayers has committed disbelief and apostasy, since their obligation is necessarily known in Islam.

According to the relied-upon position of the Hanbali school, a person who abandons prayer out of laziness while affirming its obligation is judged an apostate only if all of the following conditions are met:

• They deliberately allow a prayer to pass without a valid excuse.
• They are commanded by the Muslim ruler or the ruler’s deputy to pray.
• They persist in refusing until the time of the next prayer becomes restricted.

Until these conditions are fulfilled, the legal rulings of apostasy do not apply.

Conditions of Salah

The validity of Salah depends upon six conditions. If any of these conditions is absent without a valid excuse, the prayer is invalid.

Conditions of the Worshipper

The first four conditions relate to the person offering the prayer:

1. Islam — Prayer is only valid from a Muslim.
2. Sound mind (aql) — Prayer is neither valid nor obligatory upon one who is insane.
3. Discernment (tamyiz) — A child is not legally responsible before reaching the age of discernment. Guardians should instruct children to pray from the age of seven and discipline them for neglecting it from the age of ten.
4. Freedom from menstruation and postpartum bleeding — A menstruating or postpartum woman does not pray during this time and is not required to make up the missed prayers.

Conditions of the Prayer Itself

1. Purification — A person must be free from both major and minor ritual impurity before praying, and the body, clothing, and place of prayer must be free from impurity as far as one is able.
2. The prayer time has begun — The prayer must be performed after its prescribed time has entered. A prayer offered before its time is invalid, except where the Shariah permits combining prayers by performing the later prayer early. To learn more in-depth about the rulings of prayer times and missed prayers, read this article.
3. Covering the ʿawrah — The parts of the body that must be covered in prayer must be concealed with clothing that does not reveal the skin. To learn more in-depth about the awrah, read this article.
4. Facing the qiblah — Whoever can see the Kaʿbah must face it directly, while whoever cannot see it need only face its general direction.
5. Intention (niyyah) — The intention is the resolve in the heart to perform a specific prayer. It is not verbally pronounced and must be present at the beginning of the prayer or immediately beforehand. Its validity requires Islam, sound mind, and discernment. Unlike the other conditions, it is never waived under any circumstance.

Places Where Salah is Invalid

According to the Hanbali school, Salah is not valid in the following places:

• Graveyards (except for the funeral prayer).
• Public bathhouses.
• Washrooms or toilets.
• Slaughterhouses.
• Garbage dumps.
• The main path of a public road.

Prayer in these places is valid if there is a genuine necessity.

It is disliked to pray while facing any of these places without a barrier.

If such a place permanently loses its original identity, such as a bathhouse converted into a home or a graveyard lawfully relocated and repurposed, the ruling no longer applies. However, a mosque built within an existing graveyard takes the ruling of the graveyard.

Facing the Qiblah

Facing the qiblah is a condition for the validity of prayer whenever one is able.

Exceptions: This requirement is waived for those who are genuinely unable to face the qiblah, such as someone who is ill, physically restrained, fleeing danger, or prevented by circumstances like warfare.

Voluntary prayer while traveling: A traveler may perform voluntary prayers while traveling, whether in a vehicle or on foot. If possible, the opening takbir should be made facing the qiblah. If the traveler stops during the prayer or can easily face the qiblah without hardship, they must do so.

Turning away from the qiblah: The prayer is invalid if a traveler intentionally turns away from both the qiblah and their direction of travel without excuse, or knowingly allows their vehicle to continue in the wrong direction when able to correct it. Brief, excused deviations do not invalidate the prayer.

Bowing and prostration: If bowing and prostration cannot be performed normally, they are performed by gesture, with the prostration gesture lower than the bowing gesture.

Purity: The place where one prays, such as a car seat, must be pure.

Intention (Niyyah)

The intention is a condition for the validity of prayer. It is the resolve in the heart to perform a specific act of worship sincerely for the sake of Allah.

General rulings:

• The intention is an action of the heart and does not need to be spoken aloud.
• Every prayer requires an intention, and it is never waived under any circumstance.
• The intention must specify the particular prayer being performed (e.g., Fajr, Zuhr, Witr, Tarawih, or a vowed prayer).
• It is not necessary to intend whether the prayer is adaʾ (performed on time) or qadaʾ (made up), that it is obligatory, the number of rakʿahs, or facing the qiblah.
• Additional permissible motives do not invalidate the prayer, though they may diminish its reward if they lessen sincerity.

Timing and continuity:

• The intention should coincide with the opening takbir, though it may precede it by a short time after the prayer time has entered.
• It remains in effect throughout the prayer even if one is no longer consciously thinking about it.
• The prayer is invalidated by intending to end it, hesitating about ending it, or making its continuation conditional upon a future event.

Doubt and mistakes:

• If a person doubts whether they intended the prayer, or which prayer they intended, then performs part of the prayer before resolving the doubt, the prayer is invalid.
• A genuine mistake about whether the prayer is adaʾ or qadaʾ does not affect its validity; the prayer takes its correct legal ruling once the mistake is discovered.

Changing the intention:

• An obligatory prayer may be changed into a voluntary prayer while its time remains spacious, though doing so without a valid reason is disliked.
• An obligatory prayer cannot be changed into a different obligatory prayer after it has begun.

Intention in the Congregational Prayer (Jamaʿah)

For congregational prayer, the imam must intend to lead and the follower must intend to follow.

General rulings:

• This requirement applies to both obligatory and voluntary congregational prayers.
• The prayer is invalid if there is uncertainty or confusion regarding who is leading and who is following, or if someone follows an imam who is not qualified to lead.

During the prayer:

• If the imam becomes unable to continue due to a valid excuse, he may appoint a replacement to complete the prayer.
• A follower may leave the congregation for a valid excuse and complete the prayer individually. Leaving without a valid excuse invalidates the prayer according to the Hanbali school.

Validity of the congregation:

• If the imam’s prayer becomes invalid, the followers’ prayers also become invalid.
• If a follower’s prayer becomes invalid, the imam’s prayer remains valid.
• If someone leaves the prayer believing they had lost their purification, then later discovers they had not, the prayer remains invalid because they intentionally ended it.

Pillars of Salah

The pillars (arkan) are the essential components of the prayer that are performed within the prayer itself. Unlike the conditions (shurut), which must exist before the prayer begins, the pillars are part of the prayer’s performance.

A pillar can never be omitted, whether deliberately or unintentionally. If any pillar is omitted, the prayer is invalid unless that pillar is completed before the prayer ends.

The fourteen pillars are as follows:

1. Standing (Qiyam) — Required in obligatory prayers for anyone who is able, even if the prayer is a communal obligation. Standing is not required in voluntary prayers. It is also waived for those who are genuinely unable to stand, such as the sick, those prevented by necessity, or others with a valid excuse.
2. The opening takbir (Takbirat al-Ihram) — The prayer begins only with the words Allahu Akbar. No other wording suffices.
3. Reciting Surat al-Fatihah — Required in every rakʿah for the imam and the person praying alone. The imam recites it on behalf of the follower.
4. Bowing (Rukuʿ) — At minimum, bending sufficiently for the hands to be able to reach the knees.
5. Rising from bowing.
6. Standing upright (Iʿtidal) after bowing until the body returns to an upright position.
7. Prostration (Sujud) — Two prostrations in every rakʿah, performed upon the seven body parts: the forehead and nose, both hands, both knees, and the toes of both feet.
8. Rising from prostration.
9. Sitting between the two prostrations.
10. Tranquility (Tumaʾninah) in every pillar — Remaining still in each position long enough to perform its obligatory remembrance.
11. The final tashahhud. The minimum required wording includes the first tashahhud followed by:

اللهم صل على محمد

Allahumma salli ʿala Muhammad.

1. Sitting for the final tashahhud and the taslim.
2. The taslim — Ending the prayer with the prescribed salutation. Two taslims are required in the prayer, while a single taslim suffices in the funeral prayer and the prostrations of recitation and gratitude.
3. Performing the pillars in their prescribed order. Each pillar must follow the one before it, as established by the practice of the Prophet ﷺ. Omitting or deliberately changing this order invalidates the prayer.

Recitation of al-Fatihah

Reciting Surat al-Fatihah is a pillar of every rakʿah. It must be recited:

• In the correct order.
• Without omitting any letters or required tashdids.
• Continuously, without unnecessary long pauses or interruptions.

Whoever is unable to recite al-Fatihah does what they are capable of, in the following order:

1. Learn al-Fatihah if there is sufficient time and ability.
2. If unable to learn it, recite another passage of the Qur’an equal to al-Fatihah in length and number of verses.
3. If only a single verse is known, repeat it until it approximates the length of al-Fatihah.
4. If no Qur’an is known, it is not permissible to recite a translation in its place. Instead, say:
   • Subhanallah
   • Al-hamdu lillah
   • La ilaha illa Allah
   • Allahu akbar
5. If only part of this remembrance is known, repeat it until it approximates the length of al-Fatihah.
6. If none of it is known, remain standing for approximately the time it would take to recite al-Fatihah.

If part of the recitation is forgotten but immediately recalled after hearing another person recite it, the prayer remains valid. If the interruption is prolonged, al-Fatihah must be restarted.

Obligatory Acts of Salah

The obligatory acts (wajibat) are actions performed within the prayer that must be observed. Unlike the pillars, they are excused if omitted unintentionally.

• Deliberately omitting an obligatory act invalidates the prayer.
• Unintentionally omitting one does not invalidate the prayer, but it is remedied by the prostration of forgetfulness (sujud al-sahw).

The eight obligatory acts are:

1. The takbirs for changing positions — Every Allahu Akbar during the prayer except the opening Takbirat al-Ihram. A latecomer who joins the imam in rukuʿ only gives the opening takbir; the takbir for bowing is recommended.
2. Saying “Samiʿa Allahu liman hamidah” — Obligatory for the imam and the person praying alone, but not for the follower.
3. Saying “Rabbana wa laka al-hamd” — Obligatory for the imam, the follower, and the person praying alone after rising from bowing. Any authentic wording fulfills this obligation.
4. Saying “Subhana Rabbiyal-ʿAzim” once during bowing.
5. Saying “Subhana Rabbiyal-Aʿla” once during prostration.
6. Saying “Rabbi-ghfir li” once between the two prostrations.
7. The first tashahhud.
8. Sitting for the first tashahhud. This is waived for the follower who stands with an imam who forgetfully rises to the third rakʿah.

The minimum wording of the first tashahhud is:

التحيات لله، السلام عليك أيها النبي ورحمة الله، السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله، وأشهد أن محمدا رسول الله

Al-tahiyyatu lillah. Al-salamu ʿalayka ayyuha al-nabiyyu wa rahmatullah. Al-salamu ʿalayna wa ʿala ʿibadi Allahi al-salihin. Ashhadu an la ilaha illa Allah, wa ashhadu anna Muhammadan Rasul Allah.

The prescribed remembrances should be said during their proper positions, such as the transition takbirs while moving between positions, Samiʿa Allahu liman hamidah while rising from bowing, and Rabbana wa laka al-hamd after standing upright.

Every worshipper must pronounce the verbal pillars and obligatory remembrances loudly enough to hear themselves, if able. If someone intentionally omits an obligatory act while knowing it is obligatory, the prayer is invalid. If it is omitted out of ignorance or forgetfulness, the prayer remains valid and the ruling of sujud al-sahw applies where appropriate.

Description of Salah

Before Beginning the Prayer

It is recommended to walk to the prayer with tranquility and dignity, avoiding haste, unnecessary speech, and idle movements. One should maintain purity, avoid interlocking the fingers while walking to the mosque, and recite the prescribed supplications upon entering and leaving the mosque.

When the iqamah reaches “Qad qamatis-salah,” the imam and congregation stand for the prayer. The rows should be straightened, completed from front to back, and any gaps closed. Men should strive for the first row, especially the places nearest the imam.

Opening the Prayer

The worshipper begins by facing the qiblah and saying the opening takbir (takbirat al-ihram).

It is recommended to:

• Raise both hands to shoulder level with the fingers together and palms facing the qiblah when saying the takbirat al-ihram.
• Stand with a moderate distance between the feet.
• Place the right hand over the left below the navel.
• Look toward the place of prostration.
• Recite the opening supplication (istiftah).
• Seek refuge with Allah by saying:

  Aʿudhu billahi mina ash-shaytani ar-rajim

• Recite the basmalah quietly.

Reciting the Qur’an

Every rakʿah includes the recitation of Surat al-Fatihah, which must be recited:

• In the correct order.
• Without omitting any letters or required tashdids.
• Continuously, without unnecessary long pauses.

After completing al-Fatihah, Amin is said. In audible prayers, the imam, followers, and one praying alone recite it aloud.

It is recommended to recite a complete surah after al-Fatihah, beginning with the basmalah quietly.

The preferred recitation is:

• Fajr: Long Mufassal surahs.
• Zuhr, ʿAsr, and ʿIshaʾ: Medium Mufassal surahs.
• Maghrib: Short Mufassal surahs.

The Mufassal begins with Surat Qaf and continues to the end of the Qur’an. Shorter recitation is recommended when there is a valid excuse, such as illness, travel, fear, or drowsiness.

It is also permissible to:

• Repeat the same surah in multiple rakʿahs.
• Divide one surah between two rakʿahs.
• Recite multiple surahs in one rakʿah.
• Recite only the beginning, middle, or end of a surah.
• Consistently recite the same surah after al-Fatihah.

Audible and Quiet Recitation

The imam recites aloud in:

• Fajr.
• The first two rakʿahs of Maghrib.
• The first two rakʿahs of ʿIshaʾ.
• Jumuʿah.
• The two ʿId prayers.
• Salat al-Istisqaʾ.
• Salat al-Kusuf.
• Tarawih.
• The Witr prayer following Tarawih.

He recites quietly in all other prayers.

A follower recites quietly and should not raise his voice over the imam unless needed to relay the imam’s voice.

A person praying alone may choose to recite aloud or quietly in prayers that are normally audible, although quiet recitation is preferable. The same ruling applies when making up missed audible prayers.

Bowing (Rukuʿ)

The worshipper says Allahu akbar and bows until the hands could reach the knees if standing normally.

During rukuʿ it is recommended to:

• Raise the hands while saying the takbir.
• Place the hands on the knees with the fingers spread.
• Keep the back straight and the head level with it.
• Keep the elbows away from the sides.

The minimum remembrance is:

Subhana Rabbiy al-ʿAzim (once)

Repeating it three times is recommended.

Reciting the Qur’an during rukuʿ is disliked.

Rising from Bowing

The worshipper rises until fully upright.

The imam and the person praying alone say:

Samiʿa Allahu liman hamidah

The follower says:

Rabbana wa laka al-hamd

It is recommended to raise the hands while rising from rukuʿ.

The imam and one praying alone may also say:

Milʾa as-samawati wa milʾa al-arḍ wa milʾa ma shiʾta min shayʾin baʿd.

After standing upright, one may either place the right hand over the left or allow the arms to rest naturally at the sides.

Prostration (Sujud)

The worshipper says Allahu akbar and prostrates on the seven limbs:

• Forehead and nose.
• Two hands.
• Two knees.
• Toes of both feet.

The toes should face the qiblah.

The minimum remembrance is:

Subhana Rabbiy al-Aʿla (once)

Repeating it three times is recommended.

Men should also:

• Keep the upper arms away from the sides.
• Keep the abdomen away from the thighs.
• Keep the thighs away from the calves.
• Separate the knees.

Direct contact of the forehead, nose, and hands with the place of prostration is recommended, though it may be omitted due to a valid excuse such as heat, cold, or illness.

Reciting the Qur’an during sujud is disliked.

Sitting Between the Two Prostrations

The worshipper rises with Allahu akbar and sits in the iftirash position by sitting on the left foot while keeping the right foot upright with its toes facing the qiblah.

The hands are placed on the thighs.

The minimum remembrance is:

Rabbi-ghfir li

Repeating it three times is recommended.

The second prostration is then performed exactly like the first.

The Remaining Rakʿahs

After the second prostration, the worshipper rises with Allahu akbar without sitting for Jalsat al-Istirahah.

Each remaining rakʿah is performed like the first, except that:

• The opening intention is not renewed.
• The opening takbir is not repeated.
• The opening supplication and seeking refuge are not repeated.

In the third and fourth rakʿahs, only Surat al-Fatihah is recited.

The First Tashahhud

After the second rakʿah of Maghrib, Zuhr, ʿAsr, and ʿIshaʾ, the worshipper sits in the iftirash position.

The right little finger and ring finger are folded, the thumb and middle finger form a circle, and the index finger is raised without moving it during the tashahhud and supplication.

The first Tashahhud is recited quietly:

التحيات لله، والصلوات، والطيبات، السلام عليك أيها النبي ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله، وأشهد أن محمدا عبده ورسوله

Al-tahiyyatu lillahi wa al-salawatu wa al-tayyibat. Al-salamu ʿalayka ayyuha al-nabiyyu wa rahmatullahi wa barakatuh. Al-salamu ʿalayna wa ʿala ʿibadi Allahi al-salihin. Ashhadu an la ilaha illa Allah, wa ashhadu anna Muhammadan ʿabduhu wa rasuluh.

The Final Tashahhud and Salam

After the final rakʿah, the worshipper sits in the tawarruk position by bringing both feet to the right side and sitting directly on the ground.

He recites the Tashahhud, followed by the Salah upon the Prophet ﷺ:

اللهم صل على محمد وعلى آل محمد، كما صليت على آل إبراهيم، إنك حميد مجيد، وبارك على محمد وعلى آل محمد، كما باركت على آل إبراهيم، إنك حميد مجيد

Allahumma salli ʿala Muhammadin wa ʿala ali Muhammad, kama sallayta ʿala ali Ibrahim, innaka Hamidun Majid. Wa barik ʿala Muhammadin wa ʿala ali Muhammad, kama barakta ʿala ali Ibrahim, innaka Hamidun Majid.

It is then recommended to seek refuge with Allah by saying:

اللهم إني أعوذ بك من عذاب جهنم، ومن عذاب القبر، ومن فتنة المحيا والممات، ومن فتنة المسيح الدجال

Allahumma inni aʿudhu bika min ʿadhabi Jahannam, wa min ʿadhabi al-qabr, wa min fitnati al-maḥya wa al-mamat, wa min fitnati al-Masih al-Dajjal.

After this, one may supplicate with any permissible duʿaʾ before ending the prayer. This includes:

• Supplications from the Qur’an, such as:

  ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار

  Rabbana atina fi al-dunya hasanah wa fi al-akhirati hasanah wa qina ʿadhaba al-nar.

• Supplications authentically narrated from the Prophet ﷺ, such as:

  اللهم إني ظلمت نفسي ظلما كثيرا، ولا يغفر الذنوب إلا أنت، فاغفر لي مغفرة من عندك، وارحمني، إنك أنت الغفور الرحيم

  Allahumma inni ẓalamtu nafsi ẓulman kathiran, wa la yaghfiru al-dhunuba illa anta, faghfir li maghfiratan min ʿindika, warhamni, innaka anta al-Ghafur al-Rahim.

• Supplications narrated from the Companions or the righteous predecessors.
• Any supplication concerning the Hereafter, such as:

  اللهم أحسن خاتمتي

  Allahumma ahsin khatimatī.

One may also supplicate for oneself with any permissible request or pray for specific individuals. However, according to the Hanbali school, supplications that are solely for worldly pleasures invalidate the prayer.

The worshipper then concludes the prayer by turning to the right and saying:

السلام عليكم ورحمة الله وبركاته

Al-salamu ʿalaykum wa rahmatullahi wa barakatuh.

He then turns to the left and says:

السلام عليكم ورحمة الله

Al-salamu ʿalaykum wa rahmatullah.

The wording and order of the salam must be preserved. It is recommended to turn farther to the left than to the right, pronounce the salam briefly and distinctly, and intend by it to conclude the prayer. One may also intend to greet the angels and those praying nearby.

Etiquette During the Prayer

• If someone attempts to pass directly in front of the worshipper, it is recommended to prevent them from doing so, provided this does not involve excessive movement or invalidate the prayer.
• If praying behind a sutrah, anything passing behind it does not affect the prayer.

Description for Women

A woman follows the same description of prayer as a man, with the following differences:

• She gathers herself together during rukuʿ and sujud, rather than spreading her limbs.
• She sits with both legs folded to her right side, though sitting cross-legged is also permissible.
• She recites quietly whenever a non-mahram man could hear her.

Recommended Acts

The recommended acts (sunan) are actions and supplications performed within or outside of the prayer that complete and beautify it. Deliberately or unintentionally omitting them does not invalidate the prayer, and sujud al-sahw is neither required nor recommended for leaving them.

Recommended Supplications and Recitation

• Recite the opening supplication (istiftah) after the opening takbir.
• Seek refuge in Allah (taʿawwudh) before reciting the Qur’an in the first rakʿah.
• Recite Bismillahi al-Rahmani al-Rahim quietly before al-Fatihah and before every surah.
• Recite an additional surah:
  • In every rakʿah of voluntary prayers.
  • In Fajr, Jumuʿah, and the two ʿId prayers.
  • In the first two rakʿahs of Maghrib, ʿIshaʾ, and Zuhr.
• Say Amin after al-Fatihah.
• The imam and one praying alone may add after Rabbana wa laka al-hamd:

  Milʾa al-samawati wa milʾa al-arḍ wa milʾa ma shiʾta min shayʾin baʿd.

• Repeat:
  • Subhana Rabbiyal-ʿAzim in rukuʿ more than once.
  • Subhana Rabbiyal-Aʿla in sujud more than once.
  • Rabbi-ghfir li between the two prostrations more than once.
• Make supplication after the final tashahhud.
• Recite Qunut in Witr.
• Recite more than the minimum required wording of the first and final tashahhud.

Recommended Postures and Movements

• Raise the hands:
  • At the opening takbir.
  • Before bowing.
  • Upon rising from bowing.
• Raise the hands to shoulder level with the fingers together and palms facing the qiblah.
• Place the right hand over the left below the navel while standing.
• Keep the gaze fixed on the place of prostration.
• Stand with the feet slightly apart and alternate weight between them during lengthy standing.
• In rukuʿ:
  • Place the hands on the knees with the fingers spread.
  • Keep the back straight and the head level.
  • Keep the elbows away from the sides.
• In sujud:
  • Descend by placing the knees before the hands.
  • Firmly place the forehead, nose, hands, knees, and toes on the ground.
  • Keep the toes pointing toward the qiblah.
  • Place the hands level with the shoulders, fingers together and facing the qiblah.
  • Men should separate the upper arms from the sides, the abdomen from the thighs, and the knees from one another without disturbing others.
• Rise for the next rakʿah on the balls of the feet while relying on the knees.
• Sit in iftirash between the two prostrations and during the first tashahhud.
• Sit in tawarruk during the final tashahhud.
• During the tashahhud:
  • Place the left hand flat on the left thigh.
  • Place the right hand on the right thigh, fold the little and ring fingers, join the thumb and middle finger, and point with the index finger when mentioning Allah.
• Turn the head to the right and left during the taslim.

Audible and Silent Recitation

• The imam recites aloud:
  • The transition takbirs.
  • Samiʿa Allahu liman hamidah.
  • The first taslim.
  • Qur’anic recitation in audible prayers.
• Followers and those praying alone recite these quietly unless needed to relay the imam’s voice.
• Recite the tashahhud, tasbih, tahmid, seeking forgiveness, and other prescribed remembrances quietly.

General Recommendations

• Recite the Qur’an with measured, deliberate recitation (tartil).
• The imam should keep the prayer reasonably brief while fulfilling its requirements.
• Lengthen the first rakʿah slightly more than the second.
• Pray with humility (khushuʿ), maintaining attentiveness, submissiveness, and presence of heart throughout the prayer.

Remembrances After the Prayer

After every obligatory Salah, it is recommended to perform the following remembrances (adhkar):

1. Seek Allah’s forgiveness three times by saying:

   أستغفر الله

   Astaghfirullah.

2. Then say:

   اللهم أنت السلام ومنك السلام، تباركت يا ذا الجلال والإكرام

   Allahumma anta al-salamu wa minka al-salam, tabarakta ya dhal-jalali wa al-ikram.

   “O Allah, You are Peace, and from You is peace. Blessed are You, O Possessor of Majesty and Honor.”

3. Recite:
   • Ayat al-Kursi (Qur’an 2:255).
   • Surat al-Ikhlas, Surat al-Falaq, and Surat al-Nas.
4. Say:

   لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير. اللهم لا مانع لما أعطيت، ولا معطي لما منعت، ولا ينفع ذا الجد منك الجد

   La ilaha illa Allahu wahdahu la sharika lah, lahu al-mulku wa lahu al-hamdu wa huwa ʿala kulli shayʾin qadir. Allahumma la maniʿa lima aʿtayta, wa la muʿtiya lima manaʿta, wa la yanfaʿu dha al-jaddi minka al-jadd.

5. Say 33 times each:
   • سبحان الله (Subhanallah)
   • الحمد لله (Al-hamdu lillah)
   • الله أكبر (Allahu akbar) They may be counted on the fingertips, and it is permissible to exceed this number.

Additional Sunnah After Fajr and Maghrib

Before speaking after Fajr and Maghrib, it is recommended to say seven times:

اللهم أجرني من النار

Allahumma ajirni mina al-nar.

“O Allah, protect me from the Fire.”

It is also recommended to say ten times:

لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، يحيي ويميت، وهو على كل شيء قدير

La ilaha illa Allahu wahdahu la sharika lah, lahu al-mulku wa lahu al-hamdu, yuhyi wa yumit, wa huwa ʿala kulli shayʾin qadir.

Supplication After the Salah

It is recommended for the imam to supplicate after every obligatory prayer, especially after Fajr and ʿAsr.

Among the etiquettes of supplication are:

• Raising the hands to chest level.
• Facing the qiblah while in a state of purity.
• Beginning and ending with the praise of Allah.
• Sending blessings upon the Prophet ﷺ at the beginning and end of the supplication.
• Supplicating using Allah’s Names and Attributes.
• Showing humility, sincerity, hope, and attentiveness.
• Persisting in supplication and repeating it three times.
• Beginning by supplicating for oneself.

Those listening should say Amin. If the imam is making a supplication to which the congregation says Amin, he should supplicate for everyone rather than for himself alone.

Invalidators of Salah

The prayer is invalidated by any of the following:

• Experiencing ritual impurity (hadath).
• Deliberately omitting any pillar (rukn) or obligatory act (wajib).
• Speaking, whether intentionally, unintentionally, or forgetfully.
• Laughing aloud.
• Clearing the throat without need if it produces two discernible letters.
• Blowing if it produces two discernible letters.
• Reversing the words of the Qur’an during recitation.
• Pronouncing Amin with a doubled mim.
• Giving the salam before completing the prayer intentionally.
• Excessive, continuous movements unrelated to the prayer that are customarily regarded as excessive, whether done intentionally, unintentionally, or out of ignorance. There is no fixed number of movements; the standard is common custom (ʿurf).
• Deliberately eating or drinking, even a small amount in an obligatory prayer.
• Eating or drinking a large amount, even unintentionally or out of ignorance.
• Intentionally swallowing substances, such as dissolved sugar.

Actions That Do Not Invalidate the Prayer

The prayer remains valid in the following situations:

• Minor movements or movements that are not continuous.
• Necessary movements due to fear, illness, fire, flooding, escaping danger, or similar necessities.
• Gestures made by one who cannot speak, unless they become excessive and continuous.
• Prolonged internal thoughts or mental reflection.
• Looking at something for a prolonged period, including reading from a mushaf in voluntary prayers, silently without moving the tongue.
• Unintentionally eating or drinking a small amount.
• Swallowing food particles already between the teeth without chewing.
• Leaving food in the mouth without chewing or swallowing, though this is disliked.
• Drinking a small amount during a voluntary prayer.
• Speaking while overcome by light sleep.
• Accidentally uttering words while reciting.
• Clearing the throat when genuinely needed, even if two letters are heard.
• Weeping out of fear of Allah, even if audible.
• Involuntary coughing, sneezing, yawning, or similar bodily reflexes.

Permissible Acts During Salah

The following do not invalidate the prayer and are permissible:

• Counting verses or tasbih on the fingers.
• Reciting from a mushaf in voluntary prayers.
• Supplicating at verses of mercy or punishment, and similar brief responses to Qur’anic verses established in the Sunnah.

Disliked Acts During Salah

The following actions are disliked during the prayer but do not invalidate it unless otherwise stated.

Recitation

It is disliked to:

• Raise one’s voice over the imam without need.
• Exaggerate the pronunciation of tashdids or madd while reciting al-Fatihah.
• Recite only short surahs in Fajr without a valid excuse.
• Reverse the order of surahs or verses.
• Recite the entire Qur’an in an obligatory prayer.
• Recite only al-Fatihah without additional Qur’anic recitation.
• Recite the Qur’an while in rukuʿ or sujud.
• Repeat Surat al-Fatihah unnecessarily.
• Praise Allah after sneezing or recite other prescribed supplications that are not part of the prayer.

Body and Posture

It is disliked to:

• Turn the head or body without need. Turning completely away from the qiblah without a valid excuse invalidates the prayer.
• Raise the gaze toward the sky.
• Close the eyes without need.
• Carry anything that distracts from the prayer.
• Spread the forearms on the ground during prostration.
• Sit in the iqʿaʾ posture.
• Perform unnecessary minor movements or excessive fidgeting.
• Place the hands on the hips.
• Stretch without need.
• Open the mouth unnecessarily or place objects in it.
• Lean on a wall or similar support without need. If one depends on it to remain standing, the prayer is invalid.
• Frequently shift one’s weight from one foot to the other. If standing is prolonged, alternating between the feet occasionally is recommended.
• Blow during the prayer.
• Lean on the hands while sitting without need.
• Pray with the arms bound behind the back.
• Leave food in the mouth without chewing or swallowing.
• Chew food if the movement remains slight.
• Allow excessive internal distraction or wandering thoughts.

Facing Distracting Objects

It is disliked to pray facing:

• Images or pictures.
• Another person’s face.
• Anything that distracts the worshipper.
• Fire, candles, lamps, or similar flames.
• People engaged in conversation.
• A sleeping person.
• A disbeliever.
• An open doorway.
• Clothing, decorations, or writing hanging in the direction of the qiblah.
• Visible impurity.

Clothing and Appearance

It is disliked to:

• Carry clothing, jewelry, or other items displaying images.
• Touch or play with the beard.
• Tie up the hair.
• Fold or roll up garments or sleeves.
• Place something exclusively beneath the forehead during prostration without need.
• Wipe away the dust or marks of prostration during the prayer.

Beginning the Prayer While Distracted

It is disliked to begin the prayer while occupied by something that prevents proper concentration, such as:

• Extreme heat or cold.
• Intense hunger or thirst.
• Needing to relieve oneself.
• Severe fatigue.
• Strong desire for food, drink, or other worldly needs.

If the prayer time is about to end, the obligatory prayer should be performed immediately.