1) Women’s clothing for Salaah:
The fact that a woman’s clothing (NOT transparent clothing) should cover all of her body whilst praying is indicated by the hadith of Umm Salamah (ra) who was asked about what clothes a woman should pray in. she said: “She should pray in a khimaar (head cover) and a long chemise that covers the tops of her feet.” Narrated by Abu Dawood, 639.
Prophet (pbuh) said: "No prayer will be accepted from an adult woman unless she wears a khimaar (head-cover)." (Reported by the five Muhadditheen)
With regard to the hands: the majority of scholars are of the view that it is not obligatory to cover them. Two views were narrated concerning that from Imam Ahmad. Shaykh al-Islam Ibn Taymiyah was of the view that it is not obligatory. It says in al-Insaaf: That is the correct view.
Prophet (pbuh) was asked, when he mentioned the prohibition of dragging the lower garment, about what women should do with the ends of their garments. He said, ' They should extend them a span.' Umm Salamah said, 'Then, their feet will be uncovered!' He said ' Then, they should extend them a cubit, not exceeding that.' (Narrated by Tirmidhi who graded it as hasan sahih, Nasa'i and Abu Dawud, with the words, "then she will be uncovered.")
Narated By ‘Aisha, Ummul Mu’minin: Asma, daughter of Abu Bakr, entered upon the Apostle of Allah (pbuh) wearing thin clothes. The Apostle of Allah (pbuh) turned his attention from her. He said: “O Asma’, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands.” (Abu Dawud, Book 027, Hadith Number 4092, classed Sahih by Shk Al-Albani), hence feet are considered as a part of awrah, which should also be covered during Salaah.
In short, covering the entire body along with feet is obligatory (if you fail to do so, your Salaah will be invalid), we can wear socks that are not transparent or wear a very long skirt that would fall and gather over our feet and not move such that it uncovers the feet during the movements of our prayer. As for the hands, their situation is simpler. If we uncover them, there is no harm. If we cover them, there is no harm.
2) Differences in Salaah between Men & Women
The fact that a woman’s clothing (NOT transparent clothing) should cover all of her body whilst praying is indicated by the hadith of Umm Salamah (ra) who was asked about what clothes a woman should pray in. she said: “She should pray in a khimaar (head cover) and a long chemise that covers the tops of her feet.” Narrated by Abu Dawood, 639.
Prophet (pbuh) said: "No prayer will be accepted from an adult woman unless she wears a khimaar (head-cover)." (Reported by the five Muhadditheen)
With regard to the hands: the majority of scholars are of the view that it is not obligatory to cover them. Two views were narrated concerning that from Imam Ahmad. Shaykh al-Islam Ibn Taymiyah was of the view that it is not obligatory. It says in al-Insaaf: That is the correct view.
Prophet (pbuh) was asked, when he mentioned the prohibition of dragging the lower garment, about what women should do with the ends of their garments. He said, ' They should extend them a span.' Umm Salamah said, 'Then, their feet will be uncovered!' He said ' Then, they should extend them a cubit, not exceeding that.' (Narrated by Tirmidhi who graded it as hasan sahih, Nasa'i and Abu Dawud, with the words, "then she will be uncovered.")
Narated By ‘Aisha, Ummul Mu’minin: Asma, daughter of Abu Bakr, entered upon the Apostle of Allah (pbuh) wearing thin clothes. The Apostle of Allah (pbuh) turned his attention from her. He said: “O Asma’, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands.” (Abu Dawud, Book 027, Hadith Number 4092, classed Sahih by Shk Al-Albani), hence feet are considered as a part of awrah, which should also be covered during Salaah.
In short, covering the entire body along with feet is obligatory (if you fail to do so, your Salaah will be invalid), we can wear socks that are not transparent or wear a very long skirt that would fall and gather over our feet and not move such that it uncovers the feet during the movements of our prayer. As for the hands, their situation is simpler. If we uncover them, there is no harm. If we cover them, there is no harm.
2) Differences in Salaah between Men & Women
The Prophet (pbuh) said: “Pray as you have seen me praying.” (Sahih Bukhari book 11:604). This is addressed to both Men and Women.
Shaykh al-Albani (rh) said:
Everything that we have said above about the way in which the Prophet (pbuh) prayed applies equally to men and women. There is nothing narrated in the Sunnah which implies that women are exempted from any of that. Rather the general meaning of the words of the Prophet (pbuh), “Pray as you have seen me praying,” include women too. (Sifat Salaat al-Nabi, p. 189)
The general meaning of the words of the Prophet (pbuh): “Women are the twin halves of men.” (Narrated by al-Daarimi 764, from the hadith of Anas - Sahih Hadith.)
Al-Khattaabi said: What we understand from this is: If something is said in the masculine, it is addressed to women too, except in cases where there is evidence to indicate that it applies only to women.
Some of the scholars said that a woman should not sit as a man sits (in prayer) and they quoted two da’eef (weak) Ahadith as evidence for that.
Al-Bayhaqi said:
Two da’eef hadith were narrated concerning that, the like of which cannot be taken as evidence.
The first is the hadith of ‘Ata’ ibn al-‘Ajlaan from Abu Nadrah al-‘Abdi from Abu Sa’eed al-Khudri, the companion of the Messenger of Allah (pbuh) from the Messenger of Allah (pbuh), that he used to command the men to spread out their arms in their prostration and he used to tell the women to keep their arms close to their sides in their prostration. He used to tell the men to spread their left foot along the ground (and sit on it) and place the right foot upright during the tashahhud and he used to tell the women to sit, kneeling, on their heels.” Then al-Bayyhaqi said: This is a munkar hadeeth.
The other is the hadith of Abu Mutee’ al-Hakam ibn ‘Abd-Allah al-Balkhi from ‘Umar ibn Dharr from Mujaahid from ‘Abd-Allah ibn ‘Umar who said: The Messenger of Allah (pbuh) said: “When a woman sits during the prayer she should place one thigh against the other and when she prostrates she should press her stomach against her thighs, compressing herself in the most concealing manner, for Allaah looks at her and says: ‘O My angels, I call you to bear witness that I have forgiven her.’” Sunan al-Bayhaqi al-Kubra, 2/222. This Hadith is da’eef, because it was narrated by Abu Mutee’ al-Balkhi.
Ibn Hajar said:
Ibn Mu’een said: He is nothing. On one occasion he said: He is da’eef. Al-Bukhari said: He is da’eef. Al-Nasaa’i said: He is da’eef. (Lisaan al-Mizaan, 2/334).
Ibn ‘Adiyy said: It is clear that Abu Mutee’ is da’eef in his Ahadith and everything that he narrated, and for most of his narrations there are no corroborating reports. (Al-Kaamil fi Du’afa’ al-Rijaal, 2/214)
A third hadith was narrated from Yazeed ibn Abi Habeeb, saying that the Messenger of Allah (pbuh) passed by two women who were praying. He said: “When you prostrate, press some of your flesh to the ground, for women are not like men in that.”
This was narrated by Abu Dawood in al-Maraaseel (p. 118) and by al-Bayhaqi (2/223). This hadith is mursal, which is a category of da’eef (weak).
In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allah and His Messenger (pbuh). Then he narrated from some of the salaf that the way in which men and women pray is the same.
Al-Bukhari (rh) said: Umm al-Darda’ used to sit in prayer as a man sits and she was a scholarly woman.
In short, there is NO difference in Salaah between Men and Women !!! Those who say otherwise quote weak or fabricated Ahadith.
3) Intention (Niyyah) of Prayer:
Uttering the intention out loud when one is going to pray is bid’ah (an innovation) !!!
When the Prophet (pbuh) stood up to pray, he would say: “Allah hu akbar,” and he did not say anything before that, or utter the intention (niyyah) out loud at all. He did not say, “I am going to pray such-and-such a prayer, facing the qiblah, four rak'ahs, as an imam or following an imam.” And he did not say “ada’an (on time)” or “qadaa’an (making up a missed prayer)” or “fard al-waqt (the obligatory prayer of this time).” These are all bid’ahs which were not narrated by any scholar with any isnaad, be it saheeh, da’eef, musnad or mursal … Neither was this narrated from any of the Prophet’s companions, and none of the Taabi’een or the four imams described it as mustahabb.
Uttering the words of Niyyah allows shaiytaan to put irrelevant words in the mouth of the person who utters the niyyah. Do you remember at one time or another that once you stood up for dhuhr prayer and discovered yourself saying, “I intend to pray four rak’aat of Isha,” or when you were standing for Asr prayer you made your intention to pray fajr instead? This confusion is from shaiytaan. Had you kept silent, shaiytaan would have no chance of confusing you.
In short, we should have the intention of praying in his heart only and not utter anything out loud but only mention what you are praying not the place, location, way, etc.
Uttering the intention out loud when one is going to pray is bid’ah (an innovation) !!!
When the Prophet (pbuh) stood up to pray, he would say: “Allah hu akbar,” and he did not say anything before that, or utter the intention (niyyah) out loud at all. He did not say, “I am going to pray such-and-such a prayer, facing the qiblah, four rak'ahs, as an imam or following an imam.” And he did not say “ada’an (on time)” or “qadaa’an (making up a missed prayer)” or “fard al-waqt (the obligatory prayer of this time).” These are all bid’ahs which were not narrated by any scholar with any isnaad, be it saheeh, da’eef, musnad or mursal … Neither was this narrated from any of the Prophet’s companions, and none of the Taabi’een or the four imams described it as mustahabb.
Uttering the words of Niyyah allows shaiytaan to put irrelevant words in the mouth of the person who utters the niyyah. Do you remember at one time or another that once you stood up for dhuhr prayer and discovered yourself saying, “I intend to pray four rak’aat of Isha,” or when you were standing for Asr prayer you made your intention to pray fajr instead? This confusion is from shaiytaan. Had you kept silent, shaiytaan would have no chance of confusing you.
In short, we should have the intention of praying in his heart only and not utter anything out loud but only mention what you are praying not the place, location, way, etc.
4) To look at the place of Sujood (Prostration):
Majority of Scholars agree that looking at the place of sujood is Sunnah, the evidences to which are as follows:
"The Prophet (pbuh) used to incline his head during prayer and fix his sight towards the ground." (Sahih - Al-Baihaqee and Al-Haakim)
The Prophet (pbuh) said, "People must refrain from looking up at the sky in prayer, or their sight will not return to them (and in one narration ... or their sight will be plucked away)." (Al-Bukhari and Muslim)
The Prophet (pbuh) said, "Allah does not cease to turn to a slave in his prayer as long as he is not looking around; when he turns his face away, Allah turns away from him." (Sahih - Abu Dawood and others)
In short, throughout the prayer the eyes of the worshipper should point to the spot where the forehead rests in Sajdah (prostration). It is prohibited to look at the sky, to look here and there or to close the eyes is considered as makrooh.
5) Position of the Hands:
Narrated Sahl bin Sa'd: 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 ." (Sahih al-Bukhari, 1/102)
Wa'il b. Hajr said "I prayed with Prophet Muhammad (pbuh) and he put his right hand over his left hand over his chest." (Ibn Khuzaimah, Abu Dawud, Muslim)
Prophetic way is to place the hands upon the chest and likewise the action of the Companions confirm the same.
Jareer ad-Dardhi states that, "I saw Ali (ra) hold his left hand with his right placing them above his navel." (Abu Dawood (1/86)).
In short, not right hand on the left hand and NOT below the Navel !!! its right Hand on the left Forearm and on the Chest or just below the Chest but above the Navel.
Narrated Sahl bin Sa'd: 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 ." (Sahih al-Bukhari, 1/102)
Wa'il b. Hajr said "I prayed with Prophet Muhammad (pbuh) and he put his right hand over his left hand over his chest." (Ibn Khuzaimah, Abu Dawud, Muslim)
Prophetic way is to place the hands upon the chest and likewise the action of the Companions confirm the same.
Jareer ad-Dardhi states that, "I saw Ali (ra) hold his left hand with his right placing them above his navel." (Abu Dawood (1/86)).
In short, not right hand on the left hand and NOT below the Navel !!! its right Hand on the left Forearm and on the Chest or just below the Chest but above the Navel.
6) Moving mouth during Salaah & not just reciting in Heart
Majority of Opinion, reciting the Quran in Salaah cannot be considered to be valid if you do not move your lips. Silent Salaah is not valid, because when a person reads in his heart, he is not then practicing the meaning of reading. The evidence for that is:
Narrated Abu Ma'mar: We asked Khabbab whether Allah's Apostle used to recite (the Qur'an) in the Zuhr and the 'Asr prayers. He replied in the affirmative. We said, "How did you come to know about it?" He said, "By the movement of his beard." (Sahih Bukhari 713)
In short, don't just recite in your heart, recite softly to make yourself aware. logically a person is more attentive when reciting as ones concentration goes more towards what he's saying.
Majority of Opinion, reciting the Quran in Salaah cannot be considered to be valid if you do not move your lips. Silent Salaah is not valid, because when a person reads in his heart, he is not then practicing the meaning of reading. The evidence for that is:
Narrated Abu Ma'mar: We asked Khabbab whether Allah's Apostle used to recite (the Qur'an) in the Zuhr and the 'Asr prayers. He replied in the affirmative. We said, "How did you come to know about it?" He said, "By the movement of his beard." (Sahih Bukhari 713)
In short, don't just recite in your heart, recite softly to make yourself aware. logically a person is more attentive when reciting as ones concentration goes more towards what he's saying.
7) Takbeer with Hands:
It is proven in the sahih Sunnah of the Prophet (pbuh) that the hands should be raised when saying takbeer in four places: the opening takbeer (takbeerat al-ihraam), before bowing, after rising from bowing, and after standing up following the middle tashahhud in a three or four rak’ah prayer. The evidence for that is:
Ibn ‘Umar narrated that when the Prophet (pbuh) started his prayer, he would say “Allah hu Akbar” and raise his hands, when he bowed in rukoo’ he would raise his hands, when he said “Sami’a Allahu liman hamidah” he would raise his hands, and when he stood up after two Rak’ahs he would raise his hands. (al-Bukhari, 2/222; Abu Dawood, 1/197, al-Tirmidhi 3423)
The Messenger of Allah (pbuh), when he stood up for prayer, used to raise his hands apposite the shoulders and then recited takbir (Allah-o-Akbar), and when he was about to bow he again did like it and when he raised himself from the ruku’ (bowing posture) he again did like it, but he did not do it at the time of raising his head from prostration. (Muslim book 4, hadith 759)
The Messenger of Allah (pbuh) raised his hands opposite his ears at the time of reciting the takbir (i. e. at the time of beginning the prayer) and then again raised his hands apposite 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). (Muslim book 4, hadith 762)
In short, Takbeer with Hands MUST be done in FOUR places as mentioned in above Hadith and they can be either raised Shoulder level or Ear level. Hands should NOT be raised with Takbeer while going down or doing Sujood.
It is proven in the sahih Sunnah of the Prophet (pbuh) that the hands should be raised when saying takbeer in four places: the opening takbeer (takbeerat al-ihraam), before bowing, after rising from bowing, and after standing up following the middle tashahhud in a three or four rak’ah prayer. The evidence for that is:
Ibn ‘Umar narrated that when the Prophet (pbuh) started his prayer, he would say “Allah hu Akbar” and raise his hands, when he bowed in rukoo’ he would raise his hands, when he said “Sami’a Allahu liman hamidah” he would raise his hands, and when he stood up after two Rak’ahs he would raise his hands. (al-Bukhari, 2/222; Abu Dawood, 1/197, al-Tirmidhi 3423)
The Messenger of Allah (pbuh), when he stood up for prayer, used to raise his hands apposite the shoulders and then recited takbir (Allah-o-Akbar), and when he was about to bow he again did like it and when he raised himself from the ruku’ (bowing posture) he again did like it, but he did not do it at the time of raising his head from prostration. (Muslim book 4, hadith 759)
The Messenger of Allah (pbuh) raised his hands opposite his ears at the time of reciting the takbir (i. e. at the time of beginning the prayer) and then again raised his hands apposite 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). (Muslim book 4, hadith 762)
In short, Takbeer with Hands MUST be done in FOUR places as mentioned in above Hadith and they can be either raised Shoulder level or Ear level. Hands should NOT be raised with Takbeer while going down or doing Sujood.
8) Rukoo (bowing):
Shaykh Ibn ‘Uthaymeen said, when he was explaining how rukoo’ is to be done, that it is mustahabb for the person who is bowing to keep his back in a straight line.
He said: With his back straight means that his back should be kept straight throughout, when going down and when coming up; he should not arch his back, or bend it in such a way that the middle comes down. Rather his back should be straight. This is what has been narrated from the Prophet (pbuh). ‘Aa’ishah said: “When he bowed, he did not either raise or lower his head,” – i.e., it was somewhere in between the two. (Al-Sharh al-Mumti’, 3/90)
The Prophet (pbuh) said, "When you make Ruku, place your palms on your knees, then space your fingers out, then remain (like that) until every limb takes its (proper) place." (Sahih - Ibn Khuzaimah and Ibn Hibbaan)
The Prophet (pbuh) said, "When you make Ruku, put your palms on your knees, spread your back (flat) and hold firm in your Ruku." (Sahih - Ahmad and Abu Dawood)
Sayyidina Abu Humayd Abu Usayd, Sahi ibn Sa'd and Muhammad ibn Muslaniah sat together and discussed the Prophet's (pbuh) prayer. Abu Humayd (ra) said, "I know about his prayer more than any of you. Surely, Allah's Messenger (pbuh) placed his hands on his knees while bowing as though he was clutching them, bending his arms like the bow and keeping them away from his ribs." (at-Tirmidhi 260, Abu Dawud 730)
Narrated Abu Huraira: When the Prophet said, "Sami' a-l-lahu Liman hamida," (Allah heard those who sent praises to Him), he would say, "Rabbana wa-laka-l-hamd." (Sahih Bukhari 761)
Narrated Abu Huraira: Allah's Apostle said, "When the Imam says, "Sami' a-l-lahu Liman hamida," you should say, "Allahumma Rabbana laka-l-hamd." And if the saying of any one of you coincides with that of the angels, all his past sins will be forgiven." (Sahih Bukhari 701)
Narrated Rifa'a bin Rafi Az-Zuraqi: One day we were praying behind the Prophet. When he raised his head from bowing, he 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 completed the prayer, he asked, "Who has said these words?" The man replied, "I." The Prophet said, "I saw over thirty angels competing to write it first." Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position. (Sahih Bukhari 764)
Important additional Hadith: The Prophet (pbuh) said, "O Assembly of Muslims! Verily, the prayer is not valid of the one who does not settle his spine in ruku and sujood." (Sahih - Ibn Abi Shaibah, Tabaraani and Haakim)
In short, dont bend your knees or bend your back too much - Your back should be straight and spread your palms on your knees holding onto it. Additional Ahadith provided above on what to say while coming back up from Rukoo. One must be sure to be at complete ease during Rukoo!
Shaykh Ibn ‘Uthaymeen said, when he was explaining how rukoo’ is to be done, that it is mustahabb for the person who is bowing to keep his back in a straight line.
He said: With his back straight means that his back should be kept straight throughout, when going down and when coming up; he should not arch his back, or bend it in such a way that the middle comes down. Rather his back should be straight. This is what has been narrated from the Prophet (pbuh). ‘Aa’ishah said: “When he bowed, he did not either raise or lower his head,” – i.e., it was somewhere in between the two. (Al-Sharh al-Mumti’, 3/90)
The Prophet (pbuh) said, "When you make Ruku, place your palms on your knees, then space your fingers out, then remain (like that) until every limb takes its (proper) place." (Sahih - Ibn Khuzaimah and Ibn Hibbaan)
The Prophet (pbuh) said, "When you make Ruku, put your palms on your knees, spread your back (flat) and hold firm in your Ruku." (Sahih - Ahmad and Abu Dawood)
Sayyidina Abu Humayd Abu Usayd, Sahi ibn Sa'd and Muhammad ibn Muslaniah sat together and discussed the Prophet's (pbuh) prayer. Abu Humayd (ra) said, "I know about his prayer more than any of you. Surely, Allah's Messenger (pbuh) placed his hands on his knees while bowing as though he was clutching them, bending his arms like the bow and keeping them away from his ribs." (at-Tirmidhi 260, Abu Dawud 730)
Narrated Abu Huraira: When the Prophet said, "Sami' a-l-lahu Liman hamida," (Allah heard those who sent praises to Him), he would say, "Rabbana wa-laka-l-hamd." (Sahih Bukhari 761)
Narrated Abu Huraira: Allah's Apostle said, "When the Imam says, "Sami' a-l-lahu Liman hamida," you should say, "Allahumma Rabbana laka-l-hamd." And if the saying of any one of you coincides with that of the angels, all his past sins will be forgiven." (Sahih Bukhari 701)
Narrated Rifa'a bin Rafi Az-Zuraqi: One day we were praying behind the Prophet. When he raised his head from bowing, he 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 completed the prayer, he asked, "Who has said these words?" The man replied, "I." The Prophet said, "I saw over thirty angels competing to write it first." Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position. (Sahih Bukhari 764)
Important additional Hadith: The Prophet (pbuh) said, "O Assembly of Muslims! Verily, the prayer is not valid of the one who does not settle his spine in ruku and sujood." (Sahih - Ibn Abi Shaibah, Tabaraani and Haakim)
In short, dont bend your knees or bend your back too much - Your back should be straight and spread your palms on your knees holding onto it. Additional Ahadith provided above on what to say while coming back up from Rukoo. One must be sure to be at complete ease during Rukoo!
9) Hands first or Knees first for Sujood:
The scholars have differed as to how one should go down in sujood, whether one should go hands first or knees first.
Knees first evidence:
I saw the Messenger of Allah (pbuh), when he did sujood, putting his knees down before his hands and when he got up he raised his hands before his knees.” (Reported by Abu Dawood, al-Tirmidhi, al-Nisaa’i, Ibn Maajah and al-Daaraqutni (1/345). Classed Sahih by Ibn al-Qayyim (rh) in Zaad al-Ma’aad. Among those who thought that one should go down into sujood knees first were Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim; contemporary scholars who favour this view include Shaykh ‘Abd al-‘Azeez ibn Baaz and Shaykh Muhammad ibn Saalih al-‘Uthaymeen.
Al-Tirmidhi thought that this was the opinion of the majority of scholars, and said in his Sunan (2/57): “This is how it is done according to the majority of scholars: they think that a man should go down on his knees before he puts his hands down, and when he gets up he should raise his hands before his knees."
Hands first evidence:
The Messenger of Allah (pbuh) said, ‘When any one of you prostrates, let him not go down as the camel does; let him put his hands down before his knees.’” (Reported by Ahmad (2/381), Abu Dawood, al-Tirmidhi and al-Nisaa’i. Al-Nawawi said in al-Majmoo’ (3/421). Classed as Sahih by Shaykh Al-Albani.
In short, you should act upon whichever opinion you believe is more likely to be correct and us Muslims should always follow the opinion of a scholar whom we trust.
The scholars have differed as to how one should go down in sujood, whether one should go hands first or knees first.
Knees first evidence:
I saw the Messenger of Allah (pbuh), when he did sujood, putting his knees down before his hands and when he got up he raised his hands before his knees.” (Reported by Abu Dawood, al-Tirmidhi, al-Nisaa’i, Ibn Maajah and al-Daaraqutni (1/345). Classed Sahih by Ibn al-Qayyim (rh) in Zaad al-Ma’aad. Among those who thought that one should go down into sujood knees first were Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim; contemporary scholars who favour this view include Shaykh ‘Abd al-‘Azeez ibn Baaz and Shaykh Muhammad ibn Saalih al-‘Uthaymeen.
Al-Tirmidhi thought that this was the opinion of the majority of scholars, and said in his Sunan (2/57): “This is how it is done according to the majority of scholars: they think that a man should go down on his knees before he puts his hands down, and when he gets up he should raise his hands before his knees."
Hands first evidence:
The Messenger of Allah (pbuh) said, ‘When any one of you prostrates, let him not go down as the camel does; let him put his hands down before his knees.’” (Reported by Ahmad (2/381), Abu Dawood, al-Tirmidhi and al-Nisaa’i. Al-Nawawi said in al-Majmoo’ (3/421). Classed as Sahih by Shaykh Al-Albani.
Important additional note: Shaykh al-Islam Ibn Taymiyah made a valuable comment on this matter in al-Fataawa (22/449): “Praying in both ways is permissible, according to the consensus of the scholars. If a person wants to go down knees first or hands first, his prayer is valid in either case, according to the consensus of the scholars, but they disputed as to which is preferable.”
10) Sujood (Prostration):
Prostration is of all seven parts of the body on which the Prophet (pbuh) commanded us to prostrate. They are: the face, including the forehead and nose; the two hands; the two knees; and the edges of the two feet (i.e., the toes). If he lifts up one or both of his feet or one or both of his hands or his forehead or nose then his prostration is invalid and does not count and if his prostration is invalid then his prayer is also invalid. The evidence for that is:
Prophet (pbuh) said: “I have been commanded to prostrate on seven bones: on the forehead,” and he pointed to his nose and on the two hands, the two knees and the edges of the two feet (i.e., the toes).” (al-Bukhari, 812; Muslim, 490)
"The Prophet (pbuh) put his fingers together." (Sahih - Ibn Khuzaimah, Al-Baihaqee and Al-Haakim)
Narrated 'Abdullah bin Malik bin Buhaina: Whenever the Prophet used to offer prayer he used to keep arms away (from the body) so that the whiteness of his armpits was visible. (Sahih al-Bukhari 771)
Narrated Anas bin Malik: The Prophet (pbuh) said, "Be straight in the prostrations and none of you should put his forearms on the ground (in the prostration) like a dog." (Sahih al-Bukhari 785)
Important additional Hadith: The Prophet (pbuh) said, "O Assembly of Muslims! Verily, the prayer is not valid of the one who does not settle his spine in ruku and sujood." (Sahih - Ibn Abi Shaibah, Tabaraani and Haakim)
In short, Palms with fingers together should be level with the shoulders. Nose and forehead must be equally firm on the ground. Face and hands should be firm on the ground with all the bones in the body relaxed in their proper places. Knees and toes should be down firmly and pointing with the front the toes towards the Qiblah. Heels together and feet upright. Forearms should be raised above the ground and kept away from the sides of the body such that the whiteness of the armpits can be seen from behind. Forearms must NEVER rest on the ground (NOT EVEN WOMEN !!!). Seven limbs must be prostrating: the palms, the knees, the feet, the forehead and nose. Spine must be completely straight during Sajdah and one must be at complete ease.
11) Sitting during Sajdah (Prostration) and Tashahhud:
Women should do the same things that men do in the prayer, they should sit on the left foot with the right foot held upright when sitting between the two prostrations and in the first tashahhud. In the last tashahhud of the prayer there is only one tashahhud and they should sit mutawarrikan (with the left upper thigh on the ground and both feet protruding from one (the right side) during the final tashahhud of three and four-rak’ah prayers. The evidence for that is:
Narrated Muhammad bin Amr bin Ata: "....On sitting In the second Rak'a he sat on his left foot and propped up the right one; and in the last Rak'a he pushed his left foot forward and kept the other foot propped up and sat over the buttocks. " (Sahih al-Bukhari 791)
Ibn ‘Umar (ra) narrates that Among the sunnats of prayer, one is that you keep the right foot standing with the toes pointed towards the qibla, and [you] sit on the left foot. (Sunan al-Nasa’i 1:173).
A‘isha (ra) narrates that the Messenger of Allah (pbuh) would spread his left foot and keep the right one standing. (Sahih Muslim 1:195).
"The Prophet (pbuh) would point its (the foot) toes toward the Qiblah." (Maa Rawaahu Abu Az-Zubair ‘an Ghair Jaabir - Muslim, Abu Awaanah, Abu Shaikh, and Al-Baihaqee)
For those who can't:
Narrated 'Abdullah bin 'Abdullah: 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." (Sahih al-Bukhari 790)
Important additional Hadith: The Prophet (pbuh) would lengthen it (sitting between the two sajdahs) until it was about almost as long as his sajdah. (Sahih - Al-Bukhari and Muslim)
In short, sitting during Sajdah and first Tashahhud (in-cases of 3 or 4 Rakaa Salaah) bring the left foot along the ground and sit on it. With the right knee on the ground, the right foot should be upright with toes pointing towards the Qiblah. Sit relaxed until every bone has returned to its proper position. This relaxing time should be almost as long as the sajdah. In the final sitting position of Tashahhud sit on the left thigh bringing the left upper thigh on the ground and both feet protruding from the right side. Those who are unable to do so due to weight or other issues can sit crossed feet.
12) Finger During Tashahhud:
The sunnah is to point the finger towards the Qiblah and keep it pointed throughout the whole Tashahhud, the Hadith that says moving the index finger throughout the Tashahhud; is “daeef/ weak” argument without authentic hujjah (proof), for when you are praying you are supposed to keep still in Salaah, wagging the finger in Salaah does not go in line with khushu.
Below is the Fatwaa of Imaam Nawawi on this issue:
Imam Nawawi mentions in the Majmu‘ (3.454) Fatwaa from Abu Dawud and others with a sound chain of narrators on the authority Abdullah Ibn Az-Zubayr, that he described the prayer of the Prophet (pbuh) by saying, “He would point with his finger while supplicating without moving it.” As for what is present in the narration that mentions, that he (pbuh) “used to move it”, the expression, “move it is an unreliable anomalous (Ar. shadhdh) narration because the narrator who relates [this Hadith] on the authority of the Companion Wael Ibn Hujr (ra) contradicts everyone else who narrated from him.
Evidence of pointing throughout:
Ibn 'Umar reported that when the Messenger of Allah (pbuh) sat for tashahhud he placed his left hand on his left knee. and his right hand on his right knee. and he raised his right finger, which is next to the thumb, making supplication in this way, and he stretched his left hand on his left knee. Another version on the authority of Ibn Umar says: When the Messenger of Allah (pbuh) sat for tashahhud, he placed his left hand on his left knee and placed his right hand on his right knee, and he formed a ring like (fifty-three) and pointed with his finger of attestation. (Sahih Muslim, book 004, Hadith 1203)
In short, raise your index finger from the beginning of Tashahhud and keep it pointed till the end of Tashahhud, i.e before turning to the right to say Salam.
13) As-salaam alan Nabi or as-salaamu alaika:
Below are the Ahadith to mention as-salaam alan Nabi and the other version i.e as-salaamu alaika in Tashahhud but there is an opinion amongst some Scholars that you can use either Insha'Allah. The rest Allah knows best.
It was narrated that Ibn Mas’ood (ra) said: The Messenger of Allah (pbuh) taught me the tashahhud with my hand between his hands, just as he taught me a surah from the Qur’aan: “Al-tahiyyaatu Lillaahi wa’l-salawaatu wa’l-tayyibaat al-salaamu ‘alayka ayyuha’l-nabiyyu… (all the best compliments and the prayers and the good things are for Allah. Peace and Allah's Mercy and Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allah, I testify that none has the right to be worshipped but Allah, and I also testify that Muhammad is Allah's slave and His Apostle).” (That was) when he was still among us. When he passed away, we started to say, “al-salaam alan-nabi (peace be upon the Prophet (pbuh)).” (Bukhari -Volume 8, Book 74, Number 281)
‘Abd-Allah ibn Mas’ood (ra) who said: The Messenger of Allah (pbuh) taught me the tashahhud with my hand between his hands, just as he taught me a surah from the Qur’aan: “Al-tahiyyaatu Lillaahi wa’l-salawaatu wa’l-tayyibaat, al-salaamu ‘alayka ayyuha’l-nabiyyu wa rahmat-Allaahi wa barakaatuhu, al-salaamu ‘alayna wa ‘ala ‘ibaad-illaah il-saaliheen, ash-hadu an laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluh… (All compliments, prayers and good words are for Allah, peace be upon you, O Prophet, and the mercy of Allah and His blessings, peace be upon us and upon the righteous slaves of Allah. I bear witness that there is no god except Allah and I bear witness that Muhammad is His slave and Messenger). (Sahih Muslim)
ADDITIONAL USEFUL NOTES:
1) Shaiytaan (khanzab) disturbing during Salaah:
The hadith below includes the way to get rid off the shaiytaan called khazab during Salaah. The first is asking refuge in Allah from the shaitan's evil by pronouncing the words of seeking refuge and the second: blowing with mist to the left three times. This is basically blowing air in a similar manner to spitting, but with a minute mist of saliva, on the condition that this does not disturb or bother the person next to him, nor make the masjid dirty.
This happened to one of the companions of the Prophet (pbuh) whose name is Uthman Bin Abi Al-Aas (ra), so he came complaining to the Prophet (pbuh) and he said: "The Shaitan comes between me and my salat and causes me problems with my recitation." So the Messenger of Allah, (PBUH), said: "That is a shaitan called Khanzab, so if you feel his presence, seek refuge in Allah and blow a mist to your left three times." He said: "I applied this advice and Allah has rid me off him." (Sahih Muslim 2203)
2) Sujood al-Sahw (making-up for mistake or forgetfulness during prayers):
If a person unintentionally adds of forgets something in his prayer, then his prayer is not invalidated, but he should do the prostration of forgetfulness (sujood al-sahw) either before saying Salam if he remembers in Sallah or after saying the salam. What is to be said in sujood al-sahw is the same as what is to be said in the sujood of prayer, which is to say “Subhaana Rabbi al-A’laa (Glory be to my Lord Most High)” . The evidence for that is:
Ibn Mas’ood narrated that the Prophet (pbuh) led them in praying Zuhr and he prayed five rak’ahs. When he had finished it was said to him: “Has something been added to the prayer?”
He (pbuh) said: “Why are you asking that?”
They said: “You prayed five (rak’ahs).”
So he turned towards the qiblah and prostrated twice. (al-Bukhari, 4040; Muslim, 572)
3) Praising Allah after Salaah:
Narrated Abu Huraira: Some poor people came to the Prophet (pbuh) and said, "The wealthy people will get higher grades and will have permanent enjoyment and they pray like us and fast as we do. They have more money by which they perform the Hajj, and 'Umra; fight and struggle in Allah's Cause and give in charity." The Prophet said, "Shall I not tell you a thing upon which if you acted you would catch up with those who have surpassed you? Nobody would overtake you and you would be better than the people amongst whom you live except those who would do the same. Say "Sub-han-al-lah", "Alhamdu-lillah" and "Allahu Akbar" thirty three times each after every (compulsory) prayer." We differed and some of us said that we should say, "Subhan-al-lah" thirty three times and "Alhamdu lillah" thirty three times and "Allahu Akbar" thirty four times. I went to the Prophet who said, "Say, "Subhan-al-lah" and "Alhamdu lillah" and "Allahu Akbar" all together for thirty three times." (Sahih Bukhari 804)
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