Explanation of the Method of Ablution and Prayer

Question:
I ask for an explanation of the method of ablution and prayer in light of what is established from the Prophet (peace and blessings be upon him), as there is a great need for this. May Allah reward you with good?

Answer:
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and his Companions. As for what follows:
It is established from the Prophet (peace and blessings be upon him) what indicates that at the beginning of ablution, he would wash his hands three times with the intention of ablution, and he would mention the name of Allah, as that is prescribed. It was also narrated from him (peace and blessings be upon him) through many chains that he said: .
It is prescribed for the one performing ablution to mention the name of Allah at the beginning of the ablution. Some scholars have made this obligatory along with the remembrance. If one forgets or is unaware, there is no blame on him. Then he rinses his mouth and sniffs water three times, and washes his face three times. Then he washes his hands up to the elbows three times, starting with the right then the left. Then he wipes his head and his ears once. Then he washes his feet up to the ankles three times, starting with the right. If he limits it to once or twice, there is nothing wrong with it; because the Prophet (peace and blessings be upon him) performed ablution once, twice, and three times, and sometimes he would wash some of the limbs twice and some three times. This indicates that there is leeway in the matter, and praise be to Allah. However, doing it three times is better. This is if there is no urination or defecation. If any of that occurs, he starts with cleaning himself after relieving himself, then performs the ablution mentioned.
As for passing wind, sleeping, touching the private parts, and eating camel meat, none of these require cleaning oneself after relieving oneself. Rather, the prescribed ablution that we mentioned is sufficient. After the ablution, it is prescribed for the believing man and woman to say: "I bear witness that there is no god but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger. O Allah, make me among those who repent, and make me among those who purify themselves." This is because it is established from the Prophet (peace and blessings be upon him). It is also prescribed for the one who performs ablution to pray two units, which is called the Sunnah of ablution. If he prays the regular voluntary prayer (rawatib) after the ablution, it suffices in place of the Sunnah of ablution.

As for the manner of the prayer: He intends with his heart the prayer he wants to perform, whether obligatory or voluntary, before the takbir. He does not verbalize the intention, as there is no evidence for that; rather, that is a religious innovation. Then he says: "Allahu Akbar," intending the prayer for which he said the takbir, whether obligatory or voluntary, raising his hands to the level of his shoulders or the tips of his ears, following the example of the Prophet (peace and blessings be upon him). It is prescribed for him to begin with a form of the opening supplication (istiftah) established from the Prophet (peace and blessings be upon him), including: , and: , and: .
There are other types of opening supplications that are valid, but these three are the most concise. Whichever valid type the worshipper uses to open his prayer, it suffices for him.
Then he seeks refuge in Allah from the accursed Shaytan, then he mentions the name of Allah, then he recites al-Fatihah and whatever is easy for him along with it in the first and second units of Fajr, Zuhr, 'Asr, Maghrib, 'Isha', Jumu'ah, the festival prayer, the prayer for rain, and voluntary prayers. He limits himself to al-Fatihah in the third and fourth units of Zuhr, 'Asr, and 'Isha', and in the third unit of Maghrib, due to the authenticity of the hadiths regarding that from the actions of the Prophet (peace and blessings be upon him). If he recites more than al-Fatihah in the third and fourth units of Zuhr sometimes, there is nothing wrong with it, because it is established from the Prophet (peace and blessings be upon him) in the hadith of Abu Sa'id (may Allah be pleased with him) what indicates that. It is better to recite from the long surahs of the final part of the Qur'an in Fajr, and from the medium surahs in 'Isha', Zuhr, and 'Asr, and for Zuhr to be longer than 'Asr. As for Maghrib, it is recommended to recite from the short surahs of the final part of the Qur'an sometimes, and from the long surahs in other times, as this is established from the Prophet (peace and blessings be upon him).
As for voluntary prayers, he concludes them from every two units and recites after al-Fatihah whatever he wishes, except for the Sunnah of Fajr, in which it is recommended to recite the surah: [Al-Kafirun:1] in the first unit, and the surah: [Al-Ikhlas:1] in the second unit after al-Fatihah. Or he recites in the first unit: [Al-Baqarah:136] the verse from Surat al-Baqarah after al-Fatihah, and in the second unit: [Al-Imran:64] the verse from Surat al-Imran. In the Sunnah of Maghrib, he recites the two surahs mentioned after al-Fatihah, and likewise in the Sunnah of tawaf. As for the Jumu'ah prayer, it is prescribed to recite in it after al-Fatihah: the surah: [Al-A'la:1] in the first unit, and the surah: [Al-Ghashiyah:1] in the second unit. Or the surahs: (Al-Jumu'ah and Al-Munafiqun), or the surah: (Al-Jumu'ah) in the first unit and the surah: [Al-Ghashiyah:1] in the second unit. All of this is established from the Prophet (peace and blessings be upon him).
It is recommended to recite in the festival prayer and the prayer for rain what is recited in the Jumu'ah prayer. The Prophet (peace and blessings be upon him) sometimes recited in the festival prayer the surah: [Qaf:1] and the surah: "The Hour has drawn near" [Al-Qamar:1] after al-Fatihah. All of this is permissible, and praise be to Allah. If he recites other surahs after al-Fatihah, it suffices for him, due to the saying of Allah the Exalted: [Al-Muzzammil:20] and due to his saying (peace and blessings be upon him) to the Bedouin who erred in his prayer when he taught him al-Fatihah: .
And after the recitation, he pauses for a brief moment, then he raises his hands as he did at the takbir of entering prayer, and he says the takbir for bowing, saying: "Allahu Akbar." Then he straightens his back and places his head in line with it, and places his hands on his knees with his fingers spread, and says: "Subhan Rabbi al-'Azeem, Subhan Rabbi al-'Azeem, Subhan Rabbi al-'Azeem." This is the same for both the woman and the man. It is also prescribed for him to say along with that: "Subhanaka Allahumma Rabbana wa bihamdika, Allahumma ighfir li." The best is to repeat the tasbih three times: "Subhan Rabbi al-'Azeem, Subhan Rabbi al-'Azeem, Subhan Rabbi al-'Azeem." If he repeats it more, it is better, as long as it does not burden the followers if he is the imam. It is established from Anas (may Allah be pleased with him) that they used to count for the Prophet (peace and blessings be upon him) ten tasbihs in the bowing and prostration. And it is established from 'Aishah (may Allah be pleased with her) that she said: .
It was narrated from him (peace and blessings be upon him) that he used to say in his bowing and prostration: , . If he says something like this, it is good, due to his saying (peace and blessings be upon him): . In this, he is following the Prophet (peace and blessings be upon him). Then he raises his head saying: "Sami' Allahu li man hamidah," if he is the imam or praying alone. He raises his hands as he did in the bowing, to the level of his shoulders or his ears, when he says "Sami' Allahu li man hamidah." Then, after he stands upright and straightens, he says: "Rabbana wa laka al-hamdu, hamdan kathiran tayyiban mubarakan fihi, mil' al-sama'at wa mil' al-ard wa mil' ma baynahuma wa mil' ma shi'ta min shay'in ba'd." Because this is established from the Prophet (peace and blessings be upon him) from his saying and his doing (peace and blessings be upon him). There is no difference in this between the man and the woman. If he adds to this and says: "Ahl al-thana' wa al-majd, ahaqqa ma qala al-'abd, wa kulluna laka 'abd, la mani'a li ma atayta, wa la mu'tiya li ma mana'ta, wa la yanfa'u dha al-jaddi minka al-jadd," then that is good, because the Messenger (peace and blessings be upon him) used to say that at times (peace and blessings be upon him).
The meaning of "(la yanfa'u dha al-jaddi minka al-jadd)" is: and wealth does not benefit the wealthy person from You. All are poor in need of Allah the Exalted. "Al-jadd" is fortune and wealth.
As for the follower, he says: "Rabbana wa laka al-hamdu" when rising from the bowing, and he also raises his hands to the level of his shoulders or his ears when rising, saying: "Rabbana wa laka al-hamdu," or "Rabbana laka al-hamdu," or "Allahumma Rabbana laka al-hamdu," or "Allahumma Rabbana wa laka al-hamdu." All of this is prescribed for the imam, the follower, and the one praying alone. However, the imam says when rising: "Sami' Allahu li man hamidah" first, and likewise the one praying alone, then he follows with the praise. As for the follower, he says this when rising from the bowing: "Rabbana wa laka al-hamdu," and he does not say "Sami' Allahu li man hamidah," according to the correct and preferred position indicated by the hadiths from the Messenger of Allah (peace and blessings be upon him).
The obligatory thing is to stand upright in this pillar, so he does not hasten to prostrate when he raises his head, but he stands upright and is calm, and places his hands on his chest. This is the best. Some scholars said he should let them hang down, but the correct view is that he places them on his chest, placing his right hand over his left hand, as he did before the bowing while standing. This is the Sunnah, as it is established from the Prophet (peace and blessings be upon him) that when he was standing in prayer, he would place his right hand over his left on his chest. This is also established from the hadith of Wa'il ibn Hujr, and from the hadith of Qabisa ibn Hind al-Tai from his father from the Prophet (peace and blessings be upon him), and it is established as a mursal report from the hadith of Tawus from the Messenger (peace and blessings be upon him). This is the Sunnah. If he lets his hands hang down, there is no blame on him and his prayer is valid, but he has left the Sunnah.
It is not befitting for the brothers in Africa or elsewhere to dispute over this or harbor enmity; rather, education should be conducted with gentleness, wisdom, and love for one's brother as one loves oneself. This is how it should be in such matters. It was reported in a hadith of Sahl ibn Sa'd, recorded in Sahih al-Bukhari (may Allah have mercy on him), that he said: "The man was ordered to place his right hand over his left forearm when standing in prayer." Abu Hazm, the narrator from Sahl, said: "I do not know this except that he was conveying it to the Prophet (peace and blessings be upon him)." This indicates that in prayer, when standing, one places his right hand over his left forearm. The meaning is: over his palm and the end of his forearm. This combines this with the hadith of Wa'il ibn Hujr and Qabisa; because if he places his hand on the wrist and the forearm, he has placed it on the forearm, since the forearm is part of the arm. This includes the standing before bowing and the standing after bowing.
This upright position after bowing is one of the pillars of prayer and is necessary. Some people rush, so that as soon as they rise, they go down into prostration. This is not permissible. Rather, it is obligatory for the one praying to be upright after bowing and to be at rest, and not to rush. Anas (may Allah be pleased with him) said: Therefore, it is obligatory for the one praying, whether in an obligatory or voluntary prayer, not to rush, but to be at rest after bowing with a clear rest in which he performs the prescribed remembrance. Likewise, between the two prostrations, he should be at rest and upright, and say between them: "My Lord, forgive me, my Lord, forgive me, my Lord, forgive me," as the Prophet (peace and blessings be upon him) did.
Then, after this praise, eulogy, upright position, and rest after bowing, he goes down into prostration saying: "Allahu Akbar," without raising his hands, because what is established from the Messenger of Allah (peace and blessings be upon him) is that he did not raise his hands in this position. He prostrates on his seven limbs: his forehead and nose—this is one limb—and his palms, his knees, and the toes of his feet. The Prophet (peace and blessings be upon him) said: .
This is what is prescribed and obligatory for men and women: to prostrate on the seven limbs—the forehead and nose—this is one limb—and the palms—meaning the hands—spreading them and extending them toward the qiblah, meaning the tips of the fingers close together. And the knees, and the tips of the feet, meaning on the toes of the feet, spreading them on the ground, meaning the tips of the toes on the ground, relying on them, with the tips pointing toward the qiblah. This is how the Prophet (peace and blessings be upon him) did it. The best is to place the knees before the hands when going down into prostration, and this is the best. Some scholars held that one places the hands first, but the stronger view is that one places the knees before the hands, because it is established from the hadith of Wa'il ibn Hujr from the Prophet (peace and blessings be upon him): And in another hadith from Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings be upon him), he said: . Some scholars argued with this and said: "He places his hands before his knees." Others said: "Rather, he places his knees before his hands." This is what differs from the prostration of a camel, because the prostration of a camel begins with the hands. If the believer prostrates on his knees, he differs from the camel. This is in accordance with the hadith of Wa'il, and this is the correct view: that he prostrates on his knees first, then places his hands on the ground, then places his forehead and nose on the ground. This is what is prescribed. When he rises, he raises his forehead first, then his hands, then his knees. This is what is prescribed, which came in the Sunnah from the Prophet (peace and blessings be upon him), and it combines the two hadiths.
As for his saying in the hadith of Abu Hurayrah: , the apparent view, and Allah knows best, is that it is a mistake by some of the narrators, as Ibn al-Qayyim (may Allah have mercy on him) mentioned. The correct version is: "And let him place his knees before his hands," so that the end of the hadith matches its beginning, and so that it agrees with the hadith of Wa'il ibn Hujr and what came in its meaning. In this prostration, he says: "Subhan Rabbi al-A'la" (Glory be to my Lord, the Most High), and he repeats it three, five, or more times. However, the imam should consider the followers so as not to burden them. As for the one praying alone, it does not harm him if he lengthens it somewhat. Likewise, the follower follows his imam, glorifying and supplicating to his Lord in prostration until his imam rises.
It is a Sunnah for the imam, the follower, and the one praying alone to supplicate in prostration, based on the saying of the Prophet (peace and blessings be upon him): . Muslim recorded it in his Sahih. The meaning is: "So it is fitting that your supplications be answered." Also in Sahih Muslim, from the Prophet (peace and blessings be upon him), he said: . It is also established from the Messenger (peace and blessings be upon him) that he said: "I was forbidden to recite the Qur'an while bowing or prostrating." Muslim recorded it in his Sahih.
Therefore, there is no recitation in bowing or prostration. The one praying does not recite in bowing or in prostration. Recitation is only in the state of standing for those who are able to do so, and in the state of sitting for those who are unable to stand; he recites while sitting. As for prostration and bowing, there is no recitation in them, but rather the glorification of the Lord and His magnification. In prostration, in addition to that, there is supplication. He says: "Subhan Rabbi al-A'la, Subhan Rabbi al-A'la, Subhan Rabbi al-A'la," and he supplicates. The Prophet (peace and blessings be upon him) used to supplicate in his prostration and say: .
It is recommended for the Muslim to supplicate with this supplication with which the Prophet (peace and blessings be upon him) supplicated, as Muslim recorded it in his Sahih.
It is also established in Sahih Muslim from Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) that he used to say: . This indicates to us the legitimacy of frequent supplication in prostration by the imam, the follower, and the one praying alone. Each of them supplicates in his prostration along with the glorification, after saying: "Subhan Rabbi al-A'la," and along with saying: "Subhanaka Allahumma Rabbana wa bihamdika, Allahumma ghfir li" (Glory be to You, O our Lord, and praise be to You, O Allah, forgive me), as mentioned previously in the hadith of A'ishah (may Allah be pleased with her) with the Shaykhs al-Bukhari and Muslim (may Allah have mercy on them). She said: .
It is prescribed, along with this, to increase in supplication seeking the good of this world and the Hereafter. There is no harm in asking for one's worldly needs, such as saying: "O Allah, provide me with righteous offspring," or a woman saying: "O Allah, provide me with a righteous husband, or good offspring, or lawful wealth," or similar worldly needs. And he supplicates regarding the Hereafter, which is more frequent and more important, such as saying: "O Allah, forgive me all my sins, the small and the large, the first and the last, the open and the secret. O Allah, rectify my heart and my deeds, and provide me with understanding in the religion. O Allah, I ask You for guidance and uprightness. O Allah, I ask You for guidance, piety, chastity, and wealth. O Allah, forgive me, my parents, and the Muslims. O Allah, admit me to Paradise and save me from the Fire," and similar supplications. He increases in supplication in his prostration, but without lengthening it to the point of burdening the followers. Rather, if he is an imam, he should consider the followers so as not to burden them. And he says along with that in his prostration: "Subhanaka Allahumma Rabbana wa bihamdika, Allahumma ghfir li" (Glory be to You, O our Lord, and praise be to You, O Allah, forgive me)—as mentioned previously—two or three times, as the Chosen One (peace and blessings be upon him) did. Then he rises from the prostration saying: "Allahu Akbar," and he sits with his left foot flat and his right foot upright, placing his right hand on his right thigh or on his knee, spreading his fingers on his knee. And he places his left hand on his left thigh or on his knee, and spreads his fingers on his knee. This is the Sunnah when sitting between the two prostrations: to place the right hand on the right thigh or right knee, and the left hand on the left knee or left thigh. And he says: "My Lord, forgive me, my Lord, forgive me, my Lord, forgive me," as the Prophet (peace and blessings be upon him) used to do. It is recommended that he say along with this: "O Allah, forgive me, have mercy on me, guide me, heal me, provide for me, and keep me safe," following the example of the Prophet (peace and blessings be upon him).
Then, after that, he prostrates the second time saying: "Allahu Akbar," and he prostrates on his forehead and nose, and on his palms, knees, and the tips of his feet, as he did in the first prostration. He is upright, raising his belly from his thighs and his thighs from his calves. He does not prostrate like a beast, but rather he is upright in prostration, based on the saying of the Prophet (peace and blessings be upon him): . And he (peace and blessings be upon him) said: . So the Sunnah is to be upright, placing his palms on the ground and raising his forearms from it, and not spreading them like a dog or a wolf or the like. Rather, he raises them, and raises his belly from his thighs, and raises his thighs from his calves, so that he is upright in prostration, elevated and balanced, with his palms on the ground and his forearms raised from the ground, as the Prophet (peace and blessings be upon him) commanded this, and as he (peace and blessings be upon him) did.
Then he says in prostration: "Subhan Rabbi al-A'la, Subhan Rabbi al-A'la, Subhan Rabbi al-A'la," and he supplicates as mentioned previously in the first prostration, and he says: "Subhanaka Allahumma Rabbana wa bihamdika, Allahumma ghfir li" (Glory be to You, O our Lord, and praise be to You, O Allah, forgive me), just as he said in the first prostration.
Then he says takbir, raising his hands as he stands up for the second rak'ah. It is better to sit for a light sitting after the second prostration, which some jurists call "the sitting of rest." He sits on his left leg, which is spread out, and raises his right leg, just as he does between the two prostrations, but this sitting is light and contains no dhikr or du'a. This is the best practice. If he stands up without sitting, there is no blame on him, but it is better to sit as the Prophet (peace and blessings be upon him) did. Some scholars said that this sitting is done in old age or in illness, but the correct view is that it is a recommended practice (sunnah) in all cases, as the text indicates this, even if the one praying is young and healthy. It is recommended (mustahabb) according to the correct view, but it is not obligatory. It is a light sitting with no dhikr or du'a, as mentioned earlier.
Then he stands up for the second rak'ah, saying takbir: "Allahu Akbar." Then he recites al-Fatihah after invoking the name of Allah and seeking refuge in Allah from the accursed Shaytan. If he omits seeking refuge and relies on the first seeking of refuge in the first rak'ah, there is nothing wrong with it. If he repeats it, that is better, because it is with a new recitation. So he seeks refuge in Allah from the accursed Shaytan and invokes the name of Allah, then recites al-Fatihah. He recites a surah or verses after it, as he did in the first rak'ah, but the recitation in the second rak'ah should be less than in the first, as established in the two Sahihs from the hadith of Abu Qatadah al-Ansari (may Allah be pleased with him) . When he finishes the recitation, he says takbir for ruku', as he did in the first rak'ah, raising his hands and saying: "Allahu Akbar." Then he places his hands on his knees, spreading his fingers, as he did in the first rak'ah. His back should be level, and his head should be level with his back. This is how the Prophet (peace and blessings be upon him) did it, as in the hadith of Abu Humaid al-Sa'idi (may Allah be pleased with him) . He says: "Subhana Rabbi al-Azim" (Glory to my Lord, the Most Great) three, five, or seven times. It is recommended that he also say: "Subhanaka Allahumma Rabbana wa bihamdika, Allahumma ighfir li" (Glory be to You, O our Lord, and praise be to You. O Allah, forgive me), as mentioned earlier. If he says: "Subhana Dhi al-Jabrut wa al-Mulkut wa al-Kibriya' wa al-Adhamah" (Glory to the One of Might, Dominion, Majesty, and Greatness), that is also good. And likewise: "Subuhun Quddus, Rabb al-Mala'ikah wa al-Ruh" (The One who is free from all imperfections, the Holy One, Lord of the angels and the Spirit). All of this is good, as the Prophet (peace and blessings be upon him) did it, while the imam should consider not causing hardship for the ma'mumin.
Then he stands up from ruku', saying: "Sami' Allahu li man hamidah" (Allah hears the one who praises Him), if he is the imam or praying alone, as mentioned earlier in the first rak'ah, raising his hands to the level of his shoulders or his ears. Then he says: . This is the best. If he adds: "Ahla al-thana' wa al-majd, ahaqqu ma qala al-'abdu wa kulluna laka 'abdu. Allahumma la mani'a li ma atayta, wa la mu'tiya li ma mana'ta, wa la yanfa'u Dha al-jaddi mink al-jadd" (O Master of Praise and Glory, You are worthy of what the servant says, and we are all Your servants. O Allah, there is no one who can withhold what You give, and no one who can give what You withhold, and the wealth of the wealthy does not benefit them against You), that is a recommended practice (sunnah) done by the Prophet (peace and blessings be upon him). This ruling applies generally to the imam, the ma'mum, and the one praying alone. However, the ma'mum does not say "Sami' Allahu li man hamidah" when standing up, but rather says: "Rabbana wa laka al-hamd" (Our Lord, to You belongs all praise), as mentioned earlier in the first rak'ah. After finishing this dhikr, he says takbir and goes down into prostration, as he did in the first rak'ah. He does in his prostration and his sitting between the two prostrations what he did in the first rak'ah. He does not raise his hands when going into prostration, as this is not established from the Prophet (peace and blessings be upon him). He says in his prostration: "Subhana Rabbi al-A'la, Subhana Rabbi al-A'la, Subhana Rabbi al-A'la" (Glory to my Lord, the Most High, Glory to my Lord, the Most High, Glory to my Lord, the Most High). He makes du'a with what is easy, following the Prophet (peace and blessings be upon him), for he (peace and blessings be upon him) used to say in his prostration: "Allahumma ighfir li dhambi kullah, daqqahu wa jal, wa awwalahu wa akhir, wa 'alaniyyatahu wa sirr" (O Allah, forgive me all my sins, the small and the great, the first and the last, the open and the secret).
It is authentically reported from him (peace and blessings be upon him) that he said: . He also said (peace and blessings be upon him): . Muslim narrated both in his Sahih.
Then he raises his head from the first prostration and sits between the two prostrations, upright and calm, saying: "Rabbighfir li, Rabbighfir li" (My Lord, forgive me, My Lord, forgive me). It is recommended to say between the two prostrations, in addition to what was mentioned earlier: "Allahumma ighfir li, wa rahmini, wa hadini, wa jabirni, wa rizqni" (O Allah, forgive me, have mercy on me, guide me, heal me, and provide for me). Then he says takbir and prostrates the second time, saying in it what he said in the first.
Then he raises his head and sits for the first tashahhud if the prayer is four rak'ahs, such as Zuhr, 'Asr, and 'Isha', or three rak'ahs, such as Maghrib. He performs the tashahhud: "Al-tahiyyat li Allah, wa al-salawat wa al-tayyibat. Al-salamu 'alayka ayyuha al-Nabiyyu wa rahmatu Allahi wa barakatuh. Al-salamu 'alayna wa 'ala 'ibadi Allah al-salihin. Ash-hadu an la ilaha illa Allah, wa ash-hadu anna Muhammadan 'abduhu wa rasuluh" (The greetings, prayers, and good things 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 servants of Allah. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and His Messenger). This is what is established in the two Sahihs from the hadith of Abdullah ibn Mas'ud (may Allah be pleased with him).
It is recommended to say after this tashahhud: "Allahumma salli 'ala Muhammad, wa 'ala Ali Muhammad, kama sallayta 'ala Ibrahim, wa 'ala Ali Ibrahim, innaka Hamidun Majid. Allahumma barik 'ala Muhammad, wa 'ala Ali Muhammad, kama barakta 'ala Ibrahim, wa 'ala Ali Ibrahim, innaka Hamidun Majid" (O Allah, send blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy and Majestic. O Allah, send blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy and Majestic). This is due to the generality of the hadiths regarding the command to send blessings upon the Prophet (peace and blessings be upon him) in the tashahhud. If he omits it in the first tashahhud, there is no blame on him, because it is established from the Prophet (peace and blessings be upon him) in some hadiths that he stood up for the third rak'ah after the two testimonies without sending blessings upon the Prophet (peace and blessings be upon him). When he finishes this tashahhud and sends blessings upon the Prophet (peace and blessings be upon him), as that is the best, he stands up saying takbir for the third rak'ah, saying: "Allahu Akbar," raising his hands, as established from the Prophet (peace and blessings be upon him) from the hadith of Ibn 'Umar (may Allah be pleased with them both) and others. He continues until he reaches the third rak'ah in Maghrib, and until he reaches the third and fourth rak'ahs in 'Isha', Zuhr, and 'Asr. He recites al-Fatihah in the third and fourth rak'ahs; this is the best. Al-Fatihah alone is sufficient for him without adding anything, as established from the hadith of Qatadah that the Prophet (peace and blessings be upon him) used to recite only al-Fatihah in the last two rak'ahs of Zuhr and 'Asr.
The one praying does the same in the third rak'ah of Maghrib, and in the third and fourth rak'ahs of 'Isha', because it is not reported from the Prophet (peace and blessings be upon him) that he added anything to al-Fatihah in them. If he recites more than al-Fatihah in the third and fourth rak'ahs of Zuhr at times, that is good, because it is established from the hadith of Abu Sa'id (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) what indicates that.
Then, after finishing the recitation of al-Fatihah in the third rak'ah of Maghrib, and in the third and fourth rak'ahs of 'Asr, Zuhr, and 'Isha', he bows as he did in the first and second rak'ahs. Then he says in his ruku' what was mentioned earlier. Then he stands up from ruku' as he did in the first and second rak'ahs. He straightens up after ruku' and says what he said after ruku' in the first and second rak'ahs. Then he goes down into prostration after ruku' in the third and fourth rak'ahs, saying: "Allahu Akbar." He prostrates two prostrations as he did in the first and second rak'ahs, and says in them and between them what was mentioned earlier in the first and second rak'ahs. When he finishes the prostration in the fourth rak'ah of Zuhr, 'Asr, and 'Isha', and the third rak'ah of Maghrib, and the second rak'ah of Fajr, Jumu'ah, and the 'Eids, he sits for the tashahhud and recites it as he did in the first tashahhud. He says: "Al-tahiyyat li Allah, wa al-salawat wa al-tayyibat. Al-salamu 'alayka ayyuha al-Nabiyyu wa rahmatu Allahi wa barakatuh. Al-salamu 'alayna wa 'ala 'ibadi Allah al-salihin. Ash-hadu an la ilaha illa Allah, wa ash-hadu anna Muhammadan 'abduhu wa rasuluh" (The greetings, prayers, and good things 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 servants of Allah. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and His Messenger). Then he sends blessings upon the Prophet, saying: "Allahumma salli 'ala Muhammad, wa 'ala Ali Muhammad, kama sallayta 'ala Ibrahim, wa 'ala Ali Ibrahim, innaka Hamidun Majid. Allahumma barik 'ala Muhammad, wa 'ala Ali Muhammad, kama barakta 'ala Ibrahim, wa 'ala Ali Ibrahim, innaka Hamidun Majid" (O Allah, send blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy and Majestic. O Allah, send blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy and Majestic).
This description is the most complete of the descriptions reported from the Prophet (peace and blessings be upon him). If he performs a different description that is established from the Prophet (peace and blessings be upon him), there is nothing wrong with it. It is obligatory (fard) in the last tashahhud of Zuhr, 'Asr, Maghrib, and 'Isha', and in the prayer of Fajr, Jumu'ah, and the 'Eids, according to the most correct of the scholars' opinions, because the Prophet (peace and blessings be upon him) commanded it, and the original ruling of a command is obligation.
Then he seeks refuge in Allah from the punishment of the Hellfire, from the punishment of the grave, from the trial of life and death, and from the trial of the Dajjal (the false messiah), because the Messenger (peace and blessings be upon him) used to do that and command it in the tashahhud. It is recommended to make du'a in this tashahhud with what has been reported of du'a, such as: "Allahumma a'inni 'ala dhikrika wa shukrika wa husni 'ibadatik" (O Allah, help me to remember You, to thank You, and to worship You in the best manner). And among them is: . If he makes du'a with other types of du'a reported from the Prophet (peace and blessings be upon him), all of it is good. If he makes du'a with other supplications that concern him, there is no blame on him in that, provided there is no religious prohibition in it, due to the saying of the Prophet (peace and blessings be upon him) in the hadith of Ibn Mas'ud when he taught them the tashahhud: . In another narration: . All of these narrations are authentic. Then he says taslim twice, saying: "As-salamu 'alaykum wa rahmatu Allah" (Peace be upon you and the mercy of Allah) to his right, and "As-salamu 'alaykum wa rahmatu Allah" (Peace be upon you and the mercy of Allah) to his left, following the example of the Prophet (peace and blessings be upon him) and acting on his saying (peace and blessings be upon him): "Pray as you have seen me praying."
This taslim is a pillar of the prayer; one does not exit the prayer in a manner prescribed by the Shari'ah except through it. As for turning the head, it is a recommended practice (sunnah). So if one says the taslim without turning the head, his prayer is valid and he exits the prayer thereby, but he has left the recommended practice, which is turning the head. And success is from Allah.