ì

Mukhtasar al Qudoori

INTRODUCTION
 ì
‫باب الصفة الصلوة‬

‫هداية‬
‫كتاب الصالة‬

Maha Shafique
Mahashafique.zao@gmail.com
Slides contributed by: Amenah Patel, Somaiya Ansari




 ì
A BRIEF DESCRIPTION OF SALAH
Salah: the method for women
 Salah: the method for women

•  Niyyah

•  Takbeer e Tahreema: She says Allah o Akbar, raises both hands to the shoulders (not taking it out of scarf
– women) and stands for Qayam – hands clasped on the chest, with palm of right on the left hand.

•  Then she recites Thanaa:

•  Then she recites Aauzubillah, Bismillah, Surah Fatihah, then Ameen

•  Then she recites Surah Fatiha and adds any Surah/verses from Quran.

•  Note: Women should recite in a low voice

 Salah: the method for women
•  Then she says Allah o Akbar, and goes to Ruku, and recites (3, 5 or 7
times):

•  In Ruku, her hands are place on the knees. Her arms should be joined
and ankles of both feet should be close together. She should only bend
to the extent that her hands reach her knees. Then she says, while
raising her head:

•  After standing up from Ruku, she recites:

 Salah: the method for women
ì  She says Allahu akbar and goes into Sajdah, and recites at least 3 times:

•  In Sajdah, her arms and knees should touch the ground, fingers should be close together,
hands placed in line with her ears, both forehead & nose should touch the ground. But
feet should not be upright – but face the right.

•  Then she says Allahu akbar and sits for Jalsa. She sits on her left buttock and takes out
both her feet towards the right side.

•  Then she should do the second Sajdah in a similar fashion

•  She should stand up for 2nd Rakah and hands should not be placed on the floor for
support while getting up.

•  Then the 2nd rakah should be performed in a similar manner with the exception of Sanaa

•  After the 2nd Sajdah of the 2nd Rakah, she sits for Tashahhud.
 Salah: the method for women
•  After the 2nd Sajdah of the 2nd Rakah, she sits for Tashahhud:

•  She sits on her left buttock and takes out both her feet towards the right side. She
places both her hands on her thighs and keep her fingers joined together, and
recites the dua:
 Salah: the method for women
•  After reciting At-tahiyyat, she gets up and performs 3rd and 4th rakah in a similar
fashion (with the exception of Sanaa and Surah)

•  For the last rakah, after making sajdahs, she sits for Tashahhud and reads
Attahiyat, and Durud –e-Ibrahimi:
 Salah: the method for women
•  After this, she recites Dua found in the Quran or Hadith.

•  Then, she turns towards the right and say As salaamu

alaykum wa rahmatullah. She should then turn towards the
left and say the same thing. At the time of making salaam
she should make the intention of making salaam to the
angels.
DIFFERENCES BETWEEN SALAH OF
MEN AND WOMEN
DIFFERENCES BETWEEN SALAH OF
MEN AND WOMEN
1. If a man is covered with a sheet or shawl, then at the time of saying takbeer-e-
tahreemah he has to take out his hands from under the shawl and raise them upto
his ears if there is no need to keep them inside. As for women, under all conditions
they can keep their hands inside and raise them upto their shoulders.

2. After saying the takbeer-e-tahreemah, men have to clasp their hands below the
navel while women have to clasp them on their chests

3. When clasping the hands, men have to place the right hand over the left hand in
such a way that the thumb and little finger encircles the left wrist with the
remaining three fingers extended along the left arm. A woman has to place her
right palm over the back of her left hand and she should not form a circle with the
right hand, nor should she clasp her left hand.

4. In ruku men have to bow down quite low, to the extent that their heads, hips,
and backs are in line. Women should only bow down to the extent that their hands
touch their knees.

5. In ruku, men should spread out their fingers and place them on their knees while
women should not do this. Instead, they should keep their fingers together when
placing them on their knees
 DIFFERENCES BETWEEN SALAH OF
MEN AND WOMEN
6. In ruku, men should keep their elbows away from their sides while women should
keep them close to their sides.

7. In sajdah, men should keep their stomachs away from their thighs and their arms
away from their sides while women have to keep all these parts close together.

8. In sajdah, men should raise their elbows above the ground while women should
place them on the ground.

9. In sajdah, men should keep the toes upright while women should not do this.

10. In the sitting posture, men should sit on their left leg and the fingers of the right
leg should be upright. Women have to sit on their left buttock and both their legs
should point towards the right hand side in such a way that the right thigh comes
over the left thigh and the right calf over the left calf

11. Women do not have the choice of offering their salaat aloud under any
circumstances. They should always offer all their salaahs in a soft voice.
 Faraidh of Salah
There are 6 Fard Acts of Salah. If any 1 is missed (even unintentionally), Salah has to be repeated.
There is no Sajda Sahw for Faraidh.

1) Takbeer Tahrimah: “And your Lord, so claim His Greatness” meaning the opening Takbeer.

2) Qiyam: Ayah: “Stand for Allah ”

3) Recitation: “and recite whatever you find easy from the Quran”

4) Rukuh

5) Sujood: “and bow down and prostrate” –why 2 prostration? 1st to obey Allah and 2nd for
Shukar. 1st is for obedience and 2nd is to negation of Iblis.1st refers to start of creation and 2nd
represents our return. 1st is reflection of start of Iman, 2nd represents the continuation or
remaining of Iman.

6) Sitting at end of Salah for the duration of Tashahud: only sitting is fard. Hadith: Ibn Masood RA
when he was teaching to him about Tashahud, in it he ‫ ﷺ‬said: If you say this or do this, then your
Salah is complete.” A choice was given, hence it is necessary to sit but not necessary to say
something.
The completion was linked to act of sitting, whether he recited or didn’t recite.

Faraidh of Salah
 Wajibaat of Salah

If any one is missed (unintentionally), the person has to make Sajdah

Sahw. If it is deliberately missed, the person should repeat salah.
1. To recite Surah Faatihah.
2. To recite some other Surah with it.
3. To execute every fardh act at its specific place
4. To recite Surah Faatihah first and Surah later

5. Tadeel e arkaan (To perform all the acts with patience and without
rushing.)
6. To sit after 2 rakah for Qa’da Oola

 Wajibaat of Salah

7. To recite dua-e-qunoot in witr salaat.

8. To recite at-tahiyyaat in both the sitting postures.
9. To complete the salaat by saying As salaamu alaykum wa
rahmatullah.
10. To say the extra takbeeraat in eid salah
11. To recite in a low voice in Zuhr and Asar prayer, and to recite in
a loud voice in Fajr, Maghrib and Isha. This is because Sajda Sahw is
wajib upon their omission and this is the correct opinion. These
have been named as Sunnah in Qudori, because their obligation is
established through Sunnah.
 Sunnahs of Salah

§  To lift hands for Takbeer e Tahreema

§  Sanaa

§  Ta’awwuz

§  Tasmiyah

§  Ameen
§  Reciting Sami Allahu liman hamida Rabbana lakal Hamd in Ruku

§  Saying Takbeer before going into Ruku, Sajdah etc.

 Sunnahs of Salah
•  Reciting Tasbeehat in Ruku and Sajdah
•  Posture of Ruku (and placing hands on knees)
•  Sitting between two Sajdahs
•  Lifting the index finger while reciting shahadah in Tashahud
•  To place hands on thighs in Tashahhud
•  Qira’at in 3rd, 4th rakahs of Fardh salah
•  Reciting Durood and dua in Tashahhud
•  Turning face towards right and left for Salam and making niyyah
of Angels (and Imam/Muqtadi if in jamaat)
A DETAILED ACCOUNT OF THE ì
STEPS OF SALAH
 Takbir Tahrima
•  When a person commences the Salah, he says Takbeer, as we have
recited. There is a hadith: “Its Tahreem is the Takbeer”. It is the
condition according to us, as opposed to IS RA.
•  Ihnaaf: Whoever pronounces Takbeer for a Fard Salah, then he can
perform with it the nafal as well.

•  IS RA says: “Whatever is a condition for it, it is the same as the condtion

of the remaining arkaan.
•  This is a sign that it is a Rukan.”
•  Ihnaaf: Addition of Salah has been done on it in ayah: “Mention the
name of your Lord and then pray.” Its implication is separation between
Matoof and matoof ilay, and this is why it is not repeated like the
repetition of the other elements [arkaan] in every rakah. Consideration/
observations of conditions is because of it being linked with the Qiyam.
 Takbir Tahrima
•  He raises the hands with the Takbeer and that is the sunnah,
as RasulAllah fdfa persisted in it. This statement indicates the
condition of combining and this was narrated from IAY RA
and related from I Tahawi RA, and this is the correct opinion
that he first raises his hands and then says the takbeer. This
is an act that negates everything except the greatness of
Allah and the negation has precedence over affirmation.
 Takbir Tahrima
•  He raises his hands until his thumbs are parallel to the earlobes.
•  IS RA says: He raises his hands uptil his shoulders. The same
disagreement is in the case of Qunoot, Eid and Salah Janazah. His
daleel is Hadith: Ibn Humaid AsSaedi that RasulAllah ‫ ﷺ‬
pronounced takbeer and raised his hands upto his shoulders.
•  Ihnaaf: Narration of Wail bin Hajar, Bara’ and Anas RA that
RasulAllah ‫ ﷺ‬that when pronounce takbeer so raise hands until
they are parallel with the earlobes. According to us, the raising of
the hands is the notification for the deaf, so they can see the
pronouncing to takbeer in congregation in this manner. What has
been narrated will be based on the state of Unability.
•  The women will raise their hands until they are paralled to the
shoulder and this is correct as this is more concealing.
 Takbir Tahrima
•  If one began his Salah with Allahuma Aghfirli, it is not
permissible because it is mixed with his own need and not a
pure proclaimation of Allah’s Greatness.

•  If one began with Allahumma, it is said it is permisibble

because of its meaning. It is also said it is not permissible as
it means O Allah! Grant Khair, so this is like a question [in
supplication].
 If someone changed takbeer or says Allah Aajal /
Aazam, or Rahman Akbar, or LA Ilaha ila Allah, or other
names of Allah SWT
Is only Allahu Akbar allowed in takbeer e tehreema?
 Language of salah
•  IKHTILAAF: If someone commences Salah in Persian or
recites Quran in Persian or slaughters and pronounces
Takbeer in Perisan [for example] and he is able to properly
pronounce Arabic, then it is permissible (IAH RA)

•  Sahibain RA say it is not permissible except in the case of

Slaughtering, and if someone is unable to pronounce Arabic,
then it will be allowed in all cases.
 Language of salah
•  As for the discussion for commencing the Salah, then IM RA
is with IAH RA regarding the Arabic language. He is with IAY
RA in terms of Persian, as Arabic Language has a superiority
that no other language has.

•  As for the discussion regarding recitation, the basis of Qaul

of Sahibain RA is because the Quran is a term structured in
Arabic as is stated in the text [Quran]. Except in the case of
an inability, then one can suffice with the meaning like in
gestures [Al-Imaaee] as opposed to Tasmiyah [for
slaughtering]. It is just a remembrance of Allah and it is same
in every language.
 Language of salah
•  IAH RA says: Ayah: “Indeed it[Quran] is in the previous revealed books.”
And Quran was not present in the previous texts in terms of language.
Due to this it is permissible in the case of necessity, except that the
person will become sinful due to opposition of an inherited sunnah.
•  It is permissible in any language other than Persian and it is correct
according to what we recited earlier.
•  The meaning does not change by difference of language, and the
disagreement of using languages is regarding it being counted and not
about the invalidity of Salah.
•  It is narrated that IAH RA did Ruju towards the opinion of Sahibain RA
and this is what is relied upon.
•  Khutbah of Jummah and Tashahud are upon the same disagreement and
in case of Adhan, whatever is customary practice.
 Qiyam
•  IKHTILAAF: He is to rest his right hand over the left hand below the navel
due to hadith: “It is from the Sunnah that right hand is placed over the
left hand below the navel” and it is an evidence against I Malik RA in
Irsaal [releasing of the hands]. And upon IS RA regarding placing them
over the chest [noor of Iman lies in the chest, so placing hands upon the
chest is to protect this noor. Also the Ayah : Fa Salli liRabbika Wanharr –
taken to place hand over chest].

•  Ihnaaf say placing below navel is closer to Tazeem and that is what is
intended.
Then Shaikhain RA say Itemaad [resting one hand over another] is a
sunnah of Qiyam, such that he does not change his state during thana.
The basis is that in each Qiyam with a prescribed Dhikr, the Itemaad will
be done, and if there is no prescribed dhirk, no itemaad and this is the
correct opinion. E.g. State of Qunoot and Salah of Janazah, and reaching
in Quma and between the Takbeer of Eids.
 Thana
•  IKHTILAAF: Then he says Subhanaka Allahuma wa biHamdika till
end, IAY RA says, he should combine with it the dua “Inni Wajahtu
Wajhi” till end, as in Hadith: Ali RA mentioned that RasulAllah ‫ ﷺ‬
did this.
•  Ihnaaf: Hadith: Anas RA narrated that RasulAllah ‫ ﷺ‬when he
joined the Salah, then did takbeer, then Subhanaka Allahuma till
end and did not add anything to it. The dua above is interpreted
to Tahajjud only, so fine in nawafil, but not to be recited in
Faraidh.
•  Hadith: “Wa Jalla Thaauka”. Ihnaaf say this is not mentioned in
the Mashhoor Hadith, then it should not be made an obligation in
Faraidh. Superior thing is to not bring Tawajju [the dua’s name]
before the Takbeer, so that the niyyah is correctly linked to the
Takbeer and this is the correct opinion.
 Ta’wudh
•  He does Taawudh as seek refuge of Allah from the Rejected
Shaytan” due to the Ayah: “When you recite Quran, seek
protection in Allah from Rejected Shaytan.” The meaning is
when a person intends to recite Quran, the prefered way is
to do Taawudh and then do recitation. One says “Astaidhu
billah” then “Audhu billah” is very close to it, due to same
meaning. Tarafain RA say Taawudh is linked with recitation
and not of Thana as we have mentioned, such that this is
allowed in the case of Masbooq [the one who missed a rakah
and has to make up for it later, and has to do Qirat] and not
the Muqtadi and it will be brought after the Takbeer of Eids
as opposed to IAY RA [Taawudh matches more with Thana
and not with Qiraat].
 Tasmiya
•  He recites Bismillah ArRAhman ArRaheem, as this is narrated from the
Mashhoor Ahadith.

•  One should recite it inaudible due to narration of Ibn Masood RA: Four things
Imam recites inaudibly – among it be mentioned Taawudh, Tasmiyah, [Thana
or Tahmeed – Rabbana Laka AlHamd] and Ameen.

•  IS RA says: Imam needs to do Tasmiyah audibly in the Jahri recitation, as

narrated in the Hadith: “RasulAllah ‫ ﷺ‬recited the Tasmiyah aubidly in the
salah”
Ihnaaf say: This was for the purpose of Taleem/instruction and not his normal
habit, due to narration of Anas RA that RasulAllah ‫ ﷺ‬did not recite it audibly.

•  IAH RA says: Tasmiyah is not said at the start of each rakah like the Taawudh. It
is also from him that it should be read in each rakah on the basis of
precaution. Sahibain RA agree.

•  It should not be brought between Fatihah and Surah except according to IM

RA, who elaborates that Tasmiyah should be recited in the inaudible salah.
 Recitation in Qiyam
•  Surah Fatihah and the surah or three ayah from his choise of surah are to
be recited.
•  Recitation of Surah Fatihah is not specified as the essential elements
according to us, and similarly, the combination of surah with it. As
opposed to position of IS RA.
•  IS RA says: that Surah Fatihah is a fard.
•  IM RA : Surah Fatihah and the other surah is a Fard. Due to the Hadith: “No
Salah except with Surah Fatihah and a Surah with it.”
•  IS RA Daleel: “There is no salah except with Surah Fatihah”
•  Ihnaaf daleel: “Recite whatever is easy from the Quran.” Mutlaq ayah, so
it will be applied to the minimum that can be applied – 3 ayah. Addition
with Khabar Wahid is not permissible, but it is obligatory to act upon it, so
this is why Ihnaaf say it is Wajib.
 Saying Ameen
•  When the Imam says Wa La AdhDhaaleen, then says Ameen.
The Muqtadi also says Ameen. Hadith: When the Imam says
Ameen, you also say Ameen. I Malik RA cannot hold this
saying that when Imam says wa la ADhaDhaaleen, you say
Ameen, in terms of division of these words. We do not divide,
as in the end of the Hadith it mentions that Imam says it too.
Hence this Daleel cannot be used.

•  They have to recite it inaudible, due to Hadith of Ibn Masood

RA. This is also a dua, so it will be based upon being inaudible.
The extending and shortening in it are both acceptable
[Aaameen, Amen] and Tashdeed [Aaammmeen] is a grave
error.
 Ruku
•  Then he should say Takbeer and go in Ruku. Mentioned in
Jami Kabeer: He pronounces Takbeer while bowing, due to
Hadith: “RasulAllah ‫ ﷺ‬pronounced takbeer while bowing
and coming back up.”

•  The takbeer has to be said while shortening [the Hamza wasl

in – Aa Allahu Akbar? Allahu Aa Akbar? Is Allah Akbar, or Allah
Is He Akbar] it, the mistake of lengthening madd is a mistake
in Deen as it becomes a question and doing it at the end is a
grammatical mistake in terms of language.
 Ruku
•  He rests his hands on his knees and spreads out his fingers
because of the hadith: Anas RA narrated that when you go in
Rukuh, then place your hands on your knees then create
space between your fingers.

•  Tafreej [spreading fingers] is not recommended except in this

case. So holding knees becomes possible. They should not be
joined except in the state of Sajda [so they face qibla].
Whatever is beyond it [in other states], the fingers are left at
their usual habit [posture].
 Ruku
•  At the rukuh, he spreads the back as when RasulAllah ‫ ﷺ‬did
rukuh, he straightened his back. He should not raise his head
and not lower it, as when RasulAllah fdfa did rukuh, he did not
lower his head, nor did not raise it.

•  He should say in Rukuh, Subhan Rabbi AlAzeem, min three

times, due to the Hadith: When any of you goes in Rukuh, he
should say it three times. This is the minimum that perfects
plurality.
 Qawmah
•  The Musalli raises the head from ruku while saying ْ‫ سَمِعَ اهللُ ملَِن‬
ُ‫حَمِدَه‬.

•  After standing up from Ruku, one recites: ‫ ر‬

•  A muqtadi will raise head while saying ُ‫ رَبَّنَا لَكَ احلَمْد‬

 Raf-e-Yadayn
Imam Abu Hanifa Imam Shafi
Rafe Yadayn is only done for takbeer e Rafe Yadayn is done for takbeer
Tahreema Tahreema and 2 more places; Before
going into ruku and after getting up from
ruku
Ibn Abbas(ra) narrates that the hands are Ibn Umar(ra)narrates that Nabi saw) used
not lifted except at 7 times; 1.Takbeer to raise his hands at ruku and when
tahreema 2.Takbeer for qunoot raising his head from ruku
3.Takbeerat of Eid 4.Takbeer of Arafah
5.Takbeer at the jamaraat 6.Takbeer at
safa and marwa 7.Takbeer at istilaam of
black stone
Response: This was only done in the intial
phase of Islam then it was mansookh
 Does the Imam say ُ‫ ?رَبَّنَا لَكَ احلَمْد‬
IMAM ABU HANIFA R.A. SAHIBAYN R.A.
No, he will not Yes, he will say it within his mind

Naqli daleel: Prophet(‫ )ﷺ‬said, ”When the Imam says Naqli daleel: Abu Huraira(ra) narrated that
‫ س‬then you all say ُ‫ “ رَبَّنَا لَكَ احلَمْد‬ Nabi(saw) used to combine both of these
This hadith specifies how the distribution ‫ ))تقسيم‬of the azkaars
two azkaar is to be made between imam and
followers, that the imam does tasmee’ and the
muqtadis do tahmeed. It ‫ ))تقسيم‬negates sharing(‫)شركة‬it
by both. This is why the muqtadi does not do tasmee’
according to us

Aqli daleel: If the Imam were to do tahmeed (say َ‫ رَبَّنَا لَك‬Aqli daleel: The imam is inciting others to
‫ )ا‬it would happen after the followers tahmeed and praise Allah so should not forget to do it
this would go against the principle of jamat which is himself or else he maybe sinful
that muqtadi does everything after the imam does
Response to Sahibayn: The hadith by Abu Huraira (ra)
applies only to the munfarid not imam.
The imam will not be sinful for not acting on what he
encouraged others to do, because “the inviter to good
is like the acting upon the good”
 Sajdah

•  Then one says Allahu akbar and goes into Sajdah, and recites at least 3 times: ‫ سبحان ربي االعلي‬

•  When going down first the knees will touch the ground then the hands and lastly the head.

•  Men will place palms on floor, in line with ears, elbows off ground and to the sides. Both forehead
and nose must touch the ground, fingers should be close together. Buttocks will be raised. Feet
close together and erect, toes curled towards qiblah. Body remains away from thighs such that a
kid(baby goat) could pass from underneath him if it wanted.

•  A woman’s arms and knees should touch the ground, arms tucked close to body and feet should
not be upright but face the right. Her body will be touching her thighs and body will be low to the
ground.

•  Placing feet on ground is fardh, if both feet are lifted off feet while in salaah it willbreak salaah. If
one is lifted it will not break the salaah.

•  Placing the hands and the knees on the ground is sunnah, not wajib as sajada can be performed
without placing them
 What is the Status of Tadeel Arkaan?
TARAFAIN R.A. IMAM ABU YUSUF R.A. & IMAM SHAFI R.H.

Tadeel arkan is wajib. Qawma and jalsa are Tadeel arkan i.e. Qawma, jalsa and calmness in
sunnah ruku and sajda is fardh and salaah will not be
valid without it.
QURAN Nabi told a bedouin to return and repeat his
‫وَاسْجُدُوا وَارْكَعُوا‬ salaah as his prayer was not done. The bedouin
Ayah mentions mutlaq ruku and sajda. Literally, asked to be taught how to pray properly upon
Ruku is simply bowing and sajda is simply placing which Nabi told him, among other things ‘to
head on ground so only this minimum is fardh. perform ruku until you are satisfied, raise yourself
Further this is ayah is khaas in obligation of ruku until you are standing upright, perform sajdah
and sajda and a khaas is not in need of a bayan. until you are content and raise yourself until you
This hadeeth cannot be used as an explanation for are sitting upright’
it. This shows that his salaah was not done due to
the absence of tadeel arkaan. Salaah is invalid
only if a fardh is left out

Response: The deficiency was in the spirit of

“Salaah”. Why would it be called “salah” if it was
faasid. At the end of this hadeeth Nabi said,
“Whatever you make deficient from amongst
these, then you have made your “salaah”
deficient.” ‫ او كما قال‬

Can Sajdah be Done on Just the Nose or
Forehead?
SAHIBAIN R.A. IMAM ABU HANIFA R.A.
Permissible to do Sajdah on just the forehead, Permissible to do Sajdah on just the nose or
but not on just the nose alone, unless there is a forehead, even without uzar
valid reason

Narrated Ibn `Abbas: 1.In Qur’an, the word Sujood is used which
The Prophet (‫ )ﷺ‬was ordered (by Allah) to means to placing your face on the ground as an
prostrate on seven parts and not to tuck up the expression of Allah’s greatness. Whichever part
clothes or hair (while praying). Those parts are: of the face touches the ground, would be enough
the forehead (along with the tip of nose), both to fulfill this purpose
hands, both knees, and (toes of) both feet. 2. Narrated Abbas bin AbdulMuttalib:
(Bukhari) The Prophet (‫ )ﷺ‬said, “When a slave prostrates,
seven parts of his body also prostrate with him,
It is not sufficient to do sajdah on the nose alone. his face, palms, knees and both feet.”
If someone places just his nose on the ground, it
cannot be said that he has placed his face on the
ground.
Imam Abu Hanifa R.A. did Ruju and followed the
position of Sahibain R.A.
 Jalsah
•  One will raise his head from sajdah and say takbeer and sit for jalsa

•  Men sit on left foot and keep right foot erect toes towards qiblah. Women sit on
left buttock and take out both their feet towards the right side.

•  After one has sat until one is satisfied, one will say takbeer and go down for the
second sajdah.

•  If he got up such that he was still close to sajda then he went into next sajdah it will
not suffice. If he was close to sitting and went into next sajdah it will suffice

•  Then one should do the second Sajdah in a similar fashion.

• 
 Standing up from Sajdah

•  When standing up from sajdah, one will first lift head

then hands and then knees standing straight up using
balls of ones feet such that one does not sit before
getting up nor lean hands on ground.
•  He will perform the 2nd rakah similar to the 1st with the
exception of sana and ta’awwuz as these are only done
when starting salah
•  After the 2nd Sajdah of the 2nd Rakah, one sits for Qa’da
Ula.

Standing up from Sajdah
Imam Abu Hanifa Imam Shafi’i
When standing up from sajdah, one will One will sit before getting up and will leans
not sit before getting up nor lean hands on hands on ground while getting up.
ground. Called Jalsa-e-Istiraahat


Naqli Daleel: Abu Hurairah(ra) narrates that Naqli Daleel:Malik bin Alhuwarith narrates
Nabi(saw) used to get up on the balls of his that when Nabi (saw) used to raise his head
feet from sajda, he would sit then get up do this

Aqli Daleel: This is the jalsa of relaxation and Response: Nabi(saw) only did this this when
salaah is not for relaxation he was older

 Qa’dah Ula
•  When raising head from second sajdah of second rakah one will sit on the left foot
keeping the right foot is erect, toes curled towards qiblah.

•  Women sit on the ground and both feet out to the right as this is more concealing.

•  Hands will be placed on thighs in a normal way without spreading them out nor
grasping knees. In this way fingers will also be towards qiblah.

•  Now tashahhud must be recited. When one reaches laa ilaha one will raise index
finger of right hand while last two fingers are curled in and a ring is formed with the
midlle finger and thumb. Finger will be raised while saying “Laa ilaha” and rested at
“illallah.” The gaze should be on finger while raising and setting it.

•  One should not sit for more time than it takes to say tashahhud in this first qa’dah

•  Then one will get up for third and fourth rakaah. Only surah Fatiha will be recited in
the 3rd and 4th rakakh of a fardh salaah.
 Tashahhud
Imam Abu Hanifa Imam Shafii
Tashahhud of Ibn Mas’ood Tashahhud of ibn Abbas
ِ‫التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّالَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّه‬ ِ‫التَّحِيَّاتُ املُْبَارَكَاتُ الصَّلَوَاتُ الطَّيِّبَاتُ لِلَّهِ السَّالَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّه‬
ُ‫وَبَرَكَاتُهُ السَّالَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّاحلِنيَ أَشْهَدُ أَنْ الَ إِلَهَ إِالَّ اللَّهُ وَأَشْهَد‬ ُ‫وَبَرَكَاتُهُ السَّالَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّاحلِنيَ أَشْهَدُ أَنْ الَ إِلَهَ إِالَّ اللَّهُ وَأَشْهَد‬
ُ‫أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُه‬ َّ‫أَنَّ مُحَمَّدًا رَسُولُ الل‬

Reasons why Ahnaf chose this version: Reasons why shawafi chose this version:
1.  Nabi (saw) said Qul and that is an amar 1. It has and extra word; ‫ مباركات‬
2.  The chain or narration is stronger 2. It is closer to the quranic words;
3.  His(saw) holding his hand and teaching him )61:24( ‫حتية من عند اهلل مباركة طيبة‬
showed takeed 3. When ‫ سالم‬is mentioned in Quran it is more often
4.  There is waw of ataf between the different types without ‫ ال‬so sorresponds to Quran
of worship. 4. Ibn Abbas was younger so his tashahhud would be
5.  The alif laam tareef before salaam is al later
istighraqiyya which is all inclusive, in general
meaning
Response:
- Ibn Masood is proven to be later though he was
older
-Both ‫السالم & سالم‬are mentioned in quran
-tashahhud doesnt need to correspond with Quran as
their is no recitation of Quran in Qada anyways
 Is Tashahhud Wajid of Fardh?
Imam Abu Hanifa Imam Shafii
Tashahhud is Wajib Tashahhud is Fardh
Response: Narrated by ibn Masood that before
1.  The word fardh is taken in its lughwi tashahhud was made fardh we used to
sense to mean “fixed” say ‫ السالم علي اهلل السالم علي جبريل و ميكائيل‬
2.  The amar “‫ ”قولوا‬was only to teach, Nabi(saw) said, ”Say ‫ التحيات‬to its end.” He
hence will not be taken for Fardhiyat finished by saying, “If you say this or do
3.  Completion of salaah depends on this then your salah is complete.”
doing either Qa’dah akhirah or 1.  The word “fardh” is used
tashahhud. Everyone agrees that 2.  Nabi(saw) used the words ”‫ ”قولوا‬which
salaah is only complete if Qa’dah is for amar, hence fardh(as there are
akheera is done hence it will not be no wajibaat according to him, only
conditional on recitation of tashahhud faraidh)
3.  He made completion of salaah
conditional on Doing either of these

 Is Durood to be Recited in Qa’dah Ula?
Imam Abu Hanifa Imam Shafii
No Yes
Ibn Masood RA says, “Nabi (‫ )ﷺ‬taught Umm Salamah RA narrates that Nabi
me tashahhud in the middle and end of (saw) said, “In every to rakaahs there is
salaah. In the middle of salaah he SAW tashahhud and salutations on the
would get up after finishing with prophets”
tashahhud and at the end he would make
dua as he wished”
Response: The meaning of salutations
upon the messengers does not mean
durood rather it means the slutation done
in tashahhud i.e. ‫ السالم عليك ايها النبي‬
 Qa’da Akhirah

•  After the last sajda, one will sit for Qa’da Akhira.

•  One will reciter tashahhud, durood and as mumny duas as

one likes al long as they are in the words of Quran and
Hadeetha d are in arabic. One cannot make dua in one’s own
language or ask for things that can be asked from humans
 Sitting in Qad’dah Akhirah
Imam Abu Hanifa RH Imam Malik RH
Iftirash: One will sit on left leg keeping the Tawarruk: One will sit on the ground with
right foot erect, toes curled towards both feet out to the right, the way women
qiblah sit.
Hadeeth of Aisha RA That Nabi SAW used ” ‫“ان النبي قعد متوركا‬
to sit in the iftirash position. That Nabi (saw) used to sit in the
tawarruk posture
This position is harder on body, hence Ahnafs response:
preferable as the object of worship is to -This hadeeth is weak.
exert oneself -Nabi saw sat in this way only when he
was older
 Durood
Imam Abu Hanifa RH Imam Shafii RH
It is sunnah to recite Durood It is Fardh to recite Durood
‫إذا قلت هذا أو فعلت هذا فقد متت صلوتك‬ Ayah (33:56)”O you who have believed, ask
Nabi(saw) on conditioned completion of [Allah to confer] blessing upon him and ask
salaah on either Qa’dah akheera or [ Allah to grant him] peace.”
tashahhud, so wujoob only for them Command form is used hence it is for wujoob
i.e. Fardh. Durood is not wajib outside salah so
it must be for inside salaah
Response: As for outside salaah, Imam Karkhi ‫ال صالة ملن لم يصلي علي في صالته‬
says it is wajib to recite durood upon There is no salaah of one who does not send
Nabi(saw) once in a lifetime. salutations upon me in his salah
Imam Tahawi says every time Nabi(saw) name Salaah is only not done if a fardh is left out
is take, durood must be recited
Since we do act upon the amar of durood
outside salah the burden is lightened for
within salah
-Amar can also come for mustahab or wujoob
not alwys for fardh

 Salaam

•  Salah is completed by turning the head to the right shoulder

and saying ‫ السالم عليكم و رحمة اهلل‬then to the left shoulders.
•  A muqtadi will intend salaam to the angels and those in
jamaat with him on the right while turning right and similarly
to the left. He will also intend salm to the imam when he
turns to his direction.
•  A munfarid only intends salam to the angels on either side
•  The imam intends salam to the angels and the muqtadis on
either side.
 Salaam
Imam Abu Hanifa RH Imam Shafii RH
Salaam is Wajib Salaam is Fardh
Hadeeth: ‫ إذا قلت هذا أو فعلت هذا فقد متت صلوتك‬ Hadeeth: ‫ حترميها التكبير و حتليلها السالم‬
If you say this or do this your salaah is The tahreem of salaah is by doibg takbeer
complete. and it’s tahleel is by doing salam.
Giving an option does not make Just as takbeer is fardh to start salaah,
something wajib or fardh but based on salam is fardh to end it.
the hadeeth Imam Shafi Rh takes, we say
salaam is Wajib