The conditions of salaah are those on which the validity of prayer depends. It means that these conditions have to be in placed before we start praying. If these conditions are neglected or any of them, the prayer is nullified. Amongst these conditions are the following.

1. To be prayed at its specific time.
We cannot pray any prayer whatsoever before its due time.
Allah says ‘ Indeed prayer has been decreed upon the believers at its specific times.’ [An-Nisa;103]
The Prophet Muhammad ﷺ was asked about the dearest deeds in the sight of Allah, he replied,
  ‘ Performing prayers at its specific times.’ [Al Bukhari & Muslim]

2. Concealing the ‘Awrah.
Prayer while our Awrah is shown nullifies our prayer.
The Awrah for men.
A man’s Awrah is from his navel until his knees, the prophet Muhammad ﷺ said, ‘ Do not unveil your thigh and do not look at the thigh of the living and the dead.’ [Abu Dawud & Ibn Maajah]
The Awrah for women.
As for the women, her whole body is considered ‘Awrah. While she prays, every part of her body has to be covered except her face and wrist.
At-Tirmidhi commented, ‘ The opinions of scholars is that if a girl who has reached the age of puberty and pray with her Awrah exposed, her salaah is nullified.’

3. Purity.

 This means the purity of body, clothes and places. If impurity such as filthy materials -  urine, stools, menstruating blood, sperms etc., touches our body, clothes and places, it need to be washed before the prayer is established.
 Allah says, ‘ And your clothing purify.’ [Al Mudatthir; 4]
 The prophet Muhammad ﷺ said, ‘ Purify yourself from urine, for verily most of the torture of the grave is because of this.’ He ﷺ ordered for a bucket of water to be poured over an area where there was urination in the masjid. 

 4. Facing the Qiblah.

Allah says, ‘So turn your face towards Al Masjid Al Haram. And wherever you are, turn your face towards it. [Al Baqara; 144]
 According to Juristic consensus, if you do not see the Ka’bah right in front of you, there is no problem if there is a slight angle of deviation while praying. Facing towards the qiblah is a condition but if there is no possibility of facing it due to valid excuses, then one is allowed to pray any direction permissible.
 
 5. Intention.

To intend to make an act of worship for the sake of Allah The Almighty. The place of the intention is in the heart. To verbally pronounce the intention is an act of innovation that is baseless.
Each and every act of worship needs an intention as per the hadeeth, ‘ Verily the deeds are in accordance to the intentions..’ [Al Bukhari & Muslim]

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 The Pillars of Salaah are those actions that are, if they are missed out intentionally, the salaah is void. If it is missed unintentionally, then you will have to re-perform the act that is missed and continue your prayer from there if you haven’t reached the same action for the following raka’ah.
If you have missed a pillar, then nearly before the salaah is over you get reminded, then you have cancel the raka’ah in which you have omitted the pillar and re-perform it before making Tasleem. In any case, you will have to finish the prayer with two Sajda As-Sahw.

Examples and more Explanation - to be given by Sheikh later in this booklet.

1. Standing during obligatory prayers if one is able to do so.
 
Allah says, ‘.. and stand in front of Allah, devoutly obedient.’ [Al-Baqarah;238]
 
 The Prophet Muhammad ﷺ said, ‘ “Pray standing; if you cannot, then sitting; and if you cannot, then lying on your side’ It was also narrated by al-Bukhaari, Abu Dawood and al-Nasaa’i, who added: “If you cannot, then lying on your back, and Allaah does not burden any soul beyond its scope.”

2. The opening Takbeer (saying “Allaahu akbar”) – it’s called Takbeerat-ul-Ihraam

The Prophet Muhammad ﷺ said,’ … and face towards the Qiblah and say the Takbeer.’
 
 Takbeerat-ul-Ihraam- it is called as such because whatever was lawful before this takbeer has become unlawful during the prayer.

How is it made?
He should raise his hand (palm facing the Qiblah with little space between his fingers) level with his shoulders, or sometimes until they are level with his earlobes.
 
 

3. Reciting al-Faatihah
The Prophet Muhammad ﷺ said, ‘ There is no prayer unless Surah Al Faatihah is not recited in it.’ [agreed upon]
 
 The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that.

4- Rukoo’ (bowing)
Allah says, ‘ Oh you who believe, bow and prostrate…’ [ Al Hajj; 77]
 
How do we bow?
 The least of which means bending so that the hands can touch the knees, but the most complete form means making the back level and the head parallel with it.

5 & 6- Rising from bowing & standing up straight
To rise straight following the bowing was the way of the Prophet Muhammad ﷺ. A person can either leave his hand down or tie up his hand just like Qiyaam in this position.

7 - Sujood (prostration),
 
The most perfect form of which is placing the forehead, nose, palms, knees and toes firmly on the ground, and the least of which is placing a part of each of these on the ground.
 
 How do we prostrate? knees first or hands first?
 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.
 
 

8- Rising from prostration

Aisha reported, ‘ When the prophet ﷺ  raised his head after prostration, he did not prostrate himself (again) until he had sat erect.’

9- Sitting between the two prostrations.

This is to sit in a straight tashahhud position between the two sujoud.
  However one sits is good enough, but the Sunnah is to sit muftarishan, which means sitting on the left foot and holding the right foot upright with the toes pointing towards the qiblah.(picture is shown later)

10- Being at ease in each of these physical pillars
 
To pray in tranquility. It means performing the acts of prayer sincerely, humbly and submissively. Praying in haste nullifies the prayer because the pillar of being in a tranquility mode is missing.
 
 The Messenger of Allaah ﷺ  entered the mosque and a man came in and prayed, then he came and greeted the Messenger of Allaah ﷺ. The Messenger of Allaah (peace and blessings of Allaah be upon him) returned the greeting and said: “Go back and pray, for you have not prayed.” The man went back and prayed as he had prayed before, then he came to the Prophet (peace and blessings of Allaah be upon him) and greeted him, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Wa ‘alayk al-salaam.” Then he said: “Go back and pray, for you have not prayed.” When he had done that three times, the man said: By the One Who sent you with the truth, I cannot do more than that. Teach me. He said: “When you go to pray, say takbeer, then recite whatever you can of the Qur’aan. Then bow until you are at ease in bowing, then rise until you are standing up straight. Then prostrate until you are at ease in prostration, then sit up until you are at ease in sitting. Then do that throughout the entire prayer.”

11 & 12 - The final tashahhud & Sitting to recite the final tashahhud.

It is reported that the Prophet Muhammad ﷺ used to recite the Tashahhud during prayer and never abandoned it, so we must follow in his footsteps as he ﷺ said,
 ‘Pray as you have seen me praying.’
 Here is the tashahhud.
Al-Tahiyyaatu Lillaahi wa’l-salawaatu wa’l-tayyibaat. Al-salaamu ‘alayka ayyuha’l-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. Al-salaamu ‘alaynaa 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 pure words are due to Allaah. Peace be upon you, O Prophet, and the mercy of Allaah and His blessings. Peace be upon us and upon the righteous slaves of Allaah. I bear witness that there is no god except Allaah and I bear witness that Muhammad is His slave and Messenger).

13- Send peace and blessings upon the Prophet ﷺ. (Salaah Ibraahimiyyah)
“Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama salayta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed. Allaahumma baarika ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed
(O Allaah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibraaheem and the family of Ibraaheem, You are indeed Worthy of Praise, Full of Glory. O Allaah, bless Muhammad and the family of Muhammad as You blessed Ibraaheem and the family of Ibraaheem, You are indeed Worthy of Praise, Full of Glory).*
* Different opinions amongst the scholars if whether this part is a pillar, obligatory or Sunnah act. To be on the safe side, it is preferable to read it.

14- The Tasleem
The prophet Muhammad ﷺ said, ‘ …and conclude (the prayer) with tasleem.’
It means that you complete the prayer by saying ‘Assalaamou’alaikoum Wa Rahmatullah’ while turning right first and then say the same thing while turning left.

So after Tasleem, whatever was unlawful during Salaah has become lawful again. The tasleem is decreed as the end of a prayer.

15- Doing the pillars in the order mentioned here.
 
As mentioned by the prophet Muhammad ﷺ to ‘pray as you have seen me praying,’ if someone deliberately prostrate before bowing, then his salaah is not accepted. All what is mentioned above has to be done in correct sequences.

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The obligatory acts of prayers are actions that if they are missed intentionally, then salaah is nullified. If they are missed out forgetfully, then it may be made up by two prostrations called Sajdah As-Sahw (The prostration of forgetfulness) in order to make it up.

1. All the takbeeraat of prayer. – other than the opening Takbirat-ul-Ihraam – are among the acts which have to be observed during prayer.

2. Tasmee’ – It is the saying of Sami’allahu liman hamidah which is only obligatory to be said by the Imaam or by one who is praying alone, not the ones led in prayer.

3. Tahmeed – It is the saying of Rabbanaa wa lakal hamd. It is obligatory to be said by the Imaam, the one who are praying alone and those who are being led in prayer. The Prophet Muhammad ﷺ said , ‘When the Imam says Sami’allahu liman hamidah, then you should say Rabbanaa wa lakal hamd.[ Agreed upon]
 
 4- Saying Subhaana rabbiy al’azeem. (Glory be to Allah, The Greatest)

To say it only once in ruku’ (bowing) is an obligatory act. To say it up to three times is an act of Sunnah which we shall discuss later.

5- Saying Subhaana rabbiy al ‘alaa (Glory be to Allah, The Most High)

To say it only once in sujoud (prostration) is an obligatory act. To say it up to three times is an act of Sunnah which we shall discuss later.

6- Saying Rabb ighfirlee (Oh Allah, forgive me)

To say it only once while sitting between the sujoud (prostration) is an obligatory act. To say it up to two or three times is an act of Sunnah which we shall discuss later.
The Prophet ﷺ used to say between the two prostrations: “Rabb ighfir lee, Rabb ighfir lee (Lord forgive me, Lord forgive me).” [Sunan An-Nasai]
 
 

 7-  Reciting the Tashahhud
To read the Tashahhud in the first Tashahhud position which is

Al-Tahiyyaatu Lillaahi wa’l-salawaatu wa’l-tayyibaat. Al-salaamu ‘alayka ayyuha’l-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. Al-salaamu ‘alaynaa 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 pure words are due to Allaah. Peace be upon you, O Prophet, and the mercy of Allaah and His blessings. Peace be upon us and upon the righteous slaves of Allaah. I bear witness that there is no god except Allaah and I bear witness that Muhammad is His slave and Messenger).

8- Sitting for reciting the First Tashahhud.
As reported to have been regularly observed by the Prophet Muhammad ﷺ.

It shows over here that the first Tashahhud is an obligatory act, whereas the second Tashahhud is a pillar of the prayer. 

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 The Sunnah acts (verbal & physical) are the acts that if they are observed, you will be rewarded and if they are not done, then you will not be punished.

Verbal Sunnah in prayers.
 
 1- Thanaa -
Saying after the opening takbeer, “Subhaanaka Allaahumma wa bi hamdika, wa tabaaraka ismuka, wa ta’aala jadduka wa laa ilaaha ghayruka (Glory and praise be to You, O Allaah; blessed be Your name, exalted be Your Majesty, and there is no god but You).”
This is called du’aa’ al-istiftaah (opening du’aa’)

2- Seeking refuge with Allaah (al-isti’aazah)
By saying A’ouzou billahi min ashaytaanir rajeem (I seek refuge in Allah against Satan the accursed).

3- Saying the Basmalah
By saying Bismillahir rahmaanir Raheem (In the name of Allah, The Most Gracious The Most Merciful)

4- Saying Ameen
By saying Ameen after the Imaam has finished the Surah Al Faatihah. The Prophet Muhammad ﷺ said, ‘When the reciter says Ameen, then say Ameen, for verily if a person’s Ameen coincides with the Ameen of the angels, his previous sins will be forgiven. [Sunan, Ibn Maajah]

5- Reciting a soorah after al-Faatihah
Reciting a Surah after Al Faatihah is not compulsory as many people believe. 
It was narrated that ‘Ata’ said: Abu Hurayrah said: In every prayer there is recitation.  What we heard the Prophet (peace and blessings of Allaah be upon him) say, we tell you, and what he did not tell us about we cannot tell you. Whoever recites Umm al-Kitaab (i.e., Soorat al-Faatihah) has done enough, and whoever does more than that, that is better. [Al Bukhari & Muslim]
 
 

6- Reciting out loud, in the case of the imam.
An-Nawawi (may Allah have mercy on him) said: ‘The Sunnah is to recite out loud in the (first) two rak‘ahs of Fajr, Maghrib and ‘Isha’, and in Jumu‘ah, and to recite quietly in Zuhr and ‘Asr, and the third rak‘ah of Maghrib, and the third and fourth rak‘ahs of ‘Isha’. 
 All of this is according to the consensus of the Muslims, in addition to the saheeh hadiths that all indicate that.
 If someone is praying alone, the choice is his. If a lady is praying alone, then she may either read out loudly (if non-mahram are not present) or read silently.

7-  To add to the Tahmeed
It means after saying Rabbanaa walak alhamd, it is sunnah to add the following du’a Mil’ al-samawaati wa mil’ al-ard wa mil’ ma shi’ta min shay’in ba’d (Filling the heavens, filling the earth, and filling whatever else You wish).

8 -Saying Subhaana rabbiy al’azeem more than one time in ruku’.
As mentioned that it is obligatory to say it once, however it is Sunnah to say it more than once.

9- Saying Subhaana rabbiy al ‘alaa more than one time in sujoud.
As mentioned that it is obligatory to say it once, however it is Sunnah to say it more than once.
 
 10- Saying Rabbigh’ firlee more than one time between the sujoud.
As mentioned that it is obligatory to say it once, however it is Sunnah to say it more than once.
 
 11- Reading the Salaah Ibraahimiyyah in the last Tashahhud.
As mentioned in the list of pillars of Salaah, some scholars rules this part as either pillar, obligatory or Sunnah acts. It is better to read it as it is safer according to many scholars.

 12. Reading any du’a after the Salaah Ibrahimiyyah in the last Tashahhud.
It is Sunnah to recite any du’a at that point of Salaah (before Tasleem).
  The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you recites the Tashahhud [according to one report: when any one of you finishes the final Tashuhhud], let him seek refuge with Allaah from four things, let him say: ‘Allaahumma inni ‘aoodhu bika min ‘adhaab Jahannam wa min ‘adhaab al-qabri wa min fitnat il-mahyaa wa’l-mamaat wa min sharri fitnat il-maseekh id-dajjaal (O Allaah, I seek refuge with You from the punishment of Hell and the punishment of the grave, and from the trials of life and death and from the worst of the turmoil of the Dajjaal (antichrist)).’” Saheeh Muslim, 588.
 

Physical Sunnah in prayers.
 
 1- Raising the hands when saying the opening takbeer

3- Raising the hands when rising from bowing
 
Ibn Umar reported that the Messenger of Allah (ﷺ), when he stood up for prayer, used to raise his hands opposite the shoulders and then recited takbir (Allahu-Akbar), and when he was about to bow he ﷺ again did like it and when he ﷺ  raised himself from the ruku' (bowing posture) he ﷺ again did like it, but he did not do it at the time of raising his head from prostration. [Muslim]

4- Placing the right hand over the left.
It is proven that the Prophet ﷺ placed his right hand on his left during prayer.
 
As for where the hands are to be placed, it is on the chest.

It is narrated that Waa’il ibn Hujr said: I prayed with the Messenger of Allaah ﷺ and he placed his right hand over his left hand on his chest.

Classed as saheeh by al-Albaani in Tahqeeq Saheeh Ibn Khuzaymah.

Placing them (the hands) on the chest is what is established in the Sunnah, and doing otherwise is either weak (based on weak evidence) or has no basis. (Sheikh Al-Albani)

5- Looking towards the place of prostration
When someone is in qiyaam position and doing rukoo’, he should  look at the place of his sujood. When he is reciting the tashahhud, he should look at the finger with which he is pointing. When he is doing sujood he should look at the ground directly beneath his eyes.
 
It is narrated that ‘Aa’ishah said: “The Messenger of Allaah ﷺ entered the Ka’bah and his gaze did not go beyond the site of his prostration until he came out.” [Ibn Hibbaan and Haakim – saheeh]

6- Standing with the feet apart
It is from the practice of the prophet Muhammad ﷺ to keep his feet apart while standing and during prostrations. We should not open our feet too wide or keep it too close to each other. The size of our palm or at the level of our shoulders is sufficient.

7- Holding the knees with fingers spread apart when bowing, holding the back straight and making the head parallel with it.
These were the ways of the Prophet Muhammad ﷺ while doing the ruku’.

 

9- The position of sittings during the prayer. Muftarishan and Mutawarrikan
Muftarishan – to sit in this position during the first tashahhud and between the prostrations.
One is sitting on the left foot along the ground with the right foot upright.

 Mutawwarikan – to sit in this position below during the second tashahhud only.
 The left foot is laid down and the right foot is held upright, and both are held out to the right, with the buttocks on the ground.

10- Raising and looking at the index finger during tashahhud.
It was narrated that ‘Abd-Allaah ibn al-Zubayr said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) sat during the prayer, he would place his left foot between his thigh and calf, and tuck his right foot underneath him, and place his left hand on his left knee, and place his right hand on his right thigh, and point with his finger. [Muslim]
 
 It is Sunnah when pointing to look at your finger.
 The Prophet Muhammad ﷺ said “…….and he should not let his gaze go beyond his pointing finger.” [ Abu Dawood]
 
 It is the sunnah to point with it towards the qiblah.

Narrated by Abdullah ibn Umar, ‘….  he put his right hand on his thigh and pointed with the finger that is next to the thumb towards the qiblah, and he fixed his gaze on it. [Sunan An-Nasaai]

11- Turning to the left when saying the salaam.
An-Nawawi said: Our view is that what is obligatory is one tasleem, and the second is not obligatory. This was the view of the majority of scholars, or all of them.
Ibn Qudaamah said: It is prescribed to say two tasleems, right and left. That is because of the report narrated by Ibn Mas‘ood said: I saw the Prophet ﷺ saying the tasleem until the whiteness of his cheek could be seen, to the right and to the left. It was narrated from Jaabir ibn Samurah that the Prophet ﷺ said: “It is sufficient for one of you to place his hand on his thigh, then say salaam to his brother on his right and on his left.” [Narrated by Muslim]

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These are actions that if they are done, the prayer are still valid but the rewards gets decreased. They are called the Makroohaat of prayers.

1. Looking and turning around while praying.
The Prophet Muhammad ﷺ said, ‘ It is what Satan steals from the prayer of anyone of you.’[Al Bukhari]

2. Looking towards the sky.
The Prophet Muhammad ﷺ said, ‘ What is wrong with people that they look towards the sky while praying?’ [Al Bukhari]

‘ They should stop or else their sight would be taken away.’ [Al-Bukhari]

3. Closing the eyes while praying.
It is detestable to close the eyes while praying unless there is a reason to do so such at things that may distract you from the prayer.

4. To lean the forearms on ones thigh while praying.
The Prophet Muhammad ﷺ said,’ When you raise from the prostration, do not squat like a dog squats.’[Ibn Maajah]

5. Excessive or unnecessary movement in prayer.
It is detestable to play with one’s leg, face, hands, beard, scarf, hair etc., unnecessarily. If there is a need such as itching or preventing the scarf from falling etc.,  then it is permissible.
 
 6. Placing one’s hand on the waist.
It is forbidden according to the hadeeth of the Prophet Muhammad ﷺ . He ﷺ forbade performing the prayer with the hand placed on the waist.’
This is the position of the arrogant people and we are supposed to be in a humbly and submissive state in front of Allah.

7. Cracking one’s knuckles.
The freed slave of Ibn ‘Abbaas, said: I prayed beside Ibn ‘Abbaas and cracked my knuckles, and when I had finished praying, he said: May you have no mother! [This is a word of rebuke] You crack your knuckles whilst you are praying?[Ibn Abi Shayba, its isnaad is good]

8. Interlacing the finger.
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When one of you does wudoo’ and does it well, then goes out heading to the mosque, let him not interlace his fingers, for he is in a state of prayer.” Narrated by Abu Dawood] 
The dislike action applies only to the one who is praying and the one who is heading towards the mosque, because it is a kind of fidgeting and not focusing with proper humility.

9. To pray in places where there are disturbing objects.
We need to be in places where we may find concentration in our prayers. Being in a place where there are lots of movement or a room filled up with painting and pictures, this interferes in someone’s concentration in prayer.
 
 10. To pray when someone is hungry while the food in being served.
Some people may not concentrate when they are hungry. If it has reached to a level that the food has already been served and the prayer is starting, then start with the food and then go to pray.
 
 The Prophet Muhammad ﷺ said; ‘If dinner is served, then begin with it before you pray the (Maghrib) prayer." (Al-Bukhari and Muslim).
 
 11. To pray when someone needs to pass urine or stool.
Sometimes we hold the urine or stool just to keep our wudhu. This leads to a prayer that is without concentration because you are focused in something else rather than your connection with Allah.
 
The Prophet Muhammad ﷺ said; ‘"There is no prayer when food is served, and there is no prayer when one is fighting off the two impurities (i.e., when one has to urinate or defecate)." [Muslim]
 

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 1- Putting a Sutra (A Barrier)
 
 It is desirable, sunnah and even obligatory according to some scholars for the worshipper, if he is praying alone or is leading others in prayer, to have a sutrah in front of him that will prevent people  from walking in front of him. That is because the Prophet ﷺ said: “When one of you prays, let him pray facing towards a sutrah and draw close to it, and not let anyone pass in front of him.” And he ﷺ said: “Let one of you use a sutrah when he prays, even if it is an arrow.” This includes when one is travelling and when one is at home, and it includes both obligatory and voluntary prayers.

2- To correct the Imam publicly.
It is permissible to correct the Imam if he makes a mistake in his recitation or in any act of his prayer by simply saying ‘Subhaan Allah’ for the men or clapping of the hands for the ladies. By doing so, it will bring the attention of the Imaam that he has made a mistake.

3- To carry something or someone (children).
The Messenger of Allaah ﷺ used to pray whilst carrying Umaamah, the daughter of Zaynab, the daughter of the Messenger of Allaah ﷺ. When he prostrated, he would put her down, and when he stood up he would pick her up again. [Al Bukhari & Muslim]

 5- To reply the greeting of someone.
It is permissible to reply to someone who has made ‘salaam’ to you while you are praying. If you are alone and no one else replied to the ‘salaam’, then you have to reply even though you are in a state of prayer. However, if you heard someone else replied on your behalf, then you do not need to reply.
How do we reply while praying?
As narrated by Sohaib: "I passed by the Messenger of Allah (peace be upon him), while he was praying and I said salaam to him and he replied by signal." The description of the signal was narrated in many hadith, one of which is from Ibn Omar, who said: The Messenger of Allah ﷺ went to Qubaa’ (first Masjid in Medina) to pray. He said that the Ansaar (first Muslims of Medina) came to him and said ‘salaam’ to him while he was praying. He said, "So, I said to Bilal, ‘How did you see the Messenger of Allah ﷺ reply to them when they said ‘salaam’ to him while he was praying?’" He said that he said, "Like this."and he flattened his hand. Jafar bin Awn (one of the narrators) flattened his hand and made the bottom of the hand facing down and the back of the hand facing up.

6- To read any surah after Surah Al Faatihah.
The Prophet ﷺ and the ummah after him in all ages regarded it as permissible to differ from the order of soorahs in prayer, and when studying and teaching. There are several evidences that proves this.  Allah says , ‘ ….Then read of whatever is easy for you from the Qur’an.’ [ 73;20]

 7- To supplicate in your own language. (After the adhkaar in Sujoud and Tashahhud)

Shaykh al-Islam Ibn Taymiyah said: ‘It is permissible to make du’aa’ in Arabic and in languages other than Arabic. Allaah knows the intention of the supplicant and what he wants, no matter what language he speaks, because He hears all the voices in all different languages, asking for all kinds of needs.’ Majmoo’ al-Fataawa, 22/488-489.

 

 They are all mentioned below in brief but their evidences and details are mentioned in the previous pages.
 
 1- He would face the Qiblah.

2- Raises his hand and make his palm face towards the Qiblah at his chest level. [between his earlobe and shoulders]

3- Hold his left hand with his right hand and put it on his chest.

4- He ﷺ would read the opening du’a.

5- He ﷺ would seek refuge in Allah and say the basmallah

 6- He would recite the Surah Al Faatihah and another Soorah [1st & 2nd Raka’ah of any prayers]

7. He would then raise his hand just like the first takbeer and bow down saying Allahu Akbar.

8. He would recite the supplication of Ruku.

9. He would rise back from the ruku’ and raise his two hands just like he did before ruku’ saying Sami’Allahu liman Hamidah

10. He would stand straight and say Rabbanaa wa laka alhamd.

11. He would then say the takbeer and go down in prostration and recite the supplication therein.

12. He would raise from the prostration saying Allahu Akbar and sit in a muftarishan position reciting the du’a between the two prostrations.

13. He would then go back in sujoud position saying the takbeer and recite the supplication therein.

14. He would then stand upright in the Qiyaam position saying the takbeer and start from the basmallah and Surah Al Faatihah and another soorah for the second raka’ah.

15. He would repeat his ruku’ and sujud as mentioned above.

16. Reaching the first tashahhud, he ﷺ would sit in a muftarishan position reading only the supplication of Tashahhud. (without the salaah ibrahimiyyah).

17. He would then stand up for the third raka’ah saying the takbeer and raise his hand at the level of his shoulder and read only Surah Al Faatiha. –in case of a fourth raka’ah, he would stand straight from the sujoud saying the takbeer (without raising his hand) and do the same as the third raka’ah by just reading Surah Al Faatihah and then bow down.
 
 
 18. As for the last tashahhud, he ﷺ would sit in a mutawarrikan position, point his index finger towards the Qiblah and recite the Tashahhud supplication along with the salaah ibrahimiyyah.

19- He would then make extra du’a seeking refuge in Allah from the punishment of the fire, the punishment of the grave and the trial of life and death and from the evil trial of the Dajjal by saying
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ وَمِنْ عَذَابِ الْقَبْرِ وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ
O Allah, I seek refuge in you from the punishment of Hell, from the punishment of the grave, from the trials of life and death, and from the evil trial of the False Messiah.”

20 – Then he ﷺ would make the tasleem by saying Assalaamou’alaikoum Wa Rahmarullah by turning his face towards the right shoulder and then he would turn left and say the same thing.
It is reported that he would start saying the tasleem while his face would be towards the Qiblah and then end it while his face is facing towards the right.
 
 What is Jalsa al- Istiraaha?
It is a small sitting (pause) after the second prostration before one stands up for the second or forth raka’ah.
It was reported that Abu Qulaabah (may Allaah be pleased with him) said: “Maalik ibn al-Huwayrith showed us how the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed, and when he raised his head from the second prostration in the first rak’ah, he sat and then stood up.” (Reported by all five major scholars of hadeeth apart from Muslim). The wording according to al-Bukhaari was: “When he raised his head from the second prostration, he sat and settled on the ground, then he stood up.”

One may either stand up straight away from his sajdah or have a jalsa al istiraaha and then get up. Both of these two ways are permissible and reported.

 

 

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The things that invalidate the prayer are well known, but the number differs according to differences among the fuqaha’. They are as follows:

1 – That which invalidates wudoo’, such as breaking wind, urine, stools or eating camel meat.

2 – Uncovering the ‘awrah deliberately. But if it is uncovered by accident and what is uncovered is only a little, or if a lot becomes uncovered but he covers it immediately, then the prayer is not invalidated.

3 – Turning away from the qiblah to a large extent.

4 – Presence of najaasah (impurity) on one's body or clothes, or in the place where one is praying. If he notices it or remembers it during the prayer and removes it immediately, then his prayer is valid. Similarly, if he does not find out about it until after the prayer is over, his prayer is still valid.

5 – Excessive continuous movement during the prayer for no essential reason.

6 –Omitting one of the pillars (essential parts) of the prayer, such as bowing and prostration.

7 – Deliberately doing an extra pillar, such as bowing.

8 – Deliberately doing some pillars before others.

9 – Deliberately saying the salaam before completing the prayer.

10 – Deliberately changing the meaning whilst reciting.

11- Deliberately omitting one of the obligatory parts of prayer, such as the first tashahhud. But if a person forgets, his prayer is valid but he must do the prostration of forgetfulness (sujood al-sahw).

12 – Deciding to stop praying.

13 – Laughing out loud. Merely smiling does not invalidate the prayer.

14 – Deliberately speaking. If one speaks by mistake or out of ignorance of the ruling, the prayer is not invalidated.

15 –Eating and drinking.
 
 16 – Moving before or with or delay after the Imam’s movement.
 The Prophet Muhammad ﷺ said, ‘The imam is to be followed. If he makes the takbir, make the takbir, and do not make the takbir until he does so. When he goes into ruku`, make ruku`, and do not perform ruku` until he does so. When he goes into sajdah, make sajdah, and do not make sajdah until he does so.” [ Abu Dawud & Ahmad ]

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                                      The Sajdah as-Sahw (Prostrations of Forgetfulness)

 
 The prostration of forgetfulness in prayer is generally prescribed for three reasons:
 (By Sheikh Salih bin Al ‘Uthaimeen)

1-Doing something extra

2-Omitting something

3-Being uncertain

Doing something extra: for example, doing an extra bow (rukoo’), prostration (sujood), standing or sitting.

Omitting something: such as omitting an essential part of the prayer, or omitting one of the obligatory parts of the prayer.

Being uncertain: such as when a person is not sure how many rak’ahs he has prayed, whether it was three or four, for example.

In the case of doing something extra, if a person adds something to his prayer – bowing, prostrating, standing or sitting – deliberately, then his prayer becomes invalid, because when he added it, that means that he did not do the prayer in the manner ordained by Allaah and His Messenger (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours (i.e., Islam), will have it rejected.” Narrated by Muslim, 1718.

But if he did that extra thing by mistake, then his prayer is not invalidated, but he should do the prostration of forgetfulness after saying the salaam. The evidence for that is the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said that when the Prophet (peace and blessings of Allaah be upon him) said the salaam after two rak’ahs in one of the two afternoon prayers, either Zuhr or ‘Asr, and they told him about that, he (peace and blessings of Allaah be upon him) did the rest of the prayer, then he said the salaam, then he prostrated twice (the prostration of forgetfulness) after saying the salaam. Narrated by al-Bukhaari, 482; Muslim, 573.

And Ibn Mas’ood (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) 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 said: “Why are you asking that?”

They said: “You prayed five (rak’ahs).”

So he turned towards the qiblah and prostrated twice. Narrated by al-Bukhaari, 4040; Muslim, 572.

 

In the case of omitting something, if a person omits one of the essential parts of the prayer, one of the following two scenarios must apply:

Either he remembers it before he reaches the same point in the following rak’ah, so he has to go back and do that essential part of the prayer and whatever came after it,

Or he does not remember it until he reaches the same point in the following rak’ah, in which case the following rak’ah takes the place of the one in which he omitted that essential part, and he should make up the invalid rak’ah.

In either of these two cases, he should do the prostration of forgetfulness after saying the salaam.

For example: a man stood up after doing the first prostration of the first rak’ah and did not sit or do the second prostration. When he started to recite Qur’aan he remembers that he had not done the second prostration or sat between the two prostrations. In that case he should go back and sit as between the two prostrations, then prostrate, then stand up and do whatever is left of his prayer, and do the prostration of forgetfulness after saying the salaam.

An example of one who did not remember until after he reached the same point in the following rak’ah is a man who stood up following the first prostration in the first rak’ah and did not do the second prostration or sit between the two prostrations, but he did not remember that until he sat between the two prostrations in the second rak’ah. In this case he should make the second rak’ah the first rak’ah, and add another rak’ah to his prayer, then say the salaam then do the prostration of forgetfulness.

Omitting an obligatory part of the prayer – such as if he omits an obligatory part and moves on to the next part of the prayer. For example, he forgets to say Subhaan Rabbiy al-A’la (Glory be to my Lord Most High) and he does not remember until he has got up from prostrating. In this case he has omitted an obligatory part of the prayer by mistake, so he should carry on with his prayer then do the prostration of forgetfulness before saying the salaam, because when the Prophet (peace and blessings of Allaah be upon him) omitted the first tashahhud he carried on with his prayer and did not go back and repeat anything, then he did the prostration of forgetfulness before saying the salaam.

In the case of being uncertain, such as if a person is not sure if he has done something extra or omitted something, e.g., he is not sure whether he has prayed three rak’ahs or four, one of the following two scenarios must apply:

Either he thinks that one or the other is more likely to be case, whether it is doing more or omitting something, in which case he should proceed on the basis of what he thinks is more likely to be the case, complete his prayer accordingly, then do the prostration of forgetfulness after saying the salaam;

Or neither appears more likely to be the case, so he should proceed on the basis of what is certain, namely the lesser amount, and complete his prayer accordingly, then do the prostration of forgetfulness before saying the salaam.

For example: a man prays Zuhr then he is not sure whether he is praying the third or fourth rak’ah, but he thinks it more likely that it is the third. So he should pray another rak’ah, then say the salaam, then do the prostration of forgetfulness.

An example of when neither seems to him more likely to be the case is when a man is praying Zuhr and is not sure whether he is in the third rak’ah or the fourth, and neither seems to him more likely to be the case. In that case he should proceed on the basis of what is certain, which is the lesser amount. So he should regard it as the third rak’ah, then do another rak’ah and do the prostration of forgetfulness before saying the salaam. Thus it becomes clear that this should be done before the salaam if you have omitted one of the obligatory parts of the prayer or if you are not sure how many rak’ahs you have done, and neither of the two choices seems more likely to be the case. And it should be done after the salaam if you have added something extra to the prayer or you are not certain but one of the two choices seems more likely to be the case.

And Allaah is the Source of strength.

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(By Sheikh Salih Al Munajjid)
 
 Firstly:
 The one who is late for the congregational prayer is the one who comes when the imam has already done all or some of the rak‘ahs of the prayer. End quote.

Secondly:

Some of the rulings concerning the one who is late for the congregational prayer:

-1-

It is mustahabb for the one who is late for the congregational prayer to come to the mosque in a calm and dignified manner. He should understand that whatever he catches up with of the prayer with the imam is regarded as the start of his prayer. So if the one who is late for the prayer catches up with the imam in the second rak‘ah of Maghrib prayer – for example – this rak‘ah is regarded as the second rak‘ah for the imam and the first rak‘ah for him.

The evidence for these two rulings is the words of the Prophet (blessings and peace of Allah be upon him): “When you hear the iqaamah, then walk to the prayer and be calm and dignified. Do not rush, and whatever you catch up with pray, and whatever you miss, complete it.” Narrated by al-Bukhaari (600).

Some of the scholars made an exception for the one who fears that he will miss out on the congregational prayer altogether; he may hurry somewhat, so as to catch up with the congregational prayer.

-2-

If  the one who is late for the prayer catches up with it when the imam is bowing, then he must say the takbeerat al-ihraam (opening takbeer, which is said to commence the prayer) whilst standing. If he says it whilst bending forward, his prayer is not valid.

An-Nawawi (may Allah have mercy on him) said:

It is obligatory to say the takbeerat al-ihram whilst standing. This also applies to one who is late for the prayer and catches up with the imam when he is already bowing. His takbeerat al-ihraam must be enunciated properly whilst he is standing; if he pronounces any letter of it when he is not standing, he has not started his prayer, and there is no difference of scholarly opinion concerning that.

End quote from al-Majmoo‘ (3/296).

-3-

If the one who is late for the prayer comes when the imam is bowing, then to be on the safe side he should say takbeer twice: the first one for takbeerat al-ihram, and the second one for the takbeer of bowing. If he says takbeerat al-ihram only, then bows without saying the takbeer for bowing, that is acceptable according to the correct scholarly opinion.

Shaykh Ibn Baaz (may Allah have mercy on him) was asked:

If a worshipper joins the prayer when the imam is bowing, should he say the opening takbeer and the takbeer for bowing, or should he say just one takbeer and then bow?

Answer: It is preferable and more prudent for him to say two takbeers: one for takbeerat al-ihram, which is an essential part of the prayer and must be said when he is standing,

and the second is the takbeer of bowing, which he should say as he is bending down for rukoo‘. If he is afraid of missing the rak‘ah, then takbeerat al-ihram is sufficient according to the more correct of the two scholarly opinions, because they are two acts of worship to be done at the same time, so doing that which is more important will suffice for that which is less important, and this rak‘ah will be valid, according to most of the scholars.

End quote from Majmoo‘ Fataawa Ibn Baaz (11/245).

-4-

If the worshipper joins the prayer when the imam is bowing, this rak‘ah will count as valid, even if he does not say the tasbeeh until after the imam has stood up. 
 
 -5-

If the one who is late for the prayer does not know whether he caught up with rukoo‘ (bowing) with the imam or not, then in this case he should act on the basis of what he thinks most likely to be the case. If he thinks it most likely that he caught up with the imam when he was bowing, then he has caught up with the rak‘ah;  if he thinks it most likely that he did not catch up with him when he was bowing, then he is not regarded as having caught up with the rak‘ah.

It says in ash-Sharh al-Mumti‘ (3/383) by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him):

Question: Someone comes when the imam is bowing, and he says takbeerat al-ihram then bows, then he is not sure whether he caught up with the imam in rukoo‘ or the imam stood up before he caught up with him.

According to the author’s view, this rak‘ah is not to be counted as valid, because this person is not sure whether he caught up with it (the rak‘ah) or not. So he should proceed on the basis of what is certain, which is that he did not catch up with it, therefore this rak‘ah does not count.

According to the second view – which is that he should proceed on the basis of what he thinks most likely to be the case – we say: Do you think it most likely that you caught up with the imam when he was bowing, or not? If he says: Yes, I think it most likely that I caught up with him when he was bowing, then we say: This rak‘ah counts in your case. But if he says: I think it most likely that I did not catch up with it, then we say: Do not count this rak‘ah, and complete your prayer (on that basis).

If he says: I am not sure, but I do not think it most likely that I caught up with it, then we say: Proceed on the basis of what is certain; do not count this rak‘ah, and complete your prayer. End quote.

-6-

It is permissible for the one who is late for the prayer to pray behind the row on his own, if he cannot find space in the row in front of him.

-7-

If the imam does an extra rak‘ah by mistake, should the one who was late for the prayer count that extra rak‘ah (as part of his own prayer)? Concerning this issue there is a difference of opinion among the scholars.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:

If the imam prays five rak‘ahs and someone joins the prayer late in the second rak‘ah, should he say the salaam with the imam or add a rak‘ah (after the imam has finished)?

He (may Allah have mercy on him) replied:

The scholars differed concerning this issue. Some of the scholars said that when the imam who prayed five says the salaam, the one who was late for the prayer must do another rak‘ah, so that he will have prayed five as his imam did. The evidence for that is the words of the Prophet (blessings and peace of Allah be upon him): “Whatever you catch up with, pray; and whatever you have missed, complete it.” They (the scholars) said: This man missed a rak‘ah (with the imam), so he must do it.

But the more correct view is that it is not permissible for him to do a fifth rak‘ah; rather he should say the salaam with the imam in this case, because the imam did the fifth rak‘ah with a valid excuse (which is that he forgot), but this man has no excuse after knowing that he has prayed four rak‘ahs. Therefore it is not permissible for him to add something to the prayer.

The response concerning the words of the Prophet (blessings and peace of Allah be upon him), “and whatever you have missed, complete it” is to note that the word “complete it” indicates that because of what he has missed, his prayer is lacking, and if he had prayed four rak‘ahs with the imam, his prayer would not be lacking. This is the answer to the one who quotes this hadith. And Allah knows best.

End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen (20/14).

 -8-

If the imam does the prostration of forgetfulness (sujood as-sahw) before the salaam, then the one who was late for the prayer should prostrate with him, whether he was with the imam when he made that mistake or he joined the prayer after the imam made the mistake. But if the imam does the prostration of forgetfulness after the salaam, then the one who was late for the prayer should not follow his imam in that prostration, because it is not possible for him to follow the imam in this case. 

-9-

The one who was late for the prayer is not regarded as having caught up with the prayer in congregation unless he caught up with at least one rak‘ah of the prayer. One can only catch up with the rak‘ah by catching up with rukoo‘ (bowing).

It says in Fataawa al-Lajnah ad-Daa’imah (vol. 2, 6/225):

The one who was late for the prayer has not caught up with the prayer in congregation unless he catches up with one rak‘ah, according to the correct view, because of the hadith: “Whoever catches up with a rak‘ah of the prayer has caught up with the prayer.” Narrated by Muslim in his Saheeh. One catches up with the rak‘ah by catching up with rukoo‘ (bowing). End quote .

-10-

If the one who is late for the prayer comes after the final rukoo‘, then it is still better for him to join the imam, and not look for another congregation.

It says in Fataawa al-Lajnah ad-Daa’imah (vol. 2, 6/225):

If the Muslim comes after the final rukoo‘, it is better for him to join the imam in whatever he has caught up with, because of the general meaning of the words of the Prophet (blessings and peace of Allah be upon him): “When you come to the prayer, then come in a tranquil manner, then whatever you catch up with, pray, and whatever you have missed, complete it.” This includes both what comes before the final rukoo‘ and what comes after it. End quote.

-11-

The one who was late for the prayer is not regarded as having caught up with Jumu‘ah is he misses rukoo‘ (bowing) in the second rak‘ah. If he comes after the imam has stood up from bowing in the second rak‘ah of Jumu‘ah prayer, then he has missed Jumu‘ah. So he should join the imam (for the remainder of the prayer), then complete it as Zuhr [with four rak‘ahs] after the imam says the salaam. 

 
 -12-

In order to be on the safe side, the one who was late for the prayer should not stand up to make up what he missed of the prayer until after the imam has finished saying the second tasleemah.

And Allah knows best

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