What are the sunnah acts of the ritual prayer? What are the sunnah acts of the prayer? What are sunnah acts in islam? How many sunnah acts are there in salah?
The sunnah acts of prayer are some words and actions that bring rewards to those who carry them out but do not require reprimand, only censure for those who abandon them. When they are abandoned, the prostration of forgetfulness is not required, and even if they are left intentionally, the prayer is not considered invalidated. Yet, it is considered an unscrupulous deed to abandon them deliberately. Whereas belittling the sunnah acts and considering them meaningless and useless leads the person away from Islam. This is because the sunnah constitutes the second source of the Shari’ah from the point of evidence and rulings.
Sunnahs are the acts and the recitations that the Messenger of Allah (saw) did continuously in prayer in addition to the obligatory and wājib acts. Such as reciting the supplication of subḥānaka, saying istiḥāḍa–basmala, and reciting the takbīrs before bowing and prostration. There are also a number of mannerisms in the ritual prayer that are similar to its sunnah acts. These manners of prayer refer to the mustaḥab acts, and they are words and actions that the Messenger of Allah (saw) did occasionally, not constantly. For example, adding more to three tasbiḥāt said in rukūʿ and prostration, or reciting longer than the normal recitation. Basically, the sunnah acts are the words and actions that complete the wājib acts of prayers, and the mustaḥab acts complement the sunnah ones.
The sunnah acts of prayer are as follows:
1) It is sunnah to recite the adhān and iqāmah for the five daily prayers and the Friday prayer.
Adhān and iqāmah are sunnah for farḍ prayers performed in congregation, as well as it is a sunnah for qaḍā prayers performed in congregation.
When more than one prayer needs to be made up in the congregation, the adhān is recited only for the first prayer, and then one iqāmah is sufficient for both this prayer and the other missed prayers performed after it.
Adhān and iqāmah are mustaḥab for men who decide to pray at home alone whereas it is makrūḥ for travelers and for those who decide to pray in the congregation to abandon both the adhān and iqāmah.
Adhān and iqāmah are not required for those who cannot perform the Friday prayer due to an excuse, although they are in the same place on Friday. Moreover, adhān and iqāmah are not sunnah for women, either.[1]
2) It is sunnah to raise the hands for takbīr al-iftitāḥ. Men raise their hands up to the level that their thumbs touch the lobules of their ears, while women raise their hands up to the level of their shoulders, and they say “Allahu Akbar” while they are in that state. The reason why women raise their hands up to the level of their shoulder level is that it is more suitable for covering the awrah. The palms may face the qibla or each other. It is considered necessary to leave the fingers free and neither join them nor separate them.
The Ḥanafis rely on the following hadiths on this issue, Wā’il Ibn Hujr (ra) reported that he saw the Messenger of Allah (saw) raise both his hands at the beginning of the prayer, reciting takbīr and holding his hands in such a way that they touched the lobules of his ears.[2] Furthermore, Barā Ibn ‘Azib (ra) said, “When the Messenger of Allah (saw) prayed, he used to raise his hands so that his thumbs were in line with his ears.”[3] Anas (ra) also said: “I saw the Messenger of Allah (saw) like this: He recited the takbīr and raised his thumbs to the level of his ears.”[4]
According to the Shafiʿis and the Malikis, men raise their hands only to the level of their shoulders. The evidence they rely on is the following hadith narrated by Abdullah Ibn Umar (r. anhuma), “When the Messenger of Allah (saw) started the prayer, he used to raise both his hands to shoulder level.”[5] Considering these different hadiths, the Ḥanbalis said that anyone who wishes to raise their hands to shoulder level may do so and anyone who wishes to raise their hands to ear level may do so, too.[6]
According to the Shafiʿis and the Ḥanbalis, it is sunnah to raise one’s hands while going down to rukūʿ and standing back up from the rukūʿ. The evidence is the following hadith reported from Ibn Umar (ra), “When the Prophet (saw) stood up for prayer, he would raise both his hands to shoulder level and then say takbīr. When he wanted to bow down, he would raise his hands like this again. When he raised his head up from rukūʿ, he would raise his hands in the same manner again and say:
“Samiʿ Allahu liman ḥamidah. Rabbana wa laka’l-ḥamd” (Allah hears the praise of the one who praises Him. O our Lord, the praise belongs only to You.)”[7]
3) Keeping the opening takbīr of the one who follows an imam close to the takbīr of the imam. However, the takbīr of the one who follows the imam must be uttered after the imam’s takbīr. This is because the Prophet (saw) told the Companions to whom he taught prayer, “When the imam says takbīr, you also say takbīr.”[8]
4) To clasp hands immediately after the opening takbīr. According to the Ḥanafis, the men clasp their hands below the navel and the women above the chest. According to a narration from Ali, he said: “It is sunnah to put the right hand on the left hand below the navel.”[9]
According to a narration that Qabiṣa Ibn Hulb (ra) transmitted from his father, he said: “The Messenger of Allah (saw) used to lead us in prayer and hold his left hand with his right hand.”[10] Sahl ibn Sa’d (ra) narrated: “People were commanded to put their right hands on their left hands while they were praying.”[11]
The way the hand is placed is as follows: The inside of the right hand is placed on the upper part of the left hand. Thus, a ring is made by the thumb and little finger over the wrist. Women, on the other hand, put both of their hands on their chest without making a ring. This situation is considered more suitable for covering the women’s awrah.
According to the Shafiʿis, it is mustaḥab to put both hands on the chest in the case of women and above the navel in the case of men. Since the heart of the human being is on the left, the hands are placed on the most honorable organ.
According to the Malikis, it is mandūb to leave the two hands solemnly to the sides in the ritual prayer. However, it is permissible to keep the hands clasped on the chest in supererogatory prayers. However, it is makrūḥ to clasp hands in obligatory prayers. This is because this position is like leaning on something. However, if it is done through the opinion that it is sunnah, it is not makrūḥ.[12]
5) To recite the invocation of subḥanaka. It is sunnah to recite the invocation of “thanā” after the opening takbīr. This invocation is as follows:
“Subḥanakallahumma wa biḥamdika wa tabārakasmuka wa taʿālā jadduka wa lā ilaha ghayruk”
Meaning: “Glorious You are O Allah, and with Your praise, and blessed is Your Name, and exalted is Your majesty, and none has the right to be worshipped but You.” The evidence of this invocation is the narration that Aisha (r. anha) reported that the Messenger of Allah recited the invocation of “subḥanaka” the invocation of praise at the beginning of the prayer.[13]
According to Shafiʿis, recitation of the invocation called tawjīh after the opening takbīr or saying “wajjahtu wajhiya lilladhī faṭara as-samawāti wa’lʿarḍ” is accepted as sunnah.[14]
According to the Ḥanafis and the Hanbalis, it is sunnah to recite “istiʿādha-basmala” silently before Fatiḥa and to recite basmala only before Fatiḥa in other cycles. The istiʿādha-basmala are the following statements:
“A’udhu billahi min ash-shayṭān al-rajīm” (I seek refuge in Allah from the accursed Satan)
“Bismillāhirraḥmānirraḥīm” (In the name of Allah, Most Gracious, Most Merciful.)
The evidence for reciting isti’adha is the following verse, “When you read the Qur’an, seek Allah’s protection from Satan the rejected one.”[15]
According to the Shafiʿis, while reciting istiḥāḍa is a sunnah, recitation of basmala is a farḍ for it is a verse from the chapter Fatiḥa. As for the Malikis, recitation of anything before the chapter Fatiḥa including istiḥāḍa, basmala, and other supplications is accepted as makrūh.
According to the Ḥanafis, there is no difference in this matter between an imam and a person who performs the prayer alone. However, since a person who follows the imam will not recite the Fatiḥa, he or she does not recite istiḥāḍa-basmala either.
According to another sound view, it is wājib to recite the basmala before the Fatiḥa in every cycle. However, the basmala is not recited at the beginning of the surahs to be recited after Fatiḥa. According to Imam Muhammad alone, basmala is recited at the beginning of the additional Qur’anic chapters in prayers that are performed silently.
6) It is sunnah to say “amīn (accept our prayers)” silently after Fatiḥa. According to a narration from Abu Hurayra, the Messenger of Allah said, “Say, Amin, when the Imam says it and if the amīn of any one of you coincides with that of the angels then all his past sins will be forgiven.”[16]
It is narrated by Abdullah Ibn Mas’ūd (r. anhuma) that he said, “There are four things that the imam does silently, recite istiḥāḍa, recite basmala, say amīn, and recite the taḥmīd, that is, to say رَبْنَا َلَكَ الْحَمْدُ Rabbana laka’l-ḥamd.”[17]
7) While it is sunnah for an imam to utter takbīrs and say the phrase “sami’-Allahu liman ḥamidah (Allah hears the praise of the one who praises him)” while standing up from rukūʿ and the salutation offered to both sides at the end of the prayer in a voice that can be heard by the congregation, it is also sunnah for those who follow the imam to say “Rabbanā laka’l-ḥamd (O our Lord! Praise is only to You)” while standing up from rukūʿ and to utter their takbīrs silently.
A person who prays alone says both “sami’-Allahu liman ḥamidah” and “Rabbanā laka’l-ḥamd” while standing up from bowing.
The minimum level of reciting aloud is to read in such a voice that it can be heard by those who are not near, for example, those in the first row. Moreover, one or two people’s hearing is not considered sufficient. For a silent recitation, the minimum limit is being able to hear oneself or one or two people nearby.
8) Takbīrs recited while going down to and standing back up from rukūʿ and prostration is considered sunnah. It is sunnah to say “Allahu Akbar” when going down or coming up from prostration and going down to prostration again. It was narrated by Abdullah Ibn Mas’ūd (ra) that he said, “I heard the Messenger of Allah (saw) utter takbīr every time he stood up and bowed, standing and sitting.”[18] However, when standing up from rukūʿ, instead of takbīr, “sami’-Allahu liman ḥamidah” is recited.
9) It is sunnah to recite while straightening from rukūʿ “sami’-Allahu liman ḥamidah” and then “Rabbanā laka’l-ḥamd”. The first of these is called “tasmī’” and the second is called “taḥmīd”. The imam utters tasmī’ aloud and taḥmīd silently. For the people who follow the imam, it is sufficient to silently say, “Rabbanā laka’l-ḥamd”. Whoever prays alone says both quietly.
It was narrated from Anas (ra) that the Messenger of Allah (saw) said, “When Imam says “sami’-Allahu liman ḥamidah,” you say “Rabbanā laka’l-ḥamd.””[19]
10) It is sunnah to keep the two feet apart about four fingers while standing unless there is an excuse. This is because this position helps us to realize awe in prayer. Whereas, according to the Shafiʿis, one should keep the two feet about one inch apart from each other.
11) It is sunnah for men to hold their knees with their hands and between their fingers in the rukūʿ position. In this case, it is enough for women to put their hands on their knees. Again, it is sunnah for men to keep their legs straight, not to raise their head above the level of their back, not to bend it down, and not to let their biceps close to their sides in rukūʿ. Women’s knees are kept slightly bent. In this position, their backs are found to be slightly upward inclined.
12) Praying in the position of rukūʿ and prostration is sunnah. It is sunnah to say “subhana rabbiya’l-‘aẓīm (Glory is to my Lord, the Most Great)” three times in rukūʿ. This is because, when the Qur’anic verse “Glorify the name of your Lord, the Most High”[20] was revealed, the Messenger of Allah said, “Say this while bowing in your prayers.”[21] Furthermore, it is sunnah to recite, “subhana rabbiya’l-aʿlā (Glory if to my Lord, the Most High)” three times during prostration. This is because, when the Qur’anic verse “Sabbiḥ isma rabbika’l-a’lā (Glorify the name of your Lord, the Most High!)”[22] was revealed, it is reported that the Messenger of Allah said to his Companions, “Say this in the state of prostration of your prayers”.[23]
Hudhayfa (ra) is reported to have said, “I prayed with the Prophet. He said “subhana rabbiya’l-‘aẓīm (Glory is to my Lord, the Most Great)” in rukūʿ and “subhana rabbiya’l-aʿlā (Glory is to my Lord, the Most High)” in prostration. When he recited a verse which mentioned mercy, he would ask for mercy; when he recited a verse that mentioned punishment he would pray for deliverance from it.”[24] According to what Ibn Masʿūd (ra) narrated, the Messenger of Allah (saw) said: “When anyone of you bows, let him say in his bowing “subhana rabbiya’l-‘aẓīm” three times. This number is the minimum.”[25]
According to the Malikis, there is no limit to the number of tasbihāt in bowing and prostration.
13) It is sunnah to lay the left foot on the ground and to keep the right foot erect and to point the toes towards the qibla during the prostration and the tashahhud sittings. Women sit on the floor with their left foot flat on its right side. This sitting is called “tawarruk” because this helps the woman to cover up.
14) It is sunnah to put the knees down first, then the hands, and then the face to the ground when going down for prostration, and to raise the hands from the ground when getting up from the prostration by lifting the face first and then the knees. It is permissible for those who cannot do this due to disability to stand up with first their hands from the ground.
Wāil Ibn Hujr (ra) said: “I saw that the Messenger of Allah (saw) put his knees on the ground before his hands when he prostrated and raised his hands before his knees when he got up.”[26]
According to the Malikis, when going down to prostrate, first the hands and then the knees are placed on the ground. When getting up from the prostration, first the knees and then the hands are raised. Its evidence is the following hadith reported from Abu Hurayra, “When one of you prostrates, he should not collapse like a camel, but let him put both his hands on the ground first and then his two knees.”[27]
It is a lenience for the Muslims that some movements in the ritual prayer have been narrated from the Messenger of Allah in different ways. The believers who feel the need to lean on the ground with their hands due to their poor health may basically apply this second hadith.
15) It is a sunnah to put the hands on the thighs while sitting for tashahhud or during the sitting between prostration. The person who performs the prayer puts his right hand on his right thigh and his left hand on his left thigh while sitting in tashahhud and between prostration. The fingers are slightly spread and placed so that the fingertips are above the knees. Yet, according to the sound view, the kneecaps are not held with the hands because there is difficulty in doing so.
Wāil Ibn Hujr (ra) said in describing the prayer of the Messenger of Allah (saw), “He then sat down and spread his left foot and placed his left hand on his left thigh, and kept his right elbow aloof from his right thigh.”[28]
16) When saying “lā ilāha” while reciting taḥiyyāt in a sitting position, it is sunnah to raise the right hand’s index finger and lower it while saying “illallāh”. In this position, the thumb and middle finger should be connected like a ring and the other two fingers should be bent. By making this sign, one confirms that there is no god but Allah. The evidence for this is found in the continuation of the above-mentioned hadith narrated from Wāil Ibn Hujr (ra), “The Messenger of Allah (while reciting the taḥiyyāt in prayer) closed two of his fingers and made a ring, then he raised his index finger and I saw that he was moving this finger, he was praying.”[29]
17) According to the Ḥanafis, it is sunnah to recite Fatiḥa in the third and fourth cycles of the farḍ prayers according to sound opinion. There is no harm in adding a surah to it. This is because, in these two cycles, the recitation has been made legitimate without determining a limit. According to the majority other than the Ḥanafis, it is obligatory to recite Fatiḥa in all cycles.
The evidence on which the Ḥanafis rely is that the Fatiḥa is not specified in the ritual prayer and that it is sufficient to recite a part from the Qur’an in the prayer no matter from where it is. The verse “…Recite, then, as much of the Qur’an as you may do with ease…”,[30] as well as the statement mentioned in the hadith about the man who improperly performed his prayer “…and then recite from the Qur’an what you know…”[31] are the proofs of this ruling.
18) It is sunnah to send ṣalawāt to the Prophet and his family after the supplication of taḥiyyāt in the last sittings of the farḍ prayers, witr prayers, and mu’akkad sunnah prayers, and in every sitting of non-mu’akkad sunnah prayers and other supererogatory prayers.
Ka’b ibn ‘Ujra (ra) describes the beginning of ṣalawāt in prayers, abbreviated as the supplications of “ṣalli and bārik”, “We asked Allah’s Messenger (saw) saying, ‘O Allah’s Messenger (saw)! How should one (ask Allah to) send blessings on you, the members of the family, for Allah has taught us how to salute you (in the prayer)?’ Thereupon he said: ‘Say:
“Allāhumma ṣalli ‘alā Muḥammadin wa ‘alā āli Muḥammadin, kamā ṣallayta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīma, innaka ḥamīdun majīd.
Wa bārik alā Muḥammadin wa ‘alā āli Muḥammadin, kamā bārakta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīma, innaka ḥamīdun majīd.”
“O, Allah! Send Your Mercy on Muhammad and on the family of Muhammad, as You sent Your Mercy on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious.
O, Allah! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious.”[32]
It is considered mandūb to add the word “sayyidinā”, meaning “our master, our elder,” before the names of Muhammad and Ibrahim, in the prayers in which the supplications of ṣalli and bārik about the Prophet Ibrahim (as) are recited.
The special mention of Ibrahim (as) here is because of the convergence of mercy and blessings on him. As a matter of fact, in the Qur’an, the angels address Abraham’s family saying, “…The grace of Allah and His blessings be upon you, O people of this house!…”[33]
The Prophet Muhammad’s family is the tribe of the sons of Hashim and Abdulmuttalib. The family of Ibrahim (as) is Ismā’īl, Ishāq, and their sons.[34] It is not wājib to send salawāt to the Prophet outside of the ritual prayer, but it is mandūb. It is farḍ to say salawāt once in a lifetime, and it is mustaḥab to repeat it whenever the name of the Prophet Muhammad (saw) is mentioned.[35]
19) It is sunnah to invoke Allah after the supplications of taḥiyyāt, ṣalli, and bārik in the last sitting of all ritual prayers and before offering salutation to both the right and the left. It is more appropriate for this invocation to be chosen from the verses of the Qur’an or to resemble them. It is not appropriate to ask for such things in the invocation that are normally requested from people. For example, it is not permissible to say “O my Lord! Give me worldly goods, or give me this much money”. The most commonly recited invocation at the end of the ritual prayers is the following Qur’anic verse,
“Rabbanā ātinā fî ad-dunyā ḥasanatan wa fi al-ākhirati ḥasanatan wa qinā adhāb an-nār”
(Meaning: O our Lord! Grant us good in this world and good in the life to come, and keep us safe from suffering through the fire).[36]
20) At the end of the prayer, it is sunnah to turn the face first to the right and then to the left while offering salutation by saying “as-salāmu ‘alaykum wa raḥmatullāh”. While the person performing the prayer salutes to his right and left, he intends to greet the people, the jinn, and the angels on his right and left. The imam also intends to greet those who follow him. If the congregation is to the right of the imam, the congregation’s intention is to respond to the greeting of the imam in the first salutation, and if the congregation is to the left of the imam, the congregation’s intention is to respond to the greeting of the imam in the second salutation.
It was narrated that Sa’d Ibn Abi Waqqās (ra) said, “I used to see the whiteness of his cheek when the Messenger of Allah (saw) saluted to his right and left.”[37]
The Malikis also add the word “wa barakātuh” to the salutation.
According to a narration from Aisha (r. anha), when the Messenger of Allah saluted at the end of the ritual prayer, he would not get up immediately but would say: “Allāhumma anta’s-salāmu wa minka’s-salām. Tabārakta ya dha’l-jalāli wa’l-ikrām”[38] (Meaning: O Allah, You are As-Salam, From You is all peace, blessed are You O Possessor of majesty and honor!). Umm Salama (r. anha) reported that when the Messenger of Allah had performed the dawn prayer and saluted, he would invoke God with these words, “Allāhumma innī as’aluka ‘ilmān nāfi’an, wa rizqan tayyiban, wa ‘amalan mutaqabbalan”[39] (Meaning: O Allah, I ask You for beneficial knowledge, goodly provision, and acceptable deeds).
21) It is sunnah to have a sutrah while praying. Sutrah means the thing put in front of the person praying in order to prevent others from passing in front of him.
The evidence on which the sutrah is based is the following hadith: “When one of you prays, he should pray towards a sutra and stay close to this sutra and not allow anyone to pass in front of him. When anybody attempts to pass in front of him, he should not let him do that.”[40]
For the imam or those who pray alone, it is mandūb to have a sutrah in obligatory or supererogatory prayers only if there is a fear of others passing through the place of prostration. The sutrah of the imam is also sufficient for the congregation. This is because the Prophet (saw) prayed towards a short stick in a place called Batha in Mecca. At that time the congregation did not have any sutrah.[41] Moreover, there is no harm in not having a sutrah if the person performing the prayer is sure that no one will pass in front of him.
It is makrūḥ to pass in front of a person praying. While it was permissible to prevent such a person from passing in front of the person praying in the early periods of Islam, this provision was later abrogated.[42]
It is possible and permissible for the person performing the prayer to simply say “subḥanallāh” or to warn the others with the gesture of his hand, eye, or head in order to prevent anyone from passing in front of him. Moreover, the sutrah assists by preventing the eyes of the praying person from focusing on anyone else and helps him or her to focus their attention on the prayer.
[1] For more information, see the sections about “Adhān” and “Iqāmah”.[2] Al-Bukhari, ‘Amal fi aṣ-Ṣalāh, 316; Muslim, Ṣalāh, 21-25; Abū Dawūd, Ṣalāh, 115; al-Tirmidhī, Ṣalāh, 63.[3] Al-Bukhari, Mawāqīṭ, 24; Muslim, Masājid, 225; Abū Dawūd, Ṣalāh, 115, 116, 178, 181; Ibn Maja, ‘Iqāmah, 15.[4] Abū Dawūd, Ṣalāh, 115, 116, 176; Ibn Maja, ‘Iqāmah, 15; al-Nasā’ī, Iftitāḥ, 4, 5, 11, Sahw, 31.[5] Muslim, Ṣalāh, 21, 25, 26; Abū Dawūd, Ṣalāh, 115; Ibn Maja, ‘Iqāmah, 15, 72; al-Tirmidhī, Ṣalāh, 76, 110.[6] Al-Shawkanī, Nayl al-Awṭār, II, 179-182; al-Zuhaylī, ibid, I, 683, 684.[7] Muslim, Ṣalāh, 21, 25, 26; Abū Dawūd, Ṣalāh, 115; al-Tirmidhī, Ṣalāh, 76, 110.[8] Al-Bukhari, Ṣalāh, 18, Adhān, 82, 128; Muslim, Ṣalāh, 62, 77, 86, 89.[9] Abū Dawūd, Ṣalāh, 118; Aḥmad ibn Ḥanbal, I, 110; al-Zuhaylī, ibid, I, 687.[10] Al-Bukhari, Istiṣqā, 19; Muslim, Jihād, 86; al-Nasā’ī, Iftitāḥ, 9; Ibn Maja, ‘Iqāmah, 3.[11] Al-Bukhari, Adhān, 87, Ṣalāh, 88; Muslim, Ṣalāh, 55; al-Tirmidhī, Mawāqīṭ, 103, 104.[12] Al-Zuhaylī, ibid, ı, 687, 688.[13] Abū Dawūd, Ṣalāh, 120, Hadith No: 776; al-Tirmidhī, Ṣalāh, 65, Hadith No: 243; al-Nasā’ī, Iftitāḥ, 18, Hadith No: 898.[14] Akyüz, ibid, vol. I, pp. 141-142.[15] Al-Naḥl, 16: 98.[16] Al-Bukhari, Adhān, 111, 112; Daʿāwāt, 64, Muslim, Ṣalāh, 72; al-Tirmidhī, Ṣalāh, 71; al-Nasā’ī, Iftitāḥ, 33.[17] Ibn al-Humām, Fatḥ al-Qadīr, I, 204.[18] Al-Bukhari, Adhān, 116; Al-Tirmidhī, Ṣalāh, 74; al-Nasā’ī, Ṭaṭbīq, 34, 90, 94, Sahw, 70; al-Darimī, Ṣalāh, 40.[19] Al-Bukhari, Adhān, 52, 74, 82, Bad’ al-Khalq, 7; Muslim, Ṣalāh, 71; Abū Dawūd, Ṣalāh, 140.[20] Al-Wāqi’a, 56: 96.[21] See Abū Dawūd, Ṣalāh, 147; Ibn Maja, ‘Iqāmah, 20; al-Darimī, Ṣalāh, 69; Aḥmad ibn Ḥanbal, IV, 155;.Elmalılı, ibid, IX, 139.[22] Al-Aʿlā, 87: 1.[23] See Abū Dawūd, Ṣalāh, 147; Ibn Maja, ‘Iqāmah, 20; al-Darimī, Ṣalāh, 69; Aḥmad ibn Ḥanbal, IV, 155; Elmalılı, ibid, IX, 139.[24] Abū Dawūd, Ṣalāh, 147, 149; Ibn Maja, ‘Iqāmah, 20.[25] See al-Nasā’ī, Ṭaṭbīq, 9; Ibn Maja, ‘Iqāmah, 20.[26] Al-Tirmidhī, Ṣalāh, 84; Abū Dawūd, Ṣalāh, 137; al-Nasā’ī, Ṭaṭbīq, 38, 93.[27] Abū Dawūd, Ṣalāh, 137; Aḥmad ibn Ḥanbal, II, 381.[28] Abū Dawūd, Ṣalāh, 115; al-Tirmidhī, Ṣalāh, 106; al-Nasā’ī, Iftitāḥ, 11, Sahw, 31, 34; Aḥmad ibn Ḥanbal, IV, 316, 318.[29] Abū Dawūd, Ṣalāh, 115; al-Tirmidhī, Ṣalāh, 106; al-Nasā’ī, Iftitāḥ, 11, Sahw, 31, 34; Aḥmad ibn Ḥanbal, IV, 316, 318.[30] Al-Muzzammil, 73: 20.[31] Al-Bukhari, Adhān, 95, 122; Muslim, Ṣalāh, 45; al-Tirmidhī, Mawāqīṭ, 110.[32] Al-Bukhari, Tafsīru surah, 33/10, Anbiya, 10, Daʿāwāt, 31, 32; Muslim, Ṣalāh, 65, 66, 69; al-Tirmidhī, Tafsīru surah 33/23; Witr, 20; Abū Dawūd, Ṣalāh, 179; al-Nasā’ī, Sahw, 49, 50-54; Ibn Ḥanbal, I, 162, III, 47, IV, 118, 241.[33] Hūd, 11: 73.[34] Ibn Abidīn, Radd al-Mukhtār I, 479; al-Zuhaylī, ibid, I, 719-721.[35] Ibn Abidīn, ibid, I, 480; al-Zaylaī, Tabyīn al-Ḥaqāiq, I, 108.[36] Al-Baqara, 2: 201.[37] Abū Dawūd, Ṣalāh, 184; al-Nasā’ī, Ṭaṭbīq, 83; Aḥmad ibn Ḥanbal, I, 172, 181, 408, IV, 193.[38] Ibn Maja, ‘Iqāmah, 31, Hadith No: 924.[39] Ibn Maja, ‘Iqāmah, 32, Hadith No: 925.[40] See al-Bukhari, Ṣalāh, 90; Abū Dawūd, Ṣalāh, 106, 107, 109; al-Tirmidhī, Mawāqīṭ, 133.[41] Al-Zaylaī, Naṣb al-Rāya, I, 84.[42] See al-Kāsānī, Badāyi’, I, 217; Ibn al-Humām, ibid, I, 287 ff.; Ibn Abidīn, ibid, I, 594; al-Zuhaylī, ibid, I, 752 ff.
Source: Basic Islamic Principles (ilmiḥal) According to the Four Sunni Schools With Evidence From The Sources of Islamic Law, Prof. Hamdi Döndüren, Erkam Publications