Please explain the manner of performing prayer from the beginning to the end based on the Book of Allah and the Sunnah of His Prophet.
I would be grateful if you do so.
Question & Answer
Prayer in the Book of Allah and the Sunnah of His Prophet consists of the following acts:
1. Niyyah
It means having the intention to perform prayer purely in obedience to the command of Allah; as He has commanded it and said: ﴿فَاعْبُدِ اللَّهَ مُخْلِصًا لَهُ الدِّينَ﴾[1]; “So worship Allah, making religion pure for Him.” He has reproached those who show off in prayer[2]. It has been narrated from the Prophet 
that he said: «الْأَعْمَالُ بِالنِّيَّةِ، وَلِكُلِّ امْرِئٍ مَا نَوَى»[3]; “Deeds are judged by intentions, and each person will have what he has intended.”
2. Facing the Qiblah
As Allah has commanded it and said: ﴿وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ﴾[4]; “And wherever you set out from, turn your face toward Masjid al-Haram, and wherever you may be, turn your faces toward it.” It has been narrated from the Prophet that he said: «إِذَا قُمْتَ إِلَى الصَّلَاةِ فَأَسْبِغِ الْوُضُوءَ، ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ»[5]; “When you stand for prayer, perform wudu perfectly, then face the Qiblah.”
3. Takbir
It means saying «اللَّهُ أَكْبَرُ»[6]; “Allah is Greater”; as He has commanded it and said: ﴿وَرَبَّكَ فَكَبِّرْ﴾[7]; “And proclaim the greatness of your Lord,” and said: ﴿وَكَبِّرْهُ تَكْبِيرًا﴾[8]; “And exalt Him by proclaiming His greatness.” It has been narrated from the Prophet that he said: «إِذَا قُمْتَ إِلَى الصَّلَاةِ فَكَبِّرْ»[9]; “When you stand for prayer, say Takbir.” It has also been narrated that «كَانَ إِذَا كَبَّرَ لِلصَّلَاةِ يَرْفَعُ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ»[10]; “When he would say Takbir for prayer, he would raise his hands up to the level of his shoulders.”
4. Recitation
As Allah has commanded it and said: ﴿عَلِمَ أَنْ لَنْ تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ﴾[11]; “He knew that you would not be able to keep count of it, so He turned toward you in forgiveness. Then recite the Quran as much as is easy.” He likes it in the standing position and has said: ﴿مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّهِ﴾[12]; “Among people of the Book there are some who recite the verses of Allah while standing.” It has been narrated from the Prophet that he said: «إِذَا قُمْتَ إِلَى الصَّلَاةِ فَكَبِّرْ، ثُمَّ اقْرَأْ مَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنِ»[13]; “When you stand for prayer, say Takbir, then recite the Quran as much as is easy for you.” The Sunnah regarding it is the recitation of Surah al-Fatihah; as it has been narrated from the Prophet that he would recite it regularly and say: «لَا صَلَاةَ لِمَنْ لَا يَقْرَأُ فِيهَا بِفَاتِحَةِ الْكِتَابِ»[14]; “There is no prayer for one who does not recite Surah al-Fatihah in it.” It has been narrated that this is the intended meaning of the word of Allah Almighty: ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ﴾[15]; “And We have given you seven of the oft-repeated (verses) and the great Quran”; because it consists of seven verses[16]. The Prophet would recite another complete Surah after it[17], except when he was interrupted by coughing or had a need arise, in which case he would bow before completing the Surah[18]. He would not recite another Surah in the third and the fourth rak‘ats[19]. It is obligatory before the first recitation to seek refuge with Allah from the Satan the expelled by saying: ﴿أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ﴾[20]; as Allah has commanded it and said: ﴿فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ﴾[21]; “So when you recite the Quran, seek refuge with Allah from Satan the expelled.” It has also been narrated that the Prophet would say when starting the prayer: «أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ، مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ»[22][23]; “I seek refuge with Allah from Satan the expelled, from his temptations, whiffs, and whispers.” This is an obligation that most people have abandoned; because most of their jurists have not considered it obligatory. Al-Tabari (d. 310 AH) has claimed that they have not differed on this matter[24], while this is an illusion; because ibn Jurayj has narrated from Ata’ ibn Abi Rabah (d. 114 AH) that he said: «الْإِسْتِعَاذَةُ وَاجِبَةٌ لِكُلِّ قِرَاءَةٍ، فِي الصَّلَاةِ أَوْ غَيْرِهَا، مِنْ أَجْلِ قَوْلِهِ تَعَالَى: ﴿إِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ﴾»[25]; “Seeking refuge with Allah is obligatory for every recitation, whether in prayer or outside of it, due to the word of Allah Almighty: ‘when you recite the Quran, seek refuge with Allah from Satan the expelled.’” The literalists also hold this view[26]. It is forbidden to raise the voice excessively or lower it excessively while reciting in prayer; as Allah Almighty has said: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا﴾[27]; “Pray neither in too loud a voice nor in too low a voice, but seek a way between that.” The Prophet would recite aloud in the morning prayer and the first two rak‘ats of the Maghrib and Isha prayers, and would recite quietly in the noon prayer, the evening prayer, the third rak‘at of the sunset prayer, and the last two rak‘ats of the night prayer, without going to extremes. Mansoor 
has explained the meaning of going to extremes, saying: «لَا تَجْهَرْ بِصَلَاتِكَ كُلَّ الْجَهْرِ فَتُؤْذِي بِذَلِكَ قَرِينَكَ، وَلَا تُخَافِتْ بِهَا كُلَّ الْإِخْفَاتِ فَلَا تُسْمِعُ نَفْسَكَ» “Do not recite your prayer so loudly that you disturb those near you, and do not recite it so quietly that you cannot hear yourself.”
5. Bowing down
As Allah has commanded it and said: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا﴾[28]; “O you who believed! Bow down.” It has been narrated from the Prophet that he said: «إِذَا قُمْتَ إِلَى الصَّلَاةِ فَكَبِّرْ، ثُمَّ اقْرَأْ مَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنِ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا»[29]; “When you stand for prayer, say Takbir, then recite the Quran as much as is easy for you, then bow down until you are at ease in bowing,” and said: «فَإِذَا رَكَعْتَ، فَاجْعَلْ رَاحَتَيْكَ عَلَى رُكْبَتَيْكَ، وَامْدُدْ ظَهْرَكَ»[30]; “When you bow down, place your hands on your knees and straighten your back,” and said: «ثُمَّ فَرِّجْ بَيْنَ أَصَابِعِكَ»[31]; “Then spread your fingers apart.” The Sunnah regarding it is to glorify Allah by His Great Name; as Allah has commanded it and said: ﴿فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ﴾[32]; “So glorify with the Great Name of your Lord.” It has been narrated that when this verse was revealed, the Prophet said: «اجْعَلُوهَا فِي رُكُوعِكُمْ»[33]; “Make it a part of your bowing.” Then he would say: «سُبْحَانَ رَبِّيَ الْعَظِيمِ»[34]; “Glory be to the Lord, the Most Great.” The best form is to say: «سُبْحَانَ رَبِّيَ الْعَظِيمِ وَبِحَمْدِهِ»[35]; “Glory be to the Lord, the Most Great, and praise be to Him”; because Allah has commanded the glorification by His praise and said: ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ﴾[36]; “So glorify your Lord by His praise.” The glorification must be done at least three times; because Allah has commanded abundantly remembering Him, saying: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا﴾[37]; “O you who believed! Remember Allah, abundantly remembering,” and in Arabic, the minimum amount when referring to “abundance” is three. For this reason, Mansoor has said: «لَا يُجْزِي الْمُصَلِّي فِي رُكُوعِهِ وَلَا سُجُودِهِ أَقَلُّ مِنْ ثَلَاثِ تَسْبِيحَاتٍ، وَذَلِكَ لِقَوْلِ اللَّهِ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا﴾، وَقَوْلِهِ تَعَالَى: ﴿وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا﴾[38]، فَمَنْ سَبَّحَ فِي رُكُوعِهِ أَوْ سُجُودِهِ أَقَلَّ مِنْ ثَلَاثِ تَسْبِيحَاتٍ فَلَا صَلَاةَ لَهُ، إِلَّا أَنْ يَكُونَ خَائِفًا، أَوْ مَرِيضًا، أَوْ عَلَى سَفَرٍ»; “No less than three glorifications are adequate for the praying person in his bowing and prostration, and it is because of the word of Allah Almighty, where He has said: ‘O you who believed! Remember Allah, abundantly remembering,’ and said: ‘And they do not remember Allah but little.’ So whoever says less than three glorifications in his bowing or prostration, there is no prayer for him unless he is fearful, sick, or on a journey”. The confirmation of this is what has been narrated from the Prophet ; he said: «إِذَا رَكَعَ أَحَدُكُمْ، فَقَالَ: ”سُبْحَانَ رَبِّيَ الْعَظِيمِ“ ثَلَاثَ مَرَّاتٍ، فَقَدْ تَمَّ رُكُوعُهُ، وَذَلِكَ أَدْنَاهُ»[39]; “When one of you bow down and says: ‘Subhaana Rabbiyal Azim’ three times, his bowing is complete, and that is the minimum.” The Sunnah regarding returning to the standing position from bowing is to stand fully upright after finishing the glorifications; as it has been narrated from the Prophet that he said: «ثُمَّ ارْفَعْ حَتَّى تَعْتَدِلَ قَائِمًا»[40]; “Then rise until you stand straight,” and said: «فَإِذَا رَفَعْتَ، فَأَقِمْ صُلْبَكَ، وَارْفَعْ رَأْسَكَ، حَتَّى تَرْجِعَ الْعِظَامُ إِلَى مَفَاصِلِهَا»[41]; “When you rise, straighten your spine and raise your head until you adopt an erect position.” It has been narrated that when he would raise his head from bowing, he would say: «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ»[42]; “Allah hears whoever praises Him.” Sometimes he would say: «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الْحَمْدُ»[43]; “Allah hears whoever praises Him. Our Lord, all praise is due to You.” Then he would raise his hands up to the level of his shoulders while saying Takbir[44]. It is recommended to perform Qunut in the second rak‘at of prayer before bowing down, and it has been said that it is performed after bowing down, or both before and after it; as it has been narrated from Anas ibn Malik that he said: «كُلًّا كُنَّا نَفْعَلُ، بَعْدُ وَقَبْلُ»[45]; “We would perform it both before and after (bowing down),” and from Abu Ja‘far that he said: «الْقُنُوتُ قَبْلَ الرُّكُوعِ، وَإِنْ شِئْتَ فَبَعْدَهُ»[46]; “Qunut is performed before bowing down, but if you want, you can perform it after that.” Qunut is particularly emphasized in the morning and sunset prayers, especially for one with an important religious need; as it has been narrated that when the Prophet learned about the killing of seventy of his companions at the well of Ma‘unah, he performed Qunut in the morning prayer and said: «اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، وَسَلَمَةَ بْنَ هِشَامٍ، وَعَيَّاشَ بْنَ أَبِي رَبِيعَةَ، وَالْمُسْتَضْعَفِينَ بِمَكَّةَ، اللَّهُمُّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، وَاجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُفَ، اللَّهُمَّ الْعَنْ لِحْيَانَ وَرِعْلًا وَذَكْوَانَ وَعُصَيَّةَ، عَصَتِ اللَّهَ وَرَسُولَهُ»[47]; “O Allah! Save Walid ibn al-Walid, Salamah ibn Hisham, Ayyash ibn Abi Rabi‘ah, and the oppressed in Mecca. O Allah! Be hard on (the tribe of) Mudar and inflict years (of drought) upon them like the years (of the drought) of Yusuf. O Allah! Curse (the tribes of) Lihyan, Ri‘l, Dhakwan, and Usayyah, for they disobeyed Allah and His Messenger.”
6. Prostration
As Allah has commanded it and said: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا﴾[48]; “O you who believed! Bow down and prostrate yourselves.” The Sunnah regarding it is to perform two prostrations with a sitting position in between; as it has been narrated from the Prophet that he said: «ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا»[49]; “Then prostrate until you are at ease in prostration, then rise until you are at ease in a sitting position, then prostrate until you are at ease in prostration.” The Prophet would prostrate on the ground or on something that grows from it[50]. When he would fall down prostrating, he would first place his hands on the ground and then his knees[51]. He would prostrate on seven parts of his body: the forehead, the two hands, the two knees, and the two big toes[52]. Sometimes he would touch his nose to the ground[53]. He would not spread his arms out but would raise them off the ground and keep them away from his sides until the whiteness of his armpits could be seen from behind[54]. The Sunnah regarding prostration is to glorify Allah by His Most High Name; as He has commanded it and said: ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾[55]; “Glorify the Name of your Lord, the Most High.” It has been narrated that when this verse was revealed, the Prophet said: «اجْعَلُوهَا فِي سُجُودِكُمْ»[56]; “Make it a part of your prostration.” Then he would say: «سُبْحَانَ رَبِّيَ الْأَعْلَى»[57]; “Glory be to the Lord, the Most High.” The best form is to say: «سُبْحَانَ رَبِّيَ الْأَعْلَى وَبِحَمْدِهِ»[58]; “Glory be to the Lord, the Most High, and praise be to Him”; because Allah has commanded the glorification by His praise and said: ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ﴾[59]; “So glorify your Lord by His praise.” It is necessary to glorify Him by His praise in prayer due to its obligation. Therefore, one who leaves it out of the entire prayer, there is no prayer for him; as Mansoor has said: «كُلُّ صَلَاةٍ لَا يُسَبَّحُ اللَّهُ فِيهَا بِاسْمِهِ الْعَظِيمِ فَلَيْسَتْ بِصَلَاةٍ، وَكُلُّ صَلَاةٍ لَا يُسَبَّحُ اللَّهُ فِيهَا بِاسْمِهِ الْأَعْلَى فَلَيْسَتْ بِصَلَاةٍ، وَكُلُّ صَلَاةٍ لَا يُسَبَّحُ اللَّهُ فِيهَا بِحَمْدِهِ فَلَيْسَتْ بِصَلَاةٍ»; “Any prayer in which Allah is not glorified by His Great Name is not a prayer, and any prayer in which Allah is not glorified by His Most High Name is not a prayer, and any prayer in which Allah is not glorified by His praise is not a prayer.” The glorification must be done at least three times, as we explained in the section on bowing down. The confirmation of this is what has been narrated from the Prophet ; he said: «إِذَا سَجَدَ أَحَدُكُمْ، فَقَالَ: ”سُبْحَانَ رَبِّيَ الْأَعْلَى“ ثَلَاثَ مَرَّاتٍ، فَقَدْ تَمَّ سُجُودُهُ، وَذَلِكَ أَدْنَاهُ»[60]; “When one of you prostrates and says: ‘Subhaana Rabbiyal A‘la’ three times, his prostration is complete, and that is the minimum.” When the Prophet would raise his head from the first prostration, he would spread his left leg and sit on it and say Takbir[61]. Then he would supplicate and seek forgiveness[62]. After finishing the second prostration, he would sit until all of his bones returned to their place[63]. Then he would stand up, leaning on his hands while getting up[64].
7. Tashahhud
It is Sunnah to perform Tashahhud in the second and final rak‘ats of every prayer. It has been even narrated that the Prophet would teach it to people just as he would teach them a Surah of the Quran[65]. The minimum that is required in it is to say the two testimonies of faith, but it is better to say: «التَّحِيَّاتُ الْمُبَارَكَاتُ وَالصَّلَوَاتُ الطَّيِّبَاتُ لِلَّهِ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ»[66]; “Blessed greetings and pure prayers are for Allah. I bear witness that there is no god but Allah. He is One, without any partner, and I bear witness that Muhammad is His servant and Messenger. O Allah! Send blessings upon Muhammad and the family of Muhammad.” This is what Mansoor says in the first Tashahhud. Sometimes he adds at its end: «كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَآلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ»[67]; “Just as You sent blessings upon Ibrahim and the family of Ibrahim. You are indeed the Praiseworthy, the Most Glorious.” In the last Tashahhud, he says: «التَّحِيَّاتُ الْمُبَارَكَاتُ وَالصَّلَوَاتُ الطَّيِّبَاتُ لِلَّهِ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَأَعِذْنِي مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ، وَأَعِذْنِي مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، وَأَعِذْنِي مِنْ عَذَابِ الْقَبْرِ وَعَذَابِ النَّارِ»[68]; “Blessed greetings and pure prayers are for Allah. I bear witness that there is no god but Allah. He is One, without any partner, and I bear witness that Muhammad is His servant and Messenger. O Allah! Send blessings upon Muhammad and the family of Muhammad, and protect me from the trial of the false messiah, and protect me from the trials of life and death, and protect me from the punishment of the grave and the punishment of the fire.” It has been narrated that the Prophet would point with the finger next to the thumb of his right hand when supplicating in Tashahhud[69]. It is not permissible to say in the first Tashahhud: «السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ»[70]; “Peace be upon us and upon the righteous servants of Allah,” contrary to the opinion of the majority of scholars; because it is a greeting that interrupts prayer. It is also more prudent not to say in it: «السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ»[71]; “Peace be upon you, O Prophet, and the mercy of Allah and His blessings”; because it is a form of addressing other than Allah, and addressing other than Allah is speech that interrupts prayer. Therefore, whoever wants to greet the Prophet in the first Tashahhud should say: «السَّلَامُ عَلَى النَّبِيِّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ»[72]; “Peace be upon the Prophet and the mercy of Allah and His blessings.” It has been narrated that addressing the Prophet comes under the heading of addressing Allah; as narrated from Ja‘far ibn Muhammad al-Sadiq that he said: «كُلُّ مَا ذَكَرْتَ اللَّهَ بِهِ وَالنَّبِيَّ فَهُوَ مِنَ الصَّلَاةِ، وَإِنْ قُلْتَ: ”السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ“ فَقَدِ انْصَرَفْتَ»[73]; “Whatever you say in remembrance of Allah and the Prophet is part of the prayer, but if say: ‘Assalaamu Alaynaa Wa Alaa Ibaadillaahis-Saliheen,’ then you have ended (the prayer).” A man asked him about the first two rak‘ats: “If I sit in them for Tashahhud and say: «السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ»[74], is it the end (of prayer)?” He replied: «لَا، وَلَكِنْ إِذَا قُلْتَ: ”السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ“ فَهُوَ انْصِرَافٌ»[75]; “No, but if you say: ‘Assalaamu Alaynaa Wa Alaa Ibaadillaahis-Saaliheen,’ it is the end (of prayer).”
8. Taslim
It is obligatory to send blessings and peace upon the Prophet before ending the prayer; because Allah has commanded it and said: ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا﴾[76]; “Indeed, Allah and His Angels send blessings upon the Prophet. O you who believed! Send blessings upon him, and greet him with peace.” The minimum that is required in it is to say: «اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ»[77]; “O Allah! Send blessings upon Muhammad and the family of Muhammad. Peace be upon you, O Prophet, and the mercy of Allah and His blessings,” or to say: «اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، السَّلَامُ عَلَى النَّبِيِّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ»[78]; “O Allah! Send blessings upon Muhammad and the family of Muhammad. Peace be upon the Prophet and the mercy of Allah and His blessings.” We have mentioned sending blessings upon the Prophet in Tashahhud; because it is recommended to do so when he is mentioned; as it has been narrated that he said: «إِنَّ الْبَخِيلَ مَنْ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ»[79]; “The miser is one in whose presence I am mentioned and he does not send blessings upon me.” Sending blessings upon him is obligatory once before Taslim, and it is recommended to say after it: «السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ»[80] and this is the best way to end the prayer. If the praying person performs prayer in congregation, it is also recommended for him to greet those who perform prayer with him on his right and left; then he should turn his face toward them and say: «السَّلَامُ عَلَيْكُمْ»[81]; “Peace be upon you,” or say: «السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ»[82]; “Peace be upon you and the mercy of Allah,” or say: «السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ»[83]; “Peace be upon you and the mercy of Allah and His blessings.” It is disliked to raise the hands while doing it; as it has been narrated from Jabir ibn Samurah the he said: «كُنَّا نُصَلِّي مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، فَإِذَا سَلَّمَ أَحَدُنَا رَمَى بِيَدِهِ عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ هَكَذَا: السَّلَامُ عَلَيْكُمُ، السَّلَامُ عَلَيْكُمْ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: مَا بَالُكُمْ تَرْمُونَ بِأَيْدِيكُمْ كَأَنَّهَا أَذْنَابُ خَيْلٍ شُمُسٍ؟! إِنَّمَا يَكْفِي أَحَدَكُمْ أَنْ يَضَعَ يَدَهُ عَلَى فَخِذِهِ، ثُمَّ يُسَلِّمَ عَلَى أَخِيهِ عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ، السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ»[84]; “We would perform prayer with the Prophet . When one of us would say Taslim, he would wave his hand to his right and left, (saying) like this: ‘Peace be upon you. Peace be upon you.’ So the Prophet said: ‘What is the matter with you that you wave your hands as if they are the tails of wild horses?! It is sufficient for one of you to place his hand on his thigh, then greet his brother on his right and left, (saying:) Peace be upon you and the mercy of Allah. Peace be upon you and the mercy of Allah.’”
This is the manner of performing prayer in the opinion of His Eminence Mansoor Hashemi Khorasani , and we have explained it based on the Book of Allah and the authentic Sunnah of His Prophet . Therefore, whoever performs prayer in this manner has performed it correctly. However, the correctness of the act does not necessarily mean that it is accepted by Allah; because its acceptance by Him is contingent on two conditions: the correctness of the act and the piety of the doer; as Allah Almighty has said: ﴿إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ﴾[85]; “Allah accepts only from the pious.” The foundation of piety is knowing the pure religion, and His Eminence Mansoor Hashemi Khorasani has defined it in his book Return to Islam based on the Book of Allah and the authentic Sunnah of His Prophet . Please refer to it.
*For more information, look at the appendices.
↑[1] . Az-Zumar/ 2
↑[2] . He has said: ﴿فَوَيْلٌ لِلْمُصَلِّينَ الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ الَّذِينَ هُمْ يُرَاءُونَ﴾ (Al-Ma‘un/ 4-6); “So woe to those who pray; those who are inattentive to their prayer; those who show off,” and said in reproaching the hypocrites: ﴿وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاءُونَ النَّاسَ﴾ (An-Nisa/ 142); “And when they stand up for prayer, they stand lazily and show off to people.”
↑[3] . Muwatta’ Malik (narrated by al-Shaybani), p. 341; Musnad of Abi Dawud al-Tayalisi, vol. 1, p. 41; Musnad of Ahmad, vol. 1, p. 303; Sahih of al-Bukhari, vol. 1, p. 20; Sahih of Muslim, vol. 6, p. 48; Sunan of ibn Majah, vol. 2, p. 1413; Sunan of Abi Dawud, vol. 2, p. 262; Sunan of al-Tirmidhi, vol. 4, p. 179; Sunan of al-Nasa’i, vol. 1, p. 58
↑[4] . Al-Baqarah/ 150
↑[5] . Musannaf of Abd al-Razzaq, vol. 2, p. 370; Musannaf of ibn Abi Shaybah, vol. 1, p. 257; Musnad of Ahmad, vol. 31, p. 334; Sahih of al-Bukhari, vol. 8, pp. 56 and 135; Sahih of Muslim, vol. 2, p. 11; Sunan of ibn Majah, vol. 1, p. 336; Sunan of al-Nasa’i, vol. 3, p. 59; Sahih of ibn Khuzaymah, vol. 1, p. 232
↑[6] . [Allaahu Akbar]
↑[7] . Al-Muddaththir/ 3
↑[8] . Al-Isra/ 111
↑[9] . Musnad of Ahmad, vol. 15, p. 400; Sahih of al-Bukhari, vol. 1, p. 152; Sahih of Muslim, vol. 2, p. 10; Sunan of Abi Dawud, vol. 1, p. 226; Sunan of al-Tirmidhi, vol. 2, p. 103; Sunan of al-Nasa’i, vol. 2, p. 124; Sahih of ibn Khuzaymah, vol. 1, p. 234
↑[10] . Al-Mudawwanah by Malik ibn Anas, vol. 1, p. 166; Muwatta’ Abdullah ibn Wahab, p. 118; Musnad of al-Shafi‘i, p. 176; Musannaf of Abd al-Razzaq, vol. 2, p. 67; Musnad of Ahmad, vol. 2, p. 123, vol. 10, pp. 305 and 315; Musnad of al-Darimi, vol. 2, p. 855; Sahih of al-Bukhari, vol. 1, p. 148; Sunan of ibn Majah, vol. 1, p. 279; Sunan of Abi Dawud, vol. 1, pp. 192 and 194; Sunan of al-Tirmidhi, vol. 2, p. 35; Sunan of al-Nasa’i, vol. 2, p. 182
↑[11] . Al-Muzzammil/ 20
↑[12] . Al Imran/ 113
↑[13] . Musnad of Ahmad, vol. 15, p. 400; Sahih of al-Bukhari, vol. 1, p. 152; Sahih of Muslim, vol. 2, p. 10; Sunan of Abi Dawud, vol. 1, p. 226; Sunan of al-Tirmidhi, vol. 2, p. 103; Sunan of al-Nasa’i, vol. 2, p. 124; Sahih of ibn Khuzaymah, vol. 1, p. 234
↑[14] . Al-Mudawwanah by Malik ibn Anas, vol. 1, p. 165; Musnad of al-Shafi‘i, p. 36; Musnad of al-Humaydi, vol. 1, p. 375; Musannaf of ibn Abi Shaybah, vol. 1, p. 316; Musnad of Ahmad, vol. 37, p. 351; Sahih of al-Bukhari, vol. 1, p. 151; Sahih of Muslim, vol. 2, p. 8; Sunan of ibn Majah, vol. 1, p. 273; Sunan of Abi Dawud, vol. 1, p. 217; Sunan of al-Tirmidhi, vol. 2, p. 25; Sunan of al-Nasa’i, vol. 2, p. 137
↑[15] . Al-Hijr/ 87
↑[16] . See Tafsir Sufyan al-Thawri, p. 161; Tafsir al-Shafi‘i, vol. 1, p. 188; Ma‘ani al-Quran by al-Farra’, vol. 2, p. 91; Tafsir Abd al-Razzaq, vol. 2, p. 259; Musannaf of Abd al-Razzaq, vol. 1, p. 537, vol. 2, p. 94; Fada’il al-Quran by Qasim ibn Salam, p. 222; Sunan of Sa‘id ibn Mansoor, vol. 6, p. 43; al-Muntakhab Min Musnad Abd ibn Humayd, p. 86; Fada’il al-Quran by ibn al-Durays, p. 80; Tafsir al-Tabari, vol. 17, p. 133; Sahih of ibn Khuzaymah, vol. 1, p. 252.
↑[17] . See Musnad of Abi Dawud al-Tayalisi, vol. 1, p. 513; Musannaf of ibn Abi Shaybah, vol. 1, pp. 324 and 327; Musnad of Ahmad, vol. 34, p. 197, vol. 37, pp. 284 and 540; Musnad of al-Darimi, vol. 2, p. 818; Sahih of al-Bukhari, vol. 1, p. 155; Sahih of Muslim, vol. 2, p. 37; Sunan of Abi Dawud, vol. 1, p. 212; Sunan of al-Nasa’i, vol. 2, p. 164; Sharh Ma‘ani al-Athar by al-Tahawi, vol. 1, p. 345.
↑[18] . See Musnad of al-Shafi‘i, p. 155; Musannaf of Abd al-Razzaq, vol. 2, pp. 102 and 112; Musannaf of ibn Abi Shaybah, vol. 1, p. 407, vol. 7, p. 410; Musnad of Ahmad, vol. 19, p. 123, vol. 24, p. 114; Sahih of al-Bukhari, vol. 1, p. 143; Sahih of Muslim, vol. 2, pp. 39 and 44; Sunan of ibn Majah, vol. 1, p. 316; Sunan of Abi Dawud, vol. 1, p. 175; Sunan of al-Nasa’i, vol. 2, p. 176.
↑[20] . [A‘udhu Billaahi Minash-Shaytaanir-Rajim]
↑[21] . An-Nahl/ 98
↑[22] . [A‘udhu Billaahi Minash-Shaytaanir-Rajim. Min Hamizihi Wa Nafkhihi Wa Nafthih]
↑[23] . Musnad of Abi Dawud al-Tayalisi, vol. 2, p. 255; Musnad of ibn al-Ja‘d, p. 32; Musannaf of ibn Abi Shaybah, vol. 1, p. 215; Musnad of Ahmad, vol. 18, p. 52, vol. 27, p. 303, vol. 36, p. 512; Sunan of ibn Majah, vol. 1, p. 265; Sunan of Abi Dawud, vol. 1, p. 206; Sunan of al-Tirmidhi, vol. 2, p. 9; Sahih of ibn Khuzaymah, vol. 1, p. 238
↑[24] . See Tafsir al-Tabari, vol. 17, p. 293.
↑[25] . Musannaf of Abd al-Razzaq, vol. 2, p. 83; Ahkam al-Quran by al-Jassas, vol. 3, p. 248; Fada’il al-Quran by al-Mustaghfiri, vol. 1, p. 432
↑[26] . See al-Muhalla Bi al-Athar by ibn Hazm, vol. 2, p. 278.
↑[27] . Al-Isra/ 110
↑[28] . Al-Hajj/ 77
↑[29] . Musnad of Ahmad, vol. 15, p. 400; Sahih of al-Bukhari, vol. 1, p. 152; Sahih of Muslim, vol. 2, p. 10; Sunan of Abi Dawud, vol. 1, p. 226; Sunan of al-Tirmidhi, vol. 2, p. 103; Sunan of al-Nasa’i, vol. 2, p. 124; Sahih of ibn Khuzaymah, vol. 1, p. 234
↑[30] . Musnad of al-Shafi‘i, p. 34; Musannaf of ibn Abi Shaybah, vol. 1, p. 220; Musnad of Ahmad, vol. 31, p. 328; Sunan of Abi Dawud, vol. 1, p. 227; Sahih of ibn Hibban, vol. 2, p. 75; al-Sunan al-Kubra by al-Bayhaqi, vol. 2, p. 522
↑[31] . Musannaf of Abd al-Razzaq, vol. 2, p. 150; Akhbar Makkah by al-Azraqi, vol. 2, p. 5; Musnad of Abi Ya‘la, vol. 6, p. 306; Sahih of ibn Hibban, vol. 5, p. 112
↑[32] . Al-Waqi‘ah/ 74
↑[33] . Musnad of Ahmad, vol. 28, p. 630; Musnad of al-Darimi, vol. 2, p. 825; Sunan of ibn Majah, vol. 1, p. 287; Sunan of Abi Dawud, vol. 1, p. 230; Musnad of Abu Ya‘la, vol. 3, p. 279; Sahih of ibn Khuzaymah, vol. 1, p. 303
↑[34] . [Subhaana Rabbiyal Azim]
↑[35] . [Subhaana Rabbiyal Azimi Wa Bihamdih]
↑[36] . Al-Hijr/ 98
↑[37] . Al-Ahzab/ 41
↑[38] . An-Nisa/ 142
↑[39] . Muwatta’ Abdullah ibn Wahab, p. 120; Musnad of Abi Dawud al-Tayalisi, vol. 1, p. 273; Musnad of al-Shafi‘i, p. 39; Musannaf of ibn Abi Shaybah, vol. 1, p. 225; Sunan of ibn Majah, vol. 1, p. 287; Sunan of al-Tirmidhi, vol. 2, p. 46; Sharh Ma‘ani al-Athar by al-Tahawi, vol. 1, p. 232
↑[40] . Muwatta’ Abdullah ibn Wahab, p. 118; Musannaf of Abd al-Razzaq, vol. 2, p. 370; Musannaf of ibn Abi Shaybah, vol. 1, p. 257; Musnad of Ahmad, vol. 15, p. 400; Sahih of al-Bukhari, vol. 1, p. 152; Sahih of Muslim, vol. 2, p. 10; Sunan of Abi Dawud, vol. 1, p. 226; Sunan of al-Tirmidhi, vol. 2, p. 103; Sunan of al-Nasa’i, vol. 2, p. 124
↑[41] . Musnad of al-Shafi‘i, p. 34; Musnad of Ahmad, vol. 31, p. 328; Sahih of ibn Hibban, vol. 2, p. 75.
↑[42] . [Sami‘Allaahu Liman Hamidah]
↑[43] . [Sami‘Allaahu Liman Hamidah, Rabbanaa Wa Lakal Hamd]
↑[44] . See Muwatta’ Malik (narrated by Yahya), vol. 1, pp. 75 and 211; Muwatta’ Abdullah ibn Wahab, p. 118; Musnad of Abi Dawud al-Tayalisi, vol. 2, p. 491; Musannaf of Abd al-Razzaq, vol. 2, pp. 61, 68, and 164; Musnad of ibn al-Ja‘d, pp. 207, 417, and 460; Musannaf of ibn Abi Shaybah, vol. 1, pp. 223 and 257; Musnad of Ahmad, vol. 2, p. 390, vol. 8, p. 301, vol. 10, p. 315, vol. 14, p. 7; Musnad of al-Darimi, vol. 2, pp. 794, 827, and 839; Sahih of al-Bukhari, vol. 1, pp. 148 and 157; Sahih of Muslim, vol. 2, pp. 7 and 186; Sunan of ibn Majah, vol. 1, pp. 280 and 284; Sunan of Abi Dawud, vol. 1, pp. 192 and 194; Sunan of al-Tirmidhi, vol. 2, p. 105; Sunan of al-Nasa’i, vol. 2, p. 121.
↑[45] . Hadith Ali ibn Hajar An Isma‘il ibn Ja‘far, p. 205; Musnad of al-Sarraj, p. 414; al-Khilafiyyat by al-Bayhaqi, vol. 3, p. 341
↑[46] . Tahdhib al-Ahkam by al-Tusi, vol. 2, p. 92
↑[47] . Hadith Ali ibn Hajar An Isma‘il ibn Ja‘far, p. 267; Musnad of al-Shafi‘i, pp. 185 and 386; Musannaf of Abd al-Razzaq, vol. 2, p. 445; Musnad of al-Humaydi, vol. 2, p. 178; Musnad of Ahmad, vol. 12, p. 431; Musnad of al-Darimi, vol. 2, p. 994; Sahih of al-Bukhari, vol. 6, p. 38; Sahih of Muslim, vol. 2, p. 134; Sunan of ibn Majah, vol. 1, p. 394; Sunan of Abi Dawud, vol. 2, p. 68; Sunan of al-Nasa’i, vol. 2, p. 201
↑[48] . Al-Hajj/ 77
↑[49] . Musannaf of Abd al-Razzaq, vol. 2, p. 370; Musnad of Ahmad, vol. 31, p. 334; Sahih of al-Bukhari, vol. 1, p. 158; Musnad of Abi Ya‘la, vol. 11, p. 498; Sharh Mushkil al-Athar by al-Tahawi, vol. 15, p. 355
↑[51] . See Musnad of Ahmad, vol. 14, p. 516; Musnad of al-Darimi, vol. 2, p. 834; al-Tarikh al-Kabir by al-Bukhari, vol. 1, p. 434; Sunan of Abi Dawud, vol. 1, p. 222; Masa’il Harb al-Kirmani (from the beginning of the book of prayer), p. 226; al-Dala’il Gi Gharib al-Hadith by al-Saraqusti, vol. 3, p. 992; Sunan of al-Nasa’i, vol. 2, p. 207; Sahih of ibn Khuzaymah, vol. 1, p. 318; Sharh Ma‘ani al-Athar by al-Tahawi, vol. 1, p. 254.
↑[52] . See Musnad of Abi Hanifa (narrated by al-Haskafi), Hadiths 29, 30, 31, and 32; Musnad of Abi Dawud al-Tayalisi, vol. 4, p. 332; al-Sunan al-Ma’thurah by al-Shafi‘i, p. 114; Musannaf of Abd al-Razzaq, vol. 2, p. 180; Musannaf of ibn Abi Shaybah, vol. 1, p. 234; Musnad of Ahmad, vol. 4, p. 496; Musnad of al-Darimi, vol. 2, p. 832; Sahih of al-Bukhari, vol. 1, p. 162; Sahih of Muslim, vol. 2, p. 52; Sunan of ibn Majah, vol. 1, p. 286; Sunan of al-Tirmidhi, vol. 2, p. 62; Sunan of al-Nasa’i, vol. 2, p. 209.
↑[53] . See Muwatta’ Malik (narrated by Yahya), vol. 1, p. 319; al-Sunan al-Ma’thurah by al-Shafi‘i, p. 324; Musannaf of Abd al-Razzaq, vol. 2, p. 179; Musannaf of ibn Abi Shaybah, vol. 1, p. 234; Musnad of Ahmad, vol. 1, p. 156; Sahih of al-Bukhari, vol. 1, p. 162; Sahih of Muslim, vol. 3, p. 173; Sunan of ibn Majah, vol. 1, p. 286; Sunan of Abi Dawud, vol. 1, p. 196; Sunan of al-Tirmidhi, vol. 2, p. 52; Al-Mu‘jam al-Kabir by al-Tabarani, vol. 22, p. 105.
↑[54] . See Muwatta’ Abdullah ibn Wahab, p. 120; Musnad of Abi Dawud al-Tayalisi, vol. 4, p. 447; Musnad of al-Shafi‘i, p. 40; Musannaf of Abd al-Razzaq, vol. 2, p. 168; al-Tabaqat al-Kubra by ibn Sa‘d, vol. 1, p. 421; Musannaf of ibn Abi Shaybah, vol. 1, p. 231; Musnad of Ishaq ibn Rahwayh, vol. 2, p. 441; Musnad of Ahmad, vol. 5, p. 332, vol. 22, p. 43, vol. 44, p. 391; Musnad of al-Darimi, vol. 2, p. 855; Sahih of al-Bukhari, vol. 4, p. 190; Sahih of Muslim, vol. 2, p. 53; Sunan of ibn Majah, vol. 1, p. 285; Sunan of Abi Dawud, vol. 1, p. 236; Sunan of al-Tirmidhi, vol. 2, p. 59; Sunan of al-Nasa’i, vol. 2, p. 213.
↑[55] . Al-A‘la/ 1
↑[56] . Musnad of Abi Dawud al-Tayalisi, vol. 2, p. 342; Sunan of Sa‘id ibn Mansoor, vol. 8, p. 325; Musnad of Ahmad, vol. 28, p. 630; Musnad of al-Darimi, vol. 2, p. 825; Sunan of ibn Majah, vol. 1, p. 287; Sunan of Abi Dawud, vol. 1, p. 230; Musnad of Abi Ya‘la, vol. 3, p. 279; Sahih of ibn Khuzaymah, vol. 1, p. 334
↑[57] . [Subhaana Rabbiyal A‘la]
↑[58] . [Subhaana Rabbiyal A‘la Wa Bihamdih]
↑[59] . Al-Hijr/ 98
↑[60] . See Muwatta’ Abdullah ibn Wahab, p. 120; Musnad of Abi Dawud al-Tayalisi, vol. 1, p. 273; Musnad of al-Shafi‘i, p. 39; Musannaf of ibn Abi Shaybah, vol. 1, p. 225; Sunan of ibn Majah, vol. 1, p. 287; Sunan of al-Tirmidhi, vol. 2, p. 46; Sharh Ma‘ani al-Athar by al-Tahawi, vol. 1, p. 232
↑[61] . See Musnad of Abi Dawud al-Tayalisi, vol. 3, p. 132; Musnad of al-Shafi‘i, p. 34; Musannaf of Abd al-Razzaq, vol. 2, p. 187; Musnad of ibn Abi Shaybah, vol. 1, p. 254; Musnad of Ahmad, vol. 31, p. 328; Musnad of al-Darimi, vol. 2, p. 855; Sunan of ibn Majah, vol. 1, p. 337; Sunan of Abi Dawud, vol. 1, p. 194; Sahih of ibn Khuzaymah, vol. 1, p. 337.
↑[62] . See Musnad of Abi Dawud al-Tayalisi, vol. 1, p. 332; Musannaf of Abd al-Razzaq, vol. 2, p. 187; Musnad of ibn al-Ja‘d, p. 29; Musnad of ibn Abi Shaybah, vol. 2, p. 267; Musnad of Ahmad, vol. 5, p. 73; Musnad of al-Darimi, vol. 2, p. 835; Sunan of ibn Majah, vol. 1, p. 289; Sunan of Abi Dawud, vol. 1, p. 224; Sunan of al-Tirmidhi, vol. 2, p. 76; Sunan of al-Nasa’i, vol. 2, p. 231.
↑[63] . Musnad of Ahmad, vol. 39, p. 10; Musnad of al-Darimi, vol. 2, p. 855; Sunan of ibn Majah, vol. 1, p. 337; Sunan of Abi Dawud, vol. 1, p. 194; Sahih of ibn Khuzaymah, vol. 1, p. 341
↑[64] . See Musannaf of ibn Abi Shaybah, vol. 1, p. 348; Masa’il Harb al-Kirmani (from the beginning of the book of prayer), p. 160; Gharib al-Hadith by Ibrahim al-Harbi, vol. 2, p. 525; al-Mu‘jam al-Awsat by al-Tabarani, vol. 4, p. 213; al-Sunan al-Kubra by al-Bayhaqi, vol. 2, p. 194.
↑[65] . See Musnad of Abi Hanifah (narrated by al-Haskafi), Hadith 38; al-Athar by Abu Yusuf, p. 22; al-Athar by Muhammad ibn al-Hasan al-Shaybani, vol. 1, p. 143; Musnad of al-Shafi‘i, p. 42; Musannaf of ibn Abi Shaybah, vol. 1, p. 262; Musnad of Ahmad, vol. 5, p. 70; Sahih of al-Bukhari, vol. 8, p. 59; Sahih of Muslim, vol. 2, p. 14; Sunan of ibn Majah, vol. 1, p. 291; Sunan of al-Nasa’i, vol. 3, p. 41.
↑[66] . [At-Tahiyyaatul Mubaarakaatu was-Salawaatut-Tayyibaatu Lillaah. Ashhadu An Laa Ilaaha Illallaahu Wahdahu Laa Sharika Lah. Wa Ashhadu Anna Muhammadan Abduhu Wa Rasuluh. Allahumma Salli Alaa Muhammadin Wa Aali Muhammad]
↑[67] . [Kamaa Sallayta Alaa Ibraahima Wa Aali Ibraahima, Innaka Hamidun Majid]
↑[68] . [At-Tahiyyatul Mubarakatu was-Salawatu-Tayyibatu Lillah. Ashhadu An La Ilaha Illallahu Wahdahu La Sharika Lah. Wa Ashhadu Anna Muhammadan Abduhu Wa Rasuluh. Allahumma Salli Ala Muhammadin Wa Aali Muhammad. Wa A‘idhni Min Fitnatil Masihil Dajjal. Wa A‘idhni Min Fitnatil Mahya wal-Mamat. Wa A‘idhni Min Adhabil Qabr Wa Adhabin-Nar]
↑[69] . See Musnad of Abi Dawud al-Tayalisi, vol. 2, p. 135; Musannaf of ibn Abi Shaybah, vol. 2, p. 229; Musnad of Ahmad, vol. 24, p. 82, vol. 25, p. 202, vol. 31, p. 160; Musnad of al-Darimi, vol. 2, p. 856; Sahih of Muslim, vol. 2, p. 90; Sunan of ibn Majah, vol. 1, p. 295; Sunan of al-Tirmidhi, vol. 2, p. 88; Sunan of al-Nasa’i, vol. 2, p. 126; Sahih of ibn Khuzaymah, vol. 1, p. 354.
↑[70] . [Assalaamu Alaynaa Wa Alaa Ibaadillaahis-Saaliheen]
↑[71] . [Assalaamu Alayka Ayyuhan-Nabiyyu Wa Rahmatullaahi Wa Barakaatuh]
↑[72] . [Assalaamu Alan-Nabiyyi Wa Rahmatullahi Wa Barakatuh]
↑[73] . Al-Kafi by al-Kulayni, vol. 3, p. 338; Tahdhib al-Ahkam by al-Tusi, vol. 2, p. 316
↑[74] . [Assalamu Alayka Ayyuhan-Nabiyyu Wa Rahmatullahi Wa Barakatuh]
↑[75] . Man La Yahduruh al-Faqih by ibn Babawayh, vol. 1, p. 348; Tahdhib al-Ahkam by al-Tusi, vol. 2, p. 316
↑[76] . Al-Ahzab/ 56
↑[77] . [Allaahumma Salli Alaa Muhammadin Wa Aali Muhammad. Assalamu Alayka Ayyuhan-Nabiyyu Wa Rahmatullahi Wa Barakatuh]
↑[78] . [Allaahumma Salli Alaa Muhammadin Wa Aali Muhammad. Assalaamu Alan-Nabiyyi Wa Rahmatullaahi Wa Barakaatuh]
↑[79] . Al-Zuhd Wa al-Raqa’iq by ibn Al-Mubarak, p. 363; Musannaf of ibn Abi Shaybah, vol. 2, p. 292; Musnad of Ahmad, vol. 3, p. 258; Sunan of al-Tirmidhi, vol. 5, p. 551; Musnad of al-Harith, vol. 1, p. 195, vol. 2, p. 963; Fadl al-Salat Ala al-Nabi by Isma‘il al-Qadi, p. 41; al-Salat Ala al-Nabi by ibn Abi Asim, p. 30; Amal al-Yawm Wa al-Laylah by al-Nasa’i, p. 163
↑[80] . [Assalamu Alayna Wa Ala Ibadillahis-Salihin]
↑[81] . [Assalaamu Alaykum]
↑[82] . [Assalaamu Alaykum Wa Rahmatullaah]
↑[83] . [Assalaamu Alaykum Wa Rahmatullaahi Wa Barakaatuh]
↑[84] . Musnad of al-Shafi‘i, p. 44; Musannaf of Abd al-Razzaq, vol. 2, p. 220; Musnad of al-Humaydi, vol. 2, p. 143; Musnad of Ahmad, vol. 34, p. 521; Sahih of Muslim, vol. 2, p. 29; Sunan of Abi Dawud, vol. 1, p. 262; Sunan of al-Nasa’i, vol. 3, p. 4; Sahih of ibn Khuzaymah, vol. 1, p. 361
↑[85] . Al-Ma’idah/ 27
The website for the office of Mansoor Hashemi Khorasani
The section for answering questions
Appendices
Sub-Questions & Answers
I have questions about how to pray that I did not get the answers to them from the above question and answer and other content on the website. Please explain about them.
1. Is it possible to say «سبحان ربّي العظيم وبحمده» only one time in bowing, and to say «سبحان ربّي الأعلى وبحمده» only one time in each prostration, or is it obligatory to say the glorification three times? If it is obligatory to say the glorification three times, is it possible to say: «سبحان اللّه، سبحان اللّه، سبحان اللّه»?
2. In the third and fourth rak‘ats of prayer, is it possible to recite Tasbihat al-Arba‘ah (i.e., سبحان اللّه والحمدللّه ولا إله إلا اللّه واللّه أكبر) instead of Surah al-Fatihah, as is prevalent among the Shias? If so, is one time enough, or must it be recited three times?
3. In the last salaam of prayer, is this one dhikr sufficient: «السلام عليكم ورحمة اللّه وبركاته», or must the other two phrases that are common among Muslims, which are «السلام عليك أيّها النبيّ ورحمة اللّه وبركاته، السلام علينا وعلى عباد اللّه الصالحين», be recited as well?
4. If the answer to the reductions I asked above is no, meaning they are not permissible, is there a way for one who has many missed prayers to perform them more briefly?
Thank you for your responses, esteemed ones and believers
Please note the following:
1. Most scholars of madhhabs have not considered glorification (i.e., tasbih) or any other dhikr obligatory in bowing and prostration; because Allah has commanded to bow and prostrate, and those two are fulfilled without glorification or any other dhikr as well, and because in a narration from the Prophet about the acts of prayer, only bowing and prostration have been mentioned, and no glorification or other dhikr has been mentioned for those two. However, a group of scholars of madhhabs, who have considered glorification obligatory in bowing and prostration, have disagreed about its number; in this way that some consider that the glorification in those two is obligatory one time, and some consider that it is obligatory three times, while there is a narration with an authentic chain of narrators for each of these conflicting views! Therefore, Allamah Mansoor Hashemi Khorasani does not consider non-mutawatir narrations as proof, even though they have been received with authentic chains of narrators. He believes that there is no choice but to refer to the verses of the Quran and mutawatir narrations to know the rulings of Allah during the absence of His caliph. What is understood from the verses of the Quran is that it is obligatory to glorify Allah in prayer with the name “the Great,” with the name “the Most High,” and with His praise; as He has said: ﴿فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ﴾[1]; “Then glorify with the Great Name of your Lord,” and said: ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾[2]; “Glorify the Name of your Lord, the Most High,” and said: ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ﴾[3]; “And glorify your Lord with His praise before the rising of the sun and before (its) setting,” and said: ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ﴾[4]; “And glorify your Lord with His praise in the evening and the early morning,” and this is fulfilled by saying «سُبْحَانَ رَبِّيَ الْعَظِيمِ» and «سُبْحَانَ رَبِّيَ الْأَعْلَى» and «سُبْحَانَ رَبِّي وَبِحَمْدِهِ» one time or by adding «وَبِحَمْدِهِ» to one of the two previous glorifications in each prayer. What is understood from mutawatir narrations, which represent the common and certain aspects of existing narrations, is that glorifying Allah in prayer must be done in bowing and prostration. Therefore, if anyone, in one of the bowings and prostrations of prayer, says «سُبْحَانَ رَبِّيَ الْعَظِيمِ» one time and «سُبْحَانَ رَبِّيَ الْأَعْلَى» one time and «سُبْحَانَ رَبِّي وَبِحَمْدِهِ» one time, or adds «وَبِحَمْدِهِ» to one of the two previous glorifications, then he has obeyed the command of Allah and His Prophet, and his prayer is correct, even if he says only «سُبْحَانَ اللَّهِ» three times or even one time in other bowings and prostrations of prayer, or even if he is silent calmly, as most scholars of madhhabs have said so. However, if he does not say «سُبْحَانَ رَبِّيَ الْعَظِيمِ» or «سُبْحَانَ رَبِّيَ الْأَعْلَى» or the glorification of Allah with His praise in any of the bowings and prostrations of prayer, then his prayer is void and needs to be redone, even if he says «سُبْحَانَ اللَّهِ» or another dhikr three times in each of its bowings and prostrations; because he has not obeyed the command of Allah and His Prophet. This is an important point that Allamah Mansoor Hashemi Khorasani has explained; as one of his companions informed us, he said:
«سَأَلْتُ الْمَنْصُورَ عَنْ أَدْنَى مَا يُجْزِي مِنَ التَّسْبِيحِ فِي الصَّلَاةِ، فَقَالَ: ثَلَاثُ تَسْبِيحَاتٍ: ”سُبْحَانَ رَبِّيَ الْعَظِيمِ“ وَ”سُبْحَانَ رَبِّيَ الْأَعْلَى“ وَ”سُبْحَانَ رَبِّيَ وَبِحَمْدِهِ“، قُلْتُ: أَلَا يُجْزِي ”سُبْحَانَ اللَّهِ“ ثَلَاثًا؟ فَقَالَ: لَا، ثُمَّ قَالَ: كُلُّ صَلَاةٍ لَا يُسَبَّحُ اللَّهُ فِيهَا بِاسْمِهِ الْعَظِيمِ فَلَيْسَتْ بِصَلَاةٍ، وَكُلُّ صَلَاةٍ لَا يُسَبَّحُ اللَّهُ فِيهَا بِاسْمِهِ الْأَعْلَى فَلَيْسَتْ بِصَلَاةٍ، وَكُلُّ صَلَاةٍ لَا يُسَبَّحُ اللَّهُ فِيهَا بِحَمْدِهِ فَلَيْسَتْ بِصَلَاةٍ»; “I asked Mansoor about the least glorification that is adequate in prayer. So he said: ‘Three glorifications: «سُبْحَانَ رَبِّيَ الْعَظِيمِ», «سُبْحَانَ رَبِّيَ الْأَعْلَى», and «سُبْحَانَ رَبِّي وَبِحَمْدِهِ».’ I said: ‘Is saying «سُبْحَانَ اللَّهِ» three times not sufficient?’ He said: ‘No.’ Then he said: ‘Any prayer in which Allah is not glorified by His Great Name is not a prayer, and any prayer in which Allah is not glorified by His Most High Name is not a prayer, and any prayer in which Allah is not glorified by His praise is not a prayer.’”
It appears that this important point has remained hidden from scholars of madhhabs; because they either consider that the glorification is not obligatory in any of the bowings and prostrations, or consider that it is obligatory in all of them, but they have not considered it limited to these three manners, and for example, they have thought that it is sufficient to say «سُبْحَانَ اللَّهِ». Therefore, the statement of Allamah Mansoor Hashemi Khorasani is a distinguished and original statement.
Yes, sufficing to the mentioned glorifications in one of the bowings and prostrations is the least prayer that one can suffice to in times of necessity; such as in times of war, danger, disease, difficult journey, being worried that the time of prayer may pass, or being worried that the time of an important need may pass. However, it is not desirable to suffice to it at other times, but rather it is considered impermissible; because Allah Almighty has said: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا﴾[5]; “O you who believed! Remember Allah with much remembrance,” while certainly, one who does not remember Him in bowing or prostration, or remembers Him only one time, does not remember Him much, and this means disobeying His command, which is not permissible. Moreover, such a thing is considered one of the characteristics of hypocrites; as Allah Almighty has described them, saying: ﴿وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا﴾[6]; “And when they stand up for prayer, they stand with laziness and pretend for people, and they do not remember Allah but little,” while certainly, it is not permissible to be like hypocrites. Therefore, not remembering Allah in some of the bowings and prostrations of prayer, or sufficing to His remembrance only one time in them, is wrong except in times of necessity; as one of our companions informed us, he said:
«سَمِعْتُ الْمَنْصُورَ يَقُولُ: لَا يُجْزِي الْمُصَلِّي فِي رُكُوعِهِ وَلَا سُجُودِهِ أَقَلُّ مِنْ ثَلَاثِ تَسْبِيحَاتٍ، وَذَلِكَ لِقَوْلِ اللَّهِ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا﴾، وَقَوْلِهِ تَعَالَى: ﴿وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا﴾، فَمَنْ سَبَّحَ فِي رُكُوعِهِ أَوْ سُجُودِهِ أَقَلَّ مِنْ ثَلَاثِ تَسْبِيحَاتٍ فَلَا صَلَاةَ لَهُ، إِلَّا أَنْ يَكُونَ خَائِفًا أَوْ مَرِيضًا أَوْ عَلَى سَفَرٍ»; “I heard Mansoor say: ‘No less than three glorifications are sufficient for the praying person in his bowing and prostration, and it is because of the words of Allah Almighty, where He has said: “O you who believed! Remember Allah with much remembrance,” and said: “And they do not remember Allah but little.” So whoever says less than three glorifications in his bowing or prostration, there is no prayer for him, unless he is fearful, sick, or on a journey.’”
Also, one of our companions informed us, he said:
«صَاحَبْتُ الْمَنْصُورَ سِنِينَ مِنْ عُمُرِي، فَوَجَدْتُهُ يَقُولُ فِي كُلِّ رُكُوعٍ: ”سُبْحَانَ رَبِّيَ الْعَظِيمِ وَبِحَمْدِهِ“ ثَلَاثًا، وَفِي كُلِّ سُجُودٍ: ”سُبْحَانَ رَبِّيَ الْأَعْلَى وَبِحَمْدِهِ“ ثَلَاثًا، إِلَّا أَنْ يَكُونَ مُتَنَفِّلًا أَوْ عَلَى حَاجَةٍ مُهِمَّةٍ، فَيَقُولُهُمَا مَرَّةً وَاحِدَةً، وَأَحْيَانًا يَقْتَصِدُ فَيَقُولُ فِي الرُّكُوعِ: ”سُبْحَانَ رَبِّيَ الْعَظِيمِ، سُبْحَانَ رَبِّيَ الْعَظِيمِ، سُبْحَانَ رَبِّيَ الْعَظِيمِ وَبِحَمْدِهِ“، وَفِي السُّجُودِ: ”سُبْحَانَ رَبِّيَ الْأَعْلَى، سُبْحَانَ رَبِّيَ الْأَعْلَى، سُبْحَانَ رَبِّيَ الْأَعْلَى وَبِحَمْدِهِ“»; “I accompanied Mansoor for some years of my life. So I found him saying «سُبْحَانَ رَبِّيَ الْعَظِيمِ وَبِحَمْدِهِ» three times in every bowing, and saying «سُبْحَانَ رَبِّيَ الْأَعْلَى وَبِحَمْدِهِ» three times in every prostration, unless he would perform nafilah, or would have something important to do, so he would say those two one time. And sometimes he would do (something) between (these two), so he would say «سُبْحَانَ رَبِّيَ الْعَظِيمِ، سُبْحَانَ رَبِّيَ الْعَظِيمِ، سُبْحَانَ رَبِّيَ الْعَظِيمِ وَبِحَمْدِهِ» in bowing, and «سُبْحَانَ رَبِّيَ الْأَعْلَى، سُبْحَانَ رَبِّيَ الْأَعْلَى، سُبْحَانَ رَبِّيَ الْأَعْلَى وَبِحَمْدِهِ» in prostration.”
The result is that glorifying Allah three times in each bowing and prostration is obligatory for one who is not fearful of significant danger or harm. However, glorifying Allah one time in each bowing and prostration, but rather in one of the bowings and prostrations of prayer in the three mentioned forms, is sufficient for one who is fearful of significant danger or harm.
2. There is no disagreement among scholars of madhhabs that reciting Surah al-Fatihah in the third and fourth rak‘ats of prayer is permissible and sufficient. However, there is disagreement about the permissibility and sufficiency of dhikr and glorification instead; in this way that most of them have not considered it permissible and sufficient; because in their view, its issuance by the Prophet is not proven. However, a group of them such as Hanafis and Shias have considered it permissible and sufficient, and their view is correct; because its issuance by the Prophet may not be proven, but its issuance by the Ahl al-Bayt of the Prophet is proven[7], and the Ahl al-Bayt of the Prophet are more aware of the Sunnah of the Prophet. Rather, it is deduced from some of their narrations that the duty of the praying person in the third and fourth rak‘ats of prayer is to praise and glorify Allah, and the permissibility and sufficiency of reciting Surah al-Fatihah in both of them is because Surah al-Fatihah contains the praise and glorification of Allah. For example, it has been narrated from Imam Ja‘far al-Sadiq 
: «تُسَبِّحُ وَتَحْمَدُ اللَّهَ وَتَسْتَغْفِرُ لِذَنْبِكَ، فَإِنْ شِئْتَ فَاتِحَةَ الْكِتَابِ، فَإِنَّهَا تَحْمِيدٌ وَدُعَاءٌ»[8]; “(In these two rak‘ats) you may glorify and praise Allah, and ask forgiveness for your sin, or you may recite Surah al-Fatihah if you want to; because it is praise and du‘a.” This is why Surah al-Fatihah in the third and fourth rak‘ats of prayer is never recited in the form of jahr, meaning in a loud voice; because reciting it in these two rak‘ats is not for the purpose of reciting the Quran, but rather for the purpose of praise and du‘a, which is better to be recited in a low voice. However, those who have considered dhikr and glorification permissible and sufficient instead disagree as to which one is better. The view of Allamah Mansoor Hashemi Khorasani is that reciting Surah al-Fatihah for the Imam of congregational prayer and for one who prays alone, and dhikr and glorification for one who follows the Imam is better; as one of his companions informed us, he said:
«سَأَلْتُ الْمَنْصُورَ عَنِ الْقَوْلِ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ، فَقَالَ: إِنَّهُ مِنَ الْأَمْرِ الْمُوَسَّعِ، مَنْ شَاءَ قَرَأَ فَاتِحَةَ الْكِتَابِ، وَمَنْ شَاءَ سَبَّحَ، قُلْتُ: فَأَيُّهُمَا أَفْضَلُ؟ قَالَ: الْقِرَاءَةُ أَفْضَلُ لِلْإِمَامِ وَالْمُنْفَرِدِ، وَالتَّسْبِيحُ أَفْضَلُ لِلْمَأْمُومِ»; “I asked Mansoor about what is said in the third and fourth rak‘ats. So he said: ‘It is one of the things that are flexible. Whoever wants to recite Surah al-Fatihah may do so, and whoever wants to say the glorification may do so.’ I said: ‘Which one is better?’ He said: ‘Recitation is better for the Imam and one who is alone, and glorification is better for one who follows the Imam.’”
The dhikr and glorification that has been narrated in the narrations of the Ahl al-Bayt for the third and fourth rak‘ats is «سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ», which is sufficient to be said one time; because it contains four dhikrs, and therefore is solely considered as “much remembrance,” although naturally, saying it three times is better and has more rewards.
3. Sending greeting of peace upon the Prophet, like sending blessing upon him, is obligatory in prayer; because of the words of Allah Almighty, where He has said: ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا﴾[9]; “Indeed, Allah and His Angels send blessing upon the Prophet. O you who believed! Send blessing upon him, and greet him in a good manner.” Based on this and considering the mutawatir and well-known narrations, it is obligatory for the praying person to send blessing upon the Prophet at the end of Tashahhud, and to greet him in a well manner at the beginning of Taslim, and it is in this way that he says «السَّلَامُ عَلَیْكَ أَیُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ» or «السَّلَامُ عَلَی النَّبِيِّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ». However, it is not obligatory for the praying person to greet others, but rather it is recommended, and it is in this way that he says «السَّلَامُ عَلَیْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِینَ», and then, if anyone is around him, turns his face toward him and says «السَّلَامُ عَلَیْكُمْ» or «السَّلَامُ عَلَیْكُمْ وَرَحْمَةُ اللَّهِ» or «السَّلَامُ عَلَیْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ», and if no one is around him, turns his face toward the Angel to his right and says one of the three phrases; because it is an act of the Sunnah, although he can suffice with saying «السَّلَامُ عَلَیْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِینَ».
4. A person who has many missed prayers, is afraid of death before performing them, and has limited time due to engaging in essential works of life can suffice with performing the obligatory and emphatically recommended acts of prayer; in this way that, for example, after reciting Surah al-Fatihah, in the first rak‘at he recites Surah at-Tawhid, and in the second rak‘at recites a short Surah such as al-Kawsar or al-Asr or an-Nasr, and then says «سُبْحَانَ رَبِّيَ الْعَظِيمِ وَبِحَمْدِهِ» one time in the first bowing, and says «سُبْحَانَ رَبِّيَ الْأَعْلَى وَبِحَمْدِهِ» one time in the first prostration in order to perform the obligatory glorifications, and then, he can suffice with saying «سُبْحَانَ اللَّهِ» three times in the rest of the bowings and prostrations, and he can omit qunut, and says «سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ» one time in the third and fourth rak‘ats, and says «السَّلَامُ عَلَیْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِینَ» or «السَّلَامُ عَلَیْكُمْ» after greeting the Prophet in Taslim. This is because he can perform more prayers that he is responsible for comparing to normal times, not that he can perform that less amount more quickly so that he can get on with his worldly and unnecessary works sooner; because Allah Almighty has said: ﴿وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا﴾[10]; “Whoever fears Allah, He will make things easy for him.”
↑[1] . Al-Waqi‘ah/ 74
↑[2] . Al-A‘la/ 1
↑[3] . Qaf/ 39
↑[4] . Ghafir/ 55
↑[5] . Al-Ahzab/ 41
↑[6] . An-Nisa/ 142
↑[7] . See Musannaf of Abd al-Razzaq, vol. 2, p. 100; Musannaf of ibn Abi Shaybah, vol. 1, p. 327; al-Ahkam by Yahya ibn Husain, vol. 1, pp. 94 and 95; al-Awsat Fi al-Sunan Wa al-Ijma‘ Wa al-Ikhtilaf by ibn al-Mundhir, vol. 3, p. 114; Mukhtasar Ikhtilaf al-Ulama’ by al-Tahawi, vol. 1, p. 216; al-Kafi by al-Kulayni, vol. 3, p. 319; Man La Yahduruh al-Faqih by ibn Babawayh, vol. 1, p. 392; Tahdhib al-Ahkam by al-Tusi, vol. 2, p. 98; Mustatrafat al-Sara’ir by ibn Idris, p. 130.
↑[8] . Tahdhib al-Ahkam by al-Tusi, vol. 2, p. 98
↑[9] . Al-Ahzab/ 56
↑[10] . At-Talaq/ 4
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