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The Prophet’s Prayer: A Step-by-Step Guide

The Prophet Muhammad ﷺ said:
“Pray as you have seen me pray.” (Bukhari)

This guide describes how the Prophet ﷺ used to pray, based on authentic Hadith and scholarly sources. Understanding and implementing the correct way to perform Salah is essential, as it is a pillar of Islam and the most significant act of worship.

Conditions of Salah

Before beginning Salah, certain essential conditions must be met to ensure its validity. These conditions form the foundation of a proper prayer as taught by the Prophet ﷺ. If any of these conditions are not fulfilled, the prayer becomes invalid.

Intention (Niyyah)

One of the most fundamental conditions of Salah is the intention (niyyah). It is a mental conviction rather than a verbal declaration. The Prophet ﷺ did not articulate his intention aloud but rather had it firmly in his heart before initiating the prayer. For example, if a person is about to perform Fajr prayer, they must internally acknowledge that they are praying Fajr and not another Salah. It is incorrect to begin prayer without clarity about what is being performed or to change one’s intention midway through the prayer. This inner determination ensures that the act of worship is performed with sincerity and awareness.

Facing the Qiblah

Another essential requirement is facing the Qiblah, the direction of the Ka‘bah in Makkah. Every worshipper must align themselves toward it unless they are in exceptional circumstances, such as traveling and unable to determine the precise direction. If a person knowingly faces another direction despite knowing where the Qiblah is, their prayer is considered invalid. However, if one is uncertain and lacks the means to verify the correct direction, they should make their best effort (ijtihad) and pray in the direction they believe to be correct. The significance of facing the Qiblah is to unify all Muslims in their worship, symbolizing their devotion to Allah from any place in the world.

Entering the Prayer Time

Each of the five daily prayers has a specific time frame within which it must be performed. A prayer offered before its designated time is invalid. For instance, Maghrib prayer begins only after the sun has completely set. If someone mistakenly prays while the sun is still partially visible, their prayer does not count. Similarly, no prayer should be unnecessarily delayed beyond its prescribed time without a valid excuse. Ensuring that the prayer is performed within its proper time frame is a key element of observing Salah correctly.

Covering the ‘Awrah

A fundamental aspect of preparing for prayer is ensuring proper modesty by covering the ‘awrah (the parts of the body that must be concealed). For men, this means covering the area from the navel to the knees. Women must cover their entire body except for the face and hands, though some scholars also recommend covering the hands. Clothing should not be transparent, excessively tight, or revealing in a manner that contradicts the principles of Islamic modesty. If any part of the required covering is exposed deliberately, the prayer is invalid. Proper attire reflects humility before Allah and enhances the spiritual experience of Salah.

Purification (Taharah)

Purification is a critical condition for Salah and is divided into three main aspects. The first is wudu (ablution), which is required for minor impurities. Without wudu, a person cannot pray, and if their wudu breaks during Salah, the prayer becomes invalid. The second is ghusl (major purification), which is obligatory after major ritual impurities such as marital relations, menstruation, or post-natal bleeding. If ghusl is required but not performed, any prayer attempted in that state is invalid. The third aspect of purification involves ensuring that one’s body, clothing, and place of prayer are free from najasah (impurities). If a person prays on a surface contaminated with urine, feces, or other impurities, their prayer is not valid unless the impurity is removed beforehand.

By fulfilling these five conditions, a Muslim ensures that their Salah is performed correctly and in accordance with the Sunnah of the Prophet ﷺ. These prerequisites are not mere formalities but rather essential aspects that establish the proper state of body and mind before standing in devotion to Allah. As the Prophet ﷺ instructed, “Pray as you have seen me pray” (Bukhari), meaning that prayer must be performed with due reverence and adherence to the correct method. Only when these foundational conditions are met does the act of worship become complete and accepted by Allah.

Steps and Pillars of Salah

1. Standing (Qiyam) in Salah

The first pillar of Salah is standing (Qiyam) when able. This is emphasized in Surah Al-Baqarah (2:238) and Sahih Al-Bukhari 1117. In obligatory (Fard) prayers, one must stand unless physically unable. Sitting due to laziness or minor discomfort is not permitted, as standing is a required pillar when one has the ability.

2. Beginning the Prayer (Takbir al-Ihram)

The second pillar of Salah is Takbir al-Ihram—the opening declaration of “Allahu Akbar” (Allah is the Greatest), which officially marks the start of the prayer. From this point onward, all worldly actions and speech become impermissible (Sahih Al-Bukhari 6251).

Raising the Hands: Sunnah, Not a Pillar

While raising the hands during Takbir al-Ihram is a Sunnah (a practice of the Prophet ﷺ), it is not a pillar of prayer. This means that if one does not raise their hands, the prayer is still valid (Sahih Al-Bukhari 735, Sahih Muslim 390c, 391b).

When to Raise the Hands?

The Prophet ﷺ raised his hands at different times when saying Allahu Akbar:

  1. Before saying “Allahu Akbar.” (Sahih Muslim 390c)
  2. While saying “Allahu Akbar.” (Sahih Al-Bukhari 735)
  3. Immediately after saying “Allahu Akbar.” (Sahih Muslim 391b)

How High Should the Hands Be Raised?

There are two authentic positions:

To combine these narrations, Sheik Assim al-Hakeem explains that the palms should face the Qiblah, the palms should be raised to shoulder level, and the fingers should align with the ears.

The Standing Position (Qiyam) After Takbir

After initiating the prayer, the worshipper remains standing (Qiyam) if physically able. During this position, the Sunnah is to place the right hand on the left in one of three ways:

  1. On the left hand (palm) (Sahih Al-Bukhari 740)
  2. On the left forearm (Sahih Muslim 401)
  3. On the left hand, wrist, and forearm (An-Nasa’i 890)

The hands should be placed on the chest, following the Sunnah.

The Gaze in Prayer

The eyes should remain fixed at the place of prostration, ensuring humility and concentration. The Prophet ﷺ warned that looking around in prayer is a form of stealing by which Satan takes away a portion of a person’s Salah (Sahih Al-Bukhari 751).

This opening posture of Salah sets the tone for a prayer performed with focus, humility, and adherence to the Sunnah.

3. Opening Supplication (Du’a al-Istiftah)

After initiating Salah, the Prophet ﷺ would recite an opening supplication (Du’a al-Istiftah). There are multiple valid supplications, including:

“Subhanaka Allahumma wa bihamdika, wa tabarakasmuka, wa ta’ala jadduka, wa la ilaha ghayruk.”
(Glory is to You, O Allah, and praise; blessed is Your Name, and exalted is Your Majesty; there is no deity but You.) (Jami’ At-Tirmidhi 243)

This supplication is Sunnah (recommended), meaning that omitting it does not invalidate the prayer.

4. Seeking Refuge & Reciting Al-Fatiha

Before reciting Surah Al-Fatiha, the Prophet ﷺ would first seek refuge in Allah by saying:

“A‘udhu billahi min ash-shaytan ir-rajim.”
(I seek refuge in Allah from the accursed Shaytan.)
(Surah An-Nahl, Verse 98)

This is Sunnah and not obligatory.

Following this, he would recite:

“Bismillah-ir-Rahman-ir-Rahim” (In the name of Allah, the Most Gracious, the Most Merciful)

While reciting Al-Fatiha is a pillar of Salah, making it mandatory, the recitation of Basmalah (Bismillah-ir-Rahman-ir-Rahim) before it is a Sunnah, and its status as part of Al-Fatiha is a matter of scholarly dispute. The most authentic opinion, based on the Sunnah, is that Basmalah is not part of Al-Fatiha but serves as a separating verse between the Surahs of the Qur’an (Sahih Muslim 395a).

The Proper Recitation of Al-Fatiha

Each ayah (verse) of Al-Fatiha should be recited with a brief pause, following the Sunnah:

“Alhamdulillahi Rabbil ‘Alamin…” (All praise is due to Allah, Lord of the worlds…)
(Then pause)
“Ar-Rahmanir-Rahim…” (The Most Merciful, the Most Compassionate…)
(Then pause)

This practice, reported in Abu Dawood 4001, is Sunnah, but it helps in maintaining khushu‘ (humility and focus). Rushing through Al-Fatiha deprives the prayer of tranquility and submissiveness.

After completing Al-Fatiha, one should say Ameen aloud in loud prayers and silently in quiet prayers.

Moving the Lips When Reciting

A mandatory rule in Salah is that one must move their lips while reciting the Qur’an or making Dhikr. If the lips are not moved, the recitation remains only in the mind and does not count as proper recitation. This rule is derived from the understanding that thoughts alone do not hold legal weight in actions—just as thinking about a sin does not count as committing it, silent thoughts of recitation are not considered actual recitation.

The Prophet ﷺ instructed:

“Let not your tongue cease to be moist with the remembrance of Allah.”
(At-Tirmidhi 3375)

This means that Dhikr and Qur’anic recitation should be verbalized, ensuring that one physically engages in the act of worship rather than merely thinking about it.

5. Reciting an Additional Surah (Sunnah)

After completing Al-Fatiha, it is Sunnah to recite another Surah or a portion of the Qur’an, with the minimum being one verse. This could be a short Surah or verses from a longer Surah.

If one chooses to only recite Al-Fatiha and proceed to the next step of prayer, the prayer remains valid, as reciting an additional Surah is recommended but not obligatory.

It is also important to note that the Prophet ﷺ never paused between Al-Fatiha and the next Surah to allow the followers behind him to finish their recitation of Al-Fatiha. Since we are commanded to pray as he prayed, there should be no intentional pause at this point.

6. Bowing (Ruku’)

After completing the recitation, the worshipper moves into Ruku’ (bowing) by saying “Allahu Akbar.” This Takbir of Ruku’ is wajib (mandatory)—if one intentionally skips it, their prayer is invalid. If it is missed out of forgetfulness, it must be compensated with Sujood as-Sahw. It is Sunnah to raise the hands while performing Takbir, as previously mentioned.

Additionally, when should “Allahu Akbar” be said? The Prophet ﷺ instructed that Takbir should be said while moving into Ruku’, not before or after completing the movement (Sahih Al-Bukhari 789, Sahih Muslim 392).

How to Perform Ruku’ Correctly

Where to Look During Ruku’?

There is no explicit hadith mentioning the exact gaze direction in Ruku’. Scholars have differed:

Dhikr (Supplications) During Ruku’

While in Ruku’, one should recite the Dhikr of Ruku’, with the minimum being once, the recommended being three times, and more can be added for extra reward:

  1. “Subhana Rabbiy al ‘Azim.” (Glory is to my Lord, the Most Great.)
    (Sunan Abu Dawood 871)

  2. “Subhana Rabbiy al ‘Azim wa Bihamdihi.” (Glory and praise be to my Lord, the Most Great.)
    (Sunan Abu Dawood 870)

  3. “Allahumma laka raka‘tu wa bika amantu wa laka aslamtu. Khasha‘a laka sam‘ī wa basarī wa mukhkhī wa ‘azmī wa ‘asabī.”
    (O Allah, to You I have bowed, in You I have believed, and to You I have submitted. My hearing, my sight, my brain, my bones, and my nerves have humbled themselves before You.)
    (Sahih Muslim 771a)

Important Note

This dhikr must be recited while fully in Ruku’ and not while moving into or out of it. The Prophet ﷺ ensured each movement was performed with calmness and precision, avoiding haste.

7. Rising from Ruku’ (I’tidal)

After Ruku’, one should rise back to the standing position, saying:

“Sami’ Allahu liman hamidah.” (Allah hears those who praise Him.)

This is mandatory for (1) an individual praying on his own and (2) an imam leading prayers. This is not said by the followers of an imam. Also, rising up from the ruku’ it is Sunnah to raise our hands like we saw before.

When do we raise our hands? According to the Sunnah:

Upon standing straight, one should say in answer to what was said before, “Sami’ Allahu liman hamidah.”, one of the folowing:

“Rabbana laka al-hamd.” (Our Lord, to You belongs all praise.) (Sahih al-Bukhari 789)

“Rabbana wa laka al-hamd.” (Our Lord, and to You belongs all praise.) (Sahih al-Bukhari 738)

“Allahumma Rabbana laka al-hamd.” (O Allah, our Lord, to You belongs all praise) (Sahih Muslim 415a)

“Allahumma Rabbana wa laka al-hamd.” (O Allah, our Lord, and to You belongs all praise.) (Sahih al-Bukhari 795)

Each of these variations expresses gratitude and humility before Allah, as taught by the Prophet ﷺ when rising from Ruku’ (bowing position). And this is said by (1) an individual praying on his own, (2) an imam leading prayers and (3) the followers of an imam.

After we stood up from Ruku’ our hands can either be placed back on the chest or left at the sides.

8. Prostration (Sujood)

After standing from Ruku’, one moves into Sujood (prostration) while saying “Allahu Akbar.” Do I raise my hands? No: “Not raising hands while going for sujood” (Sahih Al-Bukhari 735)

During Sujood:

In Sujood, recite dhikr:

“Subhana Rabbiyal A’la.” (Glory is to my Lord, the Most High.)
(An-Nasa’i 1047)

“Subhana Rabbiyal A’la wa Bihamdihi.” (Glory is to my Lord, the Most High, and with His praise.)
(Sunan Abu Dawood 870)

“Subbuhun Quddusun Rabbul-Mala’ikati war-Ruh.” (All-Glorious, All-Holy, Lord of the angels and spirit.) (Sunan Abu Dawood 872)

Sujood is the most humbling position in Salah, and the Prophet ﷺ encouraged making du’a during it (Sahih Muslim 482), as it is a moment when supplications are most likely to be accepted.

9. Sitting Between The 2 Prostrations

After the first Sujood, the worshipper sits briefly while saying “Allahu Akbar.” This position is called iftirash.

In this sitting position (Sunan An-Nasa’i 1159):

While sitting, recite, minimum once, the following:

“Rabbighfir li.” (O my Lord, forgive me.)

After this, a second Sujood is performed, identical to the first.

10. Rising for the Second Rak’ah

After the second Sujood, one rises for the next Rak’ah by saying “Allahu Akbar.” There is a Sunnah called

The subsequent Rak’ahs follow the same structure.

If the prayer consists of two Rak’ahs (such as Fajr), the final sitting (Tashahhud) is performed. If it has three or four Rak’ahs (Maghrib, Dhuhr, Asr, Isha), one sits briefly after the second Rak’ah for Tashahhud before continuing.

11. Tashahhud (Sitting Position)

In Tashahhud, the Prophet ﷺ placed his left palm flat on his left thigh, while his right hand positioning has been described in two authentic narrations with slight variations:

Both methods are authentic and demonstrate flexibility in hand positioning during Tashahhud. Worshippers can follow either method with confidence, as both are established in the Sunnah. These variations highlight the richness of prophetic practice and the ease with which Salah can be performed.

Based on the hadith of ‘Abd Allah bin al-Zubair (Sunan Abi Dawud 990), during Tashahhud, the Prophet ﷺ kept his gaze fixed on the finger he was pointing. This means that instead of looking at the place of prostration, as is done during other parts of the prayer, the eyes should remain focused on the moving or raised index finger while making Tashahhud and Du’a. This Sunnah helps in maintaining khushu’ (humility and concentration) and serves as a reminder of Tawheed (the Oneness of Allah) during Salah.

During Tashahhud, one should recite the supplication as taught by the Prophet ﷺ, as mentioned in the hadith of Ibn Mas’ud (Sunan an-Nasa’i 1169). Initially, the companions used to say “Peace be upon Allah”, but the Prophet ﷺ corrected them, stating that Allah Himself is As-Salam (The Source of Peace) and instructed them to say the following instead:

“At-tahiyyatu lillahi was-salawatu wat-tayyibat, as-salamu ‘alaika ayyuhan-Nabiyyu wa rahmatAllahi wa barakatuhu. As-salamu ‘alaina wa ‘ala ‘ibadillahi as-salihin. Ashhadu an la ilaha illAllah wa ashhadu anna Muhammadan ‘abduhu wa rasuluhu.”

This means:
“All compliments, prayers, and pure words are due to Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous slaves of Allah. I bear witness that none has the right to be worshiped except Allah, and I bear witness that Muhammad is His slave and Messenger.”

If praying 3 or 4 Rak’ahs, stand up for the next Rak’ah.

12. Final Rak’ah and Last Tashahhud

In the last Tashahhud (for 3rd or 4th Rak’ah prayers), sit in the “Tawarruk” position. The Tawarruk position is a specific way of sitting during the last Tashahhud in a prayer with three or four Rak‘ahs (such as Maghrib, Dhuhr, Asr, and Isha). According to the hadith of Abu Humaid As-Sa‘idi (Sahih al-Bukhari 828), the Prophet ﷺ differentiated his sitting positions between the first Tashahhud and the last Tashahhud.

In Tawarruk, the Prophet ﷺ:

This position provides a relaxed but dignified posture in the final sitting and is part of the Prophet’s ﷺ perfected way of praying. It is distinct from the Iftirash position, which is used in the first Tashahhud, where one sits on the left foot with the right foot upright.

After reciting At-Tahiyyat in the last Tashahhud, one should continue by sending Salat (blessings) upon the Prophet ﷺ, as instructed in the hadith of Ka‘b bin Ujrah (Sahih al-Bukhari 3370). The companions asked the Prophet ﷺ how to send blessings upon him in prayer, and he taught them to say:

“Allahumma salli ‘ala Muhammadin wa ‘ala ali Muhammadin, kama sallayta ‘ala Ibrahima wa ‘ala ali Ibrahima, innaka Hamidun Majid. Allahumma barik ‘ala Muhammadin wa ‘ala ali Muhammadin, kama barakta ‘ala Ibrahima wa ‘ala ali Ibrahima, innaka Hamidun Majid.”

This means:
“O Allah! Send Your Mercy upon Muhammad and upon the family of Muhammad, as You sent Your Mercy upon Ibrahim and upon the family of Ibrahim. Indeed, You are the Most Praise-worthy, the Most Glorious. O Allah! Send Your Blessings upon Muhammad and upon the family of Muhammad, as You sent Your Blessings upon Ibrahim and upon the family of Ibrahim. Indeed, You are the Most Praise-worthy, the Most Glorious.”

This Salat al-Ibrahimiyyah is a required part of the last Tashahhud, and it is recited before concluding the prayer with Salam.

After completing At-Tahiyyat and sending Salat upon the Prophet ﷺ (Salat al-Ibrahimiyyah) in the last Tashahhud, the Prophet ﷺ instructed his followers to seek Allah’s protection from four great trials before concluding the prayer. According to the hadith of Abu Huraira (Sahih Muslim 588a), the Messenger of Allah ﷺ said:

“When any one of you utters Tashahhud (in prayer), he must seek refuge with Allah from four (trials) and should thus say:”
“Allahumma inni a‘udhu bika min ‘adhabi Jahannam, wa min ‘adhabil-qabr, wa min fitnatil-mahya wal-mamat, wa min sharri fitnatil-Masih ad-Dajjal.”

Meaning of This Supplication:

  1. “O Allah! I seek refuge with You from the torment of Hellfire” – Asking for protection from the punishment of Jahannam, which is the ultimate consequence of sin and disbelief.
  2. “And from the torment of the grave” – Seeking refuge from the punishments and trials that a person may face in their grave before the Day of Judgment.
  3. “And from the trials of life and death” – Protection from the tests and difficulties of worldly life that may lead one astray, and from the hardships at the time of death, such as a bad ending.
  4. “And from the evil of the trial of Masih ad-Dajjal (the Antichrist)” – Asking for Allah’s protection from the greatest fitnah (trial) that will occur near the end of times, when the Dajjal will deceive many people with his false miracles.

Other Recommended Supplications: After making this mandatory supplication, one is encouraged to make personal du’a before concluding the prayer with Salam. The Prophet ﷺ allowed worshippers to supplicate for anything beneficial, including:

This makes the final sitting (last Tashahhud) a precious moment in Salah, where one can directly ask Allah for what they need, before ending the prayer with Salam.

In the hadith of Mu‘adh ibn Jabal (Sunan Abi Dawud 1522), the Prophet ﷺ took Mu‘adh’s hand and said:
“By Allah, I love you, Mu‘adh. I give you some instruction: Never leave to recite this supplication after every (prescribed) prayer.”

Allahumma a‘inni ‘ala dhikrika wa shukrika wa husni ‘ibadatika.
“O Allah, help me to remember You, to give You thanks, and to worship You well.”

The Significance of This Du’a This short but profound supplication carries three essential pillars of faith:

  1. Seeking Allah’s help in remembering Him (Dhikr) – Remembrance of Allah is the key to tranquility, mindfulness, and steadfastness in worship.
  2. Gratitude to Allah (Shukr) – Thankfulness for all of Allah’s blessings increases one’s provision and strengthens faith.
  3. Perfecting worship (Husn al-‘Ibadah) – Asking Allah for sincerity and excellence in performing acts of worship.

When to Say This Supplication

This du’a is easy to memorize, yet its impact is profound—it strengthens one’s connection with Allah, enhances gratitude, and ensures devotion in worship.

It actualy can be said after or before ending the prayer with Salam, with Sheikh Assim al-Hakeem saying is to be said before salam because that is the time for dua.

13. Taslim: Concluding the Prayer

The Taslim is the final step of Salah, marking the completion of the prayer. It consists of turning the head to the right and left while pronouncing the words:

السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ
As-Salamu ‘Alaikum wa Rahmatullah
(Peace and Mercy of Allah be upon you.)

According to the hadith of ‘Amir bin Sa‘d (Sahih Muslim 582), the Prophet ﷺ would turn his head to the right and then to the left until the whiteness of his cheek was visible. This indicates that his turning was clear and distinct, ensuring that those praying behind him could see it.

How to Perform the Taslim Correctly:

  1. First Taslim (Right Side):
    • Turn the head to the right.
    • Say “As-Salamu ‘Alaikum wa Rahmatullah” clearly.
    • The movement should be enough for the cheek to be visible to those behind.
  2. Second Taslim (Left Side):
    • Turn the head to the left.
    • Repeat “As-Salamu ‘Alaikum wa Rahmatullah” in the same manner.

Number of Taslims:

The Purpose of Taslim:

This simple yet profound Sunnah completes the prayer with grace and tranquility, as exemplified by the Prophet ﷺ.

Common Mistakes to Avoid

  1. Praying too fast: Every movement should be performed calmly and completely.
  2. Looking around: Keep your gaze at the place of sujood.
  3. Closing the eyes: Only allowed, for brief moments, if necessary to maintain focus, otherwise is not pertmissible because neither the Prophet ﷺ nor his companions has ever done this.
  4. Not moving the lips: Silent recitation requires movement of the lips.
  5. Delaying the movements before the Imam: One should only move after the Imam completes an action. (Sahih Muslim 474a)

Conclusion

This guide provides a concise yet comprehensive description of how the Prophet ﷺ used to pray. By following his Sunnah, we can ensure that our Salah is performed in the best manner, bringing us closer to Allah.

May Allah grant us the ability to pray as the Prophet ﷺ prayed. Ameen.

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