The Confirmed Sunnahs of Prayer: A Comprehensive Guide
The practice of prayer, or Salah, in Islam is not only a fundamental act of worship but also a reflection of the individual’s devotion and submission to Allah. It is performed five times daily, marking key moments throughout the day with periods of reflection, gratitude, and supplication. The importance of Salah extends beyond the mere physical movements and recitations; it encompasses the deeper aspects of spiritual alignment and consciousness. In this context, the Sunnahs of prayer play a significant role in shaping the ideal performance of the prayer, ensuring that the act is carried out with precision, reverence, and in accordance with the teachings of the Prophet Muhammad (PBUH).
While the obligatory aspects of Salah, such as its prescribed actions and recitations, are well-known, the Sunnahs of prayer further elevate the experience, adding depth and completeness to the worship. The Sunnahs in prayer are actions and practices performed by the Prophet Muhammad (PBUH) that are highly recommended and should ideally be followed by Muslims to ensure the prayer is performed in its best form. Some of these Sunnahs are considered to be confirmed, meaning they are not just recommended but have been consistently practiced by the Prophet and are strongly encouraged for Muslims to follow. This article explores the confirmed Sunnahs of prayer, elaborating on their significance and the manner in which they should be performed.
The Importance of the Sunnahs in Prayer
In Islam, Sunnah refers to the practices, sayings, and approvals of the Prophet Muhammad (PBUH). While the Farḍ (obligatory) aspects of Salah are essential for the validity of the prayer, the Sunnahs enhance the prayer experience, ensuring that it aligns with the model established by the Prophet. These practices are not mandatory but are highly encouraged, and performing them brings great reward.
The Sunnahs of prayer are classified into two categories: confirmed Sunnahs (Sunnah Mu’akkadah) and non-confirmed Sunnahs (Sunnah Ghair Mu’akkadah). The confirmed Sunnahs are those that the Prophet (PBUH) consistently performed and emphasized, making them essential for an ideal Salah.
The Confirmed Sunnahs of Prayer
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Raising the Hands (Takbir al-Ihram)
One of the most recognized actions of Salah is the Takbir (saying “Allahu Akbar”). While the Takbir is an essential component of the prayer, raising the hands before saying it is a confirmed Sunnah. The Prophet Muhammad (PBUH) would raise his hands before initiating the prayer, a practice that highlights the submission of the individual to Allah. This action is performed both at the beginning of the prayer and when transitioning between different positions. It is important to note that the hands should be raised in a manner that aligns with the shoulders or earlobes, depending on the tradition followed. -
Reciting Du’a al-Istiftah
Upon entering the prayer, after the Takbir, it is a confirmed Sunnah to recite an opening supplication known as Du’a al-Istiftah. The Prophet Muhammad (PBUH) would frequently recite different versions of this Du’a, asking for Allah’s blessings and mercy before starting the prayer. The most commonly recited version is: “Subḥānaka Allāhumma wa biḥamdi-ka, wa tabārak-asmu-ka, wa ta’ālā jaddu-ka, wa lā ilāha ghayruka.” This prayer signifies the worshiper’s acknowledgment of Allah’s majesty and invokes His mercy. -
Placing the Right Hand on the Left
Another confirmed Sunnah is to place the right hand over the left hand on the chest or just below the chest when standing during the prayer. The Prophet Muhammad (PBUH) consistently followed this practice, and it is recommended to do so in the Qiyam (standing position) after the opening Takbir. This position symbolizes humility and submission before Allah and is a part of the meticulous etiquette of Salah. -
Reciting Surah Al-Fatiha and Another Surah in the First Two Rak’ahs
In the standing position of the first two Rak’ahs, it is a confirmed Sunnah to recite Surah Al-Fatiha followed by another Surah from the Qur’an. The Prophet Muhammad (PBUH) emphasized the importance of reciting these Surahs in the prayer, with many Hadiths highlighting the significance of Al-Fatiha as the “essence” of the Qur’an. It is obligatory for the individual to recite the Fatiha, while reciting an additional Surah after it is a confirmed Sunnah that brings further reward. -
Saying “Ameen” After Al-Fatiha
After reciting Surah Al-Fatiha, it is a confirmed Sunnah to say “Ameen” (meaning “O Allah, accept it”). This supplication signifies the worshiper’s request for Allah’s acceptance and blessing of the recitation. The Prophet Muhammad (PBUH) would say “Ameen” aloud during the prayer, especially in the congregational prayer, and it is recommended to do so in both individual and collective prayers. -
Prostration (Sujood)
The act of Sujood (prostration) is a critical element of the prayer, symbolizing total submission to Allah. It is a confirmed Sunnah to ensure the correct position during Sujood: the forehead, nose, both palms, both knees, and the toes should all touch the ground. The Prophet Muhammad (PBUH) would make the Sujood with extreme humility, ensuring that the body was in full submission to Allah. The duration of the Sujood is also significant, as it is a moment when a Muslim is closest to Allah. -
Sitting Between the Two Sujoods
After performing the first Sujood, it is a confirmed Sunnah to sit briefly on the ground before performing the second Sujood. This brief sitting is a time of rest and reflection, and the Prophet Muhammad (PBUH) would often lengthen this sitting. The position during this sitting involves resting the thighs and keeping the hands on the knees, with the feet placed flat on the ground. -
The Tashahhud (Testification) in the Sitting Position
In the sitting position after the second prostration of the final Rak’ah, it is a confirmed Sunnah to recite the Tashahhud. The Tashahhud is a declaration of faith that affirms the oneness of Allah and the prophethood of Muhammad (PBUH). The full recitation includes: “At-tahiyyātu lil-lāhi wa as-ṣalawātu wa at-tayyibāt, as-salāmu ʿalayka ayyuhā an-nabiyyū, wa rahmatullāhi wa barakātuhu, as-salāmu ʿalaynā wa ʿalā ʿibādillāhi aṣ-ṣāliḥīn.” This phrase serves as a reminder of the worshiper’s acknowledgment of the centrality of faith. -
Making the Final Salām
The prayer concludes with the act of Salām (saying “Assalamu Alaikum Wa Rahmatullah”) while turning the head to the right and then to the left. The Prophet Muhammad (PBUH) would offer the Salām on both sides, a Sunnah that marks the end of the prayer. The Salām serves not only to end the prayer but also to signify peace and blessings to fellow Muslims and to the angels in attendance. -
Lengthening the Prayer
While not a strict requirement, it is a confirmed Sunnah to lengthen the prayer, especially during voluntary prayers, in a way that reflects one’s sincerity and devotion. The Prophet Muhammad (PBUH) would often lengthen his prayers, reciting longer passages of the Qur’an and making longer prostrations. This practice encourages believers to take their time in worship and to engage with the prayer more deeply.
Conclusion
The Sunnahs of prayer, particularly the confirmed ones, enhance the quality of Salah and bring the worshiper closer to Allah. By following these practices, Muslims align their prayers more closely with the example set by the Prophet Muhammad (PBUH), fulfilling their religious duties in a way that reflects both submission and spiritual devotion. The consistency with which these Sunnahs were practiced by the Prophet underlines their significance, urging Muslims to adopt them in their own prayers for greater spiritual benefit.
Incorporating these confirmed Sunnahs into daily prayer serves not only to fulfill religious obligations but also to build a deeper connection with Allah. By observing these practices, Muslims can ensure that their Salah is performed in the most complete and meaningful manner, bringing them the peace and tranquility that comes with sincere devotion.