4.1.2.6 Sunnahs of Salah

Introduction

Sunnahs of salah are the recommended words and actions of the prayer that the Prophet Muhammad ﷺ regularly practiced, in addition to the pillars and obligations. They are not conditions for the validity of the prayer, yet they complete and beautify it and bring extra reward. What follows focuses on what is unique to the sunnah aspects, assuming the pillars, obligations, and invalidators are explained elsewhere.

The Prophet ﷺ said about prayer in general:

“Pray as you have seen me praying.”
(Ṣaḥīḥ al‑Bukhārī)

This statement is the foundation for learning the sunnahs of salah.

The Role and Reward of Sunnahs in Salah

Sunnahs protect and fill the gaps in our obligatory prayers. Sometimes a person’s attention or performance in prayer is imperfect, and voluntary aspects help compensate.

The Prophet ﷺ said:

“The first deed for which a person will be brought to account on the Day of Resurrection will be his prayer. If it is complete, then it will be recorded as complete. If something is lacking in his obligatory prayers, the Lord will say, ‘Look and see whether My slave has any voluntary prayers,’ and the shortfall in his obligatory prayers will be made up from them…”
(Sunan Abī Dāwūd, at‑Tirmidhī)

Although this ḥadīth speaks about voluntary prayers in general, its wisdom applies to all non‑obligatory aspects connected to salah. Performing the sunnahs shows love for the way of the Prophet ﷺ and eagerness to come closer to Allah.

“Say, [O Muḥammad], ‘If you love Allah, then follow me, Allah will love you and forgive you your sins.’”
(Qur’an 3:31)

Sunnahs Before Entering the Prayer

Walking Calmly to the Prayer

Going to the prayer with calmness and dignity is from the guidance of the Prophet ﷺ. He said:

“When the iqāmah is called for the prayer, do not come to it running. Come to it walking, with tranquility. Pray what you catch, and complete what you miss.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)

Arriving in a calm state of heart and body prepares a person to perform the sunnahs inside the prayer with presence of mind.

Facing the Qiblah and Straightening the Body

Facing the qiblah is an obligation, but standing straight, with the feet settled and the body calm before saying the opening takbīr, is from the noble manners of the Prophet ﷺ in prayer. Allah described the believers in their prayer:

“Certainly will the believers have succeeded, those who are humble in their prayer.”
(Qur’an 23:1‑2)

Calmness at the very start is a sign of humility and readiness.

Sunnahs in the Opening of Salah

Raising the Hands with the Opening Takbīr

Along with saying “Allāhu akbar,” it is sunnah to raise the hands at the beginning of the prayer. Ibn ʿUmar رضي الله عنهما said:

“When the Messenger of Allah ﷺ used to stand for the prayer, he would raise his hands until they were in line with his shoulders, then he would say ‘Allāhu akbar’...”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)

This raising of the hands is a recommended act that marks entry into the standing before Allah.

The Opening Supplication (Duʿāʾ al‑Istiftāḥ)

After the first takbīr and before reciting al‑Fātiḥah, it is sunnah to say an opening supplication. There are several authentic forms. One well known form is:

“Subḥānaka Allāhumma wa bi ḥamdik, wa tabārakasmuk, wa taʿālā jadduk, wa lā ilāha ghayruk.”
(Abū Dāwūd, at‑Tirmidhī)

Another is:

“Allāhumma bāʿid baynī wa bayna khaṭāyāya kamā bāʿadta bayna al‑mashriq wa al‑maghrib. Allāhumma naqqinī min khaṭāyāya kamā yunaqqā ath‑thawb al‑abyaḍ min ad‑danas. Allāhumma ighsilnī min khaṭāyāya bi-th-thalj wa al‑māʾ wa al‑barad.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)

These supplications are not pillars, but they open the prayer with praise, humility, and a request for purification from sins.

Seeking Refuge and Saying “Bismillāh”

It is sunnah before reciting al‑Fātiḥah to seek refuge from Shayṭān and say “Bismillāh ir‑Raḥmān ir‑Raḥīm.” Allah commands:

“So when you recite the Qur’an, seek refuge in Allah from the accursed Shayṭān.”
(Qur’an 16:98)

The Prophet ﷺ would begin his recitation with the basmalah. These words prepare the heart for recitation and remember Allah’s mercy.

Sunnahs in the Standing (Qiyām) and Recitation

Proper Position of the Hands

It is sunnah in qiyām to place the right hand over the left on the chest. Sahl ibn Saʿd رضي الله عنه said:

“The people were ordered that a man should place his right hand on his left forearm in the prayer.”
(Ṣaḥīḥ al‑Bukhārī)

Placing the hands in this way reflects humility and obedience in front of Allah.

Recitation of Al‑Fātiḥah and an Additional Sūrah

Al‑Fātiḥah is a pillar, learned elsewhere, but it is sunnah after it to recite another sūrah or some verses, especially in the first two rakʿahs of the obligatory prayer. Jābir ibn Samurah رضي الله عنه said:

“I used to pray with the Prophet ﷺ and his prayer was of moderate length and his sermon was of moderate length.”
(Ṣaḥīḥ Muslim)

He ﷺ would recite different sūrahs in different prayers, showing variety as a sunnah. For example regarding Fajr:

“He used to recite in the Fajr prayer about sixty to one hundred verses.”
(Ṣaḥīḥ Muslim)

The additional recitation is not required for validity, but it is from the beauty and completion of the prayer.

Reciting Aloud and Quietly in Their Places

The pattern of reciting aloud in certain prayers and quietly in others is an established sunnah. The Prophet ﷺ recited aloud in Fajr, Maghrib, and ʿIshāʾ, and quietly in Ẓuhr and ʿAṣr. This is taken from the continuous practice of the Prophet ﷺ and the Companions, and scholars report it by consensus.

Allah says:

“And do not recite your prayer too loudly, nor silently, but seek a way between that.”
(Qur’an 17:110)

This verse lays a principle of moderation. The specific distribution of loud and quiet recitation is explained by the Prophet’s practice.

Sunnahs in Bowing (Rukūʿ)

Raising the Hands Before Bowing and When Rising

It is sunnah to raise the hands, as at the opening, when going into rukūʿ and when rising from it. Ibn ʿUmar رضي الله عنهما reported:

“When the Prophet ﷺ started the prayer, he would raise his hands... and when he wanted to bow, he would raise his hands, and when he rose from bowing he would raise his hands...”
(Ṣaḥīḥ al‑Bukhārī)

This repetition of the raising of the hands is a sunnah and reflects following the detailed manner of the Prophet’s prayer.

Description of the Bowing Position

In rukūʿ, it is sunnah to straighten the back and head in one line, place the hands firmly on the knees, spread the fingers slightly, and keep calm. The Companion al‑Barāʾ ibn ʿĀzib رضي الله عنه described:

“When the Messenger of Allah ﷺ bowed, he would not raise his head nor lower it, but it would be between that.”
(Ṣaḥīḥ al‑Bukhārī)

This balanced posture shows dignity and composure.

Words of Praise in Rukūʿ

The minimum remembrance in rukūʿ is an obligation discussed elsewhere, but the Prophet ﷺ taught several additional sunnah words. Among them:

“Subḥāna Rabbī al‑ʿAẓīm.”
(Sunan Abī Dāwūd)

And sometimes he added:

“Subbūḥ, Quddūs, Rabb al‑malāʾikati wa r‑rūḥ.”
(Ṣaḥīḥ Muslim)

Using different authentic expressions at different times is a sunnah of variety that keeps the heart attentive.

Sunnahs in Standing After Rukūʿ

When rising from rukūʿ, it is sunnah to stand fully straight, letting each bone return to its place, before going into sujūd. The Prophet ﷺ said about the man who prayed too fast:

“Then bow until you feel at rest in bowing, then rise until you stand up straight...”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)

The required calmness is treated elsewhere. Here we focus on the sunnah invocations in this standing, such as:

“Rabbana wa laka al‑ḥamd, ḥamdan kathīran ṭayyiban mubārakan fīh.”
(Ṣaḥīḥ al‑Bukhārī)

And sometimes:

“Milʾ as‑samāwāti wa milʾ al‑arḍi wa milʾa mā shiʾta min shayʾin baʿd.”
(Ṣaḥīḥ Muslim)

These expanded praises are recommended and show gratitude and recognition of Allah’s greatness.

Sunnahs in Prostration (Sujūd)

Going Down with Calmness

The way of moving into sujūd with calmness, neither throwing oneself down nor moving harshly, is part of the Prophet’s gentle manner. Allah says:

“And those who, when they spend, are neither wasteful nor stingy, but hold a medium way between them.”
(Qur’an 25:67)

Moderation and calmness in all actions, including in moving within salah, follows this spirit.

Prostrating on Seven Bones

The Prophet ﷺ said:

“I have been commanded to prostrate on seven bones: on the forehead, pointing to his nose, the two hands, the two knees, and the ends of the two feet.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)

Ensuring that all these points touch the ground with calmness is a guided way. The contact of these seven bones is a necessary manner of sujūd, while many associated details are sunnah refinements such as spacing the arms away from the sides.

Keeping the Arms Away from the Sides

In sujūd it is sunnah for a man not to rest his forearms on the ground as a dog does, but to keep them lifted and away from his sides. The Prophet ﷺ said:

“When you prostrate, then be balanced in your prostration, and none of you should spread his arms like the spreading of a dog.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)

This posture expresses respect and formality in front of Allah.

Words of Sujūd and Lengthening It

The basic tasbīḥ is “Subḥāna Rabbī al‑Aʿlā.” Additional sunnah sayings include:

“Subbūḥ, Quddūs, Rabb al‑malāʾikati wa r‑rūḥ.”
(Ṣaḥīḥ Muslim)

And the Prophet ﷺ said:

“The nearest that a servant is to his Lord is when he is in prostration, so increase in supplication (therein).”
(Ṣaḥīḥ Muslim)

It is sunnah to lengthen the sujūd slightly more than other positions, especially in voluntary prayers, and to make personal dua in it, asking Allah for both worldly and next‑life good.

Sunnahs in the Sitting Between the Two Prostrations

After the first sujūd, sitting briefly before the second is an essential part of the cycle. Among its sunnahs is to sit with calmness and recite:

“Rabbi ighfir lī, Rabbi ighfir lī.”
(Sunan Abī Dāwūd, at‑Tirmidhī)

Sometimes the Prophet ﷺ added:

“Allāhumma ighfir lī, warḥamnī, wahdinī, wajburnī, wa ʿāfinī, warzuqnī.”
(Sunan at‑Tirmidhī)

This makes the sitting a moment for seeking forgiveness and mercy, not just a quick movement between two sujūds.

Sunnahs in the Tashahhud and Final Sitting

The Manner of Sitting

In the first tashahhud, it is sunnah to sit in a simple manner with the left foot under the body and the right foot upright. In the final tashahhud of a two or three or four rakʿah prayer, the Prophet ﷺ would sit in a slightly different, more settled way. The Companions described these positions in detail, and scholars recorded them as recommended forms.

This extra care in sitting turns the final part of salah into a calm and dignified conclusion.

The Words of Tashahhud

The tashahhud itself is obligatory, but there are sunnah versions and additions that the Prophet ﷺ taught. Among them:

“At‑taḥiyyātu lillāhi waṣ‑ṣalawātu waṭ‑ṭayyibāt. As‑salāmu ʿalayka ayyuhā an‑nabīyu wa raḥmatullāhi wa barakātuh. As‑salāmu ʿalaynā wa ʿalā ʿibādi Allāhi ṣ‑ṣāliḥīn. Ashhadu an lā ilāha illā Allāh, wa ashhadu anna Muḥammadan ʿabduhu wa rasūluh.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)

After this, it is sunnah to send blessings upon the Prophet ﷺ with what is known as aṣ‑Ṣalāt al‑Ibrāhīmiyyah:

“Allāhumma ṣalli ʿalā Muḥammad wa ʿalā āli Muḥammad, kamā ṣallayta ʿalā Ibrāhīm wa ʿalā āli Ibrāhīm, innaka Ḥamīdun Majīd. Allāhumma bārik ʿalā Muḥammad wa ʿalā āli Muḥammad, kamā bārakta ʿalā Ibrāhīm wa ʿalā āli Ibrāhīm, innaka Ḥamīdun Majīd.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)

Sending abundant prayers upon the Prophet ﷺ is a distinct sunnah that fills the end of salah with remembrance of him and gratitude for his mission.

Supplications Before the Salām

Before concluding with salām, it is sunnah to make dua. The Prophet ﷺ said:

“Then let him choose whatever supplication he wishes.”
(Ṣaḥīḥ al‑Bukhārī)

He also taught specific duas seeking refuge from four matters:

“Allāhumma innī aʿūdhu bika min ʿadhābi jahannam, wa min ʿadhāb al‑qabr, wa min fitnat al‑maḥyā wa al‑mamāt, wa min sharri fitnat al‑Masīḥ ad‑Dajjāl.”
(Ṣaḥīḥ Muslim)

These supplications at the end of salah are not obligatory, but they are highly emphasized sunnahs that protect the believer.

Sunnahs in Concluding the Prayer

The Manner of Saying Salām

The basic salām is required, but it is sunnah to say it to the right and to the left, giving salām to both the angels and those present. ʿAbdullāh ibn Masʿūd رضي الله عنه said:

“The Prophet ﷺ would say: ‘As‑salāmu ʿalaykum wa raḥmatullāh’ to his right, and ‘As‑salāmu ʿalaykum wa raḥmatullāh’ to his left.”
(Sunan Abī Dāwūd, at‑Tirmidhī)

Turning the head enough that the person next to you can see your cheek is part of the sunnah manner of exiting the prayer.

Remaining Seated Briefly After the Prayer

After the salām, it is sunnah to remain in place briefly, not rushing away. This allows a person to perform the recommended remembrances that come after salah, which are discussed under dhikr. The Prophet ﷺ said:

“The angels continue to pray for one of you as long as he remains in the place where he prayed and has not invalidated his state. They say: ‘O Allah, forgive him. O Allah, have mercy on him.’”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)

Staying seated to remember Allah extends the blessing of the prayer.

Sunnahs of Variety in Salah

A special category of sunnahs in salah are those that involve doing acts in more than one correct way at different times. The Prophet ﷺ taught his companions through variety so that the religion would be broader and easier.

Among examples are the different accepted wordings of the opening supplication, the various forms of tasbīḥ in rukūʿ and sujūd, and small differences in how he sat during the tashahhud. Following this variety is itself a sunnah.

The Companions would learn and transmit these variations carefully, and scholars preserved them to show that the Prophet’s prayer was rich and balanced rather than narrow and rigid.

Sunnahs Connected to Inner State and Presence

Besides outward actions and words, there are sunnahs of the heart that complete salah. These do not affect validity directly, but they are essential for the true fruit of the prayer.

Among them is focusing on Allah, avoiding unnecessary movement, and feeling humility. Allah describes the people of true salah:

“And establish prayer for My remembrance.”
(Qur’an 20:14)

And He says:

“Indeed, the prayer restrains from shameful and unjust deeds.”
(Qur’an 29:45)

For the prayer to have this effect, a person needs to observe the sunnahs that help the heart be present, such as calm movements, meaningful recitation, and reflective supplications.

The Wisdom of Observing the Sunnahs of Salah

The sunnahs of salah are not extra decorations without purpose. They form a comprehensive method of standing before Allah with body, tongue, and heart. The Prophet ﷺ drew near to Allah through obligatory and extra acts. In a famous ḥadīth qudsī, Allah says:

“My servant does not draw near to Me with anything more beloved to Me than what I have made obligatory upon him. And My servant continues to draw near to Me through the voluntary deeds until I love him...”
(Ṣaḥīḥ al‑Bukhārī)

Sunnahs of salah are among these voluntary deeds. They protect the obligatory part, increase reward, train the heart for humility, and express love for the Prophet ﷺ by imitating his detailed way of praying.

For the beginner, learning and practicing the main sunnahs one by one is a practical path to improving salah gradually. As knowledge and practice increase, the prayer becomes not just a duty but a deep, living connection with Allah.