Jalsah al-Istirahah

Sitting or pause briefly after Second Sujud in the Solat.

What is the ruling on Jalsah al-Istirahah?

In the Name of Allah, the Most Gracious, the Most Merciful,

All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon His Messenger Prophet Muhammad.

It is mustahab to observe Jalsah al-Istirahah in the solat; it is the brief sitting or pause after the secondo prostrations of each rak’ah in which one does not recite the Tashahhud immediately or stands up for the next rak’ah after the prostration.

A hadith to this effect was reported in Sahih al-Bukhari, Muslim, Sunan Abi Dawud and Sunan al-Tirmidzi via different isnads that are also sahih.

Al-Shafi’e, Ishaq and Ahmad view it as a sunnah and mustahab to observe it. Imam al-Nawawi said: Jalsah al-Istirahah is not mustahab after sajdah al-Tilawah (prostration during recitation of Qur’an) during prayer. And this is the consensus in the mazhab of al-Shafi’e.

It was reported that Abu Qulabah (radiallahu`anhu) said:

“Malik ibn al-Huwayrith showed us how the Messenger of Allah (sallallaahu 'alaihi wa sallam) prayed, and when he raised his head from the second prostration in the first rak’ah, he sat and then stood up.”

[Al-Bukhari, Muslim, Abu Dawud, Al-Tirmidzi]

The wording according to sahih al-Bukhari is: “When he (s.a.w) raised his head from the second prostration, he sat and settled on the ground, and then he stood up.”

I say [An-Nawawi]: one of the features of the prayer is Jalsah al-Istirahah which should be done after every prostration from which one stands up.

It is not Sunnah to do Jalsah al-Istirahah after Sajdah al-Tilawah, or when one is praying sitting down, or in the fourth or second rak’ah of Zuhur, for example, if a person wants to recite Tashahhud. If he does not want to recite it, then it is Sunnah to do Jalsah al-Istirahah.

According to the soundest opinion Jalsah al-Istirahah is a separation between the two rak’ahs,; it is not a part of either the first rak’ah or the second.

The best is not to make it last longer than a few seconds, because according to the Sunnah, the shorter it is the better, like when one keeps quiet in prayer.

[Footnote to Fatawa al-Imam al-Nawawi, p. 47.]

[Excerpted with modification from the Fatwa No: 3491 of Islam Q&A]

The adhkar in ruku’ and sujud

Changing and combining the adhkār to be recited during ruku’

A number of adhkār have been narrated to be recited when bowing, such as “Subhān Allāh al-‘Azīm wa bi hamdih (Glory and praise be to Allāh the most Great)” and “Subbūhun Quddūs Rabb al-Mala’ikatu wal-Rūh (Glorified, Holy, Lord of the Angels and of the Ruh)” and “Allāhumma laka raka’tu … (O Allāh, to You have I bowed…)”. Is it permissible to combine two of these kinds of adhkar when ruku', such as saying, “Subhān Rabbiy al-‘Azīm (Glory be to my Lord Most Great” three times then saying, “Subbūhun Quddūs Rabb al-Mala’ikatu wal-Rūh (Glorified, Holy, Lord of the Angels and of the Ruh)” three times? 

In the Name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Firstly: the adhkār to be recited during ruku’.

The following reports have been narrated concerning the adhkar to be recited when bowing:

1. Saying “Subhāna Rabbiy al-‘Azīm (Glory be to my Lord Most Great)”.

Hudzaifah (radiallāhu`anhu) reported, who said: I prayed with the Prophet (sallallāhu 'alaihi wa sallam) one night… then he bowed and he started saying: “Subhāna Rabbiy al-‘Azīm (Glory be to my Lord Most Great).”

[Muslim (772)]

2. Saying “Subhāna Rabbiy al-‘Azīm wa bi hamdih (Glory and praise be to my Lord Most Great)”.

A hadith from ‘Uqbah ibn ‘Amir (radiallāhu`anhu) who said: When the Messenger of Allāh (sallallāhu 'alaihi wa sallam) ruku’, he would say: “Subhāna Rabbiy al-‘Azīm wa bi hamdih” (Glory and praise be to my Lord Most Great)” three times, and when he sujud he would say: “Subhāna Rabbiy al-A’la wa bi hamdih (Glory and praise be to my Lord Most High)” three times.

[Narrated by Abu Dawud, classified as sahih by al-Albāni in Sifat al-Salāh, p. 133]

3. Saying “Subbuhun Quddus Rabb ul-Mala’ikatu wal-Ruh (Glorified, Holy, Lord of the Angels and of the Ruh)”.

The report from ‘Aa’ishah (radiallāhu`anha), according to which the Messenger of Allāh (sallallāhu 'alaihi wa sallam) used to say when ruku’ and sujud: “Subbūhun Quddus Rabb ul-Mala’ikatu wal-Rūh (Glorified, Holy, Lord of the Angels and of the Ruh)”.

[Narrated by Muslim (487)]

4. Saying: “Subhānaka Allāhumma Rabbana wa bihamdika, Allāhumma ighfir li” (Glory and praise be to You, O Allāh our Lord; O Allāh, forgive me)”

The hadith from ‘Aa’ishah (radiallāhu`anha) who said: The Prophet (sallallāhu 'alaihi wa sallam) used to say when ruku’ and sujud: “Subhaanaka Allaahumma Rabbana wa bihamdika, Allaahumma ighfir li” (Glory and Praise be to You, O Allāh our Lord; O Allāh, Forgive me).

[Narrated by al-Bukhari (794) and Muslim (484)]

5. Saying, “Allāhumma laka raka’tu wa bika āmantu …” (O Allāh, to You have I bowed and in You have I believed…).

The report from ‘Ali ibn Abi Talib (radiallāhu`anhu), according to which when the Messenger of Allāh (sallallaahu 'alaihi wa sallam) ruku’, he would say:

“Allāhumma laka raka’tu wa bika amantu wa laka aslamtu, khasha’a laka sam’i wa basari wa mukhkhi wa ‘azmi wa ‘asabi “

(O Allāh, to You have I bowed and in You have I believed and to You have I submitted; my hearing, my sight, my brain, my bones and my sinews submit to You).

[Narrated by Muslim (771]

Secondly: the Muslim should preserve these Sunnahs

The Muslim should preserve these Sunnahs that have been narrated from the Messenger (sallallāhu 'alaihi wa sallam), so he should say one of them sometimes and another of them sometimes. And he may combine all these adhkar in one bowing.

Al-Nawawi (rahimallāh) said:

But it is better to combine all of these adhkār if that is possible without causing hardship to anyone else, and he should recite the tasbih first (those that start with the words Subhān Allāh). If he wants to keep it short then it is mustahab to say tasbih, and the minimum required is to say tasbih three times, but if he says it only once he will have done what is basically required for tasbih. If he wants to limit it to only some of the adhkar, it is mustahab to say some of them sometimes and others at other times and so on, so that he will have done all of them.

[Al-Adhkar (p. 86)]

It is not makruh to add something to the phrases “Rabb ighfir li (Lord, Forgive me) or to say more than “Subhāna Rabbiy al-‘Azīm” (Glory be to my Lord Most Great) and “Subhāna Rabbiy al-‘Ala (Glory be to my Lord Most High)” when bowing and prostrating.

[Al-Iqna’: Hanbali book (1/119)]

After mentioning a number of adhkar to be said when bowing and raising the question as to whether these adhkar may be combined or one should recite only one of them:

This is possible. We have stated above that not all of the opening dua’s that have been narrated should be said at once, rather we should say one of them sometimes and another at other times, and we have quoted the evidence for that.

But with regard to the adhkār for ruku’ and sujūd which are known to most of the scholars, they may all be recited together.

[Al-Sharh al-Mumti’ (3/77]

[Excerpted from Fatwa No: 39172 published in Islam QA]

Forgotten the First Tashahhud in the Solat

A person joined the solat late and forgot the first tashahhud

I caught up with the last rak'ah of ‘Asar prayer, and I stood up to offer the second rak’ah, and I did not sit for the tashahhud. I thought that I had caught up with the third rak’ah in congregation, then when I sat for the second tashahhud I realized, and I did the prostration of forgetfulness, then I said the Salam. Is my prayer valid?

In the name of Allah, Most Gracious, Most Merciful,
All the praise and thanks is due to Allah, Subhanahu wata`ala. Peace and blessings be upon His Messenger.

There are two issues related to this inquiry.

1. Should the one who joined the solah late and do sujud al-sahwi if he forgets something in his prayer?

Al-Bahuti (rahimahullah) said:

“He (i.e., the one who joined the prayer late) should also do the sujud al-sahwi in the following situations:

• He should sujud al-sahwi with regard to the mistaken part of the solah that he did with his imam, even if he left the imam after that or a reason.

• The one who joined the prayer late should also do the sujud al-sahwi if he forgets to do any the part of the solah that he offers alone, which is what he makes up after the imam has said the salam, even if he prostrated with him because of his (the imam’s) mistake, because now he is praying alone.”

[Sharh Muntaha al-Iradat (1/232)]

Shaykh Ibn Baaz (rahimahullah) said:

“As for the one, who joined the solah late, he should do the sujud al-sahwi and either he did a mistake with his imam, or if he made a mistake in the part of the solah that he offers alone after the imam has completed it”

[Fatawa Ibn Baaz, 11/268]

“If a person forgets the obligatory part of solah whilst making up the part of the solah that he missed, or he is not sure about his solah, then he should act on the basis of what is certain – which is the lower number – and complete his prayer, then do the sujud al-sahwi”

[Fatawa al-Lajnah al-Da’imah (7/151)]

2. When should the sujud al-sahwi be done, before the Salam or after it?

The Sunnah is that if a person forgets the first tashahhud, he should do the prostration of forgetfulness before the taslim.

It was narrated that ‘Abdallah Ibn Buhaynah (radiallahu `anhu) said:

“The Messenger of Allah (s.a.w) led us in praying two rak'ahs of prayer, then he stood up and did not sit, and the people stood up with him. When he had finished praying and we were waiting for his taslim, he said takbir and prostrated twice whilst he was sitting, before the taslim, then he said the taslim”

[Al-Bukhari (1224) and Muslim (570)]

This hadith indicates that the prayer of one who forgets the first tashahhud is valid, and that he should do the prostration of forgetfulness before saying the taslim at the end of the prayer.

It should be noted that the Hanbalis and Hanafis views the First Tashahhud is an obligatory (Wajib) part of the Solat. Whilst the Shafi’ies it is a Sunnah Ab'adh (almost equivalent to wajib. If one missed the wajib (or Sunnah Ab’adh part of solah he is has to make the prostrations of forgetfulness (sujud al-sahwi). But they considered The Final Tashahhud is a Pillar of the Solat.

Shaikh ibn ‘Uthaymeen (rahimahullah) who said:

“Thus, it becomes clear that this should be done before the Salam if you have omitted one of the obligatory parts of the prayer or if you are not sure how many rak’ahs you have done, and neither of the two choices seems more likely to be the case. And it should be done after the Salam if you have added something extra to the solah or you are not certain but one of the two choices seems more likely to be the case”

[See Majmu’ Fatawa al-Shaykh, 14/14-16]

Based on this, you did well when you did the prostration of forgetfulness before the Salam, and your prayer is valid, insya Allah.

And Allah Almighty knows best.

[Excerpted with minor modification from Fatwa No: 35909, Islam QA]

Forgotten to sit for Tashahhud

If one forgets the first tashahhud

What should one do if one forgets the first tashahhud (sitting after the second rak’ah?

If one forgets the first tashahhud, stands up for the third rak‘at and recites Al-Fatihah, then according to the majority of scholars, he should not return back to the sitting position. If he does return knowing that his return is not permissible, his prayer will be nullified because he has already started another obligatory act.

The first tashahhud is obligatory part of Solāt [Hanbalis and Hanafis: Obligatory (Wajib); whilst Shafi'es : Sunnah Ab'adh (almost equivalent to wajib). Due to his missing (forgotten) the wajib (or sunnah ab'adh) part of solāt he is has to make the prostrations of forgetfulness (Sujud al-Sahwi).

The evidence is the hadith narrated by Al-Mughirah bin Shu‘bah that the Prophet (sallallāhu 'alayhi wa sallam) said:

If the Imām [mistakenly] stands up after the second rak‘ah, and realized that he has to sit, [just] before he straightens himself (upright), then he should sit down; and if he straightened upright, he should not sit and [to] make two prostrations of forgetfulness.

[Abu Dawud, No. 1036; Silsilah Al-Sahihah, 321]

In short, if someone stands up for the third rak‘at, forgetting the tashahhud, he is in one of the three situations:

• He remembers it before standing up straight: then he should return to tashahhud.
• He remembers after standing up straight, and before starting the recitation of Al-Fātihah: then it is better for him not to sit, but if he sits his prayer will be correct.
• He remembers it after starting the recitation of Al-Fātihah: then he is not allowed to return to tashahhud. [He is has to make the prostrations of forgetfulness at the end of the Solāt].

These three cases have been deduced from the above Hadith.

[Al-Mughni 1/677; ‘What Should You Do in the Following Situations?’]

[Excerpted with minor modification from Fatwa No: 50 Islam QA]