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﴿ قَالُواْ تَٱللَّهِ إِنَّكَ لَفِي ضَلَٰلِكَ ٱلۡقَدِيمِ ﴾

سورة يوسف

95. They said: "By Allâh! Certainly, you are in your old error."

﴿ قَالُواْ نُرِيدُ أَن نَّأۡكُلَ مِنۡهَا وَتَطۡمَئِنَّ قُلُوبُنَا وَنَعۡلَمَ أَن قَدۡ صَدَقۡتَنَا وَنَكُونَ عَلَيۡهَا مِنَ ٱلشَّٰهِدِينَ ﴾

سورة المائدة

They said, "We wish to eat from it and let our hearts be reassured and know that you have been truthful to us and be among its witnesses."

﴿ وَمَا عَلَيۡنَآ إِلَّا ٱلۡبَلَٰغُ ٱلۡمُبِينُ ﴾

سورة يس

17. "And our duty is only to convey plainly (the Message)."

﴿ إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِينَةٗ لَّهَا لِنَبۡلُوَهُمۡ أَيُّهُمۡ أَحۡسَنُ عَمَلٗا ﴾

سورة الكهف

7. Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e. those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allâh’s sake and in accordance to the legal ways of the Prophet صلى الله عليه وسلم].

﴿ وَلَقَدۡ أُوحِيَ إِلَيۡكَ وَإِلَى ٱلَّذِينَ مِن قَبۡلِكَ لَئِنۡ أَشۡرَكۡتَ لَيَحۡبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ ٱلۡخَٰسِرِينَ ﴾

سورة الزمر

65. And indeed it has been revealed to you (O Muhammad صلى الله عليه وسلم), as it was to those (Allâh’s Messengers) before you: "If you join others in worship with Allâh, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers."[14]

﴿ وَتَرَىٰ كَثِيرٗا مِّنۡهُمۡ يُسَٰرِعُونَ فِي ٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَأَكۡلِهِمُ ٱلسُّحۡتَۚ لَبِئۡسَ مَا كَانُواْ يَعۡمَلُونَ ﴾

سورة المائدة

62. And you see many of them (Jews) hurrying towards sin and transgression, and eating illegal things [as bribes and Ribâ (usury)]. Evil indeed is that which they have been doing.

﴿ إِنَّ لِلۡمُتَّقِينَ مَفَازًا ﴾

سورة النبأ

Indeed, for the righteous is attainment[1826] -

﴿ سَبَّحَ لِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۖ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ ﴾

سورة الصف

All that is in the heavens and all that is on earth glorifies Allah, for He is the All-Mighty, the All-Wise.

﴿ كُتِبَ عَلَيۡكُمۡ إِذَا حَضَرَ أَحَدَكُمُ ٱلۡمَوۡتُ إِن تَرَكَ خَيۡرًا ٱلۡوَصِيَّةُ لِلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَ بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُتَّقِينَ ﴾

سورة البقرة

It is prescribed for you that when death approaches one of you – if he leaves behind any wealth – a bequest should be made in favor of parents and immediate family members[78] with fairness, this is a duty upon the righteous.

﴿ إِنَّ هَٰذِهِۦ تَذۡكِرَةٞۖ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ سَبِيلٗا ﴾

سورة الإنسان

Indeed, this is a reminder; so let anyone who wills may take a way to his Lord.

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Mutarrif ibn ‘Abdullāh reported: I prayed with ‘Imrān ibn Husayn behind ‘Ali ibn Abi Tālib. When he prostrated, he made Takbīr, when he raised his head he made Takbīr, and when he stood up after two Rak‘ahs, he made Takbīr. After he had finished praying, ‘Imrān took my hand and said: "This reminded me of the prayer of Muhammad (may Allah's peace and blessings be upon him)." Or he said: "He led us in prayer the same way Muhammad (may Allah's peace and blessings be upon him) did."

Narrated by Bukhari & Muslim

This Hadīth clarifies the symbol of prayer, which is affirming greatness and glory for Allah, the Almighty, by making Takbīr. Here, Mutarrif narrates that he was praying with ‘Imrān ibn Husayn behind ‘Ali ibn Abi Tālib, who made Takbīr when prostrating and then again when raising his head from the prostration. When standing up after the first Tashahhud, he made Takbīr as well while standing up. Many people have abandoned saying the Takbīr aloud in these positions. After he had finished praying, ‘Imrān took Mutarrif's hand and told him that the prayer of ‘Ali (may Allah be pleased with him) reminded him of the prayer of the Prophet (may Allah's peace and blessings be upon him) who used to make Takbīr in these positions.

Jubayr ibn Mut‘im (may Allah be pleased with him) reported: I heard the Prophet (may Allah's peace and blessings be upon him) reciting Sūrat At-Tūr in the Maghrib prayer

Narrated by Bukhari & Muslim

It was the habit of the Prophet (may Allah's peace and blessings be upon him) to recite long Sūrahs in the Fajr prayer, short Sūrahs in the Maghrib prayer, and medium-length Sūrahs in the rest of the five prayers. However, he would sometimes change that habit for the sake of showing the permissibility or for other purposes. This applies to the Hadīth in hand, which mentions that the Prophet (may Allah's peace and blessings be upon him) recited Sūrat At-Tūr, which is a one of the longer Sūrahs of the "Mufassal" section of the Qur'an in the Maghrib prayer.

Abu Qilābah reported that ‘Abdullāh ibn Zayd al-Jarmi al-Basri reported: Mālik ibn Huwayrith came to this mosque of ours and said: "I will lead you in prayer; although I do not intend to pray, it is just to show you how I witnessed the Messenger of Allah (may Allah’s peace and blessings be upon him) pray." I asked Abu Qilābah: "How did he pray?" He replied: "Just as this Sheikh of ours prays", and he would sit after lifting his head from prostration and before standing up. Their Sheikh was Abu Burayd ‘Amr ibn Salāmah al-Jarmi.

Narrated by Bukhari

Abu Qilābah said that Mālik ibn al-Huwayrith, who was one of the Companions, approached them in their mosque saying that he had come to them to lead them in prayer, with the intention of teaching them practically how the Messenger (may Allah's peace and blessings be upon him) prayed. He did that because seeing a practical demonstration of something is easy to understand and lasts a long time in people’s memories. The narrator asked Abu Qilābah how Mālik ibn al-Huwayrith prayed. He replied telling him that it was the same way as their sheikh, Abu Zayd ‘Amr ibn Salāmah al-Jarmi, prayed. The sheikh would sit briefly when he raised his head from prostration and before standing up.

‘Ali ibn Abi Tālib (may Allah be pleased with him) reported that when the Messenger of Allah (may Allah’s peace and blessings be upon him) got up to pray, he would say: “I have turned my face in complete devotion to the One Who created the heavens and the earth, and I am not one of the polytheists. Verily my prayer, my sacrifice, my life and my death are for Allah, the Lord of the worlds; there is no partner with Him and this is what I have been commanded (to profess and believe) and I am of the Muslims. O Allah, You are the Sovereign, there is no god but You. You are my Lord and I am Your slave. I have wronged myself and I have admitted my sin, so forgive all my sins, for no one forgives sins but You. Guide me to the best of morals for none can guide to them but You, and deliver me from the worst of morals for none can deliver me from them but You. Here I am, in answer to Your call, happy to serve You. All good is within Your hands and evil does not stem from You. I exist by You and I turn to You. Blessed and Exalted. I seek Your forgiveness and repent to You.” When he bowed, he would say: “O Allah, it is for You that I bowed, it is in You that I believed, and it is to You that I submitted. Humbled to You are my hearing, my eyesight, my mind, my bones, and my tendons.” When he rose from bowing, he would say: “O Allah, our Lord, praise is due to You, (praise) that fills the heavens and the earth, that fills what exists between them, and that fills anything You desire afterward.” When he prostrated himself, he would say: “O Allah, it is to You that I prostrated myself, it is in You that I affirmed my faith, and it is to You that I submitted. My face has prostrated to the One who created it and shaped it and split open its faculties of hearing and seeing. Blessed is Allah, the best of Creators.” Then, one of the last things he would say between the Tashahhud and Taslīm is: “O Allah, forgive my past and future sins, my hidden and apparent sins, my transgression, and the sins that You know of more than I do. You are the One who puts forward and the One who holds back. There is no god but You.”

Narrated by Muslim

When the Prophet (may Allah's peace and blessings be upon him) got up for prayer, he would say: “I have turned my face to the One who created the heavens and the earth,” meaning that I direct my worship to Allah, I devote my worship to Allah who created the heavens and the earth without precedent, and I turn away from any other than Him. The One who originated all these creatures with such creativity and precision truly deserves that all faces turn to Him, and all hearts rely on Him in all their states; turning not to other than Him, and hoping for nothing but His perpetual contentment and grace. “…in complete devotion and I am not one of the polytheists” meaning that I am leaning away from all false religions and inclining towards the true religion; Islam, and remaining firm upon it. Among the Arabs, Islam prevailed over everyone who was following the religion of Ibrahīm (peace be upon him). Then he said: “Verily my prayer, my sacrifice, my life and my death are for Allah, the Lord of the worlds; there is no partner with Him and this is what I have been commanded (to profess and believe) and I am of the Muslims,” meaning that my prayer, my worship, and my efforts to draw closer are all devoted to Allah. I do not have partners alongside Him. Likewise is my life and my death; Allah is the One who created and decreed them, and no one but Him disposes of them. There is no partner with Him in His essence, His attributes, and His actions. My Lord commanded me to worship Him alone with such devotion, and I am of the believers who yield and submit to Him, Exalted is He. Then he said: “O Allah, You are the Sovereign; there is no god but You. You are my Lord, and I am Your slave. I have wronged myself and I have admitted my sin, so forgive all my sins, for no one forgives sins but You,” meaning, O Allah, You are the King and there is no king but You; and verily, there is no sovereignty for anyone but You. You alone possess Divinity, and there is no god but but You. You are my Lord and I am Your slave; I have wronged myself by being unmindful of You and by committing sins and acts of disobedience. I have acknowledged my sins, so forgive them for me, because no one forgives sins but You. You are the Oft-Forgiving and the Superb Forgiver. Then he said: “Guide me to the best of morals for none can guide to them but You, and deliver me from the worst of morals for none can deliver me from them but You,” meaning, show me the way, grant me steadfastness, and help me attain the best conduct in your worship and all other good conduct, what is open and what is secret in them, for You are the One who guides to them and there is no other guide than You. Keep me away and protect me from bad conduct, because no one can keep me away and protect me from it but You. Then he said: “Here I am, in answer to Your call, happy to serve You”; meaning that I am ever obedient to You, and I am always glad to hold fast to worshiping You and to answering Your call. Then he said: “All good is within Your hands,” meaning that all good is in Your disposition (of affairs). You are the Possessor of all goodness and You dispose of it the way You will. “…and evil does not stem from You,” meaning that evil does not lie in Your actions; it only lies in what You created but not in Your actions, Exalted are You. Evil is not attributed to Allah in any way, not in His essence, His attributes, His actions or His names. His essence is absolutely perfect in all aspects. His attributes are those of perfection for which He is praised and lauded. His actions are all good, merciful, just, wise, and totally devoid of evil. And His names are all beautiful; so how can evil be attributed to Him? Rather, evil is in what He created, and He is detached from it. There is a distinction between His actions and His creation; His action is all good, but the creation comprises both good and evil. If evil is a separate stand-alone creation, it is not attributed to Him. There is no supportive argument in this for the Mu‘tazilite claim that Allah did not create evil. Allah created good and evil and He created all things, Exalted may He be. “I exist by You and I turn to You,” meaning that I seek refuge in You, I rely on You, I take shelter with You, I undertake everything with Your help, and I turn to You; or, I worship You alone and my affairs lie with You alone. You are the start and You are the destination. It was also said that it means I seek Your help and I turn to You. “Blessed and exalted may You be,” meaning may You be glorified and lauded, may Your graces multiply, and may You be exalted far above what imaginations fancy and what minds conceptualize. Exalted are You above every deficiency and flaw. “I seek Your forgiveness and repent to You,” meaning that I ask forgiveness for my past sins, and I refrain from sinning in what is left of my life, turning to You to grant me success and steadfastness until the day I die. When he bowed, he would say: “O Allah, it is for You that I bowed, it is in You that I believed, and it is to You that I submitted. Humbled to You are my hearing, my eyesight, my mind, my bones, and my tendons,” meaning that my bowing is devoted to You alone. I have believed in You and submitted to You. All my body – my hearing, sight, mind, bones and tendons – humbly follow Your command. When he rose from bowing, he would say: “O Allah, our Lord, praise is due to You, (praise) that fills the heavens and the earth, that fills what exists between them, and that fills anything You desire afterward,” meaning that I praise You with an amount of praise that, if it were tangible, it would fill the heavens and the earth and whatever You wish it to fill of Your creation after filling the heavens and the earth. When he prostrated himself, he would say: “O Allah, it is to You that I prostrated myself, it is in You that I affirmed my faith, and it is to You that I submitted. My face has prostrated to the One who created it, shaped it and split open its faculties of hearing and seeing. Blessed is Allah, the best of Creators,” meaning that my prostration is to You alone, sincerely devoted to You. I have believed in You, yielded to You, and all my senses, which You created and shaped, humbly follow Your command. Blessed is Allah, the best of Creators. Then, one of the last things he would say between the Tashahhud and Taslīm is: “O Allah, forgive my past and future sins, my hidden and apparent sins, my transgression, and the sins that You know of more than I do. You are the One who puts forward and the One who holds back. There is no deity worthy of worship but You,” meaning forgive my early and my later sins; as if he is saying: forgive the old and the new sins. “…my hidden and apparent sins,” meaning forgive the sins that I kept secret and those that I made public, or the sins I thought about inside my head and those that my tongue spoke of. “…my transgression,” meaning the sins and acts of disobedience that I went too far in. “…and the sins that You know of more than I do,” meaning forgive my sins that I do not know about. “You are the One who puts forward and the One who holds back,” meaning that You advance whomever You will in worship and obedience and You hold back whomever You will from that, as Your wisdom dictates. You grant honor to whoever You will and You cause humiliation to whoever You will. “There is no god but You,” meaning that there is no god who truly deserves to be worshiped but You.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) went out to Qubā' Mosque to pray in it. He added: "Some of the Ansār came to him and greeted him while he was praying." He then added: "I asked Bilāl: "How did you see the Messenger of Allah (may Allah's peace and blessings be upon him) return their greeting when they greeted him while he was praying?" Bilāl said: "He made this gesture," and he stretched out his hand with the palm facing down and the back facing up.

Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad

This noble Hadīth clarifies the permissibility of returning the greeting with a hand gesture during prayer based on the action of the Prophet (may Allah's peace and blessings be upon him) with the Ansār; when they greeted him while he was praying in Qubā' Mosque, he simply extended his hand.

Abu Qatādah al-Ansāri (may Allah be pleased with him) reported: I saw the Prophet (may Allah's peace and blessings be upon him) leading people in prayer and carrying Umāmah bint Abu al-‘Ās, the daughter of the Prophet's daughter Zaynab, on his shoulder. He put her down when he wanted to bow, and he picked her up again when he got up after prostration.

Narrated by Bukhari & Muslim

The noble Hadīth shows that the Prophet (may Allah's peace and blessings be upon him) was leading the people in prayer while carrying Umāmah bint al-‘Ās, the daughter of his daughter Zaynab, (may Allah be pleased with her). On bowing and prostrating, he put her down, and when he stood up he carried her and so on. This indicates that there is nothing wrong with carrying children when praying.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Kill the two blacks during prayer: the snake and the scorpion."

Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi

This noble Hadīth points out that killing snakes and scorpions even during prayer is recommendable, because we have been ordered to kill them, and because their killing requires a limited movement that does not invalidate prayer.

Rifā‘ah ibn Rāfi‘ Az-Zuraqi, a Companion of the Prophet (may Allah's peace and blessings be upon him), reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) was sitting in the mosque when a man came in and prayed near him. When the man moved toward the Prophet (may Allah's peace and blessings be upon him) to greet him after the prayer, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Go back and pray again, for you have not prayed." The man went back and prayed as he had prayed before and he came to the Messenger (may Allah's peace and blessings be upon him) who said: "Go back and pray again, for you have not prayed." The man said: "O Messenger of Allah, teach me how to do it." He said: "When you stand facing the Qiblah, say the Takbīr and recite the Mother of the Qur’an (Sūrat al-Fātihah), then recite whatever you like of the Qur’an. Then bow with your palms resting on your knees and your back unbent for enough time. When you rise your head, stand up straight until the bones fit well in their joints. Then prostrate until you are at ease in prostration, and when you raise your head, sit on your left thigh. Then do that in every bowing and prostration." In another narration, the Prophet (may Allah's peace and blessings be upon him) said: “The prayer of any one of you is not complete until he performs ablution perfectly, as Allah, the Almighty, has ordered. He should wash his face and then his hands up to the elbows, wipe his head and (wash) his feet up to the ankles. Then he should say the Takbīr and praise Allah, the Almighty. He should then recite the Qur'an as much as it is convenient for him.” He said: “He then says the Takbīr and prostrates himself, so his face or forehead is at rest on the ground and his joints return to their places and are loosened. Then he should say the Takbīr and sit to the right on his hips and keep his back erect.” He described the nature of prayer in this way by offering four Rak‘ahs until he finished it. Then he said: “The prayer of any of you is not complete unless he does this.” In another version, he said: “Perform ablution as Allah, the Almighty, ordered you to, then utter the two testimonies of faith, announce the Iqāmah, and say the Takbīr. If you have memorized some parts of the Qur’an, recite them, otherwise, busy yourself praising and exalting Allah.”

Narrated by Abu Daoud

This Hadīth is known as “The Hadīth of the one harming his prayer”. Commentators quote this Hadīth when describing the obligatory acts and conditions of the prayer. In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) taught perfectly the components of the prayer that must be present. Anything that is not mentioned in this Hadīth is not considered obligatory. In general, this Hadīth relates an incident where a Companion called Khallad ibn Rāfi‘ entered the mosque after the Prophet (may Allah's peace and blessings be upon him) and performed prayer without perfecting its actions and words. When the man had finished his prayer, he came to greet the Prophet (may Allah's peace and blessings be upon him) with the greeting of peace. The Prophet (may Allah's peace and blessings be upon him) replied to him and said: “Go back and pray again, for you have not prayed.” The man returned and prayed in the same way he had done before. He then went to the Prophet (may Allah's peace and blessings be upon him) who told him to go back and pray again, for he had not prayed. On the third time, the man said: “I swear by the One who sent you with the Truth, I cannot pray better than this! Please, teach me how to do it.” As the man had a thirst for knowledge and was still prepared to gain it after going back and forth, the Prophet (may Allah's peace and blessings be upon him) said to him: “When you want to pray, say the Takbīr of Ihrām (to initiate the prayer) and recite whatever is convenient to you from the Qur’an after Sūrat al-Fātihah. Then bow until you are at ease in bowing and then rise until you are standing up straight. Then prostrate until you are at ease in prostration and then sit up until you are at ease in sitting. Then do that throughout the whole prayer, except for the Takbīr of Ihrām, which is only said in the first Rak‘ah. The other versions of the Hadīth listed a couple of other conditions for prayer, such as facing the Qibla (prayer direction) and performing ablution.

Muhammad ibn ‘Amr ibn ‘Atā reported: While Abu Humayd As-Sā‘idi was sitting among ten of the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) including Abu Qatādah, he said: "I am the most knowledgeable among you about the (manner of the) prayer of the Messenger of Allah (may Allah's peace and blessings be upon him)." They said: "Why? By Allah, you did not follow him more than we did, nor did you accompany him before us." He said: "Indeed, I am." They said: "Then show us." He said: "When the Messenger of Allah (may Allah's peace and blessings be upon him) stood up for prayer, he would raise his hands parallel to his shoulders, say Takbīr, and then wait until every bone of his body would settle properly in its place. Then he would recite (the Qur’an), then he would raise his hands parallel to his shoulders and say Takbīr, and then bow, placing his palms on his knees. Then he would stand up straight, and he would neither lower his head nor raise it much. Then he would say: ‘Allah hears those who praise Him'; and he would then raise his hands to the level of his shoulders while standing straight. Then he would say Takbīr and prostrate himself on the ground, keeping his arms away from his sides. Then he would raise his head and tuck his left foot and sit on it, and he would spread out his toes while prostrating. Then he would prostrate, then say Takbīr, raise his head, tuck his left foot, and sit on it until every bone returned to its place. Then he would stand up and do the same in the next Rak‘ah. Then, when he stood up after two Rak‘ahs, he would raise his hands up to the level of his shoulders as he did at the beginning of the prayer. Then he would offer the rest of his prayer in the same manner, and when he came to the prostration that is followed by Taslīm, he would draw his left foot backward and sit, placing his left posterior on the ground." They said: "You have spoken the truth; this is how the Messenger of Allah (may Allah's peace and blessings be upon him) used to perform the prayer."

Narrated by Abu Daoud

This noble Hadīth explains the manner in which the Prophet (may Allah's peace and blessings be upon him) used to perform the prayer, and indeed it is the most perfect manner that should be followed by whoever intends to perform it. The Hadīth mentions a set of the acts related to prayer, including the prayer's pillars and obligatory and recommended acts, starting from Takbīr and ending with Taslīm, as follows: When the Prophet (may Allah's peace and blessings be upon him) stood up for prayer, he would raise his hands up to the level of his shoulders, then say Takbīr and wait in submissive devotion until every bone returned to its normal place. Then he would recite the Qur’an, then make Takbīr, raising his hands parallel with his shoulders. Then he would bow, placing his palms on his knees. Then he would stand straight, without raising up his head nor lowering it much; rather he kept it in a mild position. Thereafter, he would raise his head and say: "Allah hears those who praise him", raising his hands up to the level of his shoulders while standing straight. He would then say "Allah is the Greatest" and fall down in prostration, distancing his hands from his sides. Then he would raise his head, tuck his left foot, and sit on it. he used to spread out his toes when he prostrated. He would then prostrate once more and say "Allah is the Greatest" and then raise his head. After that, he would tuck his left foot again and sit on it and wait until every bone returned to its normal place. he would do the same in the second Rak‘ah. When he stood up after finishing the second Rak‘ah, he would say "Allah is the Greatest" and raise his hands up to the level of his shoulders, just as he did at the beginning of the prayer. The Prophet (may Allah's peace and blessings be upon him) would do the same throughout his prayer, until he came to the prostration that would be followed by Taslīm, wherein he would lay aside his left leg and sit with his left posterior placed on the ground (Tawarruk). The statement "the prostration that would be followed by Taslīm" is mentioned as such in the wording of this narration of the Hadīth; but Hadīth commentators have explained that what is meant here is the final sitting that precedes the Taslīm.

‘Ā'ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to start the prayer with the Takbīr and then read: {All praise is due to Allah, Lord of the worlds} When he bowed, he neither raised his head nor lowered it, but kept it in between. When he raised his head from bowing, he would not prostrate until he had stood upright. When he raised his head from prostration, he would not prostrate (again) until he had sat upright. After each two units of prayer, he would recite the Tashahhud. He used to spread his left foot out and raise his right foot. He would forbid sitting in the manner of the devil and resting the forearms on the ground, as a lion does. He used to conclude the prayer with the Taslīm.

Narrated by Muslim