What Is Said in Each Position: The Quranic and Prophetic Vocabulary
The specific words spoken in each position of prayer. Al-Fatihah and the additional recitation in qiyam. The phrases of ruku, sujud, and the sitting between them. The tashahhud and the prayers for the Prophet ﷺ. The variations transmitted from prophetic teaching. Why what is said matters as much as what is done.
The Verbal Content of Prayer
Yesterday's reading examined the physical mechanics of salah — the positions, the transitions, the requirements of each. Today's reading examines what is said in each position. The two together — the mechanical structure and the verbal content — constitute the form of the prayer. Neither alone is the complete picture; the integrated combination is what salah is.
The verbal content of prayer is not arbitrary. It is specific Quranic verses and specific phrases that the Prophet ﷺ taught. The classical fiqh has carefully preserved these — what is required, what is recommended, what variations are available, what should be avoided. Engaging with this material produces both proper practice and substantial substantive content; the words of the prayer are themselves substantial religious teaching that, repeated across thousands of prayers, shapes the believer's understanding.
This day's reading works through the verbal content position by position — what is said in qiyam, in ruku, in sujud, in the sitting between sujud, in tashahhud, in taslim. The treatment includes the specific Arabic phrases, the meanings, the variations transmitted from prophetic teaching, and the recommended additional content where appropriate.
The Opening: Takbirat al-Ihram and Du'a al-Iftitah
The prayer opens with Allahu akbar — Allah is greater. This is the foundational marker that begins the prayer. Beyond this opening takbir, several specific items follow in qiyam before the recitation of al-Fatihah begins.
Du'a al-Iftitah (the opening supplication). Multiple opening du'as have been transmitted from prophetic teaching. The believer can choose any of them; the practice is to recite one (rather than multiple) at the start of the prayer. Three of the most commonly used:
The first: Subhanaka Allahumma wa bi-hamdika, wa tabaraka ismuka, wa ta'ala jadduka, wa la ilaha ghayruka — "Glory be to You, O Allah, and praise. Blessed is Your name, exalted is Your majesty, and there is no deity besides You."
The second: Allahumma ba'id bayni wa bayna khataya'i kama ba'adta bayna al-mashriqi wa al-maghrib. Allahumma naqqini min al-khataya kama yunaqqa al-thawbu al-abyadu min al-danas. Allahumma ighsil khataya'i bi al-ma'i wa al-thalji wa al-barad — "O Allah, distance me from my sins as You have distanced the east from the west. O Allah, cleanse me of my sins as a white garment is cleansed of dirt. O Allah, wash my sins with water and snow and hail."
The third: Wajjahtu wajhiya li al-ladhi fatara al-samawati wa al-ardi hanifan, wa ma ana min al-mushrikin. Inna salati wa nusuki wa mahyaya wa mamati lillahi rabbi al-'alamin, la sharika lah, wa bi-dhalika umirtu wa ana min al-muslimin — "I have turned my face toward the One who created the heavens and the earth, in pure devotion, and I am not of those who associate. Indeed, my prayer, my rituals of sacrifice, my living, and my dying are for Allah, the Lord of the worlds, no partner has He, and with this I am commanded, and I am of those who submit."
These opening du'as are sunnah — recommended but not required. The prayer is valid without them; it is more complete with them. Different believers develop preferences for specific du'as; some rotate among them; the practice across schools is consistent in treating any of them as appropriate.
Ta'awwudh (seeking refuge from Shaytan). Before the recitation of al-Fatihah, the believer says A'udhu billahi min al-shaytan al-rajim — "I seek refuge in Allah from Shaytan the accursed." This is foundational; it is performed in every raka'at before the recitation begins.
Bismillah. Bismillahi al-Rahmani al-Rahim — "In the name of Allah, the Most Compassionate, the Most Merciful." This precedes the recitation of al-Fatihah. The schools differ on whether bismillah is itself a verse of al-Fatihah or is a separate phrase before it; this affects whether it is recited audibly in audible-recitation prayers (most Shafi'i practice recites it audibly; most Hanafi and Maliki practice recites it silently). The substance is similar across schools — bismillah is recited in every raka'at before al-Fatihah.
Al-Fatihah: The Required Recitation
Al-Fatihah — the opening surah of the Quran — is the foundational recitation in every raka'at of every prayer. The Prophet ﷺ said: "There is no prayer for the one who does not recite the Opening of the Book." The schools have specific positions on what this means in detail (the Hanafi position is somewhat different from the others on whether the muqtadi — the one praying behind an imam — recites al-Fatihah in audible-recitation prayers; the substance across schools is that al-Fatihah is foundational).
The text:
Bismillahi al-Rahmani al-Rahim. Al-hamdu lillahi rabbi al-'alamin. Al-Rahmani al-Rahim. Maliki yawmi al-din. Iyyaka na'budu wa iyyaka nasta'in. Ihdina al-sirata al-mustaqim. Sirata al-ladhina an'amta 'alayhim, ghayri al-maghdubi 'alayhim wa la al-dallin.
The translation:
After completing al-Fatihah, the believer says Amin (in audible-recitation prayers, this is also said audibly; in silent prayers, silently or audibly depending on the school).
The significance. Al-Fatihah is the most-recited surah in the Quran; the average observant Muslim recites it dozens of times daily. Its content is comprehensive — praise of Allah, recognition of His sovereignty (Lord of the worlds, Master of the Day of Judgement), the specific covenant of worship and seeking help, the request for guidance, the framing of guidance through the patterns of those who have been blessed and those who went astray. Engaging with this content substantively rather than mechanically produces a different quality of prayer.
The Additional Recitation
After al-Fatihah in the first two raka'at of every prayer (and in some cases, additional raka'at), additional Quranic verses are recited. The Prophet ﷺ taught and modelled various patterns; the basic principle is that some additional Quranic content follows al-Fatihah.
Length. The Prophet ﷺ varied the length of his recitation based on the prayer and the situation. Fajr prayer typically had longer recitation; dhuhr and asr shorter; maghrib shorter still; isha moderate. The specific surahs he recited in various prayers have been preserved.
Specific surahs commonly recited. A short list of the surahs commonly recited in salah:
- Al-Ikhlas (Surah 112) — three verses on the absolute oneness of Allah; one of the shortest surahs and one of the most theologically dense. - Al-Falaq (Surah 113) and Al-Nas (Surah 114) — the two surahs of seeking refuge. - The short surahs of the last section of the Quran (juz' 'amma) — Al-Kafirun, Al-Nasr, Al-Lahab, etc. - Various longer surahs in fuller recitation.
The recommendations. The classical guidance is variable. For ordinary prayer, recitation that the believer can perform with comprehension and presence is preferred; lengthening recitation beyond what allows presence is counterproductive. For fajr, longer recitation is recommended; for prayer in congregation, the imam should consider those praying behind him (avoiding excessive length that would burden others).
For modern Muslims, the practice typically settles into specific patterns — a believer often has a set of surahs they typically recite, varying within these and occasionally introducing new selections. The practice is to recite what one knows well and can recite with presence rather than to attempt complex recitation that may produce errors or rushing.
The Recitation in Ruku
When the believer transitions to ruku (saying Allahu akbar), specific phrases are recited in the bowing position.
The required phrase. The minimum recitation in ruku is Subhana rabbiya al-'azim — "Glory be to my Lord, the Magnificent." Some scholars consider this required at least once; others consider it recommended. The schools generally agree that it should be said at least once; saying it three times is the recommended pattern; saying it more than three times is also recommended for those with the time and presence to do so.
Additional phrases. The Prophet ﷺ taught additional phrases for ruku. One that he frequently used: Subhanaka Allahumma rabbana wa bi-hamdika, Allahumma ighfir li — "Glory be to You, O Allah our Lord, and praise. O Allah, forgive me." Another: Subbuhun Quddus, rabbu al-malaikati wa al-ruh — "All-Glorified, All-Holy, Lord of the angels and the Spirit."
The believer can use any of these or rotate among them. The practice is to use phrases that have been transmitted from prophetic teaching rather than to improvise content.
The Phrase on Rising from Ruku
Rising from ruku, the believer says sami'a Allahu liman hamidah — "Allah hears whoever praises Him." This is said while the body is rising. Once the body has fully returned to the standing position, the believer says rabbana wa laka al-hamd — "Our Lord, to You is praise."
The Prophet ﷺ taught additional phrases that can be said in the standing position after ruku: Hamdan kathiran tayyiban mubarakan fih — "Praise abundant, good, and blessed." Various additional phrases have been transmitted; any of them are appropriate.
The Recitation in Sujud
The prostration is the position the Prophet ﷺ identified as the closest the believer comes to Allah. The phrases recited in sujud reflect this closeness.
The required phrase. The minimum recitation in sujud is Subhana rabbiya al-A'la — "Glory be to my Lord, the Most High." The same principle applies — said at least once, recommended three times, additional repetitions for those with presence and time.
Additional phrases. The Prophet ﷺ taught additional phrases for sujud: Subhanaka Allahumma rabbana wa bi-hamdika, Allahumma ighfir li — "Glory be to You, O Allah our Lord, and praise. O Allah, forgive me." Various others.
Du'a in sujud. The Prophet ﷺ specifically encouraged du'a in sujud: "As for ruku, glorify your Lord in it. As for sujud, exert yourself in supplication, for it is most likely to be answered." The position of sujud is identified as a specific position for personal supplication. The believer who has specific needs can address them in sujud — in Arabic if able, or in their own language (the schools differ on whether du'a in non-Arabic is permitted in obligatory prayer; it is generally accepted in voluntary prayer).
The encouragement to make du'a in sujud has substantial implications for the prayer. The position is not just for the prescribed phrases; it is also a specific opportunity for personal supplication. The believer who utilises this opportunity, raising specific needs to Allah from this position of closeness, has a different relationship with the prayer than the believer who treats it only as the prescribed phrases.
The Sitting Between the Two Sujud
Between the two sujud in each raka'at, the believer rises briefly into the sitting position. Specific phrases are recited.
The phrase. Rabbi ighfir li — "My Lord, forgive me." This is the foundational phrase in this brief sitting. Some scholars consider it required; others consider it recommended.
Additional phrases. Various additional phrases have been transmitted: Allahumma ighfir li, wa irhamni, wa ihdini, wa 'afini, wa irzuqni — "O Allah, forgive me, have mercy on me, guide me, grant me well-being, and provide for me." The seeking of forgiveness, mercy, guidance, well-being, and provision in this brief moment between the two sujud is consistent with prophetic teaching.
The Tashahhud
After every two raka'at, the believer sits for the tashahhud. The content is specific and substantial.
The required phrase. The classical Sunni position is that the tashahhud is required (in the obligatory final tashahhud). The specific text:
At-tahiyyatu lillahi, wa al-salawatu, wa al-tayyibatu. Al-salamu 'alayka ayyuha al-nabiyyu wa rahmat Allah wa barakatuh. Al-salamu 'alayna wa 'ala 'ibad Allah al-salihin. Ashhadu an la ilaha illa Allah, wa ashhadu anna Muhammadan abduhu wa rasuluh.
The translation: "All greetings, prayers, and good things are for Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous servants of Allah. I bear witness that there is no deity but Allah, and I bear witness that Muhammad is His servant and messenger."
Variations across schools. The schools transmit slightly different versions of the tashahhud (with minor variations in specific words). All are based on prophetic teaching; the differences reflect different transmissions through the early generations. Each school's standard text is appropriate within that school.
The significance. The tashahhud contains the foundational testimony of faith (shahadatayn) at its conclusion. This is recited in every prayer, multiple times across multiple prayers daily. The recitation of shahadatayn in this specific position — within the prayer, in the sitting position — is one of the ways the prayer continually reaffirms the foundational commitment.
The Salawat on the Prophet ﷺ
After the tashahhud, in the final sitting (the tashahhud of the last raka'at), the salawat on the Prophet ﷺ is recited. This is the prayer for blessings on the Prophet ﷺ.
The standard text (Ibrahimi salutation). This is the most commonly recited form:
Allahumma salli 'ala Muhammadin wa 'ala ali Muhammadin, kama sallayta 'ala Ibrahima wa 'ala ali Ibrahim, innaka hamidun majid. Allahumma barik 'ala Muhammadin wa 'ala ali Muhammadin, kama barakta 'ala Ibrahima wa 'ala ali Ibrahim, innaka hamidun majid.
The translation: "O Allah, send blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon Ibrahim and upon the family of Ibrahim. Indeed, You are praiseworthy and majestic. O Allah, send Your favour upon Muhammad and upon the family of Muhammad, as You sent Your favour upon Ibrahim and upon the family of Ibrahim. Indeed, You are praiseworthy and majestic."
The significance. The salawat is required (in the final sitting) according to the Shafi'i and Hanbali schools; recommended according to the Hanafi and Maliki schools. The substantive practice is consistent — every observant Muslim recites this in every prayer.
The connection to Ibrahim 'alayhi al-salam is substantively significant. The Prophet ﷺ is being asked to be blessed in continuity with Ibrahim, the hanif whose monotheism preceded all the Abrahamic religions. The lineage of monotheism is being affirmed; the Prophet ﷺ is being placed within the continuity of prophetic blessing.
Personal Du'a Before Taslim
After the salawat, before the taslim, the believer is encouraged to make personal du'a. This is the moment in the prayer for specific personal supplications.
Recommended du'as. The Prophet ﷺ taught specific du'as for this moment:
Allahumma inni a'udhu bika min 'adhab al-qabri, wa min 'adhab al-naar, wa min fitnati al-mahya wa al-mamati, wa min fitnati al-masih al-dajjal — "O Allah, I seek refuge in You from the punishment of the grave, from the punishment of the Fire, from the trials of life and death, and from the trial of the Antichrist."
Allahumma inni zalamtu nafsi zulman kathiran, wa la yaghfiru al-dhunuba illa anta, faghfir li maghfiratan min 'indika wa irhamni, innaka anta al-Ghafur al-Rahim — "O Allah, I have wronged myself with much wrong, and none forgives sins except You. So forgive me with forgiveness from You, and have mercy on me. Indeed, You are the Forgiving, the Merciful."
These or similar du'as are appropriate. The believer can also raise specific personal matters to Allah in this position — health concerns, family needs, professional matters, religious aspirations, anything that the believer has on their mind.
The Taslim
The prayer concludes with the taslim — as-salamu 'alaykum wa rahmat Allah — said to the right and then to the left, with the head turning each time.
Variations. Some scholars hold that wa barakatuh may be added (some specific transmissions include it). The standard form is just as-salamu 'alaykum wa rahmat Allah.
The significance. The taslim releases the believer from the prayer state. The salutation is to the angels (the angels who attend the prayer), to those praying alongside the individual, and to the broader community of believers. The believer concludes the prayer by extending peace.
What This Teaches
Several lessons emerge.
The Prayer Has Substantial Content
The first lesson is that the prayer has substantial verbal content — not just physical positions performed silently, but specific words spoken in specific positions. The cumulative content across the prayer is substantial; engaging with it produces both proper practice and substantial substantive content.
Knowing What One Says Matters
For believers who do not speak Arabic, learning the meanings of what is said in prayer is part of engaging with the prayer substantively. Reciting al-Fatihah without comprehension is performing the form correctly but missing the substance; understanding what one is saying transforms the experience. The classical encouragement is to learn the meanings — not necessarily to translate during prayer, but to engage with the content sufficiently that the Arabic is meaningful rather than merely sounded.
Variations Are Available
The classical tradition has preserved multiple transmitted forms for many specific phrases. The believer is not constrained to a single rigid pattern; rotation among the various transmitted forms is recommended. This produces engagement rather than rote — different phrases on different days, different opening du'as in different prayers, different closing supplications.
The Prayer Is Conversation
The prayer is, in important respects, a conversation. The believer speaks to Allah; the prayer's content is what is being said. Engaging with the prayer as conversation rather than as performance produces a different quality. The phrases of ruku are not just formulas; they are statements of glorification. The phrases of sujud are not just formulas; they are positions of closeness producing specific content. The du'a before taslim is not just routine; it is the believer's specific engagement with Allah on whatever is on their mind.
The Prophet's ﷺ Teaching Is Specific
The verbal content has been preserved through specific prophetic transmission. The Prophet ﷺ taught these phrases specifically — not as suggestions but as the actual content of prayer. Following his teaching is the methodology; improvising content beyond what he taught (in obligatory prayer) is not the methodology. This is consistent with the broader principle of religious practice — following what was given rather than inventing new content.
A Closing Reflection
The verbal content of salah is substantial. It includes Quranic recitation (al-Fatihah always, additional content in the first two raka'at of every prayer), the phrases of each position (with the variations transmitted from prophetic teaching), the tashahhud, the salawat on the Prophet ﷺ, the personal du'a, and the taslim. Across the five daily prayers, the cumulative content is considerable; across years of prayer, the cumulative engagement with this content is enormous.
For modern Muslims, the practical application is several-fold. Learn the basic content thoroughly. Understand the meanings, even if comprehension during prayer is partial. Learn variations transmitted from prophetic teaching, rotating among them rather than using single rigid forms. Use the specific moments — sujud, before taslim — for personal du'a. Treat the prayer as conversation rather than as performance. The result is a different quality of practice than the practice that engages only with the form.
May Allah grant us prayer in which the words are substantive — al-Fatihah recited with comprehension, the phrases of each position said with awareness of their meaning, the tashahhud engaged with as foundational testimony, the salawat recited as genuine prayer for the Prophet ﷺ, the personal du'a offered as actual conversation. May He grant us the depth that the verbal content of prayer makes possible — depth available across thousands of prayers across our lives. Amin.