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1105. If a person hears a verse of sujÙd from an undiscerning child, who is unable to distinguish good from bad, or a person who did not intend to recite the Qur’an, or hears the sound of a verse of sujÙd—for example—from a gramophone or a stereo, it is not obligatory on him to perform sujÙd. However, if a person at a radio station recites one of the verses of sujÙd with the intention of reciting a verse of the Qur’an, and it is heard by people over the radio, sujÙd becomes obligatory on them.

1106. The place where the obligatory sujÙd of the Qur’an is performed should not be usurped. Obligatory precaution dictates that the place of the forehead should not be four closed fingers greater or lesser in height than the place of the tips of his fingers.
It is not necessary for a person to have performed wuÃÙ or ghusl. It is neither necessary for one to face the qiblah, cover his private parts, perform it with a ÔÁhir body or ÔÁhir clothes, or to meet the required conditions for clothing in prayer.

1107. During the obligatory sujÙd for (reciting) the Qur’an, it is necessary to place the forehead on something on which sujÙd is valid. Obligatory precaution dictates that the parts of the body that are placed on the ground for sujÙd during prayer should also be placed on the ground.

1108. It is not necessary to recite anything upon placing the forehead on the ground for the obligatory sujÙd for (reciting) the Qur’an. However, it is recommended to recite a dhikr and it is better to recite the following:
لَا إِلَهَ إِلَّا اللَّهُ حَقّاً حَقّاً ، لَا إِلَهَ إِلَّا اللَّهُ إِيمَاناً وَ تَصْدِيقاً ، لَا إِلَهَ إِلَّا اللَّهُ عُبُودِيَّةً وَ رِقّاً ،
سَجَدْتُ لَكَ يَا رَبِّ تَعَبُّداً وَ رِقّاً ، لَا مُسْتَنْكِفاً وَ لَا مُسْتَكْبِراً ، بَلْ أَنَا عَبْدٌ ذَلِيلٌ ضَعِیفٌ خَائِفٌ مُسْتَجِير
La ilaaha ill'Allahu haqqan haqqa, la ilaaha ill'Allahu eimaanaw wa tasdeeqa. La ilaaha ill'Allahu 'ubudiyyatan wa riqqa. Sajadtu laka ya Rabbi ta'abbudau wa riqqa. La mustankifau wa la mustakbiran bal ana 'abdun dhaleelun dha'eefun khaaifun mustajeerun.

1109. A person should recite the tashahhud after the second sujÙd in the second rak‘ah of every prayer, whether obligatory or recommended, in the third rak‘ah of maghrib prayer and in the fourth rak‘ah of Ûuhr, ‘aÒr and ‘ishÁ prayers. Tashahhud is also obligatory in the witr prayer.
Tashahhud is recited in the following manner:
اَشْهَدُ اَنْ لا اِلهَ اِلاَّ اللّهُ وَحْدَهُ لا شَرِيكَ لَهُ
وَ اَشْهَدُ اَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ
اَللّهُمَّ صَلِّ عَلى مُحَمَّد وَ الِ مُحَمَّد ({^ I testify that there is no God but Allah, He alone, without any partner, and I testify that Muhammad is His servant and His messenger.
O Allah, send Your blessings upon Muhammad and the progeny of Muhammad.^})
Ash'hadu al la ilaaha ill'Allahu wahdahu la shareekalah. Wa ash'hadu anna Muhammadan 'abduhu wa rasuluh. Allahumma salli 'ala Muhamamdin wa Aali Muhammad.

Obligatory precaution dictates that tashahhud should only be recited in the aforementioned manner. In the obligatory prayers, one should sit up after the second sujÙd, and recite the tashahhud with a composed body. It is not however necessary to sit or maintain bodily composure in the recommended prayers.

1110. The words of tashahhud should be recited consecutively, in a manner that is normal, and in correct Arabic.

1111. If a person forgets to recite the tashahhud and stands up, but then recollects prior to entering rukÙ, he should sit and recite the tashahhud. He should then stand again, recite what should be recited in that rak‘ah and complete his prayer.
Recommended precaution dictates that one should offer two sajdah al-sahw upon completing the prayer, for standing up inopportunely. If a person however recollects upon entering rukÙ or after it, he should complete his prayer and based on recommended precaution, recite a qaÃÁ tashahhud after reciting salÁm. He should also perform two sajdah al-sahw for the forgotten tashahhud.

1112. It is recommended to sit on the left thigh during tashahhud and to place the upper portion of the right foot on the sole of the left foot. Prior to reciting the tashahhud, it is recommended to say: اَلْحَمْدُ لِلّهِ (Alhamdulillah)({^ All praise belongs to Allah.^}) , or to say:
بِسْمِ اللّهِ وَ بِاللّهِ وَ الْحَمْدُ لِلّهِ وَ خَيْرُ الاَسْماءِ لِلّهِ ({^ In the name of Allah, for Allah and all praise belongs to Allah, and the best names belong to Allah.^})
Bismillahi wa billahi wal-hamdulillaahi wa khayrul asmaai lillah
It is also recommended to place one’s hands on the thighs, to join the fingers together, and look at one’s lap. After reciting ÒalawÁt in the first tashahhud, one should recite:
وَ تَقَبَّلْ شَفاعَتَهُ وَ ارْفَعْ دَرَجَتَهُ ({^ And accept his (the prophet’s) intercession and raise his rank.^})
Wa taqabbal shafa'atahu warfa' darajatah

1113. It is recommended for women to place their thighs together while reciting tashahhud.

1114. After the tashahhud in the last rak‘ah of prayer, it is recommended say the following while sitting with a composed body:
اَلسَّلامُ عَلَيْكَ اَيُّهَا النَبِىُّ وَ رَحْمَةُ اللّهِ وَ بَرَكاتُهُ({^ May peace be upon you O prophet, and the mercy of Allah and His blessings.^})
Assalaamu 'alayka ayyuhan nabiyyu wa rahmatullaahi wa barakaatuh
After it, one must say the following:
اَلسَّلامُ عَلَيْنا وَ عَلى عِبادِ اللّهِ الصالِحِينَ({^ Peace be upon us and upon the good doing servants of Allah.^})
Assalaamu 'alayna wa 'ala 'ibaadillahis saliheen
or:
اَلسَّلامُ عَلَيْكُمْ ({^ peace be upon you all. ^})
Assalaamu 'alaikum

It is recommended to add وَ رَحْمَةُ اللّهِ وَ بَرَكاتُهُ (wa rahmatullaahi wa barakaatuh) ({^ and Allah’s mercy and His blessings^}). after saying: اَلسَّلامُ عَلَيْكُمْ. In the event one first proclaims: اَلسَّلامُ عَلَيْنا وَ عَلى عِبادِ اللّهِ الصالِحِينَ, it is recommended to follow it up with: اَلسَّلامُ عَلَيْكُمْ وَ رَحْمَةُ اللّهِ وَ بَرَكاتُهُ.

1115. If a person forgets to say the salÁm for prayers and recollects before the form of the prayer has broken, and he has not deliberately or forgetfully performed an action that would invalidate his prayer, such as turning his back to the qiblah, he should say it and his prayer shall be deemed valid.

1116. If a person forgets the salÁm for prayers and recollects after deliberately or inadvertently performing an action that would invalidate his prayer, such as turning his back to the qiblah, his prayer is invalid. If he recollects after the form of his prayer has broken, without having deliberately or forgetfully performed an act that would invalidate the prayer, obligatory precaution dictates that his prayer be considered invalid nonetheless.

1117. If a person deliberately breaks the sequence of prayer, such as reciting the second sÙrah before sÙrat al-FÁtiÎah, his prayer will be invalid, unless he is an exculpatory ignorant and the two places where the sequence is broken are not pillars. In such an event, his prayer will be valid.

1118. If a person forgets to perform a pillar of the prayer, and performs the subsequent pillar, such as performing the two sujÙd prior to rukÙ, his prayer will be invalid.

1119. If a person forgets to perform a pillar of the prayer, and performs a component after it that is not a pillar, such as reciting tashahhud prior to the two sujÙd, he should perform the pillar and repeat that which he mistakenly performed before it.

11120. If a person forgets to offer a component of prayer that is not deemed a pillar and then engages in a pillar of prayer, such as forgetting to recite sÙrah al-FÁtiÎah and then proceeding to rukÙ, his prayer will be valid.

1121. If a person forgets to offer a component of prayer that is not deemed a pillar, and engages himself with a component, which too is not a pillar, such as forgetting sÙrat al-FÁtiÎah, and reciting the second sÙrah, he should perform that which he has forgotten and repeat that which he mistakenly performed.

1122. If a person performs the first sujÙd with the belief that it is the second, or the second sujÙd with the belief that it is the first, his prayer will be valid. In such an event, his first sujÙd shall be deemed the first and the second shall be deemed the second.

1123. A person should offer his prayer whilst observing succession, meaning that he should perform the components of prayer, such as rukÙ, sujÙd, and tashahhud, in consecutive continuity. He should not interlude between them to a degree that would break the form of the prayer. He should similarly maintain the succession in the recitations of prayer, in a manner that is normal. If he interludes between them to such a degree that it would not be said that he is praying, his prayer will be invalid.

1124. If a person deliberately interludes between the letters or words of prayer to such a degree that their form, or their composition breaks, his prayer will be deemed invalid, unless he is an exculpatory ignorant, and the interlude is not to a degree that would break the form of prayer and it is not in takbÐrat al-iÎrÁm.
If a person inadvertently interludes between the letters or words of prayer, and the interlude is not to the degree that would break the form of prayer, and it is not in takbÐrat al-iÎrÁm, he should repeat the letters or words in their usual manner, so long as he has not entered the next pillar. If something after that has been recited, it is necessary to repeat it. However, if one has not entered the next pillar, his prayer will be valid. If there is no pillar after it, such as the last tashahhud, he should repeat the letters or words and that which is after them if he realizes it prior to the salÁm. However, if he realizes after the salÁm, his prayer will be valid.
If a person interludes between the letters or words of salÁm to a degree that would eliminate its succession, he should act according to the instructions elaborated in articles 1115 and 1116, concerning one forgetting to recite the salÁm.

1125. Elongating rukÙ or sujÙd, or reciting a lengthy sÙrah does not break the form of prayer.

1126. It is recommended to recite qunÙt after qirÁÞah, preceding the rukÙ of the second rak‘ah of obligatory and recommended prayers. However, in the shaf’ prayer, the more precautionary measure is that one should recite it with the intention of rajÁÞ al-maÔlubiyyah (hoping that it is a desirable act). As for the witr prayer, although it is only one rak‘ah, it is nonetheless recommended to recite the qunÙt in it prior to the rukÙ.
There is one qunÙt in each rak‘ah of the Friday prayer. There are five qunÙt in the prayer for signs, whereas in the prayers for ‘Ðd al-fiÔr and ‘Ðd al-aÃÎÁ, there are five qunÙt in the first rak‘ah, and four qunÙt in the second. Obligatory precaution dictates that the qunÙt of the ‘Ðd al-fiÔr and ‘Ðd al-aÃÎÁ prayer should not be omitted.

1127. It is recommended to place the hands opposite the face, the palms of the hands facing the sky, holding them next to each other during qunÙt. It is also recommended to join all the fingers together except for the thumb, and to look at one’s hands during qunÙt.

1128. Whatever is recited of supplication, dhikr, or whispered prayer (munÁjÁt) is sufficient for qunÙt, even if it only be (سبحان الله). However, it is better to recite:
لا اِلهَ اِلاَّ اللّهُ الْحَلِيمُ الْكَرِيمُ ، لا اِلهَ اِلاَّ اللّهُ العَلِيُّ الْعَظِيمُ ، سُبْحانَ اللّهِ رَبِّ السَّمَواتِ السَّبْعِ وَ رَبِّ الاَْرَضِينَ السَّبْعِ وَ ما فِيْهِنَّ وَ ما بَيْنَهُنَّ وَ رَبِّ الْعَرشِ الْعَظِيْمِ وَ الْحَمْدُ لِلّهِ رَبِّ الْعالَمِينَ
La ilaaha ill'Allahul haleemul kareem. La ilaaha ill'Allahul 'aliyyul 'adheem. Subhaan'Allahi rabbis samawaatis sab'i wa rabbil aradheenas sab'i wa ma fee hinna wa ma baynahunna wa rabbil 'arshil 'adheemi wal hamdulillaahi rabbil 'aalameen.

1129. It is recommended for a person to recite qunÙt aloud. However, if he is offering his prayer in congregation, and the Imam is able to hear his recitation, it is makrÙh to recite it aloud.

1130. If a person deliberately omits the qunÙt, there shall be no qaÃÁ for it. However, if one forgets and realizes prior to bowing to the measure of rukÙ, it is recommended to return to an upright position and recite it. If he realizes during rukÙ, it is recommended for him to offer its qaÃÁ after it, and if he realizes during sujÙd, he should offer its qaÃÁ after the salÁm of prayer.

Translation and Explanation of Prayer

1 - SÙrat al-FÁtiÎah
Translation and explanation Arabic
I begin in the name of the essence, in which is the collection of all perfections, which is free from all imperfections and by which the intellects are perplexed. بِسْمِ اللَّهِ

Bismillah
Whose mercy is expansive and endless, that encompasses both believers and disbelievers in this world الرَّحْمَٰنِ
Ar-Rahman
Whose mercy is essential, eternal, without end, and is reserved for the believers in the hereafter الرَّحِيمِ
Ar-Raheem
All praise is God’s, Who is the Lord, the nurturer of the worlds الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
Alhamdulillaahi rabbil alameen
(Its meaning has been elaborated) الرَّحْمَٰنِ الرَّحِيمِ
Ar-Rahmanir Raheem
Who is the owner and ruler on the Day of Resurrection مَالِكِ يَوْمِ الدِّينِ
Maliki yaumid deen
Only You do we worship, and from only You do we seek help إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
Iyyaka na'budu wa iyyaka nasta'een

Guide us to the straight path اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
Ehdinas siraatal mustaqeem
The path of those upon whom You have endowed Your blessings, who are the prophets, their successors, the martyrs, the truthful, and the worthy servants of God صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ

Siraatal ladheena an'amta 'alaihim
Not the path of those upon whom is Your wrath, nor the path of the astray غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
Ghayril maghdhubi 'alaihim waladh dhaalleen

2 - SÙrat al-IkhlÁÒ
Translation and explanation Arabic
(Its meaning has been previously elaborated) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Bismillahir Rahmanir Raheem
Say O Muhammad: He, God is One قُلْ هُوَ اللَّهُ أَحَدٌ
Qul hu'Allahu ahad
The God who is free of need from all the creatures and all are in need of him اللَّهُ الصَّمَدُ
Allahus samad
He neither begat, nor was He begotten لَمْ يَلِدْ وَلَمْ يُولَدْ
Lam yalid wa lam yulad
Nor has He any equal وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ
Wa lam yakul lahu kufuwan ahad

3 - RukÙ‘, SujÙd, and the Dhikr That is Recommended After Them
Translation and explanation Arabic
Free from all defects and imperfections is my Lord, and I am occupied with His praise سُبْحانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ
Subhaana rabbiyal 'adheeme wa bihamdeh
Free from all defects and imperfections is my Lord, Who is exalted above all existents, and I am occupied with His praise سُبْحانَ رَبِّيَ الاَعْلى وَ بِحَمْدِهِ
Subhaana rabbiyal a'ala wa bihamdeh
May God accept from one who praises Him سَمِعَ اللّهُ لِمَنْ حَمِدَهُ
Same' Allahu Liman Hamidah
I seek forgiveness from my Lord, Who is my nurturer, and I return to Him اَسْتَغْفِرُ اللّهَ رَبِّي وَ اَتُوبُ اِلَيْهِ
Astaghfirullaaha rabbi wa atubu ilaih
With the help of God and by His strength do I stand and sit بِحَوْلِ اللهِ وَقُوَّتِهِ اَقُومُ وَاَقْعُدُ
Bihau lillaahi wa quwwatihi aqoomu wa aq'ud