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"An additional reward for the priest after reading Amin in silent prayer for a moment jahr grading period if it were a congregation can read the letter al-Fatihah perfectly. This is done with the proviso that the congregation is generally used to read the letter al-Fatihah. And should the priest at the time of the stop, disunnahkan reading Sirr (slowly) prayer-prayer, dhikr, and the verses of the Koran. And read verses of the Koran that is more important. "(Sharh al-ubudiyyah Maraqi)

Legal reading the Koran is Sunnah in the first rak'ah and the second rak'ah. It is based on the hadith of the Prophet Shollallaahu 'alaihi wa sallam:

"From Moses ibn Isma'il he said: said Hammam of Yahya Abdullah bin Abi Qatada from his father, that the Prophet Shollallaahu 'alaihi wa sallam in the first two rak'ah prayer midday read the letter al-Fatihah and two other letters. While the last two rak'ahs just read the letter al-Fatihah. Sometimes his voice heard by our readings. And the Prophet Shollallaahu 'alaihi wa sallam extend the first rak'ah exceed second rak'ah. Similarly, he Shollallaahu 'alaihi wa sallam did the prayer' Asr and Fajr. "(Sahih al-Bukhari, chapters 3, page 236 [734])

As to the procedures in reading the Koran is described in the book Fath al-Mu'in:

"Is a sunnah practice reading Basmalah for people who read from the mid-mail, such a case is confirmed by al-Imam Shafi'i Rahimahullaahu Ta'aala." (Fath al-Mu'in, chapters 1, page 149)

"At the time of reading a letter, but is not intended to continue reading in the second rak'ah, for example in the tarawih prayer, then read the letter perfectly more mainstream than most but longer read." (Fath al-Mu'in, juz 1 , page 149)

"Is sunnah extend the Koran reading a letter in the first rak'ah than the second rak'ah, as long as there is no proof that ordered to extend the reading in the second rak'ah." (Fath al-Mu'in, chapters 1, page 150)

 

"Is a Sunnah practice to read the letters in the order in the Manuscripts and sequentially during subsequent readings no longer." (Fath al-Mu'in, juz1, page 150).

"And establish prayer, pay the poor alms, and ruku'lah with those who bow '" (QS. Al-Baqarah: 43)

Down to bowing no its operation, ie after reading the Koran, then paused just read reading Subhaanalloh, then down to bowing with hands raised and while saying Takbeer readings.

Here is an explanation of al-Imam al-Ghazali about the manner of bowing down ':

“Janganlah engkau sambung akhir bacaan surat al-Qur’an dengan takbir untuk ruku’. Akan tetapi berilah jeda dengan sekedar bacaan Subhanalloh.” (Bidayah al-Hidayah, halaman 46)

"Do not connect the end of reading the letter of the Qur'an with the Takbir for bowing. But give pause to just reading Subhanalloh. "(Bidayah al-Hidayah, page 46)

"Then just say reading Takbir for bowing. Lift up your hands as when takbiratul-Ihram. Say the takbir reading up perfectly perform ruku '. "(Bidayah al-Hidayah, page 46)

At the time bowing, both hands resting on knees. The position of the fingers apart. Both knees are stretched just one inch. Back, neck and head straight and flat as a board, head position not lower nor higher.

"Perfect bowing that there are four cases: (First) Straighten your back with the neck and head, so that it becomes like a board that is not bent. (Second) Enforce the knee. (Third) Holding both knees with both hands. (Fourth) Straightening and stretch the fingers so as to face the qiblah. "(Kasyifatu as-Only, page 68)

For men, elbows apart from the hull, while for women the contrary, his elbows pressed together with the second side. At the time bowing mandatory tuma'ninah, ie pausing to enhance bowing.

At the time bowing disunnahkan to read the readings beads. As for reading the rosary at the time bowing described in some of the following hadith:

"From Hudzaifah Radhiyallaahu 'anhu narrated: I've prayed with the Prophet Shollallaahu' alaihi wa sallam. If he is bowing his say: {subhaana Rabbiyal-'Azhiimi}. And when he bowed he say: {subhaana Rabbiyal-A'laa}. And each read a verse of grace, he quietly and pray to beg the grace bestowed upon him, and upon reading the verses of wrath (punishment), he was seeking refuge in Allah Ta'aala "(Sunan Abi Dawud, chapters 3, page 36 [737]. Musnad Ahmad ibn Hanbal, chapters 47, page 323 [22 254]. Sunan At-Tirmidhi, chapters 1, page 442 [243])

In another hadith, mentioned the existence of additional readings bihamdihi {wa} in reading the rosary at the time bowing:

"It was narrated from Hudhayfah Radhiyallaahu 'anhu, that the Prophet Shollallaahu' alaihi wa sallam when he is bowing, he made {subhaana Rabbiyal-'Azhiimi Wa Bihamdih} three times. And when he prostrated, he say {subhaana Rabbiyal-A'laa Wa Bihamdih} three times. "(Sunan ad-Daruquthni, chapters 3, page 429 [1308])

Sunan Abi Dawud inside also mentioned:

"Rosulullohi sholallohu alaihi wassalam when bowing he say: {subhaana Rabbiyal-'azhiimi wa bihamdih} three times and when he prostrated, he says: {subhaana Rabbiyal-a'laa wa bihamdih} three times." (Sunan Abi Dawud , chapters 3, page 35 [736])

With regard to additional problems reading {Wabihamdihi} on reading the rosary at the time bowing and prostration, some have argued that the hadith is a hadith which dha'if, because there is one of the narrators are not dhabith (not strong on occasion).

For this problem, let us examine an explanation of priests Syaukani ash-listed in the book of al-Awthar Nailu. In his book, he explains that this hadeeth narrated from five lines, namely: (1) 'Uqbah bin' Amir, (2) Ibn Mas'ud, (3) Hudzaifah, (4) Abu Malik al-Ash'ari, and (5) Abu Juhaifah. With the number of transmission lines, then it can cover all dha'if's Hadith, so that it is no longer hadith hadith is weak, and the position of this hadith became Hasan Lighairihi, so it can be used as evidence.

Here is an explanation of ash-Syaukani priest in the book of Nailu al-Awthar:

"The explanation of the hadith about the addition lafadz wabihamdihi {this},

1. Abu Dawud hand he narrated from the track 'Uqbah bin Amir.

2. Ad-Daaruquthni hand he narrated from Ibn Mas'ud and Hudzaifah path.

3. hand imam Ahmad and ath-Thabrani this hadeeth narrated from Abu Malik al-lane Ash'ari.

4. hand imam al-Hakim this hadeeth narrated from Abu Juhaifah path.

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1. Said Abu Dawud after mentakhrij hadeeth of 'Uqbah this: that' Uqbah hafalannya not strong (dho'if).

2. And in the hadith of ibn Mas'ud: that al-Sirri bin Isma'il he dho'if.

3. And in the hadith Hudhayfah: Muhammad ibn Abdurrahman ibn Abi Laili he dho'if.

4. And in the hadith Malik: shahr bin Husyib dho'if, and also narrated by Ahmad and at-Thabrani of Ibn Sa'di of his father without going through this pathway.

5. And on the hadith of Abu Juhaifah, sanadnya dho'if. Ibn Sholah deny this lafadz additions.

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However, with the number of transmission lines on this hadith, and he mutually supportive, then, denial (above hadith) can be fabricated with many lines of this report. "(Al-Awthar Nailu, chapters 2, page 271)

Therefore, the status or position of the hadith about the addition Wabihamdihi lafadz {} in the rosary at the time of bowing and prostration is Lighairihi Hasan hadith, and not a hadith dho'if longer and can be used as evidence. And this hadith does not contradict the word of Allah Ta'aala:

"So air-rosary-lah you with praise to the Lord and ask Him Forgive. Indeed, He is Oft repentance. "(QS. An-Nasr: 3)

Based on the hadith is also, in the book Kasyifatu as-Only, Nawawi al-Banteni describes reading the rosary during the bowing is: "subhaana Rabbiyal-'Azhiimi Wa Bihamdihi".

"Is a sunnah practice when bowing to read: subhaana Rabbiyal 'azhiimi wa bihamdih (Glory to my Lord the Most Great and to praise Him." (Kasyifatu as-Only, page 68)

"Allah Ta'aala Hearer to all servants who praise Him."

Regarding the procedures i'tidal, in Saheeh al-Bukhari mentioned:

"Said Abu Humaid as-Sa'idi, I always keep praying together Shollallaahu Prophet 'alaihi wa sallam, I saw him when bertakbiratul-Ihram, he raised his hand up straight on two shoulders. If bowing to put both hands on his knees and then straighten his back. At the time I'tidal lifted his head so that the entire section of his body back to its original position. When prostration put both hands, not stretched or pressed together, fingertips and toes-faced towards the Qibla. When sitting in the second rak'ah, he sat on the left leg and straighten the right, and at the time sat in the last rak'ah, he insert his left leg and sit on the floor of a place of prayer. "(Sahih al-Bukhari, chapters 3, pages: 324 [ 785])

"It was narrated from Abdullah bin Maslamah, from Malik, from Nu'aim bin Abdillah al-Mujmir, from Yahya ibn az-Zuraqi Khallad, from his father, from Rifa'ah bin Rafi 'az-Zuraqi, he said: Once we pray behind the Prophet Shollallaahu 'alaihi wa sallam, when he Shollallaahu' alaihi wa sallam up from bowing he made hamidah} {Sami'allaahu Liman. Then there is a man behind him Shollallaahu 'alaihi wa sallam say: {Rabbanaa wa lakal-hamdu, hamdan katsiiran thoyyiban mubaarokan feehi}. So after finishing the prayer, the Prophet Shollallaahu 'alaihi wa sallam asked:' Who uttered the phrase that? '. The man replied: 'I am'. Then he Shollallaahu 'alaihi wa sallam said:' Behold, I see another angel 30 scrambling to write reward. '"(Sahih al-Bukhari, chapters 3, page 277 [757])

At the time of standing upright, hands in straight down, not moved about and shake, nor the folded position.

"It was narrated from Waki ​​'he said: narrated from ibn Abd al-Syidad Abu Thalut Jariri, from Ghazwan ibn Jarir adh-Dhabbiy, from his father, he said: that Sayyiduna Ali Radhiyallaahu' anhu when he was praying laid his right hand upon his wrist. And it continued to do until he did bowing except to fix the position of clothes and scratched his body. "(Musannaf ibn Abi Abi Shaybah, chapters 2, page 401)

From the hadith known that Sayyidina Ali Radhiyallaahu 'anhu as the closest companions of the Prophet Shollallaahu' alaihi wa sallam and many know the prayer of the Prophet Shollallaahu 'alaihi wa sallam, he just crossed when standing up bowing alone.

The phrase "فلا يزال كذلك حتى يركع" which means "He always folded to him bowing" indicates that to the extent that the recommended folded in prayer, because there is no proof that shows kesunnahan crossed when I'tidal. This was mentioned by Shaykh Hasan ibn Ali as- Saqafi in his book Shahih Sifat Sholat an-Nabi:

"And makrooh for those who pray and then he put his right hand on his left hand in time I'tidal wake of bowing, as much done by some people who are blind imitation. It's not such a proposition on this matter. "(Saheeh an-Nabi Salah properties page 163)

Then, as the perfect stand, And read the prayer:

"Our Lord, for all my praise thee whole sky, the earth and everything that you want after that."

"Narrated Abu Bakr ibn Abi Abi Shaybah, narrated to us Abu Mu'awiya and Waki ​​'of al-A'masy of Ubayd ibn al-Hasan ibn Abi from Aufa he said: 

Messenger of Shollallaahu' alaihi wa sallam when standing on the bow 'to read:

"(Saheeh Muslim, chapters 3, page 16 [733])

Based on the hadith, in the book Bidayah al-Hidayah, al-Imam al-Ghazali also provide an explanation:

"Then lift up your heads to stand upright. And also lift your hands while saying hamidah} {Sami'allaahu Liman. And when it was standing, he read prayers {Robbanaa lakal-hamdu-us-samaawaati mi wa mi-ul-ardhi wa mi-u maa syi'ta min syai'in ba'du}. "(Bidayah al-Hidayah, page 46)

Especially for Fajr prayers, the second rak'ah after reading the prayer, prayer qunut disunnahkan to read. Imam al-Ghazali explained:

"And when you are praying fard dawn, it should read prayers qunut in the second rak'ah when i'tidal of bowing." (Bidayah al-Hidayah, page 46).

Read the second rak'ah prayer qunut the Fajr prayer is Sunnah in the ash-Syafi'iyyah schools, and this view is also the opinion of the Companions of the Prophet Shollallaahu 'alaihi wa sallam. In the book Majmu 'Sharh al-Muhadzdzab, priests  Nawawi Rahimahullaahu Ta'aala explains:

“in our madzhab (madzhab Syafi’iyyah) "its sunnah to read prayers qunut in the Fajr prayer. Whether there bala 'or not, this opinion is the opinion of most scholars of the Salaf and who afterward. And among the think so is Abu Bakr as-Siddiq, Umar ibn al-Khattab, Uthman, 'Ali, Ibn Abbas, and al-Bara' ibn Azib Radhiyallaahu 'anhum. Thus narrated by al-Bayhaqi with Saheeh isnaad. "(Majmoo 'Sharh al-Muhadzdzab, chapters 3, page 483)

Argument is used as the basis of this opinion:

"It was narrated from Abdurrazzaq he said, narrated from Abu Ja'far (al-Raziy) of ar-Rabi 'bin Anas Anas he said: Messenger of Shollallaahu' alaihi wa sallam always read prayers qunut in Fajr prayer time until his death him. "(Musnad Ahmad, chapters 25, page 242 [12 196])

"It was narrated from Anas That Prophet Shollallaahu ‘alaihi wa sallam read qunut prayer for one month and then he stopped. As in the Fajr prayer he always read the prayer qunut until his death. "(Sunan ad-Daruquthni, chapters 4, page 399 [1712])

This hadeeth is saheeh sanad, so it can be used as evidence. Imam Nawawi explains this in his book Majmu 'Sharh al-Muhadzdzab:

"Hadith narrated from Anas is the hadeeth narrated from many huffazh hadith experts and they said it would keshahihannya, among which declared Saheeh al-Hafiz Abu Abd Allah Muhammad ibn Ali al-Balkhi, al-Hakim Abu Abdillah in several places in his book and al-Bayhaqi. And also narrated by ad-Daruquthni of this pathway with a saheeh sanad. Of al-Awwam bin Hamzah he said: `I asked Abu Uthman about reading qunut in the Fajr prayer. He replied: It is done after bowing. I ask again: Who says so? He replied: from Abu Bakr, Umar, Uthman radhiyallaahu 'anhum. "Narrated by al-Bayhaqi and he said: This hadith Sanad Hasan. And also al-Bayhaqi narrated from Umar through this pathway. And of Abdullah bin Ma'qil a tabi'een, he said: `Sayyiduna Ali Radhiyallaahu 'anhu qunut always read the prayer in the prayer time shubuh.` Narrated by al-Bayhaqi and he said: a history of Sayyidina Ali is authentic. And of al-Bara 'Radhiyallaahu' anhu he said: `Behold, the Prophet Shollallaahu 'alaihi wa sallam read qunut in Fajr prayer time and maghrib` -diriwayatkan by Muslims, and also by Abu Dawud, but he does not mention the word" sunset "in its history .-And why not leave qunut at maghrib prayer time because it is not a liability '. "(Majmoo 'Sharh al-Muhadzdzab, chapters 3, page 484)

Reading prayer praises qunut directly taught by the Prophet Shollallaahu 'alaihi wa sallam is prayer qunut narrated by Sayyiduna Hasan ibn Ali ibn Abi Talib:

"O Allah, give us a hint as to those whom you have given instructions. Give us health as people who give you health. Give us protection such as those that you give protection. Give a blessing for everything you have given us. Deliver us from all evil that you make. Verily Thou art the All-Determining and you can not be determined. And would not you protect despicable person. And will not noble are the people who you hostile. Really you the Blessing Giver and sublime. "(Sunan Abi Dawud, chapters 4, page 210).

It is also mentioned in Sunan an-Nasa with the addition of readings sholawat {وصلى الله على النبي محمد} at the end of the prayer qunut. (Sunan an-Nasa'i, chapters 6, page 259).

Also explained by Shaykh al-Nawawi in his book Banteni Maraqi al-ubudiyyah that are encouraged to read the Prophet sholawat Shollallaahu 'alaihi wa sallam at the end of the prayer qunut.

"But more important to read the  qunut prayer taught by the Prophet Shollallaahu 'alaihi wa sallam:

And its sunnah also to read  sholawat  at the end  of qunut:

” (Maraqi al-Ubudiyyah)

"Then down to prostration accompanied read takbir but without the raised both hands. Which was first placed on the place of prostration is both knees, then your hands, then your forehead open, then your nose and forehead together touched on a method of supplication. "(Bidayah al-Hidayah, page 46)

Imam Ghazali explanation is in accordance with the following hadith:

"It was narrated from al-Hasan ibn Ali and Husayn ibn Isa, both said: narrated from Yazid ibn Harun, narrated to us Syariik of 'Asim bin Kulaib of the father of Wa'il bin Hujr, he said: I saw the Prophet Shollallaahu' alaihi wa sallam when prostrate put his knees before his hands. And when the wake of prostration, raised his hands before his knees. "(Sunan Abi Dawud, chapters 3, page 1 [713])

Prostration legitimate is when the seventh member of prostration placed perfectly in place of prostration. Described in the book Sharh Sullamuttaufiq about seven members of this prostration:

"Prostration twice, by putting forehead in an open state to a place of prostration and somewhat suppressed, and the head position is lower (than the buttocks), put both knees, palms, and the inside of the foot fingers." (Sharh Sullamuttaufiq, page 58)

And the explanation is in accordance with this hadeeth:

"It was narrated from ibn Asad Mu'alla he said: narrated from Wuhaib of Abdillah bin Thowus of his father from ibn Abbas Radhiyallaahu 'anhuma, he said: The Prophet said Shollallaahu' alaihi wa sallam: I am commanded to prostrate on seven bones of limbs, forehead - Shollallaahu Prophet 'alaihi wa sallam signaled with his hand toward beliau- nose, hands, knees, fingers and feet. And do not fold the clothes and hair (during prayers). "(Saheeh Muslim, chapters 3, page 298 [770])

For men, the position of the hand stretched. Where the women are in by placing both hands. Mentioned in the hadith:

It was narrated from Qutaibah bin Sa'id bin Bakr narrated from Mudhor of Ja'far ibn Rabi'a al-A'raji of Abdiilah ibn Malik ibn al-Asdiy Buhainah he said that the Prophet Shollallaahu 'alaihi wa sallam when prostrate loosen his hands so that we can see (sleeve) in his armpit. "(Sahih al-Bukhari, chapters 11, page 399 [3300])

"It was narrated from Yazid ibn Abi Hubaib, that the Prophet Shollallaahu 'alaihi wa sallam go and meet with the two women who were praying. Then the Prophet Shollallaahu 'alaihi wa sallam said: If thou prostrate then rapatkanlah most meat into prostration, because in this case women are not equal to men. "(Sunan al-Kubra al-Bayhaqi, chapters 2, page 223)

And when prostration mandatory for tuma'ninah, and disunnahkan reading reading reading reading rosary as Sunnah prayer beads in time bowing. As for reading the rosary during prostration are:

"Glory to my Lord Most High and to praise Him"

In the book-Only Kasyifatu as described by Sheikh al-Nawawi al-Banteni:

"All nine are prostration twice in each raka'atnya. And disunnahkan to utter prostration in the literature: {subhaana Rabbiyal-a'laa wa bihamdihi} "(kasyifatu as-Only, page 68).