Learning Islam Online

"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).

 7. Ruku’

"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.

=====

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.

=====

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."

In Sahih Muslim, it is mentioned that explain the prayer reading:

"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).

Important Note: chapters we described this time is an explanation of the procedures to prayer as taught by Prophet Shollallaahu 'alaih wa sallam, which is already common procedures performed by the Ahl Wal Jama'ah. And instead Discussion Regarding Procedures Prayer According to Nasir al-Albani

Prayer is a form of worship that Allah Ta'aala obliged to all Muslims. A Muslim who pray with constancy, keeping kekhusyu'an and sincere worship and hope for His blessings will feel how big faidah and fadhilah pray for him.
Prayer is also a way of worship that governance has been defined and exemplified by Shollallaahu of prophet 'alaihi wa sallam. Shollallaahu of prophet 'alaihi wa sallam said:
صلوا كما رأيتموني أصلي
Sholatlah you as you see me praying. (HR. Bukhari)
For that reason, every Muslim should know how to pray as the procedure of prophet Shollallaahu 'alaihi wa sallam pray. And here's the explanation.
1. Stand Facing the Qiblah
Prayer begins with stand facing the Qiblah for those who are able. If not able to do by sitting or sleeping skewed, as the Prophet Shollallaahu 'alaihi wa sallam:

Have told us' Abdan from 'Abdullah ibn Ibrahim Thohman said, had told me al-Husayn al-Muktib of Abu Buraidah of Imran ibn Hushain Radhiyallaahu' anhu he said: At the time I was exposed to hemorrhoids, I asked the Prophet Shollallaahu 'alaihi wa sallam about the way I do pray. So the Prophet Shollallaahu 'alaihi wa sallam said: "Sholatlah by standing, if not able to then sit down, and if you can not sleep on it." (Sahih al-Bukhari, hadith no. 1050)
Legal standing in the fard prayers are obligatory. While the sunnah prayers, the ruling is the sunnah. In an authentic hadith mentioned:

Have told us Abu Ma'mar, he said, had told us Abdul Warits, he said, had told us Husayn al-Mu'allim of Abdullah ibn Buraydah that 'Imran ibn Hushain Radhiyallaahu' anhu was a man who had suffered from pain hemorrhoids. And once Abu Ma'mar say, of Hushain who said: I once asked the Prophet Shollallaahu 'alaihi wa sallam about someone who is praying to sit. He then Shollallaahu 'alaihi wa sallam replied: "Who stands the prayer with the more mainstream. And who pray to sit then reward him half of those who pray to stand and who pray with the sleep (lying down) then her half reward people who pray sitting. "Said Abu Abdullah:" I think what is meant by sleep is lying . "(Sahih al-Bukhari, hadith no. 1049)
The procedure is the second leg stand corrected. Between the two ends of approximately one inch apart, and between the two heels approximately four fingers. Subdued face looking toward the place of prostration. Then read an-Naas letter as a request to Allah Ta'aala to be kept away from temptation syaithan. Mentioned in the book of al-Hidayah Bidayah work of al-Imam al-Ghazali Rahimahullaahu Ta'aala:

"Let stand facing the Qiblah while aligning the two legs and pressed them together. Stand up straight and then read surah an-Naas as a request that kept from temptation syaithan accursed. "(Al-Hidayah Bidayatu page 44)
After that disunnahkan saying the intention with the aim to help bring the intentions of the heart. In this case Shaykh Muhammad ibn 'Umar an-Nawawi al-Banteni in the book Sharh Only Kasyifatu as-an-Najah Safinatu in section which mentions the pillars of prayer, he explained:

"The first is the intention in the heart. Shall not spoken with oral. However utter legal intention is Sunnah to help heart saying the intention. "(Sharh Only Kasyifatu as-an-Najah Safinah page 65)
 On several occasions, the Prophet Shollallaahu 'alaihi wa sallam never saying the intention, for example in the Hajj. Described in a hadith:

Have told us Yahya ibn Yahya had preached to us Husyaim from Yahya ibn Abu Ishaq and Abdul Aziz bin Humaid Suhaib and that they hear from the Companions Anas Radhiyallaahu 'anhu, he said: I heard the Messenger Shollallaahu' alaihi wa sallam saying, "O Allah I fulfill your call for Umrah and Hajj. "(Saheeh Muslim, No. 2194)
Speaking in the context of the above hadith Hajj issues. But prayer can be in-the-qiyas to Hajj. If when the pilgrimage Sunnah saying the intention, then in prayer, too, recommended saying the intention with the aim of helping the liver that can also saying the intention.
More clearly defined by Syaich Hasan ibn 'Ali as-Saqafi as follows:

"Saying the intention when going bertakbiratul-Ihram is Sunnah. At the time of the Prophet Shollallaahu 'alaihi wa sallam said, "All the deeds depend on intentions", the Prophet Shollallaahu' alaihi wa sallam never said, "Keraskanlah (lafadzkanlah) intentions". Therefore, the person who brings the intention in his heart and not spoken, then valid prayer. Similarly, if he uttered with his tongue, his prayer is also valid and he has performed deeds sunnah. Such a situation is very different from the opinion of a few people who say that such actions are despicable heresy. How can saying the intention of becoming a heretic while in some others worship the Prophet Shollallaahu 'alaihi wa sallam actually do it (saying the intention), for example when he Shollallaahu' alaihi wa sallam play to the crowd in time to perform Ihram for Hajj, namely speech Shollallaahu Prophet 'alaihi wa sallam: "Labbaika bi' umratin wa hajjin" (O Allah, I fulfill your call for 'Umrah and Hajj). Similarly, when at a time of the Prophet Shollallaahu 'alaihi wa sallam meet Lady' Aisha Radhiyallaahu 'anhaa for breakfast. Shollallaahu Prophet 'alaihi wa sallam asked, "Is there any food?"' Aisha Radhiyallaahu 'anhaa replied "No". Then the Prophet Shollallaahu 'alaihi wa sallam say, "Then I will fast". (Saheeh an-Nabi Salah properties page 68)
2. Takbiratul Ihram
After saying the intention, immediately say takbiratul-Ihram. Called-Ihram takbiratul because with the takbir, can proscribe all previous deeds may be made, for example, talking, eating, drinking, moving a lot, and so on.
At the time when takbiratul-Ihram, prayer intentions included in the liver. This is the real intention in prayer. This means that if a person intends before takbiratul-Ihram then his prayer is invalid, as well as if intending after takbiratul-Ihram.
In the book Sharh Only Kasyifatu as-an-Najah Safinatu mentioned:

"And shall include the intention to takbiratul ihram, because it is the first obligation undertaken in prayer." (Kasyifat as-Only page 65)
The obligation is based on the words of the Prophet intention Shollallaahu 'alaihi wa sallam:

Have told us Abdullah ibn Maslamah he said, had preached to us Malik from Yahya ibn Sa'id ibn Muhammad ibn Ibrahim of Alqamah Waqash of Umar ibn Khatthab Radhiyallaahu 'anhu, he said: "I heard the Messenger Shollallaahu' alaihi wa sallam bersada , "The whole of deeds depends upon the intention. And everyone will get what he intended. Whoever emigration intentions for Allah and His Messenger, then the migration is to Allah and His Messenger. Whoever emigration intentions for the world that he wants to obtain or because the woman he wanted to marry, then the migration is to what he intended. "(Sahih al-Bukhari hadith no. 52)
When implementing takbiratul-Ihram, disunnahkan raised his hand up straight with shoulders. While fingers straightened and without grasping hands. In the book of al-Hidayah Bidayah explained:

"Lift up your hands when takbiratul-Ihram till the second straight after perpendicular shoulders down. Second hand stretched and straightened his fingers, not overly tightened or stretched. The trick is hands raised up two thumbs met with two earlobes, and the index finger is on two ears and hands are above the shoulders. "(Al-Hidayah Bidayah page 45)
This is also done when going bowing, I'tidal and stand from the beginning tasyahud. Based on the hadeeth of Abdullah ibn Umar history Radhiyallaahu 'anhu:


Have told us Abu al-Yemeni he said, had preached to us from az-Zuhri Shoaib he said, had preached to us Salim bin 'Abdillah Radhiyallaahu' anhu, Umar ibn Abdillah actually said: "I saw the Prophet Shollallaahu 'alaihi wa sallam start the prayer with takbiratul-Ihram lifting his hands up straight on both shoulders. This was done also during the Takbir for bowing. And do when saying "liman sami'allaahu hamidah", then read "robanaa lakal-hamdu". But the Prophet Shollallaahu 'alaihi wa sallam did not raise his hands when it will bow down and stand up from prostration. "(Sahih al-Bukhari, Hadith no. 696)

From Wa'il bin Hujr he said, "I saw the Messenger Shollallaahu 'alaihi wa sallam when standing in prayer, clutching his right hand over his left hand." (Sunan an-Nasa'i, chapters 2, page 125 [887], Sunan Ad-Daruquthni, chapters 1, page 286 [11])

According to the Shafi'i madhhab, folded position is the right hand holding the left wrist, and then placed on the chest below the navel. Here is an explanation of al-Imam an-Nawawi in his book Sharh Saheeh Muslim Bi an-Nawawi juz 4 page 114:

"Sunnah put your right hand over the left, positioned below the chest above the navel. It is famous in the Shafi'i madhhab, in line with the opinion of the majority of scholars. Meanwhile, according to Abu Hanifah, Sufyan al-Thawri, Ishaq ibn Abu Ishaq al Rahawaih and-Marwazi of the Ash-Shafi'i-haabusy put both hands below the navel. "(Saheeh Muslim bi Sharh an-Nawawi juz 4 page 114)

Furthermore, al-Imam Ghazali in Ihya 'Ulumuddin explains:

"Then put both hands on the navel below the chest. Laying the right hand over the left hand to glorify the right. By way of pressed and stretched forefinger and middle finger right on top of the arm, wrist and grip with the thumb, ring finger and little finger. "(Ihya 'Ulumiddin juz 2 page 274)

In this way, it was recommended in arms folded. And has been practiced by the Companions of the Prophet Shollallaahu 'alaihi wa sallam and succeeding generations. Al-Imam at-Turmudzi Rahimahullaahu Ta'aala says:

"This method has been practiced by the expert knowledge of the Companions, tabi'in and succeeding generations. they all reported that the folded position is putting the right hand over the left hand. Among them there are narrated that the position of the hands are above the navel, others say below the navel. "(Sunan at-Tirmidhi, chapters 2 page 32 [253])

Confirmed the explanation at-Tirmidhi, Abu Dawud also narrated how crossed that practiced by Sayyidina Ali Radhiyallaahu 'anhu:

"From ibn Jarir adh-Dhabbiy of his father, he said," I saw Sayyidina 'Ali Radhiyallaahu' anhu when praying holding his left hand with his right hand at the wrist, above the navel. Imam Abu Dawud said, "It was reported also from Sa'id ibn Jubayr that the hand was placed below the navel". Abu Mijlaz stated that hand is placed below the navel, and it was also narrated from Abu Hurairah, but this history is not strong. "(Sunan Abu Dawud, chapters 1 page 260 [757])

Indeed, there is a hadith which explains that the Prophet Shollallaahu 'alaihi wa sallam put both hands on his chest, namely:

"From Sulaiman ibn Musa, Thawus said, that in the prayer, the Prophet Shollallaahu 'alaihi wa sallam put your right hand on his chest."

However, this hadith can not be used as a proposition, because it pertained dha'if hadith, because there are not sufficient conditions narrator as a narrator tsiqah, which Solomon the son of Moses.

According Syeich Hasan ibn Ali al-Saqafi, weakness hadith above for two reasons:

"The first: The word al-Bukhari, Sulaiman ibn Musa is much narrate evil. An-Nasa'i said, he was one Islamic jurists but not strong in the narration as mentioned in the book Tahdzibul Kamal (12/97).

Second: the mursal hadith, narrated by mursal by Thawus, whereas mursal hadith is part of the hadith dha'if. "(Tanaqqudhat al-Albani al-Wadhihaat, chapters 3 pages 49/50)

"Being a sunnah practice if read tawajjuh when start praying fard and sunnah prayers. Neither pray alone, or for the priest and congregation ma'mum if, on the condition that the person has not yet started to read the letter al-Fatihah. If he had read al-Fatiha -padahal basmalah merupakkan he knows that part of the letter of al-Fatihah- or read ta'awwudz, then there goes the tawajjuh kesunnahan read. Therefore, he does not have to come back again to read tawajjuh. Tawajjuh not disunnahkan in prayer bodies, as well as fard prayer that time is running out, that when he read tawajjuh, it is concerned that the prayer time will run out. "(Al-Fiqh al-Manhaji 'alaa Madzhab Imaam al-Shafi'i juz 1 page 149).

The prayer readings lafadz iftitah are as follows:

"God is great power of his more perfect his greatness. Praise be to Allah, with much praise. And Glory to God throughout the morning and afternoon. Kuhadapkan my heart to the One who created the heavens and the earth, full compliance with the resignation and I do not belong to the group that partners with Allah. Indeed my prayer, devotions, my life and my death solely for Allah cried all the worlds. There is no partner for Him. And with that I ordered. And I am among those who have surrendered (Muslims). "

Benediction iftitah is based on two hadeeth that is widely available in books of hadith. Among them:

"From Ibn Umar Radhiyallaahu 'anhu, he said:" A man came during the prayer in congregation was established. After arriving in shof, the man uttered the phrase: "Allahu Akbar Kabiiran Walhamdulillaahi katsiran wa wa subhaanallaahi bukratan ashiila". After the Prophet Shollallaahu 'alaihi wa sallam finished the prayer, he asked, "Who uttered the phrase that?". The man replied, "I O Rasululullah, By Allah, I only meant well with that sentence." He's word, "What I have seen the doors open skies welcomed the sentence." Ibn Umar said: "Ever since I heard it, until now I've never left the reading ". (Sahih Muslim, the Section 1 page 420 [150]).

"It has been told we ar-Rabi ', he said, has said al-Imam Shafi'i rahimahullah: that the Prophet Shollallaahu' alaihi wa sallam advised to read the Mother-Quran (Surat al-Fatiha) in prayer. This suggests that al-Fatihah read a letter is included in the fard prayers and should people who read the letter smarten the reading.

Have told us ar-Rabi ', he said, has said al-Imam Shafi'i Rahimahullaahu Ta'aala: Narrated Sufyan ibn az-Zuhri Uyainah of of Mahmud ibn Rabi' ibn Shomit of Ubadah Shollallaahu that the Prophet 'alaihi wa sallam told him that unauthorized prayer someone who does not read the letter al-Fatihah. "(al-Umm, chapters 2, page 243)

As pillars of prayer, then the letter of al-Fatihah should be read perfectly, in accordance with the order of the verse, and pay attention to the rules of recitation. Mentioned in the book Sharh Sullamut Taufiq:

"Pillars of the fourth prayer is read rather than the letter of al-Fatihah to include basmalah, attention Shadda, continuity readings, the order of verses, saying the letters correctly according makhrajnya and no mistake that can ruin its meaning." (Sharh Sullamuttaufiiq)

In the letter of al-Fatihah read, there are some important things that must be considered, namely:

a. Read Ta'awwudz

Surat al-Fatiha is part of the Koran, then as a courtesy, in reading the verses of the Koran is to read Ta'awwudz, which reads:

"I seek refuge in Allah Ta'aala than interference accursed Shaytaan."

Read slowly, although the jahr prayer (prayer spoken aloud reading). This is explained by Nawawi al-Banteni (Shaykh Muhammad ibn 'Umar an-Nawawi al-Banteni) in his book al-'Ubudiyyah Maraqi as follows:

"Then after a pause should say reading ta'awwudz {أعوذ بالله من الشيطان الرجيم} slowly."

Ta'awwudz Kesunnahan read is based on God's Word Ta'aala:

"When you read the Koran, should you seek refuge in Allah from the accursed syaithan." (QS. An-Nahl: 98)

b. Read Basmalah

Read the letter al-Fatihah begins with basmalah. Read basmalah law is mandatory because it is a verse of Surat al-Fatiha. Therefore unauthorized person who left the prayer reading this basmalah.

Reading basmalah is part of the letter of al-Fatihah is based on the word of God Ta'aala:

"And indeed We have given you (Prophet) seven verses are repetitive and glorious Qur'an" (QS. Al-Hijr: 87)

Al-Imam Shafi'i Rahimahullaahu Ta'aala in his book al-Umm basmalah describes reading as part of the seven verses repeated as follows:

"It has been mengkhabarkan to us ar-Rabi ', he said, has been said Shafi'i: narrated to us Abdul Majeed bin Abdul Aziz from ibn Jurayj, he said: mengkhabarkan me my father, Sa'id bin Jubair from: {ولقد أتيناك سبعا من المثاني} he is ummu Koran. My father said: Sa'id bin Jubair read it to me to finish and then he said بسم الله الرحمن الرحيم {} is included verse seven. Sa'id said:'ve read also that this so ibn 'Abbas as I read it to you, then he said: {بسم الله الرحمن الرحيم} is included verse seven. "(Al-Umm, juz 2 pages 244-245)

What is meant by seven repetitive verse is the letter of al-Fatihah, because al-Fatihah itself consists of seven verses were read repeatedly in each rak'ah prayer. In a hadith mentioned:

"From Abu Hurairah Radhiyallaahu 'anhu he said: The Messenger Shollallaahu' alaihi wa sallam said: If you read the al-hamdulillaah (Surat al-Fatiha) then read bismillaahirrahmaanirrahiim. Indeed, al-Fatihah was the mother of al-Quran and al-Kitab parent and seven verses are repeated. And bismillaahirrahmaanirrahiim is one verse. "(Sunan ad-Daruquthni, chapters 1, page 312 [36]. Sunan al-Bayhaqi, chapters 2, page 45 [36], this hadeeth is saheeh sanad).

From the above hadith is clear that reading basmalah is the first verse of Surat al-Fatiha. Because if without basmalah, the letter of al-Fatihah it only consists of six verses, and of course it is not in accordance with the mention of the seven verses are repeated.

In another hadith mentioned:

"From Umm Salamah, the Prophet actually Shollallaahu 'alaihi wa sallam in the prayer reads" Bismillaahirrahmaanirrahiim "and counted as the first verse," Praise rabbil' aalamiin "second verse," Arrahmaanirrahiim "third verse," Maaliki yaumiddiin "fourth paragraph. And the Prophet Shollallaahu 'alaihi wa sallam said: Neither "Iyyaaka na'budu iyyaaka nasta'iin wa", and he showed up five fingers. "(Sunan al-Bayhaqi, chapters 2, page 4 [2214], Sahih ibn Khuzaimah chapters 1, page 248 [493], al-Mustadrak 'alaa al-Shahihaini chapters 1, page 356 [848]. classed as saheeh by Ibn Khuzaimah and al-Hakim)

Imam Shafi'i Rahimahullaahu Ta'aala says basmalah is part of the seventh paragraph in the letter of al-Fatihah. If left out, either in whole or in part, then rak'ah prayer is judged invalid.

"Imam Shafi'i Rahimahullaahu Ta'aala says: Reading Bismillaahirrahmaanirrahiim is part seven verses of Surat al-Fatiha. If abandoned or not to read some of its verses, then raka'atnya not enough. "(Al-Umm Juz 2 page 244).

Because it is part of the letter of al-Fatihah, then reading this basmalah recommended for hardened reading when someone reads the letter of al-Fatiha in prayer jahr. This is in accordance with the hadith of the Prophet Shollallaahu 'alaihi wa sallam:

"From Abu Hurairah Radhiyallaahu 'anhu that the Prophet Shollallaahu' alaihi wa sallam harden basmalah reading." (Sunan ad-Daruquthni juz 1 page 307 [20], al-Mu'jam al-Kabir juz 10 page 277 [10 651], al- Mu'jam al-Awsath juz 1 page 15 [35])

Kesunnahan harden reading this basmalah many listed in the books of hadith. And this amaliah always practiced from generation to generation, as exemplified by the Companions of the Prophet and his followers:

"From Muhammad ibn Abi al-Sirri al-Asqallaani he said: I often pray Fajr and Maghrib bermakmum to Mu'tamar bin Sulaiman. And he hardened basmalah readings before and after al-Fatihah. And I heard Mu'tamar say: This way I do because I followed my father's prayer. And my father said: I followed the prayer Anas bin Malik. And Anas bin Malik said: I follow the way of prayer Prophet Shollallaahu 'alaihi wa sallam. (Al-Mustadrak, chapters 1 page 385 [854]).

One of the leading imam of the Shafi'i madhhab, namely al-Imam Muhyiddin ibn Zakariya Neural an-Nawawi in his book Majmu 'Sharh al-Muhadzdzab mention:

"Said ibn Khuzaimah in his work, while the suggestion that reading basmalah read aloud, this is the correct opinion. There has been a hadith of the Prophet Shollallaahu 'alaihi wa sallam with sanad muttashil (the narrators tsiqat and sanadnya actually continued until the Messenger Shollallaahu' alaihi wa sallam), no doubt, and no doubt from the experts about the authentic hadith and muttashil- his sanad of this hadith. Furthermore ibn Khuzaimah said: It is clear, and has been proven that the Prophet Shollallaahu 'alaihi wa sallam harden reading basmalah in prayer. And also Abu Hatim ibn mentakhrij Hibban in his Sahih and ad-Daruquthni in his Sunan, he said: This hadeeth saheeh, all narrators tsiqat. And relates well as al-Hakim in the Mustadrak, he said: This hadeeth saheeh according to the conditions of al-Bukhari and Muslim. "(Majmoo 'Sharh al-Muhadzdzab, chapters 3 page 302)

c. Read Amin

After reading the letter of al-Fatihah, should read Amin. Mentioned in a hadith:

"From Wa'il bin Hujr he said: I heard the Prophet Shollallaahu 'alaihi wa sallam read" Ghairil maghdhuubi peace be waladhdhalliin ", then he read:" Aamiin "and raised his voice." (Sunan at-Tirmidhi, chapters 2 page 27 [ 248], Sunan al_baihaqi, chapters 2 page 58 [2283])

As for how to read the Amen, Shaykh Muhammad ibn 'Umar an-Nawawi al-Banteni gives the following explanation:

"It should let you connect reading with reading Waladhdholliin Amen. But they are separated by pauses, to differentiate reading dhikr with the Quran. And disunnahkan to read: 'Rabbighfirlii' (O my Lord, forgive servant) "(Sharh al-'Ubudiyyah Maraqi page 48)

Regarding reading "Rabbighfirlii" before reading the "Amen", the Imam Jalaluddin as-Suyuti explained in his book ad-Durr al-Mantsur fi at-Tafsiir bi al-ma'tsur:

"It was narrated from ibn Abi Abi Shaybah from Ibrahim an-Nakha'i he said:" disunnahkan when the priest reads the verse{ غير المغضوب عليهم ولا الضالين }, }, should utter the prayer: { رب اغفرلي امين} ” (ad-Durr al-Mantsur fi at-Tafsiir bi al-Ma’tsur juz 1 page 92).