How to Perform Salah: every step from wudu and Qibla through tashahhud and tasleem.

The Prophet ﷺ said: "The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is incomplete, then the rest of his deeds will be incomplete" (Al-Tabarani, Al-Awsat, sahih by al-Albani). Salah is not one of many equally weighted obligations. It is the act by which all other acts of worship are measured. Getting salah right is the foundation of a Muslim's entire religious life.

This guide is designed to walk through every element of salah with precision: the conditions that must be met before starting, every position and its obligatory recitation, the difference between 2-rakat and 4-rakat prayers, the tashahhud and salawat Ibrahim in full, the tasleem, and the things that invalidate the prayer. Each element is grounded in authentic hadith so that the reader understands not just what to do, but why and from where it comes.

The 5 pre-conditions

Before salah begins, five conditions must be satisfied. If any one of them is absent, the salah is invalid and must be repeated once the condition is met.

1. Ritual purity (wudu or ghusl). The Prophet ﷺ said: "Allah does not accept the prayer of one who has broken his wudu until he performs wudu again" (Sahih al-Bukhari 135). Before every salah, a valid wudu must be in effect. If janabah (major ritual impurity) is present, a full ghusl (ritual bath) is required before wudu. See our separate wudu guide for the full method.

2. Clean clothes covering the awrah. The Prophet ﷺ said: "Allah does not accept the prayer of a woman who has reached puberty except with a khimar (head covering)" (Abu Dawud 641, Ibn Majah 655, classed hasan). For men, the awrah (area to be covered) in salah is from the navel to the knee. For women, the awrah is the entire body except the face and hands according to the majority view. The clothing must also be free of najasah (ritual impurity) above a pardonable threshold.

3. A clean place. The place of prayer must be free of najasah. This applies to where the forehead will rest in sujood as well as where one stands. A prayer mat is not required, but the surface must be clean. The Prophet ﷺ said: "The earth has been made a place of prayer and a means of purification for me" (Sahih al-Bukhari 335), confirming that praying on clean ground is valid everywhere.

4. Facing the Qibla. Detailed below in its own section. The direction of the Kaaba in Makkah must be faced throughout the prayer, with the chest pointing toward it.

5. The prayer time must have entered. Each of the five daily prayers has a specific time window. Fajr begins at true dawn (subh sadiq) and ends at sunrise. Dhuhr begins when the sun passes its zenith and ends when Asr begins. Asr begins when an object's shadow equals its own length (or double its length in the Hanafi calculation) and ends at sunset. Maghrib begins at sunset and ends when the red twilight disappears. Isha begins when the red twilight disappears and ends at midnight (or dawn in necessity). Praying before the time has entered renders the salah invalid.

Facing the Qibla (Quran 2:144)

The command to face the Qibla is explicit in the Quran:

"We have certainly seen the turning of your face toward the sky, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward al-Masjid al-Haram. And wherever you are, turn your faces toward it. Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do." (Qur'an 2:144)

The chest must point toward the Qibla, not merely the face. This is the agreed view of the four schools. A slight deviation due to estimation is pardoned, but intentionally turning away from the Qibla invalidates the salah. In cases where the Qibla direction is genuinely unknown (for example, in a featureless location without any instrument), a person makes their best estimation (ijtihad) and prays in that direction; the prayer is valid.

In the modern world, a Qibla compass, phone app, or any reliable direction indicator removes any ambiguity. The FivePrayer app includes a Qibla finder for this purpose. If a person prays in an incorrect direction by honest mistake and discovers this after the prayer, the majority of scholars hold the prayer does not need to be repeated if genuine effort was made to determine the direction.

Takbirat al-ihram

Salah begins with the takbirat al-ihram, the opening "Allahu Akbar" (Allah is the Greatest), spoken aloud. The Prophet ﷺ said: "The key to salah is purity, its tahrim (entering) is the takbir, and its tahlil (exit) is the tasleem" (Abu Dawud 61, Tirmidhi 3, classed sahih). This takbir is an obligatory pillar of the salah without which the prayer has not validly begun.

The word "tahrim" in the hadith refers to the fact that this takbir makes certain things prohibited: speaking, eating, turning away, and all acts incompatible with salah. Once the takbir is pronounced, the person is in a state of salah until the tasleem.

At the time of the takbir, the hands are raised to the level of the shoulders or ears. The Prophet ﷺ is narrated to have raised his hands "so that his thumbs were level with his earlobes" (Sahih al-Bukhari 736) and in other narrations "to the level of his shoulders" (Sahih al-Bukhari 739). Both positions are authentic sunnah. After the takbir, the right hand is placed over the left hand on the chest (Sahih al-Bukhari 740), though the precise placement (on the chest, below the navel, or at the navel) differs between the schools.

The opening supplication (du'a al-istiftah) is then recited silently. The Prophet ﷺ would say: "Subhanakallahumma wa bihamdika wa tabarakasmuka wa ta'ala jadduka wa la ilaha ghayruk" (Glory be to You, O Allah, and with Your praise; blessed is Your name, exalted is Your majesty, and there is no god but You) (Abu Dawud 775, classed sahih). Other opening supplications are also authentically reported.

Qiyam: standing and recitation

In qiyam (the standing position), Al-Fatiha is recited first, followed by any other portion of the Quran in the first two rakats of each prayer. The Prophet ﷺ declared Al-Fatiha obligatory in every rakat:

"There is no salah for one who does not recite the Opening of the Book (Al-Fatiha)" (Sahih al-Bukhari 756, Sahih Muslim 394)

Al-Fatiha consists of seven verses. It is recited in every single rakat without exception: in the first and second rakat aloud (in Fajr, Maghrib, and Isha for the fard prayers, and in all units of loud prayers), and silently in Dhuhr, Asr, and the third and fourth rakats of Maghrib and Isha.

After Al-Fatiha in the first and second rakats, an additional surah or passage from the Quran is recited. The Prophet ﷺ regularly recited specific surahs in certain prayers: Surah Al-A'la (87) and Al-Ghashiyah (88) in Jumu'ah (Sahih al-Bukhari 929), Al-Kafirun and Al-Ikhlas in the two rakats of Fajr sunnah and in witr (Sahih Muslim 726), and Al-Sajdah and Al-Insan on Friday Fajr (Sahih al-Bukhari 891). Any surah is valid; the specific surahs are from the sunnah.

In the third and fourth rakats of longer prayers, only Al-Fatiha is recited (without an additional surah), according to the majority view. The hands remain placed on the chest or below, and the body stands upright with eyes cast downward to the place of sujood.

Ruku: bowing

After the recitation, "Allahu Akbar" is said while bowing into ruku. The hands are raised again to the level of the shoulders or ears as this takbir is made, in the Shafi'i and Hanbali views (Sahih al-Bukhari 736). In ruku, the back is flat, the hands grip the knees, the fingers are spread, and the head is level with the back, not raised or lowered. The Prophet ﷺ "would bow until his back was flat, so that if water were poured on it, it would stay" (Abu Dawud 733).

In ruku, the tasbih is said three times at minimum:

"Subhana rabbiyal azeem" (Glory be to my Lord, the Most Great) (Sahih al-Bukhari 756 via Abu Dawud 869)

Three times is the minimum and the established sunnah. Five, seven, nine, or more times is better for those in voluntary prayer. "Allahumma laka raka'tu wa bika amantu wa laka aslamtu" (O Allah, to You I have bowed, in You I have believed, and to You I have submitted) is also authentically reported as a ruku dua (Sahih Muslim 771).

I'tidal: rising from ruku

Rising from ruku is called i'tidal (straightening). It is a full pillar of salah, not a transitional movement. The Prophet ﷺ would stand fully upright in i'tidal, and the scholars agree that remaining in i'tidal long enough for the body to be still is required. He said: "Pray as you have seen me pray" (Sahih al-Bukhari 631), and his i'tidal was observed to be as long as his ruku in voluntary prayers (Sahih al-Bukhari 792).

While rising, the imam or the person praying alone says: "Sami'allahu liman hamidah" (Allah hears whoever praises Him). The congregation responding behind an imam says instead: "Rabbana wa lakal hamd" (Our Lord, and to You is all praise). The one praying alone says both. Upon standing fully upright, the following is added: "Rabbana wa lakal hamd, hamdan kathiran tayyiban mubarakan fih" (Our Lord, all praise belongs to You, abundant, pure, and blessed praise) (Sahih al-Bukhari 799).

Sujood: prostration

After i'tidal, "Allahu Akbar" is said while descending into sujood. The Prophet ﷺ described the seven points that must touch the ground in sujood: "I have been commanded to prostrate on seven bones: on the forehead (and he indicated his nose as part of it), on the two hands, the two knees, and the toes of the two feet" (Sahih al-Bukhari 812).

The seven points are: the forehead including the nose, both palms, both knees, and both sets of toes. All seven must make contact with the ground. The Prophet ﷺ would descend into sujood with his hands before his knees in some narrations, or knees before hands in others. This is an area of scholarly discussion, with both positions having textual support.

In sujood, the tasbih is said three times at minimum:

"Subhana rabbiyal a'la" (Glory be to my Lord, the Most High) (Sahih al-Bukhari 812 via Abu Dawud 871, based on Quran 87:1)

Additional duas in sujood include: "Allahumma-ghfir li" (O Allah, forgive me) and longer supplications. The Prophet ﷺ said: "The closest a servant is to his Lord is in sujood, so increase your du'a in it" (Sahih Muslim 482). Sujood is the most intimate of all prayer positions and the time for personal supplication.

Between the two prostrations, the body rises to a sitting position (juloos), which is detailed next.

Juloos: sitting between prostrations

Between the two prostrations of each rakat, the body rises to a sitting position with "Allahu Akbar." This brief sitting is a wajib (obligatory) act, and remaining in it long enough for stillness is required. The Prophet ﷺ would sit until each bone returned to its position (Sahih al-Bukhari 818).

In this sitting, the supplication is: "Rabb-ighfir li, rabb-ighfir li" (My Lord, forgive me; my Lord, forgive me) or the longer form: "Allahumma-ghfir li warhamni wajburni warfa'ni warzuqni wahdini wa'afini wa'fu anni" (O Allah, forgive me, have mercy on me, strengthen me, raise me, provide for me, guide me, grant me well-being, and pardon me) (Abu Dawud 850, Tirmidhi 284, classed hasan).

The sitting position between the two prostrations is called "iftirash": the left foot is laid flat and sat upon, while the right foot is upright with the toes pointing toward the Qibla. The right hand rests on the right thigh with fingers closed except for the index finger, which points forward. The left hand rests flat on the left thigh.

Full 2-rakat and 4-rakat structure

A single rakat consists of: standing (qiyam) + Al-Fatiha + additional surah + Allahu Akbar + ruku + i'tidal + Allahu Akbar + first sujood + Allahu Akbar + sitting between prostrations + Allahu Akbar + second sujood + Allahu Akbar + rise to the next rakat.

2-rakat prayer structure (Fajr fard, or any 2-rakat prayer):

Rakat 1: intention + niyyah + takbirat al-ihram + opening du'a + Al-Fatiha + surah + ruku + i'tidal + 2 x sujood with sitting between them. Then rise for Rakat 2.
Rakat 2: Al-Fatiha + surah + ruku + i'tidal + 2 x sujood + sit for tashahhud + salawat Ibrahim + du'a + tasleem right then left.

4-rakat prayer structure (Dhuhr, Asr, or Isha fard):

Rakat 1: same as above, rising after the two prostrations.
Rakat 2: Al-Fatiha + surah + ruku + i'tidal + 2 x sujood + sit for the first tashahhud (shorter, without salawat). Rise with "Allahu Akbar" for Rakat 3.
Rakat 3: Al-Fatiha only (no additional surah, in the majority view) + ruku + i'tidal + 2 x sujood. Rise for Rakat 4.
Rakat 4: Al-Fatiha only + ruku + i'tidal + 2 x sujood + sit for the final tashahhud + salawat Ibrahim + du'a + tasleem right then left.

3-rakat prayer structure (Maghrib fard):

Follows the same pattern as 4-rakat through Rakat 2 and the first tashahhud, then adds only one more rakat (Rakat 3) with Al-Fatiha, ruku, i'tidal, two prostrations, final tashahhud, salawat Ibrahim, and tasleem.

Tashahhud and salawat Ibrahim

The tashahhud is recited in the sitting position at the end of every second rakat and at the final sitting of every prayer. The wording narrated by Abdullah ibn Mas'ud (RA), which is most widely used across the schools:

"At-tahiyyatu lillahi was-salawatu wat-tayyibatu. Assalamu alayka ayyuhan-nabiyyu wa rahmatullahi wa barakatuh. Assalamu alayna wa ala ibadillahis-salihin. Ashhadu an la ilaha illallah wa ashhadu anna Muhammadan abduhu wa rasuluh." (All reverence, all worship, and all goodness belong to 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 god but Allah, and I bear witness that Muhammad is His servant and messenger.) (Sahih Muslim 403)

During the Shahada part of the tashahhud ("Ashhadu an la ilaha..."), the right index finger is raised and used to point, indicating tawhid (the oneness of Allah). The precise moment of raising and lowering the finger differs between the schools: the Hanbali school raises it at "la ilaha" and holds it until the end, the Maliki school raises it once when saying the words, and other nuances exist.

After the tashahhud in the final sitting, the salawat Ibrahim (salutations upon the Prophet ﷺ and Ibrahim AS) is recited:

"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." (O Allah, send blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon Ibrahim and the family of Ibrahim. Verily You are the Praiseworthy, the Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim. Verily You are the Praiseworthy, the Glorious.) (Sahih al-Bukhari 3370, Muslim 406)

After the salawat Ibrahim, it is sunnah to seek refuge in Allah from four things: "Allahumma inni a'udhu bika min adhabi jahannam, wa min adhabi al-qabr, wa min fitnati al-mahya wal-mamat, wa min sharri fitnati al-masih al-dajjal" (O Allah, I seek refuge in You from the punishment of the Fire, from the punishment of the grave, from the trials of life and death, and from the evil trial of the False Messiah) (Sahih Muslim 588). This du'a before the tasleem is a strong sunnah. After this, any personal supplication may also be made.

Tasleem

The prayer is concluded by the tasleem: turning the head to the right and saying "Assalamu alaykum wa rahmatullah" (Peace and the mercy of Allah be upon you), then turning to the left and repeating the same. The Prophet ﷺ consistently performed the tasleem in both directions (Sahih al-Bukhari 837, Muslim 582).

The tasleem on the right is directed toward the angel on the right shoulder and toward those praying to one's right (in congregation). The tasleem on the left mirrors this. In some narrations, the Prophet ﷺ added "wa barakatuh" (and His blessings) to the right tasleem but not the left, which is the position of many hadith scholars.

The tasleem marks the end of the prayer. After the tasleem, the dhikr and du'a of the post-prayer period begin. See our separate post-prayer dhikr guide for the full sequence.

What invalidates salah

Certain acts terminate salah and require it to be restarted from the beginning. These are distinguished from acts of forgetfulness (for which sujood al-sahw may compensate) by being intentional or constituting a fundamental break:

1. Breaking wudu. If wudu breaks during salah (passing wind, etc.), the prayer is immediately invalidated. The person must leave, renew wudu, and repeat the prayer.

2. Intentional speech. Speaking anything other than the prescribed words of salah during salah invalidates it. The Prophet ﷺ said: "Salah does not contain anything from the speech of people; it is only tasbih, takbir, and recitation of the Quran" (Sahih Muslim 537). Responding to someone's greeting, answering a question, or chatting all invalidate the prayer. An accidental word or involuntary sound does not.

3. Laughing out loud. Smiling does not invalidate salah, but laughing out loud (with sound) does, according to the majority. The minority Maliki view is that only laughter with both sound and showing the teeth invalidates.

4. Eating or drinking. Any intentional eating or drinking, even a small amount, invalidates salah. This is agreed upon by all four schools.

5. Turning the chest away from the Qibla. Turning the head to look is disliked but does not invalidate. The Prophet ﷺ described looking around in salah as "a snatching" by Shaytan (Sahih al-Bukhari 751). However, turning the chest away from the Qibla direction without necessity does invalidate salah.

6. Excessive consecutive movements. Three or more consecutive movements that are not part of salah (for example, scratching, adjusting clothes repeatedly, or walking several steps) invalidate salah, because the external appearance of the prayer is broken.

7. Intentionally leaving out a fard (pillar). If a person intentionally skips a pillar of salah, such as deliberately omitting ruku or a sujood, the prayer is invalid. Forgetting a pillar may sometimes be remedied by sujood al-sahw (prostration of forgetfulness).

8. Praying before the time has entered. A prayer performed before its time is invalid, even by a moment, and must be repeated once the time enters.

FAQ

Can I pray in English if I do not know Arabic?

The fard prayers must be performed in Arabic. The Hanafi school makes an exception for a new Muslim who genuinely cannot learn the Arabic and permits a temporary substitute, but this is a time-limited accommodation, not a permanent ruling. The new Muslim must learn Al-Fatiha in Arabic as quickly as possible. The recitations are short and can be memorized in a few days of effort. During the learning period, repeating "Subhanallah" or other dhikr as a placeholder is permitted in the Hanafi school.

What do I do if I am unsure how many rakats I have prayed?

If doubt occurs during salah about the number of rakats, the Prophet's instruction is to act on the lesser number (the number you are certain of) and perform sujood al-sahw (two extra prostrations at the end). The hadith: "When one of you is in doubt in his salah and does not know how many he has prayed, let him cast aside the doubt and base it on what he is certain of" (Sahih Muslim 571). After completing based on the lesser number, perform sujood al-sahw before or after the tasleem.

Is it valid to pray while sitting if I cannot stand?

Yes. If a person is unable to stand due to illness, injury, or age, they may pray sitting. If they cannot sit, they may pray lying on their side. The Prophet ﷺ said: "Pray standing; if you cannot, then sitting; if you cannot, then on your side" (Sahih al-Bukhari 1117). The prayer is fully valid and carries no reduction in reward due to the incapacity. Bowing and prostrating are replaced by inclining the head forward.

What is sujood al-sahw and when is it required?

Sujood al-sahw (prostration of forgetfulness) consists of two extra prostrations performed at the end of salah to compensate for errors of forgetfulness. It is required when a wajib (obligatory but not pillar) act is missed, when extra rakats are accidentally added, or when doubt about rakat count is resolved by going with the lesser number. It is performed either before the tasleem or after it, depending on the type of error and the school of jurisprudence followed.

Do I need to repeat fard prayers that were prayed without full focus?

No. The validity of salah is based on its outward conditions (wudu, Qibla, time, awrah, clean place) and its obligatory acts being performed correctly. Khushu' (inner focus and humility) is the soul of salah and is strongly encouraged, but its absence does not invalidate the prayer externally. The Prophet ﷺ said of a man whose salah was physically incorrect: "Return and pray, for you have not prayed" (Sahih al-Bukhari 757), indicating the standard is the physical correctness of the acts, not the inner state. However, the reward of the prayer corresponds to the degree of khushu'.