The Prophet, peace and blessings be upon him, said:

"إِذَا سَمِعْتُمُ النِّدَاءَ فَقُولُوا مِثْلَ مَا يَقُولُ المُؤَذِّنُ".

"When you hear the call to prayer, say the same as the caller says."

Reported by al-Bukhari and Muslim; this wording is from al-Bukhari (611).

A Muslim repeats the words of the adhan, except when hearing "Hayya ala al-salah" (Come to prayer) and "Hayya ala al-falah" (Come to success), when they say "لا حول ولا قوة إلا بالله", meaning "There is no power and no strength except through Allah," as stated in the hadith of Umar, may Allah be pleased with him, in Sahih Muslim (385).

During the Fajr adhan, a Muslim repeats "الصلاة خير من النوم" (Prayer is better than sleep) as the caller says it. One of the established remembrances when hearing the two testimonies of faith is to say:

"وَأَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، رَضِيتُ بِاللَّهِ رَبًّا، وَبِمُحَمَّدٍ رَسُولًا، وَبِالإِسْلَامِ دِينًا".

"I too bear witness that none has the right to be worshipped except Allah alone, without partner, and that Muhammad is His servant and Messenger. I am pleased with Allah as my Lord, Muhammad as my Messenger, and Islam as my religion."

Reported by Muslim (386), from Sad ibn Abi Waqqas, may Allah be pleased with him. The hadith states that this is a means of forgiveness of sins.

After the adhan ends, a Muslim sends salah upon the Prophet, peace and blessings be upon him, as he instructed in the hadith of Abdullah ibn Amr, may Allah be pleased with them both, reported by Muslim (384). They then say:

"اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ القَائِمَةِ، آتِ مُحَمَّدًا الوَسِيلَةَ وَالفَضِيلَةَ، وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ".

"O Allah, Lord of this perfect call and the prayer about to be established, grant Muhammad al-Wasilah and excellence, and raise him to the praised station that You have promised him."

The virtue of this supplication is established in the words of the Prophet, peace and blessings be upon him: "My intercession will be granted to him on the Day of Resurrection." Reported by al-Bukhari (614).

Asking for al-Wasilah is a supplication to Allah to honor His Prophet, peace and blessings be upon him. A Muslim asks Allah, rather than directing supplication to the Prophet, peace and blessings be upon him, instead of Allah. Intercession belongs to Allah and occurs only with His permission and approval. Allah says, in meaning: "On that Day, intercession will not benefit anyone except those for whom the Most Merciful gives permission and whose words He approves." [Ta Ha: 109]. For the wording in detail, see What to Say During and After Adhan.

The Prophet, peace and blessings be upon him, said:

"لَا يُرَدُّ الدُّعَاءُ بَيْنَ الأَذَانِ وَالإِقَامَةِ".

"Supplication between the adhan and the iqamah is not rejected."

Reported by Abu Dawud (521), and graded authentic by al-Albani.

At this time, a Muslim may ask for whatever good they wish for themselves and their family in this life and the Hereafter. There is no specific supplication that must be repeated, and it is not prescribed to make collective supplication in one voice a regular practice at this time.

It is also recommended to pray between the adhan and the iqamah if there is enough time. The Prophet, peace and blessings be upon him, said:

"بَيْنَ كُلِّ أَذَانَيْنِ صَلَاةٌ"، وقال في الثالثة: "لِمَنْ شَاءَ".

"Between every two calls there is a prayer." The third time, he added: "For whoever wishes."

Reported by al-Bukhari (627) and Muslim (838). The "two calls" mean the adhan and the iqamah, not the adhans of two different prayers.

This includes two rakahs before Maghrib, which are instructed in Sahih al-Bukhari (1183), although they are not among the emphasized regular Sunnah prayers. If a Muslim performs the regular Sunnah prayer before the obligatory prayer, they have already prayed between the adhan and iqamah and do not need to add two separate rakahs for this purpose.

The prescribed times for prayer must be observed. This hadith should not be taken as evidence for unrestricted voluntary prayer at a prohibited time. For details of the times and exceptions, see Prohibited Times for Prayer.

Someone going to the masjid approaches prayer calmly, even if they hear the iqamah and fear missing a rakah. The Prophet, peace and blessings be upon him, said:

"إِذَا سَمِعْتُمُ الإِقَامَةَ فَامْشُوا إِلَى الصَّلَاةِ، وَعَلَيْكُمْ بِالسَّكِينَةِ وَالوَقَارِ، وَلَا تُسْرِعُوا، فَمَا أَدْرَكْتُمْ فَصَلُّوا، وَمَا فَاتَكُمْ فَأَتِمُّوا".

"When you hear the iqamah, walk to the prayer with calmness and dignity, and do not hurry. Pray whatever you catch, and complete whatever you miss."

Reported by al-Bukhari and Muslim; this wording is from al-Bukhari (636).

A person should not run among the worshippers or disturb the rows to catch the bowing. Arriving early usually removes the need for such haste and allows time for supplication and voluntary prayer before the obligatory prayer.

The Prophet, peace and blessings be upon him, said:

"لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي، أَوْ عَلَى النَّاسِ، لَأَمَرْتُهُمْ بِالسِّوَاكِ مَعَ كُلِّ صَلَاةٍ".

"Were it not that I would cause hardship for my community, or for the people, I would have commanded them to use the siwak with every prayer."

Reported by al-Bukhari (887) and Muslim (252); this wording is from al-Bukhari.

Using the siwak at prayer is recommended, even if a person used it when performing wudu. It should be used gently to clean the mouth without harming the gums.

When entering the masjid, a Muslim says:

"اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ".

"O Allah, open for me the doors of Your mercy."

When leaving, they say:

"اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ".

"O Allah, I ask You of Your bounty."

Reported by Muslim (713).

Someone entering the masjid before the prayer is established prays two rakahs before sitting. The Prophet, peace and blessings be upon him, said: "When one of you enters the masjid, let him pray two rakahs before sitting down." Reported by al-Bukhari and Muslim; this wording is from al-Bukhari (444). Performing the regular Sunnah prayer upon entering also fulfills the greeting of the masjid, so there is no need for another prayer before it.

If the obligatory prayer has already been established, a person does not begin the greeting of the masjid or a regular Sunnah prayer, but joins the imam. The Prophet, peace and blessings be upon him, said: "When the prayer is established, there is no prayer except the obligatory prayer." Reported by Muslim (710).

An established practice is for the imam and someone praying alone to pray toward a nearby sutrah: an upright object in front of them, such as a wall or a pillar. The Prophet, peace and blessings be upon him, said:

"إِذَا صَلَّى أَحَدُكُمْ فَلْيُصَلِّ إِلَى سُتْرَةٍ وَلْيَدْنُ مِنْهَا".

"When one of you prays, let him pray toward a sutrah and draw close to it."

Reported by Abu Dawud (698); al-Albani graded it hasan sahih.

When praying a regular Sunnah prayer or another prayer alone, pay attention to where you pray and to your sutrah, and do not deliberately stand in people's path. For someone following an imam, the imam's sutrah serves as their sutrah, as indicated by the hadith of Ibn Abbas, may Allah be pleased with them both, in Sahih al-Bukhari (493). Each worshipper in the row does not need a separate sutrah.

The rawatib are voluntary prayers connected to the obligatory prayers, performed before or after them. Umm Habibah, may Allah be pleased with her, said that she heard the Messenger of Allah, peace and blessings be upon him, say:

"مَنْ صَلَّى اثْنَتَيْ عَشْرَةَ رَكْعَةً فِي يَوْمٍ وَلَيْلَةٍ بُنِيَ لَهُ بِهِنَّ بَيْتٌ فِي الجَنَّةِ".

"Whoever prays twelve rakahs in a day and a night will have a house built for them in Paradise because of them."

Reported by Muslim (728). Their number is detailed in the hadith of Umm Habibah reported by al-Tirmidhi (415), who graded it hasan sahih:

• Two rakahs before Fajr.
• Four rakahs before Dhuhr, performed two at a time.
• Two rakahs after Dhuhr.
• Two rakahs after Maghrib.
• Two rakahs after Isha.

It is also established that Ibn Umar, may Allah be pleased with them both, learned ten rakahs of the regular Sunnah prayers, including two before Dhuhr; reported by al-Bukhari (1180). Someone praying two rakahs before Dhuhr is also following the Sunnah, while maintaining the four reported rakahs is more complete.

Particular care should be taken with the two Sunnah rakahs before Fajr. The Prophet, peace and blessings be upon him, said: "The two rakahs of Fajr are better than the world and everything in it." Reported by Muslim (725).

They are performed after Fajr time begins and before the obligatory prayer. A person keeps them brief while completing their pillars and observing tranquility in them, as their brevity is established in Sahih Muslim (724). It is Sunnah to recite al-Kafirun in the first rakah and al-Ikhlas in the second, after al-Fatihah, as reported in Sahih Muslim (726); other surahs may also be recited.

For the rulings of the rawatib during travel, making them up, and their times in detail, see Rawatib Sunnah Prayers and Witr.

A Muslim may become accustomed to performing all the regular Sunnah prayers in the masjid, although it is better to perform them at home. The Prophet, peace and blessings be upon him, said:

"فَإِنَّ أَفْضَلَ الصَّلَاةِ صَلَاةُ المَرْءِ فِي بَيْتِهِ إِلَّا المَكْتُوبَةَ".

"The best prayer is a person's prayer in their home, except for the obligatory prayer."

Reported by al-Bukhari and Muslim; this wording is from al-Bukhari (731).

Exceptions include prayers for which congregation is prescribed or which are connected to the masjid, such as its greeting prayer. The hadith does not mean that a man should leave the congregational prayer obligatory upon him to perform the obligatory prayer at home.

The regular Sunnah prayers are valid in the masjid, and performing them there may suit someone who fears becoming distracted from them upon returning home. Someone able to perform them at home follows the Sunnah and brings prayer into their home.

When the Prophet, peace and blessings be upon him, finished his prayer, he sought forgiveness three times and said:

"اللَّهُمَّ أَنْتَ السَّلَامُ، وَمِنْكَ السَّلَامُ، تَبَارَكْتَ ذَا الجَلَالِ وَالإِكْرَامِ".

"O Allah, You are al-Salam, and from You comes peace. Blessed are You, Possessor of majesty and honor."

Reported by Muslim (591). The worshipper says "أستغفر الله", meaning "I seek Allah's forgiveness," three times, then says this remembrance.

Among the established declarations of Allah's oneness after the obligatory prayer is:

"لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ المُلْكُ، وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الجَدِّ مِنْكَ الجَدُّ".

"None has the right to be worshipped except Allah alone, without partner. His is the dominion and His is the praise, and He has power over all things. O Allah, none can withhold what You give, and none can give what You withhold. No person's wealth or worldly fortune can avail them against You."

Reported by al-Bukhari (844) and Muslim (593), from al-Mughirah ibn Shubah, may Allah be pleased with him. The word al-jadd here refers to wealth and fortune. A person's wealth and status do not benefit them before Allah without faith and righteous deeds.

The remembrances of the obligatory prayer are said immediately after the salam, before the regular Sunnah prayer that follows. Saying them does not require remaining in the masjid for a set period, and omitting them does not invalidate the prayer. Nevertheless, a Muslim should take care to say them before becoming occupied with other matters.

One authentic form is for a Muslim to say:

• "سبحان الله" (Glory be to Allah) thirty-three times.
• "الحمد لله" (All praise is due to Allah) thirty-three times.
• "الله أكبر" (Allah is the Greatest) thirty-three times.

Then, to complete one hundred, they say:

"لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ المُلْكُ، وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ".

"None has the right to be worshipped except Allah alone, without partner. His is the dominion and His is the praise, and He has power over all things."

Its virtue is described as follows: "Their sins will be forgiven, even if they are like the foam of the sea." Reported by Muslim (597).

Other forms are also established, including thirty-three declarations of Allah's glory, thirty-three praises of Allah, and thirty-four declarations of Allah's greatness; reported by Muslim (596). A Muslim chooses an established form and varies between them from time to time, rather than combining every form after every prayer as though they constituted one prescribed sequence.

It is Sunnah to count the remembrance on one's fingers. Abdullah ibn Amr, may Allah be pleased with them both, saw the Prophet, peace and blessings be upon him, counting it with his hand, in a hadith reported by al-Tirmidhi (3410), who graded it hasan sahih.

A Muslim also recites Ayat al-Kursi after the obligatory prayer. The Prophet, peace and blessings be upon him, said:

"مَنْ قَرَأَ آيَةَ الكُرْسِيِّ فِي دُبُرِ كُلِّ صَلَاةٍ مَكْتُوبَةٍ، لَمْ يَمْنَعْهُ مِنْ دُخُولِ الجَنَّةِ إِلَّا أَنْ يَمُوتَ".

"Whoever recites Ayat al-Kursi after every obligatory prayer, nothing prevents them from entering Paradise except that they must first die."

Reported by al-Nasai in al-Sunan al-Kubra, graded authentic by al-Albani, and considered strong by a number of hadith scholars.

The instruction to recite the protective surahs after every prayer is established in Abu Dawud (1523), graded authentic by al-Albani. A Muslim therefore recites al-Ikhlas, al-Falaq, and al-Nas once. They are recited three times in the morning and evening adhkar, and may be said after Fajr and Maghrib as part of those adhkar. However, the number three is not derived from the hadith about remembrance after prayer itself, and should not be made a regular count after every obligatory prayer.

Scholars understand the promise of forgiveness in these remembrances to concern minor sins. Major sins require repentance, and the rights of other people are not waived by these remembrances. For the authentic wording and counts together, see After Prayer Adhkar.

The guidance is not to move immediately from the salam of the obligatory prayer into a voluntary prayer without separating them. Muawiyah, may Allah be pleased with him, said to al-Saib, the son of Namir's sister, when he prayed after Jumuah in the same place:

"إِذَا صَلَّيْتَ الجُمُعَةَ فَلَا تَصِلْهَا بِصَلَاةٍ حَتَّى تَكَلَّمَ أَوْ تَخْرُجَ".

"When you have prayed Jumuah, do not follow it immediately with another prayer until you have spoken or left."

He then explained that the Messenger of Allah, peace and blessings be upon him, had instructed them not to connect one prayer to another until they had spoken or left. Reported by Muslim (883).

This separation between obligatory and voluntary prayer is recommended on Friday and at other times. Someone who says the remembrances after the obligatory prayer has separated them through prescribed speech. Going home to perform the regular Sunnah prayer is better. It is not necessary to speak to another person or move to a different spot if the prayers have already been separated by remembrance; the purpose is not to connect the two prayers without a break.

Jabir ibn Samurah, may Allah be pleased with him, narrated the following about the practice of the Prophet, peace and blessings be upon him, after Fajr:

"أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا صَلَّى الْفَجْرَ جَلَسَ فِي مُصَلَّاهُ حَتَّى تَطْلُعَ الشَّمْسُ حَسَنًا".

"When the Prophet, peace and blessings be upon him, prayed Fajr, he would remain seated in his prayer place until the sun had risen well."

Reported by Muslim (670).

Someone able to do this may remain seated, remember Allah, and say the morning adhkar. Remaining seated is recommended, not obligatory. There is no blame on someone who leaves, and the morning adhkar may also be said outside the masjid. This sitting should not be assigned a collective supplication or a newly introduced form of worship.

Someone wishing to pray Duha afterward waits until the sun has risen higher and the prohibited time has ended, rather than praying as the sun begins to rise.