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عن أبي هريرة رضي الله عنه مرفوعًا: «إذا سجد أَحَدُكُمْ فَلَا يَبْرُك كَمَا يَبْرُكُ البَعِير، وَلْيَضَعْ يديه قبل ركبتيه».

This Hadīth demonstrates the way of going down for prostration. It suggests that one should place his hands down before his knees. However, there are other Hadīths stating that one should place his knees down before his hands. So, both ways are valid, and the one who does this or that should not be subject to criticism.

سنن أبي داود، سليمان بن الأشعث أبوداود، دار الفكر، تحقيق : محمد محيي الدين عبد الحميد. سنن الترمذي، محمد بن عيسى الترمذي، تحقيق: أحمد محمد شاكر وآخرين، دار إحياء التراث العربي، بيروت. مسند الإمام أحمد بن حنبل، أحمد بن حنبل أبو عبدالله الشيباني، تحقيق: شعيب الأرنؤوط و عادل مرشد، وآخرون، تحت إشراف: عبد الله بن عبد المحسن التركي، مؤسسة الرسالة، الطبعة: الأولى 1421هـ، 2001م. سنن الدارمي، تحقيق: حسين سليم أسد الداراني، دار المغني للنشر والتوزيع، المملكة العربية السعودية، الطبعة: الأولى 1412هـ، 2000م. صحيح الجامع الصغير وزيادته، محمد ناصر الدين الألباني، المكتب الإسلامي، بيروت، الطبعة: الثالثة 1408هـ. المجتبى من السنن (السنن الصغرى)، أحمد بن شعيب النسائي، تحقيق: عبد الفتاح أبو غدة، مكتب المطبوعات الإسلامية، حلب، الطبعة: الثانية 1406هـ، 1986م. تسهيل الإلمام بفقه الأحاديث من بلوغ المرام، صالح بن فوزان بن عبد الله الفوزان، اعتنى بإخراجه عبدالسلام بن عبد الله السليمان، الرسالة، بيروت، الطبعة: الأولى 1427هـ، 2006م. توضيح الأحكام مِن بلوغ المرام، عبد الله بن عبد الرحمن البسام، مكتبة الأسدي، مكة المكرّمة، الطبعة: الخامِسَة 1423هـ، 2003م. منحة العلام في شرح بلوغ المرام، عبد الله صالح الفوزان، دار ابن الجوزي، الطبعة: الأولى 1428هـ، 1432هـ.

كان ابن عمر يَضع يديه قبل رُكْبَتَيِه، وقال: كان رسول الله صلى الله عليه وسلم يَفعل ذلك.

The Hadīth indicates that the person offering the prayer should place his hands on the ground before his knees when going down into prostration (prostration). However, the Hadīth of Wā’il ibn Hujr (may Allah be pleased with him) contradicts this Hadīth, stating that the worshiper should place his knees on the ground before his hands when going down into prostration. It is a broad matter of Ijtihād (independent reasoning) which can accommodate multiple views. That is why some scholars of Fiqh give the worshiper the choice between the two actions, either due to the weakness of the Hadīths on both sides or due to their contradicting each other without any of them outweighing the others. Hence, this has led to accommodating the two views and giving the choice to the praying person to choose between the two positions.

صحيح ابن خزيمة، أبو بكر محمد بن إسحاق بن خزيمة، المحقق: محمد مصطفى الأعظمي، الناشر: المكتب الإسلامي، بيروت. إرواء الغليل في تخريج أحاديث منار السبيل، محمد ناصر الدين الألباني، إشراف: زهير الشاويش، المكتب الإسلامي، بيروت، الطبعة: الثانية 1405هـ، 1985م. نيل الأوطار، محمد بن علي الشوكاني اليمني، تحقيق: عصام الدين الصبابطي، الناشر: دار الحديث، مصر، الطبعة: الأولى، 1413هـ، 1993م. بلوغ المرام من أدلة الأحكام، أحمد بن علي بن حجر العسقلاني، دار القبس للنشر والتوزيع، الرياض، المملكة العربية السعودية، الطبعة: الأولى 1435هـ، 2014 م.

عن عبد الله بن الزُّبير رضي الله عنهما قال: «كان رسول الله صلى الله عليه وسلم إذا قَعد يَدْعُو، وضع يَده اليُمْنَى على فخِذِه اليُمْنَى، ويَده اليُسْرَى على فخِذِه اليُسْرَى، وأشَار بِإِصْبَعِهِ السَّبَّابَة، ووضَع إبْهَامَه على إِصْبَعِهِ الوُسْطَى، ويُلْقِم كَفَّه الْيُسْرَى رُكْبَتَه».

This Hadīth describes what the Prophet used to do in his Tashahhud, which he calls a ''supplication.'' When he took that position, Ibn ‘Umar says: “The Prophet would put his left hand on his left knee” [Muslim]. The Tashahhud is to say: "Greetings, prayers, and good words be to Allah. Peace be upon you, O Prophet, and the mercy and blessings of Allah. Peace be upon us and the righteous slaves of Allah..." It is called a ''supplication'', due to these two invocations: "peace be upon you" and "peace be upon us.'' When the Prophet sat for Tashahhud, he would put his right hand on his right thigh and his left hand on his left thigh. In doing so, he would prevent himself from making unnecessary movements with his hand. Putting the hand on the thigh means that the fingertips will reach the knee. In the narration from Wā'il ibn Hujr: ''The Prophet put his left palm on his left thigh and knee, and put the edge of his right elbow on his right thigh" [An-Nasā'i]. So by putting the edge of the elbow on the thigh, the tips of one's fingers will definitely reach the knee. An-Nawawi said: "Scholars are agreed that it is recommended to put the hand on the knee. Some say that the fingers should be bent over the knee to cover it.'' This position applies in both the first and the second Tashahhud. The Prophet would point with his index finger to indicate the Oneness of Allah. This is an act of the Sunnah to observe from the start to the end of the Tashahhud. ‘Abdullāh ibn ‘Umar said: "When the Messenger of Allah (may Allah's peace and blessings be upon him) sat for the Tashahhud, he would put his left hand on his left knee and his right hand on his right knee, form a zero shape, and point with his index finger." [Muslim] Also, Wā'il ibn Hujr said: "Then the Prophet sat and put his left leg under him, put his left hand on his left thigh and the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, and I saw him make a circle with his thumb and middle finger, and point with his index finger" [Abu Dawūd]. One points with the index finger to indicate the Oneness of Allah, Most High, thereby demonstrating the belief and words with an action. Ibn ‘Umar said: "Indeed, (the index finger) is more painful to the devil than being beaten with an iron rod." [Ahmad]. Pointing with the index finger does not necessarily mean moving it. Finally, does covering one's knees with one's palm indicate either holding the knees or not? Ibn ‘Umar said: "When the Prophet (may Allah's peace and blessings be upon him) sat in prayer, he put his two hands on his two knees...and his left hand stretched over his knee." So these are two options that conform with the Sunnah and it is recommend to observe them alternately.

صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423 هـ. مطالع الأنوار على صحاح الآثار، إبراهيم بن يوسف بن أدهم ابن قرقول، تحقيق: دار الفلاح للبحث العلمي وتحقيق التراث، الناشر: وزارة الأوقاف والشؤون الإسلامية، دولة قطر، الطبعة: الأولى، 1433 هـ، 2012م. المنهاج شرح صحيح مسلم بن الحجاج، أبو زكريا محيي الدين النووي، دار إحياء التراث العربي، بيروت، الطبعة: الثانية 1392هـ. شرح الطيبي على مشكاة المصابيح، شرف الدين الحسين بن عبد الله الطيبي، تحقيق: عبد الحميد هنداوي، الناشر: مكتبة نزار مصطفى الباز، مكة المكرمة، الرياض، الطبعة: الأولى 1417هـ، 1997م. مرقاة المفاتيح شرح مشكاة المصابيح، علي بن سلطان الملا الهروي القاري، الناشر: دار الفكر، بيروت، لبنان، الطبعة: الأولى 1422هـ، 2002م. تسهيل الإلمام بفقه الأحاديث من بلوغ المرام، صالح بن فوزان بن عبد الله الفوزان، اعتنى بإخراجه عبدالسلام بن عبد الله السليمان، الرسالة، بيروت، الطبعة: الأولى 1427هـ، 2006م. توضيح الأحكام مِن بلوغ المرام، عبد الله بن عبد الرحمن البسام، مكتبة الأسدي، مكة المكرّمة، الطبعة: الخامِسَة 1423هـ، 2003م. فتح ذي الجلال والإكرام شرح بلوغ المرام، محمد بن صالح العثيمين، تحقيق: صبحي بن محمد رمضان، وأم إسراء بنت عرفة، المكتبة الإسلامية، الطبعة: الأولى 1427هـ. الشرح الممتع على زاد المستقنع، محمد بن صالح العثيمين، دار ابن الجوزي، الطبعة: الأولى 1422، 1428هـ. فتاوى نور على الدرب، عبد العزيز بن عبد الله بن باز، جمعها: محمد بن سعد الشويعر، قدم لها: عبد العزيز بن عبد الله بن محمد آل الشيخ. فتاوى اللجنة الدائمة، المجموعة الثانية، جماعة من العلماء، جمع وترتيب: أحمد بن عبد الرزاق الدويش، الناشر: رئاسة إدارة البحوث العلمية والإفتاء، الإدارة العامة للطبع، الرياض.

عَنْ وَائِل بن حُجرٍ رضي الله عنه قَالَ: صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَكَانَ يُسَلِّمُ عَنْ يَمِينِهِ: «السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ»، وَعَنْ شِمَالِهِ: «السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ».

When the Prophet (may Allah's peace and blessings be upon him) wanted to end his prayer, he would make Taslīm to his right and left by turning his face to the right along with saying: (May Allah's peace, mercy, and blessings be upon you), and then make Taslīm to his left by turning his face to the left along with saying: (May Allah's peace and mercy be upon you).

• The legitimacy of the two Taslīms in prayer and the fact that they are from its pillars.
• It is recommended to add: (and blessings) sometimes because the Prophet (may Allah's peace and blessings be upon him) did not say it on a regular basis.
• Pronouncing the two Taslīms in prayer is an obligatory pillar; however, the act of turning while pronouncing Taslīm is recommended.
• Saying: (May Allah's peace and mercy be upon you) must be during the act of turning not before or after it.

سنن أبي داود (2/ 239) (997). المجموع شرح المهذب (مع تكملة السبكي والمطيعي) النووي (3/ 479). المنهاج شرح صحيح مسلم بن الحجاج، النووي (4/ 153). توضيح الأحكام شرح بلوغ المرام، لعبد الله البسام (2/ 291).

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه: أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَرَأَ فِي رَكْعَتَيِ الْفَجْرِ: {قُلْ يَا أَيُّهَا الْكَافِرُونَ}، وَ{قُلْ هُوَ اللهُ أَحَدٌ}.

The Prophet (may Allah's peace and blessings be upon him) used to prefer reciting {Say, “O disbelievers} [Surat al-Kāfirūn] in the first Rak‘ah of the Fajr confirmed voluntary prayer, after reciting Surat al-Fātihah, and {Say: “He is Allah, the One} [Surat al-Ikhlās] in the second Rak‘ah.

• It is recommended to recite these two Surahs after Surat al-Fātihah in the Sunnah of Fajr.
• Each of these two Surahs is called "Surat al-Ikhlās" (sincerity), given that Surat al-Kāfirūn includes a declaration of disassociation from everything the polytheists worship apart from Allah, besides the indication that they are not also slaves of Allah because their Shirk (polytheism) renders their deeds worthless, and the fact that Allah Almighty is the only One worthy of worship. Moreover, Surat al-Ikhlās declares the oneness of Allah, emphasizes sincerity to Him, and clarifies His attributes.

صحيح مسلم (1/ 502) (726). توضيح الأحكام مِن بلوغ المرام، لعبد الله البسام (2/ 390).

عن أَبِي حَازِمِ بْن دِينَارٍ: أَنَّ رِجَالًا أَتَوْا سَهْلَ بْنَ سَعْدٍ السَّاعِدِيَّ، وَقَدِ امْتَرَوْا فِي الْمِنْبَرِ مِمَّ عُودُهُ، فَسَأَلُوهُ عَنْ ذَلِكَ، فَقَالَ: وَاللهِ إِنِّي لَأَعْرِفُ مِمَّا هُوَ، وَلَقَدْ رَأَيْتُهُ أَوَّلَ يَوْمٍ وُضِعَ، وَأَوَّلَ يَوْمٍ جَلَسَ عَلَيْهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، أَرْسَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى فُلَانَةَ -امْرَأَةٍ من الأنصار قَدْ سَمَّاهَا سَهْلٌ-: «مُرِي غُلَامَكِ النَّجَّارَ أَنْ يَعْمَلَ لِي أَعْوَادًا أَجْلِسُ عَلَيْهِنَّ إِذَا كَلَّمْتُ النَّاسَ»، فَأَمَرَتْهُ فَعَمِلَهَا مِنْ طَرْفَاءِ الْغَابَةِ، ثُمَّ جَاءَ بِهَا، فَأَرْسَلَتْ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَمَرَ بِهَا فَوُضِعَتْ هَاهُنَا، ثُمَّ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى عَلَيْهَا وَكَبَّرَ وَهُوَ عَلَيْهَا، ثُمَّ رَكَعَ وَهُوَ عَلَيْهَا، ثُمَّ نَزَلَ الْقَهْقَرَى، فَسَجَدَ فِي أَصْلِ الْمِنْبَرِ ثُمَّ عَادَ، فَلَمَّا فَرَغَ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: «أَيُّهَا النَّاسُ، إِنَّمَا صَنَعْتُ هَذَا لِتَأْتَمُّوا وَلِتَعَلَّمُوا صَلَاتِي».

Some men came to one of the Companions and asked him about the Prophet's Pulpit which the Messenger of Allah (may Allah's peace and blessings be upon him) used, as to what it was made of. They debated and disputed about that. So, he mentioned to them that the Prophet (may Allah's peace and blessings be upon him) sent to a woman from the Ansār who had a carpenter slave, saying to her: Tell your slave to make a pulpit for me that I can sit on when I speak to the people. The woman complied and told her slave to make for the Prophet (may Allah's peace and blessings be upon him) a pulpit from Tamarisk wood. When he finished the Pulpit, the woman sent it to the Prophet (may Allah's peace and blessings be upon him), who commanded that it be placed in its place in the Mosque. Then, the Prophet (may Allah's peace and blessings be upon him) prayed on it, said takbīr while on it, and bowed while on it. Then, he came down backward without turning his face behind and prostrated himself next to the base of the Pulpit, and he then went back. When he finished the prayer, he turned to the people and said: O people, I only did this so that you can follow my example and learn my prayer.

• It is recommended to use a pulpit, and the preacher ascends it. This enables him to deliver an audible sermon that the congregation will hear.
• It is permissible to pray on the pulpit, and it is permissible for the Imām to be in a higher place than those he leads in prayer if needed.
• It is permissible to use the service of craftsmen for the needs of the Muslims.
• Making little movement during the prayer is permissible if necessary.
• It is permissible for a person praying behind the Imām to look at him for the purpose of learning. This does not contradict Khushū‘ (humility and focus).

صحيح البخاري (2/ 9) (917)، صحيح مسلم (1/ 386) (544)، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (12/ 330) (12/ 317) (12/ 318) (12/ 324) (12/ 326)، المفهم لما أشكل من تلخيص كتاب مسلم (2/ 153) (2/ 154)، النهاية في غريب الحديث والأثر (ص 780).

عَنْ ‌حِطَّانَ بْنِ عَبْدِ اللهِ الرَّقَاشِيِّ قَالَ: صَلَّيْتُ مَعَ ‌أَبِي مُوسَى الْأَشْعَرِيِّ صَلَاةً، فَلَمَّا كَانَ عِنْدَ الْقَعْدَةِ قَالَ رَجُلٌ مِنَ الْقَوْمِ: أُقِرَّتِ الصَّلَاةُ بِالْبِرِّ وَالزَّكَاةِ، قَالَ: فَلَمَّا قَضَى أَبُو مُوسَى الصَّلَاةَ وَسَلَّمَ انْصَرَفَ فَقَالَ: أَيُّكُمُ الْقَائِلُ كَلِمَةَ كَذَا وَكَذَا؟ قَالَ: فَأَرَمَّ الْقَوْمُ، ثُمَّ قَالَ: أَيُّكُمُ الْقَائِلُ كَلِمَةَ كَذَا وَكَذَا؟ فَأَرَمَّ الْقَوْمُ، فَقَالَ: لَعَلَّكَ يَا حِطَّانُ قُلْتَهَا؟ قَالَ: مَا قُلْتُهَا، وَلَقَدْ رَهِبْتُ أَنْ تَبْكَعَنِي بِهَا، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: أَنَا قُلْتُهَا، وَلَمْ أُرِدْ بِهَا إِلَّا الْخَيْرَ، فَقَالَ أَبُو مُوسَى: أَمَا تَعْلَمُونَ كَيْفَ تَقُولُونَ فِي صَلَاتِكُمْ؟ إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَطَبَنَا فَبَيَّنَ لَنَا سُنَّتَنَا وَعَلَّمَنَا صَلَاتَنَا، فَقَالَ: «إِذَا صَلَّيْتُمْ فَأَقِيمُوا صُفُوفَكُمْ، ثُمَّ لِيَؤُمَّكُمْ أَحَدُكُمْ فَإِذَا كَبَّرَ فَكَبِّرُوا، وَإِذْ قَالَ: {غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ} [الفاتحة: 7]، فَقُولُوا: آمِينَ، يُجِبْكُمُ اللهُ، فَإِذَا كَبَّرَ وَرَكَعَ فَكَبِّرُوا وَارْكَعُوا، فَإِنَّ الْإِمَامَ يَرْكَعُ قَبْلَكُمْ، وَيَرْفَعُ قَبْلَكُمْ»، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «فَتِلْكَ بِتِلْكَ، وَإِذَا قَالَ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ، فَقُولُوا: اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ، يَسْمَعِ اللهُ لَكُمْ، فَإِنَّ اللهَ تَبَارَكَ وَتَعَالَى قَالَ عَلَى لِسَانِ نَبِيِّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ، وَإِذَا كَبَّرَ وَسَجَدَ فَكَبِّرُوا وَاسْجُدُوا، فَإِنَّ الْإِمَامَ يَسْجُدُ قَبْلَكُمْ وَيَرْفَعُ قَبْلَكُمْ»، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «فَتِلْكَ بِتِلْكَ، وَإِذَا كَانَ عِنْدَ الْقَعْدَةِ فَلْيَكُنْ مِنْ أَوَّلِ قَوْلِ أَحَدِكُمُ: التَّحِيَّاتُ الطَّيِّبَاتُ الصَّلَوَاتُ لِلهِ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ».

The Companion Abu Mūsa al-Ash'ari (may Allah be pleased with him) offered a prayer. When he was sitting for tashahhud, one of those praying behind him said: The prayer is mentioned in the Qur'an along with benevolence and Zakah. When Abu Mūsa (may Allah be pleased with him) finished the prayer, he asked the worshipers: Who amongst you has made this statement: The prayer is mentioned in the Qur'an along with benevolence and Zakah?! The people kept silent, and none of them spoke. He repeated the question once again, and no one responded to him. Abu Mūsa (may Allah be pleased with him) said: Perhaps you, Hittān, have said it! This is because he was brave and close to him, so his suspicion of him would not hurt him, and it would prompt the real doer to admit what he said. Hittān denied that and said: I was afraid you might indict me for thinking I said that. Thereupon, one among the people said: I said it and intended nothing but good by saying it. Abu Mūsa, by way of teaching him, said: Do you not know what you have to say in your prayers?! He meant to show disapproval. Then, Abu Mūsa informed that the Prophet (may Allah's peace and blessings be upon him) addressed them one day, explaining to them their Shariah and teaching them their prayer, and said: When you pray, straighten your rows, stand upright, and let one of the people lead them in prayer. When the Imām says the takbīr of ihrām, say takbīr like him, and when he recites Al-Fātihah and reaches {Not of those who incurred Your Wrath, or of those who went astray} [Surat al-Fātihah: 7], say 'amen'. If you do this, Allah will answer your supplication. When he says takbīr and bows, say takbīr and bow, for the Imām bows before you and rises before you; so, do not get ahead of him. This is because the moment in which the Imām bows before you is redressed by the moment you delay while bowing after he rises from Rukū '. This moment is equivalent to this one, and thus your Rukū 'is equal to his Rukū '. And when the Imām says, "Allah hears he who praises Him", say: "O Allah, our Lord, praise be to You." If the worshipers say that, Allah Almighty will hear their supplication and statement, for Allah Almighty said through the tongue of His Prophet (may Allah's peace and blessings be upon him): Allah hears he who praises Him. Then, when the Imām says takbīr and prostrates, those praying behind him should say takbīr and prostrate, for the Imām prostrates before them and rises before them. This moment is equivalent to this moment. Thus, the prostration of the worshipers is equal to that of the Imām. And when he sits for tashahhud, the first words of the worshipers should be: "All greetings, good things, and prayers are due to Allah." The dominion, eternal existence, and greatness are all due to Allah Almighty; likewise, the five prayers are all for Allah. "Peace be upon you, O Prophet, and Allah's mercy and blessings. Peace be upon us and the righteous servants of Allah." Supplicate Allah for safety from every defect, deficiency, imperfection, and corruption. We give a particular greeting to our Prophet Muhammad (may Allah's peace and blessings be upon him), and then we greet ourselves. Then we greet the pious servants of Allah who fulfill their duties, including the rights of Allah Almighty and the rights of His servants. Then, we testify that there is no god but Allah and that Muhammad is His servant and Messenger.

• The Hadīth contains one of the wordings of the tashahhud.
• It demonstrates that the words and acts of prayer should be authentically transmitted from the Prophet (may Allah's peace and blessings be upon him). It is not permissible for anyone to introduce a new phrase or act not established by the Sunnah to prayer.
• Getting ahead of the Imām or delaying after him is not permissible. What is prescribed for those praying behind the Imām is to follow his acts immediately.
• It shows how the Prophet (may Allah’s peace and blessings be upon him) was keen on conveying the message and teaching his Ummah the rulings of the religion.
• The Imām is the example to be followed by those behind him in prayer. So, it is not permissible for them to move before, along with, or well after him. Instead, they should follow him immediately after ensuring he has begun the act. The Sunnah is to follow him in what he does.
• It is prescribed to straighten the rows of prayer.

صحيح مسلم (1/ 303) (404)، إكمال المعلم (2/298)، المفهم لما أشكل من تلخيص كتاب مسلم (2/ 37)، النهاية في غريب الحديث والأثر (ص376) (87)، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (9/ 402).

عن أَبي هُرَيْرَةَ رضي الله عنه: أنه كَانَ يُكَبِّرُ فِي كُلِّ صَلَاةٍ مِنَ الْمَكْتُوبَةِ وَغَيْرِهَا، فِي رَمَضَانَ وَغَيْرِهِ، فَيُكَبِّرُ حِينَ يَقُومُ، ثُمَّ يُكَبِّرُ حِينَ يَرْكَعُ، ثُمَّ يَقُولُ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ، ثُمَّ يَقُولُ: رَبَّنَا وَلَكَ الْحَمْدُ، قَبْلَ أَنْ يَسْجُدَ، ثُمَّ يَقُولُ: اللهُ أَكْبَرُ حِينَ يَهْوِي سَاجِدًا، ثُمَّ يُكَبِّرُ حِينَ يَرْفَعُ رَأْسَهُ مِنَ السُّجُودِ، ثُمَّ يُكَبِّرُ حِينَ يَسْجُدُ، ثُمَّ يُكَبِّرُ حِينَ يَرْفَعُ رَأْسَهُ مِنَ السُّجُودِ، ثُمَّ يُكَبِّرُ حِينَ يَقُومُ مِنَ الْجُلُوسِ فِي الِاثْنَتَيْنِ، وَيَفْعَلُ ذَلِكَ فِي كُلِّ رَكْعَةٍ، حَتَّى يَفْرُغَ مِنَ الصَّلَاةِ، ثُمَّ يَقُولُ حِينَ يَنْصَرِفُ: وَالَّذِي نَفْسِي بِيَدِهِ، إِنِّي لَأَقْرَبُكُمْ شَبَهًا بِصَلَاةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، إِنْ كَانَتْ هَذِهِ لَصَلَاتَهُ حَتَّى فَارَقَ الدُّنْيَا.

Abu Hurayrah (may Allah be pleased with him) describes part of the Prophet's prayer. He informs that when he stood for prayer, he would say the takbīr of ihrām (opening takbīr). Then, he would say takbīr in the following cases: when he bowed for Rukū 'when he prostrated himself and raised his head from prostration. When he made the second prostration, he raised his head and rose from the first two Rak'ahs after sitting for the first tashahhud in the three-Rak'ah or four-Rak'ah prayer. Then, he would do this in the whole prayer until he finished it. He would say upon raising his back from Rukū ': Allah hears he who praises Him. And while standing upright, he would say: Our Lord, praise be to You. Then, Abu Hurayrah would say after he finished the prayer: By the One in Whose Hand my soul is, I am the closest among you to the prayer of the Messenger of Allah (may Allah's peace and blessings be upon him). Such was his prayer until he departed this world.

• Takbīr is to be said with every movement in the prayer, except when he rises from Rukū‘, at which point he says: Allah hears he who praises Him.
• The Companions were keen to follow the Prophet's example and preserve his Sunnah.

صحيح البخاري (1/ 159) (803)، صحيح مسلم (1/ 293) (392)، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (9/ 194)، (9/ 199)، عمدة القاري شرح صحيح البخاري (6/ 80).