without any valid excuse, and he says:

“Subḥāna rabbiy al-aʿlā” (“Glory be to my Lord, the Most High”); the least that fulfils its completeness (1) is what has already been stated. He then raises his head with a takbīr, sits in the iftirāsh posture—spreading his left foot and keeping his right upright—and says:

“Rabbi ighfir lī” (“Lord, forgive me”) three times, after which he performs a second prostration like the first.

Next he rises with a takbīr, standing on the balls of his feet and, if easy, pushing up with his knees, and performs the second rakʿah in the same manner, omitting only the opening takbīrah of consecration, the opening supplication, and the taʿawwudh if he had already sought refuge in the first.

He then sits in iftirāsh, placing his hands on his thighs, clasping the little and ring fingers of his right hand (2), forming a circle with the thumb and middle finger, and pointing with his index finger (3) whenever Allah is mentioned, while keeping the left hand flat, and says:

“All greetings, acts of worship, and good words are for 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” (4)

—this is the first tashahhud. If the prayer consists of two rakʿahs, he then says:

“O Allah, send blessings upon Muhammad and upon the family of Muhammad just as You sent blessings upon the family of Abraham; You are indeed Praiseworthy, Glorious. And bless Muhammad and the family of Muhammad just as You blessed the family of Abraham; You are indeed Praiseworthy, Glorious. I seek refuge in Allah from the punishment of Hell, from the punishment of the grave, from the trial of life and death, and from the trial of the False Messiah.”