Allah Ta’ala gave the Prophet (ﷺ) five daily prayers on the night of Mi’raj.
“On the night of Mi’raj, fifty prayers were initially made obligatory upon the Prophet (ﷺ). Then it was reduced to five prayers. After that, it was said, ‘O Muhammad! My word never changes. For you, the reward of these five prayers is equivalent to fifty.’” -(Sahih) Sunan at-Tirmidhi (213); cf. Sahih al-Bukhari (3887), Sahih Muslim (162).
He made it obligatory for every sane, adult male and female.
“Surely prayer is prescribed for the believers at fixed times.” -Surah An-Nisa, Ayah: 103.
“Establish prayer and give zakat, and bow with those who bow.” -Surah Al-Baqarah, Ayah: 43.
After faith, prayer is mentioned next.
“Those who believe in the unseen and establish prayer.” -Surah Al-Baqarah, Ayah: 3.
He has commanded us to be attentive to prayer.
“Safeguard all your prayers, especially the middle prayer; and stand before Allah with devotion.” -Surah Al-Baqarah, Ayah: 238.
“O believers! Seek help through patience and prayer.” -Surah Al-Baqarah, Ayah: 153.
Laziness and laxity in prayer have been criticized.
“Surely the hypocrites try to deceive Allah, but He has deceived them. And when they stand up for prayer, they do so lazily—only to be seen by people—and they remember Allah but little.” -Surah An-Nisa, Ayah: 142.
“So woe to those who pray, but are heedless of their prayer—those who only show off.” -Surah Al-Ma’un, Ayah: 4-6.
He has warned of punishment for those who do not pray.
“(They will be asked,) ‘What landed you in Hell?’ They will say, ‘We were not of those who prayed.’” -Surah Al-Muddaththir, Ayah: 42-43.
He has declared that prayer keeps one away from evil deeds.
“And establish prayer. Indeed, prayer prevents indecency and wrongdoing.” -Surah Al-‘Ankabut, Ayah: 45.
The Prophet (ﷺ) attached enormous importance to prayer.
“Rasulullah (ﷺ) said, ‘Islam is built on five pillars: Testifying that there is no deity but Allah and that Muhammad (ﷺ) is the Messenger of Allah; establishing prayer; giving zakat; performing Hajj; and fasting in Ramadan.’” -Sahih al-Bukhari (8), Sahih Muslim (16), Sunan at-Tirmidhi (2609).
He said that prayer is the pillar of Islam.
“Shall I not inform you of the head of the matter, its pillar, and its highest peak? The head of the matter is Islam—whoever accepts Islam is safe. Its pillar is prayer. And its highest peak is Jihad in the way of Allah.” -(Sahih hadith) Musnad Ahmad (22068), Musannaf Ibn Abi Shaybah (30951), Al-Mu‘jam Al-Kabir by At-Tabarani (304).
And that it is the dividing line between faith and disbelief.
“Between a person and shirk or disbelief is abandoning prayer.” -Sahih Muslim (82), Sunan Abu Dawud (4678), Sunan Al-Bayhaqi 3/365.
Whenever someone became a Muslim, he would first teach them prayer.
“Whenever someone accepted Islam, the Messenger of Allah (ﷺ) would first teach us (or teach him) how to pray.” -(Sahih) Musnad al-Bazzar (2765), Al-Mu‘jam al-Kabir by At-Tabarani (8186), Majma‘uz Zawaid 2/121.
The Prophet (ﷺ) said that on the Day of Judgment, the first thing people will be called to account for is prayer. If their prayer is correct, the rest of their deeds will be considered correct as well.
“On the Day of Resurrection, the first deed for which a person will be brought to account is prayer. If it is sound, then the rest of his deeds will be sound. If it is not correct, then the rest of his deeds will not be correct.” -(Hasan hadith) Al-Mu‘jam al-Awsat by At-Tabarani (1859), Sunan at-Tirmidhi (413), Al-Mukhtarah (2578).
He encouraged prayer; he spoke of its many virtues. Recognizing its importance, the Prophet (ﷺ) instructed that even young children be encouraged to pray:
“Command your children to pray at the age of seven, and discipline them for it at the age of ten.” -(Sahih hadith) Sunan Abu Dawud (495, 494); cf. Musnad Ahmad (6689, 6756), Kanz al-‘Ummal (45324).
The Prophet’s (ﷺ) final words also included urging people to pray.
“The last words of the Messenger of Allah (ﷺ) were: ‘Prayer! Prayer! Fear Allah regarding those under your authority.’” -(Sahih hadith) Sunan Abu Dawud (5156), Musnad Ahmad (585), Sunan Ibn Majah (2698).
The Prophet (ﷺ) instructed men: “Pray as you have seen me praying.”
“It was narrated from Malik (may Allah be pleased with him): We—some young men of similar age—came to the Prophet (ﷺ) and stayed with him for twenty days and nights... Then the Prophet (ﷺ) said: ‘Go back to your families and stay with them... and pray as you have seen me praying.’” -Sahih al-Bukhari (631), Al-Adab al-Mufrad (213), Sahih Ibn Hibban (2131).
The Prophet (ﷺ) would attain purification before performing prayer.
“O believers! When you are about to pray, wash your faces and your arms up to the elbows, and wipe over your heads and wash your feet up to the ankles. And if you are in a state of major impurity (junub), then purify yourselves (by bathing).” —Surah Al-Ma’idah, Ayah: 6
“No prayer is accepted without purification, and no charity is accepted from dishonest wealth.” —Sahih Muslim (224), Sunan at-Tirmidhi (1), Sunan al-Kubra an-Nasa’i (79)
He would sometimes make a new ablution (wudu) for each prayer, and sometimes he would perform multiple prayers with a single wudu.
“The Prophet (ﷺ) would perform wudu for every prayer. However, during the year of the Conquest of Makkah, he offered all his prayers with one wudu and wiped over his socks (khuff).” —(Sahih) Sunan at-Tirmidhi (61), Sahih Muslim (277), Sunan Abu Dawud (172)
“When you intend to stand for prayer, perform your wudu thoroughly,” said the Messenger of Allah (ﷺ). —Sahih al-Bukhari (6251), Sahih Muslim (397), Musannaf Ibn Abi Shaybah (322)
He would wear clean clothes.
“Purify your garments.” “Take your adornment at every time of prayer.” —Surah Al-Muddaththir, Ayah: 4; Surah Al-A‘raf, Ayah: 31
If there was any impurity on his body or clothes, he would purify it, and he instructed others to do so as well.
“When one of you comes to the mosque, let him look (at his sandals). If he finds any dirt or impurity on them, let him wipe it off and pray in them.” —(Sahih) Sunan Abu Dawud (650), Sunan al-Kubra an-Nasa’i (4423), Sahih Ibn Hibban (2185)
He would stand in a pure place that was suitable for prayer.
“And ˹remember˺ when We assigned to Ibrahim the site of the House ˹saying˺: ‘Do not associate anything with Me and purify My House for those who circle around it, stand (in prayer), and bow and prostrate.’” —Surah Al-Hajj, Ayah: 26
“All of the earth is a place for prayer, except for the graveyard and the bathroom.” —(Sahih) Sunan at-Tirmidhi (317), Sunan Abu Dawud (492), Sahih Ibn Khuzaymah (791)
Sometimes he would pray directly on the ground, and sometimes on a prayer mat.
“Abu Sa‘id al-Khudri (may Allah be pleased with him) reported that he entered upon the Messenger of Allah (ﷺ) and found him praying on a mat; he was prostrating on it.” —Sahih Muslim (661), cf. Sahih al-Bukhari (730), Sahih Muslim (658)
“The Messenger of Allah (ﷺ) would also pray on a khumrah (a small mat).” —Sahih Muslim (660 “270”), Musannaf Ibn Abi Shaybah (4042), Musnad Ahmad (26111)
Allah Ta’ala sent Angel Jibril (peace be upon him) to the Prophet (ﷺ) to teach him the times of prayer.
قال رسول الله ‘:أمَّنِي جِبْرِيلُ عِنْدَ البَيْتِ مَرَّتَيْنِ وفي رواية للنسائي: يُعَلِّمُهُ مَوَاقِيتَ الصَّلَاةِ.
“The Messenger of Allah (ﷺ) said: ‘Jibril led me in prayer at the Ka‘bah twice. According to another narration in an-Nasa’i, he was teaching him the times of prayer.’” —(Sahih) Musnad Ahmad (3322), Sunan Abi Dawud (393), Sunan an-Nasa’i (513); cf. Sunan at-Tirmidhi (149), Sharh Ma‘anil Athar 1/111
The Prophet (ﷺ) would pray each prayer at its appointed time.
كَانَ رَسُولُ اللهِ ‘ يُصَلِّي الصَّلَاةَ لِوَقْتِهَا إِلَّا بِجَمْعٍ وَعَرَفَاتٍ.
“Except at Muzdalifah and ‘Arafah, the Messenger of Allah (ﷺ) would always pray at the proper time.” —(Sahih) Sunan an-Nasa’i (3010); cf. Sahih al-Bukhari (1682), Sahih Muslim (1289), Sharh Ma‘anil Athar 1/122
He taught the Companions (may Allah be pleased with them) about prayer times both verbally and by demonstration.
قَالَ رَسُولُ اللهِ ‘: إِنَّ لِلصَّلَاةِ أَوَّلًا وَآخِرًا
“The Messenger of Allah (ﷺ) said: ‘Each prayer has a beginning time and an ending time.’” —(Sahih Hadith) Musnad Ahmad (7172), Sunan at-Tirmidhi (151), Sharh Ma‘anil Athar 1/113, Al-Muhalla 3/139
أَتَى النَّبِيَّ ‘ رَجُلٌ، فَسَأَلَهُ عَنْ مَوَاقِيتِ الصَّلَاةِ، فَقَالَ: أَقِمْ مَعَنَا إِنْ شَاءَ اللهُ، فَأَمَرَ بِلاَلاً فَأَقَامَ حِينَ طَلَعَ الفَجْرُ، ثُمَّ أَمَرَهُ فَأَقَامَ حِينَ زَالَتِ الشَّمْسُ، فَصَلَّى الظُّهْرَ، ثُمَّ أَمَرَهُ فَأَقَامَ، فَصَلَّى العَصْرَ -وَالشَّمْسُ بَيْضَاءُ مُرْتَفِعَةٌ- ثُمَّ أَمَرَهُ بِالمغْرِبِ حِينَ وَقَعَ جَانِبُ الشَّمْسِ، ثُمَّ أَمَرَهُ بِالعِشَاءِ فَأَقَامَ حِينَ غَابَ الشَّفَقُ، ثُمَّ أَمَرَهُ مِنَ الغَدِ فَنَوَّرَ بِالفَجْرِ، ثُمَّ أَمَرَهُ بِالظُّهْرِ، فَأَبْرَدَ وَأَنْعَمَ أَنْ يُبْرِدَ, ثُمَّ أَمَرَهُ بِالعَصْرِ فَأَقَامَ، وَالشَّمْسُ آخِرُ وَقْتِهَا فَوْقَ مَا كَانَتْ، ثُمَّ أَمَرَهُ فَأَخَّرَ الْمَغْرِبَ إِلَى قُبَيْلِ أَنْ يَغِيبَ الشَّفَقُ، ثُمَّ أَمَرَهُ بِالعِشَاءِ فَأَقَامَ حِينَ ذَهَبَ ثُلُثُ اللَّيْلِ. ثُمَّ قَالَ: أَيْنَ السَّائِلُ عَنْ مَوَاقِيتِ الصَّلَاةِ؟ فَقَالَ الرَّجُلُ: أَنَا، فَقَالَ: مَوَاقِيتُ الصَّلَاةِ كَمَا بَيْنَ هَذَيْنِ.
“A man came to the Prophet (ﷺ) and asked him about the times of prayer. The Prophet (ﷺ) said, ‘Stay (and pray) with us if Allah wills.’ He then instructed Bilal (may Allah be pleased with him) to give the iqamah at the break of dawn, and he prayed Fajr. When the sun declined (from its zenith), he told Bilal to give the iqamah and prayed Zuhr; likewise for ‘Asr when the sun was still high. At sunset, he gave the iqamah for Maghrib, and for ‘Isha when the twilight disappeared. The next day he postponed Fajr until it was quite bright, delayed Zuhr until the heat subsided, prayed ‘Asr when the sun was lower than the previous day, delayed Maghrib until just before the twilight vanished, and prayed ‘Isha when one-third of the night had passed. Then he asked, ‘Where is the one who asked about prayer times?’ The man said, ‘Here I am.’ The Prophet (ﷺ) said, ‘The times of prayer lie between these two extremes.’” —(Sahih) Sunan at-Tirmidhi (152); cf. Sahih Muslim (614), Sunan an-Nasa’i (523)
The time for Fajr lasts from the appearance of true dawn (Subh Sadiq) until sunrise.
مَنْ أَدْرَكَ مِنَ الصُّبْحِ رَكْعَةً قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ فَقَدْ أَدْرَكَ الصُّبْحَ..
“If anyone manages to catch one rak‘ah of Fajr before the sun rises, he has caught the Fajr prayer.” —Sahih al-Bukhari (579), Sahih Muslim (608), Sunan at-Tirmidhi (186)
The Prophet (ﷺ) would not perform any additional prayer after Fajr began, except two rak‘ahs of Sunnah.
كَانَ رَسُولُ اللهِ ‘ إِذَا طَلَعَ الْفَجْرُ لاَ يُصَلِّى إِلاَّ رَكْعَتَيْنِ خَفِيفَتَيْنِ.
“Once true dawn appeared, the Messenger of Allah (ﷺ) did not pray anything else except two light rak‘ahs (the Sunnah of Fajr).” —Sahih Muslim (723), Sahih Ibn Hibban (1587), Sunan al-Kubra an-Nasa’i (1559)
He would generally prolong Fajr and finish it when the sky became quite bright.
أَسْفِرُوا بِالفَجْرِ، فَإِنَّهُ أَعْظَمُ لِلأَجْرِ.
“Offer Fajr when it becomes lighter (brighter), for that carries greater reward.” —(Sahih) Sunan at-Tirmidhi (154); cf. Musnad Ahmad (15819), Sunan Abu Dawud (424)
The Prophet (ﷺ) would make an intention (niyyah) before every prayer.
إِنَّمَا الأَعْمَالُ بِالنِّيَّةِ، وَإِنَّمَا لِامْرِئٍ مَا نَوَى.
“The outcome of deeds depends on their intentions, and each person will have only what he intended.” —Sahih al-Bukhari (6689), Sahih Muslim (1907), Sunan Abi Dawud (2203)
He would face the Qiblah and stand.
إِذَا قُمْتَ إِلَى الصَّلَاةِ فَأَسْبِغِ الْوُضُوءَ، ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ فَكَبِّرْ
“When you stand for prayer, perfect your ablution (wudu). Then face the Qiblah and say the Takbir.” —Sahih al-Bukhari (6251), Sahih Muslim (397), Sunan Ibn Majah (1060)
If he was traveling and wanted to offer a voluntary (nafl) prayer while riding, he would face his mount toward the Qiblah to start, but did not consider it obligatory to remain facing the Qiblah the entire time.
كَانَ إِذَا سَافَرَ فَأَرَادَ أَنْ يَتَطَوَّعَ اسْتَقْبَلَ بِنَاقَتِهِ الْقِبْلَةَ فَكَبَّرَ ثُمَّ صَلَّى حَيْثُ وَجَّهَهُ رِكَابُهُ
“When he traveled and intended to offer a voluntary prayer, he would turn his camel toward the Qiblah, say the Takbir, and then pray in whichever direction his mount took him.” —(Sahih) Sunan Abi Dawud (1225), Sahih al-Bukhari (1100), Sahih Muslim (701)
Unless there was a valid excuse, he performed the obligatory prayers standing.
وَقُومُوا لِلَّهِ قَانِتِينَ
“Stand devoutly before Allah.” —Surah al-Baqarah, Ayah: 144
كَانَ إِذَا قَامَ إِلَى الصَّلَاةِ اعْتَدَلَ قَائِمًا
“When he stood for prayer, he stood upright.” —(Sahih) Musnad Ahmad (23599), Sunan at-Tirmidhi (304), Sunan Ibn Majah (862)
He sometimes prayed voluntary prayers standing, sometimes sitting.
كَانَ رَسُولُ اللهِ ‘ يُكْثِرُ الصَّلاَةَ قَائِمًا وَقَاعِدًا
“The Messenger of Allah (ﷺ) used to offer many prayers both standing and sitting.” —Sahih Muslim (730 “110”), Musnad Ahmad (26257), Sahih Ibn Khuzaymah (1246)
Occasionally, he would pray nafl while riding, even if not facing the Qiblah.
إِنَّ النَّبِيَّ ‘ كَانَ يُصَلِّي التَّطَوُّعَ وَهُوَ رَاكِبٌ فِي غَيْرِ الْقِبْلَةِ
“Indeed, the Prophet (ﷺ) would sometimes offer voluntary prayers on his riding mount without facing the Qiblah.” —Sahih al-Bukhari (1094), Sahih Muslim (540), cf. Musnad Ahmad (15038)
He stood upright and calm, fixing his gaze on the place of sajdah (prostration).
دَخَلَ رَسُولُ اللهِ ‘ الْكَعْبَةَ مَا خَلَفَ بَصَرُهُ مَوْضِعَ سُجُودِهِ حَتَّى خَرَجَ مِنْهَا
“When the Messenger of Allah (ﷺ) entered the Ka‘bah and until he came out, his eyes did not move from where he would prostrate.” —(Sahih) Mustadrak al-Hakim (1761), 1/479, Sahih Ibn Khuzaymah (3012), Sunan al-Bayhaqi 5/158
He prayed with complete humility and concentration.
قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ
“Successful indeed are the believers — those who are humbly submissive in their prayers.” —Surah al-Mu’minun, Ayah: 1–2
He forbade looking up at the sky during prayer.
قَالَ النَّبِيُّ ‘: مَا بَالُ أَقْوَامٍ يَرْفَعُونَ أَبْصَارَهُمْ إِلَى السَّمَاءِ فِي صَلَاتِهِمْ، فَاشْتَدَّ قَوْلُهُ فِي ذَلِكَ حَتَّى قَالَ لَيَنْتَهُنَّ عَنْ ذَلِكَ أَوْ لَتُخْطَفَنَّ أَبْصَارُهُمْ
“The Prophet (ﷺ) said, ‘What is wrong with some people who raise their gaze to the sky in their prayer?!’ He spoke sternly until he said, ‘They must stop or their eyesight will be taken away.’” —Sahih al-Bukhari (750), Sahih Muslim (428, 429), Sunan al-Bayhaqi 2/282
He remained still, not looking right or left.
عَنْ عَائِشَةَ قَالَتْ: سَأَلْتُ رَسُولَ اللهِ ‘ عَنِ الْالْتِفَاتِ فِي الصَّلَاةِ، فَقَالَ هُوَ اخْتِلَاسٌ يَخْتَلِسُهُ الشَّيْطَانُ مِنْ صَلَاةِ الْعَبْدِ
“‘Aishah (may Allah be pleased with her) said, ‘I asked the Messenger of Allah (ﷺ) about turning around in the prayer. He said, “It is a snatching away by Satan from a person’s prayer.”’” —Sahih al-Bukhari (751), Sahih Ibn Khuzaymah (484), Sunan al-Kubra an-Nasa’i (526)
He avoided distractions and advised removing distracting items.
أَمِيطِي عَنَّا قِرَامَكِ هَذَا، فَإِنَّهُ لَا تَزَالُ تَصَاوِيرُهُ تَعْرِضُ فِي صَلَاتِي
“Remove this curtain of yours, for its images distract me in my prayer.” —Sahih al-Bukhari (374), Musnad Ahmad (12531), Mustakhraj Abi ‘Awanah (1476)
The Prophet (ﷺ) began the prayer by saying 'Allāhu Akbar.'
كَانَ رَسُولُ اللهِ ‘ إِذَا قَامَ إِلَى الصَّلَاةِ اسْتَقْبَلَ الْقِبْلَةَ، وَرَفَعَ يَدَيْهِ، وَقَالَ: اللهُ أَكْبَرُ
“When the Messenger of Allah (ﷺ) stood up for prayer, he faced the Qiblah, raised his hands, and said, ‘Allāhu Akbar.’” —(Sahih) Sunan Ibn Majah (803); cf. Sunan at-Tirmidhi (304), Sunan al-Bayhaqi 2/137
While saying 'Allāhu Akbar,' he spread his fingers (did not clench them).
كَانَ رَسُولُ اللهِ ‘ إِذَا كَبَّرَ لِلصَّلَاةِ نَشَرَ أَصَابِعَهُ
“When the Messenger of Allah (ﷺ) said the Takbir for prayer, he would spread his fingers.” —(Hasan) Sunan at-Tirmidhi (239), Sahih Ibn Khuzaymah (458)
He raised his hands up to his earlobes.
كَانَ إِذَا كَبَّرَ رَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا أُذُنَيْهِ، وفي رواية: حَتَّى يُحَاذِيَ بِهِمَا فُرُوعَ أُذُنَيْهِ
“When he said the Takbir, he raised his hands to be level with his ears; another narration says: ‘...to the tips of his ears.’” —Sahih Muslim (391), Sunan Abi Dawud (745), Sunan ad-Darimi (1251)
After completing his recitation (Qirā’ah), the Prophet (ﷺ) would pronounce 'Allāhu Akbar' and go into Ruku‘.
كَانَ رَسُولُ اللهِ ‘ يُكَبِّرُ فِي كُلِّ خَفْضٍ وَرَفْعٍ وَقِيَامٍ وَقُعُودٍ وَأَبُو بَكْرٍ وَعُمَرُ
“The Messenger of Allah (ﷺ) would say the Takbir during every lowering and rising, in every standing and sitting, and Abu Bakr and ‘Umar did likewise.” —(Sahih) Sunan at-Tirmidhi (253), Musnad Ahmad (3660), Sunan an-Nasa’i (1142)
He emphasized being calm and still in Ruku‘.
اعْتَدِلُوا فِى الرُّكُوعِ
“Maintain balance (uprightness) in Ruku‘.” —(Sahih) Sunan an-Nasa’i (1027), Sunan ad-Darimi (1322), Sunan al-Kubra an-Nasa’i (1102)
Before Ruku‘, he did not raise his hands again.
عَنْ ابن مسعود قَالَ: ألا أُرِيكُمْ صَلاةَ رَسُولِ اللهِ ‘ فَرَفَعَ يَدَيْهِ فِي أَوَّلِ تَكْبِيرَةٍ ثٌمَّ لَمْ يُعِدْ
“Ibn Mas‘ud (may Allah be pleased with him) said: ‘Shall I not show you the prayer of the Messenger of Allah (ﷺ)?’ Then he raised his hands for the first Takbir and did not raise them again.” —(Sahih) Sunan an-Nasa’i (1026), Musnad Ahmad (3681)
In Ruku‘, he would place his fingers spread on his knees as if grasping them.
كَانَ إِذَا رَكَعَ فَرَّجَ أَصَابِعَهُ، وَإِذَا سَجَدَ ضَمَّ أَصَابِعَهُ
“When he bowed, he spread out his fingers; when he prostrated, he brought them together.” —Sahih Ibn Hibban (1920), Sahih Ibn Khuzaymah (594)
He kept his arms straight like a taut bow and away from his sides.
ثُم رَكَعَ فَوَضَعَ يَدَيهِ عَلى رُكْبَتَيهِ كَأَنَّه قابِضٌ عَلَيْهِمَا، وَوَتَّرَ يَدَيهِ فَتَجَافى عَنْ جَنبَيهِ
“Then he bowed, placed his hands upon his knees as if grasping them, made his arms taut, and kept them away from his sides.” —(Sahih) Sunan Abi Dawud (734), Sunan at-Tirmidhi (260)
He aligned his back so straight that if water were poured on it, it would remain there.
عَنْ وَابِصَةَ بْنِ مَعْبَدٍ يَقُولُ: رَأَيْتُ رَسُولَ اللهِ ‘ يُصَلِّي، فَكَانَ إِذَا رَكَعَ سَوَّى ظَهْرَهُ، حَتَّى لَوْ صُبَّ عَلَيْهِ الْمَاءُ لَاسْتَقَرَّ
“Wabisah ibn Ma‘bad said: ‘I saw the Messenger of Allah (ﷺ) praying. When he went into Ruku‘, he straightened his back such that if water were poured on it, it would stay there.’” —(Sahih) Sunan Ibn Majah (872); cf. Sahih Muslim (498)
The Prophet (ﷺ) would say 'Allāhu Akbar' and descend into Sujūd. He emphasized calmness and correct posture in Sujūd as well.
ثُمَّ يُكَبِّرُ حِينَ يَسْجُدُ (وَفِي رِوَايَةٍ: حِينَ يَهْوِي سَاجِدًا) ثُمَّ يُكَبِّرُ حِينَ يَرْفَعُ رَأْسَهُ
“Then he would say the Takbir as he went into Sujūd (in another narration: as he descended for Sujūd), then say Takbir when he raised his head. He did this in every movement until he finished the prayer.” —Sahih al-Bukhari (789), Sahih Muslim (392)
He instructed worshippers to be balanced in Sujūd.
اعْتَدِلُوا فِي السُّجُودِ
“Be balanced in your Sujūd.” —Sahih al-Bukhari (822), Sahih Muslim (493), Musnad Ahmad (12066)
He would place his knees first, then hands, then his face (forehead/nose) on the ground.
إِذَا سَجَدَ يَضَعُ رُكْبَتَيْهِ قَبْلَ يَدَيْهِ
“When he went into Sujūd, he placed his knees before his hands.” —(Sahih) Sunan at-Tirmidhi (268), Sunan Abi Dawud (838)
He prostrated upon seven parts: the forehead (and nose), two hands, two knees, and two feet.
أُمِرَ النَّبِيُّ ‘ أَنْ يَسْجُدَ عَلَى سَبْعَةِ أَعْضَاءٍ
“The Prophet (ﷺ) was commanded to prostrate on seven bones... the forehead, both hands, both knees, and the feet...” —Sahih al-Bukhari (809), Sahih Muslim (490)
After the second Sujūd, he would say the Takbir and stand upright for the second rak‘ah. He did not pause in a sitting posture. If it was a four-rak‘ah prayer, he would repeat the recitation of Surah al-Fatihah (and possibly a short surah for nafl prayers, but typically not for the obligatory ones in the third and fourth rak‘ahs). He performed Ruku‘ and Sujūd exactly as in the first rak‘ah.
In a two-rak‘ah prayer, after the second Sujūd, he would say the Takbir and sit for Tashahhud. In a three- or four-rak‘ah prayer, he sat for Tashahhud after the second rak‘ah. He placed his left foot under him, kept his right foot upright, and rested his hands on his thighs.
كَانَ يَقُولُ فِي كُلِّ رَكْعَتَيْنِ التَّحِيَّةُ
“He would say the Tashahhud in every two rak‘ahs.” —Sahih Muslim (498), Musnad Ahmad (24076)
The Tashahhud was read silently: التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ, السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ, وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ, السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ, أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ, وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ
The Prophet (ﷺ) ended the prayer by turning his head to the right saying, السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ, then turning left saying the same. He did not prolong the Salām, only enough that those behind him could see the whiteness of his cheeks. This ends the prayer and lifts its restrictions.
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