hZg

THE CONDITIONS,
PILLARS AND
OBLIGATIONS OF
PRAYER
aZe
By:
@ @

Shaykh al-Islām Muḥammad ibn ʿAbdul-Wahhāb

Translated by
Abūl-Layth Qāsim ibn Aggrey Mutiva

1
 TRANSLITERATION CHART
Library of Congress/ALA

Isolated From Right Middle From Left Roman Name Number

‫آا‬ ‫ـﺎ‬ ‫ــ‬ ‫ــ‬ ʾ / ā / * / ** ʾalif 1
‫ب‬ ‫ـﺐ‬ ‫ـﺒـ‬ ‫ﺑـ‬ b bāʾ 2
‫ت‬ ‫ـﺖ‬ ‫ـﺘـ‬ ‫ﺗـ‬ t tāʾ 400
‫ث‬ ‫ـﺚ‬ ‫ـﺜـ‬ ‫ﺛـ‬ th thāʾ 500
‫ج‬ ‫ـﺞ‬ ‫ـﺠـ‬ ‫ﺟـ‬ i jīm 3
‫ح‬ ‫ـﺢ‬ ‫ـﺤـ‬ ‫ﺣـ‬ ḥ ḥāʾ 8
‫خ‬ ‫ـﺦ‬ ‫ـﺨـ‬ ‫ﺧـ‬ kh khāʾ 600
‫د‬ ‫ـﺪ‬ ‫ــ‬ ‫ــ‬ d dāl 4
‫ذ‬ ‫ـﺬ‬ ‫ــ‬ ‫ــ‬ dh dhāl 700
‫ر‬ ‫ـﺮ‬ ‫ــ‬ ‫ــ‬ r rāʾ 200
‫ز‬ ‫ـﺰ‬ ‫ــ‬ ‫ــ‬ z zāy 7
‫س‬ ‫ـﺲ‬ ‫ـﺴـ‬ ‫ﺳـ‬ s sīn 60
‫ش‬ ‫ـﺶ‬ ‫ـﺸـ‬ ‫ﺷـ‬ sh shīn 300
‫ص‬ ‫ـﺺ‬ ‫ـﺼـ‬ ‫ﺻـ‬ ṣ ṣād 90
‫ض‬ ‫ـﺾ‬ ‫ـﻀـ‬ ‫ﺿـ‬ ḍ ḍād 800
‫ط‬ ‫ـﻂ‬ ‫ـﻄـ‬ ‫ﻃـ‬ ṭ ṭāʾ 9
‫ظ‬ ‫ـﻆ‬ ‫ـﻈـ‬ ‫ﻇـ‬ ẓ ẓāʾ 900
‫ع‬ ‫ـﻊ‬ ‫ـﻌـ‬ ‫ﻋـ‬ ʿ ʿayn 70
‫غ‬ ‫ـﻎ‬ ‫ـﻐـ‬ ‫ﻏـ‬ gh ghayn 1000
‫ف‬ ‫ـﻒ‬ ‫ـﻔـ‬ ‫ﻓـ‬ f fāʾ 80
‫ق‬ ‫ـﻖ‬ ‫ـﻘـ‬ ‫ﻗـ‬ q qāf 100
‫ك‬ ‫ـﻚ‬ ‫ـﻜ ـ‬ ‫ﻛـ‬ k kāf 20
‫ل‬ ‫ـﻞ‬ ‫ـﻠـ‬ ‫ﻟـ‬ l lām 30
‫م‬ ‫ـﻢ‬ ‫ـﻤـ‬ ‫ﻣـ‬ m mīm 40
‫ن‬ ‫ـﻦ‬ ‫ـﻨـ‬ ‫ﻧـ‬ n nūn 50
tāʾ /hāʾ/ta
‫ة‬/‫ه‬ ‫ ـﺔ‬/‫ـﻪ‬ ‫ـﻬـ‬ ‫ﻫـ‬ h / t /*** marbūṭah
5
‫و‬ ‫ـﻮ‬ ‫ــ‬ ‫ــ‬ w/ū wāw 6
‫ي‬ ‫ـﻲ‬ ‫ـﻴـ‬ ‫ﻳـ‬ y/ī yāʾ 10
‫ى‬ ‫ـﻲ‬ ‫ــ‬ ‫ــ‬ á alif maqṣūrah ‫ــ‬

2
،‫ﺎﺳ ِﺔ‬ ِ ِ ِ ِ  ‫ط اﻟ‬
َ ‫ﺠ‬
َ ‫ َوإ َزاﻟَﺔُ اﻟﻨ‬،‫ َوَرﻓْ ُﻊ اﳊَ َﺪث‬،‫ﻴﻴﺰ‬
ُ ‫ َواﻟﺘَ ْﻤ‬،‫اﻟﻌ ْﻘ ُﻞ‬َ ‫ َو‬،‫اﻹﺳﻼَ ُم‬ْ :ٌ‫ﺼﻼَة ﺗ ْﺴ َﻌﺔ‬ ُ ‫ ُﺷ ُﺮو‬Z
ِ ‫ﺎل‬
.ُ‫ﻴَﺔ‬‫ َواﻟﻨـ‬،‫اﻟﻘْﺒـﻠَ ِﺔ‬ ُ َ‫اﺳﺘِ ْﻘﺒ‬ ِ ‫ﻮل‬ ِ َ ‫و َﺳْﺘـﺮ‬
ْ ‫ َو‬،‫اﻟﻮﻗْﺖ‬
َ ُ ‫ َوُد ُﺧ‬،‫اﻟﻌ ْﻮَرة‬ ُ َ
The conditions of the prayer are nine: Islām, sanity, puberty, the
removal of ritual impurity, the removal of physical impurities, the
concealing of one’s private parts, the entering of the prayer time,
the facing the Qiblah and the intention.

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4
 ‫ﻴﻞ‬ ِ‫ﻟ‬‫ ِﻣــﻦ ﻣﺴــﻠِ ٍﻢ؛ واﻟـﺪ‬‫ﺼـﻼَةُ إِﻻ‬  ‫اﻟ‬ ‫ـﻞ‬ ‫ـ‬ ‫ﻘﺒ‬‫ﺗ‬
ُ ‫ﻻ‬
َ ‫و‬ ،‫ـﺮ‬ ‫ـ‬ ‫ﻔ‬
ْ ‫ﻜ‬
ُ ‫اﻟ‬ ‫ﻩ‬‫ﺪ‬ ‫ـ‬ ِ ‫ ا ِﻹﺳـﻼَم و‬:‫و ُل‬ َ‫ط اﻷ‬
‫ﺿ‬ ُ ‫ﺸـ ْـﺮ‬ َ ‫اﻟ‬
ُ ْ ُ ْ ُ َ َ ُ َُ ْ
z ΒÏ οÍ t z
 Å ψF #$ ’ûÎ θu δ è ρu µç Ψ÷ ΒÏ ≅ Ÿ 6t ) ø ƒã =n ùs $ΨY ƒŠÏ Ν Ä ≈=n ™
ó } M #$ Žu ö î x
Æ Gt ;ö ƒt Βt ρu ﴿ :‫ـﺎﱃ‬ َ ‫ﻗَـ ْﻮﻟُـ ـ ـ ـ ـ ــﻪُ ﺗَـ َﻌ ـ ـ ـ ـ ـ ـ‬
 َ‫ود َوﻟَـ ْـﻮ َﻋ ِﻤـ َـﻞ أ‬ ِ
،‫ي َﻋ َﻤـ ٍـﻞ‬ ٌ ‫ َواﻟ َﻜــﺎﻓُﺮ َﻋ َﻤﻠُــﻪُ َﻣـ ْـﺮُد‬،[٨٥ :‫ ∪∈∇∩ ﴾ ]آل ﻋﻤـﺮان‬z ƒÌ ¡Å ≈‚ y 9ø #$

# ?n ã
’ t  z ƒ‰ Ï γÎ ≈©
x ! « #$ ‰ y f É ≈¡ | Βt #( ρã ϑß è÷ ƒt β&r  t .Ï ŽÎ ³
ô ϑ ß =ù 9Ï β t %.x $Βt ﴿ :‫ﻟِﻴﻞ ﻗَـﻮﻟُـ ــﻪُ ﺗَـ َﻌ ـ ــﺎﱃ‬‫واﻟ ـ ـﺪ‬
ْ ُ َ
﴾ ∩ ⊇ ∠∪ χ š ρ$à #Î ≈zy Ν ö δ è ‘Í $Ζ¨ 9#$ ’ûÎ ρu Ο ó γß =è ≈ϑy ã ô &r Mô Ü s 7Î my 7 y ×Í ≈‾ 9s ρ' &é 4 Ì 
ø 3
ä 9ø $$ /Î Νγ Î ¡Å  à Ρ&r

[$! 6t δ
y µç ≈Ψo =ù èy f 9 ϑ
y ùs ≅ y ã ô ΒÏ #( θ=è ϑ
t  Ï ã 4 <n )Î $! Ζu Βø ‰
t $Βt ’ Ï %s ρu ﴿ :‫ـﺎل ﺗَـ َﻌ ـ ـ ـ ــﺎﱃ‬
َ ‫ ﻗَـ ـ ـ ـ‬.[١٧ :‫]اﻟﺘﻮﺑ ـ ـ ـ ــﺔ‬
.[٣٢ :‫ ∪⊂⊄∩ ﴾ ]اﻟﻔﺮﻗﺎن‬#‘— θWè ΨΒ¨
The first condition: Islām which is the opposite of disbelief. Prayer
will not be accepted except from a Muslim. And the proof for this
is the statement of the Exalted: “And whoever desires other than
ām (submission to the will of Allāh) as a religion, then it will
Islām
never be accepted from him and in the hereafter, he will be
among the losers.” [Sūrah Āl ­ʿImrān 3:85] And the actions of the
disbeliever are rejected regardless of what they were; and the
proof for this is the statement of the Exalted: “It is not right for the
polytheistic associationists (mushrikūn) ūn) to look after the
Mosques of Allāh āh while bearing witness
w to their own disbelief.
The deeds of such people are in vain and they will abide
eternally in the Hellfire.” [Sūrah at ­Tawbah 9:17]

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6
 ،‫ـﱴ ﻳَِﻔﻴ ـ َـﻖ‬ ‫ َواﳌ ْﺠﻨُــﻮ ُن َﻣ ْﺮﻓُــﻮعٌ َﻋْﻨ ــﻪُ اﻟ َﻘﻠَـ ُـﻢ َﺣ ـ‬،‫ﻩُ اﳉُﻨُــﻮن‬‫اﻟﻌ ْﻘ ـ ُـﻞ َو ِﺿ ـﺪ‬
َ :‫ــﺎﻧِﻲ‬‫ط اﻟﺜ‬  ‫اﻟ‬
ُ ‫ﺸ ـ ْـﺮ‬
ٍَ
‫ َواﳌ ْﺠﻨُــﻮ ُن َﺣـ َـﱴ‬،‫ اﻟﻨَــﺎﺋ ُﻢ َﺣـ َـﱴ ﻳَ ْﺴ ـﺘَـْﻴﻘ َﻆ‬:‫ » ُرﻓِـ َـﻊ اﻟ َﻘﻠَـ ُـﻢ َﻋـ ْـﻦ ﺛَﻼَﺛَــﺔ‬:‫ﻳﺚ‬
ِ ِ ِ
ُ ‫ﻴﻞ َﺣــﺪ‬ ُ
ِ‫ﻟ‬‫واﻟ ـﺪ‬
َ
َ ِ
.« ‫ﱴ ﻳَـْﺒـﻠُ ْﻎ‬ ‫اﻟﺼﻐِﲑُ َﺣ‬َ ‫ َو‬،‫ﻴﻖ‬ َ ‫ﻳَﻔ‬
The second condition: is sanity for which the opposite is insanity.
And the one who is insane is not considered accountable until his
sanity returns. And the proof of this is the ḥadīth: “The pen has
been lifted for three [people]: the one who is asleep until he wakes,
the one who lost his sanity until it returns and the young person
until he/she reaches puberty.”

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8
 ‫ﺼـﻼَةِ ﻟَِﻘ ْﻮﻟِ ِـﻪ‬  ‫ ﻳـُ ْـﺆَﻣُﺮ ﺑِﺎﻟ‬ُ‫ﲔ ﰒ‬ ِِ
َ ‫ﻩُ َﺳ ْـﺒ ُﻊ ﺳـﻨ‬‫ َو َﺣـﺪ‬،‫ﺼـﻐَُﺮ‬ ُ ِ‫ﺎﻟ‬‫ط اﻟﺜ‬
 ‫ﻩُ اﻟ‬‫ﻤﻴﻴ ُـﺰ َو ِﺿـﺪ‬ْ ‫ اﻟﺘ‬:‫ـﺚ‬  ‫اﻟ‬
ُ ‫ﺸ ْﺮ‬
‫ﻮﻫ ْﻢ َﻋﻠَْﻴـ َﻬـﺎ ﻟِ َﻌ ْﺸـ ٍﺮ‬
ُ ُ‫اﺿـ ِﺮﺑ‬
ِ  ‫ » ﻣـﺮوا أَﺑـﻨـﺎء ُﻛﻢ ﺑِﺎﻟ‬:-‫ﻢ‬‫ﻰ اﷲ ﻋﻠَﻴ ِﻪ وﺳﻠ‬‫ﺻﻠ‬-
ْ ‫ َو‬،‫ﺼـﻼَةِ ﻟ َﺴ ْـﺒ ٍﻊ‬ ْ َ َْ ُ ُ َ ََ َْ َ
.« ‫ﺎﺟﻊ‬ ِ ‫ﺮﻗُﻮا ﺑـﻴـﻨـﻬﻢ ِﰲ اﳌﻀ‬‫وﻓَـ‬
َ
َ ْ ُ َ َْ َ
The third condition: is puberty for which it’s opposite is
prepubescent and the limit of this stage is seven years after which
[a child] is commanded to pray according to the statement of the
Prophet (
): “Command your children to pray at seven and hit
them because of it at ten and separate their beds.”

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10
 ِ ‫ وﻣ‬،‫ وﻫﻮ اﻟﻮﺿﻮء اﳌﻌﺮوف‬،‫ث‬
ِ
.‫ث‬
ُ ‫ﻮﺟﺒُﻪُ اﳊَ َﺪ‬ َُ ُْ َ ُ ُ ُ َ ُ َ ‫ َرﻓْ ُﻊ اﳊَ َﺪ‬:‫ﺮاﺑِ ُﻊ‬ ‫ط اﻟ‬  ‫اﻟ‬
ُ ‫ﺸ ْﺮ‬
The fourth condition: is the removal of ritual impurity which is
otherwise known as ablution (wuḍūʾ) and it becomes obligatory
due to the occurrence of ritual impurity (ḥadath).

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12
 َ‫ﺎب ُﺣ ْﻜ ِﻤ َﻬـﺎ ﺑِـﺄَن ﻻ‬ ِ ‫ و‬،ُ‫ـﺔ‬‫ واﻟﻨِﻴ‬،‫ﻤﻴﻴﺰ‬‫ واﻟﺘ‬،‫ واﻟﻌ ْﻘﻞ‬،‫ ا ِﻹﺳﻼم‬:ٌ‫ﺸﺮة‬
ُ ‫ـﺤ‬َ‫ﺼ‬ ْ ‫اﺳﺘ‬ َْ َ ُ ْ َ ُ َ َ ُ ْ َ َ ‫َو ُﺷ ُﺮوﻃُﻪُ َﻋ‬
،ُ‫اﺳــﺘِ ْﺠ َﻤ ٌﺎر ﻗَـْﺒـﻠَــﻪ‬ ِ ‫ و‬،‫ـﺐ‬ ِ ِ ِ
ْ َ ٍ ‫ َواﻧْﻘﻄَــﺎعُ ُﻣﻮﺟـ‬،ُ‫ َﻬـ َـﺎرة‬‫ـﱴ ﺗَــﺘ َﻢ اﻟﻄ‬ ‫ي ﻗَﻄْ َﻌ َﻬــﺎ َﺣـ‬
ْ ‫اﺳــﺘْﻨ َﺠﺎءٌ أَو‬ َ ‫ﻳَـْﻨ ـ ِﻮ‬
ٍ ‫ـﻮل وﻗْـ‬ ِ ِ ِ َ ‫ﺻـ‬ ُ ‫ َوإَِزاﻟَـﺔُ َﻣــﺎ ﳝَْﻨَـ ُـﻊ ُو‬،ُ‫ﺎﺣﺘُــﻪ‬ ِ ٍ
‫ـﺖ َﻋﻠــﻰ‬ َ ُ ‫ َوُد ُﺧـ‬،‫ـﻮل اﳌـَـﺎء إﱃ اﻟﺒَ َﺸـَـﺮة‬ َ َ‫ـﺔُ َﻣــﺎء َوإﺑ‬‫َوﻃُ ُﻬﻮِرﻳ‬
.‫َﻣ ْﻦ َﺣ َﺪﺛُﻪُ َداﺋِ ٌﻢ ﻟَِﻔ ْﺮ ِﺿ ِﻪ‬
And it’s conditions are ten: Islām, sanity, puberty, intention, being
mindful of its ruling, failure to intend on nullifying it until the act
of purification is complete, the cessation of whatever requires
ritual purification, to perform purification through istinjāʾ or
istijmār before it, the pure nature of water and its state of being
lawful, and the removal of whatever prevents water from reaching
the skin and the entering of the [prayer] time for the one whose
state of ritual purity is continually broken due to its obligation.

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14
 ‫ﻩُ ﻃُــﻮﻻً ِﻣ ـ ْـﻦ‬‫ َو َﺣ ـﺪ‬،‫اﻻﺳﺘِْﻨ َﺸــﺎق‬ ْ ‫ﻀ ـﺔُ َو‬ َ ‫ﻀ َﻤ‬ ْ ‫ َوِﻣْﻨ ــﻪُ اﳌ‬،‫اﻟﻮ ْﺟـ ِـﻪ‬ َ ‫ َﻏ ْﺴ ـ ُـﻞ‬:ٌ‫ﺔ‬‫وﺿــﻪُ ﻓَ ِﺴﺘ‬ ُ ‫ﻣــﺎ ﻓُـُﺮ‬َ‫َوأ‬
َ ِ ‫ﻣﻨَﺎﺑِ ـ‬
ِ ِ
‫ َو َﻏ ْﺴ ـ ُـﻞ اﻟﻴَـ ـ َـﺪﻳْ ِﻦ إﱃ‬،‫وع اﻷُذُﻧَـ ـ ْـﲔ‬ ِ ‫ َو َﻋ ْﺮﺿ ـ ـﺎً إﱃ ﻓُـ ـ ُـﺮ‬،‫ﺬﻗْ ِﻦ‬ ‫ﺮأْ ِس إِﱃ اﻟ ـ ـ‬‫ـﺖ َﺷ ـ ْـﻌ ِﺮ اﻟ ـ ـ‬
ِ
َ
ِ ِ ِِ ِ ِ ِ ِ
ُ ‫ﺮﺗﻴ‬ْ ‫ َواﻟﺘـ‬،‫ﺮ ْﺟﻠَ ْﲔ إﱃ اﻟ َﻜ ْﻌﺒَـ ْـﲔ‬‫ َو َﻏ ْﺴ ُـﻞ اﻟـ‬،‫ﺮأْ ِس َوﻣْﻨﻪُ اﻷُذُﻧَـ ْﲔ‬‫ َوَﻣ ْﺴ ُﺢ َﲨﻴ ِﻊ اﻟ‬،‫اﳌ ْﺮﻓَـ َﻘ ْﲔ‬
‫ـﺐ‬
οÍ θ4 =n Á¢ 9#$ ’<n )Î Ο
ó Fç ϑ
ô %è #Œs )Î #( θþ Ψã Βt #u 
š % Ï !© #$ $κp ‰š 'r ≈‾ ƒt ﴿:‫ﻟِﻴﻞ ﻗَـﻮﻟُ ـ ـ ــﻪُ ﺗَـ َﻌـ ـ ـ ــﺎﱃ‬‫ واﻟ ـ ـ ـ ـﺪ‬،ُ‫واﳌ ـ ـ ــﻮاﻻَة‬
ْ ُ َ ََُ
’<n )Î Ν
ö 6
à =n _
ã ‘ö &r ρu Ν
ö 3
ä ™
Å ρ⠍ã /Î #( θs
ß ¡
| Βø #$ ρu ,
È ùÏ #t ϑ
y 9ø #$ ’<n )Î Ν
ö 3
ä ƒt ‰
Ï ƒ÷ &r ρu Ν
ö 3
ä δ ã ρã #( θ=è ¡
y θ_ Å î
ø $$ ùs

.[٦ :‫ ﴾ ]اﳌﺎﺋﺪة‬4 È ÷ 6t è÷ 3s 9ø #$
As for its obligatory elements, then they are six: The washing of
the face and rinsing and washing out the nose and mouth is
considered from this, and the face extends from the roots of the
hairline to the chin and it continues until the tips of the ears. And
the arms must be washed until the elbows. And all of the head
should be wiped and from it are the ears. And the feet should be
washed to the ankles. And order should be observed in this
process. And the proof of this is the statement of Allāh: “O you
who have believed, when you prepare to offer prayer, wash your
faces and your hands up to the elbows; and wipe [over] your
heads and wash your feet up to the ankles.” [Sūrah al ­Mā ʾidah
5:6]

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16
 ِ ‫ﻳﺚ ﺻـ‬ ِ ِ ِ ِ ِ ِ ِ ‫ﺮﺗِﻴـ‬‫ودﻟِﻴــﻞ اﻟﺘـ‬
‫ﺐ‬ِ ‫ـﺎﺣ‬ َ ُ ‫ َوَدﻟﻴـ ُـﻞ اﳌـَُـﻮاﻻَة َﺣــﺪ‬.« ‫ » اﺑْـ َـﺪءُوا ﲟـَـﺎ ﺑَـ َـﺪأَ اﷲ ﺑِــﻪ‬:‫ﻳﺚ‬ ُ ‫ـﺐ َﺣــﺪ‬ ْ ُ ََ
‫ــﻪُ ﳌ ــﺎ َرأَى َر ُﺟ ـﻼً ﰲ ﻗَ َﺪ ِﻣ ـ ِـﻪ ﳌ َﻌ ـﺔً ﻗَ ـ ْﺪ َر‬‫ أَﻧ‬:-‫ َﻢ‬‫ﺻ ـﻠَﻰ اﷲ َﻋﻠَْﻴ ـ ِـﻪ َو َﺳ ـﻠ‬َ - ‫ـﱯ‬ّ
ِ ‫ـ‬‫اﻟﻠُ ْﻤ َﻌ ـ ِـﺔ َﻋ ـ ِﻦ اﻟﻨ‬
ُ ِ ِ
.‫ﺬ ْﻛ ِﺮ‬ ‫ﺴ ِﻤﻴَﺔُ َﻣ َﻊ اﻟ‬ ِ ِ
ْ ‫ َوَواﺟﺒُﻪُ اﻟﺘ‬.‫رَﻫ ِﻢ َﱂْ ﻳُﺼْﺒـ َﻬﺎ اﳌَﺎءُ ﻓَﺄ ََﻣَﺮﻩُ ﺑﺎ ِﻹ َﻋ َﺎدة‬ْ ‫اﻟﺪ‬
And the proof for performing these acts in order is the ḥadīth
“Begin with what Allāh began with.” And the proof for the acts to
be performed successively is the ḥadīth of the man who left a spot
unwashed in which the Prophet (
) after having seen a man who
left a spot the size of a dirham on his foot that water had not
reached, [he] commanded him to repeat [his ablution (wuḍūʾ)].
And for this it is obligatory to say bismillāh and to remember
Allāh.

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17
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18
 ،‫ﺲ ِﻣـ َـﻦ اﳉَ َﺴ ـ ِـﺪ‬ ُ
ِ ‫ـﺎﺣﺶ اﻟ ـﻨ‬
‫ﺠ‬ ُ
ِ ‫ واﳋــﺎرِج اﻟ َﻔـ‬،‫ﲔ‬
ُ َ َ
ِ ْ َ‫ﺴ ـﺒِﻴﻠ‬ ‫ اﳋَــﺎرِج ِﻣــﻦ اﻟ‬:ٌ‫ﻀ ــﻪُ ﺛَ َﻤﺎﻧِﻴـ ـﺔ‬
َ ُ ُ ِ‫وﻧَـﻮاﻗ‬
ََ
‫ َوأَ ْﻛ ُـﻞ َﳊْـ ِﻢ‬،ً‫ـﺲ اﻟ َﻔ ْـﺮِج ﺑِﺎﻟﻴَ ِـﺪ ﻗُــﺒُﻼً َﻛـﺎ َن أ َْو ُدﺑـُﺮا‬ ٍ ِ
 ‫ َوَﻣ‬،‫ﺲ اﳌ ْﺮأَة ﺑِ َﺸ ْﻬ َﻮة‬  ‫ َوَﻣ‬،‫اﻟﻌ ْﻘ ِﻞ‬ َ ‫َوَزَو ُال‬
ِ ِ َِ ِ
.‫ﻚ‬َ ‫َﻋﺎذَﻧَﺎ اﷲ ﻣ ْﻦ ذَﻟ‬ ِ
َ ‫دةُ َﻋﻦ اﻹ ْﺳﻼَم أ‬‫ﺮ‬‫ َواﻟ‬،‫ﺖ‬‫ َوﺗَـ ْﻐﺴ ِﻴﻞ اﳌَﻴ‬،‫اﳉَُﺰوِر‬
ِ ِ
And its nullifiers are eight: Anything that exits the private parts,
an excessive amount of ritual impurity (najas) leaving the body,
the loss of sanity, the touching of a woman with desire, the
touching of one’s private parts with one’s hand regardless of
whether it is in the front or the back, consuming the meat of a
camel, the washing of the dead as well as apostasy in which a
person leaves the religion of Islām and may Allāh’s refuge be
sought from that.

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19
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20
 ‫ﻴﻞ‬ِ ِ ِ ِ ِ ٍ ِ ِ ‫ﺠ‬‫ إِزاﻟَﺔُ اﻟﻨ‬:‫ط اﻟ َﺨ ِﺎﻣﺲ‬ ُ ‫ﺸ ْﺮ‬  ‫اﻟ‬
ُ ‫ﻟ‬‫ َواﻟـﺪ‬،‫ َواﻟﺒُـ ْﻘ َﻌـﺔ‬،‫ﻮب‬ْ ‫ َواﻟﺜـ‬،‫ ﻣ َﻦ اﻟﺒَ َﺪن‬:‫ﺎﺳﺔ ﻣ ْﻦ ﺛَﻼَث‬
َ َ َ ُ
.[٤:‫ ∪⊆∩ ﴾ ]اﳌﺪﺛﺮ‬ö γdÎ Üs ùs 7
y /t $‹u OÏ ρu ﴿:‫ﻗَـﻮﻟُﻪُ ﺗَـ َﻌﺎﱃ‬
ْ
The fifth condition: is the removal of filth which includes the
body, the garment and the place [of prayer]. And the proof for this
is the statement of the Exalted: “…and your garments; then purify
them...” [Sūrah al ­Mudathir 74:1­7]

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21
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22
 ً‫ﻰ ﻋُْﺮﻳَﺎﻧـﺎ‬‫ﺻـﻠ‬ ِ ‫َﲨﻊ أَﻫﻞ اﻟﻌِْﻠ ِﻢ ﻋﻠَﻰ ﻓَﺴ ِﺎد‬ ِ‫اﻟﻌﻮرة‬ :‫س‬ ِ ‫ط اﻟﺴ‬
‫ﺎد‬  ‫اﻟ‬
َ ‫ﺻﻼَة َﻣ ْـﻦ‬ َ َ َ ُ ْ َ َ ْ ‫أ‬ . َ ْ َ ‫ﺮ‬
ُ ‫ـ‬ ‫ﺘ‬
ْ ‫ﺳ‬
َ ُ َ ُ ‫ﺸ ْﺮ‬
ِ ِ
ٌ‫ َﻬﺎ َﻋ ْﻮَرة‬‫ﺮةُ ُﻛﻠ‬ُ‫ َواﳊ‬،‫ﻚ‬ َ ‫ َواﻷ ََﻣﺔُ َﻛ َﺬﻟ‬،‫اﻟﺮْﻛﺒَ ِﺔ‬ ِِ ِ ِ ِ
ُ ‫ﺮة إﱃ‬‫ﺴ‬ ‫ﺮ ُﺟﻞ ﻣ َﻦ اﻟ‬‫ﺪ َﻋ ْﻮَرة اﻟ‬ ‫ َو َﺣ‬،‫َو ْﻫ َﻮ ﻳَـ ْﻘﺪ ُر‬
7 f
‰ É ¡ ó Βt ≅ eÈ .ä ‰y ΖãÏ /ö 3
ä Gt ⊥t ƒ—Î #( ρ‹
ä {
è Πt Šy #u û _Í 6t ≈ƒt * ﴿:‫ﻟِﻴﻞ ﻗَـﻮﻟُــﻪُ ﺗَـ َﻌ ــﺎﱃ‬‫ واﻟـ ـﺪ‬،‫ﺟ ُﻬ َﻬ ــﺎ‬ْ ‫ َو‬‫إِﻻ‬
ْ ُ َ
.ٍ‫ﺻﻼَة‬ ِ ‫ أ‬.[٣١:‫اف‬
َ ‫ﻞ‬ ‫ ﻋْﻨ َﺪ ُﻛ‬:‫َي‬ ْ ُ ‫َﻋَﺮ‬ ْ ‫﴾]اﻷ‬
The sixth condition: is concealing the private parts (or more
specifically the ʿawrah). The people of knowledge have reached a
consensus regarding the corrupt state of the one who prays while
uncovered (literally naked) while able to conceal himself/herself.
And the limits of the private parts (ʿawrah) for the man extend
from the naval to the knees and this is the same for the
bondwoman. As for the freewoman, then all of her is considered
private (ʿawrah) except for her face. And the proof for this is the
statement of the Exalted: “O children of Ādam, adorn yourself
with your best garments whenever you are in a
Mosque...” [Sūrah al ­Aʿrāf 7:31] This means for every prayer.
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23
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24
-‫ﺴـﻼَ ُم‬ ‫ َﻋﻠَْﻴ ِـﻪ اﻟ‬- ‫ﻳﺚ ِﺟ ِْﱪﻳ َـﻞ‬ ِ
ُ ‫ﺔ َﺣـﺪ‬ِ ‫ﺴﻨ‬ ‫ﻴﻞ ِﻣ َﻦ اﻟ‬
ُ
ِ‫ﻟ‬‫ واﻟﺪ‬.‫ﺖ‬
َ
ِ ْ‫ﻮل اﻟﻮﻗ‬
َ ُ ‫ ُد ُﺧ‬:‫ﺴﺎﺑ ُﻊ‬
ِ  ‫ط اﻟ‬  ‫اﻟ‬
ُ ‫ﺸ ْﺮ‬
‫ﻤـ ُـﺪ‬ َ‫ » ﻳَــﺎ ُﳏ‬:‫ـﺎل‬ ِ ‫ـﺖ وِﰲ‬
َ ‫ ﻓَـ َﻘـ‬،ِ‫آﺧ ـ ِﺮﻩ‬ ِ ‫وِل‬ ‫ ﰲ أ‬-‫ﻢ‬‫ﺻ ـﻠَﻰ اﷲ ﻋﻠَﻴـ ِـﻪ وﺳ ـﻠ‬- ‫م اﻟﻨَـ ِـﱯ‬َ‫ـﻪ أ‬‫أَﻧـ‬
َ ‫اﻟﻮﻗْـ‬
َ َ ََ َْ َ ُ
š  ΖÏ ΒÏ σ÷ ϑ
ß 9ø #$ ’?n ã
t M ô Ρt %.x οn θ4 =n Á
¢ 9#$ β
¨ )Î ﴿:‫ وﻗَـﻮﻟُــﻪُ ﺗَـ َﻌــﺎﱃ‬.« ‫ﲔ‬ ِ ْ ‫ـﲔ َﻫ ـ َﺬﻳْ ِﻦ اﻟــﻮﻗْـﺘَـ‬
َ ْ ‫ﺼ ـﻼَةُ ﺑَـ‬
 ‫اﻟ‬
َْ َ
ِ ‫ ودﻟِﻴ ــﻞ اﻷَوﻗَ ـ‬،‫ـﺎت‬
‫ـﺎت‬ ِ ‫ ﻣ ْﻔﺮوﺿ ــﺎ ِﰲ اﻷَوﻗَ ـ‬:‫ أَي‬.[١٠٣:‫ ∪⊂⊃⊇∩ ﴾ ]اﻟﻨﺴ ــﺎء‬$?Y θ%è θö Β¨ $7Y ≈Ft .Ï
ْ ُ ََ ْ ً َُ ْ
tβ#u ö %è β
¨ )Î ( Ì f
ô 
x 9ø #$ β
t #u ö %è ρu ≅
È ‹ø 9© #$ ,
È ¡
| î 4 <n )Î §
x ’ Ä ϑ
ô ±
¤ 9#$ 8
Ï θ9ä $
à !Î οn θ4 =n Á
¢ 9#$ Ο
É %Ï &r ﴿:‫ﻗَـ ْﻮﻟُﻪُ ﺗَـ َﻌﺎﱃ‬
.[٨٧:‫ ∪∇∠∩ ﴾ ]اﻹﺳﺮاء‬#ŠY θκå ¶
ô Βt χ
š %.x Ì f
ô 
x 9ø #$
The seventh condition: the entering of the time. And the proof
from the Sunnah is the ḥadīth of Jibrīl () when he lead the
Prophet (
) [in prayer] in the beginning of the [prayer] time as
well as the end of it. Then he said: “O Muḥammad, the prayer
occurs between these two times.” And the statement of Allāh the
Exalted: “Certainly, the prayer is obligatory upon the believers at
prescribed times.” [Sūrah an­Nisā ʾ 4:103] This means in their
respective times and the proof that this means their respective
times is the statement of the Exalted: “Establish the prayer from
ʾān in the
midday until the darkness of night, and [recite] the Qurʾān
early dawn; the recitation of dawn is ever witnessed.” [Sūrah al ­
Isrā ʾ 17:78]

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26
’ûÎ 7 Î _
y γ ô ρu =
| =* )
s ?s “ ô %s
3 t Ρt ‰ ﴿:‫ﻴﻞ ﻗَـ ْﻮﻟُــﻪُ ﺗَـ َﻌــﺎﱃ‬ِ‫ﻟ‬‫ واﻟ ـﺪ‬،‫اﻟﻘﺒـﻠَـ ِـﺔ‬
ِ ‫ﺎل‬
ُ ‫ﺒ‬ ‫ﻘ‬
ْ ِ ‫ـ‬‫ط اﻟﺜ‬
ِ‫ اﺳــﺘ‬:‫ـﺎﻣﻦ‬  ‫اﻟ‬
ُ ‫ﺸـ ْـﺮ‬
ُ َ ْ َ ْ ُ
ß Šø m
$Βt ] y ρu 4 Θ
Ï #t s
y 9ø #$ ‰
Ï f
É ¡
ó ϑ
y 9ø #$ t Ü
ô ©
x 7
y γ ô ρu Α
y _ eÉ θu ùs 4 $γ | ö ?s '\ #s 7ö %Ï 7
y 9Ê y Ψ¨ Šu 9jÏ θu Ψã =n ùs ( Ï $! ϑ ¡ 9#$
y ¡

.[١٤٤ :‫ ﴾ ]اﻟﺒﻘﺮة‬3 …νç t Üô ©x Νö 3ä δy θ_

ã ρã #( θ9— θu ùs Ο
ó Fç Ζ.ä
The eighth condition: is facing the Qiblah. And the proof is the
statement of the Exalted: “We have certainly seen the turning of
ḥammad], toward the heaven, and We will most
your face, [O Muḥammad],
certainly turn you all towards a Qiblah with which you will be
pleased. So turn your face toward the inviolable Mosque (al­
ām). And from wherever you are, then turn your
Masjid al­Harām).
faces toward it [in prayer].” [Sūrah al ­Baqarah 2:144]

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28
 ‫ﳕَـﺎ‬ِ‫ » إ‬:‫ﻳﺚ‬ ِ ِ‫ﻟ‬‫ واﻟـﺪ‬،ٌ‫ـﺎ ﺑِ ْﺪﻋـﺔ‬ِ ‫ﻆ‬   :‫ﻊ‬ ِ ‫ط اﻟﺘ‬
‫ﺎﺳ‬  ‫اﻟ‬
ُ ‫ﺸ ْﺮ‬
ُ ‫ﻴﻞ َﺣـﺪ‬
ُ َ َ َ ُ ‫ﻔ‬ ‫ﻠ‬
َ ‫ـ‬‫ﺘ‬ ‫ـ‬ ‫ﻟ‬ ‫ا‬
‫و‬ َ ،‫ـﺐ‬
ُ ‫ﻠ‬
ْ ‫ﻘ‬
َ ‫اﻟ‬ ‫ﺎ‬‫ﻬ‬َ ‫ﻠ‬ ‫ﳏ‬
ََ ‫و‬
َ .‫ﺔ‬
ُ ‫ﻴ‬
 ‫ـ‬‫ﻨ‬ ‫اﻟ‬ ُ
.« ‫ﻞ إِ ْﻣ ِﺮ ٍئ َﻣﺎ ﻧَـ َﻮى‬ ‫ﳕَﺎ ﻟِ ُﻜ‬ِ‫ َوإ‬،‫ﺎت‬ ِ ‫ـﻴ‬‫ﺎل ﺑِﺎﻟﻨ‬
ُ ‫َﻋ َﻤ‬
ْ ‫اﻷ‬
The seventh condition: is the intention and its place is the heart
and to utter it [out loud] is a religious innovation (bidʿah). And the
proof is the ḥadīth: “Certainly, the actions are in accordance with
the intentions and for everyone is whatever he has intended…”

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29
 ،‫ َوﻗِـ َـﺮاءَةُ اﻟ َﻔ ِﺎﲢَـ ِـﺔ‬،‫ َوﺗَ ْﻜﺒِــﲑُ ا ِﻹ ْﺣـ َـﺮِام‬،ِ‫ـﺎم َﻣـ َـﻊ اﻟ ُﻘـ ْﺪ َرة‬ ِ َ ‫ﺼ ـﻼَةِ أَرﺑـﻌ ـﺔُ ﻋ‬
ُ ‫ اﻟﻘﻴَـ‬:‫ﺸــﺮ‬ َ َ َْ  ‫َوأ َْرَﻛــﺎ ُن اﻟ‬
‫ﲔ‬ ِ ِ ْ ‫ و‬،‫ﺴﺒـﻌ ِﺔ‬ ‫َﻋﻀ ِﺎء اﻟ‬ ِ
َ ْ ‫ َواﳉَْﻠ َﺴﺔُ ﺑَـ‬،ُ‫اﻻﻋﺘ َﺪ ُال ﻣْﻨﻪ‬ َ َْ َ ْ ‫ﻮد َﻋﻠﻰ اﻷ‬ ُ ‫ﺴ ُﺠ‬ ‫ َواﻟ‬،ُ‫ﺮﻓْ ُﻊ ﻣْﻨﻪ‬‫ َواﻟ‬،ُ‫اﻟﺮُﻛﻮع‬
 ‫َو‬
،ُ‫ﻮس ﻟَﻪ‬ ‫ﻠ‬ ‫اﳉ‬ ‫و‬ ، ‫ﲑ‬ ِ ‫ﺸﻬ ُﺪ اﻷ‬
‫َﺧ‬ ‫ﺘ‬ ‫اﻟ‬‫و‬ ،‫ﻴﺐ‬ ِ‫ﺮﺗ‬‫ واﻟﺘـ‬،‫ﺎن‬ ِ ‫ﲨﻴ ِﻊ اﻷَرَﻛ‬ َِ ‫ واﻟﻄُﻤﺄْﻧِﻴﻨَﺔُ ِﰲ‬،‫ﲔ‬ ِ
ُ ُُ َ ُ ُ َ َ ُ ْ َ ْ َ َ ْ ‫ﺴ ْﺠ َﺪﺗّـ‬ ‫اﻟ‬
ِ َ‫ﺴﻠِﻴﻤﺘ‬‫ واﻟﺘ‬،-‫ﻢ‬‫ﻰ اﷲ ﻋﻠَﻴ ِﻪ وﺳﻠ‬‫ﺻﻠ‬- ‫ﱯ‬ِ‫ﺼﻼَةُ ﻋﻠَﻰ اﻟﻨ‬
.‫ﺎن‬ َ ْ َ َ ََ َْ َ  َ  ‫َواﻟ‬
And the pillars of the prayer are fourteen: the standing
accompanied by the ability to do so, the initial takbīr (takbīrah al-
iḥrām), the recitation of [Sūrah] al-Fātiḥah, the bowing position
and rising up from it, prostrating upon the seven extremities and
straightening up from it, the sitting between the two prostrations,
to observe tranquility in all of the pillars of the prayer, to perform
the actions in sequence, the final tashahhud, to remain seated for
the tashahhud and the prayers upon the Prophet (
) as well as the
two taslīms.

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31
 ÏN≡θu =n Á
¢ 9#$ ’?n ã Ý 
t #( θà Ï ≈m
y ﴿:‫ﻴﻞ ﻗَـ ْﻮﻟُـ ــﻪُ ﺗَـ َﻌـ ــﺎﱃ‬ِ‫ﻟ‬‫ واﻟ ـ ـﺪ‬،ِ‫اﻟﻘﻴـ ــﺎم ﻣـ ــﻊ اﻟ ُﻘ ـ ـ ْﺪرة‬
ِ ‫و ُل‬َ‫اﻟـ ــﺮْﻛﻦ اﻷ‬
ُ َ َ َ َُ َ ُ 
.[٢٣٨ :‫ ∪∇⊂⊄∩ ﴾ ]اﻟﺒﻘﺮة‬t FÏ ΨÏ ≈%s !
¬ #( θΒã θ%è ρu ‘
4 Ü ó θâ 9ø #$ οÍ θ4 =n Á
s ™ ¢ 9#$ ρu
The first pillar: is the standing accompanied by the ability to do
so. And the proof for this is the statement of the Exalted: “Look
after your prayers and particularly the middle one. And stand
āh [Sūrah al ­Baqarah 2:238]
āh.”
devoutly for Allāh

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33
‫ﻴﻢ‬ِ‫ﺴـﻠ‬‫ وَﲢﻠِﻴﻠُﻬـﺎ اﻟﺘ‬،‫ ْﻜﺒِـﲑ‬‫ » َﲢ ِﺮﳝﻬـﺎ اﻟﺘ‬:‫ﻟِﻴﻞ ﺣ ِـﺪﻳﺚ‬‫ واﻟـﺪ‬،‫ ﺗَ ْﻜﺒِﲑةُ ا ِﻹﺣﺮاِم‬:‫ﺎﻧِﻲ‬‫ﺮْﻛﻦ اﻟﺜ‬ ‫اﻟ‬
ُ ْ َ َْ ُ َُ ْ ُ َ ُ َ َْ َ ُ
.«
The second pillar: is the initial takbīr (takbīrah al-iḥrām). And the
proof is the ḥadīth: “It is made inviolable with the takbīr and made
lawful with the taslīm.”

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35
 ،‫ـﻚ‬َ ُ‫اﲰ‬ ْ ‫ َوﺗَـﺒَ َـﺎرَك‬،‫ َوِﲝَ ْﻤ ِـﺪ َك‬،‫ﻢ‬ ‫ ُﻬـ‬‫ﻚ اﻟﻠ‬َ َ‫ » ُﺳْﺒ َﺤﺎﻧ‬:‫ ﻗَـ ْﻮ ُل‬-ٌ‫ﺔ‬‫ َوُﻫ َﻮ ُﺳﻨ‬- ‫اﻻﺳﺘِ ْﻔﺘَﺎح‬ ْ ‫َوﺑَـ ْﻌ َﺪ َﻫﺎ‬
َ‫ـْﻨ ِﺰﻳــﻪ‬‫ـﻚ اﻟﺘ‬ ْ ‫ﻢ « أ‬ ‫ ُﻬ ـ‬‫ﻚ اﻟﻠ‬
َ ‫ﺰُﻫـ‬‫ أُﻧَـ‬:‫َي‬ َ َ‫ » ُﺳـ ْـﺒ َﺤﺎﻧ‬:‫ َوَﻣ ْﻌـ َـﲎ‬.« ‫ َوﻻَ إِﻟَــﻪَ َﻏْﻴ ـ ُـﺮَك‬،‫ـﺎﱃ َﺟـ ُـﺪ َك‬
َ ‫َوﺗَـ َﻌـ‬
ِ ِ ِ
َ‫ ﻻ‬:‫َي‬ ِ
ْ ‫ » َوﻻَ إﻟَ ــﻪَ َﻏْﻴـ ـ ُـﺮَك « أ‬.‫ـﻚ‬ َ ‫ـﺖ َﻋﻈَ َﻤﺘُ ـ‬ْ ‫ ـ‬‫ َﺟﻠ‬:‫َي‬ ْ ‫ » َوﲝَ ْﻤ ــﺪ َك « أ‬.‫ـﻚ‬ َ ‫اﻟﻼَﺋِـ َـﻖ ِﲜَﻼَﻟ ـ‬
.ُ‫ﻖ ِﺳ َﻮ َاك ﻳَﺎ اﷲ‬ َ‫ﺴ َﻤ ِﺎء ِﲝ‬ ‫ض َوﻻَ ِﰲ اﻟ‬ ِ ‫ﻮد ِﰲ اﻷ َْر‬ َ ُ‫َﻣ ْﻌﺒ‬
And after it is the initial supplications of the prayer (al-istiftāḥ),
which is [from the] Sunnah to say: “Subḥānaka Allāhumma wa bi
ḥamdika wa tabāraka ismuka wa taʿālá jadduka wa lā ilāha ghayruka.”
And the meaning of “Subḥānaka Allāhumma” is I extoll You in a
manner which is befitting Your Majesty. And “wa bi ḥamdika”
means that Your greatness is magnified. And “wa lā ilāha ghayruka”
means that nothing in the world or in the heavens is rightfully
worshipped except for Allāh.

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37
 َ ِ‫ﺼ ُﻢ ﺑ‬
‫ﻚ ﻳَﺎ‬ ِ َ‫ أَﻟُﻮذُ وأَﻟْﺘَ ِﺠﺊ وأ َْﻋﺘ‬:« ُ‫ » أَﻋﻮذ‬:‫ ﻣﻌﲎ‬،« ‫ﺮِﺟﻴ ِﻢ‬‫ﺎن اﻟ‬ ِ َ‫ﻴﻄ‬‫» أَﻋﻮذُ ﺑِﺎﷲ ِﻣﻦ اﻟﺸ‬
َُ َ ُ ََْ ْ َ ُ
َ‫ﺮِﱐ ِﰲ ِدﻳـ ِـﲏ َوﻻ‬‫ﻀـ‬ ِ ِ ِ ِ ِ َ‫ﺸــﻴﻄ‬ ‫ » ِﻣــﻦ اﻟ‬.‫اﷲ‬
ُ َ‫ ﻻَ ﻳ‬،‫ اﳌﻄْـ ُـﺮود اﳌْﺒـ َﻌــﺪ َﻋـ ْـﻦ َر ْﲪَــﺔ اﷲ‬:« ‫ﺮﺟﻴ ِﻢ‬‫ﺎن اﻟـ‬ ْ َ ُ
ُ َ
.‫ﺎي‬ ِ
َ َ‫ﰲ ُدﻧْـﻴ‬
“Aʿūdhu billāhi min al­shayṭān al­rajīm”: “Aʿūdhu” means I seek
refuge and I rely upon and I seek strength in You O Allāh. “min al­
shayṭān al­rajīm” refers to the one who was outcast and castaway
from the mercy of Allāh. This means he will not harm me in my
religion or my worldly life.

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39
 ْ‫ﺻ ـﻼَةَ ﻟِ َﻤـ ْـﻦ َﱂْ ﻳَـ ْﻘـ َـﺮأ‬ ِ ِ ٍ ِ
َ َ‫ » ﻻ‬:‫ َﻛ َﻤــﺎ ِﰲ َﺣــﺪﻳﺚ‬،‫ﻞ َرْﻛ َﻌــﺔ‬ ‫َوﻗـ َـﺮاءَةُ اﻟ َﻔﺎﺗ َﺤــﺔ ُرْﻛـ ٌـﻦ ﻓــﻲ ُﻛ ـ‬
ِ ِ ِ

ٌ‫ ﺑَـَﺮَﻛ ـ ـﺔ‬:﴾ ∩⊇∪ ΟÉ Šm Ï § 9#$ Ç ≈Ηu q

÷ § 9#$ ! « #$ Ο É ¡ó 0Î ﴿ .‫آن‬ ِ ‫م اﻟ ُﻘ ـ ــﺮ‬ُ‫ وِﻫ ـ ــﻲ أ‬،« ‫ـﺎب‬ ِ ‫ﺑَِﻔ ِﺎﲢ ـ ـ ِـﺔ‬
ِ ‫اﻟﻜﺘَـ ـ‬
ْ َ َ َ
،‫ﲨﻴ ِﻊ اﳌ َﺤ ِﺎﻣ ِﺪ‬ َِ ‫م ِﻻﺳﺘِ ْﻐﺮا ِق‬‫ واﻷَﻟِﻒ واﻟﻼ‬،‫ ﺛَـﻨَﺎء‬:‫ اﳊﻤ ُﺪ‬،﴾ !
َ ْ ُ َ ُ َ ٌ ْ َ ¬ ‰ ß ϑ ô s y 9ø #$ ﴿ .ٌ‫اﺳﺘِ َﻌﺎﻧَﺔ‬ ْ ‫َو‬
َ
َ‫ﻤﻰ َﻣـ ْﺪﺣﺎً ﻻ‬ ‫ﻨَـﺎءُ ﺑِـ ِـﻪ ﻳُ َﺴـ‬‫ ﻓَﺎﻟﺜـ‬،ِ‫ـﺎل َوَْﳓـ ِﻮﻩ‬ ِ ‫ﻣـﺎ اﳉ ِﻤﻴـﻞ اﻟـ ِـﺬي ﻻَ ﺻـْﻨﻊ ﻟَــﻪ ﻓِﻴ ِـﻪ ِﻣﺜْــﻞ اﳉﻤ‬َ‫وأ‬
ََ ُ ُ َ ُ ُ َ َ
ِ ِ Ï =n ≈èy 9ø #$ U_Å ‘u ﴿ .ً‫ﲪْ ـ ــﺪا‬
،‫ـﻚ‬ ُ ‫ اﳌﺎﻟ ـ ـ‬،‫ﺮا ِز ُق‬‫ اﻟـ ـ ـ‬،‫ اﳋَـ ــﺎﻟ ُﻖ‬،‫ـﻮد‬ ُ ‫ ُﻫ ـ ـ َـﻮ اﳌ ْﻌﺒُـ ـ‬:‫ب‬  ‫ﺮ‬‫ اﻟـ ـ ـ‬،﴾  š ϑ َ
َ َ
،ٌ‫ ُﻛـ ُـﻞ َﻣــﺎ ِﺳـ َـﻮى اﷲ َﻋــﺎ َﱂ‬:﴾  š Ï =n ≈èy 9ø #$ ﴿ .‫ﻌ ِﻢ‬
ϑ ِ
َ ‫ ُﻣـ َـﺮِﰊ َﲨﻴ ـ ِﻊ اﳋَْﻠـ ِـﻖ ﺑِــﺎﻟﻨـ‬،‫ف‬ ُ ‫ﺮ‬‫ﺼ ـ‬ َ َ‫اﳌُﺘ‬
.‫ب اﳉَ ِﻤﻴ ِﻊ‬ ‫َوُﻫ َﻮ َر‬
ātiḥah
And the recitation of [Sūrah] al­Fāti ḥah is a pillar in every unit
of prayer: as found in the ḥadīth: “There is no prayer for the one
who does not recite the opening (Fātiḥah) of the Book (the
Qurʾān).” And it is the mother of the Qurʾān. “Bismillāh al ­
Raḥmān al ­Raḥīm” is mentioned for blessings and to place
reliance upon Allāh. “Al­ḥamd lillāh” is veneration; and the
definite article (alif and lām in the Arabic language) is for
inclusiveness in order to include every form of praise. As for the
good things that are not the direct result of the servant’s actions
like beauty or whatever is similar to this; then to praise a person
for this characteristic is called commendation (madḥ) and not
praise (ḥamd). “Rabbi al­ʿĀlamīn” the “Rabb” (or Lord) is the one
who is worshipped, the Creator, the Provider, the true Sovereign
who is in in control and the One who cares for all of creation with
blessings. “Al­ʿĀlamīn”; everything else other than Allāh is
considered created and He is the Lord of everything.

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41
  ‫ َر ْﲪَ ـ ـ ـﺔٌ َﺧﺎ‬:﴾ ΟÉ Šm
ٌ‫ﺻ ـ ـ ـﺔ‬ ِ ‫ﻣ ـ ـ ـﺔٌ ِﲜ ِﻤﻴ ـ ـ ـ ِﻊ اﳌﺨﻠُﻮﻗَـ ـ ـ‬ ‫ ر ْﲪ ـ ـ ـﺔٌ ﻋﺎ‬:﴾ ≈Ηu q÷ § 9#$ ﴿
Ï § 9#$ ﴿ .‫ـﺎت‬ َْ َ َ ََ
∩ ⊆⊂ ∪ $ ϑ V Šm Ï ‘u t ΖÏ ΒÏ σ÷ ϑß 9ø $$ /Î βt %2Ÿ ρu ﴿ :‫ﺪﻟِﻴﻞ ﻗَـﻮﻟُـ ـ ـ ـ ـ ـ ـ ـ ــﻪُ ﺗَـ َﻌ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎﱃ‬ ‫ واﻟـ ـ ـ ـ ـ ـ ـ ـ ـ ـ‬،‫ﲔ‬
َ
ِ‫ﺑِـ ـ ـ ـ ـ ـ ـ ـ ــﺎﳌ ْﺆِﻣﻨ‬
َ ْ ُ َ ُ
ِ ِ
ِ ‫ ﻳـ ــﻮم اﳉ ـ َـﺰاء واﳊﺴ ـ‬:﴾ 
‫ـﻞ‬ ‫ ﻳَـ ـ ْـﻮَم ُﻛ ـ‬،‫ـﺎب‬ َ َ َ ُ ْ َ É $eÏ !#$ ΘÏ θö ƒt 7 Å =Î ≈Βt ﴿ .[٤٣:‫﴾]اﻷﺣ ـ ـﺰاب‬

y 1‘u Š÷ &r $! Βt ρu ﴿:‫ﻟِﻴﻞ ﻗَـﻮﻟُﻪُ ﺗَـ َﻌﺎﱃ‬‫ واﻟﺪ‬،‫ﺮ‬‫ﺸ‬ ِ ِ ِِ ِ

$Βt 7
ْ ُ َ َ َ‫ﺮا ﻓ‬‫ َوإ ْن َﺷ‬،‫ إ ْن َﺧ ْﲑاً ﻓَ َﺨْﻴـٌﺮ‬،‫ُﳚَ َﺎزى ﺑ َﻌ َﻤﻠﻪ‬
$↔\ ‹ø © < 
x § ø Ζu 9jÏ §
Ó 
ø Ρt 7
à =Î ϑ
ô ?s ω
Ÿ Πt θö ƒt ∩⊇∇∪ 
É eÏ !#$ Πã θö ƒt $Βt 7
$ y 1‘u Š÷ &r $! Βt Ν
§ Oè ∩⊇∠∪ 
È ‰
dÏ 9#$ Πã θö ƒt

‫ﻰ اﷲ َﻋﻠَْﻴ ـ ِـﻪ‬‫ﺻـ ـﻠ‬ ِ 7 ×Í Βt θö ƒt ã Βø {

F #$ ρu (
َ - ُ‫ﻳﺚ َﻋْﻨ ــﻪ‬
ُ ‫ َواﳊَ ــﺪ‬،[١٩–١٧:‫⊇∩ ﴾]اﻹﻧﻔﻄ ــﺎر‬∪ ! ° ‹
ِ ‫ و‬،‫ت‬ ِ ِ ِ 
ُ‫اﻟﻌﺎﺟُﺰ َﻣ ْـﻦ أَﺗْـﺒَ َـﻊ ﻧَـ ْﻔ َﺴـﻪ‬
َ َ ‫ﺲ َﻣ ْﻦ َدا َن ﻧَـ ْﻔ َﺴﻪُ َو َﻋﻤ َﻞ ﻟ َﻤﺎ ﺑَـ ْﻌ َﺪ اﳌَْﻮ‬
ُ ‫ » اﻟ َﻜﻴ‬:-‫َو َﺳﻠ َﻢ‬
.« ‫ﲎ َﻋﻠَﻰ اﷲ اﻷ ََﻣ ِﺎﱐ‬َ‫َﻫ َﻮ َاﻫﺎ َوَﲤ‬
“Al­Raḥmān” refers to a general type of mercy for all of creation.
“Al­Raḥīm” is a type of mercy which is specifically for the
believers. And the proof is the statement of the Exalted: “And He
is Ever Merciful to the believers.” [Sūrah al ­Aḥzāb 33:43] “Māliki
Yawmi al­Dīn” refers to the day of reward and recompense; a day
when everyone will be rewarded for his deeds; rewarded with
good if his deeds were good and with evil if his deeds were evil.
And the proof is the statement of the Exalted: “And just what will
explain to you what the Day of Judgement is? Again, what will
explain to you what the Day of Judgement is? It is the Day when
no person will be able to do anything for another; on that Day,
command will belong exclusively to Allāh.” [ ūrah al ­Infiṭār
āh.” [S
82:17­19] And the ḥadīth of the Prophet (
): “The sensible one is
the one who is mindful of his religion and acts in accordance with
what will happen after death. And the ineffective one is the one
who follows his own desires and relies completely upon Allāh.”

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43
 ‫ ِـﻪ أَن ﻻَ ﻳَـ ْﻌﺒُـ َـﺪ إِﻻ‬‫ـﲔ َرﺑـ‬ ِ ‫ ﻋﻬـ ٌﺪ ﺑ ــﲔ‬،‫ ﻻَ ﻧَـﻌﺒـ ُـﺪ َﻏﻴ ــﺮَك‬:‫ ﴾ أَي‬‰ß 7ç è÷ Ρt ‚ x $ƒ− )Î ﴿
َ ْ ‫اﻟﻌْﺒــﺪ َوﺑَـ‬
َ َ ْ َ ْ َ َ ْ ُْ
‫َﺣ ٍﺪ َﻏْﻴـَﺮ‬ ِ َ ِ‫ِﻪ أَن ﻻَ ﻳﺴﺘَﻌ‬‫ﲔ رﺑ‬
َ ‫ﲔ ﺑﺄ‬ ْ َ َ ْ َ ‫ﺑ‬‫و‬ ‫ﺪ‬ِ ‫ ﻋﻬ ٌﺪ ﺑـﲔ اﻟﻌﺒ‬:﴾ 
َ َ َْ َ ْ َ ْ َ Ú èÏ Gt ¡ó Σn ‚
‫ـ‬ y $ƒ− )Î ρu ﴿ .ُ‫ﺎﻩ‬‫إِﻳ‬

﴿‫ َو‬،‫ْﺘـﻨَﺎ‬‫ﻨَﺎ َوأ َْرِﺷ ْﺪﻧَﺎ َوﺛـَﺒ‬‫ ُدﻟ‬:﴾ $Ρt ‰Ï δ÷ #$ ﴿:‫ ﴾ َﻣ ْﻌ َﲎ‬Λt )É Gt ¡ó ϑß 9ø #$ Þ _Å 9#$ $Ρt ‰
x ≡Žu Ç Ï δ÷ #$ ﴿ .‫اﷲ‬

É Gt ¡ ó ϑß 9ø #$ ﴿‫ و‬.‫ـﻖ‬ ِ ُ ‫ﺮﺳ‬‫ اﻟ‬:‫ وﻗِﻴﻞ‬،‫ ا ِﻹﺳﻼَم‬:﴾ Þ≡Žu Ç _Å 9#$

Λt )
َ ٌ ‫ـﻞ َﺣ‬ ‫ َواﻟ ُﻜ‬،‫ اﻟ ُﻘ ْـﺮآ ُن‬:‫ َوﻗﻴ َـﻞ‬،‫ـﻮل‬ ُ َ َ ُ ْ
،‫ ﻃَ ِﺮﻳـ ُـﻖ اﳌ ـْﻨـ َﻌ ِﻢ َﻋﻠَـ ْـﻴ ِﻬ ْﻢ‬:﴾ Νö γÎ ‹ø =n ãt M | ϑ ô èy Ρ÷ &r 
t % Ï !© #$ Þ Å ﴿ .‫ﻋــﻮج ﻓِﻴـ ِـﻪ‬
x ≡Žu À ِ َ‫ اﻟـ ِـﺬي ﻻ‬:﴾
ُ َ َ
ΝκÍ Žö =n ã
t ! ª #$ Ν z èy Ρ÷ &r 
t %Ï !© #$ ì
y Βt 7 y ×Í ≈‾ 9s ρ' 'é ùs Αt θ™ ß § 9#$ ρu ! © #$ ì Æ ÜÏ ƒã Βt ρu ﴿ :‫ﻟِﻴﻞ ﻗَـﻮﻟُـﻪُ ﺗَـ َﻌـﺎﱃ‬‫واﻟﺪ‬
ْ ُ َ
﴾ ∩∉∪ $)Z ŠùÏ ‘u 7 y ×Í ≈‾ 9s ρ' &é 
z ¡Ý m y ρu 4  t s Å =Î ≈Á ¢ 9#$ ρu Ï #! ‰ ’ 9#$ ρu 
y κp ¶ t )É ƒ‰ dÏ Á_Å 9#$ ρu z ↵ŠhÍ ;Î Ψ¨ 9#$ z ΒiÏ

.[٦٩:‫]اﻟﻨﺴﺎء‬
“Iyyāka naʿbudu
na ʿbudu” means we do not worship other than You. This
is a pact between the servant and his Lord that he will not worship
anything but Allāh. “Wa iyyāka nast aʿīn” is a pact between the
servant and his Lord that he will not seek the aid of anything but
Allāh. “Ihdinā ṣirāṭ al ­mustaqīm” means guide us or show us and
direct us and make us firm. And the “ṣirāṭ” is Islām and it has also
been said that it is the Messenger (
) and it has been said to be the
Qurʾān and all of this is true. “Al­mustaqīm” is the thing without
crookedness. “Ṣirāṭ alladhīna anʿamta ʿalayhim” is the path of those
who are blessed. The proof is the statement of the Exalted: “And
whosoever obeys Allāh āh and His Messenger, then they will be in
the company of those on whom Allāh āh has bestowed His grace;
from the prophets, the truthful, the martyrs, and the righteous,
and how excellent these companions are.” [Sūrah al ­Nisā ʾ 4:69]

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45
 ‫ ﻧَ ْﺴـﺄ َُل اﷲ‬،‫ َﻣ َﻌ ُﻬ ْﻢ ِﻋ ْﻠ ٌﻢ َوَﱂْ ﻳَـ ْﻌ َﻤﻠُـﻮا ﺑِ ِـﻪ‬،‫ﻮد‬
ُ ‫ َوُﻫ ُﻢ اﻟﻴَـ ُﻬ‬:﴾ Οó γÎ ‹ø =n æt U
Å θÒ
à óø ϑ
y 9ø #$ ŽÎ ö î
x ﴿

َ ‫ َوُﻫ ـ ُـﻢ اﻟﻨ‬:﴾ ∩∠∪ t 9jÏ $! Ò

‫ ﻳَـ ْﻌﺒُ ـ ُـﺪو َن اﷲ َﻋﻠَ ــﻰ‬،‫ﺼ ـ َـﺎرى‬ ā 9#$ ω Ÿ ρu ﴿ ،‫ـﻚ ﻃَـ ـ ِﺮﻳ َﻘ ُﻬﻢ‬
ْ َ ‫ﺒَ ـ‬‫أَ ْن ُﳚَﻨ‬
ö %è ﴿ :‫ـﺎﱃ‬
≅  ‫ َوَدﻟِﻴـ ُـﻞ اﻟ‬،‫ـﻚ ﻃَـ ِﺮﻳ َﻘ ُﻬ ْﻢ‬
َ ‫ﻀـﺎﻟ‬
َ ‫ﲔ ﻗَـ ْﻮﻟُـﻪُ ﺗَـ َﻌـ‬ َ َ‫ﺒ‬‫ ﻧَ ْﺴـﺄ َُل اﷲ أَ ْن ُﳚَﻨ‬،‫ﺿـﻼٍَل‬
َ ‫َﺟ ْﻬ ٍـﻞ َو‬
öΝδ
è ρu $‹u Ρ÷ ‰
‘ 9#$ οÍ θ4 Šu tp :ø #$ ’ûÎ Ν
ö κå Žß è÷ ™ ¨ Ê
y ≅ |  Ï !© #$ ∩⊇⊃⊂∪ ξ
t % ¸ ≈Ηu å
ù &r 
t ŽÎ £ ÷ {
y z F $$ /Î Λl
ä ⁄ã 7mÎ ⊥t Ρç ≅
ö δ
y

µÏ ←Í $! )
s 9Ï ρu Ν
ö γ
Î /nÎ ‘u M
Ï ≈ƒt $↔t /Î #( ρã 
x .x  Ï !© #$ 7
t % y ×Í ≈‾ 9s ρ' &é ∩⊇⊃⊆∪ $è— Ψ÷ ¹
ß β
t θΖã ¡
Å tø †
ä Ν
ö κå Ξ¨ &r β
t θ7ç ¡
| tø †
s

،[١٠٥–١٠٣:‫ ∪∈⊃⊇∩ ﴾]اﻟﻜﻬ ـ ـ ـ ــﻒ‬$ΡZ —ø ρu πÏ ϑy ≈Šu )É 9ø #$ Πt θö ƒt Νö λç ;m Λã )É Ρç ξ ö γ

Ÿ ùs Ν ß =è ≈Ηu å
ù &r Mô Üs 7Î tp C
m
ِ‫ﺬة‬ ‫ﻦ ﺳــﻨَﻦَ ﻣــﻦ ﻗَـ ـﺒـﻠَ ُﻜﻢ ﺣ ـ ْﺬو اﻟ ُﻘ ـ‬ ‫ ـﺒِﻌ‬‫ » ﻟَﺘﺘ‬:-‫ﻢ‬‫ﻰ اﷲ ﻋﻠَﻴـ ِـﻪ وﺳ ـﻠ‬‫ﺻ ـﻠ‬-‫ﻳﺚ ﻋْﻨــﻪ‬ ِ ‫واﳊـ‬
‫ـﺪ‬
َ َْ ْ ْ َ َ ُ َ َ َ َ ْ َ َ ُ َ ُ َ َ
ِ
ُ ‫ اﻟْﻴَـ ُﻬ ـ ـ‬:‫ـﻮل اﷲ‬
‫ﻮد‬ َ ‫ـﺐ ﻟَـ ـ َـﺪ َﺧ ْﻠﺘُ ُﻤﻮﻩُ؛ ﻗَـ ــﺎﻟُﻮا ﻳَـ ــﺎ َر ُﺳـ ـ‬ َ ‫ـﱴ ﻟَـ ـ ْـﻮ َد َﺧﻠُ ـ ـﻮا ُﺟ ْﺤـ ـ َـﺮ‬ ‫ﺬة َﺣـ ـ‬ ‫ﺑِﺎﻟ ُﻘ ـ ـ‬
 ‫ﺿـ ـ‬
.ُ‫َﺧَﺮ َﺟﺎﻩ‬ْ ‫ أ‬،« ‫ ﻓَ َﻤ ْﻦ‬:‫ﺎل‬ َ َ‫ﺼ َﺎرى؟ ﻗ‬ َ ‫َواﻟﻨ‬
“Ghayri al­maghḍūbi ʿalayhim” who are the Jews who possess
knowledge which they do not act upon and we ask for Allāh to
keep us away from this path of theirs. “Wa lā al ­ḍāllīn” who are
the Christians who worship Allāh upon ignorance and
misguidance and we ask Allāh to keep us away from this path of
theirs. And the proof regarding the “al­ḍāllīn” is the statement of
the Exalted: “Say: Shall we inform you of the greatest of the
losers in terms of their deeds? It is those who disbelieve in the
verses of their Lord and deny that they will meet Him. Their
deeds will be lost and on the Day of Resurrection We shall give
them no weight.” [Sūrah al ­Kahf 18:105] And the ḥadīth: “You
will most certainly follow the ways of those who preceded you
step by step to the extent that even if they entered into a lizard
hole, you would enter it.” They asked: “O Messenger of Allāh, the
Jews and the Christians?” He replied: “Who else?” [Extracted by
al-Bukhārī and Muslim]
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47
 ِ ٍ ِ ِ‫ـﺖ اﻟﻴـﻬـﻮد ﻋﻠَـﻰ إِﺣ َـﺪى وﺳـﺒﻌ‬ ِ ِ ُ ‫واﻟﺤ ِﺪ‬
‫ﺼ َـﺎرى‬ َ ‫ َواﻓْـﺘَـَﺮﻗَـﺖ اﻟﻨ‬،‫ﲔ ﻓ ْﺮﻗَـﺔ‬ َ ْ َ َ ْ َ ُ ُ َ َ‫ » اﻓْـﺘَـَﺮﻗ‬:‫ـﺎﻧﻲ‬‫ﻳﺚ اﻟﺜ‬ َ
‫ َﻬــﺎ ِﰲ‬‫ ُﻛﻠ‬،‫ﲔ ﻓِْﺮﻗَـ ٍـﺔ‬ ِ ٍ ِِ ٍ ِ ِ‫ـﲔ وﺳــﺒﻌ‬
َ ْ َ َ ِ ْ ‫َﻋﻠَــﻰ ﺛْـﻨَﺘَ ـ‬
َ ‫ﻣـﺔُ َﻋﻠَــﻰ ﺛَـﻼَث َو َﺳـ ْـﺒﻌ‬ُ‫ َو َﺳـﺘَـ ْﻔ َِﱰ ُق َﻫــﺬﻩ اﻷ‬،‫ﲔ ﻓ ْﺮﻗَــﺔ‬
‫ َﻣـ ْـﻦ َﻛــﺎ َن َﻋﻠَـﻰ ِﻣﺜْـ ِـﻞ َﻣــﺎ أَﻧَــﺎ َﻋﻠَْﻴـ ِـﻪ‬:‫ـﺎل‬ َ ‫ َﻣـ ْـﻦ ِﻫـ َـﻲ ﻳَـﺎ َر ُﺳـ‬:‫ ﻗُـ ْﻠﻨَــﺎ‬،ٌ‫اﺣـ َـﺪة‬
َ ‫ـﻮل اﷲ؟ ﻗَـ‬ ِ ‫ و‬‫ـﺎ ِر إِﻻ‬‫اﻟﻨ‬
َ
.« ‫َﺻ َﺤ ِﺎﰊ‬ْ ‫َوأ‬
And the second ḥadīth is: “The Jews have split off into seventy
one sects and the Christians have split off into seventy two sects
and this nation will split off into seventy three sects. All of them
are in the Hellfire except for one.” We said who are they O
Messenger of Allāh? He said: “They are whoever is upon what I
am upon as well as my companions.”
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49
‫ـﲔ‬ ِ ِ ْ ‫ و‬،‫ﺴـﺒـﻌ ِﺔ‬ ‫ـﺎء اﻟ‬ ِ ‫ﺴﺠﻮد ﻋﻠَـﻰ اﻷَﻋﻀ‬ ‫ واﻟ‬،‫ﺮﻓْﻊ ِﻣْﻨﻪ‬‫ واﻟ‬،‫واﻟﺮُﻛﻮع‬
َ ْ ‫ َواﳉَْﻠ َﺴـﺔُ ﺑَـ‬،ُ‫اﻻﻋﺘ َـﺪ ُال ﻣْﻨـﻪ‬ َ َْ َْ َ ُ ُ َ ُ ُ َ ُ َ
﴾ #( ρ‰ß f à ™ ó #$ ρu #( θèã 2
Ÿ ‘ö #$ #( θΖã Βt #u  Ï !© #$ $γy ƒ• 'r ≈‾ ƒt ﴿:‫ﻟِﻴﻞ ﻗَـﻮﻟُــﻪُ ﺗَـ َﻌ ــﺎﱃ‬‫ واﻟ ـﺪ‬،‫ﲔ‬
ِ ْ ‫ﺴ ـ‬ ‫اﻟ‬
š %
ْ ُ َ ْ ‫ـﺠ َﺪﺗَـ‬
ِ ِ ِ
‫ـﺠ َﺪ َﻋﻠَــﻰ‬ ُ ‫َﺳـ‬ْ ‫ت أَ ْن أ‬ ُ ‫ » أُﻣـ ْـﺮ‬:-‫ َﻢ‬‫ﻰ اﷲ َﻋﻠَْﻴــﻪ َو َﺳ ـﻠ‬‫ﺻ ـﻠ‬ َ - ُ‫ﻳﺚ َﻋْﻨــﻪ‬ ُ ‫ َواﳊَــﺪ‬،[٧٧ :‫]اﳊــﺞ‬
.« ‫َﺳْﺒـ َﻌ ِﺔ أ َْﻋﻈُ ٍﻢ‬
And the bowing and rising from it and the prostration upon the
seven extremities and straightening up after it and the sitting
between the two prostrations; the proof for this is the statement of
the Exalted: “O you who believe bow and prostrate…” [Sūrah al ­
Ḥajj 22:77] and the ḥadīth of the Prophet (
): “I have been
commanded to prostrate on seven bones.”

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51
 ِ ِ ِ ِ‫ﻟ‬‫ واﻟـﺪ‬،‫ـﺎن‬ِ ‫ﺮﺗِﻴﺐ ﺑــﲔ اﻷَرَﻛ‬‫ﲨﻴ ِﻊ اﻷَﻓْـﻌ ِﺎل واﻟﺘـ‬ َِ ‫ﻤﺄْﻧِﻴﻨَﺔُ ِﰲ‬‫واﻟﻄ‬
ُ‫ﺻـﻼَﺗَﻪ‬ َ ‫ﻳﺚ اﳌُﺴـﻲء‬ ُ ‫ﻴﻞ َﺣـﺪ‬ ُ َ ْ َ ْ َ ُ ْ َ َ َ َ
‫ إِ ْذ َد َﺧ َﻞ‬-‫ َﻢ‬‫ﻰ اﷲ َﻋﻠَْﻴ ِﻪ َو َﺳﻠ‬‫ﺻﻠ‬ َ - ‫ﱯ‬ِ‫ﻮس ﻋْﻨ َﺪ اﻟﻨ‬
ِ ُ‫ » ﺑـﻴـﻨَﻤﺎ َْﳓﻦ ﺟﻠ‬:‫ﺎل‬
ٌ ُ ُ َ َْ َ َ‫َﻋ ْﻦ أَِﰊ ُﻫَﺮﻳْـَﺮَة ﻗ‬
ِ ِ
ْ‫ـﻚ َﱂ‬ َ ‫ـﻞ ﻓَِﺈﻧ‬ ‫ﺼ‬
َ َ‫ ْارﺟـﻊ ﻓ‬:‫ ﻓﻘـﺎل‬،-‫ َﻢ‬‫ﻰ اﷲ َﻋﻠَْﻴﻪ َو َﺳـﻠ‬‫ﺻﻠ‬ َ - ‫ﱯ‬  ِ‫ َﻢ َﻋﻠَﻰ اﻟﻨ‬‫ﻰ ﻓَ َﺴﻠ‬‫ﺼﻠ‬ َ َ‫َر ُﺟ ٌﻞ ﻓ‬
،‫ ْﻤـ ِـﲏ‬‫ُﺣ ِﺴـ ُـﻦ َﻏْﻴ ـ َـﺮ َﻫ ـ َﺬا ﻓَـ َﻌﻠ‬
ْ ‫ــﺎ ﻻَ أ‬‫ﻖ ﻧَﺒِﻴ‬ َ‫ـﻚ ﺑِــﺎﳊ‬
َ ‫ﺬي ﺑَـ َﻌﺜَـ‬ ‫ َواﻟ ـ‬:‫ـﺎل‬
َ ‫ ﻓَـ َﻌﻠَ َﻬــﺎ ﺛَﻼَﺛ ـﺎً ُﰒَ ﻗَـ‬،‫ـﻞ‬ ‫ﺼـ‬
َ ُ‫ﺗ‬
ِ ‫ﻚ ِﻣﻦ اﻟ ُﻘﺮ‬ ِ  ‫ إِ َذا ﻗُﻤﺖ إِﱃ اﻟ‬:‫ﱯ‬ِ‫ﺎل ﻟَﻪ اﻟﻨ‬
‫ ْارَﻛ ْـﻊ‬ُ‫آن ﰒ‬ ْ َ َ ‫ﺴَﺮ َﻣ َﻌ‬ َ‫ ُﰒْ اﻗْـَﺮأْ َﻣﺎ ﺗَـﻴ‬،‫ـ ْﺮ‬‫ﺼﻼَة ﻓَ َﻜﺒ‬ َ ْ  ُ َ ‫ﻓَـ َﻘ‬
ُ‫ ﰒ‬،‫ـﺎﺟ ًﺪا‬ ِ ‫ﻦ ﺳـ‬ ِ‫ـﱴ ﺗَﻄْﻤــﺌ‬ ‫ اﺳــﺠ ْﺪ ﺣـ‬ُ‫ ﰒ‬،‫ـﱴ ﺗَـﻌﺘـ ِـﺪ َل ﻗَﺎﺋِﻤــﺎ‬ ‫ ارﻓَــﻊ ﺣـ‬ُ‫ﻦ راﻛِﻌ ـﺎً ﰒ‬ ِ‫ـﱴ ﺗَﻄْﻤــﺌ‬ ‫ﺣـ‬
َ َ َ ُ ْ ً َْ َ ْ ْ َ َ َ
ِ ِ
.« ‫ َﻬﺎ‬‫ﻚ ُﻛﻠ‬ َ ِ‫ﺻﻼَﺗ‬ َ ‫ﻚ ِﰲ‬ َ ‫ اﻓْـ َﻌ ْﻞ َذﻟ‬ُ‫ ﰒ‬،‫ﻦ َﺟﺎﻟ ًﺴﺎ‬ ِ‫ﱴ ﺗَﻄْ َﻤﺌ‬ ‫ْارﻓَ ْﻊ َﺣ‬
And tranquility in all of the actions of the prayer as well as
performing the pillars in order; the proof for this is the ḥadīth of
the one who performed his prayer poorly which is narrated by
Abū Hurayrah who said: “We were sitting with the Prophet (
)
when a man entered and prayed and then greeted the Prophet
(
).” The Prophet (
) said: “Go back and pray since you certainly
haven’t prayed.” This occurred three times. Then the man said by
the One who has sent you as a prophet with the truth, I do not
know how to pray in any other way so teach me. Then the Prophet
(
) said to him: “Whenever you stand for prayer, then perform the
takbīr. Then recite from the Qurʾān whatever is easy for you. Then
bow until you are at rest in the bowing position. Then rise up from
the bowing position until you become upright in the standing
position. Then prostrate until you have become tranquil in your
prostration. Then rise until you reach a state of rest in a seated
position. Then repeat this in the remainder of your prayer.”

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-ُ‫ َر ِﺿـ َـﻲ اﷲ َﻋْﻨــﻪ‬- ‫ﻮد‬ ٍ ‫ﻳﺚ ﻋـ ِﻦ اﺑـ ِﻦ ﻣﺴــﻌ‬ ِ ِ ِ
ُ ْ َ ْ َ ‫ َﻛ َﻤــﺎ ِﰲ اﳊَــﺪ‬،‫وض‬ ٌ ‫ﺸـ ُـﻬ ُﺪ اﻷَﺧــﲑُ ُرْﻛـ ٌـﻦ َﻣ ْﻔـ ُـﺮ‬
َ ‫َواﻟﺘ‬
‫ﺴـﻼَ ُم‬ ‫ اﻟ‬،ِ‫ـﺎدﻩ‬ ِ ‫ﺴـﻼَم ﻋﻠَــﻰ اﷲ ِﻣــﻦ ِﻋﺒـ‬ ‫ اﻟ‬،‫ﻬ ُﺪ‬ ‫ﺸـ‬‫ـﻮل ﻗَـﺒــﻞ أَ ْن ﻳـ ْﻔــﺮض ﻋﻠَﻴـﻨَــﺎ اﻟﺘ‬
َ ْ َ ُ َ ْ َ َ َ ُ َ ْ ُ ‫ــﺎ ﻧَـ ُﻘـ‬‫ ُﻛﻨ‬:‫ـﺎل‬ َ ‫ﻗَـ‬
‫ﺴـﻼَ ُم‬ ‫ اﻟ‬:‫ » ﻻَ ﺗَـ ُﻘﻮﻟُـﻮا‬:-‫ َﻢ‬‫ﻰ اﷲ َﻋﻠَْﻴ ِـﻪ َو َﺳـﻠ‬‫ﺻـﻠ‬ ِ ِ ِ
َ - ‫ وﻗـﺎل اﻟﻨـﱯ‬،‫ َوﻣﻴ َﻜﺎﺋﻴ َـﻞ‬،‫َﻋﻠَﻰ ﺟ ِْﱪﻳ َـﻞ‬
ِ ِ ِِ ِ ِ
‫ات‬ُ ‫ﺼ ـ ـﻠَ َﻮ‬
 ‫ـﺎت ﷲ َواﻟ‬ ُ ‫ ـ‬‫ﺤﻴ‬‫ اﻟﺘ‬:‫ﺴ ـ ـﻼَ ُم َوﻟَﻜ ـ ْـﻦ ﻗُﻮﻟُـ ـﻮا‬ ‫ن اﷲ ُﻫ ـ َـﻮ اﻟ‬ ‫ ﻓَـ ـِﺈ‬،‫َﻋﻠَ ــﻰ اﷲ ﻣ ـ ْـﻦ ﻋﺒَ ــﺎدﻩ‬
‫ـﺎد اﷲ‬ ِ ‫ﺴـﻼَم ﻋﻠَﻴـﻨَـﺎ وﻋﻠَـﻰ ِﻋﺒ‬ ‫ اﻟ‬،‫ﱯ ور ْﲪﺔُ اﷲ وﺑـﺮَﻛﺎﺗُـﻪ‬ِ‫ﻬﺎ اﻟﻨ‬‫ﺴﻼَم ﻋﻠَﻴﻚ أَﻳـ‬ ‫ اﻟ‬،‫ﻴِﺒﺎت‬‫واﻟﻄ‬
َ ََ َْ ُ ُ ََ َ َ َ َ ّ َ َ ْ َ ُ ُ َ َ
.« ُ‫ﻤ ًﺪا َﻋْﺒ ُﺪﻩُ َوَر ُﺳﻮﻟُﻪ‬ َ‫ن ُﳏ‬ َ‫ اﷲ َوأَ ْﺷ َﻬ ُﺪ أ‬‫ﲔ أَ ْﺷ َﻬ ُﺪ أَن ﻻَ إِﻟَﻪَ إِﻻ‬ ِِ  ‫اﻟ‬
َ ‫ﺼﺎﳊ‬
And the final tashahhud is an obligatory pillar as mentioned in the
ḥadīth of Ibn Masʿūd () said that we used to say before the
tashahhud was legislated: “al­salāmu ʿalá Allāhi min ʿibādihi, al­
salāmu ʿalá Jibrīl wa Mīkāʾīl.” And the Prophet (
) said: “Do not say:
‘al­salāmu ʿalá Allāhi min ʿibādihi’ since Allāh is al-salām. Instead,
you should say: ‘al­taḥiyātu lillāhi wa al­ṣalawātu wa al­ṭayyibāt; al­
salāmu ʿalayka ayyuhā al­nabī wa raḥmatullāhi wa barakātuhu. Al­
salāmu ʿalaynā wa ʿalá ʿibādillāh al­ṣāliḥīn. Ashhadu an lā ilāha illa
Allāh. Wa ashhadu anna Muḥammadan ʿabduhu wa rasūluhu’”

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55
‫ـﻮع‬
ِ ‫اﻟﺮُﻛ‬ ِ ِْ ‫ ِﻣﺜـﻞ‬،‫ ﻣ ْﻠ ًﻜـﺎ واﺳـﺘِﺤ َﻘﺎﻗًﺎ‬،‫ﺎت ﷲ‬ ِ ‫ﻌ ِﻈﻴﻤ‬‫ﲨﻴﻊ اﻟﺘـ‬ َِ :« ‫ﺎت‬‫ﺤﻴ‬ ِ ‫وﻣﻌﲎ » اﻟﺘ‬
 ‫اﻻﳓﻨَـﺎء َو‬ ُ ْ ْ ْ َ ُ َ ْ ُ َ ْ ََ
‫ف‬َ ‫ﺻـ َـﺮ‬ ‫ـﻦ‬‫ـ‬ ‫ﻤ‬ ‫ﻓ‬ ،‫ﷲ‬ ‫ـﻮ‬‫ـ‬ ‫ﻬ‬ ‫ـ‬ ‫ﻓ‬ ‫ﲔ‬ ِ َ‫ب اﻟﻌــﺎﻟ‬
‫ﻤ‬ ِ ‫ـﻢ ﺑِـ‬‫ﲨﻴــﻊ ﻣــﺎ ﻳـﻌﻈ‬ َِ ‫ و‬،‫و ِام‬‫ـﺎء واﻟ ـﺪ‬ ِ ‫ﻮد واﻟﺒـ َﻘـ‬
ِ ‫ﺴـ‬ ‫واﻟ‬
َ َْ َ َ ْ َ َ َ ُ َ ُ َ ُ َ َ َ َ َ ‫ـﺠ‬
 ‫ر‬ ‫ـﻪ‬ ُ َ
‫ َوﻗِﻴ َـﻞ‬.‫ات‬ِ ‫ﻋﻮ‬‫ﲨﻴﻊ اﻟﺪ‬
َ َ ُ َ :‫ﺎﻫﺎ‬
ِ
َ َ‫ات « َﻣ ْﻌﻨ‬ ُ ‫ﺼﻠَ َﻮ‬ ‫ َو» اﻟ‬،‫ِﻣْﻨـ َﻬﺎ َﺷْﻴﺌًﺎ ﻟِﻐَ ِْﲑ اﷲ ﻓَـ ْﻬ َﻮ ُﻣ ْﺸ ِﺮٌك َﻛﺎﻓٌِﺮ‬
ِ ‫َﻋﻤـ‬ ِ ِ ِ
‫ـﺎل‬ َ ْ ‫ َوﻻَ ﻳَـ ْﻘﺒَـ ُـﻞ ﻣـ َـﻦ اﻷَﻗْ ـ َـﻮال َواﻷ‬،‫ـﺐ‬ ٌ ‫ اﷲ ﻃَﻴـ‬:« ‫ـﺎت ﷲ‬ ُ ‫ﺒَـ‬‫ﻴ‬‫ َو» اﻟﻄ‬،‫ـﺲ‬ ُ ‫ات اﳋَ ْﻤـ‬ ُ ‫ﺼـﻠَ َﻮ‬  ‫اﻟ‬
‫ﻰ اﷲ‬‫ﺻـﻠ‬ َ - ‫ـﱯ‬ ِ‫ـ‬‫ـِـﱯ َوَر ْﲪَـﺔُ اﷲ َوﺑَـَﺮَﻛﺎﺗـُـﻪُ « ﺗَـ ْﺪﻋُﻮ ﻟِْﻠﻨ‬‫ َﻬــﺎ اﻟﻨ‬‫ـﻚ أَﻳـ‬
َ ‫ـ‬ ‫ﻴ‬
ْ ‫ﻠ‬
َ ‫ﻋ‬
َ ‫م‬
ُ ‫ﻼ‬
َ ‫ـ‬ ‫ﺴ‬
 ‫اﻟ‬ » ،‫ـﺎ‬‫ـ‬ ‫ﻬ‬
َ ‫ـ‬َ‫ﺒ‬‫ﻴ‬َ‫ﻃ‬ ‫إِﻻ‬
ّ ّ
ِ
» ،‫ َﻣ ــﺎ ﻳـُ ـ ْﺪ َﻋﻰ َﻣ ـ َـﻊ اﷲ‬،ُ‫ــﺬي ﻳـُ ـ ْﺪ َﻋﻰ ﻟَــﻪ‬‫ َواﻟ‬،‫ﺮ ْﲪَـ ِـﺔ َواﻟﺒَـَﺮَﻛ ـ ِـﺔ‬‫ﺴـ ـﻼََﻣ ِﺔ َواﻟ‬ ‫ ﺑِﺎﻟ‬-‫ َﻢ‬‫َﻋﻠَْﻴ ـ ِـﻪ َو َﺳـ ـﻠ‬
‫ﺻـﺎﻟِ ٍﺢ‬ ٍ
َ ‫ﻞ َﻋْﺒـﺪ‬ ‫ﻚ َو َﻋﻠَﻰ ُﻛ‬ َ ‫ ُﻢ َﻋﻠَﻰ ﻧَـ ْﻔ ِﺴ‬‫ ﺗُ َﺴﻠ‬:« ‫ﲔ‬ ِِ  ‫ﺴﻼَم ﻋﻠَﻴـﻨَﺎ وﻋﻠَﻰ ِﻋﺒ ِﺎد اﷲ اﻟ‬ ‫اﻟ‬
َ ‫ﺼﺎﳊ‬ َ ََ َْ ُ
.‫ﺎﳊُﻮ َن ﻳُ ْﺪ َﻋﻰ َﳍُ ْﻢ َوﻻَ ﻳُ ْﺪ َﻋ ْﻮ َن َﻣ َﻊ اﷲ‬ ِ‫ﺼ‬  ‫ َواﻟ‬،ٌ‫ﺴﻼَ ُم ُد َﻋﺎء‬ ‫ َواﻟ‬،‫ض‬ ِ ‫ﺴ َﻤ ِﺎء َواﻷ َْر‬ ‫ِﰲ اﻟ‬
And the meaning of “al­Taḥiyāt” is every form of magnification is
for Allāh; who possesses it and deserves it all like the bending over
and bowing and prostrating and longevity and permanence; and
everything that might be used to magnify the Lord of creation then
it is for Allāh. So whoever redirects something from this from
Allāh to other than Him, then this individual is a polytheistic
associationist (mushrik) who has disbelieved. And “al­ṣalawātu”
means every supplication. And it is also said that it means the five
daily prayers. And “al­ṭayyibāt” refers to how Allāh is good and
how He doesn’t accept speech and actions that are not good. “al­
salāmu ʿalayka ayyuhā al­nabī wa raḥmatullāhi wa barakātuhu” is a
supplication for the Prophet (
) for goodness, mercy and
blessings. And the one being supplicated for is not being
supplicated to along with Allāh. “Al­salāmu ʿalaynā wa ʿalá
ʿibādillāh al­ṣāliḥīn” is a greeting of peace for one’s self and every
righteous servant in the heavens and the earth. And these
greetings constitute supplication. And the righteous are to be
supplicated for but they should not be supplicated to along with
Allāh.

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57
 ‫ﲔ أَ ْن ﻻَ ﻳـُ ْﻌﺒَـ ُـﺪ ِﰲ‬ ِ ‫ ﺗَ ْﺸـ َـﻬ ُﺪ َﺷـ َـﻬ َﺎد َة اﻟﻴَ ِﻘـ‬،ُ‫ﻳﻚ ﻟَــﻪ‬ َ ‫ اﷲ َو ْﺣـ َـﺪﻩُ ﻻَ َﺷـ ِﺮ‬‫أَ ْﺷـ َـﻬ ُﺪ أَن ﻻَ إِﻟَــﻪَ إِﻻ‬
َ‫ــﻪُ َﻋْﺒـ ـ ٌﺪ ﻻ‬‫ ﺑِﺄَﻧ‬،‫ـﻮل اﷲ‬ ُ ‫ﻤ ـ ًـﺪا َر ُﺳ ـ‬ َ‫ن ُﳏ‬ َ‫ َو َﺷ ـ َـﻬ َﺎدةُ أ‬،‫ اﷲ‬‫ﺴ ـ َـﻤ ِﺎء ِﲝَ ـ ٍـﻖ إِﻻ‬ ‫ض َوﻻَ ِﰲ اﻟ‬ِ ‫اﻷ ْر‬ ِ
ِ‫ﻟ‬‫ واﻟـ ـﺪ‬،‫ـ ِـﺔ‬‫ﻮدﻳ‬
ِ ‫ﺮﻓَﻪ اﷲ ﺑِﺎﻟْﻌﺒ‬‫ َﺷـ ـ‬،‫ ﺑـ ـﻞ ﻳﻄَــﺎع وﻳـﺘﺒ ــﻊ‬،‫ﺬب‬ ‫ـﻮل ﻻَ ﻳ َﻜـ ـ‬
ُ‫ﻴﻞ ﻗَـ ْﻮﻟُــﻪ‬
ُ َ ُُ ُ ْ ََُ َ ُ ُ ْ َ ُ ُ ٌ ‫ َوَر ُﺳ ـ‬،‫ﻳـُ ْﻌﺒَ ـ ُـﺪ‬
﴾ ∩⊇∪ #— ƒ‹É Ρt  š ϑ Ï =n ≈èy =ù 9Ï β ä ‹u 9Ï νÍ ‰
t θ3 Ï 6ö ã
t ’4 ?n ã t β t $%s ö 
à 9ø #$ Α
t “¨ Ρt “% Ï !© #$ 8
x ‘u $6t ?s ﴿:‫ﺗَـ َﻌـ ــﺎﱃ‬

‫ﻴﻢ‬ ِ ‫ﻴﺖ ﻋﻠَــﻰ إِﺑ ــﺮ‬‫ﻤـ ٍـﺪ َﻛﻤــﺎ ﺻ ـﻠ‬ ‫ﻤـ ٍـﺪ وﻋﻠَــﻰ ِآل ُﳏ‬ ‫ﻢ ﺻــﻞ ﻋﻠَــﻰ ُﳏ‬ ‫ﻬ ـ‬‫ اﻟﻠ‬.[١:‫]اﻟﻔﺮﻗــﺎن‬
‫اﻫ‬
َ َْ َ َ ْ َ َ َ ََ َ َ  َ ُ
‫ َﻛ َﻤــﺎ َﺣ َﻜــﻰ‬،‫َﻋﻠَــﻰ‬
ْ ‫ـﻸ اﻷ‬ ِ ‫ـﺎؤﻩ َﻋﻠَــﻰ َﻋﺒـ ِـﺪﻩِ ِﰲ اﳌـ‬ ُ ‫ ﺛَـﻨَـ‬:‫ﺼ ـﻼَةُ ِﻣـ َـﻦ اﷲ‬  ‫ اﻟ‬،‫ﲪﻴ ـ ٌﺪ َِﳎﻴ ـ ٌﺪ‬ َِ ‫ـﻚ‬ َ ‫إِﻧـ‬
َ ْ ُ
ِ‫ـﺎؤﻩ َﻋﻠَــﻰ َﻋﺒ ـ ِـﺪﻩِ ِﰲ اﳌ ــﻸ‬ ُ ‫ﺻ ـﻼَةُ اﷲ ﺛـَﻨَـ‬ َ ‫اﻟﻌﺎﻟِﻴَـ ِـﺔ ﻗَـ‬
:‫ـﺎل‬ ‫ﻴﺤ ِﻪ َﻋ ـ ْـﻦ أَِﰊ‬
ِ ‫ي ِﰲ ﺻ ـ ِـﺤ‬  ‫اﻟﺒُ َﺨ ــﺎ ِر‬
َ ِ ْ ُ َ َ َ
:‫ـﲔ‬ ِ ِ :‫ وِﻣـﻦ اﳌﻼَﺋِ َﻜ ِـﺔ‬،‫و ُل‬َ‫ﺼـﻮاب اﻷ‬ ِ‫ وﻗ‬،‫اﻷَﻋﻠَﻰ‬
َ ‫اﻵدﻣﻴ‬ َ ‫ َوﻣ َـﻦ‬،‫اﻻﺳـﺘ ْﻐ َﻔ ُﺎر‬ ْ َ َ َ ُ َ  ‫ َواﻟ‬،ُ‫ﺮ ْﲪَﺔ‬‫ﻴﻞ اﻟ‬ َ َ ْ
.‫ َوﺑَﺎ ِرْك َوَﻣﺎ ﺑَـ ْﻌ َﺪ َﻫﺎ ُﺳﻨَ ُﻦ أَﻗْـ َﻮ ٍال َوأَﻓْـ َﻌ ٍﺎل‬،ُ‫ﻋﺎء‬ َ ‫اﻟﺪ‬
“Ashhadu an lā ilāha illa Allāh waḥdahu lā sharīka lahu” bears witness
with certainty that nothing in the heavens or on the earth is
rightfully worshipped except for Allāh. And the testification that
Muḥammad is the Messenger of Allāh and that he is a servant who
should not be worshipped and a messenger who should not be
belied. Instead, he should be obeyed and followed. Allāh honored
him through his servitude and the proof is the statement of the
Exalted: “Blessed is He who sent down the criterion upon His
servant so that he may be a warner to the creation.” [Sūrah al ­
Furqān 25:1] “Allāhumma ṣalli ʿalá Muḥammadin wa ʿalá Āli
Muḥammadin kamā ṣallayta ʿalá Ibrāhīm wa ʿalá Āli Ibrāhīm innaka
ḥamīd majīd.” Ṣalāh from Allāh involves His praise for Muḥammad
in the highest gathering just as al-Bukhārī has transmitted in his
Ṣaḥīḥ from Abū ʿĀliyyah who said: “Ṣalāh from Allāh is His praise
for His servant in the highest gathering.” And it is also said to
mean mercy and what is correct is what was mentioned first. And
[Ṣalāh] from the angels it is seeking forgiveness and from the
descendants of Ādam, it is supplication. And “bārik” and whatever
follows it is from the sunan of statements and actions.

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59
 ‫ﰊ‬ ِ‫ر‬ ‫ن‬َ ‫ﺎ‬‫ﺤ‬ ‫ـﺒ‬ ‫ـ‬ ‫ﺳ‬ : ‫ل‬ ُ ‫ـﻮ‬ ‫ـ‬ ‫ـ‬
َ ‫ﻗ‬‫و‬ ، ِ‫ات َﻏ ــﲑ ﺗَ ْﻜﺒِ ــﲑةِ ا ِﻹ ْﺣ ــﺮ‬
‫ام‬ َ ‫ـﲑ‬ ‫ـ‬ َِ :ٌ‫ـﺎت ﺛَﻤﺎﻧِﻴـ ـﺔ‬
ِ‫ ْﻜﺒ‬‫ﲨﻴ ـ ُـﻊ اﻟﺘ‬ ُ ‫ـ‬ ‫ﺒ‬
َ
ِ ‫واﻟﻮ‬
‫اﺟ‬
َ َ َ ْ ُ ْ َ َ َ َ َ َ َ َ
ِ ِ ِ ِ
َ ‫ َوﻗَ ـ ْـﻮ ُل َرﺑَـﻨَــﺎ َوﻟَـ‬،‫ َِﲰـ َـﻊ اﷲ ﻟ َﻤـ ْـﻦَ ﲪـ َـﺪﻩُ ﻟ ِﻺ َﻣـ ِـﺎم َواﳌْﻨـ َﻔ ـ ِﺮد‬:‫ َوﻗَ ـ ْـﻮ ُل‬،‫ـﻮع‬
‫ـﻚ‬  ‫اﻟﻌ ِﻈــﻴ ِﻢ ِﰲ‬
ِ ‫اﻟﺮُﻛـ‬ َ
ِ  ‫ ر‬:‫ وﻗَــﻮ ُل‬،‫ﻮد‬ ُ ِ ‫ﺴـ‬ ‫ ﺳــﺒﺤﺎ َن رِﰊ اﻷَﻋﻠَــﻰ ِﰲ اﻟ‬:‫ وﻗَــﻮ ُل‬،‫اﳊﻤـ ُـﺪ ﻟِْﻠ ُﻜــﻞ‬
َ ْ ‫ب ا ْﻏﻔـ ْـﺮ ِﱄ ﺑَـ‬
‫ـﲔ‬ َ ْ َ ‫ـﺠ‬ ُ ْ َ َ َ ُْ ْ َ  َْ
.ُ‫ﻮس ﻟَﻪ‬ ِ ْ ‫ﺴ ْﺠ َﺪﺗَـ‬ ‫اﻟ‬
ُ ُ‫و ُل َواﳉُﻠ‬َ‫ﻬ ُﺪ اﻷ‬ ‫ﺸ‬ َ ‫ َواﻟﺘ‬،‫ﲔ‬
And the obligations are eight: All of the other utterances of takbīr
besides the initial takbīr, the statement: “subḥāna rabbi al­ʿaẓīm” in
the bowing position, and the statement: “sami ʿa Allāhu liman
ḥamidahu” for the Imām [leading a congregation] or the one
praying alone, and the statement: “Rabbanā wa laka al­ḥamd” for
everyone as well as the statement: “subḥāna rabbi al­aʿlá” while
prostrating and the statement: “Rabbi ighfir lī” between the two
prostrations and then the final tashahhud and remaining seated for
it.

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61
 ‫ـﺎت َﻣــﺎ‬ ِ ‫ و‬،‫ﺼ ـﻼَةُ ﺑِﺘـﺮﻛِـ ِـﻪ‬ ِ ‫ ﻣــﺎ ﺳ ـ َﻘ َﻂ ِﻣْﻨـﻬــﺎ ﺳــﻬﻮاً أَو ﻋﻤــﺪاً ﺑﻄَﻠَـ‬:‫ﻓَﺎﻷَرَﻛــﺎ ُن‬
ُ ‫اﻟﻮاﺟﺒَـ‬َ َ ْ َ  ‫اﻟ‬ ‫ـﺖ‬ َ َْ ْ ْ َ َ َ َ ْ
.‫ َواﷲ أ َْﻋﻠَ ُﻢ‬.‫ﺴ ْﻬ ِﻮ‬ ‫ﻮد ﻟِْﻠ‬ ِِ
ُ ‫ﺴ ُﺠ‬ ‫ َو َﺳ ْﻬﻮاً َﺟﺒَـَﺮﻩُ اﻟ‬،‫ﺼﻼَةُ ﺑِﺘَـ ْﺮﻛﻪ‬  ‫ﺖ اﻟ‬ِ َ‫ﺳ َﻘ َﻂ ِﻣْﻨـﻬﺎ ﻋﻤﺪاً ﺑﻄَﻠ‬
َ َْ َ َ
‫ﺼ َﻼةِ َوَو ِﺟﺒَﺎﺗُـ َﻬﺎ َوأَ ْرَﻛﺎﻧُـ َﻬﺎ‬
 ْ‫ط اﻟ‬
ُ ‫ﺖ ُﺷ ُﻮر‬ ْ ‫ﻤ‬ َ‫ﺗ‬
Then the pillars: are whatever if omitted due to negligence or with
intent, will nullify the prayer because of their abandonment. And
the obligations are whatever if omitted from the prayer
intentionally will nullify the prayer due to its abandonment. But if
this occurs due to inattentiveness or error it can be made up for
with the prostration of inattentiveness and Allāh knows best.
The end of the conditions, obligations and pillars of the prayer

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