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Fiqh 2
Kitaab as Salaah

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The Book of Prayer (Salaah)

‘Ubaadah ibn as-Saamit said, “I heard the Messenger (S) say, ‘There are five prayers that Allah has
obligated upon his slaves every day and night. Whoever guards them has a promise from Allah that He
will enter him into Paradise. And whoever does not guard them does not have a promise from Allah: if
He wishes He will punish him, and if He wishes He will forgive him.’”1

Thus, the five (daily) prayers are obligatory upon every adult, sane Muslim, except for the woman who
has her menses or post-partum bleeding.

Whoever denies its obligation due to his ignorance should be taught (its obligation). If he denies (its
obligation) out of stubbornness, he has disbelieved.

It is impermissible to delay it (i.e. the prayer) after its due time except for someone who intends to
combine it (i.e. with the next prayer)2 or one who is occupied with fulfilling one of its conditions3.

If he leaves it out of laziness, then he is asked4 to repent, for three days. If he repents, he is pardoned.
Otherwise, he is to be executed.5

The Chapter on ‘Adhaan and Iqaamah

1
Authentic: Reported by Malik, Ahmad, Abu Dawud, an-Nasaa’ee, and others, with a similar wording. Authenticated by al-
Albaanee.
2
Such as the traveler who combines Dhuhr and ‘Asr at the time of ‘Asr, or Maghrib and ‘Ishaa at the time of ‘Ishaa’. More
rules regarding combining prayers will be discussed in the Chapter of ‘The sick person’s prayer’.
3
Such as a person who is heating up cold water in order to perform ghusl.
4
By the Muslim ruler or his deputy.
5
Meaning, the ruler of the Muslim land must arrest him, and order him to pray and repent for a period of three days. He tells
him, “Pray otherwise you will be executed”. If he still refuses to pray, then the ruler must execute him. Note, these types of
laws are considered criminal laws in Islam, and can only be executed by the Muslim ruler or his deputy, and can never be
carried out by individual members of society.
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They are legislated for the five (daily) prayers6, and nothing else, for men and not women. The adhaan
is fifteen phrases, without tarjee’7. The iqaamah is eleven phrases.

The mu’adhin should be trustworthy, have a strong voice, and be knowledgeable of the prayer times.

It is recommended that he calls the adhaan standing up, in a state of purity, on a high place, facing the
Qiblah.

If he reaches “Hayya ‘Alas-Salaah; Hayya ‘Alal falaah” he should turn right and left, without moving
his feet. He should place his fingers in his ears (while giving the adhaan).

He should call the adhaan in a slow pace and the iqaamah in a fast pace.

He should say in the adhaan of Fajr after “Hayya ‘Alas-Salaah; Hayya ‘Alal falaah”: “As-Salaatu
khayrun minan-Nawm”, twice. The adhaan should not be called before the time of prayer except for the
Fajr prayer, because the Prophet (S) said: “Bilal pronounces the adhaan at night, so keep on eating
and drinking till Ibn Umm Maktum calls the Adhaan.”8

It is recommended for the person who hears the Mu’adh-dhin to repeat after him, because the Prophet
(S) said: “If you hear the call for prayer, then say as he says.”9

The Chapter on the Conditions of Prayer

And they are six:

The first condition: Purity from spiritual impurities, because the Prophet (S) said: “Allah does not
accept the prayer of any of you if he has a spiritual impurity until he performs wudu’.”10
6
And the Friday prayer as well.
7
Tarjee’ is when the person calling the adhaan recites the two testimonies of faith in a voice only audible to himself and
those near him, and then he goes back and recites them in a loud voice.
8
Reported by al-Bukhari and Muslim.
9
Reported by al-Bukhari and Muslim.
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The second condition: The (entrance of) time. The time of Dhuhr is after the sun reaches its zenith
until the shadow of the object is the same as its length. The time of ‘Asr, and it is the middle prayer, is
from when Dhuhr ends until the sun becomes orange. Then the preferred time expires. The time of
necessity remains until the setting of the sun. The time of maghrib is from sunset until the redness in the
sky sets. The time of ‘Ishaa’ is from that time, until the middle of the night. (Then the preferred time
expires) and the time of necessity remains until the break of the second dawn. The time of Fajr is from
then, until the sun rises.

Whoever starts his prayer by saying “Allahu Akbar” before the time expires then he has caught it in
time.

Praying in the beginning of the time is better, except for the second ‘Ishaa’11, and Dhuhr when there is
extreme heat.

The third condition: Covering the ‘awrah12 with something that does not describe the (color) of the skin
beneath it. The ‘awrah of the man and the slave girl is between the naval and knees. The (entire body)
of a free woman is ‘awrah, except for her face and hands. Umm al-walad13 and the slave woman who is
partially freed is like the slave girl.

Whoever prays in a garment that is forcefully taken, or a house that is forcefully taken, then his prayer
is invalid.

Wearing gold and silk is permissible for women, but not men, except out of necessity. The Prophet (S)
said regarding gold and silk, “These two are prohibited upon the males of my Ummah, and permissible
for the females (of my ummah).”14

If a man prays in one garment, part of it covering his shoulder, then this will suffice him. If he cannot
find except that which will cover his ‘awrah, then he must cover it. If it is not enough (to cover) the
entire (‘awrah) then he must cover his two private parts. If it is not enough for both of them, he must
cover one of them. If he cannot cover anything whatsoever, then he should pray sitting down, lowering
his head when bowing and prostrating. If he prays standing, it is allowed.

If one does not have except an impure garment or an impure place to pray, he should pray in them, and
he does not have to repeat his prayer.

The fourth condition: Purification from physical impurities on his body, clothes, and his place of
prayer, except for the impurities that are pardoned (in Islam) such as a small amount of blood, and so
forth.

10
Reported by al-Bukhari and Muslim.
11
Sometimes Maghrib is referred to as the first ‘Ishaa’ and ‘Ishaa’ is referred to as the second ‘Ishaa’. Here the author is
making it clear that he intends the real ‘Ishaa’ and not Maghrib by mentioning ‘the second ‘Ishaa’.
12
The ‘Awrah is the private areas of the body that must be covered.
13
Umm al-Walad is a slave girl who had a baby from her master. In Islam, she is to become freed as soon as her master dies,
and her child is considered free.
14
Reported by Ahmad and Ibn Hibban, and authenticated by al-Albaanee and al-Arna’oot.
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If he prays with impurities on him that he did not know about, or he knew about it and then forgot it,
then his prayer is valid. If he realizes it during his prayer, he should remove it and continue praying.

The entire earth is a place for prayer and prayer in it is valid, except for cemeteries, bathrooms,
restrooms, and the barns of camels.

The fifth condition: Facing the Qiblah except:

a) when praying a voluntary prayer on a riding beast while traveling; he should pray whichever
direction he is facing.
b) And the person who is unable to face (the Qiblah) due to fear or any other reason; he should
pray which ever way he can.
Anyone else’s prayer is invalid unless he faces the Ka‘bah. If he is close to it, he must directly face it. If
he is far away, then he has to face its direction.

If he is unaware of the Qiblah inside the city, he should ask or use the mihraabs of the Muslims as a
guide. If he (realizes that he) was mistaken, he must repeat the prayer.

If he is unaware of the Qiblah while traveling, he should make ijtihaad and pray, and he does not have
to repeat his prayer (i.e. if he was mistaken). If two mujtahids differ with each other (regarding the
direction of the Qiblah) no one is allowed to follow the other. As for the blind man and the layperson,
they should follow the mujtahid who they deem most trustworthy.

The sixth condition: Having the intention for the specific prayer (that he wants to pray). He is allowed
to make this intention within a short period of time before the takbeer (of prayer), as long as he does not
nullify it.

Chapter on the Etiquettes of Walking to the Prayer

It is recommended to walk to the prayer with serenity and awe, and to make his footsteps close to each
other. He should not interlock his fingers.

He should say:

“Bismillah”
                     

                    

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                         

     

(Soorat ash-Shu’araa’, verses 78 to 89)

Allahumma Innee As’aluka bihaq-qis-saa’ileen ‘alaik, wa bihaqqi mamashaaya haadhaa,

fa innee lam akhruj asharan walaa bataran, wa laa riyaa’an wa laa sum‘atan, kharajtut-tiqaa’a
sakhatika wab-tighaa’ mardaatik, as’aluka an tunqidhanee minan-naar wa an taghfira lee
dhunoobee, innahoo laa yaghfirudh-dhunooba illaa anta

If he hears the Iqaamah, he should not run towards (the prayer). The Prophet (S) said: “If the Iqaama
for the prayer is called, do not come to it while you are running. Rather, come to it with tranquility.
Whatever you catch, then pray, and whatever you miss, then make it up.”15

If the Iqaamah is called, then there is no prayer (allowed) except the obligatory prayer.

If he comes to the masjid, he should enter with right foot and say:

Bismillah, was-salaatu was-salaamu ‘alaa rasulillaah,

Allahummaghfir-lee dhunubee waftah lee abwaaba rahmatik”

If he exits the masjid, he should leave with his left foot and say:

Bismillah, was-salaatu was-salaamu ‘alaa rasulillaah,

Allahummaghfir-lee dhunubeewaftah lee abwaaba fadlik

Chapter on the Description of the Prayer

When he stands up to pray, he should say

Allahu Akbar
Allah is Greater

The Imam should say it loudly, as well as the other takbeers, so that those behind him can hear.
Everyone else should say it in a low voice.

He should raise his hands when he begins saying the takbeer, to the level of his shoulders or to the top
of his ears. Then he should place them below his naval (i.e. placing the right hand over the left). He
should look at his place of prostration.

15
Reported by al-Bukhari and Muslim.
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Then he should say:

Subhaanakallahumma wa bihamdika wa tabaarakasmuka

wa ta‘aalaa jadduka wa laa ilaaha ghayruk

Then he should say:

A‘oodhu billaahi minash-shaytaanir-rajeem

I seek refuge in Allah from the cursed devil

Then he should say:

Bismillaahir-rahmaanir-raheem
In the name of Allah, the Most Merciful, the specially Merciful

He should not say any of these things out loud, because Anas (R) said: “I prayed behind the Prophet (S),
Abu Bakr, ‘Umar, and ‘Uthmaan, and I did not hear any of them say ‘Bismillahir-rahmaanir-raheem’
out loud.”16

Then he should recite al-Faatihah. No prayer is valid unless one recites it, except for the one being led,
then the recitation of the Imam is a recitation for him. However, it is preferred for him to recite it
during the pauses of his Imam, or when the Imam is not reciting out loud.

Then he should recite a surah which should be from the long Mufas-sal17 during Fajr prayer, the short
Mufas-sal during Maghrib prayer, and the medium Mufas-sal during the rest of the prayers.

The Imam should recite out loud during Fajr prayer, and in the first two rak‘ahs of Maghrib and
‘Ishaa’. He should recite silently in all other rak‘ahs.

Then he should say ‘Allahu Akbar’, and prostrate, and raise his hands as he did the first time. Then he
should place his hands on his knees, spreading his fingers, stretch his back straight, and place his head
at the same level.

Then he should say the following three times:

Subhaana Rabbiyal-‘Adheem

Then he should raise his head saying:

Sami‘allaahu liman hamidah

He should raise his hands, as he did the first time.

16
Reported by al-Bukhari and Muslim.
17
The Mufas-sal surahs start with (Chapter 50) and end with (Chapter 114). The long Mufas-sal is from (no. 50)
until (no.77), the medium Mufas-sal is from (no. 78) until (no. 92). The short Mufas-sal is from (no. 93)
until (no. 114).
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Once he is standing upright, he should say:

Rabbanaa wa lakal-hamd, mil’as-samaa’ wa mil’al ard,

wa mil’a maa shi’ta min shay’in ba’d

The one being led should only say:

Rabbanaa wa lakal-hamd

Then he should fall into prostration, while saying ‘Allahu Akbar’, and he should not raise his hands.

The first things that should touch the ground from him are his knees, then his hands, then his forehead
and nose.

He should keep his arms away from his sides and his stomach away from his thighs. He should place
his hands at the level of his shoulders, and be on the tip of his toes.

Then he should say the following three times:

Subhaana Rabbi‘al-a’laa

Then he should raise his head, saying ‘Allahu Akbar’, and sit in a position of iftiraash, where he flattens
his left foot and sits on it, and makes his right foot upright, and its toes facing the Qiblah.

He should say the following three times:

Rabbighfir-lee

Then he should prostrate the second prostration like he did the first time.

Then he should raise his head, saying ‘Allahu Akbar’, and stand up on his feet (i.e. without sitting or
leaning with his hands). Then he should pray the second (rak‘ah) like the first one.

Once he finishes the (two rak‘ahs) he should sit for at-tashah-hud, in a position of iftiraash. He should
place his left hand on his left thigh, and his right hand on his right thigh, clenching its little finger and
index finger, making a circle with its middle finger and thumb, and pointing with its index finger.

He should say:

At-tahiyyaatu lillaahi was-salawaatu wat-tayyibaat

As-salaamu ‘alaika ayyuhan-nabiyyu wa rahmatullahi wa barakaatuh
As-salaamu ‘alaynaa wa ‘alaa ibaadillaahis-saaliheen
Ash-hadu an-laa ilaaha illallaah wa ash-hadu anna Muhammadan ‘abduhoo wa rasooluh

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For this is the most authentic tashah-hud narrated upon the Prophet (S).

Then he should say:

Allahumma sallee ‘ala Muhammadin wa ‘alaa ‘aali Muhammadin kamaa sallayta ‘alaa Ibraahima wa
aali Ibraaheem innaka Hameedun Majeed
Wa baarik ‘alaa Muhammadin wa ‘alaa aali Muhammadin kamaa baarakta ‘alaa Ibraahima wa aali
Ibraahema innaka Hameedun Majeed

It is recommended that he seeks refuge from the Hellfire, from the punishment of the grave, from the
tribulations of life and death, and from the trial of the false Messiah18:

Then he should make tasleem to his right side, and say:

As-Salaamu ‘alaikum wa rahmatullah

And toward his left side as well.

If the prayer is more than two rak‘ahs, then he should stand up on his feet after the tashah-hud, in the
same way he did when he stood up after prostration. Then he should pray two rak‘ahs, except he does
not recite anything after al-Faatihah.

Once he sits for the final tashah-hud, he should sit in the position of tawarruk, by keeping his right foot
upright, and flattening his left foot, and bringing it out from his right side. He should not sit in a
position of tawarruk except in a prayer that has two tashah-huds, during the last one only.

If he makes tasleem, he should say the following three times:

Astaghfirullaah

Then he should say:

Allahumma antas-salaam wa minkas-salaam tabaarakta yaa dhal jalaali wal ikraam

18
By saying:

(Allahumma innee a‘oodhu bika min ‘adhaabi jahannam, wa min ‘adhaabil qabr, wa min fitnatil mahyaa wal-mamaat, wa
min sharri fitnatil-maseehid-dajjaal)

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Chapter on the Pillars and Obligations of Prayer

The pillars of prayer are twelve:

1. Standing up if he is able
2. Saying Allahu Akbar (i.e. to start the prayer; also called Takbeerat-al-Ihraam)
3. Reciting surat al-Faatihah
4. Bowing
5. Standing up after bowing
6. Prostrating on the seven body parts
7. Sitting after the prostration
8. Being calm in the above pillars
9. The last tashah-hud
10. Sitting for the last tashah-hud
11. The first tasleem
12. The order which we mentioned

The prayer is invalid without these pillars.

Its obligations are seven:

1. Saying ‘Allahu Akbar’, other than the first time (which starts the prayer)
2. Making ‘tasbeeh’ (i.e. saying ‘Subhana rabbiyal ‘adheem’ or ‘subhaana rabbiyal a‘laa’) one
time, when bowing or prostrating.

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3. Saying ‘sami ‘Allahu liman hamidah’, and ‘rabbanaa wa lakal-hamd’ when one stands up after
bowing.
4. Saying ‘Rabbigh-firlee’ (when sitting) between the two prostrations.
5. The first tashah-hud.
6. Sitting for the first tashah-hud.
7. Sending salaah upon the Prophet (S) in the last tashah-hud.

If he leaves these (obligations) deliberately, his prayer becomes invalid. If he leaves it out of
forgetfulness, he must prostrate due to forgetfulness.

Anything else is considered a recommended act, and thus the prayer is not invalidated if one leaves
it on purpose, and one does not prostrate due to forgetfulness if he forgets it.

Chapter on the Two Prostrations Due to Forgetfulness

Forgetfulness is of three types:

The first type: Adding something from the (actions or statements) of the prayer, such as adding an
additional rak‘ah or pillar.

The prayer becomes invalid if one deliberately does it, and he must prostrate due to forgetfulness, if he
does so forgetfully.

If he remembers while he is in the additional rak‘ah, he must sit immediately.

If he makes tasleem before completing his prayer, he should go back and complete what he left off and
then prostrate due to forgetfulness.

If he does something that is not from the (actions or statements of the prayer) then there is no difference
between it being done on purpose, or out of forgetfulness. If it is a lot, then his prayer becomes invalid.
If it is a little, such as the Prophet (S) carrying Umaamah (R), and opening the door for ‘Aisha (R), then
it is okay.

The second type: Incompleteness, such as forgetting an obligation.

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If he stands up instead of sitting for the first tashah-hud, then he remembered before completely
standing up, then he should go back down, and perform it. If he completely stands up, then he should
not go back down.

If he forgets a pillar, then remembers it before he starts the recitation of the next rak’ah, he should go
back and perform it, and everything after it. If he remembers after that, then the rak’ah that he left the
pillar of becomes invalid.

If he forgets four prostrations out of four rak‘ahs, and he remembers during the (final) tashah-hud, then
he should prostrate right away, and one rak’ah would be considered valid. Then he should pray three
more rak’ahs.

The third type: Having doubt.

Whenever he is has doubt over leaving a pillar, it is as if he did leave it.

If he is uncertain of the number of rak’ahs that he prayed, he should base it on that which he is certain
off (i.e. the lower number), except for the Imam, he should base it on that which he believes to be the
most correct.

And for every type of forgetfulness, one must prostrate twice before tasleem, except:
1) the person who made tasleem before he completed his prayer
2) the Imam if he bases his actions on that which he believes to be most correct
3) the one who forgets to prostrate before tasleem
Then they should perform two prostrations after tasleem. Then he should make tashah-hud, and then
make tasleem.

The one being led does not prostrate due to forgetfulness unless his Imam forgets, then he should
prostrate with him.

And if the Imam makes a mistake or something urgent comes up during the prayer, then tasbeeh (i.e.
saying subhaanallah) is legislated for men, and clapping is legislated for women.

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Chapter on the Voluntary Prayers

They are five types:

The first type: as-Sunan ar-Raatibah19. They are the ones which Ibn ‘Umar (R) described (in his
statement): “There are ten rak‘ahs that I memorized from the Messenger (S). Two before Dhuhr, two
after, two after Maghrib in his house, two after ‘Ishaa in his house, and two before Fajr.” “Hafsah
informed me that the Messenger of Allah (S) used to pray two rak‘ahs once Fajr comes in after the
mu’adhin calls for prayer.”20 And they are the most important (of the Sunnah prayers). It is
recommended to make them light, and to pray them in the house, and the same goes for the sunnah of
Maghrib.

The second type: Witr. Its time is between ‘Ishaa’ prayer and Fajr. Its minimum is one rak‘ah, and its
maxium is eleven rak‘ahs. The minimum of a complete (witr) is three (rak‘ahs) with two tasleems. He
should make (the duaa’ of) qunoot in the third rak‘ah after bowing.

The third type: General voluntary prayers. The general prayers of the night are better than the general
prayers of the day. The second half of the night is better than the first half. The prayer of the night
(should be prayed) two-by-two. The prayer of the one sitting is half (the reward) of the prayer of the
one standing.

The fourth type: (Prayers) in which congregation is a Sunnah, and it is of the types:

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The ones specifically prayed before and/or after the obligatory prayers.
20
The first hadeeth is reported in Sahih al-Bukhari and Sahih Muslim, and the second hadeeth is reported in Sahih al-
Bukhari.
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The first: Taraaweeh, and it is twenty rak’ahs after ‘Ishaa’ in Ramadan.

The second: Salat al-Kusoof (the eclipse prayer). If there is a solar or lunar eclipse, the people
should fearfully rush to the prayer, if they wish in congregation, and if they wish, by themselves.

He should say ‘Allahu Akbar’ and recite al-Faatihah, then a long surah. Then he should bow for
a long time. Then he should stand up. Then he should recite al-Fatihah and another long surah
shorter than the one before it. Then he should bow for a long time, but shorter than the one
before it. Then he should stand up. Then he should prostrate two times, for a long time.

Then he should stand up, and (pray one more rak‘ah) just like that.

So (in total) it would be four bowings, and four prostrations.

The third: Salat al-Istisqaa’ (the prayer for rain): If there is a drought, and
rain is withheld, the people should go out with the Imam in a state of humility, ruggedness (in
clothing), humbleness, and pleading (to Allah). He should lead them in two rak’ahs, like the
‘Eed prayer. Then he should deliver one sermon, and it he should increase in seeking
forgiveness, and reciting the verses that order (the slaves) to do so.

The people should flip their outer garments (inside-out).

If the People of the Book go out with them, they should not be prevented, however they should be
ordered to separate themselves from the Muslims.

The fifth type: The prostration of recitation. There are (a total of) fourteen prostrations (i.e. in the
Qur’an), and there are two in (surat) al-Hajj. The prostration is a sunnah for the one reciting and the
one who is attentively listening, and not the one who is unintentionally listening.

He should say ‘Allah Akbar’ as he prostrates and when he raises his head and then he should make
tasleem.

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Chapter on the Times That Prayer is Prohibited

They are five times:

1. After Fajr until the sun rises
2. After it rises until it reaches a height the length of a spear (i.e. from the horizon)
3. When it is in the middle (of the sky) until it starts to set
4. After ‘Asr until the sun comes close to setting
5. When it comes close to setting until it sets

During these times, one cannot pray (i.e. it is prohibited) voluntary prayers except:
1. if repeating a congregational prayer, if the iqaamah is made while he is the masjid
2. the two rak’ahs performed after tawaaf
3. the funeral prayer
4. making up as-sunan ar-raatibah
(He can perform these prayers) during two of the (prohibited times), and they are: After Fajr and after
‘Asr.

The obligatory prayers can be made up during all times.

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Chapter on Leading the Prayer

Abu Mas‘ood al-Badree (R) reported that the Messenger of Allah (S) said: “The one who leads the
prayer is the one who recites the Book of Allah the best. If they are equal in recitation, then the one most
knowledgeable of the Sunnah. If they are equal in their knowledge of the Sunnah, then the one who was
first to migrate. A man should not lead another man in his home, nor in his place of authority, nor shall
he sit on his special seat, except with his permission.”21 And he (S) told Malik ibn al-Huwairith and his
companion, “If the prayer time comes, then one of you should make adhaan, and the eldest should lead
the prayer.”22 And their recitations were at the same level.

The prayer is invalid if one prays behind an Imam whose prayer is invalid. However, if the (Imam) does
not know that he was in a state of hadath, nor did the ones praying behind him know, (and then he
realizes this after the prayer), then he alone must make up the prayer.

The prayer is invalid if one prays behind one who leaves a pillar (of the prayer), except behind the
(official) imam of the neighborhood who prays sitting due to an illness which is expected to be cured –
then the congregation must pray behind the imam sitting. However, if the imam began the prayer
standing but then became ill and sat during the prayer, then the congregation continues the prayer
standing.

The prayer is invalid if led by a woman, or one who has urinary incontinence, or one who cannot
properly recite (surat) al-Fatihah or improperly recites one of its letters – unless they are leading others
like them.

It is permissible for the one who has wudu’ to be led by the one who made tayamum, and for the one
who is praying an obligatory prayer, behind one who is praying a voluntary prayer.

If the congregation is made up of one person, he stands to the right of the imam. If he stand to his left, or
in front of him, or by himself, then his prayer is invalid – unless the congregation is one woman, then
she prays behind the imam, by herself. If the congregation is a group (i.e. two or more) then they pray
behind the imam. If they pray to his right or to his right and left, then their prayer is valid. (However) if
they pray in front of him or (only) to his left, then their prayer is invalid.

21
Reported by Muslim.
22
Reported by al-Bukhari and Muslim.
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If a woman leads women in prayer, she stands with them in the middle, in same row. The same goes for
a group of naked men – the imam stands in the middle of them.

If a group of men, boys, asexuals and women are present, the men go in the front, then the boys (behind
them), then the asexuals, then the women. Whoever makes takbeer (i.e. of ihraam) before the imam
makes tasleem, then he has caught the congregational (prayer). And whoever catches the bowing, then
he has caught that rak‘ah, otherwise, he has not.

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Chapter on the Prayer of the Sick Person

If standing up will cause the sick person to increase in his sickness, then he should pray sitting. If he
cannot bear that, then (he should pray) on his side. The Prophet (S) told ‘Imraan ibn Husain, “Pray
standing. If you cannot, then sitting. If you cannot, then on your side.”23 If that is difficult upon him,
then (he should pray) on his back. If he is unable to bow or prostrate, he should bow with his head
(instead).

He must make up the (obligatory) prayers that he missed while he was unconscious.

If it is difficult for him to pray each prayer during its time, then he is allowed to combine between Dhuhr
and ‘Asr, and between Maghrib and Ishaa’ during one of their times.

If he combines during the time of the first prayer, then it is a condition that
1. he intends to combine before praying them
2. that his excuse (for combining) continues until he starts the second prayer
3. and that he does not separate between the two (prayers) more than it takes to perform wudu’.

If he delays (the prayer until the second time), it is compulsory that:

1. his excuses lasts until the time of the next prayer,
2. that he intends to combine (the two prayers) during the time period of the first prayer, before it
becomes too tight of a time for him to pray it.

The traveler who is allowed to shorten his prayers is allowed to combine his prayers. Also, if it rains, it
is permissible to combine between Maghrib and ‘Ishaa, specifically.

23
Reported by al-Bukhari.
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Chapter on the Prayer of the Traveler

If he travels a distance of sixteen parasangs (approximately 80 kilometers or 48 miles), which is the

distance of two full days of travel24, and it is a permissible journey, then he is allowed to shorten only
the prayers which are four rak‘ahs (i.e. Dhuhr, ‘Asr, and ‘Ishaa).

However,
1. if he is being led by a resident, or
2. he did not intend to shorten his prayer, or
3. he forgets to pray a prayer (that was obligatory upon him) while residing, and remembers it
when traveling, or
4. he forgets to pray a prayer (that was obligatory upon him) while traveling, and then remembers
it when residing,
then he must complete his prayer.

The traveler is allowed to complete his prayers, but shortening them is better.

Whoever plans on residing for more than twenty-one (obligatory) prayers, then he must complete his
prayers. However, if he does not intend (to reside more than twenty-one prayers) then he shortens the
entire time (i.e. even if he ends up staying for a long period of time).

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If traveling on a camel loaded with cargo.
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Chapter on the Prayer of Fear

It is permissible to pray the prayer of fear in any way that the Prophet (S) prayed it. The chosen way
(i.e. by Imam Ahmad even though he allowed the rest of the authentic ways) is for the Imam to split them
into two groups, one which will defend, while the other prays with him one rak’ah.

When he gets up to pray the second rak’ah, they should intend to separate from him, and complete their
prayer, and then go to defend.

Then, the other group comes and prays with him the second rak‘ah. When he sits down for the tashah-
hud, they should stand up and complete another rak‘ah. He waits for them to perform their tashah-hud,
then he makes tasleem with them.

If the fear increases, then they should pray standing and riding, toward the qiblah and toward other
directions. They should bow their heads instead of bowing and prostrating. Likewise, every person who
fears for himself should pray in any way that he can, and do whatever he needs to do such as fleeing and
other actions.

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