(tanzih) These obligatory tenets include believing in the heart and expressing with the tongue that Allah is One God and that there is no god other than Him, nor is there any like Him, nor any equal to Him.
[Belief is expressed on the tongue and confirmed by sincerity in the heart and action by the limbs.
Thus it is composed of all three aspects.
Nonetheless, simple belief in the Oneness of Allah will save a person from being in the Fire for all eternity.
The belief that Allah is One is the fundamental basis of Islam, and when Divine Unity is expressed, the name "Allah" must be used.
It is not permissible to say, "There is no god but the Almighty" or use any other names except Allah for the shahada.
Nothing at all resembles Him or is equal to Him.
] [Al-Kalbi mentions that the clear evidence for this is found in four ayats: "If there had been any gods except Allah in heaven or earth, they would both be ruined" (21:22); "Say: 'If there had been other gods together with Him as you say, they would have sought a way to the Master of the Throne'" (17:42); "Allah has no son and there is no other god accompanying Him, for then each god would have gone off with what he created and one of them would have been exalted above the other" (23:91); and "But they have adopted gods apart from Him which do not create anything.
They are themselves created.
" (25:3)

He has had no child.
He had no father.
He has no wife.
He has no partner.
[See Qur'an 112: "Say: He is Allah, One with no other, Allah the Everlasting Sustainer of all.
He has not given birth and was not born and there is no one equal to Him," and "And say: 'Praise be to Allah Who has had no son and Who has no partner in His Kingdom and Who needs no one to protect Him from abasement.
'" (17:111) He is totally unique.
If he were to have a wife or partner, that would imply need, and He is absolutely beyond need.
]

There is no beginning to His firstness nor any end to His lastness.
[His existence does not begin with firstness so that there is a point at which He could be said to begin nor does He have a point at which He could be said to end.
He exists eternally, out of time, before time and after time.
]

Those who try to describe Him can never adequately do so nor can thinkers encompass Him in their thought.
Real thinkers may derive lessons from His signs but do not try to think about the nature of His Essence.
"But they do not attain any of His knowledge except what He wills.
" (2:254) [ It is impossible to grasp His true description, let alone His Essence.
Thinkers must learn through the Signs which indicate the splendour of His Power, but must not attempt to reflect on the nature of His Essence because the Prophet said, "Reflect on His creation, but do not reflect on His Essence.
"]

"His Footstool embraces the heavens and the earth, and their preservation does not tire Him.
He is the Most High, the Magnificent" (2:254) [ He has full control and authority over all creation, high and low, and His preservation of them is no burden for Him.
]

The All-Knower and the All-Aware, the Arranger and the All- Powerful.
The All-Hearer and the All-Seeing.
The High and the Great.
He is over His Glorious Throne by His Essence.
[ He has knowledge of all things, and complete power and authority over all things.
His hearing and vision are connected to all things in existence.
] [He used the words "by His Essence" to remove the possibility of giving form because of the relation of "over" to "Throne".
"Above" means higher than or beyond something.
It can be used metaphorically for concepts.
Here it designates honour and overwhelming power.
]

He is everywhere by His knowledge.
He created man and He knows what his self whispers to him and He is nearer to him than his jugular vein.
No leaf falls without him knowing of it nor is there any seed in the darkness of the earth, nor any wet thing nor any dry thing, that is not in a clear book.
[He knows our inner dialogue and thoughts.
He is closer to man that his jugular vein, which is his physical body, and so He is closer to man than his own physicality.
"We created man and We know what his own self whispers to him, and We are nearer to him than his jugular vein.
" (50:16) In addition to the universal scope of His knowledge, He knows the precise details, like each individual leaf which falls – and it only falls by His will and in accordance with His knowledge.
Everything is encompassed by His knowledge, dead or alive, growing or dormant.
"The keys of the Unseen are in His possession.
No one knows them except for Him.
He knows everything in the land and sea.
Not a leaf falls without His knowing it.
There is no seed in the darkness of the earth, and no wet thing or dry thing, but that it is in a Clear Book.
" (6:59)]

He is settled on His throne and has absolute control over His kingdom.
[No one knows the true interpretation of this expression.
Imam Malik was asked about it and said, "'Settling' is known but 'how' is not known.
" Nothing is hidden from Him and His control is absolute.
"He then established Himself firmly on the Throne.
" (10:3, etc.
)] [This is one of the ambivalent (mutashabihat) expressions of the Qur'an.
Scholars like Ibn Shihab and Malik forbade delving into its interpretation.
They said, "We believe in it and do not turn to its meaning".
Some allowed clarification of it.
]

He has the most beautiful names and the most sublime attributes and He has always had all these names and attributes.
He is exalted above any of His attributes ever having been created or any of His names having been brought into temporal existence.
[He is described by the best and noblest of the meanings of His Names.
He has attributes like power, will, height, and so forth.
He is high exalted over any imperfection or lack.
These Names have always been His and will remain His.
Thus neither His names nor His attributes are created.
They are simply His.
"To Allah belong the Most Beautiful Names" (7:180)]

He spoke to Musa with His speech which is an attribute of His essence and not something created.
He manifested Himself to the mountain and it disintegrated through exposure to His majesty.
[ Allah spoke to Musa with His timeless words and Musa actually heard His timeless speech.
"When Musa came to Our appointed time and his Lord spoke to him, he said, 'My Lord, show me Yourself so that I may look at You!
' He said, 'You will not see Me, but look at the mountain.
If it remains firm in its place, then you will see Me.
' But when His Lord manifested Himself to the mountain, He crushed it flat and Musa fell unconscious to the ground.
" (7:143)] ['Adawi: He created for Him an understanding in his heart and a hearing in his ears by which He heard words which had neither voice nor letter.
He heard it from every side and in every limb.
By "not something created", it is possible that he means that it was not a creature which spoke to Allah.
Rather Allah spoke to him.
It is also possible that he meant that the words with which Allah spoke to Musa were timeless and not created.
]

The Qur'an is the speech of Allah, not something created which must therefore die out, nor the attribute of something created which must therefore come to an end.
[ The Qur'an is the speech of Allah which is not created and is timeless, outside of temporal time.
Hence it will not end as creatures must end, but will abide endlessly.
]

Also included is belief in the Decree both the good of it and the evil of it, the sweet of it and the bitter of it.
All of this has been decreed by Allah, our Lord.
The way things are decided is entirely in His hand and the way they happen is according to His decree.
He knows all things before they come into existence and they take place in the way He has already decided.
[It is necessary to believe that all things, good and evil, are decreed by Allah and nothing escapes His will and thus only what He wills occurs in His kingdom.
All things and their being are brought into existence from the concealment of non-existence to the domain of manifestation in their myriad aspects and forms – long and short, at one time rather than one, in one place rather than another.
All of that occurs and issues directly from His Decree according to His knowledge and is dependant on His will.
] ['Adawi: This entails belief in three: His knowledge, power and will.
]

There is nothing that His servants say or do which He has not decreed and does not have knowledge of.
"Does not He who creates know, when He is the Subtle and the Aware.
" (67:14) [He knows everything which happens before it happens.
It only occurs in accordance with His knowledge of it.
]

He leads astrays whomever He wills and in His justice debases them and He guides whomever He wills and in His generosity grants them success.
In that way everyone is eased by Him to what He already has knowledge of and has previously decreed as to whether they are to be among the fortunate or the wretched.
[ Every man has prior disposition to what Allah already knows about him being happy or wretched because Allah only created man according to His knowledge.
See Qur'an 14:4, 3:160, etc.
]

He is exalted above there being anything He does not desire in His kingdom, or that there should be anything not dependant on Him, or that there should be any creator of anything other than Him, the Lord of all people, the Lord of their actions, the One who decrees their movements and the time of their death.
[ The power of Allah is so immense and vast that there is nothing which is not directly under his authority and subject to His will.
All things - might and abasement, wealth and poverty, pious actions and all things are subject to His will and power.
]

He has sent Messengers to them in order that they should have no argument against Him.
[The first of the Prophets was Adam and the last was Muhammad, may Allah bless him and grant him peace.
One must believe and accept that Allah sent the Messengers to those who are legally responsible, i.
e adult and sane, and they conveyed the Message.
The wisdom of sending the Messengers is that it removes any excuse which creatures might offer about not having heard the Message.
]

He sealed this Messengership, warning, and Prophethood with his Prophet Muhammad, may Allah bless him and grant him peace, whom He made the last of the Messengers - "A bringer of good news and a warner, calling to Allah by His permission and an illuminating lamp.
" [Revelation, which is warning and prophethood, which is informing about what Allah has said, reaches its end with the Prophet Muhammad.
There will be no Prophets after him.
He brings the good news that whoever follows him will be happy and whoever does not will be punished.
He calls to Allah, conveying tawhid to the legally responsible, and fighting the unbelievers.
He is an illuminating light because his Shari'a is a light which guides the bewildered – whoever follows it and proceeds along the Straight Path will emerge from the darkness of disbelief to the light of belief.
]

He sent down on him His Wise Book and by means of him He explained his upright deen and guided people to the Straight Path.
[ One must believe and affirm that Allah revealed to His Prophet Muhammad, may Allah bless him and grant him peace, a Book containing judgement and wisdom to which no falsehood at all comes.
Allah opened and expanded the Straight Deen of Islam through His Prophet.
Thus He manifests its judgements and clarifies that on the tongue of His Prophet.
Allah only sent down the revelation to us so that it would be clear to people.
The guidance of Muhammad, may Allah bless him and grant him peace, is the sun of knowledges, the source of right guidance and the fount of certainty which guides people to the Straight Path.
]

Final Hour is coming - there is no doubt about it .
[Cf.
40:59.
This must be confirmed and believed and the one who denies that the Final Hour will come is an unbeliever.
However, but only the All-Knower of the Unseen knows when it will actually come.
]

It must be believed that Allah will raise up all who have died: "As He brought them into existence the first time so they will be brought back again;" [ It must be believed that He will bring the dead back to life after they were dead and bring them back for the Gathering.
There is no disagreement among Muslims that it will occur, but there is disagreement about whether He will bring them back from absolutely nothing or back from dissolution through a reconstitution of their parts.
]

It must be believed that Allah, glory be to Him, multiplies the reward of the good actions of His believing servants.
[ It must be believed that Allah will multiply good actions for the believers according to sincerity and degrees of humility, so that multiplication can be from ten to 700, in other words, a great deal.
Ibn Hanbal transmitted that Allah multiplies the good action a thousand thousand times.
This means the reward for doing them.
The "good action" is what is praised in the Shari'a, and what is the opposite of that is a "bad action", which is what the Shari'a considers reprehensible.
]

He pardons them for their major wrong actions by virtue of their repentance (tawba) and He forgives them for their minor wrong actions by virtue of their avoidance of the major wrong actions.
[Part of His bounty to His believing servants is that if anyone does any major wrong actions and then repents and makes amends, He will pardon Him by His favour and generosity.
Small wrong actions are expiated by avoiding major ones.
]

Those who do not repent of their major wrong actions become subject to His will.
"He does not forgive anything being associated with Him, but He forgives anything other than that to whoever He wills.
" [ Those believers who commit major wrong actions and die without repenting of them are subject to the Will of Allah.
If He wishes, He will forgive them out of His favour.
If He wishes, He will punish them out of justice.
He may forgive everything except for associating others with Him.
]

Those He punishes with His Fire, He will remove from it because of any belief they have and by this He will cause them to enter His Garden.
"Whoever does an atom's weight of good will see it.
" (99:7) [ It must also be accepted that if Allah wills that the rebels among the believers be punished in the Abode of Punishment, their punishment will be commensurate with what they have brought on themselves by their evil deeds and then mercy will envelop them and they will emerge from the Abode of Punishment and enter the Abode of Peace.
Whoever has the weight of atom of belief in his heart will not be in the Fire forever.
Thus belief is a reason for not being forever in the Punishment and a reason for entering the Garden with Allah's pardon and mercy.
]

Any of the community of the Prophet, may Allah bless him and grant him peace, who have committed major wrong actions and for whom he intercedes, will be brought out of the Fire by his intercession.
[ The intercession of the Prophet and others must be affirmed.
He is singled out for mention because he is the first intercessor and by the intercession of our Prophet the people of major wrong actions of his community of unifiers will emerge from the Fire.
The Mu'tazilites deny intercession, based on the lack of permission to pardon and overlook wrong actions, but we defer to transmitted evidence and they hold to merely logical evidence.
Transmitted evidence is more sublime and radiant.
]

Allah has created the Garden and has made it ready as an everlasting abode for His friends (awliya').
He will honour them in it with the vision of His Noble Face.
This is the same Garden from which He sent down Adam, His Prophet and Khalif, to the earth, which was as it had already been decreed in His foreknowledge.
[ Allah has created the everlasting abode of the Garden for the believers in which they will have no toil or fatigue, but will be rejoicing and will be blessed by contemplation of His Face.
See 75:23.
]

He has created the Fire and has made it ready as an everlasting abode for those who disbelieve in Him and deny His signs and Books and Messengers and He keeps them veiled from seeing Him.
[ He created the Fire as an eternal abode of punishment for those who deny and reject Him and ignored the evidence which indicates the existence and oneness of the Creator and denied His revealed Books and Messengers.
They will abide in the hatred which is the result of disbelief and they will be veiled from seeing their Lord on that day.
]

Allah, may He be blessed and exalted, will come on the Day of Rising together with the angels, rank upon rank.
[It is confirmed by transmission that on the Day of Resurrection Allah will come with angels in ranks.
That must be believed, and its knowledge comes from the Lawgiver.
Malik and others say about this ayat (89:22) and others that they are read as they have come without qualification.
We take what they say literally but do not compare that to any creature.
]

All the different peoples are confronted with their accounts and their punishment or reward.
[All the different peoples will come to present themselves so that their states was be investigated and reckoning taken for their actions.
The actions of those who present themselves for the Reckoning will have their good and bad actions ennumerated.
The believer will be called to account with graciousness and favour, and the hypocrite and unbeliever with evidence and justice.
So Allah Almighty will say to the believer, "I veiled it for you in the world and I forgive it for you on the Day of Rising.
" The unbelievers will be reckoned in front of of witnesses and those who they denied will be summoned to their Lord, "The curse of Allah on wrongdoers.
"]

The balances will be set up to weigh people's actions - "Whoever's actions are heavy in the balance - they are the successful.
" [ See 21:47; 101:6.
The balances will be set up to manifest justice so that no one will be wronged even the weight of a mustard grain.
Allah will bring all the person's actions, even to an atom's weight, on the Day of Resurrection.
Whoever has his balance heavy will be successful and achieve a happiness after which there will be no misery.
Whoever has his balance light will be wretched and will have no happiness after his wretchedness.
]

People will be given pages on which their actions are recorded - "Whoever is given his book in his right hand will be given an easy accounting and whoever is given his book behind his back - they will burn in a Fire.
" (84:7-13) [ Nations will be given their pages which contain their actions.
When they are given them, Allah will create knowledge in them and they will understand what they contain.
If someone is given his book in his right hand, that indicates that he is one of the people of the right hand and happiness.
If someone is given his book in his left hand, that is an indication that he is one of the people of misery.
" The receiving of the books should actually be put before the balance and weighing of acting because the weighing is after the Reckoning and the Reckoning is after receiving the Books.
]

The Bridge (sirat) is true and people will cross it according to their actions.
Those who cross it, and achieve safety from the Fire, do so at different speeds, while the actions of others cast them to their destruction in the Fire.
[ There is a great deal of description of the Sirat and it is said that it is finer than a hair and sharper than a sword.
Al-Qarafi, on the other hand, says that it is wide with two paths on it, one to the right and one to the left.
The people of happiness travel on the right and the people of wretchedness on the left.
There are ropes on it and each rope leads to one of the levels of Jahannam and Jahannam lies between the creatures and the Garden.
The Sirat is set up over Jahannam, and none of the people of the Garden enters the Garden until he has crossed over the Sirat.
People will cross over the Sirat according to the disparity in their actions and avoidance of the things forbidden by Allah.
Some will pass over like lightning.
Some will escape the hooks, some will be scratched but released, and some will be caught by the hooks and tipped into the Fire of Jahnnam.
]

Also included is belief in the Basin (hawd) of the Messenger of Allah, may Allah bless him and grant him peace, which his community will come down to drink from after which they will never feel thirst again.
But those who make any changes or alterations in the deen will be driven from it.
[ It is necessary to believe in the Basin of the Messenger of Allah, may Allah bless him and grant him peace.
He will drive away from it those who alter things, like the apostates, but those of his followers who follow him with the best will drink from it when they leave their graves thirsty.
Whoever drinks from it will never feel thirst again.
]

Belief consists of what you say with the tongue, what you believe sincerely in the heart, and what you do with the limbs.
[ Belief is articulation of the shahada, belief in the truthfulness of the Messenger and what he brought in the heart and then acting according to the judgements of the Shari'a, like praying and fasting.
Someone with all of these three is a believer.
If someone believes that belief does not consist of these three and imagines that what the author said was due to his inclination to what belief obliges because there is consensus that someone who believes with his heart, speaks with his tongue and acts with his limbs is a believer.
If he does not believe that belief consists of these three, he takes it as a preface to the words which follow:]

Belief increases when your actions increase and decreases when they decrease.
So it is through actions or the lack of them that increase and decrease in belief occurs.
[ Belief increases according to actions and decreases according to actions.
This increase and decrease is in relation to its fruits.
This is the school of the early and later people of the community, and this is the final position taken in the matter by Malik.
He first had said that belief increases and does not decrease.
Applying the name"belief" to action is agreed upon.
The Almighty says, "Allah would not let your belief go to waste," which referred to the prayers they did facing Jerusalem before the change of the qibla to Makka.
]

The statement of belief is not complete without action.
Neither the statement nor action are complete without intention.
And neither the statement nor intention are complete unless they are in accordance with the Sunna.
[ Actions and words are according to intentions.
The intention is the fulcrum upon which actions are based, and so a man should only base his actions on the pure Sunna and Straight Shari'a and follow the Rightly-guided khalifs.
] ['Adawi: "Complete" means "sound".
]

No Muslim becomes an unbeliever (kafir) through wrong actions.
[It must be believed that no Muslim who commits a wrong action becomes an unbeliever as long as he believes.
The same applies to someone who commits acts of disobedience while he nevertheless believes that the Shari'a forbids them.
If someone does something which demonstrates that he lacks belief, like throwing a copy of the Qur'an into the rubbish, then he is an apostate.
We are not discusssing him.
The Prophet said, "Whover faces our qibla and eats our sacrifices is truly a believer.
" The Kharijites were heretics when they said that every sin is a major wrong action and every major wrong action removes actions and the one who does that is an unbeliever.
The Mu'tazilites said that every major wrong action renders actions void and the one who commits such an action is between two stations, and he is not called a believer or an unbeliever.
He is called a deviant (fasiq).
] ['Adawi: This is the position of all of the people of the Sunna, the Salaf and later ones, except for the Kharijites and Mu'tazilites.
However, Ibn Habib Ibn 'Abdu'l-Hakam and some others said that someone is a kafir if he deliberately abandons the prayer or zakat, fasting and hajj.
]

Martyrs (shuhada') are alive, receiving their provision in the presence of their Lord.
[It is obligatory to believe that the marytrs, those who fought the unbelievers and were killed in the way of Allah to elevate the word of Allah, are alive and delighting in the Presence of their Lord because of the privileges they have been granted, one of which is that they will be secure from the Greatest Terror on the Day of Rising.
See Qur'an 3:169.
]

The spirits of the fortunate remain in bliss until the day they are raised again.
[The souls of the fortunate will remain in bliss until the Day of Rising seeing their place in the Garden.
When one of them dies, he is shown his place in the Garden morning and evening.
]

The spirits of the wretched are tormented until the Day of Judgement.
[The souls of the wretched are punished by seeing their place in the Fire and other punishments.
]

The believers are tried and questioned in their graves.
"Allah makes those who believe firm by giving them firm words in the life of this world and the next world.
" [ This refers to the questioning by the two angels in the grave.
The dead person will be placed in his grave and people will leave him and then two angels come and sit with him and ask him, "Who is your Lord?
What is your deen?
Who is your Prophet?
" The believer will reply, "My Lord is Allah.
My deen is Islam, My Prophet is Muhammad," and his grave will be wide for him.
When the unbeliever is in the grave and is asked these questions, he will reply, "I do not know," and so he will be dealt a blow from an iron hammer and will scream so that all creatures except men and jinn will hear him.
Also reported is the constriction of the grave, which is the pressing on the sides of the body of the dead person and none is safe from that except the one whom Allah grants an exception - they include Fatima bint Asad, the mother of 'Ali ibn Abi Talib, because of the blessing of the Prophet going into her grave, and whoever recites Surat al-Ikhlas in his final illness.
"]

People have recording angels over them who write down their actions.
Nothing people do escapes the knowledge of their Lord.
[Men and jinn, believers and unbelievers, free and slave, have recording angels who write down their actions, even the permissible ones and the groan in illness, and even the actions of the heart, like all the thoughts which occur to it.
Allah has given the heart a token by which it can distinguish between the good and bad action.
The source for the knowledge of that is the words of the Almighty, "Standing over you are guardians, noble, recording.
They know everything you do," (82:10-12) and the words of the Prophet, "The angels of the day and night succeed one another.
" There is consensus on that.
None of the actions are hidden from Allah.
That is part of the subtlety of Allah regarding His slaves since they know that Allah has recording angels who record their actions and that will prevent them from acts of disobedience and the proof will be established against them when they reject and deny.
]

The angel of death seizes people's spirits by the permission of his Lord.
[Allah has delegated an angel called 'Azra'il to take the spirits of creatures, men, jinn and other birds and all animals who have a spirit.
The Almighty says, "Allah takes back all selves at the time of their death," (39:42) and He says, "Then when death comes to one of you, Our messengers take him," (6:61) however the outward appearance differs from this.
The action is ascribed to Allah because He is the one who does it in reality, and the attribution of taking the spirits is to the Angel of Death because he does it directly by the permission of Allah.
Taking is ascribed to the angels who are messengers because they assist the Angel of Death in taking the spirits.
]

The best generation are those who saw the Messenger of Allah, may Allah bless him and grant him peace, and believed in him.
Then those who followed them and then those who followed them.
[ The best generation is those who were alive in the time of the Prophet Muhammad, may Allah bless him and grant him peace, and believed in him, respected and helped and followed the Light which was sent down with him and the suns of his prophethood shone on them and they won and chose the virtue of being a Companion.
Their generation is the best generation.
This is in accordance with his words, "The best of you is my generation and those who follow them and then those who follow them.
]

The best of the Companions (Sahaba) are the rightly-guided khalifs.
Firstly, Abu Bakr, then 'Umar, then 'Uthman, then 'Ali, may Allah be pleased with all of them.
[ Not all the Companions had the same degree, but they varied in their degrees of excellence.
The Rightly-guided Khalifs are the best and in order of excellence they were Abu Bakr, then 'Umar, then 'Uthman, then 'Ali, may Allah be pleased with all of them.
]

None of the Companions of the Messenger should be mentioned except in the best way and silence should be maintained concerning any disagreements that broke out between them.
They are the people who are most worthy of being considered in the best light possible and the people whose opinions should be most respected.
[ One should avoid getting embroiled in the quarrels between them and one must always take the best interpretation in holding an opinion regarding them.
They must always be thought about in the best possible light.
]

Obedience to the leaders of the Muslims, both their rulers and their men of knowledge, is obligatory.
[It is obligatory to obey the Imams of the Muslims who are in authority who are responsible for attending to the best interests of the Muslims.
If they command what is correct, it is obligatory to obey them, and if they forbid the reprehensible, it is obligatory to refrain from that.
It is only obligatory to obey the scholars who act by their knowledge and command the correct and forbid the reprehensible and preserve the limits of Allah.
The evidence for the obligation is the words of the Almighty, "Obey Allah and obey the Messenger and those in command among you.
" (4:58) The one who transgresses is not obeyed because the Prophet , may Allah bless him and grant him peace, said, "There is no obedience due to a creature which involves disobedience to the Creator.
" (Ibn Hanbal & al-Hakim)]

It is also obligatory to follow the Right-acting Companions, to tread in their footsteps and ask forgiveness for them.
[ It is obliged to follow the righteous Salaf, who are the Companions, in their words and actions, whether it is learned directly from them or is learned by derivation and ijtihad.
Similarly one must pray for forgiveness for them.
]

It is also obligatory to avoid wrangling and argumentation regarding the deen .
.
.
[It is necessary to avoid wrangling and arguments about the deen.
Wrangling is to deny the truth after it is clear.
Argumentation is to quarrel with the people of innovations.
That is forbidden because it could lead to attacking the Companions and cause doubt in the heart.
If the aim of the argument is to set forth the truth without obduracy, then it is permitted.
] ['Adawi: Malik said, "This wrangling is not part of the deen in anything.
" There are certain adab which the one engaged in debate must have.
He should avoid gesturing with limbs other than the tongue.
He should be balanced in raising and lowering his voice.
He should listen attentively to what his opponent says.
Turns should be taken in speaking and not try to monopolise the debate and stubbornly refuse to alter his original claim if it is refuted.
One must be careful to avoid obduracy, partisanship, laughter, obstinacy, and the like.
]

.
.
.
and to avoid every new thing which people have introduced into it.
[Avoid innovations because the Prophet said, "If anyone innovates something in this business of ours which is not part of it, it is rejected.
" This is applied to innovations which did not occur in his time and which the Shari'a indicates are unlawful, according to some.
Some believe that innovation is what did not occur in this time, whether the Shari'a indicates that it is unlawful, obligatory, recommended, disliked or permitted.
Innovations are found in all five categories.
This is what is stated by Ibn ÔAbdu's-Salam, al-Qarafi and others.
] May Allah bless and give much peace to our Master Muhammad, His Prophet, and his family and his wives and his descendants.

[There are certain preconditions for the validity of wudu': 1.
Islam 2.
Adulthood 3.
Sanity 4.
Absence of menstrual blood or bleeding after childbirth 5.
The arrival of the time of the prayer, 6.
That the legally responsible person is not forgetful, asleep or insensible 7.
The presence of enough pure water to perform it 8.
The possibility of doing it, as opposed to somebody who is crucified, very sick, or the one who is physically prevented from it.

[Two things oblige wudu': ritual impurity and certain causes.
[Khalil adds a third category: apostasy and doubt.
] Ritual impurity is what breaks wudu' in itself, like urine, and causes are things which do not break wudu' in themselves but leads to ritual impurity, like loss of sanity, touching someone with desire and touching the penis.
[Ibn Juzayy states that apostasy also breaks wudu'.
]]

[Wudu' is a one of an obligatory nature, not merely an obligation inasmuch as it is obligatory (fard) on every individual, not just an obligation inasmuch as it is a confirmed sunna and thus strongly recommended.
[The Arabic term wajib can refer to both fard and confirmed sunna.
]

[Wudu' must be done when something emerges from one of the two normal passages, the urethra and the anus, in a normal manner.
We made the qualification "in a normal manner" to exclude anything which emerges abnormally, like pebbles and worms.
They do not break wudu', even if they are wettened with urine and faeces.
Urine and faeces must emerge in a normal manner.
So if they emerge due to an illness, like incontinence, be it urine, faeces or any other form it takes, and it afflicts him the whole time (e.
g.
his urine drips constantly), most of the time or half of the time, then it does not break wudu'.
In the first case (the whole time), wudu' is neither obligatory or recommended.
In the last two cases it is recommended unless that is difficult for him.
We also qualified 'the passages' with 'normal', and by that excluded that which emerges from a passage other than them, such as blood which comes out through venesection (blood-letting) or cupping, partially digested vomit, and impurity which emerges from a ruptured hernia in the intestines which is not due to the passages being blocked.
When the two passages are blocked and the rupture is located under the intestines, then it is considered as a normal orifice.
]

You have to do wudu' after urinating or defecating or passing wind.
[Wudu' is made necessary by the passing of urine from the front orifice, and faeces and wind from the rear orifice, with or without a sound.
As for the wind which emerges from the penis or vagina, it is not considered as one of things which break wudu'.
]

You have to do wudu' when the liquid known as madhy comes out of the penis, in which case it is necessary to wash to the whole penis as well.
Madhy is a thin, white liquid which comes out at times of sexual excitement when the penis is erect, either during sexual foreplay or when thinking about it.
[ Wudu' is obliged when madhy emerges from the penis.
It is also obligatory to wash the entire penis with an intention before doing wudu'.
Wudu' is specified and using stones in not enough.
]

Wady is a thick white liquid which comes out usually after urinating and carries the same judgement regarding cleaning the penis as urine.
[ Wady is dense and usually comes out after urination, although it may come out on its own or during urination.
It makes wudu' necessary and it must be completely removed.
He does this by a gentle squeezing and shaking of the penis to remove all the urine still in the uretha, and then by washing the tip of the penis.
]

Sperm - maniy - is the white liquid ejaculated at orgasm during sexual intercourse which smells similar to the pollen of the datepalm.
[The emission of sperm is one of things which obliges ghusl, not wudu'.
The author mentioned it here among the things which oblige wudu' as a digression since it does oblige wudu' in certain cases.
It is what issues with pleasure which is not usual, although it is mentioned among the things with pleasure which is not usual (such as riding a horse or entering a hot bath).
The method in which the author mentioned it emerging (in orgasm) is.
however, among the things which oblige ghusl.
Here he mentioned the fluids which flow from the front orifice, and maniy is one of them.
It is ejaculated in spurts and has a particular odour.
]

The liquid which comes from a woman is a thin yellow fluid and necessitates purification, that is purification of the whole body as is the case after menstruation.
[ A woman's liquid, which is her maniy, and the equivalent of a man's sperm, is described as being thin and yellowish.
It necessitates ghusl when it emerges in a normal healthy manner, not due to illness or incontinence.
The liquid does not have to emerge outside the body.
The mere sensation of it when she is awake is enough and obliges her to purify herself, as she is obliged to do when menstruation ends.
If she is asleep, them there is agreement that the liquid must emerge from the body.
]

In the case of bleeding which continues beyond the normal period of menstruation (istihada), only wudu' is necessary, although in such circumstances it is recommended for a woman to repeat wudu' for every prayer.
[The blood of false menstruation is blood which flows outside the days of menstruation and lochia, issuing from a vein which is in the lower part of the uterus.
The judgement in such a case is that wudu' is obligatory when it stops more than it comes.
When it comes more than it stops or the two are equal, then she is not obliged to do wudu'.
] [ Menstruation according to Khalil.
The normal age of menstruation is considered from the age of adolescence to the age of 50.
The individual is consulted from the age of 9 to puberty and from 50 to 70.
It can be red, yellow or brown.
The minimum is one gush and its maximum is fifteen days.
The minimum of purity is fifteen days and it has no maximum.
And the maximum length of menstruation for someone with normal periods (even if she has only had one period) is fifteen days.
There are three days of using precaution (i.
e.
above and beyond) her normal maximum.
(i.
e.
if she normally menstruates five days and then menstruates after that and it does not stop after the full five days, she adds three days to it.
If it does not stop after that, it is false menstruation.
But if her normal period is 15 days, she does not use precaution at all.
) This is as long as it does not exceed half a month.
(If it is 14, she uses one, and if 13, she uses 2.
) Then she is pure (to fast, prayer and have intercourse even if the blood is flowing, because it is false menstruation and not menstruation.
) The maximum length of menstruation of a pregnant woman after three months (up until five months) is half a month and five days (i.
e.
twenty days).
When she starts the sixth month, it is twenty days and the like (i.
e.
ten with the twenty and so the maximum is thirty days).
Is the judgement of the woman whose has a period before three months the same as the judgement of a woman whose period comes after it ( after three months), or is she like the one with a regular period?
There are two statements.
If purity is stopped by blood before it is completely finished, even by a hour, she adds only the days of bleeding (i.
e.
rather than the days it stopped, and it cancels it when it is less than half a month.
There must be 15 twenty-four days of continuous purity free of blood by agreement.
Then, after patches and continuous blood, it is false menstruation, not menstruation.
So she does ghusl for the end of menstruation.
The one who has bleeding patches does the ghusl whenever the blood stops in the patched days unless she thinks that the blood will return before the time she is in finishes.
In such a case she is not commanded to do ghusl.
She fasts (if it stops at Fajr or before) and prays and has intercourse after ghusl according to the known position as opposed to the author of the Irshad who says that intercourse is not permitted.
She can pray in all the days of menstruation when the period comes to her at night and then stops before Fajr.
So she might not miss a prayer or a fast.
Blood which is distinct (from false menstrual blood by the change of smell, colour or fineness or thickness) after (the full 15 days of ) purity is menstruation (and prevents prayer and the like).
If it is not distinct from false menstruation in any way, it is false menstruation, even if it goes on a long time.
It is like that for what is distinct before the end of purity.
One does not pay attention to the distinction.
If the blood is distinct from the blood of false menstruation by anything above and is judged to be menstruation and it continues until her normal time is complete and more, is changes from the quality of the blood of menstruation to that of false menstuation.
So she does not use caution beyond her normal days, but does ghusl by the simple completion of her normal days according to the soundest version (from Malik and Ibn al-Majishun.
)]

This is also the case for incontinence (salas) of urine.
[It is recommended that someone suffering from incontinence perform wudu' for every prayer and for his wudu' to be done directly before the prayer.
This judgement is not specific to incontinence of urine, but is general and applies to every form of incontinence, be it urine, wind, or maniy.
When they emerge from the body constantly (or more than 50% of the time), they do not break wudu'.
If, however, the one suffering from this condition is able to get medical treatment or stop his condition by marriage, then they are considered to break wudu'.
That which emerges during the period of treatment does not break wudu'.
]

You have to do wudu' after loss of consciousness caused by either deep sleep, [Loss of consciousness is one of the reasons which results in ritual impurity and obliges wudu' when one comes to again.
When it departs completely, as is the case with deep sleep or fainting, and then is restored to him, wudu' is made obligatory.
A deep sleep, long or short, breaks wudu' absolutely.
A deep sleep is that in which the sleeper is not aware of what he or someone else does.
This is opposed to a light sleep in which a person is aware of the slightest thing.
This type of sleep, be it long or short, does not break wudu', based on what is reported in Muslim, "The Companions of the Messenger of Allah, may Allah bless him and grant him peace, used to sleep and then pray without doing wudu'.
" Nonetheless, it is recommended to do wudu' after a long light sleep.
]

or fainting, [Malik said that someone who faints has to do wudu'.
]

or intoxication [The one who loses his senses through drunkenness must do wudu'.
It makes no difference whether he becomes intoxicated by something unlawful or lawful, as when he drinks milk thinking that it is not intoxicating and it intoxicates him.
]

or a bout of madness.
[This even more clearly breaks wudu' because it removes the senses.
It is not in itself a reason for it.
Insanity also removes consciousness, and recovery from it requires wudu'.
It is not in itself a reason for it.
Wudu' is obliged on account of insanity, intoxication and fainting through analogy with the ruling on sleep.
Sleep removes the consciousness and awareness of an individual to a much lesser degree than these three states.
No differentiation is made in terms of long or short, deep or light.
The one under the influence of these states is not held to be legally responsible, whereas the one who is sleeping is.
* This judgement deals with the types of madness that comes and goes.
As for anyone who is terminally insane, he has no responsibility whatsoever.
*If someone misses a prayer while asleep, he must make it up, as opposed to the one who faints or is afflicted by insanity.
".
]

Wudu' is also necessary when you touch someone to gain sexual pleasure or have bodily contact with them for the same reason [ One of the causes which results in ritual impurity is physical touch (mulamasa).
According to a group of the Companions, Tabi'un, and Malik and his companions this term does not specify intercourse in the ayat , "Or if you have touched women.
" (4:43) 'Ali and Ibn 'Abbas, however, explain this 'touching' as referring to intercourse, and say that His words "Or you have touched women" means to have intercourse with them.
Specifying 'pleasure' tells us is that if the toucher intends pleasure, he must do wudu' simply by touching whether or not there is pleasure.
So that is even more so if he touches and experiences it.
If he did not intend pleasure, but intended to touch to find out whether the body was hard or not, and then experiences pleasure, he must do wudu' because of the existence of pleasure, even though it did not come from intention.
So the obligation of wudu' hinges on intention, even if there was no feeling while touching.
If the feeling occurs after touching, then it is like pleasure arising from thinking for which nothing is obliged.
If he does not intend pleasure and does not feel it, he does not have to do anything.
This is the the judgement for touching.
As for anyone who is touched, if they are adult and experience pleasure, they must do wudu'.
Otherwise, they do not have to do anything if they did not intend pleasure.
Otherwise the judgement regarding the person who is touched is the same as the one who touches.
]

or for kissing them for sexual pleasure.
[It is clear from his words that kissing is general, whether on the mouth or elsewhere with the intention or arousal.
That is not the case.
The accepted position is that the kiss on the mouth generally breaks wudu' whether or not there is intention and arousal because it is a probable cause of pleasure unless other places give rise to pleasure.
[Khalil says that if it is to bid farewell or out of mercy, as when there is some misfortune, it does not break wudu'.
Looking at someone, even with pleasure, does not break wudu'.
]]

A man must do wudu' if he touches his penis.
[One of the things which lead to ritual impurity is touching the penis because it says in the Muwatta' and elsewhere that the Prophet said, "When one of you touches his penis, he should do wudu'.
" The touching referred to is with the palm or the inside or sides of the fingers.
He only mentioned touching one's own penis.
As for the penis of someone else, it follows the judgement regarding touching with respect to intention or arousal.
The penis must be connected to the body.
As for that which is separate from the body, it does not break wudu' when it is touched.
When dealing with the eunuch, one considers the shape or lack it.
If there is a shape, then touching it breaks wudu.
If it does not have a shape, then one takes into consideration the judgement given to it.
If masculinity is adjudged for him, it breaks wudu' and otherwise it does not.
There are different considerations regarding touching it through a barrier.
If it is thick, that does not break wudu' in one position, If it is light, then the most accepted position is that it does break it.
Touching the anus or the testicles does not break wudu' in the accepted position.
]

But there is difference of opinion about whether a woman has to do wudu' if she touches her vagina.
[The position of the Mudawwana is that it does not break wudu' based on what is on the hadith, "When one of you touches his penis, he should do wudu'.
" The position is based on the fact that that is what is understood by the word and when something is understood, a concealed meaning is not considered.
The one who says that it does break wudu' bases it on the hadith which says, "If someone's hand touches his private parts he should do wudu'" because 'private parts' and can be applied to the penis or the vagina.
Some of them say that wudu' is not broken it if she touches the outside of it, but it is broken if she presses it or puts her hand inside the labia.
]

[Ibn Juzayy: Things that break wudu' in other schools, but not in the Maliki school are: vomiting, belching, nosebleeds or other bleeding, cupping, the emission of pus, laughing in the prayer (Abu Hanifa), eating camel meat, eating cooked food, carrying the dead person, slaughtering animals.
None of these break wudu'.
] [Khalil: It is recommended to wash out the mouth after eating meat or drinking milk.
]

You have to do ghusl when, as has already been mentioned, sperm (maniy) is ejaculated accompanied by sexual pleasure either during sleep or when awake whether from a man or woman.
[ One of the things which oblige ghusl is the emission of sperm with normal pleasure, whether while asleep or awake, or man or woman.
It is not a precondition for the obligation of ghusl that it emerge with pleasure when it actually takes place.
Ghusl is obliged simply by its emerging after pleasure has departed, as when he has pleasure without intercourse and then sperm emerges from him after the pleasure is over.
]

Ghusl is also necessary at the end of bleeding from menstruation.
[It is more precise to say 'the blood of menstruation' because it is more general than simply saying 'menstrual period' since that specifically designates that which is preceded by purity and followed by purity.
The beginning or end of the blood which emerges is not called 'a menstrual period'.
In the Shari'a, the blood of menstruation is that which emerges on its own from the vagina which normally does not exceed 15 days and it emerges without being caused by illness or childbirth.
Blood which emerges not by some cause, or which emerges from the anus, or emerges from a child of seven or a woman of 70, or which exceeds 15 days, or which emerges because of illness, or because of childbirth is not menstruation so that its judgements apply to it.
]

Ghusl is necessary when abnormal bleeding (istihada) stops [Then the censation of the blood of false menstruation was made a cause which obliges ghusl.
Malik's final position was that ghusl was recommended.
He first said that she does not have a ghusl.
None of the people of the school say that it is obligatory except for al-Baji if one takes his transmission literally.
]

Ghusl is necessary at the end of the period of bleeding which follows childbirth (nifas).
[Lochia is one of the causes which makes ghusl obligatory.
Lochia (nifas) linguistically means childbirth, whether there is blood with it or not.
It designates the blood itself which emerges from the vagina because of childbirth.
In the usage of the people of Shari'a it designates the blood which emerges from the vagina because of childbirth in a healthy and normal way.
The blood which emerges from other than the vagina is not nifas.
That which emerges not on account of of childbirth is not considered nifas.
That which does not emerge in a healthy manner is not nifas.
That would normally be bleeding which occurs is after the period of nifas, which is 60 days.
]

Ghusl must also be done if the head of the penis penetrates the vagina even if no ejaculation takes place.
[One of the things which obliges ghusl is the penetration of the penis of the adult into the vagina, even if there is no ejaculation, whether it is human or animal, or into the anus, wherther female or male, whether or not there is emission, and whether or not there is a covering over it, but that is provided that the barrier is light so that pleasure can be felt with it.
As for the thick barrier, ghusl is not obliged with it unless there is ejaculation.
Then there is ghusl because of ejaculation, not because of the disappearance of the penis.
The basis for that is what is in the Muwatta' and Muslim from the words of the Prophet , "When he sits between her arms and legs and then presses her, he is obliged to do ghusl.
This hadith is abrogated by what Muslim related from the words of the Prophet, "When you are too quick or there is no ejaculation, there is no ghusl,"and by what was related from his words, "Water is needed on account of water [semen].
" ]

This penetration of the vagina by the head of the penis necessitates ghusl .

It necessitates the hadd punishment (for zina) and the payment of the dowry and gives the married couples the status of being muhsan and makes a woman who has gone through a triple divorce halal for her original husband and invalidates hajj and fasting.
[ It obliges the hadd punishment for fornication and obliges the payment of the dower in full because the contract on its own demands half of the dower.
It accords the married couple the states of being muhsan provided that they are free, Muslim, sane and adult.
It makes a woman lawful for her prior husband, if he is a free man.
As for the woman divorced by a slave, it makes her lawful when he has divorced her twice.
However making the divorced woman who has been trebly divorced lawful for her prior husband must involve full penetration.
Thus full penetration is not a precondition for requiring ghusl, the hadd punishment and payment of the dowry, but full penetration and lack of barrier are preconditions for making the couple muhsan and making the divorced woman lawful.
]

It invalidates hajj and fasting.
[It absolutely invalidates hajj, be it obligatory or voluntary, intentional or by forgetfulness, when it occurs before standing at 'Arafa or after it before the Tawaf al-Ifada and stoning the Jamra al-ÔAqaba on the Day of Sacrifice.
He continues with his hajj and makes it up the following year.
It invalidates fasting, even without full penetration it, be it obligatory or voluntary, intentional or by forgetfulness.
He must make it up and owes kaffara for the obligatory if it is done it deliberately.
Otherwise there is only making up, as is the case with doing it deliberately in a voluntary fast.
]

A woman does ghusl immediately she sees the white liquid (qassa) which comes at the end of menstruation, or when she notices dryness, even if she notices this after a day or two days or only an hour.
[As the blood of menstruation is mentioned as one of the causes which oblige ghusl, he goes on to clarify the sign which indicates that it has ended and that the womb is free of it.
He mentioned that it has two signs: a white liquid and dryness.
When the menstruating women sees one of the two signs, then her purity is clear and she is adjudged to be pure from that moment and does not wait for the second sign.
There is no minimum length of menstruation.
Its minimum amount is one spurt.
There is no maximum amount of it, but has a maximum in time, which is fifteen days.
] [Khalil: Its maximum for someone who is having a first period is half a month (i.
e.
15 days.
If it stops before that and then she remains pure for half a month and then blood comes, it is a new menstruation.
) as half a month is the minimum of purity (which is fifteen days and there is no limit to its maximum).
[And the maximum length of menstruation for someone with normal periods (even if she has only had one period) is fifteen days.
There are three days of using precaution (i.
e.
above and beyond) her normal maximum.
(i.
e.
if she normally menstruates five days and then menstruates after that and it does not stop after the full five days, she adds three days to it.
If it does not stop after that, it is false menstruation.
But if her normal period is 15 days, she does not use precaution at all.
) This is as long as it does not exceed half a month.
(If it is 14, she uses one, and if 13, she uses 2.
) Then she is pure (to fast, prayer and have intercourse even if the blood is flowing, because it is false menstruation and not menstruation.
)]

If bleeding starts again or if she sees any yellowish discharge, she must stop doing the prayer and then when the bleeding stops again she should do ghusl and start the prayer once more.
[ If she sees the sign of purity and the judgement is that she is pure immediately, from the moment she sees purity, and then the blood resumes again or there is a yellowish discharge which does not have the colour of blood, she stops praying and reckons that she is still menstruating that day and considers all of it to be the same period.
It is one period since it has come before complete purity.
Or it may stop before the end of her normal period or extend after its normal length and before looking for purity or before it was complete.
When the bleeding comes after complete purity or when it ended after her normal peiod and the days of looking for the end, then it is not menstruation, but abnormal bleeding, When it stops again, then she again does a ghusl and prays, and does not wait to see whether more blood comes again.
This question is involves the woman whose purity is interpersed with bleeding to add the days together.
] [Khalil: The one who has bleeding patches has a ghusl whenever the blood stops in the patched days unless she thinks that the blood will return before the time she is in finishes.
In such a case she is not commanded to do ghusl.
She fasts (if it stops at fajr or before) and prays and has intercourse after ghusl according to the known position as opposed to the author of the Irshad who says that intercourse is not permitted.
She can pray in all the days of menstruation when the period comes to her at night and then stops before Fajr.
So she might not miss a prayer or a fast.
]

When this situation occurs, it is considered as one menstrual period when reckoning the period of 'idda (after divorce or being widowed) or the period of istibra (after the death of a husband).
[The intermittent blood is considered as the same period of bleeding in repsect of 'idda and istibra' and so the days of blood are added together until they reach that at which its judgement normally ends or other than.
If it exceeds that it is abnormal bleeding.
]

If there is a considerable interval between the two periods of bleeding, such as eight or ten days, then the second one is considered a new menstrual period.
] If there is not a long gap between the two periods of bleeding, it is considered as one menstrual period for the purposes of 'idda and istibra', but if there is a long interval between them but less than the time of purity, which is eight or ten, even though the accepted interval is 15 days, then the second is a new menstruation, i.
e.
the beginning of a new one which is counted for purposes of 'idda and istibra'.
]

If menstrual bleeding continues longer than fifteen days, it is considered as istihada and the woman should perform a ghusl, fast, pray and her husband can have sexual intercourse with her.
[ This means if the bleeding continues for her, then she waits for fifteen days from its beginning because the maximum of menstruation in respect of her is fifteen days.
Then she is judged to have abnormal bleeding whether the two periods of bleeding are distinct or not.
She has a ghusl and prays and fasts.
Her husband can come to her.
We mentions that which has a beginning to distinguish it from that which has no beginning because there are certain points regarding that because it is either what is normal for her varies or it does not.
If it is not different and the blood continues more for her than it normally does, she looks for purity for three days as long as they do not exceed fifteen days.
If it varies, she then looks for purity when it is longer than its norm.
]

If the bleeding after childbirth (nifas) stops soon after the birth, a woman should do ghusl straightaway and start doing the prayer.
[ If shortly after childbirth a woman sees the sign which indicates that it is ended with white discharge and dryness, then she washes and prays.
"Soon after birth" has no minimum limit in relation to time and it has a minimum in relation to what emerges, which is one gush.
]

However, if bleeding continues longer than sixty days, then she does ghusl anyway, the bleeding is considered as istihada, and she does the prayer and fasts and her husband can have sexual intercourse with her.
[ If the bleeding continues, she waits for sixty days, which it the maximum of its extent.
If it stops after sixty, the matter is clear.
If she continues to bleed after sixty, it is abnormal bleeding and she has a ghusl, prays and fasts and her husband can come to her.
]

When you do the prayer you are talking to your Lord.
You must therefore prepare yourself for this by doing wudu' or ghusl if a ghusl is necessary.
[Purity in the Shari'a is a legal state which becomes obligatory in order to make the prayer permissible.
The one who prays speaks intimately with his Lord.
According to the hadith which Malik relates in the Muwatta, he must prepare for the pratyer.
The text of the Muwatta' is that the Messenger of Allah came out to his Companions while they were praying and their voices were raised in the recitation.
He said, "When you pray, you are speaking confidentially to your Lord.
So look to what you confide to Him, and do not say the Qur'an outloud so that others hear it.
" He must prepare for that conversation by having an attentive heart and humility, and must stand with respect before Him, seeking His protection.
When he lacks that, he does not speak to Him and the term "conversation" is not valid for him.
Nonetheless, it is true that he prays and must adopt the means for that by being pure of minor and major impurities.
]

This must be done using pure water which is uncontaminated by any impurity.
[Purification from impurities is achieved by pure water, i.
e that which is not mixed with what changes any of its three qualities: colour, taste or smell, whether that change in its attributes is due to something either pure or impure.
Thus if it is changed by rose water, it is not valid to use it for things like wudu' and ghusl.
]

You cannot use water whose colour has been changed by something mixed in with it whether that thing is pure or impure unless the change of colour has been caused by something in the earth where the water is from such as salt deposits or mud or similar things.
[ It is a precondition that the water used for things like wudu' and ghusl has not been changed in its attributes by what is usually separate from it, except for earth with which it is in direct contact and to which it clings as when it lies in salty earth, sulphurous earth or fetid mud.
]

Any water coming from the sky or from springs or wells or the sea is all good, pure and purifies impurities.
[These waters which originate from the sky are all pure in themselves and good for any use whatsoever, whether drinking or such things or acts of worship, like wudu', ghusl and removing impurities as long as the water remains in its original state and is unchanged any anything which is is normally separate from it.
]

If the colour of the water has been changed by something pure which has got into it, it remains pure but cannot be used for purification either in wudu' or ghusl or for removing impurities.
[ Meaning that water whose colour has been changed with something pure, like water from pasta, is pure in itself but does not purify something else, and so it is not used for wudu' or other things like ghusl.
]

Water that has been changed by something impure getting into it is not pure and cannot be used for purification purposes.
[Water which has been changed through impurity, whether in colour, taste or smell, and whether the water is little or a lot, it has substance or not, is no longer pure or purifying.
It is not used either for normal things or for acts of worship.
]

A small amount of impurity makes a small amount of water impure even if there is no change in the water.
[If an impurity falls into small amount of water, like the water prepared for wudu' or ghusl, even if it is something small and the impurity does not change it, it is not permitted to use it.
The most famous position is that is pure, but it is disliked to use it when other water exists, provided that it has not been altered.
If it has been been changed, its purity absolutely no longer exists.
] [Ibn Juzayy states that if there is a lot of water and it is not changed, then it remains pure.
There is no specific definition of "a lot" in the Maliki School.
]

It is sunna to use a small amount of water when washing provided you do it thoroughly.
Using an excessive amount is extremism and innovation.
[ A small amount of water should be used as long as washing is done properly.
Pouring while rubbing is recommended, i.
e.
an desirable aspect in the deen.
Using a lot of it, pouring it while using it is excess, i.
e.
increase in the deen and innovation, i.
e.
something innovated which is contrary to the Sunna and the Path of the Salaf.
]

The Messenger of Allah, may Allah bless him and grant him peace, did wudu' with one mudd of water which is equivalent to (1 1/3 ratls) and he did ghusl with one sa'a which is four mudds measuring by his mudd, may Allah bless him and grant him peace.
[ He points out that it is established in the sunna that the Messenger of Allah did wudu' using a mudd, which is 1 1/3 ratls and he did ghusl with a sa' which is four mudds.
So altogether it is 5 1/3 ratls.
His aim is to inform us of the the excellence of economy and abandoning profigality and the amount which was enough for the Prophet .
]

It is obligatory for the place where you are going to do the prayer to be pure.
[The purity of the place where the limbs of the one praying will touch is obligatory for the sake of the prayer, i.
e.
its purity for the sake of the prayer.
Purity for other things, like dhikr is recommended.
]

Your clothing must also be pure.
It is said by some that the nature of the obligation referred to here is that of an absolute obligation (fard) and by others that it has the obligation of a confirmed sunna (sunna ma'akkada).
[ The purity of the garment of the one praying is obligatory provided it is remembered and he has the ability to achieve that.
If someone intentionally prays in an impure garment when he is able to remove it, he must always repeat that prayer.
If he prays in such a state out of forgetfulness or is unable is remove it, he repeats it if it is still within the time of the prayer.
The time of Dhuhr extends until the yellowing of the sky, and Maghrib and 'Isha' extend through the entire night.
It is said that it is sunna to remove the impurity, and both positions are known and acceptable.
Based on the position that it is sunna, it is repeated at the time absolutely, whether that was intentional, or he was able to remove it, or out of forgetfulness or ignorance.
]

You should not do the prayer in the following places: 3.
3c1.
Camel Places in places where camels congregrate, [It is disliked to pray in places where camels are kept when they come from water, even if it is safe from impurity and even if something pure is spread out and is prayed on it because the Prophet did not say that the reason was impurity so that it would be negated if it was negated.
] 3.
3c2.
The Middle of the Road or in the middle of the road, [It is disliked to pray in the middle of the road where you are unsure whether the ordure of animals and urine will get on you.
If you do pray there, it is recommended that you repeat it within the time.
When someone prays there because the mosque is too crowded or he spreads something pure and prays on it or he is certain that it is pure, then there is no dislike.
] 3.
3c3.
On Top of the Ka'ba Or on top of the Ka’ba [It is prohibited to pray on top on the Ka'ba, based on the fact that it is necessary to face its building.
The one who is above it cannot face the building.
So if he prays an obligatory prayer on top of it, he must always repeat it because what is important is to face it.
] 3.
3c4.
Public Baths or in public baths, a place which you are not certain whether it is pure or not, [It is disliked to pray in the baths.
The reason for the dislike is the likelihood of impurity.
If he is certain of its purity, then the dislike is negated and the prayer is permitted.
] 3.
3c5.
Rubbish Dumps or on a rubbish heap [It is disliked to pray at a place where rubbish is thrown since one is not safe from impurity.
If he is safe from impurity, then it is not disliked.
] 3.
3c6.
Slaughterhouses or in a slaughter house, [It is disliked to pray in a place where animals are slaughtered if he is not safe from impurity.
Otherwise, it is not disliked.
] 3.
3c7.
Graveyards or in the graveyards [When the graveyard is a Muslim one, and there are no distinterred parts of the dead in the place of prayer, then it is permitted to pray there.
If there are any parts of those buried in the place of prayer, then the judgement of the prayer there depends on the disagreement about and whether the human being becomes impure by death or not.
If the dead person is not impure, and the person prays there deliberately, then it is disliked to pray there since there is uncertainty or certainty that there are parts of the dead person which would involve humiliation or walking on the grave.
As for the prayer, it is not disliked in itself.
Ibn Habib disliked praying in the graveyards of the unbelievers because they are pits of the Fire, but if someone prays in them and is safe from impurity, his prayer is not invalid, even if he is not actually safe from praying on impurity.
] 3.
3c8.
Non-Muslim Places of Worship and places of worship of non-Muslims.
[This designates churches, synagogues and fire temples of the Magians.
Imam Malik disliked praying in them because of impurity from their feet, i.
e.
that is the custom in them.
The dislike is inasmuch as he prays in it by choice, not when is compelled to that.
Otherwise there is no dislike.
There is no difference between the ruined or inhabited place.
]

The least clothing a man can do the prayer in is something which covers his 'awra (everything between his navel and his knees) such as a long shirt or a piece of cloth he can wrap round him.
[ This minimum of what does not involve sin and is adequate for what is desired of the one who prays is a garment is that which covers the private parts, be it a long shirt, cloak or trousers.
A precondition for the cloak is that it is thick and not thin or transparent, i.
e the private parts should not be outlined or encompassed.
If it is like that, it is disliked as long as the definition is not due to wind.
Otherwise not.
If it is transparent, then sometimes the private parts might appear through it without thinking about and then the prayer would be invalid.
Sometimes it only appears by thinking about it, and it is judgement is like the person whose is doing something disliked and the prayer is valid.
]

However, it is disliked to do the prayer wearing something that does not cover the shoulders, but if this does happen the prayer need not be repeated.
[ It is disliked for a man to pray in a garment which leaves his shoulders completely uncovered when something else is available.
If he prays and his shoulder-blades show when he is able to cover them, he does not have to repeat the prayer either in the time or after it.
]

The least clothing a woman can do the prayer in is a thick fulllength garment covering her whole body including the top of the feet and something covering her head.
[The minimum of adequate clothing for a free adult women in the prayer consists of two things: one is a thick or ample full-length garment which does not define the figure nor is transparent.
This is either hasif, which means thick, or khasif, which a full complete covering which covers the top of the feet.
It also means what does not define figure nor is transparent because what he means by the minimum is that the prayer is that with which the prayer does not have to repeated in the time or outside of it.
The second item is a head-covering which covers her hair and her neck.
Part of its precondition is that it is thick.
In short, the fiqh is it is obliged for a woman to cover all her body in the prayer, even the soles of her feet based on the statement of Malik, "It is not permitted for a woman to show anything in the pryer except her face and palms.
"]

A woman should touch the ground with the palms of her hands in sujud just as a man does.
[The woman touches the earth with her palms in prostration.
It is mentioned here here because it might be imagined from his words about covering the top and soles of her feet that she covers her palms because each of them are part of the person who prays who is obliged to cover the entire body.
Therefore this idea which is mentioned here must be eliminated.
]

[Istinja' is to wash the place of filth with water, derived from naja, to rescue, meaning to cut.
It is as if the one who does istinja' removes something offensive from himself.
Istijmar is to use small stones to remove offensive matter on the place.
Cleaning yourself with water after going to the lavatory should not be considered a part of wudu', being neither one of its sunna nor its fard aspects.
[ It is neither obligatory, sunna or recommended to connect wudu' to istinja'.
It is a separate form of worship which is distinct from wudu' in time and place.
It is not considered one of the sunan nor one of the obligations nor one of the merits of wudu'.
Its aim is to clean the place in particular.
It is recommended that it precede wudu'.
If he delays it, then he must be careful about touching his penis which would break his wudu'.
]

However, you have to do it in order that all impurities are removed before doing the prayer.
You do not have to make a special intention before doing it.
[ Istinja' is to remove impurity and so it is obligatory that it be done with water, as istijmar is done with stones so that he does not pray with impurity on the body.
Part of what indicates that it is part of removing impurity is that it is enough that he remove it without intention.
]

The same thing applies when washing impurities off clothes.
[Cleaning impurity from clothes does not require an intention.
]

The way you wash yourself after going to the lavatory (istinja') is first of all to wash your hand and then the end of the penis where the urine comes out.
You then wipe any impurity from your anus using hard earth or other things or your left hand, which you should then wipe on the ground and wash.
[The full description of istinja' is that after he has removed anything by lightly using his fingers, he takes his penis in his left hand with his index finger and thumb and then lightly pulls it from the bottom to the glans.
Then he wipes any impurity from his anus with clods or anything which can be used for istijmar.
Then he washes his left hand fearing that any unpleasant smell will remain on it.
Then he does istinja' with water, but he first washes the place of urine before the place of faeces so that his hand will not be impure.
Combining istijmar and istinja' with water is better since the Prophet did that.
]

After this you wash your anus by pouring water over it which you continue to do while at the same time relaxing it a little, rubbing the area thoroughly with the left hand until it is clean.
[ You continue to pour water without letting up because it is more helpful in removing filth.
You relax the anus a little because there are folds in it.
When water touches it, it contracts.
When it is relaxed, it can be washed.
The place is rubbed with the hand while the water is being poured until it is cleaned of noxiousness.
It is enough that he thinks it probable if he is able to do that.
If he is not able to do it because his hand is cut off or short, he delegates someone who is able to touch that place, be it wife or slavegirl.
He does not do wudu' when he leaves that without washing it.
]

You do not have to wash the inside of either of the two openings.
[It is not recommended or sunna to wash inside the openings.
For a man, there is only one opening, because the uretha has no opening.
]

You should not do istinja' on account having broken wind.
[It is forbidden to do this cleansing on account of wind.
The basis for that is the words of the Prophet,"The one who does istinja' on account of wind is not one of us.
" There is no text which clarifies whether the prohibition is one of prohibition or one of dislike.
The hadith can imply either.
]

When doing istijmar it is sufficient to use only three stones provided that the last one comes out clean, [Istijmar is done with three stones.
When the last one comes out clear of noxiousness, then that is adequate, even if water is available.
One might conclude from his words that istijmar using less than three stones is not permissible.
But the well-known position is that it is based on cleanness, even if it that is achieved with only one stone.
] [Ibn Juzayy points out that it should be an odd number.
]

but using water is more purifying, pleasanter and preferred by the men of knowledge ('ulama').
[It is understood from his words that the stones are enough, even if water exists, out of the fear that someone might imagine that that is the same as using water and that they are equally excellent.
That possibility is eliminated by his words that water is "more purifying" because neither substance nor trace remains when it is used while the stone only removes the actual thing, and water is better because it removes doubt.
It is preferred by scholars, with the exception of Ibn al-Musayyab who said that using water is the action of women and implies that it is part of their obligation, i.
e.
specific to them and they are not allowed to use stones, as it is specifically necessary in menstruation, lochia and sperm, i.
e.
in respect of the one obliged to do tayammum because of illness or when he does not have enough water for ghusl, but does have enough water to remove the impurity.
Water is also specifically necessary when a lot spreads out from the orifice when it is more than is customary.
]

If someone has neither urinated nor defecated but is doing wudu' because he has broken it in some other way or has been asleep or done something else which makes it necessary for him to do wudu' he should wash his hands before he puts them into whatever water container he is using.
[ If someone has not urinated nor defecated or anything else which would require istinja', like madhy and wadiy, and wants to do wudu' because he has broken wind or done something else which obliges wudu', like apostasy, uncertainty about impurity, becoming a Rafidite [extreme Shi'ite], and other reasons like sleep, intoxication and unconsciousness, in following the sunna, he must wash his hands first even if there is nothing on them which demands washing them as when they are both clean.
Washing the hands to must absolutely be done whether he does istinja' or anything else]

The sunnas of wudu' include: washing the hands before putting them into the water container, [One of the sunnas of wudu' is to wash the hands to the wrists before putting them in the vessel.
The sunna of washing the hands before putting them into the vessel is when there is little water and it is possible that it might be used up.
Otherwise it is not sunna to wash them before putting them in the vessel.
]

rinsing the mouth, [Rinsing the mouth is a sunna: it is to move water about in the mouth and spit it out.
If he swallows it, it is not the sunna.
Also if he opens his mouth so the water runs into it, it is not the sunna.
The water must be moved about in the mouth and then spat out.
]

sniffing up water into the nose and blowing it out again, [One of the sunnas is to to put water in the nostril by inhaling and if water water is put up the nose without sniffing, that is not the sunna.
To blow it out, he puts his forefinger and thumb of his left on his nose and blows out the water from the nostrils using his breath.
]

and wiping the ears.
These are all sunna actions, [It is a sunna of wudu' to wipe the outside and inside of the ears.
The outside is what is next to the head and the inside is what is beside the face.
]

the rest being obligatory (fard).
[The rest of wudu' is obligatory.
This sentence is unclear since the rest of wudu' includes aspects which are sunna, like repeating the wiping of the head, renewing the water for the ears, and the correct sequence, and that which is recommended, like saying the basmala at the beginning.
The answer to that is that his words, 'the rest being obligatory' means the rest of the limbs which are washed and wiped independently since it is obligatory to wipe the head, and repeating it is dependent on it.
The rest of the limbs designates independent obligations.
Renewing the water and the correct sequence are not limbs.
They are not connected to limbs, but to other than limbs because renewal is connected to water and proper sequence is connected to washing.
]

Some of the men of knowledge ('ulama') say that when you go to do wudu' because you have been asleep or for any other reason you should begin by saying "bismillah" (in the name of Allah), whereas others say that this is not part of doing wudu' correctly.
[ When you go to do wudu' for some reason which obliges it, like sleep or something else, some scholars says that one begins with the basmala.
It is said that he says, "In the name of Allah, the Merciful, the Compassionate," and it is said that he simply says, "Bismillah.
" Some scholars do not think that beginning with the basmala was part of the known business of the Salaf, and indeed think that it is reprehensible, i.
e.
disliked.
It is evident from the words of the author when he ascribes each position to 'some' that Malik did not take any stand regarding the basmala.
There are three transmissions from Malik about the basmala.
One is that it is recommended, and that is what was stated by Ibn Habib, and is wellknown because of the words of the Prophet, "There is no wudu' for the one who does not mention Allah.
" The hadith appears to imply the obligation, and that is what was said by Imam Ahmad and Ishaq ibn Rahawayh, who was a mujtahid.
The second is that it is reprehensible, saying, "Is he slaughtering so that he needs to say the basmala?
" The third is that there is a choice and then the judgement is that it is permitted.
]

It is easier to get at the water if the container is on your right hand side.
[It is recommended for the person doing wudu' to put the vessel from which he does wudu' to his right because it is easier to take water.
If the vessel is open, he can scoop from it.
If the opening is narrow, it is better to have it on his left because that is easier.
]

You begin by washing your hands three times before putting them into the water container, [After putting the open vessel to the right and the narrow one to the left, to follow the sunna, he begins by washing his hands to the wrists three times before putting them into the vessel with a separate intention.
]

except if you have just urinated or defecated in which case you wash off any traces of impurity before starting to do wudu'.
[ What precedes is about the one who has not urinated or defecated.
If he has urinated or defecated, then that person washes off the urine or faeces from himself before doing wudu'.
Then he does wudu', meaning the linguistic washing of the hands.
Thus his first words about washing the hands before putting them in the vessel is about the one who has not urinated or defecated.
If he has urinated or defecated, then he washes the place of urine or other filth and then does wudu', i.
e, washes his hands, which is the first of the sunnas of wudu'.

You put your hand into the container, take some water, and rinse your mouth out three times, using either one handful or three as you wish.
[ You put your hand in the vessel if it is possible.
Otherwise you pour the water and take enough water without being extravagant.
You can rinse the mouth three times using one handful of water.
The first handful is sunna and each of the remaining two is recommended.
If he wishes, he rinses the mouth three times with three handfuls, and the second form is better than the first form.
]

It is also good to rub your teeth with your finger.
[It is recommended to clean the teeth with the finger before doing wudu'.
]

You then sniff up water into your nose [For the correct sequence only, so after he has rinsed the mouth, he sniffs water up his nose.
Note that he says, "into the nose" because there might be sniffing without in going into the nose.
Perhaps he mentioned that to seek the blessing of the actual words of the hadith.
Muslim says, "He snuffs water up his nose.
"]

and blow it out again three times, holding your nose as you do when you blow it.
[What is accepted is that it is sunna on its own, and the description of blowing out is to put the finger and thumb of the left hand on the nose and to bring the water with the air of the nose as he does when he blows the nose.
Malik disliked blowing it like a donkey because of the prohibition against that in the hadith.
]

It is all right if you do this rinsing and sniffing less than three times.
It is also all right to do all of this with only one handful of water but three handfuls is preferable.
[ Less than three is adequate for rinsing and sniffing.
The minimum is achieved by one or two times.
The evidence for what he mentioned is that the Prophet did wudu' doing each action once and each action twice.
The person doing wudu' can also combine rinsing and sniffing in the same handful.
It has two forms.
One is that he only moves to sniffing after he finishes rinsing and the second is that he rinses and sniffs and then rinses and sniffs and then rinses and sniffs.
The first is better because it is free of any reversal of order in worship.
]

Then you take water, either with both hands together or with the right hand bringing the hands together afterwards, and using both hands pour the water unto the face.
[ After finishing rinsing the mouth and sniffing, then he takes water with both hands if he wishes, or with the right hand and then puts it onto both hands and brings the water to his face.
It appears that moving the water to the face is a precondition.
This is according to Ibn Habib, Ibn Majishun and Sahnun.
The well-known position is that it is not a precondition to move it.
What is desired is to bring water to the surface of the face however that happens, even by a water-spout.
]

Then using both hands you wash the face [He applies water to the face without splashing the face with water as women and most men do it.
He washes it with the hands.
This means that washing connected to moving the water to the washed limb is a precondition of the recommendation in wudu'.
He also does that himself, even if he entrusts someone else to do the wudu' when that is not necessary.
It does not satisfy the requirement because that is one of the actions of the arrogant.
Rubbing is also obligatory, and the well-known position is that rubbing is obligatory in itself, not simply bringing the water to the face.
]

from the top of the forehead - which is marked by the hairline - [The sunna in washing is to begin to wash the limbs from their top.
If he begins from the bottom, it is allowed, but what he has done is disliked.
He explains that what is meant by forehead is what touches the earth in prostration and the right and left sides of the brow, which is next to the normal roots of the hair.
One does not take into consideration thick hair or baldness.
He includes the thick hair in washing but not the place of baldness.
From 'hairline' it is understood that part of the head must be washed to achieve the obligation.
]

to the end of the chin, [The face has both length and width.
The beginning of its length is the normal roots of the hair and the end is to the end of the chin, which is point of the beard, and the hairs on the bottom lip.
There is no dispute about it being included in the washing.
Its width is from ear to ear.
]

covering the whole area of the face from the jawbones to where the ears start, making sure you include the eye sockets, any wrinkles on the forehead and the bottom of the nose.
[ He must wash the entire face, rubbing around it, including the temples between the ears and the eyes.
The well-known position is that it is included in washing.
You run your hand over what is hidden inside the sockets and inside the eyes.
That must be washed.
Also the hand must pass over the wrinkles on the brow, which is the place of prostration The hand must be passed over the bottom of the nostrils.
This refers to the outside out and not the inside.
He must wash the outside of his lips if they are not covered while washing the face.
]

You wash your face in this way three times taking water to it.
[The face is washed in this manner three times from the beginning of the limb to the end and rubbing it.
]

When washing your face you rub the beard with both palms to make sure that water gets into it since hair has a natural tendency to repel water.
You do not have to put your fingers through your beard when doing wudu' according to Malik.
You merely rub your hands over your beard down to the end.
[ When the beard is thick, when washing the face, rub the hair of the thick beard with the palms in order to make the water enter it.
If he does not do this, he will not do all of the outside of the hair because the hair repels water which gets on it unless it is moved by the hands.
The wellknown position from Malik is that one does not have to put your fingers through the hair of a thick beard in when doing wudu'.
Indeed the apparent text of the Mudawwana is that it is disliked in the case of a thick beard.
As for the sparse beard through which the skin shows, he must put his fingers through it when doing wudu'.
It is obligatory to absolutely to make water penetrate the hair of the thin or thick beard in washing.
The hands must move the water to the end of the beard.
]

You then wash your right hand and forearm three times, or twice, pouring water over it and rubbing it with the left hand, making the fingers of one hand go between the fingers of the other.
Then you wash the left hand and forearm in the same way.
[ Then first after finishing washing the face, which is the first obligation, he moves on to the second obligation, which is the hands.
He washes the right hand first because it is recommended without dispute to begin with the right in things before the left since it is sound that the Prophet said, "When you do wudu' begin with the right.
" It is done three or two times.
There there is a choice in the number times the hands are washed, but there is no choice in washing the face and feet.
The reason for that is that it is established that the Prophet washed his face three times and his hands twice each.
He pours water on the right hand and rubs it with the left hand.
The rubbing must be connected to pouring the water.
He puts the fingers of one hand between those of the other hand.
He inserts them through the gaps from the top and not the bottom because otherwise that would entrail entwining which is disliked.
His words can imply either obligation or recommedation, but the first is the well-known position.
The basis for that is the words of the Prophet, "When you do wudu', put water between your fingers and your toes.
" However, the command is obligatory for the hands and recommended for the feet.
Then he washes the left hand in the same manner.
]

When washing the arms you go right up to the elbow, including it in what you wash.
It has also been said that you only wash up to the elbows and that it is not necessary to include them but it is better to include them in order to remain on the safe side.
[ When doing wudu' you wash up to the elbows and include the elbows in the washing.
It is possible to include them or not in the washing.
The most famous position is that it is obligatory to include them.
He clearly stated that here.
This is taking the ayat ["and your hands to the elbows,"] to mean "with".
Those who say that it that the washing ends at the elbows take the ayat to actually mean " up to".
The third position is that it is recommended to include them in the washing to remove the difficulty of definition because it is difficult to define the end which the washing reaches.

Then you take water with your right hand, pour it onto the left hand and using both hands you wipe over your head, beginning at the hairline at the front of the head.
You place fingertips together with the thumbs at the temples then wipe over your head with both hands as far as the hairline at the back of the neck.
Then you bring them back to the place you started, bringing your thumbs up behind your ears back to the temples.
Whatever way you wipe your head is acceptable as long as the whole head is covered but the way mentioned is better.
If you were to put both hands into the container, then lift them out wet, and wipe over your head with them this is also acceptable.
[After finishing the second obligation, he moves to the third obligation, and takes the water with the right hand and pours it onto the left palm and wipes his entire head with his hands.
It is recommended to start at the front of the head or the normal hairline whether the hair is thick or he is bald.
The fingers are put together except for the thumbs which are put at each of the temples.
Then the head is wiped to the back of the neck, which is the bottom of the skull and then it is brought back to the place from where you started.
It is recommended to bring the thumbs behind the ears and back to the temples which must be wiped along with the rest of the face including the hair.
This manner of wiping is not obligatory, but the basis is to acheive a comprehensive washing and to completely wipe the head and hair.
If he put his hands in the vessel, that is another way of taking water for wiping the head.
So if he brings his hands out wet after putting them in the water, whether it is in a vessel or not and then wipes his head, that is enough according to Malik without dislike and it is recommended according to Ibn al-Qasim.
]

Then you pour water over your index fingers and thumbs or if you like you dip them into the water and with them you wipe the outside and inside of both ears.
[After wiping the head, then the ears are wiped by taking water in the right hand and pouring it over the index finger and thumb of the left hand and the adjoining part of the left palm and he pours it on the same of the right hand.
Then he wipes the outside and inside of both ears.
If he wishes, he can dip the index fingers and thumbs in the water and then wipe with them.
The first manner comes from from Ibn al-Qasim and the second from Malik.
]

Women wipe their heads and ears in the same way but they have to wipe over any hair that is hanging loose and cannot wipe over any head covering.
[The woman wipes her head and ears like the man in amount and description by the words of the Almighty, "Wipe your heads," and women are the sisters of men.
She wipes over any hair hanging loose.
What is well-known is the obligation to wipe over any of man's hair which is handing on the two sides since it will fall on the place of the obligation or on the face.
As for that which actually extends over the place of the obligation, it is agreed that it is obligatory to wipe it.
The 'head covering' is a cloth by which a woman binds her hair to protect it from the dust.
She also does not wipe over other similar hair coverings when they are put next to the head because all of that is a barrier since it does not let her wipe what must be wiped.
Otherwise it is permitted as Malik said that the Prophet wiped over his turban, which is by necessity.
Imam Ahmad disagreed and said that there is choice in that.
It is affimed that the Prophet wiped the forelock at the front of the head first and finished by wiping over the turban.
] Wiping Under Plaits They should put their hands under their plaits when bringing their hands back to the front.
[After the woman begins the wiping from the front of her head and reaches the back where the hair hangs down, she must put her hands under the plaits of hair to complete it, and it is sunna to bring the hands back if there is any moisture left on them.
It is clear from his words that she does not have to undo her plaits because of the difficulty involved.
Some people limit that to what is tied with a thread or two.
When there are a lot of threads, it must be undone.
]

[After he finishes wiping the ears, he begins the fourth obligation, i.
e.
washing the feet.
It is said that its obligation is wiping.
The reason for the disagreement as to do with how the words of the Almighty are read and whether "your feet" is in the genitive or accusative.
If it is accusative, then the feet are added to "face and hands" and there is no doubt that its obligation is washing, and so this judgement is given by the conjunction.
If it is genitive, then it is joined to "head" and it has the judgement of what it is joined to, which is wiping, and so they are wiped.
They are wiped if he is wearing leather socks.
This is deduced from what the Prophet did since it is confirmed that he only wiped his feet when he was wearing leather socks.
The multiple transmissions from him is that he always washed them when he was not wearing leather socks.

You then wash both feet pouring water onto your right foot with your right hand and rubbing it with your left hand little by little.
You do this thoroughly three times.
[ The description of washing the feet is that water is poured with the right hand onto the right foot which is rubbed with the left hand.
Rubbing one foot with the other is not enough.
This is the position of Ibn al-Qasim.
Its washing is recommended to be completed by water and rubbing three times and should not be more than that.
The washing of the feet is limited to three times, which is one of two well-known positions about whether the fourth is disliked or forbidden.
The other statement is that washing the feet has no limitation.
What is desired is to cleanse, even that is more than three.
It is also well-known.
]

If you want you can put your fingers between your toes.
If you do not do this it does not matter, but doing it makes you feel more satisfied.
You then rub your heels and ankles and any part which water does not get to easily due to hardening or cracking of the skin.
You should make sure you do this well, pouring water on the area with your hand because there is a hadith which says, "Woe to the heels from the Fire.
" The "heel" of a thing is its extremity or end.
You then do the same thing with the left foot.
[If he wishes, he puts water between his toes while washing them, and if he wishes, he leaves that, but it is better to put them between the toes and no doubt remains when it is done.
Rubbing the heels can mean either the obligation or recommendation.
What is meant is the first.
He must rub all those places where the water does not immediately reach due to hardness or cracks as well as wrinkles in loose skin.
The threat regarding "Woe to the heels from the Fire" does not only apply to heels, but to every part of the limbs of wudu'.
The Prophet said that about when he saw that the heels had no water on them and had not been wiped with water.
The whole process is repeated with the left foot.
He did not state the limit of washing, and it extends to the ankles.
The best known position is to include them in the washing.
]

Washing each of the limbs three times is not an actual command.
You can do it less but three is the most you should do.
If you can do it thoroughly with less than that it is acceptable as long as you do not leave anything out.
Not everyone is the same in the amount of water they require to do wudu' thoroughly.
[ There is no actual definition that it is not adequate if the limbs are not washed in wudu' three times each.
Three is the limit of what can be done, and no more than three.
Ibn Bashir transmits the consensus that the fourth time is forbidden.
The story of the consensus of its prohibition is not established because of the existence of the statement that it is disliked.
However prohibition can include what is disliked.
The basis in this is that it is related that a bedouin asked the Messenger of Allah about wudu' and he showed him three times each.
It is clear that he did wudu' in his presence and then said, "This is how wudu' is.
" Therefore anyone who does more than this has acted badly, transgressed and done wrong.
If it is done throroughly with less than that, it is allowed.
The maximum is specified, but not the mininum since it is contained in one and two and so its state is known and there is no need to define it.
Not all people are the same in doing that washing thoroughly.
If someone does not do it thoroughly with one time, then it is not allowed and specified in respect of him that which will achieve it.
If that is only complete with two, then he intends the obligation by them, and the third is excellence.
If it is only thorough with three, then the obligation is intended by it and the recommendation removes what is more.
It is clear that the description of wudu' contains obligations, sunnas and virtues and the person is encouraged to peform them in the manner by which none of them is lacking.
]

The Messenger of Allah, may Allah bless him and grant him peace, said, "Anyone who does wudu' and does it well and then raises his eyes to the sky and says, 'I bear witness that there is no god but Allah alone, without any partner and I bear witness that Muhammad is His slave and Messenger,' will have the eight gates of the Garden opened for him and he can enter by any of them he chooses.
" Some of the 'ulama' recommend saying when you finish wudu', "O Allah, make me one of those who turn back to You and make me one of those who purify themselves.
" ALLAHUMMA IJA'ALNI MINA'TTAWWABIN WA'JA'ALNI MINA'LMUTATAHHIRIN) [Ibn Habib says that it is recommended to say this.
The 'tawwabin' are those who have committed wrong actions and then repented and purified themselves of the wrong actions.
]

You must do wudu' realising that you are doing it for Allah as He has ordered you to do, hoping that it will be accepted and that you will get the reward for it and that it will purify you of your wrong actions.
[ Scholars say that the shaykh did not speak about the intention (niyya) for wudu' because he did not say that he makes the intention to perform wudu' which is an obligation by agreement with Ibn Rushd because he did not recall any disagreement about its being obligatory for wudu'.
That is why the agreement is related about its being obligatory and in the soundest position with Ibn al-Hajib.
Opposite it there is a text on wudu' from Malik about it not being obligatory.
Then they disagree about whether it can be deduced from his words or not.
Some say that he does not speak about intention in the Risala at all and some of that say that it is deduced from his words "he must", meaning the person doing wudu' must be doing wudu' sincerely for Allah, not for showing off or reputation.
That is because sincerity is commanded in the words of the Almighty, "They were only commanded to worship Allah making the deen sincerely His.
" Sincerity is that a person intend the Worshipped by the act of worship without actual articulation.
The focus of the intention is the heart.
Part of its precondition is that it accompany the first obligation in wudu', which is washing the face.
If it precedes it by a lot, then it is agreed that it is not permissible.
There are two accepted positions about it preceding by a little.
The best known is that it is allowed.
They agreed that if he makes the intention after washing the face, then it is not adequate.
The basis for the intention is that it accompany it.
If it happens that he overlooks it, he is forgiven.
When wudu' is done sincerely with the intention of obeying Allah's command and secure in himself that the action is done freely, he should hope that it will be accepted and he will be purified of wrong actions absed on what is in Muslim where the Prophet said, "When a Muslim (or a believer) does wudu' and washes his face, then every wrong action at which his eye looked leaves from his face with the water - or with the last drop of waterÉ"

You should feel in yourself that it is a preparation and a cleansing for speaking to your Lord and standing in front of Him to carry out the acts He has made obligatory on you with humility in your bowing and prostration.
[ He should know that wudu' is a preparation and a cleansing from wrong actions and dirt.
When the legally responsible person wants to perform wudu', he does it sincerely for Allah Almighty desiring that Allah will accept it because he is purifying himself and this is in order to prepare to converse with his Lord.
Conversing with the Lord demands sincerity of heart and devotion of inner consciousness to His remembrance.
It is also in order to perform the obligation Allah has imposed on him.
Bowing and prostration are specifically mentioned as well as humility in other actions because total humility is meant and because the closest a slave is to his Lord is when he is in prostration.
]

You should do wudu' with a certainty of this, taking good care to do it properly for no action is complete without the right intention behind it.
[ You should be aware that wudu' is preparation for intimate conversation with your Lord to order to make reverence and esteem firm in your heart.
That will result in doing wudu' with due humility to your Master.
This reverence and esteem will result in doing wudu' in a manner which is mindful of avoiding imperfections and whisperings.
Actions are only according to intentions.
It is enough that the Prophet said, "Every man has what he intends.
"]

You must do ghusl because of janaba [Janaba results from two things: ejaculation and the disappearance of the end of the penis in the vagina.
]

or at the end of menstruation and the bleeding after childbirth.
[At the cessation of the bleeding of both states, in both attribute and judgement.
Some of them say that it is attribute rather than judgement which was already discussed.
You are aware of the similarity in the attribute, but not in the judgement.
The attribute is not specific to the obligation.
]

If, when doing ghusl, you do not include wudu' it is acceptable [If the person who is purifying himself orherself from janaba, menstruation and lochia confines himself to ghusl without wudu', the ghusl satisfies wudu' and so he can pray with that ghusl without doing wudu' if he has not touched his penis since the minor impurity is included in the major impurity.
This is when ghusl is obligatory, like the ghusl for janaba.
As for the ghusl which is sunna or recommended, it goes not satisfy wudu'.

but it is better to do wudu', having begun by washing off any impurity from the private parts or the rest of the body.
[ It is better for the one who is purifying himself from janaba and the like to perform two meritorious actions, one of which is to begin by washing the private parts or any filth on his body.
If he washes it with the intention of janaba and removes the filth, that is enough for him in the well-known position.
He does not have to repeat his ghusl a second time.
If he washes with the intention of removing the impurity and then does not wash it afterwards, it is not enough by agreement.
The second meritorious action is wudu' before washing his body to honour the limbs of wudu'.
]

After this you do wudu' as you would for the prayer.
[Based on his previous statement that it is better for him to do wudu', which linguistically is washing the hands to the wrists.
So he completes the wudu' which he would do for the prayer.
This would necessitate that he washes off any filth on the body or private parts before washing his hands.
That is not the case since washing the hands is put first.
So it is better to say that he speaks first about the judgement, and secondly about the actual description.
Another matter remains.
It is whether he repeats washing the hands a second time after washing his penis without the intention of janaba or not.
The hadith of Maymuna demands that after the filth is removed, the hands are not washed again.
That is the definite position of some people, but most of the commentators of Khalil say that he washes them again.
]

If you want to, you can include your feet, or if you want, you can leave them to the end.
[His words show that he can choose between washing his feet before washing his body or delay that.
Some of them therefore say that he can choose between washing his feet before or later.
The well-known statement is that he washes his feet before absolutely whether the place where he washing is clean of filth or not.
The evidence for the accepted position is in the Muwatta' that "whenever the Messenger of Allah performed ghusl for janaba, he would begin by washing his hands, and then did wudu' as for the prayer.
"So it is clear that he did a full wudu', which is the school of Malik and ash-Shafi'i.
Al-Fakhani said that it is the well-known position.
It is said that he can absolutely delay washing them whether the place is clean or not.
The position about delaying them is more evident than the well-known position based on what is in the two Sahih collections that the Prophet used to delay washing his feet to the end of his washing and then he would wash them.
]

Then you immerse your hands completely in the water container, take them out without holding any water in them, and rub the roots of your hair with your fingertips.
[After he has finished wudu', he puts his hands in the vessel if it is open.
If it is closed, he pours the water on them.
He takes them out uncupped without any actual water other than the traces of the water and he rubs the roots of the head, beginning from the back of the skull.
There are two benefits in rubbing in fiqh: the speed of making water reach the skin, and medicinal, which is that it prepares the head for the water so that it will not be harmed when the water is poured on it afterwards since the pores of the skin will be closed.
]

You then take out three handfuls of water washing your head throughly with each one.
[After finishing rubbing the roots of head, water is scooped on the head three times while rubbing his head with them.
The entire head must be covered with each of the three handfuls and there must not be less than three, even if it is all covered with one and does his separate parts with it.
If three is not enough, he does more until it is covered.
]

Women do the same as this.
They gather up their hair and do not have to undo their plaits.
[The woman washes filth off and does wudu' first and wets the roots of the hair as a man does.
She gathers up and holds her hair and it is neither obligatory or recommended in the ghusl for janaba or menstruation for her to undo her plaits.
The evidence for what he said is in Muslim where Umm Salama said, "Messenger of Allah, I am a woman who keeps her hair closely plaited.
Do I have to undo it for ghusl after sexual defilement?
" He replied, "It is enough for you to throw three handfuls over your head and then pour the water over yourself.
Then you will be purified.
" It is an argument for the one who says that rubbing is not a precondition because the pouring washes away.
As the woman is not obliged to undo her plaits, she is not obliged to remove her ring, even if it is tight, or her bracelets, nor is it obligatory for a man to remove a permissible ring, even if it is tight.

You then pour water over your right side, then over the left, rubbing the body with both hands immediately the water has been poured so that the whole body is covered.
[ After washing his head, he begins to wash his body by washing the entire right side beginning from the top and then does the same with the left side.
It is obligatory to rub it in the well-known position.
From what he says it appears that he does not rub after pouring water on the right side until water is poured on the left side.
When water is poured on the left side, he rubs both sides.
Something similar is stated in Tahqiq al- Mabani.
It is clear that he rubs the right side before pouring on the left side.
That is how you find it elsewhere.
He rubs with both hands if that is possible.
It is not possible, he delegates someone else to do to do the rubbing.
The area between the navel and knees can only be rubbed by someone who can touch that directly - a wife or slavegirl.
If he does not find anyone to do that, it is enough to pour the water over his body without rubbing.
If he delegates someone when it is not necessary, that is not allowed in the well-known position.
The rubbing should be done after the water has been poured, and that is evident.
]

If you have any doubt about water reaching any part of your body you pour water over it again, [The water must cover all the body to discharge the responsibility and it is only satisfied when he is certain.
If there is any doubt about whether or not the water has reached the limbs of person performing the bathing, then he is obliged to pour water over himself again, and it is not enough to wash it with water still on his body.
]

rubbing with your hand until you are certain every part of your body has been covered.
[There must be rubbing or whatever takes its place if that is impossible.
It is like that when he is unsure about whether or not he has rubbed a place on his body.
He takes water again and rubs it until he is certain of that.
It is enough that he thinks it probable, differing from those who say that it is not enough.
If it is enough to make the water reach the skin, which is agreed upon, it is better to carry out the rubbing which is disputed.
He must repeat until he is sure that his entire body has been covered.
]

You must make sure that you include the inside of the navel, under your chin, that you put your fingers right through your beard, that you rub under your armpits, between your buttocks and thighs, behind your knees, not forgetting the heels and the soles of your feet.
You also make sure you rub between each finger.
[The water and rubbing must include all these areas, the throat and that which is under the beard, putting the fingers through the hair of the beard.
The hair of the head is not mentioned because it was already dealt with, and other hair must be washed as well, like the eyebrows, eyelashes, moustache, armpits and pubic region.
Inside the navel must be washed, which a place where dirt gathers, between the buttocks which must be relaxed so that water reaches the folds of the anus, but not inside the anus.
Also inside the thighs, which is between the anus and penis, behind the knees, and the soles of the feet.
It is obligatory to put water between the fingers which would have been covered a prior wudu'.
Otherwise it is done in ghusl.
He does not mention things which are far from water, like the lines of the brow and hollows of the outside eyelids and under the nostrils and other places since that was covered in wudu'.
]

If you have delayed washing your feet, you wash them last, thereby completing both your ghusl and your wudu'.
[If they were not washed first, then they are washed, completing the obligatory ghusl and recommended wudu'.
If he delayed washing the feet in wudu', he washes them with the intention of wudu' and ghusl.
]

You should be careful not to touch your penis with the inside of your hand when rubbing your body but if you do, having already completed your ghusl, you have to do wudu' again.
[When he does wudu' on account of janaba after washing the uncleanness from his private parts with the intention of removing janaba, he should be careful about touching the penis.
It is mentioned because it is the most common of several things which break wudu'.
Wudu' is only obliged by touching the penis with the inside of the hand.
It appears from this that wudu' is not obliged for touching the penis unless it is done with the inside of the hand.
That is the position of Imam Ashhab.
The school of Ibn al-Qasim is that wudu' is obliged for touching the penis with the inside of the hand or the fingers.
In the Mukhtasar of Shaykh Khalil, he adds "or by the sides of the fingers".
If you touch the penis deliberately or forgetfully and you have finished wudu', then wudu' must be repeated if you want to pray.
Otherwise it is not necessary to repeat it until you wish to pray.
as is the case with other ritual impurities.
It is necessary to have an intention to repeat wudu' if he wants to pray, because his major impurity has been removed and so some say that the intention for wudu' must be renewed which is agreed upon.
]

But if you touch it at the beginning of your ghusl, after having washed the areas included in wudu', you should then go over them again with water in the right order and with the intention of doing wudu'.
[ All or part, as is transmitted from Abu 'Imran.
It makes no difference whether he washes them first and then touches or whether he has washed some of them.
Following the correct order is recommended.
We consider that the correct sequence in wudu' is sunna.
It is evident that he means that it is not obligatory in the sunna.
It is said that it is referring to the obligations of wudu', its sunnas and its meritorious actions.
It is said that it refers to making water flow on the limbs and rubbing.
On this basis and on the basis of what is before it it must mean that it is obligatory.
There is disagreement about the renewing the intention of wudu'.
The author says that it is obliged to renew the intention of wudu'.
If he intends to remove the major impurity, that is not enough.
He is in the position of someone doing wudu' who is not in janaba who intends to remove major impurity.
Al-Qabisi says that he is not obliged to renew it.
The basis of the disagreement is whether each limb which is purifies first or its own is purified without the full completion.
If we said the first, then it is obliged to renew it because its purity has gone with the ritual impurity and so it is obliged to make an intention to wash it again.
If we state the second, then it is not obliged to renew it because it remains and so we include it in the intention for the greater purity.

[If you cannot find water, then you must do tayyamum, which is recommended.
Linguistically tayammum means aiming for something.
The Almighty says, "Do not have recourse to bad things," (2:267) i.
e.
aim for them.
In the Shari'a it is a legal act of worship by which the prayer becomes allowed.
This means that the Shari'a has judged it.
This exists in wudu' and ghusl.
By it the prayer is permitted when wudu' and ghusl are excluded because tayammum is only to make lawful.
Wudu' and ghusl are done in order to remove impurity.
It is obligatory by the Book, Sunna and consensus.
The Almighty says, "If you cannot find any water, then do tayammum with pure earth," (4:43) and in Muslim the Prophet said, "We were preferred over people by three things: our rows were made like the rows of the angels, the entire earth was made a mosque for us and its earth is purification if we do not find water.
" The consensus is that tayammum is obligatory when water is lacking or the ability to use it lacking it.
There are preconditions for the obligation: Islam, adulthood, sanity, absence of the blood of menstruation or lochia, the arrival of the time, lack of water or lack of ability to use it, and that there is no barrier over the limbs and nothing which precludes it.
] If you are on a journey and you cannot find water, you have to do tayammum, provided that you do not expect to find any water before the time for the prayer has finished.
[The situation is that either that there is no water to be found at all or a judgement that he will not find enough water for wudu' or ghusl in a journey (or while resident), whether short or not, whether the traveller is healthy or not, and whether the journey is permissible or not, because the allowance for doing it on a journey or while resident does not have the precondition that the journey be for something permissible.
If the allowance is only in the journey, like breaking the fast in Ramadan, then the journey must be permissible and it must be a distance of at least four postal stages, like that for shortening the prayer.
Thus the mere absence of water is only a reason for the obligation of tayammum when he despairs of finding water or he thinks it probable that there is no water.
It is not the case if he is unsure or hopes for water or is certain of finding water within the time.
What is meant by the obligation is the widest period of obligation.
The one who has despaired is someone who has searched for it in a manner which is not arduous for someone like him.
He is only obliged to seek if he hopes to find it or suspects its presence.
If he is certain that he does not exist, then he does not look for it in the time.
By 'time', the preferred time is meant.
]

You also have to do tayammum even when there is water, whether on a journey or staying in one place, if you are unable to touch water on account of illness or are disabled by illness to such an extent that although you could use it, you are unable to get to it and cannot find anyone else to bring it to you.
[ This is when there is water and you are unable to use it, on a journey or at home, because of illness which prevents using it since you fear that using it will cause death, loss of use of a faculty or limb, increased illness, delayed recovery, or will actually cause a illness.
If he does not fear any of that, but is only pained by it, he must continue to do wudu' or ghusl.
So tayammum is obliged for someone who is healthy when water exists because he cannot use it because illness would occur, or for a sick person who is able to use it, but does not find anyone to bring it to him, even for a payment equal to the price which the seller would oblige or it or he does not find a vessel or he only finds a forbidden vessel or cannot pay for using it.
]

The same applies to someone travelling who is near water but prevented from reaching it because of the fear of thieves or wild animals.
[ This is also true about the traveller who is near water but cannot reach it out of fear of thieves as he must preserve his property and the property of others.
The property must be more than what he would have to pay to buy water.
It must be ascertained that they exist or he thinks that it is probable that they exist.
Uncertainty is not taken into consideration.
The same applies if he fears for himself from wild animals when he is certain about that or thinks that it is probable.
]

If a traveller feels certain that he will get to water within the time of the prayer, he avoids doing tayammum until the end of the time.
[Whether he is in a journey where he shortens the prayer or not and he is certain that he will find enough water for wudu' or ghusl, it is recommended that that he delay tayammum.
The upshot of the fiqh in the matter is that one of the preconditions of the obligation of tayammum is the arrival of the time.
The judgement in it varies according to the state of the person doing tayammum because either he is certain that water will exist in the time or he will reach it or he despairs of finding it or reaching it, or he is unsure about finding it or reaching it in time or hopes to find it or reach it in time.
The author clarifies these circumstances and indicates it when he says, "If a traveller feels certain.
" In fact, it is not particular to the traveller, but applies to all who are permitted to do tayammum due to the absence of water.
When he is certain that water exists or that he will reach it within the time or thinks that it is probable that it exists or that he will reach it in time, then it is recommended to delay tayammum to the end of the time.
]

If he feels certain he will not get to water he should do tayammum at the beginning of the time.
[This is about the absence of water or the failure to reach it in time after seeking for it.
If there is what obliges seeking, then it is recommended that he do tayammum at the beginning of the time to obtain the excellence of the time because the excellence of water is despaired of.
That is how it is judged by the one who thinks it probable that it will not exist within the time or will not be found in it.
]

If he does not know whether he will get to water or not, he should do tayammum in the middle of the time.
This also applies to someone who is afraid that he will not be able to get to water but nevertheless hopes that he will.
[ If he is unsure about finding it, it is recommended to do it in the middle of the time.
It is affirmed by Shaykh Ahmad Zarruq that what is meant is uncertainty about reaching it.
He said that there is no difference between it and what before it according to the Maliki School.
Although it is sound from the aspect of the judgement, the author's words imply a difference when based on what is meant by the one who hopes.
He said that the words of the author contain something different from the position of the School.
That is because his literal words say that the one who hopes does not delay, but does tayammum in the middle of the time.
It is not as he said.
His judgement is that of the one who is certain and the one who is certain delays to the end of the time.
Ibn Harun said, "I do not know of anyone who transmitted that the one who hopes does tayammum in the middle of the time except Ibn Abi Zayd.
Ibn Naji said that it is possible that it refutes his words.
According to the words of Ibn Naji by "fears" the author means 'suspects".
]

If, under any of these circumstances, you do tayammum and do the prayer and then come across water within the time of the prayer the following judgements apply.
[ These seven who can do taymmum are: the sick person who cannot touch water, the sick person who cannot find anyone to bring him water, the traveller who is near water but is prevented from reaching it by fear of thieves or animals, the traveller who is certain that water will exist within the time, the one who despairs of finding it within the time, the one who has no knowledge, and the fearful one who hopes to find it.
This is what happens if such a person (except for the sick person who cannot use water then find water or the sick person who can, but does not find anyone to bring him the water) finds water.
Finding water means having the ability to use it, its existence, or the existence of a vessel to bring it.
] A sick person who could not find anybody to bring water to him should do the prayer again.
[It is recommended that he does the prayer again within the time.
The rule for the sick person who does not find anyone to bring him water or any vessel with which to bring the water is to delay tayammum to the middle of the time.
If he does the necessary tayammum in the middle of the time and prays and then before the end of the time of the prayer then that which stops him from using the water is removed, as when he finds what will enable him to obtain it, then it is recommended for him to repeat the prayer within the time if he is restricted in that people do not come in to him often.
If people come in to him often, then he has no restriction, then he does not have to repeat it.
]

This also applies to someone who was afraid of wild animals or other dangers of that sort, and to a traveller who was afraid he would not get to water but hoped that he would.
If you have done tayammum for any other reason, you should not repeat the prayer.
[ The one who fears for himself from wild animals or for his property from thieves is like the sick person who does not find anyone to bring him water in the time.
It is recommended that he repeat the prayer when he gets water within the time.
The result is that when the person who is afraid of animals does tayammum in the middle if the time, it is recommended that he repeat it in the time with four provisos.
That is that he is certain that water exists or that he will find it were it not for his fear.
His fear must be definite or likely and he ascertains the absence of what he fears and the existence of water itself.
If he is not certain that it exists or that he will reach it, or what he fears is clear, or none of it is certain and someone else finds it, he does not repeat if.
If his fear is a simple doubt, then he always repeats it.
]

and to a traveller who was afraid he would not get to water but hoped that he would.
[When he finds water within the time, it is recommended that he repeat the prayer he has prayed in the time allotted for it, which is the middle.
Part of the subject is that it is better if it is advanced.
What is meant by 'fear' in the words of the author is uncertainty about reaching it.
It is recommended for the one who prayed in the time allotted to it to repeat it within the time.
That is even more the case if he has advanced it.
As for the one who is unsure about whether it exists, if he does it before the middle of the time allotted for it, then he repeats it.
If he prayed in the middle of the time allotted for it, he does not have to repeat it.
The difference between them is that the one who is unsure about reaching it, has a sort of falling short and so he is asked to repeat it.
As for the one who is unsure about whether it exists, he relies on the basis, which is its non-existence.
]

If you have done tayammum for any other reason than these three, you should not repeat the prayer.
[It appears from his words that the one who despairs does not repeat the prayer when he finds water absolutely.
It is not like that, and it must be explained.
If he finds the water which he despaired of, he repeats it.
If he finds other water, he does not repeat it.
It also seems from his words that someone who finds water in his bag or saddle or forgets it is there and then remembers it, does not have to repeat it.
The one who acts deliberately in the three cases has to repeat it, which differs from the literal words of the author.
]

You should not pray two fard prayers with one tayammum except if you are ill and cannot touch water because of some harm to your body which will last at least until the time of the next prayer.
[ None of those seven categories should pray two obligatory or sunna prayers at home or on a journey.
whether they share in the time or not, with the same tayyamum except for the person with a constant illness which will continue to the time of the second prayer.
It may happen that he does not do the first prayer in its time, either intentionally or by forgetfulness or ignorance.
In that case he can pray them both together with one tayammum.
This is a general judgement for prayers at home and on a journey.
]

Although there are some who say that even in this situation you should do tayammum again for each prayer.
[For each obligatory prayer, whether he is healthy or ill, travelling or at home.
]

It has been related from Malik that someone who remembers not having done a number of prayers can do them with one tayammum.
[ This is a number of fard prayers which he missed by forgetfulness or by sleeping through them or deliberately not praying them and then repenting and wanting to make them up: he can pray them with one tayammum, whether healthy or ill, travelling or at home.
The first statement is by Ibn Sha'ban and the second is by Ibn al-Qasim and is the famous one.
This is why it was rejected by the shaykh when he was ill at midday when someone else suggested it to him.
According to the well-known position, if he disagrees and prays two prayers with one tayammum, whether they are shared or not, he does not ever have to make up the second.
According to his words at the beginning of the chapter about the time, one does tayammum for the obligatory prayer absolutely, even for Jumu'a.
That is not the case, since the healthy person who is resident does not do tayammum for Jumu'a since it is a substitute for Dhuhr.
He prays Dhuhr with tayammum, even at the beginning of the time.
If he prays Jumu'a with tayammum, that is not acceptable.
The sick person and the traveller can do tayammum for it.
It That is also the case with the funeral prayer.
The healthy resident does not do tayammum for it unless it becomes a specific obligation for him since no one else is found who can pray it nor is it possible to delay it until he can obtain water.
]

[As for the sunnas and the voluntary prayers, the traveller but not the heathy resident person does tayammum for them, i.
e the one who is obliged to do tayammum because of lack of water.
The judgement of the healthy resident for whom tayammum is obliged out of fear of illness is like that of the sick person and he does tayammum for Jumu'a and the funeral, even if it is not a specific obligation, and for the sunna and voluntary prayers.
If he intends an obligatory prayer by his tayammum, he is permitted to pray the voluntary prayer with it afterwards with the precondition that it is connected to the obligation, even if he did not intend the voluntary prayer after the obligatory.
It is limited to prayers which are after the obligatory, although if he prays a voluntary prayer before it, it is valid by his statement, 'provided that it is connected to the obligatory.
' If there is a long separation or he leaves the mosque, he must repeat his taymmum if he wants to pray the voluntary prayers.
A short separation is overlooked.
That is defined as about the length it takes to recite Ayat al- Kursi.
It is also a precondition that he does not do more than the voluntary.
What is "more" is defined by custom.

Tayammum is done using pure surface earth, that is any substance on the earth's surface such as soil, sand, stones, or salt deposits.
["Pure" is how the people of firm knowledge and those who know fiqh explain "tayyib" where Allah says,"do tayammum with clean earth," Tayyib means pure earth in Arabic and that is what Malik said.
Malik said that sa'id means what is on the surface of the earth in accordance with Arab usage.
Others believe that the sa'id in the ayat designates pure earth found on the surface of the earth or brought out from inside of it.
This includes salt desposits, and secretions.
Tayammum is not done deliberately on wood, plants and grass and groups.
The literal meaning of his words is that tayammum can be done on stones, even hard ones, if there is no soil as long as it has not been baked.
It is not permitted to do tayammum on lime nor baked bricks, which are red bricks.
Tayammum can be done on soil, whether it has been moved or not, although it is better when it is not moved by agreement.
The first is based on the wellknown position.
One does not do tayammum on other things than earth.
Things like salt, alum, sulphur, copper and iron are not used for tayammum except in their original place or moved from one place to another.
But it is cannot be in a form which is firm in people's hands, like medicines.
As for what can be held in people's hands like medicines, it is not valid to use them for tayammum.
]

To do tayammum you hit both hands on the ground - if anything clings to them it should be lightly shaken off - [This clariifies how tayammum is done.
He strikes both hands on the ground.
If he is missing a hand, he does tayammun with the other.
If he is unable to do it, someone does it for him.
If he cannot delgate someone, he rubs his face in the dust.
What is meant by 'striking' is not actual striking.
What is meant is to place his hands on the surface used for tayammum, soil or whatever.
This 'striking' is an obligation.
It is not a precondition that anything clings to his hands.
If something clings to them, he shakes them lightly so that some people consider this shaking as one of the meritorious parts of tayammum so that it does not harm his face.
]

[Before beginning, the one doing tayammum must intend earth and nothing else with which tayammum is not valid.
He must intend to make the prayer lawful or intend the obligation of tayammum in the first striking.
If he is in minor impurity, he intends to make the prayer permissible from the lesser impurity.
If he is in greater impurity, he intends to make the prayer lawful from the greater impurity.
If he does not call the major impurity to mind and thus omits the intention regarding the greater impurity intentionally or by forgetfulness, and prays with that tayammum, then he must always repeat the prayer.
If he intends the greater impurity, believing that he has it and then the opposite is clear, then it allows the lesser.
When he intends the obligations of tayammum, it is enough for him, even if the intention of the greater does not occur to him, If he intends to remove the impurity, it is enough enough for him in the well-known position.
Tayammum does not remove lesser impurity.
It only makes the prayer permissible.
]

then using both of them you wipe over your whole face.
[After shaking his hands, then he wipes his face and does not omit any of it.
He does not miss the cartilage of the upper ear and other things.
If he leaves any of the wiping of all of the face, even a little, then it is not allowed.
He begins from the top, as in wudu' and runs his hands over the length of it to his beard.
He passes over the lines of the face, because the basis of wiping is doing it lightly.
]

Then you hit both hands on the ground again [The second blow is for wiping the hands by way of sunna.
It is not said how the obligation is done in a sunna manner because we say after the obligation that the second comes after the first so if he fails to strike the earth the second time and then wipes his face and hands with the first, it is adequate.
]

and then wipe your right hand and arm with your left hand.
To do this you put the fingers of your left hand on the tips of the fingers of your right.
Then you slide your fingers down the back of your right hand and arm, as far as the elbow, folding your fingers round it as you do so.
thoroughly.
[ The recommended manner of wiping is to first wipe the right with the left, putting the fingers on the right on the left except for the thumbs.
The palm is passed over the top of the hand and arm to the elbow.
It appears from the words of the author that the elbow is not wiped because it is the end.
It is said that he meant including the elbows as is done with wudu' since tayammum replaces it.
Wiping to the elbows is sunna, and to the wrists is obligatory according to what is in al-Mukhtasar.
Al-Bisami adds to it by saying that the wellknown position of the school is that wiping is to the elbows is obligatory.
The dispute is when it is confined to the wrists and he prays.
The well-known position is that he repeats the prayer if still within the time.
An opposite position is that he must always repeat it.
This consequence is rejected.
Al-Muqaddamat (Ibn Rushd) prefers that which is followed in al-Mukhtasar, and Qadi 'Iyad summarised it in his Qawa'id, and it is preferred.
The well-position of the school is that the fingers go between each other, and that is by the flat sides of the fingers, not the sides because they have not touched earth.
The well-known position is also that a ring is removed and moving it from its place can be done instead of actually removing it.
The difference between tayammum and wudu' is said to lie in the fact that the ring is removed in tayammum but not in wudu' because of the force of the water flowing in wudu' which is not the case with earth.

Then you put your palm on the inside of your arm and, gripping your arm, slide your hand from your elbow just back as far as your wrist [After wiping the outside of the right hand, using the palm, because the fingers because the fingers were already use on the outside of the hand except for the thumb.
]

and then run the inside of the left thumb over the outside of your right thumb.
[This is because it was not wiped before.
What he mentioned about wiping the thumbs was also mentioned by Ibn at-Talla' who is Muhammad ibn Farah, the shaykh of the fuqaha' in his time.
The literal of the transmission, which is relied upon, it wiping the outside of the right thumb with the outside of the fingers.
Al-Fakhani said, "I do not know of anyone of the people of language who transmit that the thumb is the largest "finger"].

You then wipe over the left hand and arm in the same way and after reaching the wrist you wipe your right palm with the left down to the tips of the fingers.
[After finishing the right, then do the left to the wrist.
The tips of the fingers designates the inside of the palm and fingers.
Observe how he is silent about the left palm unless he says that each of them wipes and is wiped.
This is the description which the shaykh mentioned and it was also mentioned by Shaykh Khalid.
He begins with the outside of the right hand with the left and moves to the left before completing the right.
This was transmitted by Ibn Habib from Malik.
Ibn al-Qasim said, "He only moves to the left after finishing the right.
" Al-Lakhmi and 'Abdu'l- Haqq preferred that.
The position of Ibn al-Qasim is preferred.
The basis of the preference is that moving to the second before completing the first misses out the excellence of proper order between right and left.
Some of the shaykhs recommend the transmission of Ibn Habib so that he does not wipe the dust on the palm, but the one with the reliable position says that the remaining of the dust is not sought aso that its judgement should be observed.
]

If you wipe the right with the left or the left with the right in some other way that you find easy, that is acceptable as long as it is done fully.
[ If you differ from the recommended manner, your tayammum is still allowed.
It only differs from the best manner.
One can deduce from his words, "done fully" that if he does not wipe his forearms, it is not allowed because the arms are mentioned in wiping.
The well-known position is that if he confines hismelf to the wrists and then prays, then he repeats it within the time.
]

IMPURITY If someone is in a state of janaba, or has been menstruating, and cannot find any water to do ghusl with, they should do tayammum and do the prayer and then when they find water they should do ghusl.
[ Even if someone like this finds enough water for wudu', they still do tayammum following the previous information regarding the possibility of finding water which is not repeated here.
Tayammum is obliged when there is no water.
He mentions it here to refute those who say that someone in a state of janaba and or a woman who has been menstruating do not do tayammum.
]

They do not have to repeat any prayers they have done.
[Because their prayer occurs in manner which is commanded.
The literal import of his words is that that is the case in the time or after it.
It is explained that it is repeated within the time in the instances which were already mentioned.
Its literal meaning is that is the case or not whether there is impurity on their bodies.
It is the text of the Mudawwana and it restricted by there not being any impurity on the body.
If there is impurity in his body and he prays with it by forgetfulness and they remember after they have finished, then they repeat it within the time.
The statement of the author about not repeating it is informing about when water is found after they have prayed with tayammum.
If there is water before the prayer, and there is enough time for ghusl and the prayer, even a rak'at, within the time, then tayyamum is invalid.
If they find it after the time has begun and before it finished, even if the time is ample, or the time has begun, but there is not enough time for a ghusl and still catching a rak'at, they pray with tayammum.
]

A man cannot have sexual intercourse with his wife if she has just finished menstruating or the bleeding after childbirth if she has only purified herself by tayammum until there is enough water for her to do ghusl first and both of them to do ghusl afterwards.
[ This is whether she is a Muslim or a kitabi or a slave girl.
According to the well-known position, it is forbidden for him to have intercourse with her.
This does not only imply to actual intercourse, but enjoying her between the navel and knee, even through a barrier, is unlawful.
Finding water can either be his responsibility or the responsibility of both.
]

[There must be enough water for ghusl on account of bleeding and then for ghusl on account of janaba.
This explains the words at the end of the book about not approaching a woman bleeding from menstruation or lochia because the literal meaning is would be that when the bleeding stops, he is permitted to have intercourse, and so here he explains that even if menstruation has stopped, intercourse is not permitted, even with tayammum.
Intercourse is forbidden in the well-known position beause tayammum does not remove impurity.
It only makes the prayer permitted.
The words of author show that tayammum is called 'purification,' and that is indeed the case since the Prophet said, "Its earth is pure.
" It is also called wudu' by since the Prophet said, "Tayammum is the wudu' of the Muslim.
]

[It is also deduced from this that he if he does not find water, he should not voluntarily bring about a state of janaba in himself.
That is the position of Malik in al-Mudawwana, i.
e.
that it is disliked.
if he does tayammum for the lesser impurity, he should not bring about janaba in himself so that he has to do tayammum for the greater impurity.
This does not negate what was already stated about the unlawfulness in the statement of the author about having intercourse, because the unlawfulness comes from his going to have intercourse with her when she has purified herself from menstruation by tayammum.
This is is when he does not fear any harm to his body or fear fornication.
If he is physically harmed by the length of time or fears fornication, then he has intercourse and does tayammum.
Other matters relating to tayammum will be mentioned in the general chapter on the prayer.

You can wipe over leather socks [It is an allowance to wipe which is understood from the context or from wiping because there must be a wiper, man or women.
It is permitted to wipe over leather socks.
It is a dispensation, but washing is better than it.
The permission applies to what is understood by leather socks.
They resemble galouches, which are thick socks with no legs, and they resemble socks which have the form of leather socks, but are made from cotton and covered with leather.
The basis for its legality is that the Prophet did it.
] either when travelling or otherwise permitted, [Wiping over socks is an allowance and so it is not particular to the traveller and it is permitted to do at home and on a journey.
In the wellknown position, it is not a precondition for the wiping that the journey be for something permissible.
]

provided you have not taken them off.
[Wiping over socks is not limited by a known period of time.
It is related from Malik that its maximun length when someone is resident is a day and a night, and three days in a journey.
This allowance continues, and it is permitted to wipe over them without limit within that period until he removes them.
If he removes them, it is agreed that it is invalid to wipe over them and he should hasten to wash his feet again.
If he delays washing them deliberately for as long as it takes the limbs of wudu' to dry, he does wudu'.
He is like the one who is unable and the one who forgets and builds on his wudu', whether it is long or not.
If he removes one sock he must remove the other as well, and wash both feet.
It is not permitted to wipe over one of them while washing the other.

[Wiping has ten preconditions, five of which concern what is wiped and five which concern the person who wipes.
The preconditions in what is wiped are: 1.
That they are made of leather and are not things like cotton socks 2.
They are pure and not impure, like the skin of carrion, even if it is tanned 3.
They are not polluted and pierced except something like glue; 4.
They must cover the place of the obligation (to the ankles) without missing any of it 5.
and he must be able to walk in them without them being overly loose-fitting or narrow.
Otherwise, it is not permitted to wipe over them.
The preconditions of the wiper are: 1.
That he is not a rebelling against Allah by wearing them, and so the man in ihram does not wipe over the socks or affluent by wearing them.
This is when the affluent person wears them to avoid the bother of washing the feet or other things which have the sense of indulgent affluence.
Such a person is not permitted to wipe over them and must always repeat it.
If he ears to them to protect himself from heat or cold or to imitate the Prophet, then he can wipe over them.
2.
He must put them on while pure.
The one who puts them on does not wipe over impurity, even they are washed.
3.
The one who puts them on in state of purity by tayammum cannot wipe.
4.
He must fully wash the limbs of wudu' before putting them on.
5.
He does not just wash his feet and put them on then finish doing wudu', or wash one foot and then put it on before washing the other.
If he removes them at the beginning and then puts them on after full purity or removes the one he is wearing and then and puts it on after washing the second, then he can wipe.
The meaning is that the prayer is permitted by it to when he is afraid of going wudu' on account of the cold.
]

This is if you put them on after you have washed them as part of wudu' for doing the prayer.
It is in this situation that, if you then break wudu', you are entitled to wipe over your leather socks when doing wudu'.
[This contains some of the preconditions which permit wiping.
His words, "after you have washed them" means that they were put on while in a state of purity which is achieved by water.
His words, "for doing the prayer" means that it is complete in the senses and meaning.
So the one who puts on the socks after wudu' and having fulfilled all the preconditions is allowed to wipe when he breaks wudu' by lesser impurity.
It is limited to lesser impurity because major impurity invalidates wiping because it obliges that they be washed.
]

In any other case it is not permitted.
[If it is not like that since he was not pure when he put them or or he had purified himself with earth or put them on before his purification with water was complete,then it is not permitted.
]

The way you do the wiping is to put your right hand on the top of your foot beginning at the toes and your left hand underneath.
Then you pass your hands over your foot as far as the ankle.
[This is the recommended manner of wiping.
The ankles are included in the wiping as in wudu' because that is indicated.
It is disliked to follow the creases in it because the basis for wiping is lightening.
It is disliked to repeat the wiping or to wash it.
If he does that, it is still allowable.
It is recommended for him to wipe when he is going to pray to wash them with the intention of wudu' only or to add the intention of removing mud or impurity, even it if is overlooked.
If he washes with the intention of removing the mud or impurity, or he does not intend anything, it is not enough.
]

You do the same thing with the left foot except that you put the left hand on top and the right hand underneath.
[The hands are reversed here.
Ibn Shiblun said that the left is like the right according to the literal meaning of the Mudawwana.
What is mentioned about wiping on the top and bottom of the leather socks at the same time is agreed upon.
The disagreement is about the amount which must be wiped.
Ashhab believes that if he confines himself to wiping the top or bottom of the socks to the upper or the lower, it is enough and he does not repeat his prayer.
Ibn Nafi' believed that it is not adequate.
But the well-known position is that it is obligatory to wipe the top and recommended to wipe the bottom.
If he confines himself to wiping the upper and prays, it is recommended that he repeat it in the preferred time.
It is recommended that he repeat wudu' and the prayer when he abandons wiping the bottom out of ignorance, intentionally or inability if it has been a long time.
If it has not been a long time, he wipes the bottom only.
It is like that if he only wipes the bottom out of oversight, if it has been a long time or not.
If he omits wiping on the bottom, he always repeats it, intentionally or by ignorance or forgetfulness.
He builds on the intention absolutely if he forgets and if he is unable, if it is not long.
Some of the shaykhs believe that the sides of the feet are part of the top.
]

If there is any mud or dung or your leather socks you cannot wipe over them until you have wiped or washed it off.
[ The dung refers to that of mules, horses and asses.
Impure dung must be wiped.
It is best to wash off pure mud or dung.
'Abdu'l-Wahhab said that that is because wiping is done over the socks and this constitutes a barrier over the socks, and so it is obliged to remove it.
Al-Fakihi sees it as strong recommendation rather than obligation because if he fails to wipe the bottom of the socks altogether, he does not have to repeat it either in the time or otherwise according to the position of Ibn al-Qasim.
According to the position of Ashhab, he only has to repeat it within the time, not any time else.
]

Some people say you should start at the ankles and wipe to the tip of the toes so that any dust on the socks which might get wet does not end up at the ankle end of your socks.
[ This is another description of wiping over the socks, i.
e.
putting the right on the right and the left on the left, and beginning at the ankles to avoid moving the dust on the top of the socks in particular because moving impurity from one place to another must happen in any case, whether he begins from the heels or the toes, i.
e.
impurity is moved to the top of the sock more than it is moved to the bottom, since if he were not to wipe the tops, the wiping would be invalid, which is not the case with the bottoms.
His words must be examined.
When he is asked to wipe the mud and wash the impure dung before wiping, how can it be understood that it is moving an impurity from one place to another, top or otherwise, whether he begins to wipe from the heals or the toes?
]

But if there is any actual mud on the bottom of your socks you should not wipe over it until it has been removed in any case.
[ i.
e.
it is obliged to remove it according to the position that it is obligatory to wipe the bottom and recommended according to the other statement.
]

According to the people of Madina the middle prayer is the early morning prayer, namely the dawn prayer.
[It is evident that a multiplicity names is indicative of the honour of the named.
There are four names given to this prayer: as-Subh, al-Wusta (the middle), al-Fajr and al-Ghada.
Subh is derived from sabah, which is whiteness since it becomes obligatory at this time.
Fajr is derived from infijar (bursting forth) since it is obliged when dawn breaks from the darkness of the night.
]

The beginning of the time for this prayer is when dawn breaks and the light spreads out in the extreme east, going from the qibla to behind the qibla, [1] until it rises up and fills the whole horizon.
[ The beginning of its ikhtiyari time is when dawn breaks and the light of dawn which comes from the light of the sun spreads out.
It is It sometimes rises from the extreme east and sometimes elsewhere and follows it.
The place of its breaking is the place where the sun rises.
This excludes the false dawn which is the whiteness like the tail of a wolf, which thins and does not spread.
It has no jurisdiction.
The light of dawn continues until it fills up the entire horizon.
Ibn 'Umar thought this was unclear and said that the author said that the light is in the extreme east and so it is clear that it rises in the extreme east.
"Going from the qibla to behind the qibla" means that it rises from the qibla.
It might give rise to the idea that the qibla has a behind, but it is not like that.
Al-Ujhuri replies that the qibla and the east are the same.
It is what is opposite the west.
"Behind" means the middle.
When the qibla is hidden from him, he faces the east and puts the west behind him.
Then he is facing it because his deviation from the qibla is slight.
[1.
This must necessarily refer to North Africa, where the author lived.
The commentators are not sure of the exact meaning of this phrase.
]

The end of the time is when the light has got very bright so that someone ending the prayer says the salam just as the edge of the sun appears over the horizon.
[ The end of the time of Subh.
This is derived from that fact the end of the ikhtiyari time for Subh is sunrise, and it is the well-known position of Malik.
Ibn 'Abdu'l-Barr said that it is that on which the people act.
'Iyad attributes it to all the scholars and Imams of fatwa.
On that basis there is no daruri time for Subh.
In the Mudawwana, which is approved, and on whose basis the author of the Mukhtasar proceeds, the ikhtiyari time is from the rising of true dawn until the upper brightening, and the end is when the upper brightening leaves and it is that time in which faces can be seen in a place without a roof or covering by someone with average sight.
Then the daruri time of Subh is from the beginning of the upper brightening to the first part of sunrise.
]

Any time between these two points is acceptable but the beginning of the time is the best.
[It is established that the time of the Subh prayer is the breaking of dawn and the end ot the time is the clear brightening.
The prayer can occur in any of that time if he is not excessive because the beginning and end of time subject to choice are equal unless it is negated by a constriction.
However if he thinks that he will die before he does it if he does not occupy himself with it, then there is agreement that he rebels by leaving it because the wide time then becomes constricted in respect of him, i.
e.
whoever thinks that he will die during the time must pray early in that time.
If he does not pray in that time in which he must pray, he sins whether he dies or not.
In this respect, other impediments to prayer which occur are the same as death, like menstruation.
If a woman delays and the impediment occurs, she does not make it because the lack of making up does not negate the wrong action.
Then it is affirmed that the ikhtiyari time is all the same unless it is negated by a constriction, but you should know that they vary in excellence.
The early part is absolutely better, whether in summer or winter, individually or in a group.
It is like that according to Malik and most of the schools in order to obtain the virtue of the time.
The basis in this is that it is sound that the Prophet used to pray Subh when it was still dark as did the Rashidun khalifs.
]

The time of dhuhr is from when the sun has passed the zenith, and that is when the shadows start to get longer.
[The beginning of the time where there is choice is when the sun begins to decline and has passed the zenith.
Then the shadows begin to increase as the sun moves.
It is known was "zawal": that comes from the fact that when a stick it set upright, it is that point between the increase and decrease of the shadow.
and so it not simply the shadow cast, but has to do with its increase.
]

It is recommended to delay the prayer in summer until the shadow of an object reaches a quarter of the length of that object added to the length of its shadow at noon.
[ Al-Fakhani says that it is delayed in the summer rather than the winter, in a group or individually.
Ibn Naji said, "His words 'in the summer' are not understoof.
It can be like that in the winter.
" Delay is recommended until the time mentioned about the shadow.
The shadow is not measured from its root, but from the shadow after noon.
However that is an unusual linguistic usage.
The well-known usage is that the shadow (dhill) is until midday comes and the shadow is after it is called fay'.
]

It is also said that this practice is only recommended as far as mosques are concerned so that more people can catch the prayer, and that it is better for a man praying by himself to do the prayer at the beginning of the time.
[ This delaying is said to be only about mosque, so that people can join in the prayer.
As for someone on his own, it is better to pray at the beginning of the time because there is no benefit in delaying it.
]

It is also said that it is better to delay the prayer until it is a little cooler when the heat is fierce even if you are praying by yourself since the Prophet, may Allah bless him and grant him peace, said, "Delay the prayer until it gets a little cooler because the fierceness of the heat is from the flames of Jahannam.
" [ This is when the intensity of heat abates.
So there are three positions about waiting for the cooling in the case of Dhuhr.
Either it is absolutely recommended to delay it for individual and the group, or the recommendation is confined to mosque for the group, and the third is to make a distinction between strong heat and other times, and so it is recommended in the case of intense heat for both the group and the individual.
The expression in the Muwatta' is that the Messenger of Allah said, "When the heat is fierce, then delay the prayer until it gets cooler, for scorching heat is from the blast of Jahannam.
" It means to wait for some shade and to the intensity of the heat to abate.
The hadith about hastening the prayer is abrogated by this hadith.
It is that the Messenger of Allah prayed Dhuhr at midday at the time of intense heat.
]

The end of the time of Dhuhr is when the shadow of an object is the same length as that object in addition to the length of its shadow at noon.
[ This is the end of the ikhtiyari time for Dhuhr.
The consideration of day here is from sunrise to sunset, as opposed to the day in fasting which begins when dawn breaks.
]

The beginning of the time of 'Asr is the end of the time of Dhuhr [The beginning of the ikhtiyari time of 'Asr is the end of the ikhtiyari time of Dhuhr.
On this basis, they share in the same time for the amount of four rak'ats or 'Asr shares with Dhuhr at the end of its time for the amount of four rak'ats.
According to the first, if Dhuhr is delayed until the time of 'Asr begins and Dhuhr is done at the beginning of the time, he incurs no wrong action.
According to this, if someone prays 'Asr at the end of the first length, it is invalid.
According to the second, if he prays 'Asr while there still remains the time for four rak'ats of the time of Dhur at the beginning of the second length, he commits a wrong action since he does it before the time of the other has ended.
]

Its end is when the shadow of an object is twice the length of that object in addition to the length of its shadow at noon.
[ This is the end of the ikhtiyari time of 'Asr.
]

It is also said that if, standing upright facing the sun with your eyes looking straight ahead, you can see the sun, then the time of 'Asr has arrived.
If you cannot see the sun the time has not yet begun.
If the sun has descended right into your field of vision you are well into the time.
According to Malik, may Allah have mercy on him, the time for 'Asr lasts until the sun begins to turn yellow.
[ Another view of the beginning of the time: this is with the head slightly bowed but not properly bowed (proper bowing is when the eyes are facing the ground.
) Then if the sun comes into your line of sight, it is 'Asr.
Some people deny that the author said this since its speaker is not known.
The reply to him is that the arrival of the time is not known because this not apply at all times because the sun is high in the summer and low in the winter.
In defining the end of the ikhtiyari time of 'Asr from the transmission of Ibn al-Qasim, it is when the sun begins to turn yellow in the earth.
The position of the school is that it is better to perform 'Asr in the beginning of the time.
]

The time of Maghrib - also known as the prayer of the one who is resident, meaning that a traveller does not shorten it but prays it in the same way as someone who is resident - is at sunset.
[This is the ikhtiyari time.
The Maghrib prayer has two names.
This is because it occurs at sunset, and the other name is ash-Shahid, meaning resident.
This is because the traveller prays it the same as the resident.
Al-Fakhani said that its reason that Maghrib is called Shahid is because the traveller does not shorten it as is the case with Subh.
'Abdu'l-Wahhab reported that it is heard but it is not analogous because Subh is not sonamed.
]

When the sun has completely disappeared below the horizon, the prayer is due and it should not be delayed.
This moment is the time for this prayer and it should not be delayed beyond it.
[ What is observed in that is the disappearance of its body and circular orb, not its traces and its rays.
Ibn Bashir said that this applies to a location where there are no mountains.
When there are mountains, he looks towards the east and when darkness appears, that is an indication of its setting.
When it disappears and sets, i.
e.
we can no longer see it because of the intervening barrier between us and it, then its time has begun and the prayer is not delayed.
Maghrib only has one ikhtiyari time.
When it is delayed, it moves into its daruri time.
The well-known position is that it is not extensive.
Indeed the amount required for doing it after the preconditions of its time exist is narrow.
It is permitted for the one who obtains its preconditions of purity, sutra, facing qibla, the adhan and iqama, to to delay doing it for the necessary time required to achieve its preconditions.
It is also said that its time extends to to the disappearance of the red twilight.
Al-Baji and many of the people of the School prefer it because of what is in the Muwatta' where he says, "When the redness has gone, then the 'Isha' prayer is due and you have left the time of Maghrib," and what is in Muslim of the words of the Prophet, "The time of Maghrib lasts as long as the red twilight has not gone.
"]

[The ikktiyari time for 'Atama or 'Isha', and Isha' is the recommended name for it because it was used in the Noble Book.
A group of scholars, including Imam Malik, dislike calling it 'Atama .
As for what is related in the Muwatta', the Musnad of Ahmad and the two Sahih collections from the hadith of Abu Hurayra, "If they had known what is in 'Atama and Subh, they would have come to them, even crawling" where it is called 'Atama, that clarifies that it is permitted and not unlawful to call it that, and there is no contradiction with ithe fact that it is disliked.
]

The time of the prayer of darkness or 'isha', the latter being the better name for it, is when the redness remaining in the sky from the remaining rays of the sun.
When all yellowness and redness has gone, the time of 'isha' has arrived.
No attention need be paid to any whiteness which may remain on the western horizon.
[ The time of 'Isha' is when the redness in the direction of the sunset has disappeared, not the entire west, as the author states.
Note that he mentioned yellowness first, even though it is later than redness.
However, in Arabic the waw (and) does not demand sequence.
The comment about the whiteness is in reference to the statement of Abu Hanifa that the "shafq" (twilight) is the whiteness.
Our evidence is what ad-Daraqutni related that the Prophet said, "The twilight is the redness.
When the twilight departs, then the prayer is obligatory.
" This is the beginning of the ikhtiyari time.

The time for 'Isha' extends from this time until a third of the night has passed for those who want to delay doing it because of working or some other good reason.
[ It ends with the first third according to the well-known position.
Ibn Habib said that it extends to the middle of the night.
It can be delayed for someone with an excuse, like work, and it should only be delayed from its early time by those with excuses.
Other people, even if they are alone, should hasten to perform the 'Isha' prayer at the beginning of it its time.
This is recommended.
]

It is better to do it as early as possible although there is no harm in delaying it a little in mosques to allow time for people to gather.
[ "There is no harm" means it is recommended to delay the prayer in the mosques to allow people to gather.
The author's premise is weak, and it is preferred that it is always advanced to the beginning of the time.
]

Sleeping before doing 'Isha' is disliked and so is talking after it unless there is a good reason for it.
[Ibn 'Umar said, "It is disliked to talk after it more than it is disliked to sleep before it because the person might miss the virtues of the prayer of Subh in group or miss its time or miss rising for tahajjud and dhikru'llah in the night.
An exception to that is discussing knowledge and acts of nearness to Allah.
Exceptions to are is also the bridegroom, the guest and the traveller, i.
e.
someone who has arrived from a journey or is going on a journey, and whatever need demands like talking connected to someone's best interests, like buying and selling.
]

[The Shaykh spoke about the ikhtiyari time and not the daruri time.
Subh was already mentioned.
The daruri time of Dhuhr begins at the beginning of the second length and that of 'Asr begins with the yellowing and ends at sunset, although 'Asr is particular to four rak'ats before sunset.
This time is daruri for it in particular so that if you pray Dhuhr in that time, it is making it up.
It begins in Maghrib is when it can be finishing without negligence, i.
e.
follows finishing it.
it.
That of 'Isha' begins with second third of the night and ends when the dawn rises.
The last of it is the amount of four rak'ats,as there is between Dhuhr and 'Asr.
These times are called daruri tmes because it is not permitted to delay the prayer until them except for the people of necessity (darura), and the people of necessity are menstruating women, a woman with bleeding on account of childbirth, the unbeliever, the apostate, the child, the mad person, the person who is unconscious, the sleeper and theone who forgets.
So when the impediment is removed from any of those, he prays in the daruri time and incurs no wrong action.
Anyone who prays in these times except those with an excuses are disobedient.
]

It is obligatory to call the adhan in mosques and wherever people meet regularly to do the prayer.
[The judgement of the adhan is that it is an obligation in the form of the sunan, i.
e.
it is a confirmed sunna, in the mosques.
It is clear from his words that there is no difference between the communal mosque, i.
e.
that in which Jumu'a is held, and mosques other than communal.
There is also no difference between the mosques being close together or whether there is one mosque on top of another.
It is also done is places where groups meet regularly to pray.
It is clear that it is done whether it is in mosques or elsewhere since they seek to call others to the prayers.
Every group seeks others.
Even if it is not a regular prayer, then it is sunna for there to be an adhan.
The irregular group differs from the irregular in that it is a group in a settled place where they do not wait for others in a place outside of a mosque, and so the adhan is not sunna for them nor it is recommended.
Indeed, it is disliked.
However in a journey, the adhan is recommended.
It is recommended for someone who is alone on a journey to do the adhan.
It is unlawful to do the adhan before the time has come, and it is disliked for the sunnas as it is disliked for missed prayers and in the daruri time and the general obligation.
The evidence for the sunna nature of the adhan is his command and the perseverance of the people of the Deen on it in his time and after his time.
This is the exact sunna.

If you are alone it is good to do the adhan.
[It is recommended to do it, whether at home or on a journey.
The wellknown position is that this applies particularly to the traveller rather than the resident since it is true that Abu Sa'id heard the Messenger of Allah say, "When you are in your desert or among your sheep give the adhan.
No man or jinn or anything within range hears the voice of the mu'adhdhan without bearing witness for him on the Day of Rising.
"]

A man must must do the iqama, [It is confirmed that the legally responsible person is obliged to do the iqama if he is a man.
Ibn Kinana applies the words of the author to the obligation, saying that if someone omits it deliberately, his prayer is invalid.
'Abdu'l-Wahhab considers it sunna, i.
e.
the individual sunna for an adult who prays, even if it is a missed prayer or he is alone, or an imam of only women.
and it is enough for a group prayer of only men or one in which there are women as well in respect of the Imam and men.
The place of the sunna of the Iqama, if there is enough time.
Otherwise it is omitted.
The iqama is more confirmed than the adhan because it is connected to the prayer.
If there is a gap between them, the iqama is invalid and must be said again.
"]

but for a woman it is only recommended and if she doesn't do it it does not matter.
[A woman commits no wrong action by omitting it.
]

The adhan for a prayer should not be done before the time of that prayer [The aim of prescribing the adhan is to announce the arrival of the time, to inform those legally responsible that the time has come so that they can fulfil the oblgiation imposed on them.
Therefore it is done after the time has come.
It is not permitted to give the adhan before the time for any of the five prayers, even Jumu'a, i.
e.
it is unlawful.
Ibn Habib said that the adhan for Jumu'a is given before the zenith while it is only prayed after it.
]

except in the case of Subh when there is no harm in calling the adhan in the last sixth of the night.
["No harm" means that it is recommended to give the adhan in the last two hours of the night before dawn and then to give it again when the time comes in order to follow the sunna.
The first adhan is recommended and the second is sunna.
Ibn Habib gives the adhan at half of the night.
Abu Hanifa does not have an adhan before its time like the other prayers.
We have what is in the Sahih that the Prophet said, "Bilal calls the adhan while it is still night, so eat and drink until Ibn Umm Maktum calls the adhan.
" Al-Bistami says that the exact position of the people of the school is that it is given in the last sixth.
"]

The adhan consists of the words: Allahu akbar, Allahu akbar.
Ash-hadu an la ilaha illa'llah.
Ash-hadu an la ilaha illa'llah.
Ash-hadu anna Muhammadan rasulullah.
Ash-hadu anna Muhammadan rasulullah.
Then you repeat it in a louder voice than the first time, repeating the testimony.
You say: Ash-hadu an la ilaha illa'llah.
Ash-hadu an la ilaha illa'llah.
Ash-hadu anna Muhammadan rasulullah.
Ash-hadu anna Muhammadan rasulullah.
Hayya 'ala's-salah Hayya 'ala's-salah.
Hayya 'ala'l-falah.
Hayya 'ala'l-falah.
[Hayya means come to quickly without haste that would cause you to lose tranquility and gravity.
Haste is disliked then, even if he fears missing the group.
Success is obtaining bliss in the Next World.
]

Then if you are calling the adhan for subh you add here: As-salatu khayrun min'n-nawm.
As-salatu khayrun min'n-nawm.
This is not said in the adhan for any other prayer.
Allahu akbar.
Allahu akbar.
La ilaha illa'llah.
The last phrase is only said once.
[Even if he is in a desert and there is no one else there.
This is the expression and it means that waking up for the prayer is better than the rest obtained by sleep.
They disagree about the one who commanded this sentence, i.
e.
"The prayer is better than sleep.
" It is said that it was the Messenger of Allah and it is said that it was 'Umar.
]

The phrases in the iqama are said only once.
It consists of: Allahu akbar, Allahu akbar.
Ash-hadu an la ilaha illa'llah.
Ash-hadu anna Muhammadan rasulullah.
Hayya 'ala's-salati Hayya 'ala'l-falahi.
Qad qamati's-salatu'llahu akbaru llahu akbar la ilaha illa'llah.
[The expressions are said once except for the takbir.
Making it single is the School.
When it is made double by mistake, it is not allowed in the well-known position.
So if error and forgetfulness do not suffice, it is more likely that the deliberate does not suffice either.
] CHAPTER 10 ON HOW TO DO THE FARD PRAYERS AND THE SUNNA AND NAFILA PRAYERS CONNECTED WITH THEM

Going into the state of ihram as far as the prayer is concerned is by saying Allahu akbar and no other expression is acceptable.
[ Is ihram the intention or the takbir or both while facing qibla?
Al- Ajhurri prefers the later.
According to the first, the idafa is their words "takbir al-Ihram" is the relation of the associate to its associate.
According to the second, it is for clarification.
According to the third, is part of the idafa of the part to the whole, i.
e.
the beginning of the attribute is ihram.
It is to enter.
This applies to all prayers, obligatory or supererogatory.
]

[It is to say, "Allahu akbar" with a natural extension for the amount of an alif (Allaah).
If he fails to do that, then his ihram is not valid, as the one who mentions it only mentions it.
No other expression is acceptable if he speaks good Arabic.
If he does not speak good Arabic, then 'Abdu'l- Wahhab says that he enters the prayer by the intention except for the non-Arab.
Abu'l-Faraj says he enters it in his own language, but this is weak, even if the prayer is not invalidated by analogy with the dislike of the supplication in non-Arabic by the one who can do it in Arabic.
But what is relied on is the first statement.
The author calls this sentence a "word" following grammatical usage.
[The takbir is obligatory for the Imam and the person playing alone by agreement, and in respect for the one following in the well-known position.
It is related from Malik that the Imam bears the responsibility of the takbir al-ihram for the follower.
If the Imam omits the takbir alihram, intentionally or by forgetfulness, then his prayer is invalid as is the prayer of those following.
The evidence for its obligatory nature is found in the two Sahih collections where the Prophet said, "The key to the prayer is purification and its sanctification is the takbir and its ending is the taslim.
" Purification is general and includes wudu' and ghusl.
A precondition of the takbir is that it is done while standing, and it is agreed that it cannot be done before that.
If that is omitted in the obligatory prayer, in that he says it sitting, or bending, or leaning on some support in such a manner that if it were removed, he would fall, then his prayer is invalid.
A preconditon of the takbir al-ihram is that be accompanied by the intention.
If it comes after it, then it is agreed that it is not allowed.
The same applies if it is a lot before it.
There are two well-known positions about whether it can be a little before it.
One says that it is allowed and the other is that it is not.
The preferred one is that it is allowed since it is not transmitted from them that it is a precondition of the accompaniment.
The meaning of the precondition that it accompany it according to the second position is that it is not permitted for there to be a gap between the intention and the takbir.
It is not a precondition that the intention actually accompany the takbir.
]

At the same time your raise your hands level with your shoulders, or lower, [When you say the takbir, it is recommended to raise your hands.
Their backs are towards sky and palms to earth, level with the shoulders or a little lower, i.
e.
the top of the chest.
This is for the man.
As for the woman, it is a little less than that.
Al-Qarafi related that consensus on that.
There is disagreement about the judgement of this raising of the hands.
Some believe that it is sunna and some that it is a meritorious act, which is what is accepted.
The words of the author state that rising is particular to the takbir al-ihram.
It is like that in the well-known position.
It is also stated that he raises them in ruku' and in rising from two rak'ats.
]

and then begin the recitation.
[The takbir is followed by the recitation without any division between them.
Malik disliked for there to be glorification and supplication between the Takbir al-Ihram and the recitation.
Some of them recommend separating them with the words, "Glory be to You, O Allah, and by Your praise.
Blessed is Your name and exalted is Your majesty.
There is no god but You.
"]

If you are doing Subh you recite the Fatiha outloud.
[The recitation of the Fatiha is obligatory in Subh and other obligatory prayers for the Imam and the one praying alone.
There are two positions by Malik in the Mudawwana about whether it is in every rak'at or most.
The sound one is that it is obligatory in every rak'at.
Ibn al-Hajib said that.
In general, it means one rak'at, even if it is Subh, Jumu'a or the travel prayer.
As for the one following an Imam, it is recommended for him in what the Imam says silently.
As for recitation in what is done outloud, it is sunna.
]

You do not say bismi'llahi-r-rahmani'r-rahim for the Fatiha nor for the sura which comes after it.
[When he recites in Subh or other obligatory prayers, he does not recite the basmala in it at all, not in the Fatiha nor in the sura after it, silently or aloud, whether Imam or following.
The prohibition in the words designates dislike since it is true that 'Abdullah ibn Mughaffal said, "My father heard me saying, 'bismi'llahi-r- rahmani'r-rahim ' and he said, 'My son, beware of new things.
Beware of doing something new which the Chosen one and his Companions did not do.
' 'Abdullah ibn Mughaffal said, "I did not see a man among the Companions of the Messenger of Allah who more hated new things in Islam than him.
He was the strongest of the Companions in hating the new.
Part of the words of my father were, 'I prayed with the Prophet, Abu Bakr, 'Umar and 'Uthman, and I did not hear any of them say it.
So do not say it when you recite.
Rather begin with, "Praise belongs to Allah, Lord of the worlds," etc.
When you recite in the voluntary prayers, then there is scope.
If you wish, recite it.
If you wish, do not recite it.
'" He disliked seeking refuge ( saying, "I seek refuge with Allah") in the obligatory rather than the voluntary prayer.
]

If you are by yourself or behind an imam you say ameen after the words, wala'd-daalleen, but you do not say it outloud.
An Imam does not say ameen if he is reciting outloud but he does if the recitation is silent.
There is, however, a difference of opinion about whether the imam should say ameen when the recitation is outloud.
[ It is recommended to say it.
"Amen" means "Answer!
" You do this whether you are praying alone in a silent or loud prayer or if you are praying behind an Imam in a silent or loud prayer when you heard him say "Wala'd-dalleen.
" You do not say it outloud, but silently, even if the prayer is outloud.
In other words, it is disliked to say it outloud and recommended to say it silently.
It is disliked for the Imam to say it if the prayer is outloud, and it is agreed that he says it in the silent prayer.
However, there is disagreement about the Imam saying it when the prayer is outloud.
]

After that you recite .
.
.
[After reciting the Fatiha, without any separation between them in the form of supplication or anything else.
The judgement of the recitation of a whole sura after the Fatiha is that it is recommended and sunna.
There must be more than the Fatiha, even if it one ayat or part of an ayat .
The evidence for the sunna is being more that the Fatiha is that the prostration of forgetfulness or lack of it is based on reciting more than the Fatiha, not the sura.
If he does more than the Fatiha, there is no prostration.
Otherwise he prostrates.
It is deduced from his words, "a sura" that he does not recite two suras in the same rak'at.
That is the best for the Imam and the one praying alone.
There is no harm in someone following the Imam doing that.
]

one of the larger suras from the mufassal.
If the sura you recite is longer than that, that is good so long as it is not getting too light.
[ The sura which he recites in Subh should be one of the long mufassal, the first of which is al-Hujurat (49) according to the accepted position.
There are other positions, saying from ash-Shura (42), or from al- Jathiyya (45), or from al-Fath (48) or from an-Najm (53), and extends to 'Abasa (80).
The medium ones are from 'Abasa (80) to ad-Duha (93), and from ad-Duha (93) to the end.
They are called mufassal because of the great number of divisions by the basmalas.
It is good if the sura which he recites in the first rak'at of Subh is longer than one of the long muffasal, in that you are near a sura which is one of the long mufassal, not that your recite al-Baqara (2) or its like.
This length is in respect to the Imam of a limited number of people who are content with that or someone on his own who is strong enough for that.
Otherwise, it is best not to make it long.
"Good" here means recommended, and his words imply that the sunna is only obtained by reciting one of the long mufassal, and the recommeendation is to do more.
That is not like that.
The sunna is obtained, even by reciting an ayat.
"Getting light" is when the darkness is mixed with light and vice versa before it begins to brighten.
It is understood from his words that when it is like that, he does not make it long.
]

The sura is also recited outloud.
[It is sunna to recite the sura and the Fatiha outloud.
]

When you have finished the sura you say Allahu akbar as you go down into ruku' - the bowing position of the prayer.
[ You say the takbir as you go down.
Three things are taken from his words about ruku'.
One is the takbir, which is sunna.
Is all of it except the takbir al-Ihram is one sunna.
That is what Ashhab says and most of the scholars take that position.
Some say that every takbir is a separate sunna, and that is the position of Ibn al-Qasim, and it is predominant view.
The evidence for it being predominant is that they stipulate the prostation of forgetfulness for omitting two of them.
If all of them had been a sunna, then they would not have imposed because there is no prostration for omitting a part.
The upshot of that is that if one takbir is omitted - except for the takbir of the 'Id - by forgetfulness, he does not prostrate.
If he prostrates for it before the taslim deliberately or out of ignorance, then his prayer is in invalid.
If he omits more than one, even all of them, then he prostrates.
If he omits the prostration and a long time passes, then there is a difference according to the two positions.
According to the statement that all is one sunna, then the prayer is not invalid by omitting three or more.
According to the other, it is invalid when the prostration is omitted since the second mentions that the takbir is connected to ruku', and is recommended.
It is like with every action of the prayer except for standing after two rak'ats.
] The Ruku' position You put your hands on your knees, straightening your back so it is parallel to the ground.
[Ruku' is one of the agreed-upon obligations of the prayer and it has three forms: low, middle and high.
The low is to place the hands near the knees.
The middle is to place them on the knees without firmness, and the high is that which the author indicated here.
Putting the hands on the knees is recommended, if they are both sound and he is not prevented from putting them on them by some impediment.
An impediment would be amputation or shortening.
He does not bind any further than having his back straight.
Having the back straight is not obligatory.
It is recommended since the obligation is general - bowing is obligatory.
Its fullest form is to place the hands on the knees.
It is recommended for him to spread his fingers based on what al-Hakim and al-Bayhaqi transmitted that when he bowed, he spread his fingers, and then he prostrated, he kept them together.
It is recommended that the back be straight.
The author mentioned both placing the hands on the knees and keeping the back straight since one of them does not necessitate the other.
Keeping the back straight does not necessitate placing the hands on the knees and placing the hands on the knees does not necessitate keeping the back straight.
Are both of them recommended or is simply one of them alone recommended?
] The position of the head in ruku' You do not lift your head nor do you let it drop.
You make sure that the insides of your arms are away from your sides.
[ This is recommended.
Omitting any of that does not invalidate the prayer.
It is recommended that the insides of the arms be far from the sides.
That is explained as being not very far, but a medium amount.
This does not apply to both men and women.
Women keep their arms to the sides.
He does not mention the straightness of the knees, and he is not excessive in bowing by making them straight.
He is also silent about the straightness of the feet which is that they are not right together.
That is disliked.
It is recommended that it be avoided.
] Awareness in ruku' In both ruku' and sujud you should be aware of your state of complete submission.
[Your heart must be humble.
This is recommended as is well-known with the fuqaha'.
Ibn Rushd said that it is one of its obligations although the prayer is not invalidate if it is omitted.
It is obligatory in part of it, and must exist in the ihram.
] What to say after that And then if you are by yourself you say, Allahumma rabbana wa laka'l-hamd (O Allah, our Lord, all praise belongs to You.
) This is not said by the imam.
Someone praying behind an imam does not say Sami'a'llahu liman hamidah, but he does say, Allahumma rabbana wa laka'l-hamd.
[ Then you say, "O Allah, our Lord, all praise belongs to You", meaning You accept and You are praised for accepting or for your allowing that act of worship to be completed.
You say this if you are alone or behind the Imam.
The Imam only says the first statement.
Someone praying behind an imam only says, "O Allah, our Lord, all praise belongs to You".
The basis for these details is in the Muwatta' and elsewhere which report that the Prophet said, "When the Imam says, 'Allah hears whoever praises Him,' say, 'O Allah, our Lord, all praise belongs to You' for the previous wrong actions done by the one whose utterance coincides with that of the angels are forgiven," i.
e both minor and major.
They are only expiated by repentance or the pardon of Allah.
In a version of at- Tirmidhi, "Praise is Yours," This hadith demands that the Imam does not say, "Our Lord, praise is Yours," and the one following does not say, "Allah hears whoever praises Him.
]"

You stand up straight, still, and with the limbs settled [When you lift your head from ruku', you stand up straight and still.
There are two things here: stillness, which is obligatory and will be discussed, and straightness, which is the sunna according to Ibn al- Qasim in all the pillars of the prayer and obligatory according to Ashhab and it is sound.
The difference between stillness and straightness is that straightness has to do with stature and stillness involves the limbs resisting for a time.
]

and then go down into sujud without going into a sitting position on the way.
[Then you go down to the ground in prostration, going into prostration from a standing position as the Prophet did.
There is no disagreement that prostration is obligatory.
You do not prostate from a sitting position as some people of knowledge say.
It is useful to be precise.
Ash-Shafi'i states that a very slight sitting before prostration is part of the sunna.
The argument of some of the people of knowledge that he did that and the argument of one who denies that he sat before prostration is what is related from 'A'isha that he did that at the end of his life because the movement of his noble limbs had become heavy.
It was not to change the sunna.
It was due to an excuse, and it is negated when the excuse does not exist.
If this sitting occurs by forgetfulness, and is not long, there is no harm.
If it is long, then he prostrates on account of it.
There is disagreement about when it is deliberate.
That famous position is that if it is not long, there is no harm.
If it is long, there is harm.
Length is considered inasmuch as someone looking would think that he has turned away from the prayer.
] The takbir As you go down into sujud you say, "Allahu akbar.
" [This is sunna to fulfil the pillar with the takbir.
He did not mentioned what touches the earth first.
It is recommended to place the hands before the knees when you go into prostration and to have the hands leave the earth after the knees in rising by his command to do that.
That is what the people of Madina did.
As for what the people of the Sunan relate stating that when he prostrated, he put his knees down before his hands and when he came he lifted his hands before his knees, ad-Daraqutni said that only Sharik has it, and things are said about Sharik.
Some claim that it is an abrogated sunna.
] What part of the face is on the ground You put your forehead and nose on the ground, [The forehead is what is between the temples to the forelock.
As much of it as possible is placed on the ground.
This is recommended.
As for fulfilling the obligation in that, it is enough to place the least amount of the forehead.
When he puts his forehead on the earth, he should not press it hard on the earth so that it leaves a mark - that it disliked because it is the action of the ignorant who have no knowledge.
Prostration on both the forehead and nose is obligatory.
There are various positions if it is confined to one of them.
The famous one is that if it is confined to his nose, it is not enough and he must repeat it.
If it is confined to his forehead, it is enough although he should repeat it within the time.
It is said to apply to both ikhtiyari and daruri times.
This is if the forehead is sound.
If there are ulcers on the forehead, it says it in the Mudawwana that he indicates but does not prostrate on his nose because prostration on the nose naturally demands prostration on the brow.
So when its obligation does not apply, its consequence does not apply.
If he goes down and prostrates on his nose, Ashhab says that it is enough for him because it is more than indication.
The Mudawwana says that it is disliked to prostrate on his turban.
] Position of the hands with your palms flat on the ground, fingers facing qibla, on a level with your ears or further back - there being no fixed position for the hands - [ It is recommend he put the palms on the ground without barrier.
It is recommended for the face and hands to be directly touching the ground because it is humilty and it is what it is disliked to prostrate on what is luxurious and comfortable like wool and cotton.
Matting is overlooked because it is like the earth, but it is best to forego it.
Prostration on it is different from the first.
The fingers are spead out on the earth.
This is stressed and it is recommended that they face qibla.
Al-Qarafi says that the reason for that is that they prostrate and so face qibla.
Prostration itself is done on the hands, like the knees and the toes of the feet, and so it is sunna.
They should be level with the ears or somewhat further back There is no definition as to where the hands are placed based on the statement of the Mudawwana that there is no definition in that.
It is all permitted, and there is no obligation.
If he does it differently, he only commits something disliked.
] Position of the Arms although you must make sure your forearms are not touching the ground.
Your arms should not be close against your sides but should be held out a little.
[ Since the Prophet forbade for a man to rest his forearms on the ground like a wild animal.
One variant has "like a dog.
" It is disliked for a man to do this in prostration and it is disliked for him to rest them on his thighs.
It is forbidden, meaning disliked, for a man to hold his arms close to his sides in prostration.
It is recommended for a man to keep his arms away from his sides as the Prophet did.
In the two Sahih collections it reports that in prostration he kept his arms from his sides so that the white of his armpits could be seen.
] Position of the Feet During sujud your feet should be upright with your toes on the ground facing forwards.
[The toes should be facing qibla and the knees should be apart and the stomach away from the thighs.
The proof that that is part of the sunna is what Abu Dawud transmitted: when the Prophet prostrated, he had a gap between his thighs and they were not against his stomach at all.
] What to say in sajda And then when you are in sujud you can say if you like, "Subhaanaka rabbi, dhalamtu nafsi wa 'amiltu suu'an faghfir li.
" (Glory be to You my Lord.
I have wronged myself and acted badly, so forgive me.
) or if you like you can say something else.
[ You have a choice in what you say between saying the first or not, and secondly between these words or other dhikrs.
The first choice indicates a rejection of the one who says that tasbih is obligatory.
The second choice indicates the refutation of the one who says that this must be said, i.
e.
even if the glorification is recommended, it must be with these words, and so the recommendation is only obtained by it.
The result is that glorification in prostration is recommended by the author and others.
The expression of the choice means that taken literally, one sides are equal, only indicates the rejection.
] You can also make du'a' in your sujud if you want.
[It is recommended to make supplication using the Qur'an or something else, but it must be something permitted in the Shari'a and custom which is not denied, and the prayer is not invalidated by it.
This is a separate supplication from the glorification.
] Length of prostration There is no particular limit to the length of time you may stay in sujud but the shortest is the time it takes for the whole body to become still.
[There is no limit to prostration in the obligatory.
For the one praying alone, it should be not excessively long.
If it is excessively long, it is disliked.
There is no harm in it in the voluntary.
For the Imam it is what will not harm those behind him.
Its minimum which is adequate is that in which the joints become still and at rest.
Stillness is obligatory in the prostration and in all the pillars of the prayer.
But the Risala only deals with stillness in this place about the minimum which makes the obligatory prostration adequate.
It is obligatory because that obligation, which is prostation, rests on it.
There is disagreement about remaining longer than stillness.
The view of the author of al-Mukhtasar is that it is sunna.
He examines what is defined as extra in respect of the individual,the Imam and the one following, and whether it is equal in the length regarding it and other positions of the prayer or not.
What is said in al-Mukhtasar demands that all of that be equal.
]

Then, saying, "Allahu akbar", you lift your head and sit back.
In the sitting position between the two sajdas your left foot is folded underneath and your right foot remains upright and you lift your hands from the ground and put them on your knees.
[ Then you say, "Allah is greater" while you are coming up.
This rising is an obligation without disagreement, and multiple prostrations are inconceivable without a division between them.
After you lift your head, you must sit straight.
The bottom of the toes of the right foot remain on the earth.
It is not understood from his words that you sit between the two prostrations as you sit in the tashahhud.
As for the sitting of the person who prays sitting while he recites and bows, it is recommended to be cross-legged.
He silent about where to place the left foot.
'Abdu'l- Wahhab says that he puts it under his right thigh.
It is said that it is between his thighs.
It is said that it is outside.
Men and women are the same in that.
You remove your hands from the earth and put them on your knees.
He says in al-Jawhar that he puts his hands near his knees with his fingers level.
If he does not lift his hands from the earth, there are two positions about the invalidity of the prayer.
The best known is that it is invalid.
The soundest, based on what al-Qarafi said, is that it is not invalid.
It is accepted because this rising from the earth is only recommended and not doing something recommended is not one of the things which invalidate the prayer.
]

You then go into sujud again repeating what you did the first time.
[Then after coming up from the first prostration, you prostrate again like the first with the relevant details.
]

Then you stand up again directly from sujud pushing yourself up with your hands.
You do not go back to the sitting position and stand up from there but rather you do as I have described.
As you stand up you say, "Allahu akbar.
" [ After the second prostration, you stand up as you were without sitting.
This indicates refutation of the Hanafi position.
Ibn 'Umar said that if he sits and then stands, and it is deliberate, he asks Allah's forgiveness and does not have to do anything.
If he forgets, he prostrates after the salam.
The one who does it deliberately does not have to prostrate.
Not going back to the sitting position indicates that it differs from the Shafi'ites who say it is sunna for him to rise for the second and fourth rak'ats from a sitting.
We consider it meritorious for him to go back to the standing and to come up directly with your hands.
You say the takbir during the move because it is recommended to say the takbir when beginning actions in the prayer.
]

You then recite as much as you did in the first rak'at or a little less [After the takbir, you recite the Fatiha and a sura.
The second should be similar or shorter than the length of the first.
Both are affirmed.
The author follows al-Fakhani is that the recommended is that the first rak'at should be longer than the second.
The evidence for that is found in the two Sahih collections where the Prophet made the first long and the second short.
What is meant is that the first is longer than the second in time, even if the recitation in the second is more, but he recited slowly in the first.
It is recommended that he recites by the order of the Qur'an, and reversal of order is disliked.
However, he if inverts the order, there is nothing against him.
The disliked reversal is to reverse the suras or recite the last half a sura and then the first half.
It is like that in one or two rak'ats.
When he does the forbidden reversal, then the prayer is invalid.
That is like reversing the order the ayats of the same sura in the same rak'at.
] and do the same again [This means that you repeat all the previous actions.
Then you perform the prostration and sitting as was already described.
]

except that (being Subh) you also recite the qunut after doing ruku' although you can, if you want, recite it before ruku' after finishing your recitation of Qur'an.
[ The Qunut is done in the second rak'at after coming up from ruku', although it could be before the ruku', there being a disagreement about whether it is meritorious or sunna.
If it is sunna and he omits it and he does not prostrate for it, his prayer is is invalid.
If it is meritorious and he prostrates for it, his prayer is invalid if the prostration is before the salam.
It appears from the words of the author that it is better after ruku'.
It is the position of Ibn Habib.
The well-known position is that it is better before ruku' based on what is in the Sahih that the Prophet was asked whether it was before or after and he replied that it was before.
It is also based on kindness to the one who is preceded and because that is what 'Umar continued to do in the presence of the Companions.
The well-known position is that he does not raise his hands as he does not raise them in saying "Amen" or in the supplication of the tashahhud.
It is better to do it silently because it is a supplication.
If he forgets to do it before ruku', he can do it after it if he remembers.
He cannot go back from ruku' if he remembers.
If he does go back, then his prayer is invalid because he went back from an obligation to something recommended.
]

The qunut consists of the words: Allahumma innaa nasta'eenuka wa nastaghfiruka wa nuuminu bika wa natwakkalu 'alayka wa nakhna'u laka wa nakhla'u wa natruku man yakfuruk.
Allahumma iyyaaka na'budu wa laka nusalli wa nasjud.
Wa ilayka nas'a wa nahfid.
Narju rahmataka wa nakhaafu 'adhaabaka'l-jidd.
Inna 'adhaabaka bil-kaafireena mulhiq.
(O Allah, we seek help from You and ask forgiveness of You and believe in You and rely on You.
We humble ourselves before you and renounce all other dins.
And we abandon all who reject You.
O Allah it is You we worship and to You that we pray and prostrate and for You that we strive and struggle.
We hope for Your mercy and fear Your certain punishment.
Your punishment will surely come to those who disbelieve.
) [This is its chosen expression among the Malikis, although it is said, "We rely on you" is an addition in the Risala.
One variant has after it, "We praise You well.
"]

Then you do the same regarding your sujud and sitting as has already been described.
When you sit back again after your two sajdas you keep your right foot upright with the toes pointing forward and fold your left foot underneath with your left buttock resting on the ground, not on your left foot.
When you finish the qunut, you go down into prostration without sitting.
You sit between the two prostrations as was described.
[ When you sit after the second rak'at for the tashahhud, you have your right foot upright with the toes forward, and the left foot folded underneath, sitting on your left buttock.
That is the sound transmission.
It is related as "buttocks" which it a mistake because if he sits on them, that it resembles squatting which is disliked, even though it is not actual squatting which is to put the buttocks on the ground and keep the thighs upright and place the hands on the ground, as a dog sits.
You do not sit on your left foot.
He said that in reference to Abu Hanifa who says that he sits on his left foot.
The description which he mentioned resembles that in the Mudawwana in all the sittiing positions of the prayer.
] Another foot position If you want, your right foot can be at an angle, with the side of the big toe resting on the ground.
Both of these positions are acceptable.
[ Without having the foot upright.
What the shaykh mentioned is opposed to al-Baji that the bottom of the toes are on the ground and not the side.
It is preferred.
Then you sit for the tashahhud after the two prostrations of the second rak'at.
]

You then say the tashahhud, which consists of the words: attahiyyatu lillah.
az-zakiyatu lillah.
at-tayyibatu's-salawatu lillah.
assalamu 'alayka ayyuha'n-nabiyyu wa rahmatu'llahi wa barakatuh.
ass-alâmu 'alaynâ wa 'ala 'ibadai'llahi's-salihin.
ash-hadu an la ilaha illa'llahu wahdahu la sharika lah.
wa ash-hadu anna Muhammadan 'abduhu wa rasuluh.
(Greetings are for Allah, Good actions are for Allah.
good words and prayers are for Allah.
Peace be upon you, O Prophet, and the mercy of Allah and His blessings.
Peace be upon us and upon the righteous slaves of Allah.
I bear witness that there is no god except Allah alone without partner and I bear witness that Muhammad is His slave and His Messenger.
) [ These are the words of the tashahhud preferred by most of the Malikis.
In the Mudawwana instead of "Muhammadan 'abduhu" he has "Muhammad 'abdu'llah" (Muhammad is the slave of Allah).
]

If you then say the salam at this point, your prayer is valid.
[i.
e.
after saying, "I bear witness that Muhammad is His slave and His Messenger", the prayer is valid, whether you say part of it or leave part.
Ibn Naji said, i.
e.
with either of the two statements or if he says something else.
It is not valid to say that it is enough in the form of perfection because he did not mention the prayer on the Prophet.
So the truth is that it it a discarded description.
]

You can also add to this, one possibility being: wa ash-hadu anna'lladhi jaa'a bihi Muhammadun haqq.
wa anna'n-naara haqq.
wa anna's-saa'ata aatiyatun la rayba fihaa.
wa anna'llaha yab'athu man fi'lqubuur.
Allahumma salli 'ala Muhammadin wa 'alaa aali Muhammadin warham Muhammadan wa aala Muhammadin wa barik 'ala Muhammadin wa 'ala ali Muhammadin kama sallayta wa rahimta wa barakta 'ala Ibrahima wa 'alaa aali Ibrahima fi'l-'alamîna innaka hameedun majeed.
Allahumma salli 'alaa malaa-ikatika wa'lmuqarrabeena wa 'alaa anbiyaa-ika wa'lmursaleena wa 'ala ahli taa'atika ajma'een.
Allahumma'ghfir li wa liwalidaya wa li a'immatina wa liman sabbaqanaa bi'leemani maghfiratun 'azmaa.
Allahumma inni as'aluka min kulli khayrin sa'alaka minhu Muhammadun nabiyyuka wa a'udhu bika min kulli sharrin ista'adhaka minhu Muhammadun nabiyyuka.
Allahumma'ghfir lana ma qaddamnâ wa ma akharnaa wa ma asrarnaa wa ma a'lannaa wa ma anta a'lamu bihi minhaa.
Rabbanaa aatina fi'd-dunyaa hasanatan wa fi'l-akhirati hasanatan wa qina 'adhaaba'nnaar wa a'udhu bika min fitna'l-mahya wa'l-mamati wa min fitna'l-qabri wa min fitna'l- masîhi'd- dajjali wa min 'adhaabi'nnaari wa su'i'l-maseer.
As-salaamu 'alayka ayyuha'n-nabiyyu wa rahmatu'llahi wa barakatuh.
As-salaamu 'alaynaa wa 'ala 'ibaadi'llahi's-saaliheen.
(And I bear witness witness that what Muhammad brought is true.
And that the Garden is true.
And that the Fire is true.
And that the Hour is coming and there is no doubt about it.
And that Allah will raise up those in the graves.
O Allah pray on Muhammad and the family of Muhammad and have mercy on Muhammad and the family of Muhammad as you prayed on and had mercy on and blessed Ibrahim and the family of Ibrahim.
In all the worlds, You are praiseworthy, glorious.
O Allah, pray on Your angels and those brought near and on Your Prophets and Messengers and on all the people who obey You.
O Allah, forgive me and my parents and our imams and those who have gone before us with iman with complete forgiveness.
O Allah, I ask You for every good thing that Muhammad, Your Prophet, asked You for and I seek refuge in You from every evil that Muhammad, Your Prophet, sought refuge in You from.
O Allah, forgive us for what we have done and for what we have put off doing, for what we have kept hidden and what we have done openly and for what You have more knowledge about than us.
Our Lord give us good in this world and good in the next world and protect us from the torment of the Fire.
I seek refuge in You from the trials of life and death and from the trials of the grave and from the trials of the Dajjal and from the torment of the Fire and from an evil end.
Peace be upon you, O Prophet and the mercy of Allah and His blessings.
Peace be upon us and upon the right-acting slaves of Allah.
) [It is understood that when he has said the supplication, it is recommended that he does not end with the salam until he has asked for peace on the Prophet.
That is necessary for everyone who prays as opposed to the well-known position which is what al-Qarafi related: that the salam on the Prophet is not repeated when he makes supplication.
Malik recommended it for someone following an imam.
When the imam says the salam, he says, "Peace be upon you, etc.
" This addition is weak.
Part of its weakness is that it is particular to the one following the Imam as Malik stated.
]

Then you say, "As-salamu 'alaykum" once, [After that you say that salam which ends the prayer.
This salam is obligatory without dispute for every one who prays, Imam, individual, or following an Imam.
He only ends the prayer by it.
Specificially incumbent is the phrase which the shaykh mentioned, by definition and order and in the plural.
If he says, "Upon you peace" or "My peace upon you" or "The peace of Allah on you," or he omits the definite article, it is not adequate.
Does he require an intention to end the prayer or not?
There are two well-known positions.
The predominant, as is seen in the words of Ibn 'Arafa, is that it is not a precondition, although it is recommended to do it.
Indeed, the one who is unable to say the salam of release as a sentence leaves the prayer by his intention.
Then the intention of ending is obligatory and the salam does not remove when he is unable to say part of it.
]

starting to the front and turning to the right a little as you say it.
This is what the imam does or anyone doing the prayer by themselves.
[ This means you incline your head a little to the right.
The description of the salam differs with the different people praying.
An imam or one praying alone say one salam, facing the front and a little to the right.
He begins by facing is desirable.
It is sunna for anyone who prays to say the taslim aloud.
As for the taslim of someone else, namely someone following the Imam, it is best to say it silently.
This applies to the man who has no one with him so that any error might result.
"Saying it outloud" in the case of a woman is so that she can hear herself.
It is recommended for everyone praying to say the takbir al-ihram aloud, and that is the case for the rest of the takbirs for the Imam as opposed to the one who is following, and for the person praying alone.
It is recommended for the Imam to make the salam and takbir al-ihram short so that the one following does not precede him in them.
What is meant is quickness without extension.
The Imam and the one praying alone should begin to say it while facing the qibla because they are commanded to face qibla in all the pillars of the prayer, and the salam is one of its pillars, even though he leaves the prayer by it.
It is recommended to turn to his right side in the course of it.
If he says the salam on his left, intending to end it, and does not say it to his right, his prayer is not invalid according to the well-known position because he has omitted the right, which is meritorious.
If the one following says the salam to the left, intending the merit with the intention of returning to the salam of ending, and he believes that the salam to the left is meritorious which does not end the prayer, and a long time passes before he returns to the final salam, then his prayer is invalid.
If it is not a long time, it is not invalid because the salam to the left is for a meritorious action, and is ot like extraneous speech before the final salam because when he does it with the intention of bringing the final salam after it, he becomes like someone who advances something meritorious before an obligation.
]

If you are doing the prayer behind an imam you say the salam once, turning a little to the right, then you return the salam of the imam towards the front and [The salam of the follower is to say one salam, turning to the right for all of it, as opposed to the Imam and the one praying alone.
The difference between him and them is that their salam and response is considered to be part of the prayer, and so they face the qibla at the beginning like all the actions of the prayer.
As for the one following the imam, his Imam said the salam, and he follows him, so it means that his prayer had ended.
It is sunna for the one following to say another salam other than the final salam in the direction of the Imam, neither to the right nor the left.
He indicates him with his heart by agreement.
]

then, if there is anyone on your left who has said the salam, you greet them in return.
You do not say the salam to the left if no one has said it to you.
[ It is sunna for the one following the Imam to respond to his left is there is anyone on his left.
It is evident that he does not say the salam to his left unless there is someone on his left who greets him.
If he supposes that he did not greet him, as when he omits the salam, for instance he might suppose that he does greet him, but that is not the case.
The position of the necessity of returning the salam to the left by the one following if there is someone on the left and he earns the merit of the group.
If there is no one on his left who obtains the blessing of the group since there is actually no one there or there is someone who comes late and missed a rak'at with the Imam, he is not asked to return it.
Bahram said, "Does the one who comes late who caught the merit of the group reply to the Imam and to the one who said the salam on the left when he finishes the prayer or not since he has missed its place?
There are two transmissions: one is that which Ibn al-Qasim prefers and it is accepted is that he replies, even if the person on the left has departed.
]

While you are saying the tashahhud you put your hands on your thighs, clenching all the fingers of the right hand except your forefinger which you extend with its side uppermost.
[ It is recommended in the tashahhud to place the hands on the thighs close to the knees.
This varies.
The fingers of the right hand are clenched except for the forefinger.
It is extended in supplication and glorification to indicate tawhid and to avert Shaytan based on what is in Muslim, "It drives away Shaytan and he does not forget as long as he is pointing with his finger.
" You point with its side uppermost.
The bottom of the finger is not facing the earth or the reverse.
] Whether or not to move the finger There is some difference of opinion as regards the movement of this finger.
[Ibn al-Qasim says that it is moved, and he is relied on.
Others say that he does not move it.
Based on the position that it is moved, there are two positions about whether it moved in the entire tashshhud or only in the testimonies because he confines himself to the first in the Mukhtasar.
The literal meaning of the words of Ibn al-Hajib is that the second is the well-known one.
There is also a question in both statements about whether it is moved from right to left or top to bottom.
] Holding it straight There are those who say that by holding it straight you are indicating that Allah is one God while those who move it say that doing so repels shaytan.
I think they mean by this that you will be reminded in your prayer by moving your finger of what will prevent you, if Allah wills, from becoming forgetful and distracted.
Your left hand is laid flat on your left thigh and you neither move it nor point with it.
[ This means he holds it straight without moving it.
The one who moves says that it is to repel Shaytan.
The left hand is kept flat, and he does not point with it, even if his right hand has been amputated.
]

It is recommended to do dhikr immediately after the prayer.
You say 'Subhanallah' (Glory be to Allah) thirty-three times, 'Alhamdu lillah' (Praise be to Allah) thirty-three times, and 'Allahu akbar' (Allah is greater) thirty-three times.
Then you seal the hundred by saying, 'La ilaha illa llahu wahdahu la sharika lah.
Lahu'l-mulku wa lahu'l-hamdu wa huwa 'ala kulli shay'in qadir.
' (There is no god but Allah, alone without partner.
His is the kingdom and His is the praise and He is capable of all things.
) [ This is done after the obligatory prayers without being separated by the nafila based on what Abu Dawud transmitted that a man prayed the obligatory prayer and then did the voluntary and 'Umar ibn al-Khattab pulled him and made him sit.
He said, "Do not pray the nafila prayers straight after the obligatory.
" The Prophet said to him, 'You are right, Ibn al-Khattab.
Allah has made you right.
The dhikr is done with the expressions heard from the Lawgiver.
This is the sound transmsision with the omission "makes lives and dies.
" Praise is put before takbir and the reverse is done in the salam and asking permission.
That is done to be mindful of what is found in the hadith.
The like of what is here is in the two Sahih collections.
In the Muwatta' is like what is in the chapter of greeting and asking permission.
The literal meaning of what he says here is that he says, "Subhanallah, al-hamdu lillah and Allahu akbar" 33 times in a group.
A group prefer it, including Ibn 'Arafa.
Some prefer that they be said with each one separate.
] It is also recommended, after Subh, to continue to do dhikr and ask forgiveness and glorify Allah and make du'a up until sunrise or near to sunrise, but this is not obligatory.
[ It is clear from his words that dhikr is other than asking forgiveness, glorification and supplication, Some of them say that dhikr is recitation of the Qur'an.
Some of them say that dhikr is explained by what is after it, so it is as if he were saying that it is asking forgiveness, etc.
This lasts until sunrise based on what at-Tirmidhi related and said is hasan.
The Prophet said, "If anyone prays Fajr in a group and then sits remembering Allah until sun rises and then prays two rak'ats, has a reward similar to that of a completed hajj.
" This is what the Salaf did.
They persevered in occupying themselves with dhikr after Subh until the end of its time.
It is not obligatory, recommended.
]

There are also the two rak'ats of Fajr which you do before Subh after the break of dawn.
In each rak'at you recite just the Fatiha silently.
[ It is not enough if they are done before dawn, even with only the takbir al-ihram because it is a prayer which is prescribed and is dependant on the obligation of Fajr and it is connected to the time of that which it follows.
Two positions are related about it in the general chapter of the obligatory prayers: desirable and sunna.
The author of al-Mukhtasar follows the first, which is the accepted position.
He must intend them as the two rak'ats of Fajr to make them distinct them from the nafila prayers.
If he prays without that, they are not adequate.
In each rak'at it is recommended to only recite the Fatiha silently, based on what is in the Muwatta' and Muslim where 'A'isha said, "The Messenger of Allah used to pray the two rak'ats of Fajr and they were so quick that I would wonder whether he had said the Fatiha in them or not.
" Ibn al-Qasim related that Malik recited the Fatiha and a sura in them from the short ones based on what is in Muslim that after the Fatiha, the Prophet recited in them al-Kafirun and Ikhlas.
It is better to pray them in the mosque.
If someone enters the mosque without having prayed them, and the iqama for the obligatory prayer has been given, he omits them and joins the Imam and then prays them after sunrise.
Their time extends until midday.
He does not make up any nafila prayers except them.
Whoever sleeps through Subh until sunrise, prays Subh and then prays them afterwards.
Whoever forgets them until he has prayed Subh or the time of Subh has come does not pray them until sunrise.
]

Your recitation for Dhuhr should be from suras like the ones you recite at Subh or a little shorter, [His words means that the recitation in Dhuhr is equal is what is recited in Subh, i.
e.
from the long mufassal.
That is what Imam Ashhab and Ibn Habib said.
Imam Malik said that it is recommended that the recitation in Dhuhr be a little less than the recitation in Subh.
That is preferred.
If, for example, he recited al-Fath (48) in Subh, he recites something like al-Jumu'a (62) or as-Saff (61).
It is not understood that he recites the middle mufassal.
Ibn 'Umar considers that the words of the author imply a third position, which is choice.
]

but at Dhuhr none of the recitation is done outloud.
In both the first and the second rak'ats you recite the Fatiha and another sura silently and in the last two rak'ats you recite just the Fatiha silently.
[Recitation is not outloud in Dhuhr, either the Fatiha nor anything else.
Reciting the Fatiha in the last two is by way of sunna.
]

You do the tashahhud in the first sitting as far as the phrase, 'wa ash-hadu anna Muhammadan 'abduhu wa rasuluh.
' [ He adds this.
]

After that you stand up but do not say 'Allahu akbar' until you are fully upright.
This is what someone leading the prayer, or someone doing the prayer by themselves, does.
[ Then after finishing the tashahhud to the point mentioned, he rises for the third rak'at, and he does not say the takbir when he begins to stand up, but waits until he is upright according to what is known in the school in action and because he has not moved from a pillar.
He has moved from a sunna to a fard, and the fard is more entitled to the takbir, and because rising for the third is like beginning a new prayer.
That is how the Imam and person praying alone does it.
]

If you are doing the prayer behind an imam you stand up after the imam has said, 'Allahu akbar', and, when you are fully upright, you say, 'Allahu akbar'.
[ If you are following an Imam, you only stand up after the Imam has said, "Allahu akbar" and has finished it.
When you are upright, then you follow the Imam, and imitating it.
All his actions come after the Imam's actions.
In the hadith, "Do not precede me in bowing or prostrating.
" This tell us that the one following the Imam follows him because the prohibition against going ahead of him demands following.
It negates getting ahead and doing at the same time.
] Apart from that, the rest of the prayer, in terms of the ruku', sujud and sitting, is the same as has been mentioned for Subh.
The rest of the prayer is the same as that for Subh.
The proof of that is that the Prophet did it and taught people.
There is no difference in what was mentioned between him doing it and teaching people.

It is recommended to pray four nafila rak'ats after Dhuhr, saying the salam after each two rak'ats.
[This is because of the Prophet said, "If anyone perseveres in the four rak'ats before Dhuhr and four after them, Allah will forbid him to the Fire," i.
e.
perserving in what was mentioned is a reason for not committing a major wrong action.
Then his body will be forbidden to the Fire.
The hadith is related by Imam Ahmad and the people of the Sunan, i.
e.
at-Tirmidhi, an-Nasa'i, Ibn Majah and Abu Dawud.
If you said that since it is encouraged to persevere with four before and four after, why does the author confine it to the four afterwards, I said that it is to point out the difference between it and 'Asr where he only does nafila before it.
At-Tata'i mentioned it.
]

It is also recommended to do the same before 'Asr.
[He should do four rak'ats before 'Asr since it is confirmed that he said, "May Allah show mercy on a man who prays four rak'ats before 'Asr" which has the senses of, "O Prophet, show mercy.
" There is no doubt that his supplication is answered.
]

For 'Asr you do exactly the same as we have detailed for Dhuhr except that in the first two rak'ats, after reciting the Fatiha, you recite one of the short suras such as "Wa'd-duha" (93) or "Innaa anzalnaahu".
(97) [ You do 'Asr like Dhuhr except that you use shorter suras.
So if you begin it with one of the long mufassal, you should leave it and recite a short sura.
]

For Maghrib you do the recitation outloud in the first two rak'ats, in each rak'at reciting the Fatiha and one of the short suras.
In the third rak'at you recite the Fatiha on its own and do the tashahhud and say the salam.
[ The third rak'at is done silently.
The 'amal is that short suras are used.
What is transmitted to the contrary is, interpreted, i.
e.
an-Nasa'i and Abu Dawud transmitted that the Prophet used to recite al-A'raf (7) in Maghrib.
So it is interpreted that it is possible that he knew that those behind him would not be harmed by that.
Otherwise, he would have continued on an easier action.
You only recite the Fatiha in the third.
After it, you do the tashahhud and prayer on the Prophet and make supplication after that and say the salam.
]

It is recommended to do two nafila rak'ats after Maghrib and if you do more than this, that is good.
Six rak'ats are specifically recommended.
[ He stressed the recommendation to pray two rak'ats after finishing Maghrib and more is good.
Evidence for its recommendation lies in the fact that the Prophet did it.
What is more than two is good since He says, "Whoever does an atom's weight of good will see it.
" Six are recommended since he said, "If anyone prays six rak'ats after Maghrib in which he does not say anything evil [i.
e.
haram] between them, that is equal to the worship of twelve years.
" Ibn Khuzayma related it in his Sahih as did at-Tirmidhid.
That which is in at-Tata'i from the Sahih of Ibn Khuzayma is that they are equal to the worship.
One of them said, "To the worship of the Banu Israel".
In the Collections of at-Tabarani, "If anyone prays six after Maghrib he will be forgiven his wrong actions, even if they are like the froth of the sea.
"]

Doing rak'ats in the time between Maghrib and 'Isha is also strongly recommended.
[Al-Ghazali said, "The Messenger of Allah was asked about the words of the Almighty, "Their sides avoid the beds," and said that it is praying between Maghrib and 'Isha'.
The Prophet said, "You must pray between Maghrib and 'Isha', It removes vanities," i.
e.
it expels what someone has disliked words or actions so that he is not criticised for it nor is he moved to a forbidden action or from a small sin to a great one which only repentance ot Allah's pardon expiates.
]

As for the other aspects of Maghrib, they are the same as has already been mentioned regarding the other prayers.
[This is to have the recitation is outloud in the first two with the Fatiha and a short sura, and only the Fatiha silently in the third.
]

For the last prayer, 'Isha - which is also known as al-'Atama although the name 'Isha is more appropriate -you pray the first two rak'ats outloud, reciting in both of them the Fatiha and another sura.
The suras chosen should be a little longer than those chosen for 'Asr.
In each of the last two rak'ats you recite the Fatiha to yourself.
The other parts of the prayer are done as has already been described.
[Recitation in the 'Isha' prayer is longer than 'Asr.
In the last two rak'ats, he recites only the Fatiha.
]

Sleeping before 'Isha is disliked, as is talking after it unless there is a special need to do so.
[It is not disliked to talk after its time has come and before it has not been prayed.
Al-Fakhani said that that.
It is also disliked to sit up without conversation out of the fear of missing Subh and rising at night.
]

The expression 'reciting to yourself' as far as the prayers are concerned means moving the tongue as you articulate the words of the Qur'an.
The expression 'reciting outloud' means, if you are doing the prayer alone, that you recite loud enough for yourself and anyone standing close to you to hear.
[ This is the least of doing it silently and the most is that he only can hear himself.
By moving his tongue, he is careful more reciting in the prayer with his heart.
It is not enough.
So if he were to take an oath that he would not recite Qur'an and then made it flow in his heart, he does not break the oath of not reciting.
The minimun of outloud in the obligation is that someone can hear it and its maximum has no limit.
Al-Fakhani said, "Look at the meaning of his words, "if he is alone.
" It is clear that it is not for the Imam who sought make it heard by himself to hear himself and those behind him.
If the one behind him does not hear him, his prayer is valid.
The sunna is achieved by the one next to him hearing.
Al-Aqfahasi said that if he is alone.
he considers the one near him to be another persons praying, and so his principle in being outloud is that of a woman.
The place where the outloud is demanded, as in the commentary of Shaykh, is when it does not entail confusing someone else.
Otherwise that which will result in confusion is forbidden, even if it leads to making the sunna fall because he does not commit anything unlawful to obtain the sunna.
]

Women's recitation in the Qur'an should be quieter than that of men.
[The woman is quieter than man so that only she can hear herself, like the talbiyya.
The loudest of her loud and quiet recitation of it is the same, and it is that only that she can hear herself.
According to this, she is the same silently and aloud, i.
e.
the silent is not lower than that which is done with the movement of the tongue, i.
e.
with how a man recites silently.
]

Otherwise they do the prayer in the same way as men except that they should keep their legs together and their arms close to their sides and keep themselves as gathered as possible when sitting and in sujud and in the whole of the prayer in general.
[ She is like the man in the prayer except that she keeps her legs together and arms close in.
She does this out of fear of breaking wind because she is not like the man in retention.
She has a certain looseness.
If her legs were apart, she might break wind which would break wudu'.
This is also true of ruku' and she does not put her arms out like a man.
What the author mentioned is the transmission of Ibn Ziyad from Malik which is contrary to the statement of Ibn al-Qasim in al-Mudawwana because he considers the man and woman the same in the form.
That which the author mentioned from the transmission of Ibn Ziyad is preferred and the words of Ibn al-Qasim are weak.
]

Then you pray the Shaf'i (even) and Witr (odd) outloud.
[After 'Isha', you pray the shaf'i prayer which is two rak'ats.
There are positions about whether it a precondition that it have a specific intention or whether any two rak'ats enough.
The evident one is the second based on that fact that it is valid that the Prophet said, "The prayer at night s in ones and twos.
When one of you fears the approach of Subh prayer, he should pray the one rak'at of the witr to make odd what he prayed".
After the two rak'ats, he prays the witr.
It is a confirmed sunna in the famous position.
It is said that it is obligatory and that it is the most confirmed of the sunnas.
It is a stronger sunna than the 'id, and stronger than the Eclipse and Rain prayers The two rak'ats of tawaf are stronger than the witr.
As for the funeral prayer, it is less than the witr and more than the 'id.
Abdu'l-Baqi demonstrated that the funeral is more confirmed than the witr.
In the best position it is a single rak'at after the shaf'i.
The place of its excellence is after the shaf'i.
There are two statements about whether the shafi`i is a precondition of completeness or a precondition of validity.
The first is taken by the author of al-Jawhar and Ibn al-Hajib.
Al-Baji clearly stated that it is well-known.
The second is that he does a witr without the shafi'i.
Ashhab says that he repeats his witr after the shaf'i as long as he has not prayed Subh, i.
e.
by way of sunna.
When we say that the shafi'i must be put first it means its being before it is a precondition of validity.
It must be connected to the witr.
A small gap is permitted.
There are two positions about whether a long gap is permitted.
]

In the same way it is recommended to do nafila prayers at night outloud whereas nafila prayers during the day should be done to yourself although if you say them outloud during the day it is still acceptable.
[This means it is permitted.
Ibn al-Hajib related to statements about it being disliked.
]

The least number of rak'ats you can do for the shaf'i is two.
[There is no limit to its maximum.
]

It is recommended that you recite the Fatiha and Sura al-A'la (87) in the first rak'at and the Fatiha and Surat al-Kafirun (109) in the second followed by the tashahhud and the salam.
[ After the salam, you stand for the witr.
It is recommended that they be separated by a salam based on the previous hadith and the Maliki School.
]

You then pray the single rak'at of witr, reciting in it the Fatiha, Surat al-Ikhlas and the two suras of protection.
[113 and 114.
] If you do more than one pair of rak'ats for the Shaf'i you do the Witr at the end.
[ This recitation is recommended.
Qadi Ibn al-'Arabi said that the one who strives recites in it the end of his hizb and others recite Ikhlas.
The accepted position which the author mentioned is based on what Abu Dawud and others related.
'A'isha was asked what the Prophet recited in the witr.
She said, "He used to recite al-A'la in the first, al-Kafirun in the second and Ikhlas and the suras of protection in the third.
It is clear that this answer does not conform to the literal words of the question because it literally was whether he did the witr with three or something else.
So perhaps she understood that the asker meant what the Prophet recited in his witr.
]

The Messenger of Allah, may Allah bless him and grant him peace, used to pray twelve rak'ats at night making the number odd by praying one rak'at at the end.
It is also said that he did twenty rak'ats making the number odd by adding one rak'at at the end.
[There are sound transmissions in the Sahih, i.
e.
from the hadith of 'A'isha and there is no contradiction between the transmission of 12 rak'ats and that of 11 rak'ats because the Prophet used to begin his prayer with two quick rak'ats after wudu' and sometimes they were considered part of his devotions.
So sometimes she reported 12 and sometimes did not because they were connected to wudu' and the release of the knot of shaytan, and so she reported ten rak'ats.
Standing at night or tahajjud was an obligation in respect of the Prophet and recommended for us since he said, "You should stand at night.
It is the habit of the righteous before you and an act of nearness for your Lord and an expiation of evil deeds and prevents wrong actions.
]

The best time for doing night prayers is the last part of the night.
[This is for the sake of tahajjud according to Malik and his followers based on what is in the two Sahih collections where the Prophet says, "Our Lord descends every night to the lower heaven when a third of the night remains.
He says, 'Is there any who calls on Me so that I can answer him?
Who asks of Me so that I can give to him?
Who askes My forgiveness so that I can forgive him?
" Ash-Shafi'i singled out the middle of the night by the report that the Prophet Da'ud used to sleep half the night and stand in prayer for a third of it and then sleep a sixth.
Then it is established that the end of the night is better.
]

For this reason it is better to delay your nafila night prayers and your Witr until the last part of the night.
However, if you are someone who does not usually wake up in time you should do your Witr, along with any nafila prayers you want to do, at the beginning of the night [ This is based on what is in Muslim and elsewhere from the marfu' hadith of Jabir: "Anyone who is afraid that he will not get up at the end of the night should do his witr at its beginning.
Anyone who intends to get up at the end of night, should do the witr at its end.
The prayer at the end of the night is witnessed" i.
e the angels of mercy attend it.
The upshot is that it is recommended to delay the witr in two cases if it is his custom to wake up at the end of the night or whether he does or does not is equal.
It is prayed before in one case.
which is when he usually sleeps until Subh.
]

and then if you do wake up in the last part of the night you can do whatever nafila prayers you want to in pairs, but you do not repeat the Witr.
[ If someone does not usually awake up and does his witr before and his nafila as is best for him, and then he later wakes at the end of the night, he can do whatever nafila he wishes because the fact that he has already done the witr does not keep him from beginning prayers after it.
However the place of that is when he has the intention of nafila after the witr or during it, not that it happens before he begins the witr.
If he intends to do nafila after the witr before the witr, that is not permitted.
Indeed it is disliked.
The best is for the nafila to be in pairs of two rak'ats based on the hadith about the night prayer being in twos.
Then when he finishes his nafila, he does not repeat the witr since doing it after 'Isha' was valid and it is feared that it is disliked for him to repeat the witr since the Prophet said, "There are not two witrs in the night," as Abu Dawud and at-Tirmidhi transmitted it.
]

If you normally pray at the end of the night but oversleep, you can still do your night prayers overlapping the time of Fajr up to when it begins to get light.
[ Connected to oversleeping is the one becomes unconscious, insane, or menstruates and then the excuse disappears at dawn.
He did not deliberately delay it and so he does not have to pray it, even if he is able to do it with Fajr and Subh before it gets light.
He is permitted to do it between dawn and light.
The precondition for doing it is that he does not fear that it will get light and that he slept through it by being overcome and that he does not fear missing the group.
If he lacks its precondition, he omits it and prays Subh without the shaf'i and witr because they are done after Fajr without any precondition.
When someone sleeps through his normal prayers until after Fajr, he does the witr because it has two times, ikhtiyari which is after the 'Isha' prayer until dawn, and a daruri time from dawn until he prays Subh according to the well-known position by the one who says that the witr is not prayed after dawn]

Then you pray your Witr and do Subh.
[If he prays Subh and omits Fajr, he prays it after the time of the nafila.
This is if there is enough time for three rak'ats.
If there is only enough time for two rak'ats, he leaves the witr and prays Subh in the well-known position.
Opposite it is the statement of Asbagh that he prays the witr as one rak'at and one rak'at of Subh before the sun.
If there is only enough time for one rak'at, then Subh is incumbent by agreement.
If there is enough time for five or six, he prays the Shaf'i and witr and Subh and omits Fajr.
If it is ample enough for seven, he prays all.
]

If you remember that you have not prayed Witr after you have done Subh you do not make it up.
[The like of it is in the Muwatta' from a group of Companions.
If he forgets the witr and remembers it in the Subh prayer, it is recommended that he step in the famous view if he is alone and then pray the witr and then start the Subh prayer again, i.
e.
after he repeats the Fajr after the witr.
It is even more so if he remembers the witr after the Fajr prayer and before beginning Subh.
So he prays the witr and then repeats Fajr.
It is the same if he has prayed Fajr and then remembers an obligatory prayer before Subh, it it is few.
Then he repeats Fajr after he has prayed the missed prayer.
If he is following an Imam, it is recommended that he continue, even if he is certain that if he stops the prayer and prays the witr, he will catch the excellence of the group.
There are two transmissions about the Imam.
One is that he stops and the other that he does not.
According to the position that he stops, does he appoint a deputy based on an analogy with minor impurity or does he not do so based on analogy of what was mentioned of a prayer in a prayer.
According to the statement that he does not appoint a deputy, does the one following stop or not?
He appoints and they complete their prayer.
This disagreement about stopping or continuing is when the time is ample.
If the time is short, he continues without disagreement.
]

If you are in wudu' when you go into a mosque you should not sit down until you have prayed two rak'ats [ When you enter a mosque, it is disliked to sit before praying and this is not eliminated by the fact of sitting.
If he enters often, then the first is enough for him if he returns to the mosque soon by custom.
Otherwise he should do it again.
These two are a greeting for the mosque which is meritorious and is accepted.
Ibn 'Abdu's-Salam said that they are sunna.
The basis for this is the words of the Prophet, "When one of you enters the mosque, he should not sit down until he has prayed two rak'ats.
" (Muslim in the form of a prohibition) Al-Bukhari has it, "When one of you enters the mosque, he should do two rak'ats before he sits, ' by way of command.
This command is by way of meritorious action, not by obligation, and the prohibition is dislike and not prohibition.
There is no difference in the command to greet the mosque on the Friday mosque or others except the mosque of Makka.
In it he begins with the tawaf when it is demanded of him, even if by recommendation or it is desirable for someone coming from outside to do them first or who does not intend it.
If he is Makka and does not have to do tawaf and does not desire it, but he enters it for the prayer or to visit the House and greets it with two rak`ats if it is the time in which the nafila is allowed.
Otherwise, he sits like in any other mosque.
An exception is also the mosque of the Prophet according to one of two statements of Malik that he begins with the greeting to the Prophet before beginning to bow and the other is that he begins with ruku' and Ibn al-Qasim recommends it and he is relied on because the greeting is the right of Allah and the greeting is a human right and the first is more confirmed.
]

provided it is at a time when you are allowed to pray.
[A precondition for greeting the mosque is that it is a time in which prayer is permitted.
If a prohibited time has begun, like sunrise and sunset, the khutba for Jumu'a, after 'Asr and after Fajr, then it is obligatory that he does not pray in sunrise, sunset and the khutba, and desirable that he not pray after 'Asr and Fajr.
If he begins the prayer in a prohibited time, then it is obligatory to stop and it is recommended in a disliked time.
It is recommended for the one who is not permitted to greet because of the prior impediments to say four times, "Glory be to Allah and praise belongs to Allah.
There is no god but Allah and Allah is greater" and he performs the greeting with the fard prayer or, which is better, with a sunna or desirable prayer.
He obtains the reward if he intends the greeting and the fard.
]

If you go into the mosque before you have done the two rak'ats of Fajr they take the place of those two rak'ats.
If you have already prayed the two rak'ats of Fajr before you go to the mosque, there is a difference of opinion about what you should do.
Some people say you pray two rak'ats and some people say you do not.
[ In such a case, the two rak'ats of Fajr suffice for the greeting of the mosque and he does not pray the two rak'ats of greeting the mosque before it.
That is accepted position.
It is also said that he prays them, but that is weak.
If you said that time does not demand the greeting and satisfying the thing is a branch of demanding it, I said that this is based on the position that the greeting is demanded at this time.
If you pray them at home and then go to the mosque and find that the iqama for the prayer has not been given, there is disagreement about someone who prays the sunna of Fajr outside it.
It is said that he prays two rak'ats and some say that the sits down before praying, and that is accepted.
]

Between the break of dawn and sunrise there are no nafila prayers except the two rak'ats of fajr.
[i.
e.
and the regular prayers of the one who slept through them as was stated, the shaf'i and the witr absolutely, the funeral for the one it is not feared will putrefy, and the prostation of recitaiton are done before brightening, and so doing them in that time is disliked.
When you fear the corpse will putrefy, it is no unlawful to pray over him at the time of prohibition and it is not disliked at the disliked time.
When he fears that the corpse will putrefy and prays over it at the time of prohibition or dislike, the prayer over him is not repeated when it is permitted, whether he is buried or not.
It is like tha in the prohibited time if he is buried.
Otherwise it is repeated.
When the sun begins to rise, nafila are forbidden, including the funeral, the prostration of recitation and vowed nafgial to preserve the root until it has fully risen, and the dislike lasts until it has risen the length of a spear from the spears which are measured as 12 spans.
]

On leading the prayer and judgements concerning the imam and those who pray behind an imam [This chapter clarifies who is the best person to be the Imam and who it is disliked to have as Imam.
When someone prays alone, that takes the place of the group.
It also clarifies one who joins alone on the night of rain.
The judgement of the one following is that he recites with the Imam when it is silent and he stands at the right of the Imam when he is alone.
] The man who should lead a group of people in prayer is the best and most knowledgeable one among them.
[The one who leads them is the one with the greatest virtue, i.
e.
if a group gather, and all are excellent and one is more so, he is the one who is entitled to be Imam.
It is said that the amount of knowledge has to do with the excellence.
]

Women cannot lead the prayer.
This is the case whether the prayer is fard or nafila and whether the group in question are men or women.
[ As the woman does not lead the prayer, neither does the hermaphordie.
If either of them lead the prayer, the prayer must always be repeated according to the Maliki School whether those following are like them or not.
Their own prayers are valid, even if they intend to be the Imams.
Abu Ibrahim al-Andalusi disagrees with that and says, "Any woman or a hermaphordite like her who resembles a woman who leads a prayer must repeat it within the time.
Know that actual being a male is a precondition for the validity of being an Imam.
]

[In addition to this precondition, there is another precondition, which is being a Muslim.
The Imamate of an unbeliever is not valid.
]

[Also maturity is a precondition and it is not valid for a child to be the Imam of an adult in the obligatory prayer because the child is doing nafila and nafila does not make someone following in a fard prayer valid.
]

[Another precondition is sanity.
The imamate of a madman is not valid.
]

[Another precondition is knowledge.
The prayer is not valid except lead by someone with recitation, fiqh, uprightness and the ability to perform the pillar sof the prayer.
The one who is ignorant of recitation or fiqh cannot validily lead in prayer someone who has knowledge.
As for someone who is illiterate like him, that is valid when there is no one present who can read.
]

[By good character is meant lack of impiety connected to the prayer.
The impiety in the person who is impious towards it is someone who intends to be an Imam through pride and so his imamate is not valid.
As for the impiety of the limb, like the fornicator, it is disliked for him to be the Imam but his prayer is valid as opposed to what is followed by the author of al-Mukhtasar that it is invalid by such an impious person.
]

[Similarly invalid is the imamate of the one who is unable to perform some of the pillars of the prayer which are fard for the one who is able to.
]

[There must be congruence in the one followed, i.
e.
the person, place and time.
Doing dhuhr behind someone doing 'Asr is not valid nor the reverse, nor performing a prayer behind someone making one up or the reverse, nor Dhuhr of Saturday behind Dhuhr of Sunday nor the reverse.
]

[The agreement of the school of the one following with the Imam in obligatory parts.
So it is not valid to follow someone who omits the recitation in the last two or fails to rise from ruku' or prostration, for instance, and residence and freedom in Jumu'a.
So the imamate of the traveller is not valid except when he is the khalif.
What is meant by a traveller is the one outside of the land of the Jumu'a by a farsang.
The Imamate of a slave on Jumu'a is not valid, and the Jumu'a must be repeated if that is possible.
]

People praying behind an imam should recite to themselves when he recites to himself [It is related that this means that the judgement of the one following the Imam is that it is recommended for him to recite with the Imam in what the Imam says silently.
That is since lack of recitation is a means to thinking and whispering.
]

but should not recite with him when he recites outloud.
[It is disliked to recite when he recites outloud, even if he cannot hear his voice, according to the text.
If he recites with him, what he has done is bad, but his prayer is not invalidated.
The basis for this is the words of the Almighty, "When the Qur'an is recited, then listen to it and be silent.
" Al-Bayhaqi reported from Mujahid that the Messenger of Allah was reciting in the prayer and he heard one of the Ansar reciting, and then the words of the Almighty were revealed: down, "When the Qur'an is recited, then listen to it and be silent.
" They related it from Mujahid from another path that he said it was during the khutba on Fridaya, and another path has the prayer and the khutba.
]

If you catch one or more rak'ats of a group prayer then it is as if you have caught the whole prayer.
[If you catch one or more rak'ats of the obligatory prayer or another prayer prescribed in a group like the'Ôids, with the Imam, is judged to have caught the prayer.
The Muwatta' has the words of the Prophet, "Whover catches a rak'at of the prayer had caught the prayer," i.
e.
he is obliged what the is obliged of the Imam in the prostration of forgetfulness.
He does not follow anyone else nor repeat his prayer in another group.
He says the salam to the Imam and to the one of his left and he obtains a reward similar to the reward of those who were present from its beginning.
It is 27 degrees higher.
This is when he misses the rest of it by necessity, not from choice.
Abu Hanifa says that he obtains the excellence of the group.
It is the literal meaning of the words of the author and agrees with its explanation.
What we said indicates catching one rak'at of the ikhtiyari time is in the position of catching all the prayer in negating the sin, even if he delays the ikhtiyari.
Also no one said that one who misses part of the prayer with the imam repeats it to obtain the benefits of the group.
This is clear in the rest of his words.
Catching the rak'at with the Imam" is by placing the hands on the knees , meaning he bows over so that if he wanted to place his hands on his knees, he could certainly do that and the Imam would not rise from ruku' before he placed his hands on his knees.
The judgement of the one who misses a rak'at or more with the Imam is that he did performs what he missed with the Imam.
]

You then make up the rak'ats you have missed after the imam has said the salam, making your recitation in them outloud or silent in the way that the imam did.
[What the Imam recited of the Fatiha and the sura, he recites as the Imam recited: what he did silently he does silently and what he did outloud, he does outloud.
If he sits in the place, he is permitted to sit, even if he is alone, by catching two rak'ats, then he stands with a takbir.
If he sits in a place where it is not permitted do sit, even if alone, by catching one or three rak'ats wth him, he stands without a takbir.
It is the famous position as opposed to Ibn al-Majishun.
It is as he thought that the takbir is for moving to a pillar of the prayer.
The author of at-Tiraz mentioned from Malik in al-'Utibiyya the position that if he sits in the second, he stands without a takbir.
He said that it is based on the fact that he is making up the two previous ones and that which begins the first is the takbir al-ihram.
]

The other aspects of the prayer such as your standing and sitting are done as if you were continuing a prayer you had started by yourself.
[He builds on what he has done.
He prays like someone who prays until the end of his prayer and then remembers that he has missed some of the prayer.
This has three forms because he either remembers what would invalidate one, two or three rak'ats by omitting prostration, recitation of the Fatiha or something else which would invalidate the prayer.
]

If you have already done the prayer by yourself you can do it again with a group in order to get the benefit there is in doing that [ If you have prayed the obligatory prayer alone outside one of the three mosques (Makka, Madina and al-Aqsa), where there is no regular Imam and the Iqama was not given while you were in the mosque, it is recommended that you repeat what he prayed in the group, even in the daruri time.
The repeating is for the sake of the excellence of the group which is limited by not being outside of the time of the prayer.
If it is outside of the time of the prayer, it is not repeated.
The group consists of two and more, and so there is no repeating with one until he is a regular Imam.
If the iqama of the prayer is called while someone is in the mosque, he joins it.
The Mudawwana states: "If anyone hears the iqama and has already prayed alone, it is not obligatory for him to repeat it unless he wishes, even if he is in a mosque which he has entered with the Imam.
The intention of the one who has prayed alone who repeats it in the group is to obtain the excellence reported in that by the Prophet, "The group prayer is 27 degrees better than the pray alone.
" The prayer which is repeated for the excellence of the group is general in every obligatory prayer.
] except in the case of Maghrib.
[If he were to repeat it with the Imam, he bows an even number, and does it as nafila.
If he does not remember until he has prayed three with him, when the Imam says the salam, he does a fourth after it as nafila.
If he does not remember until he has prayed with the Imam, he does not repeat it.
It is also said that he does repeat it.
He is not asked to repeat Maghrib for the group because if it is repeated, it becomes even.
Maghrib is three so that the number of rak'ats of the day and night will be odd.
According to the words of the author, he repeats Isha', even if he has done the witr.
The well-known position is that it is not repeated if he has done the witr for the joining of the two witrs in the night according to one of two statements by Sahnun that he repeats the witr when he repeats 'Isha'.
]

If you have caught one rak'at or more of a group prayer then you should not do that prayer again with another group.
[ i.
e it is forbidden for him, even if the second group is greater in number that more excellent and forfearing.
It is the well-known position, i.
e.
because the excellence for which repeating is prescribed has been obtained, even if the prayer begins with the excellent, and the large group is better.
However, this excellence is not prescribed for the sake of repetition.
Ibn Habib said, "The excelence of the group is have number and the excellence of the Imam is based on what is stated by the Prophet, "The prayer of a man with another man is better than his prayer alone, and his prayer with two men is better than his prayer with one man, and what is more is more beloved to Allah Almighty," i.
e.
wherever he is, that is the case.
So this would mean whoever prays with a group should repeat it with a better group, or the one who prayed with an imam should repeat it with a better imam.
This is not what is meant and it is not what is meant in the hadith.
This hadith indicates the encouragement to pray in a group or in large group.
Then the author explains what is understood by his words, to make it clearer.
]

But if you have only caught the sujud or the tashahhud then you can, if you want, do that prayer again with another group.
[ He can choose between two things: either building on his ihram or stopping and joining another group if he hopes to catch it.
If he does not hope to catch it, then he completes his prayer and does not stop it.
This is in respect of the one who has not prayed before that.
As for the one who has prayed before that, and not caught the group prayer except for this amount, he does two, i.
e.
it is desirable after the salam of the Imam.
He does two when the prayer is one after which nafila is permitted, as in at-Tata'i.
According to Ibn al-Qasim, he absolutely stops, whether he began the prayer with the intention of the fard or nafila, i.
e.
after the two raka'ts, and does not complete his prayer.
Opposite that is what Malik related in al-Mabsut about his intention when he joined the Imam was to make it Dhuhr with four and his prayer at home nafila, then he must complete it and it is up to Allah to make the fard whichever of them He wishes.
If he does not mean to negate the first, then the first is adequate and he does not have to complete this one.
]

Then there are six positions regarding someone following the Imam regarding whether he is alone, or other men or women are with him.
If there is just one man with the imam he stands on the imam's right.
[If there is one man or a child who understands the prayer, i.
e.
grasps that obedience is rewarded and disobedience is punished.
Otherwise he is only a child.
It is desirable for such a person to stand with the Imam to his right and a little bit behind him so that the Imam can be distinguished from the follower.
It is disliked to be level.
The fact that his place is to the right is based on what is in the Sahih that Ibn 'Abbas said, "I spent the night in the house of my aunt, Maymuna, and the Messenger of Allah rose to pray and I stood at his left and he moved me with his hand behind his back to the right side.

Two men or more stand behind the imam.
[This is based on what is in Muslim where Jabir said, "The Messenger of Allah stood to pray and I went and stood at the left of the Messenger of Allah and he took my hand and brought me round to stand at his right Then Jabir ibn Sakhr came and stood at the left of the Messenger of Allah and he took our hands and pushed us until he had us stand behind him.
"]

If there is a woman there as well she stands behind the men.
[If there a woman, she stands behind the men because of what is in Muslim where Anas said, "When I was an orphan in our house, I prayed behind the Messenger of Allah and Umm Sulaym was behind us.
"]

If there is just one man and a woman praying with the imam, the man stands on the imam's right and the woman stands behind them.
[The man, or the child who understands the act of worship, stands to the right and the woman stands behind them based on what is in Anas where the Messenger of Allah prayed with him and his mother or aunt and he made him stand to his right the woman behind him.
The judgement regarding a group of women with the Imam is the same of a man is with one woman with them.
That is indicated in the chapter of Jumu'a where he says that the women should be behind the rows of men.
]

If a man prays with his wife, she stands behind him.
[Qadi Ibn al-'Arabi says that the clearest in it is that the husband is like the man.
Allah Almighty says, "Dwell, you and your wife, in the Garden.
" She does not stand to his right, meaning it is disliked for to her do that.
He should indicate to her to go back but the prayer of neither is invalidated by being level unless there is invalidation by impurity.
]

A young boy with a man stand side by side behind the imam as long as the boy is sensible enough not to run off and leave the man he is standing with on his own.
[ When there is a child and a man, they stand behind the imam based on the previous hadith of Anas, but it is limited by the people of the school to when the boy is sensible and he understands the reward of the one who completes the prayer and the wrong action of the one who stops.
If the boy does not understand what was mentioned, the man stands to the right of the Imam and the child is left to stand whereever he wishes.
The judgment of these ranks is that it is recommended.
Whoever disagrees with the order and prays otherwise has nothing against him unless that the woman goes forward to the rank of the man or in front of the Imam.
It is like a man who goes ahead of the imam–that is disliked without excuse.
When a woman goes in front of the Imam, his prayer is not invalidated nor the prayer of anyone with him unless he takes pleasure in looking at her or touching her.
The statement that it is invalid by pleasure or looking is weak since there is no touching nor ejaculation.
If the one following an Imam goes in front because of an excuse, like the lack of space in the mosque, it is permitted for him without dislike.
]

The prayer of the regular imam when he is alone is considered as a group prayer.
[The regular imam is the one who is appointed by the ruler or his representative or the waqif (trustee) or group of Muslims in any permitted or disliked manner because the precondition of the waqif demands that he be followed, even if he is disliked.
It is like that with the ruler or his representative, even if they command something disliked in one of two positions.
It is the same whether the position of the imamate is in an actual mosque or is a judgement, and thus ships are included in it, and any place in which there is normally a group prayer.
On his own he considered to achieve the group prayer in its excellence and judgement.
Therefore another group prayer is not repeated and it is not held in that mosque again.
Whoever prays alone repeats it with him, but with the precondition that the prayer is within its normal time and people expect it normally, with the intention of the Imam, the adhan and the iqama.
He can join prayers alone on the night of rain because the difficulty in respect of it and he says, "Allah hears whoever praises him," and does not add, "Our Lord, praise is yours," i.
e.
that is disliked.
]

It is disliked for there to be two group prayers for any one prayer in any mosque that has a regular imam.
[Before, after or with the regular imam according to the position of the schoool that it is unlawful for anyone to pray the prayer while the regular Imam is praying it, alone or in a group, because that would lead to mutual hate and dispute between the Imams and the splitting of the community whereas the Shari'a commands harmony.

Anyone who has already prayed a particular prayer cannot then be the imam for that same prayer for anyone else.
[Anyone who has prayed an obligatory prayer alone or in a group, as Imam or following, cannot lead that prayer which he repeats.
It is known from the school that it is not permitted for someone doing a fard prayer to follow someone doing a voluntary one and is repeating that in which he led a group if they wish, which is the approved position of the school, or individuals.
Ibn Habib says "individuals" and it seems that he noted the school of the opponent because the first prayer is allowed by ash- Shafi'i and others.
When they repeat it in a group, they become like the one who prayed in a group and then repeated in another group.
]

If the imam leaves out something in his prayer and does the sujud of forgetfulness those behind him follow him even though they themselves have not left anything out.
[ It is obligatory that the one following follow him, even if he did it before him.
The question has different cases.
If he caught all the prayer with him, he is obliged to follow him in every aspect, whether prostration before or after.
If he preceded him, then he must either have a rak'at with him or not.
If he had a rak'at with him and his prostration is before, then he prostrates with him.
If it is after, he does not prostatate with him and waits for him sitting, according to what is in the Mudawwana.
They said that he is silent and does not say that tashahhud with him.
If he differs and prostrates, then his prayer is invalid.
If he is ignorant, 'Isa said that he always repeats it.
He said in al-Bayan, and it is the most comparable on the basis of the school is that it is because he has introduced into the prayer what is not part of it.
Ibn al-Qasim has excused it when it is ignorance and says that its judgement is that of forgetfulness to observe the one who says that he ust prostrate with the Imam.
If he does not do a rak'at with him, he does not consequently prostrate afterwards.
As for the prostration before, Ibn al-Qasim said that he does not follow him.
If he differs and follows him, then his prayer is invalid, whether intentional or by ignorance, not by oversight.
The basis is in what ad-Daraqutni reported that the Prophet said, "There is no oversight against the person following the Imam.
If the Imam forgets, then it is against him and whoever follows him.
" In the two Sahih collections is that the Prophet said, "The Imam is made to be followed int he states of the prayer.
"]

No one should raise their head before the imam nor do any of the actions of the prayer until he has done them.
[None of those following the Imam precedes him in ruku', prostration or anything else.
If he gets ahead of him, he returns to him thinking to catch him before rising.
Is returning sunna or obligatory?
Al-Mawwaq confined himself to the second and even if he fails to return, his prayer is valid since he took his oblgiation with the Imam before he rose.
Otherwise, it is obligatory for him to return.
If he omits it intentionally or by ignorance, then his prayer is invalid, but not by oversight.
It is in the position of the one who is crowded and it is an analogy with the lowering.
Not going down before the Imam is based on what is in the Sahih collections that the Prophet said, "Does not the one who raises his head before the Imam fear that Allah will tranform his face into that of a donkey or make his form the form of a donkey?
" In the variant of Muslim is that he said, "O people!
I am your Imam so do not precede me in bowing, prostration, standing or leaving.
You only do something after he has begun to do it.
It is better to do it after he has begun it and to catch him in it.
This is outside of the standing up after two rak'ats.
In the rak'at, he must not do it until the Imam is already standing.
The basis for that is that al-Bara' said, "When the Messenger of Allah said, 'Allah hears whoever praises Him,' none of them moved his back, i.
e.
stood up until the Messenger of Allah had gone into prostration.
Then we went into prostration after him," i.
e they delayed beginning their action from when he began it and they begin their action before he finished his prostration.
The commentator of the hadith said, "It is forbidden to precede the Imam and to do it at the same time as him, and it is disliked to delay until he moves on to another pillar of the prayer.
It is also said that accompanying him is disliked.
]11.
6c Beginning the prayer behind the Imam You begin the prayer after he has begun it, [The one following begins the prayer with the takbir after the Imam has said it.
This is obligatory.
This is after he finishes saying the takbir.
If he says it before him or at the same time as him, then his prayer is invalid, whether he concludes it before him, with him, or after him.
There are six forms of this.
If he begins after him and ends before him, it is invalid, and if he ends with him or after him, it is sound.
So the forms are nine.
The same applies to the salam, although in the case of tahrim, there is no difference between the intentional and the oversight.
In the case of the salam, it is confined to the intentional, not to oversight.
So his prayer is not invalid by that salam.
Note: When he knows that he has said the tahrim before the imam and wants to say it after him, Malik says that he says the takbir and not the salam because it is as if he has not said the takbir by his disagreement from what he was commanded.
Sahnun said that the says the salam because he disagrees about the validity of the first tahrim.
]

stand up after two rak'ats after he has stood up [i.
.
e it is recommended to stand after the Imam is completely standing.
]

and say the salam after he has said the salam.
[This is obligatory.
If he says it before him or at the same time, then his prayer is invalid, unless he starts from forgetfulness.
Otherwise, he waits until the Imam says the salam and then says the salam after him.
]

As for any other of the actions of the prayer, it is acceptable to do them at the same time as the imam but it is better to do them after him.
[i.
e.
other than beginning, standing up from two rak'ats, and the salam.
These are like going down into ruku', prostration, standing for the second and the fourth.
It is permitted to do them at the same time, even though it is disliked, as is shown by the fact that he says, "it is better.
"]

If anything is left out (sahw) by someone praying behind an imam, the responsibility for it is borne by the imam, [This is like the takbir and the words of the tashahhud or adding a sajda or ruku'.
There is no understanding of oversight, and it includes some intentionality, like omitting the takbir or the tashahhud.
That is while he is following the imam.
If he arrived late and forgets while making up what the missed with the Imam, the Imam is not responsible for it because following has ended and his judgement is that of someone praying alone.
Then there are exceptions which he mentioned:]

except if it is something like not going into ruku' [Lit.
like the rak'at] or sujud or leaving out the "Allahu akbar" that begins the prayer (takbirat al-ihram) or the salam at the end or neglecting to make the intention for that specific prayer.
[ "Like the rak'at" means all that is obligatory except for the Fatiha, and the author did not ennumerate it.
That is because all of these are obligations and the obligations do not fall aside by forgetfulness and are not made up by prostration.
]

the prayer The imam should not stay in the same place after he has said the salam but should move away [When the Imam has said the salam for the obligatory prayer, he should not remain where he is, whether the prayer is nafila or not, but should move.
It is clear in the words of the author that he moves.
What is meant is not that he leaves the mihrab.
What is meant is to move to the right or left.
Al-Uhjuri said that it is enough that he change his place.
Ath- Tha'labi said, "This is the sunna.
" There is disagreement about the reason for it.
It is said that he only deserves the place for the sake of the pryer.
When he finishes, he does not deserve it.
It is said that the reason is to avoid confusion for the one who arrives.
It is transmitted from ash-Shafi'i that he stays firm a little after the salam based on what is in the Sahih of Muslim that when he said the salam, he only sat for as long as to say, "O Allah, You are the Peace and peace is from You.
You are blessed, O You with Majesty and Honour.
" Then he makes an exception about the Imam moving his place after the salam:]

except if he is in his own place in which case he can do either.
[This means his house while he is resident or his mount while travelling or if he is in some wasteland.
It is permitted for him without dislike because he is safe from what might be feared in that.
] Point: Malik and a group of scholars disliked for the Imams of the mosques and groups to make supplication outloud after the obligatory prayers for those who are present so that combine for this Imam the precedence and honour of him establishing himself as a medium between Allah Almighty and His servants to obtain their best interests through him in supplication.
Thus he is on the verge of exalting himself and his heart will be corrupted and he will disobey his Lord in this state more than obeying Him.
It is related that one of the Imams asked 'Umar ibn al-Khattab for permission to make supplication for his people after the prayer and he replied, "No, I fear that you will become arrogant until you reach for the Pleaides!
"

The least amount of clothing in which is acceptable for a woman to do the prayer is a robe which cannot be seen through which is long enough to cover the tops of her feet and a head covering through which the hair cannot be seen.
[ Two things are necessary: a robe, and the descriptive words means either thick or enveloping.
According to the second, it should be ample so that it covers the tops of the her feet.
The second item is a head covering.
It is a garment with which a woman covers her head.
Its precondition is the same as the long garment, in that it has to be thick and not transparent.
If she prays in something which is lightly woven and transparent, and it is something which shows the 'awra without thinking, then she always repeats the prayer.
If it only defines the 'awra, it is disliked and she repeats it within the time.
The man is like the woman in that.
So the woman must cover the top and soles of her feet and her neck and her hair.
She is permitted to only show her face and palms in the prayer.
The basis for that is the words of the Prophet, "Allah does not accept the prayer of a woman who has reached the age of menstruation except with a head covering" In one variant, "The Messenger of Allah was asked, "Can a woman pray in a robe and head covering without a waist-wrapper?
" He said, "If the robe is ample and covers the tops of her feet.
"]

The least which is acceptable for a man is a single garment, [Without dislike if it is thick and conceals all his body.
If it only covers his private parts, then his prayer is allowed but there is dislike.
]

You should not cover your nose or your face in the prayer [Neither a man nor woman should not cover the face in the prayer.
All these things which are prohibited are disliked.
]

nor should you gather up your clothes or tie back your hair especially for it.
[As for gathering up the clothes, it is disliked when it is done specifically for the prayer or because of fear that clothes might get dirty because that contains a form of non-humility.
When he is working and the time for the prayer comes while he is like that, he is permitted to pray with what he has on without dislike.
As for tying back the hair, it is disliked if that is in order to keep the hair from becoming dirtied by the earth or he does that for the prayer, i.
e.
ties his hair for the especially prayer .
]

Any time you inadvertantly add something to the prayer you should do two sajdas after saying the salam and then do the tashahhud and say the salam again.
[ This is whenever the Imam, the one on his own or the one following makes a mistake in one of the suras or in what is prescribed for him in the obligatory or nafila prayer, according to what is in the Mudawwana as opposed to the one who said that there is no prostration in the nafila.
Our evidence is in the words of the Prophet, "There are two prostrations for every forgetfulness.
" The result is that the nafila is like the obligatory except in five questions, silent and outloud: the sura is overlooked in the nafila rather than the obligatory.
The fouth is when he raises his head from ruku', he completes it as a fourth in the nafila as opposed to the fard.
The fifth is when he forgets a pillar of the nafila, and a long time has passed or he has begun an obligatory prayer or nafila, and has bowed - he does not have do do anything, as opposed to the fard, which he must repeat.
If you add something, whether outside the words of the prayer, like speaking inadvertantly, or an action of the prayer, like bowing and prostrating, you prostrate for the forgetfulness in the Sunna according to what is in the Mukhtasar and in at-Tiraz as the obligation of doing it afterwards.
at-Tata'i said that.
]

[He does the two prostrations after the salam, even if there is more than one oversight as long as it is not a lot.
Otherwise the prayer would be invalid whether it is from other than the words of the prayer, like speech out of forgetfulness and is lengthy.
If it is part of the words of the prayer, there is not prostration for saying it forgetfully, as the prayer is not invalid if it is intentional, as when he repeats the sura or adds a sura at the end of it, unless the words are a fard.
Then he would prostrate for forgetfulness.
This is like when he repeats the Fatiha out of forgetfulness, even in the same rak'at.
There is disagreement about whether the prayer is invalidated by deliberately reciting it.
The accepted position is that it is not invalid.
Or he may add something which is not one of the actions of the prayer, as when he forgets that he is praying and eats and drinks.
There is disagreement about that and it is said that all of them invalidates the prayer, whether a lot or not.
It is said that if it is a lot, it invalidates, and otherwise it does not and is put right by the prostration.
Or it can be one of the actions of the prayer when there is a lot of it in the four rak'ats, like the four actual rak'ats based on what is well-known from Ibn al-Hajib and those who follow him.
The rak'at is considered to be rising from ruku'.
When he raises his head from the second in four, or the first in three or four in two, then the prayer is invalid.
There are two positions about whether it is invalid by half of it.
It is said that it is invalid, and it is said that it is not, and that is the accepted position.
He prostrates for forgetfulness.
A lot in two is like two rak'ats.
It is not invalidated by adding one rak'at in the famous position, like the two of Subh and Jumu'a, based on its being fard in its day.
Opposite it is that it is only invalid by adding four rak'ats.
It is like the four while travelling.
They are not invalid except by adding four rak'ats.
A lot in Maghrib is four rak'ats in the approved position that three is like four and its not invalidated except by adding four complete rak'ats.

[If you miss something out of the prayer you should do two sajdas before saying the salam after having finished the tashahhud.
You then do the tashahhud again and say the salam.
There is the case when the Imam or the one alone or the one following omit something which is a confirmed sunna, or the two minor sunnas, whether it is an actual decrease or uncertain one.
The confirmed sunnas are those for which there are prostratations are eight: 1.
Omission of recitation of more of the Qur'an than the Fatiha in the fard prayer, and so he prostrates for omitting that in the fard, but not in a nafila.
2.
Reciting outloud in the prayers which are outloud, and he prostrates for omitting that in the fard, not the nafila since he can do them silently.
3.
Doing it silently in its place.
When he recites outloud in the place of the silent, he prostrates before the salam.
This is related from the opinion of Ibn al-Qasim, but it is weak.
What approved is that it is after the salam.
4.
A takbir other than the takbir al-ihram.
This is based on all of them being one sunna.
As for the statement that each takbir is a sunna, which is what the author of al-Mukhtasar says and is stated in al- Mudawwana as well, he prostrates for omitting two takbirs.
5.
The words, "Allah hears whoever praises Him.
" It is applies as what is before it does.
6.
The first tashahhud and 7.
and sitting for it.
It is one sunna, and its words are one sunna, and the sitting for it is another sunna, and so it is composed of three sunnas.
8.
The final tashahhud.
There is no prostration for other than these eight and the prostration before the salam is after the tashahhud.
Then you finish the two prostrations and do the tashahhud a second time in the well-known position and then say the salam.
It is preferred by Ibn al-Qasim and he stated that part of the sunna of the salam is that it follows the tashahhud.
His words imply that he does not repeat the prayer on the Prophet.
That is the case.
]

Some people say that it is not necessary to repeat the tashahhud.
[That is also related from Malik and 'Abdu'l-Malik preferred it because the method of one sitting does not have the tashahhud repeated in it twice.
]

If you both leave something out and add something you do the two sajdas before the salam.
[If you leave out some of the confirmed sunnas and add something insignificant which was already clarified, then the prostration is also done before the salam, for instance, if he omits the tashahhud and sitting for it and adds a prostration.
What the shaykh mentioned about prostrating only for omission first with the increase after the salam and prostrating only for increase after the salam is the position of Malik.
Ash-Shafi'i says that he absolutely prostrates before the salam and Abu Hanifa says absolutely after it.
Our evidence for the increase is that it is true that once he prayed 'Asr and said the salam after two rak'ats.
Dhu'l- Yadayn stood up and said, "Has the prayer been shortened, Messenger of Allah?
Or have you forgotten?
" The Messenger of Allah stood up and did the rest of the prayer and then did two prostrations after the salam while sitting, The evidence for the omission is that it is confirmed that he prayed Dhuhr and stood after the first two rak'ats without sitting.
The people stood up with him.
When he finished the prayer, people waited for the salam, but he said the takbir while sitting.
He did two prostrations before the salam and then said it.
Ibn 'Abdu's-Salam said, "Decrease overcomes increase when they are together.
" The hadith contains an indication of the prescription of the prostration for forgetfulness - it is two prostrations.
The taslim done forgetfully does not invalidate the prayer.
A slight gap after it does not invalidate it.
Words of no use by the Imam and the one following do not invalidate the prayer.

If you forget to do the two sajdas which should be done after the salam you do them whenever you remember them even if a long time has elapsed.
[ The prostration of forgetfulness which are after the salam should be done afterwards, even if it is a long time after the salam of the prayer, even after a month.
The prostratation afterwards is to spite shaytan.
So it is appropriate that he prostrate, even later.
]

If you forget to do the two sajdas which should be done before the salam [As for the one before, it mends the omission in the prayer and should be in it or close after it.
His words in the Mudawwana is that he does it, even if it is in the time which it is forbidden.
If he remembers it in a prayer which is not obligatory in the time of prohibition, he delays it until the nafila.
It is also clear that it if it is a consequence of the Jumu'a prayer, he does not return to the mosque.
The school, according to at- Tadili, is that he returns to the mosque.
The literal text of the Mukhtasar is that it is particular to returning to the mosque for the prostration before rather than the one after it.
It is the approved position.
This is the literal text of the Mukhtasar because he says, "in the mosque in the Jumu'a" in the context of the words about the prostration before.
The prostration before must be done in the mosque in which the Jumu'a was performed if he misses the first rak'at of Jumu'a and rises to finish it and forgets the sura and leaves the mosque and a long time has not passed.
He returns to the mosque in which he prayed Jumu'a.
As for the one afterwards, if when he speaks out of forgetfulness or adds a rak'at by forgetfulness and forgets to prostrate until he has left the mosque, he can prostrate in any mosque.
]

then you do them straight away so long as the prayer is not long over.
[This is when you remember them shortly after finishing the prayer - and this shortness is not defined according to the School.
It is the position of Ibn al-Qasim.
It is like that with length.
One consults custom.
Whatever the custom is acted on in in them.
According to Ashhab, it is defined by not having left the mosque.
]

If quite some time has elapsed, however, you have to do the prayer again [If it is a long time, then he repeats the prayer.
This is obligatory because it is invalid since it is a result of omitting three sunnas.
at-Tata'i says it is like forgetting the middle sitting, or three takbirs.
This is if he omitted them by forgetfulness.
If he left them deliberately, the prayer is invalid by simply omitting them according to al-Ujhuri.
As-Sanhuri said that it is only invalid by length, even if he omits them deliberately.
]

unless what you left out was not particularly critical such as only the sura which should follow the Fatiha or two takbirs or saying the tashahhuds or similar things [ i.
e.
it consists of two slight sunnas like being silent or outloud, i.
e.
he prostrates for them, but when he omits that and a long time passes, his prayer is not invalid.
This is when he comes to undertake it.
Otherwise, it is invalid in this case becuse he omitted three sunnas.
It is said that it is not invalid.
If he does not do the standing for it.
The words of al-Jazuli are useful in preferring the first.
It is agreed that it is invalid since he left a sura in more than one rak'at.
When the author says, "only the sura which should follow the Fatiha", even after the Fatiha, it is clearer so that it will not be imagined that the Fatiha is also omitted.
"Similar things" are like the two praises.
This is permitted as a mercy from Allah in the prevailing position, based on the fact that the specific expression is desirable.
If he omits the two tashahhuds and sits for them because in that case his prostration is oly for two slight sunnas.

in which case you need not do anything.
[i.
e.
he does not have to repeat the prayer nor prostrate, i.
e.
even after a period of time, since it is the subject of the question of the author.
It is known that the two slight sunnas are prostated for, but when a long time has passed, and he does not prostrate, he is not asked to prostrate or to repeat the prayer since it is for two slight sunnas.
I know from what preceded that the prostration is prescribed to mend the gaps which occur in the prayer as if there is an extra ruku' or prostration through forgetfulness, or the omission of ruku' or prostration by forgetfulness, he repairs that omission before the salam.
If he omits a confirmed sunna or two slight sunnas, he must prostration accroding to its circumstances, before or after to repair those gaps.
There are gaps which occur in the prayer which are not mended by prostration, i.
e.
the prostration does not replace them - this is when he omits a pillar of the prayer.
'

The two sajdas of forgetfulness are not sufficient to make up for missing out one full rak'at or sujud or failing to recite the Fatiha in two rak'ats of any prayer (or, in case of subh, one rak'at).
[ i.
e.
a full rak'at which he is certain that he omitted or is unsure of it during his tashahhud and before his salam.
Then he must perform that rak'at.
The manner in which he does is that he does it, building on the preceding rak'ats, even if that rak'at, is one of two, and he prostrates after that for the one before the salam because of moving one of the rak'ats since he is Imam or alone.
If it is not one of two, then he prostrates after the salam after he does the rak'at for the increase, not the decrease.
If he omits a prostration or ruku' or rising from them and remembers that while he is standing, for instance, or doing the final tashahhud when he realises his omission or is unsure about it, and it is not possible to satisfy the fard in its place, then he does the unsure substitution and prostrates before the salam because the obligation in prostration is before.
What is meant by doubt is hesitation and so it includes supposition, doubt, and uncertainty.
This is in respect of obligations because doubt in decrease in them is like realising it in the obligation of bringing the unsure substitute as opposed to the sunnas.
He does not prostrate for omitting them except when he is certain of missing them or it is equally balanced in his mind whether he did it or note.
In cases of failing to recite, he mentions that if someone misses out an obligation or pillar, he performs it, and what he mentioned of lack of mending by prostration for missing out a rak'at or prostration is agreed upon.
What he mentioned of lack of mending by prostration for omitting the recitation of the Fatiha in the entire prayer is the position of the majority, and it is preferred.
Opposite it is what al-Waqidi related from Malik that when recitation is omitted in the entire prayer, his prayer is allowed.
Al-Fakhani said that there are three positions about omitting recitation in half of the prayer, like one rak'at of a two rak'at prayer and two of a four rak'at prayer.
The best known is that he continues and prostates before the salam and it is desirable that he repeat his prayer in order to be careful.
The second is that he prostrates before the salam and it is enough for him.
The third is that what he omitted of the recitation nullifies and he does the like of it and prostrates after the salam.
This is what happens in the accepted position that it is obligatory in every rak'at.
So it is accepted.
Having claririfed this point, he moves on to its minimum omission:

There is a difference of opinion about what you should do if you miss out the Fatiha in one rak'at in any prayer apart from Subh.
Some people say that you only have to do the two sajdas before the salam; others say that the whole rak'at is invalidated and that you must do another rak'at to make up for it; yet others say that you do the two sajdas before the salam without doing another rak'at but then repeat the whole prayer to make sure of being correct.
[ This is like one rak'at of a three or four rak'at prayer.
There are three positions, all of which are in the Mudawwana.
One is that the forgetfulness in recitation is satisfied by the prostration as long as it is not Subh.
It does not invalidate it and satisfies it.
'Abdu'l-Malik preferred this position based on the fact that it is fard in the majority or based on the fact that it is not obligation or that it is oblgiatory in one or half of the rak'ats.
The second is that the rak'at from which the Fatiha was omitted is invalid and he must do another rak'at to replace it.
Ibn al-Qasim prefers this statement.
This necessitates that it is obligatory in every rak'at.
It is the approved statement.
Ibn al-Hajib says that it is sound.
Ibn Shas said that it is the famous transmission.
The third is two prostrations and no rak'at, but the prayer is repeated to be follow the one who says that it is obligatory in every rak'at.
The third transmission is derived from the first.
The author states that completing the first is obligatory and repeating the second is recommended for care, and it is only recommended.
]

This last judgement is the best if Allah wills.
[This is because it complies with the other two positions.
His prostration before the salam and the prayer is not invalid, compiling with the position that it is obligatory in the majority, for instance, and repeating the prayer compiles with the second.
Two points from al-Fakhani: The first is that the shaykh does not mention the judgement of when he omits recitation from most of the prayer, say three out of four or two of out Maghrib.
There are two positions in that.
The best known is that he prostrates before the salam and repeats the prayer out of caution, i.
e.
it is recommended.
In short, it is that if he omits most and half it is not invalid and he prostrates before the salam and repeats the prayer out of caution.
The second is the place of the prior dispute.
All of it is about omitting recitation of the Fatiha when he misses the place where it is done.
If he does not miss it in that he remembers before he raises his head from the ruku' he returns to his recitation.
There are two positions about repeating the sura.
Al-Lakhmi recommends that it he be repeated, and it is the well-known position, as in at-Tawdih, either since it is sunna after the Fatiha or since it is sunna that it is only done after the Fatiha.
It is apparent that the second statement, which is that it is not repeated, is not seen by Malik in the collections.
He thought that the sunna was obtained by reciting it either before or after the Fatiha.
Allah know best.
Based on what al-Lakhmi preferred of repeating it, Sahnun said that he prostrates after the salam, i.
e.
for that increase in words.
Ibn Habib says that he does not have to prostrate for it, i.
e.
he does not think a prostration is entailed for that increase in words.
This is the predominant position.
The author of at- Tawdih said that Ibn Habib's statement is sounder because there is no prostration for additional recitation by evidence, even if he recites two suras or recites a sura in the last two, as it says in at-Tahqiq.
]

action If you forget to say one takbir or to say 'sami'a-llahu liman hamidah' once or to do the qunut you do not have to do the sajdas of forgetfulness.
[Except forof the takbir al-ihram.
As for not prostrating for one takbir, that is well-known.
On that basis, if he prostrates for it before the salam, his prayer is invalid, unless he is following someone who believes that there is prostration for omitting that.
Then his prayer is not invalid as it is not invalid if he omits the prostration after it.
Ibn al-Qasim said that he prostrates for it, and what he mentioned of not prostrating for omitting the one praise is the School.
There is no prostration for omitting the qunut.
If he prostrates for it before the salam, his prayer is invalid.
]

If you finish the prayer and then remember that you left out part of it, you should go back to it straightaway by saying a new takbir alihram - provided that very little time has passed since you finished it [ This is if you finish with the salam, believing you have done the prayer in full, forgetting that you have omitted something.
This is not incompatible with saying the salam intentionally.
If he says the salam forgetting that he is in the prayer or that he is speaking the salam, then he is in the position of the one who did not say the salam, and so he catches what he omitted.
If he finishes and then remembers with certainty or doubt, and what is meant is by uncertainty is supposition, doubt, or suspicion, and he remembers that he owes one of the obligatory pillars of the prayer like the ruku', prostration or sitting according to the salam.
If he says the salam forgetting when rising from prostration, he sits for the amount of the salam and says the salam, and then goes back, i.
e.
intends to complete it if it is close to the time where he left.
At-Tata'i said that literal position of the school demands that he prays where he is immediately.
If he does not do so and prays in another place, his prayer is invalid.
When he resumes and intends to complete the prayer, he says the takbir al-Ihram, with his intention to resume accompanying the takbir.
His outward words, "very little time has passed" is the transmission of Ibn al-Qasim from Malik.
This is the accepted position.
Opposite is that it is that if very little time has passed, he does not say the tahrim.
The difference is about the takbir.
There is agreement about the intention.
When we said that he resumes with the tahrim, if he remembers while he is sitting, he says the tahrim as he is and does not have to stand.
This is when he has left the prayer from the place of sitting.
If he has left it in another place, like ending after praying one rak'at or three, except for Maghrib, he returns to rising from prostration and says that tahrim for it and does not sit.
If he remembers while he is standing, there are two statements about his tahrim.
In short, the early companions of Malik believed that he says the tahrim from standing because of because of immediacy.
On that basis, there are two positions on whether he sits afterwards and then rise or not.
Ibn Shiblun believed that he sits because it was the state in which he left the prayer.
That is the accepted position.
He does not say the takbir for that sittting.
He sits without a takbir.
When he sits, he says the takbir for ihram, and then he stands with the takbir which is done by the one who leaves the prayer after two.
The place is that he sits is for ihram when he says the salam after two.
As for the one who says the salam for one or three, he returns to the state of his rising from prostration and says the tahrim and does not sit since that is the place of his sitting.
It is desirable for him to raise his hands when the takbir is said.

and then do whatever it was that you missed out.
[After the takbir al-ihram, he prays the rest of the prayer when he says the salam with certainly that his prayer was complete.
If he said it either knowing that his prayer was not complete or being unsure whether it is clear that it was complete or incomplete, then the prayer is invalid.
You know what happens if you remember after you said the salam.
When you remember it before the salam, and it is in the last rak'at, he is either in ruku' or not.
If he is in ruku' he does it standing.
If he has come up from ruku', he does it fixed.
If it is in prostration, he does from a sitting position, or from two, then he does them from standing.
If he does them from sitting out of forgetfulness then he prostrates before the salam because of the lack of going down for them which is not obligatory.
Otherwise, it would not be mended by the prostration of forgetfulness.
It is disliked to do that deliberately as Zarruq said.
If what is omitted is not in the last, he does it as we stated when it is in the last in sitting or standing or bending and he has not completed the rak'at after the rak'at which has an omission, when he finishes it, he has misses it and puts what he has done in its place when he is alone or an Imam.
What we mentioned is that he does the omitted obligation if he can catch it.
If what was omitted was the intention and the takbir alihram, they cannot be caught because if they are forgotten, there is no prayer.
If he forgets one of them, he starts the prayer from its beginning.
Know that the unsure omission is like the definite one, What is meant by doubt is hesitation.
As for in the sunnas, he only considers certain omission or where the doubt is equally balanced, not suspicion.
]

If, however, a long time has elapsed or you have left the mosque, you must begin the whole prayer again.
[If you rememeber after a long time has passes after finishing the prayer, which is defined by custom according to Malik and Ibn al-Qasim or you leave the mosque according to Ashhab, you must begin again because one of the preconditions of the prayer is that all of it is at the same time.
]

That is also the case if someone forgets the salam.
[He returns to sitting if it is soon and says the takbir al-ihram while seated and says the tashahhud.
He brings the salam and prostrates after the salam, even if that is has been a long time or he has left the mosque where he began his prayer and his place.
He says the takbir al-ihram while seated and the tashahhud and brings the salam when he remembers the salam after leaving the place.
If he remembers it soon while he is sitting facing qibla, he says the salam where he is and does not need a takbir by which he says the ihram and he does not say a tashahhud.
If he turns from it, they prayer is not invalidated if he faces it and says the salam He does not owe the takbir al-ihram, or the tashahhud and he must prostrate after the salam for forgetfulness.
]

If you do not know whether you have prayed three or four rak'ats you build on what you are certain of, repeating anything you are unsure about, in this case praying another rak'at to make sure of having prayed four.
You then do the sajdas of forgetfulness after the salam.
[ He prays until he is uncertain.
So if he is certain about three, and unsure about the fourth, complete discharge of responsibility is only obtained by four.
That is what the author means, "He repeats anything he is unsure about".
He prostrates after the salam in the famous position.
Ibn Lubaba said that he prostrates before the salam, and it is the literal interpretation of what is in the Muwatta' and Muslim where the Prophet said, "When one you is unsure about his prayer and does not know whether he has prayed three or four, he should remove the doubt and build on what he is certain about and then do two prostrations before the salam.
"]

If you speak during the prayer inadvertantly, you also do the sajdas of forgetfulness after the salam.
[This is if the Imam or the individual speaks a little in the prayer, forgetting he is in the prayer or that he is speaking.
If he speaks deliberately, his prayer is invalid unless it has no purpose and so it is not invalid unless it is a lot in himself.
A lot is known by custom.
Then he prostrates after the salam because it is increase and is mended by the prostration.
Forgetfulness excludes the intentional, ignorant and the one forced, and the one who is obliged to speak to rescue a blind person, for instance.
Their prayer is invalid.
]

If you are not sure whether you said the salam or not, you say it and do not do any sajdas of forgetfulness.
[He does not rise from his place.
If it is near the tashahhud, and does not prostrate for forgetfulness because he said the salam, and his prayer is complete.
The second salam occurs outside the prayer and so there is no reason for prostration.
If he did not say the salam, he says it now, and no forgetfulness occurs from him for which he prostrates.
When it is near, but he has moved from his place, i.
e.
has not turned from qibla, he says the takbir again, the tashahhud and the salam and prostrates after the salam because of the increase.
If he has not moved but turned from qibla, he faces it and says the salam and does not do the tashahhud or tahrim and prostrates after the salam.
]

Anyone who finds themselves thinking all the time that they have made a mistake in the prayer should pay no attention to their doubts.
[ If this happens, it is obligatory to ignore it and he should rely on what he feels in himself about that because it is a test from Shaytan.
When it has power over the heart, no action ever succeeds with it and so the useful remedy for this disease which brings about confusion is to turn away and the most beneficial remedy is to remember Allah: "As for those who are godfearing, when they are bothered by visitors from Shaytan, they remember.
" (7:201) When he says to him, for instance, "You have only prayed three," so he says, "I have only prayed four and my prayer is sound.
"]

They do not have to do anything in reparation but they should do the two sajdas after the salam.
[If he repairs and builds on what he is certain about, his prayer is not invalid as al-Khattabi said.
Perhaps his reason is that the basis is building on certainty.
He ignores the person with constant doubts to make things easier for him.
According to Ibn al-Qasim, it is recommended that he prostrate after the salam because is more like an addition if someone is like this since when he is unsure about whether he prayed three or four, he might well pray five.
]

This refers to people who find this happening a lot and who are continually in doubt about whether they have added something to the prayer or left something out and never feel certain that they have prayed correctly.
[ i.
e.
doubt occurs very frequently, and he is always unsure about whether he omitted or forgot.
The end of the excuse in it is that he does not have to prostrate by way of the sunna.
This does not contradict the fact that it is recommended for him to prostrate.
Know that a lot is considered to be when this occurs to him in every prayer or every wudu', or once to twice every day, or when it comes one day and stops, or two days and then stops in the third.
That is the person with frequent doubt.
If it comes two days and then stops on the third, that is not someone with continual doubt, as when it comes to him one day about wudu' and one day about the prayer: he is not someone with continual doubt because the doubt about the means, like wudu' does not include doubt about aims, like the prayer.
]

They should only do the two sajdas after the salam.
On the other hand if they are certain that they have made a mistake they should make the appropriate reparation and do the sajdas of forgetfulness.
[ He only has to prostrate after the salam only.
However, if someone is certain that he is omitted something which would invalidate a rak'at, i.
e.
he is certain that he had forgotten a prostration or ruku' and failed to catch it, as when he remembers while he is in the final tashahhud, for instance, he does a rak'at in place of that which was corrupted and then he prostrates.
If the rak'at in which he forgot is one of the first two, he prostrates before the salam, because he has both increase and decrease.
The increase is the rak'at which he nullified and sitting in other than its proper place.
the decrease is by omitting the sura because he brings a dubious rak'at by building, i.
e, with the Fatiha only.
If it is one of the last two, he only has increase and so he prostrates after the salam.
]

If someone is always making a particular mistake in the prayer and this happens a lot, he should make the appropriate reparation but not do the sajdas of forgetfulness.
[ If he often forgets something, as when it becomes his habit to always forget the first sitting, or to forget the prostration, he puts it right.
The reparation of that has two aspects: one is that he missed the place of catching it and the second that he did not.
The example of the first is the one is someone who habitually forgets the second prostration of the second rak'at, for instance, without it being a two rak'at prayer and he only remembers after the salam or after starting the third.
He does a rak'at in the first and does not prostrate and the third becomes the second and he does not prostrate.
The example of the second is when he remembers in the fard before he starts the third.
These two aspects are included under "appropriate reparation".
He does not prostrate for his forgetfulness.
]

If you begin to stand up directly from sujud at the end of two rak'ats you should sit back down again as long as your hands and knees have not left the ground.
[Meaning you move to rise.
We do not take it literally so that it does not contradict with his words "after he goes back" because it literally means that he does not stand up after two of the obligatory prayer, omitting the sitting and whoever obliges that he omits the tashahhud.
When he sits and stands up forgetting the tashahhud, he does not go back nor prostrate for it.
It is agreed about when his hands and knees have not left the ground, so it applies even more if only his hands or knees have left the ground.
Then he does the tashahhud and completes the prayer and does not have to prostrate because of the insignificance of that.
If he continues to stand up deliberately, his prayer is invalid in the well-known position because he omitted three sunnas deliberately.
If he continues out of forgetfulness, he prostrates before the salam.
]

If they have you should continue on up and not go back down and then do the sajdas of forgetfulness before the salam.
[ If his hands and knees have left the ground, he continues.
If the time of omission has been a long time and he has not prostrated, his prayer is invalid.
This is true in two cases: one is when he leaves the earth with his hands and knees without standing up straight and then remembers after he has left the earth.
The second is that he has left the earth and stood up straight.
The judgement in it is the same: he continues and does not go back and then he prostrates before the salam.
However if he differs and returns to sitting in the first instance deliberately, forgetfully or by ignorance, his prayer is not invalid and he prostrates after the salam for the addition.
In the second case, if he deliberately returns to sitting, the Tawdih states that is well-known that it is sound, and he prostrates for it after the salam for the addition.
If he returns by ignorance, Sahnun is reported in an- Nawadir as saying that his prayer is invalid.
Ibn al-Qasim related that he continues his prayer and then prostrates.
If he goes back, he does not rise until he does the tashahhud .
If he abandoned the tashahhud deliberately after returning, then his prayer is invalid according to Ibn al-Qasim, but not of Ashhab.
Perhaps the words of Ibn al-Qasim is based on its being invalid by deliberately abandoning a sunna which differs from from Ashhab.
It is like that in some commentaries on Khalil.
If he goes back inadvertantly, there is agreement that his prayer is not invalid.
He prostrates after the salam.
]

If you have missed a prayer you should do it as soon as you remember in the same way that you would have done it if you have done it at its right time.
[ If you remember a prayer which you forgot, or slept through or deliberately omitted in the well-known position of the School, you must make it up without any disagreement in the case of the forgotten prayer, and the recognised position of the School in the case of the the deliberately omitted prayer.
The basis for that is what Muslim related that Prophet said, "If anyone forgets a prayer or sleeps through it, its expiation is that he pray it when he remembers it.
" When you remember is whether it is in night or day at the sunrise and sunset, i.
e.
whenever you are certain or think that you have omitted it.
As for when you are unsure, and things are equally balanced, it must be made up, but you avoid those times of the prohibition, as is obligatory in the forbidden times and desirable to forbid the disliked times.
As for a suspicion of omission or logical possibility, it is neither obliged nor desirable to make it up in such cases.
It is clear from the words of the author that it is obligatory to make up missed prayers immediately, and it is not permitted to delay except for an excuse.
He does the number of ruku' and prostration and its forms - silent or aloud and does the qunut if it is Subh and does the iqama for every prayer.
If he forgets it on a journey, he makes it up as on a journey.
If he forgets it while resident, he makes it up as resident.
He the time of making it up and missing it differ in respect of health or illness, he takes account of the time when he is making them up.
If he misses it while healthy and is ill when he makes it up and can only make the intention or indicate with gesture, he makes it up with intention or gesture and does not defer it because he might die.
If this is adequate in performing the prayer, it is even more proper that it be adequate when making up a prayer.
]

If you have already done the prayer of the time you are in you should do it again after making up the prayer you missed.
[ Then after making up the missed prayers, you repeat the current prayer when it is within its time.
This applies equally to the Imam, the one praying alone, and one following.
It is desirable for each of them to do it if he remembers a small number of missed prayers - four or five - after he has prayed the current prayer and there still remains enough time to repeat the current prayer after making up what he forgot of a small number of missed prayers.
The example of that is if he forgets Maghrib of the day before, for instance, and remembers it after he has prayed Subh the following day and before the sun rises.
He prays Maghrib and repeats Subh, but does not repeat 'Isha' since its time has gone.
If he remembers Maghrib after sunrise, he does it and does not repeat anything at all.
If he has prayed the current one and then remembers several missed prayers, six or five, he does not repeat the present prayer after he makes up what he missed.
]

If you have a lot of prayers to make up you can do them at any time of the day or night, including sunrise and sunset, according to what is convenient in your particular situation.
[ If he has forgotten them, or slept through them, or intentionally left them, he makes them up at any time of the day or night, even at sunset and sunset.
He first spoke about a few prayers and here about many, and repeats his words about sunset and sunrise to indicate Abu Hanifa who says that only Subh of the day can be prayed at sunrise and at sunset only 'Asr of the day.
His evidence is the previous hadith.
However he indicates that hardship is removed when they are made up without laxness.
Then he indicates the second part:]

If the number of prayers you have to make up is less than five you should do them before doing the prayer of the time you are in even if that means going over the time of that prayer.
[ If the number of prayers is less than the prayers of a 24 hour day, then he is obliged to do them before the present prayer.
Included in this is the one who owes Dhuhr and 'Asr, or Maghrib and 'Isha', and only has enough time for the last.
Nevertheless he must do the first.
If he does the present prayer first, then it is valid although it is a wrong action to do it intentionally rather than out of forgetfulness, and he does not have to repeat when the time has gone.
Thus he does the missed prayers even if that entails missing the current prayer.
This is the well-known position.
Ibn Wahb said that he begins with the current prayer.
]

If the numbers of prayers you have to make up is greater than this and you are afraid that if you do them you will not be able to do the prayer of the time you are in in its time, you should pray that prayer first.
[ Then he begins to clarify the judgement of the order of several missed prayers with the current prayer.
It is if he misses, according to what the shaykh says, five or more, or according what al-Maziri states, six or more.
It is understood from his words that when he does not fear missing the current prayer, he begins with the omitted ones.
This is the position of Ibn Habib.
The accepted is what Ibn al-Qasim related that he begins absolutely with the current prayer, whether the time is narrow or wide, but it is obligatory when the time is short and recommended when it is wide.
Then he moves to speak on the third category.
]

If, while you are doing a prayer, you remember having missed a previous prayer, the prayer you are doing becomes invalid.
[ If he remembers a few prayers, which are those which must be in order with the current prayer while doing an obligatory prayer, then the prayer becomes invalid and so he must stop it.
It is not actually that it is invalid.
Ibn Naji says that it means that it is obligatory to stop the prayer.
This statement is the literal position of the school as he said in at-Tawdih.
It is said that it is recommended.
The famous position is what is in al- Mudawanna that he continues with the Imam and repeats it, and there is disagreement about the obligation to repeat the prayer, i.
e.
based on the fact the order between a few prayers and several ones is an obligation of the precondition.
It is well-known in al-Mukhtasar that he repeats it in the time, i.
e.
it is not obligatory to repeat it in the time, but it is recommended.
In short, when the Imam or the one praying alone remembers a few missed prayers before performing one rak'at with its prostrations, he must stop.
It is also said that it is desirable.
If he has performed one rak'at with its prostrations, it is recommended that he make it double.
It is said that it is obligatory.
The one following follows his Imam in that.
There is no difference between four and two, like Subh, Jumu'a, and the shortened prayer.
The literal meaning of the Mudawwana is that Maghrib is like the others and he makes it double if he has done one rak'at.
This is not relied on.
Rather he completes Maghrib.
That is what Ibn 'Arafa prefers.
If he remembers it after completing two full rak'ats of Maghrib with their prostration, he completes it with the intention of the obligation.
If the one following remembers a few missed prayers, he continues with his Imam.
Then it is desirable for him to repeat it within the time.
There is no difference whether the repeated prayer is a Jumu'a or other and he repeates it as Jumu'a is possible.
Otherwise it is Dhuhr.
]

If you laugh while doing a prayer you have to repeat the prayer [This is laughing with sound.
It is obligatory to repeat the prayer because it is invalid by agreement if it is deliberate, whether it be the Imam, person following or individual.
According to the well-known position, it is the same if it is inadvertant or from being overcome.
Opposite it is the position that it does not impair it, based on analogy with speech.
Ibn Naji said that the literal meaning of his words would be even if he laughs silently at what Allah promises the believers as when he reads an ayat which describes the people of the Garden and laughs out of happiness.
Based on the well-known position about the inadvertant and being overcome, the Imam should delegate someone and then become a follower and then it is obligatory to repeat it after that within the time.
What is meant inadvertance forgetfulness, as when he forgets that he is doing the prayer.
]

but you do not have to do wudu' again.
[This differs from Abu Hanifa who says that laughing breaks wudu' as it invalidates the prayer except in the funeral prayer where it only invalidates the prayer.
The one following is different from the one alone and the Imam in such a case.
]

If this happens when you are praying behind an imam you complete the prayer with him but then do it again afterwards.
[ If someone laughs in a prayer behind an Imam, it is recommended that he continue to observe the prayer.
It is said that it is obligatory, and the one who follows continues limited by the first so he cannot leave while laughing, but is overcome.
It is the same if he does it by forgetfulness.
If he is able to leave, he does not continue.
The second is that he did not laugh intentionally.
Otherwise he does not continue in being overcome and forgetfulness afterwards.
The third is that he does not fear by continuing that the will miss the time.
Otherwise he stops.
The fourth is that the laughter of those following, all or some, does not oblige that it continue.
Otherwise, he stops, even if he suspects that.
The fifth is that he it is not Jumu'a Otherwise he stops, even if the time is ample.
]

If you merely smile no reparation is necessary.
[If anyone praying only smiles while praying, he does not have to prostrate for forgetfulness nor does the prayer become invalid when it is intention or done through ignorance, although it is disliked to do it intentionally.
If it is a lot, then the prayer is invalidated, even if it is due to forgetfulness because the smile is the movement of the lips and so it is like the movements of eyelids or feet.
]

Blowing in the prayer incurs the same judgement as talking - if it is intentional it invalidates your prayer.
[It invalidates it if it is deliberate and done by ignorance, but does not when it is by a slight forgetfulness, and he prostrates after the salam.
It is not a precondition for the invalidation on account of blowing that two letters appear from him nor one letter.
It is clear from that what is meant is blowing with the mouth.
When it is done with the nose, it does not invalidate the prayer, even if intentionally, and there is no prostration for its forgtfulness.
The evidence for invalidation is what is related from Ibn 'Abbas who said that blowing in the prayer is speech, and so it invalidates it.
It is agreed that clearing the throat out of necessity does not invalidate the prayer nor is there prostration for it.
There are two positions about when it is not necessary by Malik, which distinguish between the intentional and forgetful.
The other statemeent is that it absolutely does not invalidate it.
Ibn al-Qasim takes that position and al-Ujhuri and al- Lakhmi prefer it since it is insignificant.
The school is that the sigh on account of illness does not invalidate the prayer, even though it is one of the sounds which are connected to speech because it is the place of necessity.
Bahram and at-Tata'i said that.
It is like that with weeping.
When it is not accompanied with sound, it does not invalidate when it is used to humility, i.
e.
it is a precondition that he be overcome.
In short, what is connected to weeping is when it is without sound that it does not invalidate, whether it is by choice or being overcome by humility or not unless there is a lot of volition in it.
That which is has sound invalidates, whether it is by humility or affliction if it is by choice.
]

If you make a mistake regarding the direction of qibla you should do the prayer again if there is still time.
[These refers to any of the people of ijtihad with evidence of the direction of the Ka'ba.
It includes the one who imitates someone else of good reputation and knowledge, or a mihrab when he is outside of Makka or Madina and strives in the direction which he thinks is it since he has tokens of it.
So he prays in that direction and then it becomes clear to him after he has finishes the prayer that he was wrong about the direction of qibla, so that he had his back to qibla or deviated a lot from it.
It is always recommended that he repeat the prayer within the ikhtiyari time.
If he prays without striving, then must repeat the prayer even if he gets it right.
]

The same applies if you do the prayer in clothes with some impurity on them or pray in an impure place.
[Or if there is impurity on the body and you then remember that impurity after finishing the prayer, then the prayer is repeated in the time.
The time for Dhuhr is until yellowing and for Maghrib and 'Isha' it is the entire night.
]

The same also applies if you have done wudu' with water whose colour, taste, or smell has definitely changed, you must do the prayer again however much time has elapsed and of course repeat your wudu'.
[ If he does this out of forgetfulness with impure water, which is that which has changed, as a small amount of water into which something impure has fallen and not changed and he does not remember until he has finished his prayer.
If he remembers it during the prayer, then it is invalid simply by remembering it.
The recommendation is dependent on remembering it.
His words are based on his school, which is that a little matter in which impurity has fallen and has not changed is impure.
The accepted position is that it is not impure.
On that basis, he does not have to repeat it at all.
]

You are allowed to join Maghrib and 'Isha when there is heavy rain and also if the night is muddy and very dark.
[What he mentioned about joining on a rainy night is an indulgence upon which the author of the Mukhtasar proceeds, and does not make its judgement clear.
Is it allowable, which is the literal meaning of their words, but not the most appropriate whih is the occurence of the prayer in its time?
Linguistically allowance is to make easy.
In the Shari'a it is to permit something forbidden when a preventative reason exists, i.
e.
if it were not for the existence of that difficulty, and the preventative reason here is that it can be done in its time.
Part of what the author mentioned as a reason for joining is well-known, and it is rain.
Rain is a reason for joining Maghrib and 'Isha' according to the famous position provided that it is a lot of rain.
It is that which causes average people to cover their heads, whether it falls or is about to fall which is known by the conditions.
Snow and cold are similar to rain.
It is agreed that another reason for joining is mud and darkness.
What is meant is thick mud and darkness means a night without moon.
If the clouds cover the moon, then it is not darkness, and the prayers are not joined for that.
It is evident from the words of the author that the prayers are not joined for darkness alone nor for mud alone.
That is the case.
The people of the school agree that the prayers are not joined for darkness alone.
As for mud, al-Qarafi states that the well-known position that they are not joined.
To summarise, his position is that the allowance between Maghrib and 'Isha' is that only these two prayers can be joined.
That is indeed the case.
Ibn al-Hajib said that.

When this is the case the adhan for Maghrib is called at the beginning of the time outside the mosque.
Then, according to Malik, you should wait a little, [ The well-known position of Malik is that you wait a little.
Ibn 'Abdu'l- Hakim and Ibn Wahb disagrees, but this is the well-known position.
Maghrib should be delayed a little so that those whose houses is far from the mosque can come to the mosque.
]

then call the iqama inside the mosque and do the prayer.
[After this short delay, it is sunna to give the iqama for the prayer inside the mosque.
It should not be long in the well-known position because it should be shortened in other instances and so it is more appropriate here.
Ibn al-Hajib said that joining should be intended in the first.
There are two statements about when he delays it to the second, i.
e.
about whether or not it is allowed.
Both agree that the intention should be with the first and the dispute is whether it is allowed when it is in the second, being obligatory that he intend it then.
In short, its place is the first and it is demanded of the Imam and the follower.
If the follower omits it, it is not invalid, and so it is obligatory, but not a precondition.
As for the intention of the imam, it is necessary.
If the Imam omits the intention to be imam, they are invalid since it is omitted in them.
If he leaves it it in the second and does it in the first, the evident position is that it is sound and the second is invalid.
He only prays it when the twilight vanishes.
If he omits it in the first and intends to join, it is invalid because its validity is dependent on the intention of being an imam.
]

Then you call the adhan for 'Isha inside the mosque and do the iqama and then do the prayer.
[This is done after Maghrib is finished, without delay or glorification or praise or nafila.
So there is no nafila between Maghrib and 'Isha' in the well-known position.
The adhan for 'Isha' is given after Maghrib.
It is clear that this adhan is recommended because it is not a group which needs another one.
It is inside the mosque so that people do not think that it is the time of 'Isha' has come.
After the adhan, the iqama is given and the Imam leads the people in the prayer immediately.
This is a precondition for every joining, and it is not particular to joining on a rainy night.
]

Then everyone should leave while there is still some light left in the sky.
[They should leave after the prayer without delay.
If they join and do not leave until the twilight has gone, then they repeat 'Isha'.
It is also said that they do not repeat it.
]

It is an obligatory sunna to join together Dhuhr and 'Asr at Arafat at midday with an adhan and an iqama for each prayer.
[ This is on the hajj.
It is a confirmed sunna.
This question is dealt with in the chapter on Hajj.
]

The same applies to joining Maghrib and 'Isha on your arrival at Muzdalifa.
[i.
e the same judgement as regards the sunna and the adhan for Maghrib and 'Isha' applies at Muzdalifa.
The author of the Mukhtasar considered it to be recommended.
The accepted position is that it is sunna.
This is when it is possible to reach it.
If that is not possible due to illness or his mount, then he joins when the twilight departs when he stops with the Imam.
The fiqh of the question is that the one going to Muzdalifa either stands with the Imam or not.
The obligation is that he stands with the Imam.
If he does not stand with the Imam as when he stands alone or does not stand at all, he prays every prayer in its proper time.
]

If you are travelling hard you are permitted to join two prayers together; that is to pray Dhuhr at the end of its time together with 'Asr at the beginning of its time and likewise with Maghrib and 'Isha.
[ This is on an obligatory journey like the hajj and the commercial journey, whether the prayer is shortened in it or not.
He is permitted to join two prayers whose time is shared, like Dhuhr and 'Asr, and Maghrib and 'Isha'.
When midday catches him while travelling and he intends to camp before sunset, he can join Dhuhr and 'Asr at the end the first time and the beginning of 'Asr.
The description of joining Maghrib and 'Isha' the same as that of joining Dhuhr and 'Asr in that when sunset catches him and he intends to camp after dawn, he can join Maghrib and 'Isha' formally since he prays Maghrib near the vanishing of the twilight and prays 'Isha' at the beginning of its time because he will dawn here is like sunset in respect of Dhuhr and 'Asr.
]

If you are starting your journey at the beginning of the time of the first prayer you may also join the two prayers together then.
[ According to the famous position, he can join before he sets out by putting the first of them at the beginning of the ikhtiyari time and the other in its daruri time.
This is the real joining.
From this it is known that the daruri time of 'Asr extends before and after it.
The real joining is not like this and is only done by someone with an excuse in the form of a journey or something else.
As for the formal joining, it is permitted for the one who has an excuse and others.
When he intends to camp before the sun yellows, he cannot join.
Rather he should pray Dhuhr before he travels and delay 'Asr until he stops, i.
e it is obligatory because he is able to put each prayer in its allotted time in the Shari'a.
He can choose about the 'Asr prayer.
If he wishes he delays it until he stops.
If he wishes, he brings it forward if he intends to camp when the sun yellows.
]

Sick people are permitted to join the prayers if they are afraid, at the time or Dhuhr or Maghrib, that their sickness will cause them to lose consciousness before the time of the next prayer.
[They can join prayers which share in the time in the well-known position.
Ibn Nafi' said that each prayer should be prayed in its proper time.
If they fear that they might become unconscuious at the second prayer, they can join.
This is at the beginning of the time of the first prayer according to the well-known position.
It is said that the first is at the end of its time and the second at the beginning of its time.
In the well-known position, he joins Dhuhr and 'Asr at midday and Maghrib and 'Isha' at sunset.
He joins at the beginning of the time because he is afraid that he will become unconscious and that permits joining.
It is like the the fever which comes in fits, i.
e.
shakes, or vertigo which will come at the second time when he is sure of that.
] NOTE: When he joins out of fear of being unconscious at the second time and then that is removed by being free of that, 'Isa said that he repeats the second prayer.
Sanad said that he means within the time.
The most probable is that it is the daruri time.
Ibn Sha'ban said that he does not repeat it, but that weak.

If joining the prayers makes things easier for someone suffering from dysentery or a similar illness, he can do the two prayers together either in the middle of the time of Dhuhr or when the redness in the sky fades after Maghrib.
[ This applies to all illnesses which make it difficult for him to rise for every prayer.
Then he can join two prayers whose time is shared, and so he joins Dhuhr and 'Asr in the middle of Dhuhr, and Maghrib and 'Isha' when the twilight fades.
So Maghrib occurs at the end of its ikhtiyari time, based on its extending to twilight and 'Isha' at the beginning of its ikhtiyari time.
]

If you faint you do not have to make up any prayers whose time finishes while you are still unconscious.
If you regain consciousness, however, while there is still time to do at least one rakÔat you must make up that prayer.
[ You do not have to make up any prayers while you were unconsious.
The same applies to the one who is intoxicated by something lawful, as when someone drinks wine thinking that it is milk or honey.
The same applies to someone who is insane.
This is while they are in that state, whether what he misses it is a lot or little, as opposed to Ibn 'Umar who says that he makes up what is little, like five prayers or less.
When you regain consciousness, you make up the prayer of the time, meaning within the daruri time.
It is sunset for Dhuhr and 'Asr, and dawn for Maghrib and 'Isha' and sunrise for Subh.
He clarifies the amount and says that the time in which he recovers consciousness must be enough to perform one rak'at with its prostrations after obtaining what is necessary to perform the prayer, which is only purity from minor impurity in the accepted position.
When he faints and does not pray Dhuhr and 'Asr and there remains enough of the day to pray five rak'ats after purification from impurity, he does not make it up because he was unconscious in their time.
If he recovers consciousness and there remains enough of the day to pray five rak'ats after purification, he makes them up because he was conscious in their time.
If he faints when he has not prayed Maghrib and 'Isha', and there remains of their time the amount of five rak'ats, he does not make them up.
If he becomes consciours for this amount, he makes them up.
It is like that with the judgement in dropping and the making up when there remains four raka'ts of Fajr because one consideres the excellence of one rak'at from the first.
If there remains the amount of three rak'ats of Fajr, 'Isha' falls and Maghrib remains his responsibility.
]

The same applies to a menstruating woman when she becomes pure.
If, after doing ghusl straight away, there is still enough of the daytime left to do five rak'ats, she should pray both Dhuhr and 'Asr.
[ Then means when her period stops.
The same applies to bleeding after childbirth.
She does not make up any prayer whose time has passed and performs a time sufficient for one rak'at or more remains after she has purified herself.
The time in which she purifies herself is either day or night.
In the day, it applies when she becomes pure and after she has purified herself with water when tayammum is not obliged for her.
Otherwise it is the amount required for tayammum.
In short purity is determined for her for more than what sufficient for a full rak'at with both prostrations.
It is like all the excuses except for disbelief.
]

If there is enough of the night left to do four rak'ats she should pray both Maghrib and 'Isha.
If there is less left of the day or night than that she should only pray the second of the two prayers.
[This is when she becomes pure at night.
If, after she purifies herself, there is enough time for four rak'ats according to the position of Ibn al- Qasim based on estimating Maghrib with three rak'ats and one rak'at for 'Isha'.
This is the determination for the woman at home and travelling without difference since there is no difference in the two night prayers between the resident and traveller.
]

If a woman's period starts with these same amounts of time left in the day or the night without her having done the prayers in question she does not have to make them up.
[ This is five rak'ats in the day and four in the night, whether she delayed them out of forgetfulness or intentionally, and if she was rebellious in the deliberateness.
If she menstruates and there remains of the day the amount of five rak'ats and she has not prayed Dhuhr and 'Asr, she does not make them up because she menstruated in the time.
]

However, if it starts in the daytime when there is only time for three rak'ats or less she should make up the first of the two prayers.
[ If it starts in the day when she has not prayed Dhuhr and 'Asr, or she menstruates, and there still enough time for three rak'ats or less up to one, or she has not prayed Maghrib and 'Isha', she makes up the first prayer which is Dhuhr in the first instance and Maghrib in the second because it came while she was pure and the second is omitted because she menstruated in its time.
When the time is short, then the last is singled out for being caught or dropped.
]

There is a difference of opinion about the judgement if a woman's period starts when there is enough of the night left to pray four rak'ats.
Some people say that the same applies and others say that since her period began in the time of both prayers she does not have to make either of them up.
[It is said that the judgement is like when she menstruates when there are three rak'ats of the night left: she makes up only the first prayer.
That is stated by Ibn 'Abdu'l-Hakam and others, based on the calculating the second.
Its reason is that when the time is short so that there is only enough for one of the two prayers, then the obligation is the last one.
The other is that she does not make them up, and it is the position of Malik, Ibn Qasim and others.
It is the school since they believe that calculation in two prayers with a shared time is by the first.
Its reason is that the first of the two prayers must be advanced before the other and that actually obliges calculation of it.
Then he discusses things which oblige wudu'.
]

If you are sure that you have done wudu' but not sure whether you have broken it or not since, you should wudu' again.
[ It is obliged according the well-known position.
The literal words of the author are when doubt accompanies certainty at the same time, which is impossible.
So it is better to assume the "then" means "and" so he knows that the doubt is later than certainty.
What is meant is something which breaks wudu' in general, whether that doubt is during the prayer or outside it, unless it arises in it after he has begun it feeling certain about purity.
In such a case, he must continue in it and after he completes it is clear to him that he is still in purity he does not repeat it.
If it it clear that he broke purity or he still has doubts, he is obliged to repeat it.
]

If you remember missing out any fard aspect of wudu' soon after finishing it, you do the thing you missed out and whatever comes after it.
[Then he speaks about the judgement of someone who omits any fard aspect of the wudu' or one of its sunnas.
The first has four cateogries because he either omits it intentionally or forgetfully, and each of them either remembers soon after or a long time after.
The second is also like that and so there are eight categories .
The first iswhen he remembers that he did not wash a fard part, like the face, hands to elbows, feet to the ankles, or wipe the head, and it is soon after, it is an obligation that he repeat that with the intention of completing wudu' because the fard is not removed by forgetfulness He must intend to complete wudu' in the well-known position.
Otherwise it is not adequate as at-Tata'i clearly states.
When he does what he left out, it is recommended that he repeat what followed it to the end of wudu' for the sake of the proper order.
Some commentaries say it is sunna.
There is disagreement about the definition of nearness.
Ibn al-Qasim refers to custom in all that is not defined by the Lawgiver.
He says that its limit is as long as the limbs have not dried within the normal time and the normal limb and normal place.
It is well-known.
]

If some time has elapsed you just do the thing you missed out [When he remembers the forgotten things after the washed place is dry, he only does it three times with the intention immediately at the time when he remembers.
If he delays it a long time after he remembers it, his wudu' is invalid, even if he forgets, because he does not have the excuse of forgetting the second time in the accepted position.
Ibn Habib says that he repeats it.
]

except if you missed it out deliberately in which case you must do the whole wudu' again.
[i.
e.
you deliberately missed out one of the fards of wudu', then it is obligatory to begin again if it is a long time since omitting washing the washed limb or wiping the wiped limb.
This is based on the fact that doing it immediately is obligatory.
It is to do wudu' in the same time without significant separation with remembrance and ability.
It is the well-known position.
]

[The fourth category is when he intentionally omits that and not long has passed: he repeats it and what is after it for the sake of order.
There is no difference betwween the deliberate and forgetful when it is soon, but they differ after a long time.
The forgetter builds, even if it is a long time, as opposed to when it is deliberate.
If a long time has passed, he starts wudu' .
]

If, in any of the above situations, you have already done the prayer you must do it over again no matter how much time has gone by having put right wudu' as necessary.
[ If he omits any fard element of his wudu' and then prays with that wudu', whether deliberate or by forgetfulness, soon or after a long time, then he must always repeat the prayer because he prayed it without wudu'.
But repeating wudu' is in the one category and it is when it is intentional and a long time has passed.
]

If you remember missing out something like rinsing out the mouth or snuffing up water or wiping the ears and only a short time has elapsed you should do the thing you missed on its own.
[ He does not repeat what is after it in the school because the order between sunna and fard is not obligatory.
]

If a long time has passed you must do the thing you missed before doing any other prayers.
[If he remembers what he forgot of the sunnas of his wudu' after a long time, he only does that which he forgot before any other prayers.
As when he remembers after he has prayed Dhuhr, he does it for 'Asr if he is still in wudu'.
So if he wants to pray 'Asr with it, it is sunna for him to do that omitted sunna.
Tawaf is like the prayer.
In short, if it is near, he does the omitted sunna when he wants to remain in purity.
If he does not want to pray or do anything else and it is a long time, it is sunna to do when he wants to pray or do tawaf.
Length means that he has prayed with that wudu' and its absence is that he has not prayed with it.
That is explicitly stated by Ibn al-Jallab.
]

You do not have to repeat any prayer you have already done.
[When you pray with a wudu' in which a sunna is forgotten, because it was done with certainty of purity and because the prayer is not invalidated by omitting one of the sunan of wudu', even if all of them are omitted.
It is like that with the sunnas of ghusl.
There is strong disagreement about the sunnas of the prayer so that if he intentionally omits a sunna intentionally, it is said that the prayer is invalid.
It is said that it is because of the absence of the sunna element because the obligation is applied to its sunnas, i.
e.
the prayer by the words of the Prophet, "Pray as you saw me pray.
" That is weak in respect of wudu' by the Prophet words, "Do wudu' as Allah has commanded you," i.
e.
he only commanded four.
The author did not speak about reversals, as when he puts the hands before the face, for instance.
In short, the one who reverses repeats only that part if he reverses by forgetfulness.
Otherwise it is always desirable to repeat wudu' and the prayer within the time and elsewhere.
When time is short, there is no difference between it being deliberate or forgetful.
He repeats what was reversed three times by the sunna in following it in the Shari'a, one each times is not desirable.
]

If a mat has some impurity on it but you do the prayer on a part which is pure your prayer is valid.
[If whatever you pray on has an impurity, wet or dry, whether or not it moves when he moves, he does not have to repeat the prayer because it is not invalid so that it would need to be repeated.
He is asked to purify the place which his limbs touch.
This is opposed to the turban whose end hangs on the ground where there is impurity: his prayer is invalid by agreement if the the impurity moves with it.
]

There is no harm in a sick man putting down a thick cloth which is pure over his bedding which has impurity on it and then doing the prayer on that.
[ It is a precondition that the garment on which he reclines is separate from the place of prayer.
Otherwise the prayer is invalid.
It is also a precondition that it be thick and not thin.
It clear from this that the healthy person has no excuse to do that, and that is the explicit text of the Mudawwana.
It is said that that is general to the sick and healthy person and Ibn Yunus says that it is correct.
]

If a sick man cannot pray standing up [If a person cannot stand upright to recite all of the Fatiha on his own or leaning on someone else other than someone in janaba or menstruating or it will entail great hardship.
If he is ill, then he is either unable to stand at all, or fears he will become ill, or it will increase, or there will be great hardship with the precondition that he is ill, not that he is healthy.
If he is healthy, the hardship mentioned does not permit him not to stand and make it permissible for him to pray sitting.
The obligation to stand independently is in the state of doing obligatory elements, like ruku', tahrim and reciting the Fatiha for other than the one following, and not for the one following.
If the one following leans on a pillar while it is recited such that if it were to be removed, he would fall, is prayer is still valid as is the case absolutely in the reciting the sura, i.
e.
for one praying alone, an Imam or one following, as is confirmed by the one who knows and does not pay attention to what was said other than that.
Some commentators are mislead by the literal expression.
]

he should pray sitting down, cross-legged if possible; if not then to the best of his ability.
[On his own in the well-known position, i.
e.
it is not valid for him to be Imam either for those ill or healthy, even those like him.
That is what some of them state, but that is weak.
The accepted position is that the Imam should be healthy for those who are healthy.
It is best that he sit cross-legged in the place of standing, if he is able to do so.
This is on the basis that sitting is a substitute for standing.
It is said that he sits as he sits for the tashahhud, and the later people prefer that.
According to the first, he alters his sitting between the two prostrations, as in the tashahhud.
Similarly, it is the best in respect of nafila prayers to sit crosslegged since the Prophet did that.
Otherwise he sits as best he can, and it is desirable but not obligatory that there be an order between it and being cross-legged.
]

If he is not able to go into sujud he should make a gesture of going into ruku' and sujud, making what he does for sujud lower than what he does for ruku'.
[ If the sick person cannot sit, he indicates prostratation by bowing.
If he is unable to it altogether or there will be great hardship in going so, he indicates by his head and back, i.
e.
must indicate with them.
If he cannot do it with his back, he indicates with his head, If he cannot do that, then he indicates as he can, and places his hand on his knees when he indicates bowing.
When he rises, he raises them.
When he indicates prostration, he places his hands on the earth and when he rises from it, he places them on his knees.
It is recommended that his prostration be lower than his bowing.
Some say that it is obligatory.
It is understood from the words of the author and the Mudawwana.
It is also understood from some of the commentators on Khalil.
When you know that, then the judgement that it is recommended is weak.
It is disliked for the one who gestures to lift anything on which he prostrates.
If he does that he does not repeat his prayer, whether he does that intentionally or out of ignorance.
This is when he intends the earth by his indication.
If he intends that what he lifts is not the earth, it is not permitted, as al- Lakhmi said.
]

If he cannot sit he should pray lying on his right side making gestures to indicate the various positions.
[ If he cannot sit on his own or supported or cross-legged or otherwise, he prays on side with his face towards qibla as he would be in the grave.
If he cannot go on his right side, then on his left side.
]

If he is unable to do anything but lie on his back he should pray in that position.
[If he cannot only pray on his back, he gestures with his feet to qibla.
If he is unable to pray on his back, he prays lying on his stomach with his face to qibla and his feet behind him.
The judgement about facing qibla in those states is that it is obligatory when he has the ability to do so.
If he prays to other than qibla when he is able to face it, the prayer is invalid.
The ability is when there is someone who is able to move him.
If he finds someone to move him after the prayer, it is recommended that he repeat it within the time.
The one who prays lying down indicates with his head.
If he is unable to indicate with his head, he indicates with his eyes and eyebrows.
If he cannot do this, then it is with his finger.
The literal text as al-Ujhuri said is that the order in the gesture using these three is obligatory.
]

As long as he is in his right mind he should not delay the prayer and do it as best as he is able.
[This means he does not omit it, and he should pray as best he can, standing, sitting, indicating and lying down.
The sick person prays according to his ability, even only with the intention of its actions, if he is unable to indicate with a limb or something else.
He intends its pillars with his heart so that he intends tahrim, recitation, bowing, rising and prostration, etc.
of the actions of the prayer.
]

If a sick man cannot use water because doing so would be harmful to him or because he cannot get anyone to bring him any, he should do tayammum.
If he cannot find anyone to bring him earth, he should do tayammum using the wall at his side provided that it is made of clay or covered with clay.
However if the wall is covered with plaster or whitewash it cannot be used for tayammum.
[ When the one who must perform the prayer is unable to use water, then he does tayammum.
If no one brings him earth, he can use the wall if it clay, or covered with clay.
So he can do tayammum with earth brought to him.
It is also understood that he only uses the wall for tayammum when there is no earth.
That is different from the School.
The School is that it is permitted to do tayammum with the wall when there is earth, but it is desirable that he not do tayammum with it except when there are is no earth.
The author of the Mukhtasar said that it is like earth, and it is best.
In short, the sick person or healthy person is permitted to do tayammum on the unbaked brick wall and the stone wall, even if he finds earth when there is no barrier to prevent him touching it.
If the wall is covered with something manufactured, it is not used.
Az-Zabidi mentioned it.
]

If the prayer becomes due while you are travelling and you cannot find anywhere to pray because of mud, you should get off your riding animal and do the prayer standing up, making the motion you do for sajda lower than the one for ruku'.
[ When you are travelling and the ikhtiyari time is short, as it says some of the commentaries on Khalil and the commentary of at-Tata'i.
The best time is that in which it is ikhtiyari or daruri.
If it is light mud, and he despairs of getting out of it in the ikhtiyari or daruri time and he is able to dismount, but cannot find any place to pray because of soiling his clothes or flood on the road, then he dismounts and prays standing, bowing for ruku' and prostration.
He indicates ruku' by partially bowing his chest.
If he touches his knees, for instance, which is a full ruku', then he bows in fact and his indication of prostration is lower than ruku'.
When he indicates ruku', he places his hands on his knees and when he rises he lifts them from them.
When he indicates prostration, he indicates the earth with his hands and intends to sit between the two prostrations standing, and the same with the sitting of the tashahhud.
While standing, he separates the standing and sitting with an intention.
As for the one who thinks it probable that he will get out of it before the end of the time, he delays it to the end of the time.
]

If there is so much mud that you cannot even dismount you should do the prayer on your riding animal facing qibla.
[ i.
e.
the place where he would alight from his mount.
He prays by indication, but if he cannot dismount out of fear of sinking, he prays on his mount towards qibla.
The prayer on the animal is only permitted by fear of sinking.
Fear of getting his clothes dirty does not oblige the validity of the prayer on the animal.
It is permitted to pray by indication on land.
It is the same, for instance, if he prays on the animal facing qibla when thre is no mud and he fears to dismount because of thieves or wild animals.
Then he can pray on his animal and indicate ruku' and prostration the earth and he lifts his turban from his forehead when he indicates prostration.
He does not prostrate on the saddle or anything else.
He sits cross-legged if he can.
The judgement of the resident is like the traveller when the time finds him in deep mud.
]

A traveller can do nafila prayers on the move while seated on his riding animal no matter what direction the animal is going in, [ If he is riding on his back or in a sedan or something else.
But he must be riding normally.
The literal words of the author would mean whether or not he is facing qibla when he begins the prayer, as oppposed to the text of Ibn Habib that he turns his animal to qibla first and then says the ihram and then prays wherever it turns.
The school of Malik permits that at night and day as opposed to Ibn 'Umar, who does not allow the traveller to do nafila in the day.
He should be seated cross-legged if possible and lift his turban from his forehead in prostration He can hit and kick the animals, but should not speak nor look around.
The traveller rather than the resident is mentioned.
The walker does not do nafila in his journey walking.
He said, "No matter what observe direction the animal is going" excludes someone on a ship, He does not do nafila on it except towards qibla, and turns with it wherever it turns if he can do that.
The basis in what he mentioned is that is confirmed that the Prophet prayed on a camel in any direction it turned, and did the witr on it, i.
e.
nafila and not the obligatory prayers.
]

provided that he is on a journey for which the prayer can be shortened.
[i.
e.
the precondition of the traveller doing nafila on the animal wherever it turns is that the journey is one in which the prayer can be shortened.
If it is a less shorter than that or a journey which involves disobeying Allah, that is not the case.
]

He can also do the witr mounted if he wants.
[With the previous preconditions.
If he wants, he performs the witr on the ground, which is preferable.
]

However fard prayers, even in the case of illness, should only be done on the ground unless the illness is such that getting off the animal would mean that the sick person was forced by his illness to do the prayer sitting down using gestures.
In this case he should pray on his animal after it has been brought to a halt and made to face qibla.
[ Even if the traveller is ill he can only pray on the earth by the evidence of the precious hadith.
However, if he is so ill he can only perform prostration and bowing with gestures, then he can pray on the animal.
In the Mukhtasar there is permission without dislike.
In the Mudawwana it is disliked.
It is limited by the direction he faces with his animal.
If he stops and faces qibla and prays, there is no dislike.
This qualification is transmitted by al-Fakhani from the Shaykh.
He said that what is in the Risala qualifies what is in the Mudawwana.
]

If you have a nosebleed when you are praying behind an imam you should go out and wash off the blood [You leave to wash off the blood from the nose, holding the nose from the top if you does not suspect that it will last to the need of the preferred time.
If you think that it will last to the end of the preferred time, you completes the prayer and do not go out, even if the blood is flowing if you are not in a mosque, or in a mosque if you have spread out something to catch the blood, or or it is pebbles or earth with no mat on it because that is due to necessity.
You wash away the blood when you finish.
If he is in a carpeted or tiled mosque, and you fear you will soil it, even less than a dirham, you must stop.
]

and then return and complete the prayer as long as you have not spoken or stepped on any impurity.
[After washing the blood off, you complete the prayer because the faqih speaks about independent judgements and the prayer is not stopped in the famous position.
Ibn al-Qasim said that the best is to stop.
The basis of the famous position is the action of the majority of the Companions and Tabi'un.
Abu Hanifa said that the prayer is invalid based an emergence of impurity which breaks wudu'.
We said that it there is building on what was done.
That has six preconditions of which two are indicated when he mentioned not speaking or stepping on impurity.
]

[It is clear that speaking invalidates it if he speaks at all: deliberately, out of ignorance or forgetfulness.
]

[The second precondition is clear because it is evident that it invalidates if he steps on impurity at all, whether wet or dry.
If it is wet it is agreed that it invalidates.
If it is dry, like a skin, it is like that according to Sahnun.
As for the droppings and urine of animals, he continues when he stops on them by agreement because roads are not free of that in general.
Al-Hattab said, "He must qualify what he steps on forgetfully or by necessity for that is by its generality and spread over the road.
As for walking on it deliberately without excuse when the road is wide and it is not universal and there is a possibility of stepping over it, then it must invalidate his prayer by the negation of the cause which is necessary.
]

[The third precondition is that he does not go pass water which is near to other water.
]

[The fourth is that he does not turn his back on qibla for other than seeking water.
As for the seeking water, that does invalidate.
]

[The fifth is that the blood drips or flows and and does not splatter.
If it only leaks without flowing or dripping, he does not leave to wash it.
]

[The sixth is that the nosebleed occurs in the group prayer, whether he is an Imam or follower.
As for the one on his own, there are two famous statements about building on it, which derive from whether the allowance of building is for the respect of the prayer, which prevents its invalidation, or is to obtain the benefit of the group.
]

You should discount any partial rak'at you have already prayed unless you completed its two sajdas.
[It is not counted as a rak'at if it has not been completed with its two sajdas according to what is transmtited from Ibn al-Qasim.
Ibn Maslama said that he builds on it, be it a little or a lot.
That is in the first rak'at or others.
Ibn 'Abdu's-Salam deduced that according to the transmission of Ibn al-Qasim, if he has a nosebleed after ruku' and before prostration or after one prostration, that is void and he begins with the recitation.
]

If there is only a little blood you should not leave the prayer but staunch the blood with your fingers except if it is pouring out or dripping.
[You staunch it with the ends of the fingers of the left hand, and the manner of staunching it is to first with the end of the thumb and the little finger, then the finger next to the little finger, then the middle finger and then the index finger.
This is unless it is pouring out or dripping.
In such a case, he does not staunch it, but goes fror water.
]

wudu' You may not, however, complete a prayer in this way if you have to leave it because of vomiting or breaking wudu'.
[ Absolutely, whether intentional or inadvertant, i.
e vomiting something impure which leaves him in the state of the prayer, even if a little, and the same holds true for vomiting a lot of what is pure.
The upshot is that the prayer is not invalidated by the pure provided that it a little and comes out usually.
When it is impure, even if a little, or a lot of the pure, or vomited deliberately, then the prayer is invalid.
The same holds true if he intentionally swallows it.
The case is that it comes out usually.
If he swallows iit usually in that case, there are two equal statements about his prayer being invalid neither of which are preferred.
That is not the case in the inadvertant.
]

If your nosebleed starts after the imam has said the salam, you say the salam and then leave the prayer-line, but if it starts just before the imam says the salam you should go out, wash off the blood, come back, sit down, and then say the salam.
[It is permitted for him to say the salam while he has the impurity because it is easier than going for water.
If it is before the salam of the Imam, he goes for water because if he does not leave, he deliberately carries impurity in his prayer while some of it still remains.
Then he returns and sits and repeats the tashahhud if he has said it in the wellknown position.
If he has not said it, there is no dispute that he says it.
His words would seem to mean that he leaves to wash off the blood, even if the salam of the Imam was after his nosebleed.
That is not the case, If the salam of the Imam was close to his nose-bleed, he says the salam and goes and his prayer is allowed, as in the question before it.
He no longer owes any actions of the prayer which would have to be restored.
Then he goes on to make clear where the one with a nosebleed ends his prayer after washing off the blood with the previous preconditions.
]

If there is no chance of catching the end of the prayer with the imam, you can complete the prayer in your house [If he is in a group, he can complete it in his house where he washed off he blood if he can or the nearest place in which he can pray if he despairs - or thinks it probable that he will not catch the prayer.
Ibn Naji said if he hopes to catch any of the prayer with the Imam, even the salam, he returns to it.
It is like that also in Mudawwana and elsewhere.
Ibn Sha'ban said if he does not hope to catch a rak'at, he complete the place.
What was said about completing the prayer in any place is general to all prayers except one: Jumu'a.
]

except in the case of Jumu'a when you must complete it in the mosque.
[This is when he catches one rak'at with the Imam with its prostrations.
He must also return if he thinks that he will catch a rak'at with the Imam after he returns, even if he did not catch a rak'at with him before the nosebleed.
If he does not catch a rak'at before the nosebleed nor think that he will catch it after he returns to the Imam, he does not return.
He begins Dhuhr with ihram.
If he builds on his ihram, and prays four, then it is evident that it is sound as al-Hattab said.
He must complete it in the mosque in which he began it, even if he thinks that the Imam has finished because the mosque is a precondition for the validity of Jumu'a and it is not complete in its courtyard, even if he begins there because of lack of space or joining the rows, as al-Hattab concludes.
Ibn 'Abdu's-Salam says that it is is valid to complete it in the courtyard.
Those who oblige completing it in the mosque in which he began it does not oblige the exact place in which he prayed with the Imam.
It is enough that it is any place in it because otherwise would lead to a lot of action and a lot of it invalidates the prayer.
If he prays in a mosque other than the one in which he prayed, his prayer is invalid, even if it is closer to him.
It is clear from his words that he only completes it in the mosque, whether there is an impediment or not between him and returning to it.
That is the well-known position, and accordingly, if something comes between him and the mosque in which he began it before he completes the prayer, then his Jumu'a is invalid After speaking on the nosebleed, he speaks on an earlier question in the chapter of purity because it is appropriate to this question.
]

If there is a small amount of blood on your clothes you should wash it off but you do not have to repeat the prayer.
[ It is a recommendation which is the agreed position since it is stated that blood is overlooked.
Washing it refers to also to the body and the place.
Ibn 'Umar said that the author meant the recommendation and so it means that this is desirable and not obligatory.
This is the school of the Mudawwana , i.
e.
about washing off a small amount of blood, not a large amount is recommended in the school of the Mudawwana, i.
e.
it is confirmed.
This is known that the school of the Mudawwana recommends washing off a little, not a lot.
It is differs from what Zarruq said about the school of the Mudawwana being that it is obligatory to wash off a small amount of blood.
]

You only have to repeat the prayer if there is a large amount of blood.
[There is a well-known disagreement about its definition and the definition of a lot.
It is said that a lot in according to custom, and it is said that it is not.
The well-known position is that a lot is the size of the Baghli dirham.
So whatever covers the area of the Baghli dirham is a lot.
Malik indicated that in al-'Utbiya.
Ibn Sabiq said a that a small amount is less than a dirham and a lot is more than it.
The position of the author is that he does not repeat it, meaning within the time if he prays forgetting about it.
If he prays with it deliberately, he always repeats it according to the position of Ibn al-Qasim.
That is because Ibn al-Qasim says that it is obligatory to remove impurities, and blood is one of them.
This is contrary to what is transmitted by the author of the Bayan that the well-known position is the transmission of Ibn al-Qasim from Malik that removing the impurity is sunna.
Impurities other than blood have a different judgement according to the disagreement between a little, which is overlooked and a lot, which is not.
Fearing that someone might imagine otherwise, he says:]

With any other impurity it is immaterial whether the amount is small or large, you have to repeat the prayer in any case.
[ A small amount of any other impurity must be removed and the prayer always repeated when he prays it deliberately wearing an impure garment, and in the time if he prays it forgetfully or by inability.
The difference between blood and other impurities is that blood cannot be guarded against because the body of man is like a vessel filled with blood as opposed to other impurities which can generally be avoided.
]

You do not have to wash off the blood which comes from insects bites except if it is excessive.
[Because washing it is great hardship and extra imposition since man is almost never without a little blood, which is overlooked.
Excessive means more than normal: then it is recommended to wash it.
It is said that it is obligatory and the definition of excessive is that when it reaches a point at which he would be embarrased by among people.
]

[There are three preconditions for the prostration of the listener.
1.
The reciter is fit to be Imam, i.
e.
he is a sane, adult male in wudu'.
He does not prostrate when he hears an ayat of prostration recited by a hermaphrodite, woman, child, or someone not in wudu'.
2.
The listener is sitting to learn from the reciter what he needs of recitiation in idgham or memorisation of what is recited.
3.
The reciter has not sat so that people can listen to the excellence of his recitation.
He has sat to recite the words of Allah or intends to let people listen for the sake of admonition and preventing acts of disobedience.
When these preconditions exist, and the reciter does not prostrate, the one who intends to listen prostrates according to the well-known position.
]

THERE ARE ELEVEN SAJDAS IN THE QUR'AN, THESE BEING THE PLACES WHERE YOU ARE COMMANDED TO GO INTO SUJUD.
NONE OF THESE ARE IN THE MUFASSAL .
THEY ARE: [ They are called 'aza'im in Arabic to encourage that it be done out of fear of abandoning them which is disliked.
The Mufassal are those frequently separated by the basmala, the first of which is al-Hujurat (49), according to some.
So there is no prostration in an-Najm, al- Inshiqaq (84), and al-Qalam (68).
The first is:] 1.
In Surat al-A'raf, (7:206) where Allah ta'ala says: (And they glorify Him and to Him they prostrate) which is the end of the sura.
If you are doing the prayer you should go into sujud when you reach this point and then recite what is easy for you from Surat al-Anfal or some other sura and then go into ruku' and sujud.
[ If you are doing a prayer, whether nafila or obligatory and recite it, then you prostrate for it at the moment of respect because it is subject to the prayer.
It is disliked to intentionally recite an ayat of prostration in an obligatory prayer.
After prostrating, it is recommended that you stand and recite some of al-Anfal or another which is easy, then do ruku' as normal so that it is not immediately after prostration.
The rest are:] 2.
In Surat ar-Ra'd (13:15) where Allah ta'ala says: (.
.
.
and their shadows in the morning and the afternoon).
3.
In Surat an-Nahl (16:50) where Allah ta'ala says: (They fear their Lord above them and do what they are ordered to do.
) 4.
In Surat al-Isra (17:109) where Allah ta'ala says: (They fall on their faces weeping and it increases them in humility.
) 5.
In Surat Maryam (19:58) where Allah ta'ala says: (When the signs of the Rahman are recited to them they fall down prostrating and weeping.
) 6.
In Surat al-Hajj (22:18) where Allah ta'ala says: (Whomever Allah abases no one can ennoble.
Surely Allah does what He wills.
) 7.
In Surat al-Furqan (25:60) where Allah ta'ala says: (Should we prostrate to what you order us to prostrate to?
And it makes them run even further away.
) 8.
In Surat an-Naml (27:26) where Allah ta'ala says: (There is no god except Him, the Lord of the Mighty Throne.
) 9.
In Surat as-Sajda (32:15) where Allah ta'ala says: (They glorify their Lord with praise and they are not proud.
) 10.
In Surat Sad (38:24) where Allah ta'ala says: (He sought forgiveness from His Lord and fell down bowing and turned to His Lord in repentance.
) It is also said that this sajda is done after the words.
(.
.
.
an exalted place with Us and an excellent return.
) (38:25) 11.
In Surat Fusillat (41:37) where Allah ta'ala says: (And prostrate to Allah who created them if it is indeed Him you worship.
)

You do not do these sajdas in the Qur'an unless you are in wudu'.
[Preconditional for it is what is preconditional for the other prayers: purity from both major and minor impurity and facing qibla.
]

You say a takbir for them {In going down and coming up by agreement if that is while he is in the prayer, and in the well-known statement, if he is not in the prayer.
It is said that it is disliked and it is said that he can choose between the takbir or not doing it.
Then there are three positions.
He does not raise his hands, which is disliked in going down and rising.
There is no tashahhud in the well-known position.
It is also said that there is a tashahhud.
]

but do not say the salam.
[There is no salam, i.
e.
it is disliked unless he intends to remove any dispute.
]

There is leeway as to whether you say 'Allahu akbar' as you come up from the sajda although we consider it preferable to do so.
[ It a fourth position in the question in which Ibn al-Hajib relates three positions, i.
e.
he has a choice when he rises, but not when he does down, as Ibn Naji pointed out.
Do his words, 'Whether you say 'Allahu akbar' although we consider it preferable' refer to the takbir when rising?
i.
e.
does it mean that he says the takbir when rising as he does when going down so that it is the same as the first of the three positions, or does the takbir refer to rising and going down which is also the first?
So in any case he chooses the well-known position.
]

You should do these sajdas, if you recite the ayats where they come, in both fard and nafila prayers.
[These prostrations are done in the fard and nafila prayers, whether you are the Imam or praying alone, even if it is disliked to recite them intentionally in the fard prayer in the well-known position.
It is disliked for the Imam and someone praying alone to recite the prostration ayat deliberately in the fard because if he does not prostrate, he enters into the threat, and if he prostrates, he increases the prostation over the obligation and that might lead to confusing those following.
As for the nafila, it is not disliked to intentionally recite the prostration ayat in them alone or in a group, outloud or secretly, resident or on a joruney, at night or day, confirmed or not confirmed, fearing to confuse the one behind him or not.
] NOTE ONE: Part of what he says about the fard and nafila is that if he recites them in a khutba he does not prostrate.
It is said that is since there is no space in it in the order of the khutba and the judgment is that reciting it is disliked.
If it occurs that he prostrates in the khutba, it is not invalid, even if he is forbidden to prostrate.
NOTE TWO: If an imam recites a prostration ayat and does not prostrate, then the follower leaves it.
If the follower prostrates when his Imam has not done so, his prayer is invalid when that is deliberate rather than inadvertant, as the prayer of the follower is not invalid by not prostrating with the Imam who prostrates, even if he leaves it deliberately - but he has behaved badly.
Ibn Wahb related that it is not disliked to recite it in the fard.
Al-Lakhmi, Ibn Yunus, Ibn Bashir and others say that is correct since it is confirmed that the Prophet continued to recite the prostration ayat in the first rak'at of the Subh prayer on Jumu'a.
Ibn Bashir said, "Our excellent shaykhs and theirs used to persevere on that, and it is done at any time of day or night except the Friday khutba, sunrise, when it becomes yellow and daybreak.
It is disliked to do it at these times.
There is disagreement about doing it at daybreak and yellowing after praying Subh and afrer praying 'Asr.
In the Muwatta' it is absolutely not allowed after them, either in yellowing or daybreak.
In the Mudawwana, it is the accepted position that he can prostrate after it after them as long as it is not yellow or daybreak.
This is what the shaykh says.
]

You should also do them if you recite any of these ayats after praying subh, provided the light is not yet bright, and after 'Asr provided the sun has not turned yellow.
[ This is a confirmed sunna.
Thus it resembles funerals.
and there is a difference between the one who does them in the two times because of it being confirmed sunna because the simple nafila are not done after 'Asr and after Subh.
]

If you travel a distance of four mail stages which is forty-eight miles, you should shorten the prayer, [This is when you intend to make a land or sea journey which is obligatory, like the obligatory hajj, or desirable, like voluntary hajj, or permitted, like for commerce, of at least four mail stages.
This definition indicates the distance, and in terms of time, the prayer is only shortened in a journey of a day and a night by animals carrying normal burdens.
If he shortens before that, it is said that if it is 35 miles, he always repeats it, and in 40 he does not repeat.
There is some disagreement about whether he repeats it within the time or not.
Ibn Rushd said in at-Tawdih that he always repeats for shortening the prayer in 36 miles in the School.
The prayer which is shortened is the obligatory prayer and the prayer which is being made up.
]

doing only two rak'as for each except in the case of Maghrib which is not shortened.
[Maghrib is odd and cannot be divided.
It is also becuase it makes the number of prayers in the day odd.
Subh is not shortened because it is not established in the Shari'a that it is shortened, which would make it one rak'at.
He is silent about Subh because it is not shortened.
So there is consenus that Subh and Maghrib are not shortened and so the journey has no effect on them.
]

[There are preconditions for shortening: 1.
The distance intended is in one go.
If it is not intended, as when he goes for a need which he thinks is close but ends up going a further distance.
Indeed, that is the case if he is sure that it is but he does not know exactly where.
He does not shorten, even if he goes four mail stages.
Similarly he does not shorten when he stays in the middle of distance for the time in which it is obliged to do the full prayer, like four days.
To sum up, the first precondition contains two things: one is the intention and the second is that it is in one go.
2.
The journey is a permissible one.
3.
According to what is in ad-Dakhira, a traveller does not follow a resident.
Ibn al-Qasim said in the book that he does it in full if he catches a rak'at with him.
If he catches less than a rak'at, Malik said that he does not do the full prayer.
The fiqh of the question is that if the follower is a traveller behind a resident sometimes he will intend the full prayer behind him and and he will make his ihram like that of the Imam.
Sometimes he will intend the travel prayer.
In all of this, he either catches one rak'at or not.
In the first case, he follows him absolutely.
In the second if he catches a rak'at with him, then his prayer is invalid.
Otherwise it is valid and he prays two rak'ats.
4.
He does not turn a short journey into a long one without excuse.
5.
He does not shorten the prayers until he leaves the houses of the town behind him.

You are not permitted to shorten the prayer until you have passed beyond the houses of the town you are in so they are all behind you, leaving none in front of you or level with you.
[ Ibn Naji says that it is whether it is a place where Jumu'a is held or not.
That is the case in the well-known position.
Opposite it is what Mutarrif and Ibn al-Majishun related from the Imam that if the town from which the journey begins is a Jumu'a town, the prayer is not shortened until he has gone three miles beyond its walls.
Otherwise, it is from the end of its buildings.
The place of the dispute is about adding the gardens when it happens that he passes the gardens.
If the houses are separate, he must leave them all when they are united under the name of 'quarter' and 'abode' or the name 'abode alone or the name 'quarter' when when share together.
Otherwise he shortens as soon as he leaves his house.
It is clear that they are behind him.
]

You do not leave off shortening the prayers until you return to the place you set out from or come within a mile of it.
[ Until he returns to the houses or less than a mile.
Ibn 'Umar is unsure of the words here.
This phrase is unclear because at the beginning of his words he made it less than a mile while travelling and the last words he made him resident.
This is not sound.
Some say that the contradiction when he says, "until he returns to it.
" with "or is near to it" as another statement means until he returns to it means until he is near them.
Then his words, "or near" mean the same.
The upshot of this interpretation is that if he is less than a mile, he must do the full prayer, whether he is at its gardens or not.
A little means a third of a mile, or more.
]

If a traveller intends to stay in a place for four days or twenty prayers he should do the complete prayer until he moves from that place.
[ This is based on Ibn Naji.
There are two positions.
Shortening ends when he has the intention of staying four full days or more if it reaches twenty prayers, and it is that on whose basis Ibn al-Qasim proceded.
Ibn al-Qasim considers that stopping the judgement of the journey is four full days and 20 prayers.
So he considers that the stop which ends the judgement of the journey is that he stays until the fourth 'Isha'.
If someone arrives before Fajr on a day and intends to leave after sunset on the fourth, he shortens because he will not be there for the period of 20 prayers.
Sahnun and 'Abdu'l-Malik said that if the intention of what he will pray in it is 20 prayers, that ends the judgement of the journey.
The point of the dispute appears when the time of Dhuhr comes.
If he is able to perform the prayers according to Dhuhr of its day and 'Asr and he does Dhuhr and 'Asr in full.
If he counts the days, he voids the day in which he entered, meaning he does not count it among the four days which he abides.
If someone intends to remain for four full days, he prays in full from the time he enters the place in which he intends to remain.
If he enters at Dhuhr, he does it in full and completes 'Asr and 'Isha' and the day he enters is not counted among the days which he abides.
They make an exception to the intention of remaining four days or more invalidating the principle of travel is the intention of an army to stop in the Abode of War.
What is meant by the Abode of War is the place where the army settles, even in the Abode of Islam when it is not secure.
Another things which stops shortening is the knowledge of abiding by custom like the custom of the hajji when he enters Makka to abide for four days.
]

TIME OF DHUHR AND 'ASR If you leave a place before you have prayed Dhuhr and 'Asr and there is still enough daytime left to pray three rak'as you should pray them both as travelling prayers.
If there is only enough time to pray two rak'as or one you should pray Dhuhr in full and 'Asr as a travelling prayer.
[ If you start to travel in this case there is agreement if he omitted them by forgetfulness.
The same applies is that if he left them intentionally but he is a sinner.
If he is like that, he prays them as travel prayers because he travels in their time when Dhuhr is estimated as two rak'ats and one rak'at of 'Asr remains.
There is disagreement about this estimation and whether or not one takes purification into account in it he he is not in a state of purity.
Al-Lakhmi, al-Qarafi and Abu'l-Hasan said that.
Others said that it, and that is the position of Ibn 'Arafa.
If there is only enough time for two rak'ats, you pray Dhuhr in full because you became responsible for it while resident.
'Asr is prayed with a travelling prayer, because he was travelling in its time.
He begins with Dhuhr according to Ibn al-Qasim, which is the preferred position.
He begins with 'Asr according to Ibn Wahb so that he does not miss it in its time.
while Ashhab says that he begins with whichever he wishes because of the disgreement of the people of knowledge on that.
Malik and Ibn Shihab both say that he begins with the first while Sa'id ibn al- Musayyab says that he begins with the last.
]

If you return from a journey without having prayed these two prayers and there is still time for five rak'as you do them both as full prayers [If you return from a journey and there is time for five rak'ats in the day, and you have forgotten to pray Dhuhr and 'Asr, you pray them as resident because you have caught their time with four of Dhuhr and one of 'Asr.
The judement of the deliberate is the same as the forgetful.
]

but if there is time for four rak'as or less down to one rak'a you do Dhuhr as a travelling prayer and 'Asr in full.
[Because the time for 'Asr went when you were responsible for it while travelling.
'Asr is prayed in full because he caught it while resident.
]

AND 'ISHA' If you return during the night without having prayed Maghrib and 'Isha and there is still time enough before fajr for one or more rak'as you pray both Maghrib and 'Isha in full.
[ This is estimated, and applies whether he omitted them out of forgetfulness or intentionally.
They are prayed in full because there remains enough time to catch Isha' and so he is obliged to pray it as a resident.
As for Maghrib, there is no disagreement that it is always three, either at home or on a journey.
]

If you set out on a journey and there is enough of the night left to pray one rak'a or more you do Maghrib in full and pray 'Isha as a travelling prayer.
[ Because he catches its time in the journey.
The rule of this chapter in relation to the two night prayers is that it considers one rak'at on arrival and leaving, while in relation to the day prayers or one of them, on leaving if there is what is enough for three rak'ats, he prays the two travel prayers and two or one.
The second is a travel prayer.
In respect of the day prayers, if he arrives when there remains enough of the day to pray five rak'ats, then he prays them as resident.
If there are four or less to one, he prays Dhuhr as a travel prayer.
Allah knows best.
]

Going to Jumu'a is obligatory.
[It is clear that what he goes to obligatory.
The Friday prayer and going to it are obligatory by the Book, Sunna and consensus.
In the Qur'an, it is the words of the Almighty, "O you who believe!
When the prayer is called on the Day of Jumu'a, rush to the remembrance of Allah.
" (62:9) Al-Fakhani said that Malik said, "Going in the Book of Allah is action.
Action and doing are synonyms," i.
e.
it means that rushing to remembrance means going in general, whether it is on foot or not.
Al- Fakhani used as evidence for that the recitation, "go to the remembrance of Allah.
" What is meant by remembrance is the khutba or the prayer or both as stated by the commentator of the Muwatta'.
As for the Sunna, it is what is in Muslim from what the Prophet said about some people who refrained from going to Jumu'a: "I seriously thought about ordering a man to lead the people in prayer and then burning down the houses of certain men who failed to attend Jumu'a.
" As for the consensus on that, al-Fakhani stated that there is no disagreement between the Imams that Jumu'a is an individual obligation.
Going to it is obliged when there is no impediment.
If there is is an impediment, then it is not obligatory.
The impediment can consist of various things: illness which makes it hard for him to do it, when one of his parents is ill or near death, or he fears loss.
This also applies to close relative, like child or wife.
Another reason is when he fears for his property from a ruler, thief or arsonists.
Another reason is severe rain and mud, etc.
] It becomes obligatory when the imam sits on the minbar and the mu'adhdhins begins the adhan.
[The obligation to go to the Jumu'a prayer begins when the mu'adhdhins begin the adhan if their house is near.
As for someone whose house is far, it is according to what it takes to reach the place where Jumu'a is held at midday.
These are the details for others than those by which the Jumu'a is held.
As for those who make up the number by which Jumu'a is held, they are obliged to go so that he will hears the khutba from its beginning.
Those in the city and a distance of three miles or less from it are obliged to go to it.
The two adhans were already mentioned.
Jumu'a has two adhans: one did not exist in the time of the Prophet, and the other did.
He explains the early one.
]

The early sunna was for the mu'adhdhins to climb the minaret [The desirable method is to ascend when the Imam sits on the minbar.
This was the Sunna of the Companions since there was no minaret in the time of the Prophet.
They used to give the adhan at the door of the mosque.
Zarruq said that.
So there was one adhan in the time of the Prophet which was done at the door of the mosque while the Prophet was sitting on the minbar.
Then 'Uthman introduced another adhan which was done before that on the minbar while the imam was also sitting on the minbar.
Al-Fakhani reported that Ibn Habib said, "When the Prophet entered the mosque, he ascended the minbar and sat.
Then the mu'adhhdins gave the adhan.
There were three who gave the adhan on the minaret one after the other.
When the third finished, the Prophet stood up to give the khutba.
It was like that in the time of Abu Bakr and 'Umar.
Then when there were a lot of people, 'Uthman commanded the introduction of an earlier adhan before that which was done on the minaret and it was done at midday at az-Zawra', a place in the market, so that people could gather and leave the market.
When he went out and sat on the minbar, then the mu'adhdhin gave the adhan on the minbar.
When Hisham ibn 'Abdu'l-Malik was khalif, he moved the adhan at az-Zawra' and put it on the minaret at midday.
When he sat on the minbar, then an adhan was given in front of him.
When the mu'adhdhin finished, he gave the khutba.
The adhan which 'Uthman introduced is done first but was the second to be prescribed, and it happens now on the minaret.
That which happens before the khatib is done second but was first to be prescribed because that which is now done before the khatib was done at the door of the mosque in the time of the Prophet and Hisham changed it.
" What is meant by the minaret in what Ibn Habib said is the place where the adhan was given because there was was no minaret in the time of the Prophet and the place of the adhan was at the door of the mosque.
] at that point when selling or doing anything else which might distract you from going to Jumu'a becomes haram.
[When the adhan is given before the Imam, then selling becomes unlawful for everyone for whom Jumu'a is obligatory except the one who is compelled to it as when it happens that the call for Jumu'a is given and he cannot find water with which to purify himself except by buying it.
So both are allowed to buy and sell because this is part of mutual help to worship.
Other distracting things are forbidden: like eating, sewing, travelling, the gift, sadaqa and taking by a pre-emption.
]

The calling of an earlier adhan is a practice which was introduced by the Banu Umayya.
[It was was introduced by 'Uthman ibn'Affan.
]

[Know that Jumu'a has preconditions for its being obligatory, and preconditions for its performance.
The difference between them is that the preconditions for obligation are those by which responsibility arises and the legally responsible person is not required to achieve them.
The preconditions for performance are those by which responsiblity is removed and it is obligatory for the responsible person to obtain them.
] [They are ten: 1.
Announcement of the time 2.
Islam 3.
Adulthood 4.
Sanity 5.
Maleness 6.
Being free 7.
Residence 8.
Health 9.
Nearness so that he is not more than three miles away - or quarter or a third of a mile more.
10.
That it be a settled place.
]

[They are four: 1.
The Imam, 2.
The group 3.
The mosque 4.
The khutba.
The shaykh mentioned some of these conditions and he did not distinguish them from one another.
]

Jumu'a is obligatory if there is a large enough town and a large enough group of people in it.
[ It is clear from the school of Abu Hanifa that the Jumu'a is only held in the city.
Some of his companions added that it should be in a city in which the Imam has established the hudud.
The school of Imam Malik is that it is held in the city and in the town where buildings are connected, even if their connection is only be benefit in that they help one another, even the hudud are not established there.
On this basis, the words of the Shaykh must be interpreted that it is said that he meant by town of connected buildings the category of towns.
] [Khalil said that it should be in the oldest mosque of the locality.
)

[The second is a precondition for validity, i.
e.
for establishing the Jumu'a there must be a group.
They do not give the number with Imam Malik, but what is meant is the existence of those who are independent in terms of defence and mutual help in things necessary for life.
When can remain indefinitely with security and the power to defend themselves, then the Jumu'a is valid, even if there are only twelve men remaining to complete the prayer with the Imam.
There is no difference between the first Jumu'a and others.

There must be a khutba before the prayer.
[It is obligatory in the famous position, and it is said that it is sunna.
They are both related in the preferences.
It is a precondition of validity because it is not transmitted that the Prophet prayed Jumu'a without a khutba.
If they pray without a khutba, then they repeat it within the time.
If they do not repeat until the time has gone, they repeat it as Dhuhr.
]

[There are preconditions for the validity of the khutba.
The author indicates them, beginning with the khutba before the prayer since the Almighty says, "Then when the prayer is finished spread through the earth.
" (62:10) The fa' is for the order and consequence.
It does not deny that people disperse after the prayer and it is not incompatible with its being after the khutba if the khutba is after the prayer.
"Afterness' is a wide preposition.
That is what was done by him and the Rightly-guided khalifs after him.
Whoever is ignorant and prays before the khutba repeats the prayer only.
One precondition is that it is after midday.
One of them is that it is in the presence of the group by whom the Jumu'a is constituted.
One of them is that it is two khutbas.
If there is one khutba and then he prays, the Jumu'a is repeated after the second khutba.
The separation between the two khutbas by the prayer is slight, and so it does not oblige the invalidation of the first khutba.
The least of what satisfies the khutba in the well-known position is that to which khutba is applied to by the Arabs.
It is a form of rhymed words different from poetry or prose.
For it to be done not in Arabic is null.
If no one can be found who knows Arabic, then it is cancelled.
It is said that its minimum is "Al-hamdu lillah" and the prayer on the Messenger of Allah" and cautioning and good news.
This is weak since the accepted position is that they are recommended in the two khutbas.
Another precondition it is that it is outloud.
If it is silent it is null.
There are two well-known positions about whether purification is a precondition for its validity.
One of them if that purification is not a precondition and it is disliked without it.
]

During the khutba the imam should lean on a bow shaft or a staff.
He should sit before the start of the khutba and in the middle of it.
[While he is giving his khutba, it is recommended that he lean on a bow shaft or staff.
He sits at the beginning of the khutba and in the middle.
There is disagreement about this and in standing for it.
Al-Maziri says that standing for it is obligatory and a precondition, It is said that it is a sunna.
If he gives the khutba sitting it is valid, but he behaves badly.
So both of the first and second sitting are sunna in the well-known position.
The length of the middle sitting is that of the sitting between the two prostrations.
The basis in what he mentioned is that continues to be the action in all cities and times from the time of the Prophet until now.
]

The prayer is performed when the khutba is over.
[It is a precondition to connect the prayer to the khutba, and a short gap is overlooked as opposed to a large one.
It is obliged as a precondition that the Imam of the prayer is the khatib.
If something prevents his imamate, like breaking wudu', or a nosebleed, and water is near, the prayer must wait for him.
If it is far, he delegates someone, and it is desirable that he delegates someone who was at the khutba.
]

The prayer consists of two rak'as in which the imam recites outloud.
[There is agreement that the prayer is two rak'ats.
If it is deliberately more, it is invalid.
If he adds out of oversight, then he procedes on the basis of having added something to the prayer.
The Imam must intend to be the Imam.
Otherwise the intention is not adequate.
It is recommended to perform the prayer at the beginning of the time.
Bahram said that there is no one disagrees that the beginning of its time is midday.
The well-known position is that it extends until sunset.
]

In the first rak'a he should recite Surat al-Jumu'a (62) or something similar and in the second Surat al-Ghashiya (88) or something similar.
[There is consenus that recitation in it is outloud.
In the first rak'at after the Fatiha he recites Surat al-Jumu'a (62).
Ibn 'Umar objects to "or something similar" since it is recommended to recite Surat al-Jumu'a (62) in it since it contains the rules of Jumu'a and because the Prophet used to recite it at the first rak'at.
The answer to that objection is that he means to refute the one who said that the Prophet only recited it in Jumu'a.
In Muslim we read that the Prophet recited al-A'la (87) in the first rak'at.
, There is no objection to the fact that in the second rak'at it is recommended that he recite Surat al-Ghashiyya (88) or its like.
]

Going to Jumu'a is obligatory for anyone in the town or within three miles of it.
[It is agreed that it is obligatory if he meets the preconditions of the Jumu'a and has no legitimate impediment, as it is obligatory for those outside the city within three miles.
That is the position of Ibn 'Abdu'l- Hakam and Ibn al-Hajib stated it.
'Abdu'l-Wahhab and others say that the distance begins from the mosque.
That is the position of the author of al-'Umda.
He deduced that because the definition of three miles is by hearing, and hearing related to the minaret.
If it is said that it is not obliged if it is more, that is the position of Ashhab.
What is relied on is the transmission of Ibn al-Qasim, that three miles is approximate and so it is obliged for those a little beyond it, like a third or quarter of a mile.
Then he indicates the preconditions of Jumu'a:]

It is not obligatory for travellers nor is it obligatory for the people at Mina nor for slaves, women or children.
[It is agreed that it is not obligatory for the traveller, nor for the people of Mina other than its inhabitants.
It is obligatory for its inhabitants when they have a sufficient number for Jumu'a, whether they are hajjis or not.
Nor is it obligatory for women or children by agreement.
The basis in what was mentioned is what at-Tabarani related in al-Kabir from the words of the Prophet, "Jumu'a is obligatory for every Muslim except four - a owned slave, a woman, a child, and someone who is ill.
" If those for whom it is not obligatory he attends it and prays, it suffices for Dhuhr.
]

If a slave or a woman does attend they should do the Jumu'a prayer.
[Meaning it is sufficient for Dhuhr.
In the case of the traveller, it is sufficient for Dhuhr according to Malik.
Ibn al-Majishun said that it is not sufficient for him because he is not responsible for it.
The nafila does not satisfy the fard.
]

Women should be behind the rows of the men.
Young women should not go to Jumu'a.

It is obligatory to listen to the imam while he is giving the khutba [It is obligatory for everyone who attends the Jumu'a to be silent and listen to the Imam while he is giving the first and second khutbas and in the stitting between them, whether he can hear the khutba or whether the Imam abuses someone he is not permitted to abuse or praises someone he is not permitted to praise.
Ibn Habib said that words are permitted if the Imam says something which is not permitted.
Al-Lakhmi says that it correct.
The author of the Mukhtasar confines himself to it.
One does bless the sneezer and he says"Praise be to Allah" silently in himself.
One does not greet nor return a greeting, even by indication.
One does not drink water.
In short, he is forbidden anything incompatible with the obligation of being silent, even for the one who is not listening.
The basis for that is the words of the Prophet in the two Sahih collections: "Even saying, 'Be quiet!
' to your companion while the Imam is speaking on the Day of Jumu'a constitutes foolish chatter.
" If commanding to the correct is called foolish talk, so that applies even more to other things.
'Foolish talk' is speech in which there is no good.
Among the times when speech is permitted is the time when he asks for blessing for the Companions and supplication for the ruler.
It is permitted to speak during the khutba for certain matters which include a little dhikr when there reason for it, saying 'Amen' with listening to forgiveness or rescue from the Fire, seeking refuge when hearing the Fire and shaytan mentioned, and the prayer on the Prophet r when he is mentioned.
All that is silent and disliked outloud.
]

and you should sit facing him.
[The people face the Imam while he is giving the khutba, and all rows are the same in this.
What al-Baji says about the first row not having to do that is weak.
] 15.
7.
OTHER POINTS RELATED TO JUMU'A

It is also necessary to do a ghusl before going to Jumu'a.
[Ghusl for the Jumu'a prayer is obligatory, not for the day.
It is part of the adab of the prayer.
It is obligatory as a confirmed sunna.
Its time is before the Jumu'a prayer.
It must be connected to going out to the Jumu'a in the well-known position.
Ibn Wahb said that if he washes after Fajr, that is enough, even if it is not connected to going out.
It is performed the same as the ghusl on account on janaba.
]

It is recommended to get to the mosque early but not right at the beginning of the day.
[One of the adab of Jumu'a is to go early.
It is recommended because the Prophet and the Companions used to do that, i.
e.
they went to the mosque at this time.
The first of what satisfies it is the sixth meant where the Prophet says, "Whoever washes on the Day of Jumu'a and then goes in the first hour, it is as if he offered a camel.
" It is not at the beginning of the day for that is disliked because the Prophet did not do it and none of the Companions did it.
]

It is also good to put on perfume and dress in your best clothes.
[It is recommended that perfume be put on for it.
One of the adab of the Jumu'a is to use perfume for the one who attends it - men but not women.
It is perfume whose colour is hidden and scent is discerned, like musk.
By it he intends to obey the sunna and does not intend boasting and showing off.
One of the adab is to deck oneself in one's best lawful clothes.
It is that which the people of the Shari'a consider good on this day, Friday: it is white.
The basis is in what Abu Dawud related from the hadith of Abu Hurayra where the Messenger of Allah said, ""If anyone bathes on Jumu'a, puts on his best clothes, applies on scent in his house if he has any, then comes to Jumu'a, and takes care not to step over the necks of people, then prays what was prescribed for him and then keeps silent when the Imam comes out until he finishes his prayer, it will expiate for what happened in the previous week.
" Abu Hurayra says "And three days more.
" He says, "The good actions is multiplied ten times.
"]

With us it is preferred that you should leave after finishing the prayer without doing any nafila rak'as in the mosque.
[The Malikis prefer that one who prays Jumu'a leave after finishing the tasbih and the like connected to it and not do any nafila in the mosque, whether Imam or follower.
It is is like that by agreement about the Imam.
According to one statement about the follower, i.
e.
it is part of the adab that the one who prays Jumu'a leave after the prayer and not do any nafila is based it being is related that Ibn 'Umar prayed Jumu'a and left and prayed two rak'ats in his house.
Then he said, 'The Messenger of Allah used to do this with nafila after them.
" As for before, it is permitted for the follower rather than the Imam, i.
e.
desirable.
]

You can do nafila rak'as before Jumu'a.
[The one who is a follower in the mosque can do nafila before Jumu'a if he wishes as long as the Imam has not sat on the minbar.
If he sits, then there is no nafila.
When he comes out for the khutba, he does not do nafila.
When he enters while he is doing nafila, he makes it quick.
]

The imam should not do any nafila rak'as before the prayer but should go straight to the minbar when he comes in.
[The Imam does not do nafila before Jumu'a in the mosque, i.
e.
it is disliked for the Imam since the Prophet did not prayer before Jumu'a at all.
Ibn 'Umar said that that is the same whether there is ample time or not.
The recommended adab include trimming the moustache and nails, plucking the armpits, shaving the pubes when that is needed, using the tooth-stick and walking to the prayer based on what is reported about that in traditions.
]

[Al-Qarafi says that it is possible to define it as doing one of the five fard prayers.
Its judgement is obligatory, i.
e.
obligatory as a sunna.
Ibn al- Mawwaz said that it is an allowance and the author of the Mukhtasar confines himself to the truth of the allowance for it, a which is the legal principle of the excuse which allows waht is forbidden, like eating carrion.
It is prescribed by an excuse, which is necessity while confirming the existence of the forbidden, which is foulness in carrion.
By analogy he says here that it is prescribed for an exuse, which is fear, with the establishment of the forbidden, which is altering the prescibed prayer.
There is no contradiction between its being sunna and its being an allowance because the allowance can become an obligation: like eating carrton for one so compelled.
The evidence for the confirmation of its judgement and that it is not abrogated is the Book, the Sunna and consensus.
Al-Muzani claims that it is abrogated, but that is rejected.
As for its evidence in the Book, it is the words of the Almighty, "When you are with them É" (4:102) In the Sunna, part of it is what Yazid ibn Ruman related with his isnad that a group prayed with the Prophet while a group faced the enemy.
He prayed one rak'at with them and then remained standing and they led themselves.
Then they went and faced the enemy and the other group came and he led them in the remaining rak'at and then remained sitting and they led themselves.
Then he said the salam with them.
As for consensus, a group of the Companions prayed it after the death of the Prophet , including 'Ali ibn Abi Talib, Abu Hurayra, and Abu Musa, and none of the Companions objected to it.
It was done on journeys and while resident, singly and in groups.
]

The fear prayer is done when travelling if there is fear of trouble from an enemy.
[The fear prayer is done when the Muslims fear the enemy, i.
e.
they believe or think that there is harm from the enemy.
What is meant are the unbelievers because fighting them allowed, and there is an analogy made to include revels.
] The imam steps forward with one group leaving the other group to face the enemy.
[As in al-Mukhtasar, whether the enemy is in qibla or not.
It is like that as opposed to Imam Ahmad who said that if the enemy is in the direction of the qibla, they all pray with the Imam without any division since they see the enemy.
It is not a precondition that the two groups be equally divided as opposed to the one who makes that a precondition.
The sound version is that each group should have power to resist the enemy.
If the enemy can be resisted by half, they are divided in two halves.
If they can be resisted with a third, he prays with a third the first rak'at, and with two-thirds in the second.
According to the Imam he informs people how it will be done they begin the prayer to avoid confusions since most people are not familiar with it.
]

He prays one rak'a with this group and then remains standing while they pray a second rak'a by themselves.
They then say the salam and go and stand where their companions were standing.
[He leads the group in prayer and remains on his own and then they leave him.
If that happens deliberately before he is on his own, then their prayer is invalid.
When he is on his own, he can chose between standing between recitation, supplication or silence.
Then they pray a rak'at on their own, say the salam and go to replace the second group in facing the enemy.
]

This second group then come and do the takbir al-ihram.
The imam prays his second rak'a with them and then does the tashahhud and says the salam whereupon they pray their second rak'a and finish their prayer.
[Then the second group say the ihram and stand behind the Imam who prays the second rak'at.
The Imam says the tashahhud and salam in the well-known position.
A counter view it is that he does not say the salam, but indicates to the second group to stand for the second rak'at which they owe and pray it, and he says the salam for it.
So they catch the salam with him as the first group caught the ihram.
The well-known position is that the Imam says the salam and does not wait for the second group who pray with him one rak'at and left the Imam.
They make up the rak'at they missed with him and finish.
]

This is what is done for all the fard prayers except Maghrib when the imam prays two rak'as with the first group and one with the second.
[In Maghrib, the Imam prays two rak'ats and says the tashahhud.
After he has said the tashahhud, he stands and remains so according to the well-known position and indicates to the first group to stand.
Then they stand and complete their prayer on their own.
They say the tashahhud and the salam and leave and take the place of their companions.
Then the second group come and say the ihram behind him and he leads them in praying a rak'at and then says the tashahhud and salam.
Then they finish the two rak'ats they missed with the Fatiha and sura and then they go.
This description which the shaykh mentions is the well-known one from the position of Malik, and he considers it sound that the Prophet did it.
It was two preconditions: the first is that the fighting is permitted, i.
e allowed, and it includes the obligatory, like fighting the people of shirk and rebellion, and the permitted, like fighting those who desire property and that those who pray with Imam can leave.
If the enemy is such that they cannot resist the ambush, then the second is not permitted when the fear ends in the course of the prayer.
They complete it with the quality of security.
If there is security after the prayer, it is not repeated.
This is the description of the fear prayer when travelling.
]

If an imam is leading the prayer in a situation of great danger for a group of people who are not travelling, he prays two rak'as with each group for Dhuhr, 'Asr, and 'Isha.
[When they are resident, the Imam can lead them in the fear prayer.
The expression of al-Jallab is clearer than this: "When there is fear in the resident prayer, it is not permitted to shorten the prayer, but it is permitted to divide the people.
So the Imam leads one of the two groups in two rak'ats and sits and does the tashahhud and then indicates them to stand to complete it.
It is said that he stands when he finishes his tashahhud and waits for them to finish and go and the others to come, standing, silent or making supplication, not reciting.
Then he prays the remaining two rak'ats with the second group.
Then he says the salam and they finishes what they misses after the salam, It is said that he waits for them to make up what they missed and then says the salam, and they say the salam with his salam, but the first is the well-known.
]

The adhan and the iqama are done for each prayer.
[Travelling and when resident in a group.
This is because every prayer is an obligation absolutely in the journey, and when resident.
]

If the situation is too dangerous for even this, then everyone should pray individually as best they can, either on foot or horseback, walking or running, and whether facing the qibla or not.
[If it is too dangerous for a group prayer, then they pray individually as best they can in ruku' and prostration.
If they cannot do that, they use gestures to indicate prostration lower than bowing.
They can be on foot or mounted on horses or camels, walking or running, facing qibla or not.
Then they do not have to repeat it when they are safe, wither in the time or after it.
The basis for what he mentioned is the words of Allah Almighty, "If you fear an enemy, then pray on foot or riding," (2:239) and His words, "Remember Allah standing and sitting and lying on your sides.
When you are safe again do the prayer in the normal way.
" (4:103) So Allah Almighty commands that you pray the prayer in its time according to the situation.
In the Muwatta', Ibn 'Umar said, "When fear is intense, then pray, standing, and on foot or riding, facing qibla or not.
" Nafi' said, "I do not think 'Abdullah mentioned that except from the Messenger of Allah.
"] NOTE: It is permitted in a state of intense fear to walk a lot and to rush, which is to move the foot, jab with the spear, and shoot the arrow and speech, even if it is a lot if he needs to do that in what is connected to them, like warning someone about someone who is aiming at him, telling him to kill him, glorification and boasting when shooting, or rajaz portry if he prepares that to weaken the enemy.
Otherwise there is no need for it.

Praying the two 'id prayers is an obligatory sunna.
[What is meant is that both of them are confirmed sunnas.
So it is a confirmed sunna and is an individual sunna in respect of the one obliges to go to Jumu'a: a legally responsible free man, etc.
It is not sunna for a slave, child, madman, women or traveller.
The traveller is the one who is more than three miles outside the land of Jumu'a, but it is recommended for the one who is not commanded to it to pray it.
So it is desirable for the slave, woman, child and the one a parsang outside the land of Jumu'a although there is an exception for the hajji traveller at Mina.
They are not commanded to establish it nor is it desirable or sunna because the standing at the Mash'ar takes the place of his praying Jumu'a.
As for the people of Mina, their praying for it in a group is a blameworthy innovation.
There is no harm in a man praying it for himself.
It is recommended for someone who misses the 'Id prayer with the Imam to pray it alone.
If a woman goes to it, she does not wear clothes meant to attract people's attention nor does she put on perfume out of fear of sedition, i.
e.
doing that is unlawful is the fear is probable, and it is disliked if it is uncertain.
The old woman and others are equal in this.
]

The imam and the people should leave for the prayer early in the morning so that by the time they arrive at the prayer place the time for the prayer has come.
[The time for setting out for the 'id prayer for the Imam and people is after sunrise so when they reach the place of prayer, it is time for the prayer.
This is for the one whose house is near.
As for the one whose house is far, he leaves before that so that he can catch the prayer with the Imam.
This is the clarification of the time of setting out, not the time of the prayer which he mentions: when he arrives, it is the time of the prayer.
Its time is when the sun is the height of one or two Arab spears, which is 12 spans, by the medium span.
This is is relation to what the eye sees.
In actual terms, it is when the sun has traverses the distance which only Allah knows.
It is recommended to go out for it to the place of prayer except with an excuse.
Makka and other places are the same in that.
Imam Malik said that the people of Makka prayed in the Masjid al- Haram, i.
e.
in sight of the Ka'ba.
It is an act of worship lacking elsewhere.
It is reported that every day 120 mercies descend on this House, 60 for those doing tawaf, 40 for those praying, and 20 for those looking at it.
It is recommended to walk when going to the 'id prayers rather than returning beause he has finished an act of nearness.
It is recommended to eat before going to the prayer on the 'Id al-Fitr but not the 'Id al-Adha.
]

There is no adhan or iqama for the 'Id prayers.
[In the well-known position there is no call for the prayer to gather based on what is found in Muslim from 'Ata'.
Jabir reported that there is no adhan on the Day of Fitr before the Imam goes out nor after he goes out and there is no iqama or call in the mosque of the prayer and nothing is done to announce the prayer, like beating a drum, for instance.
When there time comes, there is no adhan or iqama or call.
The Imam simply begins the prayer.
]

The imam leads the prayer in two rak'as, reciting outloud in each of them.
[He leads the people by reaching the place of prayer or the mosque after the nafila when the people are gathered.
He prays two rak'ats based on what is in the two Sahih collections that the Prophet prayed it as two rak'ats.
It was like that with the khalifs after them.
There is no disagreement that he recites outloud.
]

In both he recites the Fatiha and a sura such as Surat al-A'la (87) or Surat ash-Shams (91).
[According to what is in the Muwatta' and Muslim the Messenger of Allah used to recite Qaf (87) and al-Qamar (54) in Adha and Fitr.
]

In the first rak'a he says seven takbirs including the takbir al-ihram.
In the second he says five takbirs not including the takbir for standing up from sajda.
[He does not raise his hands in any takbir, either in the first or second except the takbir al-Ihram in the well-known position.
It is reported from Malik that he recommended it in every takbir.
The takbirs are connected to each other except for the amount of the takbir of thos following.
It is desirable for him to separate them by that amount.
If the Imam says the takbir more than seven in the first or more than five in the second, the follower does not follow him, even if that is the school of the imam.
He says the takbir before recitation, even if the school of the Imam is to delay, as the literal evidence of the people of the School indicates.
If the Imam forgets a takbir of the 'id prayer, he goes back as long as he has not moved into ruku'.
When he places his hands on his knees, he does not go back.
If he goes back, some of them deduce that it is not invalid and others deduce that it is invalid.
The reason for that is he returns from a fard to a sunna.
If he places his hands on his knees having missed a takbir inadvertantly, he continues and prostrates before the salam.
Anyone who comes after the Imam has finished the takbirs and finds him reciting, says that the takbir in the well-known position as opposed to Ibn Wahb.
He said it is because he becomes someone who is making up in the judgement of the Imam.
The opinion of the one with the well-known position is that he is not making up by the insignificance of the matter.
It is like that when he catches of the takbirs.
He says the takbir with him for what he caught of it and then completes what remains of the Imam beginning the recitation.
He does not say that takbir for what he has missed in the takbirs of the Imam.
If he finds him in the ruku', he says the takbir al-ihram and owes nothing.
If he catches the recitation in the second rak'at, he says five takbirs since the takbir of standing is cancelled for him.
When he makes up the first, he says the takbir seven times counting the takbir of standing in them since he missed the takbir al-ihram.
]

There are two sajdas in each rak'a and the prayer is completed with the tashahhud followed the salam.
[After the two prostrations comes the tashahhud, i.
e.
the prayer on the Prophet and supplication.
He includes all of it.
There is the salam after the tashahhud.
]

The imam then gets up onto the minbar and gives a khutba.
He sits before it begins and again in the middle.
[After finishing the salam, the Imam goes up the minbar.
So the khutba is after the prayer.
The khutba of the 'id is not like that of Jumu'a in respect to time.
This is after the prayer and the other is before the prayer.
Nor in respect of beginning.
This begins with takbir and that with praise and the prayer on the Prophet.
It is like it inasmuch as they are both in Arabic and outloud: that is necessary in both.
The text of the Mukhtasar states that it is recommended that the khutba be after the prayer based on what is in the Sahih that the Prophet used to begin with the prayer before the khutba and this was the action of the Rightly-guided khalifs after him.
He sits at the beginning and middle of it because they are two khutbas within the whole khutba according to the judgements of the 'id and what is prescribed it in is obligatory and recommended.
]

When it is finished he leaves.
[The Imam then leaves without sitting down after he finishes the khutba if he wishes.
He can stay here he he is.
It is disliked for him and those following him to do nafila before it and after it if it is done in the desert based on what is in the two Sahih collections that the Messenger of Allah went out on the Day of al-Adha and prayed two rak'ats without not praying before or after them.
If it is performed in a mosque, it is not disliked either for him or those following to do nafila before or after it according to Ibn al-Qasim because the hadith was described the desert.
]

It is recommended for him to return by a different route from the one he came by and this applies to everyone else as well.
[The Imam should return by a different route since it is affirmed that the Prophet used to do that.
This is true for people because they are the same in this.
As the Imam should return by a different route, so those who follow do so since the wisdom applies to all.
]

If it is the 'Id al-Ad-ha (sacrifice) the imam should bring his sacrificial animal to the prayer-place and slaughter it there so that everyone else can slaughter their animals after him.
[When the Imam goes to the' id prayer on the Day of Sacrifice, he should bring his animal to the prayer-place and slaughter it so that people will know and they can go and slaughter after him since they are not be permitted to slaughter before him.
If someone slaughers before him, it is agreed that he must repeat it.
If the Imam does not bring his animal to the prayer-place, they slaughter after he returns to his home and that it enough for them, even if they err and actually slaugher before him.
]

On both the 'Id al-Fitr and the 'Id al-Adha the imam should do dhikr Allah outloud from the time he leaves his house until he arrives at the prayer-place.
Everyone else does the same continuing until the arrival of the imam when they stop.
[It is recommended for the Imam or others to say the takbir when they leave the house.
It is understood from his words that he does not say the takbir before he leaves.
It is the well-known position.
There is the position that the beignning of the time of takbir begins from sunset on the night of the 'Id.
That is for the 'Id al-Fitr and 'Id al-Adha.
Abu Hanifa said that he does not say the takbir for the 'Id al-Fitr.
His evidence is what ad-Daraqutni related that the Prophet used to say the takbir of the Day of Fitr when he left his house until he comes to prayer place.
That was the action of the people of Madina as opposed to the Salaf.
It is clear that the words of the Shaykh that he says the takbir whether he leaves before or after sunrise.
It is stated by Malik in al-Mabsut.
Some of them transmit that that which Malik says in al-Mabsut is that the takbir is from the time of leaving the Subh prayer.
Ibn 'Abdu's-Salam, who has most appropriate position, said that that especially applies to Adha to achieve resemblance with the people of the Mash'ar.
This takbir is outloud according to most scholars so that he hears himself as do those near him and a little beyond that.
Al-Qarafi said that the Messenger of Allah went out on the Day of Fitr and Adha, raising his voice in the takbir and that continued to be the action of the Salaf.
When he reaches the prayer-place, that is the end of the takbir of the Imam.
What is meant by the people doing it is that they do the same as the Imam in beginning the takbir and its description.
In the end, they differ from him because they stop the takbir when he reaches its place.
] Every time the imam says the takbir during his khutba everyone else should repeat it to themselves.
Otherwise they should remain silent and pay attention.
[Silently.
According to the School, a group of the Companions did that.
They are silent for other than the takbir according to Malik in the transmission of Ibn al-Qasim because they must listen and it resembles Jumu'a.
]

During the 'days of sacrifice' you should do the takbir straight after each fard prayer starting with Dhuhr on the day on the 'id and ending with Subh on the fourth day, this being the last of the days of Mina.
[It is recommended for the people to say the takbirs after the fard prayers before the tasbih, praise and takbirs.
It is evident from his words that the Imam, the followers, and the one on his own, male and female, are all equal in that.
He mentions the fard rather than the nafila, and the present rather than the missed prayer.
The takbirs begin at Dhuhr and end with Subh on the fourth day after the sacrifice.
]

The form of this takbir which is done after the prayers is: 'Allahu akbar, Allahu akbar, Allahu akbar.
' If you do tahlil and tahmid as well that is good.
If you want to do that you say, 'Allahu akbar Allahu akbar la ilaha illa'llahu wallahu akbar Allahu akbar wa lillahi'l-hamd.
' This has been related from Malik.
Both the first formula and the fuller version are equally acceptable.
[There are two descriptions of it.
One is: 'Allahu akbar, Allahu akbar, Allahu akbar,' and the second is recommended and given.
If you wish, you can combine them.
This is related from Malik via Ibn 'Abdu'l- Hakam.
Ibn al-Jallab recommended it.
The first is also related from 'Ali and 'Iyad stated that it is well-known.
Both are permitted because it is not established that the Prophet specified either of these two.
When the command to do dhikr when leaving for the 'id prayer was mentioned, what is meant by is the dhikr commanded in the words of the Almighty: "Mention Allah's name on particular days," (22:28) and His words, "Remember Allah on the designated days" (2:203) is appropriate to mention on these days.
That is clarified when he says:]

The 'particular days' [These are mentioned in the Qur'an.
] are the three days of sacrifice.
The designated days' are the days of Mina, namely the three days after the 'id.
[The designated are for the stoning mentioned in the ayat.
They are the second and third days of the Day of Sacrifice.
The first of the day of sacrifice is particular and not designated.
The fourth is designated and not particular.
The two middle days are both particular and designated.
]

It is good to do ghusl for both the 'ids but it is not necessary [It is recommended to have a ghusl, in the same form as the ghusl for janaba.
It is asked of every one with discrimination, even if not legally responsible nor intending to go to the prayer.
It is not necessary as sunna.
The best time is after the Subh prayer.
It is enough if he washes before Fajr.
]

and it is recommended to use perfume and to wear your best clothes.
[Perfume is recommended for men whether or not they go to the prayer.
If women go to the prayer, it is not permitted for them to use perfume, and there is no difference between old woman and others.
There is no harm is they do not go out.
It is recommended for men to wear their best clothes, which means new, even if they are black.
All the evidence for that is in the sunna.
In the hadith of Ibn 'Abbas, "The Prophet used to bathe on the Day of Fitr and Adha and put on perfume and encouraged that and he ordered us when we went to the place of prayer to wear the best clothes we had.
"

The eclipse prayer is an obligatory sunna whenever there is an eclipse of the sun.
[It is agreed that the Solar Eclipse prayer is a confirmed sunna.
There is disaagreement about the lunar eclipse.
The two famous positions are that the lunar eclipse prayer is recommened as al-Ujhuri stated.
The solar eclipse prayer is done in a group or singly.
It is better in a group.
]

The imam goes to the mosque and begins to lead the people in prayer without either an adhan or an iqama.
He recites silently a very long piece of Qur'an such as Surat al-Baqara.
Then he goes into ruku' for the same amount of time.
Then he stands upright again saying 'sami'a llahu liman hamidah.
' [When the sun is eclipsed, wholly or partly, the Imam goes to the mosque, and when he arrives, he leads the people in prayer.
There is no precondition of number in it, like Jumu'a.
There is no adhan or iqama or statement, "The prayer is gathered" based on what is transmitted of the action of the Prophet.
He says the takbir to begin as in all prayers.
Then he begins to recite silently the Fatiha and then a long bit of Qur'an because the Prophet did that.
It is defined as being like Surat al-Baqara.
The School is that it is recommended to recite al-Baqara in the first standing of the first rak'at after the Fatiha.
Opposite is the School that "like" indicates that it is desirable and this sura is not particular.
What it is meant is the length.
Then he does ruku' for the same length of time, and then comes up.
The Imam says "Allah hears whover praises Him" and the follower says "Our Lord, and praise is Yours.
"]

Then he recites another piece of Qur'an slightly shorter than the first.
Then he goes into ruku' again for the same amount of time as he spent reciting.
Then he once more stands upright saying, 'sami'a llahu liman hamidah.
' [Then, in the well-known position, he recites the Fatiha.
which differs from Ibn Maslama who says that he does not recite.
The reason for that is that it is two rak'ats and the Fatiha is not repeated twice in the same rak'at.
He recites less than he did in the first standing.
It is recommended that it be Ali 'Imran.
In his second ruku' he says the tasbhih and does not recite or make supplication.
]

Then he does two full sajdas.
[He does them with tranquillity.
There are two positions about whether they are long like the ruku'.
The most well-known is the first.
The second is in the Mukhtasar of Ibn 'Abdu'l-Hakam.
It seems probable.
]

After this he stands up again and recites another piece of Qur'an slightly shorter than the previous one and then goes into ruku' for the same length of time.
Then as before he stands upright again and recites one more slightly shorter piece of Qur'an which is followed by ruku' for the same amount of time as the recitation.
He stands back upright again and then does two sajdas as before.
[He recites the Fatiha and then a shorter piece, and it is recommended that it be Surat an-Nisa'.
Then after the third standing, he goes into ruku' in which he glorifies and does not recite or make supplication.
Then he comes up and then recites the Fatiha in the well-known position and then a shorter sura than the third, and it is recommended that it be be Surat al-Ma'ida.
]

Finally he says the tashahhud and then the salam.
[This is the description which the shaykh mentioned.
Al-Fakhani says it is our School and the school of the majority.
Its evidence are sound explicit hadiths on this previous manner which our author described.
Abu Hanifa say that he prays two rak'ats like other nafila prayers.
]

If you like the prayer can be done in this way in your own house.
[The eclipse prayer can be done at home when that does not lead to abandoning it in the group.
If doing that leading to not doing in the group, then it is disliked to pray it at home.
He then goes on to the lunar eclipse.
]

If there is an eclipse of the moon there is no group prayer.
[This is in the well-known position.
It is transmitted from al-Qarafi that the prohibition is one of the nature of the haram.
As for the group, Malik and Abu Hanifa forbid it because the Prophet did not gather a group for the lunar eclipse.
Ashhab and al-Lakhmi allow it.
]

When it happens people should pray individually, reciting outloud as for any other nafila prayer at night.
[People pray in their own in their houses in the well-known position of the School.
An opposite position is found in the report that in al- Majmu'a that Malik said that they pray individually in the mosque.
Recitation is outloud as for other nafila, since it might be imagined that people pray in the form of the nafila without specific intention.
It is possible that it has the form of of the solar eclipse.
We read in at-Tahqiq, "The apparent meaning of the words of Malik is that it does not need a specific intention like other nafilas as opposed to the solar eclipse which needs a particular intention.
What is desired is obtained by two rak'ats only although it is desirable to pray groups of two rak'ats until it is finished.
It's time is the entire night.
Its is not done when dawn comes.
]

ECLIPSE There is no formal khutba after the prayer for the eclipse of the sun [There is no khutba before or after the eclipse prayer because a group of the Companions transmitted the description of the Eclipse prayer and none of them mentioned that the Prophet gave a khutba in it.
As for what is related from 'A'isha that the Prophet prayed the eclipse prayer and then went and addressed the people and praised and lauded Allah, it means that he spoke some words which contained the praise of Allah and the prayer on the Prophets and admonition as would be found in a khutba.
]

but there is no harm in the imam taking the opportunity to admonish and remind people.
[He reminds people about the calamities which happen in this world because of disobeying Allah.
It differs from what is before it because the khutba has no meaning except this.
It is not the particular form of the khutba.
The Mukhtasar says that reminding is only recommended.
]

The rain prayer is a sunna which is acted upon.
[The Rain prayer is a sunna which it is confirmed should be prayed, and is not abandoned.
This differs from Abu Hanifa who says it is not prescribed.
The evidence for its being prescribed is what is in the two Sahih collections: that the Prophet went out to the place of prayer and prayed for rain from Allah.
He faced the qibla and reversed his cloak and prayed two rak'ats in which the recitation was outloud.
There is no disagreement that the supplication is after changing the cloak and after facing the qibla and after the prayer.
]

The imam goes out for the prayer [One variant has the "Imam and the people".
It appears to be general, but that it not the case.
They are divided into those who go out for it and those who do not go out for into three groups.
One group go out to it by agreement: they are the legally responsible Muslims, even if they are slaves or women who normally go out and children with understanding.
One group do not go out for it by agreement: young women and menstruating women.
There is a group about whom there is disagreement: they are the children who do not understand, young women who are not tempting and the people of the dhimma.
The wellknown position for other than the people of the dhimma is that they do not go out.
The well-known position for the people of the dhimma is that they go out with the people, not before or after them.
They do not mix with the people, but are to one side.
It is recommended that the Imam command the people to repent and avoid injustices.
That is before they go to the place of prayer because sins are a cause for misfortunes.
Allah Almighty says, "Whatever strikes you of an affliction is by what your hands earned.
" (42:30) The reason for denying the answer, as has come in hadith was made clear by al- Fakhani when he says, "The dusty dishevelled slave stretches out his hands to the heaven, 'O Lord, O Lord' while his food is haram, his clothing is haram and he is nourished by the haram, so how can he be answered like that?
" He commanded them to give sadaqa and charity.
It is recommended to fast thee days before the rain prayer and they go out in ragged clothes and humility with transquility and gravity.
The wellknown position is that the Imam says the takbir when they go out to it.
]

in the early morning as for the 'id prayers.
[It is probable that the resemblance is in the prayer-place, i.
e.
the Imam goes out to the prayer place as he goes out for the 'id, i,e.
for other than the people of Makka, They pray for rain in the Masjid al-Haram as they pray in it.
Then he says, "morning" to clarify the time of going out.
]

He leads the people in two rak'as [When the Imam reaches the prayer-place, he leads the people in only two rak'ats by agreement of those who say that it is prescribed.
It is permitted to do nafila before and after it.
Ibn Habib transmitted that that it disliked from Ibn Wahb by analogy with the 'id prayer.
The one who says that it is permitted distinguishes the rain prayer as being intended to seek nearness by good actions to remove punishment, which is not like the 'Id prayer.
]

in which the recitation is outloud.
He recites Surat al-A'la in the first rak'a and Surat ash-Shams in the second.
He does two sajdas and one ruku' in each rak'a and finishes with the tashahhud and the salam.
[It is agreed that the Prophet recited outloud in them.
In the first rak'at he recites the Fatiha and Al-A'la (87) in it, and the like of that in the second with the Fatiha and ash-Shams (91).
These two suras are mentioned because the Prophet recited them in it.
There are two prostrations in each rak'at.
There is one ruku' is avoid being like the eclipse prayer.
When he finishes the final prostration, he does the tashahhud and salam.
]

He then turns and faces the people.
When everyone is quiet he stands and, leaning on a bow-shaft or staff, gives two khutbas sitting down between them.
[It is desirable while he is sitting on the earth.
He does not ascend a minbar because this situation demands humility.
When they are still in their places, it is recommended that he stand and begin to speak.
The two khutbas in the Rain Prayer resembles that on the two 'ids in that they are after the prayer and he sits in them at the beginning and second.
That is what the Prophet did it.
]

When he finishes he faces the qibla and then turns his cloak inside out, putting what was on his right shoulder on his left shoulder and vice versa.
He does not turn it upside down.
Everyone else does the same except that he is standing and they remain seated.
[When he finishes the khutba, he faces the qibla where he is and changes his cloak, for luck, to indicate the change of their state from hardship to ease.
This is what the Prophet did.
He does not turn his cloak upside down.
Sanad said that because that is not recorded from him nor from anyone after him.
The description of turning is to put the lower edge on the top and the top on the bottom, based on what is in that of bad luck in respect for His words, "We turned the place completely upside down.
" (15:74) As for changing what is on the right to the left, it is only possible by turning it inside out.
Then the men but not the women do the like of that of the Imam, if they have cloaks and change their cloaks while seated.
The Imam changes it while standing.
]

Then, while like this, the imam makes du'a' after which he and everyone else leave.
[This is done while he is standing facing qibla.
It is done outloud and the supplication is of medium length, neither long nor short.
Part of the Prophet's supplication was, "O Allah, give water to Your slaves and animals and spread your mercy and give life to your dead land.
" It is recommended for the one who is near to the Imam to say "Amen" after his supplication and to raise his hands with the palms towards the earth, looking at the sky.
Then according to the well-known position they leave.
It is said that he returns facing the people, reminding them and supplicating, and they say Amen to his supplication and then go.
] There are no special takbirs in this prayer or in the eclipse prayer.
There is just the takbir al-ihram and the normal takbirs for going into ruku' and for going into sujud and coming back out of it.
There is no adhan or iqama for the rain prayer.
[There is no takbir in the khutba.
Takbir is replaced with asking forgiveness.
He says, "I ask the forgiveness of Allah the Immense.
There is no god but Him, the Living, the Self-Subsistent, and I turn to Him.
" In the two khutbas, he often says, "Ask for the forgiveness of Your Lord.
He is Forgiving and will send the rain on you in torrents, support you with wealth and sons, appoint gardens for you, and make rivers flow for you.
"]

When someone is at the point of death, it is recommended to turn them so that they face qibla and to close their eyes after they have died.
[When the signs of death appear in a person and it is certain that he will die, he is turned: that is when the eyes become fixed.
It is disliked to do that before.
What is meant by facing qibla is to put him on his right side with his chest towards the qibla.
It is said that that at that point one says, "In the name of Allah and on the sunna of the Messenger of Allah and peace be upon the Messengers and praise belongs to Allah, the Lord of the Worlds.
Let those who work, work for the like of this (i.
e.
death) The like of this is not denied.
" It is also recommended to tie the jaw with a bandage, bind the limbs gently, lift him from the earth, cover him with a cloth, place something heavy on his abdomen like a sword, and to recount the shahada to him.
]

The shahada should be said in the presence of the dying person so they will be reminded of it.
[This is done before he actually dies.
The previous things are for the person who has died.
This instruction is that someone sitting with his says so that he can hear, "La ilaha illa'llah.
Muhammadun rasulullah.
" This is done when the signs of death appear.
He is taught so that he will remember them in his mind and die acknowledging them in his consciousness.
When the dying person says them, they are not repeated to him unless he is speaking a foreign language and then they are repeated to him so that that will be the last of his words and he will enter the Garden by what is related: "If the last words of a person are 'la ilaha illa'llah,' he will enter the Garden.
" One does not say, "Say: 'la ilaha illa'llah' because he might be in a conflict with Shaytan who says, 'Die on the deen of the Jews or Christians,' and he says 'No,' and then people will have a bad opinion of him.
]

It is better than the body and what it is on are free of impurity.
It is better that menstruating women or anyone in a state of janaba do not come near someone who is dying.
[It is desirable that what is on and under the body and the body itself be pure, if that is possible.
The reason is that the angels will be present with him.
It is recommended that menstruating women or those in janaba do not come near the dying person because the Prophet said that the angels do not enter a house in which there is a menstruating woman or someone in janaba.
It is desirable that no dogs or images or anything that angels dislike be brought near him.
]

Some of the 'ulama' recommend reading Surat Yasin at the bedside of the dying person although according to Malik this was not the usual practice.
['Some' means Ibn Habib.
It is read at his head or feet or elsewhere.
Surat Yasin is read because it is related that the Prophet said, "There is no one who dies who has Surat Yasin read at his head but that Allah makes it easy for him.
" This recitation is not mentioned by Malik.
He considers it disliked, and that Yasin is not singled out.
He considers it disliked to recite Yasin or any other sura when a person is dying, after his death or at his grave.
It is also disliked to instruct him after he has been placed in the grave.
] [Khalil says it is disliked to recite Qur'an beside a dying person and to recite it beside the dead person or at his burial.
It is also disliked to burn aromatic substances.
]

There is no harm in weeping when someone dies although selfcontrol and patient endurance are better if that is possible.
[There is no harm in weeping when the person is dying or after his death.
Self-control in what has happened is good and better if possible.
He is helped in that by looking at the reward for afflictions in ayats and hadiths which are related about that.
One is them is the words of the Almighty, "But give good news to the steadfast: those who, when disaster strikes them, say, 'We belong to Allah and will return to Him.
' Those are the ones who will have blessings and mercy from their Lord.
" (2:155-156) The blessings and mercy of Allah are not equal to any of the things connected to this world.
In hadith: "Whoever says that and says with it, 'O Allah, reward me for my loss and replace it with better than it,' Allah will do that for him.
"]

and crying out and wailing are forbidden.
[Based on the words of the Prophet, "The one beats his cheek and tears his garments and calls out with the call of the Jahiliyya is not one of us.
" In a variant of Muslim, "When the wailer does not repent before she dies, she will be raised up on the Day of Rising with trousers of pitch and a shirt of mange.
]

There is no fixed limit to the number of times you wash a dead body.
The body should be thoroughly cleaned and the number of times it is washed should be odd.
[Except for the martyr in battle according to Malik, but what is desired is that the body be clear and that it be washed an odd number of times.
The reply is that the limit is that which should not be exceeded or decreased, and the odd is three, five or seven.
In short, the cleaning defined by the number three does not have the limitation of a particular number since it is known that the odd contains three, five, etc.
It is recommended that the washing be odd except not only one time, which is not desirable.
The principle of the sunna washing is based on what is well-known and it does not need an intention.
It is also said that it is obligatory and confirmed, i.
e.
on society as a whole, which is preferred, and it is done as an act of worship, not for cleanness in the well-known position.
It is is said that it is for cleanness.
It is clear that the result of the dispute is that when a Muslim man dies, and there is no Muslim with him but there is a dhimmi with him, according to the statement that it is worship, the dhimmi does not wash him because he is not one of the people of worship.
According to the second one, that it is for cleanness, the dhimmi washes him.
]

It should be washed with water and sidr (lote tree leaves) and in the last washing camphor should be added to the water.
[Al-Fakhani says that it means that all of the scholars say that crushed lote leaves should be dissolved in water and then the body of the corpse rubbed with it.
It is like that in every washing except the first.
In it there must be clear water for the obligatory ghusl.
In the last washing it is recommended to add camphor because the Prophet commanded that if there is no camphor, then another perfume takes its place.
When there is no lote, then saltwort and the like is used instead.
]

During the washing the body's private parts should be kept covered.
[When the dead person is stripped to be washed, the private parts should be covered.
What al-Lakhmi understands from the Mudawwana are the actual private parts in particular.
The accepted position is that it is what is between the waist and the knees, as is transmitted from Ibn Habib.
Al- Baji transmitted from Ashhab that the chest and face are covered, fearing change which could give rise to bad opinion.
]

The nails should not be cut nor should the hair be shaved off.
[If it is done, it is disliked to do this and they are included with him in his shroud.
]

The stomach should be gently squeezed.
[It is recommended to do this before washing if it is needs.
It is done gently lest any thing of it come out and soil the shroud.
]

It is good if wudu' is done for the dead person although this is not obligatory.
[It is recommended and does not require an intention because he is doing it for someone else.
It is not obligatory, which indicates that there are two positions in the question.
It indicated the first when he say it is good, and he rejected the second by saying that it is not obligatory, even if something impure issues from him after washing.
It is removed and he is not washed again nor is wudu' done for him.
Only the place is washed.
]

It is better if the body is turned on its side for washing although it is acceptable to wash it in a sitting position.
[It is better than sitting it up because it is easier to clean and kinder to the corpse.
He first puts him on his left side and then washes the right side, and then turns him on the right side and washes the left side.
This is recommended although sitting is allowed.
'Abdu'l-Wahhab prefers it because it he more able to wash throroughly.
]

It is good for a husband or wife to wash their dead partner although it does not necessarily have to be them that do it.
[There is no harm here if another is chosen.
Either of the couple has priority in the washing of the one who has died over other relatives so that he is adjudged to be able to do it if the relatives dispute about it.
The basis for it is what is mentioned about 'Ali washing Fatima and Abu Bakr being washed by his wife.
]

If a woman dies on a journey and there are no other women present nor any men of mahram status then a man should do tayammum for her, wiping her face and hands.
[If a Muslim woman dies and there are no Muslim women or male relatives present, but there are unrelated men, a man does tayammum for her, wiping the hands only to the wrists because they are not part of 'awra and so it is permitted to look at them without lust.
Az-Zurqani said, "It is permitted for a unrelated man to wipe her when she is lifeless because of the rarity of pleasure here.
The one who prays only does tayammum after finishing the tayammum of the corpse because it is the time of the prayer.
"]

Similarly if the dead person is a man and there are no other men present nor a woman of mahram status, then a woman should do tayammum for him, wiping his face and his hands and arms to the elbows.
If there is a woman of mahram status present she should wash his body, keeping his 'arwa covered.
[When there is a woman who is a relative present, she washes him, covering the 'awra according to one of two interpretations in the Mudawwana.
It is sound because his body is not forbidden for them to see.
So it is permitted for her to look at a male relative except for what is between the waist and knees.
Touching is analogous with looking by necessity.
The other interpretation is that his entire body is veiled.
]

If a woman has died and there is a man of mahram status present he should wash her through a cloth covering her whole body.
[When there is no woman with her, a relative or in-law washes her according to what is in the Mudawwana.
Ashhab says that he does not wash her, but performs tayammum.
The form of washing is that water is poured on her and he does not touch her body with his hand either above or under the cloth.
]

It is recommended for the body to be shrouded in an odd number of lengths of cloth, either three, five or seven.
Any waist-wrapper, shirt or turban that is put on the body is counted as one piece of cloth.
The Prophet, may Allah bless him and grant him peace.
was shrouded in three lengths of white sahuli cloth, each layer being well wrapped round him, may Allah bless him and grant him peace.
[This is with the exception of the martyr in battle.
He is silent about what is obligatory, which is a garment which covers the entire body.
It is clear from his words that seven is recommended for both men and women.
It is in al-Mukhtasar and it is what is accepted.
Seven is recommended especially for woman, and more than five for a man is disliked.
Since he feared that that would be limited to what is used to wrap the body, he removed the possible misconception by saying that that includes garments.
Then he indicates the recommendation of the odd number based on the Prophet's example.
"Sahuli" refers to a type of cotton which is washed or it refers to a town in Yemen.
]

There is no harm in a dead man being dressed in a shirt and a turban.
[No harm here means it is better to not to do it.
There is a text in the Mukhtasar that it is recommended, i.
e.
each of them is recommended, not that it is one recommendation.
The turban is recommended for a man, and one leaves the end of it an arm's length to put over his face.
A woman has no turban.
A head covering is put on her head and the end of it left to put on her face.
The best shroud is white cotton or linen.
But cotton is better because it is more concealing and because the Prophet was shrouded in it.
It is disliked to use yellow or green scent and every colour except white.
The place of dislike is when it is posssible to have white.
Otherwise it is not.
Shrouding, the perfume and preparing it is advanced before the debt - except for the pawn and bequest.
However, if there is a pledge against the debt, it is permitted to the pledgee.
The pledged debt is advanced over the cost of preparation.
]

The body should be perfumed, with the perfume being put between the layers of cloth that make up the shroud and also directly on the body and the places which touch the ground in sujud.
[It is recommended to perfume the corpse with perfume which is not forbidden and is customary.
It is recommended to dry the body with a clean rag before it is perfumed, and it is recommended that its clothes be fumigated an odd number of times, three, five, or seven and the like.
Hanut, which is perfume like musk, amber or camphor is put between the shrouds, i.
e on each layer except the top, and on the body, like the eyes, ears, nose, mouth and nostrils by spreading it on cotton and putting it on his eyes, ears, nose and orifices without putting it in, and also on the places of prostration: brow, neck, knees, hands and toes of the feet.
]

A shahid on the battlefield is not washed nor is the prayer done for him.
He is buried in his clothes.
[A martyr is anyone who dies by weapons in battle against the unbelievers when there is a battle.
Similar to being killed by actual weapons is dying because of being trampled by a horse, falling from a camel, or attacking the enemy and falling into a well or falling from a precipice.
The apparent meaning of his words is that he is not prayed over if he is killed by the enemy in the land of Islam.
That is the wellknown position.
Opposite it is that he says if he is in the land of Islam, he is washed and prayed over because his degree is less than that of the martyr who has entered enemy territory.
If he is carried live from the battle and then dies, the well-known position is that he washed and prayed over, even if the fighter is wounded when he is removed, unless he is on the point of death and does not eat or drink.
This is the summary of the words of some of the commentaries of Khalil.
But the School is that the one who is wounded is not washed whether he is removed unconscious or not, except the one who has fainted.
As he is not washed or prayed over, he is buried his clothes with leather socks and a cap and a belt of little value and it is permitted, or a ring of little value.
But not the armour and weapons: they are taken from him.
He does not have anything else.
If his clothes are not enough to cover him, they are increased so that he is will covered as obligatory.
Similarly it is obligatory to shroud him when he is found naked.
The martyr is not washed by the words of the Prophet, "Wrap them in their garments.
The colour is the colour of blood and the scent is the scent of musk," meaning that with Allah the smell of blood is pleasing like the smell of musk.
For that reason, he is not washed and the blood is not removed from him.
He is not prayed over by what was said to Malik, "Do you convey that the Prophet prayed over Hamza and said 50 takbirs?
" He replied, "No, and he did not pray over any of the martyrs.
" It was in the Muwatta' that the Prophet led the people in prayer over him as individuals and did not lead anyone in the prayer.
'Iyad said the sound position which the majority hold is that the prayer of the Prophet was a real prayer, not only supplication.
It is said that what is meant by the prayer over him is supplication only.
Al-Baji said its reason is that the Prophet was better than every martyr whose excellence dispenses with the prayer over him.
The martyr cannot be washed since that would remove the blood which must remain because of its goodness and because it is a token of his martyrdom in the Next World.

If someone kills himself, the prayer is done for him.
[This is whether it is suicide or an accident.
His wrong action is his.
The people of virtue pray over him when it is accidental, but not when it is deliberate.
]

The prayer is also done for someone killed by the imam as a hadd punishment or because they have killed someone.
The imam himself does not participate in the prayer.
[When someone has been killed by obligation, as for abandoning the prayer on account laziness and the highwayman, and those who have to be stoned for sodomy or adultery, or whom the Imam has killed for a hadd or in retaliation, neither the Imam nor the people of virtue pray over him.
The Imam and the people of virtue do not pray over him so that that will be a deterrent to others against doing the like of what he did when they see the Imams and people of virtue refuse to pray over him.
]

Incense should not be burned during funeral processions and it is better to walk in front of the bier.
[Incense is not used because it involves fire and the Prophet forbade that.
It is better for men to walk in front than to walk behind.
If they ride, it is recommended for them to go behind the bier.
The evidence for the first is what is related by the people of the Sunan from the hadith of Ibn 'Umar who said, "I saw the Messenger of Allah, Abu Bakr and Umar walk in front of the bier.
" The evidence for the second is what Abu Dawud related that the Prophet said, "The rider travels behind the funeral.
"] [Khalil: It should not be too slow.
Women go at the very end.
The bier should not be brought into the mosque.

The body should be placed in the grave on its right side [It is recommended that the corpse be placed on its right side facing qibla because it is the noblest of positions.
The right hand is extended over his body and the head put level with earth.
Earth is put behind and in front of it so that it does not move.
The binding of the shroud is undone.
If he cannot be put on his right side, then he is put on his back with his face towards qibla.
If that is not possible, then however is possible, If his direction shifts in the burial, as when it is put not to qibla or on the left side and not too long has passed, that is remedied and he is moved.
A long time means when the burial is complete.
]

and slabs made of clay and straw should be laid over it.
[After the dead person is placed in the grave, then bricks are put over him.
That is based on the transmission that the Prophet made the grave of his son Ibrahim and put bricks on the grave.
It is recommended to plug the gaps since he commanded that about his son.
]

When this is done you should say, "O Allah, our companion is now with You.
He has left this world behind him and is in need of what is with You.
O Allah, make his speech firm when he is questioned and do not test him in his grave beyond what he can bear.
Grant that he may be in the company of the Prophet, Muhammad, may Allah bless him and grant him peace.
[When the corpse is in the grave or those present have buried him, and the bricks are in place then this is said.
] [Khalil says that those who are next to the grave throw in handfuls of earth)

It is disliked to build anything on graves or to whitewash them.
[It appears that this is absolute, but that is not the case.
There are details about this.
In short, what is disliked is when it is in wasteland or owed so that the people of corruption cannot resort to it nor is pride intended by it and so distinction is intended by it.
It is also unlawful in waqf land absolutely, like al-Qarafa.
He said in at-Tahqiq, "It is obligatory for the governor to command that it be demolished.
" Whitewashing is also disliked because it is found in Muslim that the Prophet forbade that the grave be whitewashed and that it be built on or sat on.
] [Khalil: the tumulus should not be raised more than one hand above the trench and should be shaped like a camel's back although some dislike this and say it should be flat.
There should be no fence around the grave.
A tombstone is permitted as a market or a piece of wood, but this must not have any writing with the name, date or death, qualities of the person, etc.
]

A Muslim should not wash his father if he is not a muslim nor should he put him in his grave unless he is afraid that his body will remain unburied in which case he should cover the body and then bury it.
[Because washing is only done for the one over whom the prayer is said.
An unbeliever is not prayed over and so there is no point in washing him.
The prohibition is one of forbidding, and applies even more so to others than his father.
Nor does he put him in his grave because his filial duty is removed with the death of his father.
This is unless he fears that he will be left unburied.
Then it is a duty to bury the body, and there is no difference between a unbeliever with whom we are at war and others.
This does not only apply to the father, but the obligation is general, extending even to the stranger.
He is not made to face qibla because he is not one of its people.
]

According to the people of knowledge the lahd-type (niche) grave is better than the shaqq-type (a simple trench).
A lahd-type grave is one in which, after you have dug the basic trench, you dig out a place for the body at the bottom of the side which faces qibla so that the body is protected by an overhang.
This should be done provided that the earth is firm enough and will not crumble or cave in.
This was how the grave of the Prophet was dug, may Allah bless him and grant him peace.
[This is based on the tradition, "The lahd is for us and the shaqq for others" and because Allah Almighty chose it for His Prophet.
If the ground is too soft or sandy, then the shaqq is better.
[Khalil: Graves should not be too deep, not more than a cubit.
]

The janaza (funeral) prayer contains four takbirs.
[Since the Prophet did that.
That is since it was confirmed that in the last prayer that the Prophet prayed, he said four takbirs.
If he says the salam after three out of forgetfulness and then remembers soon after, he returns with only the intention, and he does not say that takbir since that would increase the number.
He says that the takbir and count it as one of the four.
Ibn 'Abdu's-Salam said that.
If the Imam does an extra fifth,the followers says the salam and do not wait for him.
Ibn al-Qasim related that.
Ibn Harun opposed that, saying that when the Imam stands for the fifth out of forgetfulness, they wait for him so that they say the salam with his salam.
Al-Mawwaq said that he heard Ibn al-Qasim say that if the Imam is one of those who say the takbir five times, the followers stop after the fourth and do not follow him in the fifth.
It is understood that if he is one of those who do not say five takbirs, but he says a fifth inadvertantly, then the follower does not stop, but he remains still.
When the Imam says the salam, the follower says his salam.
Malik says that in al-Wadiha as does Ashhab.
]

You lift your hands for the first takbir and there is no harm in doing so for each of the others.
[This is one of four statements and it is made by Ashhab.
He said that he raises his hands in the first and can choose in the rest.
If he wishes, he raises them.
If he wishes, he does not raise them.
The second position is that he raises them in every takbir.
This is in the Mudawwana and Ibn Habib preferred it.
The third, which is also in the Mudawwana, is that he raises them only in the first takbir, and raising them in the others is contrary to the first.
At-Tunisi preferred it.
The fourth is that he only raises them in the first and not others.
It is more well-known than raising them in all.
[It was already stated that the supplication is one of the pillars of the prayer, and so the prayer is repeated if it is omitted.
There is disagreement about the supplication after the fourth.
Sahnun affirmed it by analogy with the rest of the takbirs.
The rest of the people opposed him by making an analogy with lack of recitation after the fourth rak'at because the four takbirs take the place of the four rak'ats, i.
e.
the social form of the four takbirs with what they contain of supplication takes the place of the four rak'ats, and as there is no recitation after the fourth rak'at, so there is no supplication after the fourth takbir.
It does not mean that each takbir is in the position of a rak'at, which it observed alone or with the supplication.
The probable meaning of the Shaykh is that he can choose.
]

If you like you can make a du'a after the fourth takbir before the salam or if you like, you can say the salam directly after the takbir.
[ A third position.
] NOTE: The shaykh did not speak about the intention, which is one of the pillars.
It is that he intends with his heart to pray over this deceased persob while remembering that it is a fard kifaya.
There is no harm that he neglects the final point.
It is valid as it is valid if he prays over him believing that it is praises and there is remembrance, and the reverse.
That is also the case if he thinks it is someone and then it becomes evident that it is someone else because his intention was the person present before him.
This is not the case when there are two or more on the bier and believes that there is only one.
It is repeated by all since the one was not specific.
Otherwise, it is repeated over the one who was not specified whom he intended.
If he intends one particular one and then it becomes clear it is two or more, and the one he named was not of them the one, then it is repeated over all.
If he intends the prayer on whoever is in bier while he believes it to be a group and then it is clear that it is one or two, it is sound because one or two are part of a group.

The imam stands opposite the middle of the body if the dead person is a man and opposite the shoulders if it is a woman.
[It is recommended that the Imam stand here, and it is the same for the one alone.
These details are known in the Maliki School.
Ibn Sha'ban said that for a man and woman he stands wherever he likes.
]

The salam for this prayer is said once quietly both by the imam and those following him.
[In the well-known position.
One position has 'quietly" and so one combines and says it quietly.
This is for both the Imam and follower.
This differs from what is in the Mudawwana that the Imam says the salam of the janaza so that the one next to him can hear it.
The one following says the salam so that only he can hear.
If the one next to him hears it, there is no harm.
]

There is a great reward to be gained from doing the prayer and for being present at the burial.
This reward is equivalent in size to Mount Uhud.
[This is clarified in the words of the Prophet in the Sahih, "Whoever follows a janaza of a Muslim in belief and expectation, and remains with it until he prays over it and leaves after it is buried returns with a reward of two qirats.
Each qirat is like Uhud.
Whoever prays over it and then returns before he is buried he returns with a qirat.
"]

There is no specific formula for the du'a to be made when doing the funeral prayer.
[There is nothing specific because there are various supplications related from the Prophet and the Companions in that.
Ibn al-Hajib and others relate the agreement that no specific supplication is recommended.
That is followed by the fact that in the Muwatta' Malik recommends the supplication of Abu Hurayra which is: "O Allah, he is Your slave and the son of your slave and the son of your woman slave.
He used to testify that there is no god but You alone with no partner and that Muhammad is Your slave and Your Messenger and You know him best.
O Allah, if he is good, then increase his goodness.
If he did evil, overlook his evil actions.
O Allah, do not deny us his reward and not tempt us after, him.
"]

All the things which have come down are acceptable.
[Any supplication is permissible, so say what you like.
]

One good thing to say after doing the takbir is: Praise be to Allah who makes dies and brings to life and praise be to Allah who beings the dead to life.
To Him belong Greatness, Sovereignty, Power, Exaltedness and He has power over all things.
O Allah, bless Muhammad and the family of Muhammad as You blessed and were merciful to and poured goodness on Ibrahim and the family of Ibrahim.
In all the worlds, You are Praiseworthy, Glorious.
O Allah, he is your slave and the son of Your slaves.
You created him and provided for him.
You made him die and You will bring him to life and You know best about his outward and his inward.
We have come to You as intercessors on his behalf so please accept our intercession.
O Allah, we seek safety for him by Your bond of protection with him.
Certainly You keep Your word and promise.
O Allah, protect him from the trials of the grave and from the torment of Jahannam.
O Allah, forgive him, have mercy on him, pardon him and grant him well-being.
Be generous to him when he arrives and open the way wide for him to come in.
Wash him with water, snow and ice and cleanse him from his wrong actions as a white garment is cleansed of dirt.
Give him a home better than the home he had, a family better than the family he had and a wife better than the wife he had.
O Allah, if he was right-acting, increase him in right-actions and if he was wrong-doing, then overlook his wrong actions.
O Allah, he has come to You and You are the Best that anyone can come to.
He is in need of Your mercy and You have no need to punish him.
O Allah, make his speech firm when he is questioned and do not rest him in his grave beyond what he can bear.
Do not deprive us of our reward for doing this on his behalf and do not test us after him.

You say this after each takbir and then after the fourth takbir you say, 'O Allah, forgive those who are alive and those who are dead, those present with us and those absent, those who are young and those who are old, those who are male and those who are female.
You know everything that we do and where we will end up - and forgive our parents and those who have gone before us with iman and all the muslims both men and women and all the muminun both men and women, the living and the dead.
O Allah whoever of us You keep alive, keep him alive in iman and whoever You take back to Yourself take him back as a Muslim.
Make us glad when we meet You.
Make us pleasing at the time of our death and make death pleasant for us.
Make it a source of rest and happiness for us,' After this you say the salam.

If the dead person is a woman you say, "O Allah, she is your slave and the daughter of Your slaves.
É" and you go on making the object of the du'a feminine rather than masculine.
The only difference is that you do not say, "Give her a husband better than her husband.
.
.
" because in the Garden she can be the wife of the man who was her husband in this world and the women of the Garden are attached only to their husbands and have no desire for anyone else.
A man may have many wives in the Garden whereas women only have one husband.
[NOTE: If you do not know whether the dead person was male or female, you intend the prayer over the one who is present, as when you do not know whether it is one or several.
You say in your supplication, "O Allah!
They are your slaves and the sons of your slaves," and use the masculine plural.
]

There is no harm in having one funeral prayer for several dead people.
[This means it is recommended by a group of scholars as opposed to the one who said that they are not put together and that one prays over every dead person on his own.
According to the statement that there are several in the same prayer, in what form are the corpses are laid out: is the best put near the Imam and others towards qibla or are they put in one row with the best of them near the Imam?
The first is indicated.
] If there are both men and women among the dead, the men are placed next to the imam.
If there are only men, the best of them is placed next to the imam.
If there are women and children as well, they are placed behind the men in the direction of the qibla.
[What he mentioned of putting women before children is based on the position of Ibn Habib.
Its opposite is well-known: it is that free adult men are near the Imam, the best and then next best, and then young free men and then hermaphrodites, then male slaves, then free women, then young girls, then female slaves.
] (Khalil puts male slaves ahead of hermaphrodites)

There is no harm in a number of bodies being placed in a row in which case the one nearest the imam should be the best of them.
[This is when they are all the same type, like all men, all women, or all children.
When there are men, women and children, the men are put in the row in front of the Imam, then children in a row, then women in a row.
This is in respect to the corpses.
As for the imamate, the one with the most knowledge is put first, then the best, then the oldest.
Then he discussed when multiple burial is necessary.
]

If a number of people are being buried in one grave the best should be nearest the qibla.
[Based on what is in the four Sunan that Abu Dawud, at-Tirmidhi, an- Nasa'i and Ibn Majah that the Prophet said on the day of Uhud, "Dig and make it wide and deep and good, and bury two and three in the same grave.
Put the one with the most Qur'an first.
" At-Tirmidhi said that it is sahih hasan.
It is clear from the words of the shaykh that it is absolutely permitted to put them together in one grave in case of necessity or otherwise.
That is not the case.
If necessity demands it, it is permitted.
Otherwise, it is disliked.
The permission is based on necessity and that is dislike when it is not necessary when they are buried at the same time.
If we want to bury a corpse on top of another after he has been buried, that it is forbidden because the grave holds the dead and he is not disinterred unless there is a necessity in which case it is not forbidden.
]

If someone has been buried without the funeral prayer having been done for him and the grave has already been filled in, then the prayer should be done over his grave.
[According to Ibn al-Qasim.
Ashhab says that there is no prayer over him.
Al-Qarafi, who is the better, said, "As for what is related that the Prophet prayed on the grave of the poor woman, that was special for her or because he had promised her that he would pray over her.
"According to the statement that there is a prayer at the grave, it is said that the prayer is said over someone who probably would not have decomposed.
It is said that it is not permitted after two months.
It is understood by his words that if the grave has not been filled in it, he is brought out and prayed over.
Even if it has been filled in and buried, he must be brought out and prayed over as long as it is not feared that he has decomposed.
]

You do not do the funeral prayer a second time if it has already been done once.
[This is disliked, whether the one who wants to pray the second time is the one who prayed the first time or not.
]

The funeral prayer is done for a person as long as the majority of the body remains.
[Meaning two-thirds or more because the judgement of the majority is the judgement of the whole.
He intends the prayer over all the dead person, what is present of him and what is absent.
One does not pray over half of a body according to Ibn al-Qasim.
That is the accepted position, even if it is more than a half and less than two-thirds because it would lead to prayer on the absent.
A small absence is overlooked because it is inconsequential.
]

There is a difference of opinion about whether you do the funeral prayer for, for example, someone's hand or foot.
[The example is applied to the thing itself.
So he mentioned the disagreement about the hand and foot.
Malik said that one does not pray over it because its owner may be alive.
Ibn Maslama said that one prays over the hand or foot and intends the dead person by it, i.
e.
when it is probable that its owner is dead.
] [Khalil: It is permissible to visit burial places and there are no limitations upon acts of remembrance.
The place where the dead are buried is legally a kind of habs (nonconveyable land).
It cannot be sold or alientated or used for any other purpose, It is censurable to walk on or pass over a grave.
Graves should not be opened as long as there are any bones left.
They can be opened in certain cases: 1.
where the shrouds were stolen; 2.
where the burial was on someone's property without his person and the owner reclaims his property; 3.
where articles of value were overlooked at the time of burial.
The dead should not be buried in silks, impure garments, or in green, blue, black or carthamine.
The bier should not be unusually large or silken things put on it.
Lights should not follow the convoy.
The name of the dead should be announced in a loud voice in the mosque or at its door.
Private invitations can be sent.
You do not have to stand when a convoy passes.
When a believer dies at sea, he is thrown into the sea after having been shroud when there is no hope of making land before decomposition sets in.
A Muslim may not follow an unbeliever to the grave or help to lower him in.
]

You praise Allah tabaraka wa ta'ala and ask for blessing on His Prophet Muhammad, may Allah bless him and grant him peace, and then you say, "O Allah, he is your slave and the son of Your slaves.
You created him and provided for him.
You made him die and will bring him to life.
Make him a forerunner and a stored-up treasure and a reward for his parents.
Make their balances heavy through him and make their reward greater because of him and do not deprive either us or them of their reward through him and do not test either us or them after him.
O Allah, give him the company of the right-acting muminun who have gone ahead and place him under the guardianship of Ibrahim.
Give him a house better than the one he had and a family better than the one he had.
Save him from the trial of the grave and the torment of Jahannam.
" [This is said after each takbir except the fourth.
]

You say this after each takbir and after the fourth you say, "O Allah, forgive our forbears and predecessors and those who have gone before us.
O Allah, whoever among us You make live make him live in iman and whoever You take back to Yourself take him back as a muslim.
Forgive all the muslims both men and women and all the muminun both men and women, the living and the dead.
" Then you say the salam.
[Just as the salam for the prayer.
]

You do not do the funeral prayer for a stillborn baby.
[The still-born is the one who does not cry.
Nor is he washed, even if he moves, urinates, sneezes or suckles for a little, but not a lot.
It is the sign a life.
This prohibition is one of dislike.
As for the one who cries, he has all the judgements of the living, even if he dies immediately, without dispute.
] [Khalil: it is not buried with perfumes or given a name.
]

Such a baby does not inherit and cannot be inherited from.
If a baby is prematurely stillborn, it is disliked for its body to be buried inside a house.
[Inheritance is a branch of confirmation of life.
So any gifts made to him before his birth are returned.
He is not buried in the house because it is feared that if the house is destroyed, the bones will be disinterred.
] [Khalil: if a stillborn child is buried in the house, that does not prevent sale of the house.
]

There is no harm in women washing the body of a young boy of six or seven years old, [They do not wash them when they are old At such an age, it is not obliged for them to cover the private parts because it is permitted for the women to look at the body.
]

but men do not wash the bodies of young girls.
There is a difference of opinion regarding young girls who have not reached an age when they might be desired but the former judgement is the one preferred by us.
[The prohibition against men washing a girl is one of forbidding by agreement if she is one of those who might be desirable, like six or seven.
They can wash her if she is still a small baby by agreement, i.
e.
less than three years.
There is some disagreement about those who have not reached the age of desirably, Ashhab permits it by analogy with the women washing a young boy, but Ibn al-Qasim forbids it.
It is the position of the Mudawwana.
The accepted position is that of Ibn al- Qasim because the female is generally desireable.
]

Fasting the month of Ramadan is obligatory.
[It is obligatory by the Book, the Sunna and consensus.
Whoever denies that it is obligatory to fast Ramadan is an unbeliever by agreement.
Whoever affirms its obligation and refuses to fast it is a rebel and is compelled to do it.
It is affirmed that the fast of Ramadan begins by one of two things, either by the month of Sha'ban lasting 30 days or by sighting the new moon.
]

You start fasting when the new moon is sighted and you stop fasting when the new moon is sighted, whether this is after thirty or twentynine days.
If the new moon cannot be seen because of clouds you count thirty days from the beginning of the preceding month and then begin fasting.
The same applies to ending the fast.
[His literal words are whether the sighting is exhaustive, when a group sight it so that impossible to accuse them of lying because their report gives information, or with two witnesses of good character only, with clouds or clear skies, meaning there is no difference between the large and small town.
Similar to the two witnesses of good character is one whose report is trusted, even if a slave or a woman, when the place does not pay attention to the business of the new moon in respect of the people of the seer and others.
If the place is concerned with the business of the new moon, the seeing of one does not affirm it, even for his family, and even if they believe him, but he must present his business to the ruler.
It is not permitted for him to break the fast.
If he breaks it, he disbelieves, even if by interpretation because the interpretation is unlikely.
The fast is also broken by seeing the moon of Shawwal.
If there are clouds, then you count from the beginning of the month of Sha'ban.
The basis for this is what is in the two Sahih collections that he said, "Fast when you see it and break the fast when you see it.
If it is cloudy, then complete the number.
" There are seven preconditions for the fast.
]

You should make an intention to fast the whole month at the beginning of the month and it is not necessary to make a new intention every night for the rest of the month.
[He should formulate the intention with his heart the first night of Ramadan after sunset and before dawn or at dawn as an act of nearness to Allah Almighty by performing what is obliged of him during the day of refraining from eating, drinking and intercourse.
It is not an obligation to make the intention on the rest of the days.
Malik says that the intention is must be made at night, and that is stated by ash-Shafi'i and Abu Hanifa, because the days of the month are individual acts of worship separate from one another.
The invalidation of one does not invalidate another, and they are not impaired by what is contrary to them at night, like eating, drinking and intercourse.
So the days become like the five prayers during the day.
It is obliged to give day an intention for the fast as it is obligatory to have an intention for every prayer.
The evidence of the Maliki School is the words of the Almighty, "So every one of you who is present (at his home) during that month should spend it in fasting.
.
" (2:185) This command is transferred to one fast, which is the fast of the month.
The intention is made in the night based on what the authors of the Sunan reported of the words of the Prophet: ""Whoever does not intend the fast before dawn has no fast.
" Advancing it is overlooked in the fast because of the difficulty.
Ibn Naji said, "The literal words of the shaykh is that it is not obliged for someone who breaks the fast, like the menstruating women, to renew the intention.
That is the case according to Ashhab and others.
There remain the sick person and traveller when they continue to fast.
They are obliged to make the intention every night beause it is not oblgiatory for them to continue.
When the sick person becomes well and the traveller arrives, the intention for what is remains is enough for them, like the menstruating woman who becomes pure, the child who reaches puberty in the fast, and the kafir who becomes a Muslim during the month.
The other preconditions are: 2.
Islam.
3.
Sanity.
4.
Being free of menstruation and lochia.
5.
Refraining from things that break the fast.
6.
The ability to fast.
7.
Adulthood.
]

You fast until night comes [Based on the ayat and because the Prophet said in the Sahih, "When night advances from there and the day retreats from here and the sun sets, the faster breaks the fast.
"] and it is sunna to break the fast as soon as possible [When you are certain the night has come.
There is disagreement about continuing after sunset.
Some say that it is unlawful as it is unlawful on the Day of the 'Id.
Some say it is permitted and he has the reward of the faster.
The fiqh of the question that he he has the reward of the faster is weak.
The statement that it is unlawful is more likely unless his intention is that it is obliged for him.
Otherwise, it is disliked when it is without necessity.
]

and to delay your suhur.
If you are not sure if the time of fajr has come or not you should not eat.
[Sahur means what is eaten and suhur is the act of eating.
The amount of the best delay after finishing eating and drinking there remains until Fajr the amount of time it takes to recite 50 ayats.
The basis for this is the words of the Prophet, "My community will continue to be all right as long as they hurry to break the fast and delay the sahur.
" (Ahmad) If he is unsure of the time of Fajr, he should not eat or drink or have intercourse.
This can mean prohibition or dislike.
The well-known position is that it is a prohibition.
If he is unsure about sunset, it is unlawful to eat and otherwise break the fast by agreement.
]

You do not fast the 'day of doubt', fasting on the grounds that it might be part of Ramadan.
[This prohibition is one of dislike according to the probable text of the Mudawwana.
Ibn 'Abdu's-Salam said, "What is probable is that it is a prohibition based on what at-Tirmidhi related in a hasan sahih hadith: 'Ammar ibn Yasir said, "Whoever fasts the Day of Doubt, has rebelled against Abu'l-Qasim (the Prophet).
" We consider the Day of Doubt which is forbidden to fast to be the day when it was cloudy on the night of the 29th and vision was not established, and so the morning of that night is the Day of Doubt.
]

If you do this it is not counted even if it turns out to have been Ramadan.
[If you fast the Day of Doubt out of caution and then it is established to be Ramadan, it is not counted because the intention was not firm.
] If you want to fast that day as a voluntary fast, however, you can do so.
[i.
e.
this is when it is his custom to fast.
]

If you get up in the morning and discover, before having eaten or drunk anything, that Ramadan has begun you must fast the rest of the day but you cannot count it as one of the days of your Ramadan and you have to make up a day.
[If this happens, you have to make it up by the lack of the intention.
Nevertheless you must avoid food and drink and anything that would invalidate the prayer for the rest of the day.
It is also obligatory for him to fast if he has eaten or drunk or the like.
He makes it up, but there is no kaffara since he forgot or it was intentional by interpretation.
If it is something else, then he must do kaffara.
]

If someone returns from a journey and they are not fasting or if a woman finishes menstruating during the day then in both these cases it is alright for them to eat and drink during the remainder of that day.
[This in the daytime.
It is not recommended for them to refrain.
It is the same in the case of the child who reaches maturity, the madman who recovers his senses, the sick person who starts out not fasting and then becomes well.
It is the same for the one who faints and then regains consciousness, the one compelled by the necessity of hunger or thirst, and the nursing woman whose child dies in the day.
It is the same for an unbeliever who becomes Muslim, although it is recommended for him to refrain which is not the case with the others.
As for the one who breaks his fast by forgetfulness or on the Day of Doubt or is forced to break it, and their excuse is removed, then it is obligatory for them to refrain.
When the one forced breaks his fast after the compulsion is removed, he must make it up with kaffara unless there was a valud interpretation.
]

If you are doing a voluntary fast and break your fast intentionally, or if you start off on a journey and break your fast because of it, you must make up that day.
[Without compulsion or excuse, or because you set off on a journey while observing a voluntary fast and then break it because of it: it is obligatory to make it up in both cases.
Ibn 'Umar said that there is disagreement about when he breaks it intentionally: is it recommended to fast for the rest of it or is that not recommended as al-Uhjuri said?
]

If in a voluntary fast you break your fast unintentionally you do not have to make up a day but if this happens in the obligatory fast you have to make up a day.
[There is no disagreement that it is not obligatory to make it up if it is unintentional, but there is a disagreement about whether it is recommended and there are two positions.
Ibn al-Qasim heard that it is recommended.
When the obligatory fast is unintentionally broken, it must be made up.
Zarruq said, "The literal meaning of his words is that the obligatory is in Ramadan or elsewhere.
"]

There is no harm in using a siwak at any time during the day while you are fasting [This is stated in the Mudawwana.
It means it is permissible, as Ibn al- Hajib stated, "The siwak is permitted every day as long as nothing splits off from it.
It is disliked to moisten it.
" Some of them said that it is permitted after midday for the one who does not have a legal requirement.
As for a legal requirement like wudu', the prayer, recitation and dhikr, it is recommended.
That is correct as the hadith shows in the words of the Prophet, "If it were not that it would be hard on my communtiy, I would comamnd them to use the siwak for every prayer.
" So this includes the person who is fasting.
When he says, "during the day while you are fasting" that alludes to the words of ash-Shafi'i and Ahmad ibn Hanbal that it is preferred before midday and disliked after it based on what is in the Sahih where the Prophet said, 'The odour of the the mouth of the faster is sweeter with Allah than the scent of musk.
" That is because of Allah's pleasure with him and His praise for the faster.
]

and blood-letting is not disliked except if doing it will cause overexhaustion.
[i.
e.
illness.
In the dictionary, it means to expose oneself to death.
Therefore cupping is only disliked when illness is feared because he is unsure about health and its absence.
If he knows it is safe, there is no dislike.
]

If you vomit involuntarily while fasting in Ramadan you do not have to make up a day [If it is in Ramadan or another day, there is no obligation or recommendation to make it up, whether it is for a reason or simply on account oif fullness, and whether the food has been altered or not.
This is when he knows that none of it went back to his stomach after reaching his mouth.
If he knows that some of it went back after it reached his mouth, then he must make it up when it is unintentional.
Otherwise he owes kaffara.
He must also make it up if he is unsure about that.
Undigested food is like vomit.
It is what emerges from the mouth of the intestines when they are full.
As for phelgm which reaches the end of the tongue and he swallows it deliberately, there is no making up.
It is the same with spit which he collects in his month and then swallows.
He does not have to make anything up.
]

but if you make yourself vomit you have to make up a day.
[There are two statements about whether this is obligatory or recommended.
Ibn al-Hajib says that the first is well-known, and it is preferred.
Ibn al-Jallab preferred the second.
The literal words of the Shaykh is that there is no kaffara for the one who makes himself vomit in Ramadan.
There is some disagreement in the question about whether or not there is kaffara.
'Abdu'l-Malik said that he makes it up and does kaffara.
Ibn al-Majishun says that the one who makes himself vomit intentionally without illness must make it up and do kaffara.
Abu'l-Faraj says that if Malik had been asked about the like of it, he would have obliged kaffara.
It is related from Ibn al-Qasim that he just makes it up.
Know that breaking the fast in Ramadan is obligatory in certain cases and permitted in some.
The first category is when a woman menstruates during the day: she must break the fast for the rest of the days.
]