Book 2: Prayer (Salah) | Minhaj al-Talibin of Nawawi
Title of book: Minhaj al-Talibin wa Umdat al-Muftin (منهاج الطالبين وعمدة المفتين في الفقه)
Author: Imam Nawawi
Full name: Imam Muhyiddin Abi Zakariyya Yahya ibn Sharaf al-Nawawi (أبو زكريا يحيى بن شرف بن مُرِّيِّ بن حسن بن حسين بن محمد جمعة بن حِزام الحزامي النووي الشافعي)
Born: Muharram 631 AH/ October 1233 Nawa, Ayyubid Sultanate
Died: 24 Rajab 676 AH [9]/ 21 December 1277 (age 45) Nawa, Mamluk Sultanate
Resting place: Nawa, present Syria
Translated into English by: E. C. HOWARD
Field of study: sharia, Islamic law, fiqh, Islamic jurisprudence of Shafi'i's school of thought
Type of literature: classical Arabic
Contents
- Book 2: Prayer (Salah)
- Chapter I General provisions
- Chapter II Manner of prayer
- Chapter III Conditions for the validity of prayer
- Chapter IV Expiatory prostration
- Chapter V Prostrations for reading the Koran, and for thanksgiving
- Chapter VI Supererogatory prayer
- Return to: Minhaj al-Talibin of Imam Nawawi
كتاب الصلاة
BOOK 2— PRAYER
الْمَكْتُوبَاتُ خَمْسٌ الظُّهْرُ، وَأَوَّلُ وَقْتِهِ زَوَالُ الشَّمْسِ،
وَآخَرُهُ مَصِيرُ ظِلِّ الشَّيْءِ مِثْلَهُ سِوَى ظِلِّ اسْتِوَاءِ
الشَّمْسِ.
وَهُوَ أَوَّلُ وَقْتِ الْعَصْرِ وَيَبْقَى حَتَّى
تَغْرُبَ، وَالِاخْتِيَارُ أَنْ لَا تُؤَخَّرَ عَنْ مَصِيرِ مِثْلَيْنِ.
وَالْمَغْرِبُ
بِالْغُرُوبِ، وَيَبْقَى حَتَّى يَغِيبَ الشَّفَقُ الْأَحْمَرُ فِي الْقَدِيمِ،
وَفِي الْجَدِيدِ يَنْقَضِي بِمُضِيِّ قَدْرِ وُضُوءٍ، وَسَتْرِ عَوْرَةٍ،
وَأَذَانٍ، وَإِقَامَةٍ، وَخَمْسِ رَكَعَاتٍ، وَلَوْ شَرَعَ فِي الْوَقْتِ
وَمَدَّ حَتَّى غَابَ الشَّفَقُ الْأَحْمَرُ جَازَ عَلَى الصَّحِيحِ.
قُلْتُ:
الْقَدِيمُ أَظْهَرُ، وَاَللَّهُ أَعْلَمُ.
وَالْعِشَاءُ بِمَغِيبِ
الشَّفَقِ، وَيَبْقَى إلَى الْفَجْرِ، وَالِاخْتِيَارُ أَنْ لَا تُؤَخَّرَ عَنْ
ثُلُثِ اللَّيْلِ، وَفِي قَوْلٍ نِصْفُهُ وَالصُّبْحُ بِالْفَجْرِ الصَّادِقِ
وَهُوَ الْمُنْتَشِرُ ضَوْءُهُ مُعْتَرِضًا بِالْأُفُقِ، وَيَبْقَى حَتَّى
تَطْلُعَ الشَّمْسُ، وَالِاخْتِيَارُ أَنْ لَا تُؤَخَّرَ عَنْ الْإِسْفَارِ.
قُلْتُ:
يُكْرَهُ تَسْمِيَةُ الْمَغْرِبِ عِشَاءً، وَالْعِشَاءُ عَتَمَةً، وَالنَّوْمُ
قَبْلَهَا، وَالْحَدِيثُ بَعْدَهَا إلَّا فِي خَيْرٍ، وَاَللَّهُ أَعْلَمُ.
وَيُسَنُّ
تَعْجِيلُ الصَّلَاةِ لِأَوَّلِ الْوَقْتِ، وَفِي قَوْلٍ تَأْخِيرُ الْعِشَاءِ
أَفْضَلُ.
وَيُسَنُّ الْإِبْرَادُ بِالظُّهْرِ فِي شِدَّةِ
الْحَرِّ، وَالْأَصَحُّ اخْتِصَاصُهُ بِبَلَدٍ حَارٍّ، وَجَمَاعَةِ مَسْجِدٍ
يَقْصِدُونَهُ مِنْ بُعْدٍ.
وَمَنْ وَقَعَ بَعْضُ صَلَاتِهِ فِي
الْوَقْتِ، فَالْأَصَحُّ أَنَّهُ إنْ وَقَعَ رَكْعَةٌ فَالْجَمِيعُ أَدَاءٌ
وَإِلَّا فَقَضَاءٌ.
وَمَنْ جَهِلَ الْوَقْتَ اجْتَهَدَ بِوِرْدٍ
وَنَحْوِهِ.
فَإِنْ تَيَقَّنَ صَلَاتَهُ قَبْلَ الْوَقْتِ قَضَى فِي
الْأَظْهَرِ، وَإِلَّا فَلَا.
وَيُبَادِرُ بِالْفَائِتِ، وَيُسَنُّ
تَرْتِيبُهُ وَتَقْدِيمُهُ عَلَى الْحَاضِرَةِ الَّتِي لَا يَخَافُ
فَوْتَهَا.
وَتُكْرَهُ الصَّلَاةُ عِنْدَ الِاسْتِوَاءِ إلَّا
يَوْمَ الْجُمُعَةِ، وَبَعْدَ الصُّبْحِ حَتَّى تَرْتَفِعَ الشَّمْسُ كَرُمْحٍ،
وَالْعَصْرِ حَتَّى تَغْرُبَ إلَّا لِسَبَبٍ كَفَائِتَةٍ، وَكُسُوفٍ،
وَتَحِيَّةٍ، وَسَجْدَةِ شُكْرٍ، وَإِلَّا فِي حَرَمِ مَكَّةَ عَلَى
الصَّحِيحِ.
BOOK 2— PRAYER
CHAPTER I,— GENERAL PROVISIONS
Section
Eive daily prayers
are prescribed in the Book of God —
. The midday prayer (dhohr).
The legal timo for this prayer
commences at the moment when the
sun begins to decline, and lasts
until the shadows of objects equal
then' real height, plus the length of
shadow cast at noon.
. At
this moment begins the legal time
for the afternoon prayer
(asr) ; it lasts
until sunset. It is preferable, however,
to accomplish
this prayer before a shadow
has become twice as long as the
object
causing it, plus the length
cast at noon.
. The evening
prayer (maghrib) should be performed at
the moment
of sunset. In his first
period Shafii admitted that the legal
time for
this duty extends until the
red colour of the sky has
disappeared ; but
in his second period
he contended that it lasts no longer
than is necessary
for practising ablution,
dressing suitably, listening to the first
and second
call, and accomplishing the
five ralcas that form the act of
devotion,
f ' f These acts, however, may
if necessary be prolonged until the
red colour
of the sky has
disappeared, provided they began at the
right moment.
[*Shafii’s first opinion is
preferable.]
. The prayer of the
night (isha) can be said as soon
as the red colour
of the sky
has disappeared ; and the legal time
lasts till dawn. It is,
however,
preferable not to defer this prayer
beyond the first third of
the night ;
or, according to ono author, beyond
midnight.
. The morning prayer (sobli) ;
for which the legal time begins with
the appearance of dawn, i.c . when
the light of day first appears on
the
horizon, and lasts until sunrise.
It is preferable not to defer this
prayer
beyond tho rising of the sun.
[The following practices are
considered worthy of blame
. To
call tho evening prayer isha instead
of maghrib ; and to call
tho prayer
of the night aiama instead of isha ;
as did the Beduin in the
time
of the Prophet.
. To go to
rest before accomplishing the prayer of
the night.
. To engage in
conversation after having said the prayer
of the
night ; unless it is an
edifying conversation.]
The following two
practices have been introduced by the
Sonna.
. To finish a prayer as
soon as the legal time permits ; although,
according to one authority, it is
to be recommended to defer the prayer
of the night until one goes to
rest.
. For the midday prayer,
to wait until the heat of the
day begins
to diminish, at least
when it is very hot ; fa rule
specially adapted to
hot climates, and
to public prayer if the mosque is
situated at a great
distance.
f A prayer
not finished within the legal term
is nevertheless regarded
as performed with
regularity and at the prescribed hour,
if at least one
raka is finished
within the time ; otherwise it counts
only as an act of
devotion made
too late. If one is uncertain as
to the exact time of day,
one
should try to determine it approximately,
for instance, by observing
cattle that
go down to drink at fixed hours.
*If, however, one afterwards
becomes aware
of having thus said one’s prayer too
soon, one should
repeat it by way
of reparation ; but this is not
necessary in the case
Avhere a prayer
is discovered to have been made too
late. A person
who perceives that he
has allowed the prescribed hour to
pass should
accomplish tho omitted prayer
as soon as possible, but the Sonna
insists in this case that the
proper order of daily prayers should be
observed, and that the prayer of
which the proper time is passed should
be accomplished before the one next
due after the time the error was
discovered, provided that too long a
delay would not thereby be caused.
It is blamable to pray —
. At the moment the sun
is on the meridian, except on Friday.
. From tho end of the
time prescribed for the morning prayer,
until the elevation of the sun
has attained the height of a lance.
. From the end of the
time prescribed for the afternoon prayer,
until the sun has set.
These
rules, however, do not apply to —
. Prayers made for a special
reason : e.g . (a) a prayer said by way
of reparation, when the legal time
has been allowed to pass ; (b) public
prayer on occasion of an eclipse ;
(c) the salutation of a mosque ; (cl)
prostrations of thanksgiving; (e)
prostrations at the reading of the Koran.
. Prayers performed in the
holy land of Mecca.
فصلإنَّمَا تَجِبُ الصَّلَاةُ عَلَى كُلِّ مُسْلِمٍ بَالِغٍ عَاقِلٍ
طَاهِرٍ.
وَلَا قَضَاءَ عَلَى الْكَافِرِ إلَّا الْمُرْتَدَّ وَلَا
الصَّبِيِّ، وَيُؤْمَرُ بِهَا لِسَبْعِ، وَيُضْرَبُ عَلَيْهَا لِعَشْرٍ، وَلَا
ذِي حَيْضٍ أَوْ جُنُونٍ أَوْ إغْمَاءٍ، بِخِلَافِ السُّكْرِ.
وَلَوْ
زَالَتْ هَذِهِ الْأَسْبَابُ وَبَقِيَ مِنْ الْوَقْتِ تَكْبِيرَةٌ وَجَبَتْ
الصَّلَاةُ، وَفِي قَوْلٍ يُشْتَرَطُ رَكْعَةٌ، وَالْأَظْهَرُ وُجُوبُ الظُّهْرِ
بِإِدْرَاكِ تَكْبِيرَةٍ آخِرَ الْعَصْرِ، وَالْمَغْرِبِ آخِرَ الْعِشَاءِ.
وَلَوْ
بَلَغَ فِيهَا أَتَمَّهَا وَأَجْزَأَتْهُ عَلَى الصَّحِيحِ، أَوْ بَعْدَهَا فَلَا
إعَادَةَ عَلَى الصَّحِيحِ.
وَلَوْ حَاضَتْ أَوْ جُنَّ أَوَّلَ
الْوَقْتِ وَجَبَتْ تِلْكَ إنْ أَدْرَكَ قَدْرَ الْفَرْضِ، وَإِلَّا فَلَا.
Section
Prayer is obligatory
only for an adult Moslem, sane and
free from
impurity. Thus an infidel
who has been converted to Islam need
not
thereupon perform all the prayers
which he would have said in his past
life ; but this obligation does lie
upon the apostate who repents of his
errors. Similarly the adult need not
perform prayers omitted during
his
minority. But minors should be exhorted
to prayer from their
seventh year,
and from their tenth forced to it,
even with blows. Prayer
is not
obligatory for a woman during her menses,
nor for a lunatic, nor
for a person
in a faint ; but it is for a drunkard,
i.e. such person must
perform it
after becoming sober.
When one of
these causes of exemption from prayer
ceases before
the legal time has
passed, the prayer must be performed,
even if there
be but time to
pronounce the introductory formula “ God
is Great ” ;
or, according to the
opinion of one jurist, if there be
time to finish the
first raka. *As
to the midday and evening prayers,
they must, under
these circumstances, be
performed as long as their respective
terms
admit of the enunciation of
the formula mentioned. If a minor attains
puberty while praying, the prayer
should be continued and concluded
ffand
then counts as performed during majority.
ffNeither of course
is repetition
necessary when the signs of puberty
occur immediately
after the termination of
a prayer, even though the legal time
permit it ;
but a woman in whom
menstruation manifests itself, or a person who
goes mad, after the hour prescribed
for a prayer has sounded, must
afterwards
perform it, if the time passed
before the cause of exemption
would
have sufficed for concluding the act
of devotion, had the latter
been
begun at the proper moment.
فصل
الْأَذَانُ وَالْإِقَامَةُ سُنَّةٌ.
وَقِيلَ فَرْضُ
كِفَايَةٍ، وَإِنَّمَا يُشْرَعَانِ لِمَكْتُوبَةٍ، وَيُقَالُ فِي الْعِيدِ
وَنَحْوِهِ: الصَّلَاةَ جَامِعَةً.
وَالْجَدِيدُ: نَدْبُهُ
لِلْمُنْفَرِدِ، وَيَرْفَعُ صَوْتَهُ إلَّا بِمَسْجِدٍ، وَقَعَتْ فِيهِ
جَمَاعَةٌ.
وَيُقِيمُ لِلْفَائِتَةِ، وَلَا يُؤَذِّنُ فِي
الْجَدِيدِ.
قُلْتُ: الْقَدِيمُ أَظْهَرُ، وَاَللَّهُ
أَعْلَمُ.
فَإِنْ كَانَ فَوَائِتُ لَمْ يُؤَذِّنْ لِغَيْرِ
الْأُولَى.
وَيُنْدَبُ لِجَمَاعَةِ النِّسَاءِ الْإِقَامَةُ لَا
الْأَذَانُ عَلَى الْمَشْهُورِ.
وَالْأَذَانُ مَثْنَى.
وَالْإِقَامَةُ
فُرَادَى إلَّا لَفْظَ الْإِقَامَةِ وَيُسَنُّ إدْرَاجُهَا وَتَرْتِيلُهُ.
وَالتَّرْجِيعُ
فِيهِ.
وَالتَّثْوِيبُ فِي الصُّبْحِ.
وَأَنْ
يُؤَذِّنَ قَائِمًا لِلْقِبْلَةِ.
وَيَجِبُ تَرْتِيبُهُ
وَمُوَالَاتُهُ، وَفِي قَوْلٍ لَا يَضُرُّ كَلَامٌ وَسُكُوتٌ طَوِيلَانِ.
وَشَرْطُ
الْمُؤَذِّنِ: الْإِسْلَامُ.
وَالتَّمْيِيزُ وَالذُّكُورَةُ.
وَيُكْرَهُ
لِلْمُحْدِثِ، وَلِلْجُنُبِ أَشَدُّ، وَالْإِقَامَةُ أَغْلَظُ.
وَيُسَنُّ
صَيِّتٌ حَسَنُ الصَّوْتِ عَدْلٌ.
وَالْإِمَامَةُ أَفْضَلُ مِنْهُ
فِي الْأَصَحِّ.
قُلْتُ: الْأَصَحُّ أَنَّهُ أَفْضَلُ مِنْهَا،
وَاَللَّهُ أَعْلَمُ.
وَشَرْطُهُ الْوَقْتُ إلَّا الصُّبْحَ فَمِنْ
نِصْفِ اللَّيْلِ.
وَيُسَنُّ مُؤَذِّنَانِ لِلْمَسْجِدِ يُؤَذِّنُ
وَاحِدٌ قَبْلَ الْفَجْرِ، وَآخَرُ بَعْدَهُ وَيُسَنُّ لِسَامِعِهِ مِثْلُ
قَوْلِهِ إلَّا فِي حَيْعَلَتَيْهِ فَيَقُولُ: لَا حَوْلَ وَلَا قُوَّةَ إلَّا
بِاَللَّهِ.
قُلْتُ: وَإِلَّا فِي التَّثْوِيبِ، فَيَقُولُ:
صَدَقْتَ وَبَرِرْتَ، وَاَللَّهُ أَعْلَمُ.
وَلِكُلٍّ أَنْ
يُصَلِّيَ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْدَ فَرَاغِهِ،
ثُمَّ اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ
الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَامًا
مَحْمُودًا الَّذِي وَعَدْتَهُ.
Section
The adzan , or first
call to prayer, and the ikama, or
second, are only
prescribed by the
Sonna, though some consider them to
be rigorously
obligatory, and that the
Moslem community is collectively responsible
for their observance. These calls
take place only for the five obligatory
prayers, or as some think also
on occasion of all public prayers,
as for
the great festivals, etc. In
his second period Shafii admitted as a
recommendable practice that every one
about to pray on his own
account
should begin by reciting aloud the
words of the first call, except
in a
mosque where the congregation was
assembled. During the same
period the
imam also recommended the reciting of
the words of the
second call, in
the case of an obligatory prayer for
which the legal time
was already
past, and which one was about to
accomplish by way of
reparation. [*I
prefer Shafii ’s earlier doctrine, namely
that it is com-
mendable to recite
in all cases the words of the
first call.]
If several prayers have
been omitted at the proper legal
time, it is
sufficient to recite
once the words of the call, when
these prayers are
repeated one after
the other by way of reparation.
**When persons praying together are
all women, they omit the first
call,
repeating the words of the second only.
At the first call all the
phrases are pronounced twice ; those of
the
second only once. The words, “
the hour of prayer is come,” do not
form part of the calls ; they
are recited twice in each case.
The Sonna has introduced the
following practices in the calls to
prayer : —
. Baising the voice
by degrees while repeating the second
call.
. Pronouncing distinctly the
words of the first call.
.
Pronouncing the confession of faith in
the first call at first in a
low tone and then aloud.
.
Adding to the first call to morning
prayer the phrase “ prayer is
better
than sleep.”
. Standing up when
reciting the first call and turning
to the kibla,
i.e. the direction
of the holy temple of Mecca.
But the two following requirements
are alone necessary for the
validity
of the calls : —
!. Observance
of the due order of succession of
the phrases.
. Enunciation of the
calls without interruption ; though, according
to one of our jurists, their
validity is not compromised either by a
few
superfluous words or by a fairly
long interval of silence.
The
muezzin or person entrusted with the
duty of crying the first
call must
be a male Moslem and have attained
years of discretion. It
is blamable
to entrust this duty to any one
who has incurred a slight — •
and still
more a grave — impurity ; and it is yet
more blamable that
any such person
should cry the second call. In
conformity with the
Sonna a person chosen
to perform the function of muezzin
is usually
of irreproachable character,
with a fine, sonorous voice.
In the
prayer the function of the imam is
more important than that
of the
muezzin. [On the contrary, the function
of the muezzin must
l)e considered
as the more important.]
Another
essential condition for the validity of
the first call is that
the
proscribed time for the prayer should
have come ; except in the case
of
the first call to morning prayer
which may be chanted any time after
midnight.
The following additional
practices have been introduced by the
Sonna : —
. The chanting of
the first call to morning prayer by
two of the
muezzins attached to the
mosque, one before and one after the
appear-
ance of the dawn.
. The
repetition of the word?; of the
muezzin hy every person
hearing the
first call to any prayer ; except
the two phrases beginning
with the
word “ come/’ i.e. “ come to prayer,”
and “ come to salvation,”
which should
be replaced by the formula, “ there
is no force nor power
but in
God.” [The phrase, “ prayer is bettor
than sleep,” is also not to
l)e
repeated. It is preferable to substitute
for if, “ Thou art the truth
and
the right.”]
. A prayer for the
Prophet, uttered after the call is
finished both
by muezzin and hearers ;
and then after that the following
formula : —
<£ God, to whom
are addressed this call and also the
prayer which [
am about to offer,
grant to Muhammad thy benediction and
grace,
and make him to enter the
abode of the blessed, as Thou didst
promise. Thou that art the
most Merciful ! ”
فصل
اسْتِقْبَالُ الْقِبْلَةِ شَرْطٌ لِصَلَاةِ الْقَادِرِ
إلَّا فِي شِدَّةِ الْخَوْفِ وَنَفْلُ السَّفَرِ، فَلِلْمُسَافِرِ التَّنَفُّلُ
رَاكِبًا وَمَاشِيًا، وَلَا يُشْتَرَطُ طُولُ سَفَرِهِ عَلَى الْمَشْهُورِ.
فَإِنْ
أَمْكَنَ اسْتِقْبَالُ الرَّاكِبِ فِي مَرْقَدٍ، وَإِتْمَامُ رُكُوعِهِ
وَسُجُودِهِ لَزِمَهُ وَإِلَّا فَالْأَصَحُّ أَنَّهُ إنْ سَهُلَ الِاسْتِقْبَالُ
وَجَبَ وَإِلَّا فَلَا.
وَيَخْتَصُّ بِالتَّحَرُّمِ.
وَقِيلَ:
يُشْتَرَطُ فِي السَّلَامِ أَيْضًا.
وَيَحْرُمُ انْحِرَافُهُ عَنْ
طَرِيقِهِ إلَّا إلَى الْقِبْلَةِ.
وَيُومِئُ بِرُكُوعِهِ،
وَسُجُودِهِ أَخْفَضَ.
وَالْأَظْهَرُ أَنَّ الْمَاشِيَ يُتِمُّ
رُكُوعَهُ وَسُجُودَهُ، وَيَسْتَقْبِلُ فِيهِمَا وَفِي إحْرَامِهِ، وَلَا يَمْشِي
إلَّا فِي قِيَامِهِ وَتَشَهُّدِهِ.
وَلَوْ صَلَّى فَرْضًا عَلَى
دَابَّةٍ وَاسْتَقْبَلَ وَأَتَمَّ رُكُوعَهُ وَسُجُودَهُ وَهِيَ وَاقِفَةٌ جَازَ،
أَوْ سَائِرَةٌ فَلَا.
وَمَنْ صَلَّى فِي الْكَعْبَةِ،
وَاسْتَقْبَلَ جِدَارَهَا أَوْ بَابَهَا مَرْدُودًا أَوْ مَفْتُوحًا مَعَ
ارْتِفَاعِ عَتَبَتِهِ ثُلُثَيْ ذِرَاعٍ أَوْ عَلَى سَطْحِهَا مُسْتَقْبِلاً مِنْ
بِنَائِهَا مَا سَبَقَ جَازَ وَمَنْ أَمْكَنَهُ عِلْمُ الْقِبْلَةِ حَرُمَ
عَلَيْهِ التَّقْلِيدُ وَالِاجْتِهَادُ.
وَإِلَّا أَخَذَ بِقَوْلِ
ثِقَةٍ يُخْبِرُ عَنْ عِلْمٍ.
فَإِنْ فَقَدَ وَأَمْكَنَ
الِاجْتِهَادُ حَرُمَ التَّقْلِيدُ.
فَإِنْ تَحَيَّرَ لَمْ
يُقَلِّدْ فِي الْأَظْهَرِ وَصَلَّى كَيْفَ كَانَ وَيَقْضِي.
وَيَجِبُ
تَجْدِيدُ الِاجْتِهَادِ لِكُلِّ صَلَاةٍ تَحْضُرُ عَلَى الصَّحِيحِ.
وَمَنْ
عَجَزَ عَنْ الِاجْتِهَادِ وَتَعَلُّمِ الْأَدِلَّةِ كَأَعْمَى قَلَّدَ ثِقَةً
عَارِفًا.
وَإِنْ قَدَرَ فَالْأَصَحُّ وُجُوبُ التَّعَلُّمِ
فَيَحْرُمُ التَّقْلِيدُ.
وَمَنْ صَلَّى بِالِاجْتِهَادِ
فَتَيَقَّنَ الْخَطَأَ قَضَى فِي الْأَظْهَرِ، فَلَوْ تَيَقَّنَهُ فِيهَا وَجَبَ
اسْتِئْنَافُهَا.
وَإِنْ تَغَيَّرَ اجْتِهَادُهُ عُمِلَ بِالثَّانِي
وَلَا قَضَاءَ حَتَّى لَوْ صَلَّى أَرْبَعَ رَكَعَاتٍ لِأَرْبَعِ جِهَاتٍ
بِالِاجْتِهَادِ فَلَا قَضَاءَ.
Section
One of the conditions
essential to the validity of prayer
is to turn
if possible towards the
hibla, that is in tin* direction of
tin* holy temple
of Mecca. To this
mb' there are only two exceptions — ()
prayer made
at a moment of danger ;
and () a supererogatory prayer made by a
traveller.
As to this second
cause of exemption, it is necessary
to observe
further that a traveller is
permitted to accomplish his supererogatory
prayers while st ill remaining on
his mount, and even while continuirg
his journey, **be it long or
short. If, however, one is travelling
in a
litter, one should take the
required direction and accomplish thus the
inclinations and prostrations wherever
possible ; "[but no such obligation
exists
for the rider, unless he can comply
with it easily, fit is specially
to
be recommended that one should place
one’s body in the right din c-
tion at the moment of pronouncing
the introductory formula, “ God is
great”;
and also, according to some authorities,
at the moment of
proceeding to the
final salutation. The traveller who lias a
valid reason
for not. turning towards
the c/ bin, must not turn in any
other direction,
but remain in the
position he happens to be* in at
the* time ; while a
traveller, riding,
mav accomplish the inclinations and
prostrations hy
merely bending the head —
lower on the breast for the* latter
than for the*
former.
*The traveller
on foot must accomplish the inclinations
and
prostrations like* everybody else, and
ho must turn towards Mecca when
bending down or prostrating himself,
just as when pronouncing the'
introductory
formula “ God is great.” lint la* is
allowed to continue
his journey during
the hi am, and when uttering the
confession of faith.
The traveller
whose mount or litter permits of his
accomplishing the
inclinations and prostrations
in the usual manner, and of taking
the
direction of the kibla, all
without alighting, may do this provided he
stops. But he is forbidden to
continue the journey while doing it.
When praying in the sanctuary
of Mecca one may either turn to the
wall or the door ; hut if the
door happens to be open, the
threshold must
be at least two-thirds
of an ell high. When praying on
the roof of the
sanctuary one may
turn to a wall or to the door
at choice.
A person who is himself
able to ascertain the proper direction of
Mecca should regulate his attitude
by that and not by what he sees
others doing. If unable to ascertain
the true position, he should find
out from some reliable person who
is sure of it ; only in the absence
of
such person may one have recourse
to indirect methods, and even then
it is forbidden to follow blindly
the example of another. When unable
to discover the position of the
kibla , it is better — rather than to follow
blindly the example of another — to
pray in the position one may happen
to be in, at the risk of
having to repeat the prayer upon
learning after-
wards that it was the
wrong direction. jfOne should make fresh
efforts to ascertain the direction
of the temple of Mecca before performing
each prayer. It is only in two
cases, i.e. where personal information is
impossible, and where one cannot
oneself distinguish the indications of
direction
— as, for instance, if one is blind —
that it is allowable to follow
without examination the example of a
reliable and sufficiently educated
person ;
fbut such a course is rigorously forbidden
except where one
is totally unable
to find out oneself or to
distinguish the indications.
*He who
ascertains to the best of his
ability the direction of the
sanctuary
of Mecca, and afterwards finds it to
he mistaken, should
repeat his prayer.
If at the discovery the prayer is
not yet finished,
it should be begun
again at once. If one’s opinion
alters with regard to
the direction
when at prayer, one should conform
to that opinion,
without repeating the
prayer — even if it should happen three
times,
and four rakas be addressed
in four different directions.
باب صفة الصلاة
CHAPTER II.— MANNER OP PRAYER
أَرْكَانُهَا ثَلَاثَةَ عَشَرَ: النِّيَّةُ فَإِنْ صَلَّى فَرْضًا وَجَبَ
قَصْدُ فِعْلِهِ وَتَعْيِينُهُ وَالْأَصَحُّ وُجُوبُ نِيَّةِ الْفَرْضِيَّةِ
دُونَ الْإِضَافَةِ إلَى اللَّهِ تَعَالَى، وَأَنَّهُ يَصِحُّ الْأَدَاءُ
بِنِيَّةِ الْقَضَاءِ وَعَكْسُهُ.
وَالنَّفَلُ ذُو الْوَقْتِ أَوْ
السَّبَبِ كَالْفَرْضِ فِيمَا سَبَقَ.
وَفِي نِيَّةِ النَّفْلِيَّةِ
وَجْهَانِ.
قُلْتُ: الصَّحِيحُ لَا تُشْتَرَطُ نِيَّةُ
النَّفْلِيَّةِ، وَاَللَّهُ أَعْلَمُ.
وَيَكْفِي فِي النَّفْلِ
الْمُطْلَقِ نِيَّةُ فِعْلِ الصَّلَاةِ، وَالنِّيَّةُ بِالْقَلْبِ وَيُنْدَبُ
النُّطْقُ قُبَيْلَ التَّكْبِيرِ.
الثَّانِي تَكْبِيرَةُ
الْإِحْرَامِ، وَيَتَعَيَّنُ عَلَى الْقَادِرِ: اللَّهُ أَكْبَرُ.
وَلَا
تَضُرُّ زِيَادَةٌ لَا تَمْنَعُ الِاسْمَ كَاَللَّهِ أَكْبَرُ وَكَذَا اللَّهُ
الْجَلِيلُ أَكْبَرُ فِي الْأَصَحِّ، لَا أَكْبَرُ اللَّهُ عَلَى
الصَّحِيحِ.
وَمَنْ عَجَزَ تَرْجَمَ، وَوَجَبَ التَّعَلُّمُ إنْ
قَدَرَ.
وَيُسَنُّ رَفْعُ يَدَيْهِ فِي تَكْبِيرِهِ حَذْوَ
مَنْكِبَيْهِ، وَالْأَصَحُّ رَفْعُهُ مَعَ ابْتِدَائِهِ.
وَيَجِبُ
قَرْنُ النِّيَّةِ بِالتَّكْبِيرَةِ، وَقِيلَ يَكْفِي بِأَوَّلِهِ.
الثَّالِثُ
الْقِيَامُ فِي فَرْضِ الْقَادِرِ.
وَشَرْطُهُ نَصْبُ فَقَارَهُ،
فَإِنْ وَقَفَ مُنْحَنِيًا أَوْ مَائِلاً بِحَيْثُ لَا يُسَمَّى قَائِمًا لَمْ
يَصِحَّ.
فَإِنْ لَمْ يُطِقْ انْتِصَابًا، وَصَارَ كَرَاكِعٍ
فَالصَّحِيحُ أَنَّهُ يَقِفُ كَذَلِكَ، وَيَزِيدُ انْحِنَاءَهُ لِرُكُوعِهِ إنْ
قَدَرَ وَلَوْ أَمْكَنَهُ الْقِيَامُ دُونَ الرُّكُوعِ وَالسُّجُودِ قَامَ
وَفَعَلَهُمَا بِقَدْرِ إمْكَانِهِ.
وَلَوْ عَجَزَ عَنْ الْقِيَامِ
قَعَدَ كَيْفَ شَاءَ.
وَافْتِرَاشُهُ أَفْضَلُ مِنْ تَرَبُّعِهِ فِي
الْأَظْهَرِ.
وَيُكْرَهُ الْإِقْعَاءُ بِأَنْ يَجْلِسَ عَلَى
وَرِكَيْهِ نَاصِبًا رُكْبَتَيْهِ ثُمَّ يَنْحَنِي لِرُكُوعِهِ بِحَيْثُ تُحَاذِي
جَبْهَتُهُ مَا قُدَّامُ رُكْبَتَيْهِ، وَالْأَكْمَلُ أَنْ تُحَاذِيَ مَوْضِعَ
سُجُودِهِ.
فَإِنْ عَجَزَ عَنْ الْقُعُودِ صَلَّى لِجَنْبِهِ
الْأَيْمَنِ، فَإِنْ عَجَزَ فَمُسْتَلْقِيًا.
وَكَذَا مُضْطَجِعًا
فِي الْأَصَحِّ.
الرَّابِعُ: الْقِرَاءَةُ، وَيُسَنُّ بَعْدَ
التَّحَرُّمِ دُعَاءُ الِافْتِتَاحِ ثُمَّ التَّعَوُّذُ، وَيُسِرُّهُمَا،
وَيَتَعَوَّذُ فِي كُلِّ رَكْعَةٍ عَلَى الْمَذْهَبِ، وَالْأُولَى آكَدُ.7
وَتَتَعَيَّنُ
الْفَاتِحَةُ فِي كُلِّ رَكْعَةٍ إلَّا رَكْعَةَ مَسْبُوقٍ.
وَالْبَسْمَلَةُ
مِنْهَا وَتَشْدِيدَاتِهَا فَائِدَةٌ: مَا أُثْبِتَ فِي الْمُصْحَفِ الْآنَ
مِنْ أَسْمَاءِ السُّوَرِ وَالْأَعْشَارُ شَيْءٌ ابْتَدَعَهُ الْحَجَّاجُ فِي
زَمَنِهِ.
وَلَوْ أَبْدَلَ ضَادًا بِظَاءٍ لَمْ تَصِحَّ فِي
الْأَصَحِّ.
وَيَجِبُ تَرْتِيبُهَا وَمُوَالَاتُهَا، فَإِنْ
تَخَلَّلَ ذِكْرٌ قَطَعَ الْمُوَالَاةَ فَإِنْ تَعَلَّقَ بِالصَّلَاةِ
كَتَأْمِينِهِ لِقِرَاءَةِ إمَامِهِ وَفَتْحِهِ عَلَيْهِ فَلَا فِي
الْأَصَحِّ.
وَيَقْطَعُ السُّكُوتُ الطَّوِيلُ، وَكَذَا يَسِيرٌ
قَصَدَ بِهِ قَطْعَ الْقِرَاءَةِ فِي الْأَصَحِّ.
فَإِنْ جَهِلَ
الْفَاتِحَةَ فَسَبْعُ آيَاتٍ مُتَوَالِيَةٍ، فَإِنْ عَجَزَ
فَمُتَفَرِّقَةٌ.
قُلْتُ: الْأَصَحُّ الْمَنْصُوصُ جَوَازُ
الْمُتَفَرِّقَةِ مَعَ حِفْظِهِ مُتَوَالِيَةً، وَاَللَّهُ أَعْلَمُ فَإِنْ
عَجَزَ أَتَى بِذِكْرٍ.
وَلَا يَجُوزُ نَقْصُ حُرُوفِ الْبَدَلِ
عَنْ الْفَاتِحَةِ فِي الْأَصَحِّ.
فَإِنْ لَمْ يُحْسِنْ شَيْئًا
وَقَفَ قَدْرَ الْفَاتِحَةِ.
وَيُسَنُّ عَقِبَ الْفَاتِحَةِ آمِينَ
خَفِيفَةُ الْمِيمِ بِالْمَدِّ، وَيَجُوزُ الْقَصْرُ وَيُؤَمِّنُ مَعَ تَأْمِينِ
إمَامِهِ وَيَجْهَرُ بِهِ فِي الْأَظْهَرِ.
وَتُسَنُّ سُورَةٌ
بَعْدَ الْفَاتِحَةِ إلَّا فِي الثَّالِثَةِ وَالرَّابِعَةِ فِي
الْأَظْهَرِ.
قُلْتُ: فَإِنْ سَبَقَ بِهِمَا قَرَأَهَا فِيهِمَا
عَلَى النَّصِّ وَاَللَّهُ أَعْلَمُ.
وَلَا سُورَةَ لِلْمَأْمُومِ،
بَلْ يَسْتَمِعُ فَإِنْ بَعُدَ أَوْ كَانَتْ سِرِّيَّةً قَرَأَ فِي
الْأَصَحِّ.
وَيُسَنُّ لِلصُّبْحِ وَالظُّهْرِ طِوَالُ
الْمُفَصَّلِ، وَلِلْعَصْرِ وَالْعِشَاءِ أَوْسَاطَهُ، وَلِلْمَغْرِبِ
قِصَارُهُ.
وَلِصُبْحِ الْجُمُعَةِ فِي الْأُولَى الم تَنْزِيلُ،
وَفِي الثَّانِيَةِ هَلْ أَتَى الْخَامِسُ الرُّكُوعُ وَأَقَلُّهُ أَنْ
يَنْحَنِيَ قَدْرَ بُلُوغِ رَاحَتَيْهِ رُكْبَتَيْهِ بِطُمَأْنِينَةٍ بِحَيْثُ
يَنْفَصِلُ رَفْعُهُ عَنْ هُوِيِّهِ وَلَا يَقْصِدُ بِهِ غَيْرَهُ فَلَوْ هَوَى
لِتِلَاوَةٍ فَجَعَلَهُ رُكُوعًا لَمْ يَكْفِ.
وَأَكْمَلُهُ
تَسْوِيَةُ ظَهْرِهِ وَعُنُقِهِ وَنَصْبُ سَاقَيْهِ وَأَخَذَ رُكْبَتَيْهِ
بِيَدَيْهِ وَتَفْرِقَةُ أَصَابِعِهِ لِلْقِبْلَةِ.
وَيُكَبِّرُ فِي
ابْتِدَاءِ هُوِيِّهِ وَيَرْفَعُ يَدَيْهِ كَإِحْرَامِهِ وَيَقُولُ: سُبْحَانَ
رَبِّي الْعَظِيمِ ثَلَاثًا.
وَلَا يَزِيدُ الْإِمَامُ وَيَزِيدُ
الْمُنْفَرِدُ: اللَّهُمَّ لَكَ رَكَعْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ
خَشَعَ لَكَ سَمْعِي وَبَصَرِي وَمُخِّي وَعَظْمِي وَعَصَبِي وَمَا اسْتَقَلَّتْ
بِهِ قَدَمِي.
السَّادِسَ الِاعْتِدَالُ قَائِمًا مُطْمَئِنًّا،
وَلَا يَقْصِدُ غَيْرَهُ فَلَوْ رَفَعَ فَزِعًا مِنْ شَيْءٍ لَمْ يَكْفِ.
وَيُسَنُّ
رَفْعُ يَدَيْهِ مَعَ ابْتِدَاءِ رَفْعِ رَأْسِهِ قَائِلاً: سَمِعَ اللَّهُ
لِمَنْ حَمِدَهُ، فَإِذَا انْتَصَبَ قَالَ: رَبَّنَا لَك الْحَمْدُ مِلْءَ
السَّمَوَاتِ وَمِلْءَ الْأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ،
وَيَزِيدُ الْمُنْفَرِدُ: أَهْلَ الثَّنَاءِ وَالْمَجْدِ أَحَقُّ مَا قَالَ
الْعَبْدُ وَكُلُّنَا لَك عَبْدٌ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ
لِمَا مَنَعْتَ وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ.
وَيُسَنُّ
الْقُنُوتُ فِي اعْتِدَالِ ثَانِيَةِ الصُّبْحِ، وَهُوَ: اللَّهُمَّ اهْدِنِي
فِيمَنْ هَدَيْتَ إلَى آخِرِهِ وَالْإِمَامُ بِلَفْظِ الْجَمْعِ.
وَالصَّحِيحُ
سَنُّ الصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي
آخِرِهِ.
وَرَفْعُ يَدَيْهِ وَلَا يَمْسَحُ وَجْهَهُ وَأَنَّ
الْإِمَامَ يَجْهَرُ بِهِ وَأَنَّهُ يُؤَمِّنُ الْمَأْمُومُ لِلدُّعَاءِ
وَيَقُولُ الثَّنَاءَ.
فَإِنْ لَمْ يَسْمَعْهُ قَنَتَ.
وَيُشْرَعُ
الْقُنُوتُ فِي سَائِرٍ الْمَكْتُوبَاتِ لِلنَّازِلَةِ، لَا مُطْلَقًا عَلَى
الْمَشْهُورِ.
السَّابِعُ: السُّجُودُ، وَأَقَلُّهُ مُبَاشَرَةُ
بَعْضِ جَبْهَتِهِ مُصَلَّاهُ.
فَإِنْ سَجَدَ عَلَى مُتَّصِلٍ بِهِ
جَازَ إنْ لَمْ يَتَحَرَّكْ بِحَرَكَتِهِ.
وَلَا يَجِبُ وَضْعُ
يَدَيْهِ وَرُكْبَتَيْهِ وَقَدَمَيْهِ فِي الْأَظْهَرِ.
قُلْتُ:
الْأَظْهَرُ وُجُوبُهُ وَاَللَّهُ أَعْلَمُ.
وَيَجِبُ أَنْ
يَطْمَئِنَّ وَيَنَالَ مَسْجَدَهُ ثِقَلَ رَأْسِهِ وَأَنْ لَا يَهْوِيَ
لِغَيْرِهِ فَلَوْ سَقَطَ لِوَجْهِهِ وَجَبَ الْعَوْدُ إلَى الِاعْتِدَالِ،
وَأَنْ تَرْتَفِعَ أَسَافِلُهُ عَلَى أَعَالِيهِ فِي الْأَصَحِّ.
وَأَكْمَلُهُ
يُكَبِّرُ لِهُوِيِّهِ بِلَا رَفْعٍ وَيَضَعُ رُكْبَتَيْهِ ثُمَّ يَدَيْهِ ثُمَّ
جَبْهَتَهُ وَأَنْفَهُ وَيَقُولُ: سُبْحَانَ رَبِّي الْأَعْلَى ثَلَاثًا،
وَيَزِيدُ الْمُنْفَرِدُ اللَّهُمَّ لَكَ سَجَدْتُ، وَبِك آمَنْتُ، وَلَكَ
أَسْلَمْتُ، سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَصَوَّرَهُ، وَشَقَّ سَمْعَهُ
وَبَصَرَهُ تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ، وَيَضَعُ يَدَيْهِ حَذْوَ
مَنْكِبَيْهِ، وَيَنْشُرُ أَصَابِعَهُ مَضْمُومَةً لِلْقِبْلَةِ، وَيُفَرِّقُ
رُكْبَتَيْهِ، وَيَرْفَعُ بَطْنَهُ عَنْ فَخِذَيْهِ وَمِرْفَقَيْهِ عَنْ
جَنْبَيْهِ فِي رُكُوعِهِ وَسُجُودِهِ، وَتَضُمُّ الْمَرْأَةُ وَالْخُنْثَى.
الثَّامِنُ:
الْجُلُوسُ بَيْنَ سَجْدَتَيْهِ مُطْمَئِنًّا، وَيَجِبُ أَنْ لَا يَقْصِدَ
بِرَفْعِهِ غَيْرَهُ وَأَنْ لَا يُطَوِّلَهُ وَلَا الِاعْتِدَالَ، وَأَكْمَلُهُ
يُكَبِّرُ وَيَجْلِسُ مُفْتَرِشًا وَاضِعًا يَدَيْهِ قَرِيبًا مِنْ رُكْبَتَيْهِ
وَيَنْشُرُ أَصَابِعَهُ قَائِلاً: رَبِّ اغْفِرْ لِي وَارْحَمْنِي وَاجْبُرْنِي
وَارْفَعْنِي وَارْزُقْنِي وَاهْدِنِي وَعَافِنِي، ثُمَّ يَسْجُدُ الثَّانِيَةَ
كَالْأُولَى.
وَالْمَشْهُورُ سَنُّ جِلْسَةٍ خَفِيفَةٍ بَعْدَ
السَّجْدَةِ الثَّانِيَةِ فِي كُلِّ رَكْعَةٍ يَقُومُ عَنْهَا.
التَّاسِعُ
وَالْعَاشِرُ وَالْحَادِيَ عَشَرَ: التَّشَهُّدُ وَقُعُودُهُ وَالصَّلَاةُ
عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَالتَّشَهُّدُ وَقُعُودُهُ
إنْ عَقِبَهُمَا سَلَامٌ رُكْنَانِ، وَإِلَّا فَسُنَّتَانِ، وَكَيْفَ قَعَدَ
جَازَ، وَيُسَنُّ فِي الْأَوَّلِ الِافْتِرَاشُ فَيَجْلِسُ عَلَى كَعْبِ
يُسْرَاهُ وَيَنْصِبُ يُمْنَاهُ، وَيَضَعَ أَطْرَافَ أَصَابِعِهِ لِلْقِبْلَةِ،
وَفِي الْآخَرِ التَّوَرُّكُ، وَهُوَ كَالِافْتِرَاشِ، لَكِنْ يُخْرِجُ يُسْرَاهُ
مِنْ جِهَةِ يَمِينِهِ وَيُلْصِقُ وَرِكَهُ بِالْأَرْضِ، وَالْأَصَحُّ يَفْتَرِشُ
الْمَسْبُوقُ وَالسَّاهِي وَيَضَعُ فِيهِمَا يُسْرَاهُ عَلَى طَرَفِ رُكْبَتَيْهِ
مَنْشُورَةَ الْأَصَابِعِ بِلَا ضَمٍّ.
قُلْتُ: الْأَصَحُّ
الضَّمُّ، وَاَللَّهُ أَعْلَمُ، وَيَقْبِضُ مِنْ يُمْنَاهُ الْخِنْصَرَ
وَالْبِنْصِرَ وَكَذَا الْوُسْطَى فِي الْأَظْهَرِ وَيُرْسِلُ الْمُسَبِّحَةَ
وَيَرْفَعُهَا عِنْدَ قَوْلِهِ: إلَّا اللَّهُ وَلَا يُحَرِّكُهَا،
وَالْأَظْهَرُ ضَمُّ الْإِبْهَامِ إلَيْهَا كَعَاقِدٍ ثَلَاثَةً
وَخَمْسِينَ.
وَالصَّلَاةُ عَلَى النَّبِيِّ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ فَرْضٌ فِي التَّشَهُّدِ الْأَخِيرِ، وَالْأَظْهَرُ سَنُّهَا
فِي الْأَوَّلِ.
وَلَا تُسَنُّ عَلَى الْآلِ فِي الْأَوَّلِ عَلَى
الصَّحِيحِ، وَتُسَنُّ فِي الْآخَرِ، وَقِيلَ تَجِبُ.
وَأَكْمَلُ
التَّشَهُّدِ مَشْهُورٌ، وَأَقَلُّهُ: التَّحِيَّاتُ لِلَّهِ، سَلَامٌ عَلَيْكَ
أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ سَلَامٌ عَلَيْنَا وَعَلَى
عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إلَهَ إلَّا اللَّهُ،
وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَقِيلَ يَحْذِفُ وَبَرَكَاتُهُ
وَالصَّالِحِينَ، وَيَقُولُ وَأَنَّ مُحَمَّدًا رَسُولُهُ.
قُلْتُ:
الْأَصَحُّ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَثَبَتَ فِي صَحِيحِ مُسْلِمٍ،
وَاَللَّهُ أَعْلَمُ.
وَأَقَلُّ الصَّلَاةِ عَلَى النَّبِيِّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ وَآلِهِ: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ
وَآلِهِ، وَالزِّيَادَةُ إلَى حَمِيدٌ مَجِيدٌ سُنَّةٌ فِي الْآخِرِ.
وَكَذَا
الدُّعَاءُ بَعْدَهُ، وَمَأْثُورُهُ أَفْضَلُ، وَمِنْهُ: اللَّهُمَّ اغْفِرْ
لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ إلَى آخِره.
وَيُسَنُّ أَنْ لَا
يَزِيدَ عَلَى قَدْرِ التَّشَهُّدِ وَالصَّلَاةِ عَلَى النَّبِيِّ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ وَمَنْ عَجَزَ عَنْهُمَا تَرْجَمَ، وَيُتَرْجِمُ لِلدُّعَاءِ
وَالذِّكْرِ الْمَنْدُوبِ الْعَاجِزُ لَا الْقَادِرُ فِي الْأَصَحِّ.
الثَّانِي
عَشَرَ: السَّلَامُ وَأَقَلُّهُ السَّلَامُ عَلَيْكُمْ، وَالْأَصَحُّ جَوَازُ
سَلَامٌ عَلَيْكُمْ، قُلْتُ: الْأَصَحُّ الْمَنْصُوصُ لَا يُجْزِئُهُ،
وَاَللَّهُ أَعْلَمُ.
وَأَنَّهُ لَا تَجِبُ نِيَّةُ الْخُرُوجِ
وَأَكْمَلُهُ السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ مَرَّتَيْنِ يَمِينًا
وَشِمَالاً مُلْتَفِتًا فِي الْأُولَى حَتَّى يُرَى خَدُّهُ الْأَيْمَنُ، وَفِي
الثَّانِيَةِ الْأَيْسَرُ نَاوِيًا السَّلَامَ عَلَى مَنْ عَنْ يَمِينِهِ
وَيَسَارِهِ مِنْ مَلَائِكَةٍ وَإِنْسٍ وَجِنٍّ، وَيَنْوِي الْإِمَامُ السَّلَامَ
عَلَى الْمُقْتَدِينَ وَهُمْ الرَّدَّ عَلَيْهِ.
الثَّالِثَ
عَشَرَ: تَرْتِيبُ الْأَرْكَانِ كَمَا ذَكَرْنَا، فَإِنْ تَرَكَهُ عَمْدًا
بِأَنْ سَجَدَ قَبْلَ رُكُوعِهِ بَطَلَتْ صَلَاتُهُ، وَإِنْ سَهَا فَمَا بَعْدَ
الْمَتْرُوكِ لَغْوٌ، فَإِنْ تَذَكَّرَ قَبْلَ بُلُوغِ مِثْلِهِ فَعَلَهُ،
وَإِلَّا تَمَّتْ بِهِ رَكْعَتُهُ، وَتَدَارَكَ الْبَاقِيَ فَلَوْ تَيَقَّنَ فِي
آخِرِ صَلَاتِهِ تَرْكَ سَجْدَةٍ مِنْ الْأَخِيرَةِ سَجَدَهَا، وَأَعَادَ
تَشَهُّدَهُ أَوْ مِنْ غَيْرِهَا لَزِمَهُ رَكْعَةٌ، وَكَذَا إنْ شَكَّ
فِيهِمَا.
وَإِنْ عَلِمَ فِي قِيَامِ ثَانِيَةٍ تَرْكَ سَجْدَةٍ
فَإِنْ كَانَ جَلَسَ بَعْدَ سَجْدَتِهِ سَجَدَ وَقِيلَ: إنْ جَلَسَ بِنِيَّةِ
الِاسْتِرَاحَةِ لَمْ يَكْفِهِ، وَإِلَّا فَلْيَجْلِسْ مُطْمَئِنًّا ثُمَّ
يَسْجُدْ، وَقِيلَ: يَسْجُدُ فَقَطْ، وَإِنْ عَلِمَ فِي آخِرِ رُبَاعِيَّةٍ
تَرْكَ سَجْدَتَيْنِ أَوْ ثَلَاثٍ جَهِلَ مَوْضِعَهَا وَجَبَ رَكْعَتَانِ أَوْ
أَرْبَعٍ فَسَجْدَةٌ ثُمَّ رَكْعَتَانِ، أَوْ خَمْسٍ أَوْ سِتٍّ فَثَلَاثٌ، أَوْ
سَبْعٍ، فَسَجْدَةٌ ثُمَّ ثَلَاثٌ.
قُلْتُ: يُسَنُّ إدَامَةُ
نَظَرِهِ إلَى مَوْضِع سُجُودِهِ.
وَقِيلَ: يُكْرَهُ تَغْمِيضُ
عَيْنَيْهِ، وَعِنْدِي لَا يُكْرَهُ، إنْ لَمْ يَخَفْ ضَرَرًا.
وَالْخُشُوعُ
وَتَدَبُّرُ الْقِرَاءَةِ وَ الذِّكْرِ وَدُخُولُ الصَّلَاةِ بِنَشَاطِ وَفَرَاغِ
قَلْبٍ وَجَعْلُ يَدَيْهِ تَحْتَ صَدْرِهِ آخِذًا بِيَمِينِهِ يَسَارَهُ.
وَالدُّعَاءُ
فِي سُجُودِهِ.
وَأَنْ يَعْتَمِدَ فِي قِيَامِهِ مِنْ السُّجُودِ
وَالْقُعُودِ عَلَى يَدَيْهِ.
وَتَطْوِيلُ قِرَاءَةِ الْأُولَى
عَلَى الثَّانِيَةِ فِي الْأَصَحِّ.
وَالذِّكْرُ بَعْدَهَا وَأَنْ
يَنْتَقِلَ لِلنَّفْلِ مِنْ مَوْضِعِ فَرْضِهِ.
وَأَفْضَلُهُ إلَى
بَيْتِهِ، وَإِذَا صَلَّى وَرَاءَهُمْ نِسَاءٌ مَكَثُوا حَتَّى يَنْصَرِفْنَ
وَأَنْ يَنْصَرِفَ فِي جِهَةِ حَاجَتِهِ، وَإِلَّا فَيَمِينَهُ.
وَتَنْقَضِي
الْقُدْوَةُ بِسَلَامِ الْإِمَامِ فَلِلْمَأْمُومِ أَنْ يَشْتَغِلَ بِدُعَاءٍ
وَنَحْوِهِ ثُمَّ يُسَلِّمَ، وَلَوْ اقْتَصَرَ إمَامُهُ عَلَى تَسْلِيمَةٍ
سَلَّمَ ثِنْتَيْنِ، وَاَللَّهُ أَعْلَمُ.
CHAPTER II.— MANNER OP PRAYER
The
essentials that constitute prayer are thirteen —
. Niya, or intention. With
regard to the obligatory prayers this
consists in the intention of
accomplishing the prayer specially in view,
fit should also refer to the
obligation to accomplish that prayer, hut
there is no need to add that
it is an obligation towards God, as
this is
understood. fThe intention to
pray late to replace an omitted or
irregular prayer suffices also for
the prayer made at the legal time ;
and similarly an intention to
accomplish a prayer at the legal time
suffices for a prayer said late by
way of reparation. So far as regards
intention, a supererogatory prayer accomplished
at a fixed time, or for a
particular
reason, follows the same rule as an
obligatory prayer ; but
whether it is
necessary that the intention should also
refer to the idea
of a voluntary
work is a matter of controversy, [f
fNo special intention
with regard to
this idea is necessary.] The simple
intention to pray is
sufficient in
the case of supererogatory prayers that
have no fixed time
nor particular
reason ; and it should also be
observed that intention is
a matter of
the heart and not of words, though
this does not prevent it
being
commendable to formulate the intention at
the moment of saying
“ God is great.”
. The tahbirat al ihram, or
introductory formula “ God is great,’*
obligatory for every one capable of
pronouncing it. Though this
formula is
all-important, a few superfluous words may
be added. Thus
one may say, “ God
is the great, ’’for “ God the most
high is great.” But
the addition
must not be derogatory to the name “
God.” ffOne may
not say, “ The
greatest is God.” The believer who
cannot pronounce
this formula in Arabic
may provisionally make use of a
translation, but
he must as soon as
possible learn to pronounce it in
the ritual language.
According to the
Sonna the hands must be lifted to
the height of the
shoulders fat the
moment of pronouncing the first syllable
of the
formula, and in any case
the intention must not be separated
from it.
It is enough, according to
some jurists, if the intention accompanies
the first word of the formula.
. The hiyam, or standing up.
In an obligatory prayer this act is
required of every one capable of
it. It consists in straightening the
backbone. If the body remains bent
or inclined in such a manner as
cannot ordinarily be described as “
upright,” the act is invalid ; ffbut
if holding oneself erect is
physically impossible, one may perform the
hiyam as best one can, even in
an inclining position. In this latter case
one should if possible bend more
when accomplishing the rohua . Simi-
larly a
person who can stand up but cannot
bend or prostrate himself,
may accomplish
the rohua and the sojud as best
he can. And finally a
person who
cannot stand at all may sit instead
; but in this case it is
better
to sit in the manner called iftirash ,
rather than in that called
tarabba , i.c.
cross-legged. The manner of sitting called
ihaa, i.e . on
the buttock with the
knees in the air is regarded as
blamable. After the
hiyam one bends
forward for the rohua , until the forehead
is before the
knees, or, better
still, on the spot where one is
about to prostrate oneself.
If unable
to sit one can rest on the
right side, or even on the hack, for
the whole prayer. Kiyam is not
an essential part of supererogatory
prayers which can be performed
sitting for lying, even when one is
able to get up.
. The
Iciraa, or recitation of the Koran.
After the introductory
tcikbir the Sonna
prescribes the pronunciation, first, of
some invocation,
and then of the
formula, “ I seek refuge with God from
Satan the
stoned ” ; both in a low
tone. Our school insists upon the
tcnvoz, as
this formula is called,
being repeated at the beginning of
each raka,
especially the first. The
part of the Koran specially appointed for
recitation in prayer is the first
chapter called the Fatilia . It is recited
at each raka ; except when one
is late at public prayer, when one
may
leave it out, in order to
catch up the others. The whole of
the chapter
must be recited, including
the words “ in the name of God,”
correctly,
and paying attention even to
the double consonants, f If even a letter
d is replaced by a dh, the
recitation is invalid. The order in
which the
verses occur must be
observed, and the recitation continued without
interruption. The uttering of any
word not in the text destroys this
continuity, f On the other hand,
the amen ” or any word left
out by
the imam may be added
by the congregation. A long interval of
silence,
for even a short intentional
interval, invalidates the recitation. A
person who cannot recite the first
chapter of the Koran, should recite
seven other verses of the holy
book, consecutive if possible, [fin
Shafii’s personal opinion one may
recite seven separate verses, even
though
one may happen to know by heart
seven consecutive ones.]
A person who does
not know seven verses of the Koran
may simply
glorify God ; f but in
this case what is said must contain
as many letters
as the first chapter
of the Koran. A believer who can
recite absolutely
nothing must remain
standing in silence during the whole
of the
recitation.
The following are
practices of the Sonna : — ( a ) At the
end of the first
chapter “ amen ” is
said without doubling the “ m,” but
with emphasis
on tho “ a ” — it may
be pronounced short and at the same
time as the
“ amen ” said by the
imam in tho public prayers, but
always aloud ;
and (b) at the
end of the first chapter another is
recited, except at the
third and
fourth raka , when only the Fatilia is
repeated. [According
to a decision of
Shafii this does not apply to a
person who may happen
to bo in
advance of the congregation ; ho should
repeat the additional
chapter so that
the congregation may catch him up.]
In general the
congregation need only
recite the first chapter, even in
the two first
raka , merely listening to
the imam while he reads the second.
fOnly
if the imam cannot be heard,
either on account of tho distance or
because he speaks too low, should
one recite aloud the second chapter ;
(c) this supplementary chapter is
usually chosen from among chapters
-
of tho Koran, a longish one at tlie
morning and midday prayers,
a shorter one
for the afternoon and night, and a
very short one at evening
prayer. On
Friday chapter is preferred at
the first raka , and chapter
at the
second, to be recited after the Fatiha.
. The rokua, or bending. This
act should consist in bending so as
to touch the knees with the
hands, keeping the rest of the body
still.
The action of standing up
again should be distinctly separated from
that of bending. The bending must
be for the express purpose
of prayer
; not, e.g. for reading the Koran.
In the best manner of
doing it
care should be taken to keep back
and neck in a straight line,
to
place the legs perpendicularly and to
take the knees in the hands,
the
fingers being separate and turned towards
the lcibla . At the moment
of bending
one pronounces the formula “ God is
great,” holding the
hands in the
same position as formerly in the
prayer ; and one repeats
three times,
when in a bending position, the formula,
“Praise to my
illustrious Lord.” At
public prayer this is all the imam
says. At
private prayer one adds, “
God, I incline myself before Thee ; in
Thee
I put my trust ; to Thee I make
my petition. Before thee I humble
my
ears, my eyes, my marrow, my bones,
my sinews, and all that is
supported
on my feet.”
. The aatidal, or
equilibrium of the body. This is
standing still
with the sole object
of praying. Thus, to get up through
fear is regarded
as an infraction.
The Sonna insists on the following
practices besides : —
(a) The raising
of the hands when about to raise
the head, and saying,
“ God hearkens
unto him that praiseth Him.” Then
one gets up,
pronouncing the formula,
“ our Lord ! To Thee be homage
of all
that is in the heavens
or in the earth, and of all
that exists.” At
public prayer this
is all the imam says. At private
prayer one adds,
“ Thou to whom
alone belong glory and praise. I declare
true what
Thy servant has just said
; for we are all Thy servants ; none
can
refuse when Thou givest, nor
give when Thou refuses! ; nor can fortune
render us happy, if it come
not from Thee.” ( b ) Pronouncing, during
tho aatidal of the second raka
of the morning prayer, the following
formula called Kanut , “ God, lead
me, as Thou hast led those before
me,” etc., which, of course, the
imam recites in the plural at public
prayers, (c) ffPraying for the
Prophet after finishing the kanut , hold-
ing
tho hands before the face, but not
wiping it, as some do. (d) fj* In-
toning aloud of the kanut by the
imam. At the end of each invocation
the congregation say “ amen,” while
they repeat the Lord’s praises
in a
low tone. Those who cannot hear the
imam say the kanut on their
own
account. The kanut is obligatory, not
only at morning prayer, as
we have
just said, but also at all the
other prescribed prayers when made
at a
time of endeavouring to avert an
imminent calamity. **At other
times the
formula is not recited at the other
prayers.
. Sejud, or prostration. It
consists in touching with a part of the
forehead the place intended to he
touched while praying. The validity
of
the prayer is not affected by
touching a place at the side, provided
the deviation be not caused by a
previous and unlawful movement.
*In
prostration one is not strictly obliged
to rest one’s hands, knees, or
feet
on the ground. [*On the contrary,
this act must be. rigorously
observed.]
The following practices are considered
necessary for the
validity of prostration
: — (a) keeping still the different parts
of the body,
while resting the whole
weight of the head on the ground ; (
b ) prostrating
oneself with the exclusive
object of accomplishing prayer ; (c) recovering
the position called aatidal, if
unfortunately one falls on one’s face ;
(d) fcausing the upper parts of
the body to he lower than the
inferior.
And besides these necessary
elements of the sejud, it is
commendable, in
order to accomplish one’s
prayer after the most approved manner :
(a) to say, “ God is great,”
while prostrating oneself, but without lifting
the hands ; ( b ) to place the knees
first on the ground, then the hands,
then the forehead, and last the
nose ; (c) to exclaim three times, while
remaining prostrate, “ Glory to the
Lord most high.” At public
prayer
this is all the imam says. At
private prayer each believer
adds, “
God, before Thee I prostrate myself ; in
Thee I put my trust,
to Thee I make
my petition. I humble my face before
Him who hath
created it, who hath
fashioned it, who hath opened my
ears and my eyes.
Blessed be God,
best Creator ” ; (d) to place the
hands on the ground
close to the
shoulders with the fingers together and
turned towards
the kibla ; (e) to
take care that the knees are not
touching each other,
that the stomach
does not rest on the thighs, and
that the elbows do
not touch the
sides. This rule is obligatory not
only in the sejud but.
also in
the rokua ; only women and hermaphrodites
pray with the
limbs together.
.
Jelus, i.e. sitting still between the
two prostrations required in
each mica .
After sitting one cannot lawfully get
up for any purpose
hut prayer.
Neither must one sit too long. The
aatidal also should
last only a short
time. The best way of accomplishing
the jelus is to
observe the
following practices : — (a) to exclaim on
sitting, “ God is
great ” ; ( b ) to sit
in the manner called ijtirash ; (c)
to place the hands
on the thighs, a
little above the knees, extending the
fingers ; (d) to
say while sitting,
“ Lord, pardon me, show me Thy
mercy, help me
in misery, succour
me, nourish me, lead me and preserve
me.” After
the jelus one prostrates
oneself a second time in the same
way as the
first ; **e~xcept that the
Sonna has introduced the practice of
sitting
a little after the second
prostration, in order to rest, in
every raka
followed by another.
.
The tashahud , or confession of faith.
. The kaud or sitting down
when about to repeat the confession
of faith.
. The prayer for
the Prophet.
Nos. and
aro considered esseutial elements only
when followed
by the final salutation,
i.e. in the last raka of the
prayer. In the other
rakas they are
only commendable acts. As to the
kaud it is strictly
allowable to
accomplish it in any manner ; though,
at the first, tashahud,
the Sonna
insists that the sitting should be
in the manner called ijtirash,
i.e . on
the heel of tho left foot half
bent on its side on the ground, tho
right foot being under the body
with the toes turned towards the kibla.
To recite the second tashahud one
should sit, according to the Sonna,
in the manner called tawarok , similar
to the ijtirash but with the left
foot under the right side, and
the hinder parts on the ground, f At
public prayer, however, any one who
is behind the others or has been
guilty of some omission, should sit
only hi the manner called ijtirash,
both at the first and second
tashahud . In both ijtirash and tashahud
the left hand is placed on tho
thigh close to tho knees with extended
lingers. [fTlie lingers should, on
the contrary, be pressed together.]
As
to the right hand, one shuts the
little, ring, and ^middle fingers ;
and raises the index finger when
pronouncing tho words of the tashahud —
“
that God,’ etc. ; but one should not
alternately raise and lower it.
*And
finally one should hold tho thumb
pressed to the hand, like a
person
wishing to indicate by the position
of his fingers the number .
After
the second tashahud one should pray
for the Prophet ; *and it is
even
recommended by the Sonna after tho first ;
the Sonna insists upon
a prayer for
the family of the holy man after
the second, but not after
the first.
Some authors consider it obligatory. The
best manner of
saying the tashahud
is known to every one, so I confine
myself here to
pointing out that the
minimum consists of the following words :
—
“ Glory to God and salvation to
thee, Prophet. May the mercy and
blessing of God come upon thee.
May peace be bestowed upon us and
upon all pious servants of God. I
bear witness there is no divinity but
God, and that Muhammad is the
apostle of God. According to some
authors one may still further
compress the formula by omitting the
words “ and blessing and “
pious and by replacing the words
“ Muhammad is the apostle of
God by the words “ Muhammad is
His
apostle. [jThe former phrase is
preferable, as one reads in the Sahih
or collection of traditions of
Muslim.] The prayer for the Prophet
should consist of the following
words : — “ God, grant thy grace to
Muhammad and to bis family ” ;
but after the second tashahad tbe
Sonna insists upon adding tbo rest
of the formula up to tbe words,
“
worthy of praise and glorious.” It
also requires the addition of an
invocation, by preference one of
those directly transmitted to us from
Muhammad, e,g. “ God pardon all
my sins,” etc. ; but this invocation
should not be longer than the
confession of faith and the prayer
for tho
Prophet together. A person who
cannot say the confession of faith
and the prayer for the Prophet
in Arabic, should make use of a trans
lation ; and this is allowable also
for invocations and glorifications that
are not obligatory but merely
commendable. fBut this permission to
use
one’s mother tongue is strictly limited
to cases of absolute im-
possibility.
. The salam , or final salutation.
It consists of at least the words,
es-salam aleykum , fthough one may also
say salam aleykum .
[fAccording to Shafii
these latter words alone are insufficient.]
f The salam need not be pronounced
with the intention of finishing the
prayer. Tho best way of doing
it is to use the words, “Peace
be with
you, and may God be
merciful to you,” saying them twice,
looking first
to the right and then
to the left and thus giving
salutation to angels,
men, and spirits.
This, however, does not apply to
public prayer, for
there the imam
should in intention salute the
congregation, and they
return his salutation.
. Tertib, or observance of the
order of succession of the essentia]
elements of prayer, i.e. the order
in which we have just mentioned them.
If this order is intentionally
neglected, c.g. by prostration before bending,
the entiro prayer is annulled ; if
done by inadvertence, then tho sub-
sequent portion only is regarded as
unaccomplished. If one perceives
that one
has omitted or failed to accomplish
lawfully one of the essential
elements
of a certain raka , beforo coming to the
same part of tho next
raka , one can
repair the omission by beginning the
prayer again at the
part omitted ;
otherwise the defective raka is completed
by tho raka
one is actually saying,
and one begins the prayer again from
the raka
so completed. If at the
end of a prayer one perceives one
has omitted
a prostration in the last raka
, it is enough to prostrate oneself
forthwith,
repeating the confession of
faith ; but if the omission was in a
previous
raka , or one cannot remember for
certain which raka it was in, then
the
whole raka must be repeated.
Should one, after completing the ldyam
of the second raka , perceive that a
prostration has been omitted from
the
first raka} it is sufficient to
prostrate oneself forthwith, at any rate
if one has already sat down
after the first prostration. Such procedure,
however, is not sufficient, according
to some jurists, if ono sat down
merely with the intention of resting ;
and if that be not the case, still,
according to tlicir doctrine, one
must sit still and then accomplish the
omitted prostration. Finally, some
authorities support the view that
a
subsequent prostration will of itself
always suffice, without prejudice
to an
expiatory prostration. A believer who, at
the end of a fourfold
prayer, perceives
that he has forgotten two or three
prostrations, and
cannot remember exactly
to which raka they belonged, should
accomplish
two further rakas by way
of reparation. If four prostrations have
been
omitted, the remedy is one
prostration and two rakas ; if five or
six,
three extra rakas suffice ; if
seven, a prostration and three extra rakas
are necessary.
[The following
further practices are recommended by the
Sonna : —
. Keeping the eyes
fixed on the place where one is
about to prostrate
oneself. According to
some it is even blamable to close
the eyes ; but
this, in my personal
opinion is going too far, unless one
is afraid thus to
endanger the
efficacy of the prayer.
. To
pray only in a humble and submissive
attitude.
. To meditate upon the
words of the Koran recited and the
glorify-
ing of God enounced in the
prayer.
. To intone the prayer
with fervour and without preoccupation.
. When standing up, to hold
the hands under the breast, the left
in the right.
. To pronounce
an invocation when prostrating oneself.
. To lean on the hands
when rising from the prostration and the
kaud .
. fTo recite the Koran
for a longer time in the first raka
than in
the second.
. To
glorify God at the end of the
prayer.
. To change one’s place,
at the end of an obligatory prayer,
if one
wishes to accomplish a
supererogatory prayer ; it is even better
to go
home to accomplish such
optional act of devotion.
. For
the women at a mosque to take their
places behind the men,
who should
remain until the women have gone out.
. That each person should
leavo the mosque on the side most
convenient for his business ; but
the right is preferred, if there be
no
special reason to go out by
the left.
. That at public
prayer the congregation should cease to
follow
the example of the imam
immediately after the final salutation, during
which they should recite an
invocation or something of the sort, and
then reply to the imam’s salutation.
Should the latter salute only
once,
the congregation must still salute him
twice.]
باب شروط الصلاة خمسة
CHAPTER III.— CONDITIONS FOR THE VALIDITY OE PRAYER
شُرُوطُ الصَّلَاةِ خَمْسَةٌ: مَعْرِفَةُ الْوَقْتِ، وَالِاسْتِقْبَالُ.
وَسَتْرُ
الْعَوْرَةِ.
وَعَوْرَةُ الرَّجُلِ مَا بَيْنَ سُرَّتِهِ،
وَرُكْبَتِهِ، وَكَذَا الْأَمَةُ فِي الْأَصَحِّ، وَالْحَرَّةُ مَا سِوَى
الْوَجْهِ وَالْكَفَّيْنِ.
وَشَرْطُهُ مَا مَنَعَ إدْرَاكَ لَوْنِ
الْبَشَرَةِ، وَلَوْ طِينٌ وَمَاءٌ كَدِرٌ، وَالْأَصَحُّ وُجُوبُ التَّطَيُّنِ
عَلَى فَاقِدِ الثَّوْبِ، وَيَجِبُ سَتْرُ أَعْلَاهُ وَجَوَانِبِهِ لَا
أَسْفَلِهِ، فَلَوْ رُئِيَتْ عَوْرَتُهُ مِنْ جَيْبِهِ فِي رُكُوعٍ أَوْ غَيْرِهِ
لَمْ يَكْفِ فَلْيُزِرَّهُ، أَوْ يَشُدَّ وَسَطَهُ، وَلَهُ سَتْرُ بَعْضِهَا
بِيَدِهِ فِي الْأَصَحِّ، فَإِنْ وَجَدَ كَافِيَ سَوْأَتَيْهِ تَعَيَّنَ لَهُمَا،
أَوْ أَحَدِهِمَا فَقُبُلَهُ وَقِيلَ: دُبُرَهُ، وَقِيلَ: يَتَخَيَّرُ.
وَطَهَارَةُ
الْحَدَثِ، فَإِنْ سَبَقَهُ بَطَلَتْ، وَفِي الْقَدِيمِ يَبْنِي.
وَيَجْرِيَانِ
فِي كُلِّ مُنَاقِضٍ عَرَضَ بِلَا تَقْصِيرٍ، وَتَعَذَّرَ دَفْعُهُ فِي الْحَالِ،
فَإِنْ أَمْكَنَ بِأَنْ كَشَفَتْهُ رِيحٌ فَسَتَرَ فِي الْحَالِ لَمْ
تَبْطُلْ.
وَإِنْ قَصَّرَ بِأَنْ فَرَغَتْ مُدَّةُ خُفٍّ فِيهَا
بَطَلَتْ.
وَطَهَارَةُ النَّجَسِ فِي الثَّوْبِ وَالْبَدَنِ
وَالْمَكَانِ.
وَلَوْ اشْتَبَهَ طَاهِرٌ، وَنَجَسٌ اجْتَهَدَ.
وَلَوْ
نَجَسَ بَعْضُ ثَوْبٍ، أَوْ بَدَنٍ وَجَهِلَ، وَجَبَ غَسْلُ كُلِّهِ.
فَلَوْ
ظَنَّ طَرَفًا لَمْ يَكْفِ غَسْلُهُ عَلَى الصَّحِيحِ، وَلَوْ غَسَلَ نِصْفَ
نَجَسٍ ثُمَّ بَاقِيَهُ، فَالْأَصَحُّ أَنَّهُ إنْ غَسَلَ مَعَ بَاقِيهِ
مُجَاوِرَهُ طَهُرَ كُلُّهُ، وَإِلَّا فَغَيْرُ الْمُنْتَصَفِ.
وَلَا
تَصِحُّ صَلَاةُ مُلَاقٍ بَعْضُ لِبَاسِهِ نَجَاسَةً، وَإِنْ لَمْ يَتَحَرَّكْ
بِحَرَكَتِهِ.
وَلَا قَابِضٍ طَرَفَ شَيْءٍ عَلَى نَجَسٍ إنْ
تَحَرَّكَ، وَكَذَا إنْ لَمْ يَتَحَرَّكْ فِي الْأَصَحِّ.
فَلَوْ
جَعَلَهُ تَحْتَ رِجْلِهِ صَحَّتْ مُطْلَقًا، وَلَا يَضُرُّ نَجَسٌ يُحَاذِي
صَدْرَهُ فِي الرُّكُوعِ، وَالسُّجُودِ عَلَى الصَّحِيحِ.
وَلَوْ
وَصَلَ عَظْمَهُ بِنَجَسٍ لِفَقْدِ الطَّاهِرِ فَمَعْذُورٌ، وَإِلَّا وَجَبَ
نَزْعُهُ إنْ لَمْ يَخَفْ ضَرَرًا ظَاهِرًا.
قِيلَ، وَإِنْ خَافَ
فَإِنْ مَاتَ لَمْ يُنْزَعْ عَلَى الصَّحِيحِ.
وَيُعْفَى عَنْ
مَحَلِّ اسْتِجْمَارِهِ وَلَوْ حَمَلَ مُسْتَجْمِرًا بَطَلَتْ فِي
الْأَصَحِّ.
وَطِينُ الشَّارِعِ الْمُتَيَقَّنُ نَجَاسَتُهُ يُعْفَى
عَنْهُ عَمَّا يَتَعَذَّرُ الِاحْتِرَازُ مِنْهُ غَالِبًا، وَيَخْتَلِفُ
بِالْوَقْتِ، وَمَوْضِعِهِ مِنْ الثَّوْبِ وَالْبَدَنِ.
وَعَنْ
قَلِيلِ دَمِ الْبَرَاغِيثِ، وَوَنِيمِ الذُّبَابِ، وَالْأَصَحُّ لَا يُعْفَى
عَنْ كَثِيرِهِ، وَلَا قَلِيلٍ انْتَشَرَ بِعَرَقٍ وَتُعْرَفُ الْكَثْرَةُ
بِالْعَادَةِ.
قُلْت: الْأَصَحُّ عِنْدَ الْمُحَقِّقِينَ
الْعَفْوُ مُطْلَقًا، وَاَللَّهُ أَعْلَمُ.
وَدَمُ الْبَثَرَاتِ
كَالْبَرَاغِيثِ، وَقِيلَ: إنْ عَصَرَهُ فَلَا، وَالدَّمَامِيلُ وَالْقُرُوحُ،
وَمَوْضِعُ الْفَصْدِ، وَالْحِجَامَةِ قِيلَ كَالْبَثَرَاتِ، وَالْأَصَحُّ إنْ
كَانَ مِثْلُهُ يَدُومُ غَالِبًا فَكَالِاسْتِحَاضَةِ، وَإِلَّا فَكَدَمِ
الْأَجْنَبِيِّ فَلَا يُعْفَى، وَقِيلَ: يُعْفَى عَنْ قَلِيلِهِ، قُلْت:
الْأَصَحُّ أَنَّهَا كَالْبَثَرَاتِ، وَالْأَظْهَرُ الْعَفْوُ عَنْ قَلِيلِ دَمِ
الْأَجْنَبِيِّ، وَاَللَّهُ أَعْلَمُ.
وَالْقَيْحُ، وَالصَّدِيدُ
كَالدَّمِ، وَكَذَا مَاءُ الْقُرُوحِ وَالْمُتَنَفِّطِ الَّذِي لَهُ رِيحٌ،
وَكَذَا فِي بِلَا رِيحٍ فِي الْأَظْهَرِ.
قُلْت: الْمَذْهَبُ
طَهَارَتُهُ، وَاَللَّهُ أَعْلَمُ.
وَلَوْ صَلَّى بِنَجَسٍ لَمْ
يَعْلَمْهُ وَجَبَ الْقَضَاءُ فِي الْجَدِيدِ.
وَإِنْ عَلِمَ ثُمَّ
نَسِيَ وَجَبَ الْقَضَاءُ عَلَى الْمَذْهَبِ.
CHAPTER III.— CONDITIONS FOR THE VALIDITY
OE PRAYER
Section
There
are five essential conditions for the
validity of prayer —
. The certainty
that the legally prescribed time has come.
. The direction of the body
towards the i kibla.
. Keeping the
shameful parts of the body covered.
The parts
of the human body between
the navel and the knees are called “
shame-
ful/’ and this rule applies to
men fand to female slaves. In the
case
of a free woman, the whole body
is regarded as shameful, with the
exception of the face and the
hands. By “ cover ” is meant obscuring the
colour of the skin, even by
dirty water or mud. jTf one has
no clothes
mud is obligatory. All
that is necessary is that the
clothing should be
arranged so as to
veil the shameful parts from being
seen from above
or from the side,
but not from below. This rule is
infringed if the
parts in question
are exposed by the garment opening
in front when
the body is bent.
One’s coat should be fastened, and
drawn tight across
the waist ; and if
necessary, as much as possible of
the shameful parts
should be covered
with the hand. When one is able
to cover the shame-
ful parts both
before and behind, this should be
done ; but if one’s gar-
ment does
not suffice for this, it is better
to conceal those in front ;
though
somo authors give preference to the
hinder parts, and others
contend that
it is a matter of choice.
. To
be free from all impurity, even
slight. A slight impurity
incurred during
the prayer nullifies it just as much
as one that one has
neglected to
remove before beginning ; although, according to
the
opinion entertained by Shafii in
his first period, one can, in the
first
case, proceed at once to a
ritual ablution, and subsequently continue
the interrupted prayer. The controversy
extends to all other causes
of
illegality in prayer not due to
negligence on one’s own part and which
cannot be immediately removed. If,
on the other hand, one can remove
at once the cause of illegality,
e.g. if the wind has accidentally exposed
the shameful parts, and one
readjusts one’s garment at once, the
illegality is without consequence. But
if it is a case of responsible
illegality, e.g . if one has allowed
the time for moistening the footgear
to elapse, then the prayer is
annulled.
. That not only the
clothing and the body but also the
place of
prayer must be free from
impurity. In case of difficulty one should
endeavour to ascertain whether a thing
is pure or impure. If a part
of
the clothing or of the body has
become impure, and one does not know
precisely which part, one should
wash the whole of the body or
clothes.
ffEven if one supposes the
impurity to have tainted only one corner,
a partial cleaning will not suffice.
fThis cleaning, however, can be done
in two stages, i.e. by washing
first one half and then the other ;
pro-
vided that an overlapping border he
washed twice, otherwise an inter-
vening
space is considered to be still impure.
If the clothing is or has
been in contact with any impure object,
even though only a part of the
clothes which have, not been displaced
incurred this impurity, the prayer
is invalid. Similarly if anything
of
which the other end is in contact
with an impure object is held in the
hand, whether it is for is not
in motion. However, if it be merely
the
foot which rests upon something
of which the other end is touching
an impure object, the prayer is
valid, unless there are other causes of
nullity. ffThe impurity of the
ground below the breast at bending
and prostration does not entail the
illegality of the prayer.
If in a
surgical operation it is necessary to
join to the patient’s bone
the hone
of an animal, one can, if the
matter is urgent and no other can
be found, utilise an impure bone.
On recovery the patient is none the
less able to accomplish a valid
prayer. If, however, the operation was
not necessary, the impure bone must
be cut out, if this can be done
without manifest danger, or even in
any case according to some authors.
ffOnly in case of death is
there never need to cut out the
impure bone
from the corpse.
One
may lawfully pray after cleaning the
shameful parts with
pebbles, even if
there are still traces of impurity ;
fbut if while praying
one has been
in contact with a person so cleansed,
the prayer is invalid.
The dirt of
the high-road, even when manifestly
impure, is an excusable
impurity, if
not in immoderate amount, as it is
very difficult to take
precautions against
it. Distinctions, however, are to be
made in this
respect as to the
time of day, and the part of
the clothing or body
that is
affected. Similarly, a small quantity of
blood from the bite of
a flea, or
of dirt deposited by a fly, does not
affect the validity of a
prayer ;
fbut a large amount of either, or
even a small quantity spread
over the
skin by the flow of perspiration,
does. [fAccording to the
most competent
authorities these impurities are always
excusable.]
Blood from blisters is
considered in the same way as that
from flea-
bites ; except, according to
some authors, if the blisters are pressed.
Blood from a pimple, an ulcer, a
blood-letting or a cupping glass, is
assimilated by some authors to that
from blisters ; fbut the majority
consider
it to have the same effect as
haemorrhage after menses, provided
the
flow is ordinarily of some duration.
Otherwise this blood is
equivalent to
that of another person ; i.e. it is
never excusable. Some
jurists, however,
admit an exception to this rule,
when the blood has
flowed only in a
small quantity. [fPimples, ulcers, etc.,
come under
the same rule as blisters
; *and one may even accomplish prayer
while
tainted with the blood of
another person, if in very small
quantity.]
Pus and clear fluid
substance coming from a wound are regarded
by
the law for this purpose in
the same way as blood ; and the
same is the
case with matter coming
from ulcers or tumours, whether it
has *or has
not a fetid odour.
[According to our school this matter
is always pure.]
If any one prays
in a state of impurity without knowing
it he should,
according to the
opinion held by Shafii in his second
period, repeat it
on discovery by
way of reparation ; and the same
obligation rests,
according to our school,
on any person who may have forgotten
his
state of impurity after having
become aware of it.
فصل
تَبْطُلُ بِالنُّطْقِ بِحَرْفَيْنِ، أَوْ حَرْفٍ مُفْهِمٍ.
وَكَذَا
مَدَّةٌ بَعْدَ حَرْفٍ فِي الْأَصَحِّ، وَالْأَصَحُّ، أَنَّ التَّنَحْنُحَ،
وَالضَّحِكَ، وَالْبُكَاءَ، وَالْأَنِينَ، وَالنَّفْخَ إنْ ظَهَرَ بِهِ حَرْفَانِ
بَطَلَتْ، وَإِلَّا فَلَا، وَيُعْذَرُ فِي يَسِيرِ الْكَلَامِ إنْ سَبَقَ
لِسَانُهُ أَوْ نَسِيَ الصَّلَاةَ، أَوْ جَهِلَ تَحْرِيمَهُ إنْ قَرُبَ عَهْدُهُ
بِالْإِسْلَامِ، لَا كَثِيرِهِ فِي الْأَصَحِّ، وَفِي التَّنَحْنُحِ وَنَحْوِهِ
لِلْغَلَبَةِ وَتَعَذُّرِ الْقِرَاءَةِ، لَا الْجَهْرِ فِي الْأَصَحِّ.
وَلَوْ
أُكْرِهَ عَلَى الْكَلَامِ بَطَلَتْ فِي الْأَظْهَرِ.
وَلَوْ نَطَقَ
بِنَظْمِ الْقُرْآنِ بِقَصْدِ التَّفْهِيمِ كَيَا يَحْيَى خُذْ الْكِتَابَ إنْ
قَصَدَ مَعَهُ قِرَاءَةً لَمْ تَبْطُلْ، وَإِلَّا بَطَلَتْ.
وَلَا
تَبْطُلُ بِالذِّكْرِ وَالدُّعَاءِ إلَّا أَنْ يُخَاطِبَ كَقَوْلِهِ لِعَاطِسٍ:
يَرْحَمُكَ اللَّهُ.
وَلَوْ سَكَتَ طَوِيلاً بِلَا غَرَضٍ لَمْ
تَبْطُلْ فِي الْأَصَحِّ.
وَيَسُنُّ لِمَنْ نَابَهُ شَيْءٌ
كَتَنْبِيهِ إمَامِهِ، وَإِذْنِهِ لِدَاخِلٍ، وَإِنْذَارِهِ أَعْمَى أَنْ
يُسَبِّحَ، وَتُصَفِّقَ الْمَرْأَةُ بِضَرْبِ الْيَمِينِ عَلَى ظَهْرِ
الْيَسَارِ.
وَلَوْ فَعَلَ فِي صَلَاتِهِ غَيْرَهَا إنْ كَانَ مِنْ
جِنْسِهَا بَطَلَتْ إلَّا أَنْ يَنْسَى.
وَإِلَّا فَتَبْطُلُ
بِكَثِيرِهِ، لَا قَلِيلِهِ، وَالْكَثْرَةُ بِالْعُرْفِ، فَالْخُطْوَتَانِ أَوْ
الضَّرْبَتَانِ قَلِيلٌ، وَالثَّلَاثُ كَثِيرٌ إنْ تَوَالَتْ، وَتَبْطُلُ
بِالْوَثْبَةِ الْفَاحِشَةِ لَا الْحَرَكَاتِ الْخَفِيفَةِ الْمُتَوَالِيَةِ
كَتَحْرِيكِ أَصَابِعِهِ فِي سَبْحَةٍ، أَوْ حَكٍّ فِي الْأَصَحِّ، وَسَهْوُ
الْفِعْلِ كَعَمْدِهِ فِي الْأَصَحِّ، وَتَبْطُلُ بِقَلِيلِ الْأَكْلِ.
قُلْتُ:
إلَّا أَنْ يَكُونَ نَاسِيًا، أَوْ جَاهِلاً تَحْرِيمَهُ، وَاَللَّهُ
أَعْلَمُ.
فَلَوْ كَانَ بِفَمِهِ سُكَّرَةٌ فَبَلِعَ ذَوْبَهَا
بَطَلَتْ فِي الْأَصَحِّ.
وَيُسَنُّ لِلْمُصَلِّي إلَى جِدَارٍ،
أَوْ سَارِيَةٍ، أَوْ عَصًا مَغْرُوزَةٍ، أَوْ بَسَطَ مُصَلًّى، أَوْ خَطَّ
قُبَالَتَهُ دَفْعُ الْمَارِّ، وَالصَّحِيحُ تَحْرِيمُ الْمُرُورِ
حِينَئِذٍ.
قُلْت: يُكْرَهُ الِالْتِفَاتُ لَا لِحَاجَةٍ.
وَرَفْعُ
بَصَرِهِ إلَى السَّمَاءِ وَكَفُّ شَعْرِهِ، أَوْ ثَوْبِهِ وَوَضْعُ يَدِهِ عَلَى
فَمِهِ بِلَا حَاجَةٍ، وَالْقِيَامُ عَلَى رِجْلٍ، وَالصَّلَاةُ حَاقِنًا أَوْ
حَاقِبًا، أَوْ بِحَضْرَةِ طَعَامٍ يَتُوقُ إلَيْهِ.
وَأَنْ
يَبْصُقَ قِبَلَ وَجْهِهِ، أَوْ عَنْ يَمِينِهِ وَ وَضْعُ يَدِهِ عَلَى
خَاصِرَتِهِ.
وَالْمُبَالَغَةُ فِي خَفْضِ الرَّأْسِ فِي رُكُوعِهِ،
وَالصَّلَاةُ فِي الْحَمَّامِ، وَالطَّرِيقِ، وَالْمَزْبَلَةِ، وَالْكَنِيسَةِ،
وَعَطَنِ الْإِبِلِ وَالْمَقْبَرَةِ الطَّاهِرَةِ، وَاَللَّهُ أَعْلَمُ.
Section
A prayer is nullified
by any superfluous word, even if it
consist of but
one letter ; or by
too long a pause in its enunciation, f
Coughing, laugh-
ing, weeping, groaning, or
breathing, if of such a nature as to
render per-
ceptible to the ear at
least two letters, nullify prayer ; but
not otherwise.
The following are
considered excusable : —
. Words
uttered (a) because one cannot control
the tongue ; or
(b) through momentary
forgetfulness that one was engaged in
prayer ;
or ( c ) through ignorance of
the prohibition, if recently converted to
Islam. fBut this only applies to a
small number of words, many are
never excusable.
. Coughing, etc.,
where avoidable.
. Omission to
recite the Koran through incapacity ; fbut
to cry
aloud is inexcusable.
*If
superfluous words are the consequence of
violence the prayer is
nullified all
the same. If one utters some passage
from the Koran,
even if it is
to say something to some one else,
e.g. Koran xix. , “
Yahya,
take the holy scripture,” the prayer
is nullified, unless the
passage comes
in relevantly in the recitation.
The
prayer is not nullified in the two
following cases : —
. If it is
interrupted for glorifying God or for
an invocation ; pro*
vided this be
not in addressing some one else, as
e.g. in saying to some
one who
has sneezed, “ God be merciful to you.”
. flf it is stopped
unintentionally, even for a considerable time.
The Sonna recommends that any
believer who may be obliged to
interrupt his prayer by unforeseen
circumstances, e.g. in order to tell
the imam to let some one pass
who has just come in, or to
warn a blind
man, should say, “ Praise
to God ” ; while a woman in similar
circum-
stances should strike the back of
the left hand with the right.
When the superfluous thing consists,
not of a word, but of an act,
the prayer is nullified if the
act consists of something of a nature
essential to the prayer itself, e.g.
an inclination of the body ; though
such contravention is not condemnable
if committed in ignorance. But
if
the superfluous act is not of this
category, it does not nullify the
prayer, unless it is a thing of
great importance. Custom indicates what
must be considered a thing of great
importance ; thus two paces or two
knocks are not so considered as a
rule, but three consecutive paces or
knocks are. Similarly prayer is
nullified by an indecent jump, but not
by a slight though continuous movement,
as e.g, counting the beads of
a
rosary, for scratching oneself, fin all
these cases faults due to
inadvertence
have the same effect as intentional
faults.
Prayer is also nullified by
eating, however little. [Two exceptions
are admitted, when the act is
done () through forgetfulness, without
thinking what one is doing, and
() without knowing that it is illicit.]
fSo rigorous is this prohibition
that even a morsel of sugar in the
mouth
is enough to nullify the
prayer, if any liquid from it be
swallowed.
A practice has been introduced
by the Sonna that any one about to
pray should place himself near a
wall, a column or a post stuck in the
ground ; or place before him a
special carpet, or draw a line to stop
passers-by, ffwho are obliged to
respect it.
[Thefollowing things are
considered blamable if doneduring prayer: —
. Turning round unnecessarily.
. Lifting up the eyes to
heaven.
. Taking hold of one’s
hair or one’s clothes.
.
Unnecessarily putting the hand into the
mouth.
. Standing on one foot
when accomplishing the kiyam.
G.
Retaining urine or stercoral matter.
. Performing devotion in the
presence of a repast one wishes
to eat.
. Spitting in front of one,
or to the right side.
.
Placing the hand on the hip.
.
Bending the head excessively when bowing.
. Praying at the public baths,
or on the road, or at a place where
ordure is deposited, or in a temple
of unbelievers, or at a place for
camels to lie down, or in a
cemetery even if free from impurity.]
باب سجود السهو
CHAPTER IV.— EXPIATORY PROSTRATION
سُنَّةٌ عِنْدَ تَرْكِ مَأْمُورٍ بِهِ، أَوْ فِعْلِ مَنْهِيٍّ عَنْهُ
فَالْأَوَّلُ إنْ كَانَ رُكْنًا وَجَبَ تَدَارُكُهُ، وَقَدْ يُشْرَعُ السُّجُودُ
كَزِيَادَةٍ حَصَلَتْ بِتَدَارُكِ رُكْنٍ كَمَا سَبَقَ فِي التَّرْتِيبِ، أَوْ
بَعْضًا وَهُوَ الْقُنُوتُ، وَقِيَامُهُ، وَالتَّشَهُّدُ الْأَوَّلُ، أَوْ
قُعُودُهُ وَكَذَا الصَّلَاةُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ فِيهِ فِي الْأَظْهَرِ سَجَدَ، وَقِيلَ إنْ تَرَكَهُ عَمْدًا
فَلَا.
قُلْتُ: وَكَذَا الصَّلَاةُ عَلَى الْآلِ حَيْثُ
سَنَنَّاهَا، وَاَللَّهُ أَعْلَمُ: وَلَا تُجْبَرُ سَائِرُ السُّنَنِ.
وَالثَّانِي:
إنْ لَمْ يَبْطُلُ عَمْدُهُ كَالِالْتِفَاتِ وَالْخَطْوَتَيْنِ لَمْ يَسْجُدْ
لِسَهْوِهِ، وَإِلَّا سَجَدَ إنْ لَمْ تَبْطُلْ بِسَهْوِهِ كَثِيرٌ فِي
الْأَصَحِّ، وَتَطْوِيلُ الرُّكْنِ الْقَصِيرِ يَبْطُلُ عَمْدُهُ فِي الْأَصَحِّ
فَيَسْجُدُ لِسَهْوِهِ فَالِاعْتِدَالُ قَصِيرٌ، وَكَذَا الْجُلُوسُ بَيْنَ
السَّجْدَتَيْنِ فِي الْأَصَحِّ، وَلَوْ نَقَلَ رُكْنًا قَوْلِيًّا كَفَاتِحَةٍ
فِي رُكُوعٍ أَوْ تَشَهُّدٍ لَمْ تَبْطُلْ بِعَمْدِهِ فِي الْأَصَحِّ وَيَسْجُدُ
لِسَهْوِهِ فِي الْأَصَحِّ، وَعَلَى هَذَا تُسْتَثْنَى هَذِهِ الصُّورَةُ مِنْ
قَوْلِنَا: مَا لَا يَبْطُلُ عَمْدُهُ لَا سُجُودَ لِسَهْوِهِ وَلَوْ نَسِيَ
التَّشَهُّدَ الْأَوَّلَ فَذَكَرَهُ بَعْدَ انْتِصَابِهِ لَمْ يَعُدْ لَهُ،
فَإِنْ عَادَ عَالِمًا بِتَحْرِيمِهِ بَطَلَتْ، أَوْ نَاسِيًا فَلَا وَيَسْجُدُ
لِلسَّهْوِ، أَوْ جَاهِلاً فَكَذَا فِي الْأَصَحِّ، وَلِلْمَأْمُومِ الْعَوْدُ
لِمُتَابَعَةِ إمَامِهِ فِي الْأَصَحِّ.
قُلْت: الْأَصَحُّ
وُجُوبُهُ، وَاَللَّهُ أَعْلَمُ، وَلَوْ تَذَكَّرَ قَبْلَ انْتِصَابِهِ عَادَ
لِلتَّشَهُّدِ، وَيَسْجُدُ إنْ كَانَ صَارَ إلَى الْقِيَامِ أَقْرَبَ وَلَوْ
نَهَضَ عَمْدًا فَعَادَ بَطَلَتْ إنْ كَانَ إلَى الْقِيَامِ أَقْرَبَ، وَلَوْ
نَسِيَ قُنُوتًا فَذَكَرَهُ فِي سُجُودِهِ لَمْ يَعُدْ لَهُ، أَوْ قَبْلَهُ عَادَ
وَيَسْجُدُ لِلسَّهْوِ إنْ بَلَغَ حَدَّ الرَّاكِعِ.
وَلَوْ شَكَّ
فِي تَرْكِ بَعْضٍ سَجَدَ، أَوْ فِي ارْتِكَابِ مَنْهِيٍّ فَلَا، وَلَوْ سَهَا
وَشَكَّ هَلْ سَجَدَ فَلْيَسْجُدْ.
وَلَوْ شَكَّ أَصَلَّى ثَلَاثًا
أَمْ أَرْبَعًا أَتَى بِرَكْعَةٍ وَسَجَدَ، وَالْأَصَحُّ أَنَّهُ يَسْجُدُ وَإِنْ
زَالَ شَكُّهُ قَبْلَ سَلَامِهِ، وَكَذَا حُكْمُ مَا يُصَلِّيهِ مُتَرَدِّدًا
وَاحْتَمَلَ كَوْنَهُ زَائِدًا، وَلَا يَسْجُدُ لِمَا يَجِبُ بِكُلِّ حَالٍ إذَا
زَالَ شَكُّهُ، مِثَالُهُ شَكَّ فِي الثَّالِثَةِ أَثَالِثَةٌ هِيَ أَمْ
رَابِعَةٌ فَتَذَكَّرَ فِيهَا لَمْ يَسْجُدْ، أَوْ فِي الرَّابِعَةِ سَجَدَ.
وَلَوْ
شَكَّ بَعْدَ السَّلَامِ فِي تَرْكِ فَرْضٍ لَمْ يُؤَثِّرْ عَلَى الْمَشْهُورِ،
وَسَهْوُهُ حَالَ قُدْوَتِهِ يَحْمِلُهُ إمَامُهُ.
فَلَوْ ظَنَّ
سَلَامَهُ فَسَلَّمَ فَبَانَ خِلَافُهُ سَلَّمَ مَعَهُ وَلَا سُجُودَ، وَلَوْ
ذَكَرَ فِي تَشَهُّدِهِ تَرْكَ رُكْنٍ غَيْرَ النِّيَّةِ وَالتَّكْبِيرَةِ قَامَ
بَعْدَ سَلَامِ إمَامِهِ إلَى رَكْعَتِهِ وَلَا يَسْجُدُ، وَسَهْوُهُ بَعْدَ
سَلَامِهِ لَا يَحْمِلُهُ.
فَلَوْ سَلَّمَ الْمَسْبُوقُ بِسَلَامِ
إمَامِهِ بَنَى وَسَجَدَ، وَيَلْحَقُهُ سَهْوُ إمَامِهِ، فَإِنْ سَجَدَ لَزِمَهُ
مُتَابَعَتُهُ، وَإِلَّا فَيَسْجُدُ عَلَى النَّصِّ.
وَلَوْ
اقْتَدَى مَسْبُوقٌ بِمَنْ سَهَا بَعْدَ اقْتِدَائِهِ، وَكَذَا قَبْلَهُ فِي
الْأَصَحِّ، فَالصَّحِيحُ أَنَّهُ يَسْجُدُ مَعَهُ، ثُمَّ فِي آخِرِ صَلَاتِهِ،
فَإِنْ لَمْ يَسْجُدْ الْإِمَامُ سَجَدَ آخِرَ صَلَاةِ نَفْسِهِ عَلَى
النَّصِّ.
وَسُجُودُ السَّهْوِ وَإِنْ كَثُرَ سَجْدَتَانِ كَسُجُودِ
الصَّلَاةِ، وَالْجَدِيدُ أَنَّ مَحَلَّهُ بَيْنَ تَشَهُّدِهِ وَسَلَامِهِ.
فَإِنْ
سَلَّمَ عَمْدًا فَاتَ فِي الْأَصَحِّ، أَوْ سَهْوًا وَطَالَ الْفَصْلُ فَاتَ فِي
الْجَدِيدِ، وَإِلَّا فَلَا عَلَى النَّصِّ، وَإِذَا سَجَدَ صَارَ عَائِدًا إلَى
الصَّلَاةِ فِي الْأَصَحِّ.
وَلَوْ سَهَا إمَامُ الْجُمُعَةِ
وَسَجَدُوا فَبَانَ فَوْتُهَا أَتَمُّوا ظُهْرًا وَسَجَدُوا، وَلَوْ ظَنَّ
سَهْوًا فَسَجَدَ فَبَانَ عَدَمُهُ سَجَدَ فِي الْأَصَحِّ.
CHAPTER IV.— EXPIATORY PROSTRATION
The
Sonna has introduced the practice of
accomplishing an expiatory
prostration, whenever
() Any prescribed duty has been
neglected ;
and () any prohibited
act has been done.
With regard
o tlie first point, if it is a
matter of negligent omission
of one
of the necessary elements of prayer,
one should first correct one-
self, and
prostrate oneself immediately afterwards,
observing for the
supplementary prostration
the rule mentioned when speaking of the
tertib . But when the omission extends
only to a part of a necessary
element,
e.g. the Iccmut, the hiyam accompanying
it, the first tashahad,
the hand
accompanying it, or the prayer for
the prophet that is said
after the
first tashahad , then one may repair the
error by prostrating
oneself at once.
Some authorities maintain, however, that
this pro-
cedure is insufficient, if the
omission was premeditated. [The same
rule
should he observed in case of
omission of the prayer for the family
of the Prophet, at any rate if
this is considered as a duty introduced by
the Sonna.] Negligent omission of
the other practices of the Sonna has
no need of such expiation.
In
the second case, the doing of a
prohibited act, even intentionally,
does
not necessarily involve the nullity of
the prayer ; if, e.g,, one has
turned round, or taken a pace or
two. One need not prostrate oneself
to repair the error, if one
has committed any such fault by
inadvertence.
But where an act would,
if committed intentionally, nullify the prayer,
one must prostrate oneself in
reparation, if one commits it inadvertently.
If, however, a fault is so grave
as to nullify the prayer, even when
com-
mitted inadvertently, an expiatory
prostration is of no avail. This is
the case if the prayer is
interrupted by a long discourse. On the
other
hand, prolonging excessively one of
the essential elements of prayer
which
should be accomplished rapidly, nullifies
the praj^er only if pre-
meditated ; if
it is mere negligence it can be
expiated by prostration.
Among practices
that should be rapidly accomplished are
cited the
aatidal , fand the jelus between
two prostrations.
If one of the
essential verbal elements has been
misplaced, e.g . if
one has recited the
first chapter of the Koran during
the rohua or the
tashahad ; fthe prayer
is not annulled, even if the act
be intentional,
flf, however, such fault
has been committed negligently, an expiatory
prostration is required. This forms
an exception to the rule already
mentioned, viz. that where an
intentional act does not affect the
validity
of a prayer, it is not
necessary to expiate by a prostration its
inadvertent
committal.
As to forgetting
the first tashahad, the two following
cases must be
distinguished : —
.
If one remembers the error after
finishing the prayer, one should
not
resume the formula, for the whole
prayer would be nullified, at least
if the resumption is done knowingly.
Otherwise, i.e. if one has not
thought of the prohibition, the law
requires an expiatory prostration.
■f The
same rule applies if the resumption
is due to ignorance instead of
forgetfulness. Only a member of the
community may resume the first
tashahad,
in these circumstances, when the imam
gives him the example.
[fThis is
even rigorously necessary.]
. If one
perceives one’s error before finishing the
prayer, one should,
if not still
standing, resume the first tashahad . One
should also prostrate
oneself. But if
one has intentionally risen before
finishing the prayer,
without having
enounced the first tashahad , the resumption
of the
omitted formula nullifies the
whole prayer, even if one is not
yet quite
standing.
The kanut , if
forgotten, is not resumed, if one
remembers it only
during the sejud ;
but it is so if remembered before
this, and one also
accomplishes a
prostration to repair the error, as
soon as one is in a
bending
position.
If one does not know
exactly what part of the essential
element one
has neglected, one should
still prostrate oneself ; but if one merely
suspects one has done some
prohibited thing, an expiatory prostration
is never required. Should one commit
an irregularity by inadvertence,
and be
unable to remember whether it has
already been expiated by
a prostration,
one should prostrate oneself ; and should
one be un-
certain if one has
accomplished three or four rakas, one
must perform
another, followed by a
prostration. fThis prostration is even
obligatory
if the doubt has disappeared
before the final salutation. The same
rule applies to all cases where
one has accomplished some practice
without
knowing if it was obligatory or not,
for it is possible one may
have
performed a superfluous act. On the other
hand, no exjnatory
prostration is required
for an act which appears to have
been necessary,
even if one doubted
it for a moment ; for example, if in
the third raka of
a prayer that
consists of four rakas one is
uncertain if it is the third
the
fourth ; but if one remembers the
truth before finishing the raka
in
question, one need not prostrate oneself
to expiate one’s fault. If,
however,
the doubt disappears only during the
fourth raka , an expiatory
prostration is
required. **If it is only after the
final salutation that
one suspects having
omitted a necessary practice, one need pay
no
attention to it.
At public
prayer, an omission by a member of
the congregation who
has followed the
lead of the imam, is the latter’s
business. This
principle is carried so
far that if one has repeated the
final salutation
in the mistaken belief
that the imam had reached that
stage, it can be
pronounced a second
time without an expiatory prostration.
Even if
one remembers, during the
imam’s tashahad, that one has omitted one
of the essential elements of a raka,
always excepting the intention and
the introductory takbir without
which the prayer is null, one need
only
repeat tho missing raka without
prostration, after the imam has pro-
nounced the final salutation. Any omission
by a member of the con-
gregation after
the final salutation is his own
mistake, for which the
imam is not
responsible. Thus, if one has lagged
behind the imam in
the prayer, one
should nevertheless pronounce with him the
final salu-
tation, and then continue
one’s act of devotion from the place
in-
terrupted, and finally accomplish an
expiatory prostration for negligence.
On
the other hand, faults committed by
the imam through inadvertence
are
imputable to the congregation ; and for
this reason the expiatory
prostrations of
the imam are accomplished by the
whole community ;
and even if the
imam does not prostrate himself to
expiate his errors
the congregation should
do so, this at least was Shafii’s
personal opinion.
When, though the
congregation is ahead, one prays under
the direction
of the imam, and he
is guilty of an omission, either
fbefore or after one
has begun to
follow him, ffono should in both
cases accomplish with
him the expiatory
prostration, and then at the end of
the prayer prostrate
oneself again to
expiate one’s having lagged behind. If
the imam
omits his prostration in
these circumstances, the congregation is none
the less obliged to accomplish it
at the end of the prayer. This
vras so
decided by Shafii himself.
The expiatory prostration is never
accomplished more than twice,
whatever the
number of faults committed through
inadvertence. It is
performed like an
ordinary prostration, and, according to
tho opinion
of Shafii in his second
period, between the tashahad and the
final saluta-
tion. fit follows that no
reason for its performance can arise, once
the final salutation has been
knowingly accomplished ; or even inad-
vertently, if a long interval has ensued.
Otherwise, according to Shafii’s
personal
opinion, tho fact of having inadvertently
accomplished the
final salutation, does
not prevent performance of an expiatory
prostra-
tion. f After the prostration has
been accomplished one continues the
interrupted prayer. However, if the
imam has been guilty of some
omission in tho public Friday
prayer, and the time prescribed for that
ceremony has expired during the
expiatory prostration, ono proceeds
immediately
to the celebration of midday prayer ;
and after this the
congregation again
prostrates itself in order to expiate
the fault of having
exceeded the
time allowed for the weekly prayer,
fit should be added
that if after
prostration for a fault believed to have
been committed, it
appears that the
fault never really existed, one should
prostrate oneself
again in order to
expiate the error of having accomplished a
superfluous
prostration.
باب [في سجود التلاوة والشكر]
CHAPTER V.— PROSTRATIONS FOR READING THE KORAN, AND FOR THANKSGIVING
تُسَنُّ سَجَدَاتُ التِّلَاوَةِ.
وَهُنَّ فِي الْجَدِيدِ
أَرْبَعَ عَشْرَةَ: مِنْهَا سَجْدَتَا الْحَجِّ.
لَا ص) بَلْ
هِيَ سَجْدَةُ شُكْرٍ تُسْتَحَبُّ فِي غَيْرِ الصَّلَاةِ وَتَحْرُمُ فِيهَا عَلَى
الْأَصَحِّ وَتُسَنُّ لِلْقَارِئِ وَالْمُسْتَمِعِ، وَتَتَأَكَّدُ لَهُ بِسُجُودِ
الْقَارِئِ.
قُلْت: وَتُسَنُّ لِلسَّامِعِ، وَاَللَّهُ
أَعْلَمُ.
وَإِنْ قَرَأَ فِي الصَّلَاةِ سَجَدَ الْإِمَامُ
وَالْمُنْفَرِدُ لِقِرَاءَتِهِ فَقَطْ، وَالْمَأْمُومُ لِسَجْدَةِ إمَامِهِ،
فَإِنْ سَجَدَ إمَامُهُ فَتَخَلَّفَ أَوْ انْعَكَسَ بَطَلَتْ صَلَاتُهُ، وَمَنْ
سَجَدَ خَارِجَ الصَّلَاةِ نَوَى، وَكَبَّرَ لِلْإِحْرَامِ رَافِعًا يَدَيْهِ،
ثُمَّ لِلْهَوِيِّ بِلَا رَفْعٍ وَسَجَدَ كَسَجْدَةِ الصَّلَاةِ وَرَفَعَ
مُكَبِّرًا وَسَلَّمَ، وَتَكْبِيرَةُ الْإِحْرَامِ شَرْطٌ عَلَى الصَّحِيحِ،
وَكَذَا السَّلَامُ فِي الْأَظْهَرِ وَتُشْتَرَطُ شُرُوطُ الصَّلَاةِ، وَمَنْ
سَجَدَ فِيهَا كَبَّرَ لِلْهَوِيِّ وَلِلرَّفْعِ، وَلَا يَرْفَعُ يَدَيْهِ.
قُلْت:
وَلَا يَجْلِسُ لِلِاسْتِرَاحَةِ، وَاَللَّهُ أَعْلَمُ: وَيَقُولُ سَجَدَ
وَجْهِي لِلَّذِي خَلَقَهُ وَصَوَّرَهُ، وَشَقَّ سَمْعَهُ، وَبَصَرَهُ بِحَوْلِهِ
وَقُوَّتِهِ.
وَلَوْ كَرَّرَ آيَةً فِي مَجْلِسَيْنِ سَجَدَ لِكُلٍّ
وَكَذَا الْمَجْلِسُ فِي الْأَصَحِّ، وَرَكْعَةٌ كَمَجْلِسٍ، وَرَكْعَتَانِ
كَمَجْلِسَيْنِ، فَإِنْ لَمْ يَسْجُدْ وَطَالَ الْفَصْلُ لَمْ يَسْجُدْ.
وَسَجْدَةُ
الشُّكْرِ لَا تَدْخُلُ الصَّلَاةَ، وَتُسَنُّ لِهُجُومِ نِعْمَةٍ، أَوْ
انْدِفَاعِ نِقْمَةٍ، أَوْ رُؤْيَةِ مُبْتَلًى، أَوْ عَاصٍ.
وَيُظْهِرُهَا
لِلْعَاصِي لَا لِلْمُبْتَلَى.
وَهِيَ كَسَجْدَةِ
التِّلَاوَةِ.
وَالْأَصَحُّ جَوَازُهُمَا عَلَى الرَّاحِلَةِ
لِلْمُسَافِرِ.
فَإِنْ سَجَدَ لِتِلَاوَةِ صَلَاةٍ جَازَ عَلَيْهَا
قَطْعًا.
CHAPTER V.— PROSTRATIONS FOR READING THE KORAN,
AND FOR THANKSGIVING
P rostbati ons for
reading the holy scripture, introduced by
the Soima,
are fourteen in number,
according, at least, to Sliafii in
liis second period,
including two
prostrations for the reading of Chapter
XXII., but not
including the prostration
for the reading of Chapter XXXVIII.,
as the
latter is a prostration of
thanksgiving, commendable when the chapter
is read out of prayer time,
fbut prohibited at prayer. The prostrations
of which we are speaking are
prescribed by the Sonna as well for
the
reader as for the hearers, the
only distinction being that those accom-
plished by the hearers are but the
necessary complement of those per-
formed
by the reader. [They are prescribed
also for every person who
happens to
hear the reading of the holy scripture.]
When the reading of the Koran
takes place during prayer, the
imam
and congregation, when praying on then*
own account, prostrate
themselves as may
be necessary in the case of each ;
but when the con-
gregation prays under
the direction of the imam, its
prostrations must
follow the lead given
by him. Should any one omit a
prostration per-
formed by the imam, or
vice versa, the prayer of that
person is nullified.
A person about to
accomplish a prostration for reading the
Koran out
of prayer time, should
exjiress his intention and then accomplish
an
introductory takbir raising his hands,
adding another takbir when
bending to
the ground without raising his hands.
He thus accomplishes
the prostration as
he would in prayer, and then, on
rising, says the final
takbir and
the salutation. ffThe introductory takbir
is an essential
condition for the
validity of prostrations of this nature,
*and so is the
salutation. The
believer must also comply with all
the conditions
requisite for the validity
of prayer ; the only exception being that
during prostration at prayer the
takbir is said without raising the hands
both in bending down and in
rising up. [As another exception it may
be mentioned that one does not
sit down to rest after prostration for
the reading of the Koran.]
While prostrate, one should say : “
My face is bowed before Him
that
hath created it, that hath formed it
and opened mine ears and mine
eyes
by His energy and power.’ A person
who reads a verse of the
Koran at
two different sittings, should prostrate
himself each time ;
fand so should
any one who reads at one and
the same sitting a verse he
has
already read. For this purpose one
raka is considered as one
sitting,
and two rakas as two sittings ; but
if one lias read a portion of
the
Koran without prostrating oneself, and
becomes aware of the
omission only
after a long interval, no prostration is
necessary.
The prostration of thanksgiving
is never accomplished during
prayer ; it
is prescribed by the Sonna on the
occasion of any unforeseen
happiness, or
averted calamity, or on meeting a person
stricken with
some physical or moral
infirmity. Such prostration is performed in
public only when one perceives a
moral infirmity, not in presence of a
physical infirmity. It is accomplished
in the same way as a prostration
for
the reading of the Koran.
A
traveller may accomplish without alighting
any prostrations for
the reading of
the Koran, whether during prayer for
out of prayer
time, or any
prostration of thanksgiving.
باب [في صلاة النفل]
CHAPTER VI. — SUPEREROGATORY PRAYER
صَلَاةُ النَّفْلِ قِسْمَانِ: قِسْمٌ لَا يُسَنُّ جَمَاعَةً، فَمِنْهُ
الرَّوَاتِبُ مَعَ الْفَرَائِضِ وَهِيَ: رَكْعَتَانِ قَبْلَ الصُّبْحِ،
وَرَكْعَتَانِ قَبْلَ الظُّهْرِ، وَكَذَا بَعْدَهَا وَبَعْدَ الْمَغْرِبِ
وَالْعِشَاءِ.
وَقِيلَ لَا رَاتِبَ لِلْعِشَاءِ.
وَقِيلَ
أَرْبَعٌ قَبْلَ الظُّهْرِ، وَقِيلَ وَأَرْبَعٌ بَعْدَهَا.
وَقِيلَ
وَأَرْبَعٌ قَبْلَ الْعَصْرِ، وَالْجَمِيعُ سُنَّةٌ، وَإِنَّمَا الْخِلَافُ فِي
الرَّاتِبِ الْمُؤَكَّدِ.
وَرَكْعَتَانِ خَفِيفَتَانِ قَبْلَ
الْمَغْرِبِ.
قُلْت: هُمَا سُنَّةٌ عَلَى الصَّحِيحِ، فَفِي
صَحِيحِ الْبُخَارِيِّ الْأَمْرُ بِهِمَا وَبَعْدَ الْجُمُعَةِ أَرْبَعٌ.
وَقَبْلَهَا
مَا قَبْلَ الظُّهْرِ.
وَاَللَّهُ أَعْلَمُ.
وَمِنْهُ
الْوِتْرُ، وَأَقَلُّهُ رَكْعَةٌ، وَأَكْثَرُهُ إحْدَى عَشْرَةَ.
وَقِيلَ
ثَلَاثَ عَشْرَةَ.
وَلِمَنْ زَادَ عَلَى رَكْعَةٍ الْفَصْلُ وَهُوَ
أَفْضَلُ وَالْوَصْلُ بِتَشَهُّدٍ أَوْ تَشَهُّدَيْنِ فِي الْآخِرَتَيْنِ.
وَوَقْتُهُ
بَيْنَ صَلَاةِ الْعِشَاءِ، وَطُلُوعِ الْفَجْرِ.
وَقِيلَ شَرْطُ
الْإِيتَارِ بِرَكْعَةٍ سَبْقُ نَفْلٍ بَعْدَ الْعِشَاءِ، وَيُسَنُّ جَعْلُهُ
آخِرَ صَلَاةِ اللَّيْلِ.
فَإِنْ أَوْتَرَ ثُمَّ تَهَجَّدَ لَمْ
يُعِدْهُ.
وَقِيلَ يَشْفَعُهُ بِرَكْعَةٍ ثُمَّ يُعِيدُهُ.
وَيُنْدَبُ
الْقُنُوتُ آخِرَ وِتْرِهِ فِي النِّصْفِ الثَّانِي مِنْ رَمَضَانَ، وَقِيلَ
كُلَّ السَّنَةِ، وَهُوَ كَقُنُوتِ الصُّبْحِ، وَيَقُولُ قَبْلَهُ: اللَّهُمَّ
إنَّا نَسْتَعِينُك وَنَسْتَغْفِرُك إلَى آخِرِهِ.
قُلْت:
الْأَصَحُّ بَعْدَهُ.
وَأَنَّ الْجَمَاعَةَ تُنْدَبُ فِي الْوِتْرِ
عَقِبَ التَّرَاوِيحِ جَمَاعَةً، وَاَللَّهُ أَعْلَمُ.
وَمِنْهُ
الضُّحَى، وَأَقَلُّهَا رَكْعَتَانِ، وَأَكْثَرُهَا اثْنَتَا عَشْرَةَ.
وَتَحِيَّةُ
الْمَسْجِدِ رَكْعَتَانِ.
وَتَحْصُلُ بِفَرْضٍ أَوْ نَفْلٍ آخَرَ
لَا بِرَكْعَةٍ عَلَى الصَّحِيحِ.
قُلْت: وَكَذَا
الْجِنَازَةُ.
وَسَجْدَةُ التِّلَاوَةِ وَالشُّكْرِ وَتَتَكَرَّرُ
بِتَكَرُّرِ الدُّخُولِ عَلَى قُرْبٍ فِي الْأَصَحِّ، وَاَللَّهُ أَعْلَمُ.
وَيَدْخُلُ
وَقْتُ الرَّوَاتِبِ قَبْلَ الْفَرْضِ بِدُخُولِ وَقْتِ الْفَرْضِ وَبَعْدَهُ
بِفِعْلِهِ، وَيَخْرُجُ النَّوْعَانِ بِخُرُوجِ وَقْتِ الْفَرْضِ.
وَلَوْ
فَاتَ النَّفَلُ الْمُؤَقَّتُ نُدِبَ قَضَاؤُهُ فِي الْأَظْهَرِ.
وَقِسْمٌ
يُسَنُّ جَمَاعَةً كَالْعِيدِ وَالْكُسُوفِ وَالِاسْتِسْقَاءِ، وَهُوَ أَفْضَلُ
مِمَّا لَا يُسَنُّ جَمَاعَةً، لَكِنْ الْأَصَحُّ تَفْضِيلُ الرَّاتِبَةِ عَلَى
التَّرَاوِيحِ.
وَأَنَّ الْجَمَاعَةَ تُسَنُّ فِي التَّرَاوِيحِ
وَلَا حَصْرَ لِلنَّفْلِ الْمُطْلَقِ فَإِنْ أَحْرَمَ بِأَكْثَرَ مِنْ رَكْعَةٍ
فَلَهُ التَّشَهُّدُ فِي كُلِّ رَكْعَتَيْنِ وَفِي كُلِّ رَكْعَةٍ.
قُلْت:
الصَّحِيحُ مَنْعُهُ فِي كُلِّ رَكْعَةٍ وَاَللَّهُ أَعْلَمُ وَإِذَا نَوَى
عَدَدًا فَلَهُ أَنْ يَزِيدَ وَيَنْقُصَ بِشَرْطِ تَغْيِيرِ النِّيَّةِ
قَبْلَهُمَا وَإِلَّا فَتَبْطُلُ.
فَلَوْ نَوَى رَكْعَتَيْنِ ثُمَّ
قَامَ إلَى ثَالِثَةٍ سَهْوًا فَالْأَصَحُّ أَنَّهُ يَقْعُدُ ثُمَّ يَقُومُ
لِلزِّيَادَةِ إنْ شَاءَ.
قُلْت: نَفْلُ اللَّيْلِ أَفْضَلُ،
وَأَوْسَطُهُ أَفْضَلُ، ثُمَّ آخِرُهُ.
وَأَنْ يُسَلِّمَ مِنْ كُلِّ
رَكْعَتَيْنِ، وَيُسَنُّ التَّهَجُّدُ، وَيُكْرَهُ قِيَامُ كُلِّ اللَّيْلِ
دَائِمًا.
وَتَخْصِيصُ لَيْلَةِ الْجُمُعَةِ بِقِيَامٍ، وَتَرْكُ
تَهَجُّدٍ اعْتَادَهُ، وَاَللَّهُ أَعْلَمُ.
CHAPTEB VI. — SUPEREROGATORY PRAYER
Supererogatory prayers, are of two
categories —
. Those which are not
prescribed by the Sonna to be performed
at public prayer.
(a) Special
acts of devotion combined with obligatory
prayers, i.e .
two rakas before morning
prayer, two before midday prayer, evening
prayer, and the prayer of the
night. Some jurists, however, maintain
that these rakas should not be
combined with the prayer of the night ;
others insist on the accomplishing
of four rakas before the midday
prayer, or four after it ; others on
four before the afternoon prayer.
All
these rakas are no more than
practices introduced by the Sonna ;
they are not of rigorous observance.
It is only those founded upon
some
imperative text of the Sonna as to
whose rigorous observance there
is some
dispute amongst authorities. Some authors
add the two
rakas to be accomplished
in haste before evening prayer. [ffThese
two last rakas are also meritorious
acts, for a direction to perform them
is found in al-Bokhari’s collection
of traditions called as-Sahih . There
should
also be considered as imperative precepts
of the Sonna the
accomplishing of
four rakas after the Friday public
prayer, and beforo
it as many rakas
as before the midday prayer.
(b)
The prayer called witr , or uneven , consisting
of a single raka at
least, and at
the most eleven, or according to
others, thirteen, rakas .
A person who
wished to perform more than one, may
either combine
them, or, better,
accomplish each separately. The combination
is done
by means of a tashahad, and,
for the last two, two iashahads . The time
prescribed for the witr is between
the prayer of the night and the
appear-
ance of the dawn. According to
some authors the witr may not consist
of only one raka except where
preceded by another supererogatory
prayer
performed after the prayer of the night ;
and the Sonna insists
on the witr
being the last prayer accomplished during
the night. To
this rule there is
bat one exception, viz. that the
prayer called ivitr may
he followed
by the prayer called tahajud (reveille)
without requiring to
be repeated ; a few
jurists only maintaining that it is
even then necessary
to begin by
praying a raka and then repeat the
ivitr. It is commendable
to add the
kanut to the ivitr during the latter
half of the month of
Ramadan, and
some consider this act to be
commendable throughout
the year. This
kanut is the same as the kanut
for morning prayer,
except only that
before beginning one pronounces the
formula “ God,
with sure trust in
Thee we implore Thy succour and
pardon,” etc. [f On
the contrary,
this formula should be enounced after
finishing the kanut ;
it is also
commendable to perform the ivitr at
public prayer after finishing
the prayer
called the pauses , specially prescribed for
the nights of the
month of Ramadan.]
(c) The prayer called dolia , i.e .
late in the morning, consisting of
not less than two, and not
more than three rakas .
(d) fTlie
salutation of a mosque. This act of
devotion consists of
two rakas , which
may, however, be implicitly performed when
one says
any obligatory or supererogatory
prayer, ffthougli it is not permissible
to omit one of the rakas
composing it, when accomplishing the act
of
devotion separately. [The salutation is
not implicitly performed by
saying a
prayer for the dead, or by
accomplishing a prostration for the
reading
of the Koran, or of thanksgiving,
fit is repeated each time of
approaching the sacred edifice.]
The
legal time for such supererogatory acts
of devotion as are
accomplished before
beginning some obligatory prayer is the
time for
that prayer ; and the legal
time for such as are performed after
finishing
a prayer is the moment of
accomplishing such prayer. In each case
the legal time finishes at the
same moment as the time for the
prayer.
*\Vhere a supererogatory prayer, to
be accomplished at a fixed time,
has
not been so performed, it is always
commendable to practise it
afterwards by
way of reparation.
. Supererogatory
prayers prescribed by the Sonna to
be performed
at public prayer, on
the occasion of the two yearly
festivals, at an eclipse,
or in time
of drought. Acts of devotion of this
category are in general
of more
importance than those which need not
be performed at public
prayer, fin
spite of this, hovrever, prayers of
sub-category (a) have
priority over
the prayer called tarawih, fthough the
Sonna prescribes
that the latter must
be accomplished at public prayer, and
no such
precept exists for supererogatory
prayers in general. The believer who
has performed the introductory takbir
for more than one raka , may at
choice accomplish the tashahad either
for U\o rakas at once, or for each
raka separately, [fflt is forbidden
in these circumstances to perform
the tashahad fur each raka
separately.] The intention to say a certain
number of rakas does not prevent
the performing of a greater or smaller
number, provided ono expressly changes
one’s intention as to the
number
beforo deviating from the original idea,
otherwise the prayer
will be nullified.
If, however, it is only by
inadvertence that one has
begun a third
raka while the intention was to
perform two, one may
lawfully finish
the third, although the intention has
not previously been
changed, fif only
one sits down immediately upon becoming
aware of
one’s error- Only after
having thus sat down may one
lawfully re-
commence and terminate the
raka in question.
[Of supererogatory
prayers thoso performed at night are
of most
value, especially thoso said
at midnight, and after them those
said at
the end of the night.
It is commendable to pronounce the
linal saluta-
tion each time ono finishes
two rakas . The Sonna has also introduced
the
nocturnal prayer called tahajud ; but
it blames the practice of passing
the whole night without going to
bed, especially the night of Friday. It
also blames the omitting of the
tahajud , if one is in the habit of
accomplishing it.[]