Jr, M11/JM'/l'St1J110Jing

Conditions
Pillars &
Obligations
Of The Prayer

~ the noble Shaykh

Abu 'Abdir-Rahmaan
Fawzee Al-Atharee
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 SELECTED PEARLS
in Understanding the Conditions, Obligations
and Pillars of the Prayer

By Abu Abdir--Rahmaan Fawzee Al-Atharee

Translated By

Abu Abdillaah Hasan as-Somali

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 © 2002 Salafi Publications

All rights reserved.

No part of this book may be reprinted or reproduced
or utilised in any form or by any electronic, mechanical, or other means,
now known or hereafter invented, including photocopying and recording,
without prior permission from the publishers.

First Edition: Rajah 1423/September 2002

Published by:
Al-Athariyyah
& Salafi Publications
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 CONTENTS

Introduction

3. Definition of a Condition (Shart)

4. Definition of a Pillar <R11k11)
4. Definition of an Obligation (\Vaajib)
5. The difference between a R11k11 and a Shart
6. The di ffe rence between a R11k11 and a \'(laajib

The Conditions (Shuroot) of Prayer (Sa/ah)

9. I.Intention
9. 2.Purification from Ritual I mpurity
11. 3.Entrance of the Time
13. 4.Avoiding any Impurities
15. 5.Facing the ~blah
15. 6.Covering the Aw'rab

The Pillars (Arkaan) of Prayer

17. I.Standing
18. 2.The O pening Takbeer - Takbeeratul Jbmam
19. 3.al-Faatihah
19. 4.Bowing (Rukoo')
20. 5.Raising from Rukoo'
20. 6.Prostration (Sujood)
21. ?.Rising from Sujood
21. 8.Sitting between the two Sajdabs
21. 9.The Final Tasbabbud
22. IO.Sitting for the last Tasbabbud
22. 11.Performing the Pillars in Order
22. 12.Tranquillity
22. 13.Salutation to exit the Prayer (Tasleem)

The Obligations (Waajibaat) of the Prayer

23. I.T he T,1kbeeraat (saying, 'Allaahu Akbar' besides the openi ng Takbeer of Jbraam)
24. 2. Tasmee (saying, 'Sami' Allaabu lima11 bamidah')

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24. 3. Tahmeed (saying, 'Raba1111 wa laknl hamd)
24. 4.Tnsbeehur Rukoo' (saying, 'Subh11111111 Rabbiyal 'Adtheem')
24. 5. Tasbeehus Sujood (saying, 'Subhaana RabbiiyalA 'la')
25. 6.Su'an/11/Mngfirnh (saying, 'Rabighfirlee' between the two prostrations
25. 7.The first Tashahhud
26. 8.Sitting for the first Tr1sh11hh11d
Appendixl
27. Conditions of the prayer
2 7. Pillars of prayer
28. Obligations of the prayer
Appendix2
29. T he hadeeth of the 'one who prayed badly'
30. Glossary
34. Our Call

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 A GUIDE TO THE T ERMS AND REFERENCES USED IN TI-IIS BOOK

Following the mention of Allaah's Messenger:

($):(meaning) May Allaah make him great in this world by promoting him being
mentioned and giving acceptance to his du'aa, and by continuing the Sharee'ah he
brought. And may He make him great in the Hereafter by letting him intercede
for his Ummah and by multiplying his reward. And may His Peace and Protection
be upon him.

Following the mention of the Companions of the Prophet ( $ ):

~ JL..i .tli1 ~ J May Allaah be pleased with him.

~JL..i.tli1~) May Allaah be pleased with her.
I;+~<- JL..i jJ1 ~ '.J May Allaah be pleased with them both.
~JL..i ili1 ~ J May Allaah be pleased with them all.

Following the mention of the angels, prophets, messengers, etc.:

r)i..;JI~ May Allaah's Peace and Protection be upon him.

r)i..;JI ~ May Allaah's Peace and Protection be upon her.
r)i..;JI ~ May Allaah's Peace and Protection be upon them both.
r)\..;.11 f ~:ic. May Allaah's Peace and Protection be upon them all.

Following the mention of [usually} a deceased scholar:

JL..i ili1 ~) May Allaah's mercy be upon him.

JL..i ili1 ~ J May Allaah's mercy be upon her.
JL..i .tli,~) May Allaah's mercy be upon them both.
'1 t;_;
cS'
ili\ ~' ' . ). May Allaah's mercy be upon them all.

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Following the mention of a scholar who is still alive:

J1_;_; :.u, ~ May Allaah preserve him.

J1_;_;:.U1~ May Allaah preserve her.
J1_;_;:.U1~ May Allaah preserve them both.
_)L..;:.Ui~ May Allaah preserve them all.

W herever a transliterated word appears in italics, then this is usually an Arabic or

Islamic term that is explained in the Glossary. W herever a transliterated phrase
appears in italics, then this is usually the title of an Arabic book.

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 INTRODUCTION

Verily all praise is due to Allaah, we praise Him, we seek His aid
and we ask His forgiveness. And we seek refuge in Allaah from the
evil of our selves and from the evil of our own actions. Whosoever
Allaah guides, t hen none can misguide him, and whosoever Allaah
misguides then there is none that can guide him. I testify that none
has the right to be worshipped except Allaah and that Muhammad
is His slave and Messenger, may Allaah's peace and blessing be upon
him. To Proceed:

It is known that the prayer is a pillar from the pillars of Islaam, and
it is the most important Islaamic obligation after Aqeedah, and it has
a great and important status with Allaah, the Sublime and Exalted.
The Prayer is the link between the slave and his Lord, and it is the
first thing the slave will be brought to account for on the day of
Judgement, so if it is sound then the rest of the actions of the slave
will be sound and if it is corrupt then the rest of the actions of the
slave will be corrupt.

It is the decisive criterion between Kufr (disbelieD and Eemaan

(faith), the Prophet $ said, "Between a man and disbelief is the
1
abandonment ofthe prayer."

So the prayer is worship in all of our circumstances, healthy or sick,

1
Reported by Muslim and other than him from the Hadeeth ofJaabir ibn
Abdullaah ,_:;, JL..; ili1 ,?, .

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night and day, travelling and residing, on land or on sea, and wherever
it may be, it is obligatory upon us.

So it is upon the Muslim that he perfects the prayer and that he

knows its conditions, pillars, obligations, that which is recommended
and that which nullifies it, and that he implements this in order
to perform his prayer in accordance to the fundamentals of the
Sharee'ah. So due to this I wanted to present to my Muslim brothers
this small simple booklet, so that they may take benefit from it, and
I called it: 'Selected pearls to understand the conditions, obligations
and pillars of the prayer' and let it be known that there are many
proofs (from the Book and the Sunnah) with regards to these subjects
and that I sufficed (by mentioning) some of the proofs, seeking
to summarise and make the book as easy as possible to read and
understand.

I ask Allaah that he benefits the whole of the Ummah with this book
and that He accepts this humble effort and He places it along with
my good deeds on a day when neither money nor children will avail.

May He aid me with His Help and support, indeed He is the best
of protectors and helpers, and may the peace and blessings of Allaah
be upon His slave and Messenger Muhammad, upon his family and
companions.

Abu Abdir Rahmaan Fawzee

ibn
Abdullaah bin Muhammad al-Atharee.

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 DEFINITION OF A CONDITION

A 'Condition' (shart) in the Arabic language:

A sign (al-'alaamah), the plural is ashraat, Allaah said:

r:,~_... .. , _,,. . .....,
....,._µ,~~..ili
But some of its asbraat 1 have already come 2

A shart technically:

Is that which, if it is absent necessitates the absence of the ruling,

and its existence necessitates neither the existence of the ruling nor
its absence.

And it is possible to give an example using purification (wud'oo) for

the prayer.

Purification is a condition of the prayer and the prayer is a legislated

ruling, so the absence of purification necessitates the absence of
the prayer, and the presence of purification does not necessitate the
presence of the prayer, because it is possible that a person could
be in a state of purification or wud'oo and he is not praying, but if
he didn't perform wud'oo and he prayed, his prayer would not be
correct.

1
Meaning 'its signs'.
2
Soorah Muhammad (47: 18)

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 D EFIN ITION OF A PILLAR - RuKN

A 'pillar' (rukn) in the language:

The side (al-jaanib), and the pillar is the strong part, and the pillar of
something is its strongest side and the plural is arkaan.

A 'pillar' (rukn) technically:

It is that which determines the existence of a thing, and which is also

a part of its reality or its essence.

An example of this definition:

It is possible to give an example of this using ar--ruk'oo (bowing in

prayer) and the recitation of Soorah al-Faatihah in the prayer.

The ruk'oo is a pillar of the prayer because it is a part of it and

likewise the recitation of Soorah al-Faatihah in the prayer because
it is a part of the reality of the prayer. So the pillar is a part of
something, and that thing would not exist except by the presence of
the pillar.

D EFIN IT IO N OF AN OBLIGAT ION - W AAJ I B

An 'obligation' (w aajib) in the language:

That which is binding.

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A waajib technically:

W hatever the legislator has commanded by way of a binding

(requirement).

An example of this definition:

It is possible to give an example of t his using t he five daily prayers.

For verily, they are obligatory.

'al-waajib' and 'al-Jard have the sam e meaning.

TI [E DIFFERENCE B ETWEEN A RUKN AND A SHA RT

Regarding both the pillar (rukn) and the condition (rhart), then the
existence of something depends upon them, except that the rukn is
that which the existence of a thing depends upon while also being a
part of its reality or its essence.

Meaning that it is included in its reality (i.e. part of the actual

prayer).

So rukoo' is a rukn (pillar) of t he prayer because it is a part included

within the prayer and likew ise the recitation of Soorah al-Faatihah
in the salaah is a pillar because it is a part of the reality of the
prayer.

As for the shart (condition), it is that which the existence of

something depends upon, and it is outside the reality of this thing.

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So purification is a condition of the prayer and it is a matter outside
of the reality (i.e. not part of the actual prayer) or its essence.

So therefore it is necessary to fulfil the shart and the rukn, because

the existence of something actually depends on them, and if a pillar
was not fulfilled it would lead to the invalidity of this thing, due to it
being defective in its foundation.

T1-1E DIFFERENCE BETWEEN THE RuKN A.No Trm W AAJIB

The rukn and waajib, both of them are {integral} parts of a thing,
except that it is binding to fulfil the rukn and it is restored (if
missed and subsequently rectified) by (performing) the prostration
of forgetfulness. And as for the obligation, it is not binding to fulfil
(if neglected accidentally) and it is restored by the prostration of
forgetfulness (Sujood as Sahw) 1 .

NOTE

Some of the people opposed the jurists lfuqahaa) due to them saying,
'shart', 'arkaan', 'waajibaat', 'furoocf, 'mufsidaat', 'mawaani' ', and that
which resembles this. And they say, 'Where is the proof from the
Book (Quraan) and the Sunnah for these shuroot? Did the Messenger
~ say, 'Indeed the conditions of the prayer are this .... And the
pillars are that ... "

1
{TN) Refer to the excellent book, Prostration for the Forgetfulness in
the Prayer CRisaalah ft Sujood as-Sahw) of Shaykh Muhammad ibn Saaleh
al-Uthaymeen Jt_;.j
:..U1 ~ j . Translated and published by Salafi Publications
1419/1999.

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If you were to say; 'yes' then show us it (the proof) and if you say; 'no'
then they will say; 'why do you innovate that which the Messenger $
did not do?'

THE ANSWER

Verily the likes of this argument is a proof showing the lack of

understanding of the one who posed it and that he does not
differentiate between the aim and the means. So the scholars, when
they brought the Shuroot, Arkaan and Waajibaat, they did not bring
anything additional to the sharee'ah. The most that has occurred
is that they have compiled that which the legislation (Quraan and
Sunnah) has shown 1 to make it easier to gather and collect these
sciences and then understand them.

So they wrote this not adding anything to the Sharee'ah but bringing
clarity to the Sharee'ah.

So the scholars studied the texts and summarised from them these
rulings, so they saw that the texts allowed this. So they wrote
about this in order to make this knowledge easier for the student of
knowledge.

1
[TN] Likewise the scholars have done the same when they broke a word
in Arabic into three categories; Ism (noun), F'il (verb), and Harf (letter).

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 TH E PRAYER (As- SAL AAT)

Shaykh Ibn Uthaymeen J1.. ; ili1 ~ , said (Sharh ul Mumti' 2/5):

Salaat (Prayer) in the language means supplicatio n and the proof for this is
the saying of Allaah, The Most High:

And (Salli) invoke Allaah for them, Verily Your (Sa/aat)

invocations are a source of security for them (at-Tawbah: 10 3}

W hich means, supplicate for them. As for its defini tion in the religion:

T hen it is worship of Allaah (ta'abbud lillaah), the Most High, with sayings
and actions which are known, it is opened by Takbeer and closed by Tasleem .

And the prayer was legislated for all the religions; Allaah , the Most High,
said:

0 Mary! Submit yourself with obedience to your Lord and

prostrate yourself, and bow down along with A r-Raaki'oon
(thosewhobowdown). Aal-lmraan (3): 43

Shaykhul Islaam ibn Taymiyyah J1.. ; ili1 :..:.......J said, 'Those who came before us
used to have a prayer which is not like our Salaat in (terms of the) times and
appearance/form (hay'aat). (Ikhtiyaraat pg 30)

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 THE CONDITIONS (S1-ruR001) OF PRAYER

(1) I NTENTION 1

The Proof is the saying of Allaah's Messenger $, ':Actions are but by

intention and every man shall have that which he intended. Thus he whose
migration was for Allah and His Messenger, his migration was for Allah and
His Messenger, and he whose migration was to achieve some worldly benefit
or to take some woman in marriage, his migration was for that for which he
migrated." 2

(2) PURIFICATION FROM RITUAL I MPURITY

The Proof is the saying of Allaah:

1
[TN ] Shaykh Muhammad ibn Saalih al-Uthaymeen ) ~ tl..!1 t....;___.,._::, said in
as-Sharh al-Mumti', 'Know that the place of the intention is the heart and
due to this the Prophet ~ said, ':Actions are but by intention and every man
shall have that which he intended..", so it is not from th e actions of t he limbs,
and that is why we say that pronouncing the intention (on the tongue) is an
innovation ..' [vol 2:p285].
2
Related by Bukhari (1/9) and Muslim (3/1515)

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 0 you who believe! When you intend to offer As-Salah
(the prayer), wash your faces and your hands (forearms)
up to the elbows, rub (by passing wet hands over) your
heads, and (wash) your feet up to ankles. Hyou are in
a state of jantiba (i.e. had a sexual discharge), purify
yourself (bathe your whole body). But if you are ill
or on a journey or any of you comes from answering
the call of nature, or you have been in contact with
women (i.e. sexual intercourse) and you find no water,
then perform Tayammum with clean earth and rub
1
therewith your faces and hands.

And the saying of Allaah's Messenger $ , "Allah will not accept the
prayer withoutpurification and charity from money obtained unlawfully." 2

1
Soorah al-Ma'idah (5:6)
2
Muslim (1/204), at-Tirmidhee (1/5), lbn Majah (1 /100) and ImaamAhmad
in his Musnad (2/19)

10

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 (3) ENTRANCE OF T IIE TIME 1

1 [TN ] 'The prayer is not accepted before its time and this is the consensus
of the Muslims. And if someone was to pray intentionally before the time
then his prayer is rejected and he is not free from sin. But if it was done
unintentionally, rather due to him thinking the time has come, then he is
not in sin and his prayer is naft (supererogatory) and it is upon him that he
repeats his prayer as the (correct) time is from the conditions of the prayer.'
ash-sharh al-Mumti'vol 2 p 88 of shaykh Uthaymeen J t.:. i .d.i1~ .:,.

'Is the prayer accepted after its time? We say if the person had an excuse
then his prayer is accepted and this is (established) with text and consensus.
As for the text, then this is the Book and the Sunnah. As for the Qur'aan
then verily, the Messenger $ said, "Whoever sleeps past the prayer or forgets it,
then let him pray when he remembers it." Then he recited the Aayah:

l>fa;~)j ;.11~1,
And perform As-Salat (lqtimat-as-Saltit) for My
Remembrance. [Ta-Ha 20:14] [al-Bukhari (344) / Muslim (682)}

And his ~ reciting of the ayah is by way of using it as a proof

And from the Sunnah, then (the proof is) the Hadeeth that has just been
mentioned. As for the consensus then this is well known.

Is the prayer accepted if it was after the time has passed without any
excuse?

That which is correct is that the prayer is not accepted after its time if
there was no excuse. So the one who intentionally prays after the time has
left, then his prayer is not accepted, even if he was to pray one thousand
times, because the proof has specified the time. So verily the one who
intentionally prays outside of the time has not come with that which Allaah
commanded. And the Prophet $ said, "Whoever does an action which is not
in accordance with this affair then it is rejected." So therefore his prayer is
rejected.' [Muslim] ash-sharh al-Mumti'vo12 p 89.
11

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The proof is the saying of Allaah:

Verily, the prayer is enjoined on the believers at fixed

hours·1

His saying [(:f(J Kitaaban (prescribed) means that it is an obligation

(Fard).

His saying [t::;j_;.:'J Mawqootan means that they have specific times.

And the saying of the Messenger $, "The time ofDhur is when the sun
passes the meridian (and it continues until} the shade ofa man would be equal
to his length, as long as the time ofAsr does not arrive. The time ofAsr is
as long as the sun has not become yellow. And the time ofMaghrib is as long
as the twilight has not disappeared. The time of Isha is up until half way
through the night. The time of the Fajr is from the appearance ofthe dawn
as long as the sun has not risen. When the sun rises abstain from prayer, for
indeed it raises between the horns ofshaytaan" 2

1
SoorahAn-Nisa (4:103)
2
Muslim (1/426), Abu Dawood (1/109), an-Nisaa'i (1/260) and Ahmad in
his Musnad (2/210)
12

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 (4) AVOIDING A.NY IMPURITIES 1

The proof is the saying of Allaah:

~~G/
~ . -~
And purify your garments 2

And His, The Most High's saying:

1
[TN ] Shaykh Uthaymeen _,JLA..j ~ I ~ j Said, ½.nd purification from
impurities is with respect to the clothing, the place (of prayer) and the body,
so these are three things. And the proof which shows that purifying the
garment is a condition of the prayer is firstly: T hat which comes in the
Ahadeeth dealing with the menses that the Messenger ~ was asked about
the blood from menses that came upon the clothing, so he commanded that
one should scratch it off then sprinkle it with water, then pray in it. So this
is a proof that the impurity must be removed.

And the proof which shows that purifying the body is a condition: All the
Ahadeeth of istinja' and istijmaar show that it is obligatory to purify (oneself)
from impurities, because Istinja' and Istijmaar purify the place which has
been touched by an impurity.

And the proof which shows that purifying the place (i.e. of prayer) is a
condition: Allaah, The Most High, said:
-: · -u:u~~
~"
✓- ·' (:CJJ.:?.:,1~ A/ljlt . ,,,
.'.J1:"'U ., lJ ~J
,!).'._ ._

,.,_;.!.!
• f~ ...b}, ,--- ~;.W
':J''-'
•N !J

And We commanded lbrahint (Abraham) and Isma'il

(Ishmael) that they should purify My House (the Ka'bab at
Makkah) for those who are circumambulating it, or staying
(l'tika.f), or bowing or prostrating themselves (there, in
prayer). [al-Baqarah 2:125)'

ash-sharh al-Mumti' vol 2 p91.(summarised)

2
al-Muddaththir (74:4)
13

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 ,..- ·--( :Cf, _,.... ·.1,.. ...., /\'Jllr . ,,,,..
~~u ~µ~..:.r.'" '" ~.J
.) ~{1f ~1,✓~,--~-u;:u
.... ~ ~~~ .. ,,,. .... ~ ....... ~ .,,,

And We commanded Ibrahim (Abraham) and Isma'il

(Ishmael) that they should purify My House (the Ka 'bah
at Makkah) for those who are circumambulating it, or
staying (l'tikaj), or bowing or prostrating themselves
1
(there, in prayer).

Also a woman asked the Prophet ~' she said, "Oh Messenger of
Allaah, if one of us were to see blood from their menses upon her
clothing, what should she do?" The Messenger $ replied, "If blood
from the menses ofone ofyou was to come upon their clothing then she should
scrape it off, then sprinkle it with water then she may pray in it" 2

And when the bedouin came and urinated in a part of the masjid, the
people sought to stop him but the Prophet ~ prevented them; so
when he finished the Prophet ~ ordered for a bucket of water to be
brought and poured over it. 3

1
Soorah al-Baqarah (2:125)
2
al-Bukhari (1/410) and Muslim (1/240)
3 al-Bukhari (1/103) and Muslim (1/236)

14

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 (5) FACING Tl-IE QIBLAII 1

The proof is the saying of Allaah:

Verily! We have seen the turning of your

(Muhammad's) face towards the heaven. Surely, We
shall turn you to a ~blah (prayer direction) that
shall please you, so turn your face in the direction of
Al-Masjid al-Haram (at Makkah). And wheresoever
you people are, turn your faces (in prayer) in that
direction. 2

And the saying of the Prophet $ to the one who prayed badly,
"When you stand in prayer, perform ablution perfectly, then face the fi<iblah
and say, "AllahuAkbar" " 3

6. COVERING THEAW'RAII

The proof is the saying of Allaah:

1
(TN] Shaykh Uthaymeen ~L...i ~ , ~ :, said,' And! as for the consensus,
then the Muslims have agreed that it is obligatory to face the ~blah in
prayer' Maraatibul Ijmaa' lbn I-lazm (62). ash-sharh al-Mumti' vol 2 p255.
2
Soorah al-Baqarah (2:144)
3 al-Bukhaari (2/276) and Muslim (1/298)

15

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 Oh children of Aadam! Take your adornment (by
wearing your clean clothes), in the Masjid 1

What is intended by { MJ] zeenatakum (adornment) is that which

the people adorn themselves with from the clothing and it covers the
Aw'rah.

What is intended by [ .,~] masjidin\s the prayer (meaning, whilst

you are praying).

And the saying of the Prophet $ to Jaabir ~ J\;j :.U1 cr"j.

"Ifyou pray in one garment, ifit is spacious then wrap yourselfwith it, and if
it is tight then wrap it around your waist." 2

1
Soorah Al-A'.raaf (7:31)
2
al-Bukhaari (1/142) and Muslim (4/2301)

16

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 THE PILLARS CARKAAN) OF PRAYER l

(1) STANDING 2

The proof is the saying of Allaah:

1
[TN] 'Omission of Pillars (Arkaan): If a person omits a Pillar f.rukn) from
his prayer, then if it is the initial Takbeer (Takbeeratul-Ihraam), then there is
no prayer for him whether he left it deliberately or forge tfully because his
prayer has not been established. If it is something other than the initial
Takbeer, then if it is left deliberately, his prayer is nullified. If however, he
leaves it due to forgetfulness, and then he goes on and reaches its place in
the next rak'ah, then he discards the rak'ah which he forgot it in, and the
following one takes its place. If he has not reached its place in the next
rak'ah, then it is obligatory upon him to return to the missed pillar and to
perform it and whatever comes after it. In either of these two cases it
will be obligatory upon him to perform prostration of forgetfulness after
the salutation.' Prostration for the Forgetfulness in the Prayer <Risaalah ft
Sujood as-Sahw) of Shaykh Muhammad ibn Saaleh al-Uthaymeen, page 6.

2
[TN ] Shaykh Uthaymeen J~ tlJ1 ~ ; said, 'If someone was to say, how
can you make standing a pillar and the Prophet ~ already said, "The prayer
ofthe one sitting is halfofthe one who is standing". And this shows that there is
a reward for the one who prays whilst sitting, and if standing were a pillar
then there would be no reward for leaving (off standing).

T he answer: From t he Prayer is that which is Fard and that which is Na.fl, so
the Hadeeth of the superiority of the prayer of the one standing over the one
sitting is understood to be the Na.fl (prayer). And it is said that standing is
not a pillar in the Nafi/ah rather it is Sunnah, and the action of the Prophet
$ shows this as he used to pray the Na.fl whilst on his riding beast when
travelling. So if standing were a pillar in the Na.fl then the Messenger ~
wouldn't have prayed it whilst on the riding beast, rather he would pray
it whilst upon the ground. And due to this he never prayed the Fareedah
prayer (i.e. whilst riding).' ash-sharh al-Mumti' vol 3 page 40 l.
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 And stand before Allah with obedience {and do not
speak to others during the prayer (prayers)}. 1

2
Which means; arise, standing before Allaah in prayer.

And the saying of the Prophet .$ to Imraan ibn Husayn ) ~ Ll.J1 .:r:;
~ . "Pray standing, ifyou are not able to then sitting and ifyou are not able
then lying" 3

(2) THE OPENING TAKBEER (TAKBEERATUL lIIRAAM) 4

The proof is the saying of the Messenger $ , "The key to the prayer is
purification, it is entered by (saying) the Takbeer and is exited by (saying) the
Tasleem" 5

His $ saying, "it is entered by (saying) the Takbeer" means that it

prohibits that which Allaah has made Haram from the speech and
actions which are not from the speech and actions of the prayer.

1
al-Baqarah (2:238)
2
Refer to Tafseeral-~rtubi (3/213), Zaadu/Maseer ibnul-Jawzi (1 /2 74), and
Tafseer lbn Katheer (1/302).
3 al-Bukhari (2/587)
4
{TN] Shaykh Uthaymeen JL..i WI ~ :, said, 'The one praying says, 'Allaahu
Akbar' and saying (pf-%w/), if it is unrestricted it is a statement of the
tongue, and if it was restricted, it would be said, 'He says in his heart.. .'
ash-sharh al-Mumti' vol 3 page 23.
5 Hadeeth Hasan. Abu Dawood (1/16), at-Tirmidhee (1/8), Ibn Majah (1/1

01).

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His ~ saying, ''and is exited by (saying) the Tasleem" means that it
allows those actions and speech which are permissible outside of the
prayer.

It is also possible that 'at-tahreem' comes with the meaning of

'al-ihraam', which gives the meaning, 'entering into the sanctity or
sacredness of the prayer', and thus the annexation (in the wording) 1
is necessary. Meaning, that the takbeer is the {verbal} instrument by
which the sacredness of the prayer is entered into, and likewise with
'tab/eel', which has the meaning of exiting from the sacredness (of
the prayer). So again, the meaning is that the tasleem is the {verbal}
instrument by which one exits from the sacredness of the prayer.

The Hadeeth shows that entering into the sanctity of the prayer
does not occur except by the takbeer and exiting the prayer does not
occur except by the tasleem.

And the Prophet ~ ordered the one who prayed badly, "When you
standfor prayer, say the takbeer" 2

(3) AL- FAATIHAH

The proof is the saying <I/ the Messenger of Allaah ~ , 'There is no

prayerfor the one who does not recite the opening ofthe book (al-Faatihah)' 3

(4) BOWING (RUKoo')

1
[TN] i.e. the "takbeer" being annexed to the prayer, in his ~ saying, "wa
tahreemuhaa at-takbeer"
2
al-Bukhari (2/276) and Muslim (1/298)
3 al-Bukhari (2/236) and Muslim (1/295)

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The proof is the saying of Allaah:

0 you who believe! Bow down, and prostrate

yourselves 1

And the saying of the Messenger $ to the one who prayed badly,
"Then bow, until you feel at ease (whilst in Rukoo?" 2

(5) RAISING FROM R uKOO'

The proof is the saying of Allaah's Messenger $ to the one who

prayed badly, "When you standfor prayer, say the Takbeer, then recite that
w hich is easy for you from the ~raan, then bow until you feel at ease, then
rise until you are standing straight" 3

(6) PROSTRATION (Su;ooo)

The proof is the saying of Allaah:

0 you who believe! Bow down, and prostrate

yourselves4

The Messenger's $ saying to the one who prayed badly, "Then

prostrate until you are at ease in sujood" 5

1
al-Hajj (22:77)
2
al-Bukhari (2/276) and M uslim (1/298)
3 Ibid.
4
al-Hajj (22:77)
5 al-Bukhari (2/276) and Muslim (1/298)

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 (7) RISING FROM Su;ooo

The proof is the saying of the Prophet ~ to the one who prayed
badly, " Then rise (from Sujood) until you are at ease whilst sitting." 1

(8) S ITTING BETWEEN THE Two SAJDAI IS

The proof is the saying of the Prophet ~ to the one who prayed
badly, "Then rise (from Sujood) until you are at ease whilst sitting." 2

(9) FINAL T ASHAHHUD

The proof is the saying of the Messenger ~ , "When one ofyou sits in
the prayer then let him say, "All glorification, prayers and pure words due to
Allaah, peace be on you O Prophet, and the mercy ofA!laah and His blessings
upon you. Peace be upon us, and upon the righteous slaves ofA!!aah." For
when one says that, it includes every righteous slave in the heavens and earth.
[Then he continues saying}, "I bear witness that Muhammad is the slave
and Messenger ofA !laah': then let him choose those supplications which he
desires" 3

And there is a narration on ibn Mas'oud ....:.... cs-1L..;_j .:...i.J, ~ ' j wh ere the
wording clearly shows that the tashahhud is Jard, he ~ Jt.;.i .:L, .:?'j said,
"We used to say, before the tashahhud was made obligatory upon us;
"As-salaam upon Allaah, As-Salaam Jibra'eel and Meeka'eel. So the
Prophet ~ said ''Do not say it like this, for verily Allaah is As-Salaam,

1
al-Bukhari (2/276) and Muslim (1 /298)
2
Ibid.
3 al-Bukhari (2/3110) and Muslim (1/301)

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rather you should say, "All Glorification is due to Allaah...'"'1

(10) SITTING FOR T:!m LASTTASHAIIHUD

The proof is the saying of ibn Mas'oud ....:.;, _)L.;.j .d..i1 ~ ' j, which has
proceeded.

(11) PERFORMING THE PILLARS TN ORDER

The order of the pillars (arkaan) of the prayer, and this is the hadeeth
which the Prophet ~ taught the one who prayed badly by saying,
"Thumma" (then) ... "Thumma" shows that there is a fixed order. And
also the Prophet ~ continued upon this order until he died and he
never broke it in any given day.

(12) TRANQUILLITY

The proof that tranquillity is a pillar is the hadeeth when the

Messenger ~ taught the one who prayed badly, he ~ said to him at
every pillar, "Until you are at ease." So it is a necessity that (one must
be) settled and in a state of tranquillity.

(13) SALUTATION (Kr-TASLEEM)

The proof is his $ saying, "The key to the prayer is purification, it is

entered by (saying) the Takbeer and is exited by (saying) the Tasleem." 2

1
Hadeeth Saheeh, an-Nisa'i (3/40), al-Bayhaqi; Sunan al-Kubra (2/138),
ad-Daraqutni as-sunnan (11350)
2
Hadeeth Hasan. Abu Dawood (1/16), at-Tirmidhee (1/8), lbn Majah (1/1
01).
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 THE OBLIGATIONS (WAJIBAAT) OF THE PRAYER 1

(1) THE T AKBEERAAT (BESIDES TI IE OPEN ING TAKBEER OF IHRAAM)

The proof is the saying of the Messenger of Allaah $ , "The Imaam

has been appointed so that he isfollowed, so when he says the Takbeer, then say
the Takbeer, and when he makes Rukoo then make Rukoo" 2

And the saying of the Messenger $, "When you pray establish your
rows, then let one ofyou lead (the prayer) when he pronounces the takbeer,
then pronounce the takbeer, and when he says, "Ghayr al maghdoobi alayhim
walad-daaleen" (not (the way) ofthose who earned Your Anger (such as the
Jews), nor of those who went astray (such as the Christians)J3, say "Ameen"
and Allaah will amwer you. And when he (the Imaam) pronounces the
takbeer and bows then pronounce takbeer and bow, for indeed the Imaam

1
[TN} 'If the person p raying leaves an obligation (waajib) from the
obligations of the prayer deliberately; then his prayer is nullified. If however,
he does so due to forgetfulness, and he remembers it before moving on from
its place in t he prayer, t hen he should perform it, and there is nothing upon
him. If he remembers it after moving, having moved on from its place in
the prayer, but before reaching the pillar that follows it, then he returns
to it and performs it. T hen he completes his prayer and gives Salutation,
prostrates for forgetfulness, and gives salutation. If however, he remembers
it after reaching the pillar that follows it, then it is cancelled, so he
should not go back to it but should continue his prayer and then
prostrate for forgetfulness before giving the salutation.' Prostratio n for
the Forgetfulness in the Prayer (Sujood as-Sahw) of Shaykh Muhammad ibn
Saaleh al-Uthaymeen page 7.

2
Al-Bukhari (1/487) and Muslim (1/308)
3 al-Faatihah (1: 7)

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bows before you and rises before you... and if he pronounces the takbeer and
makes sujood then pronounce the takbeer and make sujood" 1

And the Prophet $ continued upon this action.

(2) T ASM'EE (SAYING, ' SAMI' ALLAHU LIMAN IIAMTDAH')

The proof is the saying of the Messenger ~ ' ':And when he says saying
''sami'Allaahu liman hamidah" (Allaah listens to the one who praises Him),
then say ''Rabbana wa !aka! hamd" (Our Lord, to You belongs allpraise)." 2

(3) T A HJ'o,f£ED (SAYING, 'RABANA WA LAKAL HAMD')

The proof is the saying of the Messenger $ , ':And when he says saying
''sami' Allaahu liman hamidah" (Allaah listens to the one who praises Him),
then say ''Rabbana wa !aka! hamd" (Our Lord, to You belongs allpraise)." 3

(4) TASBEEHUR RUKOO (SAYING 'SUBHAANA RABBIYAL 'ADTHEEM')

(5) T ASBEEIIUS S UJOOD (SAYING 'SUBI-IAANA RABBIYAL N.tA')

T he proof is that the Messenger ~ used to say in rukoo: "Subhaana

Rabbiyal'Adtheem" and in Sujood, "Subhaana Rabbiya!A'la." 4

1
Muslim (1/303)
2
Ibid
3 Ibid
4
Muslim (1 /536)

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And the continuation of the Prophet ~ upon this action (making
supplication in rukoo' and sujood) and he it said, "Pray as you have seen
mepray." 1

(6) AsKING FOR MAGFIRAI-1

(SAYING "RABHl GI-I'FIRLEE" BETWEEN THE Two PROSTRATIONS)

The proof is the saying of the Messenger of Allaah ~ between the

two prostrations, ''Rabbigh'firlee, Rabbigh'firlee" 2

And the continuation of the Prophet ~ upon this and he said, "Pray
as you have seen me pray." 3

(7) THE FIRSTTASI-WIIIUD 4

1
Muslim (1/465) and al-Bukhari (2/110)
2
Muslim (1/576)
3 Muslim (1/465) and al-Bukhari (2/110)

Note: The Hadeeth which states that the Prophet ~ used to say (between
the two prostrations), ':A.!lahuma lghfirli war hamni wajburni warzuqni" is
weak (Da'eej); since it contains the ' an 11nah ' of Habeeb ibn Abee Thaabit
who was a mudallis.

4
Note: If someone was to say, you already used the hadeeth of Abdullah
ibn Mas'oud ..:;. J~ WI~:; as a proof to establish that the last tashahhud is
a pillar, so how is it that you are using it here as a proof to establish that the
fust tashahhud is an obligation (Waajib)?

T he Answer: We say, indeed the Messenger ~ when he forgot the first

Tashahhud he never returned (to perform it) and he restored it by the
prostration of forgetfulness and if it was a pillar then it would not be
restored by the prostration for forgetfulness (as the pillars need to be >»

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The proof is the saying of the Messenger of Allaah ~ to the one
who prayed badly, "When you standfor prayer, say, "Allaahu Akbar" and
then recite from the ~r'aan that which is easy for you, and when you sit
in the middle of the prayer be at ease and spread your left thigh and make
tashahhud." 1

And the tashahhud of ibn Mas'oud .;;. Ji.;_; .'.ii, ~ J· 2

(8) SITTING FOR THE FIRST TASHAIIHUD

The proof is the saying of the Messenger of Allaah ~ to the one

who prayed badly, "When you standfor prayer, say, "Allaahu Akbar" and
then recite from the ~r'aan that w hich is easy for you, and when you sit
in the middle of the prayer be at ease and spread your left thigh and make
tashahhud." 3

>» fulfilled). The proof to establish that the arkaan are not restored by
the prostration of forgetfulness is that when the Prophet ~ made tasleem
after praying only two units of prayer for Dhuhr or Asr, he completed the
prayer and he performed that which he had missed and then prayed the
prostration of forgetfulness.

So this shows that the arkaan (pillars) are not restored by the prostration of
forgetfulness, and it is necessary to perform them. So due to this we say:
When the first tashahhud was restored by the prostration of forgetfulness
then this shows that it is obligatory (\Vaajib) and that the prayer is correct
without it if followed by the prostration of forgetfulness. But the prayer
will not be correct if this was done deliberately. Refer to ash-Sharh al-Mumti'
vol 3 pages 323 of Ibn al-Uthaymeen.

l al-Bukhari (2/276) and Muslim (1/298)

2
Hadeeth Saheeh, an-Nisa'i (3 /40), al-Bayhaqi; Sunan a!-Kubra (2/138),
ad-Daraqutni as-sunnan (1/350)
3 al-Bukhari (2/276) and Muslim (1/298)

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 APPENDIX 1

CONDITIONS OF THE PRAYER

1 Islaan,
2 Sanity
3 Having reached the age of discernment
4 Performing the ablution (Wudoo)
5 Cleanliness from impurities
(on the body, clothes and place of prayer)
6 Covering the :A.wrah (dressing properly)
7 Prayer at the proper time
8 Facing the right direction of fi!iblah
(direction of Ka'bah in Mecca)
9 Having the intention of prayers

PILLARS OF THE P RAYER

1 Standing (if one is able)

2 Saying the Takbeer (AllaahuAkbar)
3 Reading the opening Soorah al-Faatihah
4 Bowing (Rukoo?
5 Resuming the initial standing position
6 Prostrating with the toes of both feet, both knees,
both hands and the forehead touching the ground (Sujood)
7 Sitting posture between the two prostrations
8 A short rest and tranquillity in all actions
9 Performing the basic elements of prayer in order
10 The last Tashahhud
11 Sending Salaam upon the Prophet Muhammad ~
12 Giving Tasleem

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 OBLIGATIONS OF THE PRAYER

1 Saying, "AllaahuAkbar" other than Takbeeraat al-Ihraam.

2 Saying, "Sami Allaahu liman hamidah" (Allaah listens to the

one who praises Him) by the Imaam as well as the one who
is praying alone.

3 Saying, "Rabbana wa !aka! hamd" (Our Lord, Praise be to You)

for both the Imaam and the individual.

4 Saying, "Subhana Rabbi Al-Adtheem" (Glory to my Lord, the

Most Great) in rukoo'.

5 Saying "Subhana Rabbiyal A'la" (Glory to my Lord, the Most

High" in prostration (Sujood).

6 Saying, "Rab ighfir Ii" (0 my Lord, grant forgiveness to me)

between the two prostrations.

7 The first part of the tashahhud.

8 And sitting for it.

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 APPENDIX 2

HADEETH OF THE ONE WHO PRAYED BADLY

On the auth ority of Abu Hurairah ~ J L.;_j .:.ii, ~ 'i, a man entered the
mosque and started p raying while Allaah's Messenger .$ was sitting
somewhere in the mosque. Then (after finishing the prayer) the man
came to th e Prophet $ and greeted him. The Prophet ~ said
to him, "Go back and pray, for indeed you have not prayed." The man
went back and prayed, and having prayed, he came back and greeted
the Prophet ~ - T he Prophet ~ (after returning his greeting) said,
"Go back and pray, for indeed you did not pray." On the third time the
man said, "(0 Messenger of Allaah !) Teach me (how to pray)" The
Prophet $ said, "When you get up for prayer, perform ablution properly
and then face the ~blah and say Takbeer (AllaahuAkbar), and then recite of
what you know ofthe ~r'aan, and then bow, and remain in this state tillyou
feel at rest in bowing, and then raise your head and stand straight; and then
prostrate till you feel at rest in prostration, and then sit up till you feel at rest
while sitting,· and then prostrate again till you feel at rest in prostration; and
1
then get up and stand straight, and do all this in all your prayers."

1
al-Bukhaari (2/276)

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 GLOSSARY

Ahlus-Sunnah wal-Jamaa'ah: the people who follow the Sunnah

and the way of the Sala!, hence being the saved sect of the Muslims.
'Aalim: a scholar of Islaam, a person of knowledge.
Aayaat: plural of aayah.
Aayah: a line or small collection of letters from the Qur'aan; a
sign; something marvellous.1
'Aqeedah: the firm belief of a person, usually in the context of the
correct belief concerningAllaah and His Deen.
Arlman: pillars (pl of rukn), an internal factor essential for
correctness.
'Awrah: the area of the body that must be covered.
Bid'ah: an innovation - any new worship added to Islaam;
something that leads astray to the Hellfire;2 a heresy; something new.
Da'wah: call; invitation; preaching Uslaaml
Dhikr: remembering, mentioning and pra1smg Allaah;
remembering, mentioning; any act that is pleasing to Allaah.
Du'aa: supplication [to Allaah}; informal prayer; call.
Eemaan: the correct Islamic belief, and the correct action of the
heart, tongue and limbs;3 faith; firm belie£
Fiqh: the science of Islaam that deals with deriving rulings from
the Revelation; understanding.
Furood: plural ofJard, an obligatory act.
Hadeeth: a narration detailing what the Prophet $ said and/or
did; speech.

1
See Ibn Katheer's Tafseer al-~r'aan at-:Adheem with Shaykh Muqbil's
footno tes (1 /18).
2
See Saheehal-Jaami'as-SagheerwaZiyaadatih (vol. 1, no. 2549),saheeh, related
by Ahmad, Aboo Daawood and others
3 See Muslim (Eng. Tians., vol. 1, No. 1, 55, 56 etc.).

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 Haraam: an action that puts one under the threat of being
punished by Allaah; forbidden; sacred.
Iblees: the Devil.
Ihsaan: to worship Allaah with the knowledge that He is watching
you; goodness; excellence. 1
Ikhlaas: sincerity; worshipping Allaah with the intention being to
please Him alone.
Imaam: an eminent scholar; a leader; a ruler.
Islaam: the Deen chosen by Allaah for all of mankind, being the
only one acceptable to Him. 2
Istinjaa: cleaning with water after relieving oneself.
Istijmaar: cleaning with stones after relieving oneself.
I'tikaaf: confining oneself for a certain period of days to the
mosque, as worship.
Jannah: one of the names of Paradise; Heaven; garden.
Manhaj: the correct methodology in understanding and applying
the Deen. (One simple example of this is that we look at all the Islamic
proofs in determining a ruling, and we do not look at some proofs out
of context); methodology; programme.
Masjid: the place of congregational prayer.
Maghfirah: 'forgiveness'; that Allaah conceals your sins and does
not punish you for them.
Mawaani': plural of maani: an impediment; a factor preventing
application of a ruling.
Muhaajiroon: the Muslims who migrated from Makkah to the
Islamic State of Madeenah. Allaah promised them a huge reward.3
Munaafiq: a hypocrite; someone who outwardly holds to Islaam,
but inwardly rejects and denies it.
Nafl: extra, optional (i.e. that which is not obligatory).
Nafilah: an optional act.

1
See Muslim (Eng. Trans., vol. 1, No. 1).
2
See Soorah Aali-'lrruaan (3):19 and 85, and Soorah al-Maa'idah (5):3.
3 See Soorah ar--Tawbah (9): 100 and 11 7 and Soorah al-Hashr (59):8.

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 Qiyaas: making analogies between two similar matters, in order to
give them the same ruling and status.
Rabbaanee: upright; learned; teaches the people correctly and
with wisdom. Refer to the Advice of 'Alee ~ Jw .:U1 (?;•
Rak'ah: a single unit of prayer.
Rukoo': the bowing posture p erformed during the Salaah.
Sahaabah: plural of Sahaabee.
Sahaabee: any person who met or saw the Prophet ~ and died as
a Muslim. 1
Saheeh: an authentic hadeeth; correct.
Sajdah: the prostration posture performed during the salaah.
Salaat: the formal prayer that is obligatory five times a day.
Fajr: the dawn prayer
Dhuhr: the early afternoon prayer.
'Asr: the mid-afternoon prayer.
Maghrib: the sunset prayer.
'lshaa: the prayer of night-fall.
Salaam: peace; a short form of the Islamic greeting, "May Allaah's
Peace and Security be upon you."
Salaf: the Sahaabah, then those who followed after them and then
those who followed after them.
Sharee'ah: Allaah's Law.
Shayaateen: evil men or Jinn.
Shaykh: a scholar; a term of respect for an elderly man.
Shaykh ul-Islaam: a title for the leading scholar of Islaam in a
particular time; either unrestrictedly, or restricted to a certain branch
of knowledge.
Shaytaan: the Devil; an evil man or Jinn.
Shuroot: plural ofshart an external factor essential for correctness,
e.g. wudoo for the prayer.
Soorah: a formal collection of aayaat in the Qur'aan, grouping
these, like the walls of a city would group together and bind the
1
See al-Bukhaaree (Eng. Trans. beginning of vol. 5).

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 buildings that are within it. 1
Sunan: plural of Sunnah.
Sunnah: the way of the Prophet $ ; Islaam; that which is a correct
aspect of Islaam [as opposed to bid'ah); recommended acts of worship;
way of behaviour.
Taabi'ee: one of the Salaf who studied under or met the
Sahaabah.
Taabi'oon: plural ofTaabi'ee.
Tafseer: explanation.
Tak.beer: the statement, 'Allaahu Akbar' (Allaah is Greater than
everything).
Takbeeraat: plural of takbeer.
Takbeeratul-Ihraam: the initial takbeer with which a person
enters the prayer.
Taqwaa: fear, awareness and consciousness of Allaah, and keeping
one's duty to Him; fear.
Tashahhud: the testification of faith and adhkaar said in the
sitting after each two rak'ahs of prayer.
Tayyib: good; pure; clean.
Thawb: a garment of clothing that resembles robes.
Thiqah: trustworthy, reliable.
'Ulrunaa: plural of 'aalim.
Ummah: nation; the Muslim nation.
Yaqeen: certainty; being certain about the truth of Islaam and the
Sunnah.
Zakaah: one of the fundamental acts of worship that a Muslim
must perform, which involves giving one-fortieth of one's maintained
wealth to specific categories of poor and needy people.
Zuhd: abstinence; abstaining from the world and being moderate
in taking from it.

1
See Ibn Katheer's Tafseer al-~r'aan al-'Adheem with Shaykh Muqbil's
footnotes (1/18).

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 OUR CALL

1 Judging according to the N oble Q ur'aan and the Authentic and Purified
Smmah in every affair of life.

2 Every issue of 'aqeedah (creed), 'ibaadah (worship) or manhaj (methodology)

which the Book of Allaah and the Sunnah has not provided a text for and upon
which the Companions never agreed is falsehood, vain and innovated.
3 Affirming what is established in the Book and the authentic Sunnah in every
issue of the issues of 'aqeedah and not resorting to ta'wee/ (figurative interpolation)
with respect to any of it and not delving into argumentation regarding it in that
for which there is no place for the intellect.

4 Not arguing with the People oflnnovations and Desires, or sitting with them,
listening to their words or presenting any of their doubts (to others).

5 The Prophetic manhaj which is found in the Qur'aan, the Saheeh ofBukhaaree
and Muslim and the remaining books of the Sunnah and the sayings and actions of
the SalajitS-Saalih, not the various new and pretentious methodologies.

6 Acquainting the M uslims with their true religion and calling them to act
in accordance with its teachings and rulings and to adorn themselves with its
excellencies and its noble manners, which will guarantee for them the pleasure of
Allaah and which will bring into reality both happiness and glory.
7 Warning the Muslims from shirk in all its different manifestations, and
warning them from innovations, all strange and false thoughts and rejected and
fabricated hadeeth, all of which have mutilated the beauty of Islaam and have
prevented the advancement and progress of the Muslims.

8 Eagerness for bringing about the Jamaa'ah of the Muslims and uniting their
word upon the truth and in the truth. And the multiplicity of contemporary
groups and parties have divided the M uslims and have mutilated the beauty of
Islaam.

9 It is a duty upon every Muslim, Muwahhid to restore and offer the

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rights that the Sharee'ah has upon him with respect to the Scholars, the Senior
Shaikhs-torespect them, honour them, give them their due recognition and
estimation, taking knowledge from them, refraining from attacking them and
their intentions. So do not be a helper to the criminals by abandoning
the Scholars of the Sunnah, and (so) by this action of yours, make people
Aee from them, from their lectures and gatherings and forsake them,
leaving them as booty for the Du'aat (callers) of political agitation and
incitement or leave them neglected as prey for the various parties and groups.

10 Getting closer to Allaah, the Mighty and Majestic, by giving o bedience to

whomever Allaah has placed over our affair and not to rebel against him.
11 Following the t ruth, absolutely and unconditionally in both narration
Criwaayah) and opinion Cra'z) without specifying a specific person or group besides
the Messenger$ as someone to be followed in all circumstances.

12 We love every Muslim to t he extent of what he possesses of obedience,

following (of the Sunnah) and we hate him to the extent of what he possesses of
disobedience and opposition (to the Sunnah). And we love the one who aids the
Sunnah and its people and we hate the one who helps Innovation and its people.

13 We love the Companions of the Messenger of Allaah $ and we detest

everyone who speaks ill about them. And when you see a man speaking bad about
a single one of the Companions ofAllaah's Messenger ~. then know that he is a
Zindeeq (heretic).

14 We believe that the Qur'aan is the Speech ofAllaah, it is not created and we
do not declare anyone from the people of the qiblah to be a disbeliever on account
of a sin that he committed, so long as he does not declare it to be permissible.

15 We reject those who divide the religion into two categories (i.e.,) trivial
and important matters, and we know that this is a destructive call. We reject
those who desert the knowledge of the Sunnah, acting by it and separating what is
authentic from what is inauthentic.

16 Tasfiyyah (purification of the religion in terms of 'aqeedah and 'ibaadah) and

Tarbiyyah (nurturing and cultivation upon the pure religion) upon the Straight
Prophetic Methodology and the guiding understanding of the Sa!af

17 Refuting every opposer [to the Sunnah] regardless of the methodology he

35

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ascribes to, his status o r the level of his error. Using the principles of Islaam [and
taking into consideratio n the one being refuted] to explain the error regardless of
whether it occurred deliberately or by mistake, so that this noble religion retains
its purity and innocence and so that the people can drin k from it, cer tain of its
sweet taste.

18 Speaking the truth, not fearing the censure of those who blame and rebuke,
holding onto the Swmab with the molar teeth amidst ail the co ntroversies and
differences-until the affair of Allaah is established.

36

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And a number of Projects are underway

AI-Athariyyah Book Shop

An Islamic bookshop where authentic books and tapes can be
purchased and the clear Salafee Da'wah is available to the people.

Madrassatul-Athariyyah
al-Athariyyah School, providing primary education in an Islamic
environment for the children in our community.

Markaz al-Athariyyah
An Islamic Centre where Salah can be established and lessons can be
conducted, where Tele-links with the scholars have be held and the
students of knowledge invited to come and teach.

Financial donations are much needed complete these noble

projects.

And whatsoever you spend of anything (in the cause of

Allaah), He will replace it. He is the Best of those who
grants sustenance. [Soorah Saba' 34:39}

www.al-athariyyah.com
info@al-athariyyah.com

Www.IslamicBooks.Website
 It is known that the prayer is a pillar from the
pillars of.Islaam, and it.is the most important
Islaamit obligation after Aqeedah, and it has
a great and important status with Allaah, the
Sublime and Exalted. T he Prayer is the link
between the slave and his Lord, and it is the
In understanding first thing the slave will be brought to
The Conditions account for on the day ofJudgement, so if it
is sound then the rest of the actions of the
The Pillars & slave will be sound and if it is corrupt then
the rest of the actions of the slave will be cor-
The Obligations rupt.
Of The Prayer I t is the decisive criterion between Ku.fr (dis-
belief) and Eemaan (faith), the Prophet
(Sallallahu alaihi wa sallam) said, "Between a
man and disbelief is the abandonment of the
prayer."
So the prayer is worship in all of our circum-
stances, healthy or sick, night and day, travel-
ling and residing, on land or on sea, and wher-
ever it may be, it is obligatory upon us.
So it is upon the M uslim that he perfects the prayer and that he knows its conditions, pil-
lars, obligations, that which is recommended and that which nullifies it, and that he
implements this in order to perform his prayer in accordance to the fundamentals of the
Sharee'ah. So due to this I wanted to present to my Muslim brothers this small simple
booklet, so that they may take benefit from it, and I called it: 'Selected pearls to under-
stand the conditions, obligations and pillars of the prayer' and let it be known that there
are many proofs (from the Book and the Sunnah) with regards to these subjects and that
I sufficed (by mentioning) some of the proofs, seeking to summarise and make the book
as easy as possible to read and understand.

I ask Allaah that he benefits the whole of the Ummah with this book and that He accepts
this humble effort and He places it along with my good deeds on a day when neither
money nor children will avail.

v0 :-8,
. d i-Athariyyah.com
Abu Abdir R ahmaan Fawzee al-Atharee
I SB : r-902727- 17-7

www.AI-Athariyyah.c.om
Please visit:

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