The Book of Prayer

Importance of Prayer & Ruling

of its Abandonment

The book of prayer

Importance of Prayer & Ruling of its Abandonment

Adhan and Iqamah

Conditions of Salah

Covering the 'Awrah

Physical Purity for Salah

Facing the Qiblah & Intention in the Prayer

Etiquettes of Walking to Prayer and its Description

Description of Prayer Continued

Description of Prayer Continued

Description of Prayer Continued

Pillars and Mandatory Acts of Prayer

Two Prostrations of Forgetfulness

Supererogatory (Voluntary) Prayers

Supererogatory (Voluntary) Prayers Continued

Times of Prohibition of (Supererogatory) Prayer

Chapter on Imamate

Chapter on Imamate Continued

Congregational Prayers & Latecomers

Prayer of The Sick

Prayer of The Traveler

Prayer of Fear

Jumu'ah (Congregational Friday) Prayer

Jumu'ah (Congregational Friday) Prayer Continued

Prayer of the Two Eids

The Book of Funerals

Book on Funeral

Washing, Shrouding, and Funeral Prayer

Funeral Prayer Continued

Ending the Book of Funerals

The Book of Fasting

Book of Fasting

Confusion, Exemption, and Expiation of Fasting

Invalidators of Fasting, Forgetfulness, and Doubts

Voluntary Fasing and I'tikaf

The Book of Hajj and Umrah

The Book of Hajj and 'Umrah

Chapter on Ihram Sites

The State of Ihram

Forbidden Acts of Ihram

Expiations in Hajj

Entering Makkah and Tawaf

Importance of Prayer & Ruling of its Abandonment

[Importance of the Prayer [1] and the Ruling on One Who Abandons It]

‘Ubâdah ibn aṣ-Ṣâmit (RA) reported that he heard the Prophet (SA) say, “There are five prayers that Allah has required of his slaves every day and night. He who diligently observes them will have a covenant with Allah that He will admit him into paradise, and he who does not diligently observe them will have no covenant with Allah. If He wills, He will torment him, and if He wills, He will forgive him.” 180

رَوَى عُبَادَةُ بْنُ الصَّامِتِ قَالَ: سَمِعْتُ رَسُولَ اللهَ  يَقُوْلُ: "خَمْسُ صَلَوَاتٍ كَتَبَهُنَّ اللَّهُ عَلَى الْعِبَادِ فِي الْيَوْمِ وَاللَّيْلَةِ، فَمَنْ حَافَظَ عَلَيْهِنَّ كَانَ لَهُ عِنْدَ اللَّهِ عَهْدٌ أَنْ يُدْخِلَهُ الْجَنَّةَ، ومَنْ لَمْ يُحَافِظْ عليهن لم يَكُنْ لَهُ عِنْدَ اللَّهِ عَهْدٌ، إِنْ شَاءَ عَذَّبَهُ وإِنْ شَاءَ غَفَرَ لَه."

Therefore, the five prayers are mandatory upon every adult, sane Muslim, except for the menstruating woman or the woman having postpartum bleeding.

فَالصَّلَوَاتُ الْخَمْسُ وَاجِبَةٌ عَلَى كُلِّ مُسْلِمٍ، عَاقِلٍ، بَالِغٍ، إِلاَّ الْحَائِضَ، وَالنُّفَسَاءَ.

Whoever rejects its obligation out of

فَمَنْ جَحَدَ وُجُوْبَهَا


179. The prayer is the second pillar of Islam after the testimony of faith. Linguistically, it means a connection. It is a chance for the servants to pull themselves out of the spinning machine of this life to reinforce their relationship with their Creator, to water the tree of their faith and to moisten their souls, which would otherwise be drying out and cracking in the desert of this never-ending pursuit of abundance and carnal pleasures. For the soul, praying is like turning to the shade of a tree in the middle of work on a hot day. It is a chance to rejuvenate spiritually; a reminder of our origin, our Creator, and the cause of our existence. If it is done with devotion, it will be our greatest deterrent from wrongdoing and aggression.

180. (D – ‘Ubâdah ibn aṣ-Ṣâmit. Nawawi, al-Mundhiri:S)

ignorance should be educated about it. If he rejects it out of stubbornness, he becomes a disbeliever. 181 It is not permissible to defer it beyond its mandated time except for one who intends to combine it 182 or one who is busy fulfilling its conditions. If one abandons it out of carelessness, he must be asked for three days to repent; if he does not, he must be killed. 183

لِجَهْلِهِ، عُرِّفَ ذٰلِكَ، وَإِنْ جَحَدَهَا عِنَادًا، كَفَرَ. وَلاَ يَحِلُّ تَأْخِيْرُهَا عَنْ وَقْتِ وُجُوْبِهَا إِلاَّ لِنَاوٍ جَمْعَهَا، أَوْ مُشْتَغِلٍ بِشَرْطِهَا. فَإِنْ تَرَكَهَا تَهَاوُنًا، اسْتُتِيْبَ ثَلاَثًا، فَإِنْ تَابَ، وَإِلاَّ قُتِلَ.


181. By consensus.

As for one who abandons it out of laziness, they differed.

(A): The person becomes a disbeliever only after being invited by the Imam (head of Muslim state) or his agent to pray (and preferring death to praying).

The majority: the person is a sinner; his or her disbelief is of the minor type, which is still worse than the major sins.
It should be enough of a deterrent to know that there is a question about whether or not one is Muslim in this situation.

182. With the next prayer, as long as he has a legitimate excuse.

183. According to (A) + (+M, +S). (A/SM):

If the person says, “I will pray at home,” he or she should be trusted to do that and released.

It seems that the aim here is to deter people from publicly rebelling against the obligation of prayer or showing disregard for its importance.

(-H): He should be locked up until he repents.

See the appendix on ḥudood.