Importance of Prayer & Ruling of its Abandonment
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 ContinuedCongregational 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
Book on Funeral
Washing, Shrouding, and Funeral Prayer
Funeral Prayer Continued
Ending the Book of Funerals
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
Chapter on Ihram Sites
The State of Ihram
Forbidden Acts of Ihram
Expiations in Hajj
Entering Makkah and Tawaf
Conditions of Salah
They are six: First: Ritual purity, based on the statement of the Messenger of Allah (SA), “No prayer is valid for the one who has ritual impurity, until he makes wuḍoo’.” 195
وَهِيَ سِتَّةٌ: أَحَدُهَا: الطَّهَارَةُ مِنَ الْحَدَثِ؛ لِقَوْلِ رَسُوِلِ اللهِ :" لَا صَلَاةَ لمن أَحْدَثَ حَتَّى يَتَوَضَّأَ."
195. The Prophet (SA) said:
“Allah will not accept the prayer of one of you who has ritual impurity, until he makes wuḍoo’.” (M – from Abu Hurayrah)
«لَا يَقْبَلُ اللَّهُ صَلَاةَ أَحَدِكُمْ إذَا أَحْدَثَ حَتَّى يَتَوَضَّأَ».
Second: The commencement of the time 196 The time of the noon (dhuhr) prayer is
الثَّانِيْ: الْوَقْتُ. وَوَقْتُ الظُّهْرِ مِنَ زَوَالِ الشَّمْسِ إِلَى أَنْ يَصِيْرَ ظِلُّ كُلِّ
196. [INSERT IMAGE 2]
The times are mainly based on the following hadith of Jibreel (the angel Gabriel).
The Prophet said, “Jibreel (‘alayhi as-salâm – peace be upon him) led me (in ṣalât) twice at the House. So he prayed dhuhr the first time when the shadow was equal to the length of the sandal’s strap. Then he prayed ‘aṣr when everything was equal to the length of its shadow. Then he prayed maghrib when the sun had set and the fasting person [was permitted to] break his fast. Then he prayed ‘ishâ’ when the twilight had vanished. Then he prayed fajr when fajr (dawn) appeared, and when eating became prohibited for the fasting person. The second time he prayed dhuhr when the shadow of everything was equal to its length, at the time of ‘aṣr the day before. Then he prayed ‘aṣr when the shadow of everything was about twice its length. Then he prayed maghrib at the same time as he did the first time. Then he prayed ‘ishâ’, the later one, when one third of the night had gone. Then he prayed ṣubḥ when it became bright. Then Jibreel turned towards me and said, ‘O Muhammad! These are the times of the Prophets before you, and the time (of the prayers) is what is between these two times.’” (A, N, T – from Ibn ‘Abbâs. T:RS)
عن ابْنُ عَبَّاسٍ أَنَّ النَّبِيَّ قَالَ >>أَمَّنِي جِبْرِيلُ عَلَيْهِ السَّلَام عِنْدَ الْبَيْتِ مَرَّتَيْنِ فَصَلَّى الظُّهْرَ فِي الْأُولَى مِنْهُمَا حِينَ كَانَ الْفَيْءُ مِثْلَ الشِّرَاكِ ثُمَّ صَلَّى الْعَصْرَ حِينَ كَانَ كُلُّ شَيْءٍ مِثْلَ ظِلِّهِ ثُمَّ صَلَّى الْمَغْرِبَ حِينَ وَجَبَتْ الشَّمْسُ وَأَفْطَرَ الصَّائِمُ ثُمَّ صَلَّى الْعِشَاءَ حِينَ غَابَ الشَّفَقُ ثُمَّ صَلَّى الْفَجْرَ حِينَ بَرَقَ الْفَجْرُ وَحَرُمَ الطَّعَامُ عَلَى الصَّائِمِ وَصَلَّى الْمَرَّةَ الثَّانِيَةَ الظُّهْرَ حِينَ كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ لِوَقْتِ الْعَصْرِ بِالْأَمْسِ ثُمَّ صَلَّى الْعَصْرَ حِينَ كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَيْهِ ثُمَّ صَلَّى الْمَغْرِبَ لِوَقْتِهِ الْأَوَّلِ ثُمَّ صَلَّى الْعِشَاءَ الْآخِرَةَ حِينَ ذَهَبَ ثُلُثُ اللَّيْلِ ثُمَّ صَلَّى الصُّبْحَ حِينَ أَسْفَرَتْ الْأَرْضُ ثُمَّ الْتَفَتَ إِلَيَّ جِبْرِيلُ فَقَالَ يَا مُحَمَّدُ هَذَا وَقْتُ الْأَنْبِيَاءِ مِنْ قَبْلِكَ وَالْوَقْتُ فِيمَا بَيْنَ هَذَيْنِ الْوَقْتَيْنِ.
There are other reports from the Prophet (SA) concerning the times that are cited below.
from the time the sun reaches its zenith until the time when the length of an object’s shadow becomes equal to the length of the object itself.197 The time of the afternoon prayer (‘aṣr) – which is the middle prayer – is from the end of the time of dhuhr 199 --- Then the time of preference ends, and the time of necessity lasts until sunset. The time of the sunset prayer (maghrib) is until the red color of sunset disappears. The time of the night prayer (‘ishâ’) is from that time until the middle of the night,200 and then the time of
شَيْءٍ مِثْلَهُ. وَوَقْتُ الْعَصْرِ - وَهِيَ الْوُسْطَى - مِنْ آخِرِ وَقْتِ الظُّهْرِ إِلَى أَنْ تَصْفَرَّ الشَّمْسُ، ثُمَّ يَذْهَبُ وَقْتُ الاِخْتِيَارِ، وَيَبْقَى وَقْتُ الضَّرُوْرَةِ إِلَى غُرُوْبِ الشَّمْسِ. وَوَقْتُ الْمَغْرِبِ: مِنَ الْغُرُوْبِ إِلَى أَنْ يَغِيْبَ الشَّفَقُ الأَحْمَرُ. وَوَقْتُ الْعِشَاءِ: مِنْ ذٰلِكَ إِلَى نِصْفِ اللَّيْلِ، وَيَبْقَى وَقْتُ الضَّرُوْرَةِ إِلَى طُلُوْعِ الْفَجْرِ الثَّانِي. وَوَقْتُ الْفَجْرِ: مِنْ ذٰلِكَ إِلَى
197. Equal to the length of the object itself plus the length of its shadow at the time of dhuhr, for the shadow does not completely vanish at dhuhr except at the equator.
198. Is the Beginning of ‘Aṣr and the End of Dhuhr the Same? For (A) + (+M, +S, and the two disciples of Abu Ḥaneefah), the end of dhuhr time is when the length of an object’s shadow becomes equal to the length of the object itself. For (-H), it is the same as the beginning of ‘asr in the Ḥanafi position, which is when the length of an object’s shadow becomes twice the length of the object itself.
The two disciples of Imam Abu Ḥaneefah agreed with him on the beginning of ‘asr, but agreed with the majority on the end of dhuhr. According to them, there is a gap between the end of dhuhr and beginning of ‘aṣr.
199. The best time is after the adhân, and it is permissible until the length of the shadow is twice that of the object; then it becomes disliked until the sun turns yellow and loses its brightness, at which point it becomes very disliked. Once the sun sets, the time ends.
200. Midway between maghrib and fajr.
He who makes takbeer (saying the opening Allâhu akbar) for the prayer before its time ends will have caught it. Praying at the beginning of the time is better, except for the last night prayer (‘ishâ’) and dhuhr; when it is excessively hot.
وَمَنْ كَبَّرَ لِلصَّلاَةِ قَبْلَ خُرُوْجِ وَقْتِهَا، فَقَدْ أَدْرَكَهَا. وَالصَّلاَةُ فِيْ أَوَّلِ الْوَقْتِ أَفْضَلُ إِلاَّ الْعِشَاءَ الآخِرَةَ، وَفِيْ شِدَّةِ الْحَرِّ فِي الظُّهْرِ.
201. ‘Ishâ’ Time
(A): It is not permitted to delay the ‘ishâ’ prayer past the middle of the night (meaning halfway between the time of maghrib and the time of fajr) without a reason. According to the majority, it is only disliked. Their opinion is based on a hadith in which the Prophet (SA) said:
“There is no negligence in sleeping, but [there is negligence] in not praying a prayer until the time of the next one comes.” (M – from Abu Qatâdah)
أمَا إِنَّهُ لَيْسَ فِي النَّوْمِ تَفْرِيطٌ إنما التَّفْرِيطُ على من لم يُصَلِّ الصَّلَاةَ حتى يَجِيءَ وَقْتُ الصَّلَاةِ الْأُخْرَى.
The morning prayer is an exception to this by consensus. The position of (A) is based on the following statement of the Prophet (SA):
“The time of ‘ishâ’ is until the middle of the night.” (Ag – from Ibn ‘Amr)
وَوَقْتُ صَلَاةِ الْعِشَاءِ إلى نِصْفِ اللَّيْلِ الْأَوْسَطِ.
The holders of both positions accept both reports but have different ways of reconciling them.
202. This is the true dawn, when a horizontal line of light is seen across the horizon. The deceptive dawn that precedes it is vertical.