A Chapter About السَّهْو (as-Sahw [Forgetfulness During Prayer] from Matn al-Akhḍarii

بَابُ‮ ‬فِي‮ ‬السَّهْوِ

A Chapter About السَّهْو (as-Sahw [Forgetfulness During Prayer])

وَسُجُودُ‮ ‬السَّهْوِ‮ ‬فِي‮ ‬الصَّلَاةِ‮ ‬سُنَّةٌ‮ ‬فَلِلْنُقْصَانِ‮ ‬سَجْدَتَانِ‮ ‬قَبْلَ‮ ‬السَّلَامِ‮ ‬بَعْدَ‮ ‬تَـمَامِ‮ ‬التَّشَهُّدَيْنِ‮ ‬يَزِيدُ‮ ‬بَعْدَهُمَا تَشَهُّدًا آخَرَ‮ ‬،‮ ‬وَالزِّيَادَةُ‮ ‬سَجْدَتَانِ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ ‬يَتَشَهَّدُ‮ ‬بَعَدَهَا وَيُسَلِّمُ‮ ‬تَسْلِيمَةً‮ ‬أُخْرَى‮ ‬،‮ ‬وَمَنْ‮ ‬نَقَصَ‮ ‬وَزَادَ‮ ‬سَجَدَ‮ ‬قَبْلَ‮ ‬السَّلَامِ‮ .‬

سُجُودُ‏‮ ‬‬السَّهْو (Sujuudu-s-sahw [Prostrating for forgetfulness in prayer]) is a سُـنَّة (Sunnah [traditional practice of the Prophet]). سَّجْـدَتان (sajdataan [Two prostrations]) are made for النُّقْصَان (an-nuqṣaan [what has been (unintentionally) omitted]) in the prayer before saying السَّلاَم (as-Salaam [as-salaamu ʿalaykum]) and after التَّشَهُّدَيْـنِ (at-tashah-hudayn [the two Tashah-hud].  After the two prostrations are performed, another Tashah-hud is said.

For الزِّيَـادَة (az-ziyaad [what has been added to the prayer (unintentionally)], سَجْـدَتَـيْن (sajdatayn [two prostrations]) are required after السَّلاَم  (as-Salaam).  The worshipper should then say the Tashah-hud after (sajdatayn [two prostrations]) and pronounce another تَسْـلِيمَة (tasliimah [السَّلاَمُ‏ ‬عَـلَيْكُم - as-salaamu ʿalaykum]).

Whoever has both نَـقَصَ (naqaṣa [omitted something]) and زَادَ (zaada [add something]) should perform the two prostrations of sujuudu-s-sahw before as-Salaam.

وَمَنْ‮ ‬نَسِيَ‮ ‬السُّجُودَ‮ ‬الْقَبْلِيَّ‮ ‬حَتَّى سَلّمَ‮ ‬سَجَدَ‮ ‬إِنْ‮ ‬كَانَ‮ ‬قَرِيبًا‮ ‬،‮ ‬وَإنْ‮ ‬طَالَ‮ ‬أَوْ‮ ‬خَرَجَ‮ ‬مِنَ‮ ‬الْـمَسْجِدِ‮ ‬بَطَلَ‮ ‬السُّجُودُ‮ ‬وَتَبْطُلُ‮ ‬الصَّلَاةُ‮ ‬مَعَهُ‮ ‬إِنْ‮ ‬كَانَ‮ ‬عَلَى ثَلَاثِ‮ ‬سُنـــَنٍ‮ ‬أَوْ‮ ‬أَكْثََرُ‮ ‬من ذ^الِكَ وَإِلاَّ‮ ‬فَلَا تَبْطُلُ‮ .‬

Whoever forgets السُّجُودُ‏ ‬الْـقَبْلِيّ (as-sujuudu-l-qablii [the two prostration for forgetfulness that comes before as-Salaam]) until after he has already said As-Salaamu-ʿalaykum should perform sujuudu-s-sahw if (he remembers) it is soon after.  However if it is long after or he has left the masjid (when he remembers), sujuudu-sahw بَـطَلَ (baṭala [becomes invalid]) and the prayer also  تَـبْطَلُ (tabṭalu [becomes nullified].

When النُّقْصَان (an-nuqṣaan [what has been (unintentionally) omitted]) in the prayer consist of three or more Sunnah practices,  the case is similar to this (that is to say, this will also تَـبْطَلُ‏ ‬الصَّلاَة (tabṭalu-ṣ-ṣalaah [nullify] the prayer).  Otherwise,  لاَ‏ ‬تَبْطَلُ‏ ‬الصَّلاَة (laa tabṭalu-ṣ-ṣalaah [the prayer is not nullified].

وَمَنْ‮ ‬نَسِيَ‮ ‬السُّجُودَ‮ ‬الْبَعْدِيَّ‮ ‬سَجَدَهُ‮ ‬وَلَوْ‮ ‬بَعْدَ‮ ‬عَامٍ‮ .‬

Whoever forgets

السُّجُودُ‏ ‬الْـبَعْدي (as-sujuudu-l-baʿdii [the prostration for forgetfulness that comes after  as-Salaam]), must do them even if it is after a year.

وَمَنْ‮ ‬نَقَصَ‮ ‬فَرِيضَةً‮ ‬فَلَا‮ ‬يُجْزِيهِ‮ ‬السُّجُودُ‮ ‬عَنْهَا‮ ‬،‮ ‬وَمَنْ‮ ‬نَقَصَ‮ ‬الْفَضَائِلَ‮ ‬فَلَا سُجُودَ‮ ‬عَلَيْهِ‮ .‬

As for he who has omitted فَـرِيضَةٍ (fariiḍatan [an obligatory part of the prayer]), sujuudu-s-sahw does not compensate for it (for the obligatory action which he has omitted from the prayer).  As for he who omits الْـفَضَائِـل (al-faḍaa’il [the meritorious part of the prayer]),  sujuudu-s-sahw is  not required for it.

وَلَا‮ ‬يَكُونُ‮ ‬السُّجُودُ‮ ‬الْقَبْلِيُّ‮ ‬إِلاَّ‮ ‬لِتُرْكِ‮ ‬سُنَّتَيْنِ‮ ‬فَأَكْثَرَ‮ ‬

السُّجُودُ‏ ‬الْـقَبْلِيّ (as-sujuudu-l-qablii [the prostration for forgetfulness that comes before as-Salaam] is not required except for the omission of two or more Sunnah actions.

وَأَمّا السُّنَّةُ‮ ‬الْوَاحِدَةُ‮ ‬فَلَا سُجُودَ‮ ‬لَهَا إِلاَّ‮ ‬السِّرَّ‮ ‬وَالْـجَهْرَ‮ ‬،‮ ‬فَمَنْ‮ ‬أَسَرَّ‮ ‬فِي‮ ‬الْـجَهْرِ‮ ‬سَجَدَ‮ ‬قَبْلَ‮ ‬السَّلَامِ‮ ‬وَمَنْ‮ ‬جَهَرَ‮ ‬فَي‮ ‬السِّرِّ‮ ‬سَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ .‬

As for one Sunnah actions, no sujuud is required unless the error involves السِّرّ (as-sirr [praying with a silent voice]) (when it should be loud) or الْجَهْـر (al-jahr [praying in a loud voice] [when it should be silent].  And so he who أَسَّرَّ‏ ‬فِـي‏ ‬الْجَهرِ (assarra fii-l-jahr [prays silently in the prayer that should be prayed aloud])  should perform sujuudu-sahw before as-Salaam and he who جَهَـرَ‏ ‬فِـي‏ ‬السِّرِّ (jahara fii-s-sirr [prays aloud in the prayer that should be silent]) should perform sujuudu-sahw after as-Salaam.

وَمَنْ‮ ‬تَكَلَّمَ‮ ‬سَاهِيًا سَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ .‬

And he who تَـكَلَّمَ‏ ‬سَـاهِـيًا  (takallama saahiyan [says something absentmindedly]) should perform sujuudu-s-sahw after as-Salaam.

وَمَنْ‮ ‬سَلَّمَ‮ ‬مِنْ‮ ‬رَكْعَتَيْـنِ‮ ‬سَاهِيًا سَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ .‬

Whoever says as-Salaamu ʿalaykum after رَكْـعَتَيْن  (rakʿatayn [two rakʿahs (instead of four) سَـاهِـيًا (saahiyaan [absent-mindedly]) should prostrate after as-Salaam.

وَمَنْ‮ ‬زَادَ‮ ‬فِي‮ ‬الصَّلَاةِ‮ ‬رَكْعَةً‮ ‬أَوْ‮ ‬رَكْعَتَيْـنِ‮ ‬سَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ .‬

As for  he  who  زَادَ‏ ‬فِـي‏ ‬الصَّلاَة  (zaada fii-ṣ-ṣalaah [added to the prayer]) a rakʿah or two rakʿahs, he should perform sujuudu-sahw after as-Salaam.

وَمَنْ‮ ‬زَادَ‮ ‬فِي‮ ‬الصَّلَاة مِثْلَهَا بَطَلَتْ‮ .‬

Whoever زَادَ‏ ‬فِـي‏ ‬الصَّلاَة مِـثْلُهَا (zaada fii-ṣ-ṣalaah mithluhaa [adds to the prayer by doing the same amount of rakʿahs twice in one prayer his prayer]), his prayer بَطَلَتْ (baaṭalat [becomes nullified]).

وَمَنْ‮ ‬شَكَّ‮ ‬فِي‮ ‬كَمَالِ‮ ‬صَلَاتِهِ‮ ‬أَتَى بِـمَا شَكَّ‮ ‬فِيهِ‮ ‬وَالشَّكُ‮ ‬فِي‮ ‬النُّقْصَانِ‮ ‬لِتَحَقُّقِهِ‮ ‬،‮ ‬فَمَنْ‮ ‬شَكَّ‮ ‬فَي‮ ‬رَكْعَةٍ‮ ‬أَوْ‮ ‬سَجْدَةٍ‮ ‬أَتَى بِهَا وَسَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ ‬،‮ ‬وَإِنْ‮ ‬شَكَّ‮ ‬فِي‮ ‬السَّلَامِ‮ ‬سَلَّمَ‮ ‬إِنْ‮ ‬كَانَ‮ ‬قَرِيبًا وَلَا سُجُودَ‮ ‬عَلَيْهِ‮ ‬،‮ ‬وَإنْ‮ ‬طَالَ‮ ‬بَطَلَتْ‮ ‬صَلَاتُهُ‮ ‬،‮ ‬

Whoever has doubt in regards to كَـمَالُ‏ ‬صَّلاَتِـهِ (kamaalu-ṣ-ṣalaatihi [the completeness of his prayer]) should perform the part of the prayer about which he has doubt.  الشَكُّ‏ ‬فِـي‏ ‬النُّقْصَان (ash-shukk fii-n-nuqṣaan [Having doubt about an omission of an action of the prayer)] is لِـتَحَقُّقِهِ (li-taḥaqquqihi [the same as having certainty about it (that an omission has occurred)]). Therefore, he who has doubt with regards to not having performed a rak’ah or a سَجْـدَة (sajdah [a prostration]) should do the act about which he had doubt and perform sujuudu-sahw after as-Salaam.  If the (worshipper) has doubt as to (whether he has pronounced) as-Salaamu ʿalaykum (or not at the end of the prayer), he should say as-Salaamu ʿalaykum without doing sujuudu-sahw for it if (his doubt occurs) soon after (the prayer). However, if a long time passes (before he remembers), his prayer بَطَلَتْ  (baṭalat [becomes nullified]).

وَالْـمُوَسْوِسُ‮ ‬يَتْرُكُ‮ ‬الْوَسْوَسَةَ‮ ‬مِنْ‮ ‬قَلْبِهِ‮ ‬وَلَا‮ ‬يَأْتِي‮ ‬بِـمَا شَكَّ‮ ‬فِيهِ‮ ‬وَلَكِنْ‮ ‬يَسْجُدُ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ ‬سَوَاءٌ‮ ‬شَكَّ‮ ‬فِي‮ ‬زِيَادَةٍ‮ ‬أَوْ‮ ‬نُقْصَانٍ‮ .‬

الـْـمُوَسْـوِسُ (al-muwaswis [The one who doubts constantly]) must remove الْـوَسوَسَـة (al-waswasah [the doubt]) مِـنْ‏ ‬قَـلْبِهِ (min qalbihi [from his heart]).  He does not have to perform (the part of the prayer) about which he is in doubt, but he should perform sujuudu-sahw after he pronounces as-Salaam.  It is similar whether (he has doubts about زِّيَـادَة (ziyaadah [an addition to the prayer]) or نُـقْصَان (nuqṣaan [an omission from the prayer]).

وَمَنْ‮ ‬جَهَرَ‮ ‬فِي‮ ‬الْقُنُوتِ‮ ‬فَلَا سُجُودَ‮ ‬عَلْيهِ‮ ‬وَلَكِنَّهُ‮ ‬يَكْرَهُ‮ ‬عَمْدُهُ‮  .‬

Whoever جَهَـرَ‏‮ ‬‬الْـقُنُوت (jahara-l-qunuut [says the Qunuut loudly]) should not perform sujuudu-sahw because he has done so, but عَـمْدُهُ (ʿamdahu [doing it intentionally] ‏ ‬يَكْرُه (yakruh [is highly disliked]) .

وَمَنْ‮ ‬زَادَ‮ ‬السُّورَةَ‮ ‬فِي‮ ‬الرَّكْعَتَيْـنِ‮ ‬الأَخِيرَتَيْـنِ‮ ‬فَلَا سُجُودَ‮ ‬عَلَيْهِ‮ .‬

Whoever adds a suurah to the last two rakʿahs, should not prostrate because of it.

وَمَنْ‮ ‬سَمِعَ‮ ‬ذِكْرَ‮ ‬مُحَمَّدٍ‮ ‬صَلَّى اللهُ‏‮ ‬عَلَيْهِ‮ ‬وَسَلَّمَ‮ ‬وَهُوَ‮ ‬فِي‮ ‬الصَّلَاةِ‮ ‬فَصَلَّى عَلَيْهِ‮ ‬فَلَا شَيْءَ‮ ‬عَلَيْهِ‮ ‬سَوَاءٌ‮ ‬كَانَ‮ ‬سَاهِيًا أَوْ‮ ‬عَامِدًا أَوْ‮ ‬قَائِمًا أَوْ‮ ‬جَالِسًا‮ .‬

Whoever hears the name of Muhammad صلى عليه و سلّم mentioned while he is in prayer and (absentmindedly) says صَلَّى اللهُ ‬عَـلَيْهِ‏ ‬وَ‏‬سَـلِّمَ (ṣalaa-l-laahu Alayhi Wa Sallam), is not required to do anything about it – whether it was done سَـاهِـيًا (saahiyan [absent-mindedly] or عَـامِـدًا (aamidan [intentionally]), قَـائِـمًا (qaa’man [standing]) or جَالِسًا (jaalisan [sitting]).

وَمَنَ‮ ‬قَرَأَ‮ ‬سُورَتَيْـنِ‮ ‬فَأَكْثَرَ‮ ‬فِي‮ ‬رَكْعَةٍ‮ ‬وَاحِدَةٍ‮ ‬أَوْ‮ ‬خَرَجَ‮ ‬مِنْ‮ ‬سُورَةٍ‮ ‬إِلَى سُورَةٍ‮ ‬أَوْ‮ ‬رَكَعَ‮ ‬قَبْلَ‮ ‬تَـمَامِ‮ ‬السُّورَةِ‮ ‬فَلَا شَيْءَ‮ ‬عَلَيْهِ‮ ‬فِي‮ ‬جَمِيعِ‮ ‬ذ^الِكَ‮ .

Whoever reads سُورَتَيْن (suuratayn [two chapters or more in one rakʿah or goes from suurah to suurah or bows before the completion of the suurah, there is nothing required of him with regards any of these things. (That is to say, he is not required to perform sujuudu-s-sahw for any of these actions).

وَمَنْ‮ ‬أَشَارَ‮ ‬فِي‮ ‬صَلَاتِهِ‮ ‬بِيَدِهِ‮ ‬أَوْ‮ ‬رَأْسِهِ‮ ‬فَلَا شَيْءَ‮ ‬عَلَيْهِ‮ .‬

Whoever makes a gesture in his prayer with يَـدِهِ (yadihi [his hand]) or رَأَسِهِ (ra’sihi [his head]), there is nothing required of him.

وَمَنْ‮ ‬كَرَّرَ‮ ‬الْفَاتِـحَة‮ ‬َسَاهِيًا سَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ ‬،‮ ‬وِإِنْ‮ ‬كَانَ‮ ‬عَامداً‮ ‬فَالظَّاهِرُ‮ ‬الْبُطْلَانُ‮ .‬

Whoever repeats al-Faatiḥah سَـاهِـيًا (saahiyan [absent-mindedly]) should prostrate after as-Salaam.  If it (al-Fatiḥaah) is repeated عَـامِـدًا (ʿaamidan [intentionally]), the prayer, it appears  becomes الْبُطْلاَن (al-buṭlaan [nullified]).

وَمَنْ‮ ‬تَذَكَّرَ‮ ‬السُّورَةَ‮ ‬بَعْدَ‮ ‬انْحِنَائِهِ‮ ‬إِلَى الرُّكُوعِ‮ ‬فَلَا‮ ‬يَرْجِعُ‮ ‬إِلَيْهَا وَمَنْ‮ ‬تَذَكَّرَ‮ ‬السِّرَّ‮ ‬أَوِ‮ ‬الْـجَهْرَ‮ ‬قَبْلَ‮ ‬الرُّكُوعِ‮ ‬أَعَادَ‮ ‬الْقِرَاءَةَ‮ ‬فَإنْ‮ ‬كَانَ‮ ‬ذ^الِكَ‮ ‬فَي‮ ‬السُّورَةِ‮ ‬وَحْدَهَا أَعَادَهَا وَلَا سُجُودَ‮ ‬عَلَيْهِ‮ ‬وَإِنْ‮ ‬كَانَ‮ ‬فِي‮ ‬الْفَاتِـحَةِ‮ ‬أَعَادَهَا وَسَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ ‬وَإِنْ‮ ‬فَاتَ‮ ‬بِالرُّكُوعِ‮ ‬سَجَدَ‮ ‬لِتَرْكِ‮ ‬الْـجَهْرِ‮ ‬قَبْلَ‮ ‬السَّلاَمِ‮ ‬وَلِتُرْكِ‮ ‬السِّرِّ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ ‬سَوَاءٌ‮ ‬كَانَ‮ ‬فِي‮ ‬الْفَاتِـحَةِ‮ ‬أَوِ‮ ‬السُّورَةِ‮ ‬وَحْدَهَا‮ .‬

Whoever remembers (that) the suurah (was) not read until after he goes into rukuuʿ should not return to it (the suurah). Whoever remembers before going into the position of rukuuʿ, السِّرّ (as-sirr [reading silently - that is to say, that they should have read silently instead of reading aloud]) or الجَهْـر (al-jahr [reading  aloud - that is to say that they should have read aloud instead of silently]), should repeat the reading. If (the mistake) was made in the recitation of the suurah only he should repeat the suurah without performing sujuudu-sahw after as-Salaam.  However, if (the error) was made in the recitation of al-Faatiḥah, he should repeat al-Faatiḥah and perform sujuudu-sahw after as-Salaam. If he has already gone beyond the rukuuʿ and (remembers) that تَـرَكَ‏ ‬الْجَهْـر (taraka-l-jahr [he forgot to read aloud]) (instead of silently), he should perform sujuudu-sahw before as-Salaam,  while تَـرَكَ‏ ‬السِّرّ (taraka-s-sirr [he forgot to read silently] (instead of reading aloud), he should perform sujuudu-sahw after as-Salaam. This rule is the same for both al-Faatiḥah or the single suurah (which is read after it).

وَمَنْ‮ ‬ضَحِكَ‮ ‬فِي‮ ‬الصَّلَاةِ‮ ‬بَطَلَتْ‮ ‬سَوَاءٌ‮ ‬كَانَ‮ ‬سَاهِيًا أَوْ‮ ‬عَامِدًا‮ ‬،‮ ‬وَلَا‮ ‬يَضْحَكُ‮ ‬فِي‮ ‬صَلَاتِهِ‮ ‬إِلاَّ‮ ‬غَافِلٌ‮ ‬مُتَلَاعِبٌ‮ ‬،‮ ‬وَالْـمُؤْمِنُ‮ ‬إِذَا قَامَ‮ ‬لِلصَلَاةِ‮ ‬أَعْرَضَ‮ ‬بِقَلْبِهِ‮ ‬عَنْ‮ ‬كُلِّ‮ ‬مَا سِوَى اللهِ‏‮ ‬سُبْحَانَهُ‮ ‬وَتَرَكَ‮ ‬الدُّنْيَا وَمَا فِيهَا‮ ‬،‮ ‬حَتَّى‮ ‬يَحْضُرَ‮ ‬بِقَلْبِهِ‮ ‬جَلَالَ‮ ‬اللهِ‏‮ ‬سُبْحَانَهُ‮ ‬وَعَظَمَتَهُ‮ ‬،‮ ‬وَيَرْتَعِدَ‮ ‬قَلْبُهُ‮ ‬وَتَرْهَبَ‮ ‬نَفْسُهُ‮ ‬مِنْ‮ ‬هَيْبَةِ‮ ‬اللهِ‏‮ ‬جَلَّ‮ ‬جَلَالُهُ‮ ‬،‮ ‬فَهَذِهِ‮ ‬صَلَاةُ‮ ‬الْـمُتَّقِينَ‮ ‬وَلَا شَيْءَ‮ ‬عَلَيْهِ‮ ‬فِي‮ ‬التَّبَسُّمِ‮ ‬،‮ ‬وَبُكَاءُ‮ ‬الْـخَاشِعِ‮ ‬فِي‮ ‬الصَّلَاةِ‮ ‬مُغْتَفَرٌ‮ ‬،‮ ‬وَمَنْ‮ ‬أَنْصَتَ‮ ‬لِـمُتَحَدِّثٍ‮ ‬قَلِيلاً‮ ‬فَلَا شَيْءَ‮ ‬عَلَيْهِ‮ .‬

As for مَـنْ‏ ‬ضَـحِكَ (man ḍaḥika [he who laughs]) in prayer, his prayer becomes  تَـبْطَلُ (tabṭalu [nullified] whether سَـاهِـيًا (saahiyan [unintentionally] or عَـامِـدًا (ʿaamidan [intentionally].  No one laughs in the prayer except غَـافِـلٌ‏ ‬مُتَلاَعِب (ghaafilun mutalaaʿib [the negligent playful person]).

The believer when he stands for prayer turns his heart away from everything besides Allah Glory be to Him and he puts aside the world and all that is in it so that he can bring his heart to the realization of the Might and Majesty of Allah glory be to Him.  His heart will tremble and his soul will be filled with the fear of Allah due to his awe of Him.  And this is the prayer of the pious.  He (the one praying) is not required to do anything فِـي‏ ‬التَّبَسُّم (fii-t-tabassum [if he smiles]) while بَـكَاءُ‏ ‬الْـخَـاشِـع (bakaa’u-l-khaashiʿ [the weeping of the humble person]) in prayer مُـغْتَفَر (mughtafar [is pardoned]).  مَـنْ‏ ‬أَنْـصَتْ‏ ‬لِـمُتَحَـدِّث (man ansat li-mutahaddith [Whoever listened to a conversation]) قَـلِيلاً (qaliilan [slightly] is not required to do anything.

وَمَنْ‮ ‬قَامَ‮ ‬مِنْ‮ ‬رَكْعَتَيْـنِ‮ ‬قَبْلَ‮ ‬الْـجُلُوسِ‮ ‬فَإنْ‮ ‬تَذَكَّرَ‮ ‬قَبْلَ‮ ‬أَنْ‮ ‬يُفَارِقَ‮ ‬الأَرْضَ‮ ‬بِيَدَيْهِ‮ ‬وَرُكْبَتَيْهِ‮ ‬رَجَعَ‮ ‬إِلَى الْـجُلُوسِ‮ ‬وَلا سُجُودُ‮ ‬عَلَيْهِ‮ ‬وَإِنْ‮ ‬فَارَقَهَا تَـمَادَى وَلَمْ‮ ‬يَرْجِعْ‮ ‬وَسَجَدَ‮ ‬قَبْلَ‮ ‬السَّلَامِ‮ ‬وَإنْ‮ ‬رَجَعَ‮ ‬بَعْدَ‮ ‬الْـمُفَارَقَةِ‮ ‬وَبَعْدَ‮ ‬الْقِيَامِ‮ ‬سَاهِيًا أَوْ‮ ‬عَامِدًا صَحَّتْ‮ ‬صَلَاتُهُ‮ ‬وًسَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ .‬

مَنْ‏‮ ‬‬قَـامَ‏‮ ‬‬مِـن رَكْـعَتَيْنِ (Man qaama min rakʿatayn [Whoever begins to rise up after two rak’ahs]) قَـبْلَ‏‮ ‬‬الْـجُـلُوس (qabla-l-juluus [before assuming the sitting position]) but remembers (the omission of al-juluus [the sitting position]) before يَـدَيْـهِ (yadayhi [his hands]) and رُكْـبَتَيْهِ (rukbatayhi [his knees]) leave the ground should return to al-juluus and he need not do سُـجُود‏‮ ‬سَـهْو‬ (sujuudu sahw [a prostration for forgetfulness in prayer]) because of it. However, if yadayhi and rukbatayhi have separated from the ground (that is to say, they are no longer touching the ground), he should continue rising without returning to al-juluus. and he should perform  sujuudu-sahw before as-salaam.  If he returns  to (al-juluus – the sitting position) after having assumed الْـقِيَام(al-qiyaam [the standing position]), سَاهِـيًا (saahiyan [unintentionally] or عَامِدًا (ʿaamidan [intentionally], his prayer remains sound, but he should perform sujuudu sahw after as-Salaam.

وَمَنْ‮ ‬نَفَخَ‮ ‬فِي‮ ‬صَلَاتِهِ‮ ‬سَاهِيًا سَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ ‬،‮ ‬وَإنْ‮ ‬كَانَ‮ ‬عَامِدًا بَطَلَتْ‮ ‬صَلَاتُهُ‮ .‬

مَـنْ‏‮ ‬‬نَـفَخَ (man nafakh [Whoever blows his breath]) in his prayer سَـاهِـيًا (saahiyan [unintentionally] should prostrate after as-Salaam. However, if it was done (ʿaamidan [intentionally], his prayer becomes  تَبْطَلُ (tabṭalu [nullified].

وَمَن عَطَسَ‮ ‬فِي‮ ‬صَلَاتِهِ‮ ‬فَلَا‮ ‬يَشْتَغِلُ‮ ‬فِي‮ ‬الْـحَمْدِ‮ ‬وًلَا‮ ‬يَرُدُّ‮ ‬عَلَى مَنْ‮ ‬شَمَّتَهُ‮ ‬وَلَا‮ ‬يُشُمِّتُ‮ ‬عَاطِسًا‮ ‬،‮ ‬فَإنْ‮ ‬حَمِدَ‮ ‬اللهِ‏‮ ‬فَلَا شَيْءَ‮ ‬عَلَيْهِ‮ .‬

مَـنْ‏‮ ‬‬عَـطَسَ (man ʿaṭasa [Whoever sneezes] during his prayer should not become preoccupied with الْحَـمْد (al-Ḥamd [saying الْـحَـمْدُ‏‮ ‬‬لِـلَّهِ [al-Hamdu li-l-laah] nor should he reply to مَـنْ‏‮ ‬‬شَـمَّتَهُ (man shammatahu [the one who invokes Allah’s mercy and blessing upon him]) nor should he invoke blessings upon عَـاطِـسًا ([someone who else who sneezes]) (during prayer), but if he says al-Ḥamdu li-l-laah there is nothing required of him.

‮ ‬ وَمَنْ‮ ‬تَثَاءَبَ‮ ‬فِي‮ ‬الصَّلَاةِ‮ ‬سَدَّ‮ ‬فَاهُ‮ ‬،‮ ‬وَلَا‮ ‬يَنْفُثُ‮ ‬إِلاَّ‮ ‬فِي‮ ‬ثَوْبِهِ‮ ‬مِنْ‮ ‬غَيْرِ‮ ‬إِخْرَاجِ‮ ‬حُرُوفٍ

مَـنْ‏‮ ‬‬تَـثَاءَبَ (Man tathaa’aba [Whoever yawns]) during the prayer سَـدَّ‏‮ ‬‬فَـاهُ (sadda faahu [should cover his mouth]) and he should not make a sound except (that it be muffled) فِـي‏‮ ‬‬ثَـوبِـهِ (fii thawbihi [inside of his garment]), without uttering a word.

وَمَنْ‮ ‬شَكَّ‮ ‬فِي‮ ‬حَدَثَ‮ ‬أَوْ‮ ‬نَـجَاسًةٍ‮ ‬فَتَفَكَّرَ‮ ‬فِي‮ ‬صَلَاتِهِ‮ ‬قَلِيلاً‮ ‬ثُمَّ‮ ‬تَيَقَّنَ‮ ‬الطَّهَارَةَ‮ ‬فَلَا شَيْءَ‮ ‬عَلَيْهِ‮ . ‬

مَـنْ‏‮ ‬‬شَـكَّ (Man shakka [Whoever is in doubt]) فِـي‏‮ ‬‬حَـدَثٍ (fii ḥadathin [with regards to the occurrence of a bodily impurity]) or نَـجَاسَـةٍ (najaasatin [an impure substance]) (coming into contact with his body) – after having given some thought to the prayer he prayed, he becomes certain about his purity, is not required to do anything (to compensate for his doubt).

وَمَنِ‮ ‬الْتَفَتَ‮ ‬فِي‮ ‬الصَّلَاةِ‮ ‬سَاهِيًا فَلَا شَيْءَ‮ ‬عَلَيُهِ‮ ‬وَإنْ‮ ‬تَعَمَّدَ‮ ‬فَهُوَ‮ ‬مَكْرُوهٌ‮ ‬وَإنِ‮ ‬اسْتَدْبَرَ‮ ‬الْقِبْلَةَ‮ ‬قَطَعَ‮ ‬الصَّلَاةَ‮ . ‬

مَـنِ‏‮ ‬‬الْـتَفَتَ (Mani-t-tafata [Whoever turns around]) in prayer سَـاهِـيًا  (saahiyan [absentmindedly]) has nothing required of him (with regard to prostration).  However, if his turning around تَـعَمَّدَ (taʿammada [was intentional]) it is considered مَـكْرُوه (makruuh [reprehensible]) and if  اسْـتَدْبَـرَ‮ ‬(istadbara [he turns his back]) towards الْـقِبْلَة (al-Qiblah [the direction of Makkah]), the prayer should be terminated (and started again).

وَمَنْ‮ ‬صَلَّى بِحَرِيرٍ‮ ‬أَوْ‮ ‬ذَهَبٍ‮ ‬أَوْ‮ ‬سَرَقٍ‮ ‬فِي‮ ‬الصَّلَاةِ‮ ‬أَوْ‮ ‬نَظَرَ‮ ‬مُحًرَّمًا فِي‮ ‬عَاصٍ‮ ‬وَصَلَاتُهُ‮ ‬صَحِيحَةٌ‮ . ‬

مَـنْ‏‮ ‬‬صَـلَّى (man ṣallaa [Whoever prays]) بِحَـرِير (bi-hariir [in  silk]), ذَهَـب (dhahab [gold]), سَرَقَ‏‮ ‬‬فِي‏‮ ‬‬الصَّلاَة (saraqa fi-ṣ-ṣalaah [steals something during the prayer]) or نَـظَرَ‏‮ ‬‬مُحَـرَّمًـا (nadhara muharraman [looks at what is unlawful]) is عَـاصٍ (ʿaaṣin [a rebellious sinner]), but his prayer is considered صَـحِيحَة (ṣaḥiih [sound]).

وَمَنْ‮ ‬غَلِطَ‮ ‬فِي‮ ‬الْقِرَاءَةِ‮ ‬بِكَلِمَةٍ‮ ‬مِنْ‮ ‬غَيْرِ‮ ‬الْقُرْآنِ‮ ‬سَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ ‬وًإِنْ‮ ‬كَانَتْ‮ ‬مِنَ‮ ‬الْقُرْآنُ‮ ‬فَلَا سُجُودَ‮ ‬عَلَيْهِ‮ ‬إِلاَّ‮ ‬يَتَغَيَّرَ‮ ‬اللَّفْظُ‮ ‬أَوْ‮ ‬يُفْسَدُ‮ ‬الْـمَعْنَى فَيَسْجُدُ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ .‬

مَـنْ‏‮ ‬‬غَـلِطَ (man ghaliṭa [Whoever makes a mistake]) فِـي‏‮ ‬‬الْـقِرَاءَة (fii-l-qiraa’ah [during the reading of the Qur’an]) بِـكَلِمَة (bi-kalimah [by expressing a word]) that is not in the Qur’an, should perform sujuudu-s-sahw after as-Salaam. If it ( الْـكَلِمَة (al-kalimah [the word]) is from the Qur’an, sujuudu-s-sahw is not require, unless it (الْـكَلِمَة (al-kalimah [the word]) يَـتَغَيَّرَ (yataghayyara [ changes or distorts]) الـْـمَعْنَى (al-maʿnaa [the meaning], then he should perform sujuudu-s-sahw after as-Salaam.

وَمَنْ‮ ‬نَعِسَ‮ ‬فِي‮ ‬الصَّلَاةِ‮ ‬فَلَا سُجُودَ‮ ‬عَلَيْهِ‮ ‬،‮ ‬وَإِنْ‮ ‬ثَقُلَ‮ ‬نَوْمُهُ‮ ‬أَعَادَ‮ ‬الصَّلَاةَ‮ ‬وَالْوُضُوءَ‮ . ‬

مَـنْ‏‮ ‬‬نَـعَسَ (man naʿasa [Whoever dozes (lightly)]) during the prayer is not required to perform sujuud.  If نَـوْمُـهُ (nawmuhu [his sleep]) ثُـقِلَ (thuqila [is heavy]) however, he should repeat the prayer and wuḍuu’.

وَأنِينُ‮ ‬الْـمَرِيضِ‮ ‬مُغْتَفَرٌ‮ ‬وَالتَّنَحْنُحُ‮ ‬لِلْضَّرُورَةِ‮ ‬مَغْتَفَرٌ‮ ‬،‮ ‬ولِلإفْهَامِ‮ ‬مُنْكَرٌ‮ ‬وَلَا تَبْطُلُ‮ ‬الصَّلَاةُ‮ ‬بِهِ‮ .‬

أَنِـينُ‏‮ ‬‬الـْـمَرِيض (aniinu-l-mariiḍ [The groaning of the sick person]) is مَـغْتَفَر (maghtafar [excusable]) and التَّنَحْنُ‏‮ ‬‬لِـلضَّرُورَة (at-tanaḥnu li-ḍ-ḍuruurah [their coughing out of necessity]) is مَـغْتَفَر (maghtafar [pardonable] as well,  (however,) لِِـلإِفْـهَام (li-l-ifhaam [to ask a question during the prayer) is مُـنْكَر (munkar [very bad]), but the prayer is not تَبْطَلُ (tabṭalu [nullified] by it.

‮ ‬وَمَنْ‮ ‬نَادَاهُ‮ ‬أَحَدٌ‮ ‬فَقَالَ‮ ‬لَهُ‮ ‬‭:‬‮ ‬سُبْحَانَ‮ ‬اللهِ‏‮ ‬كُرِهَ‮ ‬وَصَحَّتْ‮ ‬صَلَاتُهُ‮ .‬

As for‮ ‬مَـنْ‏‮ ‬‬نَـادَاهُ‏‮ ‬‬أَحَـد (man naadaahu aḥad‏ ‬[he whom someone has called (while he is praying)], and he says (in response) to him سُـبْحَانَ‏‮ ‬‬اللَّه  (Subḥaana-l-laah), this كُرِهَ (kuriha [is disliked], but his prayer is صَحَّتْ (ṣaḥ-ḥat [sound]).

وَمَنْ‮ ‬وَقَفَ‮ ‬فِي‮ ‬الْقِرَاءَةِ‮ ‬وَلَمْ‮ ‬يَفْتَحْ‮ ‬عَلَيْهِ‮ ‬أَحَدٌ‮ ‬تَرَكَ‮ ‬تِلْكَ‮ ‬الآيَةَ‮ ‬وَقَرَأَ‮ ‬مَا بَعْدَهَا فِإنْ‮ ‬تَعَذَّرَتْ‮ ‬عَلَيْهِ‮ ‬رَكَعَ‮ ‬وَلَا‮ ‬يَنْظٌرُ‮ ‬مُصْحَفًا بَيْـنَ‮ ‬يَدَيْهِ‮ ‬إِلاَّ‮ ‬أَنْ‮ ‬يَكُونَ‮ ‬فِي‮ ‬الْفَاتِـحَةِ‮ ‬فَلَابُدَّ‮ ‬مِنْ‮ ‬كَمَالِهَا بِـمُصْحَفٍ‮ ‬أَوْ‮ ‬غَيْرِهِ

مَنْ‏‮ ‬‬وَقَفَ‏‮ ‬‬فِـي‏‮ ‬‬الْـقِرَاءَة (man waqafa fii-l-qiraa’ah [Whoever stops reciting the Qur’an]) (due to forgetfulness while leading prayer) and no one helps him to (remember the forgotten verse), should skip over that verse and recite what comes after it and if (the whole affair) becomes too difficult for him, he should رَكَعَ (rakaʿa [go into rukuuʿ-  the bowing position]). لاَ‏  يَنْظُرُ‏  مُصْحَفًا بَيْنَ‏  يَدَيْهِ (laa yanḍhuru muṣḥafan bayna yadayhi [He should not have a copy of the Qur’an in front of him to look at], unless (the forgotten verse) is in al-Faatiḥah. In this case it is necessary to complete the recitation بِـمُصْحَفٍ (bi-muṣḥaf [with a copy of the Qur’an]) or something else.

فَإنْ‮ ‬تَرَكَ‮ ‬مِنْهَا آيَةٌ‮ ‬سَجَدَ‮ ‬قَبْلَ‮ ‬السَّلَامِ‮ ‬،‮ ‬وَإَنْ‮ ‬كَانَ‮ ‬أَكْثَرَ‮ ‬بَطَلَتْ‮ ‬صَلَاتُهُ‮ .‬

If‏ ‬he (the worshipper) omits آيَـةً (aayat [one verse]) from al-Faatiḥah he should perform sujuudu-s-sahw before as-Salaam. If what has been omitted is أَكْـثَرَ (akthara [more than one verse]), his prayer بَـطَلَتْ (baṭalat [becomes nullified]).

وَمَنْ‮ ‬فَتَحَ‮ ‬عَلَى‮ ‬غَيْرِ‮ ‬إِمَامِهِ‮ ‬بَطَلَتْ‮ ‬صَلَاتُهُ‮ ‬،‮ ‬وَلَا‮ ‬يَفْتَحُ‮ ‬عَلَى إِمَامِهِ‮ ‬إِلاَْ‮ ‬أَنْ‮ ‬يَنْتَظِرَ‮ ‬الْفَتْحَ‮ ‬أَوْ‮ ‬يُفْسِدَ‮ ‬الْـمَعْنَى‮ .‬

مَـنْ‏‮ ‬‬فَـتَحَ (man fataḥa [Whoever refreshes the memory of someone] غَـيْرِ ‬إِمَـامِـهِ (ghayri imaamihi [other than his imam]) (in regard to a forgotten verse) his prayer بَـطَلَتْ (baṭalat [becomes nullified]).  لاَ‏‮ ‬‬يَـفْتَحُ‏‮ ‬‬عَـلَى إِمَـامِـهِ (laa yaftaḥu ʿalaa imaamihi [He should not attempt to cause his imam to remember (a forgotten verse)]) unless the imam is waiting for his memory to be refreshed or he (the imam) distorts the meaning (of the verse).

وَمَنْ‮ ‬جَالَ‮ ‬فِكْرُهُ‮ ‬قَلِيلاً‮ ‬فَي‮ ‬أُمورِ‮ ‬الدُّنْيَا نَقَصَ‮ ‬ثَوَابَهُ‮ ‬وَلَمْ‮ ‬تَبْطُلْ‮ ‬صَلَاتُهُ‮ .‬

مَـنْ‏‮ ‬‬جَـالَ‏‮ ‬‬فِـكْرُهُ  (man  jaala  fikruhu [He  whose thoughts become a little preoccupied])  فِـي‏‮ ‬‬أُمُـورِ‏‮ ‬‬الدُّنْـيَا (fii amuuri-d-dunyaa [with the affairs of the world]), نَـقَصَ‏‮ ‬‬ثَـوَابُـهُ (naqasa thawaabuhu [his reward becomes diminished] but his prayer لَمْ‏‮ ‬‬تَبْطُلْ (lam tabṭal [does not become invalid]).

وَمَنْ‮ ‬دَفَعَ‮ ‬الْـمَاشِيَ‮ ‬بَيْنَ‮ ‬يَدَيْهِ‮ ‬أَوْ‮ ‬سَجَدَ‮ ‬عَلَى شَقَّ‮ ‬جَبْهَتِهِ‮ ‬أَوْ‮ ‬سَجَدَ‮ ‬عَلَى طَيَّةٍ‮ ‬أَوْ‮ ‬طَيّتَيْـنِ‮ ‬مِنْ‮ ‬عَمَامَتِهِ‮ ‬فَلَا شَيْءَ‮ ‬عَلَيْهِ‮ ‬وَلَا شَيْءَ‮ ‬فِي‮ ‬غَلَبَةِ‮ ‬الْقَىْءِ‮ ‬وَالْقَلَسِ‮ ‬فِي‮ ‬الصَّلَاةِ‮ .‬

مَنْ‏‮ ‬‬دَفَعَ‏‮ ‬‬مَاشِي‏‮ ‬‬بَينَ‏‮ ‬‬يَدَيْه (man dafaʿa maashii bayna yadayh [Whoever pushes back the person who walks in front of him]) or سَجَدَ‏‮ ‬‬عَلَى شَقِّ‏‮ ‬‬جَبْهَتِهِ (sajada ʿalaa shaqqi jabhatihi [who prostrates on (only) a part of his forehead] or سَجَـدَ‏‮ ‬‬عَـلَى طَـيَّةٍ‏‮ ‬‬أَوْ‏‮ ‬‬طَـيَّتَيْنِ‏‮ ‬‬مِـنْ‏‮ ‬‬عَـمَامَـتِهِ‏ (sajad ʿalaa ṭayyah or ṭayyatayni min ʿamaamatihi [prostrates on a fold or two of his turban]) is not required to do anything, nor is anything required فِـي‏‮ ‬‬غَـلَبَةِ‏‮ ‬‬الْـفَيْءِ (fii ghalabati-l-fay’i [as a result of a vomiting spell]) or الْفَلَس (al-falas [belching]) in the prayer.

وَسَهْوُ‮ ‬الْـمَأْمُومِ‮ ‬يَحْمِلُهُ‮ ‬الإمَامُ‮ ‬إِلاَّ‮ ‬أَنْ‮ ‬يَكُونَ‮ ‬مِنْ‮ ‬نَقْصِ‮ ‬الْفَرِيضَةِ‮ . ‬

سَـهْوُ‏‮ ‬‬الْـمَأْمُـوم (Sahwu-l-ma’muum [The forgetfulness of the one praying behind the imam]) يَحْـمِلُهُ‏‮ ‬‬الإِمَـامُ (yaḥmiluhu-l-imaam [is carried by the Imam]) unless it is نَقْصِ‏‮ ‬‬الْفَرِيضَة (naqsi-l-fariidah [an omission of an obligatory act]).

وَإذَا سَهَا الـْمَأْمُومُ‮ ‬أَوْ‮ ‬نَعِسَ‮ ‬أَوْ‮ ‬زُوحِمَ‮ ‬عَلَى الرُّكُوعِ‮ ‬وَهُوَ‮ ‬فِي‮ ‬غَيْرِ‮ ‬الأُولَى فَإنْ‮ ‬طَمِعَ‮ ‬فِي‮ ‬إِدْرَاكِ‮ ‬الإمَامِ‮ ‬قَبْل رَفْعِهِ‮ ‬مِنَ‮ ‬السَّجْدَةِ‮ ‬الثَّانِيَةِ‮ ‬رَكَعَ‮ ‬وَلَـحِقَهُ‮ ‬وَإنُ‮ ‬لَمْ‮ ‬يَطْمَعْ‮ ‬تَرَكَ‮ ‬الرُّكُوعَ‮ ‬وَتَبِعَ‮ ‬إِمَامَهُ‮ ‬وَقَضَى رَكْعَةٌ‮ ‬فِي‮ ‬مَوْضِعِهَا بَعْدَ‮ ‬سَلَامِ‮ ‬إِمَامِهِ‮ . ‬

إِذَا سَهَا الـْمَأْمُومُ‏ ‬ (Idhaa sahaa-l-ma’muum [If the person praying behind the Imam forgets]) or  نَـعِسَ  (naʿisa [is drowsy]) or زُوجِـم (zuujim [is jostled ) عَـلَى الرُّكُـوع (ʿalaa-r-rukuuʿ [while assuming the bowing position]) in other than the first rakʿah and he wants to catch up with the Imam before he (the Imam) rises up from السَّجْـدَة الثَّانِـيَّة (as-sajada-th-thaaniyyah [the second prostration]), the worshipper رَكَـعَ should assume the position of rukuuʿ (the bowing position)]) and then لَحِـقَهُ (lahiqahu [catch up with him].  If he doesn’t want to do that, then he should تَـرَكَ‏‮ ‬‬الرُّكُـوع (taraka-r-rukuuʿ [refrain from going into the bowing position]) and follow the Imam and then compensate (for omitting the rukuuʿ) with one rakʿah in place of it after the Salaam of his Imam.

وَإِنْ‮ ‬سَهَا عَنِ‮ ‬السُّجُودِ‮ ‬أَوْ‮ ‬زُوحِمَ‮ ‬أَوْ‮ ‬نَعِسَ‮ ‬حَتَّى قَامَ‮ ‬الإمَامِ‮ ‬إِلَى رَكْعَةٍ‮ ‬أُخْرَى سَجَدَ‮ ‬وَأَنْ‮ ‬طَمِعَ‮ ‬فِي‮ ‬إِدْرَاكَ‮ ‬الإمَامِ‮ ‬قَبْل عَقْدِ‮ ‬الرُّكُوعِ‮ ‬وَإِلاَّ‮ ‬تَرَكَهُ‮ ‬وَتَبِعَ‮ ‬الإمَامَ‮ ‬وَقَضَى رَكْعَةً‮ ‬أُخْرَى أَيْضًا وَحَيْثُ‮ ‬قَضَى الرَّكْعَةَ‮ ‬فَلَا سُجُودَ‮ ‬عَلَيْهِ‮ ‬إِلاَّ‮ ‬أَنْ‮ ‬يَكُونَ‮ ‬شَاكًّا فِي‮ ‬الرُّكُوعِ‮ ‬أَوِ‮ ‬السُّجُودِ‮ .‬

If he (الـْمَأْمُوم al-ma’muum – the person praying behind the Imam) سَهَا عَنِ‏ ‬السُّجُود (sahaa ʿani-s-sujuud [forgets to go into the position of sajdah - prostration]) or زُوجِـم (zuujima [is jostled]) or  نَـعِسَ (naʿisa [doses]) (while still in the position of rukuuʿ), until the Imam has risen to perform another rakʿah, he should go into the position of sajdah and then catch up with the Imam before he completes the rukuuʿ unless he (al-ma’muum – the one praying behind the Imam) decides (to omit the sajdah) and following the Imam (in what comes after) and then compensate (what was omitted) with another rak’ah also (after the Imam says as-Salaamu ʿalaykum).  Whenever he (al-ma’muum) makes compensation for a rak’ah, he is not required to do sujuudu-s-sahw unless he is شَاكًّا  (shaak-kan [doubtful]) about the rukuuʿ or sajdah.

وَمَنْ‮ ‬جَاءَتْهُ‮ ‬عَقْرَبٌ‮ ‬أَوْ‮ ‬حَيَّةٌ‮ ‬فَقَتَلَهَا فَلَا شَيْءَ‮ ‬عَلَيْهِ‮ ‬إِلاَّ‮ ‬أَنْ‮ ‬يَطْولَ‮ ‬فَِعْلُهُ‮ ‬أَوْ‮ ‬يَسْتَدْبِرَ‮ ‬الْقِبْلَةَ‮ ‬فَإنَّهُ‮ ‬يَقْطَعُ‮ .‬

Whoever has حَيَّة (ḥayyah [a snake]) or  عَقْرَب (ʿaqrab [a scorpion] جَاءَتْهُ (jaaʿat-hu [coming towards him]) (while he is praying) قَـتَلَهَا  and (qatalahaa [he kills it]), is not required to do anything, إِلاَّ‏‮ ‬‬أَنْ‏‮ ‬‬يَـطُولَ‏‮ ‬‬فِـعْلُهُ (illa an yatuula fiʿluhu [unless killing the creature takes a long time]) or يَسْـتَدْبِـرَ‏‮ ‬‬الْـقِبْلَة (yastadbira-l-qiblah [he turns his back to the qiblah]).  In that case يَـقْطَعُ (yaqtaʿu [he must terminate]) (the prayer) (and begin again).

وَمَنْ‮ ‬شَكَّ‮ ‬هَلْ‮ ‬هُوَ‮ ‬فِي‮ ‬الْوِتْرِ‮ ‬أَوْ‮ ‬فَي‮ ‬ثَانِيَةِ‮ ‬الشَّفْعِ‮ ‬جَعَلَهَا ثَانِيَةَ‮ ‬الشَّفْعِ‮ ‬وَسَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ ‬ثُمَّ‮ ‬أَوْتَرَ‮  .‬

مَـنْ‏‮ ‬‬شَـكَّ (man shakka [Whoever is in doubt]) as to whether he is performing الْوِتْر (al-Witr) or the second rakʿah of الشَّفْعِ (ash-Shafʿi ) should consider it to be the second rakʿah of ash-Shafʿ, and thereafter perform the sujuudu-s-sahw after as-Salaam.  After that he should perform the Witr prayer.

وَمَنْ‮ ‬تَكَلَّمَ‮ ‬بَيْـنَ‮ ‬الشَّفْعِ‮ ‬وَالْوِتْرِ‮ ‬سًاهِيًا فَلَا شَيْءَ‮ ‬عَلَيْهِ‮ ‬وَإِنْ‮ ‬كًانَ‮ ‬عَامِدًا كُرِهَ‮ ‬وَلَا شَيْءَ‮ ‬عَلَيْهِ‮ .‬

مَن تَكَلَّمَ (man takallama – Whoever speaks) بَـيْنَ‏‮ ‬‬الشَفْعِ‏‮ ‬‬وَ‏‮ ‬‬الْـوِتْـرِ (bayna-sh-Shafʿ and al-Witr [between the Shafʿu and the Witr سَـاهِـيًا (saahiyan [absentmindedly]) is not required to do anything about it, and if it was عَـامِـدًا (ʿaamidan [intentional]),  كُـرِهَ  (kuriha [is highly disliked]), but their is nothing required of him.

وَالْـمَسْبُوقُ‮ ‬إِنْ‮ ‬أَدْرَكَ‮ ‬مَعَ‮ ‬الإمَامِ‮ ‬أَقَلَّ‮ ‬مِنْ‮ ‬رَكْعَةٍ‮ ‬فَلَا‮ ‬يَسْجُدُ‮ ‬مَعَهُ‮ ‬لَا قَبْلِيًّا وَلَا بَعْدِيًّا فَإنْ‮ ‬سَجَدَ‮ ‬مَعَهُ‮ ‬بَطَلَتْ‮ ‬صَلَاتُهُ‮ ‬وَإنْ‮ ‬أَدْرَكَ‮ ‬رَكْعَةً‮ ‬كَامِلَةً‮ ‬أَوْ‮ ‬أَكْثَرَ‮ ‬سَجَدَ‮ ‬مَعَهُ‮ ‬الْقَبْلِيَّ‮ ‬وَأَخَّرَ‮ ‬الْبَعْدِيَّ‮ ‬حَتَّى‮ ‬يُتِمَّ‮ ‬صَلَاتَهُ‮ ‬فَيَسْجُدُ‮ ‬بَعْدَ‮ ‬سَلَامِهِ‮ ‬فَإنْ‮ ‬سَجَدَ‮ ‬مَعَ‮ ‬الإمَامِ‮ ‬عَامِدًا بَطَلَتْ‮ ‬صَلَاتُهُ‮ ‬وَإنْ‮ ‬كَانَ‮ ‬سَاهِيًا سَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ .‬

الـْمَسْبُوق ( al-masbuuq -The one who comes after the prayer has begun), if he catches up with the Imam أَقَلَّ‏‮ ‬‬مِنْ‏‮ ‬‬رَكْعَةٍ (aqalla min rakʿah [for a small portion of (the last) rak’ah]) (if the Imam must perform sujuudu-s-sahw for one reason or another), he should not perform sujuud-s-sahw with the Imam before or after as-Salaam.   إِنْ‏‮ ‬‬سَجَـدَ‏‮ ‬‬مَـعَهُ (in sajada maʿahu [If  he  prostrates  with  him  (the  Imam)]), his  prayer  بَـطَلَتْ (baṭalat [becomes nullified]).  إنْ‏‮ ‬‬أَدْرَكَ (in adraka [If he catches up with him (the imam)]) ‏‮ ‬‬رَكْـعَةً‏‮ ‬‬أَوْ‏‮ ‬‬أَكْـثَرَ (rakʿah aw akthara [for a complete rakʿah or more]) however, he should perform الْـقَبْلِيّ (al-qablii [the prostration for forgetfulness that comes before as-Salaam]) with him (the Imam) and أَخَّرَ الْـبَعْدِيّ‏ (akh-khara-l-baʿdii [he should delay performing al-baʿadii with the imam until he himself has completed (what is left of) his prayer.  يََسْجُــدَُ‮ ‬(yasjudu [he will (then) prostrate]) بَـعْدَ‏‮ ‬‬سَـلاَمِـهِ‏ ‬ (baʿda salaamihi [after his own  Salaam.])  إِنْ‏‮ ‬‬سَجَـدَ‏‮ ‬‬مَـعَ‏‮ ‬‬الإِمَـام  ( in  sajada  maʿa-l-imam [If he does sujuudu-s-sahw]) عَـامِـدًا (ʿaamidan [intentionally]) with  the imam (after having missed praying a rakʿah or more with him), his prayer بَـطَلَت (baṭalat [becomes nullified]).  If it was سَـاهِـيًا (saahiyaa [unintentional]), he should performs sujuudu-s-sahw after the Salaam.

وَإِذَا سَهَا الْـمَسْبُوقُ‮ ‬بَعْدً‮ ‬سَلَامِ‮ ‬الإمَامِ‮ ‬فَهُوَ‮ ‬كَالْـمُصَلِّى وَحْدَدَه‮ ‬،‮ ‬وَإِذَا تَرْتِبَ‮ ‬عَلَى الْـمَسْبُوقِ‮ ‬بَعْدِيٌّ‮ ‬مِنْ‮ ‬جِهَةِ‮ ‬إَمَامِهِ‮ ‬وَقَبْلِيٌّ‮ ‬مِنْ‮ ‬جِهَةِ‮ ‬نَفْسِهِ‮ ‬أَجْزَاهُ‮ ‬الْقَبْلِيُّ‮ .‬

إِذَا سَـهَا الـْمَسْـبُوقُ (idhaa sahaa-l-masbuuq [If the person who joins the prayer after it has begun has forgotten (to perform a part of the prayer)] until after سَـلاَمِ‏‮ ‬‬الإِمَـامِ (Salaami-l-Imam) (has been pronounced), he will (then) be like  الْـمُصَلِّي‏‮ ‬‬وَحْدَه (al-musalli wa˙dah [the person praying alone]).

If it occurs that الـْمَسْـبُوق (al-masbuuq [the person who joins the prayer late]) is required to perform بَـعْدِيّ (al-baʿadii [a prostration for forgetfulness that comes after as-Salaam]) (because of an error) جِـهَةِ‏‮ ‬‬الإِمَـامِ (jihati-l-Imam [on the part of his Imam] and قَـبْلِيّ (qablii [a prostrations for forgetfulness before as-Salaam] because of an error  جِـهَةِ‏‮ ‬‬نَـفْسِهِ (jihati nafsihi [on his own part]), أَجْـزَاهُ‏ ‬الْـقَبْلِيُّ (ajzaahu-l-qabliyyu [the prostration for forgetfulness before as-Salaam will suffice]).

وَمَنْ‮ ‬نَسِيَ‮ ‬الرُّكُوعَ‮ ‬وَتَذَكَّرَهُ‮ ‬فِي‮ ‬السُّجُودِ‮ ‬رَجَعَ‮ ‬قَائِمًا،‮ ‬وَيُسْتَحَبُّ‮ ‬لَهُ‮ ‬أَنْ‮ ‬يُعِيدَ‮ ‬شَيُئًا مِنَ‮ ‬الْقِرَاءَةِ‮ ‬ثُمَّ‮ ‬رَكَعَ‮ ‬وَسَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ .‬

مَـنْ‏  نَسِـيَ‏  الرُّكُـوع (man nasiya-r-rukuuʿ [Whoever has forgotten to do the bowing position]) and تَـذَكَّرَهُ‏‮ ‬‬فِـي‏‮ ‬‬السُّجُودِ (tadhak-karahu fi-s-sujuud [he remembers it (the rukuuʿ he missed) while he is in the position of prostration)]), رَجَـعَ‏‮ ‬‬قَـائِـمًا (rajaʿa qaai’man [he should return to al-qiyaam (the standing position)]), and it is recommended for him شَـيْئًا مِـنَ‏‮ ‬‬الْـقِرَاءَة (shay’an mina-l-qiraa’ah [to read something (that is to say, he should read some verses from the Qur’an] then رَـكَعَ (rakaʿa [he should go into ar-rukuuʿ [the bowing position]) and he should then perform sujuudu-s-sahw after as-Salaam.

وَمَنْ‮ ‬نَسِيَ‮ ‬سَجْدَةً‮ ‬وَاحِدَةً‮ ‬وَتَذَكَّرَهَا بَعْدَ‮ ‬قِيَامِهِ‮ ‬رَجَعَ‮ ‬جَالِسًا وَسَجَدَهَا إِلاَّ‮ ‬أَنْ‮ ‬يَكُونَ‮ ‬قَدَ‮ ‬جَلَسَ‮ ‬قَبْلَ‮ ‬الْقِيَامِ‮ ‬فَلَا‮ ‬يُعِيدُ‮ ‬الْـجُلُوسَ،‮ ‬،

مَـنْ‏‮ ‬‬نَسِـيَ‏‮ ‬‬سَجْـدَةً‏‮ ‬‬وَحِـدَةً  (man nasiya sajdah wahidah [Whoever forgets to perform one prostration] and  تَـذَكَّرَهُ‏ ‬بَـعْدَ‏‮ ‬‬الْـقِيَام (tadhakkarahu baʿda-l-qiyaam [then he remembers it after he is in al-qiyaam (the standing position)), رَجَـعَ‏‮ ‬‬جَـالِـسًا (rajaʿa jaalisan [he should return to al-jalsah (the sitting position)]) and سَجَـدَهَـا (sajadahaa [perform as-sajdah the two rakʿahs of prostration that normally follows jalsah]),  unless he sat before standing.  (In that case), he should not return to juluus (the sitting position).

‮ ‬ وَمَنْ‮ ‬نَسِيَ‮ ‬سَجْدَتَيْـنِ‮ ‬خَرَّ‮ ‬سَاجِدًا وَلَمْ‮ ‬يَجْلِسْ‮ ‬وَيَسْجُدُ‮ ‬فِي‮ ‬جَمِيعٍ‮ ‬ذ^الِكَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ .‬

مَنْ‏‮ ‬‬نَسِيَ‏‮ ‬‬سَجْدَتَين (man nasiya sajdatayn [Whoever forgets to perform two prostrations (within a rakʿah) خَـرَّ‏‮ ‬‬سَـاجِـدًا (kharra saajidan [should perform sajdah (prostration)]) while لَـمْ‏‮ ‬‬يَجْـلِسْ (lam yajlis [he should not assume jalsah (the sitting position)]), he should perform sujuudu-s-sahw for all of the above-mentioned after as-Salaam.

وَإنْ‮ ‬تَذَكَّرَ‮ ‬السُّجُُودَ‮ ‬بَعْدَ‮ ‬رَفْعِ‮ ‬رَأْسِهِ‮ ‬مِنَ‮ ‬الرَّكْعَةِ‮ ‬الَّتِي‮ ‬تَلِيهَا تـَمَادَى عَلَى صَلَاتِهِ‮ ‬وَلَمْ‮ ‬يَرْجِعْ‮ ‬وَأَلْغَى رَكْعَةَ‮ ‬السَّهْوِ‮ ‬وَزَادَ‮ ‬رَكْعَةً‮ ‬فِي‮ ‬مَوْضِعِهَا بَانِيًا وَسَجَدَ‮ ‬قَبْلَ‮ ‬السَّلَامِ‮ ‬إنْ‮ ‬كَانَتْ‮ ‬مِنَ‮ ‬الأَولَيَيْـنِ‮ ‬وَتَذَكَّرَ‮ ‬بَعْدَ‮ ‬عَقْدِ‮ ‬الثَّالِثَةِ‮ ‬،‮ ‬وَبَعْدَ‮ ‬السَّلَامِ‮ ‬وَإِنْ‮ ‬لَمْ‮ ‬تَكُنْ‮ ‬مِنَ‮ ‬الأولِيَيْـنِ‮ ‬أَوْ‮ ‬كَانَتْ‮ ‬مِنْهُمَا وَتَذَكَّرَ‮ ‬قَبْلَ‮ ‬عَقْدِ‮ ‬الثَّالُثَةِ‮ ‬لأَِنَّ‮ ‬السُّورَةَ‮ ‬وَالْـجُلُوسَ‮ ‬لَمْ‮ ‬يَفُوتَا‮ .‬

If he remembers as-sujuud (that is to say, the prostrations which are done inside of a rakʿah) after he raises his head from the rakʿah that follows, he should proceed with his prayer and not go back. وَأَلْـغَى رَكْـعَةَ‏‮ ‬‬السَّهْوِ (wa alghaa rakʿti-s-sahwi [He should nullify the forgotten rak’ah] وَزَادَ‏‮ ‬‬رَكْـعَةً‏‮ ‬‬فِـي‏‮ ‬‬وَضْـعِهَا (wa zaada rakʿah fii waḍʿihaa [and perform another rakʿah in place of it] and then perform sujuud-s-sahw before as-Salaam.  If it (the forgotten sujuud) is from one of the first two rakʿahs and he remembers after he has completed the third rakʿah, he should do sujuudu-s-sahw after as-Salaam.   (This rule applies even if it ([the forgotten sujuud]) is not from one of the first two rakʿahs or it is from one of them and he remembers before the completion of the third rakʿah.  This is because the suurah and the jalsah have already been performed.

وَمَنْ‮ ‬سَلَّمَ‮ ‬شَاكًّا فِي‮ ‬كَمَالِ‮ ‬صَلَاتِهِ‮ ‬بَطَلَتْ‮ ‬صَلَاتُهُ‮ .  ‬

مَـنْ‮ ‬سَـلَّمَ‏‮ ‬‬شَـاكّـًـا (man sallama shaakan [Whoever pronounces the final salaam while having doubt]) فِـي‏‮ ‬‬كَـمَالِ‏‮ ‬‬صَـلاَتِـهِ (fii kamaali ṣalaatihi [about as to whether or not his prayer is complete]), بَـطَلَتْ‏‮ ‬‬صَـلاَتِـهِ (baṭalat ṣalaatihi [his prayer becomes nullified]) (because of that doubt).

وَالسَّهُوُ‮ ‬فِي‮ ‬صَلَاةِ‮ ‬الْقَضَاءَ‮ ‬كَالسَّهْوِ‮ ‬فِي‮ ‬صَلَاةِ‮ ‬الأَدَاءِ‮ .‬

السَّهّوُ‏‮ ‬‬فِـي‏‮ ‬‬صَـلاَةِ‏‮ ‬‬الْـقَضَاءِ (as-sahw fii ṣalaati-l-qaḍaa’i [Forgetfulness in the prayer that is performed to compensate missed prayer]) is the same as السَّهْوِ‏‮ ‬‬فِـي‏ ‬صَـلاَةِ‏‮ ‬‬الأَدَاءِ (as-sahw fii ṣalaati-l-adaa’i [forgetfulness in the prayer that is performed on time]).

وَالسَّهْوُ‮ ‬فِي‮ ‬النَّافِلَةِ‮ ‬كَالسَّهْوِ‮ ‬فِي‮ ‬الْفَرِيضَةِ‮ ‬إِلاَّ‮ ‬فِي‮ ‬سِتِّ‮ ‬مَسًائِلَ‮ ‬‭:‬‮ ‬الْفَاتِـحَةِ‮ ‬والسُّورَةِ‮ ‬وَالسِّرِّ‮ ‬وَالْـجْهّرِ‮  ‬وَزِيًادَةَِ‮ ‬رَكْعَةٍ‮ ‬وَنِسْيَانِ‮ ‬بَعْضِ‮ ‬الأَرْكَانِ‮ ‬إِنْ‮ ‬طَالَ

السَّهْوُ‏‮ ‬‬فِـي‏‮ ‬‬النَّافِـلَة (as-sahw fii an-naafilah [Forgetfulness in the supererogatory prayer]) is the same as  السَّهْو فِـي‏‮ ‬‬الْـفَرِيضَة  (as-sahw fi-l-fariiḍah [forgetfulness in the obligatory prayer]) إِلاَّ‏‮ ‬‬فِي‏‮ ‬‬سِتِّ‏‮ ‬‬مَسَائِـلَ (illaa fii sitti masaa’il [except in six matters]: الْـفَاتِـحَة (al-Faatiḥah), السُّورَة (as-suurah [the suurah which is read after al-Faatiḥah, السِّرّ (as-sirr [ the reading which is done silently]) , الْـجَهْـر (al-jahr [the reading which is done in a loud ]), زِيَـادَةِ‏‮ ‬‬رَّكْـعَة (ziyaadati rakʿatin [ the addition of a rakʿah]), نِسْـيَانِ‏‮ ‬‬بَـعْضِ‏‮ ‬‬الأَركَـان (nisyaan baʿḍi-l-arkaan [forgetting some of the principle elements of the prayer] إِنْ‏‮ ‬‬طَـالَ (in ṭaala [if a length of time has gone by]) (before he remembers).

فَمَنْ‮ ‬نَسِيَ‮ ‬الْفَاتِـحَةَ‮ ‬فِي‮ ‬النَّافِلَةِ‮ ‬وَتَذَكَّرَ‮ ‬بَعْدَ‮ ‬الرُّكُوعِ‮ ‬تَـمَادَى وَسَجَدَ‮ ‬قَبْلَ‮ ‬السَّلَامِ‮ ‬بَخَلَافِ‮ ‬الْفَرِيضَةِ‮ ‬فَإنَّهُ‮ ‬يَلْغِي‮ ‬تِلْكَ‮ ‬الرَّكْعَةَ‮ ‬وَيُزِيدُ‮ ‬أُخْرَى وَيَتَمَادَى‮ ‬،‮ ‬وَيَكُونُ‮ ‬سُجُودُهُ‮ ‬كَمَا ذَكَرْنَا فِي‮ ‬تَارِكَ‮ ‬السُّجُودِ‮ ‬

مَنْ‏‮ ‬‬نَسِيَ‏‮ ‬‬الْفَاتِـحَةَ‏‮ ‬‬فِي‏‮ ‬‬النَّافِلَة (Man nasiya-l-Faatiḥah fii-n-naafilah [Whoever forgets the Faatiḥah in the supererogatory  prayer])  and  تَـذَكَّرَ‏‮ ‬‬بَـعْدَ‏‮ ‬‬الرُّكُـوع  (tadhakkara baʿda rukuuʿ [remembers after rukuuʿ] should continue praying (that is to say; he does not terminate the prayer nor does he return to correct the error) and he should perform  sujuudu-s-sahw before as-Salaam بِـخِلاَفِ‏‮ ‬‬الْـفَرِيضَة (bi-khilaafi-l-fariiḍah [unlike the obligatory prayer]) wherein he nullifies that rakʿah, performs another rakʿah (in its place) and continues (his prayer).  His prostrations for forgetfulness should be like that which we have already mentioned with regards to the omission of a sajdah.

وَمَنْ‮ ‬نَسِيَ‮ ‬السُّورَةَ‮ ‬أَوْ‮ ‬الْـجَهْرَ‮ ‬أَوْ‮ ‬السِّرَّ‮ ‬فِي‮ ‬النَّافِلَةِ‮ ‬وَتَذَكَّرَ‮ ‬بَعْدَ‮ ‬الرُّكُوعِ‮ ‬تَـمَادَى وَلَا سُجُودَ‮ ‬عَلَيْهِ‮ ‬بَخِلَافِ‮ ‬الْفَرِيضَةِ‮ ‬

مَـنْ‏‮ ‬‬نَسِيَ‏‮ ‬‬السُّورَة (Man nasiya-s-suurah [ Whoever forgets the suurah (after Faatiḥah), or الْجَهْـرَ (al-jahra  [to pray loudly])  or السِّرَّ (as-sirra [ silently when necessary in supererogatory prayer]) and remembers only after he has performed rukuuʿ should continue praying and he is not required to perform sujuudu-sahw بِخِلاَفَةِ‏‮ ‬‬الْفَرِيضَة (bi-khilaafatt-l-fariiḍah [unlike what is required in the obligatory prayer]).

وَمَنْ‮ ‬قَامَ‮ ‬إِلَى ثَالَثَةٍ‮ ‬فِي‮ ‬النَّافِلَةِ‮ ‬فَإنْ‮ ‬تَذَكَّرَ‮ ‬قَبْلَ‮ ‬عَقْدِ‮ ‬الرُّكُوعِ‮ ‬رَجَعَ‮ ‬وَسَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ ‬،‮ ‬وَإنْ‮ ‬عَقَدَ‮ ‬الثَّالِثَةَ‮ ‬تَـمَادَى وَزَادَ‮ ‬الرَّابِعَةَ‮ ‬وَسَجَدَ‮ ‬قَبْلَ‮ ‬السَّلَامِ‮ ‬بِخِلَافِ‮ ‬الْفَرِيضَةِ‮ ‬فَإنَّهُ‮ ‬يَرْجِعُ‮ ‬مَتَى مَا ذَكَرَ‮ ‬ويَسْجُدُ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮

مَنْ‏‮ ‬‬قَامَ‏‮ ‬‬إِلَى ثَـالِـثَةٍ‏‮ ‬‬فِـي‏‮ ‬‬النَّافِـلَة  (Man  qaama  ilaa thaalithah fii-n-naafilah [He who stands up for the third (rakʿah) in the supererogatory prayer]) and then remembers he has made an error‏ ‬before he has performed rukuuʿ should return (to jalsah – the sitting position and correct his mistake) and then perform sujuudu-s-sahw after as-Salaam.   إِن عَـقَدَ‏‮ ‬‬الثَالِـثَة  (in aqada-th-thalaathah [If he has already performed the third (rukuuʿ)], he should continue his prayer, adding the fourth rakʿah and thereafter perform sujuudu-s-sahw before as-Salaam بِخِلاَفَةِ‏‮ ‬‬الْفَرِيضَة (bi-khilaafati-l-fariiḍah [unlike the obligatory prayer], wherein he returns to (jalsah) if he remembers he has made an error and performs sujuudu-s-sahw after as-Salaam.

وَمَنْ‮ ‬نَسِيَ‮ ‬رُكْنًا مِنَ‮ ‬النَّافِلَةِ‮ ‬كَالرُّكُوعِ‮ ‬أَوِ‮ ‬السُّجُودِ‮ ‬وَلَمْ‮ ‬يَتَذَكَّرْ‮ ‬حَتَّى سَلَّمَ‮ ‬وَطَالَ‮ ‬فَلَا إِعَادَةَ‮ ‬عَلَيْهِ‮ ‬بِخِلَافِ‮ ‬الْفَرِيضَةِ‮ ‬فَإنَّهُ‮ ‬يُعِيدُهَا أَبَدًا

مَـنْ‏‮ ‬‬نَسِـيَ‏‮ ‬‬رُكْـنًا مِـنَ‏‮ ‬‬النَّافِـلَةِ (Man nasiya ruknan mina-n-naafilah [Whoever forgets a principal part of the supererogatory prayer]) like الرُّكُـوع (ar-rukuuʿ) or السُّجود (as-sujuud) and  does not remember حَـتَّى سَـلَّمَ‏ ‬(hattaa sallama [until  after  he  has  pronounced  the final Salaam) and a long time has passed need not repeat the prayer بِـخِلاَفَـةِ‏‮ ‬‬الْـفَرِيضَةِ‏ ‬ (bi-khilaafati-l-fariiḍah [unlike the obligatory prayer]  (wherein if these essential parts are forgotten), فَإِنَهُ‏‮ ‬‬أَعَادَهَا أَبَدًا (fa-innahu aʿaadahaa abadan [the prayer is always repeated]).

وَمَنْ‮ ‬قَطَعَ‮ ‬النَّافِلَةَ‮ ‬عَامِدًا أَوْ‮ ‬تَرَكَ‮ ‬مِنْهَا رَكْعَةً‮ ‬أَوْ‮ ‬سَجْدَةً‮ ‬عَامِدًا أَعَادَهَا أَبَدَا‮ ‬

مَـنْ‏‮ ‬‬قَـطَعَ‏‮ ‬‬النَّافِـلَة (Man qaṭaʿa-n-naafilah [whoever interrupts the supererogatory prayer]) عَـامِـدًا (ʿaamidan [intentionally]) or omits رَكْعَةً (rakʿatan [a bowing] or سَجْدَةً (sajdatan [a prostration]) عَامِدًا (ʿaamidan [intentionally]) should repeat it عَبَدًا (ʿabadan [always]).

وَمَنْ‮ ‬تَنَهَّدَ‮ ‬فِي‮ ‬صَلَاتِهِ‮ ‬فَلَا شَيءَ‮ ‬عَلَيْهِ‮ ‬إِلاَّ‮ ‬أَنْ‮ ‬يَنْطِقَ‮ ‬بَحُرُوفٍ

مَنْ‏ ‬تَنَهَّدَ‏ ‬فِي‏ ‬صَلاَتِهِ‏ ‬(Man tanahhada fi-ṣ-ṣalaatih [Whoever sighs in his prayer] is not required to do anything about it, unless يَنْطِقَ‏ ‬بِحَرْفٍ (yanṭiqa bi-harfin [he articulates a letter]).

وَإذَا سَهَا الإمَامُ‮ ‬بِنَقْصٍ‮ ‬أَوْ‮ ‬زِيَادَةٍ‮ ‬سَبَّحَ‮ ‬بِهِ‮ ‬الْـمَأْموم‮ ‬

إِذَا‏‮  ‬‬سَـهَا‏‮  ‬‬الإِمَـامُ‏‮ ‬‬بِـنَقْصٍ‏‮ ‬‬أَوْ‏‮ ‬‬زِيَـادَةٍ (Idhaa  sahaa-l-imamu bi-naqṣin aw ziyaadatin [If the Imam forgets by making an omission or addition to the prayer], سَـبَّحَ‏‮ ‬‬بِـهِ‏‮ ‬‬الْـمَأْموم (sabbaḥa bihi-l-ma’muum [the man who is praying behind him should say to him  Subhaana-l-laah].

وَإذَا قَامَ‮ ‬إِمَامُكَ‮ ‬مِنْ‮ ‬رَكْعَتَيْـنِ‮ ‬فَسَبَّحَ‮ ‬بِهِ‮ ‬فَإنْ‮ ‬فَارَقَ‮ ‬الأَرْضَ‮ ‬فاتْبَعْهُ‮ ‬وَإِنْ‮ ‬جَلَسَ‮ ‬فِي‮ ‬الأُولَى أَوْ‮ ‬فِي‮ ‬الثَّالِثَةِ‮ ‬فَقُمْ‮ ‬وَلَا تَـجْلِسْ‮ ‬مَعَهُ

إِذَا قَـامَ‏‮ ‬‬إِمَـامُـكَ‏‮ ‬‬مِـنْ‏‮ ‬‬رَكْـعَتَينِ (idhaa qaama imaamuka min rakʿatayn [If your imam stands after having performed two rakʿahs (without having assuming the position  of jalsah),  فَسَـبِّحْ‮ ‬بِـهِ  (fasabbiḥ bihi [say Subhaana-l-laah] to  him).   إِنْ‏‮ ‬‬فَـارَقَ‏‮ ‬‬الأَرْضَ (in faaraqa-l-arḍaa [If he (the imam) leaves the ground (without having assuming the position of jalsah)], فَـاْتَـبَعْهُ (fa-tabaʿhu [follow him]), and إِنْ‏‮ ‬‬جَلَسَ‏‮ ‬‬فِي‏‮ ‬‬الأْولَى أَو فِي‏‮ ‬‬الثَّالِـثَة (in jalasa fii-l-uulaa aw fi-th-thaalithah [if he (the imam) sits in the first or the third rakʿah]), فَـقُمْ  (fa-qum [stand] and لاَ‏‮ ‬‬تَجْلِسْ‏‮ ‬‬مَعَهُ (laa tajlis maʿahu [do not sit with him]).

وإنْ‮ ‬سَجَدَ‮ ‬وَاحِدَةٌ‮ ‬وَتَرَكَ‮ ‬الثَّانَيَةَ‮ ‬فَسَبِّحْ‮ ‬بِهِ‮ ‬وَلَا تَقُمْ‮ ‬مَعَهُ‮ ‬إِلاَّ‮ ‬أَنْ‮ ‬تَخَافَ‮ ‬عَقْدَ‮ ‬رُكُوعِهِ‮ ‬فَاتْبَعْهُ‮ ‬وَلَا تَـجْلِسْ‮ ‬بَعْدَ‮ ‬ذ^الِكَ‮ ‬مَعَهْ‮ ‬لَا فِي‮ ‬ثَانِيَةٍ‮ ‬وَلَا فِي‮ ‬رَابِِعَةٍ‮ ‬،‮ ‬فَإذَا سَلَّمَ‮ ‬فَزِدْ‮ ‬رَكْعَةٌ‮ ‬أُخْرَى بَدَلاً‮ ‬مِنَ‮ ‬الرَّكْعَةِ‮ ‬الَّتي‮ ‬أَلْغَيْتَهَا بَانِيًا وَتَسْجُدُ‮ ‬قَبْلَ‮ ‬السَّلَامِ

إِذَا سَجَـدَ‏‮ ‬‬وَحِـدَةً‏‬ (idhaa sajada waḥdatan [If he (the Imam) performs one prostration]) and تَـرَكَ‏‮ ‬‬الثَّانِـيَة (taraka-th-thaaniyah [omits the second prostration) فَسَـبِّحْ (fasabbiḥ [say Subhaana-l-laah to him]) and لاَ‏‮ ‬‬قُـمْ‏‮ ‬‬مَـعَهُ (laa quum maʿhu [do not stand up with him]) تَـخَافَ‏‮ ‬‬عَـقْدَ‏‮ ‬‬الرُّكُـوعِـهِ (takhaafa ʿaqda-r-rukuuʿihi [unless you fear that he will perform rukuuʿ]) فَـاتْـبَعْهُ (fat-baʿhu [if so, follow him]) and لاَ‏‮ ‬‬تَجْلِسْ‏‮ ‬‬بَعْدَ‏‮ ‬‬ذ^الِكَ‏‮ ‬‬مَعَهُ (laa tajlis baʿda dhaalika maʿhu [do not sit down with him after that]) لاَ‏‮ ‬‬فِي‏‮ ‬‬ثَانِيَةٍ‏‮ ‬‬وَ‏‮ ‬‬لاَ‏‮ ‬‬فِي‏‮ ‬‬رَابِعَةٍ (laa fii thaaniyah wa laa fii raabiyah [not in a second nor a fourth rak’ah]) and  إِذَا سَـلَّمَ (idhaa sallama [when he says as-Salaamu ʿalaykum], فَـزِدْ‏‮ ‬‬رَكْـعَةً‏‮ ‬‬أُخْـرَى بَـدَلاً‏‮ ‬‬مِـنَ‏‮ ‬‬الرَّكْـعَةِ (fa-zid rakʿatan ukhraa badalan mina-r-rakʿati [add another rak’ah as a substitute for the rakʿah]) الَّتِي‏‮ ‬‬الْغَيْتَهَا بَانِيًا which you intentionally did not perform]) (behind the Imam) فَتَسْجُـدُ‏‮ ‬‬قَـبْلَ‏‮ ‬‬السَّلاَمَ (fa-tasjudu qabla-s-Salaam [and you should also prostrate before as-Salaam.

فَإنْ‮ ‬كُنْتُمْ‮ ‬جَمَاعَةً‮ ‬الأَفْضَلُ‮ ‬لََكُمْ‮ ‬أَنْ‮ ‬تُقَدِّمُوا وَاحِدًا‮ ‬يُتِمُّ‮ ‬بِكُمْ‮ .‬

إِنْ‏‮ ‬‬كُـنْتُمْ‏‮ ‬‬جَـمَاعَـةً (In kuntum jamaaʿatan [If you are praying in a group]) (who must perform the substitute rak’ah), it is preferred أَنْ‏‮ ‬‬تُقَدِّمُواْ‏‮ ‬‬أَحَدًا‏‮ ‬‬يَتِمُّ‏‮ ‬‬بِكُمْ‮ ‬ (an  tuqaddimuu  a˙adan  yatimmu bi-kum [that you place someone (from among you) at the head of you (as an Imam) in order to finish your prayer]).

وَإِذَا زَادَ‮ ‬الإمَامُ‮ ‬سَجَدَةً‮ ‬ثَالِثَةً‮ ‬فَسَبِّحْ‮ ‬بِهِ‮ ‬وَلَا تَسْجُدُ‮ ‬مَعَهُ

إِذَا زَادَ‏‮ ‬‬الإِمَـامُ‏‮ ‬‬سَجْـدَةً‏‮ ‬‬ثَـالثَةً (idhaa zaada-l-imamu sajdatan thaalithah [If the imam adds a third sajdah]) فَسَـبِّح بِهِ (fa-sabbih bihi [say: Subhaana-l-laah to him and  لاَ‏‮ ‬‬تَسْجُـدْ‏‮ ‬‬مَـعَهُ  (laa tasjudu maʿahu [do not perform the  additional sajdah with him]).

وَإذَا قَامَ‮ ‬الإمَامُ‮ ‬إِلَى خَامِسَةٍ‮ ‬تَبِعَهُ‮ ‬مَنْ‮ ‬تَيَقَّنَ‮ ‬مُوجِبَهَا أَوْ‮ ‬شَكَّ‮ ‬فِيهِ‮ ‬وَجَلَسَ‮ ‬مَنْ‮ ‬تَيَقَّنَ‮ ‬زَيَادَتَهَا‮  ‬فَإنْ‮ ‬جَلَسَ‮ ‬الأُوَّلُ‮ ‬وَقَاَم الثَّانِي‮ ‬بَطَلَتْ‮ ‬صَلَاتُهُ

إِذَا قَـامَ‏‮ ‬‬الإِمَـامُ‮ ‬إِلَـى خَـامِـسَةً‏‎‬ (idhaa qaama-l-Imam ilaa khaamisatan [If the Imam stands up to perform a fifth rak’ah]), تَبَعَهُ‏‮ ‬‬مَنْ‏‮ ‬‬تَيَقَّنَ‏‮ ‬‬مُوجِبَهَا  (tabaʿahu man tayaqqana muujibahaa [he who is certain about its necessity should follow him ( the Imam) and (stand up with him)]) or if ‏‮ ‬‬شَـكَّ‏‮ ‬‬فِيهِ (shakka fiihi [he is doubtful about it (he should also follow him]), while مَـنْ‏‮ ‬‬تَـيَقَّنَ‏‮ ‬‬زِيَـادَتَـهَا (man tayaqqana ziyaadatihaa [he who is certain  about its increase (that is to say: that a fifth rak’ah has been added to the prayer) should remained seated.  However,‮ ‬إِنْ‏‮ ‬‬جَلَسَ‏‮ ‬‬الأَوَّلُ (in jalasa-l-awwal [if the first of whom has been mentioned above] – (that is to say, he who is certain  about the need to stand) remains seated and قَامَ‏‮ ‬‬لثِّانِـي (qaama-th-thaanii [the second of those whom have been mentioned above - (that is to say, he who is certain that an addition has been made to the prayer) stands up, بَطَلَتْ‏‮ ‬‬صَلاَتِهِ (baṭalat ṣalaatihi [his prayer becomes invalid]).

وَإِذَا سَلَّمَ‮ ‬الإمَامُ‮ ‬قَبْلَ‮ ‬كَمَالِ‮ ‬الصَّلَاةَ‮ ‬سَبَّحَ‮ ‬بِهِ‮ ‬مَنْ‮ ‬خَلْفَهُ‮ ‬،‮ ‬فَإنْ‮ ‬صَدَّقَهُ‮ ‬كَمَّلَ‮ ‬صَلَاتَهُ‮ ‬وَسَجَدَ‮ ‬بَعْدَ‮ ‬السَّلَامِ‮ ‬

إِذَا سَلَّمَ‏‮ ‬‬الإِمَامُ‏‮ ‬‬قَبْلَ‏‮ ‬‬كَمَالَ‏‮ ‬‬الصَّلاَةِ (idhaa sallama-l-Imaaamu qabla kamaala-ṣ-ṣalaah [If the Imam pronounces the final Salaam before completing the prayer]), سَـبَّحَ‏‮ ‬‬بِـهِ‏‮ ‬‬مَـنْ‏‮ ‬‬خَـلْفَهُ (sabbaḥa bihi man khalfahahu [he who is (praying) behind him should say to him: Sub˙aana-l-laah]).  إِنْ‏‮ ‬‬صَـدَّقَـهُ (in ṣaddaqahu [If he (the imam) acknowledges it (his error)]), كَـمَّل صَـلاَتِـهِ  (kammala ṣalatihi [he should complete the prayer]) and سَجَدَ‏‮ ‬‬بَعدَ‏‮ ‬‬السَّلامِ  he should perform sujuudu-s-sahw after as-Salaam.

وَإِنْ‮ ‬شَكَّ‮ ‬فِي‮ ‬خَبَرِهِ‮ ‬سَأَلَ‮ ‬عَدْلَيْـنِ‮ ‬وَجَازَ‮ ‬لَهُمَا الْكَلَامُ‮ ‬فِي‮ ‬ذ^الِكَ‮ ‬وَإِنَ‮ ‬تَيَقَّنَ‮ ‬الْكَمَالَ‮ ‬عَمِلَ‮ ‬عَلَى‮ ‬يَقِينِهِ‮ ‬وَتَرَكَ‮ ‬الْعَدْلَيْـنِ‮ ‬إِلاَّ‮ ‬أَنْ‮ ‬يَكْثُرَ‮ ‬النَّاسُ‮ ‬خَلْفَهُ‮ ‬فَيَتْرُكُ‮ ‬يَقِينَهُ‮ ‬وَيَرْجِعُ‮ ‬إِلَيْهِمْ‮ ‬

إِنْ‏‮ ‬‬شَـكَّ‏‮ ‬‬فِي‏‮ ‬‬خَـبَرِهِ (in shakka fii khabarihi [If he (the Imam) has doubt with regards to what he has been told]), then سَـأَلَ‏‮ ‬‬عَـدْلَـيْـنِ (sa’ala ʿadlayni [he should ask two  trustworthy people] (for whom in this case), جَـازَ‏‮ ‬‬لَـهُمَا الْـكلاَمُ  (jaaza lahumaa-l-kalaamu [Speaking is allowed (those whom the imam asks about the matter  of  his having made an error)].  However, إِنْ‏‮ ‬‬تَـيَقَّنَ‏‮ ‬‬الْـكَمَالَ ([in tayaqqana-l-kamaala [if he is certain that the prayer is complete]), then عَـمَلَ‏‮ ‬‬عَـلَى‏‮ ‬‬يَـقِينِهِ (ʿamala ʿalaa yaqiinihi [he should act according to his certainty]) and تَـرَكَ‏ ‬الْـعَدْلَـيْنِ (taraka-l-ʿadlayni [disregard the opinion of the two trustworthy persons]), unless أَنْ‏‮ ‬‬يَـكثَرَ‏‮ ‬‬النَّاسَ‏‮ ‬‬خَـلْفَهُ (an yakthara-n-nass khalfahu (there are a number of people behind him]) (who attest to the same error) فَـتَرَكَ‏‮ ‬‬يَـقِينَهُ (fa-taraka yaqiinahu [he should abandon his certainty and رَجَعَ‏‮ ‬‬إِلَيْهِمْ‮ ‬(rajaʿa ilayhim [rely on them (that is to say, their judgement about the matter).

Section فصل قُـضَاءُ‏ مَـا فِـي‏ الذِّمَّةِ‏ مِـنَ‏ الصَّلَوَات (Making Up What is Owed from Prayers [That Have Passed]) from Matn al-Akhḍarii

‬فصل قُـضَاءُ‏  مَـا فِـي‏  الذِّمَّةِ‏  مِـنَ‏  الصَّلَوَات

Section فصل قُـضَاءُ‏  مَـا فِـي‏  الذِّمَّةِ‏  مِـنَ‏  الصَّلَوَات (Making Up What is Owed from  Prayers [That Have Passed])

قُـضَاءُ‏‮ ‬‬مَـا فِـي‏‮ ‬‬الذِّمَّةِ‏‮ ‬‬مِـنَ‏‮ ‬‬الصَّلَوَات (Quḍaa’u maa fi-dh-dhimmati mina-ṣ-ṣalawaat [Making up what is owed from prayers [that have passed]) is obligatory.  The neglect of them is unlawful. Whoever prays everyday five days (amount of owed prayers) is not one who is neglectful.  He should make them up in the same manner as he would perform those prayers which have passed.  If the prayer was حَـضَرِيِّة (ḥaḍariyyah [a prayer prayed at home]) then he should make it up as ḥaḍariyyah.  If the prayer was سَـفَرِيَّة (safariyyah [a traveling prayer]), then he should make it up as safariyyah.  Likewise, if the time of the prayer being made up was (missed) فِـي‏‮ ‬‬حَـضَر (fii ḥaḍar [at home], it should be prayed as حَـضَرِيِّة (ḥaḍariyyah [a prayer prayed at home] (even if the time for it occurs during travel) or (if the prayer being made up was missed)  فِـي‏‮ ‬‬سَـفَر  (fii safar [during travel], it should be perform as سَـفَرِيَّة (safariyyah [a traveling prayer]) (even if the time for it occurs while one is not traveling).

وَالتَّرْتِيبُ‮ ‬بَيْـنَ‮ ‬الْـحَاضِرَتَيْـنِ‮ ‬وَبَيْـنَ‮ ‬يَسِيرِ‮ ‬الْفَوَائِتِ‮ ‬مَعَ‮ ‬الْـحَاضِرَةِ‮ ‬وَاجِبٌ‮ ‬مَعَ‮ ‬الذِّكْرِ‮ ‬وَالْيَسِيرُ‮ ‬أَرْبَعُ‮ ‬صَلَوَاتٍ‮ ‬فَأَدْنَى وَمَنْ‮ ‬كَانَتْ‮ ‬عَلَيْهِ‮ ‬أَرْبَعُ‮ ‬صَلَوَاتٍ‮ ‬فَأَقَلَّ‮ ‬صَلَاهَا قَبْلَ‮ ‬الْـحَاضِرَةِ‮ ‬وَلَوْ‮ ‬خَرَجَ‮ ‬وَقْتُهَا وَيَجُوزُ‮ ‬الْقَضَاءُ‮ ‬فِي‮ ‬كُلِّ‮ ‬وَقْتٍ‮  ‬وَلَا‮ ‬يَتَنَقَّلُ‮ ‬مَنْ‮ ‬عَلَيْهِ‮ ‬الْقَضَاءُ‮ ‬وَلَا‮ ‬يُصَلِّي‮ ‬الضُّحَى وَلَا قِيَامَ‮ ‬رَمَضَانَ

The observance of التَّرْتِـيب (at-tartiib [consecutive order]) between الْـحَاضَـرَتيْـن (al-ḥaaḍaratayn [two most recent prayers]) and (the observance of التَّرْتِيب (at-tartiib [sequential order]) between يَسِـيرُ‏‮ ‬‬الْفَوَائِـت  (yasiiru-l-fawaa’iti [a small amount of missed obligatory prayers]) (being made up) in conjunction with the current prayer is obligatory when it is remembered.  الْيَسِـير (al-yasiir [The small amount] is (defined as) four prayers at the most.  Whoever has to perform four prayers or less must perform them before doing الْـحَاضَـرَة (al-ḥaaḍarah [the prayer that is the most recent]), even if the time for that prayer has expired. It is permissible to do a prayer that is owed at any time.  Whoever has to perform missed prayers does not pray النَّافِـلَة (an-Naafilah [The supererogatory prayers]) nor does he pray الضُّحَى (aḍ-Ḍuḥaa [forenoon prayer]), nor قِـيَام رَمَـضَانَ (qiyaamu Ramaḍaan [taraawiih prayer]).

وَلَا‮ ‬يَجُوزُ‮ ‬لَهُ‮ ‬إِلاَّ‮ ‬الشَّفْعُ‮ ‬وَالْوِتْرُ‮ ‬وَالْفَجْرُ‮ ‬وَالْعِيدَانِ‮ ‬وَالْـخُسُوفُ‮ ‬وَالِاسْتِسْقَاءُ‮  ‬

There is no supererogatory that the person praying is permitted to perform except الشَّفْعُ‏‬ ash-Shafʿu [the even number of rakʿah] that is to say the two rakʿahs of ṣalaah which are performed after ʿIshaa’ prayer]) and الْـوِتْـر (al-Witr [the odd rakʿah] that is to say the single rakʿah of salaah which is also performed after ʿIshaa’), الْفَجْـر (al-fajr [the dawn prayer]), الْـعِيدَان (al-ʿiidaan [the twoʿĪd prayers]), الْـخُسُوف (al-khusuuf [the prayer of the lunar and solar eclipse]), and الإِسْـتِقَاء al-istisqaa’ [the prayer for rain]).

وَيََجُوزُ‮ ‬لِـمَنْ‮ ‬عَلَيْهِمُ‮ ‬الْقَضَاءُ‮ ‬أن‮ ‬يُصَلُّوا جَمَاعَةً‮ ‬إِذَا اسْتَوَتْ‮ ‬صَلَاتُهُمْ

For those who have to pray missed prayer(s), it is permissible for them to pray جَـمَاعَـتًا (jamaaʿatan [as a group]) if the prayer(s) they’ve missed are the same.

وَمَْنْ‮ ‬نَسِيَ‮ ‬عَدَدَ‮ ‬مَا عَلَيْهِ‮ ‬مِنَ‮ ‬الْقَضَاءِ‮ ‬صَلَّى عَدَدًا لَا‮ ‬يَبْقَى مَعَهُ‮ ‬شَكُّ

Whoever has forgotten the number of missed prayers he owes should pray an amount (of prayers) wherein no doubt would remain concerning it.

 

 

Section الصَّلاَّةُ‏ الـْـمَفْرُوضَـة (Aṣ-Ṣalaatu-l-Mafruuḍah [The Obligatory Prayer]) from Matn al-Akhḍarii

‮(‬فصل‮)

Section الصَّلاَّةُ‏  الـْـمَفْرُوضَـة (Aṣ-Ṣalaatu-l-Mafruuḍah [The Obligatory Prayer])

لِلصَّلَاةِ‮ ‬الْـمَفْرُوضَةِ‮ ‬سَبْعَةُ‮ ‬أَحْوَالٍ‮ ‬مُرَتَّبَةٍ‮ ‬تُؤَدَّي‮ ‬عَلَيْهَا أَرْبَعَةَ‮ ‬مِنْهَا عَلَى الْوُجُوبِ‮ ‬وَثَلَاثَةٌ‮ ‬عَلَى الِاسْتِحْبَابِ‮ .

الصَّلاَّةُ‏‮ ‬‬الـْـمَفْرُوضَـة (Aṣ-Ṣalaatu-l-Mafruuḍah [The obligatory prayer]) has سَـبْعَةُ‮ ‬أَحْـوَال (sabʿatu aḥwaal [seven conditions] under which it can be performed and these conditions are arranged in order of preference.  Four of them are عَـلَى الْـوُجُـوب (ʿala-l-wujuub [obligatory]) and three (of them) are عَـلَى الإِسْتِحْبَاب (ʿala-l-istiḥ-baab [recommended]).

أَوَّلُهَا الْقِيَامُ‮ ‬بِغَيْرِ‮ ‬اسْتِنَادٍ‮ ‬ثُمَّ‮ ‬الْقِيَامُ‮ ‬بِاسْتِنَادٍ‮ ‬ثُمَّ‮ ‬الْـجُلُوسُ‮ ‬بِغَيْرِ‮ ‬اسْتِنَادٍ‮ ‬،‮ ‬ثُمَّ‮ ‬الْـجُلُوسُ‮ ‬بِاسْتِنَادٍ‮ ‬فَالتَّرْتِيبُ‮ ‬بَيْـنَ‮ ‬هَذِهِ‮ ‬الأَرْبَعَةِ‮ ‬عَلَى الْوُجُوبِ‮ ‬إِذَا قَدَرَ‮ ‬عَلَى حَالَةٍ‮ ‬مِنْهَا وَصَلَّى بِحَالَةٍ‮ ‬دُونَهَا‮ ‬،‮ ‬بَطَلَتْ‮ ‬صَلَاتَهُ‮ .

The first condition is ‏‮ ‬‬الْـقِيَامُ‏‮ ‬‬بِـغَيْرِ‏‮ ‬‬استِنَاد(al-qiyaamu bi-ghayri-s-tinaad [standing without leaning against anything]), then الْـقِيَام بِاسْتِنَاد (al-qiyaam bi-s-tinaad [standing while leaning against‏ ‬something]), then الْـجُـلُوسُ‏‮ ‬‬بِـغَيْرِ‏‮ ‬‬استِنَاد (al-juluus bi-ghayri-s-tinaad [sitting without resting against anything]), then الْـجُلُوسُ‏‮ ‬‬بِاسْتِنَاد (al-juluus bi-stinaad [sitting while resting against something]).(Observing) correct order of preference among these four positions is obligatory.  If one is able to assume one of the (above mentioned) positions and he prays in that position without (observing the preferable order of these positions) his prayer becomes invalid.

وَالثَّلاَثَةُ‮ ‬الَّتِي‮ ‬عَلَى الِاسْتِحْبَابِ‮ ‬هِيَ‮ ‬‭:‬‮ ‬أَنْ‮ ‬يُصَلِّيَ‮ ‬الْعَاجِزُ‮ ‬عَلَى هَذِهِ‮ ‬الثَّلَاثَةِ‮ ‬الْـمَذْكُورَةِ‮ ‬عَلَى جَنْبِهِ‮ ‬الأَيْـمَنِ‮ ‬،‮ ‬ثُمَّ‮ ‬عَلَى الأَيْسَرِ‮ ‬ثُمَّ‮ ‬عَلَى ظَهْرِهِ‮ ‬فَإنْ‮ ‬خَالَفَ‮ ‬فِي‮ ‬الثَّلَاثَةِ‮ ‬لَمْ‮ ‬تَبْطُلُ‮ ‬صَلَاتُهُ‮ .

The three (positions) which are الإِسْـتِحْبَاب (al-istiḥ-baab [recommended]) are for الْـعَاجِـزُ (al-ʿaajizu [the physically weak or disabled]).  He should pray in the three mentioned positions  (in order of preference), عَـلَى جَـنْبِهِ‏‮ ‬‬الأَيْـمَنِ (ʿalaa janbihi-l-ayman [on his right side]), then عَـلَى الأَيْسَـر (ʿalaa-l-aysar [on his left side]), then عَـلَى ظَهْـرِهِ  (ʿalaa ḍhahrihi [on his back].  If he is inconsistent (in observing sequential order) in the three positions, his prayer is not nullified.

واَلاِسْتِنَادُ‮ ‬الَّذِي‮ ‬تَبْطُلُ‮ ‬بِهِ‮ ‬صَلَاةُ‮ ‬الْقَادِرِ‮ ‬عَلَى تَرْكِهِ‮ ‬هُوَ‮ ‬الَّذِي‮ ‬يَسْقُطُ‮ ‬بِسُقُوطِهِ‮ ‬وَإِنْ‮ ‬كَانَ‮ ‬لَا‮ ‬يَسْقُطُ‮ ‬بِسُقُوطِهِ‮ ‬فَهُوَ‮ ‬مَكْرُوهٌ‮ .

As for الإِِسْـتِنَاد (al-istinaad [the support]) which causes the prayer of الْقَادِر (al-qaadir [the able-bodied person]) to become nullified – because he can manage without it, it is the kind of support which can fall if he falls and if he does not fall when the support (he is leaning on) falls, the situation still continues to be greatly disliked.

وَأَمَّا النّافِلَةُ‮ ‬فَيَجُوزُ‮ ‬لِلْقَادِرِ‮ ‬عَلَى الْقِيَامِ‮ ‬أَنْ‮ ‬يُصَلِّيَهَا جَالِسًا وَلَهُ‮ ‬نِصْفُ‮ ‬أَجْرِ‮ ‬الْقَائِمِ‮ ‬وَيَجُوزُ‮ ‬أَنْ‮ ‬يَدْخُلَهَا جَالِسًا وَيَقُومُ‮ ‬بَعْدَ‮ ‬ذ^الِكَ‮ ‬أَوْ‮ ‬يَدْخُلَهَا قَائِمًا وَيجْلِسَ‮ ‬بَعْدَ‮ ‬ذ^الِكَ‮ ‬إِلاَّ‮ ‬أَنْ‮ ‬يَدْخُلَهَا بِنِيَّةِ‮ ‬الْقِيَامِ‮ ‬فِيهَا فِيَمْتَنِعَ‮ ‬جُلُوسُهُ‮ ‬بَعْدَ‮ ‬ذ^الِكَ‮ .‬

As for النَّافِـلَة (an-naafilah [the supererogatory prayer]), it is permissible for الْـقَادِرُ‏‮ ‬‬عَـلَى الْـقِيَام (al-qaadiru ʿalaa-l-qiyaam [the person who is able to stand]) to pray جَالِسًا (jaalisan [sitting]).  He receives half of the reward of الْـقَائِـم (al-qaa’im [the standing person]). He is (also) permitted to start out (praying) جَالِسًا (jaalisan [sitting] and then to stand thereafter (to finish the prayer) or start out قَـائِـمًا (qaa’iman [standing and he then sits after - that is unless he begins praying بِـنِيَّةِ‏‮ ‬‬الْـقِيَام (bi-niyyatu-l-qiyaamah [with the intention to stand]) throughout the prayer then جُـلُوسُـهُ  (juluusuhu [his sitting]) after that is prohibited.

The Section Concerning شُرُوطُ‏ الصَّلاَة (The Conditions of Ṣalaah) from Matn al-Akhḍarii

فَصْلٌ‮ ‬فِي‮ ‬شُرُوطِ‮ ‬الصَّلاَةِ

The Section Concerning شُرُوطُ‏‮ ‬‬الصَّلاَة (The Conditions Of Ṣalaah)

وَشُرُطُ‮ ‬الصَّلاَةِ‮ ‬طَهَارَةُ‮ ‬الْـحَدَثِ‮ ‬وَطَهَارَةُ‮ ‬الْـخَبَثِ‮ ‬مِنَ‮ ‬الْبَدَنِ‮ ‬وَالثَّوْبِ‮ ‬وَالـمَكَانِ‮ ‬وَسَتْرُ‮ ‬الْعَوْرَةِ‮ ‬وَاسْتَقْبَالُ‮ ‬الْقِبْلَةِ‮ ‬،‮ ‬وَتَرْكُ‮ ‬الْكَلَامِ‮ ‬وَتَرْكُ‮ ‬الأَفْعَالِ‮ ‬الْكَثِيرَةِ‮ .‬‮ ‬

شُـرُوطُ‏‮ ‬‬الصَّلاَة  (Shuruuṭu-ṣ-ṣalaat [The conditions of prayer]) are: طَـهَارََةُ‏ ‬الْحَـدَث (ṭahaaratu-l-ḥ˙adath [purification of the body from minor and major  impurities]) and طَـهََارَةُ‏‮ ‬‬الْخَـبَث (ṭahaaratu-l-khabath [purification of the body, clothing and place of worship from impure substances]), سَـتْرُ‏‮ ‬‬الْـعَوْرَة (sitru-l-ʿawrah [the covering of the private parts], إِسْـتِقْبَالُ‏‮ ‬‬الْـقِبْلَة (istiqbaalu-l-qiblah [facing towards the direction of the Kaʿbah]), تُـرْكُ‏‮ ‬‬الْـكَلاَم(turku-l-kalaam [ceasing and desisting from speech and تُـرْكُ‏‮ ‬‬الاَفْـعَال الْـكَثِير (turku-l-afʿaali-l-kathiir [ceasing and desisting from a lot of actions (movement)]) (that are not connected to worship).

وَعَوْرَةُ‮ ‬الرَّجُلِ‮ ‬مَا بَيْـنَ‮ ‬السُّرُّةِ‮ ‬إِلَى الرُّكْبَةِ‮ ‬وَالْـمَرَأةُ‮ ‬كُلَّهَا عَوْرَةٌ‮ ‬مَا عَدَا الْوَجْهَ‮ ‬وَالْكَفُيْـنِ‮ .‬

الْـعَوْرَة ( Al-ʿAwrah [The nakedness]) of a man lies between السُّرَّة (as-surrah [the naval]) and الرُّكْـبَة (ar-rukbah [the knee]). And the woman – all of her body is ʿAwrah, except for her face and hands up to the wrist.

وَتَكَرهُ‮ ‬الصَّلَاةُ‮ ‬فِي‮ ‬السَّرَاوِيلِ‮ ‬إِلاَّ‮ ‬إِذَا كَانَ‮ ‬فَوْقَهَا شَيْءٌ‮ .‬

Praying in السَّرَاوِيل (as-saraawiil [trousers]) is greatly disliked, unless something is being worn over them.

وَمَنْ‮ ‬تَنَجَّسَ‮ ‬ثَوْبُهُ‮ ‬وَلَمَ‮ ‬يَجِدْ‮ ‬ثَوْبَا‮ ‬غَيْرََهُ‮ ‬وَلَمْ‮ ‬يَجِدْ‮ ‬مَاءً‮ ‬يَغْسِلُهُ‮ ‬بِهِ‮ ‬أَوْ‮ ‬لَمْ‮ ‬يَكُنْ‮ ‬عِنْدَهُ‮ ‬مَا‮ ‬يَلْبَسُ‮ ‬حَتَّى‮ ‬يَغْسِلَهُ‮ ‬وَخَافََ‮ ‬خُرُوجَ‮ ‬الْوَقْتِ‮ ‬صَلّى بِنَجَاسَتِهِ‮ ‬وَلَا‮ ‬يَجُوزُ‮ ‬تَأْخِيرُ‮ ‬الصَّلَاةِ‮ ‬لِعَدَمَ‮ ‬الطَّهَارَةِ‮ .‬‮ ‬وَمَنْ‮ ‬فَعَلَ‮ ‬ذ^الِكَ‮ ‬فَقَدْ‮ ‬عَصَى رَبَّهُ

Whoever has polluted his clothing and is unable to find other clothing or is unable to find water to wash them or does not have anything with him he can wear until he washes them or fears that the time of the prayer will go out, should pray in spite of it (the pollution of the garment). Delaying the prayer is not permitted because of impurity.  Whosoever does that (delays prayer) is disobedient to his Lord.

وَمَنْ‮ ‬لَمْ‮ ‬يَجِدْ‮ ‬مَا‮ ‬يَسْتَرُ‮ ‬بِهِ‮ ‬عَوْرَتَهُ‮ ‬صَلَّى عَرْيَانًا‮ .‬

Whoever does not find something to cover his عَـوْرَة (ʿawrah [nakedness]) should pray عَـرْيَـانًـا (ʿaryaanan [naked]).

وَمَنْ‮ ‬أَخْطَأَ‮ ‬الْقَبْلَةَ‮ ‬أَعَادَ‮ ‬فِي‮ ‬الَوَقٍتِ

Whoever makes a mistake with regards to the direction of الْـقِبْلَة (al-qiblah [the direction of Makkah]) must repeat the prayer within the designated time.

وَكُلُّ‮ ‬إِعًادَةٍ‮ ‬فِي‮ ‬الْوَقْتِ‮ ‬فَهِيَ‮ ‬فَضِيلَةٌ‮ ‬وَكلُّ‮ ‬مَا تُعَادُ‮ ‬مِنْهُ‮ ‬الصَّلَاةُ‮ ‬فِي‮ ‬الْوَقْتِ‮ ‬فَلَا تُعَادُ‮ ‬مِنْهُ‮ ‬الْفَائِتَةُ‮ ‬وَالنَّافِلَةُ‮ .‬

Every repetition (of the farḍ ṣalaah) in the designated time is a meritorious action, and every part of it should be repeated. However, الْفَائِـتَة (al-faa’itah [the supererogatory prayers) and النَّافِـلَة (an-naafilah [meritorious prayers]) that are connected to the farḍ salaah are not repeated.

‮ (‬فصل‮)‬

Section: (Faraa’iḍu-ṣ-Ṣalaah [The Obligatory Actions of the Prayer])

فَرَائِضُ‮ ‬الصَّلَاةِ‮ ‬‭:‬

فََـرَائِـضُ‏‮ ‬‬الصَّلاَة (Faraa’iḍu-ṣ-Ṣalaah [The obligatory actions of prayer]) are:

نِيَّةُ‮ ‬الصَّلَاةِ‮ ‬الْـمُعَيَّنَةِ‮ ‬،

النِّيَّة (an-niyyah [the intention]) to perform the scheduled ṣalaah (in other words the prayer that is due to be performed in its prescribed time period such as: Maghrib, Ṣubh etc),

وَتَكْبِيرَةُ‮ ‬الإِحُرَامِ‮ ‬،

تَّكْبِيرَةُ‏‮ ‬‬الإِحْـرَام (takbiiratu-l-iḥraam [saying Allahu Akbar]) (at the beginning of the prayer) and الْـقِيَام (al-qiyaam [standing for the prayer]),

وَالْفاَتِـحَةُ‮ ‬وَالْقِيَامِ‮ ‬لَهَا‮ ‬،

الْـفَاتِـحَة وَ‏‬الْـقِيَام لَـهُ (Al-Faatiḥah wa-l-qiyaam lahu [the reading of al-Faatiḥah while standing for it]),

‮ ‬والرُّكُوعُ‮ ‬وَالرَّفْعُ‮ ‬مِنْهُ‮ ‬،

الرُّكُوع  (ar-rukuuʿ [bowing with the hands on the knees]) and الرَّفْـعُ‏‮ ‬‬مِـنْهُ (ar-rafʿu minhu [rising up from ar-rukuuʿ] to al-qiyaam – the standing position),

وَالسُّجُود عَلَى الْـجَبْهَةِ‮ ‬،‮ ‬وَالرَّفْعُ‮ ‬مِنْهُ‮ ‬،

السُّجُود (as-sujuud [the position of prostrating with the forehead touching the ground]) and ar-rafʿu minhu [rising up from Sujuud,

وَالِاعْتِدَالُ‮ ‬،‮ ‬وَالطُّمَأْنِينَةُ،

الإِعْـتِدَالُ‏‮ ‬‬وَ‏الطَّمَأْنِـينَة (al-iʿtidaalu wa-ṭ-ṭama’niinah [calmness and collectedness]),

وَالتَّرْتِيبْ‮ ‬بَيْـنَ‮ ‬فَرَائِضِهَا‮ ‬،

التَّرتِـيب بَـيْنَ‏‮ ‬‬فَـرَائِـضِهَا (at-tartiib bayna-l-faraa’iḍihaa [the correct order for each obligatory act of ṣalaah],

والسَّلَامُ‮ ‬،‮ ‬وَجَلُوسُهُ‮ ‬الَّذِي‮ ‬يُقَارِنُهُ‮ .‬

السَّلاَم وَ‏جُـلُوسُـهُ (as-salaam wa juluusuhu [saying As-Salaamu-Alaykum] while sitting for it, both of which are done simultaneously (that is to say: the Salaam and the sitting).

وَشُرُوطُ‮ ‬النِّيَّةِ‮ ‬مُقَارَنَتُهَا لِتَكْبِيرَةِ‮ ‬الإِحْرَامِ‮ .‬

شُـرْطُ‏‮ ‬‬النِّيَّة (Shruuṭu-n-niyyah [The conditions for making the intention)] is that it (the intention) be joined with the takbiiratu-l-iḥraam (in the beginning of each prayer).

‮(‬وَسْنَنُهَا‮) ‬‭:‬‮ ‬

سُـنَـنُ‏‮ ‬‬الصَّلاَة (Sunanu-ṣ-ṣalaah [the Sunnah Acts of Prayer] are:

الإِقَامَةُ‮ ‬،

الإِقَـامَـة (al-iqaamah [the call for the worshippers to line-up for prayer]),

والسّورَة الَّتِي‮ ‬بَعْدَ‮ ‬الْفَاتِـحَةِ‮ ‬وَالْقِيَامُ‮ ‬لَهَا‮ ‬،

السُّورَة (as-suurah (the chapter) which is read after al-Faatiḥah and القِيَام لَـهَا (al-qiyaam lahaa [standing for it (the prayer)],

وَالسِّرُّ‮ ‬فِيمَا‮ ‬يُسًرُّ‮ ‬فِيهِ‮ ‬وَالْـجَهْرُ‮ ‬فِيمَا‮ ‬يُجْهَرُ‮ ‬فِيهِ‮ ‬،

السِّرُّ‏‮ ‬‬فِـيمَا‏‮ ‬‬يُسِـرُّ‏‮ ‬‬فِـيهِ (as-sirru fiimaa yussirru [silence in the prayer where silence is required]), الْجَهْـرُ‏‮ ‬‬فِـيمَا‏‮ ‬‬يُجْهَرُ (al-jahru fiimaa yujharu [to be audible in that which is required to be said aloud]),

وَسَمِعَ‮ ‬اللهُ‮ ‬لـِمَنْ‮ ‬حَمِدَهُ‮ ‬،

and to say: سَـمِعَ‏‮ ‬‬اللهُ ‬لِـمَـنْ‏‮ ‬‬حَـمِدَهُ (samiʿa-l-laahu li-man ḥamidah [Surely Allah hears who praises Him].

وَكُلُّ‮ ‬تَكْبِيرًةٍ‮ ‬سُنَّةٌ‮ ‬إِلاَّ‮ ‬الأُولَى‮ ‬،

Every تَـكْبِيرَة (takbiirah [saying Allahu Akbar [Allah is the Greatest]) is a Sunnah, except for the first takbiir (which is farḍ [obligatory]),

وَالتَّشَهُّدَانِ‮ ‬وَالْـجُلُوسُ‮ ‬لَهُمَا‮ ‬،

and التَّشَهُّدَان‏‏ ‬وَ‏الْـجُـلُوسُ‏‮ ‬‬لَـهُمَا (at-ta-shah-hudaani wa juluusu lahumaa [the two supplications that are said while sitting]),

وَتَقْدِيمُ‮ ‬الْفَاتِـحَةِ‮ ‬عَلَى السُّورَةِ‮ ‬،

تَقْدِيمُ‮ ‬الْـفَاتِـحَةُ‏‮ ‬‬عَـلَى السُّورة (taqdiimu-l-Faatiḥah ʿala-s-suurah [the reading of the Faatiḥah before reading as-Suurah [the chapter or verse of Qur’an is read]),

وَالتَسْلِيمَةُ‮ ‬الثَّانِيَةُ‮ ‬وَالثَّالِثَةُ‮ ‬لِلْمَأْمُومِ‮ ‬وَالْـجَهْرُ‮ ‬بِالتَّسْلِيمَةِ‮ ‬الْوَاجِبَةِ‮ ‬،

التَّسْـلِيمَةُ‏‮ ‬‬الثَّانِـيَة وَ‏الثَّالِـثَة (at-tasliimatu-thaaniyah wa-th-thaalithah [the second and the third Salaam said by الـْـمَأْمُـوم (al-ma’muum [the one who is praying behind the Imam]), and the saying of Salaam loudly is الْـوَاجِـبَة (al-waajibah [a necessary sunnah] that is to say, that it must be done),

وَالصَّلَاةُ‮ ‬عَلَى رَسُولِ‮ ‬اللهِ‏ِ‮ ‬صَلَّى اللهُ‮ ‬عَلَيْهِ‮ ‬وَسَلَّمَ‮ ‬،

الْـصَلاَةُ‏‮ ‬‬عَـلَى رَسُـولِ‏‮ ‬‬اللَّهِ (aṣ-ṣalaatu ʿalaa Rasuuli-l-laahi [the prayer upon the Messenger of Allah]) May Blessings of Allah be upon him,

وَالسُّجُودُ‮ ‬عَلَى الأَنْفِ‮ ‬وَالْكَفَّيْـنِ‮ ‬وَالرُّكْبَتَيْـنِ‮ ‬وَأَطٌرَافِ‮ ‬الْقَدَمَيْـنِ‮ ‬

السُّجُود (as-sujuud [prostrating]) upon الأَنْـف‮ ‬(al-anf [the nose]), الْـكَفَّيْـنِ (al-kaffayni [the two palms]), الرُّكْـبَتَيْـنِ (ar-rukbatayni [the knees] and أَطْـرَافُ‏‮ ‬‬الْقَدَمَيْـنِ (aṭraafu-l-qadamayni [the tips of the toes]),

وَالسُّتْرَةُ‮ ‬لِغَيْرِ‮ ‬الْـمَأْمُومِ‮ ‬وَأَقَلُّهَا‮ ‬غِلَظُ‮ ‬رُمْحٍ‮ ‬وَطُولُ‮ ‬ذِرَاعٍ‮ ‬طَاهِرٍ‮ ‬ثَابِتٍ‮ ‬غَيْرُ‮ ‬مَشَوَّشٍ

السُّتْرُ (as-satr [the barrier]) (which is placed in the path between the praying and) غَـيْرِ‏‮ ‬‬الْـمَأْمُـوم (ghayru ma’muum [the non-praying person]) at least the size of رَمْـحٍ (ramḥ [a spear]) which is طُولُ‏‮ ‬‬ذِرَاعٍ (ṭuulu dhiraaʿ[is an arms length],) طَاهِرٍ (ḍhaahirin [in plain sight]), ثَـابِـتٍ (thaabitin [firmly placed]) and‮ ‬غَـيْرُ‏‮ ‬‬مُـشَوِّشٍ (ghayru mushawwish [non-distracting]) (to the person praying).

‮(‬وَفَضَائِلُهَا‮) ‬

فَـضَآئِـلُ‏‮ ‬‬الصَّلاَة (Faḍaa’ilu-ṣ-ṣalaah [The Meritorious Acts of Prayer]) are:

رَفْعُ‮ ‬الْيَدَيْنِ‮ ‬عِنْدَ‮ ‬الإِحْرَامِ‮ ‬حَتَّى تُقَابِلَا الأُذُنَيْـنِ‮ ‬،

رَفَـعُ‏‮ ‬‬الْـيَدَيْـنِ (rafʿu-l-yadayni [raising the hands]) with الإِحْـرَام (al-iḥraam [the pronouncement of Allahu Akbar [Allah is the Greatest]) until تُـقَابِـلاَ‏‮ ‬‬الأُذُنَـيْنِ (tuqaabilaa-l-udhunayn [they are up to the level of the ears]),

وَقَوْلُ‮ ‬الْـمَأْمُومِ‮ ‬وَالْفَذِّ‮ ‬‭:‬‮ ‬رَبَّنَا وَلَكَ‮ ‬الْـحَمْدُ‮ ‬،

the saying of the phrase رَبَّنَا وَ‏لَـكَ‏‮ ‬‬الْحَـمْد (Rabbanaa wa laka-l-Ḥamd [Our Lord and for You is the Praise] by الْـمَأْمُـوم (al-ma’muum [the one who is praying behind an Imam]) and الْفَذّ (al-fadh-dhu [the one who is praying alone]),

وَالتَّأْمِينُ‮ ‬بَعْدَ‮ ‬الْفَاتِـحَةِ‮ ‬لَلْفَذَّ‮ ‬وَالْـمَأْمُومِ‮ ‬وَلَا‮ ‬يَقُولُهَا الإمَامُ‮ ‬إِلاَّ‮ ‬فِي‮ ‬قِرَاءَةِ‮ ‬السِّرِّ‮ ‬،

saying آمِـين  [Aamiin] after the (recitation) of Al-Faatiḥah by الْفَذّ (al-fadh-dhu [the one who is praying alone]) and الْـمَأْمُـوم (al-ma’muum [the one who is praying behind an Imam]) – while (the Imam should say it (aamiin) silently),

وَالتَسْبِيحُ‮ ‬فِي‮ ‬الرُّكُوعِ‮ ‬وَالدُّعَاءُ‮ ‬فِي‮ ‬السُّجُودِ‮ ‬،‮ ‬

التَّسْـبِيح فِـي‏‮ ‬‬الرُّكُـوع (at-tasbiiḥ fi-r-rukuuʿ (the saying of سُـبْحَانَ‏‮ ‬‬رَبِّيَ‏‮ ‬‬الْـعَظِيم (Subḥaana Rabbiya-l-ʿAḍhiim [Glory to Allah the Mighty]) while in rukuuʿ, and الدُّعَـاء فِـي‏‮ ‬‬السُّجُود (ad-duʿaa’ fi-s-sujuud [saying سُـبْحَانَ‏‮ ‬‬رَبِّيَ‏‮ ‬‬الأَعْـلَى - Subḥaana  Rabbiya -l-Aʿlaa - Glory to Allah the Most High  while prostrating with the forehead and nose on the ground]),

وَتَطْوِيلُ‮ ‬الْقِرَاءَةِ‮ ‬فِي‮ ‬الصُّبْحِ‮ ‬وَالظُّهْرُ‮ ‬تَلِيهَا وَتَقْصِيرُهَا فِي‮ ‬الْعَصْرِ‮ ‬وَالْـمَغْرِبِ،‮ ‬وَتَوَسُّطُهَا فِي‮ ‬الُعِشَاءِ‮ ‬،‮ ‬

تَـطْوِيلُ‏‮ ‬‬الْـقِرَاءَة فِـي‏‮ ‬‬الصُّبْحِ‮ ‬وَالظُّهْـر (taṭwiilu-l-qiraa’ah fi-ṣ-ṣubḥ [the recitation of a long passage from the Qur’an in the morning prayer]) and (aḍh-ḍhuhr [the midday prayer]), تَـقْصِيرُهَـا في‮ ‬الْـعَصْر وَالْـمَغْرِب‏ ‬ (taqsiiruhaa [the shortening of it (that is to say, the recitation of a shorter passage from the Qur’an in al-Aṣr [the mid-afternoon prayer] and al-Maghrib [the prayer of sunset]) and تَـوَسُّطُهَا فِـي‮ ‬الْـعِشَاء (tawassuṭuhaa [the recitation of a passage from the Qur’an which is not too long nor not too short]) in al-ʿIshaa’ [the evening prayer].

وَتَكُونُ‮ ‬السُّورَةُ‮ ‬الأُولَى قَبْلَ‮ ‬الثَّانِيَةِ‮ ‬وَأَطْوَلَ‮ ‬مِنْهَا‮ ‬،

The suurah in the first (rakʿah) should be one that comes before the suurah in the second (rakʿah)  and it (the first suurah) should be longer than the second,

وَالْهَيْئَةُ‮ ‬الْـمَعْلُومَةُ‮ ‬فِي‮ ‬الرُّكُوعِ‮ ‬وَالسُّجُودِ‮ ‬وَالْـجُلُوسُ‮ ‬،‮ ‬

الْهَـيْئَةُ‏ ‬الْـمَـعْلُوم (al-hay’atu-l-maʿluum [ knowledge of the aspects of]) الرُّكُـوع (ar-rukuuʿ [bowing], السُّجُود (as-sujuud [prostrating] and الْجُـلُوس (al-juluus [sitting]),

وَالْقُنُوتُ‮ ‬سِرًّا قَبْلَ‮ ‬الرُّكُوعِ‮ ‬وَبَعْدَ‮ ‬السُّورَةِ‮ ‬فِِي‮ ‬ثِانِيَةِ‮ ‬الصُّبْحِ‮ ‬وَيَجُوز الركوع،

(the recitation of) الْـقُنُوت (al-qunuut) read سِـرّ‏ا (sirran [silently] قَـبْلُ‏‮ ‬‬الرُّكُـوع (qablu-r-rukuuʿ [before bowing with the hands on the knees] and بَـعْدُ‏‮ ‬‬السُّورَة (baʿdu-s-suurah [after the reading of the suurah]) in the second (rakʿah) of الصُّبْح (aṣ-ṣubḥ [the morning prayer]), and it is also permitted after rukuuʿ,

وَالدُّعَاءِ‮ ‬بَعْدَ‮ ‬التَّشَهُّدِ‮ ‬الثَّانِي‮ ‬،‮ ‬

(ad-duʿaa’ baʿda at-ta-shah-hud [the supplication after at-ta-shah-hudu-th-thaanii [the second tashah-hud],

وَيَكُونُ‮ ‬التَّشَهُّدُ‮ ‬الثّانِي‮ ‬أَطْوَلَ‮ ‬مِنَ‮ ‬الأَوَّلِ‮ ‬،

التَّشَهُّد الثَّانِـي (at-ta-shah-hudu-th-thaanii [the second tashah-hud] should be longer than الأَوَّل (al-awwal [the first]),

وَالتَّيَامنُ‮ ‬بِالسَّلَامِ‮ ‬،

التَّيَامُـنُ‏‮ ‬‬بِـالسَّلاَمِ (at-tayaamunu bi-s-Salaam [turning to the right to say As-Salaamu-Alaykum]),

وَتَـحْرِيكُ‮ ‬السَّبَّابَةِ‮ ‬فِي‮ ‬التَّشَهُّدِ‮ . ‬

تَـحْـرِيكُ‏‮ ‬‬السَّبَّابَـة (taḥriiku-s-sabbaabah [the movement of the finger]) فِـي‏‮ ‬‬التَّشَهُّد (fit-ta-shah-hud [in the ta-shah-hud]).

وَيَكْرَهُ‮ ‬الاْلتِفَاتُ‮ ‬فِي‮ ‬الصَّلاَةِ‮ ‬وَتَغْمِيضُ‮ ‬الْعَيْنَيْـنِ‮ ‬وَالْبَسْمَلَةُ‮ ‬وَالتَّعَوُّذُ‮ ‬فِي‮ ‬الْفَرِيضَةِ‮  ‬وَيَجُوزَانِ‮ ‬فِي‮ ‬النَّقْلِ‮ .‬

الإِلْـتِفَاتُ‏‮ ‬‬فِـي‏‮ ‬‬الصَّلاَة (al-iltifaatu fii-ṣ-ṣalaah [Turning around in prayer]).  تَـغْمِيضُ‏‮ ‬‬الْـعَيْنَينِ (taghmiiḍu-l-ʿaynayn [Closing the eyes]), saying البَسْمَلَة (al-Basmalah [بِـسمِ‏‮ ‬‬اللَّهِ‏‮ ‬‬الرَّحْـمَــن الرَّحِـيم - Bismi-l-laahi-r-Raḥmaani-r-Raḥiim (audibly) and saying التَّعَوُّذ (at-taʿawwudh [أَعُـوذُ‏‮ ‬‬بِـاللَّهِ‏‮ ‬‬مِـنَ‏‮ ‬‬الشَّيْطَانِ‏‮ ‬الرَّجِـيم - Aʿuudhu bi-l-laahi mina-sh-shayṭaani-r-rajiim] in الْـفَرِيضَة‮ ‬(al-fariiḍah [the obligatory prayer]) are all يَـكْرَه (yakrah [disliked]), however  الْـبَسْمَلَة‮ ‬(al-Basmalah) and التَّعُوذ (at-Taʿawwudh) are permitted to be said in النَّفْل (an-nafl [the supererogatory prayer]).

وَالْوُقُوفُ‮ ‬عَلَى رِجْلٍ‮ ‬وَاحِدَةٍ‮ ‬إِلاَّ‮ ‬أَنْ‮ ‬يَطُولَ‮ ‬قِيَامُهُ‮ ‬وَاقْتِرَانُ‮ ‬رِجْلَيْهِ‮ ‬وَجَعْلُ‮ ‬دِرْهَمٍ‮ ‬أْوْ‮ ‬غَيْرِهِ‮ ‬فِي‮ ‬فَمِهِ‮ ‬وَكَذ^الِكَ‮ ‬كُلّ‮ ‬ُمَا‮ ‬يَشَوِّشُهُ‮ ‬فِي‮ ‬جَيْبِهِ‮ ‬أَوْ‮ ‬كُمِّهِ‮ ‬وَعَلَى ظَهْرِهِ‮  ‬وَالتَّفَكُّرُ‮ ‬فِي‮ ‬أُمُورِ‮ ‬الدُّنْيَا وَكُلُّ‮ ‬مَا‮ ‬يَشْغَلُهُ‮ ‬عَنِ‮ ‬الْـخُشُوعِ‮ ‬فِي‮ ‬الصَّلَاةِ‮ .

الْـوُقُـوف عَـلَى رِجْـلٍ‏‮ ‬‬وَاحِـدٍ (Al-Wuquuf ʿalaa rijlin waaḥid [Standing on one foot]) unless أن‮ ‬يطول قِـيَامُـهُ‏‬ (an yaṭuul qiyaamuhu [the person who is praying - his standing is long]), اِقْـتِرَانُ‏‮ ‬‬رِجْـلَيْهِ (iqtiraanu rijlayhi [the person praying bring his feet together]), keeping دِرهَـم (dirham [a coin]) or any other thing in فَـمُه  (famuh [his mouth], and similarly,  carrying anything in جَـيْبُه (jaybuh [his pocket] or كُـمِّه (kummih [his sleeve]) or عَـلَى ظَهْـرِه (ʿalaa ḍhahrih [on his back]) (that will distract him during his prayer), التَّفَكُّرُ‏‮ ‬‬فِـي‏‮ ‬‬أُمُـورُ‏‮ ‬‬الدُّنْـيَا (at-tafakkuru fii umuuru-d-dunyaa [pre-occupation with affairs of the world]) and everything else which distracts him from الْـخُشُوعُ‏‮ ‬‬فِـي‏‮ ‬‬الصَّلاَة (al-khushuuʿ fii-ṣ-ṣalaah [humility in prayer]) (are all يَـكْرَه‮ ‬- yakrah [greatly disliked]).

‮(‬فصل‮)

Section

‮ ‬ لِلصَّلَاةِ‮ ‬نُورٌ‮ ‬عَظِيمٌ‮ ‬تُشْرِقُ‮ ‬بِهِ‮ ‬قُلُوبُ‮ ‬الُـمُصَلِّينَ‮ ‬وَلَا‮ ‬يَنَالُهُ‮ ‬إِلاَّ‮ ‬الْـخَاشِعُونَ‮ .‬

The (Muslim) prayer has a great light by which the hearts of the worshippers are illuminated, and it (the light) does not reach anyone except the humble.

فإَذَا أَتَيْتَ‮ ‬إِلَى الصَّلَاةِ‮ ‬فَفَرِّغْ‮ ‬قَلْبَكَ‮ ‬مِنَ‮ ‬الدُّنْيَا وَمَا فِيهَا وَاشْتَعِلُ‮ ‬بِـمُرَاقَبَةِ‮ ‬مَوْالَاكَ‮ ‬الَّذِي‮ ‬تُصَلِّى لِوَجْهِهِ‮ ‬وَاعْتَقِدْ‮ ‬أَنَّ‮ ‬الصَّلَاةَ‮ ‬خُشُوعٌ‮ ‬وَتَوَاضُعٌ‮ ‬لَلهِ‮ ‬سُبْحَانَهُ‮ ‬بِالْقِيَامِ‮ ‬وَالرُّكُوعِ‮ ‬وَالسُّجُودِ‮ ‬وَإِجَلَالٌ‮ ‬وَتَعْظِيمٌ‮ ‬لَهُ‮ ‬بِالتَّكْبِيرِ‮ ‬وَالتَّسْبِيحِ‮ ‬وَالذِّكْرِ‮ .‬

So when you come to prayer, empty your heart of the world and what is in it.  Become devoted to the observing your Lord Whom you stand before in pray. And believe firmly that the Salaah is an act of submission and humbleness for the sake of Allah Glory be to Him by way of الْـقِيَام (al-qiyaam [the standing]) and الرُّكُـوع (ar-rukuuʿ [the bowing]) and السُّجُود (as-sujuud [the prostration]) and إِجْـلاَل وَ‏تَـعْظِيم لَـهُ  (ijlaal wa taʿḍhiim lahu [exaltation and glorification of Him]) by means of التَّكْبِير (at-takbiir [saying: اللهُ‮ ‬‬أَكْـبَر - Allahu Akbar]), التسْبِيح at-tasbiiḥ (saying: Sub˙aana-l-laah]) and by الذِكْر‮ ‬( adh-dhikr [the remembrance of Allah]).

فَحَافِظْ‮ ‬عَلَى صَلَاتِكَ‮ ‬فَإنَّهَا أَعْظَمُ‮ ‬الْعِبَادَاتِ‮ ‬وَلَا تَتْرُكِ‮ ‬الشَّيْطَانَ‮ ‬يَلْعَبُ‮ ‬بِقََلْبِكَ‮ ‬ويَشْغَلُكَ‮ ‬عَنْ‮ ‬صَلاَتِكَ‮ ‬حَتَّى‮ ‬يَطْمِسَ‮ ‬قَلْبَكَ‮ ‬وَيَحْرِمَكَ‮ ‬مِنْ‮ ‬لَذَّةِ‮ ‬أَنْوَارِ‮ ‬الصَّلَاةِ‮ .‬

Guard your prayer for it is the most important (form) of worship.  And do not let Shaytaan play with your heart and distract you from your prayer until he destroys your heart and causes you to be cut off from the pleasure of the illuminations of prayer.

فَعَلَيْكَ‮ ‬بَدَوَامِ‮ ‬الْـخُشُوعِ‮ ‬فِيهَا فَإنَّهَا تَنْهَى عَنِ‮ ‬الْفَحْشَاءِ‮ ‬وَالْـمُنْكَرِ‮ ‬بِسَبَبِ‮ ‬الْـخُشُوعِ‮ ‬فِيهَا فَاسْتَعِنْ‮ ‬بِاللهِ‏ِ‮ ‬أَنَّهُ‮ ‬خَيْرُ‮ ‬مُسْتَعَانٍ‮ .‬

It is incumbent upon you to be constantly humble in it (prayer) for it keeps vile and reprehensible actions in check due to the humility (observed) in it and thus, seek help from Allah for He is خُـيْرُ‮ ‬مُسْـتَعَان (khayru mustaʿaan  [the Best of helpers]).

The Section About الأَوْقَاتُ‏ الصَّلاَةِ Al-Awqaatu-ṣ-Salaah [The Times Of Prayer] from Matn al-Akhḍarii

فَصْلٌ‮ ‬فِي‮ ‬الأَوْقَاتِ

The Section About الأَوْقَاتُ‏‮ ‬‬الصَّلاَةِ Al-Awqaatu-ṣ-Ṣalaah [The Times Of Prayer]

اَلْوَقْتُ‮ ‬الْـمُخْتَارُ‮ ‬لِلظَّهْرِ‮ ‬مِنْ‮ ‬زَوَالِ‮ ‬الشَّمْسِ‮ ‬إِلَى آخِرِ‮ ‬الْقَامَةِ‮ . ‬

الْـوَقْـتُ‏‮ ‬‬الْـمُخْتَار (Al-Waqtu-l-Mukhtaar [The Preferred time]) for الظُّهْـر‮ ‬(aḍh-ḍhuhr [the midday prayer]) is from زَوَالُ‏‮ ‬‬الشَّمْس (zawaalu-sh-shams [when the noon day sun passes the meridian]) until آخِـرِ‏‮ ‬‬الْـقَامَـة (aakhiri-l-qaamah [the time of when the shadow of a thing is equal to it] (that is to say until the beginning of ʿAṣr).

وَالْـمُخْتَارُ‮ ‬لِلْعَصْرِ‮ ‬مِنَ‮ ‬الْقَامَةِ‮ ‬إِلَى الاِصْفِرَارِ‮ ‬وَضَرُورِيُّهُمَا إِلَى الْغُرُوبِ‮ ‬

Al-Waqtu-l-Mukhtaar for الْـعَصْر (al-ʿAṣr [the mid-afternoon prayer]) is from the end of (aḍh-ḍhuhr) which is الْـقَامَـة‮ ‬(al-qaamah [the time when the shadow of a thing is equal to it]) until الإِصْـفِرَار (al-iṣfiraar [yellowing of the Sun]).  ضُـرُورِيُّهُمَا  (ḍuruuriyyuhumaa [The necessary time for both them (Ḍhur and ʿAṣr)]) lasts until الْغُرُوب (al-ghuruub [the setting of the Sun]).

والْـمُخْتَارُ‮ ‬لِـلْمَغْرِبِ‮ ‬قَدْرَ‮ ‬مَا تُصَلِّى فِيهِ‮ ‬بَعْدَ‮ ‬شُرُوطِهَا‮ .‬

Al-Waqtu-l-Mukhtaar for الْـمَغْرِب (al-Maghrib [the prayer after sunset]) is (limited) to the amount of time which will enable you to perform it after having fulfilled  شُـرُوطُـهَا  (shuruuṭuhaa [its conditions]) (that is to say, the adhaan, the iqaamah and the essentials of purification etc.)

وَالـْمُخْتَارِ‮ ‬لِلْعِشَاءِ‮ ‬مِنْ‮ ‬مَغِيبِ‮ ‬الشَّفَقِ‮ ‬إِِلَى ثُلْثِ‮ ‬اللَّيْلِ‮ ‬الأََوَّلِ‮ ‬،‮ ‬وَضُرُورِيُّهُمَا إِلَى طُلُوعِ‮ ‬الْفَجْرِ‮ .‬

Al-Waqtu-l-Mukhtaar for الْـعِشَاء (al-ʿIshaa’ [the evening prayer]) is from مَـغِيبُ‏‮ ‬‬الْـشَّفَق (maghiibu-sh-shafaqi [dusk or twilight of the evening]) up until ثُـلُثُ‏‮ ‬‬اللَّيْلِ‏‮ ‬‬الأَوَّل (thuluthu-l-laylu-l-awallu [the first third of the night]). وَضُرُورِيُّهُمَا Ḍuruuriyyuhumaa (the necessary time for both of them – [Maghrib and ʿIshaa’]) lasts until طُـلُوعُ‏‮ ‬‬الفَجْـر (ṭuluuʿu-l-fajr [the appearance of the (light) of dawn.

وَالـْمُخْتَارِ‮ ‬لِلصُّبْحِ‮ ‬مِنَ‮ ‬الْفَجْرِ‮ ‬إِلَى الإِسفار الأَعْلَى وَضَرُورِيُّهُ‮ ‬إِلَى طُلُوعِ‮ ‬الشَّمْسِ‮ . ‬

Al-Waqtu-l-Mukhtaar for الصُّبْح (aṣ-ṣubh [the morning prayer]) is from الْفَجْـر (al-Fajr[dawn]) إِلَى الإِسفار الأَعْلَى (until the brightness of dawn). وَضَرُورِيُّهُ (Ḍuruuriyyuhu [the necessary time for aṣ-ṣubh]) lasts until طُـلُوعُ‏‮ ‬‬الشَّمْس (ṭuluuʿu-sh-shams [the appearance of the sun]).

وَالْقَضَاءُ‮ ‬فِي‮ ‬الْـجَمِيعِ‮ ‬مَا وَرَاءَ‮ ‬ذ^الِكَ‮ .‬

Compensation is required for all of what falls short of praying in the prescribed times for the obligatory prayers.

وَمَنْ‮ ‬أَخَّرَ‮ ‬الصَّلاَةَ‮ ‬حَتَّى خَرَجَ‮ ‬وَقْتُهَا فَعَلَيْهِ‮ ‬ذَنْبٌ‮ ‬عَظِيمٌ‮ ‬إِلاَّ‮ ‬أَنْ‮ ‬يَكُونَ‮ ‬نَاسِيًا أَوْ‮ ‬نَائِمًا‮ .‬

Whoever delays an obligatory prayer until it has gone out of its prescribed time brings a great sin upon himself, unless he has forgotten or has over-slept.

وَلَا تُصَلَّى نَافِلَةٌ‮ ‬بَعْدَ‮ ‬صَلَاةِ‮ ‬الصُّبْحِ‮ ‬إِلَى ارْتِفَاعِ‮ ‬الشَّمْسِ‮ ‬وَبَعْدَ‮ ‬صَلَاِة الْعَصْرِ‮ ‬إِلَى صَلَاةِ‮ ‬الْـمَغْرِبِ‮ ‬،‮ ‬وَبَعْدَ‮ ‬طُلُوعِ‮ ‬الْفَجْرِ‮ ‬إِلّاَ‮ ‬الِْورْدَ‮ ‬لِنَائِمٍ‮ ‬عَنْهُ‮ ‬وَعِنْدَ‮ ‬جُلُوسِ‮ ‬إِمَامِ‮ ‬الْـجُمُعَةِ‮ ‬عَلَى الْـمِنبَرِ‮ ‬وَبَعْدَ‮ ‬الْـجُمُعَةِ‮ ‬حَتَّى‮ ‬يَخْرُجَ‮ ‬مِنَ‮ ‬الْـمَسْجِدِ‮.‬

نََـافِـلَة (Naafilah [supererogatory prayers]) are not prayed after the aṣ-ṣubh prayer until the Sun has (fully) risen, nor are they prayed after Ṣalaat-ul-Aṣr until Ṣalaat-ul-Maghrib (has come in), nor are they prayed after الْفَجْـر (al-Fajr [dawn]) has begun, except for الْـوِرْد (al-wird [personal invocation and supplications to Allah]) of the one who has overslept, nor are they prayed when إِمَـامُ‏‮ ‬‬الْجُـمُعَة (imāmu-l-jumuʿah [the leader of the Friday prayer service]) sits on الْـمِنبَر (al-mimbar [the pulpit]) or after Jumuʿah until he has left the Masjid.

The Sections About الْـحَيْض Al-Ḥayḍ (Menstruation) and النَّفَاس An-Nafaas (The Blood Of Parturition [Child Birth]) from Matn al-Akhḍarii

فَصْلٌ‮ ‬فِي‮ ‬الْـحَيْضِ

The Section About الْـحَيْض Al-Ḥayḍ (Menstruation)

والنِّسَاءُ‮ ‬مُبْتَدَأَةٌ‮ ‬وَمُعْتَادَةٌ‮ ‬وَحَامِلٌ‮ .

النِّسَاءُ‮ ‬(An-Nisaa’ [The women]) who bleed naturally are of three categories: ‏‮ ‬‬مُـبُتَدَأَة (mubtada’ah [the woman who menstruate for the first time]), مُـعْتَادَة (muʿtaadah [the woman who is accustomed to a regular menstrual cycle]) and حَـامِـلَة (ḥaamilah [the pregnant woman] who begins to bleed during pregnancy).

وأَكْثَرُ‮ ‬الْـحَيْضِ‮ ‬لِلْمُبْتَدَأَةِ‮ ‬خَمْسَةَ‮ ‬عَشَرَ‮ ‬يَوْمًا‮ .

لـِلـمُبْتَدَأَة (Li-l-mubtada’ah [For the women who menstruate for the first time]), أَكْـثَرُ‏‮ ‬‬الْـحَيْض (aktharu-l-ḥayḍ [the maximum menstrual cycle]) should last no more than fifteen days.

وَلِلْمُعْتَادَةِ‮ ‬عَادَتُهَا،‮ ‬فَإنْ‮ ‬تَـمَادَى بِهَا الدَّمُ‮ ‬زَادَتْ‮ ‬ثَلَاثَةَ‮ ‬أَيَامٍ‮ ‬مَا لَمْ‮ ‬تُـجَاوِزْ‮ ‬خَمْسَةَ‮ ‬عَشَرَ‮ ‬يَوْمًا‮ .

لِِـلْمُعْتَادَةِ‮ ‬عَـادَتُـهَا (li-l-muʿtaadati ʿaadatuhaa [For the women who are accustomed to regular menstrual cycles]), if الدَّمُ (ad-dam [the bleeding]) persist, she should add three days at a times to what doesn’t exceed fifteen days.

وَلِلْحَامِلِ‮ ‬بَعْدَ‮ ‬ثَلاَثَةِ‮ ‬أَشْهُرٍ‮ ‬خَمْسَةَ‮ ‬عَشَرَ‮ ‬يَومًا وَنَحْوُهَا‮ ‬،‮ ‬وَبَعْدَ‮ ‬سِتَّةِ‮ ‬أَشْهُرٍ‮ ‬عِشْرُونَ‮ ‬وَنَحْوُهَا فَإنِ‮ ‬انْقَطَعَ‮ ‬الدَّمُ‮ ‬لَفَّقَتْ‮ ‬أَيَامَهُ‮ ‬حَتَّى تُكَمِّلَ‮ ‬عَادَتَهَا‮ .

لِـلْحَامِـلَة (Li-l-ḥaamilah [The pregnant woman]), (who bleeds regularly or intermittently during her pregnancy), should count approximately fifteen days  after three months, and after six months, she should count approximately twenty days, so that if the bleeding stopped, she will be able to calculate the number of days the bleeding occurred (within the fifteen or twenty days mentioned above) until it complements the period of her regular cycle.

وَلَا‮ ‬يَحِلُّ‮ ‬لِلْحَائِضِ‮ ‬صَلَاةٌ‮ ‬وَلَا صَوْمٌ‮ ‬وَلَا طَوَافٌ‮ ‬وَلَا مَسُّ‮ ‬مُصْحَفٍ‮ ‬وَلَا دُخُولُ‮ ‬مَسْجِدٍ،‮ ‬وَعَلَيْهَا قَضَاءُ‮ ‬الصَّوْمِ‮ ‬دُونَ‮ ‬الصَّلَاةِ‮ ‬وَقِرَاءَتُهَا جَائِزَةٌ‮ ‬،‮ ‬وَلَا‮ ‬يَحِلُّ‮ ‬لِزَوْجِهَا فُرْجُهَا وَلَا مَا بَيْـنَ‮ ‬سُرَّتِهَا وَرُكْبَتَيْهَا حَتَّى تَغْتَسِلَ‮ .

صَّلاَةٌ (Ṣalaah [praying]), صَّوْمٌ (ṣaum [fasting]), تَـوَافٌ (tawaaf [circumambulating the Kaʿbah]), مَـسُّ‏‮ ‬‬مُـصْحَفٍ (massu muṣḥaf [touching a copy of the Holy Qur’an]), nor دُخُـولُ‏‮ ‬‬مَسْجِـدٍ (dukhulu masjid [entering a Masjid]) is not permissible for الْحَـائِـض (al-ḥaa’iḍ [the menstruating woman]).  She is required however, to make up (at a later date) the fast days she missed, though (she is) not (required to make up missed) prayers.  The reciting by her of verses of the Qur’an is permitted.  فَـرْجُـهَا (farjuhaa [Her vagina]) and the area between her سُـرَّتِـهَا (surratihaa [her navel]) and رُكْـبَتَيْهَا (rukbatayhaa [her knees]) is unlawful to her husband until she performs ghusl (major ablution).

فصل في‮ ‬النفاس

The Section About النَّفَاس An-Nafaas (The Blood Of Parturition [Child Birth])

وَالنَّفَاسُ‮ ‬كَالْـحَيْضِ‮ ‬فِي‮ ‬مَنْعِهِ‮ ‬وَأَكْثَرُهُ‮ ‬سِتُّونَ‮ ‬يَوْمًا‮ ‬،‮ ‬فَإِنْ‮ ‬اِنْقَطَعَ‮ ‬الدَّمُ‮ ‬قَبْلَهَا وَلَوْ‮ ‬فِي‮ ‬يَوُمِ‮ ‬الْوِلَادَةِ‮ ‬اغْتَسَلَتْ‮ ‬وَصَلَّتْ‮ ‬فَإذَا عَاوَدَهَا الدَّمُ‮ ‬فَإِنْ‮ ‬كَانَ‮ ‬بَيْنَهُمَا خَمْسَةَ‮ ‬عَشَرَ‮ ‬يَوْمًا فَأَكْثَرَ‮ ‬كَانَ‮ ‬الثَّانِي‮ ‬حَيْضًا وَإِلاَّ‮ ‬ضُمَّ‮ ‬إِلَى الأَوَّلِ‮ ‬وَكَانَ‮ ‬مِنْ‮ ‬تـَمَامِ‮ ‬النّفًاسِ‮ .

النَّفَاس (An-Nafaas [The bleeding of parturition]) is similar to الْـحَيْض (Al-ḥayḍ [the bleeding of menstruation]) in its prohibitions.  An-nafaas should last no more than sixty days.  If it stops on the day delivery, (the woman) should do ghusl and perform ṣalaah.  If the bleeding reoccurs and fifteen days or more elapsed between the time it stopped and the time it began flowing again, the second flow of blood will be considered ḥayḍ [menstruation], unless the first period of bleeding is combined with the second period it will then be considered as part of تَـمَـامُ‏ ‬النَّفَاس (tamaamu-n-nafaas [the completion the cycle parturition]).

The Section About التَّيَمُّم At-Tayammum (Dry Ablution) from Matn al-Akhḍarii

فَصْلٌ‮ ‬في‮ ‬التيمم

The Section About التَّيَمُّم At-Tayammum (Dry Ablution)

وَيَتَيَمَّمُ‮ ‬الْـمُسَافِرُ‮ ‬فِي‮ ‬غَيْرِ‮ ‬مُعْصِيَةٍ‮ ‬وَالـْمَرِيضُ‮ ‬لِفَرِيضَةٍ‮ ‬أَوْ‮ ‬نَافِلَةٍ‮ ‬وَيَتَيَمَّمُ‮ ‬الْـحَاضِرُ‮ ‬الصَّحِيحُ‮ ‬لِلْفَرَائِضِ‮ ‬إِذَا خَافَ‮ ‬خُرُوجَ‮ ‬وَقْتِهَا وَلَا‮ ‬يَتَيَمَّمُ‮ ‬الْـحَاضِرُ‮ ‬الصَّحِيحُ‮ ‬لِنًافِلَةٍ‮ ‬وَلَا جُمُعَةٍ‮ ‬وَلَا‮ ‬جَنَازَةٍ‮ ‬إِلاَّ‮ ‬إِذَا تَعَيَّنَتْ‮ ‬عَلَيْهِ‮ ‬الْـجَنَازَةُ‮ .‬

الـْـمُسَافِـر (Al-Musaafir [The traveller]) can perform التَّيَمُّم (at-tayammum [the dry ablution]) in (all circumstances) except sin and الـْـمَرِيض (al-mariiḍ [the sick person]) (can also perform tayammum) in (order to perform) the obligatory or supererogatory prayer.  الْـحَاضِـر‮ ‬الصَّحِيحُ (Al-ḥaaḍiru-ṣ-ṣaḥiih [The healthy person who is at home and not traveling) who fears that the time of prayer will go out (before water is found), can do tayammum, but the healthy person who is in the place he resides cannot do tayammum for (نًـافِـلَةٍ [supererogatory prayer]), nor جُـمُعَة (Jumuuʿah [Friday Prayer]) nor جَـنَازَة (Janaazah [the prayer for the deceased]), unless the performance of the Janaazah prayer is incumbent upon him.

‮(‬وَفَرَائِضُ‮ ‬التَّيًمُّمُ‮) ‬‭:‬‮ ‬النِّيَةُ‮ ‬وَالصَّعِيدُ‮ ‬الطَّاهِرُ‮ ‬وَمَسْحُ‮ ‬الْوَجْهِ‮ ‬وَمَسْحُ‮ ‬الْيَدَيْنِ‮ ‬إَلَى الْكَوْعَيْنِ‮ ‬وَضَرْبَةُ‮ ‬الأَرْضِ‮ ‬الأُولَى وَالْفَوْرُ‮ ‬وَدَخُولُ‮ ‬الْوَقْتِ‮ ‬وَاتِّصَالُهُ‮ ‬بِالصَّلَاةِ‮ .‬

فَـرَائِـضُ‏‮ ‬‬التَّيَمُّم (Faraa’iḍu-t-tayammum [the obligatory actions of dry ablution]) are: النِّيَّة (an-niyyah [intention]), الصَّعِيدُ‏‮ ‬‬الطَّاهِـر (aṣ-ṣaʿiidu-ṭ-ṭaahir [pure earth]), مَـسْحُ‏‮ ‬‬الْـوَجْـه (mas-ḥu-l-wajh [the wiping of the face]), مَـسْحُ‏‮ ‬‬الْيَدَيْن (mas-ḥu-l-yadayn [the wiping of the two hands]) up to الْـكُوعَـيْـن (al-kawʿayni [the elbows]), ضَـرْبَـةُ‏‮ ‬‬الأَرْض (ḍarbatu-l-arḍi-l-ʿulaa [the first patting of the earth, الْـفَوْر (al-fawr [promptness in (one’s) actions]), and ذَخُـولُ‏‮ ‬‬وَقْـت (dukhuulu-l-waqt [the time has come in]) for ṣalaah .

وَالصَعِيدُ‮ ‬‭:‬‮ ‬هُوَ‮ ‬التُّرَابُ‮ ‬والطُّوبُ‮ ‬وَالْـحَجَرُ‮ ‬وَالثَّلْجُ‮ ‬وَالْـخَضْخَاضُ‮ ‬وَنَحْوُ‮ ‬ذ^الِكَ‮ .‬‮

الصَّعِيدُ‏‮ ‬‬الطَّاهِر‏ (aṣ-ṣaʿiidu-ṭ-ṭaahir [pure earth]) and it is: التُّرَاب (aṭ-ṭuraab [soil]), الطُّوب (aṭ-ṭuub [brick]), الْحَجَـر (al-ḥajar [stone]), الثَّلْج (ath-thalj [snow]) and the like of that.

وَلَا‮ ‬يَجُوزُ‮ ‬بِالْـجِصِّ‮ ‬الْـمَطْبُوخِ‮ ‬وَالْـحَصِيرِ‮ ‬وَالْـخَشَبِ‮ ‬وَالْـحَشِيشِ‮ ‬وَنَحْوِهِ‮ ‬وَرُخِّصَ‮ ‬لِلْمَرِيضِ‮ ‬فِي‮ ‬حَائِطِ‮ ‬الْـحَجَرِ‮ ‬وَالطُّوبِ‮ ‬إِنْ‮ ‬لَمْ‮ ‬يَجِدْ‮ ‬مُنَاوِلاً‮ ‬غَيْرَهُ‮ .

It is not permissible (to do tayammum) with الجِـصُّ‏‮ ‬‬الْـمَطْبُوخ (al-jissu-l-maṭbuukh [baked plaster]), الْحَـصِير (al-ḥasiir [straw mat]), الْخَشَـب (al-khashab [wood]), الْـحَشِـيش (al-ḥashiish [grass]) and the like.  It is permissible however، for the sick person to perform tayammum on حَـائِـط الْحَجَـر (ḥaa’iṭu-l-ḥajar [a wall made of stone]) or الطُّوب (aṭ-ṭuub [brick]) if he cannot find anything else within reach.

‮(‬وَسُنَنُهُ‮) ‬‭:‬‮ ‬تـَجْدِيدُ‮ ‬الصَّعِيدِ‮ ‬لِيَدَيُهِ‮ ‬وَمَسْحُ‮ ‬مَا بَيْـنَ‮ ‬الْكَوْعَيْـنِ‮ ‬وَالْـمَرْفَقَيْـنِ‮ ‬وَالتَّرْتِيبُ‮ .

سُـنَـنُ‮ ‬‬التَّيَمُّم‮ ‬(Sunanu-t-tayammum [The actions derived from the Prophet for performing dry ablution]) are: تَجْدِيدُ‏‮ ‬الصًّعِيد (tajdiidu-ṣ-ṣaʿiid [the renewal of the pure earth]) for his hands, مَـسْحُ‏ ‬(mas-ḥu [the wiping]) of what is between الْـكَوْعَـيْـنِ (al-kawʿayni [the wrists]) and وَالْـمَرْفَقَيْـنِ (al-marfaqayni [elbows]), التَّرْتِـيب (at-tartiib [the correct order] (for each action performed in the process of doing tayammum).

‮(‬وَفَضَائِلُهُ‮) ‬التَّسْمِيَةُ‮ ‬وَتَقْدِيمُ‮ ‬الْيُمْنَى عَلَى الُيُسْرَى وَتَقْدِيمُ‮ ‬ظَاهِرِ‮ ‬الذِّرَاعِ‮ ‬عَلَى بَاطِنِهِ‮ ‬وَمُقَدَّمِهِ‮ ‬عَلَى مَؤَخَّرِهِ‮ ‬‮.

فَـضَائِِِـلُ‬‮ ‬التَّيَمُّم‮ ‬(faḍaa’ilu-t-tayammum [The meritorious actions of dry ablution]) are: التَّسْمِيَة (at-tasmiyah [saying Bismillaahi-r-Rahmaani-r-Rahiim] (just as you be begin to perform tayammum), الْـيُمْنَى عَـلَى اليُسْـرى (al-yumnaa ʿala-l-yusraa [Proceeding from right to left]), proceeding ‏‮ ‬‬تَـقْدِيمُ‏‮ ‬‬ظَـاهِـرِ‏‮ ‬‬الذِّرَاع (taqdiimu ḍhaahiri-dh-dhiraaʿ‏ ‬[from the outside of the forearm]), ‏‮ ‬‬عَـلَى بَـاطِـنِهِ (ʿalaa baaṭinihi [to the inside of it]) and مُـقدَّمِـهِ (muqaddamihi [from its top]), عَلَى مُؤَخِّرِهِ (ʿalaa mu‘akh-khirihi [to its bottom]).

‮(‬وَنَوَاقِضُهُ‮) ‬‭:‬‮ ‬كَالْوُضُوءِ‮ ‬وَلاَ‮ ‬تُصَلَّى فَرِيضَتَانِ‮ ‬بِتَيَمُّمٍ‮ ‬وَاحِدٍ‮ ‬،‮ ‬وَمَنْ‮ ‬تَيَمَّمَ‮ ‬لِفَرِيضَةٍ‮ ‬جَازَ‮ ‬لَهُ‮ ‬النَّوَافِلُ‮ ‬بَعْدَهَا وَمَسُّ‮ ‬الْـمُصْحَفِ‮ ‬وَالطَّوَافُ‮ ‬وَالتِّلَاوَةُ‮ ‬إِنْ‮ ‬نَوَى ذ^الِكَ‮ ‬وَاتَّصَلَتْ‮ ‬بِالصّلَاةِ‮ ‬وَلَمْ‮ ‬يَخْرُجُ‮ ‬الْوَقْتُ‮ ‬وَجَازَ‮ ‬بِتَيَمُّمِ‮ ‬النَّافِلَةِ‮ ‬كُلُّ‮ ‬مَا ذُكِرَ‮ ‬إِلاَّ‮ ‬الْفَرِيضَةَ‮ .‬

نَـوَاقِـصُ‮ ‬التَّيَمُّم (nawaaqiṣu-t-tayammum [The voidance of dry ablution]) is similar to (the voidance of) wuḍuu’.  Two obligatory prayers cannot be prayed with one (performance) of tayammum.  However, whoever performs tayammum to do فَـرِيضَة (fariiḍah [an obligatory prayer is permitted]) (to do) النَّوَافِـل‮ ‬(an-nawaafil [supererogatory prayers]), مَـسَّ‏‮ ‬‬الْـمُسْحَف  (massu-l-musḥaf ([touch a copy of the Holy Qur’an]), الطَّوَاف (aṭ-ṭawaaf [go around the Kaʿabah]) and التِّلاَوَة (at-tilaawah [recite the Qur’an]), if that is what he has intended to do and (as long as) it is connected (to the tayammum) of the (most recent) obligatory prayer and لَـمْْْْْْْْْْْْ‏‮ ‬‬يَخْـرُجِ‏‮ ‬‬الْـوَقْـت (lam yakhruji-l-waqt [the time of the prayer has not gone out]). Everything that has been mentioned above is permitted with tayammum that is performed for النَّافِـلَةِ (an-naafilah [supererogatory prayers]) except الْـفَرِيضَة (al-fariiḍah [the obligatory prayer]).

وَمَنْ‮ ‬صَلَّى الْعِشَاءَ‮ ‬بِتَيَمُّمٍ‮ ‬قَامَ‮ ‬لِلشَّفْعِ‮ ‬وَالْوِتْرِ‮ ‬بَعْدَهَا مِنْ‮ ‬غَيْرِ‮ ‬تَأْخِيرٍ‮ .

Whoever prayed الْـعِشَاء (al-ʿIshaa’ [the ʿIshaa’ prayer]) with tayammum may also pray ash-Shafʿi and al-Witr prayer after it, but without any delay.

وَمَنْ‮ ‬تَيَمَّمُ‮ ‬مِنْ‮ ‬جَنَابَةٍ‮ ‬فَلاَ‮ ‬بُدَّ‮ ‬مِنْ‮ ‬نِيَّتِهَا‮ .

Whoever performs tayammum in order to remove sexual purity, undoubtedly must do so with the intention (to performing tayammum to remove the impurity).

Section About Ghusl: Its Obligatory, Sunnah and Meritorious Actions from Matn al-Akhḍarii

‮

Ghusl: Its Obligatory, Sunnah and Meritorious Actions

فصل

‬

يَجِبُ‮ ‬الْغُسْلُ‮ ‬مِنْ‮ ‬ثَلاَثَةِ‮ ‬أَشْيَاءٍ‮ ‬‭:‬‮ ‬الـْجَنَابَةِ‮ ‬وَالـْحَيْضِ‮ ‬وَالنَّفَاسً‮ ‬وَمَنْ‮ ‬رَأى فِي‮ ‬مَنَامِهِ‮ ‬كَأَنَّهُ‮ ‬يُجَامِعُ‮ ‬وَلَـمْ‮ ‬يَخْرُجُ‮ ‬مِنْهُ‮ ‬مَنِيٌّ‮ ‬فَلاَ‮ ‬شَيْءَ‮ ‬عَلَيْهِ‮ .‬

Section

الْغُسْـل (Ghusl [ablution for major impurity]) is necessary in three cases: الْجَـنَابَـة (al-janaabah [sexual impurity]), الْحَـيْض (al-ḥayḍ [menstruation]) and النَّفَاس (an-nafaas [the blood child birth]).

فَالـْجَنَابَةُ‮ ‬قِسْمَانِ‮ ‬‭:‬‮ ‬أَحَدُهُمَا خُرُوجُ‮ ‬الْـمَـنِيُّ‮ ‬بِلَذَّةٍ‮ ‬مُعْتَادَةٍ‮ ‬فِي‮ ‬نَوْمٍ‮ ‬أَوْ‮ ‬يَقْظَةٍ‮ ‬بِجِمَاعٍ‮ ‬أَوْ‮ ‬غَيْرِهِ‮ . ‬وَالثَّانِي‮ ‬‭:‬‮ ‬مَغِيبُ‮ ‬الـْحَشَفَةِ‮ ‬فِي‮ ‬الْفَرْجِ‮ .‬

الْـجَنَابَة ( Al-janaabah [Sexual impurity]) is of two kinds: one kind is خُـرُوجُ‏ ‬الْـمَـنِيّ (khuruuju-l-maniy [the emission of sperm]) in the course of normal pleasure (derived) in sleep or wakefulness due to يَـقَظَةٍ‏‮ ‬‬بِجِـمَاع (yaqa-ḍhatin bi-jimaaʿ [the pleasure of sexual intercourse]) or other reasons.  The second kind (of janaabah) (is caused) by the disappearance of الْـخَـشْفَة (al-khashfah [the penis]) into الْفَرْج (al-farj [the opening of the vagina]).

وَمَنْ‮ ‬رَأى فِي‮ ‬مَنَامِهِ‮ ‬كَأَنَّهُ‮ ‬يُجَامِعُ‮ ‬وَلَـمْ‮ ‬يَخْرُجُ‮ ‬مِنْهُ‮ ‬مَنِيٌّ‮ ‬فَلاَ‮ ‬شَيْءَ‮ ‬عَلَيْهِ‮ ‬،‮ ‬وَمَنْ‮ ‬وَجَدَ‮ ‬فِي‮ ‬ثَوْبِهِ‮ ‬مَنِيًّا‮ ‬يَابِسًا لاَ‮ ‬يَدْرِي‮ ‬مَتىَ‮ ‬أَصَابَهُ‮  ‬اغْتَسَلَ‮ ‬وَأعَادَ‮ ‬مَا صَلَّى مِنْ‮ ‬آخِرِ‮ ‬نَوْمَةٍ‮ ‬نَامَهَا فِيهِ‮ .‬

Whoever sees in his dream the occurrence of what seems as if he was having sexual intercourse and sperm was not emitted by him, is not required to perform ghusl, however whoever finds مَـنِيّـًا‏‮ ‬‬يَـابِـسًا (maniyyan yaabisan [dry semen]) on his clothing and he doesn’t know when it (the seminal discharge) occurred, then he must perform ghusl and repeat the prayers he has prayed since he last slept in the seminally soiled clothing.

فصل

فَرَائِضُ‮ ‬الْغُسْلِ‮ ‬‭:‬‮ ‬النِّيَّةُ‮ ‬عِنْدَ‮ ‬الشُّرُوعِ‮ ‬والْفَوْرِ‮ ‬وَالدَّلْكُ‮ ‬وَالْعُمُومُ‮ .‬

Section:

فَـرَائِـض الْغُسْـل (Faraa’iḍu-l-ghusl [The obligatory  actions for performing ablution for major impurity are: النِّيَّة عِـنْدَ‏‮ ‬‬الشُّرُوع (an-niyyah ʿinda-sh-shuruuʿ [the intention at the beginning])  (of  ghusl), الفَوْر  fawr (prompt action without delay), الدَّلْـك (ad-dalk [vigorous rubbing])  (of  all  the parts of the body), and  الْعُمُومُ (al-ʿumuum [the entire body should be washed]).

‮(‬وَسُنَنُهُ‮)‬‭:‬‮ ‬غَسْلُ‮ ‬الْيَدَيْنِ‮ ‬إِلَى الْكَوْعَـيْـنِ‮ ‬كَالْوُضُوءِ‮ ‬،‮ ‬وَالْـمَضْمَضَةُ‮ ‬والِاسْتِنْشَاقُ‮ ‬وَالِاسْتِنْثَارُ،‮ ‬وَغَسْلُ‮ ‬صِمَاخِ‮ ‬الأُذْنَيْنِ‮ ‬وَهِيَ‮ ‬الثُّقْبَةُ‮ ‬الدَّاخِلَةُ‮ ‬فِي‮ ‬الرَّأْسِ‮ ‬وَأمَّا صَفْحَةُ‮ ‬الأُذْنَيْنِ‮ ‬فَيَجِبُ‮ ‬غَسْلُ‮ ‬ظَاهِرِهَا‮ ‬وَبَاطِنِهَا‮ .‬

سُـنَـنُ‏‮ ‬‬الْغُسْـل (sunnanu-l-ghusl [actions derived from the Prophet] for performing ghusl) are: غُسْلُ‏‮ ‬‬الْيَـدَيْـنِ (ghaslu-l-yadayn [washing of the hands]) up to الْـكَوْعَـيْنِ (al-kawʿayn [the wrists]) in the same manner as it is done in wuḍuu’, الـْـمُضْمَضَة (al-maḍmaḍah [rinsing the mouth with water]). الإِسْـتِنْشَاق (al-istinshaaq [inhaling water into the nostrils]) and الإِِسْـتِنْثَار (al-instinthaar [exhaling it]),

غَـسلُ‮ ‬صِـمَاخِ‮ ‬الأُذْنَـيْـن‮ ‬(Ghaslu ṣimaakhi-l-udhnayn [washing the auditory canals]).  They are the holes (of the ear) going into the head.  As for the outside of the ears, washing them front and back is obligatory.

‮(‬وَفَضَائِلُهُ‮) ‬‭:‬‮ ‬الْبِدَايَةُ‮ ‬بِغَسْلِ‮ ‬النَّجَاسَةِ‮ ‬ثُمَّ‮ ‬الذَّكَرِ‮ ‬فَيَنْوِي‮ ‬عِنْدَهُ‮ ‬ثُمَّ‮ ‬أَعْضَاءِ‮ ‬الْوُضُوءِ‮ ‬مَرَّةً‮ ‬مَرَّةً‮ ‬،‮ ‬ثُمَّ‮ ‬أَعْلَى جَسَدِهِ‮ ‬،‮ ‬وَتَثْلِيثُ‮ ‬غَسْلِ‮ ‬الرَّأْسِ‮ ‬وَتَقْدِيمُ‮ ‬شَقِّ‮ ‬جَسَدِهِ‮ ‬الأَيـْمَنِ‮ ‬،‮ ‬وَتَقْلِيلُ‮ ‬الْـمـَاءِ‮ ‬عَلَى‮ ‬الأَعْضَاءِ‮ . ‬

الْـفَضَائِـل الْغُسْـل (faḍaa’ilu-l-ghusl [meritorious actions of  ghusl]) are: to begin by washing off impurities, washing the penis, then making the intention to perform ghusl, then performing wuḍuu’ – washing each limb once, then (الْـمُغْتَسِـلُ al-mughtasil [the one who is performing ghusl]) washes the upper part of his body, washing the head three times, (starting with) the right side of his body before (proceeding to the left side), while  تَـقْلِيل الْـمَاء  (taqliilu-l-maa’ [using a small amount of water عَـلَى الأَعْـضَاءِ‮ ‬ (ʿala-l-aʿḍaa’i [on each part of the body]).

وَمَنْ‮ ‬نَسِيَ‮ ‬لَـمْعَةٌ‮ ‬أَوْ‮ ‬عُضْوًا مِنْ‮ ‬غَسْلِهِ‮ ‬بَادَرَ‮ ‬إِلَى‮ ‬غَسْلِهِ‮ ‬حِينَ‮ ‬تَذَكُّرِهِ‮ ‬وَلَوْ‮ ‬بَعْدَ‮ ‬شَهْرٍ‮ ‬،‮ ‬وَأعَادَ‮ ‬مَا‮ ‬صَلَّى قَبْلَهُ‮. ‬وَإِنْ‮ ‬أَخَّرَهُ‮ ‬بَعْدَ‮ ‬ذِكْرِهِ‮ ‬بَطَلَ‮ ‬غُسْلُهُ‮ ‬فَإِنُ‮ ‬كَانَ‮ ‬فِي‮ ‬أَعْضَاءِ‮ ‬الْوُضُوءِ‮ ‬وَصَادَفَهُ‮ ‬غَسْلُ‮ ‬الْوُضُوءِ‮ ‬أَجْزَأَهُ‮ .‬

Whoever has forgotten a small portion of the body or (an entire) عُـضْو (ʿuḍw [limb] during the performance of his ghusl should promptly wash it when he remembers even if it is after a month and he must repeat (the prayers) he prayed before (washing) it.  If he delays (washing the forgotten area) after he has remembered (the need to do so), his ghusl becomes invalid.  If it is from among أَعْـضَاءُ‏‮ ‬‬الْـوُضُـوء (aʿḍaa’u-l-wuḍuu’ [the limbs washed when wuḍuu’ is performed]) and the performance of wuḍuu’ coincided with (his remembering the unwashed area), the wuḍuu’ which has been performed will suffice.

فصل

لَا‮ ‬يَحِلُّ‮ ‬لِلْجُنُبِ‮ ‬دُخُولُ‮ ‬الْـمَسْجِدِ‮ ‬،‮ ‬وَلَا قِرَاءَةُ‮ ‬الْقُرْآنِ‮ ‬إِلاَّ‮ ‬الآيَةُ‮ ‬وَنَحْوُهَا للتَّعَوُّذِ‮ ‬وَنَحْوِهِ‮ ‬،‮ ‬

Section:

It is not permissible for the person who is in a state of major impurity to enter the masjid, to read the Qur’an, except for the reading of a few verses, and/or التَّعَوُّذ (at-taʿawwu-dh [to seek refuge in Allah]) and what is similar to that.

وَلاَ‮ ‬يَجُوزُ‮ ‬لِـمَنْ‮ ‬لَا‮ ‬يَقْدِرُ‮ ‬عَلَى الْـمَاءِ‮ ‬الْبَارِدِ‮ ‬أَنْ‮ ‬يَأْتِيَ‮ ‬زَوْجَتَهُ‮ ‬حَتَّى‮ ‬يُعِدُّ‮ ‬الآلَةَ‮ ‬إِلاَّ‮ ‬أَنْ‮ ‬يَحْتَلِمَ‮ ‬فَلَا شَيْءَ‮ ‬عَلَيْهِ‮ .‬

It is not permissible for the person who is unable to bear cold water to have intercourse with his wife until he makes preparations to obtain hot water, unless the person has attained puberty, there is nothing required of him.

Section: نَـوَاقـضُ‏ الْـوُضُـوء (Nawaaqiḍu-l-Wuḍuu’ [The Nullification of Wuḍuu’]) from Matn al-Akhḍarii

‮(‬فصل‮) ‬

نَوَاقِضُ‮ ‬الْوُضُوءِ‮ ‬أَحْدَثٌ‮ ‬وَأَسْبَابٌ‮ .

Section:

نَـوَافِـضُ‏‮ ‬‬الْـوُضُـوء (nawaaqiḍu-l-wuḍuu’ [The nullification of wuḍuu’]) is caused by أَحْـدَاث (aḥdaath [impurities that occur]) and أَسْـبَاب (asbaab [ other causes].

فَالأَحْدَاثُ‮ ‬‭:‬‮ ‬الْبَولُ‮ ‬وَالْغَائِطُ‮ ‬وَالرِّيحُ‮ ‬وَالْـمَـذْيُ‮ ‬وَالْوَذْيُ‮ .‬

الأَحْـدَاثُ (al-aḥdaath [The impurities which  occur that nullify wuḍuu’]) are: الْـبَوْل (al-bawl [urine]), الْـغَائِـط (al-ghaa’iṭ [faeces]), الرِّيح (ar-riih [wind]), الْـمَذْيُ (al-madh-yu [prostatic fluid]) and  الْوذْيُ ( al-wadh-yu [semen]).

وَالأَسْبَابُ‮ ‬‭:‬‮ ‬النَّوْمُ‮ ‬الثَّقِيلُ‮ ‬وَالإِغْمَاءُ‮ ‬وَالسَّكْرُ‮ ‬وَالْـجُنُونُ‮ ‬والْقَبْلَةُ‮ ‬،‮ ‬وَلَـمْسُ‮ ‬الْـمَـرْأَةِ‮ ‬إِنْ‮ ‬قَصَدَ‮ ‬اللَّذَّةَ‮ ‬أَوْ‮ ‬وَجَدَهَا‮ ‬،‮ ‬وَمَسُّ‮ ‬الذَّكَرِ‮ ‬بَِبَاطِنِ‮ ‬الْكَفِّ‮ ‬أَوْ‮ ‬بِبَاطِنِ‮ ‬الأَصَابِعِ‮ .‬

الأَسبَابُ (al-asbaab [The other things which  cause the nullification of wuḍuu’]) are: النَّوْمُ‏‮ ‬‬الثَّقِيل (an-nawmu-th-thaqiil [heavy (deep) sleep]), الإِغْـمَاء (al-igmaa’ [unconsciousness]),‮ ‬السُّكْر as-sukr [intoxication]), الْـجُنُون (al-junuun [insanity]), الْـقُبْلَة (al-qublah [kissing]), لـَمْسُ‏‮ ‬‬الإِمْرَأَة (lamasu-l-imra’ah [touching a woman]) if the intended purpose thereby is to derive pleasure or pleasure is found in it, and مَـسُّ‏‮ ‬‬الذَّكَـرِ (massu-dh-dhakar [touching the penis]) بِبَاطِنِ‏ ‬الْـكَفِّ (bi baaṭini-l-khaff [with the palm of the hand]) or بِـبَاطِـنِ‏‮ ‬‬الأَصَـابِـع (bi baaṭini-l-aṣaabiʿ [the inside of the fingers]).

وَمَنْ‮ ‬شَكَّ‮ ‬فِي‮ ‬حَدَثٍ‮ ‬وَجَبَ‮ ‬عَلَيْهِ‮ ‬الْوُضُوءُ‮ ‬إِلاَّ‮ ‬أَنْ‮ ‬يَكُونَ‮ ‬مُوَسْوِسًا فَلاَ‮ ‬شَيْءَ‮ ‬عَلَـيْهِ‮ .‬

Whoever suspects the occurrence (of any of these conditions) is required to perform wuḍuu’, unless he is often doubtful, then there is nothing required of him (that is to say he is not required to do wuḍuu’).

وَيَجِبُ‮ ‬عَلَيْهِ‮ ‬غَسْلُ‮ ‬الذَّكَرِ‮ ‬كُلِّهِ‮ ‬مِنَ‮ ‬الْـمَـذِْي‮ ‬وَلاَ‮ ‬يَغْسِلُ‮ ‬الأُنْثَيَيْـنِ‮ .‬

غَسْـلُ‏‮ ‬‬الذَّكَـرِ (Ghaslu-dh-dhakar [The washing of the (entire) penis]) becomes obligatory for him (due to the flowing of) الْـمَذْيُ (al-madh-yu [prostatic fluid]), but  He should not wash the testicles.

وَالْـمَـذْىُ‮ ‬‭:‬‮ ‬هُوَ‮ ‬الْـمَـاءُ‮ ‬الْـخَارِجُ‮ ‬عِنْدَ‮ ‬الشَّهْوَةِ‮ ‬الصُّغْرَى بِتَفَكُّرٍ‮ ‬أَوْ‮ ‬نَظَرٍ‮ ‬أَوْ‮ ‬غَيْرِهِ‮ .‬

الْـمَذْيُ (al-madh-yu [Prostatic fluid]) is the liquid which is emitted (as a result of) minor sexual arousal (stimulated) by thought, sight or other causes  which are similar.

‮(‬فصل‮) ‬

لَا‮ ‬يَحِلُّ‮ ‬لَغَيْرِ‮ ‬الْـمُـتَوَضِّيءِ‮ ‬صَلاَةٌ‮ ‬وَلَا طَوَافٌ‮ ‬وَلَا مَسُّ‮ ‬نُسْخَةِ‮ ‬الْقُرْآَنِ‮ ‬الْعَظًيمِ‮ ‬وَلَا جِلْدَهَا لَا بِيَدِهِ‮ ‬وَلَا بِعُودٍ‮ ‬وَنَحْوِهِ‮ ‬إِلاَّ‮ ‬الْـجُزْءَ‮ ‬مِنْهَا الْـمُتَعَلِّمَ‮ ‬فِيهِ‮ ‬وَلَا مَسُّ‮ ‬لَوْحِ‮ ‬الْـقْرآنِ‮ ‬الْعَظِيمِ‮ ‬عَلَى‮ ‬غَيْرِ‮ ‬الوُضُوءِ‮ ‬إِلاَّ‮ ‬لِـمُتَعَلِّـمٍ‮ ‬فِيهِ‮ ‬أَوْ‮ ‬مُعَلِّـمٍ‮ ‬يُصَحِّحُهُ‮ ‬وَالصَّبِىُّ‮ ‬فِي‮ ‬مَسِّ‮ ‬الْقُرْآنِ‮ ‬كَالْكَبِيرِ‮ ‬وَالْإِثْمُ‮ ‬عَلَى مُنَاوِلِهِ‮ ‬لَهُ‮ ‬وَمَنْ‮ ‬صَلَّى بَغَيْرِ‮ ‬وُضُوءٍ‮ ‬عَامِدًا فَهُوَ‮ ‬كَافِرٌ‮ ‬وَالْعِيَاذُ‮ ‬بِاللهِ‏ِ‮ .‬

Section

The performance of prayer is not permissible for anyone who has not performed ablution, nor is it permissible for him to circle the kaʿbah, touch a copy of the Exalted Qur’an or its binding with his hand or a stick or anything similar, except for the part of it (the Qur’an) which he is studying. Touching لَـوْحُ الْـقُـرأَن (lawḥu-l-Qur’an [the wooden study board which has verses of the Exalted Qur’an written on it]) without having wuḍuu’ is not permissible for anyone, except for مُـتَعَلِّم (mutaʿallim [one who is learning] (the Holy Qur’an) or مُـعَلِّم (muʿallim [the teacher]) who is correcting him.  (The case of) the youth is the same with regard to touching the Qur’an as that of the adult while the sin falls upon the person who gives the Qur’an to him.

Whoever prays without performing wuḍuu’ intentionally  is كَـافِـر (kaafir [a disbeliever]) and The preservation (from this) is by Allah (alone).

 

Sections About the Obligatory, Prophetic and Meritorious Acts of Wuḍuu’ from Matn al-Akhḍarii

( فَصْلٌ ) فَرَائِضُ  الْوُضُوءِ

A Section About the Obligatory Acts of Wuḍuu’

فَرَائِضُ  الْوُضُوءِ  سَبْعَ  :  النَّيَّةِ  وَغَسْلُ  الْوَجْهِ  وَغَسْلُ  الْيَدَيْنِ  إِلَى الْـمَـرْفَقَيْـنِ  وَمَسَحُ  الرَّأْسِ  وَغسْلُ  الرِّجْلَيْـنِ  إِلَى الْكَعْبَيْـنِ  والدَّلْكُ  وَالْفَوْرُ .

الْـفَرَائِـض (The faraa’iḍ [obligatory acts]) of الْـوُضُـوء (wuḍuu’ [minor ablution]) are seven: النِّيَّة  (an-niyyah [the intention]), غَسْـلُ‏  الْوَجْـه (ghaslu-l-wajh[the washing the face]), غَسْـلُ‏  الْـيَدَيْْـن (ghaslu-l-yadayn [washing the hands])  إلَـى الْـمَرْفَـقَيْـنِ (ila-l-marfaqayn [up to the the elbows]), مَـسْحُ‏  الرَّأْس (mas-ḥu-r-ra’s [wiping the head], غَسْـلُ‏  الرِّجْـلَيْـنِ  (ghaslu-r-rijlayn [washing the feet]  إلى الّـكَعْبَيْـنِ ila-l-kaʿbayn (up to the ankles), and الدَّلْـك  وَ‏الْـفَوْر (ad-dalk wa-l-fawr [the rubbing of each limb, one immediately after the other]).

( وَسُنَنُهُ ) غَسْلُ  الْيَدَيْنِ  إَلَى الْكَوْعَيْـنِ  عِنْدَ  الشُّرُوعِ  والْـمَـضْمَضَةُ  والاِسْتِنْشَاقُ  والاِسْتِنْثَارُ  وَرَدُّ  مَسْحِ  الرَّأْسِ  وَمَسْحُ  الأُذْنََيْنِ  وَتَـجْدِيدْ  الْـمـَاءِ  لَهُمَا وَالتَّرْتِيبُ  بَيْـنَ  الْفَرَائِضِ .

صلّى اللّه عليه وسلّم ’A Section About the Acts of Wuḍuu Which are Done in Accordance with the Tradition of the  Prophet ’

السُّنَـن (The sunan [actions which are done in accordance with the tradition of the  Prophet صلّى اللّه عليه وسلّم]) of الوضوء wuḍuu’ are:  غَسْـلُ‏  الْـيَدَيْْـنِ (ghaslu-l-yadayn [washing the hands up to the wrist]) at the outset, الـْـمَضْمَضَة (al-maḍmaḍah [rinsing the mouth, while swishing water through it and spitting it out]), الاِسْـتِنْشَاق (al-istinshaaq [inhaling water up into the nostrils]), الاِسْـتِنْثَار (al-instinthaar [forcing out the water from the nose by forcefully exhaling it], مَـسْحُ‏ ‬الرَّأْس (mas-ḥu-r-ra’s [wiping over the head]) with wet hands moving from the front on the head to the back then) returning the  hands (to the front),   مَـسـْحُ‏  الأُذُنَـيْـنِ (mas-ḥu-l-udhunayn [wiping the two ears]) while renewing the water (by placing the hands back into the receptacle or at the water spout for fresh water) and التَّرْتِـيب (at-tartiib [correct order]) between the performance of each of فَرَائِض (faraa’iḍ[obligatory actions of wuḍuu’]).

وَمَنْ  نَسِيَ  فَرْضاً  مِنْ  أَعْضَائِهِ  فَإِنَّ  تَذَكَّرَهُ  بِالْقُرْبِ  فَعْلَهُ  وَمَا بَعْدَهُ  وِإنْ  طَالَ  فَعَلَهُ  وَحْدَهُ  وَأَعَادَ  مَا صَلَّى قَبْلَهُ  وَإِنْ  تَرَكَ  سُنَّةً  فَعَلَهَا وَلاَ  يُعِيدُ  الصَّلاَةَ  .

As for he who forgets to do   فَـرْضًا  مِـنْ  أَعْـضَائِـهِ  (farḍan min aʿaḍaa’ihi [an obligatory washing for one of the parts of his body]) and then remembers soon after, he should wash it and the next part(s) of the body (which are required to be washed) after it (in the sequential order of their washing).  If a length of time has elapsed (since he last performed wuḍuu’), then he should wash the forgotten part by itself and repeat the prayer he prayed before (he renewed his wuḍuu’).  Whoever has left a (part that is) sunnah (unwashed) should wash it, but he does not repeat the prayer.

وَمَنْ  نَسِيَ  لـُمْعَةٌ  غَسَلَهَا وَحْدَهَا بِنًيَّةٍ  ،  وَإِنْ  صَلَّى قَبْلَ  ذ^الِكَ  أَعَادَ  وَمَنْ  تَذَكَّرَ  الـْمَـضْمَضَةَ  والاِسْتِنْشَاقَ  بَعْدَ  أَنْ  شَرَعَ  فِي  الْوَجْهِ  فَلاَ  يَرْجِعُ  إِلَيْهِمَا حَتَّى  يُتِمَّ  وُضُوءَهُ  .

Whoever forgets to wash a small portion of a limb should wash it (that portion) alone with intention, and if he prayed before (he washed the part he missed) then he should repeat (the prayer).   Whoever remembers to do الـْـمَضْمَضَة (al-maḍmaḍah [rinsing the mouth with water]) and to do الأِسْـتِنْشَاق  (al-istinshaaq [inhaling water up into the nostrils]) only after he has begun washing his face shall not return to do those two acts until he has completed his wuḍuu’.

A Section About the The Faḍaa’il [Meritorious Acts] Acts of Wuḍuu’

( وَفَضَائِلُهُ ) التَّسْمِيَّةُ  وَالسِّوَاكُ  وَالزَّائِدُ  عَلَى  الْغَسَْلَةِ  الأُولَى فِي  الْوَجْهِ  وَالْيَدَيْنِ  وَالْبِدَايَةُ  بِـمُقَدَّمِ  الرَّأْسِ  وَتَرْتِيبُ  السُّنَـنِ  وَقِلَّةُ  الْـمَـاءِ  عَلَى الْعُضْوِ  وَتَقْدِيمُ  الْيُمْنَى عَلَى الْيُسْرَى  ،  وَيَجِبُ  تَخْلِيلُ  أَصَابِعِ  الْيَدَيْنِ  وَيَستَحَبُّ  فِي أَصَابِعِ  الرِّجْلَيْـنِ  وَيَجِبُ  تَخْلِيلُ  اللِّحْيَةِ  الْـخَفِيفَةِ  فِي  الْوُضُوءِ  دُونَ  الْكَثِيفَةِ  وَيَجِبُ  تَخْلِيلُهَا فِي  الْغُسْلِ  وَلَوْ  كَانَتْ  كَثِيفَةً  .

الْـفَضَائِـل (The faḍaa’il [meritorious acts]) of  wuḍuu’ are: التَّسْمِيَّة (at-tasmiyyah (at the beginning of wuḍuu’), السِّوَاك (as-siwaak [the use of themiswak - traditional wooden toothbrush]), the (two) additional washings of the face and hand which are added to the initial obligatory washing of them, beginning at the front of the head when wiping it, observing تَـرْتِـيبُ‏  السُّنَن (tartiibu-s-sunan (the sequential order of the Sunnah), قِـلَّةُ‏  الْـمَـاء (qillatu-l-maa’ [using the least amount of water]) عَـلَى الْـعُضْوِ (ʿalaa al-ʿuḍwi [on the limbs during the performance of wuḍuu]), تَـقْدِيمُ‏  الْـيُمْنَى عَـلَى الْيُسْـرَى (taqdiimu-l-yumnaa ʿalaa-l-yusraa [proceeding from right to left]),  تَخْـلِيلُ‏  الأَصَـابِـع (takh-liilu-l-aṣaabi’ [rubbing between the fingers of one hand with the fingers of the other hand]).  At-takh-liil (also) is recommended for the toes, تَخْـلِيلُ  اللِّحْيَةِ  الْـخَفِيفَة (Ta-kh-liilu-l-liḥ-yati-l-khafiifah [combing the fingers through a thin beard]) with water is required during the performance of wuḍuu’, and the combing of it is required during the performance of ghusl (major ablution), even if اللِّحية  (al-liḥ-yah [the beard]) is كَثِيفَة  (kathiifah [thick]).