3. It is not permissible to defer it beyond its mandated time

(2) except for one who intends to combine it or one who is busy fulfilling its conditions. 4. If he abandons it out of carelessness, he must be asked to repent for three days, and if he does not, he must be (3) killed. (1) By consensus. As for one who abandons it out of laziness, they differed. According to (A), he is a disbeliever (particularly if he prefered death over praying) and according to the majority, he is a sinner and his kufr (disbelief) is of the minor type, which is still worse than the enormous sins.

It should be enough deterrent for one to know that his belonging to Islam is controversial. (2) with the next, given he has a legitimate excuse. (3) According to (M+S+A), and should be locked up until he repents according to (H). 119 International University in Latin America < íÚ^Îý]æ<á]ƒù]<h^e (1 ) B2-C1 Chapter Of Al-Adhan And Al-Iqamah (2) 1. They are prescribed for the five prayers only, and for (1) In Fiqh as-Sunnah, Sayed Sabiq (may Allah bestow mercy on him) quotes the following from al-Qurtubi (may Allah bestow mercy on him) and others: "Al-Qurtubi and others have said that the adhan, though it has very few words, covers all essentials of the faith. It begins by proclaiming the greatness of Allah, and that includes His existence and perfection.

It mentions second to that His oneness and then the denial of polytheism, and it confirms the messengership of Muhammad (blessings and peace be upon him) and then it invites to specific acts of obedience after testifying to Muhammad's messengership, for they [those deeds] are not known except through the Messenger. And then, it calls to prosperity which is eternity in paradise and it points to the return to Allah. Then, for emphasis, some repetitions are made." (2) They are communal obligations and there is a great reward for the caller to the adhan; Al-Bara' ibn 'Aazib reported that the Prophet (blessings and peace be upon him) said: "Allah and His angels pray upon those in the first rows. And the caller to prayer is forgiven, for as far as his voice reaches and whatever hears him will confirm what he says. He will get a reward similar to all of those who pray with him." A, Auth.

That is why the Prophet (blessings and peace be upon him) said that if people know the reward of adhan, they would compete and draw lots to do it. (B). and he (blessings and peace be upon him) said that the mu'adhens will have the tallest necks on the Day of Judgment. (M) With regards to the ruling of adhan and iqamah, they are communal obligations; Ahmad reported from Abu ad-Darda' that he heard the Prophet (blessings and peace be upon him) say: "If three people do not make the adhan and establish the prayer among themselves, Satan will overtake them." 120 International University in Latin America (1) men only . (2) 2. The first call to prayer (adhan) is fifteen words without (3) repetition and the second call to initiate it (iqamah) is (1) Even though they are not mandatory on women, they may make them in a modest voice for themselves only; Ibn 'Omar was reported to have said: "There is no adhan or iqamah required of women." (Ba) with controversial authenticity.

(S + A) allowed it, and it is reported that 'Aishahh would make the adhan and iqamah and lead the women in prayer, standing in the middle of the row (Ba). (2) Allahu Akbar Allah is Great (said four times) Ashhadu an la ilaha illa Allah I bear witness that there is no god except the One God (Allah). (said two times) Ashadu anna Muhammadan Rasool Allah I bear witness that Muhammad is the messenger of Allah. (said two times) Hayya 'ala-s salah Hurry to the prayer (Rise up for prayer) (said two times) Hayya 'ala-l Falah Hurry to success (Rise up for Salvation) (said two times) Allahu Akbar Allah is Great [said two times] La ilaha illa Allah There is no god except the One God (Allah) (said one time) For the dawn (fajr) prayer, the following phrase is inserted after the fifth part above, towards the end: As-salatu Khayrun Minan-nawm Prayer is better than sleep (said two times). (3) There are several forms for adhan and iqamah reported from the Prophet and each madhab selected their preferred form, but this matter is an example on the difference based on diversity not conflict.

However, all these differences in adhan are with regards to the number of times certain phrases of the adhan and iqamah mentioned here are repeated. Any other addition to the words of adhan before, during or after it is an innovation, and every innovation in matters of worship is misguidance that must be condemned to maintain the purity, authenticity and unity of our religious practices. The Prophet (blessings and peace be upon him) said: "Whoever introduces something to this affair of ours will have it rejected." (Ag). 121 International University in Latin America (1) eleven . 1The mu'adhen (caller to the prayer) should be honest, with good and loud voice and knowledgeable of the times [of prayers]. 2It is recommended that he makes adhan while standing on a high place, facing the qiblahh and in a state of ritual purity (wudu'). 3When he reaches al-Hay'alah (each one of the following phrases: "Hurry to the prayer" and "Hurry to success") he (1) Allahu Akbar Allah is Great (said two times) Ashhadu an la ilaha illa Allah I bear witness that there is no god except the One God (Allah). (said one time) Ashadu anna Muhammadan Rasool Allah I bear witness that Muhammad is the messenger of Allah. (said one time) Hayya 'ala-s-salah Hurry to the prayer (Rise up for prayer) (said one time) Hayya 'ala-l-Falah Hurry to success (Rise up for Salvation) (said one time) Qad qamat as-salah Prayer has begun (said two times) Allahu Akbar Allah is Great [said two times] La ilaha illa Allah There is no god except the One God (Allah) (said one time). 122 International University in Latin America should lean to the right and left without moving his (1) feet .

(2) 4He should put his fingers [index] in his ears . 5And recite adhan slowly and iqamah quickly. 6He should say in adhan of as-Subh, after al-Hay'alah, "as-Salatu khayrum-mina-an-nawm" (The prayer is better (3) than sleep). He should repeat it twice. (1) As reported by (B) & (M) from Abi Juhaifah that Bilal would turn his mouth to the right and left with the hay'alas. (2) D) & (T) reported that Bilal did so, albeit, with controversial authenticity, but deemed sound by Ibn Hajar (may Allah bestow mercy on him) in Nata'ej al-Afkar. Also, T (may Allah bestow mercy on him) said after it that this is what the people of knowledge recommend.

(3) As reported by (A) from Abi Mahdhorah that the Prophet taught him that. 123 International University in Latin America 7He may not make adhan before the prescribed time except for as-Subh (the morning prayer), for the Messenger of Allah said: "verily Bilal makes adhan at night, so continue to eat and drink until Ibn umm (1) Maktoom makes adhan." 8It is recommended for those who hear the mu'adhen to (2) repeat what he says , for the Messenger of Allah said: "if you hear the call [to prayers], say what he says." (1) (Ag). (2) That is true for everything except for the hay'ala as the sunnah is to say: La hawla wa la quwwata illa billah (there is no power or might save with Allah). After the end of adhan, we should pray for the Prophet (blessings and peace be upon him) as he said: "If you hear the call to prayer, repeat after it. Then supplicate for me, for whoever makes one supplication for me, Allah makes ten for him. Then ask Allah to grant me the station of waseelah (highest station in paradise).

It is a place in Paradise reserved for one of the slaves of Allah. I hope to be him, and whoever asks Allah to grant me the place of waseelah, he becomes deserving of my intercession." (M). And this is how we should pray for him (blessings and peace be upon him): " O Allah, Lord of this complete call and of the established prayers, grant Muhammad the station of waseelah, the most virtuous place and resurrect him to the praiseworthy position that you have promised him." (B) It is important to note here that the mu'adhen and those hearing him will not pray for the Prophet aloud for there is no basis for this in the 124 International University in Latin America B2-C2 Chapter on the Conditions of Prayers :/ B ?L They are six: (I) First: ritual purity, for the statement of the Messenger of Allah (blessings and peace be upon him): "No prayer is valid for the one who had ritual (1) impurity until he makes wudu'' sunnah as stated by Ibn Hajar (may Allah bestow mercy on him) in al-Fatawa al-Kubra where he acknowledged the sunni origin of praying for the Prophet and indicated that reciting it by the mu'adhen aloud after the adhan as done by some is not prescribed. The people of knowledge are in agreement in this regard. Then, one makes supplication for himself, for the Prophet (blessings and peace be upon him) said: "A supplication between the adhan and iqamah shall not be rejected." (T):Auth.

After the iqamah, the prayer should shortly be started, but if there is a reason for some delay, there is no problem and there is no need to redo the iqamah; Anas ibn Malik: "The iqamah was made while the Messenger of Allah (blessings and peace be upon him) was talking to a man in the corner of the mosque. He did not come to the prayer until the people had fallen asleep."(B) (1) (M) from Abu Hurairahh. 125 International University in Latin America (1) (II) Second: the commencement of the time , a. And the time of the noon prayer (adh-dhuhr) is from the sun reaching its zenith until the shadow of (2) everything becomes equal to it . b. And the time of the afternoon prayer (al-'asr) - which is the middle prayer - is from the end of the time of (3) adh-dhuhr until the sun turns yellow . Then, the time of preference ends, and the time of necessity lasts until the sunset. c.

And the time of the sunset prayer (al-Maghrib) is until the red color of sunset disappears. (1) The times are mainly based on the hadith of Jibreel when he led the Prophet in prayer by the Ka'bah two days in a row, praying in the first day at the beginning of the time and the second at the end. This hadith was reported by (A/T/N). There are other reports from the Prophet as well. (2) Equal to it + the length of the shadow at the time of the dhuhr, for the shadow doesn't completely vanish at dhuhr except at the equator.

(3) The best time is after adhan, and it is permissible until the length of the shadow is twice that of the object, then it becomes disliked until the sun turns yellow and looses its brightness, then it becomes very disliked, and once the sun sets, then the time is out. 126 International University in Latin America d. And the time of the night prayer ('isha) is from that (1) (2) time until midnight and then the time of necessity (3) until the rising of the second dawn (fajr) . e. And the time of fajr is from then until sunrise. f. And he who makes takbeer for the prayer prior to the end of its time, would have caught it. g. And praying at the beginning of the time is better, except for the last night prayer ('isha) and dhuhr when it is excessively hot.

(1) (III) Third: covering the 'awrah (one's nakedness) with that which doesn't show the complexion. (1) Midway between maghrib and fajr. (2) After midnight, it is impermissible, according to the hanbalis, to delay the 'isha without a reason, and according to the majority, it is only disliked. The opinion of the majority is strong for the Prophet (blessings and peace be upon him) said: "There is no negligence in sleeping, but in not praying a prayer until the time of the next comes." (M) The Morning Prayer is an exception from this by consensus. (3) Which is the true dawn/fajr, not the deceptive one (al-fajr al-kadhib) which happens before the true one and is a line of light that is vertical and not horizontal across the horizon like the true fajr. 127 International University in Latin America (2) a.

And the nakedness of the man or bond woman is (3) between the navel and knees . (1) The Messenger of Allah (blessings and peace be upon him) said: "Allah will not accept the prayer of a post menarcheal woman except with a khimar (head cover)." (D)-Auth. (2) There is no proof from the revelation on the nakedness of the slave woman, and the scholars disagreed. Some say it is like the free woman except that she won't need to cover the face. On the other end others said it is like the man.

What seems to be a stronger opinion is that it is like the free woman, but she has more flexibility showing what needs to be uncovered while working. Islam effectively brought freedom to the slaves through a perfect system of graduation that is unparalleled in the history, particularly during that era. One of the greatest tools of liberation is that Islam gave the slaves the right to buy themselves and ordered their masters to accept such offer and the community to help them attain freedom by giving them from the money of zakah and charity. (3) There are various reports that are seemingly conflicting in this regard: 1- 'Aishah: "The Prophet was sitting with his thigh uncovered. Abu Bakr asked, and received, permission to enter and the same thing happened with 'Omar.

But, when 'Uthman asked for permission to enter, the Prophet covered himself with his clothes. When they left, I said: O Messenger of Allah, you permitted Abu Bakr and 'Omar to enter while your thigh was uncovered, but when 'Uthman asked permission to enter, you covered yourself! He said: O 'Aishah, should I not be shy of a man who, by Allah, even the angels are shy of'?" (B) 2The Messenger of Allah (blessings and peace be upon him) passed by Ma'mar and his thighs were uncovered. He said to him: "O Ma'mar, cover your thighs, for they are 'awrah (part of one's nakedness)." (B). It seems that to reconcile between these reports, one must say that there is more flexibility with uncovering the thighs in front of men, 128 International University in Latin America b.

And the entire body of the free woman is 'awrah except (1) for the face and hands . c. The mother of a child or the one whose part has been freed is like the bond woman. particularly trustworthy ones. However, one should be careful with his prayers and err on the side of safety. It is also noteworthy to say that if one can afford wearing a top, he must for the Prophet (blessings and peace be upon him) said: "let no one of you pray in one garment with nothing on his shoulders." One should also beautify himself for the prayer; Allah said: ] Q "O Children of Adam! Take your adornment (by wearing your clean clothes), while praying and going round (the Tawaf of) the Ka'bah" (7:31) for this, the righteous predecessors wore their best clothes for the prayers.

Some argue that wearing a head cover is part of this adornment, and it may be in certain cultures. There is no proof, however, that it is mandatory. With regards to wearing trousers for men, there is a report by 'Abdur-Razzaq from Ubayy (may Allah be pleased with him) that Omar (may Allah be pleased with him) said it was permissible. It is not appropriate to wear very tight trousers for modesty is of the charactresitics of our Shariah. That is not saying it is prohibited for there is no proof on it being impermissible, and the scholars, including ibn Qudamah in al-Mughni and Al-Nawawi in al-Majmoo' argue that tight trousers are sufficient in fulfilling the obligation of covering one's nakedness.

(1) That is in the prayer. Outside of the prayer, the scholars disagreed. There is a consensus that she has to cover her entire body except for the face, hands, and according to a weaker opinion, the feet as well. Some scholars, who are a large minority, maintained that she must also cover the hands and face except for the eyes. 129 International University in Latin America d. Whoever prays in a garment or house that is wrongfully seized, his prayer will be invalid. e.

And wearing gold or silk is allowable for women and not men except for a need, for the statement of the Messenger of Allah (blessings and peace be upon him) regarding gold and silk: "these two are forbidden for the men of my (1) nation and lawful for the women." f. And the man who prays in one garment, with part of it being on his shoulders, this would suffice him. K g. And if he didn't find except that which would only cover his nakedness, he should cover it, and if not enough to cover all of it, he should cover the two private parts, and if not enough, he must cover one of them, and if he had nothing to cover with, he should pray sitting, and must nod for his rukoo' and sujood. And if he prayed standing, it would be permissible. h.

And he who doesn't find but an impure garment or spot he may pray in/on them and no makeup is required of him. (1) (Ag). 130 International University in Latin America (1) (IV) Fourth: physical purity of the body, garment and place of prayer, except for the impurity exempted such as little blood and the likes. a. And if he prayed with impurity on him that he was unaware of or knew of it but forgot, then his prayer is valid. b. And if he knew of it while in the prayer, he must remove it and carry on with his prayer. (1) (A/D) reported that the Prophet removed his shoes during the prayer, and the companions behind him did likewise.

Upon finishing the prayer, he asked them: "Why did you remove your shoes?" They replied: "We saw you remove yours." He said, "Jibreel (Gabriel) came to me and informed me that there was some filth on them. Thus, when one of you comes to the mosque, he should turn his shoes over and examine them. If one finds any filth on them, he should rub them against the ground and pray with them on." This hadith indicates the necessity of physical purity during the prayer. For one who can't attain it, he must pray before the time is over, and will not have to repeat his prayer thereafter. Some of the scholars consider the purity to be obligatory, but not a condition of validity.

According to them, one who prays with impurities on his body, garment or place of prayers will earn a sin, but his prayer is valid. This opinion was chosen by imam ash-Shawkani in his "Nayl al-Awtaar". 131 International University in Latin America c. And the entire earth is a place of prayer in which prayer is valid except the graveyard, bathhouse, lavatory, camel's stables or the middle of the rode. (1) (V) Fifth: facing the qiblahh , a. Except • In the optional prayers, on the mount, for the traveler, he would pray to whichever direction he (2) is going. • And the one incapable of facing the qiblahh out of fear or some other reason, he may pray in (3) whichever way he can .

(1) Allah said: Q GF F>‹1G G20D& YR G F 4>‹1G F R G R R x G G ,$K! G Gl "Direct your face to the Masjid al-Haram and wherever you may be, turn your faces to it"( 2:144) (2) 'Amr ibn Rabee'ah: "I saw the Messenger of Allah (blessings and peace be upon him) pray while riding, and he faced the direction in which he was going." (Ag). (3) Allah said: " And if you fear (an enemy), perform Salât (pray) on foot or riding" (2:239) Ibn 'Omar commented: "Facing the qiblahh or not"(B) 132 International University in Latin America b. And for all others, their prayer is invalid except if facing the ka'bah. c. If he is near it, he must pray exactly towards it.

And if (1) he is far then towards its direction . d. If the qiblahh is unknown to him in town, he must ask, and he may take for a clue the direction of the prayer niches (mihrabs) of Muslims. And if he erred, then makeup is required of him. e. And if it is unknown to him during travel, he should do his best in figuring it out and pray and no makeup is required of him [if he erred]. f. And if two individuals capable of reasoning disagreed, they need not follow each other.

(1) Ibn Qudamah, the author (may Allah bestow mercy on him) said in his other book al-Mughni: "The one who is far away from Maccah must seek the direction of the Ka'bah, without having to face it head on. Ahmad said: Whatever is between the east and the west is qiblahh, and a small deviation from the qiblahh does not matter, but he has to try to get it right as much as possible. This was also the view of Abu Haneefah. This view is based on the hadith in which the Prophet (blessings and peace be upon him) said to the people of al-Madinah: "Whatever is between the east and the west is qiblahh." (T)." 133 International University in Latin America g. And a blind individual or lay person must follow the more trustworthy in his thinking.

(VI) Sixth: the intention to perform the particular prayer, and it may be made prior to takbeer by a (1) short while as long as he didn't annul it . (1) Some have obsessions when it comes to the intention. The intention is an action of the heart and need not to be uttered, and as long as didn't annul it, it is valid. If you go to make wudu' to pray a certain prayer, and start the prayer and then begin to have doubts whether you had the right intention for the right prayer, you should cast away the doubt and presume that you did. 134 International University in Latin America B2-C3 Chapter on the Etiquettes of Walking to Prayer 1It is recommended to walk to the prayer with tranquillity (1) and dignity . 2To take short steps. (2) 3To not interlace his fingers . 4To say: "In the name of Allah.

Who has created me, and it is He Who guides me…" to his saying "… Except him (3) who comes to Allah with a clean heart" (1) The Prophet (blessings and peace be upon him) said: "When you hear the iqamah, proceed to the prayer with tranquility and dignity and do not rush. Pray what you catch with the congregation and make up for what you miss." (Ag). (2) The Messenger of Allah (blessings and peace be upon him) said: "When one of you makes wudu' and perfects it, and then heads towards the mosque, he should not interlace his fingers as he is in prayer." (A,D & T) Auth. (3) There is no proof on this supplication that I found, but one of the authentic supplications that has been reported by (B) & (M) from 135 International University in Latin America 5To say: "O Allah I ask you by the right of the petitioners on you, and the right of this walk of mine, for I did not come out for boasting, arrogance, showing off or seeking fame. I came out of fear from your anger and to seek your pleasure.

I ask you to save me from the fire, and forgive (1) my sins, for no one but you forgives the sins." Ibn 'Abbas is that he (blessings and peace be upon him) went out of his home to the mosque and said: "O Allah, make light in my heart and light on my tongue, and make light in my hearing, and light in my sight, and make light above me, and light below me and make light on my right and make light on my left, and make light in front of me and make light behind me, and make light in my soul and make greater my light." This is Muslim's version. (1) This hadith has a controversial chain of narrators, but given it is authentic, it doesn't mean that you ask Allah by the right of any particular person, but rather by Allah's attributes, and of them, responding to the petitioner and rewarding the one walking to obedience, as indicated by Imam Ibn Taymeah. 136 International University in Latin America 6And if he heard the iqamah (the call to initiate the prayer), he should not stride to it, because of the statement of the Messenger of Allah: "When the iqamah is called, do not come to it [the prayer] striding, but come to it with tranquility. Whatever you catch [with the congregation] pray it. And whatever you missed, complete it. 7And when the iqamah is called, there should be no prayer (1) aside from the one inscribed (mandatory) . 8And when he arrives at the masjid, he should put forward his right foot in entering and say: "Bismillaah was-salaatu was-salaam 'ala Rasoolillaah. Allaahumma ighfir li dhunoobi waftah li abwaaba rahmatika."(In the name of Allah.

Peace and blessings be on the Messenger of Allah. (1) This is the exact phrasing of a hadith reported by (M) from the Prophet (blessings and peace be upon him). But if one can finish quickly and join the congregation from the beginning of their prayer, he may as indicated by the people of knowledge. 137 International University in Latin America O Allah, forgive my sins and open for me the gates of your mercy.) 9And when he walks out, he should put forward his left foot, and say the same, except that he will say: "…waftah li abwaaba fadlik" (…and open for me the gates of your (1) favors.) . (1) Both 8 and 9 are based on several authentic ahadeeth. 138 International University in Latin America Summary of the Unit Prayer as an obligation: • The five daily prayers are mandatory upon every adult sane Muslim except for the menstruating woman or the one having postpartum bleeding. • Whoever rejects its obligation out of ignorance should be educated about it. If he rejects it out of stubbornness, he becomes a disbeliever. • Whoever abandons it out of laziness has committed a sin greater than all enormities short of shirk by agreement and whether he is a believer or not is a matter of controversy.

Adhan and Iqamah • Both adhan and iqamah are prescribed just for the five obligatory prayers, and only men are bound to establish that duty. • The mu'adhen should be honest, with good and loud voice and knowledgeable of the times of prayers. He should recite the adhan slowly and iqamah quickly. • He should say in adhan of as-Subh, after alHay'alah, "as-Salatu khayrum-mina-an-nawm"; repeated twice. • It is recommended to repeat after the adhan. 139 International University in Latin America Conditions of Prayer