MUKADDIMAH

In the name of Allah, the Most Compassionate, the Most Merciful.

All praise is due to Allah for the inspiration He has given us and for enabling us to serve Him. I bear witness that there is no god but Allah with a testimony that guarantees the success of the ideal. And I bear witness that Muhammad is the servant and messenger of Allah, the best of those who were favored and the best of those who gave glory to his people. May Allah bestow mercy and peace upon our lord, the leader of the devoted, and upon his pure family and chosen companions, with peace and blessings that will last forever until the time we face Allah.

Amma ba’du:

The man who claimed to be a despicable and wrong person, Muhammad Nawawi bin Umar, who was from Banten and was of the Shafi’i school of thought, may Allah grant him useful knowledge and ethics, said: “This is the explanation of a treatise called “Safinah As Shalah” by the righteous sayid, Abdullah bin Umar bin Yahya Al Hahdrami. May Allah purify his soul, illuminate his grave and place him in the highest heaven. I rely on Allah in all my affairs and I ask Him to make this syarah useful, to bestow His grace upon me and not to punish me for the mistakes I have made in it. Verily, He is the Most Forgiving, the Most Merciful. I have named this syarah: “Sullam Al Munajah.”

The author, Abdullah bin Umar, may Allah have mercy on him said:

“In the name of Allah, the Most Merciful, the Most Merciful. Know that the asmas of Allah must be based on the Qur’anic texts, hadiths, or scholarly consensus. There are four kinds of asmas of Allah:

First, the asmas of Essence, such as Allah and Malik.

Secondly, attribute attributes, such as Al Alim and Al Qaadir and other attributes that indicate the attributes of Allah that are gadim.

Third, asma tanzih, such as As Salaam, Al Qudduus, Ad Daa-im and Ash Shaadig.

Fourth, asma af’al, such as Al Khaalig, Al Mushawwir, Ar Razzag and others that indicate Allah’s actions.

Praise be to Allah, the Lord of the worlds and the King of all creatures, whether jinn, humans, angels, animals or others. Each of these creatures is called nature.

Peace and blessings be upon our beloved Prophet Muhammad (peace be upon him). Some scholars took the number of messengers from the word ” ” by counting the number of kabir by multiplying and stretching. In the word ” “, there are three mim, because the letter that is dithydid is equal to two letters. If you spread the mim, then you say ” ” and the count is ninety. Multiplied by three, the result is two hundred and seventy. Then you say ” ” and the count is five. Then you say ” ” and the count is ten. Thus, the total number is 315. The scholar who is of the opinion that the number of messengers is 314, has omitted the hamzah. 314 is the number of Saul’s army, i.e. the men who patiently went with him to kill Goliath’s army. The scholar who thinks that the number of messengers is 313 has omitted the alif and hamzah. 313 is the number of the Muslims who fought in Badr.

From the name “” some scholars took the number of prophets by the number of shaghirs without multiplying or stretching. The first mim is four, the second mim is also four, ha’ eight, dal four. The total number is twenty. Multiplied by twenty, the result is four hundred. Four hundred multiplied by the number of apostles which is three hundred and ten, the result is one hundred and twenty-four thousand. 124,000 is the number of prophets, the number of companions of the Prophet Muhammad and the number of saints at any time. There is an opinion that the number of beard hairs of Prophet Muhammad (peace be upon him) is 124,000 and the number of boards of Noah’s ship is also 124,000. On each plank is written the name of all the prophets and there are still four more planks with the names of the four caliphs of the Prophet Muhammad. 310 is a perfect number and indicates the most perfect beings, the prophets. While the excess of five which is called a unit, hints at those who are after them in excess, namely the Khulafaur Rashidin: Abu Bakr, Umar, Uthman, Ali and Hasan bin Ali.

Peace and blessings be upon the family of the Prophet and his companions. The family of the Prophet means his followers, even if they are disobedient. The companions of the Prophet are those who met the Prophet after he became an apostle and believed in him, while both of them were still living on earth, even if it was for a short time and the person was not yet enlightened. That is why the scholars stated that Muhammad ibn Abu Bakr (ra) was among the companions of the Prophet, even though he was born three months and a few days before the Prophet’s death.

1. MEANING OF TWO SENTENCES OF SHAHADA

The first obligation of every Muslim who has reached the age of puberty in order for his Islam to be valid is to believe in the meaning of the two sentences of the creed and instill their meaning in his heart, so that his heart does not waver or forget. The scholars say that understanding the meaning of the two creeds is obligatory. If one does not understand it, then he will not be saved from remaining in Hell.

The meaning of “I know with certain evidence, believe with my heart with certainty without doubt and confess with my tongue so that others hear the confession, that there is no one to be worshiped properly in this world, except Allah. So it is only Allah who creates and makes things, traces and attributes. Everything that exists is the creation of Allah. So all the attributes of the servant and his endeavors are due to the power of Allah and the power of the servant has absolutely no influence on any of the above. Allah is the only one who manages all affairs without helpers or rivals. So nothing happens in the upper and lower worlds except by Allah’s arrangement, His will and His wisdom. Allah knows the end of all things without thinking. Whoever knows that Allah alone creates and governs, then he does not think of governing himself and he submits himself to his Creator, as Allah says:

“And your Lord creates and chooses what He wills.” (OS. Al Qashash: 68)

The word “. The word “. ” denies any partners and equals that are impossible for Allah, while the word “.  ” is establishing divinity for Allah and perfect attributes for Him.

It is narrated that a scholar was taken captive by the Romans, and he said to them: “Why do you worship Jesus?” They said, “Because he has no father.” The scholar said: “Adam is more deserving of your worship, because Adam had neither father nor mother.” They said: “Jesus brings the dead to life.” The scholar said: “Hizgil deserves your worship more, because Jesus brought four people to life and Hizqil brought eight thousand people to life.” They said: “Jesus healed the blind and the lepers.” The scholars said: “Jirjis deserves your worship more, because Jirjis was cooked and burned, then he came out of the pot safe and sound.”

Explanation:

It is not valid to replace the words of the two creeds with other words, even if they are similar in meaning. This means that a disbeliever’s Islam is considered valid if he utters the word ” ” or its translation from a non-Arabic language. Some scholars stated that this is the consensus. If the disbeliever replaces “. ” with “. If the disbeliever replaces “.” with “.” (I know), then he has not entered Islam, because what is stated in the text is the word “.” (I testify). ” (I bear witness). The word ” ” is not sufficient, because testifying is more specific than knowing, because testifying is an action that arises from knowing, which arises from witnessing with the eyes or the heart. Thus, every testimony is knowledge and not the other way around. This is what As Suhamini said.

Our teacher Yusuf As-Sanbalawini said: “If the disbeliever translates the word ” ” as I know, then it is not sufficient.” This means that he has not converted to Islam. This also applies to testifying, because “testifying” is ta’abudi (not theorized). In addition, testimony is more specific, as reported in the hadith:

“If you know like the sun, then testify!”

It should be noted that faith is only belief, whereas testifying is a condition for the rulings of Islam to come into effect in this world, including inheritance, marriage, offering prayers, giving zakaah and other rulings. This is the view of the majority of scholars. Some scholars are of the view that saying the two creeds is a condition of faith. And there is an opinion that faith is believing and saying the shahada. This is the view of Imam Abu Haneefah and some of the followers of Al Ash’ari, such as Hakim Abu Bakr Al Baqilani, and this view was chosen by As-Sarakhsi. Another opinion is that faith is saying the shahada, believing and fulfilling the commandments of Allah. This is the view of the hadith scholars, the Mu’tazilah sect and the Khawarij sect. The target of the above disagreement is a genuine disbeliever (not an apostate) who wants to convert to Islam and is able to say the shahada. As for the children of Muslims, they are believers by their agreement. As for the one who is unable to say the shahada, he is not required to say the shahada. According to all these opinions, faith is a creature, because it is an action of the slave.

Allah does not need anyone other than Him, because He must be hearing, seeing and speaking. If He were otherwise, then He would need someone to complete Him. And that other than Allah needs Allah, because Allah must be One and nature is a creature. If Allah was not One, then there would be more than one god and the creatures would be satisfied with each of them. Then they would not need Allah and that would be wrong. If nature is not a creature, then nature is gadim (beginningless). If nature is gadim, then nature must exist. If nature must exist, then nature is independent and does not need Allah, which is wrong.

Know that the next twenty creeds (attributes) are divided into three types. The first is istighna’ (Allah does not need creatures), which refers to the attributes of Allah that do not require action, such as sama’ (hearing), bashar (seeing) and kalam (speaking). The second creed is taken from iftiqar (the need for creatures to Allah), namely the nature of wahdaniyat (One). The third belief can be taken from istighna’ and from iftiqar, which are other attributes of Allah. The attributes of Allah taken from istighna’ can be taken from iftiqar, except for the attributes of sama’, bashar and kalam and the attributes associated with these three. And the attributes taken from iftiqar can be taken from istighna’, except wahdaniyat. But if its derivation from istighna’ is more obvious, then it is categorized as istighna’.

And that Allah is characterized by all perfections, which are infinite in nature, whether these perfections are existent or non-existent, as As-Suhaymi said. We must know the attributes that Allah has explained to us in detail, both the aqli (rational) and naqli (textual evidence), in addition to believing globally that Allah has infinite perfections.

infinite perfection.

Among the attributes that must be known in detail are:

1. One nafsiyah attribute, namely wujud (existence).

2. Five salabiyah attributes, namely gidam (former), baga’ (eternal), mukhalafah lil hawadits (different from creatures) and giyam binafsih (independent).

3. Seven ma’ani attributes, namely qudrah (power), iradah (will), ilmu (knowing), hayat (life), sama’ (hearing), bashar (seeing) and kalam (speaking).

4. Seven ma’nawiyah attributes, namely qadiran (the powerful), muridan (the willing), aliman (the knowing), sami’an (the hearing), bashiran (the seeing), mutakalliman (the speaking) and hayyan (the living).

And that Allah is pure from any deficiency. Lack for Allah is impossible, because something that is lacking needs someone to complete it by removing the lack from it.

It is narrated that Asiyah once said to Pharaoh: “I want to play with you and whoever loses, he must come out naked to the palace door.” Pharaoh agreed, then Asiyah defeated the cruel king and

Asiyah said: “Keep your promise and come out naked.” Pharaoh said: “Forgive me and I will give you a cupboard of pearls.” Asiyah said: “If you are a god, fulfill your promise, for fulfilling a promise is a requirement of god.” So Pharaoh took off his clothes and went out to the palace door naked. When the female servants saw him, they disbelieved in him and believed in Allah. Asiyah had previously preached to them to believe in Allah, but they refused.

And that Allah is pure from the things of the heart. Whatever is in your imagination, Allah is not that thing, whether it is visible from the upper and lower realms, whether it is something we have heard of, such as the Throne, heaven, the river of heaven, the trees of heaven, whether it is just an imagination such as a flag made of yakut and a sea made of mercury. All these things are new or non-existent, but Allah is not. If the devil says to you: “If Allah is not in such and such a place and in such and such a direction, then where is He? If Allah is not of such a shape and such a nature, then what is He?” Answer that only Allah knows Allah.

A person of sound mind should know that everything that the devil brings to his mind belongs to nature, but Allah does not belong to nature. This does not mean that Allah does not exist, because we are unable to know the nature of Allah’s essence and attributes, because there is already evidence that Allah exists, namely the actions of Allah on this creature as He wills, namely creating and nullifying, bringing life and death, providing and constricting sustenance. Allah does not burden us to know the nature of His Essence and Attributes, because we would not be able to. The only one who knows the essence of Allah’s Essence and His Attributes is Allah Himself.

Ash Shiddiq said: “To be unable to know is to know.” This means that the one who has complete knowledge of what is obligatory for Allah, what is impossible and what is possible for Allah, then he knows that the essence of Allah’s Essence is obscured and that the intellect is unable to know the essence of His Essence, he is the one who is makrifat. A scholar said with bahar thawil:

Remember, knowing the essence of Allah is impossible Knowing the inability is the truth As Ash Shiddiq said first With a true and clean mind Another said with bahar basith:

There are two religions: faith and shirk The intellect has a limit beyond which it cannot go The inability to know is to know Allah has neither wife nor children, hence no one has merited Him and Jesus (peace be upon him) is not the son of Allah.

Allah created Jesus without a father. Allah must exist and He does not need anyone else and He is perfect in His Essence. Allah does not resemble anything in His Essence, Attributes or deeds. A scholar was asked about Allah and replied: “If what you are asking about are the names of Allah, then Allah says:

“And Allah has asma’ul husna.” (OS. Al A’raf: 180) If you are asking about His attributes, then Allah says:

“Say (Muhammad), “He is Allah, the One. Allah is the one to whom everything is asked. (He neither begets nor is begotten. And there is nothing equal to Him.” (OS. Al Ikhlas: 1-4)

If what you are asking about is His word, then it is Al|’s word:

“Verily, when We will a thing, We only say to it, “Be!” So it comes to be.” (OS. An Nahl: 40)

If you are asking about His Attributes, then Allah says:

“He is the First, the Last, the Outward and the Inward: and He knows all things.” (OS. Al Hadid: 3)

If you are asking about His Essence, then Allah says:

“There is nothing like Him. And He is the All-Hearing, the All-Seeing.” (OS. Ash Shura: 11)

It is narrated that the Prophet said:

“Think about the creatures and do not think about the Creator.”

The meaning of ” ” is I know with certainty, believe with my heart and explain to others, that our lord Muhammad bin Abdullah bin Abdul Muttalib bin Hashim bin Abdi Manaf who came from the tribe of Ouraisy is the servant of Allah and His messenger to all creatures. Because he was a servant, the Prophet Muhammad submitted and obeyed Allah and he was the unrivaled messenger, because he was sent to all creatures. The Prophet’s skin was white mixed with redness. Thus, the Prophet Muhammad was sent visibly to the people who lived at his time until the Day of Judgment in the world. He was sent to those who existed before him until his birth, and he will be sent to all creatures in the Hereafter when all creatures will be under his banner. Prophet Muhammad is the Seal of the Prophets and Messengers, as indicated by the ‘mim’ of the word ” ” whose makhraj is the last makhraj. .

And that the Prophet Muhammad was correct in everything that he informed, even if it was something that could happen, for example the Prophet said:

“I have eaten, so-and-so came on so-and-so’s day.”

It is impossible for the Prophet Muhammad to lie in such a matter, because he must be ma’shum (guarded from sin). The things that the Prophet (peace and blessings of Allah be upon him) preached we should believe in, such as the signs of the Hour, the questions in the grave, the blessings of the grave, the punishment of the grave, the field of Mahshar, the weighing of deeds, the lake, intercession, heaven, hell, reward and punishment.

All people should believe the Prophet Muhammad (peace and blessings of Allaah be upon him) by heart in everything that he brought if it is known without thinking, i.e. the clever and the common people both know it, whether there is evidence for it or not. Whether in detail, for example, there are four holy books, namely: Torah, Gospel, Qur’an and Zabur, the prophets mentioned in the Qur’an which number twenty-five and four angels, namely, Gabriel, Mikail, Israfil and Izrail, or globally, such as scriptures other than four, prophets other than twenty-five and angels other than four.

They should also follow the Prophet Muhammad (peace and blessings of Allaah be upon him) in his actions, speech and decisions, so long as these actions are not dispositions, such as standing, sitting and walking, and are not his special priorities, such as having more than four independent wives, staying in the mosque when junub and facing or facing away from the qiblah when relieving oneself. Allah said:

“Say (Muhammad), “O people! Verily, I am a messenger of Allah to you all, the Lord of the heavens and the earth; there is no god but He, the One who gives life and death; so believe in Allah and His Messenger, (i.e.) the ummi Prophet who believes in Allah and in His words (His books). Follow him, that you may be guided.” (OS. Al A’raf: 158)

This means follow him in what he commands and forbids so that you will be right in following him. Umi is a person who cannot write and the words of Allah are the Qur’an or the entire scripture.

It is forbidden for them to disbelieve the Prophet Muhammad (peace be upon him) and violate his commands or prohibitions. Whoever denies the message brought by the Prophet Muhammad (peace be upon him), he wrongs himself and disbelieves, does not believe and he becomes an enemy of Allah. As for the believer who remains faithful, he will not become an enemy of Allah, even if he commits all sins. Lying to the Prophet Muhammad (peace be upon him) is forbidden and does not make one a disbeliever. Whoever disobeys the commands or prohibitions of the Prophet Muhammad (peace be upon him) is disobedient to Allah and the Messenger of Allah and is a loser. May Allah give us the strength to follow the Prophet Muhammad (peace and blessings of Allah be upon him) physically and mentally and make us adhere to his Sunnah, making us among those who keep his laws alive. May we be able to make pilgrimage to him in this world and obtain his intercession in the Hereafter. May Allah kill us on his religion and include us in his group, as well as our parents, our children, our relatives and loved ones and all Muslims, both dead and alive. Ameen (O Allah grant our supplication).

2. CONDITIONS, PILLARS AND THINGS THAT INVALIDATE PRAYER

 After knowing the things that are related to

After knowing the things related to Allah and the Messenger of Allah, every Muslim who has reached the age of puberty is obliged to learn the conditions of prayer, the pillars of prayer and the things that invalidate prayer. A condition is something that is not included in the essence of prayer. A pillar or fardlu is something that is included in the essence of something.

There are twelve conditions of prayer:

1. The clothes, body and place must be pure from unforgivable impurities. Included in the clothing is everything that the person who is praying carries and what is attached to it. The body includes the inside of the mouth, nose, eyes and ears. An impurity is something that is disgusting and prevents the prayer from being valid if there is no waiver. Including najis are as follows:

1. Arak, even if it is made from dried grapes, dried dates or made from some kind of cooked rice or bread or other, then left for three days or more or less in a special way, then the smell changes. If it is intoxicating, it is najis, as quoted by Husain Al Mahalli from Ar Ramli.
2. Urine, except the prophet’s urine. Urine remains unclean, even if it comes from birds that are lawful to eat, fish, locusts and dead animals whose blood does not flow. Gravel that comes out with or after urine is considered unclean if a reliable person says that the gravel came from an unclean object. If this is not the case, then the pebble is mutanajis (impure) and can be purified by washing it.
3. Feces, whether human or animal, even if it looks like food.

Explanation:

The fat in the intestine of a buffalo is pure if it is not mixed with tahi, even though the intestine is the place where the tahi flows, because we do not believe that the fat is tahi and we do not consider it to be mixed with tahi when it flows. We rule that it is clear that it is not tahi and that it is fat.

But some scholars said that if it can be used to light a lamp, then it is pure and permissible, because it is obviously fat. If it is not, then it is najis and is dirt, as our teacher ‘Ali ar-Rahbini said.

1. Blood, including blood that remains on the flesh and bones. But this blood is ma’fu (forgiven) if it is not mixed with water. Except for the blood of eggs that are not rotten, blood that does not flow such as the spleen, heart, a clot of blood, a lump of flesh, solid mycelium. The same applies to sperm and milk that is the color of blood.
2. Pus, because pus is changed blood.
3. Vomit, if it comes out of the stomach even though it has not changed and has not been in it for long. Therefore, black matter that comes out of some sea animals, such as ink that can be used for writing, is unclean, because it is dung that comes out of the stomach.

It is different if it comes out of the head or chest, such as the saliva that comes out of the mouth of a sleeping person, so long as it is not believed that the saliva comes out of the stomach.

The bird’s nest that he gathers from the foam of the sea is pure, because it comes out of the mouth, not from the cache.

1. Dogs, even if trained.
2. Wild boar.
3. The child of either of them. What is meant is the offspring of the dog and the pig themselves, not the offspring of the animal they suckle. Either the dog mates with the boar, the boar mates with the dog, or both mate with other animals.
4. The carcass, even if it is a black fly or ant, its hair, the soles of its feet, its nails, its horns, its skin even if it was taken while the animal was still alive, and its bones, including soft bones.

Explanation:

There are several levels of objects in the wasp house. First, it is a wasp egg, then it turns into a living caterpillar, then it dies, then it turns into a wasp that can fly. The first item is permissible and the next item is haram, as some scholars have stated.

There are some carcasses that are pure and are exceptions to the uncleanliness of carcasses:

1. Human beings, even if they are disbelievers.
2. Fish, even if it floats.
3. Locusts.
4. Animals that are lawful to eat and slaughter. Included in this category are the fetus of the animal being slaughtered, the game animal that died because it was strangled and the animal to be slaughtered rebelled and died by being shot, because the method of slaughtering these three animals is these things.

The parts that are separated from the animal while it is still alive are subject to the same rulings on purity and impurity as the carcass. Therefore, the parts of humans, fish and locusts are pure, while the parts of anything other than these three are unclean, such as the skin of a snake. A spider’s house is different, because it comes from its saliva. Likewise, the fur of an animal that is lawful to eat or it is not known whether the fur is from a living animal or from an animal that is lawful to eat or not, like its wings. The spider’s house, its fur and its wings are pure. If from an animal that is lawful to eat meat, there is a separate hair part, then both are unclean.

If these impurities come into contact with a person’s clothes or his body or his place of prayer or any other solid object, and the impurity or the object it comes into contact with is wet, then there are two possibilities. Firstly, the impurity is ainiyah, i.e. it has a taste that can be tasted with the tongue or has a color that can be seen with the eyes or an odor that can be tasted with the tongue, so the impurity must be washed off, until it disappears. Unclean things cannot be purified with fire or wind, but with water. If it must be cut or scratched or soap must be used, then it must be done. If it is not done, it is still unclean. If the color of the impurity is difficult to remove, such as the color of menstrual blood, or the smell is difficult to remove, such as the smell of old wine and some feces, then there is nothing wrong with that, because the emergency and the place of the impurity are essentially pure. In this case, there is no difference between mughallazhah impurity (the impurity of dogs and the like) and other impurities. If only the odor and color of the impurity or the taste of the impurity remain, then there is a problem, because the presence of these things indicates that the essence of the impurity remains. Unless it is not possible to remove it except by cutting it off, then it is forgiven. It is permissible to taste the place where it is unclean if it is thought that the taste has disappeared after washing, as if it is not clear which is unclean and which is pure. It is permissible to taste it so that it will be clear which is pure. If the impurity is obvious, then it is haraam to taste it.

If what is washed is unclean dogs and black pigs, then after the impurity has disappeared, six more washes must be done to complete the seven washes, and one of them must be mixed with pure dust that muddies the water. Through the medium of water, the dust can reach all parts of the unclean object. There is no difference between wet dust and other dust. Dust from sand may be used to mix the water. It is not valid to use dust that is unclean and dust that is musta’mal (has been used to purify the unclean). It is not sufficient to sprinkle dust on the unclean spot and it is not sufficient to scratch it without water. Water must be used, either mixed with the dust before placing it on the unclean place or afterwards.

If the impurity is hukmiyah, i.e. it has no taste, color or smell, such as dried urine, then it is still washed seven times if it is mughallazhah. This is taabbudi (unreasonable). One of the seven must be mixed with pure dust, but this applies to other than dusty soil. For dusty soil, there is no need to mix it with dust. There is no difference between what is musta’mal and what is not. For hukmiyah impurity that is not mughallazhah, it is sufficient to wash it once, whether the water flows on its own at the place of impurity or is drained. For other than mughallazhah najis, it is recommended to add a second and third wash after the removal of the characteristics of the najis.

If less than two kullahs of water are used to purify impurity, it is stipulated that the water be poured over the place of impurity and that there be no impurity in the water, even if it is ma’fu impurity. If the najis come to the water, then the water becomes mutanajis because it meets the najis. If a person cleans a vessel, he should move the water to the edge of the vessel after the impurity has disappeared. If the impurity has not disappeared, then the water becomes mutanajis because the water is with the impurity in the vessel. With regard to a large amount of water (more than two kullahs), there is no difference between pouring it into an unclean place and putting it into an unclean object. If an impure object is put into a small amount of water, then the object is not pure and the water and the object that meets it are impure. Water cannot purify other things because it is weak and changes. Before putting a garment into a vessel, it must be wrung out to remove the urine from it, until no urine can drip from it. But if water from a jug, for example, is poured on the garment, then it is not required to wring it out before pouring it in, just as it is not required to wring it out after washing it.

A person must do istibra’ (freeing himself from urine) when he has finished urinating, so that no urine comes back out, because it may defile him, until he thinks that it does not come back out. Istibra’ may be done by walking the farthest distance of seventy steps or by clearing one’s throat or by rubbing one’s private parts or by rubbing one’s stomach or by rubbing some muscles. It depends on the habit of the person concerned. The obligation of istibra’ is when one thinks that urine would have come out if he had not istibra’. If one does not think that urine is coming back out, then istibra’ is not obligatory. Istibra’ from defecation comes under the same ruling. Do not go too deep into istibra’, because it may cause waswaswas and harm.

After doing istibra’, it is obligatory to wash one’s feces immediately if one wants to pray, for example, or if the time for prayer is short. When defecating, it is necessary to rub the anus, so that the feces that are in between are washed away. The rectum should be rubbed, until the taste, smell and color of the impurity disappear. Use the middle finger to clean the anus and use enough water, until the uncleanliness has disappeared. After washing the rectum, wash the hands and splash the private parts and pants with water after washing to ward off waswaswas.

If these impurities meet water and the water is pure, and there are two kullahs of water, even if they are musta’mal, then the water is not impure, unless the impurity changes one of its three characteristics: its taste or color or smell. So the water is najis, even if the change is only slight, or the change is only approximate, i.e. the water has fallen into something that has the same nature as water, such as urine, which has lost its smell, taste and color. If the impurity changes the water, then it is considered to be something that is very different from water, such as the taste of cukak, the blackness of ink and the smell of misik. If the impurity changes the water even slightly, then the water is impure. Two kullah with the size of a vessel is four jars, with Betawi scales is 322 and with Betawi Real is 8062 Real. These are only estimates to make it easier for the layman. (For modern measurements, two kullahs is the water in a 60 cm x 60 cm x 60cm kullah).

The water that changes becomes pure if the change disappears by itself due to the length of time or because water is added even though it is mutanajis or because water comes out of a spring or because it rains or because it floods or because it decreases and there are still two kullahs left. But if its taste changes because of cukak, its color changes because of za’faran and dust, and its smell changes because of misik, for example. Then the water is still najis, because it is possible that the smell or color or taste of the najis is masked by the cukak or za’faran or dust or misik. If the water is less than two kullahs, then it is najis because it has come into contact with najis that are not ma’fu, even if they have not changed. Many of the scholars of the Shafi’i madhhab prefer Imam Malik’s view that water is not absolutely najis unless it changes. The water is pure because it reaches two kullah, even if it is added with mutanajis water or water that changes, or musta’mal water if it does not change.

Explanation:

A little water that comes to you can remove both impurity and impurity and cannot remove both if it comes to you. That is why the scholars differed on whether the ruling of musta’mal water is lost or not. They are unanimously agreed that when there is a lot of musta’mal water at the beginning, the ruling on musta’mal disappears.

When unclean things meet liquid things other than water, they are unclean, whether they are many or few, whether they change or do not change, because it is not difficult to protect them. This is not the case with water. The liquid object will not become pure, whether by washing or otherwise.

There are four kinds of najis:

First, impurities that are ma’fu on water and not ma’fu on clothes, such as the anus of birds and dead animals whose blood does not flow.

Secondly, impurity that is ma’fu on clothes and not ma’fu on water, such as a little blood from an animal that is not mughallazhah, not mixed with other impurities and not the result of someone’s actions. Another example is a lot of blood from a person if it has not moved from its place, is not the result of a person’s actions and is not mixed with other impurities. And washing.

Thirdly, absolute uncleanliness, which is uncleanliness that is not visible to the ordinary eye, such as a speck of urine and uncleanliness that sticks to the legs of flies.

Fourth, najis that are not ma’fu absolutely, for example urine, feces and the like.

The second of the twelve conditions of prayer is thaharah, which means purifying the four limbs and the whole body from minor and major impurities by wudlu and bathing or by tayamum as a substitute for both. If a person prays forgetting about his impurity, he is rewarded for reciting the Qur’an as long as he is not junub. He is also rewarded for the dhikr in its entirety and for his intention, not for his action.

You should know that there are two types of tahaarah: ainiyah and hukmiyah. Ainiyah is thaharah that does not involve anything that causes it, such as ghusl for janaabah. On the other hand, hukmiyyah is tahaharah that goes beyond the things that cause it, such as wudoo’ and ghusl.

There are four types of purification, namely: 1. Wudlu, 2. Bathing, 3. Removing impurities, and 4. Tayamum.

While the means of purification are four, namely: 1. water, 2. dust, 3. soil for washing, and 4. objects for tanning.

3. FARDLU WUDLU

There are six requirements or pillars of wudlu, both for normal and abnormal people.

First, the intention to pray or the intention to remove hadas, even if the word ‘minor’ is not added. Or the intention of similar things, such as the intention of thaharah from hadas, wanting the prayer to be valid and the intention of fardlu wudlu. The intention is made in the heart, because the place of intention is the heart. Speech does not count at all. The intention is made at the same time as the part of the face that is first washed, because the time of intention is that.

Secondly, washing the outside of the entire face, even if it is done by someone else without the permission of the person doing wudoo’ or he falls into a river for example if he remembers the intention. The rest of the body is the same as the face. It is different if the washing is due to his action, for example if he throws himself into the rain and walks in the water. Then it is not required that he remembers the intention.

What is washed is from the top of the face to the end of the beard and from ear to ear. All facial hair, both the outer and inner parts, should be washed. What is meant by the inside of the facial hair is the skin and between the hairs. However, the inside of a man’s beard and his thick sideburns do not have to be washed, only the outside of them.

Third, washing the two hands, namely the palms, cubits and elbows or the place of the elbows if they do not have elbows according to most people. It is also obligatory to wash the things on the limbs that must be washed from the hands, namely dangling skin, boils, nails even if they are long, hair even if it is thick and long and extra fingers even if they are not in line with the original fingers.

Fourthly, wiping the scalp, even if it is covered by hair or the skin extends beyond the borders of the head if it is long. Or wiping the hair of the head if the hair being wiped does not extend beyond the borders of the head if it is elongated. The hair of the crown extends to the head, the hair of the forelock extends to the shoulders, the hair of the back of the head extends to the nape of the neck. Even if part of one hair is wiped, it is still valid. This is the case with a person whose hair is moistened with inai, for example, and only one hair remains, then he runs his hand over his moistened head, then the hair is wiped.

Fifthly, washing the two feet up to the ankles. If there are no ankles, then the place is taken from a normal person. The fuqaha’ differed concerning the ankles that are other than the normal place. Some are of the view that the place should be taken into account, while others are of the view that the normal place should be taken into account. The same applies to the elbow and the tip of the penis.

Sixthly, the order that we have mentioned is to give precedence to the face, then the hands, then the head, then the feet.

In washing the face, hands and feet, it is essential to wash something above their limits in all directions, such as part of the neck that is connected to the face, which is below the ears, part of the limbs that are connected to the face and everything that is connected to the limbs that are being washed.

This is because something that is obligatory is not complete except with it, so it is obligatory. If what follows is waived, then what follows is also waived. The water must flow on its own to all parts of the hands, face and head when it is wiped. It is not valid if the water is applied without flowing, because that is not called washing.

4. THINGS THAT INVALIDATE WUDLU

The things that invalidate wudoo’ are as follows:

Firstly, anything that comes out with certainty from the hollow (front privates) and rectum (back privates) to the place that must be washed when washing, whether it is an object or wind, whether it is pure or unclean, whether it is dry or wet, whether it is common like urine or rare like blood. Even if the wind comes out of the hollow, it still invalidates wudoo’. However, if it is the wudoo”s sperm that comes out first, then it does not invalidate wudoo’, because sperm necessitates ghusl.

Secondly, touching the hollow and rectum with the inside of the palm of the hand or the inside of the finger, whether intentionally or by mistake, whether one’s own or someone else’s, even if it belongs to a child, whether the two private parts are still attached or have come off so long as they are still called private parts. If the private parts have been pounded so that they are no longer called private parts, this does not invalidate wudoo’. The genitals include the clitoris and the skin of the penis of a child who has not been circumcised, while they are still attached. If they are cut off, this does not invalidate wudoo’. What is meant by the rectum is the visible part of the anus, including what is visible when straining, which is commanded when washing. The deep part of the anus does not invalidate wudoo’ because it is covered. What is meant by a woman’s genitalia is her clitoris and the place where urine comes out.

Thirdly, if the skin of a man and a woman meet with certainty, whether intentionally or by mistake, even if one of them is forced or the jinn or dead, the wudoo’ of the dead person is not invalidated. Provided that the two people have reached the age of attraction of the opposite sex according to normal people, even if a senile person for example is not attracted. And on condition that there is no muhrim relationship between the two of them with certainty, whether by blood, breastfeeding or marriage. Muhrim are twenty-two persons. Six are mothers, namely: 1. one’s own mother, 2. one’s mother-in-law, 3. one’s mother-in-law, 4. one’s slave-woman, 5. one’s stepmother whom one’s father has had intercourse with, and 6. one’s slave-woman whom one’s father has had intercourse with.

Six female children, namely: 1. one’s own daughter, 2. one’s mother’s daughter, 3. one’s wife’s daughter if the mother has been beaten, 4. one’s son’s daughter who has been beaten, 5. one’s son’s daughter who has been beaten by marriage, and 6. one’s son’s daughter who has been beaten by slavery.

Two sisters, namely: 1. one’s own sister, and 2. one’s breast-feeding sister.

Two mother’s sisters, namely: 1. one’s own sister, and 2. one’s mother’s sister.

Two paternal sisters, namely: 1. The father’s own sister, and 2. The father’s sister by consanguinity.

Four daughters of brothers, namely: 1. a brother’s daughter, 2. a sister’s daughter, 3. a sister’s daughter, and 4. a sister’s daughter.

Skin-to-skin contact that invalidates wudoo’ is skin-to-skin contact without a veil.

The conclusion is that skin-to-skin contact invalidates wudoo’ under six conditions:

1. It is done by two people of different sexes.

2. It occurs on the skin, not on the hair, nails and teeth.

3. Each of the two parties reaches the limit of attracting the opposite sex. If one of the two does not reach this limit, their wudoo’ is not invalidated.

4. It is certain that there is no muhrim relationship between the two,

5. There is no veil between them.

6. The body parts of one of the two are not separated and there is no half.

Fourthly, the loss of reason, i.e. consciousness by any means. Hence, the ablution of a person whom Allah has turned into a donkey, for example, one who is sick with a high fever, one who has been struck by lightning, one who is frightened, one who has been bewitched and one who has a sick mind, is invalid, because their consciousness is lost.

The exception is the one who sleeps and fixes his buttocks, because then he is safe from anything coming out of his anus. There is no regard for the possibility of wind coming out of the hollow, because it is uncertain. One who is very thin or very fat cannot fix his buttocks, i.e. one who has a cavity between his buttocks and his seat. A person who sleeps on his back cannot fix his buttocks, even if he sticks his buttocks to the place below them.

5. JUNUB BATH

A ghusl is obligatory for men and women who first emitted sperm from a normal penis, even if it came out due to illness or after bathing. The first time sperm is emitted from a normal penis, even if it comes out because of sickness or after bathing, is when it comes out on the outside of the tip of the penis and on the part that is visible from the vagina of a girl, and on the place that must be washed when washing from the vagina of a widow, which is the part that is visible from the vagina of a widow when she is sitting. But a child reaches puberty if sperm comes out on the shaft of his penis, even if it does not come out on the outside, as if he feels that it is going to come out and he holds it back. He does not have to do ghusl because of that. In order to be judged to have reached puberty, the sperm must come out visibly. Hence, if the wife of a young boy who has reached the age of nine years, but he has not actually ejaculated, the child that is born is considered to be the son of the boy and he is not considered to have reached puberty, because the child’s lineage can be established on the basis of possibility, whereas reaching puberty must be certain.

Bathing must be done if the sperm comes out on the outside of the body while awake through masturbation or fondling or looking or daydreaming or anything else. Or in a state of sleep due to dreaming even if sitting, even if it comes out only a drop and is the color of blood. Bathing is obligatory if the tip of the penis belongs to a man who is clearly male or presumably to a man who does not have a penis (the tip of the penis), enters the rectum even if it belongs to a jinn woman or a dead woman or a transvestite or an animal such as a fish’s rectum or into the hollow even if it has not been circumcised, even if no sperm comes out and there is no erection of the penis. This is because the Prophet said:

“When two circumcisions meet, ghusl is obligatory.”

This means that the two places of circumcision are parallel, not touching, because the woman’s place of circumcision is above the man’s place of circumcision. They are only aligned if the tip of the penis is completely inserted, not just partially.

A woman has to do ghusl if her menses or nifaas have stopped and she wants to pray, for example. Hence there are two things that make ghusl obligatory in this case: the cessation of blood and the need to pray, for example. The scholars said that nifaas makes ghusl obligatory, even though nifaas occurs after childbirth and childbirth also makes ghusl obligatory, because it is valid to attribute the intention of ghusl to nifaas. In addition, sometimes only the maternity ghusl is obligatory and the nifaas ghusl is not obligatory, for example if a woman gives birth to a dry child and she takes a ghusl, then she has nifaas bleeding before fifteen days have passed. So she has to do ghusl for nifaas only and the previous ghusl is not sufficient.

Or a woman gives birth even if what is born is only a clot of blood or a lump of flesh, even if there is no wetness, because both come from sperm and there must be wetness, even if it is faint. It is permissible to have intercourse with the wife after childbirth if there is no wetness, because childbirth is only junub, which does not prevent intercourse. If the birth is accompanied by wetness, then it is not permissible to have intercourse with the wife except after taking a bath.

6. FARDLU OF BATH

The fard or pillars of ghusl for a living person, whether ghusl is obligatory or circumcised, are two:

First, the intention of purifying oneself for prayer or removing major impurity. If the intention is only to remove a major impurity, then it is sufficient, but it is not valid if the intention is only to take a bath. Or he may intend something else, such as intending to take a bath for prayer and intending to get rid of janaabah, even if he does not specify the cause. The intention for ghusl, like the intention for wudoo’, is made in the heart and is included with the first part of the body to be washed, whether washing is obligatory or naafil, such as the inside of the mouth and nose. If the intention is included with the part of the body that is to be washed, then it is valid, even if it includes the lower part of the body when washing, because the whole body is the same as one limb, so it is not obligatory to wash it. If any part of the body is washed before the intention, it is not valid and must be washed again after the intention.

The second is to spread the water over the entire outside of the body, including the nails and what is under them, the hair inside and out. . Thick hair must be washed inside, even if it is a thick beard. If one hair remains uncovered by the water, the ghusl is not valid. With the exception of hair that grows inside the eyes and nose, it does not have to be washed, even if it is long. Earholes that are visible to the onlooker must be washed, whether they belong to a man or a woman. What is visible from the rectum when one defecates and what is visible from a woman’s private parts when she sits down to defecate or urinate must also be washed. The skin of the penis of a man who has not been circumcised and the dirt underneath it must also be washed. The water must flow naturally onto these objects, as the whole body is junub, and it is not difficult to do so because bathing is not done all the time.

The one who does ghusl with jug water should understand the daqeeqah (delicate matter), which is that if he purifies the place where the feces are with water, he should wash with the intention of removing junub. If he forgets this intention after washing, then his ghusl is invalid. If he does not forget, then he needs to touch his private parts, so his wudoo’ is invalidated, or he needs to wrap his hands in a cloth. There is another ruling, which is that if he made the intention mentioned above and touched his private parts after or at the same time as making the intention, then the janaabah of his hands disappeared, then his hands have minor impurity. So he should wash them after the facial impurity disappears with the intention of removing the minor impurity. That is if he did not intend the place of impurity only. If he intends the place of impurity only, then he does not need the intention of removing minor impurity from the hands. This is called dagigah and dagigatud dagigah. Dagigah is the intention when washing the place of washing, while dagigatud dagigah is the presence of minor impurity on the palms.

7. TIME OF SALAT

The third condition of prayer is the entry of time in essence. You should know that any act of worship that depends on the intention is not valid unless it is known that the time has not come, even if it is estimated by ijtihad. If it is done casually, then it is not valid, even if the time has actually entered. If the act of worship does not depend on the intention, such as the call to prayer and the khutbah, then it is valid when the time has come.

The time for the Zhuhr prayer is the slipping of the sun from the middle of the sky according to what is visible to us, not according to its essence. The slipping can be known by the increase of the shadow over the shadow of istiwa’ if there is one. If there is none, then by the presence of a shadow. The prayer is called Zhuhur, because it was the first prayer offered by the angel Gabriel (peace be upon him) and the Prophet Muhammad (peace be upon him) in Makah twice in two days near the door of the Ka’bah near the quarry, then near Hijir Ismail. In addition, because it is performed in the heat. 2

The time of ‘Asr is the shadow of everything equal to its object plus the shadow of istiwa’ if any. The prayer is called ‘Asr because at that time the light of the sun decreases and even disappears completely. It is analogous to the washing out of a garment because it is squeezed out.

The time of Maghrib is the setting of the entire round of the sun, although the light is still there. The prayer is called Maghrib because it is performed after sunset.

The time of Isha’ is the setting of the red mega. The prayer is called Isha’ because it is offered at the time of Isha’, which is the beginning of darkness. It is recommended to delay the ‘Isha’ prayer until the setting of the white and yellow mega, because there are scholars who make it obligatory. If there is no mega in an area or the mega does not set at all, then the time of ‘Isha’ is the setting of the nearest mega if the Maghrib time of the two areas is the same.

The time for Fajr prayer is the break of dawn. Fajr shadig is the white light of the sun as it approaches the eastern horizon and the light stretches from south to north.

The five prayers belong only to our Prophet Muhammad (peace be upon him). Regarding the times of the five prayers and the number of rak’ahs, some wise scholars said: “Each prayer has a special time and a special number of rak’ahs, because each prayer belongs to a different prophet. The first to pray the Fajr prayer was Prophet Adam (peace be upon him) when he came out of Paradise. The Prophet Adam (peace be upon him) saw darkness and was greatly afraid. When dawn broke, he prayed two rak’ahs, one rak’ah in gratitude to Allah for surviving the darkness and one rak’ah in gratitude for the return of daylight. The first to pray Zhuhr was Prophet Ibrahim (peace be upon him) when Allah told him to slaughter his son Ismail, and then Allah slaughtered the ransom animal. This happened when the sun had slipped. Prophet Ibrahim (peace be upon him) then prayed four rak’ahs: one rak’ah to be grateful for the ransom animal, one rak’ah to be grateful for the loss of his sorrow, one rak’ah to ask for Allah’s pleasure and one rak’ah because of the blessing, which was the sheep that was sent down from heaven, namely the sheep of Abel. The first to pray Asr prayer was Prophet Yunus (peace be upon him) when Allah brought him out of the belly of a fish like a wingless bird. He was in four darknesses: the darkness of the fish’s entrails, the darkness of the water, the darkness of the night and the darkness of being in the fish’s belly. The Prophet Yunus (peace be upon him) came out at ‘Asr time, so he prayed four rak’ahs to thank Allah for his coming out of the four darknesses. The first to pray Maghrib was Prophet Jesus (peace be upon him) when he came out from his people at sunset. So Isa prayed three rak’ahs. One rak’ah to remove the deity of other than Allah, the second rak’ah to dispel the accusations of his people and one rak’ah to establish the deity of Allah. The first to pray Isha’ was Prophet Musa (peace be upon him) when he strayed from the path when he came out of Madyan and four sorrows came upon him. He was sad for his wife, sad for his brother Aaron, sad for his children and sad for the cruelty of Pharaoh. Finally Allah saved him from all these sorrows with a true promise. This happened at the time of Isha’, so he prayed four rak’ahs to thank Allah for the removal of the four sorrows. There is an opinion that Fajr was the prayer of Prophet Adam (peace be upon him), Zhuhr was the prayer of Prophet Dawud (peace be upon him), ‘Asr was the prayer of Prophet Solomon (peace be upon him), Maghrib was the prayer of Prophet Ya’kub (peace be upon him) and ‘Isha’ was the prayer of Prophet Yunus (peace be upon him). This has been described by some scholars as bahar thawil:

“Fajr is Adam’s prayer, Isha’ is Yunus’ prayer.

Zhuhr prayer Dawud, Asr prayer Sulaiman

While Maghrib is Ya’kub’s prayer

All of them are gathered for the Prophet Muhammad.”

Prayers must be performed during these times. If a person prays one rak’ah and he does it within the time, for example he lifts his head from the second prostration within the time of prayer, while the rest is outside the time of prayer, then it is entirely ada’ (not gadla). If this is not the case, for example if he lifts his head from the second prostration at the same time as the time for prayer ends, then his prayer is gadla. Performing prayers before their time and delaying them from their time without a reason is one of the gravest of sins and the gravest of evils.

If a person starts praying within the time, but he does it for a long time until the time runs out, that is permissible according to the correct view, whether the long time is recitation of Qur’an or dhikr or silence while standing or any of the other long pillars (the long pillars are other than i’tidal and sitting between two prostrations). In fact, it is not makrooh according to the correct view, but it is khilaful aula (not the best). If there is only enough time for the pillars, then it is best to do the Sunnah, such as the iftah prayer, even if no rak’ah is done in that time.

8. COVERING THE AURA

The fourth requirement of prayer is to cover the ‘awrah. For a man, the ‘awrah is the limbs between the knees and the navel, even if he is a slave and has not yet attained puberty. The same applies to female slaves, even if they are muba’adl, mukatab and ummul walad. The Aurat of a woman is her entire body, even if she is not yet enlightened, except the face and the two palms of her hands, both inside and out up to the wrist. The same applies to waria who are free. Covering the ‘awrah is still obligatory, whether the prayer is performed in a dark place or prayed alone.

The woman must cover parts of her face and the two palms of her hands, and the man must cover parts of his navel and parts of his knees, so that the obligation to cover the ‘awrah is complete. According to the correct view, the knees and navel are not ‘awrah, but according to the less correct view they are.

The ‘awrah should not be visible to anyone from any direction, even when in ruku’, except from below, because it is difficult to cover the ‘awrah from below. If the collar of a shirt is wide, and it is left unbuttoned so that the ‘awrah is exposed, then the prayer is not valid, because it is not difficult to keep the ‘awrah uncovered. If a person is praying on the ground or prostrating, for example, then there is nothing wrong with his ‘awrah being visible from the hem of his garment.

The covering of the ‘awrah must be something that covers the color of the skin at the place of conversation, even if it still shows the shape of the body. Darkness that covers the color of the skin is not valid, because it is not an object. The covering of the ‘awrah must also include the object that is covered, even if it is the ground when there is clothing, whether it is worn by the person praying or not. Therefore, darkness is not valid as a covering for the ‘awrah, because it is not an object and does not cover the person who is praying. The same applies to a narrow object, because it is not called a covering and is not regarded as covering the object that is covered. The same applies to a shirt with the collar and buttons placed on the top of the head, because it is not a covering, even if it covers the thing that is covered. This is the case with vessels and excavations where the hole is narrow, so that the ‘awrah is not visible. These two objects are sufficient to cover the ‘awrah. Silk must be used to cover the ‘awrah”; it is the only thing available. It is not permissible to wear unclean clothes when praying, even if there is nothing else, because avoiding unclean things is a condition for the validity of prayer and wearing them invalidates the prayer.

The fifth condition is facing the Qiblah correctly for those who are able. Hajar Aswad and Shadzarwan are not part of the Qiblah. The Qiblah is not the wall of the Ka’bah, but the direction of the Ka’bah and its air to the seven heavens and seven earths. It is obligatory to face the direction of the Ka’bah by custom, not by right. Facing the Qiblah must be done with the chest, not with the face, when standing and bowing, and with the two shoulders and the majority of the body in other than these, i.e., bowing and prostration. If a person deviates from the Ka’bah with his chest, even though he is able to, then his prayer is invalid. Facing the Qiblah is a condition for the prayer to be valid for the one who is able to do so, whether he is near or far. However, if he is near, he must face the Ka’bah with certainty, whereas if he is far away, it is only approximate.

If he prays facing the Ka’bah sitting and facing other than the Ka’bah standing, then he should face the Qiblah because it is more important, because facing the Qiblah remains obligatory, unless there is an excuse, such as traveling. This is not the case with standing. The Ka’bah is called the Qiblah because the person praying and the Ka’bah are facing each other. The Kaaba is called the Kaaba because it is rectangular. The distance of the corners of the Ka’bah does not matter, because it is still categorized as rectangular.

The exception is when a person is in a state of extreme fear, i.e. in a permissible war or otherwise, such as fleeing from a flood or fire or a wild animal or threat. He does not have to face the Qiblah if he is unable to and he may pray as he is able, even if he is walking. This is different according to Imam Abu Hanifah. The obligatory prayers and supererogatory prayers for which there is fear of gadla are the same in this regard, with the exception of the istisga’ prayer. These prayers do not have to be repeated because of an excuse. If the fear occurs during the prayer, then it makes no difference whether the fear occurs at the beginning or the end of the time by consensus. If the fear occurs before the prayer, then the fear must still be at the end of the time, i.e. there is only enough time for the prayer or the fear is thought to be persistent. Another view is that there is no difference between the beginning and the end of time in this case.

It should be noted that the people of Banten who pray must turn away from the Equator to the right, that is, to the north, because the Ka’bah is to the north of the person facing east by about twenty-six degrees. Thus, the Bantenese are facing the Qibla, because the position of Banten in the southern latitude is approximately six degrees and the position of Makah in the northern latitude is approximately twenty-one degrees. While the position of Makah from Jazair Al Khalidat is seventy-two degrees west longitude and the position of Banten is one hundred and forty-one degrees. Thus, between the two positions there is a difference of sixty-four degrees. So the people of Banten are facing Rukun Yamani where there is Hajat Aswad.

Know that there are ninety degrees between north and dabur. Likewise between dabur and south, between south and shaba, between shaba and north. Take half of what is between the north and the dabur, and the result is forty degrees. Take twenty-six degrees from the direction of Dabur to the direction of safety. Then the result is the Qibla of the inhabitants of the island of Java.

The sixth condition of prayer is that the praying person is a Muslim. Therefore, the prayer of a disbeliever is not valid. Prayer is obligatory for Muslims and apostates, not for genuine kafir dzimmi (not apostates). The original kafir is not obliged to pray in the sense that he is not required to do so in this world, although he is punished in the hereafter for not praying. Whereas the harbi kafir (disbeliever who is hostile to Islam) is obliged to pray.

Warning:

If a disbeliever converts to Islam, then he is rewarded for his good deeds when he was a disbeliever that do not require intention, such as charity, friendship and freeing slaves, as quoted by Al Wana-i from Al Majmu’.

The seventh condition of prayer is that the person praying is of sound mind. Therefore, insane people and young children who have not yet reached the age of puberty are not obliged to pray and their prayers are not valid, because they are not considered experts in worship. In addition, prayer requires intention and the conditions of intention are Islam and tamyiz. The sign of tamyiz in a child is that he can eat by himself, drink by himself and wash himself.

The eighth condition of prayer applies to women, namely that they are clean from menstruation and nifaas. A woman who menstruates and a woman who has postpartum bleeding do not have valid prayers and they are not obligatory after the blood stops, even if the menstruation and postpartum bleeding occurred when she apostatized. It is different if she apostatized while she was insane, in which case she has to offer gadla, because not having to offer gadla for the insane is a concession, but apostates are not entitled to concessions.

If the time for prayer comes, and a woman is pure from menses and post-partum and of sound mind, then she has menses or post-partum, or she is insane, or she faints or gets drunk unintentionally, and sufficient time has passed for her to perform the obligatory prayer immediately, in addition to the time for purification that cannot be done before the time for prayer, such as tayammum and the purification of one who urinates continuously, then she has to make up the prayer. In the same way, if a disbeliever becomes Muslim at the beginning of ‘Asr, then he becomes insane after enough time has passed to do the above. Otherwise he does not have to offer the prayer because he cannot do it, just as if the nisaab of zakaah is broken before there is an opportunity to give zakaah. With regard to purification that can be done before the prayer, it does not count, because it can be done beforehand.

If the impediment disappears, i.e. menstruation or postpartum bleeding stops and the blood does not return, a person is no longer a child, no longer a genuine disbeliever, no longer insane, comes to his senses from fainting and sobriety from drunkenness, and that happens at a time when it is not feasible to combine the prayer with the previous prayer, i.e. Fajr or Zhuhr or Maghrib, even if there is still time to say Allahu Akbar, then he must offer that prayer. If he has enough time to do one rak’ah at the end of ‘Asr, for example, then the obstruction returns after enough time to pray Maghrib, then only Maghrib is obligatory. If he has already prayed Asr, then it becomes a naafil prayer. He must gadla Maghrib prayer according to Ar Ramli, but Ibn Imad and Shaykh al-Islam (Zakariya al Anshari) and Ibn Hajar differed. All three of them said that ‘Asr becomes a fard prayer and Maghrib does not have to be prayed.

If the barrier is removed at a time when it is feasible to combine the prayer with the previous prayer, i.e. the barrier is removed at the time of ‘Asr or ‘Isha’, even if there is still time left to say Allahu Akbar, then he must combine that prayer with the previous prayer, which is Zhuhr or Maghrib, because the two prayers become one when there is an excuse, especially in an emergency. It is also stipulated that the person should not be prevented from praying the above prayers for a sufficient amount of time. If a person reaches puberty and then becomes insane, for example, before the time sufficient for the prayer has elapsed, then the prayer is not obligatory, even if the insanity disappears immediately because it is impossible for him to perform it. Only the present prayer is obligatory, and the previous prayer is not obligatory, if there was sufficient time to offer the present prayer before the aforementioned obstacle came along. That is why here the scholars stipulated time for takbeeratul ihram and in the previous issue they stipulated time for the fard prayer.

The ninth condition of prayer is to believe that the fard prayer that one is performing is a fard for which the one who performs it will be rewarded and the one who does not perform it will be punished. If a person believes that the fard prayer is a circumcision, or he does not believe in it at all, or he is uncertain about its necessity, then his prayer is not valid, even if he is a layman, i.e. someone who does not study religious sciences, even if he is among the scholars, because this condition is a condition for the validity of worship for both the layman and the non-layman.

The tenth condition is not to believe that the nineteen pillars of prayer are circumcision. If a person believes that the pillars of prayer are fard or his heart is empty of fard and circumcision or he is uncertain about the fardness of the pillars of prayer or he believes that the circumcision of prayer is fard, then his prayer is valid. This is the view of Imam Haramain with regard to the last issue (believing that the circumcision of prayer is fard). Similarly, his prayer is valid if he believes that some of the actions in the prayer are fard and some are mustahabb, so long as he does not believe that the fard is specifically a mustahabb. But if he believes that all the actions in the prayer are mustahabb, then his prayer is not valid according to scholarly consensus. Ibn Hajar said: “If a person considers the pillars of prayer to be conditions of prayer or vice versa, there is nothing wrong with that, even if he is not a layperson, because they are both obligatory. Moreover, the intention in prayer is based on belief, and therefore the person is at most doing the Sunnah by believing it to be fard.” If he knows that prayer is an action and speech that begins with the takbeer and ends with the salutation in a global manner, then his prayer is valid. If this is the case, then he must make istihdhar urfi in his intention, as al-Wana-i said. (Istihdhar urfi is when the intention is to imagine the person who is praying).

The eleventh condition is to avoid the things that invalidate the prayer, as will be explained in all the prayers.

If a person does not know the things that invalidate the prayer except after the prayer is over, then he must repeat it. But if he dies before knowing these things, then we hope that Allah will not punish him in the Hereafter, because Allah has promised to erase the mistakes and omissions of this ummah.

The twelfth condition is to know how to pray, i.e. to know the things that are done in prayer, both words and actions, and their order, as will be mentioned.

9. RUKUNS OF SHALAT

 There are nineteen pillars of prayer, if thumakninah is considered its own pillar and two prostrations are considered two pillars. First, the intention with the heart. This is the consensus of the scholars. It is Sunnah to say the intention right before the takbeer so that the tongue helps the heart, in addition to there are scholars who make it obligatory.

The intention must include three things:

1. The intention to pray and this is referred to by the words ” ” (I pray) or ” ” (I perform the prayer). The essence of the words is to intend to pray. If you only say it in your heart, but your heart is empty of the intention to pray, then the intention is not valid.

2. Stating the obligatory nature of the prayer if the prayer is fard. This is referred to by the word ” ” (fardla). It is obligatory if the prayer is fard, even if it is fardlu kifayah or mu’adah (repeated prayer) or nadzar.

3. Determining the prayer. This means that the prayer has a time or a cause. It is not valid to intend a prayer that is obligatory at that time because it includes gadla prayers. This is indicated by the words Zhuhr or Asr or Maghrib or Isha’ or Shubuh or Qabliyah or Ba’diyah or Eid al-Fitr or Eid al-Adha or solar eclipse or lunar eclipse. The intention to circumcise Zhuhr prayer is not valid because Zhuhr has gabliyah and ba’diyah. This is different from the Fajr and ‘Asr prayers, which do not have a ba’diyah circumcision prayer. It is also not valid to intend the circumcision of Eid or the circumcision of the eclipse because it is not decisive.

When these three things are present in the heart, then say “‘ ” (Allah is great) without forgetting them. If the prayer is in congregation, then the word ” ” (makmum) or ” ” (jama’ah) should be added, because he is following someone else’s prayer, so he needs an intention. The word jama’ah is also appropriate for the imam, but it is still valid for the mum to intend jama’ah, because the imam’s jama’ah is different from the mum’s jama’ah. For absolute circumcision prayers, which are prayers that are not bound by cause or time, it is sufficient to intend to pray only, because absolute circumcision is the lowest level of prayer.

The second pillar of prayer is takbiratul ihram, which is saying ” ” (Allah is great). If a person is unable to say it in Arabic and he is not able to learn it at the time, then he should translate it into whatever language he can. It is best to translate takbiratul ihram in Persian, even if it is not the language of the person concerned. It is not permissible to switch to another dhikr and he should learn if he is able to, even if he is traveling.

The intention should be included with all the takbeeratul ihram and the three things that are required in the intention should be present in the heart with the beginning of the takbeeratul ihram, then remain present until the ra’ of ” ” The intention of gashar (shortening four rak’ahs of prayer to two rak’ahs) should be included with all parts of the takbeats, one-third of the intention of the obligation and so on, as Al Madabighi emphasized. But An Nawawi is of the view, which is supported by Imam Haramain and al-Ghazali, that it is sufficient to include the urfi according to the common people, i.e. the beginning of takbiratul ihram precedes the complete presence of the intention. It is also permissible to make the intention at the same time as the hamzah and all the takbirs, as explained by ‘Umar al-Basri.

The third pillar of prayer is reciting Al-Fatihah or its substitute when standing in each rak’ah and in each of the four standing eclipse prayers. With the exception of the masbuq, he is not obliged to recite Al-Fatihah, because although the Surah is obligatory for him, the imam bears it for him. If a person is unable to recite Surah Al-Fatihah, then he must recite seven verses, even if they are fragmentary and do not indicate a regular meaning. If he cannot, then he must recite seven kinds of dhikr. If he cannot, he must translate Al-Fatihah. If he cannot, he must stand for the length of time that the average person recites Al-Fatihah.

The fourth pillar of prayer is to stand for the fard prayer if one is able to, even if it is with a rope or a paid helper for example. Even if the prayer is a vow, a child’s prayer and a muadah prayer.

The fifth pillar of prayer is ruku’ (bowing) if one is able to stand, even if it is always with the help of another person because the time is short, and even if one is inclined towards his stomach, provided that one does not move away from facing the Qiblah or by holding on to a stick. The bowing in ruku’ must be pure, that is, without loosening the knees, so that the inside of the palms of the hands rest on the knees for a person of medium height if he wants to do that, which is Sunnah. The one who prays sitting has to bend down so that his forehead is in line with something that is in front of his knees. It is not valid to puff out the chest and bring out the knees, because holding the knees does not happen if the bowing is like that. If a person has long or short hands or part of his hand is cut off, then the above method is not required.

The sixth pillar of prayer is to be steadfast in rukoo’, i.e. the movement of getting down from standing is interrupted by the movement of getting up from rukoo’, and all the limbs are still before getting up. If a person adds to the descent from ruku’ at least and he gets up, while the movement is continuous, it is not considered thumakninah.

The seventh pillar of prayer is i’tidal, although it is a recommended prayer, which is standing upright or returning to sitting upright as before bowing, because the Prophet said:

“When you raise your head from ruku’, then straighten your back, until the bones return from their joints.”

The eighth pillar of prayer is tumbling during i’tidal, as we mentioned in ruku’, because the Prophet (peace and blessings of Allaah be upon him) said:

“Pray as you see me pray.”

If a person prostrates and is uncertain whether his i’tidal is complete or not, then he should do i’tidal and tumakninah, then prostrate.

The ninth pillar of prayer is the first prostration. The method of prostration is as follows:

1. Placing the forehead on the place of prostration, even if it is with the help of another person and even if the part of the forehead that is placed is only minimal, provided that the part is exposed if there is no excuse.

2. Pressing the forehead lightly, so that if the prostration were made on a piece of cotton or grass, the effect of the pressure would be obvious.

3. Prostration is done on a stationary object, because the movement of the praying person is theoretical according to Ar Ramli and actual according to Ibn Hajar. What is meant is movement when standing and sitting.

4. Lifting the buttocks and its surroundings over the shoulders, hands and head. This should be done by the one who is able.

5. Putting even a little of the two knees, the inside of the palms of the hands and the inside of the toes of the feet on the place of prayer. Placing the knees on the outside of the palms is not sufficient.

All five things must be done simultaneously at one time. Therefore, if a person puts the knees, palms and soles of the feet and he lifts them before putting the forehead, then he puts the forehead or vice versa, his prostration is not valid, because these three limbs are followers of the forehead. If he lifts some of the prostrate limbs after complete prostration and lingers on them for about one pillar, then his prayer is invalid. The tenth pillar of prayer is to be steadfast in the first prostration, just as one is steadfast in bowing, for the Prophet (peace and blessings of Allaah be upon him) said to Khallad (may Allaah be pleased with him).

“Then prostrate yourselves until you have attained humility in prostration.”

The eleventh pillar of prayer is sitting between two prostrations by sitting upright, because the Prophet said:

“A man’s prayer is not sufficient until he straightens his back from bowing and prostration.” (Reported by Abu Dawud and others)

If a person is able to stand and sleep lying down, but is unable to sit, then he should pray standing, because standing is sitting and there is an addition. The sitting between the two prostrations and the i’tidal should not be prolonged. If he makes the i’tidal longer than the recommended dhikr for the i’tidal in that prayer according to the majority of people’s recitation of al-Fatihah, or he makes the sitting between the two prostrations longer than the recommended dhikr, which is approximately what is required in the tahiyat, then his prayer is invalid. That is if he did it deliberately and knew of the prohibition. Otherwise, his prayer is not invalidated. With the exception of the i’tidal of the last rak’ah of a fard prayer or a supererogatory prayer, the prayer is not invalidated if the i’tidal is equalized, as quoted by Al Wanai from Ibn Hajar.

The twelfth pillar of the prayer is to get up in the sitting, as we mentioned in ruku’, because the Prophet (peace and blessings of Allaah be upon him) said to Khallad (may Allaah be pleased with him):

“Then get up, until you attain thumakninah in the sitting.”

The thirteenth pillar of prayer is the second prostration, which is like the first prostration in these respects, in that the seven limbs must be placed together and so on. Prostration is repeated twice and the other pillars are not, because prostration is more perfect in tawadi’u’.

The fourteenth pillar of prayer is thumakninah in the second prostration as we mentioned in ruku’. If one has to choose between prostrating and laying down the seven limbs, then prostrating takes precedence, because An-Nawawi and Ar-Rafi’i are agreed that prostrating is obligatory. As for laying down the seven limbs, it is not obligatory according to Ar Rafi’i, except for laying down the forehead. If a person raises his head when prostrating after thumakninah, then he puts his forehead back down, then his prayer is invalid. But if he puts down one of the seven limbs other than the head, then he immediately puts it down again, then his prayer is not invalidated.

The fifteenth pillar of prayer is the final sitting, which is the sitting upright that occurs at the end of the prayer, whether the sitting is tawaruk or iftirasy or cross-legged or the legs are spread out or the knees are straightened or one of the knees is straightened.

The sixteenth pillar of prayer is reciting the tashahhud in that sitting. The words are called tashahhud because they contain tashahhud, which is the noblest part.

The seventeenth pillar of prayer is reciting salawat to the Prophet Muhammad (peace be upon him) after tashahhud in the sitting. The minimum of the salawat to the Prophet Muhammad (peace be upon him) is:

“O Allah, bless Muhammad.”

It is recommended to invoke blessings on the Prophet’s family in this final tashahhud and not in the first tashahhud because the first tashahhud is ordered to be short. Moreover, invoking the blessings of the Prophet’s family in the first tashahhud is transferring a pillar of speech to another pillar of speech, and this invalidates the prayer according to one opinion.

The eighteenth pillar of prayer is the salutation once after the salutation when sitting. The salutation should be made after the mim of the word ” ” when sitting or in place of the word ” ” while the chest is still facing the qiblah. The minimum greeting is ” ” or the opposite, ” ” but it is makrooh. The most complete and perfect greeting is “. The most complete and perfect greeting is “.” because this is the greeting narrated from the Prophet. No ” “, except in the funeral prayer, where it is Sunnah according to Ibn Hajar.

The nineteenth pillar of prayer is the order of the pillars, except for the exception. The nineteenth pillar of prayer is the order of the pillars, with the exception of those that are excluded, which are: making the intention at the same time as the takbeeratul ihram, then reciting Fatihah when standing, then bowing with humility, then i’tidal with humility, then the first prostration with humility, then sitting afterwards with humility, then the second prostration with humility. This is the order of each rak’ah, then do the rest of the rak’ah, both second, then third and fourth. However, in the remaining rak’ahs there is no intention and no takbiratul ihram; in fact, if both are done, the prayer is invalid. When all the rak’ahs have been completed, i.e. one rak’ah has been added for the Fajr prayer, the second and third rak’ahs for the Maghrib prayer and the second, third and fourth rak’ahs for the Zhuhr, ‘Asr and ‘Isha’ prayers, then sit in the last sitting, the one after which there is a salam, even if the prayer has only one tashahhud. Then

. recite the tashahhud in that sitting, then recite salawat to the Prophet (peace be upon him) by saying: ” ” or say ” ” if it is a supplication, as Ibn Hajar explains. Then say the greeting of peace by saying “It is obligatory to say it once, even if there is no turning of the head, because it is reported that the Prophet (peace and blessings of Allaah be upon him) said the greeting once.

The wisdom of the number of Rak’ahs of the five daily prayers is to be grateful for the blessings of the five senses and to cover the faults in them. The explanation is that the rak’ah of Fajr is two, because touching the skin can sense the smooth and rough. The two rak’ahs are to be grateful for them and to be grateful for the covering of faults in them. The number of Rak’ahs of Zhuhr is four, because kissing senses the object being kissed from the four directions. The four rak’ahs are to be grateful for that and to be grateful for the covering up of faults in all four. The number of rak’ahs for ‘Asr is four, because hearing senses what is heard from the four directions. Four rak’ahs is to be grateful for that and to be grateful for the covering up of mistakes on the fourth. The number of rak’ahs of Maghrib is three, because the object seen is visible from three directions, namely the front, left and right and is not visible from the back. The three rak’ahs are to be grateful for that and to be grateful for the covering up of mistakes. The number of rak’ahs of ‘Isha’ is four, because the tongue senses cold, hot, bitter and sweet. The four rak’ahs are in gratitude for that and in gratitude for the covering of its faults.

You should know that prayer is the time of the servant’s supplication to his Lord, the cleansing of his heart from sin, and the link between the servant and his Lord. Muhammad ibn ‘Ali At-Tirmidhi said: “Prayer is the pillar of religion and is the first thing that Allah requires of His servants. When people pray, Allah faces His servants so that they face Him as servants. Standing in prayer shows the servant’s humility, takbiratul ihram shows his submission, the praise of the servant and the recitation of the Qur’an shows his humiliation, bowing shows his humiliation, prostration shows his devotion, sitting shows his love for Allah and tashahhud shows his seeking the face of his Lord. The servants should approach Allah in this way so that Allah may approach them with mercy and compassion. In Islam, there is nothing greater than prayer.”

Know that the condition for the acceptance of worship is sincerity. If a person performs a deed without sincerity, he will not be rewarded by Allah, even though the deed is outwardly valid because the conditions and pillars have been fulfilled. Riya is forbidden in all deeds. Some scholars liken all deeds to a tree whose fruit is desired. The conditions are like the roots, the pillars are like the trunk of the tree, the circumcision of ab’ad! is like a large branch or branch in absolute terms, the circumcision of haiat is like a small branch and leaves, while ikhlas is like the fruit. A tree does not stand unless it has a trunk and a tree is not called a tree unless it has branches. When the branches are many, the tree becomes large. When the tree has fruit, the goal of the person who planted it is achieved.

The pillars of prayer in terms of place are of three kinds:

First, the pillar whose place is in the heart. The heart is called “heart” because it thinks about many affairs. When the Prophet raised his gaze to the sky, he said:

“O Lord of the turning of hearts, set my heart on obeying You.”

Or because the heart is the core of the body. The pillar that belongs to the heart is the intention only, while saying it is only Sunnah to help the heart and because there are scholars who make it obligatory.

The conditions for the intention are twofold. Firstly, it must be said at the same time as Takbiratul Ihram, and it must not precede or follow it. Secondly, the intention should be made while standing in the fard prayer and facing the qiblah.

Second, the pillars that are in the form of speech with the tongue. There are five pillars of this prayer as follows:

1. Takbiratul ihram at the beginning of the prayer.
2. Reciting Al Fatihah for each rak’ah when standing, if standing is obligatory for the imam, the congregation and the one praying alone.
3. Reciting the tashahhud.
4. Salawat to the Prophet (peace be upon him).
5. The first salutation at the end of the prayer. The last three pillars are performed in the last sitting.

The conditions of the five pillars are as follows:

1. All the letters are heard by the ears of the person concerned if he is not deaf and there is no hearing loss, whether wind or noise or something similar, such as blocked ears. If there is a disturbance, then he must raise his voice, even if he is not deaf or the disturbance disappears, he can hear.

1. Not to reduce the tashdid at all. The minimum tashdid of takbiratul ihram is one, the minimum tashdid of salutation is one, the minimum tashdid of tashahhud is sixteen, the minimum tashdid of the most perfect tashahhud is five, the minimum tashdid of salutation of the Prophet is four, the tashdid of Al Fatihah is fourteen. If a person omits one of these tashdids, his recitation is not valid, whether he did it deliberately or forgot. But if he omits the tashdid in the word “. ” intentionally and knows its meaning, then he is a disbeliever, because the word ” means we worship the light of Your sun. If he forgot or did not know, then he should perform the Sunnah prostration and repeat the recitation correctly.

141. He should not reduce any of the letters. The minimum number of takbirs is 8, the minimum number of salams is 11, the minimum number of tashahhud is 105, the minimum number of salutations on the Prophet is 14, and the number of al-Fatihahs is 141.

1. Removing the letter from its makhraj (place where it comes out). If a person replaces the hamzah of the word ” ” with a wawu, this invalidates it if he knows it and does not invalidate it if he does not know it, as al-Barmawi explained. If the letter “g” of “SeuL” is replaced with ” “” or the letter “G”, then the recitation is invalid, unless it is impossible for him to learn before the prayer time is over. This applies to all substitutions of letters for one another, even if they change the meaning, as Ibn Hajar explained.

1. Not changing any of its harakat in a way that invalidates its meaning. For example, making the hamzah and the ba'” ’cause”. It means something that is produced by wasps but is not very sweet. Also, putting the sin in ” ” because ” ” ” means a stone, as well as reading the fat-hah hamzah ” ” and reading the dlammah or kasrah ta’nya.

1. Not adding letters to the five that invalidate their meaning. For example, lengthening the hamzah of the word ” “, adding a dead or live wawu after the word, adding a wawu before the word. However, it is permissible to add a wawu before “‘ ” because there is a word that precedes it. As for takbir, it is not permissible to add a wawu before it. It is also not permissible to recite the Qur’an in prayer with gira’ah shadzdzah, which changes the meaning.

Explanation:

Muhammad Al Khalili said in his Fatawa: “I asked our teacher Muhammad Al-Bagari about a person who recites the Qur’an and does not correctly recite the ghunnah (buzzing) of the mim and nun, and he replied: “I asked our Master Al Yamani (i.e. the master of Qur’anic recitation in his period) about that, and he replied: “If a person swears that his recitation is not called the Qur’an, he has not broken his oath.” From this answer it can be concluded that if a person recites the Qur’an but does not recite it properly, changes its i’rab and rulings, he is not called the Qur’an. If a junub person recites it like that, it is not haraam, because it is not the Qur’an.

1. Reciting its words continuously, i.e. not separating any of them from the next one more than pausing to breathe.

1. Sequencing the five pillars in the order in which they are known, because the order in Surah Al-Fatihah is where the mosque is located. If a person omits a phrase that should not be omitted, his recitation is invalid and he must repeat the recitation correctly as long as it has not been too long. If it has been a long time, then he must start from the beginning.

There are thirteen pillars: standing, ruku’ and its thumakninah, i’tidal and its thumakninah, first prostration and its thumakninah, sitting after it and its thumakninah, second prostration and its thumakninah, one pillar in the last rak’ah which is the last sitting, the pillar that arises from doing these pillars in their place is order. Order is putting something in its place.

Jabir and Muadz ra. said: “When the Prophet (peace be upon him) ascended to the heavens, in the nearest heaven he saw many angels who had always stood since they were created by Allah while making dhikr and they did not bow. In the second heaven, he saw many angels who always bowed and did not raise their heads. In the third heaven, he saw many angels prostrating and not raising their heads, except when the Prophet said salam. That is when they raise their heads and that is why prostration is repeated twice per rak’ah. In the fourth heaven, he saw many angels. who were always tashahhud. In the fifth heaven, he saw many angels prostrating and always remembering Allah. In the sixth heaven, he saw many angels who were always saying Takbir. In the seventh heaven, he saw many angels who always said: “Ya Salam ya Salam” since Allah created them. In his heart, the Prophet wished that the worship of the seven heavens be given to him and his people, then Allah knew the Prophet’s heart, then Allah gave all the worship of the seven heavens in two rak’ahs to the Prophet and his people. Therefore, whoever stands up in his prayer glorifying Allah and completes the pillars, bowing and prostration, he will receive the reward of the angels of the seven heavens.” The conditions of the pillars of fi’liyah (pillars that are actions) are as follows:

1. The previous pillar is valid. If a person is uncertain when bowing whether he has recited Al-Fatihah or not, or if he is uncertain when prostrating whether he has done i’tidal or not, then he should stand up immediately. If he is uncertain during prostration whether he has bowed or not, then he should also stand up immediately and bow. In this case, it is not valid for him to do ruku’ immediately. Remembering in this case is the same as wavering. If he is uncertain when standing whether he has recited al-Fatihah or not, then he must recite al-Fatihah immediately, because he has not moved from the place of al-Fatihah.

1. Only for the purpose of performing the pillars of the fi’liyah. If a person lifts his head from ruku’ because he is surprised by something, then he must return to ruku’, then i’tidal. On the other hand, if he is uncertain during ruku’ whether he has recited al-Fatihah or not, then he stands up to recite it, then he remembers that he has recited it, then his standing can become i’tidal. If he raised his head from prostration, for example because a thorn pricked him, then he must repeat raising his head. If he prostrated on a rough object that hurt his forehead, for example, then he moved his forehead without lifting it, there is nothing wrong with that. The same applies if he raised it a little, then put it back and did not do thumakninah. Otherwise, his prayer is invalid. If he raises his forehead for no reason, then his prayer is invalidated absolutely, whether he is thumakninah or not.

10. THINGS THAT INVALIDATE THE PRAYER

There are twelve things that invalidate the prayer, namely:

Firstly, the omission of one of the twelve conditions of prayer, whether intentionally or by force, forgetfulness or ignorance. This is because it is a khithab wad!’i, which is a word of Allah that relates to making something a cause or a condition or an obstacle or valid or invalid.

Secondly, deliberately missing one of the nineteen pillars of prayer, because if one of the pillars is missing, then it is not called prayer. If you forget it, you must do it immediately if you remember. If it is not done, then the prayer must be started from the beginning. Anything that is done after the forgotten pillar does not count, because it happens outside its place, except after the forgotten pillar. If he does one of the pillars, then he should continue praying. If he is certain that he has not made one prostration from the last rak’ah, at the end of his prayer or after his greeting and before he has been exposed to any impurity that is not ma’fu and has not been for a long time, then he should make that prostration and repeat his tashahhud. If the prostration that was forgotten was from other than the last rak’ah, then he must do one rak’ah.

Thirdly, adding fi’liyah pillars, such as adding ruku’ or prostration, even without thumakninah or adding rak’ahs. Or introducing the intention or takbiratul ihram in the middle of the prayer or making the salutations in a place other than the place where they should be made, even though he knows that this is forbidden. These things invalidate the prayer for the one who does them deliberately, because he is playing around. As for the one who forgets and the one who does not know of the prohibition because he has just converted to Islam or he lives in a forest far from the scholars, his prayer is not invalidated. The same applies if the mum adds to the pillars because she is following the imam. If he adds a pillar because he forgets, or if he adds something other than that pillar, namely a fi’li pillar other than takbiratul ihram, either deliberately or by mistake, then his prayer is not invalidated according to the correct view. For example, repeating Surah al-Fatihah and repeating the tashahhud without a reason. But it is mustahabb to do prostration if one does something that, if done intentionally, invalidates the prayer.

The fourth is to do the movement once but loudly. For example, one hard jump and one hard punch. Or the movement is not loud, but the intention is playful, for example, a jump that is not loud and clapping hands, although not by striking two palms. Or doing three consecutive movements, even with some limbs, if they are independent, whether intentionally, by forgetting, or out of ignorance, but it is not excused. This invalidates the prayer, because it breaks the order of the prayer and gives the impression of turning away from the prayer.

Fifthly, eating a little or drinking a little intentionally even if one is forced to do so, either by chewing or without chewing, even if the object is not normally eaten, such as dust. Examples of drinking a little are sugar and saliva mixed with other liquids. If a person eats and drinks because he forgets that he is praying or does not know that eating and drinking are forbidden, and he has just converted to Islam or is living far away from the scholars and cannot reach them, then his prayer is not invalidated by eating and drinking a little according to custom, and his prayer is invalidated if he eats and drinks a lot, because eating and drinking a lot breaks the sequence of prayer, although it does not invalidate fasting if he forgets. The difference between prayer and fasting is that the style of prayer can remind the one who forgets, while fasting does not. In addition, prayer has some actions that are organized, while many actions break it. This is different from fasting, where many actions have no effect on it.

Sixthly, doing something that invalidates the fast other than eating and drinking. This means that something enters into his cavity, for example, he puts a piece of wood into his ear hole.

The seventh is breaking the intention, such as intending to leave the prayer, either immediately or after one rak’ah, for example. But if one intends to do something that invalidates the prayer, then the prayer is not invalidated unless he does it. If a fasting person intends to leave his fast, his fast is not invalidated according to the correct view. Similarly, if a person does wudoo’, if he intends to leave his wudoo’, his wudoo’ is not invalidated. But the rest requires intention. The difference is that prayer is narrower, so it is more affected by differences in intention.

Eighthly, depending on the invalidity of the prayer on something that happens in it or may happen and does not happen in the prayer. For example, intending that if Zayd comes, then I will cancel the prayer or similar intentions. Then the prayer is invalidated immediately.

Ninth, hesitating whether to cancel the prayer or not. For example, when praying, one suddenly has a need, and then hesitates whether to stop the prayer or continue it. Then the prayer is voided immediately. What is meant by indecision is hesitation that is contrary to conviction.

Tenth, wavering about something that is required in the intention, such as wavering about whether to pray Zhuhr or Asr. Or indecision about some of the things that are required in takbiratul ihram, for example, indecision about whether he takbiratul ihram while facing the qiblah or after standing? Wondering about a condition of the prayer also invalidates the prayer, such as ablution. The indecision mentioned above invalidates the prayer if it takes a long time according to custom, namely the time for reciting ” “, or it does not take a long time, but he does the pillars of the fi’li or gauli. This shows that if the time for wavering is not long and he does not do any of the pillars, i.e. he remembers immediately, then there is nothing wrong with wavering. The ruling on the length of time is that it is enough time to do the short pillar, and the shortness of time is that it is not enough time to do it, for example if something comes into one’s mind and then it is gone in an instant.

Eleventhly, breaking a pillar of fi’li in favor of circumcision, such as a person who stood up from the second prostration because he forgot the initial tahiyat, then he sat down again to recite the initial tahiyat after he got up and could be called standing. This invalidates the prayer if he knew that going back was haraam and did it deliberately. So his prayer is invalidated because he sat down again for no reason. But if he breaks one of the pillars of the prayer for the sake of a Sunnah, such as breaking Al-Fatihah to recite ta’awwudz or iftah, then it is not haram but only makrooh. If he returns because he forgets that he is praying or forgets that it is forbidden to return to sitting, then his prayer is not invalidated. But he must stand up immediately if he remembers, and it is mustahabb to prostrate, because that invalidates the prayer if it is intentional. Similarly, his prayer is not invalidated if he does not know that it is haraam according to the correct view, even if he is among the scholars, because this is something that is uncertain for the layperson. He should stand up as soon as he finds out, and it is Sunnah for him to do prostration of forgetfulness, because he added sitting to it. If he returns to the first tahiyat before standing up, then his prayer is not invalidated, because he has not done what is required. It is mustahabb to return to the initial tahiyat and prostrate if he is closer to standing than sitting. But if he is closer to sitting, or if he is equal to standing and sitting, then there is no need for prostration. Ounut in this case is the same as the initial tahiyat. If a person forgets to do the ounut, then remembers during prostration, his prayer is invalidated if he does the ounut after prostration and he knows it. If he did it before the prostration was complete, i.e. he had not yet put the seven limbs in prostration, then his prayer is not invalidated, because he has not done the fard. It is mustahabb to get up again to do gunut and it is mustahabb to do prostration when he reaches the point of ruku’. If he has not reached the point of rukoo’, then there is no need for prostration.

The twelfth ruling is to continue doing the pillars if one is certain that one has not done them before or is uncertain whether one has done them or not. Provided that the time is long according to custom, which is at least thumakninah. He must go back to do the pillar that he believes he has not done or is uncertain about, except if he is a mum who does not intend to mufaragah (leave the congregation), then he must add one rak’ah after the imam has said salam. He should not go back to do the pillar, because he has to follow his imam. But if what he has not done or considered is a prostration or tashahhud from the last rak’ah, and he is tashahhud with his imam, then he must go back to prostrate, as Ahmad al-Maihid quoted from al-Madabighi.

All of these rulings must be known to every Muslim and must be learned, even if that means traveling to a distant land. Allah swt. says: 

“And it is not fitting that the believers should all go (to war). Why should not some of each group of them go to deepen their knowledge of religion and to warn their people when they return, so that they may protect themselves?” (OS. At Taubah: 122)

The meaning of the above verse as stated by Ar Ramli is that there should be a small group from among the many who are sufficient to deepen the knowledge of Islam and are willing to take the trouble to acquire it. The purpose of their study of Islam should be to warn and advise their people.

11. SUNAT WUDLU

Wudlu, prayer and bathing have many circumcisions. Whoever wants his heart to live and be fortunate in the sight of his Lord, should study them and practice them. The only one who does not do so is the one who belittles Islam or the one who turns away from Islam or the one who forgets the benefits of these circumcisions. The Prophet said:

“The prayer of one of you is not complete until he completes wudoo’.”

Among the Sunnahs of ablution and bathing are the following:

1. Reciting Bismillah along with the intention.
2. Prolonging the intention.
3. Rubbing.
4. Repeating three times.
5. Not flicking.
6. Does not ask for help.
7. Not to speak unless forced to.
8. Facing the qibla.
9. In succession.
10. Dhikr afterwards if there is not a long time between ablution and dhikr.

An example of the dhikr is:

“I bear witness that there is no god but Allah alone, there is no partner for Him. And I bear witness that Muhammad is His servant and messenger. O Allah, make me one of those who repent a lot and make me one of those who purify themselves. Glory be to You, O Allah, forgive me my sins, make my home spacious for me, bless me in my sustenance and do not slander me in that which You keep away from me.”

It is Sunnah to use no less than one mud of water for ablution and no less than one saa’ of water for bathing if the person’s height is similar to that of the Prophet (peace and blessings of Allaah be upon him). Otherwise, it is Sunnah to increase and decrease the water according to his body.

12. SUNAT SHALAT

There are two kinds of circumcision of prayer: ab’adl and haiat. The circumcision of ab’adl prayer is as follows:

1. The first and last tashahhud.
2. Ounut and the last thing in the i’tidal of the second rak’ah of Fajr and the final i’tidal of the witr rak’ah of Ramadlan in the second half of the month.

As for the sunat haiat, it is anything that is commanded in prayer other than the pillars, conditions and ab’adl.

13. DZIKIR SHALAT

Among the things that are highly recommended to know is to understand the dhikr of prayer and understand its meaning so that the meaning is presented in the heart, even if it is globally, so that the person concerned will receive great favors. The great scholars said: “A person is not rewarded for the dhikr unless he understands its meaning and brings it to mind, even if it is in a generalized way, except for the Qur’an and the blessings of the Prophet (peace and blessings of Allah be upon him), as explained by Muhammad Ash-Shabawi.”

Here we briefly mention the dhikr.

The one who is about to pray after standing upright should say with his tongue:

“I pray Zhuhr with four rak’ahs facing the qiblah of the congregation for the sake of Allah. Allahu Akbar.”

Replace the word ” ” with other prayers. The number of rak’ahs of the prayer should be mentioned so that it is different from other prayers. However, if the number of rak’ahs is wrong intentionally, the prayer is invalid because what was intended is not what happens. Mentioning the number of rak’ahs by heart is Sunnah, just as it is Sunnah to say ada’ and gadla, even in a voluntary prayer, so that the prayer will be different from others. It is also Sunnah to say ” ” and ” ” to express sincerity and because there are scholars who make it obligatory.

If you are the imam, replace the word ” ” with ” “. When praying alone, do not say any of them. After takbiratul ihram and after a short silence, recite quietly, whether the prayer is fard or naafil:

“I present my face to the Lord of the heavens and the earth humbly and truthfully as a Muslim, not as a polytheist. Verily, my prayer, my worship, my life and my death are for Allah, the Lord of the worlds. There is no partner for Him. That is how I was commanded, and I am part of the Muslims.”

After a short silence, say quietly:

“I seek refuge with Allah from the accursed devil.” . Then after a short silence, say:

“In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the Worlds, Most Gracious, Most Merciful, Master of the Day of Judgment. Only to You do we worship and only to You do we seek help. Show us the straight path, the path of those on whom You have bestowed favor, not of those who are wrathful nor of those who go astray.”

‘In the name of Allah’ i.e. by the Essence of Allah or by the help of Allah, the only Great King whom we worship, by His guidance and the blessing of His name. ‘The Most Compassionate’, i.e. the One whose creation and help extends to all creatures. ‘The Most Gracious’ who gives His pleasure only to those who love Him from the creation.

‘Praise be to Allah, Lord of the Worlds’, the King of all creatures.

‘Most Gracious’ who bestows favors on all servants. ‘Most Merciful’ who gives paradise only to His guardians.

‘The Lord of the Day of Reckoning’ “. ” with alif means the Lord of all affairs on the Day of Judgment. ” ” without alif means the one who gives commands and prohibitions on the Day of Judgment without any hindrance or partner. The reason the five Asma are mentioned is as if Allah said: “When I first created you, I was Allah. Then I nurtured you with favors, then I was God. Then you disobeyed, so I covered your sins, so I am the Most Gracious. Then I accepted your repentance, then I am the Most Merciful. Then I shall surely avenge you, so I am the Lord of the day of recompense.”

‘Only to You do we worship and only to You do we seek help’ we only worship You by believing in Your oneness, obeying You with our limbs and we only seek Your help for worship and others.

‘Guide us to the straight path’ guide us to the true religion and keep us guided to it. ‘The path of those on whom You have bestowed favor’ in the form of guidance, i.e. the prophets, shiddigs, martyrs and righteous people. ‘Not the way of those who are wrathful’, i.e. the Jews, for Allah says:

“Say (Muhammad), “Shall I tell you of a worse recompense than the wicked in the sight of Allah? That is, those whom Allah has cursed and angered, among whom are apes and swine, and those who worship Tagut.” Those are worse places and more astray from the straight path.” (OS Al Maidah: 60)

‘And not the way of those who go astray’ i.e. the Christians, for Allah says:

“Say (Muhammad), “O People of the Book, do not exaggerate in a way that is not right in your religion. And follow not the desires of those who have gone astray before and (have) led many astray, and they themselves have gone astray from the straight path.” (OS Al Maidah: 77)

And because the Prophet said:

“Verily the people of wrath are the Jews and verily the people of error are the Christians.” (HR Ibn Hibban)

After a short silence, say:

O Allah, fulfill our supplication.

After that, recite a Surah from the Qur’an after a short silence if you are alone and after a long silence, approximately the length of the recitation of Al-Fatihah if you are the imam, so that the person recites Al-Fatihah and so that the person hears the imam’s recitation after that. Some scholars said: “At the time of this silence, the imam is recommended to say:

“O Allah, put distance between me and my faults as You put distance between the east and the west. O Allah, cleanse me from my faults as a white garment is cleansed from dirt. O Allah, wash away my faults with water, ice and dew.”

This means cleanse me from sins. The narration of the above is to be deeply cleansed. This prayer is recommended after takbiratul ihram and is included in the iftah prayer.

After a short silence, say when going into ruku'”‘. Once in the ruku’ position, say it three times, even if you are the imam:

“Glory be to my Lord, the Most Great, and praise Him.”

Glorious means that there is no beginning to His majesty and His greatness has no end. So Allah is the One who is perfect in His Essence and Attributes. ‘Praising Him’ means that I purify Him and praise Him. Three times is the minimum perfection and the least is once. The most perfect is eleven times, below which is nine times, seven times and five times.

When going i’tidal, say:

“May Allah hear the one who praises Him.”

That is, may You accept the person’s praise. When going to i’tidal, say ” ” then say after standing up:

“O our Lord, to You belongs all the praise that fills the heavens, fills the earth and fills whatever You will after them.”

This means that the praise is much, pure and blessed. Examples of things after the earth and the sky are the Kursi, the Throne and others, all of which are known only to Allah. Saying the above is recommended even for the imam, i.e. whether the person who prays with the imam prays for a long time or not. This is different according to the scholars who said: “What is recommended for the imam is only to say ” “

When about to make the first prostration, say ” “, then say when making the first prostration three times, as in ruku’:

“Glory be to my Lord, the Most High, and praise Him.”

This means that God is so high that there is no degree above Him. The secret of using the word ” ” for ruku’ and the word ” ” for prostration is that the word ” ” is in the form of af’al tafdlil, while prostration is the peak of tawadlu’, because the forehead, which is the noblest limb, is placed on the soles of the feet. That is why prostration is better than ruku’, as explained by Ar Ramli.

Say ” ” when you sit down, then say when you get up:

“My Lord, forgive me, have mercy on me, increase me, lift me up, provide for me, guide me, make me well, and forgive me.”

“Forgive me” i.e. cover my sins. “Mercy me” with extensive mercy so that I attain a high degree. “Fill me up” i.e. suffice me by covering my poverty. “Raise me” to the highest degree. “Provide me with sustenance” with the sustenance of the spirit and body, namely knowledge, insight, basic food, clothing and others. “Guide me”, guide me to the guidance of Islam, the greatest blessing. “Make me healthy” i.e. keep everything that I dislike away from me. “Forgive me” i.e. remove my sins from me. The difference between “‘:   ” (forgiveness) and ” (forgiveness) is that the latter can happen after punishment, while the former is not possible with punishment.

It is recommended for the person praying alone and for the person whose imam has missed his prayer to add:

“My Lord, grant me a pious heart, clean and free from shirk, neither disbeliever nor wretch.”

It is also mustahabb to add the following supplication according to some scholars:

“My Lord, forgive, have mercy and forgive what You know. Indeed, You are the Most Noble and Glorious.”

When about to make the second prostration, say ” “, then say when prostrating three times:

“Glory be to my Lord, the Most High, and praise Him.”

When you want to stand up for the second rak’ah, say ” ” The takbeer should be prolonged until the next rak’ah so that no part of the prayer is empty of dhikr, because there is no silence in prayer. But the length should not be more than seven alifs, because there is no length beyond that. If it is longer than seven alifs, then it is haraam.

What is mentioned in the beginning of the talk is one rak’ah. In the next rak’ah, do as before, except for the intention and takbiratul ihram. They are only in the first rak’ah. If the prayer is more than two rak’ahs, it is recommended to sit the initial tashahhud in the second rak’ah. At this sitting, say:

“Blessed homage, prayer and good deeds belong to Allah. Peace, mercy and blessings of Allah be upon you, O Prophet. Peace be upon us and upon the righteous servants of Allah. I testify that there is no god but Allah and I testify that Muhammad is the messenger of Allah. O Allah, blessings be upon Muhammad.”

This was narrated by Ibn ‘Abbas (may Allah be pleased with him) from the Prophet. While the narration of Ibn Mas’ud ra. from the Prophet is:

“Honor, mercy and good deeds belong to Allah.”

Abu Musa Al Ash’ari’s narration from the Prophet was:

“Honor, good deeds and mercy belong to Allah.”

The second Shahada according to the narration of Ibn Mas’ud (ra) is.

“And I bear witness that Muhammad is His servant and messenger.”

This was also narrated by Abu Musa, but without the word “. ” This is the explanation of An Nawawi in Al Adzkar.

When you want to stand for the third rak’ah, say “Then you should stand up and do the rest of the rak’ahs of prayer, either the third or the fourth, and the method is the same as the second rak’ah. However, there is no need to recite the surah after the initial tashahhud except for the masbug (those whose number of rakaas is not the same as the imam’s). If he is able to recite the surah with the imam, then it is mustahabb to recite it in the first or second rak’ah, and if he is unable to do so, then it is mustahabb to recite it in the last two rak’ahs of his prayer, so that his prayer will not be empty of surahs. It is Sunnah for him to recite it twice in the third rak’ah of Maghrib instead of reciting it in the first two rak’ahs.

When all the rak’ahs have been performed, whether three or four, then sit in the last sitting. It is best to sit tawaruk, unless you want to do sahwi prostration because you are doing something that causes sahwi prostration, then iftirasy is best. Other than the last sitting, iftirasy is best, whether the praying person is male or female. At the last sitting, say:

“Blessed homage, prayer and good deeds belong to Allah. Peace, mercy and blessings of Allah be upon you O Prophet. Peace be upon us and upon the righteous servants of Allah, I testify that there is no god but Allah and I testify that Muhammad is the Messenger of Allah. O Allah, blessings upon Muhammad, your servant and messenger and the umi prophet and upon the family of Muhammad, his wife and his children and grandchildren. As You have saluted Abraham and the family of Abraham. Bless Muhammad the umi prophet and the family of Muhammad, his wife and his children and grandchildren. As You blessed Ibrahim and the family of Ibrahim in the universe. Indeed, You are the Most Praiseworthy and the Most Great. O Allah, forgive for me what I have foregone, what I have delayed, what I have kept secret, what I have shown, what I have exaggerated and what You know better than I do. You are the Forerunner and You are the Forerunner. There is no god but You. Our Lord, grant us good in this world and good in the Hereafter and guard us from the punishment of hell. O Allah, I seek refuge with You from the torment of the grave, from the torment of Hell, from the trial of life and death, from the trial of Masih Dajjal.”

“Homage” is anything used to honor another person, i.e. greetings and flattery as a king and flattery with greatness. Its purpose is to praise Allah, that He is the owner of all honor from creation. ‘Blessed’ means that which increases. ‘Salam’ is salvation from defects and the like. ‘For us’ means the audience, i.e. the imam, the congregation, angels, jinn and humans. ‘Righteous servants of Allah’ are those who fulfill their duties to Allah and to their fellow servants. “The best is” to show politeness to our lord. “The family of Ibrahim” are Ishmael, Ishag and their children. “In the universe” means O Allah, bless Muhammad and make the universe bless him. Or the meaning is to specialize in salawat for Muhammad and his family, as quoted by Ahmad Al Maihi from Al Jamal. “Indeed, You are the Most Praiseworthy,” meaning that You praise the obedience of the slave by rewarding him and praising His own Essence. That is, You are great, the owner of beautiful deeds, gracious and the giver of grace. So grant us what we ask for and do not deny us. The above is a narration from Ka’b ibn Ujrah (may Allah be pleased with him) and others from the Prophet (peace be upon him), as explained by An-Nawawi.

“O Allah, forgive for me what I put forward” of sins. “What I delay” from sin when it occurs. “What I conceal” i.e. I hide from sinful deeds. “What I make visible” I bring forth from sin. “What I overdo” by doing things that are of no use, whether sinful or not, such as playing around. Such actions are likened to israf. “And what You know better than I do. You are the One who gives precedence and You are the One who gives delay” You are the One who essentially makes what comes before and what comes after me.

This supplication from the beginning to ” ” was the last supplication uttered by the Prophet between tashahhud and salutations according to Muslim’s narration from ‘Ali, as explained by An Nawawi in Al Adzkar.

‘Our Lord, grant us good in this world’, namely knowledge and worship or halal sustenance. ‘And good in the Hereafter’, which is Paradise or forgiveness and reward. ‘And guard us from the punishment of hell’ by not entering hell at all. Ali ra. said: “The good in this world is a good woman and the good in the Hereafter is Paradise and angels. The torment of hell is a bad woman.” Actually this supplication

“It is not mentioned by the scholars in fiqh or hadeeth to the best of my knowledge, but it is a good supplication because it is mentioned in the Qur’an, and it is also the best supplication during tawaaf. An Nawawi said in Al Adzkar: “The one who prays may ask for what he wants from the affairs of this world and the Hereafter and he may pray with official supplications or supplications that he composes himself. Praying with official supplications is better.”

Aisha (may Allah be pleased with her) narrated that the Prophet (peace be upon him) prayed:

“O Allah, I seek refuge with You from the torment of the grave, I seek refuge with You from Masih Dajjal and I seek refuge with You from the trials of life and death. O Allah, I seek refuge with You from sins and debts.”

This kind of supplication is found in some of the wording of this book. The meaning of Masih is to circumambulate the entire world, except Makah, Medina, Masjid Al Aqsa and Mount Sinai. Dajjal is also called Masih (with ) because he is blind in one eye. The meaning of Dajjal is a liar or a mix-up. Ad Damiri said: “This prayer was narrated by Muslim from Abu Hurairah and some scholars made it obligatory. Thawus even told the praying person to repeat his prayer if he did not pray this supplication.” This is one of the best official supplications. Another best supplication is the one narrated by Abu Bakr (may Allah be pleased with him) and taught to him by the Prophet (peace be upon him), which is:

“O Allah, I have indeed wronged myself with many and great sins and no one forgives sins except You. So forgive me with forgiveness from Your side and have mercy on me. Indeed You are the Forgiving and the Merciful.”

Also the following supplication is commanded in every place:

“O Allah, indeed I ask You for forgiveness and health. O Allah, I ask You for guidance, piety, peace and sufficiency.” As narrated by An-Nawawi in Al Adzkar.

Among the recommended supplications after tashahhud is what Ibn Mas’ud (may Allah be pleased with him) narrated from the Prophet (peace and blessings of Allah be upon him):

“O Allah, unite our hearts, reconcile our quarreling groups, show us the path of salvation, save us from darkness to light, keep us away from evil things both hidden and visible, bless us in our ears, our eyes, our hearts, our wives and our children and grandchildren and accept our repentance. Indeed, You are the Recipient of repentance and the Most Gracious. Make us grateful for Your favors, praise them and accept them, and make them complete for us.”

This supplication should be recited a lot outside of prayer as well, because it can unite the hearts of many people, as some saints have said.

After that, make the salam by saying:

“Salam, Allah’s mercy and blessings be upon you.” The last word, ” ” is missing from most of the yedactions of this book, as the fuqaha’ do not recommend it. However, it is mentioned in the hadith narrated by Abu Dawud from Wail (ra), who said: “I prayed with the Prophet (peace and blessings of Allah be upon him), then he made the greeting to the right: ” ” and to the left: ” ” This was narrated by Ibn Hajar Al Asgalani in Bulugh Al Maram. Ahmad ibn Hajar Al Haitami said in Fath Al Jawad: “The Sunnah greetings to the right and left are accompanied by the word ” ” without ” ” according to what is stated. But the Sunnah adds ” ” because it is mentioned in many narrations.”

It is Sunnah to separate the first greeting from the second, because the first is fard and the second is Sunnah. It is best for the mum to delay the greeting until the imam has completed the two greetings. If the imam performs only one greeting, then it is still Sunnah for him to perform two greetings, because he leaves the congregation with the first greeting. In the case of the initial tashahhud, if the imam does not do it, it is not permissible for the Muslim to do it, because the Muslim must follow the imam before the salutations.

May Allah send blessings and peace upon our Lord Muhammad and upon his family and companions. May praise be to Allah, the Lord of the Worlds. Amen. We ask Allah to join us to the group of mugarrabin. May Allah accept this syarah and make it useful for many people and may Allah protect me and my essay with His Asma A’zham so that I may attain all good. Verily, He is the Most Merciful, the Giver of grace and the Noble. May Allah bestow upon our Lord Muhammad, his family, his companions, his wife and his children and grandchildren the best of salutations, peace and blessings, just as He bestowed salutations, peace and blessings upon Abraham and his family as much as He knows and as much as the ink of His kaliamt, as long as there are those who remember Allah and those who forget Him. Allah is sufficient for us and He is the best of those who are entrusted. There is no power or effort, except with the help of Allah, the High and Mighty.”