What essential pillars of prayer? How many pillars are there in the prayer? Why is prayer the most important pillar?
We have briefly explained the terms essential pillars (rukn) and conditions (sharṭ) above. As both are a requirement, there is no difference between essential pillars and conditions. However, the condition is something that must be carried out before the ritual prayer and must continue during the ritual prayer as well. For example, being in the state of wuḍū and covering one’s awrah. Rukn is the action without which the prayer would not be complete like the qiyām (standing), the rukūʿ (bowing), and the sajdah (prostration). These are also called “farḍ acts of the ritual prayer”.
According to the Ḥanafis, there are six essential pillars of prayer. Takbīr al-iftitāḥ (Opening takbīr), qiyām (standing), qirā’ah (recitation), rukūʿ (bowing), sajdah (prostration), and the final sitting with the recitation of tashahhud. Apart from these, according to Abu Yusuf and Imam Shafii, Malik and Aḥmad Ibn Ḥanbal, observing the taʿdil al-arkān in prayer is a farḍ, and according to Abu Ḥanīfa, it is farḍ to lead the prayer intentionally.[1]
These pillars will now be explained in detail below.
1) Takbir al-iftitah (Opening Takbir)
Saying “Allāhu akbar” while standing and loud enough for himself to hear is called “takbīr al-iftitāḥ” (starting to glorify Allah) or “taḥrima”. With this takbīr, the prayer starts and the link with the outside world is cut off. Although opening takbīr is similar to a condition because it is at the beginning of the prayer, it is accepted as a rukn because it is adjacent to the other rukns.
The obligatory nature of starting the prayer with the takbīr al-iftitāḥ is based on the evidence from the Qur’an and Sunnah:
Allah Almighty says, “Glorify your Lord”.[2] The Prophet (saw) also said, “The key to prayer is cleanliness, and its beginning is takbīr.”[3], and “Allah does not accept a person’s prayer unless he performs ablution properly and then turns to the qibla and says ‘Allāhu Akbar’”.[4] Moreover, while the Prophet was describing the prayer to a Companion who performed it in the wrong way, he said, “When you stand up for prayer, say ‘Allāhu Akbar.’”[5]
Various hadiths have been reported where the Prophet uttered takbīr and raised his hands to the level of his ears when starting the prayer.[6]
According to the Shafiʿis and the Ḥanbalis, it is sunnah to raise the hands up to shoulder level while saying the opening takbīr as well as bowing down and standing back up.[7]
A person who cannot stand can say takbīr by sitting. The takbīr is uttered in Arabic for those who can speak and it cannot be said in any other language. It is mustaḥab for the imam to utter takbīr clearly so that the congregation behind him can hear it. A person who is mute or incapable of saying takbīr in any other language is no longer under the obligation of saying takbīr. For those who are able to say only a part of the takbīr, if that part has a meaning, the part in question will be sufficient for the obligation.
Saying takbīr with other words such as “Allāhu kabīr” or “Allāhu ʿaẓīm”, which mean glorifying Allah, or simply saying “Allah” is sufficient to fulfill the farḍ. However, commencing the prayer with statements such as “Allāhummaghfirlī (O Allah forgive me”), “astaghfirullah (I seek forgiveness from Allah)”, “audhubillah (I seek refuge in Allah)” or “bismillah (in the name of Allah)” is not acceptable. This is because these are sentences of invocation, and they do not express glorification. According to the Ḥanafis, it is wājib to commence the prayer with the exact phrase “Allāhu Akbar (Allah is exalted above everything)”, and it is makrūḥ taḥriman to choose anything other than this statement.
This is also because mispronouncing it as “akbār” instead of akbar or “Āllah” instead of Allah (by elongating the “a” sound) will change the meaning, such utterances do not commence the prayer. Such a recitation in prayer also invalidates the prayer. However, saying “agbar” by reading the letter “kaf” softly instead of the word akbar does not harm the prayer because it is difficult to avoid.
The whole opening takbīr uttered in order to follow an imam must be recited standing up. Accordingly, if a person who catches the congregation while the imam was in the rukūʿ position says “Allah” while standing and utters the word “akbar” after going to the rukūʿ position, he will not be following the imam with such a takbīr. He has to stand back up and say the takbīr again. If he misses the rukūʿ while doing this, he has to complete this missing cycle at the end of the prayer.
According to Abu Ḥanīfa, it is sufficient to say takbīr in a language other than Arabic. This is because Allah Almighty says, “But those will prosper who purify themselves, and glorify the name of their Guardian-Lord, and (lift their hearts) in prayer.”[8] Such a person also remembers Allah. According to Abu Yusuf, Imam Muhammad, and Imam Shafi’i (may Allah be pleased with them all), a person may utter takbīr in another language only if he cannot recite it well in Arabic. If he can pronounce Arabic well, it will not be enough to say takbīr in another language.[9] This is because the Messenger of Allah (saw) commanded the believers, “Pray as you see me praying.”[10]
The takbīr must be uttered after the intention and the takbīr of a person following an imam should not precede the takbīr of the imam.
2) Standing (Qiyam) in Prayer
Qiyām means to stand up and to stand upright. It is one of the pillars of prayer for those who can stand long enough to recite the opening takbīr and the minimum amount required to be recited from the Qur’an in each cycle of farḍ or wājib prayers. Accordingly, it is not permissible for a person who is able to stand to perform a farḍ or wājib prayer while sitting. Since it is farḍ to perform the essential pillars, abandoning a farḍ act without an excuse is against the validity of the prayer.[11] It is commanded in the Qur’an to “stand before Allah in devout obedience.”[12] Upon the question of Imran Ibn Hussain (ra), who had difficulty praying standing due to an illness, the Messenger of Allah (saw) said, “Pray while standing and if you can’t, pray while sitting and if you cannot do even that, then pray lying on your side.” In Nasai’s narration, the following addition is made, “If you cannot do it, lay on your back. Allah does not burden anyone with more than he can bear.”[13]
Accordingly, if the ill cannot pray standing up, or if he fears that his illness will get worse or prolonged or he will feel severe pain when he stands up, he can perform the prayer while sitting, and if he can, he bows down and goes down to prostration. This is because of the maxim that difficulty attracts ease, and necessities are measured by their own amount.
As long as an ill person can pray standing while leaning on something, he is not allowed to perform the obligatory prayers sitting down.
Again, a person who can stand for a while should stand as long as he can, then sit down and complete his prayer in a sitting position. In fact, if a person who can only say the takbīr al-iftitāḥ while standing, he does it standing up, then sits down and prays for he cannot do otherwise.
A person who cannot fully go down to prostration because of his illness does not need to raise the place of prostration with something like a chair or a pillow. He performs rukūʿ and prostration by gestures of bowing forward as much as he can. Performing prayer by gestures means bowing the head down as a sign of rukūʿ and sajdah.
It is reported that Jabir (ra) said, “The Prophet (saw) went to visit a patient. He saw the patient prostrate on a board placed on a pillow. The Messenger of Allah (saw) immediately removed them both and said, “If you can do it, perform the prayer on the ground. If you are not able to do that, pray by gestures and do the prostration by bowing forward more than you do for the rukūʿ.”[14]
A person who cannot even sit is supposed to perform his prayer by lying on his back. He stretches his feet towards the qibla and performs bowing and prostration with head gestures.
It is permissible for a patient lying on his side to perform the prayer with head gestures by facing toward the qibla. However, it is more appropriate to pray lying on one’s back, rather than lying on one’s side. For in such a position, it becomes easier for the patient to turn the face towards the qibla. According to the Malikis, if someone is unable to sit up even with support, he is to lie on his right side and pray with gestures, facing the qiblah. If he is not able to do this, he is to lie down on his left side with his face to the qiblah. If he is unable to do this, he is to lie on his back with his feet toward the qiblah. The order of priority among these three positions is recommended.[15]
A person who is too ill to perform the prayer by head gestures postpones the prayer until the time of recovery. Performing prayer by moving eyes, eyebrows, or just by imagining the movements in mind is not considered valid. This is because an essential pillar of the prayer can only be performed with the movement of the head. With the movement of the above-mentioned parts of the body such as eyes, eyebrows, and so forth, that is not possible. This is the view of Abu Ḥanīfa. According to Abu Yusuf, in such a case, although it is not possible to perform the prayer by imagining the movements in mind, the movement of the eyes and eyebrows are acceptable. In like manner, the Shafiʿis, the Ḥanbalis, and the Malikis hold that if one is able to gesture with his eye, he must do so rather than merely ‘imagining’ the actions involved in prayer. According to Imam Zufar and Imam Shafi’i, under such circumstances, it is permissible to perform the prayers even by imagining the movements in the mind.
According to another narration, if the inability of such a patient lasts for more than one day or one night, the prayers of this period are dropped from the person’s responsibility even if he or she is sane. She or he does not have to perform compensatory prayers in place of these prayers because she or he would not be able to perform the ritual prayer.
If a person who is unconscious or in a coma or who has lost his mind comes to her senses before a full day or night passes, she will need to make up the prayers of this period. If this situation lasts longer than one day or one night, the responsibility of those prayers is dropped. In this regard, while Abu Ḥanīfa took 24 hours as a measure, Imam Muhammad took the number of missed prayers as a measure. Therefore, according to Imam Muhammad, the responsibility of making up the missed prayers is dropped if they are more than five, but not if they are less. This view seems more appropriate.
A person who gets ill while performing a prayer completes the rest of the prayer as much as he can. If a person who is praying sitting down due to an illness gets better after bowing and prostrating, he continues to perform the prayer standing.
If a patient who is able to perform rukūʿ and sajdah fully performs prayers by gestures, the prayer will not be valid and he has to perform the prayer again. Because it is not permissible for a person who is able to bow down to follow an imam who performs the prayer by gestures.[16] The former matter has been compared to the latter one.
Obligatory prayers cannot be performed sitting on an animal unless there is an excuse. The witr prayer, the funeral prayer, the prostration of recitation, and the compensatory prayer are subject to the same rule. According to a narration from Abu Ḥanīfa, the sunnah of the dawn prayer cannot be performed sitting on an animal unless there is an excuse.
Transportation vehicles in motion are analogous to walking animals. Therefore, farḍ or wājib prayers cannot be performed on them unless there is a necessity. A stationary vehicle, on the other hand, is analogous to a bed or a sofa that is situated on the ground. A person is allowed to pray on them.
Even if there is no excuse, all prayers can be performed while sitting in a moving ship. However, standing up is considered more virtuous. This is the view of Abu Ḥanīfa. According to him, there is often dizziness on board a ship and the maxim is that what happens often is accepted as a continuous occurrence.
On a ship anchored on the shore or in the middle of the sea, if there are no waves, it is like a place on land, and prayers are performed standing on the ship. However, if there are waves and instability, it is considered as if riding on an animal. Therefore, if possible, it is necessary to perform the prayer after departing the ship.
An airplane is like a ship at sea because its movement or stopping is not in the control of the passenger.
A person who prays on an animal performs his or her bowing and prostration by gestures. He or she bends more for prostration than he or she does for bowing. It is makrūḥ to prostrate on something on the animal, for example, it is makrūḥ to prostrate by placing one’s head on the saddle of the animal.
The sunnah and mustaḥab prayers can be performed while sitting, even if there is no excuse. This is because supererogatory prayers are based on ease and gentle treatment and voluntary prayers are plentiful. If qiyām was to be obligated for all of them, it would cause adversity and for that reason, people may turn away from such voluntary practices. Yet, there is a consensus that it is more virtuous to perform voluntary prayers standing. According to Abu Ḥanīfa, only the sunnah of the dawn prayer is excluded from this rule. Although it is permissible to perform the tarawīḥ prayer sitting down, it is considered reprehensible.
If a person who is performing prayer by standing feels tired, she or he can continue the prayer by leaning on something or sitting down. In the absence of such an excuse, it is makrūḥ to stand or sit in prayer when it is not prescribed. However, there is consensus that a person can complete a supererogatory prayer standing that she was initially performing while sitting down.
According to the Ḥanafis, if the hands do not reach the knees when extended, a person is regarded as being in a standing position. Whereas, according to the Shafiʿis, the spine must be kept upright in a standing position unless there is an excuse.[17]
3) Qira’ah (Recitation)
In the dictionary, the word qirā’ah means “to read”. In Islamic legal terminology, it means “reading the Qur’an”. It is obligatory for the imam or the person who prays alone to recite a part from the Qur’an in all cycles of the supererogatory prayers and the witr prayer. However, in four or three-cycle farḍ prayers, the recitation is wājib in the first two cycles.
According to Abu Ḥanīfa, the obligatory amount of recitation in prayer is a verse in every cycle, even if it is short. When such a verse is recited, the obligation of recitation is fulfilled. However, according to another narration from Abu Yusuf, Imam Muhammad, and Abu Ḥanīfa, the required amount is three short verses or a long verse equal in length to the amount of such three verses. It is this latter view that is prudent.
According to the sound view, a verse consisting of a single letter or a word, for example, reciting the verses “Nūn” or “Mudhammadān” is not sufficient. For this is not considered acceptable as recitation.
The obligatory recitation is based on the following evidence when Allah the Exalted says, “…Recite, then, as much of the Qur’an as you may do with ease…”[18] Since the command here is absolute, it expresses the obligation. The Prophet (saw) said on this subject matter, “There is no prayer without a recitation.”[19]
The above verse commands absolute recitation from the Qur’an in the ritual prayer. For this reason, the recitation takes place with the least amount of recitation that could be termed the Qur’an. However, it is not obligatory to recite the Qur’an outside of the ritual prayer. This is because the above verse was revealed concerning recitation in the ritual prayer.
According to the Ḥanafis, it is wājib to recite the Fatiḥa in the ritual prayer. If the recitation of Fatiḥa is abandoned, the ritual prayer is still valid, but it is makrūḥ taḥriman. The Prophet’s saying, “There is no prayer without Fatiḥa”[20] has been understood by Ḥanafi jurists as “There is no virtue in ritual prayer without the recitation of Fatiḥa”. That is because this hadith is similar to the following hadith, “The prayer of a person who is neighbor to the mosque is not permissible unless he performs it in the mosque”.[21] In fact, Muslim scholars do not argue based on this hadith that the individually performed prayers of those people who are close neighbors to mosques are invalid. Instead, the argument or interpretation of this hadith is that the person who performs the ritual prayer individually will be deprived of the reward of the congregation and the virtue of the ritual prayer will decrease.
According to the Ḥanafis, a person who follows the imam does not have to recite any part, including Fatiḥa, from the Qur’an. This is because Allah Almighty said, “When the Qur’an is read, listen to it with attention, and hold your peace: that ye may receive Mercy.”[22] Ahmad Ibn Ḥanbal said, “There is a consensus that this verse was revealed about the ritual prayer. The verse commands to listen and remain silent in prayer. Listening is special to prayers with loud recitation. Silence is about the ritual prayers that are read both silently and aloud. Therefore, it is obligatory for those who pray in the congregation to remain silent in all the prayers that are performed both silently or aloud.”[23]
The following hadith demonstrate the application of the above verse as follows, “The recitation of the imam is also the recitation of the congregation that follows him.”[24] In this hadith, no distinction is made between the prayers in which the recitation is performed, silently or aloud. A further hadith is also clear in this matter, “The imam is appointed only to be followed; when he says “Allah is most great,” say “Allah is most great” and when he recites the Qur’an, you keep silent.”[25] The Messenger of Allah (saw) observed the noon prayer and a person recited the surah ‘sabbiḥ isma rabbika’l-ʿala (Glorify the name of your Lord, the Most High)’ behind him. When the Holy Prophet concluded the prayer he said, “Who amongst you recited (the above-mentioned verse) or who amongst you was the reciter?” A person said, “It was I.” Upon this, the Holy Prophet stated, “I thought as if someone amongst you was disputing with me (in what I was reciting)”. [26] This hadith shows that it is not even permissible for members of the congregation to recite any parts of the Qur’an with a low voice in the ritual prayers. Since this is the case in silent ritual prayers, the recitation of the members of the congregation must be impermissible in ritual prayers that are read aloud by the imam. Moreover, in the narration of Abu Hurayrah, it is instead noted that this ritual prayer was a prayer whose recitation was aloud. Furthermore, Abdullah Ibn Umar (ra) said, “When one of you prays behind an imam, the imam’s recitation is sufficient for him. When he prays alone, let him recite.”[27] Based on this evidence, according to Malikis, recitation of the Fatiḥa behind the imam is recommended if it is done silently, but undesirable if it is done aloud unless one is doing so out of deference for those with differing viewpoints on this matter, in which case audible recitation behind the imam is likewise recommended.
The meaning of reciting aloud (jaḥri) in the ritual prayer is to read it in a tone that others can hear. This is called reciting aloud. The silent (khafi) recitation of the imam or those who pray alone means to read or recite in a voice that only the reciter can hear, like a whisper, by sounding the letters properly and applying their characteristics. Accordingly, the upper limit of silent recitation should be such that he or she can hear it at the most, and should not in any way disturbs or distracts other worshippers from their awe of the occasion.
According to the three schools, except for the Ḥanafis, the minimum amount of recitation in the prayer is to recite Chapter Fatiḥa. The evidence they rely on is the following hadiths, “There is no prayer for those who do not recite Fatiḥa”, and “A prayer without Fatiḥa is not sufficient.”[28]. It is sunnah to recite a chapter or a few more verses from the Qur’an after the Fatiḥa in the first two cycles of the farḍ prayers. According to the three schools, recitation is necessary for the imam and for the one who prays alone, as well as for those who follow the imam. However, the person who follows the imam recites the Fatiḥa, and a chapter from the Qur’an is added after it in the silent ritual prayers, but only Fatiḥa is recited in the aloud ritual prayers. According to the Malikis and the Ḥanbalis, the congregation does not recite anything in prayers with loud recitation but only listens. According to Aḥmad Ibn Ḥanbal, the congregation preferably listens and only recites when the imam takes a break.
According to Shafiʿis, because “basmala” is considered a verse from the chapter of Fatiḥa, it must be recited as part of the recitation of Fatiḥa.
According to Abu Ḥanīfa, a person who is unable to recite any verse but only one verse should read this verse once. According to Abu Yusuf and Imam Muhammad, he or she should repeat it three times in one cycle. However, a person who can recite three verses cannot repeat a verse three times.
If a person reads a part of a long verse such as the Throne verse (2: 255) in one cycle and the other part in the other cycle, it will be sufficient. This is because these are equivalent to three short verses.[29]
Recitation with the Translation of the Qur’an:
Since the mother tongue was Arabic in the towns where Islam was first revealed, and the Qur’an was also revealed in this language, the issue of recitation in a language other than Arabic in prayer did not come to the fore at the time of the Prophet. However, when the cities of Syria, Iraq, and Iran were conquered during the reign of ʿUmar (d. 23/643), the problem of worshiping in different dialects and in different languages emerged. Since the ritual prayer was obligatory from the first day in a region that embraced Islam en masse, it was necessary to recite a part of the Qur’an (qirā’ah), especially “Fatiḥa”, in order to perform the first prayer. However, in regions that did not speak Arabic, a certain period of time was necessary for new Muslims to be able to learn the recitation required. At such a time, the Iranians wrote a letter to Salmān al-Farisī (d. 36/656), who was originally from Iran but left this land in his youth in a quest to find the truth. During his quest to find the truth he first became a Christian and later settled in Medina and became a Muslim when he heard of Islam. Al-Sarakhsī (d. 490/1097), one of the famous Ḥanafi jurists, speaks of this letter to Salmān al-Farisī as follows, “The Iranians wrote a letter to Salmān and asked him to translate the Fatiḥa into Persian and send it to them since they needed to read it in their prayers until they learn the Arabic form of recitation.”[30]
According to Abu Ḥanīfa (d. 150/767), since the miraculous aspect of the Qur’an is realized in its meaning as well as its wording, even a person who is able to read in Arabic performs the prayer with the translation of the Qur’an in another language, he fulfills the obligation of recitation (qirā’ah), but he will have committed a reprehensible action because he did not read the Qur’an in its original language. Evidence of this ruling is the letter of Salmān (ra), mentioned above, as well as the fact that many narrations from the pages and holy books belonging to the period before Islam were included and conveyed in the Qur’an through the Arabic language.[31]
According to Abu Yusuf (d. 182/798) and Imam Muhammad (d. 189/805), the miraculous aspect of the Qur’an reveals itself together in its text and meaning. The recitation of those who are able to do both is the best but it is sufficient to only fulfill one of these. However, when a person is able to recite Arabic well enough, it is no longer sufficient to read the translation. This situation is similar to the praying of a person who is unable to bow and prostrate.
Therefore, this permission recognized in the Ḥanafi school, is only for a temporary period, as can be understood from the expression “until they learn the Arabic form of recitation ” that is found at the end of the letter written addressed to Salmān al-Farisi. On the other hand, it is reported that Abu Ḥanīfa later changed his view by stating “continuous recitation with the translation of the Qur’an, even without a valid excuse”, and agreed with the view of Abu Yusuf and Imam Muhammad on this issue.[32]
Abdullah Ibn Abi Awfa (ra) said, “A man came to the Prophet (saw) and said, “I cannot memorize anything from the Qur’an, teach me what will be enough.” The Messenger of Allah (saw) told him to say, “Subḥānallahi wa al-ḥamdu lillahi wa lā ilāha illAllāhu wallahi akbar. Wa lā ḥawla wa lā quwwata illa billāhi al-‘aliyyi’l-ʿaẓīm.” Meaning: “I glorify and praise Allah. All praise belongs to Allah. There is no god but Allah. Allah is the most supreme. All power and might belong to Allah.” The man said, “These belong to Allah, what can I ask for myself?” The Prophet (saw) said: Say, “Allāhumma’r-hamnī wa’r-zuqnī wa afinī wa’hdinī.” Meaning: “My God! Have mercy on me, provide for me, forgive me, and guide me to the right path”. When the man got up and left, the Messenger of Allah showed his own hand and said, “This person has filled his hand with goodness.”[33] When the hadith is examined carefully, it is observed that it includes ḥamd, tasbiḥ, takbīr, and taḥlīl, and that all of these consist of fragments from the verses in different parts of the Qur’an.
According to the Shafiʿis, under no circumstances is it permissible to pray in a language other than Arabic. Those who cannot recite well are considered “illiterate” and may perform ritual prayers without a recitation. They argue the reason is that other languages, for instance, Persian, is words of the world, and the prayer is invalidated with the first sentence of the translation.[34]
In summary, a believer who does not know Arabic recites the surah Fatiḥa, invocations, and so forth must learn to memorize the meaning of the texts, sentence by sentence, and try to follow the meaning while reciting the original text in Arabic. There is no doubt that this will help to achieve true “awe” in prayer. There is no doubt that, in addition to reading the original text of the Qur’an outside of the ritual prayer, it is also important to read its translation, exegesis, and explanation since ultimately the Qur’an was revealed to be read, recited, understood, and acted upon.
4) Rukuʿ (Bowing Down)
The word rukūʿ literally means “to bow”. Bowing, which is one of the essential pillars of the prayer, is performed after the recitation by leaning forward and placing the hands on the knees with the head and back straight. For this reason, it is not sufficient for a person who prays standing to bow only his head down for rukūʿ, he should also bend his back and form a straight line with his head and back. This is considered a complete rukūʿ. The situation of those who do not perform rukūʿ without an excuse needs to be evaluated; If it is closer to qiyām (standing position), rukūʿ will not be regarded as valid, but if it is closer to rukūʿ, it will be considered valid. A person with a hunched back or a back disorder performs rukūʿ as much as he or she is able.[35]
The fact that rukūʿ is an essential pillar of prayer is confirmed by Qur’anic verses and hadiths. Allah Almighty commands, “O you who believe! bow down, prostrate yourselves, and adore your Lord; and do good; that you may prosper.”[36] It is stated in the Qur’an that in fact there was a type of prayer with bowing and prostration in Christianity as well, “O Mary! worship your Lord devoutly: Prostrate yourself, and bow down (in prayer) with those who bow down.”[37]
The Prophet said to a man who was performing his prayer improperly, “When you stand for the prayer, say takbīr and then recite from the Qur’an what you know and then bow with calmness till you feel at ease, then rise from bowing till you stand straight. Afterward, prostrate calmly till you feel at ease and then raise (your head) and sit with calmness till you feel at ease and then prostrate with calmness till you feel at ease in prostration and do the same in the whole of your prayer.”[38] Abu Humayd (ra) explains the manner of bowing of the Messenger of Allah as follows, “While the Prophet (saw) was performing bowing, he would put his hands on his knees and keep his back straight.”[39] Moreover, Aisha (r. anha) also explains how to bend the head in rukūʿ with the following words, “When the Messenger of Allah (saw) went into rukūʿ, he would not raise his head, nor would he bend it down, but he would keep it in a position between the two.”[40] It is stated in another hadith, “If the Prophet were to have a glass of water put on his back when he went down to rukūʿ, it would not have moved.”[41]
While performing rukūʿ in a defined manner, it is farḍ (obligatory) according to Abu Yusuf and three schools except for the Ḥanafis, to wait for a while (ṭuma’nīnah) and to stand for a while (qawma) until the limbs become calm when straightened again from rukūʿ.[42] The duration of this should be long enough for the person to say “subhānallah il-ʿaẓīm”. According to Abu Ḥanīfa, ṭuma’nīnah and qawma are not farḍ (obligatory) but wājib (necessary). On the other hand, it is sunnah to say “subḥāna rabbiya’l-ʿaẓīm (I praise and exalt the name of my Lord, the Almighty)” three times in rukūʿ. Because, when the verse “Glorify the name of your Lord, the Most High”[43] is revealed, the Messenger of Allah said, “Say this in your rukūʿ.”[44]
A person who prays while sitting should bend his forehead so that it is parallel to his knees.
A person who catches up with the imam while the imam is in the rukūʿ position says takbīr standing up and then goes down to rukūʿ. If he utters the takbīr in a position close to rukūʿ, his prayer will be invalidated and he will not be deemed to have followed the imam. A person who catches up with the imam while the imam is in rukūʿs position is considered to have performed that cycle with the imam. However, a person who utters takbīr while the imam is in rukūʿ and goes down to rukūʿ after the imam stands up from rukūʿ is not considered to have reached that cycle; he or she will be considered like a person who catches up with the prayer late and performs that missed cycle alone at the end of the prayer.
If a person following the imam goes down to rukūʿ or prostration before the imam and raises his head from rukūʿ or prostration before the imam, then this rukūʿ or prostration will be considered insufficient. If he does not repeat this rukūʿ and prostration during the rukūʿ and prostration of the imam, his prayer is invalidated and he has to follow the imam again by saying the takbīr al-iftitāḥ.
A person who catches up with the imam while the imam is in rukūʿ does not need to say two takbīrs. He starts the prayer by saying “Allāhu Akbar” while standing and immediately goes down to rukūʿ. With this one takbīr, one fulfills both iftitāḥ and rukūʿ takbīrs.
5) Sajdah (Prostration)
The word sajdah literally means obedience, submission, humility, and prostrating on the ground. It is one of the essential pillars of prayer to prostrate twice in each cycle of the prayer, after the rukūʿ, by placing certain limbs on the ground or something that is lying flat on the ground. The most appropriate form of prostration is done by placing the face, two feet, two hands, and two knees on such a ground.
Allah Almighty says: “O you who believe! bow down, prostrate yourselves, and adore your Lord; and do good; that you may prosper.”[45] It is stated in the Qur’an that in fact there was a type of prayer with bowing and prostration in Christianity as well, “O Mary! worship your Lord devoutly: Prostrate yourself, and bow down (in prayer) with those who bow down.”[46] The Prophet said to a man who was performing his prayer not properly, “When you stand for the prayer, say takbīr and then recite from the Qur’an what you know and then bow with calmness till you feel at ease, then rise from bowing till you stand straight. Afterward, prostrate calmly till you feel at ease and then raise (your head) and sit with calmness till you feel at ease and then prostrate with calmness till you feel at ease in prostration and do the same in the whole of your prayer.”[47]
The prostration in accordance with the sunnah is carried out with seven limbs. According to the narration from Ibn Abbas (r. anhuma), the Prophet (saw) said: “I was commanded to prostrate on seven bones. These are; the forehead, (pointing to his nose), two hands, two knees, and two feet.”[48] In another narration, the nose is not mentioned, only the forehead is mentioned.
Since prostration can be carried out by placing a part of the face on the ground, it is still permissible if the nose is not placed on the ground even though the forehead is placed on the ground. However, such prostration is makrūḥ when there is no excuse. On the other hand, prostration is permissible if the nose is placed on the ground but the forehead is not if this is due to an excuse. Otherwise, according to Abu Ḥanīfa, it is permissible but with karaha, whereas for Abu Yusuf and Imam Muhammad such a prostration is invalid.
Even if there is an excuse, it is not permissible to prostrate by placing only the chin, cheek, or ear on the ground because these limbs are not among the listed limbs of prostration. If there is an impediment to prostrate on the ground with the forehead or nose, then the prostration should be performed by gestures.
According to the Ḥanafis, it is wājib to put the forehead and nose on the ground together in prostration, and it is sunnah to put the hands and knees on the ground since without the essentials the prostration cannot be done.
According to Zufar, Shafi’i, and Ahmad Ibn Ḥanbal, it is obligatory to touch a part of each of the seven limbs mentioned in the hadith to the ground. According to the Shafiʿis, the palms and the undersides of the toes must touch the ground. According to the Malikis, the farḍ is to perform prostration on a part of the forehead. Those who cannot do this due to an excuse should prostrate with gestures. Moreover, it is not considered sufficient to prostrate on the nose alone.
It is farḍ to put both feet on the ground in prostration. Therefore, prostration is not permissible unless the toes of both feet are both placed on the ground. This is the preferred view. Accordingly, it is not sufficient to put only one toe of a foot or only the top of the foot on the ground.
According to the Ḥanafis, if the place of prostration is higher than twelve fingers (approximately 23 cm.) from the place where the feet are placed, this prostration is not permissible, but if the height difference is less than that, it does no harm to the prostration. According to the Shafiʿis, the height that invalidates prayer is as high as the level of the knees. According to the Malikis and the Hanbalis, it is not permissible to perform this in a high place.
A person who cannot prostrate on the ground due to reasons such as overcrowding of the congregation can prostrate on even people, animals, and so forth. As a matter of fact, it was narrated that Umar said, “When the congregation is overcrowded in prayer, one of you should prostrate on his brother’s back.”[49]
A person can prostrate on the excess of his clothing that is placed in a clean place. However, the hardness of the ground must be felt during the prostration. Therefore, it is not permissible to prostrate on cotton and similar things that will prevent the feeling of the hardness of the ground.
When prostrating on something like wool, cotton, straw, sponge, and snow, if they create density and their volume is felt, prostration is permissible. However, if the face is lost in them and their volume is not felt, and if the face is placed completely on such a surface and the hardness is not felt at all then this prostration is considered impermissible.
Prostration can be performed on cereals such as wheat, barley, rice, and millet in the sack. However, although it is possible to prostrate on wheat and barley that are not in the sack, it is not permissible to prostrate on slippery grains such as millet and vetch.
One cannot prostrate on a small stone. However, if most of the forehead touches the ground with this stone, prostration is permissible.
Even if there is no excuse, one can prostrate on a clean board, mat, rug, carpet, prayer rug, and the like. However, the purpose of placing such a thing on the ground should be based on a reason such as protection from heat, cold, dust, or mud. Otherwise, it is considered makrūḥ to lay something on the ground just to be protected from clean soil.
According to the Malikis, it is makrūḥ to pray on things other than the earth and what the earth produces. Carpets, rugs, or felt and fleece made of wool are types of overlays that are not of the earth, but the straw mat is an overlay of the earth type.
According to the Ḥanafis, it is permissible to prostrate on two hands that are placed in a clean place due to an excuse such as protection from heat or cold. However, according to other schools, such an act invalidates the ritual prayer. In such a case, one can also prostrate on the fold of the turban or the excess of an attire. Anas (ra) says: “We were praying together with the Messenger of Allah (saw) on a hot day. Those of us who could not put their foreheads on the ground because of the scorching heat laid down their clothes and prostrated on it.”[50]
It is farḍ according to Abu Yusuf and three schools except for the Ḥanafis, and wājib according to Abu Ḥanīfa and Imam Muhammad, to sit between two prostrations long enough to say “subḥānallahi’l-ʿaẓīm” while sitting during sajdah. Moreover, it is sunnah to say “سُبْحَانَ رَبِّيَ الأَعْلَى subḥāna rabbiya’l-ʿala (Glory is to my Lord, the Most High)” three times in the state of prostration. This is because, when the verse “Sabbiḥ isma rabbika’l-ʿala (Glorify the name of your Lord, the Most High)”[51] was revealed, it is reported that the Messenger of Allah said to his Companions, “Say this in the prostration of your prayers”.[52]
Two prostrations are performed in each cycle. If one of them is left intentionally, the prayer is considered invalid; if it is left unintentionally, if it is remembered even after the salutation, and if nothing contrary to the prayer has been done, the prostration must still be performed so the last sitting is performed as usual and the prayer is completed with the prostration of forgetfulness (sajda al-sahw). This is because the obligatory prostration has been postponed to a later time than it was supposed to be done. (See below the subject of prostration of forgetfulness (sajda al-sahw))
Prostration is one of the most important pillars of prayer. It is the most perfect expression of respect, humility, and exaltation shown to Allah. The following is stated in a hadith, “The nearest a servant is to his Lord is when he is in prostration. So invoke a lot in the state of prostration.”[53]
6) Last Sitting (Qa’da Akhira)
“Qa’da ākhira” means “last sitting”. Sitting and waiting for the length of tashahhud at the end of the prayer is one of the pillars of the prayer. Sitting in the second cycle in two-cycle prayers, in the third cycle in three-cycle prayers, and after the fourth cycle in four-cycle prayers is called “qa’da ākhira (last sitting)”.
According to the Ḥanafis, the duration of the last sitting is the length of the tashahhud. This is long enough to recite the supplication of “taḥiyyāt” as well. It is wājib to recite the supplication of taḥiyyāt in all sittings.
According to the Shafiʿis and the Ḥanbalis, the duration of obligatory sitting in the last sitting should be long enough to send ṣalawāt to the Prophet i.e. to say “Allāhumma ṣalli ala Muḥammad” in addition to the amount of tashahhud. According to the Malikis, it is obligatory to sit for a period of time that is at least long enough for salutation.
The fact that it is farḍ to sit for the length of tashahhud in the last sitting is based on the following hadith, “When the Prophet was teaching Abdullah Ibn Masʿūd (ra), the supplication of tashahhud, that is, the prayer of taḥiyyāt, he said: “When you say or do this, your prayer is complete.”[54] That is, when you recite tashahhud or do the sitting, your prayer is complete. Here, the Messenger of Allah (saw) attributed the completion of the prayer to an act, i.e. the act of sitting. The Prophet (saw) recited the taḥiyyāt only when he was sitting and, therefore, the completion of the prayer depends on sitting.
According to Abu Ḥanīfa and Abu Yusuf, at the end of a two, three, or four-cycle prayer, if one stands up without sitting down and prostrates and performs one more cycle, the whole prayer turns into a supererogatory prayer. In such a case, one should add one more cycle. Thus, the additional part is turned into two cycles, and salutations are said at the end. According to the sound view, the prostration of sahw is not necessary in such a case.
According to Imam Muhammad, when the last sitting in prayer is abandoned and one more cycle is added with prostrations, this prayer ceases to be a prayer and does not turn into supererogatory.
If a person remembers that there was a prostration of recitation in prayer after sitting the length of tashahhud and goes down to prostration of recitation, his prayer is invalidated. For in such a case, the last sitting is considered abandoned. However, if he sits down for the length of tashahhud again after the prostration of recitation, his prayer is considered valid.
If the person who spent the whole last sitting in sleep does not continue to sit for the length of tashahhud again after waking up, his prayer is considered invalidated. This is because the action that takes place while sleeping in prayer is not considered valid. After all, it happens outside one’s free will. As a matter of fact, acts such as qiyām, recitation, and rukūʿ, if they occur while asleep, are also not considered valid.[55]
Taʿdil al-Arkan
Taʿdil al-arkān means performing the pillars of the ritual prayer appropriately, properly, and regularly. Ṭuma’nīnah, on the other hand, refers to the state of being convinced that the rukn is done as it is supposed to, which is the consequence of taʿdil al-arkān.
Taʿdil al-arkān takes place in rukūʿ, standing up from rukūʿ, prostrating, and sitting between two prostrations. For example, while standing up from rukūʿ, the body should become upright, find rest, stand up to say “subḥānallahi’l-ʿaẓīm (Glory is to Allah, the Almighty)” at least once, and then prostrate. One should sit between two prostrations as long as the recitation of this glorification can be completed.
The Prophet said to a man who was not performing his prayer properly, “When you stand for the prayer, say takbīr and then recite from the Qur’an what you know and then bow with calmness till you feel at ease, then rise from bowing till you stand straight. Afterward, prostrate calmly till you feel at ease and then raise (your head) and sit with calmness till you feel at ease and then prostrate with calmness till you feel at ease in prostration and do the same in the whole of your prayer.”[56]
According to Abu Yusuf and three schools except for the Ḥanafis, performing taʿdil al-arkān in prayer is wājib according to Abu Ḥanīfa and Imam Muhammad. Accordingly, while prayer performed without taʿdil al-arkān should be repeated according to the majority, according to Abu Ḥanīfa and Imam Muhammad, it is sufficient to perform a prostration of forgetfulness at the end of the prayer.
Those who feel spiritual taste and pleasure from prayer do not hurry and perform the prayer in peace. They see hurrying as contrary to the feeling of awe and good manners.
The most useful and valuable hours in daily life are the times spent in worship. It is unnecessary haste for those who spend their hours and days in vain and for the sake of vile pleasures to get rid of as soon as possible a lofty worship such as the prayer, which is truly the ascension of the believer.
Ending the Prayer with One’s Act
According to Abu Ḥanīfa, it is an essential pillar of prayer and therefore a farḍ for a person performing prayer to end the prayer with an act of his own will. Saluting at the end of the prayer is not obligatory, it is wājib. Therefore, if a person ends the prayer with actions such as saluting, talking, doing something, or breaking his state of wuḍū after sitting the amount of tashahhud, this is sufficient. The prayer ends by saying the word “salām” in the first salutation.
Although the Prophet (saw) ended his prayers with a salutation, he also did other actions to show that salutation was not obligatory. In a hadith narrated by Abdullah ibn Amr Ibn al-‘As, the Messenger of Allah said, “When the imam finishes his prayer and sits down, if his ablution is nullified before he speaks, his prayer will be complete. Similarly, the prayers of those who stand behind the imam and have finished their prayers will be complete.”[57] The following hadith narrated by Ibn Abbas (r. anhuma) supports this meaning, “When the Messenger of Allah (saw) sat the length of tashahhud, he would turn his face towards us and say: “If a person’s ablution is invalidated after sitting the length of tashahhud, his prayer is complete.”[58]
According to Abu Yusuf and Imam Muhammad, by sitting the length of tashahhud, the pillars of prayer are completed. After the last sitting, if one does an act that is incompatible with the prayer, either voluntarily or unwillingly, the prayer will not be harmed. According to Abu Ḥanīfa, if his prayer is invalidated for any reason other than his own will, he must immediately perform ablution and end the prayer intentionally. Otherwise, his prayer will be invalid.
In like manner, after sitting the length of tashahhud in the last sitting, if the prayer time ends or another prayer time starts before he or she ends the prayer with his or her own choice, her or his prayer is complete according to the two imams, but according to Abu Ḥanīfa, it is invalid because she or he did not end this prayer by her or his own choice.
According to the Shafiʿis and the Malikis, it is farḍ to say the first salutation at the end of the ritual prayer. With this first greeting, the prayer ends. According to the Ḥanbalis, it is farḍ to greet both sides. The evidence they rely on is the following hadiths, “The key to prayer is cleansing, its beginning is takbīr, and its ending is the salutation.”[59] The Prophet would greet in his prayers and would do this constantly.[60] Moreover, the Messenger of Allah said, “Pray as you see me praying.”[61]
The Ḥanafis, on the other hand, did not consider salutation to be a farḍ in the ritual prayer, since they took into consideration the narrations where the Messenger of Allah (saw) sometimes ended his prayer, after sitting the length of tashahhud, by turning around towards the congregation without saluting.[62]
[1] Al-Kāsānī, ibid, I, 105, 106, 410 ff.; Ibn al-Humām, ibid, I, 192 ff.; al-Maydanī, Lubāb, I, 68-77; Ibn Abidīn, ibid, I, 406, 410 ff.; al-Shurunbulālī, Marāq al-Falaḥ, 37, 39 ff.[2] Al-Muddaththir, 74: 3.[3] Abū Dawūd, Ṣalāh, 73, Ṭaḥārah, 31; al-Tirmidhī, Mawāqīṭ, 62,Ṭaḥarah, 3; Ibn Maja, Ṭaḥārah, 3.[4] Abū Dawūd, Ṣalāh, 144.[5] Al-Bukhari, Adhān, 95, 122; Muslim, Ṣalāh, 45; Abū Dawūd, Ṣalāh, 164; al-Tirmidhī, Mawāqīṭ, 110.[6] Al-Bukhari, ‘Amal fi al-Ṣalāh, 316, Mawāqīṭ, 24; Muslim, Ṣalāh, 21-25, Masājid, 225; Abū Dawūd, Ṣalāh, 115, 116, 178, 181; al-Tirmidhī, Ṣalāh, 63; Ibn Maja, ‘Iqāmah, 115.[7] Muslim, Ṣalāh, 21, 25, 26; Abū Dawūd, Ṣalāh, 115; al-Tirmidhī, Ṣalāh, 76, 110.[8] Al-Aʿlā, 87: 14-15.[9] Al-Zuhaylī, ibid, I, 634.[10] Al-Bukhari, Adhān, 18, Adab, 27, Aḥad, 1.[11] Al-Zaylaī, Tabyīn al-Ḥaqāiq, I, 104; Ibn al-Humām, Fatḥ al-Qadīr, I, 192, 304, 378; al-Shirazī, Muhadhdhab, I, 70; al-Zuhaylī, ibid, I, 635 ff.; Bilmen, ibid, 122 ff.[12] Al-Baqara, 2: 238.[13] Al-Bukhari, Taqṣīr, 19; Abū Dawūd, Ṣalāh, 175; al-Tirmidhī, Ṣalāh, 157; Ibn Maja, ‘Iqāmah, 139; cf. al-Baqara, 2: 286.[14] Al-Zaylaī, Naṣb al-Rāya, II, 75 ff.[15] Jaziri, ibid, p. 664.[16] According to Shafiʿis, this is permissible as long as the imam is a knowledgeable person to lead the prayer.[17] Al-Kāsānī, ibid, I, 105 ff.; Ibn al-Humām, ibid, I, 375 ff.; al-Maydanī, Lubāb, I, 100 ff.; al-Zaylaī, Tabyīn al-Ḥaqāiq, I, 190, 204; al-Zuhaylī, ibid, I, 636 ff.; Bilmen ibid, p. 123, 124.[18] Al-Muzzammil, 73: 20.[19] Muslim, Ṣalāh, 42; Abū Dawūd, Ṣalāh, 132, 167.[20] Al-Tirmidhī, Mawāqīṭ, 69; al-Darimī, Ṣalāh, 36.[21] This hadith narrated by Dāraquṭnī from Jabir and Abū Hurayra (r. anhuma) is a weak one. See al-Zuhaylī, ibid, I, 647.[22] Al-Aʿrāf, 7: 204.[23] Al-Zuhaylī, ibid, I, 648.[24] Ibn Maja, ‘Iqāmah, 18.[25] Al-Bukhari, Taqṣīr, 19; Abū Dawūd, Ṣalāh, 68, 175; al-Tirmidhī, Ṣalāh, 150, 157; Ibn Maja, ‘Iqāmah, 13, 144; Aḥmad ibn Ḥanbal, II, 230.[26] Muslim, Ṣalāh, 47, 48; Abū Dawūd, Ṣalāh, 134; al-Nasā’ī, Iftitāḥ 28; Malik, Muwaṭṭā’, Ṣalāh, 10, Hadith No: 44.[27] Malik, Muwaṭṭā’, Ṣalāh, 10, Hadith No: 43.[28] Al-Tirmidhī, Mawāqīṭ, 69, 115, 116; Ibn Maja, ‘Iqāmah, 11.[29] See al-Kāsānī, ibid, I, 110 ff.; Ibn Rushd (Averroes), Bidāyat al-Mujtahid, I, 119 ff.; Ibn Qudāmah, Mughnī, I, 376-491, 562-568; al-Shirazī, Muhadhdhab, I, 72; al-Zuhaylī, I, 648.[30] Al-Sarakhsī, Mabsūt, 3rd ed, Beirut 1398/1978, I, 37.[31] Al-Sarakhsī, ibid, I, 37.[32] See al-Sarakhsī, ibid, I, 37; Abdulazīz al-Bukhari, Kashf al-Pazdawī, I, 25.[33] Abū Dawūd, Ṣalāh, 135; al-Nasā’ī, Iftitāḥ, 32; Aḥmad ibn Ḥanbal, IV, 253.[34] Al-Sarakhsī, ibid, I, 37.[35] Ibn al-Humām, Fatḥ al-Qadīr, I, 193, 208 ff.; Ibn Abidīn, Radd al-Mukhtār, I, 416; al-Maydanī, Lubāb, I, 69 ff.[36] Al-Ḥajj, 22: 77.[37] Āl ʿImrān, 3: 43.[38] Al-Bukhari, Adhān, 95, 122; Muslim, Ṣalāh, 45; Abū Dawūd, Ṣalāh, 164; al-Tirmidhī, Mawāqīṭ, 110.[39] Al-Bukhari, Adhān, 120, 145; Abū Dawūd, Ṣalāh, 116.[40] Muslim, Ṣalāh, 240; Abū Dawūd, Ṣalāh, 122; Ibn Maja, ‘Iqāmah, 16; Aḥmad ibn Ḥanbal, VI, 31, 194.[41] Al-Bukhari, Adhān, 120, Aḥmad ibn Ḥanbal, I, 123; al-Shawkanī, ibid, II, 268.[42] Al-Bukhari, Adhān, 95, 122; Muslim, Ṣalāh, 45; Abū Dawūd, Ṣalāh, 164; al-Tirmidhī, Mawāqīṭ, 110.[43] Al-Wāqi’a, 56: 96.[44] See Abū Dawūd, Ṣalāh, 147; Ibn Maja, ‘Iqāmah, 20; al-Darimī, Ṣalāh, 69; Aḥmad ibn Ḥanbal, IV, 155;. Elmalılı, ibid., IX, 139.[45] Al-Ḥajj, 22: 77.[46] Āl ʿImrān, 3: 43.[47] Al-Bukhari, Adhān, 95, 122; Muslim, Ṣalāh, 45; Abū Dawūd, Ṣalāh, 164; al-Tirmidhī, Mawāqīṭ, 110.[48] Al Bukhari, Adhān, 133, 134, 137; Muslim, Ṣalāh, 226, 227, 229, 230; al-Nasā’ī, Ṭaṭbīq, 40, 43, 45, 56, 58; Ibn Maja, ‘Iqāmah, 19.[49] Al-Zuhaylī, ibid, I, 659; Aḥmad ibn Ḥanbal, I, 32.[50] Abū Dawūd, Ṣalāh, 96; al-Bukhari, ‘Amal fi aṣ-Ṣalāh, 9; Ibn Maja, ‘Iqāmah, 64; al-Darimī, Ṣalāh, 85.[51] Al-Aʿlā, 87: 1.[52] See Abū Dawūd, Ṣalāh, 147; Ibn Maja, ‘Iqāma, 20; Al-Darimī, Ṣalāh, 69; Aḥmad ibn Ḥanbal, IV, 155; Elmalılı, ibid, IX, 139.[53] Muslim, Ṣalāh, 215; al-Nasā’ī, Mawāqīṭ, 35, Ṭaṭbīq, 78; Daʿāwāt, 118; Aḥmad ibn Ḥanbal, II, 421.[54] Abū Dawūd, Ṣalāh, 178; al-Nasā’ī, Ṭaṭbīq, 15; al-Darimī, Ṣalāh, 84; Aḥmad ibn Ḥanbal, I, 422.[55] Al-Kāsānī, ibid, I, 113; Ibn al-Humām, ibid, I, 113; al-Zaylaī, Tabyīn al-Ḥaqāiq, I, 104; Ibn Qudāmah, Mughnī, I, 532 ff.; al-Zuhaylī, ibid, I, 665 ff.; Bilmen, ibid, p. 129, 130.[56] Al-Bukhari, Adhān, 95, 122; Muslim, Ṣalāh, 45; Abū Dawūd, Ṣalāh, 164; al-Tirmidhī, Mawāqīṭ, 110.[57] Al-Tirmidhī, Ṣalāh, 183; Abū Dawūd, Ṣalāh, 187, 230; Ibn Maja, ‘Iqāmah, 138; al-Darimī, Wuḍū’, 114; Aḥmad ibn Ḥanbal, VI, 272.[58] Al-Bukhari, Adhān, 156, Janā’iz, 93; al-Nasā’ī, Iftitāḥ, 84; Ibn Maja, Ṣalāh, 8; Aḥmad ibn Ḥanbal, V, 14, 141.[59] Abū Dawūd, Ṣalāh, 73; Ṭaḥarah, 31; al-Tirmidhī, Mawāqīṭ, 62; Ṭaḥarah, 3; Ibn Maja, Ṭaḥārah, 3.[60] Al-Shawkanī, Nayl al-Awṭār, I, 292.[61] Al-Bukhari, Adhān, 18, Adab, 27, Aḥad, 1.[62] See al-Kāsānī, ibid, I, 113; Ibn al-Humām, ibid, I, 225; al-Zaylaī, Naṣb al-Rāya, II, 63; Tabyīn al-Ḥaqāiq, I, 104; Ibn Abidīn, ibid, I, 418; Ibn Qudāmah, ibid, I, 551-558; al-Zuhaylī, ibid, I, 671 ff.; Bilmen, ibid, p. 130, 131.
Source: Basic Islamic Principles (ilmiḥal) According to the Four Sunni Schools With Evidence From The Sources of Islamic Law, Prof. Hamdi Döndüren, Erkam Publications