❞ كتاب Conditions and Pillars of the Prayer ❝  ⏤ محمد بن عبدالوهاب

❞ كتاب Conditions and Pillars of the Prayer ❝ ⏤ محمد بن عبدالوهاب


The conditions for the Prayer are nine: (1) Islaam; (2) Sanity; (3) Reaching the age of
Maturity; (4) Lack of Ritual Impurity (i.e. Ablution); (5) Removal of Filth; (6) Covering the
‘Awrah; (7) The Entrance of the Proper Time; (8) Facing the Qiblah; and (9) The
Intention.
The First Condition – Islaam: Its opposite is Kufr (disbelief). The actions of a
disbeliever are not accepted (by Allaah), regardless of what good deed he may
perform. The proof for this is Allaah’s saying:
“It is not for the polytheists to maintain the mosques of Allaah while they
witness against their own selves of disbelief. The works of such are in vain and in
Hell will they abide forever.” [Surah At-Tawbah: 17]
And Allaah’s saying:
“And We shall turn to whatever deeds they (polytheists) did and make such
deeds as scattered floating particles of dust.” [Surah Al-Furqaan: 23]
The Second Condition – ‘Aql (Sanity): Its opposite is Insanity (junoon). As for the
insane person, the pen (that records his deeds) is lifted from him until he regains sanity.
The proof for this is the hadeeth: “The pen is lifted from three people: A person
sleeping until he wakes up; an insane person until he regains sanity; and a child
until he reaches the age of puberty.” {Reported by Ahmad, Abu Dawood, An-Nasaa’ee
and Ibn Maajah. Al-Haakim reported it in his Mustadrak (vol 1, pg. 251) with a similar wording,
saying: “This is an authentic hadeeth based on the conditions of Al-Bukhaaree and Muslim.”
Adh-Dhahabee agreed.}
The Third Condition – Tamyeez (Age of Maturity): Its opposite is childhood (sughr). Its
extent is the age of seven years, then he is to be commanded to pray. The proof for this
is the Messenger of Allaah’s saying: “Command your children to pray by (the age of)
seven. And beat them to do it by (the age of) ten. And separate them from their
beds.” {An authentic hadeeth reported by Ahmad, Abu Dawood and Al-Haakim.}
The Fourth Condition – Raf’-ul-Hadath (Uplifting Ritual Impurity): This refers to the
ablution (wudoo) that is well known. What makes ablution mandatory is hadath (ritual
impurities). Its conditions (shuroot) are ten: (1) Islaam; (2) Sanity; (3) Age of Maturity;
(4) Intention; (5) Accompanying its ruling by the fact that one must intend to not stop it
until he completes his ritual purity; (6) Removal of what makes ritual purity mandatory;
(7) cleansing the private parts; (8) Clean Water that is permissible to use; (9) Removing
all things that prevent the water from reaching the skin; and (10) it must be the proper
time for it. This applies to those who have a constant state of ritual impurity (i.e. such as
menstruating women), due to its obligation.





This is a translation of the beneficial treatise of Imaam Muhammadbin ‘AbdilWahhaab, “Shuroot asSalaat wa Arkaanuhaa wa Waajibaatuhaa.” In this short treatise, Imaam Muhammad bin ‘AbdilWahhaab, may Allah have mercy on him, briefly outlines the nine conditions for the acceptance of one ’s prayer, as well as the fourteen pillars and eight requirements of the prayer, mentioning some of their proofs and evidences from the Book and the Sunnah.
محمد بن عبدالوهاب - مُحَمَّدُ بنُ عَبْدِ الوَهَّابِ بنِ سُلَيْمَانَ التَّمِيْمِيُّ (1115 - 1206هـ) (1703م - 1791م) عالم دين سني حنبلي، يعتبره البعض من مجددي الدين الإسلامي في شبه الجزيرة العربية حيث شرع في دعوة المسلمين للتخلص من البدع والخرافات ونبذ الشرك التي انتشرت في أطراف الدولة العثمانية حول ولاية الحجاز وولاية اليمن والربع الخالي.

ولد في العيينة وسط نجد سنة 1115 هـ الموافق من عام 1703م، لأسرة ينسب إليها عدد من علماء الدين، كان جدُّه سليمان بن علي بن مشرف من أشهر العلماء في الجزيرة العربية في عصره، وكذلك كان والده عالمًا فقيهًا على مذهب الإمام أحمد بن حنبل وأحد القضاة المعروفين، فقد تولَّى القضاء في عدَّة جهات؛ مثل: العيينة وحريملاء، وكان عمُّه الشيخ إبراهيم بن سليمان من مشاهير العلماء في تلك البلاد.
من كتب إسلامية بلغات أخرى - مكتبة كتب إسلامية.

نُبذة عن الكتاب:
Conditions and Pillars of the Prayer


The conditions for the Prayer are nine: (1) Islaam; (2) Sanity; (3) Reaching the age of
Maturity; (4) Lack of Ritual Impurity (i.e. Ablution); (5) Removal of Filth; (6) Covering the
‘Awrah; (7) The Entrance of the Proper Time; (8) Facing the Qiblah; and (9) The
Intention.
The First Condition – Islaam: Its opposite is Kufr (disbelief). The actions of a
disbeliever are not accepted (by Allaah), regardless of what good deed he may
perform. The proof for this is Allaah’s saying:
“It is not for the polytheists to maintain the mosques of Allaah while they
witness against their own selves of disbelief. The works of such are in vain and in
Hell will they abide forever.” [Surah At-Tawbah: 17]
And Allaah’s saying:
“And We shall turn to whatever deeds they (polytheists) did and make such
deeds as scattered floating particles of dust.” [Surah Al-Furqaan: 23]
The Second Condition – ‘Aql (Sanity): Its opposite is Insanity (junoon). As for the
insane person, the pen (that records his deeds) is lifted from him until he regains sanity.
The proof for this is the hadeeth: “The pen is lifted from three people: A person
sleeping until he wakes up; an insane person until he regains sanity; and a child
until he reaches the age of puberty.” {Reported by Ahmad, Abu Dawood, An-Nasaa’ee
and Ibn Maajah. Al-Haakim reported it in his Mustadrak (vol 1, pg. 251) with a similar wording,
saying: “This is an authentic hadeeth based on the conditions of Al-Bukhaaree and Muslim.”
Adh-Dhahabee agreed.}
The Third Condition – Tamyeez (Age of Maturity): Its opposite is childhood (sughr). Its
extent is the age of seven years, then he is to be commanded to pray. The proof for this
is the Messenger of Allaah’s saying: “Command your children to pray by (the age of)
seven. And beat them to do it by (the age of) ten. And separate them from their
beds.” {An authentic hadeeth reported by Ahmad, Abu Dawood and Al-Haakim.}
The Fourth Condition – Raf’-ul-Hadath (Uplifting Ritual Impurity): This refers to the
ablution (wudoo) that is well known. What makes ablution mandatory is hadath (ritual
impurities). Its conditions (shuroot) are ten: (1) Islaam; (2) Sanity; (3) Age of Maturity;
(4) Intention; (5) Accompanying its ruling by the fact that one must intend to not stop it
until he completes his ritual purity; (6) Removal of what makes ritual purity mandatory;
(7) cleansing the private parts; (8) Clean Water that is permissible to use; (9) Removing
all things that prevent the water from reaching the skin; and (10) it must be the proper
time for it. This applies to those who have a constant state of ritual impurity (i.e. such as
menstruating women), due to its obligation.





This is a translation of the beneficial treatise of Imaam Muhammadbin ‘AbdilWahhaab, “Shuroot asSalaat wa Arkaanuhaa wa Waajibaatuhaa.” In this short treatise, Imaam Muhammad bin ‘AbdilWahhaab, may Allah have mercy on him, briefly outlines the nine conditions for the acceptance of one ’s prayer, as well as the fourteen pillars and eight requirements of the prayer, mentioning some of their proofs and evidences from the Book and the Sunnah. .
المزيد..

تعليقات القرّاء:


The conditions for the Prayer are nine: (1) Islaam; (2) Sanity; (3) Reaching the age of
Maturity; (4) Lack of Ritual Impurity (i.e. Ablution); (5) Removal of Filth; (6) Covering the
‘Awrah; (7) The Entrance of the Proper Time; (8) Facing the Qiblah; and (9) The
Intention.
The First Condition – Islaam: Its opposite is Kufr (disbelief). The actions of a
disbeliever are not accepted (by Allaah), regardless of what good deed he may
perform. The proof for this is Allaah’s saying:
“It is not for the polytheists to maintain the mosques of Allaah while they
witness against their own selves of disbelief. The works of such are in vain and in
Hell will they abide forever.” [Surah At-Tawbah: 17]
And Allaah’s saying:
“And We shall turn to whatever deeds they (polytheists) did and make such
deeds as scattered floating particles of dust.” [Surah Al-Furqaan: 23]
The Second Condition – ‘Aql (Sanity): Its opposite is Insanity (junoon). As for the
insane person, the pen (that records his deeds) is lifted from him until he regains sanity.
The proof for this is the hadeeth: “The pen is lifted from three people: A person
sleeping until he wakes up; an insane person until he regains sanity; and a child
until he reaches the age of puberty.” {Reported by Ahmad, Abu Dawood, An-Nasaa’ee
and Ibn Maajah. Al-Haakim reported it in his Mustadrak (vol 1, pg. 251) with a similar wording,
saying: “This is an authentic hadeeth based on the conditions of Al-Bukhaaree and Muslim.”
Adh-Dhahabee agreed.}
The Third Condition – Tamyeez (Age of Maturity): Its opposite is childhood (sughr). Its
extent is the age of seven years, then he is to be commanded to pray. The proof for this
is the Messenger of Allaah’s saying: “Command your children to pray by (the age of)
seven. And beat them to do it by (the age of) ten. And separate them from their
beds.” {An authentic hadeeth reported by Ahmad, Abu Dawood and Al-Haakim.}
The Fourth Condition – Raf’-ul-Hadath (Uplifting Ritual Impurity): This refers to the
ablution (wudoo) that is well known. What makes ablution mandatory is hadath (ritual
impurities). Its conditions (shuroot) are ten: (1) Islaam; (2) Sanity; (3) Age of Maturity;
(4) Intention; (5) Accompanying its ruling by the fact that one must intend to not stop it
until he completes his ritual purity; (6) Removal of what makes ritual purity mandatory;
(7) cleansing the private parts; (8) Clean Water that is permissible to use; (9) Removing
all things that prevent the water from reaching the skin; and (10) it must be the proper
time for it. This applies to those who have a constant state of ritual impurity (i.e. such as
menstruating women), due to its obligation.


As for its obligations (furood), then they are six: (1) Washing the face, which includes
Madmadah (rinsing the mouth) and Istinshaaq (inhaling water in the nose), and its
boundaries are from where the hair of the head begins to the chin, lengthwise, and from
the right ear to the left ear, widthwise; (2) Washing the hands up to (and including) the
elbows; (3) Wiping the entire head, which includes the ears (with water); (4) Washing
the feet up to (and including) the ankles; (5) Maintaining this sequence; and (6)
Muwaalaat. {3 Translator’s Note: Muwaalat refers to when all of the acts of wudoo are done in
order without any
pause in between them so as to let the previous part of the body that was washed become dry.}
The proof for this is Allaah’s saying:
“O you who believe! When you rise to pray, wash your faces and your hands up
to the elbows. Wipe your heads (with water), and (wash) your feet up to the
ankles.” [Surah Al-Maa’idah: 6]
The proof for maintaining the same sequence (when performing wudoo) is the
hadeeth: “Begin with what Allaah has began with.” {An authentic hadeeth reported by
Muslim and An-Nasaa’ee}
The proof for Muwaalaat is the hadeeth of the man who left a spot unwashed. It was
reported that one time the Prophet (sallAllaahu ‘alayhi wa sallam) saw a man who had
left a spot on his foot the size of a dirham, which water had not touched (when
performing wudoo). So he (sallAllaahu ‘alayhi wa sallam) ordered him to go back and
repeat it. { Ibn ‘Umar reported from Abu Bakr and ‘Umar that they said: “A man who had made
the ablution once came, and he had a spot the size of a thumb on the top of his feet that wasn’t
washed, so the Prophet told him: ‘Go back and complete your ablution.’ So he did it.”
[Reported by Ad-Daaraqutnee]}
Its requirement (waajib) is the tasmeeyah (mentioning Allaah’s Name) along with the
words of remembrance (dhikr).
The things that nullify (nawaaqid) the ablution are eight: (1) Whatever comes out from
the two private parts; (2) Any foul impure substance that comes out from the body; (3)
Loss of consciousness (i.e. sleep/insanity); (4) Touching a woman with sexual desire;
(5) Touching one’s private part with the hand, whether it is the frontal or rear (private
part); (6) Eating the meat of camels; (7) Bathing a deceased person; and (8) Apostating
from Islaam, may Allaah protect us from that!
The Fifth Condition – Izaalat-un-Najaasah (Removing Filth): This requires removing it
from three things: From one’s body, from one’s garments and from the area (he is
praying in). The proof for this is Allaah’s saying:
“And purify your garments.” [Surah Al-Muddathir: 4]
The Sixth Condition – Sitr-ul-‘Awrah (Covering the ‘Awrah): The People of

 

Knowledge have unanimously agreed that the prayer of one who prays naked while
having the ability (to clothe himself) is invalid. The boundaries of the ‘awrah for a man
are from his navel to his knees, { Translator’s Note: A man must cover his shoulders in
prayer as well, based on the hadeeth of Abu Hurairah (radyAllaahu ‘anhu) in which the Prophet
(sallAllaahu ‘alayhi wa sallam) said: “None of you should pray in a single garment with no
part of it being over his shoulders.” [Reported by Al- Bukhaaree and Muslim]} and the same
applies to a female slave. As for a free woman, all of her body is ‘awrah except for her
face.{ Translator’s Note: In prayer, a woman must cover her whole body, with the exception of
her face and hands. Her dress must also be wide enough to cover the upper part of her feet Refer
to Ibn Taimiyyah’s
book on the Woman’s Dress in Prayer (Hijaab-ul-Mar’ah wa Libaasuhaa fis-Salaat), for a
detailed discussion on the limits of what a man and woman must cover while in prayer.}
The proof for this is Allaah’s saying:
“O Children of Aadam, take your adornment (by covering yourselves with clean
clothes) when praying. “ [Surah Al-A’raaf: 31] meaning during every prayer.
The Seventh Condition – Dukhool-ul-Waqt (Entrance of the Proper Time): The proof
for this from the Sunnah is the hadeeth of Jibreel, peace be on him, when he lead the
Prophet in one prayer during the initial times for it and during the last part of the hour of
it, saying to him afterward: “O Muhammad, the prayer is between these two times.”
{ Reported by Ahmad, An-Nasaa’ee, At-Tirmidhee and Ibn Hibbaan.}
And also Allaah’s statement:

“Verily, the prayer is enjoined on the believers at fixed hours.” [Surah An-
Nisaa:103]

The proof that the prayers are in fixed times is Allaah’s saying:
“Establish the prayer from mid-day till the darkness of the night (i.e. Dhuhr, ‘Asr,
Maghrib and ‘Ishaa), and recite the Qur’aan in the early dawn (i.e. Fajr). Verily, the
recitation of the Qur’aan in the early dawn is ever witnessed (by the angels).”
[Surah Al-Israa: 78]
The Eighth Condition – Istiqbaal-ul-Qiblah (Facing the Ka’bah): The proof for this is
Allaah’s statement:
“Verily, We have seen the turning of your face (O Muhammad) towards the
heaven. Surely, We shall turn you to a Qiblah (proper direction) that will please

you. So turn your face to the direction of Al-Masjid-ul-Haraam.” [Surah Al-
Baqarah: 144]

The Ninth Condition – An-Niyyah (The Intention): Its place is in the heart, and as for
vocalizing it, then this is an innovation. The proof for this is the hadeeth: “Verily actions

 

are based on intentions, and verily every man will have what he intends.”
{Reported by Al-Bukhaaree and Muslim}

 

 

The pillars of the prayer are fourteen: (1) Standing, if one has the ability to do so; (2)
The opening Takbeer; (3) Reciting Surah Al-Faatihah; (4) Bowing; (5) Rising from
Bowing; (6) Prostrating on all seven limbs; {Ibn ‘Abbaas reported that Allaah’s Messenger
(sallAllaahu ‘alayhi wa sallam) said: “I have been ordered to prostrate on seven limbs: on
the forehead – and he pointed to his nose – the (palms of the) hands, the knees and the toes
of the feet.” [Reported by Al Bukhaaree and Muslim]} (7) Erecting oneself from it; (8) Sitting
between the two prostrations; (9) Remaining tranquil (i.e. not rushing) during all of these
pillars; (10) Maintaining the same sequence; (11) the Final Tashahhud; (12) Sitting for it;
(13) Sending Salaat on the Prophet; and (14) the (final) two Tasleems.
The First Pillar: Standing if one is able to do so. The proof for this is Allaah ’s
statement:
“Guard strictly the prayers, especially the middle one. And stand before Allaah
with full submission.” [Surah Al-Baqarah: 238]
The Second Pillar: The Opening Takbeer. The proof for this is the hadeeth: “Its
opening {Translator’s Note: The word used in the hadeeth is “Tahreem”, which has been
translated as opening, but which more specifically means that which makes something forbidden.
This is since with the opening Takbeer, the common actions of speaking and eating become
forbidden, as one is now in prayer.} is the Takbeer (saying Allaahu Akbar) and its
closing {Translator’s Note: The word used in the hadeeth is “Tahleel”, which has been
translated as closing, but which more specifically means to make something permissible. This is
since with the closing Takbeer, the common actions of speaking and eating become permitted
again, as one is now out of prayer.} is the Tasleem (Saying As-Salaam ‘Alaikum).” {
Reported by Abu Dawood, At-Tirmidhee, Ahmad and Al-Bazaar} After this occurs the
opening supplication, which is supererogatory, and goes: “Subhaanak Allaahumma wa
Bi-Hamdika. Wa Tabaarakasmaka wa Ta’aala Jadduka. Wa Laa Ilaaha Ghayruka.”
[Free from imperfections are You, O Allaah, and all praise is Yours. Blessed is Your
Name and there is no deity worthy of worship besides You]
The meaning of “Subhaanak Allaahumma” is: I absolve You from all imperfections in a
manner that befits Your majesty. “Wa Bi-Hamdika” i.e. while praising You. “Wa
Tabaarakasmaka” i.e. blessing can be attained by mentioning You. “wa Ta’aala
Jadduka” i.e. Glorified be Your Greatness. “Wa Laa Ilaaha Ghayruk” i.e. There is
nothing that has the right to be worshipped on the earth or in the heaven except You, O
Allaah.
Then he says: “A’udhoo Billaahi min ash-Shaytaan-ir-Rajeem” (I seek refuge in
Allaah from the rejected devil), i.e. “A’udhoo” means I seek refuge and recourse in You
and rely on You, O Allaah. “Min ash-Shaytaan-ir-Rajeem” means the outcast, the one
who is far removed from Allaah’s mercy. He cannot harm me in my religion or in my
worldly affairs.

Page 7

The Third Pillar: Then there occurs the recitation of Surah Al-Faatihah, which is a
pillar, in every rak’ah (unit), as occurs in the hadeeth: “There is no prayer for the one
who doesn’t recite the opening (chapter) of the Book.” It is the foundation of the
Qur’aan.
“Bismillaah-ir-Rahmaan-ir-Raheem” (In the Name of Allaah, the Most Merciful,
Bestower of Mercy) is a request for blessing and assistance.
“Al-Hamdulillaah” (All praise is for Allaah): “Hamd” means praise. The definite article
(Al) before Hamd is for including all the commendable acts He does. As for the good
thing that one has no role in bringing about, such as beauty and so on, then praising
that is called madah and not hamd.
“Rabb-il-‘Aalameen” (Lord of all that is created): Rabb means the One who is
worshipped, the Creator, the Sustainer, the King, the One who administers and brings
up all of the creation through His favors. With regard to ‘Aalameen, everything that is
apart from Allaah then that is considered ‘Aalam. He is the Lord of everyone and
everything. “Ar-Rahmaan” (The Most Merciful): means He grants a general mercy for
all of the created beings.
“Ar-Raheem” (The Bestower of Mercy): means He gives a specified mercy for just the
believers. The proof for this is Allaah’s statement:
“And He is ever an All-Bestower of mercy to the believers.” [Surah Al Ahzaab: 43]
“Maaliki-Yawm-id-Deen” (Master of the Day of Judgement): refers to the Day of
Reward, Recompense and Accountability, the Day when everyone will be
compensated for his deeds – if they are good, then there will be good (for him) and if
they were evil, then there will be evil (for him). The proof for this is Allaah ’s statement:
“And what will make you know what the Day of Recompense is? Again, what will
make you know what the Day of Recompense is? (It will be) The Day when no
person shall have power (to do anything) for another, and the decision that Day
will be wholly with Allaah.” [Surah Al-Infitaar: 17-19]
There is also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “The shrewd
person is the one who subjects himself and works for what comes after death.
And the feeble person is the one who allows his soul to follow its vain desires,
while aspiring for Allaah to grant his ambitions.” {Reported by Ahmad, At-Tirmidhee,
Ibn Maajah and Al-Haakim}
“Iyyaaka Na’budu” (You alone do we worship): meaning we don’t worship anyone
except You. This is a covenant between the servant and his Lord that he will not
worship anyone besides Him.

Page 8

“Wa Iyyaaka Nasta’een” (And in You alone do we seek assistance): This is a covenant
between the servant and his Lord that he will not seek the assistance of anyone besides
Allaah.
“Ihdinaas-Siraat-al-Mustaqeem” (Guide us to the Straight Path) means direct us,
show us the way and keep us firm on as-Siraat (the Path), meaning Islaam. It is also
believed that it refers to the Messenger and likewise that it refers the Qur ’aan. All of
these meanings are true. What is meant by Mustaqeem (Straight) is that which has no
deviations in it.
“Siraat-aladheena An’amta ‘alayhim” (The Path of those You bestowed Your Favor
on): meaning the way of those who have received your Bounty. The proof for this is
Allaah’s saying:
“And whoever obeys Allaah and the Messenger, then they will be in the
company of those on whom Allaah has bestowed His Favor, such as the
prophets, the first to believe (in the prophets), the martyrs and the righteous. And
how excellent these companions are!” [Surah An-Nisaa: 69]
“Ghayr-il-Maghdoobi ‘alayhim” (Not those who earned Your Anger): They are the
Jews since they have knowledge but do not act on it. We ask Allaah to protect you from
their way.
“Wa laad-Daalleen” {Nor of those who went astray): This refers to the Christians, who
worship Allaah based on ignorance and misguidance. We ask Allaah to protect you from
their way. The proof for those who went astray is Allaah’s saying:
“Say: Shall we inform you of the greatest losers with respect to their deeds?
Those whose efforts have been wasted in this life, while they thought they were
acquiring good by their deeds.” [Surah Al-Kahf: 103-105]
And there is also the hadeeth of the Prophet ( sallAllaahu ‘alayhi wa sallam): “You will
indeed follow the ways of those who came before you, in exactly the same
manner, to the point that if they were to enter the hole of a lizard, you would also
enter it.” They said: “O Messenger of Allaah, do you mean the Jews and the
Christians?” He (sallAllaahu ‘alayhi wa sallam) said: “Who else?” Al-Bukhaaree and
Muslim reported it.
And the second hadeeth is: “The Jews split up into seventy-one sects and the
Christians split up into seventy-two sects. And this ummah (of Muslims) will split
up into seventy-three sects. All of them will be in the Hellfire except for one. ”
They said: “Who are they O Messenger of Allaah?” He (sallAllaahu ‘alayhi wa
sallam) said: “Those who are upon the same way that I and my Companions are
upon.”
The Fourth Pillar: Bowing

Page 9
The Fifth Pillar: Rising from the bowing position
The Sixth Pillar: Prostrating on one’s seven limbs.
The Seventh Pillar: Erecting oneself from that
The Eighth Pillar: Sitting between the two prostrations. The proof for these (last five)
pillars is Allaah’s statement:
“O you who believe! Bow and prostrate (in prayer).” [Surah Al-Hajj: 77]
And also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “I was ordered to
prostrate on seven body limbs.” {Reported by Al-Bukhaaree and Muslim}
The Ninth Pillar: Being in a state of tranquility during all of the acts.
The Tenth Pillar: Following a sequential order between these pillars. The proof for
these (i.e. last two pillars) is the hadeeth about the man who prayed badly, narrated by
Abu Hurairah (radyAllaahu ‘anhu), who said: “One day we were sitting with the Prophet
when a man entered and prayed. [Then he rose from prayer] and greeted the Prophet
with Salaam. So the Prophet (sallAllaahu ‘alayhi wa sallam) told him: ‘Go back and
pray for you have not prayed.’ This occurred three times, and finally the man said: ‘I
swear by the One who sent you as a prophet in truth, I cannot do better than this, so
teach me (the correct way to pray).’ So the Prophet (sallAllaahu ‘alayhi wa sallam) said:
‘When you get up to pray, say the Takbeer (Allaahu Akbar). Then recite what is
easy for you from the Qur’aan. Then bow until you feel tranquility bowing. Then
rise until you feel tranquil standing. Then prostrate until you feel tranquility whilst
prostrating. Then rise from it until you feel tranquility sitting.
Then do this in all of your prayers.’”

 

 


 This is a translation of the beneficial treatise of Imaam Muhammadbin ‘AbdilWahhaab, “Shuroot asSalaat wa Arkaanuhaa wa Waajibaatuhaa.” In this short treatise, Imaam Muhammad bin ‘AbdilWahhaab, may Allah have mercy on him, briefly outlines the nine conditions for the acceptance of one ’s prayer, as well as the fourteen pillars and eight requirements of the prayer, mentioning some of their proofs and evidences from the Book and the Sunnah.



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المؤلف:
محمد بن عبدالوهاب - Mohammed bin Abdul Wahab

كتب محمد بن عبدالوهاب مُحَمَّدُ بنُ عَبْدِ الوَهَّابِ بنِ سُلَيْمَانَ التَّمِيْمِيُّ (1115 - 1206هـ) (1703م - 1791م) عالم دين سني حنبلي، يعتبره البعض من مجددي الدين الإسلامي في شبه الجزيرة العربية حيث شرع في دعوة المسلمين للتخلص من البدع والخرافات ونبذ الشرك التي انتشرت في أطراف الدولة العثمانية حول ولاية الحجاز وولاية اليمن والربع الخالي. ولد في العيينة وسط نجد سنة 1115 هـ الموافق من عام 1703م، لأسرة ينسب إليها عدد من علماء الدين، كان جدُّه سليمان بن علي بن مشرف من أشهر العلماء في الجزيرة العربية في عصره، وكذلك كان والده عالمًا فقيهًا على مذهب الإمام أحمد بن حنبل وأحد القضاة المعروفين، فقد تولَّى القضاء في عدَّة جهات؛ مثل: العيينة وحريملاء، وكان عمُّه الشيخ إبراهيم بن سليمان من مشاهير العلماء في تلك البلاد. . المزيد..

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