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

فَصْلٌ فِي الأَوْقَاتِ

Section:The Times Of Prayer

اَلْوَقْتُ الْـمُخْتَارُ لِلظَّهْرِ مِنْ زَوَالِ الشَّمْسِ إِلَى آخِرِ الْقَامَةِ .

الْـوَقْـتُ‏ ‬الْـمُخْتَار (The preferred time) لِلظَّهْـرِ (for the midday prayer)  مِـنْ زَوَالِ الشَّمْسِ (is from when the noon day sun passes the meridian)  إِلَـى آخِـرِ الْـقَامَـةِ (until the time of when the shadow of a thing is twice it’s height).

وَالْـمُخْتَارُ لِلْعَصْرِ مِنَ الْقَامَةِ إِلَى الاِصْفِرَارِ وَضَرُورِيُّهُمَا إِلَى الْغُرُوبِ

وَالْـمُخْتَارُ (The preferred time) لِـلْعَصْرِ (for the mid-afternoon prayer) مِـنَ الْـقَامَـةِ (is from the time when the shadow of a thing is twice it’s height)  إِلَـى الاِصْـفِرَارِ (until the  yellowing of the Sun).  وَضَـرُورِيُّهُمَا  (The necessary time for both them [Ḍhur and ʿAṣr)]) إِلَـى الْـغُرُوبِ (lasts until the setting of the Sun).

والْـمُخْتَارُ لِـلْمَغْرِبِ قَدْرَ مَا تُصَلِّى فِيهِ بَعْدَ شُرُوطِهَا .

والْـمُخْتَارُ (The Preferred time) لِـلْمَغْرِبِ (for the prayer after sunset) قَـدْرَ مَـا تُـصَلِّى (is [limited] to the amount of time which will enable you to perform it) بَـعْدَ شُـرُوطِـهَا (after having fulfilled its conditions).

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

وَالـْـمُخْتَارِ (The preferred time) لِـلْعِشَاءِ (for the evening prayer) مِـنْ مَغِيبِ الشَّفَقِ (is from dusk or twilight of the evening)  إِِلَى ثُلْثِ اللَّيْلِ الأََوَّلِ (up until the first third of the night).  وَضُرُورِيُّهُمَا (the necessary time for both of them [Maghrib and ʿIshaa’]) إِلَـى طُـلُوعِ الْفَجْـرِ (lasts until the appearance of the light of dawn).

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

وَالـْـمُخْتَارِ (The preferred time) لِـلصُّبْحِ (for the morning prayer) مِـنَ الْفَجْـرِ (is from [the beginning of] dawn) إِلَـى الإِسفار الأَعْـلَى (until the brightness of dawn). وَضَـرُورِيُّهُ (Its necessary time) إِلَـى طُـلُوعِ الشَّمْسِ (lasts until the appearance of the sun).

وَالْقَضَاءُ فِي الْـجَمِيعِ مَا وَرَاءَ ذالِكَ .

وَالْـقَضَاءُ (Make up prayers to compensate) فِـي الْـجَـمِيعِ (for all of) مَـا وَرَاءَ ذالِـكَ (what falls short of that [praying in the prescribed times for the obligatory prayers] [are required]).

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

وَمَـنْ أَخَّرَ الصَّلاَةَ (Whoever delays an obligatory prayer) حَتَّى خَرَجَ وَقْتُهَا (until it has gone out of its prescribed time) فَعَلَيْهِ ذَنْبٌ عَظِيمٌ (brings a great sin upon himself),  إِلاَّ أَنْ يَـكُونَ نَـاسِـيًا (unless he has forgotten) أَوْ نَـائِـمًا (or has over-slept).

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

وَلَا تُـصَلَّى نَـافِـلَةٌ (supererogatory prayers are not prayed) بَـعْدَ صَـلَاةِ الصُّبْحِ (after the morning prayer) إِلَى ارْتِفَاعِ الشَّمْسِ (until the Sun has [fully] risen), وَبَـعْدَ صَـلَاِة الْـعَصْرِ (nor are they prayed after Ṣalaat-ul-Aṣr) إِلَى صَلَاةِ الْـمَغْرِبِ (until Ṣalaat-ul-Maghrib [has come in]),  وَبَعْدَ طُـلُوعِ الْفَجْـرِ (nor are they prayed after al-Fajr [dawn] has come in), إِلّاَ الِْـورْدَ  (except for the wird [personal invocation and supplications to Allah]) لِـنَائِـمٍ عَـنْهُ (of the one who has overslept [and missed his wird]), وَعِـنْدَ جُـلُوسِ إِمَـامِ الْـجُـمُعَةِ (nor when the Imām of the Friday prayer sits on the mimbar [the place from where the sermon is given] )  وَبَـعْدَ الْـجُـمُعَةِ (nor after Jumuʿah) حَـتَّى يَخْـرُجَ مِـنَ الْـمَسْجِدِ (until he [the imām] has left the masjid).

مُقَدِّمَةُ الْكِتَابِ (The Introductory Chapter) from Matn al-Akhdarii

The Section about الطَّهَارَة – At-Ṭahaarah (Purity) from Matn al-Akhdarii

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

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

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

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

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

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

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

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

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

Al Ajurruumiyyah – Chapter 5 – The Chapter about Al-Afʿaal [the Verbs]

بَابُ‏‮ ‬‬الافْعَالِ

5 – (The Chapter about Al-Afʿaal [the Verbs])

 ʿArabic Text:

‏‮(‬‬اَلأَفْعَالُ‏‮ ‬‬ثَلاَثَةٌ‏‮ ‬‬مَاضٍ‏‮ ‬‬وَمُضَارِعٌ‏‮ ‬‬وَأَمْرٌ‏‮ ‬‬نَحْوُ‏‮ ‬‬ضَرَبَ‏‮ ‬‬‏‮ ‬‬وَيَضْرِبُ‏‮  ‬‬وَإِضْرِبْ‏‮  ‬‬فَالـْمَاضِي‏‮ ‬‬مَفْتُوحُ‏‮ ‬‬الآخِرِ‏‮ ‬‬أَبَدًا وَالأَمْرُ‏‮ ‬‬مَجْزُومٌ‏‮ ‬‬أَبَدًا‏‮ ‬‬وَالـْمُضَارِعُ‏‮ ‬‬مَا كَانَ‏‮ ‬‬فِي‏‮ ‬‬أَوَّلِهِ‏‮ ‬‬إِحْدَى الزَّوَائِدِ‏‮ ‬‬الأَرْبَعِ‏‮ ‬‬يَجْمَعُهَا قَوْلُك أَنَيْتُ‏‮ ‬‬وَهُوَ‏‮ ‬‬مَرْفُوعٌ‏‮ ‬‬أَبَدًا حَتَّى‏‮ ‬‬يَدْخُلَ‏‮ ‬‬عَلَيْه‏‮ ‬‬ِ‏‮ ‬‬نَاصِبٌ‏‮ ‬‬أَوْ‏‮ ‬‬جَازِمٌ‏‮)‏

English Translation:

الأفْعَالُ (the verbs) ثَلاَثَةٌ (are three kinds) : مَاضٍ (past tense) وَمُضَارِعٌ (and present tense) وَأَمْرٌ‏  (and command tense) نَحْوُ (like): ضَرَبَ ( He beat…) وَيَضْرِبُ  and (He beats…) إِضْرِبْ and (beat…). فَالـْمَاضِي‏  (And so the  past tense verb) مَفْتُوحُ‏  الآخِرِِِ (bears fat-ḥah on the end) أَبَدًا (always);وَالأَمْرِِ (and command tense verb) مَجْزُومٌ  (is in the case of jazm) أَبَدًا (always);. وَالـْمُضَارِعُ(and the present tense verb) – مَا كَانَ‏  فِي‏  أَوَّلِهِ (what is found at the beginning of it) إِحْدَى اَلزَّوَائِدِ‏  الأربَعِ (is one of the four affixed prefixes) يَجْمَعُهَـــا (which when joined together) قَوْلُكَ (you say): أَنَيْتُ (anaytu). ‏  وَهُو (It [the present tense verb])مَرْفُوعٌ (is in the case of rafʿ) أَبَدًا (always), حَتَّى‏  يَدْخُلَ‏  عَلَيْه (unless precedes it),نَاصِبٌ (a particle of the naṣb case) أَوْ (or) جَازِمٌ (a particle of the case of jazm).

Explanation of Text in ʿArabic:

الأفعال ثلاثة ماضٍ‏‮ ‬‬مثل ضَرَبَ‏‮ ‬‬مضارعٌ‏‮ ‬‬مثل‏‮ ‬‬يَضْرِبُ‏‮ ‬‬أمرٌ‏‮ ‬‬مثل‏‮ ‬‬إِضْرِبْ‏‮ ‬‬فالـماضي‏‮ ‬‬مفتوح الآخر أبداً‏‮ ‬‬مثل ضَرَبََ‏‮ ‬‬ما لم‏‮ ‬‬يتّصل به ضميرٌ‏‮ ‬‬رفعٍ‏‮ ‬‬متحرّك فَيُسَكِّنُ‏‮ ‬‬آخره كقولك ضَرَبـْـتُ‏‮ ‬‬أو ضميرٌ‏‮ ‬‬جمعٍ‏‮ ‬‬مذكَّر فَيُضَمُّ‏‮ ‬‬كقولك ضَرَبُوا والـمضارع الذي‏‮ ‬‬يعرف بما وُجِد في‏‮ ‬‬أوّله إحدى الزوائد الأربع‏‮ ‬‬يجمعها قولك أَنَيْتُ‏‮ ‬‬نحو أَضْرِبُ‏‮ ‬‬ونـَضْرِبُ‏‮ ‬‬ويـَضْرِبُ‏‮ ‬‬وتـَضْرِبُ‏‮ ‬‬فهو مرفوع أبدًا كقولك‏‮ ‬‬يَضْرِبَانِ‏‮ ‬‬ويَضْرِبُون‏‮ ‬‬َُ‏‮ ‬‬وتَضْرِبِينَ‏‮ ‬‬حتى‏‮ ‬‬يدخلا عليه ناصبٌ‏‮ ‬‬فينصبه كقولك لَنْ‏‮ ‬‬يَضْرِبَ‏‮  ‬‬ولَنْ‏‮ ‬‬يَضْرِبَا ولَنْ‏‮ ‬‬يَضْرِبُوا ولَنْ‏‮ ‬‬تَضْرِبِِي‏‮ ‬‬أو جازم فيجزمه كقولك لَمْ‏‮ ‬‬يَضْرِبْ‏‮ ‬‬ولَمْ‏‮ ‬‬يَضْرِبَا وهَـلُمَّ‏‮ ‬‬جرًّا وأمّا الأمر فمجزوم الآخر أبدًا كقولك إِضْرِبْ‏‮ ‬‬وإِخْـشَ‏‮ ‬‬وإِغْـزُ‏‮ ‬‬وإِرْمِ‏‮ ‬‬وإِضْرِبَا وإِضْرِبُوا‏‮   ‬‬

 Explanation of Text in English:

الأفـعالِ (the verbs) are of three kinds: مَاضٍ (past tense) – like: ضَرَبَ ( He beat…) and مُضَارِعٌ (present tense) – like:  يَضْرِبُ (He beats…) and أمْرٌ (the command tense) – like:  إِضْرِبْ ([you] beat…).  And so الـْمَاضِي (the past tense verb) always bears الْفَتْحَة (fat-˙ah) = ــَـ  on the end – like: ضَرَبَ.  ضَمِيرٌ‏‮ ‬‬رَفْعٌ‏‮ ‬‬مُتَحَرِّك (A vowelized pronoun in the case of rafʿ) is never affixed to (the end of) it.  However, it (الـْمَاضِي) does bear السُّكُون (sukuun) = ــْـ  at its end when you say:‏‮ ‬‬ضَرَبْتُ .   It (الـْمَاضِي) is caused to have‏‮ ‬‬الضّمّة‏‮ ‬‬(∂ammah) = ــُـ  (as a final vowel when‏‮ ‬‬ضَمِيـــرُ‏‮ ‬‬جَمْعٍ‏‮ ‬‬مُذَكَّرٍ  (a pronoun of the masculine plural) [is affixed to the end of it] – like when you say:‏‮ ‬‬ضَرَبُواْ.

الْـمُضَارِعُ (The present tense verb) is know by what is found in the front of it from one of اَلزَّوَائِد الأرْبَعِ (the four prefixes) – like when you say:  أَنَيْـــتُ – that is to say: أَضْرِبُ‏‮ ‬‬ونَضْرِبُ‏‮ ‬‬ويَضْرِبُ‏‮ ‬‬وتَضْـرِبُ.  الْـمُضَارِعُ is also in the case of rafʿ – like when  you  say:‏‮ ‬‬يَضْرِبَانِ‏‮ ‬‬يَضْرِبُونَ‏‮ ‬‬‏‮ ‬‬ تَضْرِبِينَ.  It (الْـمُضَارِعُ) is always in the case of rafʿ, unless نَاصِبٌ (a particle of the naṣb case) is preceding it.  It (نَاصِبٌ [a particle of the naṣb case]) causes it (الْـمُضَارِع) to  be  in  the  case   of   naṣb   –   like  when  you  say: لَنْ‏‮ ‬‬يَضْرِبْ ‏‮ ‬‬ولَنْ‏‮ ‬‬يَضْـرِبَا ولَنْ‏‮ ‬‬يَضْرِبُوا ولَنْ‏‮ ‬‬تَضْـــرِبِيor if they are preceded by جَازِم (a particle of the jazm case), then they are caused to be in the case of jazm – like when you say:: لَمْ يَضْرِبْ‏‮ ‬‬and so forth.  As for الأَمْر (the command tense verb), its end is always inflected with the jazm case ending – like when you say:إِضْرِبْ‏‮ ‬‬وَإِِخْشَ‏‮ ‬‬وَإِغْزُ‏‮ ‬‬وَإِرْمَِ  وَإِضْرِبَا وَإِضْرِبُوا.

ʿArabic Text:

‏‮(‬‬فَالنَّوَاصِبُ‏‮ ‬‬عَشَرَةٌ‏‮ ‬‬وَهِيَ‏‮ ‬‬أَنْ‏‮ ‬‬وَلَنْ‏‮ ‬‬وَإِذَنْ‏‮ ‬‬وَكَيْ‏‮ ‬‬وَلاَمُ‏‮ ‬‬كَيْ‏‮ ‬‬وَلاَمُ‏‮ ‬‬الـْجُحُودِ‏‮ ‬‬وَحَتَّى وَجَوَابُ‏‮ ‬‬بالْفَاءِ‏‮ ‬‬وََالْوَاوُ‏‮ ‬‬وَأَوْ‏‮) ‬‬

 English Translation:

فـَالنَّوَاصِبُ (And so the particles of naṣb). وَهِيَ‏‮ ‬‬عَشَرَةٌ (They are ten):

أَنْ‏‮ ‬‬وَلَنْ‏‮ ‬‬وَإِذَنْ‏‮ ‬‬وَكَيْ‏‮ ‬‬وَلاَمُ‏‮ ‬‬الْـجُحُودِ‏‮ ‬‬وَحَتَّى وَالْـجَوَابُ‏‮ ‬‬بِالْـفَاءِ‏‮ ‬‬وَالْـوَاوُ‏‮ ‬‬وَأَوْ‏‮              ‬‬

Explanation of Text in ʿArabic

النّواصب عشرة وهي‏‮ ‬‬أن ولن وإذن وكي‏‮ ‬‬ولامُ‏‮ ‬‬كي‏‮ ‬‬ولام الجحود وحتّى والجواب بالفاء والواو وأو وهي‏‮ ‬‬بذالك على قسمين قسم‏‮ ‬‬ينصب بذاته وهي‏‮ ‬‬الأربعة الـمتقدِّمات وقسم‏‮ ‬‬ينصب بواسطة أَنْ‏‮ ‬‬مضمرةً‏‮ ‬‬وهي‏‮ ‬‬الستة الـمتأخرة‏‮ ❊ ‬‬مثال أن‏‭:‬‮ ‬‬أُرِيدُ‏‮ ‬‬أَنْ‏‮ ‬‬أعْلَمَ‏‮ ‬‬زَيْدًا‏‮ ❊ ‬‬مثال لن‏‭:‬‮ ‬‬لَنْ‏‮ ‬‬أَرْجِــعَ‏‮ ‬‬إِلَى الْـخَطِيئَةِ‏‮ ❊ ‬‬مثال إذن‏‭:‬‮ ‬‬إِذَنْ‏‮ ‬‬أُدْخُــلَ‏‮ ‬‬الْـجَـنَّةَ‏‮ ❊ ‬‬مثال كي‏‭:‬‮ ‬‬عَلَّمَهُ‏‮ ‬‬كَيْ‏‮ ‬‬يََعْلَم‏‮ ❊ ‬‬مثال لام كي‏‭:‬‮ ‬‬تُبْ‏‮ ‬‬لـِـيَغْفِــرَ‏‮ ‬‬لَكَ‏‮ ‬‬اللَّهُ‏‮ ❊ ‬‬مثال لام الجحود‏‭:‬‮ ‬‬مَا كَانَ‏‮ ‬‬اللَّهُ‏‮ ‬‬لِـيَغْفِــرَ‏‮ ‬‬لِـلْمُصِرِّينَ‏‮ ‬‬عَـلَى خَطَايَاهُمْ‏‮ ❊ ‬‬مثال حتّى‏‭:‬‮ ‬‬سِرْتُ‏‮ ‬‬حَتَّى أُدْخُــلَ‏‮ ‬‬الْـمَدِينَةَ‏‮ ❊ ‬‬مثال الجواب بالفاء والواو‏‭:‬‮ ‬‬زُرْنِي‏‮ ‬‬فَــأَكْرِمَــكَ‏‮ ‬‬أَو وَأَكْرِمَــكَ‏‮ ❊ ‬‬مثال الجواب بأو‏‭:‬‮ ‬‬َلأَمْنَعَنَّكُمْ‏‮ ‬‬أَوْ‏‮ ‬‬تَتُوبُوا‏‮ – ‬‬أي‏‮ ‬‬إلى أَنْ‏‮ ‬‬تَتُوبُوا

Explanation of Text in English:

النَّوَاصِبُ (the particles of naṣb) are ten.  They are:

أَنْ‏‮ ‬‬وَلَنْ‏‮ ‬‬وَإِذَنْ‏‮ ‬‬وَكَيْ‏‮ ‬‬وَلَامُ‏‮ ‬‬الْـجُحُودِ‏‮ ‬‬وَحَتَّى وَالْـجَوَابُ‏‮ ‬‬بِالْفَاءِ‏‮ ‬‬وَالْوَاوُ‏‮ ‬‬وَأَوْ

They in turn are of two kinds.  The first kind causes the verb to be in the case of naṣb due to the nature of the verb. They are the first four above mentioned particles.  The other kind causes the verbs to be in the case of naṣb by means of the particle أَنْ which is concealed (مُضْمَرَةً). They are the last six particles.

These are their examples:

[أنْ] – أُرِيدُ‏‮ ‬‬أَنْ‏‮ ‬‬أُعَلِّمَ‏‮ ‬‬زَيْدًا (I want to teach Zayd)

[لَنْ] – لَنْ‏‮ ‬‬أَرْجِعَ‏‮ ‬‬إِلي‏‮ ‬‬الـْخَطِيئَةِ  – (I will never return to sin)

[إذنْ] – إِذَنْ‏‮ ‬‬أَدْخُلَ‏‮ ‬‬الـْجَـنَّـةَ  – (Therefore, I will enter the garden)

[كَيْ] – عَلَّمَهُ‏‮ ‬‬كَيْ‏‮ ‬‬يََعْلَمَ  – (I taught him so that he would know)

[لاَمُ‏‮ ‬‬كَيْْْ]تُبْ‏‮ ‬‬لِيَغْفِرَ‏‮ ‬‬لَكَ‏‮ ‬‬اللَّهُ  –  (Repent so that Allah may forgive you)

[لاَمُ‏‮ ‬‬الْجُحُودِ] – مَا كَانَ‏‮ ‬‬اللَّهُ‏‮ ‬‬ لِيَغْفِرَ‏‮ ‬‬لِلمُصِرِّين عَـلَى خَطَايَاهُمَ  – (Allah does not forgive those who persist in their sins)

[حَـتَّى] – سِرْتُ‏‮ ‬‬حَتَّى أَدْخُلَ الــْمَدِينَةَ  – (I traveled until I entered the city)

[الجواب بِالْفاء و الْوَاوُ] –  زُرْنِي‏‮ ‬‬فَأَكْرِمَكَ or زُرْنِي‏‮ ‬‬وَأَكْرِمَكَ (Visit me and I will honor you)

[اَلْجَوَابُ‏‮ ‬‬بِأَوْ] -لأَمْنَعَنَّكُمْ‏‮ ‬‬أَوْ‏‮ ‬‬تَتُوبُواْ (I shall certainly prevent you from entering unless you repent)

ʿArabic Text:

‏‮(‬‬وَالـْجَوَازِمُ‏‮ ‬‬ثَمَانِيَةَ‏‮ ‬‬عَشَرَ‏‮ ‬‬وَهِيَ‏‮ ‬‬لَمْ‏‮ ‬‬وَلـَمَّا وَأَلَمْ‏‮ ‬‬وَأَلـَمَّا وَلاَمُ‏‮ ‬‬الأَمْرِ‏‮ ‬‬وَالدُّعَاءِ‏‮ ‬‬وَلاَ‏‮ ‬‬فِي‏‮ ‬‬النَّهْيِ‏‮ ‬‬وَالدُّعَاءِ‏‮ ‬‬وَإِنْ‏‮ ‬‬وَمَا وَمَنْ‏‮ ‬‬وَمَهْمَا وَإذْمَا وَأَيٌّ‏‮ ‬‬وَمَتَى وَأَيَّانَ‏‮ ‬‬وَأَيْنَ‏‮ ‬‬وَأَنَّى وَحَيْثُمَا وَكَيْفَمَا وَإِذَا فِي‏‮ ‬‬الشِّعْرِ‏‮ ‬‬خَاصَّةً‏‮)‬‬

English Translation:

And الجَوَازِمُ (the particles of jazm) are eighteen and they are:

لَمْ‏‮ ‬‬وَلـَمَّا وَأَلَمْ‏‮ ‬‬وَأَلـَمَّا وَلاَمُ لأَمْرِ‏‮ ‬‬وَالدُّعَاءِ وَلاَ‏‮ ‬‬فِي‏‮ ‬‬النَّهْي‏‮ ‬‬وَالدُّعَاء وَإِنْ‏‮ ‬‬وَمَا وَمَنْ‏‮ ‬‬وَمَهْمَا وَإِذْمَا وَأَيٌّ‏‮ ‬‬وَمَتَى وَأَيَّانَ‏‮ ‬‬وَأَيْنَ‏‮ ‬‬وَأَنَّىَ‏‮ ‬‬وَحَيْثُمَا‏‮  ‬‬وَكَـيْـفَمَا وَإِذَا‏‮ ((‬‬فِي‏‮ ‬‬الشِّعْرِ‏‮ ‬‬خَاصَّةً‏‮))‬‬

Explanation of Text in ʿArabic:

إنّ‏‮ ‬‬الجوازم ثمانية عشر وهي‏‮ ‬‬بذالك على قسمين‏‭:‬‮ ‬‬قسم‏‮ ‬‬يجزم فعلا واحدًا وهي‏‮ ‬‬ستّة أحرف لم ولـمّا وألم والـمّا ولام الأمر والدّعاء ولا في‏‮ ‬‬النّهي‏‮ ‬‬والدّعاء‏‭:‬‮ ❊ ‬‬مثال لم‏‭:‬‮ ‬‬لَمْ‏‮ ‬‬أَذْهَبْ‏‮ ‬‬بِعَمْرٍو‏‮ ❊ ‬‬مثال لـمّا‏‭:‬‮ ‬‬لـَمَّا‏‮ ‬‬يَأْتِِِِ‏‮ ❊ ‬‬مثال ألم‏‭:‬‮ ‬‬أَلَمْ‏‮ ‬‬أَقُلْ‏‮ ‬‬لَكَ‏‮ ❊ ‬‬مثال الـمّا‏‭:‬‮ ‬‬أَلـَمَّآ أُحْسِنْ‏‮ ‬‬إِلَيْك‏‮ ❊ ‬‬مثال لام الأمر لِيَضْرِبْ‏‮ ❊ ‬‬والدّعاء‏‭:‬‮ ‬‬لِيَرْحَمْنَااللَّهُ‏‮ ❊ ‬‬مثال لا في‏‮ ‬‬النّهي‏‭:‬‮ ‬‬لاَ‏‮ ‬‬تَشْهَدْ‏‮ ‬‬بِالزُّورِ‏‮ ❊ ‬‬والدّعاء‏‭:‬‮ ‬‬لاَ‏‮ ‬‬تُعَامِلْنَا بِعَدْلِكَ‏‮ ‬‬يَا رَبَ

Explanation of Text in English:

الْـجَوَازِمُ (the particles of jazm) are eighteen and they are divided into two kind.  The first kind causes only one verb to be in the  case  of  jazm.  and  they are the first six أَحْرُف (particles):

لَمْ‏‮ ‬‬وَ‏‮ ‬‬لـَمَّا وَ‏‮ ‬‬أَلَمْ‏‮ ‬‬وَ‏‮ ‬‬أَلـَمَّا وَلاَمُ‏‮ ‬‬الأَمْرِ‏‮ ‬‬وَالدُّعَاءِ وَلاَ‏‮ ‬‬فِي‏‮ ‬‬النَّهْي‏‮ ‬‬وَالدُّعَاءِ

They are used as follows:

[لَمْ]لَمْ‏‮ ‬‬أَذْهَبْ‏‮ ‬‬بِعَمْرٍو  – (I did not go with ʿAmr)

[لَمَّا]‏‮ ‬‬لـَمَّا‏‮ ‬‬يَأْتِ (He has not come yet)

[ أَلَمْ] ‏‮ ‬‬أَلَمْ‏‮ ‬‬أَقُلْ‏‮ ‬‬لَكَ (…Did I not say to you)

[أَلَمَّا]أَلَـمَّآ أُحْسِنْ‏‮ ‬‬إِلَيْكَ (I have not yet given you charity)

[لامَ‏‮ ‬‬الأَمْرِ‏‮ ‬‬وَ‏‮ ‬‬الدُّعَاءِ] لِيَضْرِبْ  (let him beat)  ‏

‮ ‬‬لِـيَرْحَـمْنَااللَّهُ‏‮  ‬‬‮ ‬(May Allah have mercy on us)‏

[لاَ‏‮ ‬‬فِي‏‮ ‬‬النّهْيِ‏‮ ‬‬وَالدُّعَاءِ]  – لاَ‏‮ ‬‬تَشْهَدْ‏‮ ‬‬بِالزُّورِ (Do not testify with lies)

(Used when commanding the human being to refrain from an action)

اَ‏‮ ‬‬تُعَامِلْنَا بِعَدْلِكَ‏‮ ‬‬يَا رَبُّ (Do not apply your justice to us Oh Lord)

(Used when asking for Allah’s mercy, not to punish us)

Explanation of Text in ʿArabic

وقسم‏‮ ‬‬يجزم فعلين‏‮ ‬‬يسمّى الأوّل فعل الشرط والثاني‏‮ ‬‬جوابه وهي‏‮ ‬‬إِنْ‏‮ ‬‬ومَا ومَنْ‏‮ ‬‬ومَهْما وإِذْمَا وأَيٌّ‏‮ ‬‬ومَتَى وأَيَّانَ‏‮ ‬‬وأَيْنَ‏‮ ‬‬وأَنَّى وحَيْثُمَا وكَيْفَمَا وإِذَا في‏‮ ‬‬الشّعر خاصّة‏‮ ❊ ‬‬مثال إِنْ‏‭:‬‬ إِنْ‏‮ ‬‬تََكْسَلْ‏‮ ‬‬تَخْسَرْ ‏‮❊ ‬‬مثال‏‭:‬‮ ‬‬مَنْ‏‭:‬‮ ‬‬مَنْ‏‮ ‬‬يَطْلُبْ‏‮ ‬‬يَجِذْ‏‮ ❊ ‬‬مثال ما‏‭:‬‮ ‬‬مَا تَفْعَلْ‏‮ ‬‬تَلْقَ‏‮ ‬‬عِنْدَ‏‮ ‬‬اللَّهِ‏‮ ❊ ‬‬مثال مهْما‏‭:‬‮ ‬‬مَهْمَا تَفْعَلْهُ‏‮ ‬‬تُجَازَ‏‮ ‬‬عَلَيْهِ‏‮ ❊ ‬‬مثال إذما‏‭:‬‬ إِذْمَا تَجْضُرْ‏‮ ‬‬أَكْرِمْكَ‏‮ ❊ ‬‬

مثال أيّ‏‭:‬‮ ‬‬أَيّــًا تُصَاحِبْ‏‮ ‬‬أُصَاحِبْ‏‮ ❊ ‬‬مثال متى‏‭:‬‮ ‬‬مَتَى اَضْعِ‏‮ ‬‬الْعِمَامَة تَعْرِفْنِي‏‮ ❊ ‬‬مثال أيّان‏‭:‬‮ ‬‬أَيَّانَ‏‮ ‬‬تَنْزِلْ‏‮ ‬‬اَنْزِلْ ‏‮❊ ‬‬مثال أين‏‭:‬‮ ‬‬أَيْنَ‏‮ ‬‬تَذْهَبْ‏‮ ‬‬أَذْهَبْ‏‮ ❊ ‬‬مثال أَنَّى‏‭:‬‮ ‬‬أَنَّى تَجْلِسْ‏‮ ‬‬أَجلِسْ‏‮ ❊ ‬‬مثال حيثما‏‭:‬‮  ‬‬حَيْثُمَا تَسْقُطْ‏‮ ‬‬تَثْبِثْ‏‮ ❊ ‬‬مثال كيفما‏‭:‬‮ ‬‬كَيْفَ‏‮ ‬‬تَتَوَجَّهْ‏‮ ‬‬تُصَادِفْ‏‮ ‬‬خَيْرًَا‏‮ ❊ ‬‬مثال إذا‏‭:‬‬ إذَا تُصِبْكَ‏‮ ‬‬خُصَاصَةٌ‏‮ ‬‬فَتَحَمَّلْ

Explanation of Text in English:

The other kind of [particle of jazm] causes two verbs (in the same sentence) to be in the case of jazm. The first verb is called فِـعْلُ‏‮ ‬‬الشَّرْط (the verb of the conditional situation)  and  the second verb is called  فِعْلُ‏‮ ‬‬الْجَوَاب (the verb of the answer to the conditional situation).  These particles are:

إِنْ‏‮ ‬‬وَمَنْ‏‮ ‬‬وَمَا وَمَهْمَا وَإِذْمَا وَأَيٌّ‏‮ ‬‬وَمَتَّى وَأَيَّانَ‏‮ ‬‬وأَنَّى وَأَيْنَ‏‮  ‬‬وَحَيْثُمَا وَكَيْفَمَا وَإِذا في‏‮ ‬‬الشّعر خاصّة‏‮   ‬‬

They are used in the following way:

[إِنْ]إِنْ‏‮ ‬‬تََكْسَلْ‏‮ ‬‬تَخْسَرْ (If you are lazy, you will suffer a loss.)

[مَنْ]مَنْ‏‮ ‬‬يَطْلُبْ‏‮ ‬‬يَجِدْ (He who seeks will find)

[مَا]مَا تَفْعَلْ‏‮ ‬‬تَلْقَ‏‮ ‬‬عِنْدَ‏‮ ‬‬اللَّهِ (Whatever you do will meet with Allah)

[مَهْمَا]مَهْمَا تَفْعَلْهُ‏‮ ‬‬تُجَازَ‏‮ ‬‬عَلَيْهِ (Whatever you do you will be compensated for it)

[ إِذْمَا] – ‏‮ ‬‬إِذْمَا تََََـحْضُرْ‏‮ ‬‬أَكْرِمْكَ (Whenever you arrive, I will honor you)

[أَيٌّ]أَيّــًا تُصَاحِبْ‏‮ ‬‬أُصَاحِبْ (Whomever you befriend I will befriend)

[مَتَى]مَتَى أَضْعِ‏‮ ‬‬الْعِمَامَة تَعْرِفْنِي (When I put on the turban you will know me)

[أَيَّانَ]أَيَّانَ‏‮ ‬‬تَنْزِلْ‏‮ ‬‬أَنْزِلْ(When you dismount I will dismount.)

[أَيْنَ]أَيْنَ‏‮ ‬‬تَذْهَبْ‏‮ ‬‬أَذْهَبْ – (Wherever you go I will go.)

[أَنَّى] -أَنَّى تَـجْلِسْ‏‮ ‬‬أَجلِسْ – (Wherever you sit, I will sit.)‏‮

[حَيْثُمَا]حَيْثُمَا تَسْقُطْ‏‮ ‬‬تَثْبِثْ  – (Wherever you arrive you will stay)

[كَيْفَمَا]كَيْفَمَا‏‮ ‬‬تَتَوَجَّهْ‏‮ ‬‬تُصَادِفْ‏‮ ‬‬خَيْرًَا (Wherever you go you will find good)

[إِذَا] إذَا تُصِبْكَ‏‮ ‬‬خُصَاصَةٌ‏‮ ‬‬فَتَحَمَّلْ (If poverty befalls you, be patient)

Al Ajurruumiyyah – Chapter 6 – The Chapter About Marfuʿaatu – l – Asmaa’[The Nouns that are Caused to be in the Case of Rafʿ]

Al Ajurruumiyyah – Chapter 7 – The Chapter About Al-Faaʿil [the Doer])

Al Ajurruumiyyah – Chapter 8 – (The Chapter About al-Mafʿuul [The Receiver Of The Action Whose Doer Was Not Mentioned])

Al Ajurruumiyyah – Chapter 9 – (The Chapter About Al-Mubtada’ [The Subject] And Al-Khabr [The Predicate])

Al Ajurruumiyyah – Chapter 10 – (The Chapter About Al – ʿAwaamil [The Governors] That Enter Upon The Subject And The Predicate

Al Ajurruumiyyah – Chapter 11 – (The Chapter About An-Naʿt [The Adjective])

Al Ajurruumiyyah – Chapter 12 – (The Chapter About Al-ʿAṭf [The Conjoining Of Words])

Al Ajurruumiyyah – Chapter 13 – (The Chapter About At-Tawkiid [The Emphasizing of the Noun])

Al Ajurruumiyyah – Chapter 14 – (The Chapter About Al-Badal [The Substitute])

Al Ajurruumiyyah – Chapter 15 – (The Chapter About Al-Manṣuubaatu-l-Asmaa’i [The Nouns In The Case Of Naṣb])

Al Ajurruumiyyah – Chapter 16 – (The Chapter About Al – Mafʿuul Bihi [The Object of the Verb])

Al Ajurruumiyyah – Chapter 17 – (The Chapter About Al-Maṣdar [The Verbal Noun])

Al Ajurruumiyyah – Chapter 18 – (The Chapter About Ḍharfu-z-Zamaan [The Adverb Of Time] and Ḍharful-Makaan [The Adverb Of Place])

Al Ajurruumiyyah – Chapter 19 – (The Chapter About Al-Haal [The Circumstantial Noun])

Al Ajurruumiyyah – Chapter 20 – (The Chapter About At-Tamyiiz [The Noun Of Specification])

Al Ajurruumiyyah – Chapter 21 – (The Chapter About (Al-Istath-naa’ [The Exclusion of Nouns])

Al Ajurruumiyyah – Chapter 22 – (The Chapter About Laa)

Al Ajurruumiyyah – Chapter 23 – (The Chapter About Al-Munaadaa [The Noun in Direct Address])

Al Ajurruumiyyah – Chapter 24 – (The Chapter About Al-Mafʿuul Min-Ajlih [Causative Object])

Al Ajurruumiyyah – Chapter 25 – The Chapter About Al-Mafʿuul Maʿahu [The Object Which Accompanies The Subject In The Execution Of An Action])

Al Ajurruumiyyah – Chapter 26 – (The Chapter About Al-Makhfuuḍaat [The Nouns Caused to be in The Case of Khafḍ)

Published in: on December 26, 2010 at 17:17  Leave a Comment  

The Chapter About فِي الإمَامَةِ (The Imāmate) from Matn al Ashmaawiyyah

The Chapter About فِي‮ ‬الإمَامَةِ (The Imāmate)

وَمِـنْ‮ ‬شُـرُوطِ‮ ‬الإِمَـامَـةِ‮ ‬(Among the requirements for (the post of imām) أَنْ‮ ‬يَكُونُ (is that he be) ذَكَـرً (a male), مُسْـلِمًا (a muslim) عَاقِلاً (in full possession of his mental faculties), بَـالِغًا (fully mature), عَالِـمًا بِـمَا لاَ‮ ‬تَصِحُّ‮ ‬الصَّلاَةُ (knowledgeable about the prayer that is unsound)  إلاَّ‮ ‬بِـهِ‮ ‬مِـنْ‮  ‬قِـرَاءةٍ‮ ‬وَفِقْهٍ (unless it is a matter concerning the recitation and and fiqh).

فَـإِنِ‮ ‬افْـتَدَيْـتَ‮ ‬بِإِمَامٍ‮  ‬ (If you follow an imām) ثُمَّ‮ ‬تَبَيَّنَ‮ ‬لَكَ (and then it becomes clear to you)‮ ‬أَنَـهُ‮ ‬كَـافِـرٌ (that he is a kaafir) أَوِ‮ ‬امْـرَأَةٌ (or a woman) أَوْ‮ ‬خُـنْثَى مُـشْكِلٌ (or a dubious hermaphrodite) أَوْ‮ ‬مَـجْنُونٌ (or insane) أَو فَـاسِـقٌ‮ ‬بِـجارِحَـةٌ (or a sinner who commits big sins) أَو صَـبِّي‮ ‬لَـمْ‮ ‬يَـبْلُغْ‮ ‬الْـحُـلُمَ (or the youth who not attained puberty) أَوْ‮ ‬مُحْـدِثٌ (or a person who is bodily impure)‮ ‬تَـعَمَّدَ‮ ‬الْحَـدَثَ (who deliberately prays with the bodily impurity), بَـطَلَتْ‮ ‬صَـلاَتُـكَ (your prayer become invalid) وَوَجَـبَتْ‮ ‬عَلَيْكَ‮ ‬الأِعَادَةُ (and you are required to repeat it).

وَيَستَحَبُ‮ ‬سَـلاَمَـةُ‮ ‬الأَعْـضَاءِ‮ ‬لِـلإِمَـامِ (Having sound limbs is also recommended for the imām). وَتُـكْرَهُ‮ ‬إِمَـامَـةِ‮ ‬الإِقْـطعِ (The imāmship of the amputee ), وَالأَشَـلُ (the person suffering with paralysis), وَصَـاحِـبُ‮ ‬السّـلَسِ (the person who is unable to control the flow of his urine), وَمنْ‮ ‬بِـهِ‮ ‬قُُـرُحٌ‮ ‬لِـلصَحِيحِ‮ ‬(the person who has a wound on one of his four limbs ), وَإِمَـامَـةُ‮ ‬مَـنْ‮ ‬يَُكْرَهُ‮ ‬ (and a person who is hated is dislike).  وَيُـكْرَهُ‮ ‬لِـلْخَصْيِ‮ ‬ (The imāmship  is also disliked for the one who has been castrated), وَالأَغْـلفِ (the negligent), وَالْـمَأْبُــونِ (the weakling), ومَـجْهُولِ‮ ‬الْـحَالِ (the one whose circumstances are unknown, وَوَلَـدَ‮ ‬الزِّنَـا (the bastard) وَالْـعبْدِ (and the slave) فِـي‮ ‬فَـرِيضَة (in the farḍ prayer) أَنْ‮ ‬يَـكُونُ‮ ‬إِمَـامًـا رَاتِبًا (as a regular imām), بِخِلاَفِ‮ ‬النَّافِلَةِ (unlike the naafilah prayer) إِنَّهَا لاَ‮ ‬تَُكْرُهُ , (which is not considered to be mak-ruh) بِوَاحِدٍ‮ ‬مِـنْهُمْ (if lead by one of the above mentioned). وَتَـجُوزُ‮ ‬إِمَـامَـةُ‮ ‬الأَعْـمَى (The imāmship of the blind person is permitted), وَالْـمُخَالِـفِ‮ ‬فِـي‮ ‬الْـفُرُوع (and the imamship of an imām from a different madh-hab [school of Islamic jurisprudence]), وَالْـعِنِينِ (the impotent man), وَالْـمُجَـذَّمِ (the leper is permissible), إِلاَّ‮ ‬أَنْ‮ ‬يَشْـتَدَّ‮ ‬جُـذَامُـهُ (except if his leprosy is severe) وَيَضُرَّ‮ ‬بِـمَنْ‮ ‬خَلْفَهُ (and it will cause harm to those who are behind him), فَـيُنَّحَى عَـنْهُمْ (in that case he should keep away from them).

وَيَـجُوزُ‮ ‬عُـلُوُّ‮ ‬الْـمَأْمُـومِ‮ ‬عَـلَى إِمَـامِـهِ (It is permissible for the one who prays behind the imām to stand higher than his imām) (even if it is (on a terrace). وَلاَ‮ ‬يَـجُوزُ‮ ‬لِـلإمَـامِ‮ ‬عُـلُوُّ‮ ‬عَـلَى الْـمَأْمُـومِ‮ ‬ (while it is not permissible for the imām to stand higher than the one following him) إِلاّ‮ ‬بِـالشَّيْءِ‮ ‬الْيَسِـيرِ‮ ‬كَالشِّبْرِ (unless the height is insignificant like the height) of a spear). وَإِنْ‮ ‬قَصَدَ‮ ‬إِمَـامُ‮ ‬الْـمَأْمُـومَ‮ ‬بِـعُـلُوِّهِ‮ ‬الْـكِبْرَ‮ ‬ (If the imām purposely sets out to stand higher than the person praying behind him out of arrogance), بَـطَلَتْ‮ ‬صَلاَتُهُ (his prayer becomes invalid).

وَمِـنْ‮ ‬شُـرُوطِ‮ ‬الْـمَأْمُـوم‮  ‬ (Among the conditions placed upon the one person praying behind the imām) أَنْ‮ ‬يَـنْوِيَ‮ ‬الإقْـتِدَاءَ‮ ‬بِـالإمَـامِـهِ (is that he makes the intention from the out set to follow his imām).

وَلَاَ‮ ‬يَشْتَرَطُ‮ ‬فِي‮ ‬حَقِّ‮ ‬الإمَامِ‮ ‬ (It is not conditional among the duties) أَنْ‮ ‬يَنْوِيَ‮ ‬الإمَامَةَ (that he makes an intention to perform the duties of imāmate)  إِلاَّ‮ ‬قِـي‮ ‬أَرْبَـعِ‮ ‬مَـسَائِـلَ  (except in four matters):‮ ‬فِـي‮ ‬صَـلاََةِ‮ ‬الْجُـمْعَةِ (in the Friday prayer), وَصَـلاَةِ‮ ‬الْـجَـمْعِ (the congregational prayer), وَصَـلاَةِ‮ ‬الْـخَوْفِ (the prayer of Fear) وَصَـلاَةِ‮ ‬الاِسْـتِخْلاَفِ (and Salaatu-l-Istikhlaaf).

زَادَ‮ ‬بَـعْضُهُمُ‮ ‬ (Some of them [the jurist] add [as a condition of imāmate]) فَـضْلِ‮ ‬الْـجَـمَاعَـةِ‮  ‬ (preeminence in rank among the jamaa’ah) عَـلَى الْـْـخِلاَفَـةِ‮ ‬ (on the other hand), وَيُسْـتَحَبُّ‮ ‬تَقْدِيمُ‮ ‬السُّلْطَانِ‮ ‬فِـي‮ ‬الإِمَـامَـةِ (giving preference to the Sultaan to act as imām is preferred), ثُـمَّ‮ ‬رَبُّ‮ ‬الْـمَنْزِلِ (then the owner / head of the house),  ثُـمَّ‮ ‬الْـمُسْـتَأْجِـرُ‮ ‬عَـلَى الْـمَالِكِ‮ ‬ (then the landlord is given precedence over the king), ثُـمَّ‮ ‬الزَّائِـدُ‮ ‬فِـي‮ ‬الْـفِقْهِ‮ ‬ (then the one who knows the most fiqh),  ثُـمَّ‮ ‬الزَّائِـدُ‮ ‬فِـي‮ ‬الْـحَـدِيثِ‮ ‬ (then the one who knows the most hadith), ثُـمَّ‮ ‬الزَّائِـدُ‮ ‬فِـي‮ ‬الْقِرَاءَةِ (then the one who knows the most knowledgeable about qiraa’ah), ثُـمَّ‮ ‬الزَّائِـدُ‮ ‬فِـي‮ ‬الْـعِبَادَة (then the one who is most knowledgeable about ʿibaadah), ثُـمَّ‮ ‬الْـمُسِنُّ‮ ‬فِـي‮ ‬الإسْلاَمِ (then  [the most senior in Islam]), ثُـمَّ‮ ‬ذُو النَّسَـبِ‮ ‬(then the owner of noble lineage) ثُـمَّ‮ ‬جَمِيـلُ‮ ‬الْـخَلْقِ (and those beautiful [outstanding] of character), ثُـمَّ‮ ‬حَـسَنُ‮ ‬الْـخَـلْقِ (then those of good character), ثُـمَّ‮ ‬حَـسَنُ‮ ‬اللِّبَاسِ (and then those who dress well).

‮ ‬وَمَـنْ‮ ‬كَـانَ‮ ‬لَـهُ‮ ‬حَـقٌّ‮ ‬فِـي‮ ‬التَّقْدِيمِ‮ ‬فِالإمَامَةِ‮  ‬(The one who is competent has precedence in imāmate)   ‮ ‬(and competence nullifies the (social) rank in assuming the duty of imām). وَإِنْ‮ ‬كَـانَ‮ ‬عَـبْدًا (If there is a slave),‮ ‬أَوِ‮ ‬امْـرأَةً (a woman), أوْ‮ ‬غَـيْرَ‮ ‬عَـالِـمٍ‮ ‬مَـثَلاً‮ ‬(or unknowledgeable for example), فَإنَّهُ‮  ‬يَسْـتَحَبُّ‮ ‬لَـهُ‮ ‬أَنْ‮ ‬يَـسْـتَنِيبَ‮ ‬مَـنْ‮ ‬هُـوَ‮ ‬أَعْلَمُ‮ ‬مِنْهُ  (it is preferred the person who is most knowledgeable be appointed from among them). وَاللَّهُ‮ ‬أَعْـلَمُ (Allah is the Best Knower).

Published in: on December 26, 2010 at 03:51  Leave a Comment  

The Chapter About مُفْسِدَاتِ الصَّلاَةِ (The Things That Nullify Prayer) from Matn al Ashmaawiyyah

The Chapter About مُفْسِدَاتِ‮ ‬الصَّلاَةِ (The Things That Nullify Prayer)

وَتَفْسُـدُ‮ ‬الصَّلاَة (Prayer is nullified): [a] بِـالضَّحِكَ (by laughing),  عَـمْدًا (whether it is done intentionally)  ‮ ‬أَوْ‮ ‬سَـهْوًا (or absent-mindedly), [b] وَبِـسُـجُـودِ‮ ‬السَـهْوِ (and by the prostration for forgetfulness) لِـلْفَضِِيلَةِ (for the parts  the prayer classified as meritorious actions), [c] وَبِـتَعَـمُّدِ‮ ‬زَيَـادَةِ (and by the intentional addition of) رَكْـعَةٍ (a rakʿah), أَوْ سَـجْـدَةٍ (or a sajdah)  أَوْ‮ ‬نَـحْوُ‮ ‬ذَالِـكَ (or anything similar) فِـى الصَّلاَةِ  (during  the  performance  of  prayer),  [d] وَبِـالأَكْـلِ (and by eating) وَالشُّرْبِ  (and  drinking),  [e] وَبِـالْـكَلاَمِ‮ ‬عَـمْدًا (and by talking intentionally),  إِلاَّ‮ ‬لاِصْـلاَحَ‮ ‬الصَّلاَةِ (unless it is to make a correction in the prayer). فَـتَبْطَلُ (Prayer [also] becomes nullified):  بِـكَـثِيرِهِ‮ ‬دُونَ‮ ‬يَسِـيرِهِ (by a lot of it [speech] unless it is a small amount), [f] وَبِـالنَّفْخِ‮ ‬عَـمْدًا (and by blowing with the mouth intentionally), [g] وَبِـالْـحَـدَثِ (`and by bodily impurity), [h]  وَذِكْـرِ‮ ‬الْـفَائِـتَةِ  (and by remembering passed prayers that are owed), [i]  وَبِـالْـقَيْءِ  (and by vomiting)  إنْ‮ ‬تَـعَـمَّدْهُ (if it is done intentionally), [ j] وَبِـزَيَـادَةِ‮ ‬أَرْبَـعِ‮ ‬رَكْـعَاتِ‮ ‬ (and by the addition of four more rakʿahs) سَـهْوًا (absent-mindedly) فِـي‮ ‬الرِبَّـاعِـي,‮ ‬(to the prayers that have four rakʿahs)  وَالثُّلاَثِـيَِّة,‮ ‬(and three rakʿah), وَبِـزَيَـادَةِ‮ ‬رَكْـعَتَيْـنِ  (and by the addition of two more rakʿahs)  فِـي‮ ‬الثَّانِـيَةِ ( to the prayer that has two rakʿahs), [k] وَبِـسُـجُودُ‮ ‬الْـمَسْـبُوقِ‮ ‬مَـعَ‮ ‬الإمَـامِ (and by the prostration of the person praying behind the imām), لِِـلسَـهْوِ (which is done because of absent-mindedness), [whether] قَـبْلِيًّا (it is done before the salaam)  أَوْ‮ ‬بَـعْدِيًّـا (or after it), إِنْ‮ ‬لَـمْ‮ ‬يُـدْرِكَ‮ ‬مَـعَ‮ ‬الإمَـام (if the worshipper has not kept up with the imām), وَبِـتُركِ‮ ‬السُّجُودِ‮ ‬الْـقَبْلِيِّ (and by not performing the prostration for absent-mindedness which is done before the salaam) إِنْ‮ ‬كَـانَ‮ ‬عَـنْ‮ ‬نَـقْصِ‮ ‬ثَـلاَثِ‮ ‬سُـنَـنٍ (when three sunnah action have been omitted), and وَطَـالَ (a length of time has has gone by). وَاللَّهُ‮ ‬أَعْلَمُ (Allah is the Best Knower).


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