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A Concise Treatise concerning al-Ghusl [Ritual Bathing], al-Wudu [Ritual Purification], and as-Salaah [Prayer] By His Eminence ash-Shaikh Muhammad Saalih al-Uthaymeen 7 Translated by Aboo Imraan & Ummu Maryam Jamada El Oula 28, 1431/May 11, 2010 DTSSBC All Rights Reserved

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Table of Contents
A Brief Biography ................................................................................................... 3 Introduction ............................................................................................................. 5 Al-Ghusl ................................................................................................................... 7 At-Tayammum ........................................................................................................ 8 As-Salaah .................................................................................................................. 9 Disliked Actions Done in Prayer ......................................................................15 Actions that Invalidate the Prayer .....................................................................16 Issues Surrounding the Rulings of Sujud-as-Sahw ........................................17 How the Sick Person Purifies Himself ............................................................20 How the Sick Person Prays ................................................................................22 Brotherly Advice....................................................................................................24

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A Brief Biography
Of Ash-Shaikh Muhammad bin Saalih Al-Uthaymeen 7 He is the eminent Shaikh, the Allaamah Aboo Abdillah Muhammad bin Saalih bin Uthaymeen Al-Waheebee At-Tameemee. He was born in the city of Unayzah on the 27th of Ramadhaan 1347 A.H. [Corresponding to March 9th 1929 C.E.] He memorized the Noble Qurn under the tutelage of his grandfather Abdur-Rahmaan bin Sulaimn Aali Daamagh [may Allh have mercy upon him] then he sought knowledge and became the pupil of ash-Shaikh, al-Allaamah Abdur-Rahmaan bin Sadee and his eminence ash-Shaikh Abdul-Azeez bin Baaz [may Allh Most High have mercy upon them both]. He began teaching in the main mosque in Unayzah in the year 1371 A.H. then he assumed the position of Imam of the mosque after the death of his teacher ashShaikh Abdur-Rahmaan as-Sadee. He also taught in the College of Shareeah [i.e., Islmic Law], and Usool-ud-Deen [Study of the basic principles of the Religion] in a branch of the University of Imam Muhammad bin Saood, located in Al-Qaasim. In addition to this, he was a member of the Organization of Major Scholars of the Kingdom of Saudi Arabia, and also gave several Islmic courses in the Two Sacred Mosques, and even participated in the Noble Qurn Radio Station. The Shaikh left a vast amount of beneficial books and tapes and was always eager in spreading knowledge, and he continued upon this until the very last days of his life. Likewise, the Shaikh was characterized with having noble manners and being an Imam of humility, being abstinent of materialistic things, generous, pious and always striving to do good deeds aimed for the hereafter. And we regard him as he has been characterized and we do not elevate anyone higher than Allh. He died [may Allh have mercy upon him and grant him His spacious gardens in paradise] on Wednesday the 15th of Shawaal, 1421 A.H. [Corresponding to January 10th 2001 C.E.] in the city of Jeddah and was buried in al-Adl cemetery in Makkah

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al-Mukarramah next to his Shaikh, his eminence Abdul-Azeez bin Baaz [may Allh have mercy upon them both]. 1

Translators Note: This biography was taken from Aboo Imraans translation of the Shaikhs (rahimahullah) work entitled The Precious Remembrance pages 5-6 also made available as a free e-book.

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Introduction
All praise is for Allh, Lord of all the worlds. May peace and blessings be upon the Seal of the Prophets, the Imam of the God-Fearing, the Master of all Creation, our Prophet Muhammad and upon his Family, and all of his Companions. To proceed; The poor and humble servant of Allh the Most High, Muhammad bin Saalih AlUthaymeen wrote; This is a small treatise concerning Al-Wudu [i.e., Ritual Purification], Al-Ghusl [i.e., Ritual Bathing], and As-Salaah [i.e., Prayer] based upon what has come in the Book and in the Sunnah. Al-Wudu [i.e., Ritual Purification] Al-Wudu; It is purification from the minor occurrence caused by urinating, defecation, breaking wind, deep sleep, or after having eaten camel meat. The Method of Performing the Ritual Purification One: The person makes the intention to perform the ritual purification in ones heart without verbalizing it. This is because the Prophet did not verbalize the intention in his performance of the ritual purification, nor in his prayer or in any other act of worship. Allh knows what is in the heart therefore there is no need to inform Him of what is within ones self. Two: Then he says Bismillah which means In the Name of Allh. Three: Then he washes his palms three times. Four: Then he puts water in his mouth while snorting water into his nostrils at the same time, then spitting the water out of the mouth and blowing the water out of his nose three times. Five: Then he washes his face three times from ear to ear and from the base of the hair of the head to the lower part of the beard lengthwise.

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Six; Then he washes his hands three times from the tips of the fingers to the elbows beginning with the right then moving on to the left. Seven; Then he rubs his head once, wetting his hands then passing them from the front of his head to the back, then he goes back to the front. Eight; Then he rubs both of his ears once and places his pointing fingers into the inner parts of the ears and rubs them with his thumbs to clean them out. Nine; Then he washes his feet three times from the tips of his toes to the ankles beginning with the right and ending with the left.

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Al-Ghusl
[The Ritual Bath]
Al-Ghusl is a mandatory form of purification after the major occurrence such as after having had sexual relations or after the time of menstruation has passed. The Method of Performing the Ritual Bath One; The person makes intention to bathe in his heart without verbalizing the intention. Two; Then he says Bismillah which means In the Name of Allh. Three; Then he performs all of the actions of the ritual purification completely.2 Four; Then he pours the water on his head and pours it over himself three times. Five; Then he washes the rest of his body.

Translators Note: These steps were covered in the section The Method of Performing the Ritual Purification.

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At-Tayammum
[The Ritual Purification using Dirt]
At-Tayammum is the mandatory act of purification performed with dirt in substitute for the act of ritual purification done with water or the ritual bath for whoever cannot find water or who may be harmed by using it. The Method of Performing At-Tayammum The person makes the intention to make At-Tayammum in place of making AlWudu and Al-Ghusl. Then he strikes the dirt or anything with dirt upon it such as a wall and he wipes his face and palms.

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As-Salaah
[Prayer]
As-Salaah is an act or worship that contains set statements and actions, the first being the Takbeer [i.e., to open the prayer by say Allhu Akbar], and the last part of it being the Tasleem [i.e., to say As-Salaamu Alaykum wa Rahmatullah]. When one wants to perform the prayer, then he must make ablution when he has done the minor act of breaking his state of purity. Or he must bathe if he has done the major act of breaking his purity or he can simply perform At-Tayammum if he doesnt find water or if he will be harmed by using water. He cleans his body, his clothes, and his place of prayer from all impurities. The Method in Performing the Prayer One; One must direct his entire body towards the direction of prayer without unnecessary movements or looking around. Two; Then he make the intention to perform the prayer that he is going to pray by way of his heart without verbalizing the intention out loud. Three; Then he will say the first Takbeer that will prohibit certain acts during his pray by saying Allhu Akbar while raising his hands to his shoulders. Four; Then he places the palm of his right hand over the front part of his left palm above his chest. Five; He opens his prayer with the supplication; Allhumma Baaid baynee wa bayna Khataayaa kamaa Baaaadta baynal-Mashriqi wal-Maghrib. Allhumma Naqqinee min Khataayaa kamaa Yunaqqaa ath-Thowbul-Abyadhu min-ad-Danas. Allhumma Ighsilnee min Khataayaa bith-Thalj walMaai wal-Bard.

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O Allh! Distance me from my sins as you have distanced the East from the West. O Allh! Purify me from my sins as the white robe is purified from dirt. O Allh! Wash me from my sins with ice and cold water. Or he can say; Subhaanaka Allhumma wa bi-Hamdika wa Tabaaraka-smuka wa Taaalaa Jadduka wa Laa Ilaha Ghayruk. [Glorified are you O Allh and with Your praise. Blessed is Your name and Lofty is Your diligence, there is nothing worthy of worship but You.] Six; He then seeks refuge by saying; Audhoo billahi min-ash-Shaytaan-ir-Rajeem [I seek refuge in Allh from the accursed Shaitn.] Seven; Then he recites the Basmalah which is to say; Bismillahir-Rahmaan-irRaheem and then recites the Faatihah saying; m9$# uq9$# n=y9$# _Uu ! ys9$# m9$# uq9$# !$# 0 x t)tG9$# xu_9$# $t$# tGn y$)u 7t $) e$!$# t 7=t tj9!$9$# u n=t Uy9$# x n=t |Myr& t%!$# xu Al-Hamdullilahi-Rabb-il-Alaameen. Ar-Rahmaan-ir-Raheem. Maaliki YawmiDeen. Iyyaaka Nabudu wa Iyyaka Nastaeen. Ihdinaa Siraatal-Mustaqeem. Sirataladheena Anamta Alayhim Ghair-il-Maghdhoobi Alayhim wa Laa Dhaaleen. All praise is for Allh, Lord of all the worlds. The Beneficent, the Merciful, Master of the Day of Judgment. You Alone we worship, You Alone we seek assistance. Guide us to the Straight Path, the Path of those whom You have blessed not those whom incurred Your anger nor of those who went astray.

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Then he says mn which means O Allh respond to my supplication. Eight; Then he recites what is easy for him to from the Qurn and he prolongs his recitation in the morning prayer. Nine; Then he bows or hunches his back in glorification to Allh and says Allhu Akbar when bowing while raising his hands to his shoulders. Ten; One says while bowing; Subhaana Rabbi al-Adheem [Glorified is my Lord the Great] three times, and if he added; Subhaanaka Allhumma Rabbanaa wa biHamdika Allhumma Ighfirlee [Glory be to you O Allh, our Lord, praise be to you O Allh forgive me] then it is better for him. Eleven; Then he raises his head from bowing while saying; Sami Allhu liman Hamidah, [Allh has heard the one who praises Him], and raises his hands level with his shoulders. Those following the Imaam [the one leading the prayer] do not say Sami Allhu liman Hamidah [Allh has heard the one who praises Him]. When the Imaam says that then the followers instead should say; Rabanaa wa Laka al-Hamd [Our Lord, unto you belongs all praise]. Twelve; Then he says after he rises; Rabanaa wa laka al-Hamd, Milas Samaawaati wa Milal Ardhi wa Mila maa Shita min Shayin bada [Our Lord to you is all praise, that which fills the heavens and that which fills the earth, and all that you will after that]. Thirteen; Then he prostrates in a concentrated manner to Allh in the first prostration, and says while going into the prostration position; Allhu Akbar [Allh is the Greatest]. He prostrates upon the seven limbs that are prostrated upon; the fore head and nose [face], the two hands and two knees, and the tips of the toes. His upper arms should be away from the sides [of his body]. The arms should not lay flat on the floor. The fingertips should be in the direction of the Qiblah [the direction that is faced while praying].

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Fourteen; He says in his prostration; Subhaana Rabbi al-Alaa [Glorified is my Lord the most High] three times, and if he adds; Subhaanaka Allhummah Rabanaa wa bi-Hamdika Allhumma Ighfirlee [Glorified is You O Allh, You are my Lord and All praise is to You. O Allh forgive me] then it is better for him. Fifteen; Then he raises his head from prostration while saying; Allhu Akbar [Allh is the Greatest]. Sixteen; Then he sits between the two prostrations on his left foot and raises his right foot, and he puts his right hand on the end of his right thigh just above his knee. He holds his pinky and ring finger, raises the index finger and moves it while supplicating. He joins the tips of the thumb and middle finger. He places his left hand with the fingers spread out on the edge of his left thigh just above the knee. Seventeen; He says in his sitting between the two prostrations; Rabbi Ighfirlee, wa Irhamni, wa Ihdinee, wa Arzuqnee wa Ijbarinee wa Aafinee [My Lord forgive me, have mercy upon me, guide me, provide for me, strengthen me and cure me]. Eighteen; Then he prostrates in a concentrated manner. The second prostration is the same as the first in what is said and done and he makes Takbeer [to say Allhu Akbar] upon prostrating. Nineteen; Then he stands from the second prostration whilst saying; Allhu Akbar [Allh is the Greatest] and prays the second unit of prayer the same as the first in what is said and done except that he doesnt say the opening supplication in it. Twenty; Then he sits after finishing the second unit of prayer while saying; Allhu Akbar [Allh is the Greatest] and sits the same as he sat between the two prostrations. Twenty One; He recites the Tashahhud in this sitting, so he says; At Tahiyyaatu lillahi was salawaatu wat tayyibaatu. As salaamu alaika ayyuhan nabiyyu wa rahmatullahi wa barakaatuh, as salaamu alaina wa alaa ibaadillahis saaliheen. Ash hadu an laa ilaaha illa Allh wa ash hadu anna Muhammadan abduhu wa rasoolahu. Allhummah salli alla Muhammad wa alaa aali Muhammad, kamaa sallayta alaa Ibrhm wa alaa aali Ibraheem. Innaka Hameedun Majeed. Wa Allaahumma baaraka alaa Muhammad wa alaa aali Muhammad kamaa barakta alaa Ibrhm wa alaa aali

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Ibrhm innaka Hameedun Majeed. Aoodhu billahi min adhaabi jahannam wa min adhaabi al qabar wa min fitnati al mahyaa wa al mamaat wa min fitnati al maseehi ad dajjaal. [At Tahiyyaat [all the words which indicate the glorification of Allh] is for Allh. All acts of worship and good deeds are for Him. Peace and blessings of Allh be upon you Oh Prophet. Peace be upon us and all of Allhs righteous servants. I bear witness that none has the right to be worshipped except Allh and I bear witness that Muhammad is His slave and Messenger. Oh Allh, send prayers upon Muhammad and the followers of Muhammad, just as You sent prayers upon Ibrhm and upon the followers of Ibrhm. Verily, You are full of praise and majesty. Oh Allh send blessings upon Muhammad and upon the family of Muhammad just as You sent blessings upon Ibrhm and the family of Ibrhm. Verily, You are full of praise and majesty Then he supplicates to his Lord with whatever he likes from the good of this world and the hereafter. Twenty Two; Then he gives salutation on his right by saying; As-Salaamu Alaikum wa Rahmatullah [Peace and Mercy of Allh be unto you], and likewise on the left side. Twenty Three; If the prayer is a three or four unit prayer then he should stop in his recitation of the Tashahhud at this point; Ashhadu an Laa Ilaaha illa Allh wa Ashhadu Anna Muhammadan Abdihi wa Rasoolihi [I bear witness that none has the right to be worshipped except Allh and I bear witness that Muhammad is His slave and Messenger]. Twenty Four; Then he rises to a standing position while saying; Allhu Akbar [i.e., Allh is the Greatest], and raises his hands level with his shoulders. Twenty Five; Then he prays the rest of the prayer using the description of the second unit except that he shortens the recitation to reciting Al-Faatihah. Twenty Six; Then he sits Mutawarrikan, [which means] he raises his right foot and extends his left from under the right ankle, and places his bottom on the floor and puts his two hands on his two thighs using the same description of the first Tashahhud.

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Twenty Seven; He recites in this sitting the entire Tashahhud. Twenty Eight; Then he gives salutation on his right saying; as-Salaamu Alaikum wa Rahmatullah [peace and blessings of Allh be upon you], and likewise the left side.

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Disliked Actions done in Prayer

One; It is disliked to make movements with the head or with the sight. As for raising the sight towards the sky, then this is impermissible. Two; It is disliked to fidget or move in prayer without need. Three; It is disliked for the person praying to have something heavy or colorful accompany him if it will be a distraction. Four; It is disliked to do At-Takhassur which is to place the hands upon the hips.

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Actions that Invalidate the Prayer

One; The prayer is invalidated by deliberately talking even if lightly. Two; The prayer is invalidated by deviating from the direction of the prayer with all of the body. Three; The prayer is invalidated with the breaking of wind from the anus and by all of what is obligatory to perform al-Wudu and al-Ghusl. Four; The prayer is invalidated by constant and consecutive movement that is not necessary. Five; The prayer is invalidated by laughing even if done lightly. Six; The prayer is invalidated when an additional Rukuoo [i.e., Bowing], or Sujud [Prostration], or Qiyaam [Standing], or Quood [Sitting] is done deliberately. Seven; The prayer is invalidated when the Imam is preceded deliberately.

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Issues surrounding the Rulings of Sujud-as-Sahw

[Prostration of Forgetfulness] in Prayer
One; If one is forgetful in prayer, and adds an extra Rukuoo' [i.e., bowing position], Sujud [i.e., prostration], Qiyaam [i.e., standing position] or Qu'ood [i.e., sitting position], he should give the Salaam [to say As-Salaamu Alaykum wa Rahmatullah], prostrate twice due to forgetfulness and then give the Salaam [again]. Also, if one was praying Dhuhr [the noon prayer] and stood up for a fifth Rakah [i.e., a unit of prayer], but remembered or was reminded, then he should return to the sitting position and recite At-Tashahhud [i.e., to pray upon the Prophet Muhammad and the Prophet Abraham peace be upon them both], then prostrate twice and give the Salaam. The same if one does not know he has added something until after its completion. He should prostrate twice for forgetfulness and then give the Salaam. Two; If one gives the Salaam before the completion of the prayer due to forgetfulness, then he remembers or is reminded close to the time that he reaches the last portion while still in the first part, he is to complete what remains of his prayer, give the Salaam, then prostrate twice and give the Salaam [again]. Example; If one was praying Dhuhr [the noon prayer] and he forgot, and gave the Salaam in the third Rakah but he remembers or is reminded, he is to perform the Rakah [he forgot] and give the Salaam. Then he can prostrate twice and give the Salaam [again]. If he doesnt remember until after a long period of time has passed then he is to perform the prayer again from the very beginning. Three; If one leaves off the first Tashahhud or other than that from the obligatory acts of the prayer because he forgot, he is to prostrate twice for forgetfulness before the Salaam, and there is nothing upon him because he remembered before changing his position and performed it [the act that was forgotten]. There is nothing upon him if he remembers it before changing his position and reaching what comes after it, he is to return and perform what was forgotten.

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Example; If one forgets the first Tashahhud then he went to stand for the third [Rakah] until he stood completely, then he is not to return [to perform the forgotten act] and prostrates twice for forgetfulness before Salaam. If one sits for Tashahhud and forgot to perform it [Tashahhud] then remembered before he stands, he is to perform Tashahhud and finish the prayer and there is nothing upon him. The same for the one who stands and doesn't sit and remembered before completely standing, he is to go back and perform Tashahhud and complete the prayer. However, the people of knowledge have mentioned that he is to prostrate twice for forgetfulness because of the rising motion he added to the prayer and Allh knows best. Four; If one was doubtful in his prayer if he prayed two Rakah or three, and there is no one to give his view on one of the two, he is to go with what he is sure of, and that is the smaller amount. He would then prostrate twice for forgetfulness before the Salaam and then Salaam [again]. Example; If one was praying the noon prayer and he was doubtful in the second Rakah, whether it was the second or the third and there is no one to give his view on one of the two, he is to make it the second and complete the prayer, then he prostrates twice before the Salaam and then Salaam [again]. Five; If one was doubtful in his prayer whether he prayed two Rakah or three and someone gave his view on one of the two, then he is to go with the view that was given to him whether it was the smaller or larger amount, and prostrate twice for forgetfulness after the Salaam and then Salaam [again]. Example; If one was praying the noon prayer, and doubted in the second Rakah whether it was the second or third and was informed that it was the third then he is to make it the third and finish [the prayer] based on that and salaam, then prostrate twice and Salaam [again]. If the doubt was after his completing the prayer then he is not to draw attention to it except that he is certain. If he is extremely doubtful then he should not draw attention to it [the doubt] because it is from the whispering [of the Shaitn].

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And Allh knows best; may the peace and blessings of Allh upon His prophet Muhammad, his family, and companions.

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How the Sick Person Purifies Himself

One; It is obligatory for the person who is afflicted with illness to purify himself with water. Therefore, he performs purification for the minor impurities [passing gas, sleeping, etc.] and he bathes for the major impurities [sexual relations with spouse, menstruation]. Two; If he is unable to perform the purification with water due to his weakness or due to fear of the illness [or wound] getting worse or if by performing the purification it will delay the alleviation of his illness, then he can purify himself with the earths dust. Three; The method of performing At-Tayammum is for the person to strike pure dirt with one strike upon the ground. He rubs both over all of the face then he rubs his palms one over the other. Four; If the ill person cannot purify himself then someone else can make the ritual purification for him or the other person can perform At-Tayammum for him. Five; If the person has a wound, then he washes it with water. If washing with water will affect the wound then he can wipe it by wetting his hands with water and then passing the water over the wound. But if wiping will affect the wound then he can make At-Tayammum. Six; If someone has a broken bone and there is a bandage or cast on it, then he can wipe over it with water as a substitution for washing and he will not need to perform At-Tayammum since wiping is a substitute for washing. Seven; It is permissible to make At-Tayammum from a wall or upon anything that is pure and that has dust upon it. If the wall is paved with something other than the elements of dirt like paint then he does not perform At-Tayammum over it unless there is dust on it. Eight; If one cannot perform At-Tayammum from the ground or wall or anything else having dust upon it then there is no harm if he places the dirt in a vessel or handkerchief to make At-Tayammum from.

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Nine; If the ritual purity for performance of At-Tayammum for prayer was kept until time for the next prayer then that person can pray with the Tayammum he first made and he does not need to repeat it since his purification remained and there was nothing that invalidated it. Ten; It is obligatory for the person afflicted with illness to purify his body from all forms of impurity. But if he cannot, then he prays based on his condition and his prayer is valid and he does not need to repeat it. Eleven; It is obligatory for the sick person to pray in clean clothing. If his clothing is soiled with impurity then he must wash it or replace it with clean clothing. If he cannot, then he prays in his condition and his prayer will still be valid and he will not have to repeat it. Twelve; It is obligatory for the sick person to pray upon something pure. If his place of prayer is soiled with impurity then he must wash it or replace it with something pure or he lies upon something pure. If he is not able then he prays in his condition and he will not have to repeat it. Thirteen; It is not permissible for the sick person to delay the prayer because of failure to purify himself. Rather he purifies himself based on what he is able to do then he prays on time even if there is an impurity on himself, his clothes, or his place of prayer that he cannot remove.

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How the Sick Person Prays

One; It is obligatory for the person afflicted with an illness to pray the obligatory prayer either standing, bent, or leaning on a wall or cane when he needs to support himself. Two; If he cannot stand for then he prays sitting. It is best to pray cross-legged for the position of standing and bowing. Three; If he cannot make the prayer sitting then he can pray on his side facing the direction of prayer. The right side is the best side to pray on, but if he cannot pray facing the direction of prayer then he prays whichever way he can face and his prayer will still be correct. He will not need to repeat it. Four; If he cannot make the prayer on his side; then he prays lying down with his feet towards the direction of prayer, it is best that he raises his head a little to face the direction of prayer, but if his feet cannot be directed to the direction of prayer he prays however he can and he will not need to repeat it. Five; It is obligatory for the sick person to bow and prostrate in his prayer. If he cannot then he can motion both actions with his head. He makes the act of prostration lower than the act of bowing. And if he is able to bow without making the act of prostration then he bows and makes the motion for the act of prostration. And if he can prostrate without bowing then he can prostrate and make the motion for the act of bowing. Six; If he cannot motion with his head for the acts of bowing and prostration then he makes the movement with his eyes. He closes them a little for the act of bowing and he closes them completely for the act of prostration. As for pointing with the finger as it is done by some of those afflicted with sickness then it is not correct. I do not know any basis for it in the Book or the Sunnah nor from the statements of the People of Knowledge. Seven; If he is not able to motion with his head or make movement with his eyes then he prays within his heart. He makes the Takbeer [to say Allhu Akbar], he

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recites, and he makes the intention for bowing, prostrating, standing, and sitting within his heart. And for every person is what he intends. Eight; It is obligatory for the sick person to pray every prayer at its due time and to perform what is obligatory to perform within it. Even if he faces difficulty he performs every prayer at its due time. He can combine the Noon prayer and the Afternoon prayer and the Sunset prayer with the Night prayer. This is either done by combining them earlier where the afternoon prayer is made earlier along with the noon prayer and the night prayer is made with the sunset prayer. Or it is done by combining them later where the noon prayer is made later with the afternoon prayer and the sunset prayer with the evening prayer. Whatever is easier for him. As for the Morning Prayer then it cannot be combined to any prayer before it or any prayer after it. Nine; If the sick person is traveling to be treated in another country then he can shorten the prayer that consists of four units. So he can pray the noon, afternoon, and evening prayer as two units of prayer until he returns to his country whether the time frame of traveling is long or short and Allh is the Granter of all success.

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Brotherly Advice
O Muslim! You believe in Allh and in the final day, its reward and its punishment. You believe in the day of reckoning and the paradise and hellfire. You know that Allh sees you, He hears you, and that He knows the core of your conscience. He loves what will benefit you and hates what will harm you. He loves that which is permissible for you and hates that which is impermissible for you. With that said, I remind you to take account your soul and that you return to the obedience of your Lord, your Master, your Protector. The One Who created you, provides for you, gave you life, and forgives you. The One Who feeds you, gives you drink, clothes you, and provides you with shelter. He strengthens you with intelligence, hearing, sight, knowledge, and understanding. He taught you what you did not know and gave you preference over many that He has created. So praise Allh my Muslim brother and thank Him with all of your heart, tongue, and good deeds by doing what He made obligatory on you and by leaving what He forbade you. At the forefront of that is Tawheed of Allh and being sincere in worshipping Him only. Then focus on performing the five daily prayers on time with the congregation in the Masjid. It is a pillar of the religion and a connection to the Lord of all of the worlds. It is from the religious rites of the Muslim that distinguishes between Islam and Kufr. It expiates the sins and faults. It prohibits lewdness and objectionable matters. Allh has obligated it upon you and upon every Muslim who is mature and sane. He has obligated it for every situation whether in good health, illness, while resident or during travel, during times of safety and in times of fear based on ones capacity. 4 $yy ) $t !$# #k=s3 Allh does not burden a soul beyond its capacity. I remind you that the one who abandons prayer is a disbeliever whose blood is permissible to be shed. Such a one cannot marry a Muslim woman. His deeds are

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not accepted. He does leave inheritance to be inherited and does not inherit from others. When he dies he is not to be washed or shrouded and definitely not to be prayed over. He is not buried in the graves of the Muslims except for the one who repents [before dying]. Allh will accept his repentance as He is At-Tawwaab [the One Who accepts repentance], Ar-Raheem [the Merciful]. Returning to the truth is better than to be persistent upon falsehood. So repent to your Lord my Muslim brother and protect the observance of your five daily prayers. Have remorse for your pervious shortcomings in obeying Allh and resolve never to return to disobedience before you die remorseful when remorse will not benefit you and you will despair of your negligence. O Allh! Guide us to Your straight path. O Allh! Accept our repentance for indeed You are At-Tawwaab, Ar-Raheem. O Allh! Send peace & blessings upon our Prophet Muhammad and upon his family and companions.

{End of Treatise with the Assistance of Allh Most High}

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