As for the opening takbir, there is unanimous agreement that it is a pillar (1). The stronger view, however, is that the tasmiʿ—saying that Allah hears whoever praises Him—the taḥmīd—declaring praise to Allah—and the takbirs other than those exempted are obligatory. The proofs for this have already preceded (2).

As for the first tashahhud, we say: the fact that the Messenger ﷺ did not return to it does not preclude its being obligatory; rather, it precludes the view that it is a pillar. Indeed, it may be said that his performing the prostration of forgetfulness for having omitted it indicates that it is obligatory. For the basic principle is that additions to the prayer are prohibited, and the prostration of forgetfulness before the salām is an addition to the prayer. This prohibition is not overridden except for the sake of an obligatory act. Thus, if the prostration of forgetfulness is required when it is omitted, this indicates that it is obligatory; otherwise, its presence and absence would be alike.

Regarding his statement, “the conditions”: sharāʾiṭ is the plural of sharīṭah, just as ṣaḥāʾif is the plural of ṣaḥīfah. It is as though the author—may Allah have mercy on him—used the word sharāʾiṭ, whose singular is sharīṭah.

They are those matters required before the prayer and upon which its validity depends, such as facing the qiblah, purification, covering the private parts, and the like (3).

His statement, “the pillars,” has likewise been discussed. The difference between them and the conditions is that the conditions are outside the prayer, whereas the pillars are within the prayer itself; they constitute the very essence of the prayer (4).

His statement, “the obligatory elements,” is read with a kasrah, because it is a sound feminine plural, and the accusative form of the sound feminine plural is marked by a kasrah.