Zād al-MustaqniʿAl-Hajjawi

If someone’s fractured bone is set with an impure substance, he is not required to remove it when removal would cause him harm; and anything that separates from his body—whether a limb or a tooth—is pure.

Prayer is not valid in a cemetery, a refuse dump, a bathhouse, a camel corral, or on usurped land, nor on the roofs of such places; it is, however, valid if one merely faces them while praying.

An obligatory prayer is not valid inside the Kaʿbah or on its roof, whereas a voluntary prayer is permissible there provided the worshiper faces a clearly visible object within it.

Among the conditions is facing the qiblah. Without doing so the prayer is invalid, except for one who is unable or for a traveler performing a voluntary prayer while mounted. The mounted worshiper must open the prayer facing the qiblah, and a walking traveler must open, bow, and prostrate facing it. Whoever is close to the Kaʿbah must face it precisely, while one who is far away need only face its general direction. If a trustworthy person gives him certain information about it, or he finds a Muslim mihrab, he should rely on that.

While travelling he may determine the qiblah by the Pole Star, and he may also infer it from the sun, the moon, and their positions.

If two qualified scholars exercise ijtihad and reach different conclusions about the direction, neither need follow the other. A layperson follows whichever of them he considers more reliable. Whoever prays without either ijtihad or taqlid must repeat the prayer once he can find someone to emulate. A person acquainted with the evidences for determining the qiblah must make a fresh ijtihad for every prayer; he prays according to the subsequent determination and does not repeat what he offered in light of the first.

Another condition is intention: one must intend the specific prayer being performed. In an obligatory prayer it is unnecessary to specify in one’s intention whether it is on time or a make-up, and likewise, in a voluntary or repeated prayer1, to articulate that detail. He should also intend along with

(1) Only manuscript “A” omits the words “wal-nafl wal-iada” (the supererogatory prayer and its repetition).
ومن جبر عظمه نجس لم يجب قلعه مع الضرر وما سقط منه "من عضو" أو سن فطاهر. ولا تصح الصلاة في مقبرة وحش وحمام وأعطان إبل ومغصوب وأسطحتها وتصح إليها. ولا تصح الفريضة في الكعبة ولا فوقها وتصح النافلة باستقبال شاخص منها. ومنها: استقبال القبلة فلا تصح بدونه إلا لعاجز إلا متنفل راكب سائر في سفر ويلزمه افتتاح الصلاة إليها وماش "ويلزمه الافتتاح والركوع والسجود إليها" وفرض من قرب من القبلة إصابة عينها ومن بعد جهتها فإن أخبره ثقة بيقين أو وجد محارب إسلامية عمل بها. ويستدل عليها في السفر بالقطب ويستدل عليها بالشمس والقمر ومنازلهما. وإن اجتهد مجتهدان فاختلفا جهة لم يتبع أحدهما الآخر ويتبع المقلد أوثقهما عنده ومن صلى بغير اجتهاد ولا تقليد قضى إن وجد من يقلده ويجتهد العارف بأدلة القبلة لكل صلاة ويصلي بالثاني ولا يقضي ما صلى بالأول. ومنها: النية فيجب أن ينوي عين صلاة معينة ولا يشترط في الفرض "والأداء" والقضاء "والنفل والإعادة١" نيتهن وينوي مع
١ سقط من "أ" فقط: "والنفل والإعادة".

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