each individual, and for those who discharge the duty where it is a communal obligation. The fighter receives both rewards: the reward for jihad and the reward for prayer, since jihad cannot be undertaken without prayer. Thus, when someone fights where jihad is an individual obligation, or is among those who discharge the communal obligation of jihad, his reward for jihad exceeds the reward for prayer, whether during jihad or outside it, to an extent best known to Allah. But when he fights after the obligation of jihad has already been discharged, his reward for prayer exceeds his reward for jihad to an extent best known to Allah. In this case, the reward that someone who stays behind receives for his prayer is greater than the fighter’s reward for jihad considered separately from his reward for prayer. Nevertheless, one who stays behind can never attain the fighter’s rank under any circumstances, even if he fasts without ceasing and stands in prayer without tiring. The Prophet, peace and blessings be upon him, said:

“The one who fights in Allah’s path is like someone who continually fasts and stands in prayer, never flagging in prayer or fasting until the fighter returns.”

It is also reported that he, peace and blessings be upon him, said:

“Even if you fasted by day and stood in prayer by night, you would not attain the reward of the fighter’s sleep.”

Section
On Entering Prayer

Entering prayer and becoming bound by its restrictions require an intention and a verbal utterance. The intention is the resolve to discharge the obligatory prayer for which one has risen and which one intends to perform. The utterance is the takbīr, the proclamation of Allah’s greatness, worded as Allāhu akbar (“Allah is the Greatest”). According to Mālik, may Allah have mercy on him, and all his companions, no other expression suffices—not a declaration of Allah’s transcendence, His sole right to worship, or praise of Him—contrary to Abū Hanīfa’s position. Nor is a differently worded takbīr valid, contrary to al-Shāfiʿī’s view that Allāhu al-akbar (“Allah, the Greatest”) is permissible.

Our evidence against both is the saying of the Prophet, peace and blessings be upon him:

“The takbīr marks entry into the inviolable state of prayer, and the salutation of peace marks release from it.”

There is also the report transmitted from him by Abū Hurayra and others that he