to what is obligatory, and by “complete,” they mean an act that also includes what is recommended in number, extent, manner, and other respects.

Thus, they cited the hadith of Ibn Masʿūd, traced back to the Prophet:

“When he says three times while bowing, ‘Glory be to my Lord, the Magnificent,’ his bowing is complete, and that is its minimum. When he says three times while prostrating, ‘Glory be to my Lord, the Most High,’ his prostration is complete, and that is its minimum.”

They therefore said, “The minimum for completeness is three glorifications,” meaning the minimum for the completeness that is recommended. They also said, “The minimum for witr prayer is one unit, and the minimum for completeness is three.” Thus, they distinguished between lower and higher degrees of completeness, both referring to recommended rather than obligatory completeness.

They then differ regarding negation applied to terms defined by the revealed law, as in his words:

“There is no recitation without the Mother of the Book.”

“There is no fast for one who has not formed the intention to fast during the night.”

“There is no prayer for one who has no ablution.”

“There is no ablution for one over whose ablution Allah’s name has not been mentioned.”

Most of them say that this negates the act itself, so an act negated in this way does not suffice. Others say that it negates completeness, meaning recommended completeness.

As for understanding completeness as the fulfillment of what is obligatory, this is found in the Lawgiver’s usage. However, the word frequently used there is “completion,” as in His words:

“And complete the pilgrimage and the lesser pilgrimage for Allah.”

The completion required here means fulfilling the obligatory elements. Likewise, His words: “Then complete the fast