ASUMMARY OF

ISLAMIC JURISPRUDENCE
_ __ _ _ _ _ _ _ _ _ _
~lun'-l1l

Volume 1

Dr: Salih AI-Fawzan M_m , of the Boo f S''''. ' Ulom. a " om ,
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In tlI~ Namr cM Alld, IM nUrdy Merciful, tile &p Iolly MtrdfuJ

CONTENTS

,,'"
vii
A,knowledg~menl Tta~sblor', Pmac~

,;

""

Introduclion

I: PURIFICATION
Chapler 1 Cllapler 2
C lla pl~r

Pu rifkalion and Water............."".................. Di.belitve r,' Pot. and Clothes ...........................

9 t5

,)

Things Rhu.l lmpurity Prohibiu Doing ..........

Eliquel1c of Answtring DU o(Nalu~...............
Si w1k and Acts of Natural Di.po$i lion..............

19
2S

Chaplu " Chapln S

Cha l'ler 6

29

Ablution ................................................................
Wayof Performing Ablution.... ...... ................. Wiping Over tht Khuff..... ......" .."............... Th Ings Nullifying Ablution .................................

Chlpltr 7 Chapltr 8
Ch.pler9
C hlpl~r

"
41

47
S3
S9
63

10

Ritual Bat hing. ............................. ~ .. _....................

Tayammu m (Dry
Ablulion)~ ... ~.......................

Chapln 11

Chapter 12
CIUpltr IJ

Rcrnov.l of Impurity...........................................

69 75

Menstru.tion and Postn.t.1 BI~d i n8."...

CO NHNTS

11: PRAYER
Obligation ollhe Fi>" Prayers ...... __ ..... _. __ ...... 87
93

Prayer Call ( ... dMn) and Immediate Prayu

c;"1I ( I q~mah) .... . .... . ....... ..... .... .. ............ . ....... ........

Chap'" 1

P ra)"~

COndilions. ..... __ ..... ___ ._... __ ..... _..._.....

97
113
11 9

Chaptt.4 Chapter S
Chaptn 6

E!i~ueUe

of Heading for M""l"e........... _..........

I'r.)"er: lm 'sral P.rts, Obligatory Practicu and ... ctoof the SUnn.h.............................
Mmnn of I'raye .__ ._._.. _....... _.... __ ..... ____..
P"'}"r: Deleslablt ... ct ........... _..........................
Pr.)"~r:

129 135 139

Choplu 7 Ch.pler"
Ch. plU'
Ch a pler 10

Iksir.ble and Permiu ible ... ct..............

Prostnltion of r"()rg.lful~................. ........... ...

Dhikr (~of Allah)

143

fuIIowi"llP"r3yrr.

Chaplu 11
C hapler 12

Voluntary Prayn ........... ........................... Witr Pr.yer.......... ..................................................

,,,
159

149

Chaplt. Il

rar:l.w!b Prayer.........................................
Sunn.h Rltibah: Pnoyers ~.formft! along with Oblig.' ..... r PrayOI'"l.. .................................._.......... Dub! (Forenoon) Pray. r............... ......................
Prostration of Ril.tion.....................................

Chopin 14
Chapler 15 Ch'ptt.16 Ch aplt.17
C h apter 18

'"
167 173
175

Nonrq;ula. Su~ rerogatory l'rayeT.... _. ____ ...

Tim ... When Prayer ;' "".bidd.n. ...........

179
]85 189

Chapler 1\1
Ch apl ... 20

Congregation.1 Pr.y.r.........................................

TIlt Lot,""om to Congregational Prayer.....

\\'0"""'. AU.ndaoce in Mooques._ ... __ .... __ ....

203
209 21S 221 22 7

Chopin 21

Chapln 22
Ch apler 23 Ch apl ... :w

lrnamate (in Prayer) ................ _........................... Invalid Im ama te ............................... ,......... .......... DU of ,he [m1m .. _.._.........._..... __ ................. lies

Chapter 25 Chapter 26 C hapter 27 Chapter 28

C h ~pter

Prayer ()fTh()~

H~ving

Legal Excuses..............

233 247 265

lumuah (Friday) Prayer.................... ................. Two Feast, (Ids) Prayer ........... Eelip'" Prayer. Rain Pm)er ................................................... ....... Death and Burial ........ .............. ..........................

29

ChapteT 30

Ill: ZAKAH
Chapter 1 Chapter 2 Chapter 3 Chapl.r4 C hapter 5 Chapter 6 Chapter 7 ChapteT 8 Chapter 9
Za k~h:

Legality and Virt ue... .... ......

319 325 335

ZakAh: GrazingAnimals and Livestock

Zalclh: Gr";",- Fruits. Honey. Min/."r"dl$ and Rikh."..

ZakAh: Gol d and Silver.. .................................... ZaUh: Tr.de Goods.. ........................... .... ZaUtul Filr (Fastbreaking ZalG'oh) Giving Z.kOh ........................................................ Entitled Recipients of ZakAh.. ........... .. ......... Desirabl e Charity. ... .............. ....................

347

351
357 3-61 369

IV: FASTING
Chapter 1 Chapler 2 Chapter 3 Chapter 4 Chap"r 5 Fasting Ramaliln: Obligation and Timing... Beginning and End of. Fasting Day................ .. Th ings Null il)i ng Fasling. ...... Maki ng up for Missed Days ofRumall.n .. ........ Breaking the Fast: llln.ss or Old Ag.................. 375 381

387
391 395

y , HA))
Chapler I Chapter 2 Chapter 3 C hapter 4 The Obl igation ofHajj (Pil grima ge) .................. Wcmni;; l:lajj & I'<-OOrming It on Someooe's BehoJf"__ Virtu.s ofHajj and Its Pr.paration.... Mi'libof Hajj ......................... ............................ .. 403 411 41 5

CONTENTS
Chapl~r

How 10 Assume

lhr~m ....

Chapler6 Chaptn1

Acts Prohibited during lhnim. ...........................

RM. ofTarwiyah and Arafah Day............. ......

427 437 443

ChapterS
Chapler9

AC1S on Mutdalifah and Minl Dap ofT.shrlq .nd F3fewell Iawlf.................

Chaplcr 10
Chapter 11

Sauificial Animals (Hady and UJlliiyah)...... ....

. Aqiqah (Sacrificial Animal for the Newborn} .......

459
463

VI:

JIHA.n
Jihld (F ighti ng in the Cau"" of Allah}. .............. 471

Chapler I

APPENDICES

Glossary..................................... .................................................. 481

Name Index................................................................................ 489

Subject Index..............................................................................
ll.adith Index............................. ..................................................
Transliteration Syst.m................. ..................................................

493 503
527

QuranicVerse Index................................................................... 499

ENGLISH ISLAMIC LIBRARY

n g lish Islami c L ib ra r y: A series in English covuing central and various ,"ues in Creed, Jurisprudence and IsJ~mic SciencC'S by authors who ha\'( ex~rl knowledge in their flclds. I! larg(lS both the Mu~lims
and lhe non-Musl ims in lhe wnl as wd] as I""'" who sw dy IsJ~mic Scicnces in English in Arab munITi~. 11 also tar&els thas.. who a.., en gaged in propagating

Islam in the West.

IN THIS SERIES:
l. Ccmciu Commenttlry "" the Book ofT<lwhld: Sheik h profeMO'
S!lih AI- FaWlAn

2. A

S~mmQry

of 'd"mlt

I"rilp~.. dnt~e

(Volume one): Shrikh

professor Silib. Al Fawz5n

3. A SIImmary of './ulloIe Jurisprudence {Volume tWill: Sheikh

pro(tssor S<llih AI Favn.;\n

4. Guide to Sou ..d Creed, Shei kh professor salih A!F~ W1.1n

S, A
Bri~f Acco.HI'

ofth" Prophd Biograp"Y' Sheikh Muh ammad

T~wflq

Ibn

'Abdul- W.hh~b

6. AII,," ~ Ituightfu' Signs:

. Ulwin

7. TM "'ay of the T"' ....lerr: An Expianalory Book on Islam ic Jurispru.xnce: Shei kh ' Abdllr-Rahm;ln As-Sa ' dl
8, Exonerllling lire Gmlt [m"ms/rom Blame: Im am Ibn T.ymiyah

9. Uni"" ..ality of Islam: lmam lbn Taym iyah

lO, /hn Taymiy<lh's C<J"ect/on of Falwas (Volum es 21 & 22 & 23)

EDITORIAL STAFF
MAIN EDITORS
Dr, Attia E"S'))'M Ani.
o Dr. Muh.mm. d y.hy.

NATIVE EDITOR
U",,,, AlxMI.h

Dr. Fah.d M. A] M.lik, KFSC. Soudi Arabi.

REYISERS

CQNIRIHIITlNG TI!ANSJ AlllRS

~bhmoud

foo ly Muhommad

Muh. mm.d Abtlul M1Hl<im AI ;

Han ; M.hmoud AbJulFm. h

B. haa EIDin lbrahim

DESIGN AN D T ECHNOLOGY Graphi< DniA ..... : Muh'ln""d "'lih

SHAR'] AND ARABIC CQNSULTAliD Sh<ikh Hatem Ami n Ali

Layout: Mokhu, "lIw:any

H."",J. kid Ahml

Muhamm. d Nusair M"!!. h<d

About the Author

Slleikh Salih AIFaw<1\n (born in 1935) has obtained a PhD in [sl.mic Jurisprudenc. and has long history in tc~'hing jurisprudence.
He is a member of many academic institutions including the Hoard of Senior Ulema, the Permanent Committee for Fatwa and Research, the Isl.mic AcademyofMuslim World Leagu~. the Committee of Supervising Du' all, and many other <eholastk bodi~s. has written nlOre than sixty publi.hed works covering Muslim C,,,,,d. Islamic Jurisprudeoce and Muslim's Cond"ct .
H~

ACKNOWLEDGEMENT
All pra;.. and thanks ure du e to AII.h. OUT Lord Who facilitoted Ira oslating and (ompleting this invaluable book. In the course of translating this invaluable
book inlQ English, ~ find oo rso:lvrs indebted tQ mor~ pt'Ople than ......, can possibly nomi nate hCIT, without thtir help. this book would ha~ never come

10 the ligh l. At the outset, wc d ply appriatc :;lIld thank $htikh prof~r ~I ih AJFawz;\n forgiving usuclusiw ~""iS5ion totranslate and publish his books u well as his followup with t~ d; ffer.,n! ..tages of publishing the books. May Allah give him sUC$t in th is Worldly Life and Hereafter. We arc pl eased to h. ,'c th e opportunity to express our gratitude and profound thanks to Or. Muhammad Mahmild Gh~l1, profcuor of Linguistics and the n-dun ofFacultyof~nguag .. and Translation. AJA>.har University, for thoe grcat help and moral support h~ r~nd~rI Il5 when Wf start...! th~ pro<:tsS of translation.
We would also like to extend Ollr gralilllde and okep app=iation to Dr. Muhamma.d MIlbammad AbiI uyb. profnsor of Islami, Stlldin in nglish and Head of English Dq>artment. Faculty of lanSIlagn and Translat ion. for his ~nel"'ting advic~ and inspimtion III roughout tile process of translation. Morwvt'r. we are ~hold~n to hearti ly thank Dr. Ahmad Zakl Hammid. professor of [slamic Studin in Engli'h. !'acuity of languages and Tr. nslalion for provid ing IlS with invaluabl~ suggntions ,nd important insights on translation. In addition. ~ utend our thanks 10 Dr. MIlhammad Y ahya. p rof~r of Literary Criticism at f aCilIty of Art.\.. Cairo University. for his editorial ..sistanct. Thanks are also due to Dr. 'Ani. Es-Sayyed . Ania. lecturer in ELT ~nd Applied Linguistics, Faculty of Education. AI -A~h3r University for having professionally ediled this work and others. His pe rtinent co m ment s and valuable touches at the fina l stage of writing the book added much to th e final version of the book.. Fina ll y yet importantl y, we thank Umm Abdullah, the nati~ editor. who ue.t"'! great dJorls in ...!iting the book. and wit h whose finaltou'hn she mad~ it more appeal ing to the target audience.

P.WisIoer Sulli_ A Almaimln .

Translator's Preface
This book is an English t,.nslalion of sheikh prok Wl' S}.lih AI-Fawziin', "f "',mtie Jurisprudence, Dar Al-' A~imah. 2001 (ISBN:3%7121). Our main aim in providing th e English translatiun is propagating lhe true Da' wah that derives from Allah's Book.nd His Messengers Sun nah. This is a duty that .,'ery Muslim _,honld cherish. Allah says' ~A"d let fhfrt /t( /ari5ing] from you a natioll inyjting 10 [1l1I that isl good, enjoining whnt is right and forbidding what i. wrtOng, ""d 'hose will In Iht succm/uI.H (Alu ' [m ran, 104). With Ihi., in mind. this translated work is. then. a humhle response to our realizat ion of a great re,ponsibility 10 give the English sp<:aking reader access 10 rich Islam ic Jurisprudence Lite rature that simply focuses on the rules of jurisprudence and th eir proofs from the Qur'an, Sunnah a nd the practice of the Righteous Salaf in additiun to the opinions of the scholar~ of jurisprudence on controversial issues as well as the proofs they quote in support of their op inions. In doing so. we have left no stone unturned to make sure that the final copy of a translated b[)()k mem a specific high quality standard that would cotwey the sa me meaning intendeJ by the author and expre ssed in the orig in.l.ouree text. In effect, we h~ve tried to set a bala nce hetween the originality of thought and the nature of th e styk ofl.nguage.
~I ... -:..11' 'A Summa,),

To atta in th is aim. our work (in this book and others) e"hi hits certain distincti,. featu res, namely. the process of translat ion , the style, the attention paid to the sociolinguistic aspect. (i.e" tmnsliteration , glossary and en d notes). We touch u pon these features in the following section.

LPROCESS
llefor. reach ing the publisher. our work goes through a d evdopmental process to guaranlee that the final version of the translated hook is as perfect as can be. In effect, this process COmmen'.eS with the first-hand translation. whi ch is done by some vcry carefully chosen translators wh o are native-speakers of Arabic and have a native-like command of the target languag~. The m"in prindple t h at governs the translation p rocess is lhat lhe tran slator is after integri ty. W ith integrity as the main target, the translators would not be templed to impose their own ideas on the text nor would they gloss O,'er the difficult pa ragraphs instead of taking the trouble to find oUl what is really meant. Tran,lators would do their best to convey both th e conten t and spirit of the orig; naL

The next step of the proc~s is undertaken by a reviser who has a high profile in translating religious texts and is aware of the traps that onc might fan into. In addition, he has a thorough religious backgroond knowledge that enables him to detect any unintendc<1 error in conveying the me~ning. The revised version i, then submitted to a picky editor who is well-ve... ed io the target language and has substantial knowledge of Islamic Sciences. Finally. the edited version is handed over to a nativespeaker of English who is knowledgeable io Islamic Sciences to make sure that the translation is readable and meaningful to the target audience.

2.STYLE
A natural outgrowth of the processes adopted in translation is the style the final version has com e out io, The intended meaning of the au thor has been conveyed in a style that is authentic and as close to the original as possible. II really sounds authentic So natural that the work d""s not read like a translation . but an indigenous picce of writing. The translation version is m"rked by remarkable variety and richness as well as tremendous skill at writing with in formal religious genre, Moreover. attempts have ~eo made to have it simple, clear and appealing to the target auoien,e.

J.ATTENTION TO SOCIOLINGUISTIC ASPECfS

As a way to fill up the gap causN by sociolinguistic differences between

the two languages (source language and target language), our work includes some additional features (i.e., transliteration , glossary and endnotes) that would guarantee ~tter understanding of the concepts and ideas that might confuse the English speaking reader due to the lack of schemata in this field. A TRANSLITERATION SYST EM In the process of t ranslatiOtl , we mad e a serious attempt to limil the use of transliterated Arabic terms (,ee tabl~ in p. Xl to the following two situations: i) There is no English expreS5ion that can ref1e~t the Same muning as the original term. iiJ The Arabic term is of such importance Ih"t it is essential to familiari,e th. reader with it. B-G LOSSA RY At the end of the hook, we have included a glossary defining common Arabic terms that fu lfill the above criteria. Included in the glossary also are terms that need further explaMtion.

" Summary of 1.I.mic Juri.prude",,"

C-ENDNOTES
In the endnNes, we have given clear and concise explanations of the terms that a... not dear Or understandable to the target reader due to the sociolinguistic differences in addition to the commentaries written by the author himsdf, Furthermo,"" each fladith meotioned in the text of the book is ascribed in th e end notes to the book it i, quoted from,

V-INDICES To facilitate the pa){ess of going through th e book: .and save the reader's
time, we have included two indices, namely, subject index and name index. So, if the reader is looking for specific information Or a given nam e, ,/he would go dirl'Clly to the ind ex 10 find th e page number.

4. QUR'AN TRANSLATION
Th. Qur'an is Allah', exact words, These words Can never ever be exactly translated into ot her languages because of, among other th ings, pmsible misinterpretations and limited human underslanding. What is followed in the book is to translate the meanings as understood by Mu~lim scholars. We solely depended on the 'Translation of the Meaning of the Qurll,, ', translated by Saheeh International - Riyadh and p"blished by Abulqasim Publishing Hou~, When a verse is cited, the English interpretation is given between q"otation marks " in indented, bold, and italicized formal. The location of th e Qur'anic verse, th e name of the sura is given below to th e verse as it is illustrated in the example below:

We senl not Infon you a"y mllMe"ger exupt that We revealed 10 him that there is no deity ""rept Me, J .. worship M(,~
(Al -Anbya': 25)

~A "d

5. HADiTHTRANSLATION
Similarly, when we cite a bOt/I};!, we ment ion the book of bat/ltl, it is quoted from in addition to its number in the book. Further, the translalion of Prophetic flodfth is ",p resented in an indented format, it alici1.td and between quotation marks ""." as it i$ illustrated in the example t>elow:

not drink in gold or silver v~els nOr eat in similar bowls (i.e. bowls made of gold or silver), for they belong to them (the disbdievm) in this world ~nd 10 U5 ill Ihe HereOl!Icr:
"fJ;J

PART

INTRODUCTION
All prai~ ~ 10 Allah, tile Lord of Ihe Worlds, and peace M upon our Prophet Mubammad, the ~aJ of propMts., and upon his household. his Companions., and w~r follows Iheireumple with good conduct until the Day of itOml'V'S'"
To commence, thi5 '$ a odd account of juristic issues. in which. views are provided with proofs from the S"nn~~ (Prophetic Tradition) and the Queln. 1 have previously delivered the co ntent of this book in the form of sermonl broadcast on radio. and I have bun repeatedly asked by the audience to redell~r t hem, and 1 publish them ;as a 'reatioe. (or the Mh of continuous 0 benefit, if Allah wills. In fact,] ~ri nlended thi.book lOb.. publWted w~n il was under prqnralion. but in rtSpOrt 10 IM wish 0( many people, [ omewW i1, arranged its contents. Ind prnentft! it 10 Iw publishtd. And ~n: it is now,

senile reader. ~~n your hands.: whalcvercor=lness and bendi! you rind
therein are out of the Grace of Allah, Alone, and whatev~r mi$t3M$ you find ar~ mine, and ! .~ek th~ forg!venC$. of Allah for th em.

,
This
I ~,ti""

is an abstract of a book ( ntitlM Ar-RawJlul_Murl>i' fl Sharb

ZAd,,'-Muslnqnr indud ing its fOOlnotes, wrinen by Sheikh ' Abdur-Ra,bnuln

Ibn Muh,mmad Ibn Oisim (may Allah haw ""'n:y on him), bnring in mind that [added $Om., ~marks, when necnsary.

[ask Allah, Glorifi ed and Exa lted be He, 10 Ilu id~ us all to useful knowledge and rightwus dds. May Allah con fer puce and blessings upon n ur Prophet
Mubammad his housc.'hoId. and his CompanioJl5.

The Virtues of Understanding Religion

All pra;"" be to Allah. Lord of the Worlds. and peace be upon Our Prophet Muhammad, and upon his housdtold, his Companions. and whoever follows
theiren mpk with good conduct until the Day ofR<'Compense.

To commence, und erstanding th e religio n is considered one of the best deeds. and a sign of g<>l.>dn e$S. The Prophet (PBU H) says:
~Ij Allilh

wants '" do good/or " ~n. He makn him undns/and

lilt rtligion:'

This is !>auS( com p~htllding the reli gion leads to u~eful knowl edge upan which righteous deeds depend. Allah, Exalted ~ He, says:
"U if He Who hllJ u nt H is Mu.un8" with g~ ldllnce ,,,,d the " 11:1011 0/ ' .... Ih (Qurl n: AI.hlll: lS)

""Guidance" here ~fers tn useful knowledge, and "Ihe ~Iigioo oftrulh" is that which leads to rishteous deeds . Ilesides, Allah co mmanded the Prophet (PBUH) to invoke him for mo'" knowledge: Allah, Exalted be He, sa id:
.. And JOY 'M y Lord, iru:n:(lu me in knOwlNgf: ,

(Qur"n: 11ohl: 114) AI-.l.i'f1, 11", H~ja r cumments that the aforesaid QUI.nie ve rS(,"..A.nd JIIy, 'My Lord, illcrtau me III I<nowltdgf.'" is a clear ind ication of the merit and txcelknceof knowledge. (or Allah nrwr eommanded His Prophet (PBU H) 1 0 ,n\'nU Him for mOc of anything othtr lhan knowkdgi. The Prophet {PBUH) used to ~fer to the assemblies whe..,in useful knowledge is taught as "Tht Gardens of Paradise," and he (PBUH) st~ted that "Mcn of kllowlcdge an tht illheritors DJprophets."

The", is no doubt that before one starts doing something one should know how 10 perform it in Ihe besl way, so as to pe rform it well to harvest its desi",d fruit!. Likewise, it is by nO means ",asonable that one starts worshipping one's Lord - the way through which one's salvation from Hellf,,,, and adm iltance to Paradise are gained - without havi ng due knowledge, As such, people are divided into t hree categori es regarding knowl edge and deeds: The first cat egory is represented in those who combine u""ful knowledge along with righteous deeds, those a", the ones whom Allah has gUided to the straight path; the path of those upon whom Allah has b esto"",d favor of the prophets, the stead fast affirmers of truth, the martyrs and the righteous, and excellent in deed are th ese as companions. The second category is represented in those who learn useful knowledge but do not act accord ingly, Those a",theone, who have evoked Allah's anger, like the Jews and whoever follows th eir fooWeps, The third category is represented in those who act without having knowl edge, Those are the oneS who are astray, namdy the Christians and their likes. thr.., categories are mentioned in the Sura of Opening Chapter of th e Qurlln), which we recite in every prayer) of Our prayers:
The~ AIFatib~h

(the r~k 'ah (unit of

"Guide us to the Itraight path - the path of those UpOIl whom Y()U h<lve bestowtd fllvor, riot of thost wha have evoked {Yaur/ anger or of those who are astr.ay." (Qur'an: AI Htihah: 6-7)

In his int~rpretation of Ihe aforesaid verses of the Sura of AI-FJ/illah, Muhammad Tb .. 'Abd uJ -Wahblb (may Allah have mercy on him) has st.ted:
Sh~ikh

meant in the verse that reads, '1I1Ou wha h~ve evaked <lnger' ~'" rho," who do 1101 Mt in accardan" with their knowledge, ~nd ',,.those who are as/my' are the Olles w/lo act without knowledge_ The former is the quali,y of the Jews, while the latter i$ 'hat of the Christians. Som" ignorant people mistakenly believe that ,hose two qualities are restricted to the Jews and the Christians, forge"in8 that Allah comman,u tlrem to recite the above-mentioned Our/mic invocation seeking refuge with Him from beillg "rlt of the
(Allah~)

~The scholars

,
people ofthest tWO qu~Ulies. Glory be /0 Allall! How do those igmmmt
proplt think rh", they all' safe from these qualities, though they"'" taught and commanded by Allah to keep OM invoking Him (through the aforeSllid vcrjes) saking His refuge against them?! Are they nor aware a'n//hey thus assume evil about Allah?!"'

This shows the wisdom behind the obligation of roxiting this great Sura (Le . AI-F<lti/J.ah) in every rak'ah of our prayers (whether obligatory or supererogatory). It is because this sura contains many great secre1S, among

them is the great Qur'~nic invocation that reads, "Guide us 10 thes/raight parh the JUllh of those UpOIl whom You have bNlolVtd/a.'or, M oftho.e who h"vuvoked ot
(You r] (lng"'" or of Ihou who all' ostrtly." (Qur'an: AI - Fatihah; 6-7) Through this invocation , we ask Allah 10 guide us to follow the conduct and the way of the people who have useful knowledge ~nd perform righteous deeds, which is the way to salvation in both this world and the Hereafter. We also invoke Him to safeguard us from the pathway of the ones astray, who have neglectf'd either the righteous deeds or the useful knowledge.

Thus, we could argue that useful knowledge is that derivf'd from the Qur'An and the SWl'lrlh (Prophet ic Tradition). It is gainro by means of deep understanding and comprehension of both, which can be achieved through the help of religious instructors or ",holars. This can also be achieved through the book>; of exegesis of the Qur'An and those of HadUn, as well as the books of jurisprudence and those of Ambic gmmmar ~ the language in which Ihe Qur'an has been ,""vealed. Such books are the best means of comprehending the Qur'An and the S,m"a/,. So as to perform the aCls of worship so perfectly, you should, dear Muslim brother, learn what leads ID the perfection of your performance of these various acts of worship, such as Pray.., Fasting and Itajj (Pilgrimage). You should also be aware of the rulings on ZaHh' as well as the rulings on the dealings that conc~rn you. so as to make use of what Allah has made lawfut fur yuu and avoid what He has made unlawful . You should observe this 10 eOSure that the money you earn and the food you eat a,. lawfu lly obtained, in order to be one of those whose supplication., are granted by Allah. In fact, you have to know about all these matters, and this could be easily achieved, Al lah willing, provided that you have resolute determination and sine..e intention. So, be keen on reading usdul relevanl books, and keel' in touch with religious scholars to ask them about whatever ruling you are in doubt abou t and to be acquainted with the ru lings of your religion.

,
""cl
In addition. you should lake an interest in attend ing religious symposiums ]e<:tures ddive,..,d at mosques and the like. list~n ing to the broadcast

religious programs, and reading religious magalines and publicat ion s. If you co ncern yourself with such good activ ities. your rel igi ous knowledge will
increase, and you r insight will be enlightened. Also, do not forget. dear brother, that knowledge increases and grows when
it is practically applied. Thus. if your deeds are ""ord ing 10 your knowledge, Allah surdy will increase your knowledge. This corresponds with the maxim "ating, "He whose deeds are done in accordance with his knowledge. Allah

will bestow upon him the knowledge of that which he has no knowledge about." This is confirmed by the Glorious Qur'ank verse that rcads:
A"dfear Alla/,. And Allah leachu Y"u. And Allal, i. K"owing of alllhi"g.~ (Qur'an: AI-Baqarah: 282)
~...

In fact, the worthiest thing to spend your time on is seeking knowledge, for which the people of good judgment compete. It is through knowledge that hearts maintain living and deeds are purified. Allah, Exalted be His Words and Glorified be Hi, Attributes, praises the scholars who act in accordance with their knowledge, and states their elevated degrees, as He mentions in Hi, Glor ious Book, th e Quran:
': Slly, ilff IhO$(> wllo know eq"allo those who do " 01 know? ' Only thy will rem em ber (who ore! people of "ndeN/and/ng:' (Quran: AzZumar: 9)

Allah, Exalted be He, also says: "... Allah will r"i.~e those who have believed a mong you and /h05e wh o were given kno wledge, by degrees. And Allah is Acquainted with what yOIl do." (Qur'1n: Al- Mujadilah: Il) So, Allah, Glorified and Exalted be He, shows the merit of those given knowledge along with fa ith, and tel ls us that He is Acquainted with and Aware of what we do. Thlls, Allah shows uS the necessity of combining both knowledge and righteous deeds. and tells uS that both have to be out of on., ,incere faith and fear of Him, Glorified be He. In accordance with the Quranic duty of ~ooperating in rightwusness and piety, we will - if Allah wills - provide you, gentle reader, through this book with some information of the juristic inh eri!ancc which our scholars extracted and wrote down in their books. We will provid e you with what can n., easily understood. SO that it Can benefit you and help you in gaining mOre useful knowledge.

,
Finally,
W<'

invoh Allah to bestow useful knowledge upon al! of us. and to

guide us to the righteous deeds. We also invoke Him, Glorified and Exalted be He, to make us see the truth as it really is, and guide us to follow it, and to see falsehood
as it really is, and grant us the ability to avoid it, He is Heari ng and Responsive.

Endnoles
\
AI - ~ukh~rt

(71). Muslim (23M).

3 s.. Ibn Ch.nnlm', Jarikh Najd. 4 Zo.blh js an annual e:xpc nd iru .. for 'he bontlit of ,h. Musl im community, primarily to o.lp the poor, rtqu;r<d from thost Muslims who h,,"< <"Xce:s5 "".lth. Paying ZakMo is one of {he five main pill.rs a f lsla m (for more <iabocalion, ... fer to the Lh'pter ()Il ZaJcJh).

2 Set

F~II!~Hldri

(1/187)

I:PURIFICA

CHAPTER

Purification and Water

Prayer is the second pillar ofIslam. after the Two Teslifkalions of Faith '.
Prayer is what distinguishes Muslims from disbelievers; it is the (OrneNlOne of Islam, and it is the first thing one is questioned about when called to .ccount (on the Day of judgment). Therefore, if il is correctly performed and (thus) accepted (by Allah), all one's good dels will be accepted, but if rejected, MI will b. all on c's deeds.

Prayer is mentioned in many different contexts in the Glorious Qur'an,

stressing its various virtues; sometimes Allah commands establ ishing il regularly, and sometimes He demonstrates its muils; at times, Anah shows the reward for establ ishing il, and at other times He associates il with patience, enjoining seeking His help through both (patience and prayer) in adverSity. Hence, prayer has been made the comfort of the eyes of Allah's Messenger (PBUH) in this world, as it is the ornament of prophet ~ the sign of righteous servants, and the connection betw"",n servants and the Lord of the Worlds. Prayer, in addition . prevents immorality and wrongdoing.

nO( dmed v.lid unl..s:s th~ on~ po,f<)1"ming it il in I slale o( booth minor and major ritual purity. as much as possible. The means of purification (or pra~r is either water (ln ablution) or cle.n earth (in layammum. i.e . dry

"

I: r URlFICAllON
Pn~r ;s

ablu tio n) in CaSe water 15 unavailable. Due 10 the above,jaqlhs' (may Allah have mercy on them) uS(d 10 51.rl their books with h.ndling the is,ue of purification.
Since Prayer is a\ the hud of the Pill. rS oflslam. following the Two T~tifi(ations of Faith, it is appropriate \0 start with handling its prerequisilrs, among whi(h is purification, the key 10 pI'lI)TI" as meRli",,,:,d in the following bf,dilh: "Tht by Iq pro!" is puri!r(ulion."' This is t...cau"" a .tate of minOT ritual impurity is

like a padlock that h in<l~OM from porfonningpra)'ff. But once One "". fonn! ablution. that padlock is unlockl. as purification is the 'key' to prayer, Thus, purity is one of the most ~ntral cond itians of prayer: a rondition i. to he fulfilled
before performing the action stipula ti ng it. L! nguisticall). puri ty muns cleanliness and purifkation from all matter$ and spiritual impurities. Jurispru<lentially. puri ty muns t h~ removal of rimal impurity as ,11 as the impu re ObjN tS. The ",moval of ritual im pu rity can be achieved by using water with the intention of purification. In case of major ritual impurity. one ustS water and washes ones whole body. Yet, o ne only washes the four parts of ablution in Q.:;t of minor ritual impurity. Onc ca n use the substitute for wat er (namely dean earth) if water is unavailabl e or one is unable to use it (Le. one can perform tuymnmum' instead) . We will. Allah will ing. elaborate nn how to purifyonesclffrom both mino r a nd m3jor ritual impurity.

Let l1$ now point out the qualit ies of the water used for purifICatio n, and thl)5C of the water that is not. Allah, Enlted be He, uys:
~".

Alld lI'u e"J do wn fro" , tllu k, pure _fn'(Qurh: AIFurqin: 48)

Allah also uys:

~... AlId u nt d o wn upon y ou from th e l ily, rllln by w/rich to purify you" ." (Qur'an: AIAnfa l: III Pure water is that which is originally pure and ,an be used as a meanS of purification. It is also that water which has no! undergone any change (i.e. it mains it. original charxteristinl, whether it is K nt from the sky such as rain, snow Qr hail water, runn ing water, such as the water of , ivt:rs, springs. ~lls and sus. or distilk<l water. This is the p~r kind of water to be: used fQl' ",moving ritual or physical impurit y. However, it is indisputable Ih~1 if th~ characteri.ti of $y.h wal~r change du e to an im pure maleria l, it is impermissi ble to u~ it for

purification. Yet, if it is jl.lst a slight change and is caused by a pl.lre material, it is permissible to be used as a purifi.r, according to the preponderant of the two opinions ma intained by scholars in this regard. Sha ykhul-bUm Ibn Taymiyah .tatts:
"Thtre are many cases in which Ihe ehameleri,tie, of little or much waler are affected by pure obj~ct" such as potash, soap. lott tre~ leaves, dUSI, dough, 'lIId suchlike tllings that may chang~ water. For example, water might be put in 11 pot containing traus of lote tree leaves Illal would IIff ct il, eharaeteri, tics, Ihough the W<Her would e not be complelelychanged in this case. Scholars hold two well-known opin ion. regarding such (liSts:

Ibn Taymiyah thtn mentions those two opinions wil h the arguments they are based on. He supports the opin ion mainta ining that it is permissible to use such waler for purification , saying'
"In fact, this is the sound opinion. for Allah say., ". .. But if you art ill ar an a i au rney ar ane ofyau romes f rom th e p lace of relieving himself Or ya u have contacted wom "" and da nat fi nd Wfl ter, then .""k d ean ea rtl, and wipt aver yaur faces and hand. witli it. .. (Qur'an: Al-Ma'idah: 6) W~ter Ioere i. an indefinite II0UII ill a negMive phrase. whi~h. in Arabic. implie< that 'w~t"r' in Ih e abovemwtianed verse inc/udeJ every thillg referred 10 as 'water" in general, wilh no distinction between diffe"",! kinds of water.
H M '

That is to say, Allah has made 'dean eart h' th~ substitule for water (as" pur ifier) in case water is unavailable or one is unablt to use it. The way clean ea rth is usrn for purification has b"", pointed out by the Prophel (PBUH) through the Sm"'llh (Prophetic Tradition) which wi ll be dealt with, Allah willing, in a special chapt ~r. So, decr""ing such a substitute for water (i.e. dean (:trth) is a kind of divine mercy and a way by which Allah makes thin!:\-, ea.,ier for His servants. Allah . Exalted bt Ht, say"
~. . . And ifyau are ill ar on "journey or one of yo u cOme. fro m the ("ace of ",/iev;IIg h im . elf ",. y ou ilave , antac/ed ",amen {i. e. had .exual intercou rse1 alld find no water, tl'M .eek dean eartl, and wipe O,'er yau r facts ,m d yo ur hands [with it} . Indeed, Allah i. ever Pardollillg a" d Fargiving. (Qur'an: An -Nis;": 43)

1: PURIFICATION

Ibn Hubayrah states:

"Muslim $(holars uniformly agree Ih~I purific~Iion with waleI' i$ obligalory for whoever is obliged 10 perform prayer, provided ",aler is available; in c~Se w~tu is unavailable, one should use its subslilule (i,t. clean earlh), in accordance wilh Ihe Qur,mi, verse in which Allah, Exall~d be He. says. ', .. And find no w~ter, then .eele clea" ""rth .. : (Qur'an: An-Nis:!.': 43), and, '" . And sent d"'.... upo" youfTom the sley, roi" by which 10 purify you,.,' (Qur'an: AI -Anfal: 11)"
This shows the greatness orlslam, the rdigion of purity, and both phys ical and spiritual cleanliness. It also shows the loftiness of prayer which one cannot enter upon without heing in two states of pUT ity. The first is the spiritual purity from polytheism, by means of testifying the Oneness of Allah and worsh ipping Him sincerely and devoutly_ Th e second is the physical purity from ritual and tangible impuriti es, which is p"rformed by means of water or ilS legal substitutes. We should also know that provided water i. still in its original state. mixed with nothing else, it is deemed pure as scholars uniformly agree. They also agr.., that if any of its th= bask character istics - odor, taste, and color _ change due to any impu,", object, then water is deemed impure and it is impermissible to use it a, a means of purification. Yet, some scholars differ ,",garding the purity of water when any of its characteristics has (hanged due to a pure obje<:t . such as tret: 1cavt$ (like lote tree leave,), soap, pota,h, Or such like pure material, - provided that such a material is not predominant in the resulting mixture. In fact, the sound opinion is that the resulting water is still d..,med pure, and it is permissible to use it as a means of purification from both ritual and tangible impurity. Due to the above, we can stale that water is divided into two categories: 1- Pure water, which Can b e used as a purifier, whether it is in its original stale, or mixed with. pure obj ect provided it is not pre-'alent enough to change the composit ion of water or turn it into anoth er obie<:t. 2- Impure water, which can not he used for purification from either ritual or tangible impurity. It is also the waleI' any of who,e characteristics (odor, taste, or color) has changed due to an impure object. And Allah, Exalted be He, knows hest.

Oup'''" 10 I'u,ifi"uioo and W."Of

"

Endnotes
I Th< Two T""tification' of Faith: Saying, "I te'tify that there i. no deity but AII.h and that Muhamm.d i. the M.,...ng<f of Allah,"
2 Faq;h: A hola, of I,l amic )uri"l'rooence. 3 Ab,m.d (1005) 1111 5 11. Ab(; D;\wiid (61) 111421 . At Tirm idhl (3) 1I 181 and Ibn Mliah
.f

(275) 11/1771 . TaY"mmum: Performing dry ablution with dun earth one <annul u" ill. 5 S Majm" 'ul-FdlJwJ 11 1124,151and 1211331 1_

(wh~n

wat .. is u"",vailable or

CHAPTER

Disbelievers' Pots and Clothes

m~d(

Pots couLd be
is

of iron, wood, IC3lher Of the like. The original ruling

I~ ~rmissibility

of using such poI5. Thai is IQ .5;1y. it is permisllble 10 use

('Very pu~ pot. exr;c,pl two types:

1- POI& made of gold or silver, and the pots having anything rdated 10 gold or silvu, such as being inlaid Or plated wi th gold or silver, or anything of th e kind that makes pots connected with them. The uceplional cas<: here is the pots inlaid with little silve r for the sake of rq>airing them .

The legal proof of tile prohibition of using gold and silver pots is the fol lowing Jy.dilh ~latC'd by I ~ Group of Compilers of tJpdlth':
nor drink in gold or si!,," ~ 110r tar in simil<lr bowl. (i.e. bowls mM., ofgold of si/ver), f(JT they ~lol1g 10 .hem (flu disbeliellCnj in Ihi, world ~"d to'" in the Hereafter."
~Do

I: PURIFICATION In another bodilh, the Prophet (PBUH) also says:

"Ht wlw drinks in silver ve>srI, is "nly ftlling his abdomen with Hellflrc.'
When something is legally prohibited to use, the prohibition is applicable whether this th ing is used pa r t ially or totally. Therefore, it is prohibited to use pots inlaid Or plated with gold or silver or contain ing anything related 10 these IWO materials, excluding the caSe of a pot inlaid wilh a little silver, which is permissible as mentioned above; Ihis is mustrated in the bodith rdated by AI BukharJ, on the authority of Ana, Ibn Malik (may Allah be pleased with him) . who said:
"The ClIp of Allah" Messenger (PBUH) got broken. and he fixed il with a silver wire at the (place oflhe) crack."'

An Nawawi (may Allah ha,. mercy on him) said:

"Muslim scholars uniformly agree that it is prohibiled 10 "01 or drink in such pot, or even 10 us< I/,em in purprues rc/Med to eating or drinking:'

This prohibition of using or keeping golden or silver obje\:t~ applie~ to both ma les and femal .., a, the addressee of this prohibition is generalized (i.e. the prohibition applies to both ""xes). There is nothing specified for a certain sex in this concern, exc~pt for the permissibility for women to make uSe of both silver and gold for purposes of adornment for their husband" On the other hand, it is perm;'"ibl. to US" the utens il , of disbeli..-vers unless one knows that they ore impure. In this case, one Can use them on ly after w3shing them. 2 The hides of d~ad animals: It i. proh ibit~d to u,e them un less they are tanned. Yet, scholars differ regard ing whether it is permissible to use Ihem after t anning or not. Th ound op inion, which is main tained by the majo rity of scholars, i. that it is perm issible to use th e hides of dead anima ls after tan ning. due to t he many ~bib (auth entic) bodl/hs" ind icating that. Th i' i. because thei r impurity is temporary, so it is removed by ta nning . The Prophet (PBUH) .aid that the hides of dead animals:
... Are

pm"ifled by water and qarl (leaves of a kind of lree which is

u"d for lonn ing)."

He WSUH) also said:

"

"T.mn;lIg is the purifriltg mrollS for hides:'

As for ,t.., dot~ of disbdie""rs. it is ~rmissible ~o _u them unless they are known to M impu~. This is beea"",, th e original ruling on th eir clorhes is that they are pu re. and they c. nnot h< deemM impure ou t of mere suspidon. l.ikewise, it is ~rmi!i.Sible 10 use what....." Is _aV('(! or dynl by tht di~liners. for the Proph(1 (PBUH) and his Companions USNIIO wen clothes weavrd and d~ by disbelievn-s.

And Allah. Exalted be He. knows MS!.

Endnotes
I 'l1><GroupolCompilt" or tJ;>Jllh .... AI -8uWt1. Mudirn, Ahmad. Ab<i Di ....OO. AI T,rm;dhl. An-Nun . n<! Ibn Mlj.h. 2 AI -8ukMrl (S6l3 ) !iOI I19 j. M". lim (5361) 1712611, Ahm ad (2))56) 1514911, AbQ mwild (3723) [4/731. AtTi rmklhl (l88J) /4129\1]. AnNuI'l (5316) [41S85jand Ibn
Mljah (lot 14) 1 4mj. 3 AIBukh"" (~) [1011 191. MlUl im (535J) 1712501). 4 A1-Bukhlrl (ll09) (612551. S ~ AI.M"j"'~ (llJ06] md 1ht f.xj>('.md'"1t af Muslim. S<>hia (7/255).

6 Sa!Jia (.ul h~"'i<) b.adilh i /ia,/Ilh who ch.in oftron'mi"ion h" bttn 'rnn.minffl by lruly pioul ~ ..''''' who hove t>Nn known f..... ,hri. up.ighlr.n.& and u aclilUdr; .udI /ifldlth Is frtt from n"ielly.nd b-km isll. 7 MwJim (Sll) 1212791 and Ahmod (2521) [113461.

CHAPTER

Things Ritual Impurity Prohibits Doing

ThUt are some deeds which Musl ims a~ proh.lbi tm to ~rform unle" they art in a stale of purity. d"" to the gTt,lI ne" and th" loft iness ofth,," dds. What folJ<)Ws is a d iscussion of l~se dnds accompaninl with I~ related proofs.. $0 is 10 familiariu [he rt:ad~r with such deeds and nO( to I'C'rform any of them u nl~ hdshe is in the proper $Iale of pu rity. Fur thermore, ther!: a.., deeds that Onc in a $Iatc of"I" "l impurity, b.e it major or minor. is proh ibited to do. On the other hand. theu.", some deeds spcdOcalJy prohibhnl o nl y for those in a Slale of major ritual impuriw

Deeds Prohibited for One in a Stale of Minor or Major Ritual Impurity

\ - To u' hlng the Glorious Book orthe Q ur'A n
11 is prohibited for one in a .tale of (minor or major) rilual impurity 10 touch the Glorious Book of the Qurln \ln lns with something that pre"ents direct contact. Allah. Exalted be He, says:

ror

I: I'UIl.lFICAT ION

"None touch 11 except/he purifi~d ... ~(Qur'1n: AI -Waqi'ah: 79) That is, it is prohibitro to touch it unlcs~ by tho~e purified from minor and major ritual impurity, according to the opinion that the words -the purified" in the verse refer to human being~. However. there are SOme exegetes who state Ihal Ihe words 'th e purified' in the aforesaid verse refer to the noble angels. Even if th e verse is interprNed that the word.! 'the purified' refer to the angels. they also refer to human beings by i rnplication. To illustrate, it was mentioned in the INter sent by Allah's Me~SCllge r (PBUH) to the people of Yemen, a~ narrated by' Amr Ibn Hazm, that :

"No one should I(wch Ihe Book of tl'e Quriin un/"" they ~re purr."'
(Related by An -Nasa' and other compilers of Hadith with a continuous chain of transmitters)

In addition , Ibn . Abdul-Barr ... id:

"TI,is uMith is more likely /0 be a I1wtawMir (continuOljsly reCl/rrent) llndl/h ' as it is rommonly accepted by scholars.~)

Shaykhul-hlam (lbn Taymiyah) states that the prohibition of touching

th e Book of the Qur'an while being in a state of (major or minor) ritual impurity is agreed upon by the Fou r Imams' '. Ibn Hubayrah also st.t.. in his hook entitled AI-lf~~b (Enu,"ci.-.tlm,). "They (i.t. the Four Imdms) agree that it is impermissible for o>le In a stale of ritlwl impurity 10 to",h the Book of the Quran: However. one in a state of ritual impurity is allowed to hold the Book ofth. Qur'an in a cove r or a bag so as not to touch it directly. Similarly, one in such a state of impurity is allowed to read or browse through the Book witho ut touching it.

2- Offering Prayer (neither Obligatory nor Supererogatory Prayers)

Sehol.,..,. uniformly agree Iha! il is impermissible for nne in a state of minor or major ritual impurity to perform prayer at .11. k it oblig.1tory or SUI"ererogatory, provided on~ is able to purify oneself. This is be<:ause Allah, Exalted k He, say"
~O you who havt ""Iiewd, wh"n YO" to {perform] prayer, wash )'<'ur faus .md yOllr fol"tm''''S 10 Ihe ~I""w$ and wipe over your he.uJ. and wash )'<'IIr fed 1<> Ihe ankl.:s. And if)'<'u are in a slate <>fjanfllnll, ,' thm purify y"urselves . :'

ri,,,

(Qur'an: Al -M:l'idah: 6)

o..plCl'

j ;

1hings Ri.wl lml"'ri'1 I'roh;bill Doi"l\

Bftides, tM- Prophel (PBUH ) said, as related by Muslim and OIM-r,ompil~rs of HPdith:

"A llah doa nOI acu pl a prayer wit/lOut purification .. : '

He (PSUH) also s.>id,

"Allah does nOI a,,~pl IIJ~ prayer of anyone of you if he f'tJ S5tS ,.,ind, urine, or 5/00/ un/it he ~rform5 /he ablu/ion (IIne,.,).-'
The a~ btldith . hoWI Ih lt ,I is i mp~nnissibl( for one 10 pray while bdng in a "ate of impu rit y, provi ded one is able 10 purify one~lf. Thus, Ihe prayer offerM by one in , s tate ofi mpurity is invalid. whether il is ~rformed in such a .tate while onc is aware of the ruling or nOl. ~nd whelher onc performs il inotlen(ively or inlentiona lly. If onc is awnr~ of the ruling and offers pray'" inlentionally, one ,s regarded as a sinner who has 10 und~rgo di SCrdionary punishmen t. BUI if one is un awa~ of it, and offers prayer inallenlively. One in Ihis ,a~ Is not rcp rded as a sin ner, ~I o nes pra)'ff is deemed inval id.

1- Performing Iawdj (C lrcumambulating the Ka ' bah )

It is impermissible for onc in a SI.te of minor or major rilual impurity to

pcrfornl/Qwd/. for th e Prophel (PHUH) said:

"IQ"'''f is (comidend) Qproyer. ti,e diffm'nce is Il1al AI/ah made it Illwfut wspellk durillB il."

The Proph.ct (PBUH) used to perform ablution tw:fort performing 10wd}. It was also aUlllmlical1y n arrated Ihat ~ (PBU H) forNde a menSlruating woman to perform 10wdj un less she purified herself". All the above shows Ihat 0"," in a S of minor or major ritual impurity is proh ibited to perform lale 11l14'~f unlil onc purifies oneself. Among the proofs thal on~ in a state of major ritual impurity is prohibited to perform l~wJ!is the follo wing Qur'~nic verse:
"0 yo.. who haVl' bellc",", do "0' approach pro~, ,,'hil yo .. tin /"toncoltd ""Ill yo .. ;;"0'" ..htl' yo.. on sayi"g 0' ill tI ole of .i4"Abah, ~cq hou piWi"l .h,..,"gh {a pU>ct! ofpmyu}, u"tiI YO" hallf' ......htd {yo .., ""'olr bodyl ...~ (Qur'~n: A n -Nis~': 43)

or

mean s that onc should ","yer enter a mruque while being in a state major rilu.1 impurity except fnr those who are passi ng through it on their

Th~ yerse

k PURlflC TIQN ..... way. Since one in a slate of janclbal, is prohibiled to stay in a mosque, then, with greater reason. one in the same state is prohibited to perform tawdj In a nutsheU. the
~b.Jvementioned

deed,

a",

prohibited to be performed

by one in" .tate of ritual impurity. whether minor or major.

Deeds Prohibited for One in a State of Major Ritual Impurity in Particular

As for the d~d5 specifically prohibited for onc in a state of major ritu al impurity, Ih ey are as foUow,: 1- Reciting the Qur'an One in a ,tate of major ritual impurity is prohibited to redte the Qur'an accmding to the foU()wing i1adW, rebted by At-Tirmidht and other compilers of /:iadllh on the authority of ' Ali lbn AbiI l"iilib (may AUah be pleased with him) :

"Nothing prevented I,im (i.~. th~ Prop/,et, PBUH) from (reciting) the Quran ot/,er tlran being in a state ofjamlbah (major rituai impurity;:"
The wording of At -Tirmidhl of the aforeS;lid hadillr is a, foUow,:
"He (PBUH) used to recite the Q"r;j,'for ", unless he was in a state

ofjandbah:
This proves that it is prohibiteJ for the p<:rson in a state of major ritual impurity to recite the Qur"an. Th . same ruling applies to b.Jth menstruating woman and a woman in a state of postnatal bl~ding. Yet. some scholars. such as Shaykhui-islam Obn Taymiyah), maintain that it is p<:rmissibie for a menstruating woman 10 recite the Qur"An for fear of forgelling it ".
It i, p<:rmissihle for one in a stat~ of major ritual impurity to use the wordi ng

of the QUr"iln with no intention of redta!ion. ralher as a way of ,..,membran". of Allah. such as sa)'ing:
~In

the Nam~ ofAllah,

rl,. Entirely Mtrcif"l, the Especially Mmi/UI."

(Qur'an: AI-Htihah: I)

And:

M praist is due t<> Allall, Lord of tile world.." Ail (Qur'an: AI -f.itihah: 2)

There are many other examples of that This is illustrated in the following nadirh narrated by' kishah (may Allah be pleased with her): "The Prophet (PBUH) used 10 mention Allah in all his condifions:" 2- Staying at 11 Mosqu e It is pcohibited for one in whatever state of major ritual impurity, be it janJbah, menstruation or postnatal bleeding, to stay in a mosque unless one performs ablution. Anah, Exalted be He, says:

HO you wh" h,we believed, d" ,,,,t apprmlch pr"yer while you "rt' intoxicated u"til you know what you art' .aying " r in "itate of j"n4""h, except those pa ..ing through [.. pl"u of praytr], until you have washed lY"ur wholt b" dy] ..." (Qur':\n: An-Nis,f: 43) This meaOS that one in a state of major ritual impurity is prohibited 10 enter a mosque to stay therein, In addition, in the hadith related by Abll D~wIld, on the authority of 'kishah, and graded as "'nin (authentic) nadi/h by Ibn Khuz.ayrnah, the Prophet (PBUH) said:
"[ do 1'101 deem the mosque lawfulfora menstruating woman or for a person who is in a sMe ofjamlbtlh:"
~rmissible

However. if one in a state of major ritual impurity p erforms ablution, it is for on e then to stay at the mosque. as . Ala' reported : "[ Saw some of the Companions of the Prophet (PBUH) staying at the mosque while being in a state ofjanabah only after performing the (ordinary) ablution performed for prayer.

The Significance of performing ablution here, though one is in a state of janJbah. is /esuning the state of jana""h so as to make it ~rmissible to stay at the mosque_Likewise, it is permissible for one in a state ofj~nabah to pass through the mosque without staying therein. for Allah says:
~ , Exc~pt

tho.e pll$jing Ihrough fa pl"uafpr~yer]",~ (Qur'An: An - Nis~': 43)

allo~d

That is, one in such a state is only of mere passing.

to pass th rough it for the sake

Whenever there is an exceptional case of a certain prohibition , it is deemed permissible. So, being a passerby is the exceptional case of th e general ruling stated by th e h~dilh of the Prophet (PBUH) that gOe5:

I: I'URlF1C.JHION

"I do 1101 make Ihe mosque lawful for a mell5lrualillg a i'"JDn wI.o is in ja"'lbah."

womlln or for

Simibrly, i~ is prohibi~w for ~he one in a "a~e of major ritual impu rity, without even being in a staleof ablution, 10 be present at the place of ~rrorming the Fea~t ( ' Id) ProY"" Y~t, it is ~.missib\e (or one 10 pass through il. for the Prophet (PBUH) ~Y":

"MCllstruMing womell sltoldd keep 1111'(1)'from til eplaceofperforming prrtycr:"

End.notes
I MAlik (277) I]>. 1961, Ad ll:Ioraqutnl (43)) 1111191, Al.Bayhaql (4011) 11/1 41 1, AI' W kim (6 122) 1315951 and Ad mriml (lI8J) 1216021. 2 .II..IQ...tII. (conIin...,...;]y ..,....,.,...,..) bndIlh is a/Jpdlrh rq>OI1cd by a ~ numb..- of na.....-OI1I ...t.ow ~ upon tdling a lit is l~nbk (dois condition mUS! be met in t "'m.i",~hain from I'" begi n ning 1 lhemd). 0

J s... AI Ta ..hld (L 7f JJS, JJ9]. . 1h<: Fourlmirn<anlmhn AOOHanlfah, 11nI'" M1lik. Imhn Alh ~~and hNm Abmad S s... I"" Toymiyah" Moj"'" 'ulF,"~..,) IW2661. 6 JaMboh: A "'1< 0( m.jor ritu.l imp'urity rtl.ttd to o<,u, 1diKh' rg<. i Mlulim (536) [219111 R AI _ Bukh~r1 (69~) 11214111 .nd Mu>! im (ISl6) 121991. 9 A. -l1 rmldhl (961) Ill~31. 10 AI8ul<hlr1 (161 4) Ill6271 .nd Mu>! im (29111) 1414441, 11 A I_/lukhlrl (l'H ) 111S1'JI . nd Mu>!irn (29 10) 14/J.811. t 1 A,bmod (627) II/ tOt I. Ab<'t D~ (229) 1111141. At l1.m;.!hl (146) 11167)1. AnN"'" (166l l lfl ~I and Iba Mlj.h (5901) [Im l [. IJ.se. Iba Toymiyah' M<ljmrlu/.liald .... ,26I1191. I. M ",Um (824) [21)901. IS AbIi W""'" (l3l) 1111 [61. Ibn t..nu .. ymoh (lJ21l1lll841.nd Iba M~ (645) [1Il581. 16 AIRttl:MfI (974) 12IS971 and M""im (lOSI) [JJ4181.

CHAPTER

Etiquette of Answering Call of Nature

It will not escape you. my den reader may Allah grant you, me and all

Muslims success - that Islam is a perfect, unique, integral religion. There is

nothing required for our worldly and religious lives that is not dearly pointed out in Islam. Eve" the et iquette 10' be observed upon ans~ring the call of nature ;s pointed Qui, so that man - whom Allah has hoomed over animals

becomes distinguished from animals in this concern with such proprieties. Islam is the religion of cleanliness and purity. There fore, there are Islamic
etiquette! 10 be observed on en tering the bathroom, while answering th e call of naWre, and on leaving it.

Upon entering the bathroom, it is desirable for a Muslim to say. [n the Name aj Allah, I suk refoge with Allah from all ojft nsive and wicked thing> (~vil deeds "nd evil spirits)" stepping in with hi. left leg. Wh~ n leaving. it is desirable to step out with the right leg invoking. -I seek Your forgiveness. P,ai.e be to AII"h. Who removed hmm from me and gave me "eaUh"

I: PURIFICATION

This is ~cause the right (hand or leg) is used for whatever is related to honor and ~autification, whereas th e left is used for whatevu is relalffllo removing impurili es and Ihe lih. In case one h:l$ to answer the call of nature out of doors, (al a place nol prepared for Ihal purpose), il is de~irable for on e 10 do so away from people. scn:ening oneself~hind a wall, a tree, or the like. In addition, while answering the call of nature out of doors, one is prohibited to face or turn one', back towards th e qiblah' '_Rather, onc should move eastward Or westward to avoid facing or turning one's back towards the qibltlh, as the Prophet (PBUH) has forbidden both to be done while answering the call of nature. On the other hand, one must be caulious of splashing one', urine least it might soil on i , body or clothes. Hence, one is recomm endffl to select a smooth ground when having to urinate out of doors, so as to avoid bei ng soiled by the atter of one', urine. Besides, while answering the call of nature, it is impermissible for one to touch on e', ,tool and urine uits with onc's right hand. It is also impermi$.S ible to anSWe r the call of nature at a public mad or at a place used by people a~ a _'helter, or in a source of water used by propl . This is because the Prophet (PBUH) ha, forbidden doing Wo' as such deeds cause harm to people. On the other hand, one should never enter a bath while having something (like a paper, a document, Or anything el~.) containing the Name of Allah, Exalted and Ev~r- Maj~~tic be He, or any Qur'anic verses. If On~ fears that one may lose them (that pap~r or document) when Ihey arc left outs ide the bath until one finishes, it is permi,sible for one to enter th e bath whil~ having them, provided that they are covered.
becau~~

Moreover, One is not allowed to ~peak while answering the call of natur~, it is mentioned in a b.adith that Allah hates such a dud'. One i$ also prohibited to recite the Qur'an in a bath Or while answ.,illg the call of nature.

When one finishes answering the call of nature, one must perform istinjd',' ;stijmdr: or their sub,titulC$_ In fact, ;t i, better to combin~ both istinjd' and istijmdr when deaning on ~:' stool and urine exits following defecation or urination, yel performing either is sufficient. During istijmdr, one should dean one's slool and urine exits with stones or what may substitute for them, ~uch as a coars~ paper, a rag, or the Ii~e, ensuring the d . anness .nd dryness of th~ stool and urine exi!.<; one must dean them thrice or mor~, if nec=ary. It is impermi$.Sible tn perform istij",dr using bones or dung, because the Prophet (PBUH) has forbidden that '. Onc should also rem""" any trace of impurity and dry it; lea,t any impurity rema in< on ones stool and urine exits, or Wil j one's clothes or othn part~ o(the body.

Some jaqihs (!Khnl~T$ or isrijmflr is one of the condiliorlS of the validity of ablution tha t must be ~rformed before it (in case of answeri ng the call of natore). Accord ing to this opi nion, ablution is invalid if it is performed without be ing preceded by is/injll' Or istijmd r after answeri ng the ca ll of nature. This ruling is base.:! on a /lIldilh narrated on the authority of AI'Miqdld slating:

" of Islamic Jurisprudence) maintain that i:<tinjd'

"Onc mould ..'aSh ones ptnis mId tlren ptrform ablution,"

(Rdlllrd by Al-Buk~rt and Mu5lim)

Imlm AnNa""lIwl slates Ihal it isan act a r lhe Sunnah (Prophetic Tradition) to perform islinjcl' before ablution, 50 as 10 a"oid any conlro~rsy or sus picion. and to ensu re the valid ity of onc's ublution.

Thererore, onc must purify oncS<'if from urine. n negligence in thi$ I"<'gard is one of the rusons for the tortol"<' in the grave. To illustrate. Abil Hun.yrah (may Allah be pleaS! with h im) I"<'p-orttd that All ah's M~nger (P BUH) said:

Purify youmms from Urifit for mOSI graVl:' is becllUU of;t."

of tht p!lniJhmn,'

in tht

Gentle reader, you shoul d be aware that the pe rfe-ction of purification luds to th t easiness an d perfectio n of performing actS of worship, and the rull abidance by their integral parts. 10llm Ahm ad (may Allah have mercy on him) narrated on tile authority of one of the Prophet's Companion. th.t whtn Ile ( PBU H) ""'"' leading tht people in the Subl! (Morning) J>ra~r and riting the Sura of JIr-Rum (the ByulIttincs).- he wu nOl certai n about what he rKite.:!. So, when ht (P8UH) flnist.ed prayer, ht said:

Qurlln IH!come$ dubious 10 W becllUU $Ome of you pn-form praya with us witho"r performing llblUlion properly. $0 whMver wilnes.oes th~ prayer will, us should perform ablution properly.""
Allah has al&Q praised the people ofQuM' Mosque be.::ausc of the perfection of their purification. saying:

Th~

-: . Wi,hi" i'lI,.., m", who low to purify lltnnsdvu; IInd ANalt

10>'U 'ha." who pu,'f"I lhemsdva.." (Qur';!.n: AITawbah: 108)
Al-Bazz~, I"<'lated that when th<t pcopk of Qu1>4' ~re asked aboot lhe way Ihey purify th emsel,,", they repl ied sayi ng, 'We use waltr utter using slonts.' {i.e., they ptrform Istij"l<1r followed by istinjJ1 ".

I: PURIFICATION

In this connecl ion. ;1 mighl ~ worth menlioning {hat SQme ?Wple Ihat ;st,'njtl i~ an inlegral port of ablution. Th ey think that o ne has 10 statt with isrinja' whenever one desires to perform .blutio n, even if one ha. previo usly pedormffi it (i.e. islilljll1 after answering the ca ll of nalure. Thi' i. romplctdy wrong: i,linjd' is no t part of ablUlion. but it i, just one of its lnjuiTc menls - as previously menl ionW _ and is performffi only after answt'ri ng the ca ll of nature. Thu.. ont d~ not have to pcrfonn it unnecessoorily before ablutiOll. wit hool a reason such as answning Ihe call of nalun: and the impu rity of one's slool illld urine exiu.
mi~laken1y ~lieve

To sum up, we would like to stale that ou r n:liglon. [slam. i5 the reHgion of purity and deanlin eM; Ihe religion of the oot standards of ~havior and the noblest of manners. h we. es a nd clarifi es whalever i$.Sues Muslim s may n~d. and whatever prin ciples Ihal may rectify their lives. There is noth ing that knefrt. Muslims unless it is stated. SITtssW and enjoined in Islam, so praise k to AII.h fo r all His graces. We invoke Allah 1 make us steadfast in 0 establishing and obst'rving th is great rdigion, grasping its ruli ngs. abiding by Its teachi ngs. faith fu lly. sincen:l y and deV()IJ1 Iy. SO thal Allah may accept o ur gooddecds. Endnoles
I lh. qiN.lh: Th< di.-..ction of pra ~r. n. mdy l""" nI, , 11 .. Ka boll. 2 AIBulddri (1401 ) IlfJ22J ond MmJi m (6{18) J21 1481. 1 AbIll);JwUd (Z6) [11271.nd Ibn Mijoh (328) [112081. ~ Ahmad (11296) 13/451. Ab\ll);Jwild (15) [11ll1"'" IIm Mljah (3-12) [inl51. 5 Istu.jd: Cleaning "",,', 'lnDI and urin< ail< afI ... ddaIlon 0< urination with 6 Wij.....r. Cleaning "",,', IIOO aod uri"" ai ... fi... drfea uion or "ri"'lion with ..""""

w"....

or "'h~t m~pulntilutt for thtm.

'Muslim (605) 12/144j and (1\07) 12/!481. ~ AI Buklltr! (2611) 11/492 1 .nd Mu. lim (69J) Il/lOJ I. q Th i, badirh ""'. nornlol by Ad n~ ' ''G "\!ll. ond AI'l:IlfilluI" Ih.! il" h. ;n of, ... n,,,, i.. ion "authenlic . nd 111....... wl!n ...... lu tl>< ilX idenl 0( ihil 11<></;' nd!hot ito "'isin i, .,.,ol in,h< T_ 5PIJJIp. (11)< T_ A.,III."lic BuoIts or A.l\ukhirl ond Muslim). Ad Diraqu[ni (4SS) 1111 36J. A) l\ukhirl (lI S) [1/420J .nd MmJim (675) 121191 1. 10 OIapttr No. JO oflh< Qu.ln. II A,hmad (15855) IJJoS I6J. 12 lbet Ml;all (J5S) . nd ()S') [lllll. !l~I. Sa, ...., Nnlb Ar.ru,w. [lfl 18.2191.

CHAPTER

Siwllk (Tooth-Stick) and Acts

of Natural Disposition
, A'ishah, Mother of tile Believers, (may Allah be pl".sed with her) narrated thaltll" Prophet (PBUH ) said:

' SiwJk (tootil-slick) is a way of purifying the mot,r/! and l(1tisjying the Lard.~
(Related by Imam Ahm~J ~nd other compilers of Hadilh)'
It is "'p<>rted in the TWo ::iab.ltL,' that Ab~ HUTayrah (may Allah he plea,ed

with him) narrated that Allah', Messenger (PBUH) ,aid:

"Five (practices)"", ofthe natural disposition: circumcision, istibdM.'

cutting Ihe moustache $hort, removing the hair of the armpils, and

clipping the nailJ:'

It is also staled as a marfll' (traceable) b.adirh' in the Two :iallills th~t Ibn 'Urn., (may AUah be pleased with him) narrated that the Prophet (PBUH) &aid;

'Cut the mousMCl!e~ ,Imrt ami lellve tht beard grow."

1: I'UIUHCATION
Du~ 10 tne aforesa id badirhs as well as olher related IJadiths slrr$sing tne same poinls,faqihs (scholars of Islami c Iurisprud~ncd d~rived some rulings among which is Ihe preference of using ,i,.,clk, whicn is a kind of stick used in brushing the I""th and gum in ord.. 10 remove yeIlownr$s and undesirable smdL

11 is slaled Ihal using ,j,.,tlk is one of Ihe praclicr$ of AlIah's messengers'; Prophel Abraham (PBVH) was Ihe first to use , i,."lk, Prophet Muhammad (PBVH) has pointed out that ,i.. ,ik is a means of "purifying th~ mouth; i. e. it is a mouth deaner that removes bad odor and the like. He (PBUH) has also stated that siwak is a way of ":;.atisfying the lord." i.e. ming liWllk is an a"that pleases and salisfies Ihe Lord. Blessed and Exalted be He.

There are mOre Inan one hundred iladiths slressing the desi rability of using siwclk. This indicates that using siwJk is a slressed act of the SUMMah (Prophetic Tradition) enjoined and made desirable by the Lawgiver of Shad 'ah '. iwak has great benefots and ,inues. the greatest and mOSI compreh~nsive of which is Ihat Slated in th~ following nadith: "SiwJk is a way of purifying the ",outh and satisfying the Lord." Brushing th e t~th with siwJk is to be done with a <oft toolh ' Slick of an arJk or olive Iree, with a dry date ,talk, or with suchlike toothstick that does nOI crumble Or hurt the mouth. Moreover, using siwJk is an acl of the Sunnah to ~ observed at all times, even when one is in a state of fasting, according to the sound opinion in this regard, and it is a stressed act of the Sunnah at specifoc limes. To illustrate. using siwJk i.' stressed when performing ablution, for the Prophet (PIlU.H) said:

"But for "'y fear tl,ar it would be hard for "'y followers, 1 would have ordered them to use siw~k On every performance of ablution."' Thus. during ablution. siwcik is to be used when rinsing one, mouth with
wat~r

to ensure the purity and cleanness of the mouth.

V.ing siwolk is also a 't",ssed 'ct of Ihe Sunnah to be ob.<erved when standing for prayer, whether it is an obligatory prayer or a sUp"rerogatory one. This is because we are commanded upon any act of worship to be in a perfect stalt of spiritual and physical purily bef,tting Ihe honor and glory of worshipping Allah. Moreover, using siwdk is also messed on whenever th~ smell of the mouth changes due to eating or the like. Funhermore, using siwtlk is a stressed act of the Sunnah to be observed upon reciting the EverGlorious Qur'ln, was \0 clean and purify the mouth to be worthy of reciting the Words of AII~h, Glorified nnd Ex311ecl be He.

Th~ way .iw.lk is uS! is by rubbing the gum and tuth sta rting from tile right side of the mouth (and then moving towards th( ld t) , and one should hold $iWllk with th( left hand .

Among th( m(rits preK nt( d by Islam, the True Rdigion, are the acts nf natural disposition m(ntion~ in the ~fores.1id b."dith . Th ey a~ called the acts of natural disposition as the)' a~ ob~rved by tho5c who adhe~ to innate, natural ~l$ of purity upon which Allah has creat~ all His so:rvants, urged them to OOstrv( thcm, and desi~ such acts to be observed by I hem. Allah, Glory be 10 Him, desirtS such acts of natural disposition to be observed by His servants so that they anain tlK rn<>St ptrft, honorable, dignified qualities, and combine th( best appnra nu with the Mst mann ers. Th~ act S of natural disposition .re the old. inh. rent acts and practices of purification observed by all prophets and unanimously agreed uPOI! by all Heavenly Laws. TheK acts a~:

1- Istil!dad: Istibd6d means shavi ng the pubic hair. Thi s act, in Arabic, is
called 'i,tibd&l' beauK it isderived from tile word 'b."dfti'. i.e. the rawr IUftI. for" shavi ng hair. Removing such hair is a way ofbcautification as wdl as purificatioo . Also, one is free ~t hn to re~ it by shaving or anything d~. 2- Circumcision: Tt Is the removal of tht lOOK fo reskin covering a mlle's pc:nis.1t is preferable to bedone du ring childhood, uthe wound would heal faster, and in ord er to let the chi ld grow in the healthiest way. Amons the num erous virlues of circumcision is to purify the organ from the impu ri t iel ca used by th( forelkin. ).. Culting W mOlll tache short Cutting the moustache too short is a way of beautificaH on, purification, and avoi dance of imitating the polytheists. Then a", many b"dilhs slressing IIle act of CUlling the moustache too short as wd l as growi ng the burd and beautifying il, as the be~rd i.! ~ sign of mannish o.,luty and Is among the features of manhood. Ironically. many pwpl~ reversed thiS matter; they would leave th e ir moustaches and shave t heir beards, cut them short, or depilate parts of them. This is regard ed as excessiveness in con tradicting th e .cts of th~ S""""h (Prophet ic T.... d ition ). as well as an imitation "f the enemid of Allah and Hi.! Mdsenger (i.e. the polytheists and the d isbelievers). In addition , shaving thr beard and growing the moustache i.! also a way of abandoning IlK f(Ollum of manhood ~nd gallant ry, and adopting thOR o f womrn and low mrn. Such a muning is whalth. pot!: intmded when he compost'd: Ma" at t;mts of moral "!fUer/on M"y $~C what i, ugly as perfecI Ion.

I: PURIFICATION
Anolh~r

pod say,: No wo",kr 'ha! womtn htnl' mascllli"iud 1l1I' mrn jtm j"jwf is ",,,I wornkr.

,h.

4- C lipping the nails: Clipping the nJil, is among th~ qu~liti rs of natural disposition. as it is a way ofb<:autification mtarn; of ~moving dirt ~n~ath the fing~rnails. and avoiding b<:i ng just like: b<:UI5. Unfortunately. this act of Ill( SIIIII",h (Proph(1k Tooiti(ln) is bdng viol.J.tC'd by $Olne m:kJess youth and light -hnded wo~n. as they leave Ihtir nails withnut di pping. out of blind imitation of the polytheists and contradicting. by this. the honorable Prophetic Tradition.

5- Remov ing Ihe hair of t h e armpits: This is also among the acts of natural disposition. It can b<: dollC through plucking. shaving, ttc . as W1Iy of pu rification. and getting rid of tht iocreasi ng bad odor auociated with the pre<enct of luch hair.
Those: acts. d~ar genlle rndu. are enjoined in the religion of Islam. due to the b<:autificat ion, puri fication . nd ciunli""ss they invol"". Therefore. Muslllfl$ whoadhcre to 5uch acts ",uuld allain th. mOSI favor.ablr and perf1 app<'arance. manner. and condition. contrary 10 the pIth of the polytlltists and th rir practices. Suc h practices arc also ~njoined in Islam as a mnns of distinsuishi ng b<:tween malr. and females so that each cou ld have a d;st; net character b<:fi tting his or her nature and role in life. However. many of those straying ~le, who rnlly wrong themselves. prefer imitating the strange tTllditions and fashions that ag= with ntither the Islamic religion nor tilt Muslim character rather than following the guidance of Allah, Messenger (PBUH). Moreover. they tah the wicked. Iow f'('Ople front both the East and West as examples to be followed. They. thus, nchnge that which is beuer for that which is worse:. that which is good for that which is evil, and that which is p<'1"fect ror that which is imp<'rfect. In Ihis way. such f'<'Oplt wrong themsel""" as well as th~ir Muslim communi ty, as Ih~y inoovate bad acts and pr.ctice~ conlrary to the Sl"I,,~I,. Therefore. they sha ll bur the burden s (I.t. the sins) of thtir own Innovation in religion, as wdl a5 the burdens ofthose who would follow thei r Innovation. There is neither might nor power elcepl in Allah . We invoke Allah to guide Muslimslo what mayb<:nefit them and lead them to the rishteo us deed s. 0 Allah. bestow upo n them sincerity and devotion to Your Ever-Honorable. Ev..-Glori oUl Counlt nance, and adherence 10 the s,.nnah ofYOIl' Prophet (PDUH).

l3

Endnotes
1 Ahmad (24 196) [6157 I onrl (7) [115 ], An-Nos.!. (5) ilI17 ], Ibn M1j.h (289) 11/186[,
AI_BukM ri 141202[. 2 The Two Sabib." The Two Authent ic Book> of Ai A ukh1ri . " d Mu,l im, 3 r"ihdJd , Shavi ng the pubk h. i,. 4 AI-BukMrl (5889) 110/412[ . nd Mu,lim (597) (21 140]. 5 M.if" . ('ra.ItI.) /tiU/ilh i< wh.,<w, word. d..,d, .pproval or." ril>.n. " 'hich is 1racl d i rt<tly bac~ 10 tilt Prophrt (PBUH) wilh connffi.d or disconntCl<d " h. in of !consmission. 6 AI BuW.; (5893) 110/431] a nd Muslim (599) 121 1421 _ 7 Ahm ad (2.'470) [5/421 J .nd .0.1-Tirmidh l (10tll) [3/)91 J. S 111< Lawgi_ of SI,a,I' an (I!l.mi' L.w) i, AII.h, Ex.lted be He, Ih. rm can . Iso refe' to lh. Proph<t (PBUH) as he n<Ve' ordainl but wh .. ~.I.d to him by Allah. 9 i\hm.d (991 0) 121607[ .nd (10676); see . )... AI -S"khArl (7240) [J312i6].nd Muslim (58.'1) [21135].

w:o, ....

CHAPTER

Ablution

Anah, Exalted be He, says:

"0)"''' who haw Iulieved, when you rise'" {pert".m ) pro.ye~ wash your factJ and your jonarnu 10 Ihe dbows and wipe over )'(IlIr /lead$ and wash ,..,UT feM III the ankles...
H

(Qur'~n:

AIM;l'idah: 6)

This

~rse

states that performing ablution whenever rising to prayer

is obligatory, and tells us which Dcgan. should b<' washe<! and those which

should ~ wiped during ablution, and spN:ifies what part of the m should he washed or wiped. Then, the Prophet (P BUH ), through his sayings (nadir"s) and pra'tic~ has dearly ~hown the way ablution is to be performed.

Every Muslim should know that ablution has artain conditions, obligatory acts, and practices of the S"mmh to be observed while performing it. Both conditions and obligatory acts must be fulfilled as much as possible in order to

I: PURIFICATION

enSure the validity of ablution. As for the acts of the Sunnah related to ablution, they are considered complem~nta ry pra(tic~s that guarantee the ~rfection of ablution . Observing these acts of the SIInna/, during ablution in creasel ones reward, yet abandoning them does not affect the validity of ablution.

The Conditions of Ablution

There are eight condition, of ablution: I-Being a Mui li m 2- Being men tally sound 3- Having discrlt ion 4- Having the intention of pcr(onni ng ablut ion According to th~ aforementioncd four conditions, ablution is invalid if performed by a di,beli""cT an inl.1n~ ~rson, a young child who d~s , not diltinguish (b~tween right ""d wrong), Or one who d~s not have the intention of .blutin" (upon performing it), such as Jl"rforming it as a way of refreshment in a hot weather, or as a means of .:leaning on. , body organs or r~moving certain impurities or the lik~, 5- Usin g pure water: Water used for performing ablution must hi" pure, SO impure water is inadequate for performing ablu1ion. 6- Using legally-obtained water: If the waler used for ablution i. unlawfully acquired, Or taken by forc~, ablution will not be valid. 7- Being preceded by istinjll' or istijlll<lr(when necessary as previously mentioned). 8- Removing what m ay prevent water from reaching skin of th e ablution organs: That i." the one performing ablution ha, to remove anything covering the organ. of ablulion, such as mud, dough, wax, accumulated dirt , thick paint, ete ., in ordu to .lIow water to reach the skin of the organ dir~tly without hindrance.

The Obligatory Acts of Ablution

There are six obligatory acb, rdated to the organs of ablution: I -Washing the w hole face: Washing the whole faee involves rinsing the mouth and the nose with water. Accordingly, one's ablution is void if one w.she$ One, face wit hout rinsing 'both' the mouth and the nose

with W31~r. This is because the mouth and tile ~ and Allah. Exalt..:! be He. say. (regarding ~blulion), . . Wa.h )'(Iu~ Jam;, ." (Qur'~n: AI Ma'id ah: 6) Thus, Al lah commands washing the whol~ face du ri ng ablution. '" who.:ver dis regards wa,hing any pan of the face is considered 1 be disobedi ent to the Command o f Allah . 0 Exalted bc He. Mo~over, lhe l'ropht1 (PB UH) used to rin~ hismoulh and nose " ';Ih water " 'hile ~rfonning ablution . 2-Washing Ih e forur ms incl uding th e d bows: Allah, Exahed be He, says .... . A"d Y<'ur for~ar"'. Iht cllo ........ (Q ur'iln: Al Ml'idah: 6). i, e. washing then' including the d bows, a5 the Prophtl (PBUH) used 10 do according 10 alIaditlt narrated in this regard ', 1 1 i. also Slated in another b.adlrh that the Prophet (PBUH) ", .. wa,hed his haMds (during "bl", II'M) "",il hr reach rd I;' ~ "pprr arms ' This indicates that the elbows are inclu dcd when washi ng the arms during ablut ion.

" bclons to the face,

'0

3-Wiping o\'cr th e whole head : Wiping owr tl>c head incl udes the en s. for Allah. Exalted be He. says. ... .. And wipe owr your /read. ... ~ (Quran: AI-M~'id3h: 6) Moreo-....,-. the Proph et (PBUH) said. " The tan art ''''<lIed <IS par' ,,/rhe /r~~d: (Related by Ibn Mljah , Ad -Diraqul nl. and other compil ers of J;imJirh)' Therefore, it is in , orre,t to abandon wiping over the cars, for il is i nsumcient to wi pe ovcr OM part of the head and n~glecl another during ablut ion. 4-Wuhing the (eel induding t he ankles: During ablution. the fnt must be washed includ ing the ankles. (or Allah, Exalt ed be He. says. ....... nd IWlSh your /nl'o ,h, .. nkl...... (Qu ..l n : AI_ M~'idah: 6 ) Here. the preposition 'to' means 'with' according to the b/ld;"" pointing out how ablution is performed, and through whi.:h it is Slated that the whole feet must I>e washed 'including' the ankles. S-Sequence: Th e decrCi:d sequence has to be observed while pt'rforming ablution. To d ari fy. onc ~in. with washing the face. followed by th e hands.. then wipes over the head. and fina lly washes Ihe (n l. as dearly shown in the verse; Allah. Euhed be He. says:

"0 you who h""", bdlewd, ... /re n}'Ou riH f" {perform/ prtJ~r ..... sh your f..us .. Md rour forearms fo fhe elbo,.,. ..nd wipe o,'er your 1,lUis and ",.. ,h you r fuf 10 fh t "nklts.... (Qur'~n: A! M~'idah: 6)

t I'Ul(lflCAnON

The Prophet (PBUH) used to follow Ihat order while performing ablution, saying:
"This is an ablution without which Allah does not accept any pmyrr

This is as rdated by AM! Dow(ld and other compilers of Jjadith.

6-Successio n: This means to wash the organs successively without any

interval between washing Iwo organs. i.~. the organs must be washed successively wilhout pau,e. as much as possible. Theseare the obligatory acts of ablulion that must ~ fulfilled a,commanded by Allah in His Ever-Glorious Rook, the Qur'an. Scholars di"'gree concerning the ruling on lasmirah' upon starting ablution; they differ whether it is an act of the Sunnah or an obligatory practice of .blution. At any rate, according to a!! Muslim scholars, it is permissibl e to start ablution with lasmiyah and it should not ~ abandoned. The reason - Allah knows best - behind specifying those four organs for ablution (i.e. the face. hands, head, and the feet) may ~ ~cause they are the commonest bodily parts related to sins, ro their physical purification may be an indication of spiritual purification (from the sin. committed by them). The Prophet (PRUH) has stated that whenever a Muslim wash..-s one of these organs (during ablution), the misd"~ds committed through it are remitted, and that such misde~ds fall and vanish with the now of the water used for washing th.t organ, until the last drop of it. In addition, the Prophet (PBUH) enjoined "'ring the Two Testifications of Faith following washing these organs (i.e. following ablution) as a sign of combining both physical and spiritual purity. The physical purity is achieved through washing those organs in the way preS\:rit>ed i;.y Allah in His EverGlorious Book, the Qur'~n. As for the spiritual purity, it is achieved by utt~ring the Two Testifications of Faith that purify one from polytheism and disbetief. In the last pan of the aforesaid verse related to ablution. Allah. Exalted be He, says:
"... Allah don not intend 10 mau difficulty f" r you, I...t He intmdJ to purify you and romp/de Hisfavor upon y"" that you may ~ gmt.,ful.H (Qur'ln: AI-MA'idah: 6)

Thu,. gentle reader, every Muslim has to know that Allah has dec...,ed ablution in ordu to purify them from sins, and 10 com plete His favor upon

o,'pt<r 6: Ablmion them. Likewise, if you con template the opening of the Same verse, 0 you who haYe belie ved.." you will find that it is a generous, gentle call through which Allah, Glorified be He, addresses those who have faith, as they are the ones who will listen 10, obey, ab ide byand benefit from what Allah says and enjoins_ That was ..... hy the Prophet (PBUH) said:

"No On" /reeps being in" s/ate of abl~tion except ti,e believer....

The Acts of the Sunnah to Be O b se rve d during Ablution

Whatever acts done in add ition to the above mentioned obligatory acts of ablution an deemed desirable; he who observes them will be reward ed and there will be no blame upon him who refrains from observing them. Hence, s<:holars call such acts as the acts of the S"",,,rlah to be observed during ablution, or the desirabk practices of ablution. Those acts are.s follows: 1- Using siwdk (toothstick) durin g ablution: The virtues and the way of using siwJk have been previously clarified. In particular, siwdk is to be used while rinsing the mouth with water during ab lution, in order 10 ensure the cleanness of the mouth and to be ready for worshipping Allah. reciting His EverGlorious Book. Qur'an. and invoking Him, Almighty and EverMajestic be He. 2 Startin g ablution with washing the hands three times, before washing the face, as enjoined in various lJadiths. This is also because the hands are the meanS Ihrough which One dips out water and washes the other organs, so washing the hands is regarded as insurance and a prerequisite for the purity of all t he other parts of ablution. 3- Start ing with rinsin g the mouth a nd the n ose before washing the face. as stated in various /:1adiths. Wh en one 1.\ not in a state of fasting, one should rinse them inside and out (making wat er spr ead all through the mout h , and sniffing water when rinsing the nose). 4- Inserting one's wet fingers into on e's (thick) beard. ensuring that water reaches all its parts, and washing one's fingers and t~. well, especially between them. S Starting with the right organs before the left (as in washing the hands and the feet).

I, PURIFICATION
6- Washin g the fact , hands and feel up to th ree times Instead of once. Thus. we h ave tackled the conditions, the obligatory acts, an d the acts of the Sunnnh to be observed d uring a blut ion. $0, you, gentle read er, should learn thom. and keop observing them whenever you perform ablution to ensure the legal ptrfectio n a nd va lidity of your ablutio n as well as the ",ware! for it. We ask Allah to gran t us all more beneficial knowledge and gu ide uS to the righ teous deeds.

Endnotes
I Ad . Dloraqulnt (268 ) ! t/86] and AI . Bayh_ql (256) ! 1/93]. 2 Muslim (246). ) Abii DlwUd (134) [I/nl . AITirmidhi (37) [1/531. Ibn MA (444) 111262j.nd Adj_b D1raq ulnl (53) 1111081. 4 H MIoj.ah (419) [1/250j. Abii Y. ' Lt (5598) and Ad . Dloraqulnl (257) 11/831. ," 5 r",mi)'<lh; S.ying "Bj'mm,u," (i .. In Ih. N.m< of Allah). 6 Ah"",d (22429) 15/355J and Ibn Ml jah (278) [1/t781.

CHAPTER

Way of Performing Ablution

Since you are now acquainted with the conditions, the obligatory acts, and the acts of the S"",11l1r 10 be observro during ablution. then you ;rn, aWflrt of the pro~r way ablution is performed. which is an application of the loovc-menl ioned ruli ngs. PUI differently, the perfect way of performing

ablution is achieved by observing the~ condition~, obligalary acts, and ~CIS

of th~ SUM,,~Ir. which arc derived from th e texts of Sharl'oh (Islamic Law). So, every Muslim has to spare no effort in observing them once he kn ew

them, Allah willing.

The Way of Performing Ablution

1lntention, To intend perfonning ablution for aets of wt:>!'Ship for which ablution is ~uircd, such as prayer and the like
l -Tasmiyah: To uy "8i$mill<lh" (Le. In the Name of All;lh)

tne

3-To wash th e hand. th r timet

I, PURIFICATION

4-To rinse the mouth three times and th en to rinse the nose three times (by sniffing water and then blowing it out using the left hand) 5-To wash the face three times, from the upper part of the forehead (the beginning of the normal hairline) to the lower parts of the jaws lengthwise, and from one ear to the other widthwise (without washing the ears, as they are treated as part of the head, not the face, as previously mentioned). The beard. as well, must be washed; ifthe hair of the beard is not thick, one has to wash it internally and externally. But if it is thick. it has to be washed from the outside, and it is desirable to insert We-! fingers washing it internally, as mentioned above. 6-Towash th e hands up totheelbows three times; each band isto be washed from the up~r parts of the fingers and nails to the beginning of the upper arm. Moreover. one has to remon whatever sticks to the hands or the fingernails (such as dough, mud or thick paint) before washing them, so as to allow water to reach such parts. 7-To wipe over the whol e head only once, including the ears, with wet hands (provid ed the water used for wiping over them is fresh one, unlike that remaining from waihing hands). The proper way of wiping over the head is to be by putting one's wet hands on the upper part of the forehead and let them pass backwards till they reach ones nape, then ,..,turn them forwards to the starting point. After that, one is to iniert ones two wet forefingers in the holes of th e ea ... whil e wiping over their outer parts with ones two thumbs. 8-To wash the feet three times including the ankles. As for one whose hand or foot is amputated. such one is to wash what i.left of the arm or the feet. To clarify, if the arm i, amputated from the joint of the elbow, one is to wash. the front part uflhe upper arm , and if the foot is amputated from ankles, one i, to wash the tip of th e (amputated) leg: Allah , Exalted be He, say~:
"So feo.r Allo.h as much 0.. Jlou o.re o.hl<' .~ (Qur'an; At-TaghAbun; 16)

Similarly, the Proph et (PB UH) ,aid:

"If I command you 10 do something. thm do (of) it as much as you ca"."'

Accordingly, if a per,on wa,hes what i, left of an amputated limb. it will be sufficient as onc tbus does what one can.

Ch.pter 7: w'Y of P" rform ing Ablu,;oll

9- After finishing performing ablution, in a'cordal1c~ with the above stated form, one may raise one', sight towards the heaven and invoke Allah with some of the invocations of the Prophet (PIlUH) in this regard, such as saying:
"/ tesrify that rilere is no deiry bur All~h, AloIIC, with no partner, alld I testify th~t Mub.ammad is Hi$ &rvanl and His Messenger. 0 AII~h! M~ke me ammlg those wlro Me conwmtly repellt~lIt, and m~ke me among those who purify themselves:'

Or Saying:
"Exalted are You, 0 AII~h, ~"d "If praise !J., to YOlj . IINtify rhallhert is nO deiry but You. I ask You for forgivelless alld turn to You in repelltallce:'
Th~ reason behind mentioning dhikr ' and invocation following

ablution is to rombine both physical and spiritual purity. for ablut ion is a means of physical purity. whereas dl,ikrand invocatinn (implying monotheism and re~ntance) are signs of spiritual purity. In this way, one becomes in the most perfect state of purity (co mbining both physical and spiritu.l purity), and becomes pure enough to be admitted to stand before Allah (in praye r), imploring Him humbly and submissively. By the ...<ly, it is all right to dry ones organs with a towel or the like after ablution. Every Muslim ha.! to know that abl ution should be performed p erfectly, ensuring t hat water reaches all parts of the organ' washed during "blution, without negligence. To illustrate, when the Prophet (PRUH) saw" man who had left a spot on his foot, as small a.! a fingernail, unwashed (after ablution), he (PBUH) said to him. "Go back and pe:rfonH ~blution well.~' Morrover, some of the Pmphefs Companions reported that whell the Prophet (PBUH) ~w a man offer;ng prayer while there was on the back of his foot a small part equal to the spac. of a dirham (an Arab coin) which was not washed, i.e. water did not reach it, he (PRUH) commanded him to re-~rf"rm both ablution and prayer '. In addition. the Prophet (PRU H ) said:
Woe to tile h.e/5 (if 1I0t ",aliled during nblrJtion) from rhe Fire! r

This is because one might be so reltIC!ant concerning washing them that one washe, them carelessly and water can hardly reach ones ankles during ablution and SOme spots remain un ...<lshed. which cames them to be tortu red in the Hellfire. Furthermore. in the badilh related by AbO DlW{)d and other compil ers of Hndith, the Prophet (PR UH) said:

1: PURIFICATION

"The prayerofanyofyou is nOI camplele u"til he performs ablution perfectly, as AI/ah, E;o:alted be He, has ordered him, He should wash J.i$faCt and hands up to the dlm",s, wipe over his head and (wash) hisfeel up 10 lire aIrkles..: '
However, Muslims should know that the perfection of ablution is nO! to us~ a lot of wat~r, but it means to let water reach all parts of th~ organ b"ing washed. In foct, mere over-use of watu is regarded as prohibitw wastefulness of water. Also, one may pour water wastefully during ablution without performing it perfectly; the perfection of ablution with little water is exactly what is legally enjoined. 11 is stated in the Two ~l!iIls that the Prophet (PBUH) used to perform ablution wilh one "'udd' and 10 tnke a bath with one 1<1 ~ up to five mudds ". The Prophet (PBUH) also forbad e wastefulness of water; once he (PBUH) passed by Sa'd while the latter was performing ablution and said to him:

"Whyare you wasting all tl!is water?" Sa 'd Sijid, "Ts tllere wastefulness even in performing ablulio,,?" The Prophet (PBUH) replied, "Ye.<, even if you were performing it from a river of run"ing wate~
1nisb.adill! was relatw by Ahmad .nd lbn MAjah, and supported by other narrations". The Prophet (PBUH) also slated that there would b" .ome people of the Muslim nation who would ~xc~.d the limi lS in purification, i. e. who would purify them.dve. exc"Ssiveiy, wastefully ond having unsubstantiated doubt ".He (PBUH) also said:

"There is I! demon of IIblution mlled AI Wa/Mn, so be on your gUllrd ag!!i",! insinuation i" "blution:"
Excessiveness in pouring water, which is considered wastefulness, leads to other illegal, detestabl e consequence" such as: Incomplete purifi cati on: One may depend On using water in abundance during ablution and so does not mah sure that water reacbes all parts of the organs. Consequently. some spots may remain unwash ed whil . one is unawue. Hence, one's ablution b,,:come. incomplete and thus one perform' prayer without purification. Excessiveness in wo rsbip: Ablution is an act of wOrllhip. and if any act of wOrllhip is excessively performed, it become. void.

C~ .p'<r ] , W.y of Performing Ablmion

In sinuation in purification: One may get insinuation and b<: doubtful conc~rning purification du~ to excessiveness in using water whil~ perfonning ablution. In fact, the best way to ~void the .foresaid consequenc~s is to follow in the Prophet. footstep. and abide by hi. SUMMah, for the most evil of (religious) matters are those newly innovated. May Allah guide us all to thO! which He likes and to what pleases Him. To sum up, you have, de~r genlle reader. 10 b<: keen to ensure that your ablution and all the other "cts of worship are legally and perfectly observed, with neither excessiv~nes.s nOr negligence. for both extremes are dispraised, and mod~ration is the best of all matters. Negligence in ~ct. of wor,hip makes them imperfect, and excessiveness makes them subject to religious innovations; following the example of the Prophet (PBUH) and abiding by his Sunnah is the optimum way to perform acts of worship with due perfection. 0 Allah, make uS know what is right and guide uS to fo!low it, make uS know what is wrong and guide us to avoid it, and do not make th ings obscu re for us, lest we may go astray,

Endnotes
1 AI BLlkhirl (7288) 11313081 and Mu.>Jim (6066) 1 8Ij()8). 2 At Tirmidhl (55) I t 1771. M u,;im (552) 1211121. Aoo Dliwild (t 69) ! 1I89j, An_Na,I.'1 (J48) IJllOOjood Ibn Mlj.h (470) 1(1273). 3 Set Ibnu. Suno\", '/trnal AI t~ ...rn "",'IAy/oh, p.ll. 4 Dhi'r. Invocations irnplyin!\ ",rn<rnbr,m of.oo rntntioning Albh. S Mu,lim (575) 12/1261 6 Abii D1"i1d (175) ! 1/921. 7 AI BukMrl (165) {113>Oj, (60) { tlt~g], .nd Mu, lim (572) 1211 25 1. (>69) 1211231. 8 AbLi D;\wild (85-8) I 1/3761. An N.s~ 1 ( 11 JS) III S741. Ibn Ml jah (460) r1/268 1: .~ .1", AtTim, idhl (302) {2/l0l]. 9 Mudd: A standard m" ur< , h.t .quals 543 gram .. 10 Sol', A ".ndard m" 'ur< th.t <qu.t, 2t 72 gram . 11 AI _ Buk~lri (201)) tlJ98j.nJ Mu,;im (735) 1212331. 12 Ahm. d (7062) )21291] and Ihn Mlj. h (425) )112 54) 13 Abmad (16778) 14/123 1 aod Aba j)~wild (96) 111591. 14 At Tirmidhl (57) 11184) and Ibn Mljah (421) r112521.

,
H.

CHAPTER

Wiping over the Khuffs'

Islam is a religion of easiness and simplicity, not difficulty and strictness; case, which ensure fulfilling legal purposes and duties with no difficulty.
it decrees suitable rulings for each

This aFplies to the rulings on abll.ltion decreed by Allah. To illustrate, somrlimes there is something covering the organs washed during ablution which is hard 10 remove and maybe needed as a means of protectiOll, either for th e feet (such as khufft and the like) , or for the head (such as turbans and the liko). or for protecting wounds o r the lih (such as splints, bandages, etc. It is d~mM permissible for the one performing ablution to just wipe over such covorings instead of removing them and washing what is underneath. This is the easiness made by Allah , Glorified and Exalted ~ He, for His ~ervants, rdkving them from difficulty and strictness,
As for the perm issibility of wiping over the khufft (and their likes. such as socks) during ablution, instead of removing them and wa.\hing underneath, it

I, PURIFICATION

is ~lateJ in many mutawJtir,' ,ahih' badith. Ihat Ihe Prophet (PBUH) used 10 wipt: over them whether al home Or on a journey; he (PBUH) enjoined doing the same, A, regards the legal proofs of the pennissibility of wip ing over the khliffi;, AI-Hasan said, "/ was told by sevenly of Ihe o,mpanions of AI/ahs Messe'lger

(PBUH) that he "sed /0 wi~ over his kllUffs (with his wel Ilonds during ablution)." ' Moreover, An-Nawilwl said, "J1,e pcrmis.<ibility of wiping over the khufft was reporled by innumerable Companions." lmam Ahmad also said, "There is not a shadow of doubt in my mind concern ing 1110 legality of wiping over Ihe khuffs, as there are forty harlil/'S of 1/,. Prophet (PBUH) i"dicaring its permis.<ibiJity." '
In addition, Ibnul -Mubarak and others slated that there WaS nodisagr~ ment among the Companions concerning the permissibility of wiping ov.. the khuffs during ablution', Likewise, Ihnul-Mundhir and others reported the scholars' COnSensus on the pt:rmis.<ibility of such an act during ablution ' , In addition, the Adherents of the Sunnah and Muslim Community unanimously agree on its permissibility, unlike those innovators in religion who do not deem it pt:nnissibk

Wiping over the Khuffs during Ablution

This act is permitted and observing it is beller than taking offthe khuffs and washing the feet, as the former is a sign of making use of the legal permission made by Allah, Almighly ~nd EverMajestic be He, following th e example of the Prophet (PBUH), and contradicting the religious innovators. Wiping over the khuffs is a spiritual removal of the impurities undnneath, Also, the Prophet (PBUH) never changed the condition of his feet to pt:rform ablution; ifhe (PBUH) was wearing two klouffs, he used to wipe over them, and if not, he used to wash his feet. Therefore, it is impermissible to put on klwffs just before ablution in order to wipe over them while performing ablution.

The Duration of the Validity of Wiping over the Khuffs without Taking Them off
It is permissible for a resident (i. . not a trawler) 10 keep weari ng khuffs and wipe OVeT th em during ablution for a period of one day and night. As for a tTav.ler whose journey legally allow, shorTening prayer (i,e. when the destination is far enough), Ihe period of permissibi lity is three days and night" according to the bad/th related by lmlm Muslim, whkh states that the Prophet (PBUH) specified three days (during which one can wipe over his khuffs) for

a tnlvdtr and one day and night fo.- a resident'. For both (the resident and the tn"eler), th e period of permis,sibility (of wiping OVeT the khlllfs) starts from the time of being in a state of ritual impurity (causcd by pas,sing urine, stool or wind) after wearing the /chuffs, as ritual impu rity necessitates ablution (for pn)'ef). Still, some scholars ,~cw that Ihe du n 1ion begins from tne first ablution afur be ing in a state of ritual iml'tlrity.

The Conditions of Wiping O\'e!' the Khuffs, the Socks, and the Like
I To ~ in
I $t~ te

of ritual purity (i .e. a state of ablution) upon wearing

them , for it is Slated in th e Two Sall/hs' and other books of Jiadilh tha t the Prophet (PRUH) said to the o nc who ""'nted to help him (ie. the Prop""t) in taking his khuffs off to perform ablution: "Ledw Ihem liS I hUll pl4llhem after for/arming ablulio" .. .. It is also narntrd that ,safw;!.n lbn . As.s;\1said:

"We arr cOlH mandM (by Ihe Prophet) to wipt over Ihe k/uifft if ..... put them on while being in a Slale of ritlla/ purity (j.e. after ~rformi'lg abllltion).""
Thus, it is quite obvioo$ that the rulin g is depe ndent On being in a state of ritual purity when putting th e khuffs on, so if one is in a state of rilual impurity when putting them on, it is in' perm i.ssible for onc 10 wipe over them. 2 The khuffs must be lawfully acquirrd, gottcn, and made. To clarify, if they arr taun by f01"(( . or made of silk (for men), it is imIXrm issible to wipe OYff them du ring ablution . In a word,a legal ~ission is not appli~d to what is ~Irrady illegal. 3 The khuffi and their lik~s mwt completely cO\'er the feet up to the ankles. One cannot wipe over th~m unlfSS they are thick enoogh and coveri ng the pamofthe fut which a", to be wuhed. Thus. ifth~ are too short to cover th e fett up to th e ankles. or arr not thick enough to conceal underneath, it is imperm issible to wipe O'oe, them. Since it is permissible 1 wipe oVff lhe khufJi it is IXrmissible 10 wipe over 0 any fOOl covering.!. such as socks made of wool or s\"hlike mat eri.l. whi ch a", thick enough to cover underneath. Th nt '" due to the fact thal th e Prophet (PBUH ) wiped ~ IUs ro.:ks and hi. shoes while performing ablution, as

I: PU RI FICATION

lute<! in the badHh re1~[ ed by Ahmad and other complleu of Hlldllh. and d~med i/lh.ib (autMnt k) by AtTirm ldhl". Wiping 0Vff such things during ablution is valid uMil the legal period of pnmission ends rq;ardJcss of the frequency oftaking tMm off and puUi ng them on. it is p"rmissibl e to wip" over it on two conditions. The first is that the turban must be covering the area of the head which is traditionally ~red.1M: sec:ond condition is that the turban must be wnpped round the ~r jaw up to the head. onc or mo", than onc turn, (If 10 be with a Mck lait.lt is slMro in many blldil/ts reI~ted by more than on~oflhc Imlmi that t he Prophet (PBUH) wiped over his turban during ablutio n. To ill ustrate. Urn a. Ibnul Khanlb (may Allah be pleased with him) said:
As regards the
turb~n,

"Ht who is no/ pur/jird by wiping om- IM lurb/ln (i.e. does nOI dum il sufficient for wiping uvrr Ihe helld). lhtn may Allah nOI purify him.~
It Is worth mentioning th at it is permissible to wipe on r the khujJs and turbans only in caKofpurification from the 51ateo( minor ritual impurity. but not major ritual impurity (e.g.j<fndbah); onc has to take off 00<"5 khuffi and turban and wash undcmeath in the laller case.
A s fo r splints. bandages. and the

like, il is p"rmi ssible 10 wipe over them

during ablution (without ",mov ing them). Moreover.one is perm itt ed 10 wipe o~r plut(f$ that rovtr WOl,Lnds; all such coverings are permillcO to be wiped ~r provided they cover only the injured area or the necCSSMy p;arts which nuclto be covered for tre.tmen!. However. if the splint, the bandage, or the like, COVtrll mor~ than the inju red .ru unn~(cssari!y. the unneccs ... 'Y pariS must be removed. In addition. it is p('rmis$ ib!e to wip(' over splints in both Mala of ritual impurity (minor and major ritual impl,Lrity), an d Ihere is no fiIrd period for tn. permi~ibiljry of wiping over them, In other words. il is permlulbleto wifN' ovcrt he Spli nt until it is removed or tM broken !imbllcals. In a nutshell, the permi ssibilily of wiping o,'er the splint dl,Lring pl,Lrificalion is drpe ndtnt on the necessity of the eo~r. The proof of the perm issibility of wiping over the splint is the followi ng h.adfth nar"lIed by Jibir (may Allah M pleased with him); he "'J'Orted:

"OIlel , we W on a jo urney and one of U was /njurr:d in hi:! tTe J htlld by a stont. Then th~ t man had <l wet dream, so he asked hil companion:! saying. '1:1 it permiuiblt/or me to {!tT/arm layammutI!

Oupl<f 8: Wiplng o~

KJn.jfo

"

(dry abltj/io" Willl dea " earth)?' ntty amwtred him sayi"g. 'We d() nol 1 any Irgtll pumis$i()n for )'I'U <IS )'I'U a"., able /0 u~ omleT: So. the man had a ritual bolh ilfltT which he died , When we came 10 AI/aM M~nger (PH UHJ, 11" l<JId Il im aooul Ihis. He (PBUH) said, 'n/ey killed him; may Allah kill/hem! Why did Illly m./ ask ...htn bling ignurant,f()r inquiry is Ihe tu".,for igrummcr? It omuld havt bun sufficient fo r /,im to per/onn tay<lmmum (im lnul of ablution) and 10 oo"dll~ his wound ...ilh a piea of clolh owr IInd thn 10 wi~ ,we. it (tile piece of cloth).' (Related by Abtl DAwo.d and lbn Mlja h, and tic) by lbnus-Sakan)"
d~ med

laiJliJ (a uth en-

The Areas to Be Wiped over

Wiping is to be appli..:! to the upper part of th e kl,ujft or the socks. As for the turban, most of it should be wiped over, tSp ially its folds. Hown'er, the $plint has 10 be wholly wi~ over.

The Way Wiping over the Khuffs is Performed

Wiping over the khu/Js (dur ing ablution ) Is to be by passing one's we, fingers from one's toes towards on e's leg. The right fOOl is to be wiped over with Ih. right hand, and via ~rs:o. Also. one loould open OIleS fingers du ring wiping. and soould nOl uptat wiping. May Allah gu ide us all to ~ful knowltd~ and righlrous d~ s.

Endnotes
I /Or.ujfs; Loath ... tods o.-.h.,.. or thtidik ! Mura"'<ll;r ""lln uOOloly _" rrom) ha.!i/h i, hmi/I/' 1"<pO!~I by a 1. t'g<" ~um b.r 0( n.,.,.,ton wh .... "8re<:"'011 t upoo telling. lie I, In.:onuh.. ble (lh i. <on (\i ,lon mu" "" m<1 in I"" ~II .. d>O.in from I"" btginn ing 10 tl'" 00><1). 3 S<>hih {o"I""nl;,;) /lDdilh i /J<I,lirh "'''''''' <Nln of I.. nsmiss;oo ha. bn I .. nsminl by lruly pious penon ...no ~ bn !mown for the;. upright""" lII<I aactit...k, .uch .Il->dilh is f.... from ,,"~nlriclly and bI.mltll. 4 Se. Ibnul/>funJhl,' .-1./,1_1 11/430. -Illl. A~. " yIa r. MI.I" A"IY)"h 1111621 . rH! ... IbnulMul .~ql"'s A/ I"IJ", &!""""'id . Uno.!"r M.A bk~m 11/6151. S Stt .-I./-nl'" lIr!o"'<lm U",d.:Il .-I./ .-I../!k.!m 11/61 SI . 6 S AIA""", 1114).1)_

I, PURIFlCA:n O N
7 1bid 8 M..,.,Jim (6J7) [21 1671. 9 1he Two :;.,bih" ~ Two Au'hentx: IlouU <>f Allll1kh l rl . nd Mudim. 10 AIBuf.h.lrl (2()6) i1141}4] .nd Mur.lim (630) 1111 ~2]. I1 Ab.maJ (l1lO1!) [4/HO]. n Ahmad (18167) I4/.WlJ. Ab<! I)lwild (1,9) IIIAS], At Tirmidhl (9\1) 1111 67] a nd loo Mijah (5)9) (1 /)4 1J. Il AbQ DMId (l16)1 11I711; ... also AbO'! w...:.d (ID) Illm) onc! [bot MJph (S7l) [W11 J.

CHAPTER

Things Nullifying Ablution

that you ha"" become 1"10"' aware ofhow ablution is ~rformed. what ;15 conditions are, and what its obligatory practices and acts nfthe Su"nah :oK, you n.ud now 10 know what causes ablut ion to be null ified. In this way,)"Ou will avoid performing an act of worship (such as pr.!)'ffJ while your ablution
Gi~n

is null, and so will be tht3C1 ofwor5hip performed in that stale. Every Muslim
should know that th~Te are things that nullify ablution and that it becomes completely null if any of them is done; in this case, one has to re-perform ablution to do any act of worship ne... itating ablution. TM thIngs nullifyinll ablution tany of whi.:h makes it invalid) are cerlain malte" idmt ified by the lawgi""r' to be affecting Ihe validity or ablutio n.

The Things Nullifying Ablution are of Two Types

1- Dirert nulliliers: They are the mallers that cause th e nullification of ablut ion direclly. such as urine. stool, 3nd whatever comes OUI of Ih e anus ~nd Ihe sexual orpn,

I: PURIFICATION

2- Indirect nulli fiers: Th~y a", the matters that c:I~ nullifotalion of ablution indi",ctly. or makes Ih~ validity of ablution suspicious. Such mallers include unconsciousness or similar slates like sl""ping, fainling. insanity. etc. The reason i< that if one is in a state of un con sciousness, one homes unable to fed what COmeS out of onll body o r what o ne does. ThUs, doubt in such CI~ is ~rded as an adUll nullifying (actor.

For more clarification, we can classify the things nullifying

ablution as foll ows:
I) Whatever comes out of the s\ool and urine exits, such as stool. wind.

urine. sptrrn. p",. ~minal fluid. and unusual menstrual blood. Stool and urine are among the dirl'<:t things nullifying ablution, according to the "'ligiou! tnts .nd jurislic consensus. as w!u,n Allah. Exalted be' He, revealed thecastS that obligate ablution He .said: ":.. Or olle ofyou
c~mn from

lite ploce of ~1I''';IIg Iti/lllelf. ..~ (Qur'in: AIM~'i<lah; 6)

As for <ptrrn and p""scminal flu id. they nllllify ablution according 10 the ~ab.l/l (authentic) il~djths reporl~d in this regard. and the juristic consenSU5 "'ported by IbnulMundhir a nd others'. As "'@:ardls ;sti/JII/llllt,' it nullifies ablution according to the /yuIilh r~rted by El.lima h Hillt Abii liubaysh mentioning that she was affiicted wilh ;sli/JlluIlIt, and when she asked the I>rophet (PBUH) about ils ruling. he ( PHU H) said to her:

-Perform IIb[ulioll ~ntl IIJ(n (rou ellll) offer pmJ"r.for il is (dut only
10)<1 I'f'in ,~

Thi. iladilir wu rdat~d by Abil mwild and Ad. D1roqu!nJ,' who said that all the t ... Ilsmiltcrs of lhat h~dillt _~ truslwor1hy. Liktwise. b~~king wind nullifies abl ut ion according to th~ lIlwIJ (authentic ) b.tu/illts nanated in thiJ regard . ., well as the ju rist ic collsensu'. Fm example, th~ Prophet (PIIUm said: will "OII1C'pl Ihe proye' of anyone of ro" sloul or breaks wi",/ u"lillie perfom" ab/ldiQII:
"A/l~1r

if he pasus u,ine,

AiSQ, h~ (PBUH ) u id rtgard ing 0""" ,,,,certai nly whdh~r one had brokn wind or not:

"

"One ,hould not leav~ proyer (to reperform ~ b1utjon) unless one hears round (ofbreaki,rg wind) or smells wmething." '
for what COnK$ OUt of one's body other than urine. slool, and the aforesaid secretions, such as blood, vomit, nrunlttd and the 11". scholars disagr whdheT such things nullify ablution or nol. Yet, the prq><mw,rant opinion i$ that it does not nulli fy ablution. However, if ont .., - ~rforms ablution in ' his case 1 avoid such a ;uri"ic disagrtt 0
AJ

menl. it will be. better.

2)Among the things nullifying ablut ion is mental unconsciousness eith er due 10 insanity or due to sleeping, fainting and th e lih. Thus, the ablution of one in SlIth. Slate i. d...,mnI lIull. a.s tllere is suspicion in this case that something hucome oul of one's body (such as a drop of urine, wind, or the liu) whik o~ is Unaw;ll"C. Still, dOling is rrgardrd as an exuptional case (Le. it does nOl null ify ablu tion) as the Prophefs Compilflion.s (may Allah bf pkMcl with thtm) used 10 do~ whik waiting for pn~r III the mO$<jue ' . In a word, only dp sleeping Cau ses the nullification of ablut io n acco rding to the ample legal proofs.
J} Eating meat of camels, liUle or much, is al,o One of the things nullifyi ng

ablution, accordin g to the up/i( it ~lIih (authentic) had/rh of Allah's Mrsscnger (PBUH) in th is regard ' . Im'm Ahma-d (may Allah ha~ mercy on him) said thattherc arc fWOtab.ih (authentic) hadilhs o.scribed to Allah', Mosen~r (PBU H) in this connection. Still, eating any lawful mut other than that of nme4don nol nuse ablution to be null. The,.., aT< some other issueson wh ich s.cholars dis,agree wh ether they nulli fy ablution or not, such as touch ing one's penis, touchi ng a woman lustfully, washing the body of a deceased person, and apostasy. Some s.cholars view that uch of the above-menlion<Cd matters nuSfi the nullifICation of ablution. while other, maintain that it does not . The ;$.Sue is sti ll controversial and subje<:tto analogical deduClion, ~ ~ performing ablution in such ca$eS SO as to avoid that juristic disagre<:menl will be helter. There is <till an important i'fue in th is regard th~t should be clarified, namely the case when onc is certain about the validity of one's ablution, then onc suspects that any of th e things nullifying ablution has taken place; what

I;

PURIFICATION

should one do in Ihis case? It is slated thal the Prophel (PBUH), in Ihe l1adith related by [mam Muslim on the :!ulhority of Abii Hurayrah {may Allah be pleased with him),.aid,

IfaMy One ofyou feds anyf1 mule nee ( while being in a state ofablut;o n)
and;s doubtful whether anytlting (like wind) has jSjuedfrom him or not, he should notleavt the mosque (to re-perform ablution) unless he hears a sound (of breaking wind) or pe"cives a smell:'
This honorabie hadith, as well as similar ones that state the same meaning, indicates that if one who is certain about one', purity th en doubts it, one should deem one,df pure (despite one's suspicion) and act accordingly. ThL, is because Ihe original ruling is Ihal one is slili in a Slale of purity, as purity is cerlain in I his cas e, and the null ification of ablUlion here is based on mere suspicio n. Thus, certainty i, nOI to be: eliminaled because of suspicion. This is. in faCI, a greal generic ruling 10 be applied in all cases; namdy, Ihe original ruling is to remain applicable until otherwise is verified. By comrast. if one is certain about the nullificat ion of one', ablution and suspects its validity, one has to re. perform ablution, .. the original cose here is one's minor r itu al impurity. which is not abrogat ed due to mere suspicion. OMuslim read er, you should keep yourself pure and verify your ablution whenever you stand for prayer. and Care for the validity of your ablution as much as you can, for prayer without valid abl ution is invalid. You should also beware of i ,,,inuation and Satan's whispers thal cause you to doubt th e validily of your ablution, making you in a state of doubt and confusion. Therefore, you should seek refuge with Allah from the evil s and pay his insi nuations no al1entinn. Moreover, you should ask Ihe people of ju rist j, knowledge about whatever confuses you of the issues of purification and purity, in order to b~ art.in about your purity_ You shoutd .. Iso care for the purity of your clothes So as to verify the validity of your prayer and the perfection of the acts of worship you perform, fo r Allah , G lorified and Exa lted be He, say"

";., Indeed, Allah love. Iho.e who

a~

con.tantly 'opentant and

IOW'J thou who purify Ihe.nstlvts.~ (Qur'an: AI -Baqarah: 222) May Allah guide us all 10 useful knowledge and righleous deeds.

Ch.apr 9: Thin!,;' Nullifying Abl"tion

Endnotes
I lhe Lawg ... , of Sh"rl'~h (hlamk Law) i. Allah, F...IIM be He: In. torm u n . 1 fe, ", to In. Propbel (PBUH) h. n.,.r ordained but what was ,.,..,.IM 10 him by Allah, 2 S ,1.1,,1."""1 [11134[, 3 hlillJdah: Vogin. 1bluJing oth.r Iban ,,,en.,ru.tion.
~ Abir D1wild (186) [ 111431, An N.d'l (J.60) [11203 ] and Adm. .. qujn; (778) [11213].

s AI- l\u kMrl (137) [11312 ] a nd Mu,lim (W2) [21272]. 6 Mudim (833) [2/2%] 7 MUllim (SOO) [ lI27Ij; ~ al", Ahm.d (18495) [-11190[, AM Dolwild (184) [11961, AITirmidh! (81) 111122] .nd Ibn M1jah (494) [1 12831 8 Mu,lim (803) 12/2721.

CHAPTER

Ritual Bathing
You ha~ al~ady bn introdUd 10 the rulings on ablution. whkh is a means of purification from mioor ritual impurity (OIUKt! by passing wind, acnmenl a r urind, and tile things Ilullifying it. So, t he focus is now givr" 1 highlighting the rulings on purification from major ritual impurity, be it 0 jlllr~lmh,' menstruation. ()r postnatal bluding. This kind of purificatio n is ca ll ed ritual bathing, during which one wash es onc:' whole body in a specific way on which we will elaborate on below. The legal proof that ritual bathing is obliptory in such cases is that Allah. wl!ed be He. Py':
w And

if you ,n" ;11 .. ""Ie D jantJbah, Ih,,, purify yourwlvn ... ~ f

(Qur'~n:

Al M:I.'idah: 6 )

It is sa id that ritua l bia lhing from jQnAbllh was pract ice<! by the disbelieve rs during the ldhiliyy<lh (Prc- Islamic Period of Ign orance).

and it was among the remaining leachings or lh e religion revea led 10 PrOphel rbr;\hlm (Abraham ) (P6UH).

I:

PlJRI~ICATION

Thell' all' six cas~ in which perfonning I rifual balh is oblig~lQry for Muslim: Ejaculation by a man or a woman, being awak/.: or asl"",p, provi<lNl Ih it is as.rocialNl with sexual pkaSUIl' in case of wakefulness. If no owing to an illness Or inab ilily 10 conlrol il, Ihen a rilual balhing i. not obligatory. However. it is absolulely obligatory (or one to take a rilual bath if one ejaculates while being asleep. which is t;;Ilkd wc:! dmaming. as one in Ihis case is unconsdous and may not feel any pkasure. On the other hand. if one wakes up and flnds the: traces of ejacul. tion. it i, obligatory for one to take a ritual bath then, but i(Ihe..., is no Irace of ejaculation. ritual balhing is not obligatory. Inserting a ma n's penis into a woman's vulva, even if without ejac ulation. as it is slated in a /JIldo"rl, related by l m~m Muslim Ihat Ihe: Prophet (P8UH) says:

Wilell allyotle sits amidst fOljr PMts (of the woman) and t/" circum (istd parts (of tht genilals) touch Mcli otiltr. a ritual btltil wcomes obligatory (for !>oth).""'
Thus, sex ual intercourse. cven if without cjaculation. obligates ritual balhing for ooth the man .nod the woman according 10 the afores;;oid hndilli as well as Ihe conSl:nsus of Muslim ""OOlal1. Embracing Isla m; whcn a di sbelicver embraces Islam. forthe Prophet (PBUH) commanded !lOme oftht "",w convnts to Islam to rc:rform ritual bathing following drdaring Ihnf Islam'. H<>Wr\TI", many s<:holarJ view lhat it i. dc:$inble. not obligatory. for a n~w convert to take a ritual b.th as the Prophd (I'BUH) has neWr been reporttd to have commanded rwry new CO"'~rt to do so. So, the ruling here is that it is regarded a. de$irablr according to ronciliation btlWfftI lhe: various legal proofs in this reg~rd: and Allah knows b...t. Dtat h is the fourlh casc: that l1.... itat~ ritual bathing (Le:. washing the: body of the drceued) e>:cqlt for martY" (see rulings On funeral.). Mcn struation a nd postnata l bleeding a"" th e fl fth ~nd the: . i)[lh case, in whkh ritual bathing is obligatory (for women), for lhe Propt.cl (PBUH) said 10 a woman:

Oul"<r 10: Rimll B hinS ..

"

"So. when )<I"r menstruation period bqfinJ, givt! up performing prayrr.

~nd

when it en<4. wnh off the blOQ<\ (Le. take a ritual bath) and then perform prayer."'

MoreO"er, Allah commands men nOl IQ al)l'mach the ir wi," in es case Ihey are in a sta le of menstruation until ~". 'h ~y have p"rijiui 'h~mu:lvu... (Qu r"h: Al-Baqarah: 222), i.e. through rituallnlhing following the menstrual period.

The Way a Complete Ritual Bath is Taken

lIaving the int~nlion 10 lau a ritual balh Beginning wilh la smiyah' Washing one's han ds thri ce Washing one'. geni lal Pufonn ing full abl utio n W.w.ing ~'J head; pouring water over the head thrice so Ihal it thorough ly reaches onc's salp Pouri ng waler over o ne's whole body and rubbing it with onc's hands, making sure that water reaches all parts of the body The menstruati ng or th e woma n in a state of postn al .1 bleeding has 10 undo hu hair braids or plgtalll when tilling. rllllal balh. However, a woman in I Slale of jondb<lh d~, not have to undo her hair braids 10 have a nlllal balh, as il does not a(fecl the val id ity of her rilUal bathing in this case. This is because jandlNlh is a freq uenl state, and undoillg ha; r b",ids ~ now and then might cause her difficult)". SliII, it is obl igatory for a woman in that stale (o fjan"b<lh) to makt wa ler reach her scalp. In general, it is obligatory (or Qll e pc: rformillg ritual bathing, a man or a ,",'Oman, to enSure that wat~r thoro ughly reach es onc's sca lp. and to wash the hidd~n body parts well. soch as Ih e skin ofl he n~ck. the skin of the armpits, the navel, and the ba~k pan, of Ihe kf>ttS. Moreover. if one wears a ring, a wrmwatch, o r the like. oM ha, 10 move it 10 lel water ~ach underneath. Thus, one has to perform rituallnthing so perfedly. w rifyi ng Ihal there is not a single body parI bUI water has reached, for Ihe Prophet (PBUH ) said in a hlOdilh ITlat..d by Abil O .iwUd .nd AI - Tirm idhi:
-The", i. jIlndooll under every .ingle hair, deanu th kin.

$I)

wash 'lit hair well and

I: rURIFlO'I1 QN

MOretlVC r, onc should by no m~ans use water wastefully whil~ taking a ritual lNth. Rather, 0"'" should use liuI~ wata provided ~itu..1 lNt hing is JX'rfonntd Pl"OJX'rtr lnd JX'rft1y as prescrikd in Shllrl~h. Muslims should fOllow the example of the Prophet (pIIUH) ,nd r.ltionalize their use of water during purificatiull, for he (PBUH) u..,d to perform ablu tion with one mudd and to take a bath with one ~d '. AI$<>. it is oblig~tQry for a MUSlim to sc rt<'n himself while taki ng a b.ath for it is imJX'rm;~ble to take a bath naktd while king sn by propIe, as 5tated in the iIaJilh in wh k h the Prophd (pBUH ) $1)'$:

"Verily, AUalt is Mafia/and H~ /ikt:S modtstyand !'tiling. 50 whell

I1l1y(m e of you fl1ktl a bath, he ,/10,,1<1 screell h;m,dj($O a. "ot to !>e su" by others)."

(Related by Abtl O)wUd and AnNaHl).

Taking a ritual b.ath to purify onesdffrom the Slale of major ritual impurity is one of the trmt, klw('('n I servanl and his lord, 5(l one should k ktt'Tl on fulfilling Ihis obligation properly and observ ing its rulings carefully, 5(l as 10 perform il legally an<! perfectly. If one is uocm ain aboul any of the rulinp 0 0 rilual bathing. 011<" soould consult scholars; Shyn6S soould lI~r prevtnl one from doing:;o, fo r Allah Himstlf(:as stated in theQur'h) is not shyof lhe truth. If Wlyness prevents a Muslim from a~ing aboul his religious affairs, it is then regarded as a cOlldem ned kind of shyness and cowardice whispered by Salan to ktcp him away from learning Ihe religious rulings nUfiSary for him and fulfilli ng Ihe obligat ions of his religion perfectly. Purity;'. ~rioU5 iS$lIe, and brinll ""&iigelll regard ing il is a 1ITl'~ legal mistake, for;1 is a condilioll of the corre.:tness of p"yer whkh is t~ pm. r of Islam. We ask Allah 1 bestow upon us, as well as all Muslims, insigh t Inlo His 0 religion, and to grant us sincerity in ou r .... ords and deeds.

Endotes
1 /a>l<1b<1h: A .t.t. of major '; lUol iml"',ity .... t.ttd to ... uat di,.,horg<.

2 Mu$lilll (78)) [312651; ~ , I." Al Bu khirl (291) IllS12J .nd Mldlim (781) 121261 1 . 3 Ab6 DI....wI (l55) 1111801, AI ' Tlrmidhl (6001) I21S021 and An . Na$I' (1811) 1111 ISJ. AJBukhlr1 (228):and MIdI'm (333). 5 T<Umi;IaIr: $oyins "liUmm.tlr" (~. In tho: NOm( of AUohj.

6 AbO Dlw.ld (243) III I UJ. A! 1innidht (1 0) 1111731 ond Ibn Mljah (S97) IIIl)li. 7 AtlIukhlrl (201).mI Mullim (325). 8 Ahmld (179)5) 141J.O<SI, Abol DJwM (40t 2) 1411%1and An N..l~ (404) 1112 t81.

CHAPTER

Tayammum'(Dry Ablution)

AUall. Glorified and Enlln1 lit: He. has d~rttd purinClllion for pn)'t'T from both .lat~ of minor and major ritual impurit y by using pure WIltC'!". which He ~lIds dOWIl from the sky_ PurifICation with watCT (when being in either statn of ritual impurity) is obligatory for a Muslim as long as waler is available. However. in som e cases, eithn water is unavai lable or one is unable \0 use it due 10 a legal excusc. for that Allah. oul of Hi s g,.a and mercy. has kindly provid ed a substitute for it, namely tayam" lum with clean carth, to
mal. things easy for Hi ~ ",rva nt 5 and 1 spare them difficulty. 0 Allah, &.oiled be He, in His
Pri~,

Glorious Book, the Qur'h. says:

"0 }'flU who '!lI ve bdievtd, "'hen)'Du ,i,e ' 0 1~rf"rm Jpr/J~r, ...Dsh ""U, lInd your""ellrmJ 10 riot elbow. "lid wipt avrr you. h , ,,d. ,,,,d ...".h your ftet 10 tht ""kl~l. Alld if you "re ill """t~ "fj"mt bah . ,h,,, purify )'flur'tIVtl. HU llf,ou <IT!' ill or

'QU,

"" 11 jou rll~y 0 .. Ollt

of y<lu e<lmt l from

th e pillet of rt/itvillg

le PURif iCAT ION

" imulf Or " OWl conllulw womu o nd do IU1/ fin d wo /u, Ihen .ui; dton r" rlh "nJ wipe OWlr your f act. on d hand . wilh it. Allah dot. n OI inlend /0 mab difficulty fo r you, bUI Ht Inl,nd. I" pllrify J"'" "nd ro",pld . HI. f" vor upon Y"U '''0' YO" may b. " roltful." (Qur'h: AIM $idah : 6)

ro"

Linguislically, Ihe word 'taYOlIIIOl""" in Ar;obic means intention, and I~gally (according 10 the Warnic ruin) il rnr;1nS wiping ova Ihe fac:c and hmds with clran eanh in a !pHic .....y. Tayammum is slaled in the Nwle Qur'!n, prescribed in the SUllllah (Prophd ic T,adition), ~nd approvtd by consensu . is a privilege wh ich A II~h. ou l of Hi s grace and mercy. has Sp<'cified for Ihe purity ()f lhc nalion ofProphtl Muhammad (PBUH) in ordcr to make th ings easy for them. In the Two ~b.lb<, it is rdated that the Prophet (PBU H) said:

la",,,,,,,,,,,,

"f ho~ bWI gnmltJ (by Allah)fi"" (things) which _ Jt(JI gffmltd 10 on)'OlIe We ~for? me (and Imy"re) (I) AII"h mude me ,,;Clod ous by 0"", (by HI's friglr/~"ing "'y ,n,mi(s) for a diSlanct of ml e

jou rn'Y' (l) Th. tMtiJ IUlS been "'ml~ for m. (and for my followers) 0 mosjid (11 mosque or 11 dum pJlICt for prayer) Qnd 0 mell/IS of purification. 5{J an)'On. of my followers Can pray IInywlrert whenever the time of 11 prayer is du, ... >
Tayammum is a substittllt for purification with watti' in cast one is legally unable to usei!. Pu rification with /ayammum alsotnablesa Mu5lim toperform a11the acts of worship Ih~t rt<Juirt abl ution with wat~r. such as prayer. /awJ! (circu mambulating the Ka ' bah), rtciting the Noble Qur'~n, tIC. Th is is because '''yammum h;u: bttn <k<:r'tI by Allah as a lcgal substitule for pu rification with W31ft. ~ Pmphd (PBU H) also said;

month~

".. .And il$ dean earlh Iras been lIIad~ (by Allalr) Il5 a purifying mt allS
IV'
~

uJ._

..

The Cases in which Tayammum Subslitutes for Purification with Water

1- Unava ilability of wat er, ",hen one finds no walft. whether one is al home or on a journey; Allah. Exalted be He, says;
K

,4"d do nolfind ....,tu, If,.n utI< du", . /Jrth ..

(Qurln: AI- M ~'id'lh: 6)

a..p<e< 11:

T..,...... (Dry Ablu,ion)

2 Ava ilability of W.I~r 111insuff",i~ nt; wllen Ihe available wa rer is enough

"

only for drin king. cooking. and such ncnilies. and purifica lion with wat er might ca use it to run oul when it is needed to quench the thirst of o ne, one's family, people, an im als, etc.

3- ProNbility of harm; wllen purifi cation with water might callSC: harm due 1 an illness, or cause the delay of ooc's rovery. or the like, for 0 Allah. Exalted be Hc. AYS:

.... Bill if YO" an ill ... Iht'll ud: clean earth ... (Qur'ln: Al- M~'idah: 6)
4- Inabillly 10 use wa ter du e 1 IlJn~s; wh en onc is unable 10 use water 0 due to an ill nes.s that prc~nts one from moving 10 get wat er and there is nobody to help him perform ablution, $I) onc fea.. to miSiS performing prayer at its due lime.

s- n..: fu r of cakhinseold; wllen o nc fears the harm 0( catching cold if

ooe pu rifieo OMSdf with waler. p rovided onc is unable to hcat it, for Allah. Exaltnl be.' He. saY':
. ..And d o no/ kill yourselves {or o ne imOlhtr/ .....

(Qur'1t\,

A n - Ni s~' ,

29)

In any of the afort'mention~d cases. onc can perform Myomm um (instead of ablution with wat'"'") and offcr pra)'ff. In addit ion, if water i$ enoug h only to wash .some of the organs of ablution, OIK Can use It and then perform 'ayommum forthe ~t of the organs: Ana h. Eltalted be He. 5;1)'1:

So fu r Allah 4f much III you arc IIblt ...~

(Qur'ln: At -TagM bu n: 16) Moreover, if there is a wou nd that hurts if it is washed nr wiped over. one can perform lara mmum for that wound. and COnlinue performing ord inary ablution (with water) for the rnl of the organs, for Allah. Eltalled be H~, &ays:
... And do not kill ytlunclws for OII~ .. nolltn/ ...

(Qur1n: An -Nisi': 29) However, if wiping ovenhe bandage of the wound with water does not hurl or ca use any harm. it is sufficien t for one t o wipe o~r that bandage instead of wiping over il wilh dea n ea rth (i.e. laYl'm mum).

t, PURIfiCATION

It is permissible to ~rform layalllmum with dean earth, saliM earth, sand, and suchlike pure earthy stuff, according to the preponderant of the two juristic opinions in this regard, for Allah, Exalte<\ be He, ,aY':
K ...

Then suk d~an ~a r th ..

(Qur'an: AI-MA'idah: 6)

Wh en it was time for pr.yer. the Prophet (PBUH) and his Companion s uS<'d to ~rform laymnlllum whe",,,,,r they performed prayer (when water was unavailable), using earth or anything of the kind: they never took clean earth with them everywhere to use it (for ~rforming tayammum) in case they did not find water.

How to Perform Tayammum

When performing rayamm"m, one stri kes th e earth with one's hands while parting one's fingers. Then one wipes over one's face with the palm of one's hand~ and wi~s overthe hands with the palms of one's hands, provided both the face and the hands are wholly wiped over. It is permissibl e to mike the earth twice, wiping over the face after the first strike and over the hands after th e other. However. the fo nner w~y of performing tayammum is the one authentically narrated to have ~en observed by the Prophet (PBUH)' .

Things Nullifying Tayammum

.:. Whatever minor ritual impurity nullifies ablution (such as stool, urine, wind, etc.) nuUifie, layammum . :. Whatever major ritual impurity ne<;es.sitates ritual bathing (such as jan<lbah, menstruat ion, and postanal bleeding) nu ll ifies layalllmum. The ruling hue is that th e ,ub,titut. act (i .e. tayammum) takes the same rulings on the original act (i.e. ablution and ritual bathing) . .;. When water is found (in caSt layammum is performed ~cause of lack of water) .:. Wh en th ere is no longer" legal excuse such as illness and the like.

If onefinds neither water nor earth. or is unable to uS<' either. it is permissible for une then to perform prayer with neither ablution nor layammum. for Allah "does not charge. soul ucept with that with in its capacity"; One alS() is not legally requ;",d to re-perform such a prayer for one, thu~ (by adopting easiness) acts in accordance with Allah's Commands, as Allah, Exalted be He, says:

a...",... 11:

T"J" ........ (Dry AbI~rion)

"7

~Sofwr Allah

... ..... rh as yo .. " .... ..b/r. ,,~

(Qur'in:
Fu rthermore, the Prophet (1'IlUH) said:

At -Tagh~bun:

16)

~Ij I romlMM )'QII IQ do $(}fllet/,ing, then do of ilm much lIS )'QII ( ,,".'"

ThUs. '"' ha..., n plai ned to YOll, gentle reatkr, a summary o f the rnli ngo on ,,,yomm..m, and if yw 3 1'(' doubtful about any of them or any OI her ru ling>.. you ha..., urgently to consu lt men of religiO\lll kflQWlw ge: you should n~r !leglect any migious issues, npially those related to prlI~r. the pillar of Islam, for the i$s ue is really !erinus.

May Allah guide us .11 to felicit y and rightwusneSf regMding our words a nd deeds, making our righteous deed$ $incerdy done for His Sake, and in devotion to His Honorablc Fa(ct May Allah grant our invocation, for He is
...,rily the Hearingand Responsivtt

EndnOles
1 Ta"""mum: ~""i"g dry .blut;"n with ~ earth (.m.n ...t... is u.......U.bk or one ..nno( Uot it). 1 Al.!lukhl r! (335) !1/56Sj .nd Must im (t 163) [3161 3 Muolim (t t 65) 1317]. 4 AtBukhlr! (J.l8)ll /S74j.nd MUllIm (818) [21284). 5 AlBukhlrl (72&8) [1)/3081 and Mwlim (6066) [SJ t()8l .

CHAPTER

Removal of Impurity

Ai a Mu$lim is I~ally required 10 ~ pu~

rmm minor and major ritual

impurities in order 10 perform prayer, he is also commanded to pur ify his

body. doth es and remove any spot of impurity. Allah says:

-A"d ytJur d oth'''g p..rlfJ'.~

(Qur';!.n: AJMuddaththir: 4)

The Prophet (PBUH) commandrd a woman to >nm the menstrual blood

from her g.1rment '. With thi s in mind, it is our duty to ,hed more light on thi S i .. ue, namely the removal of impurity, illustrati ng the m05t important related rulings. hopinglha\ it may benefit Muslims. Fllqfhs (may Allah have mercy on IMm) uKO! to 5p<'Cify a ~pilr;l!t chapln in thoeir volu""" .. "Iilll'd "" Chapter On th.. h m oval orlmpurity" i.e, Ihe removal orlhe impurities that amkt pu re
obj~ls . uch

as clothes. utensils. sheets, floors. etc. Water is the basic meanS

m~an.

used for the remov.l of in, purity. a. it i. thr origin.1

orpurification, as

described by Allah Who says:

J: ruRIFICATION

A"d " lfl daw" uPO" yo .. from ,ht sky, nil" by ...hl,h la p"rify yo...... (Qu r'an: AIAnr.;l: 11)

~...

Kinds of Impure Objects That Must be Removed

Impurity may be linktd to the ground, the floor, or what is connected to them, such as wall., WlItl'1' ~ins. rocks. etc. In such a case. jt ii sufficient to ~move such impurity by washing it only once, i.e . to pour water once until it c~rs Ihe impuIT object. as IM Prophel (PBUH) orderw 10 pour a buckel of waler over the urine oflhe BIooin who had urin ated in Ihe mosque'. Such an Impurity is naturally ITmoved when coveml with nlinwaler or floods.. So long as the impure objec t is ITmoved by pouring water, or by rainwater or floods, it is sufficient to deem the are. concerned pu~. On the othe r h.nd. impurity may not be relatw to the ground, the floor. or wha t isconnec ted to them. such as Ihe impurity a ustd by dogs. swine, or what Is rei lied to them. In Ih is case, the impuIT obj1 mU$1 be washw ~n limes. one of lbem wilh earth. for Ihe ProphCl (PBU H) J,l.id:

jl $O't''' tjm~. tht firsl oflllmt wilh to rlh.'"

"Whm " dog liclq 0 ",nujj br/o"ging /0 ""yo"e of10", Id him wmh

(Relatw by Muslim and other )mpilel'!; of Hmlilh) Still . this rul ing is not restricted to ute",ils; it is also applicable to dothes. sherts. and the like. If the impu,", object is rel.lw to nei th .... dogs nor .wine. such as urine. stool , blood , and Ih e like. it hl$ to be washed. rubbed. and wrung oot until it is completely ITmoved, leaving neilher sign nor color. In ~nnAl. Ihings washed can "" divided inlo Ihrtt cattgorirs:
I. Squeeuble things such as clothes. so Ihey must be wrung oul after

Wllshing. 2. Unsquenable things such as leath er and th e like, so they have to be overlurned du ring washing. 3. Things that can neither be wTUngOU! nor overturned;such things haw to be washed, scrubbed and tllen pressed wilh a heavy obj1 until most of their water dries.. When the fillhy aITa on ones body. dothn. a small place ofprayer, or Ihe like.. cannot be located, Ihe whok ou.pecled aITa has to be washed until it is c(rlain Ihal impurity has been ITmov~d. Still, if t he i"'puIT aru itself cannOt be id~ntified, th e whole object has to be washed.

As 1Or" pun: rnalerialsoiJed will! urine of ilIl infant, it is sufJkicnllo purify it wilh sprinlding water, nOl washing it, as stated in t~ badirh narraled on the authority orUmm Q II)'" Bint Mi~n (may Allah be pleased with her), She narrated,

"

"' brought my baby Wn (who had "", slarted eating ardill"ry food
him sit in h.. lap. The child urinolw on Ihe garmcnt of /Ju Prophd (PBUH), SO he (PBUH) tWwI for >I",ler and sprinkled i( ovrr 'he SOl/M a~ without WI1$hi"8 il,
rhen) la A I/",h's MesMngv (PBUH) who look him and
mad~

However, if the child iJ old enough to eat ordinary food, the ru ling on hislher urine is regarded as that of grown-ups. In such ca~5, urine is 10 ~ removed by washing a5 in th e cue of olher kinds "fimpurity.

There are three kinds of impure objects:

Major impu re object$. such as
Ih~

ClIuKd by dogs and the loo,

Minor impure objects, such as tM urine ,,in fants (who have not ~ st.uted eating ord inary food) Moderate impure objects, .... hich indud~.1I oth er impo"" objects. At this point, th~"" mu st ~ distinction betwee n pu"" and impure urine and manuu of animals. ThoK of legally edible animals, such as camels. cows. shup and th e like, a"" pure, according to a badith ""Ialed by AI.Bukhlrl and Mu&lim stati ng that the Prophet (PBU H ) gave permission to the ~le of Unaynah to take the uri ne and milk of In.: camels of charity as medicine' . This I1ad ffh implies that the urine of camels is pu"". for it is i m~issible to bke an impo"" obj ect as medicine. Some may argue that the Prophet perm ined taki ng or drinking such urine l5 medici ne only in case of necess ity. To this. W~ say that the Prophet (pBUH) n~vlr enjoined wash ing the trace of th e urine of camels ~fo"" performing prayer. wh ich shows that he did not deem it impu"". It is .Iso stated in a ~bib (authen tic) fJpdith that the Prophet (PBUHI. before the Prophet's Mosque was built .....ould perform pra~r at shu pfolds and would command hill Companions to J'C'rform p"'~r in such folds,' though they had bn liurdy urinated in. snaykhul ,Wlm Ibn T'IIymtyah (may Allah have mm:yon him) said:

Purity i. the original ruling on ~II kinlh of manure except jor those which ore ruled Ollt . . : '

I: PURIFICAnON

The leftover of legally edible animals is pure and so is th e leftoyer of cats. "ccording to the hadith narmted on the authority of Abfi QatAdah. who
reported lhat th e Prophet (PBUH) said about cats:
"/( (i.e. ~ (~t) is not impure; it is one DJ tllose (m~le or female domestic
aJ1ima~)

wMch go round among you:

(Related by At-Tirmidhi. who cl""ms it lallib. (authentic), and oth er compilers of Hadirh)'

In the h.adith at hand, the Prophet (PBUH) resembled cats to ~rvants who go round among their masters waiting for their orders. Thus. deeming cats pure as stated in the badith is a way of relieving Muslims from strictness and difficulty. Some ",holo.. maintain the same ruling on legally inedible animals smaU.. than calS, such as birds and the like. They view that the leftover of such small animals (or birds) is as pure as that of cats. On the other hand, the manu"" urine, and the remaining food of any legally inedible animals other than cats and their likes 3"' impure.

Thus. ta king care of physical and moral purity is central in a Muslim's lik Moral purity requires mon<Jtheism and devotion to Allah, in both words and deeds. As for physical purity, it includes purifying onesd ffrom tnajQr and minor ritual impurities, as well as purification from all kind s of tangible impurities. This is because our rdigiQn, Islam, is the religion of purity, cleanness. and purification from both physical and spiritual filthiness . A Muslim must always obs erve purity and cleanness, for the Prop het (PBUH) .. id: 'Purification is hnlf offnith: "
So, a Muslim mUlt concern himself with purity and avoid all kinds of

impurity: Allah's Messenger (PBUH) has stated that the commonest reaSOn for the tortuTe in the grave is onc', ~ing soiled with uTin e without purifying oneself ". Hence, if you are soi led with impurity, you must hasten to purify yourself in order to hep yourself pure, espedaily when you want to p..form prayer. Always check your state of pur ity, and when you want 10 enter a mosque, forexa mpl~. you should che<:k Ih e deanness of your shOf:s; if you find something filthy, you have to remove it and dean your shoes, and do not ever enter a mosque with filthy shoes. May Allah guide us all to whatever pleases Him of words and de<!ds.

a..pco, 12: Rcmcwolollmpu , i,y

Endnotes
1 AJ llu~rI U27111l001.nd Mwlim (li7J) 1)11110). 1 AI Bukhtrl (6025) (10/5521and Muslim (li57) IlI1811. ) MUJiinl (6019) III 1751: ..., also AIBukhJrl ( 171) 11/3591. 4 Ai Buklllr1 (223) 111425J Ind Mu.lim (66)) J2JI8S). 5 AI Buklllrl (2))) 1114361 and Mu.>!im (019) 1 61154 ]. 6 AI 8ukhJrI (2~) II1U 41 .nd Mw.l im (l1 74) 1 I j . 111 7 Musl im (SOO) jlI171 ): > . 1"" fani .-\IOadld4'.I!) Ind M ..silsll". Ad.-Da 'ifoh (29(12).
~ m I~n 11Iymiyah'

Mojmli '" I-fIII4!nl (20IJJ9), (21/40, 7(, 75, 534, S117, 613) and (25/239).

SH .1$0 .-\I.IJJu(y.!"" M-"IIm,)')\lh p.4!. 9 Ab<I WWIld (751 (1149), A1-Ti,mioJ!,l (92) [111531. An-Nun (61!) (l1S81 and Ibn Mljah (367) (1/2281. 10 M.wim (S31) 121951. I 1 AI.l:illim (651) ( 112801and Ad,W'*I"lIli (460) ( 11136).

CHAPTER

Menstruation and Postnatal Bleeding

First: Menstruation
Allah , Exalted be He. says:

':And they /lsk )'I'J1l abuut memt1llatian. 5.1y, 'It iJ harm, JO knp .. wuyfrom wives during mellstruation. A"d do nolupproadr them
until they art purt!. And when they have purified Ihemulvn, then come to them from wheT<' Allah has ordained fo~ you. Indeed, Allah love.> those who " IT ':on$lan" y ""pentant .",d love. those wlw purify /I'em",/vn.'" (Qur'an: AI -8aqarah: 222)
M~n Slruat i on

is the flow of a type of natural blood from the womb at

spedfk times, This blood is habitually d ischarged every month for six or .,even days, and the period can be more or less than that. In other words, a woman', monthly period can be longer or shorter depending on the different nature of

each wom~n as predeterm ined by Allah.

"

I: PURI FICATION

Rulings Slated in the Noble Qur'an and the Sunnah Concerning Menstruation
It is prohibit~d for a menstrua ting Woman eithe r to perform prayer Of observe fasting. as tht Prophet (PBUH) ,aid to F;\timah Bin! Ab() Hubaysh:

"Give hp prayer ...hell )'OlIr mens/rulll pniod bq:ills..~1

Thus.lhe pram and fastingof J menstruating woman afr d=nffi invalid, as rhe Propl>c1 (PBUH ) has prohibilrd Ihat,' .00 tht Prophefs prohibition

mt:ins it is invalid to perform wnnt he hu prohibited. Theufore. a woman

who J>"ffo rms such acts of wor$hip in that state of impurity is considerffi tu ~

di$Obedient to Allah and His Messenger (PBUH) ,

When the menstru.1 period is ovu, a woman has ID rnake upfoT th e mi$.Scd days of fasti ng accorcling to the juristic consemus, wilhout making up for tht pnl).., n slle ha. m issed .. }.'ishah (may Allah b4. pleased with her) said:

When lOT mellUrulllM duri"g lilt lifeoJAI/ahi Messe"K'" (PBUH) . ...., uwd 10 be rommo"dtd (b)' Allalt's Mmt"ll"r) 10 mab up fo'

lire missed days of/ruling. the miS5td pruYfrs."'

bUI .........ere

IWl onlerM 10 make- upfor

( Relat ed by AIBukMrl and Muslim)

It i. impermi ss ible for. menstru ating worn al1 10 make la wJf (circum amhu la1ing the Ka ' bah). 10 ~cile Ihe Noble Qur~n . or 10 ~Iay in a m0"lue, In addil i.:>n. il is prohibittd for her hu~\>and to have &.exua l inte rco urs.e wil h her unlil her period i. OWl' and she takn a rilual balh . Allah, E.Jalted ~ He, says:
-And Ihty"sk YOII "bolll me"",.....';o,,. s..y, '/I;' h",m, sa kup """')' from ""_ durin: me ",'nll.lion. A"d ,/0 "0' "pp",""" Ihtnllllllillht)' on pll rt. A"d whe" I/oe)' h" ~ pllrified IlInnsdVQ, Ihln come 10 Iht m/ro m ",htu Allllh ha/ ordained/or ~u ...

(Qurln: Al Baqarah: 222 )

Th. ph ras.e .. keep "w"y from wi ..... during m f ll$lruntio,, means not to have ~e~ual intercuurse with them within that period. The Prophet (PBU H) also 5."lid:

You '"'' do e!'try/hillg (with

)'Oil'

",ivn durl"g mem/rualiOIl)

exupl sexual inlerrouru (or 'copula/la,,; 4J ill ,,"olh" ""lion}."

( Rdated by the: Group of Compile ... of Htufl/" ncelJl: AIBukllirl)

It is p"rmi ssible for the hu5band of a menstruating woman 10 enjoy her by kiSli ng. touching, a " d the like, except ror having s.e~ual inlercourle with her.

n
It is impermissible for the husband of a menstruating woman to divorce

her before her menstrual

~riod

is over. as Allah says:

"0 Prophet. when you {MusUm.' divorce women, divorce tlltm at [tht '''''''''MU fflent of] their waiting fUrlod., ,

(Qur'an: At-Ialaq: 1)

That is, when Ihey become pure (from menstruation, sexual intercourse, elc.). Also, the Prophd (PBUH) ordered a man who had divorced his wife

Juring her menstrual period to take her back and la divorce her (ifhc insisted)
when her period was oveT.

Once the menstrual blood SlOpS discharging. a woman becomes pure and her menstrual period is d"" med over. Sh e must then take a ritual hath, after
which she is allowed to do whatever acts of worship which were prohibited for

her during menstruation. After blood slops discharging. a woman does not have to be concerned about any secretion or yellowish di&<;harge. as in dicat~d in the fy,dith narrat~d on the authority of Umm 'A;iyyah (may Allah be pleased with her) who said:

'We newr considered yellowish discharge as a Ihing of importance (as menstrualion)."

This b.adith is rd ated by AIBukMri and other com pilen; of liQdith; and it i, deemed a marfu ' (Traceabld had,th, for the Prophet (PBUH) has approved of its content.

N.B.
in a state of m~nstruation Or postnatal bleeding stop. before sunset, it is obligatory for her to perform both the Z;uhr (Noon) and the 'A~r (Afternoon) Prayers of th e ",me day, and if the discharge stops before daw n, it is obligatory for her to perform both th e Maghrib (Sunset) and the 'IsM' (Night) Pray~n; of the same night. This is because the time of prayer for the latter is a perm issible lim~ of prayer for the former in case of legal excuse, Shaykhul lslam Ibn Taymil"'h (may AII8h h8n m er<:y on him) said:
' So, t"e majority ofscholaF$. su ch as MMik, AshShilji'r, and Ab,mad
Ifth~ discharge of a woman

view that if a menstruating woman. discharge stops at the end of daytime. it is obligatory for her to , mnbine performing borh the Zuhr and tile .A~r Pmyer.< of the same day. and if the discharge staPl at th e end af the night, it is oblig<llory for her to combineperforming both the

"

I: PURIfiCATION

Maghrib alld 'Md' Pra)'t1'S of lire same night. This;s MCllU"", Ihn<: is a Irgal co," mon $Pffifitd Iimr JOT '!'fry two succes.s;w prayen /0 be combined aue 10" Irgal (XC"' f, To cla'ify, if Q WO"IQIIJ discharge SlOpS m Ihe md of lire day, it is obligmory for her /0 pt'form Ihe
Zuhr Prayer be/Ort lilt 'A.,!r Proyer, for it i$ still Q ptrmiwble lime /0 perform the Zulrr Prayer, j,t. she is still at ,Ire I~(ifitd paiod (}j

lire Zuhr Pru~r. Like,..;...,. if tlrol M'Qj tit /hlt trod of I~ night. it is obJigI>/ory for htr /0 p"form 111, Moghr;!> and tire '15114' Pmyn,"5 sire is still ollhtspteifitd rime DJ tire Mnghrib Pmytr. This ruling was
norrat. d on the authority of 'Ab,d ur-Ro/vnd n, A.bll Jiuraymlr, .. nd 1b" 'AbM. ,' "

If a wOman st3rts diKhnrging !J<,fort she can perform an obligato ry praye r at in specific timt, tht preponderant opinion is that she is not "'qui..w to
make up for such a prayer ~ft('r kt discharge slops, In this respttI, Sh~ykh ul Isllm Ibn Taym lyah (may Allah have mercy on him) $Aid :

of Iht li.'wlfl ond Mdliki Schools illht mtW ~nl, <lJ Ihq mainlain IhM <l IIW!1an if not requirtd to make up for such <l misud pra)'tr afttr htr dischargt SlOpS. Thil is bau$t making up for luch a prayer l1.tm'lnl" a n~w legal commMld, and Ihere;s nont in Ihis cast. Ht. dtlay ofpmyu is baud On a Itgal eXCUlt, so UIe is no/ 10 blam" 01 Iht Ilela), is no/ DU/ of n'iligtnce.1j /I Muslim o~rs1ups (" forgtlS 10 fHrform a P"'J'n' 11/ ilS dUi time, though it il no/ DUI of negligenu. tilt limt of pmyrr I/orl. for him w/ren ht K"/s u.p or rrmemt..n, ond Ihul his pmyrr i. no/ COIuidtmJ /l ....)' of""'king u.p

~Tht opinion

for /l mlsud ont:,~'

Second: !stil1.ddah
l.tib.<ldoh is an irre"u l.. vaginal bleedin" other than menstruati on, caused by a vein called in Arabic 'Al ' AdhH'. The use of muslaMdah' is 50 con fusing. for the blood of menstruation re$rmbles that of 1.,iMdllh, The question here is: Since the muslab.dd./lh is lega lly COllSide lft! pure, how can she d istingu ish ~t Wttn mcnstruation and blding of iJ/iMdllh when her bleediog continues all the timet H ow can she distinguish thcn botwn menstruation and istiMllllh, boaring in mind th at she is legally and ritu .lly deemed pure in the lalt er ca.le!

In fact, there are three cases of the mustallJaah, 1- When a woman used to have a stable, regular menstrual period (i _ e. haYing certain duration of menstrual period) before sh e had istiMdah. In ~uch a case, a woman can distinguish bnween both states rdying on her stable menstrual period, (i.e. the bleeding that contradicts the duration of her menstrual period is regarded as that of istiMdah)_ Thus, such a woman can wait until hN usual period ends, then deem any other ble<:ding as istib.<ldah, as th e Prophet (PBUH) said to Umm Hab1b~h in this regard:
-Remain away (from prayer) equal (to the length of time) that your menstrual period used 10 prevent you. After Ihat (after the period of U5llQ/ courses), bathe yourself and perform prayer:

(Relat'"<i by Imiim Mu,lim)' Moreover, the Prophet (PBUH) said to H l imah Bint Abu Hubaysh'
"This (i.e. istiMJial!j is from a blood vein, not (usual) menstruation. So. when your real meml'rual period begin., give up performing prayn"

{Related by Al-Bukhiiri and Muslim} "' 2- When a woman does not have a regular menstrual period, but her bleeding is always distinguishable; ,om. times she ble'"<is malodorous. thick. and black blood (i.e. having the characteristics of menst ruation blood), and some other times she bleeds red blood which is neither thick nor malodorous. Such a woman is to consider th e former kind of blood as that of h~r menstrual period, during which she gives up prayer and fasting, regards the other kind of blood as that of istiMdah, the ~riod in which she can perform prayer and observ~ fasting. for she is considered ritually pure in this case. The Prophet (PBUH) said to Hlimah Bint Abu Hubaysh:
When the menstruation blood comes, it is black blood that can be recognizcd. So, when t~M comes, give up performing prayer. but when a different type of blood comes. you Can perform ablution mid perform prayer.. :

This had'lh is related by Ab\1 D'\wild and An -Nasa'i, and deemed labia (authentic) by Ibn Hibbiln and Al-HAkim " . Tt states that the ruling depends on the judgment and the recognition of the woman hrrself.

"

.: PURIfiCATION

JWft<,n :0. woman hu n";th~r a l"qIulJr ~n5trual p<:riod nor a distinguishable kind ofblood kg., the perplext<l woman). Such a woman mu st follow the prevalent womanly menstrual ""cioo (i.e. average of Six or seven days a month) and deem whateverdischarge after this period as iSfiMdah ; the Prophet (I'BUH) said to Hamnah

Bint Jahsh;
"This (i.e. i$lihAdllh) js

sJun./d cou"t six

(I'

(i.t. harm) {,,,;std by Sa/Iln, S4))'Ou Sl'wn dnys fo r mCII$,rualiun, Iht" )'OU mould
Q

~Irikr

tah a ritual ba/h. If you sa thal you hove purified yourself, thtn
perform prn~r fnr fwemy Jour (I T twenty ,hru days and Just Jor Ihis will ~ sufficiwt for )'Ou. S<J, you should do as womcn do during Iheir menstrual period."
This alldllh is related by the Five Compileu of liadilh." and deemed ~hib. (authentic) by At Ti rmidhl ".
T0 5um up. ~ ea n say: A woman with:o. stable, !'eSu1ar mnlStrual period distinguishes iSlib6d.Ilh according to her habit.

A "",man with a distinguisnabl~ blood d~~nds on her own judgrNnt and h~r ability to distinguish between h~r m~n!\ru3tion and Isriluld.ah.
A woman that has neith~r (a regular ~riod nor distingllishabk blood) is to(onsider tilt or ~n days a month and then tau. ritual Jth.

Thae aromnentioned rulings oombin~ the Ihr ruin Jlated by the Prophet (PBUH ) concern ing a woman in a state or isli/lltd.<lh.
Shaykhlll lsl~m

Ibn Tlymiyah ( may Allah

ha~

mercy on him ) Aid:

"me". are six distincti\: features befwMI mtlutrnmlon and utiMdah. Thefirst is the rtguklr, II~bk menstrual period. whicll i> rht most rogent, mll1b1e diSlin.rl.." sig" (""t""",,, me"strumion ami Istiil~d.ah). 115 any dischl1rg<' othlr thml tilm of mmstruation i, rtgardrd as istib<ldM. 1M umnd is the dis/ingIIisloabk blood; till nIllIodt:lf'OW, thid:. and blood is rosuidnM ",ilh grmlrr ....."" tU tmmlruation blood, mlha '''''n tht mJ onto T1te t!rird dislincrion is to foIIqw rill pm'Ilknt ..........my _01SltWl period. IU lhe original juristll; ruk is that the ruling Of! thl iMdiviJudjiJl1cwJ that on the mJljarity. Thnt rhrucaJD a~ Itmw;" the Sunn<lli "Md by mMm ofkgaJ wn5idemrion .. :"

"""*

"
Th~n he {Ibn Taymi)'llh ) condusion he uld: mcntion~d

th e remain ing three caleS and in his

"... The ,"()Sl mlid opinion if ""l bide by ,lot finl (Ih ,,") CiUU "I Ihry _ slared in the Summit. " Old la rtjecr tht others." " Obligatory Acts to be Observed by a MU$lahltdah In CaM: She 1$ Dumed Ritually Pu re
1) S~ h.s to lau a ritual bat h when ~r ~l im~lnI ~iod for merwroation

tnds. u mentionl abol'l:.

2) She has 10 wash her vulva upon e,"e ry pt'rforrnance of prnyer, put a piece of COllon or the lik.. in there 10 pre .... nt bluding. tie it well SO as nol to fall, a nd prrforrn ablution for nny P"')"ff. Abou t a woman in a slate o r iSlihlldDh.t he Praphe! (PBUH) said:

"She should give up pmyu during her menstrual perif)({, after which s/'e should take a l1a,i! and then slw "HI flufo rm prartr."
This hadil" is ulatM by Abii Dlwild, Ibn MJjah and AI T irmidhi; Ihe laller mai ntains that it is a iwStlll (good) b.adilh" ". The PnJphel (PBUH) ;a]ro $aid about a muslabddah,

"1 advise you to use ' QUem (to stuff thr I'<lgillll with it,) for it absorbs the blood.""
Women also can use the $a nitary napk ins available nowadays.

Third: Postnatal Bleeding

The ruli ng o n a woman in a statc of poSlanalal bleeding is like that of a menstruating one co",ern ; ng the p".missibility Qf the husband 10 enjoy her
wilhoul ""sual intercourse-. They also ha'~ Ihe sa me ru lings o:garding the pruh ibition 01" K~ual inter("Ou~. observi ng Fut, perform ing pf'll~'. diVQrce, p"rfonning !all'dj," reciting the Noble Qurln, and slaying in a mosque. Moreover. the rulings on both cases are th e same rt8arding the obligat ion of taking a ritual hath when bleeding5lops, and making up for the mis.sed days of fasl. bul not IM missed prayers, just like tM menstruating women. The womb of a woman in a stale of poslnatal blttding d iKharg~ blood during and .ftcr giving birth. and thi.' is the blood accumulated during pregnancy. The muimum period of po.slanatal blding is forty days. according 10 the majority of 5o<holo,.,. AI . T irmidhl 5t~t ..,

I:

I'UR j ~ l CAT 10N

'People of religious knowledge among the Companions of the Prophet (PBUH) and their s""mors u"iformly agree that a woman in a state of postnatal bleeding must give up prayer for forty days unless her bleeding stops before that; in thi' ca,e, s/Ie Ili1s to r ake" ritual bath and perform prayer""
So. if the bleeding of a woman in a state of post.natal bleeding stops before the fortieth day, her period of postn.tal bl~ding end!, and she must have a ritual bMh, perform prayer, and practice all acts of worship that have b~n proh ibited (or her during her postnatal bleeding period.
If a pregnant WOman miscarries and starts discharging, and the stillborn has reached a distinctiyely recogni1able form, sh e is considered a woman in a ,tate of postnatal bleeding. An embryo takes about eighty-one days to three mont hs in order to have a distinctively recognizable shape. [fthe embryo is a me .. lump of flesh or a clinging clot (without a distinctively recognizable form), the woman is not considered in a state of postnatal bleeding, even if she uarts discharging; she is not to give up prayer or fasting, and nOne of the rulings on postaMtal bleeding is applicable in this ca...

N.B.
Tt s~mS su itable to thoroughly complete our discussion at this point by

mentioning that some wom~n may take SOme kinds of medicine t hat pn:vents menstrual bleeding in order to observe f~sting in the month of Ramall~", or to perform liajj (Pilgrimage) , Such medications are permissible if they pre.-ent blood only for a period of time. not forever. If this medicine prevents menstruation forever, a woman is not permitted to take it without her husband's permission, since her ability to give birth i! also prevented as a result of taking this medicine. Thus, wc han bri.tly highlighted the rulings on menstruation, which n~ds a much longer time to elabm- on. If Muslim is confused or in doubt ate regarding any of the aforementioned rulings, or any other one>;, helshe must consult flUjihs (scholars of Islamic Jurisprudence), and surely they will find what elimin ates their confu,ion and doubt, Allah wiiling. We invoke Allah to grant us success.

0.."..... 13: Mcm"u,uion.nd !"boo...,.! Bk<di,,!

EndnOles

"

1 AI BukHrl (331) {IIS41 ond Mu. llm (?5 1) 11IH J]. t Sft AIA~khlrl (304) 11/5261. J Al Bul:.h;l.r1 (321) (11546] and Muslim (761) IlI1511. 4 Muslim (6'12) 1212021. A.bmod (J 2339) [l1167). AbO Dlw\KI (215) 1111291. A! Tirnridhl (29a3) 151214), AnNWll2ll7) 11 11 671 and loo Mijah (6014) 111357). 5 AI Bu~ ilrI (326) IlfS521, An . Na$ll (.l66) 11/2041. loo Mijah (6017) 111)59) and AbO lwd (307) 11/1551. 6 Sft 'INo Taymiyih', MlIjmll",IW<lwd 1W76). 7 Sft lINo To)'Itl;~' M.rj"' ~ 'IIU"',~wd Ill/1 )S1 8 MlIstobJJah: A wom. n In. ll. te ol i"i/!J4lh (i.e. I womon h.-.1ng .... gin. 1 bk.<Iing ~h.r than mrnSUUOIioo) . 9 MLllm (757) 121249110 AIBukh.lrl (223) 1114)2] ond Muslin> (75 1) 1212411. 11 AbO DlwQd (286) 11/1 431. An Nasi' (215) 11/1 HI. Ibn l;Iibbln ( 1348) 141180] lnd AIUlk;on (620) (1/2681. 12 Tho 1'"...., Compilen of UIldI,1t I~ Ab","". AbIl DJ.wQd. A! T1nnldhl. AnNad1.. .nd lINo Mija h. I J Abmad (27-t63j [614391. AbO DlwUd (187) 1111441, AI ' T1rmidhl (J 18) 1112211 and loo M.lj.a h (622) [1I34 1{; ... 1100 An Nasi" (}54) [1/2011 . 14 S Inn T.ymiyah, M.jm ~ k/FIIM"'" (21 (6.101 . I S /bid. 16 U."m (good) ba dilh i bad/lit w h.... ' hI i n of t"'n,m j..ion iSIi nkw to t h~ nar !"O!ion of an authority with .....1: ...c!ilud ond th~ n.dilh i. flft from "<entrki!y '" bltmi,n. " AbO NwM (297) [IllS I]. At T1rmldhl (126) 1112201 and loo Mlj.ah (625) [1/H61. 18 Ahmod (27463) [61091. AbO N wfid (287) 11 /1 44 1. AI T1rmidhl 02S) 1112211 and lINo Mijah (622) (1/l4-t). 19 IQ""'! On:umambulaling I'" Ko ' IW>. 20 AI T1""idhl (lnss).

II:

CHAPTER

Obligation of the Five Prayers

Prayer is the most obligatory of the Five Pillars of i$lam next to the Two Trslificalions of Faith,' and it wa~ ordained in the best and the most perfect way for an act of worship. Prayer includes many of the aCIS of worship. like the remembrance of Allah, the recitation of the Qur'an, standing humbly hefo,",

Almighty Allah, bowing. promation, supplication, and rakbfr '. PrlIyer is also
head of the physical .cisof worship, of which none of the religions brought by any of Allah's Ml'Ssengers is void. Prayer, unlike all Olher acts of worship. was enjoined by Allah on His Messenger, Muhammad (PBUH). the Seal of Messengers, on the Night of AIMj'rJj (Munammad"s ASCen$ion) ' , Thi. i. an indication of it!; greatness, a confirmation of its being o bligatory, and a sign of its high stalus in th e Sight of Allah . There are many badiths indicating the virtues of prayer and showing its being obligatory on all Muslim individuals. The fact that prayer is an obligatory act of worship is primarily known in Islam. So. whoever denies this fact is considered to be an apostate; such a person is to be asked to ",c.n t, and ifhe does not, he is to be killed as unanimously agreed upon by Muslim !Kllola".
th~

.
M,

11: PRAYER

Linguistically. prar~r means im"Oafion; Allah, Exalted],., H" . , omrnands !h~ Proph~ to 'pray' for the believers. saying:

And j,,okl l ... /I~I,~ blt lsingS} IJpon tlmn .. ," (Qur'A n: At -Tawbah: 103)

Atcording to tbe Shnrl' ah (Islamic Law), pra~r Is defined as a spn:iaJ kind of Jayings and d~ Mgln ning with lakblr and end ing with ,,,slim', I1 is called 'prayd bau~ il ind udes invocation; du ri ng pra~r. the worshipper is in a

Slatc of invocation through W{l!'lihipping Allah, praising Him, or supplicating

Him for somrthing. This is ",'hy it is called f rayn'o Pra)'l:r was decreed by Allah on the Night of AI-M;' rdj. before Hij mll, as five prayers !O be performed e,..,ryday and night at spe.: ifi ed limes by every legally accountable Muslim. Allah . h. lted be He, 5ays: "... /ndud, pr(l~r h.rs MC dned up"n Iht Hlie""rs" duru " of.J>ifird /imn,." (Qurl n: An-N isiI': 103)

11105( pray~r timfi u e the times poi rltfil out by Allahs Messenger (PBU H) e. through hi. words or his <IN<l. (L through the S,mllaJr). Allah. Exalted ~ He.

aliiO says:
the)' "'en 110/ roH",,~ "d~d ucrpt to WflNhip AI/Ilh {bei/lK] sincer~ 10 Him In rel/glnu, inclining 10 Irm/" Ilntl to tsJa/tlish prnyer... ~ (Qur'~ n : AI.Bayyinah: 5)
~A/ld

In addi tion, in many Vl l"Sn of Allah', Glorious Book (t)", Qura ll), A ll~h, Exalted be He. says: ~A"d a /nltli, " pl'PJ'".... (Q ur'An: AI.Baqarah: 43) Allah also says:
~{O Mubammad/.

Irll My ,en'm,I, wlro hlll'~ belitVld 111 tstablish

proyu ...

(Qurl n: lbnlhlm: 31)

Moreover, Allah, Glorified tic He, say"

So eXlIllM /. AllIIn wh~/I you reach Ih~ ~w/lj/lg and whr"),,,u reach l/oe mor/ll/lg, A ..d to Him is (due aliI proin thmuglwut Ihe hNW", a nd .h~ Nr" " And (u .. IIM;, Ht / ... "Ight ""d whtn JI'H' ",.., ... "00"," (Qu rl ll: Ar- Rum: 17-1 8)

Therdore. it i. obliga tory for whoever ",oche. oneof the speci fied 'i me, of pr ayer, being ~ d uh and unt, to ptrform it, e~c1 uding women in ~ute of n>enstrua tion or post " at, I bl eeding, Scholars un animously agree that it

is not obligatory for wonlen in the aforesaid two cases to perform prayer, nor to perform it laler afler purification. On the other hand , whoever is in a stale of unconsciousness, as in sleeping, fainting, and the like, has to perform the prayer(s} hdshe has missed when he/she wakes up. Allah, Exalted be He, says:
"0> . And ut~blish prayer for My rt'membranu.

(Qur'an: TaM.: 14) In addition, the Prophet (PBUH) says:

"Whoever misses a prayer out of oversleeping or forgetfulneS!; let him perform il once he remembers it.'"
A guardian of a child has 10 command him to perform pra)'er when the child ..aches the age of seven, though it is slill not obligatory for him. But the purpose is 10 make Ihe child interested in prayer and used to it. Thus, Ihechild and his guardian will be rewarded when the former performs prayer. for Allah, Exalted k He, says in general:

"WhOt'WT COmeJ {(HI Ihe DtJyofJudgment} with tJ guod dud will htJYe len lim the lib thereof ['D hiJ cndit[,.,W
(Qur'1n:AI An ' ~m:

160)

Moreover, when a woman showed Ihe Prophet (PBUH) a young boy who was wilh her saying:
"Does this one have 10 perform H~jj (Pilgrimage), 0 MeS!;enger of Allah?" He (PBUH) replied, "l'es, and you will have a reward."'

So, a guardian has to teach his child how to pt:rform prayer and how to
perform ablution for it. A guardian has also to beat his child if the latter is ten year. old and neglects prayer, for the Prophel (PBUH) said:

"Command your children to perfor", prayer when they become seven )"'a,.. old. tJnd beat the", for (not performing) it (i.e. prayer) when they become len years old; and armnge their beds (so Ihlll bo~ and girls sleep) sep"mlely."'
(Related by Ahmad, At-Tirmidhi, Ab" Dawud, and olher compilers of H<UJith)

It is also impermissible 10 pt:rform prayer later than its due time, for Allah, Exalted k He, says;

"

II , I'RAYJ:R

/"dud ~rlJJ'C' Iuu bun drffd "po" tlr" bel;"..., .. Q decru af sfIifitd t;",u.~ (Qurl,,: An-Nisi'; 103)
w

The meaning i~ thal prayer has specified timc$ at which it has 10 be performed. A prayer is Impermissible \0 be deferred except for those who would like 10 combine il wi th the following prayer, provided IIl.tlhe said pra~r can tu: com bined wi th another, and thal the case is among those in which tombin!ng ~wo p"'~1'$ is ~rmis.sible .s W('li u the lK,son Ming onc who is allowed 10 combine pray"rs in thi~ "';lY. As for deb.yi ng ~rforming nighl prayer until the morning. I day prayer unlillhe nigh!. or the Flljr (Dawn) Prayer unlil sunrise, it is by nO mnn s ~rmissible, wheth er the ""3.011 is a state of maj o r ritual impurity, m inor ritual impurity, or anyth ing
else. Rather, one ha s 1 perform them at Iheir specified times, 0 o f one's state.
~gardleS&

A pel"$Qn might happen to JM, d nained in hospi tal whrre he i. confined to a bed that he a n not luve 10 pray, or cannOt (hange Ihe impu ~ clothes he wean. or (annOI find puu eart h to perform (dry ablution) irutcad of abluti on to pay. Some ignor1l.nt porople in tllis (a~ dd,r pr.llyer on th e p~teJl"t that they will perform it later when possible. In fact , thi S is' grave mistake and a mnns of missing prayer whose reuon is unawareness lod lack of juristic co nsultation . What they have to do is to perform prayer at it , specified times rega rd less of their states.. Their prayer will be sufficient, even if it is pt'rformed without '''y"mmu," or in impulC' dothes; Allah, Exalted JM, He. says:

IQ","''''"'''

"Sa fN' Allah '" mlltft '"~ 1"''' ,,'"

,,"'e ...

(Qu.'1o: At-TagMbun: 16) Ev<:n if they p .... y without facing the <jib/ah: provided th ey are unabl e to face il, their prayer is .11 11 valid. As regards lhO;K who abandon performing prayer out of negligence or slackness. even if without denying the facl that il is obligato ry, they are considerNI disJM,lirul"$ according to !he molC' ".,Iid of the two juristic opinions in this regard. This is what is indicated in the prophe1ic b.adillrs. like the one Maled by iodm Muslim that states.:
-V~rily.

""/>Well mml "lid ""lweCM pciylheis/tl Qlld disbditf is /h~

lIeg/igmct ofprayer'-"

Ch.F'tor 1: Obliption of the Fiv< P",ye",

There are many o(her legal proofs. Those who abandon prayer are to be p<linted out among people so as to be ashamed of them selves and perform prayer. In ~ddjtion to tbis. they are to be discarded to tbe extent that they a,., not to be g,.,ded and their invitations are not to be accepted until they repent and establish regular prayer. This is beca use prayer is the basic pillar of ,.,ligion. and tbe main difference betw",<,n a Muslim and a disbeliever. So, whatever good deeds one might do are useless if one is negligent of prayer. we ask Allah for safety.

Endnotes
1 ~ Two T."ificalion, of Faith : Saying, "1 Ie.lify Ihatt l>ore is no deity but AII.h .nd t hat M"hammad i" h. M.... ng<rof AII.h." 2 Takbir. Saying, "iIIMhu -ilkb<>r" (i .e. Allah is lh. G.... t .. tj. 3 Se. AIBu kh1r! (7517) [131583] . n<! Mu,.] im j4Cr9) [3841 4 Ta<lim: Saying th.finalSaIJrns in pnytr(saying."A...,ilJmu 'alnykum wa Railm",uIMh" L . P. :ace b< upon you. a nd ,h. m. rcy of AII .h") wh.n concluding prayer. S Hijrah: 11>. Proph<ct', Immigration to Medina. 6 AI , Bulhirl (597) !3/93] and Mmlim (1566) ]3/1981. 7 Muolim (3240) 151103]. 8 Ahmad (675) ) 1212481. Aba Dlwild (495) [t 12391. AI-1:Illkim (95 t) rt1378 1: > .1", At_Tirmidhi (407) 12/2591 , lbn Khu ... ym. h (1002) {2IlO2j. 9 'The qib .. ,,:1he direction of prayer. nam. ly to","rd. th. Ka bah. 10 Mu<lim ( 243) 1212591

CHAPTER

Prayer Call (Adhiin) and Immediate Prayer Call (Iqamah)

The Five Prayers have specified times, befo'" which it is

lm~rmissible

to perform them. Many (>"ople (at the time of the Prop het) did nOl know the t'XaCi time of prayer, or were so busy that they did not pay attention to the time of prayer. Therefore, Allilh decreed the prayer call (adhJn) to notify them of its due time. The prayer call waS decreed in the first year after Ihe Prophet's Immigration 10 Medina. The reaSOn behind its prescription was lhal il WaS difficult for the Muslim, then to observe the exact times of prayer. Therefore, they conferred and agreed to have a certain sign to gather them for prayer. Afterwards, the wording oflhe prayer call was revealed to' Abdulllh Ibll Zayd in a vision, which waS confirmed by the Divine Revelation ;' AlIah,.Eulted be

He, revealed:

11: " RAYER

"Oyuu wlrOM .... bdiI:l'M, whm [tMIldh6,,/IIrt>IIMfO~tM prGyt~ "n the day ,,[Ium u' ah [Friday/. Ihm proaM 10 the lVflembrGnu <ifAII"h ""d Ita"" IMat...~ (Qurln: AI-Jumu . ah: 9)

Allah also I'(:vuled: (Qur';ln: Al-M;l'idah: 58) Each oflht pl'll)'" .:all (Mhot,,) and the immw iate pnyrr call (iqdmah) has 'pecl;ol wording. which uP""' er<! md faith.Bolh of!~m begin with ,akbfr (,.ying, AlWru-Akbar" Le. "Allah is lhe: GffiI!est") which is a sign of glorif'ocation of Allah, Almighty and EverMajestic be He. The:n the Two Teslif.cations of Faith al'(: to be declared,' as an acknowledgement of the Oneness of Allah , Exa lted and Glorifie<l be He,and the prophethood of o ur Prophd. Muhammad (PBUH). AfttT that, a ca ll for prayr r. the basic pillar of Islam, is pronounced.' following which a (I ll (or prosperity is pronoullCed,' inviting all Muslims for p....yrr, the way to felicity and eternal dtlight.s. Finally, tbt wording of the pnyrr goll end. with lakbir, which is the best way of the ~mernbrana: of Allah, and the word of .incerity of faith, wt.o.c grutntsS and vi rtues nufWtigh {he K~n hel~m with all bcingllhtl't'in (txduding Allah ) and Ibt seven n n hs with ,11 beings therein. T hel't' al'(: many IJatflths sm ing {he grut vir{uts of th e prarer call, ~nd Indicating that prayrr ca llel'$ (j.e .. muezzins) will ha~ the longest necks of all people on the D3Y of Judgment ' . Both the prayrr call (adM,,) and the immediate pl'llyrr call Umah) are collectivr du!ies,' and they are among Ihe app.arent Islamic ritual$. They a~ dt'CIffd On men, resident. or t ravdel"S, at each of the fi~ prayu times. The town wltose P<!Ople abandon the prayer call aM the immediate prayer call arl lO be fought, be<;a\l$t Ihey a~ among the rnan ifMtlslamic rituals, $0 it ;1 ;mP<'rm issibl~ to abandon them. The basic characteristic of a pmyer ca ller is to be a loudvoiced man. 50 U to be morl convenient to call for prayer informing people at its due lime5. Hl ha. also 1 be an honest man. beca~ he is considered 10 be an l nlrwted 0 person, as his call ing for prayer decides ttN, times when people pray, fast, and break their fasting. A prayrr nller has also 1 be acquainted with the due limes 0 of prayer 1 call for each prayrr once its time is due. 0
1bt prayer QllI COnsisll of fitter .. sentences, as it u$td to be made by Billl during the lifetime of Allah's Mes$tnger (PBUH). 11 is desirable to be deliberate whil e ,a iling for prayer. without lengthening. Jt i. also desirable

to pause after pronouncing each sentenc~ of the prayer call, and to face the qibluh while calling, inserting one's index fingers into one's ~ars , In addition, it is d .. irabl~, whil~ calli n g for pray~r, to turn to the right when saying, "Hayy 'ala~-SaMh, i,e. "Come 10 prayer," and to the left when saying, "Hayy 'alalFaillh", i,e. ' Come to suc= ss!" When calling for the Fnjr {Dawn} Prayer, after saying "Hayy 'alal-FaMtJ " twice, il is desirable for the prayer calb to call saying, il bSaldtu Khaynm minan -Nawm", i.e. Prayer is better than sl eep," twice. That was commanded by the Prophet (PBUH),' as dawn is a time when people are ofl~n asJ~ep. It is impermissible for the prayer caller to add any words to the original wording of the prayer call before or after calling, as this is considered to be a bid' ah (i.e., a matter innovated in religion). Whatever is pronounced other than the wording of the prayer call approved of by Allah's M ess~nger (PBUH) is regarded as a prohibited and an innovated act in religion. For example, uttering words of tasbtb..' chanting. invoking Allah. Or conferring Allah's peace and blessings upon the Prophet loudly before or after calling for prayer, all are nothing but bid' ahs. These acts are prohibited, and one must express one's disapproval of whoever follows any of them (while calling for prayer).
It is not right to call for a prayer before ilSdue time, because the prayer call is to notify people of the u aC! time of prayer, but an early prayer call Caus~s confusion instead. Still, il is permissible to call for the Fajr (Dawn) Prayer earlier than its due time, in order to allow people to get ready for prayer (in that late hour). But the~ must be another prayer caU at the exact tim e of the FajrPrayer, so as to acquaint proplewith the due tim e of prayer and fasting (as fasting starts from the Fajr),

When listening to the prayer call, it is an act of Ihe Su~~ah (Prophetic Tradition) to repeat what the prayer caller is saying while calling. Also, when the prayer caller calls saring, "H"yy 'al"~-S."Mh (Come to prayer) and "Hayy ',,/alFa/dh" (Come to success), One is to say, "Ld H"wl" w,,/a Quww"/,, iIId Bil/ah: i.e. " Th e~ is neither might nOr power but in Allah." Afterwards, when the prayer caller finishe, calling for prayer, one is to say: "0 Allah, Lord of this perfect and of this e5wblislled prayer. grant M"hammnd the place of AI-Wa,lIah' and the most virtuous pluce, and raise him to" prai,eworthy positio~ (ill Paradise) tll(1/ you hove promised him (of)." Following the prayer call. it is prohibited for one to leave the mosque without having a legal excuse or an intention to return SOOn. In addition. if one

,,,11

11: PRAYER

is sitting whil~ I~ pra~f callfr itnlling for p"'~r, one ~ould nol sland, but one ~ould rather be palient until the prayer caller flnilhes calling so as not 10 resemble Sa tan (who nees when hearing the p rayer call). Once a Muslim hears the prayer call, he h~$ to head for the mO.,<!ue (10 offer pmrtr) , leaving all worldly affairs. All ah, Euhed be He, says: -{Such nkhn ",.,/ in h"oua {i.e. mMi/" tJ/ ...-hid. AllGh ha. onkrtd /0 h' ..../sed " lid fhllt HiJ Name k ",mtioMd (i.e. praised/ Ihnri,,; txJll';IIt H i m wilhill tItnrt ill/m ,"omi", and /m ' O'tni"p

tflrt/ mm wlKHII lld/Ion- cOlllmera IWf" salt diumctJ frum ffr,

rmrnnbmll.., of Allah and perform .. ...., "I prayer "nd ghlillg ,,' Zllhlh. ThqIta. a Dayi" whkh ,h, htar'Ulld eyt. will fJtarfullyJ lurn llooul ." (Qu r'ln: An NiI,: 3637)

The immediate prayer ca ll is in eleven sentenCes t h~1 are uttered quickly. Thue is no ,,",d 10 be slow in prooouncing Ihe m because lhey are merely addrnsnl for IhoscuJrn d y present for pn~rs. II is pmerabk IMllhe pt'rson who caUs for prayt"f is lhe same one who undrnakes Ihe immedial~ prlIyt"r call. He should only pffi"orm the b ller by permission of the ilRAm (i.e.. leader in pnyer) who is th~ one who Mtermines Ih~ commtrKemem of the pra~.

Endnotes
1 Abil P~w(ld (~99) ( 11241 1. A, nrmidhl (189) ( IIJl-Ilj .nd loo Mij.ah (706) (1IJI!9): ..... also Muslim (8.15) 12J29BJ.

1 Sayi ng. "'AJJtIImIu ,,'/,/ ilJloa iIIaIlM (ItriaJ. AsltltaJ" .,,"'" MlI/JpmffJfJJmIIBs{J,,/JJJr
(twiaJ. "i.t. "/'tUify /lUll U "0 <kily bul AIIIIh ('It'IJ, l 'eslifl IMI Mubwr>mQd ulhe Maserogrt af A/Jalt (11Vi<t)." 1 Saying. "fIfr.Y1 a/q.,s.ldlt" (lWij, i.e. "Comu" pra)'tr." 4 Saying. "HaY1 "wl.F.:rMb". i.. ""Co .... to prosp."i\y." S Muslim (8501iVll lj. 6 Collw ;~ duty: A "'liSioul duty which if suffiCiently fu lfilled by ..,m~ Muslims, the ... 1-\ will not to< ,.< :c",tnt.hl< for 11 .. On oblig" ion nd i r I)Q ..... on "'" of, ... Sunnoh for t"'m 7 AI>io N ...... d (500) 11f242j. An N.a<.li (632) (1/314 j. A' Ttrmidhl (198) (11)78) and loo
Mljoh(7 IS) 11/l96J.

'M"

S TIISbib: Saying. "SubWI,,AILlIr" (i.t. CIoIy br 10 Ail:oh). 9 AI "'1uIt.rIo: 11 is , .... "'..... ar.!!hot moot superior do-grffln r.nd .... ....en~ for ooly ..... 01" AIW.~ ....... and I'rop/Id Mubommod (PRVH ) hopes ' 0 br ,ho,one. So, he (PRUH) osk< ~ ry<o"" 01101< not"", ,,, m y '0 Allah IOIto.-ing n<h pnyucall (...tIt.:l,,) to p,r:ant him that plaa. AI l'.l,,'Jah.

n'..

CHAPTER

Prayer Conditions

The conditions of prayer are those on which the validity of prayer depends SO long as One is able to fulfil! them. Prayer has certain wnditions if they, Or any of them, are negl ected. prayer is nullified. Among Ihose conditions are th e following:

The first condition: To be performed at it. specified times; Allah, balled be He, says:
"IMeM, prayer has been d=ud upon lh beli"IIffS <I decree of .pedfredlime.n (Qur'an: An-Ni,a': 103)
That is I<> say, prayer is dc;::rced to be performed at certain times spe<:ified by Allah. Glorified be He. Thus, Muslim scholau unifo r mly agree Ihat prayer has five specified t imes and it is insufficient to perform a prayer before its due time. The Commander of the Believers, ' Urna, Ibnul -KhauAb (may Allah be

pleased with him) said:

"Prayer MS specified times stipulated by All~h. without observing wliicll prayer is invl1lid.~

"

II,PRAVER
So, p~r is obligatory on a Muslim once its due time begins, for Allah,

Exalted be He. says:

"EIta/tJ;,h prayer ~I the dedin" at I/,e .un... ~

(Qur'h: AI-1sT,,'; 78)

Mon:ovcr, Kho/an urlirormly ag ..., <.m the great vi rtues of ~rformin8 prayer at its speciroed times in general according to the verse: in which Allah. Exah t<! Ix He,5a)'$'

": .,50 mu 10 /1111 fllIIl ill gODd..,Allah. Exalted be He Iso says:

HAnd h,,,'en

(Qurl n: AIBaqarah: 148)

'''forgivtn,," from your Lord ..."

(Qurh: Alu . Imnln: 133)

Furthermo, Allah. EJ:altM be He. saY$:

H t""foremost, th e!on moJl. Th ou ,.re Ihe "" t$ ",ough t And nta. {Io Allah }.(Qu r'~n: AIW;lqrah: 1011)
In addition , it is ~Iated in tilt Two S<lbibs that whl'n tlit Prophd (PBUH) waS ashd about the deare$! dud in the Sight of Allah. he Tq)lied:

'Performing pm~rJ at their splXificd fimts." '

Further, All ah, Ex81 be He. say" 1ed
-Mllinlllin ...i,h ( <In the [obligatory] pr<lytN ..
M

(Qur'An: AI- Baqarah: 238) ArKI ptrform ing prayer al ilsspifim tim6 1$ a sign of such O K nIjoined by Allah. Thl obligatory praycrs aK fiVl onn 10 be performed daily. and each has I due time of performancc ~pedfied by Allah j.() th al it suiU the li~ conditions of His slrvants; that is. times of prayer aK specified in a way that does not hinder p"'ple from man aging thli. worldly .ffai rs, but helps them manage such affairs.. [n addition, prayer is a way through which people's sins OK forgivtn ; the Prophet (PBU H) hasliu"ed praylr to a rivtT In which I Muslim takn a hath flvt times a day, 110 no Ira of dirt would be left on him '.
Those $pfCifie<\ times of pn.Y"~ "'" as follows:

[ - The Zuhr (Noon ) Prayer: [IS specified time begins w~n tM sun pilS<es It! meridian and declines westwa rd, and th is is what is ind icated in the verse in which AII .h, Exalted be He, says;

Ch.pt 3, Pny<, Goodit",,,,

~Establish

prayer at the decline of the ,"n... (Qur'an: AI -Isra': 78)

Such a d~din~ of th~ sun is known when the shadow of an object becomes eastward instead of westward, and this sf'<'cificd time for th~ Zuh r (Noon) Pray~r continues until an object's shadow becomes approximately the same in length as the object itsdf and ends at this time, for the Prophet (PBUH) said, as related by Im~m Muslim:

"The time of the Zuhr (Noon) Pmyer is when the sun passes the

meridian and a mans shadow is rhe same (length) as his heigltt:'

It is desirabl e to hasten performi ng the Zuhr Prayer at the beginning of its specified time unless it is extremely hot, in which case it is desirable to delay performing it until it is cooler, as the Prophet (PBUH) said:

"In a very hot weather, delay the Zuhr Prayer until it l>ewmes (a bit) cooler; because the severity of heat is from the raging of the Hell-Jirt:."'
2- The A~r (Afternoon) Prayer: It begin s when the lime of the ZuhT (Noon) Prayer ends, Le. when Ihe shadow of an object is of the Same I~ngth as the object itsdf, and continues until the sun sets according to the valid of the two juristic opinions in this r~gard.lt is an act o(th~ SU"Mah (Prophelic Tradition) to hasten performing the Alr Prayer at the beginning of its due time. as it is the Middle Pra~r whost: virtues a", stated by Allah, Exalted ht, when He says:
H M"int"in with care Iht {ol>ligal~ryJ prayel'S and {In pa~ticlIl"~] the mlddlt {i,t. "',r] p~"yer,.,~ (Qur'1n: Al- Baqarah: 238)

It is also stated in the Sunnal, that it is th~ A~~ (Afternoon) Prayt:T ' . 3- The Maghrib (Sunset) Praye r: The time of the MaghribPrayer htgins when th e sun sets; Le. when il completely disappears so that it Can by no meanS ht st:en, n~ ith ~r from a plane hill nor a mountain. Th" tim~ of the .un.et i. known by the coming of the darkn~ .. of night from eastward: the Prophet (PBUH) said:

When night falls from this side <lnd the day vallishes from that side and the sun sets, the" the fa5ting perw" should breuk his fast."
Tb., tim~ of th~ Maghrib Prayer lasts until the red twilight ends, and il is an act of the Sumwh to hasten performing the Maghrib at the beginning of its due time, according to th~ h"dfth rdated and

,.,

11, PRAYER

deemed ~~b-,fl (i.e . authentic) by At -Tirmidhf on the authority of Salamah, which states that the Prophet (?BUH) used to perform the Maghrib (Sonset) Prayer when the sun disappeared from the

horizon' . At-Tirmidhi commented, "Thi. is also the opinion of

most of tile people o! religious knowledgeo/the Prophets Companions

and their followers."

4- The' fsha' (Night) Prayer: The time specified for this praycrbegins when the time of the Maghrib Prayer (Le. the time during which it is performed) ends. Thu~, the time of the 'Ishd' Prat'" begins when the

red twilight disappears and continues up to half of the night This tim e
is divided hllO two parts; an optional time and an obligatory time. The optional time continues until the third of the night, and the obligalory lim~ hegins from the thirJ of the night until the =:ond (1"<'al) dawn. It is desirabl. to dela)" performing the 'Isil~' Prayer unlil Ihe end of Ih~ preferred lime for it, which is the third of the night, if possible. Yet. jf Ihis might cause Jjfficulty to the Muslims. it is Ihen dr$irablc to hasten performing it at the heginning of ils due lime so as \0 avoid difficully. On Ihe other hand, il is detestable 10 sleep hefore Ihe .IsM' Prayer so as not 10 oversle'1' and mi'" it. Moreover, it is detestable for peopl e 10 galher and chat following performing the 'isM' Pra~r SO that they can sle'1' early and get up early. So, a Muslim should sleep following performing the 'Isha' Prayer so as to he able to get up early and offer lhhajjud ' and then the Fa)r (Dawn) Prayer actively. as the Prophet (PBUH) disliked sleeping before th e '/silcl' Prayer and talking after (performing) it' . Thus. il is detestable to stay up after the '/,ilcl ' unless one has something useful or urgent 10 do.

S- The FIJjr (Dawn ) Prayer: The time of the Fa)r Prayer hegirn with the lrue dawn and lasts until sunrise, and it is dr$irahle to hasten performing it providffi that the rise oflhe tru e dawn is urlain. These are th e specififfi limes of the five obligatory prayer.; dec",. d by Allah. so you should, gentl~ Muslim reader, perfo rm them at their specitlffi times without delay, for Allah. Exalted be He. says:
~So......,

to Ihou wh~ proy, [bul] who are heedless ofth.ir pmyer.~

(Qur'~n:

AIM;l'Un,4 -5)

That is, woe to tho!'C who perform prayer but delay it and do not perform il.t its spec ifi~d tim es. Allah. Exalled be He, also sa)"':

"Bul/hue C lime afttr them s.."esw" (i.e./Dler Ipmerlltions] who negleckd p'Dyer .md pursued des;res; $I) they lire go'''g to med evU - nup/those who repent..." (Qur'an: Maryam: 59-60)

'"'

The phrase "neglected prayer" in the abov~ verse means Ihat those people used to negl~t observing prayer at its specified lim...,;. In brief, Allah refers to tho,e who do no! perform prayer at its due times as "h...,dless" pe<.>ple who "neglect" prayer, and He stat.. that such prople will be severely tortured in the Hellfire and IhM ".. they lire go;ns to mu t evil." If one forgets performing one of the five ob ligatory prayers or misses it out of ove rsl"",ping, one has 10 perform it once olle remembers or gelS up; the Prophet (PIJUH) said:

"if ""yone forgets a prayer or misses it because of sleeping, he should perform it when he remembers it; there is .10 other

expiation for it."

Thus, it is obligatory to make up for a missed prayer as soon as possible. One should byno means wait 10 ~rform a missed prayer with the same prayer on the following day, as mistakenly done by some people. Also, one should not pul off performing a missed prayer until such time when its r~gular time is overdue, but one has to perform it imm ediately instead .

The second condition (of prayer): Tocon,eal on e's '~wrah" while performing prayer, i.e. to s<:rttn the parts of the body that have to be covered, as expo.sing them is offensive or causes one embarrassment; Allah , Exalted be He, says:
;ng] a/ every masjid. __~
"0 children of Ad.. "" take your adornment {i.e, wear )'<lurdo/h. (Qur'an: AI-A 'raf: 31)

Masjid" means a pla!; t for prayer or a mosqu e, so the meani ng of the verse
is that people have to wen their dothing that conceall h eir private parts upon each prayer. Moreover, in the iladill, related and deemed ilasan (good) by At Tirmidhi, the Prophet (PBUH) said,
iWah does nol accept the prayer of a woman who has reached p~berty ~nless she wears a veil:"

Ibn . Abdul -Barr said:

Scholars ~niformly agree Oil the invalidity of the prayer of one who refrai"s fro," cloth;,,- and perform, it naked Ihough able to clothe oneself and conceal ones 'awrah :

'"'

!l: PRAYER

So, it is indisputable that it is obligatory to con~al one's 'awrah during prayer, in the presence of p'""ple, or ~ell while b<:ing alone according to the valid opinion implied in the hadilh narrated on the authority of Mu'awiyah Ibn tlaydah Al-Qushayri who reported,

"AllahsMessenger (PBUH) mid to me, 'Conceal your 'owralt (priYllte

parts) exupt from your wife and from whom your right hands posseJS (i.t. slave-girls).' I said. '0 Messenger DJAllah! What (should we do) if Ihe people are assembled together?' He (PBUH) said, 'if it is witltin your {Xlwer rhar no ont looks at il (i.e. your' awrah), Ihen let nO ont look at it: 1 then said, '0 Mwenger of AIIIlh! What if one is alone (i. e. should on e conceal illoo)?' He (PBUH) replied, 'Allah is more entitled 10 be sltown bashfulness Ihan pe"ple.'

(Related by Ab" D~wUd and other compilern of HlUlith) "

Allah also refers to exposing '~wr~h as an act of 'immorality' as the unbdicvers used to circumambulate th e House (Le. the Ka ' bah) while being naked, claiming that it was an act of religion; Allah, Exalted be He, says:

KAnd when they co",mit ~n ,m",orality, they MY, 'We foand oar fathers doing it and Minh hllS ordered aJ ta da it: S~y, 'lndu d, (Qur'ln: AI A' rM: 28) Allah does notomer immorality. .' ~
In th e light ofthe above, eXp<lsing one's 'awmll and looking at it leads to grave evil and such an act isa mean.' of immorality and debauchery. We see in Iho"" dissolute societies nowadays that their honor is lost and their morals are gone due to exposing their 'awrah, which led to th e spread of vice and the disappea rance of "irtu e among th em. On the other hand, concealing 'awrah is a means of maintaining virtue, and thi s is why Satan is keen to tempt people 10 eXp<lse their 'awmh. Therefore, Allah warns us against Satan, saying:
"0 children of Adam, Id not St.tan tempt you lIS he removed

yoar parents from Paradise stripping them of their clothing to show them their p rivate par".. (Qurln: Al-A 'rH: 27)
So, exprn;ing 'nwmh is a satanic scheme in which many communities are entrapped nowadays, calling it fashion and modernity. As a rt$ult, there have bom e 'trip dubs, and wom en have: becon,. so dissolute that they apose their bodies b<.fore men so shamek&<ly_

,.,
So. you should know, gentle Muslim ..,,,der, that
be He. uYS'
"0 childun of Adllm, W ha"" bestowed U/XIII you dothing to e c"lIu IIl your p';"I'/' (Qur'An: AI A rH: 16)
'awrtlh (private pa rts) hu

to N conceal.-d in a way Ih~1 makes such parts unnoticeable; All ah, fualtffi

"".t.. -

Thus, concealing one's' ,:....,."I! (private paris) with clothing is a necessary, obligatory act.

A mans '"",.-.:rh is from his TIlIVellO hi. kr>S, fOf AIi lbn AM Plib narrated
thl' the Prophd (PBUH) !-aid:

"Do nor unveil your thigh. ami do 110/ look alllle Origl! of the living
or the dead:"
(Related by Abil D1wild and Ihn
M~jah)

In anot~r h..dlth, lhe Prophc1 (PB UH) said: 'Uw..r )"lilT thigh for" partl ."
(good) hadlrh)

(Related by Mllik, Ahmad, and AtTirmidhl who d~med it a hasan

In spit., of all th e above. regrenably. wr find that a lot of men nowada)'$ when prac licing certain sports expose th ..ir hodi.., and ,over only thdr oexual orga.ns.. which ill an rxpl icit contradiction 1 Ihe afonmtntionM religious 0 texts.. Such mm ha"" 1 bewarr of that, and 1 abide by I h~ teachings of Iheir 0 0 rdigion, refraining from whate\'ffcontradict.s !hml.

'

mon~

thigh i5 a parI ofhis 'Qwruh (priva te

1\5 for a woman. all her body is considered' awrah. as the Prophet
(PBUH) . aid :
"A wamml is (regarded as) 'awrall (i.e, she /ras 10 be concealed jusl like' awralr).""

Thil /liIdllh is d~med VJtJltJ (aurthent ic) by AI_ TIrmidhl. Also. il is narratM Otllhe authorityof Umm Salamah that she asknI the Prophet (PBU H) saying:

"Can 0 woman perform pmytr while M'euring a di, (0 long upper

gannenl) and Q vdl bul nOI >Wllringa 10incJollr~ He (PBUH) rtplied. "(Yrs,) only ifth~ dir ' is I"ng enough to wwr Irer instep....

(Related by AbO m wOd)

11: PRAYER

AbiJ Dlwild, At -Tirmidh1, and Ibn M~jah narrated on tM authority of' A'ishah (may AUah be ple""-"<l with her) that the Prophet (PBUH) iIiOid:

Mo~r,

"Allall d<Jej not accept tliC prayer of a woman who has reached puberty unless slle wears a veil:"
At-Tinnidhl commented:

"The opinion 0] scllolMS istllal if a wOman who ho, reached puberty performs prayer while a certain pari uf liCr 'awroh is exposed, her prayer i. deemed invalid:"
In addition to th e aforesaid lJadilhs concerning a woman's 'owrah, Allah, Exalted be He, says: ": .. And not di.ploylhtirodornmenttxceptthotwhich {n~ly] appe,,,,, thereof and 10 wrap fa partian ofl their hhlJ-cowN 0"" their chest. find no/ display Ihtir adfJrnment fi. . '-'uly] ""cept IfJ their husoonds.," (Qur'in: An -Nil" 31 ) Allah, halted ~ He, al,o say_" "0 PrfJphd, tell your wives and your daughters ,,,,d th~ women

of Ihe believer. to bring down over themselves [part} of their Im'er garmenIJ".w (Qur'an: Al-Ahtiib: 59)
Moreover, Anah, Exalted ~ He, "'ys: ",.,And when you ask. [hi. wiv.,.l for 'fJmething, nsk them from !nhind a partili,m"," (Qur'an: AI - Ah;dib: 53) For mol"<' illustration, . A'ishah (may Allah ~ pleased with her) narrated:

"Men would poss by ,jj when we accompanied the Messenger (PBUH) while we were in Ihe slate of IlJr,)", (0 Slate of ritual conlecr~l;on during ]ioj) or Umroh). When Illey came by U', every one of us would lel down her veil overherface, and ,.,hen they had passed on, we would UnCOver our faces: "
The aforesaid texts a.o; well as th~ir likes in Ule Qur'an and the Sunnah (Prophetic Traditio,,), which are '0 oumerou" stress that everything in a woman is consider.d 'awroh that has to be concealed in the presence of men who al"<' ajnabis (fol"<'ign, marriageable males): nothing of a woman's body is pennissibl. to ~ exposed in the presence of an aj"abi (a foreign, maniageable male), whether in prayer or d sewhel"<'. However, if a woman performs prayer in a place void of aj"nbls, it is permissible for her to uncover her fac., as it is not I"<'garded as 'owrah during prayer provided there is no ajnobi to se<: her face, as it is imperm issible in this ca.o; .

Oupta 3, Pro)"" Condition.

."

It is re.ily shameful. upsd ting and disappointing th.t many ofth. Muslim femal~s of this modern age have reached a dangerous ext~nt of dissoluteness and debauchery; they compete in expo, ing th eir bodies and wear seethmugh clothing and th~ like, imitating the unbelieving and apostate females. There is neither might nor power except in Allah, the Mo.t High, and the Most Gr~at!

Allah, Exalted be He, does not only command concealing '<lwrah during prayer, but He also enjoins Muslims to appear well when going to perform prayer; Allah, Exalt~d be He, ,ays; "0 children of Adom, tab your adarnmtlll {I.t. wear y"ur do thillg] ill every masjld ..." (Qur'an: AI -A' rH: 31) This means that Allah commands His s~rvants to wear their best, de.nest, and most beautiful dothing when heading for mosques to perfonn prayer, as th,,), will stand in prayer between the Hands of Allah, Blessed and Exalted be He. Therefore, one has to appear perfectly wdl. physically and spiritually, to stand before Almighty Allah in prayer.

The third condition (of prayer): To avoid impurity. One of th~ conditions of the validity of pruyer is the avoidance ofimpurily, and being in
one's body, clothing, Or the plau in which om stands to perform prayer. Impurity here means a special kind of filthy m~ter;a!s that makes it impermissible for on e to perform prayer, such as the flesh of de.d animals, blood. win e. urine, and Stool. Allah, Exalted be He. says:
to

a perfect state of purity, whether rdated

"And your dothing purify."

(Qurln: Al -Muddaththir: 4)

Morrover, the Prophet (PBUH) said:

Purify yourselves fmm urine, for r1IOS/ of the torture in the grnve is because of il,"
He (PBUH) also commanded a woman to wash her garment and purify it from m. nstruation blood before performing prayer in it,"" and enjoined scrubbing the soles of one's shoes to dean them hefo ... performing prayer wearing them". The Prophet (PBUH) ordered his Companions to pour a bucket of water Over the place in the mo.squ~ where a Bedouin had urinated. Such incidents, as well as many others, are proofs of the ne<:essity of avoiding impurity whi le perfonning prayer, as prayer is invalid if there is something impure affiicting one's body, on~'s clothing. or the place in which one performs prayer; th~ sam~ ruling is applicable in caS<' one is carryingsometbing impure.

11: I'IV.YER

T one notkes .<omething impure on one's body Or clothing after ~rforming f prayer, one's prayer is d~med valid so long as one has not been aware of it. Likewise, if one has bttn aware of impurity and has forgotten to remove it before pe rforming prayer, one's prayer is d~mcd valid according to the sound juristic opinion in this regard. Howe,.r, ifimpurity is nOliced during prayer and one is able to remo"e it without making much mo"e ment during prayer (such as taking off one's impure shoes or turban), one is to remove it and continue perform ing prayer. But if unable to remove it, one's prayer is deemed invalid.

Prayer is invalid if performed at a graveyard. except for the Fu n eral Prayer.

for the Prophet (PBUH) said:
"The whole earlh is a mrujid (a place for pmyer) excepl batl/rooms and graveyards."

This h adilh is related by the Five Comp ilers of Had/lh except AnNas~l. and was d~med ~ahjh (authentic) by At-Tirmidhl". The Prophet (PBUH) also said:

"Do no/ face gmves i" pmyer a"d do "0/ si/ on them:
(Related by the Group of Compilers of Hadilh except Al BukMrl)" The Prophet (PBUH) said:
"Do nO/lake gmves as masjids (i.e. places for prayer).""

The reason for such prohibition is nOl just to avoid impurity. but for fear that graves might he taken as sacred places or idols to b<: worshipped by prople. That is. the prohibition of performing prayer at graveyards is inten ded to avoid worshipping their dwdlus (the dead) afterwards. Still, the Funeral Prayer is an excep tion of that ruling, as it is permissible 10 be performed at graves, as done by th e Prophet (PBUH) ." which makes the Prophetic prohibition restricted to ,(rtilin 'Me~_ So, whatever ii related to grav<:~ ii pr<;>hibited to perform prayer therein. such as graves them,elves. grlwyards.. etc , Shaykhul. IsIAm Ibn Ta}' miyah .aid:
"The Imdms agree that it is impermissible 10 build a mosque over ~ grave, or 10 bury a dead person in a mosque. if the mosq~e has been built before Ih. grave, rhe grave in, id, has to be levded to the mosque floor. or to be dise"tombed if il has been recently built. Howe,,r. if the mosque has been built afler the grave. we should either pull down the mosque or pul/ down whate",,, indicates that Ihe place js" grave mlher than a mosque, for it is prohibired 10 offer pmy"rot a mosq~e built on a grave. be il obligato ry Or supererogatory prayer:"

On the other hand. pl1l~r i5 invalid if performed at a mosque ".. hose qibl~h" faces a grave, for the Prophet (PBUH) !-aid:

'"

"Do rmt/ace gmvts in prayer:

in a toilet, as they art places 5!'C'cified for urination and ckfccalion and ~onnn:t..d with impuri ty: since the Lawginr"
prohibits mentioning IlK Name of Allah in a taik!, IlKn, with g~ter~, it 1$ proh ibited 10 perform prayer in such placu, which ace inhabited by devils.

It is alS<! plVh ibited to pe rform

prlly~

Moreover, it is proh ibited 1 0

~orm p ra~r

in bathrooms, WhCR one gets

WlIShtd. bK""", they are places where people's' awm", (private p;o.rn) ue exposed and where devils live; this prohibition indud~ all the places inside the bathroom.
In addition, it is imper m issible to pe rform praye r at camd stall s; Shaykhul_

IslAm Taq iyyud-Din Ib n Taym iyah ~id:

pro>," Q/ their stalls (i.t. the cllmeb ') <IS Ihei~ $Ialls an sheltus fa~ dtvi/s, and i/ is also prohibi/td to ~~form pro}'" in a ho/hroom. (15 1/ is a slrdttrfo~ df!~ils. So. such plau. of evil spl~its n aSl)na /'/y necessitatr avoiding ~~f(Jrming pm>",' the""in .-"
It Is detestable to perform Im l m IbnulQayyim uid ,
pra~r

~It

iJ prohibited /0

~rform

in a place co ntaini ng pictures or the like;

"Such placeJ a..., mOl'!.' df!Sf!Ning of avoidingptrform ing pmyc the...,i" Ihan bathro()nIS. The dd u lnbi/ily ofpnjlJ1'ming pmyrr in a balhroom ,Jout offra. that Iht pl/lct is impul't. orba~ il iJ Ihe dcooils'dwd/lng p/act which is the 50lmd opinion. Y the delUlabilityof performing el, prayer in a plaa can/aining pictures or Iht lib is intended /0 avoid polylhdsm, for IlIe poly",,,i!m mml of Ih e previous Millions w~s rtlaled 10 paintinl' m,d gra ves."

':I

gentle Mu slim reader. you should tah ca re of )'(lur pl1lyer and be k~n on ils validiry. ""rifying your pu rily before being engagd in il. and avoiding t~ places where performing p"'~r is in'alid . SO as 1 ensure that 0 your pn.~r is kgally performed in the way<k<:reed by Allah . In addition, you should nevn- n..gleel any of lhe rulings o n I""~r or d isregard it. for I""P is Ihe basic pillar of your religion, if perfected, )'(lur rai Ih will be perfeeted u w<11; if not. your faith will be Imperfecl. May Allah guid e Ui ~Illo that which luds 1 goodness and righteousness! 0

~ar

W"

11; PRAYER

The fourth condition (of prayer): Facing the qibwh (di"",tion of

prayer). Among the conditio ns of the validity of prayer is facing the <jiblan, the honorabl. Ka 'bah. It is called qibl~l, because all Musl ims turn their face towards it during prayer. Al lah, Ex"lted be He, says,
/IJWQ,d A/-Ma'jid AIlla"'m (/Ju Sacrw Mosqu~). And whm>W'r you /belu""nj """ him your /tJu, {i . . yoursel_} toward it (in prayer) . ~

": .. s.> turn you.r flUe (j.t. JOul'$df)

(Qur'an: AI-Baqarah: 144) So. wh""ver is so near to th e Ka' bah that he can S~ it, it is obligatory for him t o turn his whole body toward it during prayer, as such a prrson can face it well, as he sees it with his eyes. Thus. it is im~rmis.sibl. for .<uch a pe rson \0 deviate from its direction. On th e other hand, if one is near to tnl: Ka'bah but there is something th~t hinders On., from s~eing it, on~ in thi s case has to try facing it as much as possible. However, if One is anywhore in the world 50 that one is away from the Ka'bah, one then can face the direction believed 10 be that ofth ... Ka 'b.h, and moving a bit leftward or rightward does not matter, as the ?roph et {PBVH} 5aid:
" The~ is qiblah

(dirrioH ofprayer) bflwun Ih, erut and the west:"

This badilh was deemed ~ablb (authentic) by At -Tirmidhi, and was narrated by many of the Prophet's Compan ions. Surely. thi.l1adith s~cifies th e qiblah for Medi na and all the places of the same direction and location. However. th e q;blal1 for the t alt. for e~ample, is between the so uth and th~ north , and 50 is th e qiblah for the west. G enerally. prayer is inval id without facing the qiblah. for Allah. Enltw be He. sa ys:

", And whenveryau {w lievflrs] are, turn yaur/Dca ri.1!. yaurseJW's] tUWtlrd it /i" prDyer], ..H (Quran: Al -Baqarah: 144)
"Wh ..ever" her. indicates that the qiblah is to be faced during pray., no matter where one is; trawl ing by land, sea, air, eastward, westward, etc. Yet, o ne is not obliged to face the qiblah if un~ble to, such as being tied up or crucified in a warthatone cannot fa," it. In ,uch acase, one is to ~rform prayer facing th e available direction even ifit is not the qiblah, as this condition i~ inapplicable in suc h a case accordi ng to juristic consensus. Similarly, if on . j, engaged in a fierce war, or one f1ees fro m a flood, fir., a wild an im al, o r an enemy, or one is

Chapter 3: Prayer Condi riom

'""

so ill that one is unable to face the qiblal,. on. in such case, can perform prayer in th e same state o ne is in, even if one is not f~cing the qiblah. and onc's prayer will be deemed valid as well . Th is is b""ause the condition is nullified in ca." of inability; Allah. Exalted be He. says:

"So fear AI/ilk ilS much as you are able..~

(Qur'an: At -Taghabun: 16) The
Proph~

(PBUH) said,

'Ifl command you 10 do something, tl,c" do (of) it Q$ much as you can."

Also, it is stated in a lIadilh related by AI -Bukhid and Muslim that the Muslims in case of u treme fear used to perform prayer with and without facing the '1ib/ah".

How to Identify the Qib/ah

There He many ways through which onc can know the qib/ak. among which are:

Informing: Onc can be informed by a legally re~ponsible, trustworthy

person of the direction of qib/ah, provided that the informer is cenain abo ut it.

Following the qibJal1 observed by mosques and mil1rabs: One Can identify the qib/ak by following the qiblah observed by a mosque or a
milirab (prayer nichel, which would show one the right d irection of the qiblah.
Astronomy: The qil>lah can also be identified by means of stars; Allah. Exalted be He, says:

". ,And I>y the stars /lley li re {lIba JgJJided.

(Qur'1n: An -Nahl: 16) The fifth oondition (of pray... ); Intention; to intend pe rf<>rming an act of worship to draw near to Allah . Exalted be He. The heart is the real place of inte ntion, so one does not have to d""lare it overtl)" for this is regarded as an act of innovation in religion that had """er been observed either by the Prophet (PBUH) or by his Companions . So, one is to intend performing a certain praye r only with one's heart. not tongu e, in accord ance with the iJpdilh that states:

'"

U:I'RAYER

"Dds {i.t. tMir alrm:l'nm (IIID m<'I'lrW) Ikpeml upon intmtions.....

On~ int~lId.s performing" cert ain pray~r upon the opening takbr,'" of that prayer. so that the intention becomes asrodated wit h the act of WQrsltip; there

is no harm if one intends a bit earlier. Il is a condition that intention mu st last until the end of prayu. However, p!1l~r becomes invalid if intention is canalled during it. If one Iw said the openiog l/lkbi, in an obligatory pra~r, whe1lter one is led in pri~r or ""rforms it aiOM', it is ~issibk for ont to chan~ ones intention and ~orm it as I $UJI<uroptory pra~r provided
th~ is a

rnid

e~,

5uch IS joining a w ngrqal lonal prayer instead

or

praying alone.
I! is imporhn! to kn ow that SOme people have done strict innovations In religion concerning intentions of pra~r which have nevCr b.en decreed by

Allah. For example. when intend ing to perform a certain pr.yn, .som~ d~clare ()Wrtly which pra)"'r Ihey Ire going 10 perform, how many mk 'ahs (unils of prayer) !My inleoo 10 perform, and who the imotm (leader) of pR)",' is. and 50 00. Such acu had ~r bttn do"" by the MnRnger (PSU H) whQ had neither bttn ..,pone<! 10 ha~ dlared hi. inlnIlioo, whelher $U'lly or ~rtIy, upon performing pra)"'r, nor had he bttn ..,pone<! to ha~ enjoi ned tnal. Shaykhul -1s1lm Ih n Tay miya h (may Allah have mercyon him) said:

'DJaring inlentioll ove rtly is mither obligatory nor delirable as uniformlyagrud upon by Muslim ",holars. Rather. Qne who pronoun," it OI'trt/y is rrsardeflto ~ all Imwvator in religion who cont",dicts the Shan> all (Islamic LIlw). lJ one don w intelllionaily, thinking that it is an act ofSharlah. allt is dumrd all ignrmlnt, lImyillg Mwlim wha d~ discretionary punishm""f JOT Ihal. 1/luch a f""Wn insiSlS (NI decWr;IIg ill/en/wn awrtly upon Md. pm~r aJln bei"g injormtd and tlllighltntd, "pially if ht di<lurln his prayer IIlIl/U with his vola or rtpfatl it srwral timn he dtuTWl 10 tUr;ve JCI.'tTt diK""tionary punishment Jor Ilfar..:
Ib .. Taymiya h then added:

Some oJIM modtr" $hoJan maill/ainw ,he ob/igation aJ doi"g .., (i.t. pronouncing jnltn,ion O1'tI"tlyJ ""s/ng IhtiT opjnwn 0/1 misjn'trpTtlalWn oJ an "Pinion oJ lmdm Ash-Shifi f. How""rr. the maj(>rily oJ /ht joIlo14TTf oJ lmim AshShlJfi f viLwrd Ihe invtllidity of such an inttrpretation oJ flu S1tdfifi: opinion. rhi' is &ausr, fmdm Ash-Shdfi 'f said about pra~r, 'If if obligatory to ","gill it with over! pronunciation: So, tho;1' modem scholMI mistakenly thought

~ ..

'"
rhat lmdm Ash5hdfi 'f meant that it was obligatory to pronounce ones imfntion overtly upon eacl, pmyer. However, all the fol/owe rs of Imdm Ash-Shaft'; deemed this a misimerpmatim., pain/ingo,,! that
lmdm Ash -Shaft j only m ea nt the overr pronullciation of tilt opening

r"kbi, of pmyer. no/ the inten tion. ,: "

In addition to tb~ fact that expressing intention oveTlly is bid'ah (a m atter innovated in religion), it could also lead to hypocrisy; one's intention has to

he expressed secretly in one's hea rt as a sign of sincerity and devotion to Allah while ~rform ing ads of worsh ip.
To sum up, a Muslim has to abide by the limits sd by the SJ1I!ri'ah (Islamic Law), to adhere to the acts of the Sunnal, (Proph et ic Trad ition), and to avoid whatsoever kinds of innovation (in religion) regardless of its adh~rents. Allah, Exalted he He, says:
"S<ly, ' W<luld "'U acqu<lint Allah with ",UT ,eligi"n while Allah kn"ws ...hate..." i. in the hea...,n. and whatever is On the earth, <lnd Allah is Knowingo! all thingsr (Qur'an: Al -Hujurat: 16)

Allah i~ Knowing of the intention of the heart, so a Muslim does not have to pronounce it overtly whe ther upon performing prayer or in any oth~r act of worship; Allah, Exalted be He, knows bes t. May Allah guide uS all to what H~ lihs and pl~ase ,!

Endnotes
I AI -RukMrl (527) [21 t l !. nd Muslim (R5)_ 2 AI -Bukhlri (528) [21I S!. nd Mu,lim (1520) [3117 ll, 3 Muslim (ll87) [2/1 14]_ 4 AI -Rukhlrl (5J6) (2125) . od Mu,]im (U94) IlII18)_ Ss... Mwlim (1424) [lll30] . nd ~I - Rukhlrt (4533) 1 8/245}: "', al." , Mu;] im (1425) [3113O}, 6 AI -Bukhlri (1954) [4/249 } and MlBlim (2SSlJ!4/209 ]. 7 Al_Bukh~ri (561) [2155), Mu>!im (14].8) [3/137) and A, TI,m idh! (164) 1II,104 }. 8 Taluoiiud: The Night Vigil r"Y"r. 9 AI -Slikhlri (56Il) [21651 .nd Mu,lim (1460) [311 U]. 10 '.-\.wmh: Th, priv ..~ po,ts 0' PJ'" of Ih. body whi<h ..~ iIl'l!.1 '0 ~xPO'" to olllt ..:. m.Ie', 'awmh is from Ih. nnd 10 Ih, kn""" wh~ re .. in . ooth", _iew il is said to b< 'he ~"l~rn.1 org.ns of >ex and excre,ion _A. for r,ma1 ' awmh, it indud ... 11 her body in ,', on, _iew who .... in ."<>ther it is . 11 her 00d)' w i,h 'he of I... f.e. . nd h.nd . 11 Abm.cl (2S82J ) [ 612~8 1, Aba D1wlld (64t) 1112'181, At-Tir m idhl (377) [2 121 5j . nd Ibn M!.j.h (655) [1/)621 .

'''"rho"

'"
12

11: PRAYER
Ah~ (l'l'rnl) [515[. Abol DlwOd (40 17) 14I19?I. AIT1rmidhl (2799) 1511101. Ibn Mljlh (192 ) 1214411[, I .100 AIllukhlrl (11500) r115001.

II AI>il Dl wUd ()totO) 111)27jlnd IM M.ljtb (10460) 1212001. 14 Ahmod (H~2) [1f)42 ] I nd At TI rmidhl (280 1) [511 Ill : 5t<' 01 AI>il Di wild (40 14) .., [41l97[ . nJ AI l'ronldht (280)) [$/1 IIJ, IS AI-Torrnidh! (L 175) 1314761. 16 AM NwUd (MO) ( 11297). 17 Abmad (2S81l) [61241. AbtllW1ld (64 1) [l119S1. AI T1rmidhl (In) [21215[ Ind 100 Mijah (655) 111362). IBs.., Id",,' AI TIrnrJdhl (211 16). 19 Ab(I Wrid (L8JJ) 11I18S]lnd loo Mljah (2915) 1)14291. 20 AI -8ukhlori (Zm [ L /4JOllnd Muslim (673) [lll 90j. 21 Abo.'i DiwUd (650) [1/3021. 22 Abm.d (l11lO) [111 2 1[ . Abil Dlwlld (49211iIl lo6l. AI_Tlrmidh! (317) [1/111 ]lnd Jbn MJjah (745) [1141 21. 23 Muslim (2248) 14/ 421. Ahn,.d (17184) [4/155 [. AbO l>lwild (1229) {l/l591. AI'

Tlrmidhl (]05 1) [Y}67).nJ An_Nw, (759) 11/<101 1. 24 Muo/i m (1 188) [JI L 7). 25 Al-Bukhir'I IIB6) (lIM I ) and MwJim (2208) 14127]; ....ho AIBuklW1 (1 3)1) 11I261I and MwJi .... (2212) 14Il91. Z6 S loo Toymiyohi MiJim' '..1 ""''''''' 1415215131, r111290. 2911. 111/502, SOlI, 119/41I, Ill/lO(, n l .lIll, 122/1 94-19'>1. Il7/ 1401. 27 The qibWt; Th~ dim:tiOll or p<lly"'. namdy towards t ~ Ko 'Mh. 28 1ht La>wV<T of SMrl'alo (bbmi< Law) i, Allah, b , I,. d bo He; the IeTm con . 1"" .. fer to the Prophe1 (PJlU H) ., lie ",,'r< <>r<loinro but wh.t WOI ......... ltd to him by All . h. 29 S.. rbo T.ymiyo h~ MajrnJ)' u/fu"Iw,l !~$/2(0). )() S ZAdul-M.!AJ 1211 47. 1831. 31 At Tirmidhl (}'(2) 0 / 1711 and loo M'j.h (lOl l) I lIS}'(). )2 AI-BuWrl (94) 1215551; ... aloo M u.!i m (1901 1) 1l/6oI). n AI -ButJWi ( I) 111121 and Muslim (490-1) 17/55). 34 The oprning ,..aI, (In p",yt'l\: ()pnling pnytt w~ h Dyin" "AIWt .. -AkNr" (~ . Allah is !be Gmt ..,). J5 Se<, Ibn T.ymiph'. Mi>j... ~ '~I""!do.d 1221218221). [l71S71,

CHAPTER

Etiquette of Heading for Mosque

)'OIl ,uHy ha"" to know IM l~li~cd standards of prior 10 pr:ayn, SO as 10 ~ ready for it """",rly. This i$ bt<:aus<: pr:iI)'CT is a grnt act of worship tllat must be p~ with the proper prq>arnlion and rudinas. so that a Muslim can eng.age in such a gIoriOU$ act of worship in tht

G<:ntle Muslim ruder,

~havior

~Slale.

Therefore. if One heads f(lr the mosque to jooin one's fellow Musli ms in a co ngregational pny"r. one should wal k calmly, peacefu ll y. and tranquilly, withOut ha.t". One should bC' in a slat" of solemnity and calmn ess, avert ing one's vision (from looking at what Allah prohibits). lowcring one's voice and

trying as much as poss ible nOllO look aro und,

It is staid in IhcTwo s..b,las that the Prophet jPBUH) said:

"/fthe iq4m4h is du/aml- (in "no/her nllrmlion. 'Wilt" you h~"r l/re ;qdmalr.. .')'- procd 10 ~rform thr pmya with (almn~ (Jnd soiem'lily and do no/ make haste. And pra, whnrewr rak'w (IJnils of pra~r) )'Ou gel (wUh the proplt) alld complttt tht rest which)'Ou have miUtd.' )'

".
." . When "tit of yeu is pfl'fJIlringJor pmyer, in prayer.'
II ~

11: PR.\VER

Morrover, ImJm Muslim main! thal th~ Prophet (PBUH) said:

is in fact engaged

When ~ MU$lim heads for the mosqu e to pe rform prayu, he should not ~ late, so "" nol to miss tile op<'ning rakbtr, I.e. to a!tend the congregational Jlr.i.yt'r from the beginning. In addition. wh Ue making towards Ihe mosq~. onc should make ont's pace slow, takillg O!le~ Slq close: IQ one another 10 gd
mo~ ~rds. It

is.slattd in the Two S<llIjl!s that the Prophet (PBUH) said:

"If a ~rnm performs ab/ulion and dO/!j it ~rft,tly, and then proceeds /(} 'he moU/ut with tht sole intention ofperforming pra~', then for each Mep ht IlIke, toward the mO$'lu c. AII"h miles him a df'gTee in fl'wan! ,md bioI, "lit (i,e. forgives) one of hi5 5'"'-"'
When a Muslim ",aches the mosque, Ile should step in with his right leg.

saying the following invocation:

"In Iht Nam, of"I/ah, 'Jk I'f/II~ wilh "llnh Iht MQS,/ Grtnl, in His Honombl, Fa(t, 'IIId in Hi, infiniltly prtexisltlll Sovtrtignly. from Ihe newrst,1 Salall. 0 Allall! eonf.:, You, b'I'S-'ings upon MuHnmmad. 0 Allah! Forgivt my sins alU/ltl Iht doors of YOIIT Mercy be Opto1 for me."
Wh en o ne wi$hes to come out of th~ mosque, one should step out with one's left leg saying tht afornaid invocation. but inste..d of saying. "... and kl the doors of YONT Mtrcy bt open fo r mt". one should ",tha say, "... and Id lite doors of Your Favor bt operrnl fo r me."Thls is because the mosque is the piKe of seeking Allah's Mercy. while outside the mosque is whtre OBe seeks livelihood, which Allah bestows upon His serva nts OUt o f His Favor. Once one e ntel"$ th e mosque, one should ~rform tWO rok ahs before sitting, fn ' the Prophet (PBUH) s. id,

"If anyone of you en/er)"" mO$J]ue, he would perform two rakah, /Jejort ,il/ing."'
one sits waiting IOr the UjAm<lh; while waiting for the iqdmah, OBe bhould s~nd the time betweo.n the two rak ah$ and the iqd""'" in glorifying and praising Allah, and in reciling the Qur'lon. One has also 10 avoid frivolous play. , uch as interlacing onc's fing<rs and the like, for the Prophet ( PBU H )
~n

forbade doing so while waiting for the ;'1amal,. uying,

jingtrJ), for in/eriad"8 (jingcr$) ;S fro'" Salan,"

"'\!h"" an,..."" ofJ'fJu is in ,ht mosque. ht mould no/ inurlnct (hi.

'"

As for those in the mosque ror reaSO ns other than waiting for the ;q~mah. they are allowed to inte rl~ce their lingers., as it is stmed that the Proph ~ (PBUH) once in terlaced h is fingers afler concluding pr~yer with lasl1m "
in the mosque, or>e should not enter into talks unrdated to religion. because it isstatw in a hadil" that doing$(! rail; up ",wuds in 1~ urne W1IY as fire ealS up wood',ln anOlher bad"h, lhe Prophd stated that wMn anyone enters a mosque. he is considered to hi: in prayer u long as M is While waiting for
pr.l~r

waiting for the prayer, and the angds keep on a.ldng for Allah's forgi""ness for him', Therefore. a Muslim should not miss such great rewards by being engaged in frivolous play or idle talks. When th~ ;'1llmah is dO!dar~d, on~ $hcmld stand up wh~n th~ pray~r (.lIn $;I)'! "q<ldj.qIlmatil -l'Ildh" (i,f. Pra~r is commenced"), (or the Prophd (PBUH) U5fd 10 do$<). 11 is also allowm for one 1 Sland upon Ihe beginoing 0 of dfdaring Ihe iqllm..n if one 55 lhe imllm (pno~r leader); if nO!, il is better n<lt to Sland up until one :sees the ;mllm. Resides. Ollot should always be kttn on standing in the firs! row (in cong~alional prayers), (or the Prophet (PBUH) said:

"If Ihe people knew rile reward for pronouncing tile adlf~n (prayer rail) and for standing in Ihe firsl row (in congrrgalional prayers), and found no olher woy 10 gd Ihat re,..ard exu pt by ells/ing tors, thty would cast lat5.~ "
(Related by AiBukh40rl and Muslim)
He (PBUH ) also said:

"Tilt 001 row5 far "Ifn art tilt liNt rows ...-"
AI for men. it is bencr to be dose 10 the ima'l!, as the Prophet (PllUH),

who uSl:d to kad the Muslims in prayCf, said:

'Let thoseoJyvu,..ho are sedme and prudent be ncar me {i.e. be in thtfin/row}." "
tU regards ....omen, it is beUeT (or them to be in the Jast rows, for the

Prophet (P8UH) said:

... Alld the best rows for women are the last "HU.
Thl$ is bause women wUl not be visible to men In this way.

'"

11, PRAYER

The im~m and the ones lrd behind him ought to be cautious to straighten rows, for the Prophet said:

Straighten your rows, for thl! ,traightOling of a row is part of the perfecrion ofprayer: "
(Rd ated by AjBukhari and Muslim) In another h~dilh, the ?raphe! (PBUH) said:

'Slra;ghren your mwS or c/je Allah will alter yourface5.~"

Thus, when standing for congregational prayer, Mmlims should straighten their rows so thaltheir shoulders and ankles become aligned, leaving no space between one another, for the Prophet (PBUH) said in this regard:
"Straighten your row, and sta nd close 10 one another.""

This hadith means that the ooes led in prayer ought to stand dose to one another, leaving no gap' betw~n them for Satan.
The Prophet (PBUIi) has always been g~atly concernro with stTaight~n i ng rows and making the on ~s l~d in pra~r stand dose to one another, which

indicates how important and usefllJ it is, This does not meM that people should
wide n between their feet in a way that disturbs thos~ standing ~sid~ them, as m istakenly done by some ignorant people, Such people thus leave gaps in rows, causing harm and annoyance to Iho.se Slandi ng next to th em without having any l"Sal proof supporting . uch an act Therefore. MIIslims should pay mOre attenlion 10 such issues and ca ... for straightening their row. in pra~"" following th e example of the Prophet (PBUH) and ensuring the perfection of their prayer; may Allah guide u, all to whatever He liko. and pleases,

Endnotes
t Al-Bukhltl (636) 111531 _ 2 AIBukh1r1 (908) [21l05]. nd Mu.lim ( 1358 ) 13/1001 , 3 Mm.!im (1359) 131toll , 4 Al-Bukh1r1 (471) [ 1/73] and Muslim (1504) III t68]. S Al- Bukh1r1 (I 163) [31631 .nd Mu.lim (1652) 13/2321, 6 Ab,m.d (I 1324) 131431 and loo A\>il Shaybah (4824) [1 14201, AI.Haythoml in hi, book 'Majm'" At -Ztlwd'jJ (Ih . CoJlccrion of Additional iiadlth.) (2/25) _ 7,0.1- Bukh;\r1 (482) {tm tJ and Mu,l im (1288) [)/69 ] 8 Thi. I ... d ili"" n<lt m.ntioned by . ny on. of t h~ compile .. of Ht>dith .. said by AI-'Iraqi in hi. book li1khrij.J 'lhJll' (11136), Ibn A.Subkl in hi, book Ta!>a.jdt AshShift' iyyah' (41145) a nd Al-Albdnl in hi. book lI,-SjJsil~h ~4 - !lil 'lfah ' (4) 11I18J

w.'

9 Al Buk~r1 (4n) (InJOj and Mu.lim (1S04) (31 1681 10 Ai Bll khJfI (61,) [V1261 .nd Muolim (9lIO) I !Il781 11 M.ulim (984) 12IJ8j
12 Mu.llm (97)) IW76]

'"

l J AIBukhir1 (72]) 1212711 ."d Mu.llm

1 97~ )

IlI376j

14 AI-BuWrl P(7) 12120Jl1.,,J Muslim (977) 1113n! IS AI. BllkIWl(7 19) 1212(9)

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CHAPTER

Prayer: Integral Parts, Obligatory Practices and Acts of the Sunnah

Prayer i~ a great 'CI of wor~hil' which includes decreed stateme,,!. and postures forming the perfe~1 form of ilS performance , Scholars der; ne prayer as sp ecial s!aterne ,,!s and postu"", starting with w kblr and ending

with ,aslim.
These statements and postures of prayer arc divided into three seclions, namely the integral parIS, the obligatory practices. and the acts of the Suml"h. The integral parts of prayer an: th(>,le the negligence of any of which, intentionally or inallenlively, invalidates pr~yer or invalidates the rak' an (unit of prayer) in which il is ""glecled; being replaced by the next one, as we will point out laler. As for the obligatory practices of prayer, if any of them is intentionally neglected, prayer is im.,.lidaled, but if inattentively, it is not invalidated, and performing the Prmtration of Forgetfulness will b<! obligatory then, Concerning the acts of the Sunnah to be observed during pra)"'r,

""
Perform prayer in the way you S~e me performing prayer.~t

11: PRAYER

the negligence of any of them neit h er affects th. validity of prayer nor makes it incomplete. Still, we have to bear in mind that whenever the Prophet (PBUH) performed prayer, he observed ils integral parts, obligatory practices, and acts o(th. SUMnah, and we have to follow his exampl e. for he (PRUH) said:

A-The Integral Parts of Prayer

Ther are fourteen :
Th e first is 10 stand while perfo rming an obligatory prayer, Allah. Exalted be He, says:

", . And stand be/ort AI/ah, dev"utly obedi.nl."

(Qur'an: AIBaqamh: 238)

Moreover, in the marfu' (traceable) !J.adith narrated nn Ihe authority of" Imran, the Pmphet (PBUH) said:

"Perform prayer wl,ile standing; if you perform it while silling; if you cannol, Ihell perfor", il while lying on your side:'
Th. above-me nl ioned verse a nd b.od i Ih prow Ihat standing is ob Iiga tory whi le performing onc of the obligatory prayers SO long as onc is able to. Yet. if onc is unable to pray while slanding due to an illness. one is allowed then 10 pray w',He silling or lying un side. The same goes for one in a state of extreme fear, one who is naked (find ing no clothing to conceal one's 'awrah ), One whose recovery requires silling or lying on one's side rather than st~nding, or one who is unable to sland ~(ause the roof Oflhe place where one prays is not high e nough provided on e is unable to go out (to pray in the mosque). likewise, in case the regular imdrn of a mosque leads the people in prayer while silting, due to a legal excuse, the people led in prayer ~hind him should also perform it whi le silling. following their regular im~ rn. This is IJ<,cause the Prophet (PBUH) was once ill and led the peopl e in prayer while sill ing, commandins them 10 do the same, i.e. to sil as wdl'.

wn"""

on.,

As for a slIpererogatory prn)er, il is permissihle to perform il while sta nding or silti ng. In other words, it is not obligatory to perform it while standing. as it is stated that the Prophet (PBUH) sometimes performed supcrerogatory prayers while sitting, without any legal excuse'.

U'P'<'~ : Pray<~ 1n<<lIrall':r"" Obl ill'''''Y I'rKfk<> .nd Act>

or 'Oe s"nI",h

121

The second integral part of prayer i! the opening fa kbir (in the beginn ing pf prayer); the Prophet (PBUH) :;aid:

", .. Then faa the qibl~h (directiDn of pr~yer (ow<lrds lire Ka 'bah; mid say takbir:'
This i. also supported by th~ i1adith in which the Proph.l (PBUH j said:

"... And takbir is the bcgi'lning ofprayer (that makes all/awful otts outside prayer unlawf,,1 in prayer....
The Prophet (PBUH) was ncvcr reported to haw started performing prayer without the opening tukblr {saying, "AlIl1hu-Akbar", i.e. Allah is the GreatCj;t"j, There i! by no means any other sufficient substitute for it wh~n o~nillg a pray~r. according to what i, reported to have bun ob.. rvM and enjoined by the Prophet (PBUH). The third integral part of pray~r is the recitation of the AI-hllib.ah (the Opening Chupter of the Qur<ln), TIle Prophet (PBUH) said:

"No praytr is (accepted) from whoever does not recite AI-FJtib.ah (in it)."'

Reciting AIFatiuah is one of the integral parts of each rnk'ah in

prayer, as authentically narrated to have been observed by the Prophet (PBUH). Moreover, when the Prophet (PBUH) taught the one who u..d to pn forrn prayer improperly, he ordered him to recite AIFJtil!ah in each rok'~h', The question here: T! everyone perform ing a congregational prayer obliged to recite AI -Falib.ah, or is it only obligatory to he recited by the im~m in case of a publidy-recited pray~r and by th e single worshipper' In fact, scholars disag...,e in this conc ~ m. So, to avoid any doubt and to be in the s~fe side, one is to recite AIFcltil!lIlI if One is led in a secretly reci ted prayer, an d to reciu it during the pause made by the im~rn (aft~r hi' recitation of AI Fdlib.~h) in Cas~ of publidy-recit~d pray~rs.

The fourth integral part of prayer is bowing in every rak '"lr; Allah, Exalted be He, says:
"0 yau ..ha have believed, bawa"d prostrMe .. :'

(Qur'an: AIHujj: 77) Moreover, bowing during prayer is authentically stated in the S~,,,,,,h (Prophetic Tradit iun) . '" it i, an integral part of prayer according to th~ Qur'An. Sunnah. and consensus' ,

122

11: PRAYER

Proper bowing during prayer is done by bending one', body forward so that oni. hands can reach onr', knees in normal cases (i.e. when one's hands are neither longer nor shorter than normal). Otherwise, one tries to bend one's body in a degree similar to that of normal cases as much as possible. It i, also sufficient for on e praying while sitting to bend on. s face instead, so that it is aligned with one's knees. The fifth attd th e sixth integral parts of prayer are rising following bowing, and standing upright, as the Prophet (PBUH) u,;"d to do so while performing prayer; he (PBUH) said,

'Perform pmyer in the wny you ,ee me performing prayer."

The seventh integral parI of prayer is prostrating, i.e. making one's forehead touch the ground, a, well as the other organs of prostration, namely the nose, the hands, the knees and th e bottom of the toes. Prostration is to be done twice in each mk .oh; it is a Divine command, as All ah, Exalted be He, says, ". And prostrote..~ (Qur'ln: AI -Hajj: ]i) It is also a Prophetic command according to many aadiths." for he (PBUH) said, as mentioned above:

'Perform prayer in rile way you sec me performing prayer.""

The orgam of pro,tration a,.., seven as previously mentioned (the fo,..,head and rhe noS<! lOgether, both hand" both kn us. and rhe bottom of the toes of both feet). Each of rh em has to touch the ground well, as much as possible. In fact. prostration is the greatest integral part o f prayer; the Prophel (PIIUH) said:
"The state in which a serv"nt is nearest 10 his Lord is while prostrating

himself'''
Thus, the Prophet (PBUH) teaches u. that prostration is l heoptimum state that draws on. near to th e Lord. AII.h. Th e eighth inregr~1 part of prayer is raising oneself from prostration and sitting erect between the two prostrations; Im~m Musl im related that . A'ishah (may Allah be pleased with her) narrated:

"Whm he (the Prophet) roj,ed his head after promotion. lie did not prostrate himself (again) until he had s~t erect.""
Th e ninth integral part of prayer is being tranquil while performing all the actions of prayer. Tranquility here mean! perform ing the acts of

prayer serenely, humbly and submissively, moving as less as possible. The Qurln and SUMMah state that the prayer of one who does not ~rform it in a state oftranquility and devotion is deemed incomplete, and it is obligatory for one to re-perform it in this case. T h e tenth and the eleventh integral parts of prayer are the Final Tashahhud" and the posture of siUing for it. It is authenticated that the Prophet (PBUH) used t o recite Tashahhud during prayu and neVer abandon ed it," so we must follow in his footsteps, as he (PBUH) said:

"Perform proyer in tile way you see me performing pmyer:

Ibn Mas'ud (may Allah be pleased with hirn) .,aid, Befor~ Ta.sllllhhud was decreed, we used to redte instead .. : " ; the phrase "wa.s decreed" here: implies that it is obligatory to recite Tashahh"d in prayer. The twelfth integral part of prayer is invoking Allah to confer His blessings upon Muhammad, by saying:

"0 Allah! Confer Your blessings upon Muhammad.. :

Whatever is recited more than this is an act of the SUMnah, not an obligatory act. The thirteenth integral part of pr ayer c, observing succession wh en performing the above-mentioned integral parts of prayer, as the Prophet (PBUH) used to ""rform thern succ;c,ssively, and he (PBUH) commanded Musl ims to follow h is example while performing prayer, saying, as mention ed above:

Perform prayer in the way you see m, performing pmyer."

In addition, when the Prophet (PBUH) taught the one, who ""rformed prayer improperly, the right way of ~rforrning prayer, he pointed out the aforesaid acts successively, one after another ". The fourteenth integral part of prayer is concluding prayer with taslim, for the Prophet (PBtJH) said:

... And its conclusion is tas/im:"

$0.

after taslim, what has been unlawful 10 be done during prayer (such as eating, drinking, talking, etc.) becomes lawful once again, as laslim is decreed as a sign of the end oflhe prayer.

".
~ntk

110 fRAVER

..,,,de., you should be a.... a.., rhal a Muslim should

~r ~I

any of the aforesaid inll'S",1 part. of p"'ye . As for the opening rakb , if il i.! not pmnounced, th en pr~yer is nO! ~un, and one 1111.15 wi ll nOI beconside..,d in a state of prayer. Regarding th e other integ,al parts of puyer, inte nt ional negligenc. of any of them cau"", prayer to be inva lid. How~r. if il I.

inattenli"dy neglIW, such as bowing or prostrating. and one ..,'nembers l!utl Wore starting anOlbe. rok "oh, " ". then performs whatever one has inanemivd y miSKd. Dut. if One .... mrmbn. after the following mIr. '"h has ~n started, the previous ",k '"k (0"" of wh<m inttgrlllt is jrutltnItivdy n~I'ed)
will M null and the following one will take its piKe. StiD. pl1lyer is nOl

invalidated in the laner case:, provided that one perfOfm. the two pl'05trations
of forgetfuln ... e",," If ol1 e realizes the missed integral parI afler rasUm.ln case the forgotten in tegral part is the Fina! T<lslwhhud or onf of the two tsllms, and nne n:members it aft~rconcludi ng prayu with /<ljllm, o ne Can re perform it, perform the two prostraliollll of forgetfulness. and then say 'as!im. However, if the forgotten p~rt is iOmething other than the f inal Trulwhhud or o ne of the two '<HUms, 5uch as bowing or prostrating, one make$ up for it by performing a whole rolr'<lh then performing th., two proslration! offorgrtfulnt$. pmvided that thl'll' is no long interval bt~n ending prayer and remembering the forgotlen integral, or that one's .blution is not invalidated. by then. Otherwise, the whole prayer must be reperformed. Wh.t. great "'t of worship prnyer is, and how glorious .re ilS words and actions! May Allah grant US SUC(CSS in establishing it regularly and observing it pnfectly!

8-The Obligatory Acts of Prayer

There ,n: eight obligatory acts to be observed during pf1l~r: 1- All the lakblT1 of prayer - other than the o peni ng takbir are among Ihe obligatory acts, not the integra l porU, which have to be observed during pra}'('r. The example for Ihis is Ihe lransilion takbjrs.
2- TlIsmi ' ," which is only obligatory 10 be said by the imbm or by one praying alone, nolllle onc(s) led. in pra)'Cr.

J- T"l!mid,- which isoblig::uory 10 be.said by the imbm. t~one proying

alon~.

and the one(s) led in pra~r, for the I'rophet (PBUH ) said:
Him:)'O~
l

should say, '0 our Lord, to Yau/>e (~ U) Ihe praise:

' Whenlltt in!!lm sa1l'. 'Allah li,lens 10 Iltt one who t";ses

4 - Saying, "Subl!{ma Rabbiya/- 'A;lm" (i.e. "Glory be to my iA>rd, the Most G",al") only once while bowing; it is an act of th e Sum,oh (Prophetic Trad ition) to say it three times at least. or ten tim e. at most, for the sake of perfe<:ling prayer.

5- Saying, "Subl!dllo Rabbiyal-A '/dH(i.e. "Glo ry be la my Lord, the Most High-) only once while prostrating; it is also an aCI of Ihe Sunn"h
to say it up to three times.

6- IlIvoking Allah saying, '0 my Lord,forgi,'e me," once between Ihe Iw()
prost'ali()ns, and it is an act of the S,,",,,,h to say it up to Ihree times.
7- Reciting the First Tashahhud, saying:

"(All) complimellls, prayers amj good tllings are due ro Allah; peace be upon you, 0 Propher, and the Mercy of Allall and His blessings (be upon you). Peace be upon us and upon O,e pious ,erva,,/s of Allall. I testify that there is ,,0 deity ( worthy afworship) but Allah, Alone, ,.,irh no parlner, mid [reslify II,at M,j/J.amm"d is His serVatll and His Meenger:
Or the like of whal is reported to have been observed by the Prophet (PBUH) . 8- Sitting for re<:iting the First Tashahhud, as reported to h<\ve been regularly observed by the Prophet (PBUH), who said:

"Perform prayer in Ihe way you see me performing prayer."

It is worth m entioning here that prayer is invalidated if one abandons any of the aforesaid eight obligat()ry practices of prayer intentionally, as one

and distort, prayer. Y~t, if one d~ not perform any of l hem by remissness or ignorance. it is obligatory for one to offer the two prostrations of forgetfulness instead. as a way of making up for one, negligence of an obligatory practice "fprayer whose nonperformonce i. forbidden.

thu~ alter~

C-The Acts of the SUllnah to be Observed during Prayer

They are divided into two types; verb.land physical praClices of the S'mnah, abandoning any of which does not inv<\!id.te pra)cr. unlike the previous t""U Se<:tions (the integral parts and the obligatory acts of prayer).So, there are two kinds of the aCIS of the Sumwh (ProphetiC Tradition) to be obser""d during pra~r:

'"
1- Verbal Acts of the Srmnah
Then: are many verbal "'h of the Sutlnah to be
~rvtd

during p...~r,

among which are the opening invocation of prayer, seeking refuge wit h Allah (mm Satan, saying Balmalall," la'mln," and reciting some of the Q ... r'~n following reci ting AI-Fdtihah (the Opening Chap/ttr of rile Quran) in the Ftljr
(Dawn) Pra~r. thellO ,"1I 'ak (Friday) Prayer, tile ' Id (Feu!) Pn)TI, the Edipst" Pnyer. and in the fint two ",t '"lIs of the MQghrjb (Sunset) Prayt"r, the IsM' (Night) P~r, tht Zuhr (Noon) P",)",r,and t~ .I!.'r( .... flernoon) P.-yer.

Among tM vtrbal Imofthc Sunnah of pnyt"r is uying. foUowing tllb.mfd:

"(Our

wm, 10 YOII be (all) prai.e) with ",him art fill~d the hfflVCIJ

and Ihe t arth, und what is between them. IInd whlluWI. You will
aft~rward:

It is only an act of the SunMh to say, Subh4na RablliY<ll '''''''m" (Glory be to my Lord, the MOll G~al) whik bowing and MS~bbd"" Rabbiy;ll", "16" (Glory bt to my Lord, the Most High) while pr1)$tnling; such verbal acts 0 may be said more than once. Mo~r, il is an act o f lhe SII"na/o 1 say mo~ than once, befWttn the two prostration., -0 Allah! FoIJi.., me: Also, among the verbal <1C\.S of the SII"nah 10 be OOservd d\lrillg pn)'t'r is to invuke Allah pying, following the final TMhahhud:

0 Allah! I seek relllEt with You from Ih e torlllre of the Fire,jrom Ihe IOrture i" Iht gmvt:,from the trial of life al1d death, Md from

tht tvil of the trial of AJMa.sihlldDajj61 (Arl/kh rist):

In addition, o lle can invoke Allah with other in vocat ionl thatlhe Prophet UKd 10 SJy in the final Ta.sh"hhud.

2 Physica1 Acts of the Sunnah

all' physical aclS of the Sunl1air 1 be observed whik pffi"orming 0 prayer, $\lo:h U Aising one'$ hands (50 that the th\lmbs be near the earli) when saying the opening tnkblr; the pme i. to be obs.ervtd before bowing, " " d also when standing upright .fter bowing. 11 i, .150.11 act of the SUI1I1"/o to put oll e' right hand on the left one. putting the latter e ither on th e chest or \lnde. the naw:l when ruing from bowing. Moreover. it is an act o f the Sunl1ah to ktep looking at tM position of pl'Olitraling during prayer. Also, o ne is to put one's hands on ani. kn~ whik bowing. stnighlening one's hack (as if fonning a right angle), and making one's head in alignment wilh one's hack without ~ring Or r.tWng th e head. D\lring prostntion, it is an act of the SUl1nah to keep one', abdomen apart from one's thighs. and one'slhigh. apart from one'. legs, making one't f()r<:head, nose and Ih~ 1l'.1 of the af()r<:Slid seven parts of prostration well settled on the ground (or the place of prayer).
Thc~

m
In addition 10 the ahove, there are many verhal and physical acts of the S~""ah concerni ng prayer point~d out in deta ils in jurj,jk hooh_ At any rate, it is not obligatory to obse rve these acts of the Sunnah during prayer; whoever ohserves them or any of them will be reward ed, and th e...., [,s no sin on those who do not ob,erve them, just like the ruling on all other acts nflhe SlInnah . We do not find any logical justification fo r the 'I rictness and narrowmindednes.sobse~d by SOme youth nowadays when applying the acts ohhe Sunnah during prayer, which may lead them 10 perfor m it in a very strange manner. For instance, some of them may bow their head s while standin g as if they were in a state of bowing. They may also put their hands on the upper part of the chest. under the neck. instead of putting them on the chest Or under the navel as stated in the Sunnah. In addition . some or the m are SO strkt in keeping th~msdves sc reened while praying (so that nO one can pass in front of them) that they do not perform the supereroga to ry prayer in the same row (where they have offered a congrega tional prayer); they rather perform it elsewhere in the mosque provided it is a screened place. Some of those strict youth also stretc h Iheir heads forwards and their legs backwards during prostration that they look as if they were lying On th e ground rather than prostrating. Furthtrmore. some of them , while be ing in a standi ng position, keep their feet wide apa rt in a way Ihal disturbs those beside them, These are. in fact, strange practices that may lead to slrictness and excessiveness. which are detestable in religion.
May Allah guide Ihem and us 10 Ihe straight pa lh, and make us work accordingly.

Endnotes
J Al- !lukh~rl (6008) 1101538 ]_ 2 Al Bukhiri (1 I 17) 1217,S!, Ab" D~wM (952) [1141)9) . od AI -Tirmidhl (372 ) 121208 1, 3 AI-BukhAri (805) [21375J a nd M,,-,I im (920) [21351 1_ 4 Mu<l im ((696) [112531 , S AI Bukhl ri (62SI) [11144) . nd M".lim (884) [213301. 6 Muslim ( I 1I 0) [21438 1 .nd .Iso in (1810) [31302]. 7 AI -Bukhlri (75-6) [213061 ~nd Muslim (~72) 141218 AI- Bukhirl (757) [21306) and Muslim (SSl) [213291 , Concerning Ih. Prophds ord .... IO

.-.cil' .-II - F~lifJ<l h .. report.d in Sahih oflbn HibMn (1787) [51881_

9 Set Ihe t>ooI< ,... "-I-Mu iam~I- M"/a" rtH (21298)_ 10 s.tt the t>ooI< of :4.1Mu 'i-lmul Mu/an,as' (214 IS). 11 Aj Bukhiri (6008). 12 Mu<lim (1083) [21423].

""
/I.,

tle PRAYER

13 Mu.lim (498) 14 (The Fiml) Tmhall""d: Recit ing. "(A 11) m"'p/im,,,, pr"),,,, "nd good d,ing' at< du, to AI/,m; i'<ac< be upon )"U, 0 Propilel, tlnd 110, Merry of Allah and Hi, bkuings (be ~po" you). /'tact be upon "' ""'/ upon Ill. pia", u rmNts of Allah. Ileslify 111"1110<" j, "0 d.il)' (worthy of wor>hipJ but Allah, Alon . wifh no por)n"" ami I 'tttify rh,,/ M"ilamm"d is Hisservam "n,/ Mt"'nS'., 0 ""Ia~.' CDnfrr You, b/min8' "PO" Mub.ammad a"d th' family of Mub.ammaa a, rou (QnferrtJ Iou, ble. #ngs "pon lordhlm (Abml ra",) and the family of I.rdlllm. I'''ily. You art 1'",;"",o,)lIy and Honombl . And l>ku Mubnm"'"'! amlth. family of Mu/!ammad as You blmd Ibrtlhim and lht family of i/mlhim. Ve'-;Iy.

Y"" "re Prai" worlhy Ho"o,ablt, 15 Thi, may bt condud.cl frum . 101 of un/11th. ,uch .. that one ... t'IN by Mu,lim
(1 110) [21438 ]. 16 An N...; (1276) [2124il. AI Rukhjri (6.1"8) [lltIS7] . nd Mu,lim (895 ) [2/3371 _ 17 AIRukhlr! (757) [21.\06 ] and Musl in\ (883) [21329]

,,",I

18 MLlllim (1110) [2/43RI_ 19 r"'ml ': Saying "Sami '"IMhu limo" namillah' L. _'Allah list.n, to (he AA. who proi ... Him; wh.n ,(.nd ing f<>llowing b-owing in prayer, 20 r,,/Jmjd (in 1""),. ,): Saying as reply (0 IMmi, R"M-ln,j. "",loko/./!am,r i.. , ' Our Loo!. (0 y"" bc(AIl) pr.ilt."
21 AI Bukhl.rl (689) 11122SI. nd Mu.Hm (nO) [21351 ]. 11&",nolalc Saying 8i'mjll~hir- Robmll"i,- ,",/Jim ' i,o. "In th. N'm< of Allah . (he En( irely

Mtr.:iful, tht 8pu ially Mtr1iful;

23 Ta'mi,,: Sa)"ing. "dmin" 1.. _"Amen" aft. , the ",citation of AI-Ftltib.ah in p"yer_

CHAPTER

Manner of Prayer

We have deal! with the integral parts, the obligatory acts. and the verbal and the physical acts of the SU'lMah of prayer. Therefore, we would like now to point out the way prayer is performed, as stalet! to have been observed by the Prophet (PBUH), so as to follow the Prophet's example in thi' regard and in accordance with the hadUh in which he (PBUH) said:

'Perform pmyer il1l"e way YOlj see me performing prayer.~

Here is the Prophetic way of performing pra-yer:

Whenever the Prophet (PBUHjstood prayer. h. (a""cl the qiblah,' raised his hands making the palms face the 'lib/oh. saying. "AllahuAkbar, i.e. "Allah i.o; the G"".test:

ro,

H. (PJ!UHj then holds his left hand with his right one, puuing i1 on his chest.
Then, he (PBUH) says the opening invocation; he (PBVH) did not observe a certain opening invocat ions regularly> so it is permissible to say any of the o!",n ing invocation reported to have been said by the Prophet (PBUH). Among the~ invocations is:

""
worship) bllt You

It PRAYER

"Glory be tv You, OAI/oli, and 10 You be all praise, and Blessed is Your NQme, and Exalted is Your Majesty. and there is no deity (worthy aj
The Prophet (PBUH) then says:

"1 seek refuge with Allah from Salan, the expelled (from Ihe men:yofAllah). In the Nmne of AI/ah, Ihe entirely Merciful, Ihe Especially Merciful"
Then, h e (PBUH) r~ites AI-Ftltillah (the OpeningChapler of the Qur<ln), following it with .. ying -Amin (Amen)."

After that. he (PBUH) recit .. a sura (a long, a short, or a medium one). It is n arrated that he (PBUH) used to prolong re.:iting the Qur'!n in the Fa), (Dawn) Prnyer in particular. The Prophet also used la recite publicly in the first two rok 'ahs oflh. Fa)r (Dawn), the Maghrib (Sunset), the "IsM ' (Night) Prayers, and ,,"cite quietly \0 himselfin any other rak 'ahs. Moreover, h~ (PBUH) used to make the recitation orthe first rok 'ah longer t han that ofth .. second one in every prayer.

H~

(PBUH) then raises his hands in the Same "<ly h~ d"". while saying the opt'ning rakblr of prayer, saying, AIMhu-Akbar'" (L~. "Allah is the Greatest"). He then bows putting his hands on his knus firmly, parting between his fingers, and stretching hi' back, making his head aligned with his back, n~ith er raising nor lowering it, and says, "Subbdna Rabbiyal- 'Azlm" (i.e. "Glory be to my Lord, the Most Great").

Then , he (PBUH) raises his head sayi ng, Allah il51en5 10 Iheant who pro/m Him", ra/sing both his hands in the same way he d""s upon bowing. After that, h.. (PBUH) stands up straight saying, (following lasmi'),' 'Our Lord, to You be (all) the praise." It is important to point out that the Proph~ (PBUH) used to prolong standing following bowing. He (PBUH) then says takbfr (without raising his hands this tim e) then prostrates, fn prostration, he (PBUHj used to settl~ his forehead, nose, hands, knees, and the bottom of his toes on the ground (or the place of pra~r), making his fingers and toes face the qlblah. H~ (PBUH) used to lean on the palms of his hands during pro'tration, keeping his uppt'r arms apart from his sides, hi.' abdomen apart from his thighs. and his thighs apart from his legs, saying, "SubMna Rabbiyal-A 'M"

'"
"Glory ~ to my Lord. th e Most High"); he (PBUH) used 10 make his prostration neither long nOr short.
(i.~.

Following the first prostration, he (PBUH) raises his head saying lakN pladng his left fOOl on its side and sining on it, keeping the right foot
as it was since prostration (i. . ,",sting on the bottom of its toes while the h ed is up). He (PBUH) alS<) places his hands on his thighs sayins'

'0 Allah! Forgive me, have mercy on me, set me right, guide me. and

sustain me."
He (PBUH) then says tokbir and prostrates, doing in the second prostration the same as he did in the first.
Aft. r that, h. (PBUH) rais.s his head saying takblr, and then h. stands

upright after resling on the bottom of his toes and leaning on his knees and thighs.
Wht n he (PBUH) stands upright. he slarts recitation, performing the second rak 'ah in the same way he did in the first.

At the end of the second rQk 'ah, the Prophet (PBUH) sits for the First
Ta5hahhud, placing his left foot on it. side and sitting on it just as h e does while Sitting between the two prostnltions. Th en he (PBUH) places his right hand on his right thigh and his left hand on his left thigh. He (PBUH) also places th e thumb of his right hand on his middle finger making them like a ring. leaving the index finger extended forward as if pointing. and keeps looking at it, reciting the First Tashahhud. saying:
"(All) compliments. prayers and good things aTe due to Allah; peace

be upon ycu. 0 Prophet. oHd the Mercy (Jf Allah and His blessillgs (be upon you). Peace be upon us and Upoll the pious servants of Allah.
Ite>tify that there is 110 deity (worthy of worship) but Alloh, A/one, with nO partner. and 1 testify that Mub.ammad is His servant and His Messtngt r."
He (PBUH) used to make this sittingas short as possible. After this. he stands upright saying takbir. performing both the third and the fourth ,ok 'ahs just like the first two, but making them shorter; he (PBUH) also recites A!Fdtill"h in both the third and the fourth rok ahs.

'"
the ground (or the place of prayer) instead.

11, PRAYER

He (PBUH) sits for the Final Ta$hahhud, placing his left foot on its side and sitting on it, heping the right foot as it ",as since prmlration (i.e ., reSling on the bollom of its toe.' while the lIed is up), or puning his left calf under his right one, keeping his right fOOl vertica!, and sitting On
The n, he (PBUH) r~ite, the FinaI1~shahhud, which is the same as Ihe first with the following addition:

... 0 Allah! Confer Your bie>sinss upon Mu!.Jmnmad and the family of
Muilamm<ld as You cotiferred Yourbie).Sings upon 1!>,<'ihim (Abm ham)

and thefamilyoflbr<ll/im. Verily. You are Pmiseworthyatld Honorablc. And bie>s Munammad mid the family of Munammad as I'on blessed Ibrllhim and the family of IIm1him. Verily, You are PraisewtJrlhy and Honorable .
Following the Final Tashnl'hud, h~ (PBUH) seeks ~fuge with Allah fmm the torture of the Fir., from the torture in the grave, from the trial of life and death, and from the evil of the trial of Antichrist. A Muslim may then in"oke Allah with invocations mf ntioned in the Qur'an and Sunnan. Finally, he (l'IJUH) dose, prayer with /",Um, turning his head to the right ,aying, "A$ -$/Jmu 'alaylmm ....a rallmalul/JII" (i.e. "Peace and Mercy of Allah be upon you"), then turning to the left saying the same. He (PBUH) used to st~rt uttering las/,m while facing the qiblah and finish it when he (Ompleted turning his head to the right or the left. When the Proph et finishes tas/im. he uy.,

"0 Allah! 1 seek You,fo,given~S5 (tlorjeej. 0 Allah.' You are the Perfection and You a". the One Who gMnts perfection; RleSJed are You, Owner
of Majesty
~"d

Hono,.

Then , he (PBUH) used to remember Allah with the invocations reported to have been observed by him, This is, gentle Muslim reader, 3 brief description of the way the Prophet (PBUH) used to perform prayer according to th e texts of had/lbs mentioned in this regard. Therefore, you should take an inter",! in your prayer, trying your best to perform it p"rfe<:tiy, following in the Prophds footsteps as much as possible; Allah, I-:xalted b. He. says:

has certainly luenfor you in the MesJenger of Allah an exallenl pal/ern for anyone ...h".,e hope i, ill AllalJ alld Ihe Iml day and {...ho! relllellllurs AllalJ ofUn."
~ The,."

(Qur'an: AI -Ahtiib: 21)

May Allah grant us a ll succ~ss and a ccept. llce of our good deeds.

Endnotes
I lhe qiblah: n. dirtion of praY'r. namtly low,nI, Ih. K. -b.h. 2 Ta,m": Soying Sam,'oIJahu limon b.amidah" i.e. 'Atlah I;'ten, to the on< who p,..; ....
Hin,; whe" 'tanding following !>Ow ing in praY'f.

CHAPTER

Prayer: Detestable Acts

11 is de-testable to turn around wilh one', race and chest, for the Prophet (PBUH) said ahout turning around in prayer, as rdated by AI-BukMr1: "It iJ wilat Salan steals from the prayer of aMY one oj you:"

The"" ."" exceptional case,1 such as turning around in case of rea r or for a valid excuse. However, if one turns around with all one's body, or turns his

back to the Ka 'hah in cases other than fear, nne'~ prayer will be invalid, forone Ihus turns and does not face the qiblah during prayer without a legal excuse.
This shows that it is perm issible to turn around in prayer only in the case of fear, for it is one of the things that fighting ncussita! ... So, in cases other than fear, it is ptrmiss ible tn turO with one', face and chest only when """" .a.'y_ Yc\, it is detestable to turn around unneccssarily during pra)'er, and if one turns around with one's whole body, one's prayer becomes invalid. It is also detestable to look toward the sky during prayer, as the Prophet (PBUH) disallowed this saying:

"Whar is wrong witll those people who look taward the sky during prayer?"

The J>rop/lrt (PBUH) criliciRd such an act 50 biuerly that he rontinunl. saying:
"TIlty should SlOp (looking toward/he sky durillg prayer) Or t~ their ~ighl would ~ ,aken away."'

'"

iJ: PRAYER

(Rebled by AlBukhirl)

As we have previously ~ntioned, one should look only at th e p<:>sition of prostrating du rin g prayer. One should ncvcr let one's sight wander everywhere
during prayer. looking at the walls, "n8r.1ved poUerns. writings, and the like, as

this dislram one during prayer.

I1 i$ dCkSlable 10
lewi~h do~

om's eyts during prayer unnecessarily. as this is a

practice. Yet. it is not detestable 1 dose OI>CS Cf"" whe" r>eea-sary, such 0

as closing them 10 avoid looking al what may distract onc during prayer. like decorations, Ofnammls.elc. This is thoe opinion [bnul ~yyim (may Allah h~
merc y on him) nK'nlions in this ....gard'.

11 is de1estable 10 lean on OneS fore~rms when sining duringpra~~r, as th ..

Prophet (PIIUH) said:
WIr(~,...1I

rais( yo"r Mad afttr pro$lration, do not ~1I"t a5 a doe

$lJl/als.

T hislJmlith is rel"t~d by Ibn M~jah.' and there arc other baditlr. str~s.s il1g the sgme p<lin t. It I, also det~lable 10 lean un a wall o r the like when slanding during pnlycr. unless in case of nterMily. such as an iIln~5 or the like. as I~aning On 5(lmeth ing faCilitates standing up. It i$ dcteslable to put ones fo~arms nat while prostr.uing. 51~lChinS them with elbows touching t h~ ground, for the Prophet (PB UH) said:

' Perf(lrm the prrulra/KIn pro~rly and da nDl ~"1 you, fornmru jlDt ",ith dho .... /aucking the g","md like a dog."
h i, deleslable as well to Irine in prayu, such as playing with onc's leg. ~ard, garment or anything clse during pra~r, ur p laying with one's hand on the ground. and so on.
Amo ng the detestahle acts is placing onc's halld~ on one', wai st during prayer. as luch a po.ture i. rdaled 10 the ul1~liev~rs and Ihe arrogant people. and the Prophet (PBUH) forbade Muslims 10 imitate them; it i. authenticall y Slated in ./Jpdith rdated by AIBukh~r1.nd Muslim th.l lhe Prophel (PB UH) forbade performing prayer with Ihe hands on the waist ',

Interlacing one's fingers and cracki ng one's knuckles are alsn det estable in prayer. It is also detestable for nn~ to p~rform prayer while Ihere is SOme distracting thing in front of One (such as drawings on the prayer mat) as this negatively aff~cts the ~rfeclion of one's prayer.
It is deleSlable 10 perform prayer in a place where there arc paintings Or drawings, as this in a way resemhles idol airy, be they hung on walls or nOl,

according to the valid view in th is regard.

It is del estable to pt'rform prayer whi le ~ing disturbed by somethi ng such as on. , n."d to anS\'o'er Ihe call of nature (10 urinate, excrete or break wind) or being disturbed by extreme hot Or cold weather,orntrem. hunger or thirst, as such issues hinder one from performing prayer tranquilly and subm issively.

It is alw detestable 10 perform prayer in the presence of delicious food one desires, as the Prophet (PBUH) said in the nadirh related by Musl im:
"No p rayer ShOl jld be performed when the/GOd is pr~senr, or when

one is prompted by the call of n~tu~e'"

The Musl im should avoid such d.test ablt issues to obserw the obli gations decreed by Allah, Exalted be He, devoutl)" and to stand ~fore Allah in prayer attentivd y, tranquilly, and humbly. Tt is d<:lcstable as well to make prostrat ion restricted to the forehead excluding the nos as maintained by a group of heretics called the M fidah,' imitating whom is prohibited.
It is also det~slable to wipe wh.t~ver attaches \(> one's forehead or nose during

prayer following prostration, yet one is all nwed to do so aft~r finishing prayer. During pr-dyer, it is detestable to play with one's ~ard, to hem one's gannent, to clean one's nose, or Ihe like, as this distracts one's attention in prayer. In brief, Muslims are requ ired to stand before Allah during prayer in full devotion, in both heart and soul, doing nothi ng that may distract them, for Allah says:
"Mailltain witlr care rht /obligaroryJ prayers tmd {ill particular] Ihe middle {i.e, 'All"! prayer ~nd . Itm d bef ore Allalr, dtVOully olH!dit lll.n (Q ur'an: Al-Baqarah: 238)

11: PRAYER

Accordingly, Muslims a", r~quir~d to ~rform pray~r attentively, submissively, and devoutly, observing what is decr~ed to be do ne there in, and refraining from whatever acts o r words that may affect its validity_By doing so, their pray~r will be ~rform~d propn ly, both in form and essence. It will b~ a valid and sufficient prayer. May Allah gu ide uS all to goodness and felicity in both this world and the Hereafter.

Endnotes
1 AI Bukhlri (329t) 1614<l7j. 2 AI-Bukhlrl (75-0) Im02 ]_ 1 So the book of 'Zddul Mo .M' (1175-76).

4 tbn Mljoh (896) [114831. 5 At Bukh1r1 (532) 12/2t I and MLl<lim (1 t()2) 121433 1.

6 Al-Bukhlrl (1220) 1311]51 and MwJim (1ll8) 121381_ 7 Muslim (t246) [214 9j. 8 The Rdfidoh: A Shii'e group woo ",fu.ro tilt c.liph .... of Ab" B.h Ai-5iddlq and . Urn .. Ibnu] Khm1b ~Tld ""get! K,U5-0!ion! again!! them ~lId ~glIin\t rn~ny of the Prophet'i Companion.<.s wtll.

CHAPTER

Prayer: Desirable and Permissible Acts

11 is an .CI of the Su""lIh for the one ~rforming pn~r 1 let 00 Onc pass 0 in fronl ofhim, for the p,.oph~1 (PBUH) said in a bad/lh ~lalw by Muslim:

Whtn /lnJ'Ont ofyou puforms prayer. IK should mM Itt /11110"" prw ill from o[him; if he (lh" J>l'5.H'r) rifu'e< fa go. he (Ih, pm~r' should !urn him away JQr(i/Jly for Ihe~ i. a devil with hi'" (lilt passe.)."'
However. if the~ is a concrete object in fmnt ofthe one performing prayer. such as a wall Or the like, it is permissible to lel others pay Nhind that barrier. Similarly. il is perm issible for the onc performing prayer 10 lel others p .... in front of him if Ihe place is not wide enough and they haw no other way 10 pass from: in this ca.." the onc ]K"rforming prayer should m>lturn thcm away iflh~ WliInt 1 pass in front ofhim. [n addition, if onc is performing pra~r 0 in the Pll'cinCl of MCl, onc ,W,(lUld not turn away Ihose ~"ing in front of one, as il was re!aled by Ihoe Fi\'eCompi1cnofHadilh Ihallhe Prophd (PBUH) uSfd 1 poerform pra},<" in Me.:ea while people were passil'g in fronl of him 0 and Ihere was no barrier or S(:Teen between both '.

"0
1I
i~

11: PRAYER

an act of the Sunnail for the ,,,,,1,,, (i.e., leader in pray..) or the one praying alone to perform prn)'er placing a concrete object in front "fhim as a barrier so as to let nO one pass in front ofhirn. This is illustrated in the lJ.adith
rdated by Abii DAwild and lbn M.jah on the authority of Abu Sa'1d, in ..... hich

the Prophet (PBUH) sa)",

'When any onc of you performs prayer, he should Irave (or place) a concrete object i/r/ront a/him and keep dou to it."'
M for the one.l led in prayn, th~y are scrrened by their im~m, 00 they do not have to plac. any concrete object in front of them if their imtl", does. It is worth mentioning that it is not obligatory for one to place a concrete object as a s,,,,,en wh ile performing prayer, for rb" . AbM. reported:
'n,e Prophet (PBUH) per/omm! prayer in an open sp~ce withQ~r

placing a c,maete object infr,mt of him as a screen."'

(Related by Irnlim Ahmad and Abol Dlwi1d) The concrde object put in from ofone during prayer should be S<lmething erect, which is approximatdy one cubit high, be il thin or wide. 11 is put, as mentioned above, to hinder anyone from passing in front of one while performing prayer. In case one is performing prayer in a d esert, onc should perform prayer behind something fixed .,uch as a tree, a stone, a Slick, or Ihe like. If one is unable to in sert 3 stick inlO Ihe ground, it is pe rmissible to put it in front of oneself in a crosswise position.

It is permissible for the ones led in prayer to correct the imdm publicly during prayer if th e latt er makts a mistake while re citing the Qur'an the"'in.
During prayer, it is permiss ible for one to put on a garment and the like. 10 carry S<lrnelhing or put it down, and to kill a snake or a scorpion, for the Prophet (PBUH) said:

"Kill 'he two blnek things during pmyer: Ihe snake Qnd Oit scorpion."'
(Related by Abil Dawold and At -Tirrn idh!, a nd de erned ~<lllib (aut hcn tic) bylhe laner) Yet, one should not do many of thcse permissible acts during prayer unn ecessarily. So, if Oile d~s such permissible acts exce..ively, repeatedly, and unnecessarily. one's prayer becomes invalid, as they distract ones attention during prayer.

11 is pcnnissibl~ for t h~olltenga~ in p"'~. lodraw anOlhersattenlion \0 IoOmelhing u~nl, such as answrring someone knocking allhe door, drawing the im<lm's atten tion to Ihe latter's inattention in prayer, warning SOnlwne who is in danger, and so o n, Still, t his is not \0 be done fre.:ly; men are o nly allowrd 10 say, Su"lI",,AI/6h" (ie. "G lorified ~ Allah), and wom en just to clap when they want to draw w mwne's anenl ion \0 someth ing urgent, for t~ Prophet said:

'"

"Jf SOmr

problem

a,~

during pruyn. Ihtn Iht men wuld sa)'.

'3ubbofnAIMIr' (i.t. Glorifitd bt ,4.1100), and /ht 1I'OlIlf!! should clap."

(Related by AI BukMrI and Muslim )
It is not detestable to greet th . one perfonn ing prayer if th e latter know. how 10 return it; the nne performing prayer is all owed \0 return g,..,.tings by means of g".ture, not words. In other word., if the one perform ing p11ly.. rs retu rns greeting by speaking. his prayer becomes invalid . ., ;1 is regarded among the kinds of human sp'Ch which are prohibited du ri ng prayer ; 0..., is "J1Q\o'ed in this CllSC either 10 return" greeling by gc.sture o r to poslpo..., returning il unlil one ends prayer with ',ulim. It is also permissible for the one performing prayer to ...cile more than ont sura (following the ro:<: ilation of AI-F<ltiiJah) in o ne mk'ah according 10 Ihe ~"brtl (a uth entic) ilndith stating that the Prophet (PUUH) recited th. Suras of Ai-Baqamh (the C<>w), An -Nislr (Women), and AI" 'Imr<ln (11,t Family of '/mrofnJ in one rak"ah while slanding in prayer', It is also permissible for Ihe one performing prayer to rite the same surn in two rolc'ahs. 10 d ivi<k "sura. riting il in lwo mlc'alrs. or 10 re<;;ite ( main p,ans of a sura (such as the middle or the last ~r~) during pra)'CT- To ilIuslrate, lmim Ahmad and Muslim related on the authority of Ibn - Abb:l.s that the Prophet usM to <ite Ihe followi ng ~~ in the first mlc ' ah of the Fajr (Dawn ) Prayer':
~S<ly,

(0

belie~,.,/,

'We haVf' bdit Vf'd in Allllh IlAd whlllh""

!>un rtlvealtd 10 us .. .' ~

And in the otCond mic 'a/"
~...

(Qur'an: AI - Baqarah: 136)

Say. '0 Peopleof'heScriplu~, alme loa wonl lhot/H q ..;I,,"'"

UJI

MI,,-"
M~er,

""d you,,:

(Qurln: Alu . Im rin: 64)

Allah. Exalted be He, says:

.. So fUll .. wh"t I~ <'My {for you/ oflhe Q..r all .~

(Qur'an, Al -Muu.ammi l: 10)

,.,
Du ring
pn~r.

II, PRAYER

Yd, a Musl im sho uld not krrp doing $0 (i.e. riling (main vvws of the Qu r'tn during pn~r), but il is ~nni.ssible to do it from ti~ to time.

it is ~rmiS5ibl~ for ol\e to ~k ~fu~ wilh Allah from the

Of

FI ~ when reciting

mentioned, and \0 in which Allah's mercy ;s memioned. UkewiK. it is pe rmissible for Ihe one perform ing prayer to ask Allah to confer His blessing.< upon Ihe Proph et (PIIU H) when recit in g or listeni ng \u a verse in which th e Prophet (PBUH) is

listening to a ve~ In which I h~ tormcnt of the Fi.., is ask Allah for rmn:y whm reciting Or listm ing to a verse

mentioned, as thi s is what th e Prophet (PBUH ) enjoined (us) to do whennTr he is mentioned.

Gentle ..,au er, these an in brief the dninble and the perm issible aclS 10 ~ oN<:rvW d uring pra)"tr. We havt pointed them out w that)VU may Nndl! from Ihml and obsn-ve them when performing pra~r, and be a~ of Ih~ rulings of you r rd igiOl1 o n pra~r, W~ inyou "U~h 10 granl ~ll o f uS mo~ ~ful knowl~~ a nd gui,u, US 1 Ih~ r,ghtrous good drrds. 0 To conclude, a Muslim should know Ihat pra)'ff is a gmt K t of ~ 'p, during which it is nol permissibl~ 10 do Of say an)'lh ing othn lhan what i~

enjoi ned by Allah's Messenger (PBUH). Therefore, yo u should, gentle reader, ~

kHn on lhe perfeclion of your prayer. and be awu~ of what makes il p",flocl and
wh at make. il imperfecl. so as 10 ensure pe rform in g il in Ihe best way ever.

Endnotes
I Mu.Jim ( 1130) 1214<1712 AbO OIwQd (.1016) [21l~ [: An-N ..., PS1) 11I400[ and Ibn Mijah (1958) [1I440). 1 AbO Jw(Id (698) 11/3161 :md Ibn ~Ujah (9501) IIIS IOI. ~ AbO JwQd (718) I WH]; An-NaIll (751 ) 121398) . " d AI.!layhaqi (3-180) 1213871. 5 Abo1 Dlwbd (921) 111369): AI- Tirmidht(390) IlIU)!; AnN"",~ (1:103) [l/I4) and Ibn

Mljlh (l24S) (W\2I.

6 "' Bukhlrl (7 19) 111IHSI .Ad Mu!olim 7 Muslim (1 811) 1)/'\03]. ~ MlUlim (16119)1 ln491.
(9-I~) (21J6~I.

CHAPTER

Prostration of Forgetfulness

is subject to forgetfulness and inattention, and Satan is eager to distract a Muslim from his prayer through whispering distr.ct;ve thoughts 10 turn him away. This may cause one's pmyer to he incomplete or over-perforrn.-d, out of inattention and d istraction. Therefore. Allah has ordained Muslims to prostrate at the end of prayer in Case of inattention in order to
please Allah, the Most Gracious, 10 defeat Satan, and to make up for whatever decrease or addition made inattentively in one's prayer. Such a prostration is called, by scholars, "Prostrat ion of Forgetfulness." It is worth mentioning that

M~n

the Prophet (PBUH) once forgol while p.:rforming prayer; this is one of the signs of Allah. favo. upon the Muslim nation to guide them to the perfection
of their rdigion through following the exam ple of th e Prophet (PBUH), and to follow in his footsteps when they inattentively err during prayer. It is authentically narrated that the Prophet (PBUH) sometimes forgot while performing prayer. To illustrate. he (PBUH) once ended a fourrakah prayer with laslim after performing only two mk ahs (instead offour) and then offe red tht prostration of forgetfulness in COtn)J(nSJiion '. It is also narrated

...
forgetfulness afterwards'. The Prophet (PBUH) said:

If, PRAYER

tJu t he (PBUH) (>nCl cnded ~ {oo ~-rnk '"k P"'fCT with t<!Slim after pt'rfonning only thr rak '"hs (uniu of praY',r)'. AllOth~r time. h" (PBUH ) forgO! to sit fnr tht First Tamnhhlld in the second mk 'ah ofa prayer and proslratw (or

When anyontofyouforgds (i,~. ~m inalltntivrlydu,ing prayer), he should ~rform lwo prosfroliC/m:'

Prostration of Forgetfulness is 10 be performed in three cases:

I When ont inattenlivdy performs some1 hing add itional during prarer
2 When one inauemively mi&>es something integral in prayer 3 When une is uncertain whether he has tn rformed someth ing additional or m;"ed some inl~8ral part in prayer

So. Muslim is to ~rform the prostration of forget fulness in any of the abow-mentioned I hr~ cases according \0 the aut hentic proofs Slated in IIle s..n"ah. )"d nol for evffy uninlelllional dec~aK, addition, Of doubt during prayn. The prostrat ion offorgflful ness can be perfom1<~d in both obligalory and supen:rogatory f'"y..rs, as gmeraUy indialted in tht legal proo& in thi5 n:gmi
The first caS<' (that obligate. the pmstration of forgetfuln ess) is when ~bsentlTIindedly adds ad s or words to hiS prayer. Concerning the add ilion of acts, if one inanentivc\y adds aCli which are considered integral !",Tt! of pra~r. such as ,landi ng instead of sitting or "ice "(I"sa or performing u t... bowing Or prostration, one has to perform the two prostrations of forgetfulness in com~lion. This;. bca.1.IK il WlIS n;.raln! on the authority of Ibn Mu' ild that the I'",phd (PBUH) said:
a Muslim

one (i"'''',n/iwlyJ iUlds or omits 10me/ltinC in O"t~ pra,..r. one 5hould ptrfomt 111"0 prostmtions.
Wlren

(Rda!ed by [mam Mu ,lim) Since addition In prayer causes the imperfeclion of one', performance of prayer. the prostration o(forgetfu lness has bem ordained to make up for soch impmection. likewise, if one abso:ntmindn!ly prrforms an u lra rut'alr and does not ,..,member until he finishes pra)"ff, then one muS! perfonn the two prostratio"" of forgetfulness. Yel, whm OM: mn .. mbers while performing this add itional raJ< 'air, ooe has 10 sit immediately, recile Tasirllhlrud (if on .. has nOl aln:ady riled i1), perform the two prostration! offorgdfulness. and Ihen end prayer with taslim.

Ch. pr 9: P=tr>tion of Forgctfulne

'"

If an ;mam (on~ who I~ads a congregational prayer) inanentively adds such acts to a congr~gational pra~r, m~n ~rforming prayer behind him must draw his attention by saying ~SubtJd" 'Alldh" (Glory be to Allah), but wom~n can only clap Ih~ir hands. Th~n, it is obligatory for the imJm to respond to them unless he is sure he is right; this is th~ l~gal way to be followed. Also, the ~ople led in prayer must draw the attention of the imam in the same way ifhe inanentively omits any oft he acts of prayer, As for a verbal addition in prayer, if a Muslim abstntmindedly recites something inopportundy during pray~r, such as recitillg some verses of the Qur'an whil e bowing or prostrating, or re<;iting a sura following A!-Filtjunh while standing in the last two rak 'ahs of a four -rak' ah prayer or in the third rak'ah of the Maghrib (Sunset) Prayer, it is desirable for a Muslim in ,uch casts to ~ rform th~ two prostrations of forgetfulness. The second case (that obligates the prostration of forgetfuln~s.s) is when a Muslim inattentively misses any of the acts of prayn If th~ missed act is one of the integral parts of prayer, such as the opening takbfr, on~'s pray~r becomes nuU and the prostration of forgetfulness does not make up for it. If it is an integral part other than the opening Inkblr, such as a bowing or a prostration, and on e remembers before starting another rak'ah, one then must go back to it and perform it first, and then ~rform what comeS after it. Yet, if one remembers such a missed integral part after starting another mk ' ah, this missed act nullifi es the mk 'ah in which it was omitted so the whole mk'ah must be re-performed bt-fore ending prayer with taslim and then the prostration offorgetfulness is to M performed. This is be<;aus~ th~ missing integral part cannot M made up for during the same mk 'all in this Case. Still, if one remembers that missed integral part after tmlim, it is considered a complete, missed mk'all, and one in this case must re-perform it individually, perform the prostration of forgetfulness, then end it with laslim, provided the remembrance is soon enough and on~'s ablution is still valid, However, if one r~m embers the mis,o;~d integral part aft~r a long int~rval afler tasllm, or when one's ablution is invalidated, one must re-perform the whole prayer. In case the missed integral part is the Final la..h~hhud or taslim, it is not regarded as missing a full ,-~k 'an, .o one has only to ~rform it, off~r the two prostration. of forg~tfulness, and then end prayer with taslim. On the other hand, if one misses the First Tashnhhud and remembers it Mfore compl~tely standing upright for the following rak' M, on~ can go back 10 perform it. But if one has already stood upright, it is detestable for one to sit to ~rform it, ~t ifhe sits it cl"", not nullify one's pray~r. However, if one has already stood

'"

11. PRAYER

upright and started recitation, it is prohibited for One Ihen hi sit \0 p<!rfonn it (i ,e. the missed First Taslwhlourl). This is becau"" one in this case is . I""dy engaged in anOlher integral part of prayer (which is recitation) that must not be i nterrurled.

If one miss.s glorifying Allah while bowing or prostrating, one has \0 go back and do it unle!.S one has completely stood upright for the following ralc' ail. Afler that, one is to perf",m Ihe two prostration, of forgetfulness (before t(!slimj and then end tile prayer with rnslim.
The third case {Ih ot obligates th . proslration of forgetfulness} is when one doubts whether one has added or missed some parts of one', prayer. If

olle is uncertain about the numNT of rnk 'ahs one has performed (whether one has ~rformcd two or three rak 'ahs for example), one has to pro<:eed taking the smaller num~r of rak'ahs for granted and base one's prayer on that assumption , Then, one completes one's prayer and ~rforms the two prostrat ion! of forgetfulness before raslim. So. the original ruling here is thal one is to re-perform what one is uncertain about wh ether one ha s performed it or not. This ruling is implied in the following hndirh narr.ted by 'AbdurRahman lbn 'Awf(may Allah be pleased with him): "The Prophet (PBUH) said, 'When anyoue of you is it! doubt whether Ire has performed o"e or two ro k 'ails (i.e. uncerra in about rhe number of rak' airs he performed), lie slwuld regard it as (ouly) one. Also, when one is in doubt whelller he has performed tWO or three rak' ahs, /Ie ,hould reg<l,d them as two (rok 'ahs).' .. (Related by [mams Ahmad, Muslim, and AtTirmidhi) In a congregational prayer, if n "'hoslim is uncertain whether he has joined the prayer from the first rak'nll or the second, he is to consider it from the second rok 'all, and perform the two prostrations of forgetfulness al the end of his pra)'er. Likewise, when olle joins a congregational pray.. late and is uncertain whether one has caught a full rak 'all or not, one is to disregard this rok 'ai, (i.e. it must ~ re-~rformed) and then one ~,forms two prostrations of forg~tfulness at Ihe end of ones prayer. To conclude, if one doubt, that one has mis",d an integral part ofp"y", one has to go back and perform il, then perform what conte~ afler il wilhin the same rak'ah, as mentioned above in detail. Yet, if the doubt concerns an obligatory act of prayer, not an integral part, it has to be disregarded and one then is not obliged to pedorm th~ two prostrations oHorgelfulness. Moreover,

Ch..p,er 9: t'rom.,ion of Forgfuln =

'"

when doubt is related to addition, nol om;ssion, such doubt is to be disregarded, as the original rulins is to offer th e prostrat ion of forgetfulness to make up for inattentive omission, not addition, in prayer, These are the rulings on prostration of forgetfulness in brief. and whoever seeks mOre elaboration, he may rder to the books onfi'lhi rulings, May Allah srant us su ccess,

Endnotes
I AIRukHrJ (482) (11731 1 and Mu.lim (12SS) 13/691. 2 Mealim (1293) 131731 . 3 AI Bukh~ri (829) 121400 1 and Muslim (1269) 131601. 4 Muslim (1283) 131671_ 5 Mu,",im (1287) (3169) 6 Mu.lim (1272) 13162 1: A!lm. d ( 1655) 1112361: At TirmidM (398) !21244 j.nd rbo Mljah (1209) [21631_

,,,"

''''''

".'"

CHAPTER

Dhikr (Remembrance of Allah) Following Prayer

Anah, Glorified and Exalted be He, says:

~o y<>u

who haw belieped,

"'m"mbe~ AI/lilt

with much remem-

Immct- and t.mlf Him m(>rning find aftrnroon."

(Qur'an: AI -AhzAb: 41-42)
Allah , Glorifled be He. ha. enjoined dhikr
(Remcmbr.n~e

of Anah) 10 be

said following the different acts o( worship. To illustra le. Allah. Glorified be

He. says regarding prayer:

"And ",hell you hll"" completed l/re praY"r, remember Allalr slonJ;IIg, sm;"g, or (lying) ,m your . ide... ~

(Qur'!n: An -Nis&': 103)

""
Allah, Glorified he He, also ~ays;

1" I'RAYFR

"Alld whe., Ihe prayer /",. bun cone/ruled, diJpent within the land "nd Ulelcfrom the boun,y of AI/Dh, "nd remember Allah often that you maysuccud," (Qur'an, Al-Jumu ' ah: 10)

As for fasling, Allah commands Mu,lims 10 reme mber and glorify Him after completing the faSI; ag of the month of It.mall.;,,; Allah, Glorified be He. ,ays:
", . to complett tht period and to glar;/y AI/a" for Ihal/"'I which

Ht haJ guided you; and ptrhapJ you will be gmttful,"

(Qur'an: Al -Baqarah: 185)
The same goes for Hajj (Pilgrimase); Allah co mmands Muslims to remember Him after performing the rites of Hajj saying:

"And wl.en you camplded your rUes, rtmemlHr AI/"h like your {previousl remembrance "f your fathers or with [much}
gr~"ter

If"""

remembranu."

(Qur'an: Al-Baqarah: 200)

This Divine Command (Le. to remember AII<lh following acts of worship) may be d""ree<l 1<) help a Muslim make up for any imperfed ion or evil whisperings affecting the act of worship he p",rforms, It m~y al,o be decreed to make a Mu,lim feel that h~ is legally required to continue rc mem bc ringand worshiping Allah, and that his legal duty (towards Allah ) is not restricted to the p<:rformance of acts of (obl igatory) worship. A Muslim has to follow the SI"I>I~11 (P ropheti c Tradition) in remem!>(,ring Alla h (saying dh ikr) following obligatory prayers, not to follow the invented ways ofSufi groups who are innovators in religion. It is stated in Snh.ih. Muslim (Muslims Authclltic Book ofJiadirll) that Thawban (may Allah be pleased with him) narrated: 'WI"never Allahs Messenger (PIJUH) fillished performillg prayer he !!Sed 10 ask Allahs Forgivc" css thrice then ,ay. '0 Allali. You are !lIe Perfeetio" and You are the Olle Who gr"'lt, perfectiOIl; Blessed are You, 0 OWller of Majesty olld HOllor.'' In addition, it is stated in th~Two S.ahihs,' on the authority of AI -Mughirah rbn Shu'bah (may Allah be pleased with him ) Ihat the Proph et (PBU H) used 10 say following prayer: "There i5 110 deity /",t AII~h, Mo"e, Who h a< "0 part"er. To Him belougs dominion, Qlld 10 Him belongs (al/) praise. a"d He i, over

'"
all things Omnipo/(nf. 0 Allah.' No"e clln withhold ".hlll )'Ou gmn/. and none Can gram ",Imf YOII withhold. und I/, ejorl,me of11 man of
meall. is use/m before ),m (i.e. only good deeds tiff: of Wllue)."'

It is aim stalM in ~aujlJ Muslim (Mus/im:' Authentic 8<lQk 0/ Hadilh), on the authority of' Abdull;\h IbnuzZuba)'. (may Allah be pl~a~d with him). that tht PropMt (PBUH) u~d to say following every prn~r:
"Thrrr' i, no d~ily buI Allah. AIOIle. Who has rnI porI",.,.. To Him

bclO/rgs domirrion, and 10 Him belongs (al/) pmiw, Ilud Hr is over aI/filings Omnipolenl. nrm, is ne;/Il,.,. might IIcr powc except in Allah. There is no d eity /.>,,( 11/1,,11 and wt' wo.sl'ip 11011' bll' Him . Alone. To Him be/OI lS 1111 bounties. to Him be/mlgs ,Ill gn"" mid /0 Him is worthy praise accorded. There is no ddly bur Allah: we are sinure 10 Him ill rellg;on. Ill/hough the di$beIiCV1'!rs dislike 1/'-'
MOlnr.~r, it is stated ill the s.maa: ollth~ authority of Ab.:. Dharr (may Allah ~ P~ with him), t halth~ Proph~1 (PBUH ) ~aid,

'WhotVU$D)'l' Itn I,'mn immtdialclYllftn finls/,i llg Flljr(OIIwnJ Pm)"'r; M!o", m""iug/rom his place Or lalki,lg 10 a"yo"e, 'Ther~ is "0 deity bUI Allah, Alo"r, Wilo has ,,0 pa"lla. To Him belOMgs domi"io", ami 10 /-lim belollgs (al/) praise, He giws life mid (auses dratll, aMd He is over allllrhlgs Omnlpotem: "'I goml deeds will be recorded for /rIm, tC'1 sillS will bt dimlnated fro' lI him, ht will be upgmded len d~reu On .t.",,,,I), he will be wfegurmltd lrom 1111 kinds 01 harm 11111111,1 dllY, ht ,..iIl bt gUllrded IIgaillSI SlIlan, IInd 110 sin et'" (JW'rlllkc him on /hlll day (Ilnd nullY' his good dteds) ac~pl ll5Socialing ()/ilnl in worship ,..ith AI/Ilh.
At-Tirnlid hi comme nted On this auditl, ""rins, 'This is a bawM, 1"hjb wlllil', (i,e, 11 good and allll'e .. /i, Uadilh)." Lihwisc, it is ~n act of the Swm ah to say the afo ... said supplicat ion of dllikr ten times followi ng the Maghrib (Suns..t) PTlyc'r, IIccording I<> a /ialWh ",Iated 1' Im1m Ahmad 0 n the authority of Urn", s.alamah,' aoo another /l1l,lIth stated in Sa/li/llbn t/ibMlI (IIm Hil>b<!n:' Au/lull/ir Book oll1adithJ On the authority of Abii Ayyiib AI-Anprl'_MOf'eO\"., il is an act oft~ Sulllla/r to say ~n times following the Fajrand Iht Mllghrib Prayers,

",t

0 "'y Lord, protect melmm the F;re,~'

This is according to the hml/fils related by Tm;\m~ Nun Ibn M~jah and other com pi lers or Uadltl,.
Ahm~d,

Abet V'wi,d, An -

AmonK t~ W~)'S of dhih i. saying, "Sl<bMII-AIMh" (Glory be. to Allah), A.1_fyzmdu_ /illdh" (Praise be 10 Allah), "AIMhu-A klwr" (Allah is th~ G~at~t)
~1pc<:lively 'Th~re

'"

11: I'RAYER

thirty-three times each, and then sayi ng IQ complete a hundred:

is 110 deity bur Allall. A/one, Who litIS liD {'11ft,,". To Him IN/ongs dominion, and /0 Him ""lonKS (ull) prtli~, (lotd He i. ovt'f

al/ thinK'
Prop~

am"i".,,'"",..
of HJulilhJ
that the

It is stated in SDb.Ib. Muslim (Mu>lim" A ut/mIlk Boo.I:

(PBUH) uid:

"Ifanyone atols Allah (UlyillK. 'Sl.bhotn1I1MI.' i.t. 'Glory be to A/hilt')

after (perform; ng) evcry proytr thirty-three rimes. "nd praises Allah ("'ring. 'A1-b.amdu -/iIlJh' i.t. 'l-'MiSl be to Allah') thirty-three timtJ, "nd declares Hi. Grt.. lne~ (saying, IIlIilhu-Aklmr' i.t. IIlIah i. the Grrat"s/,) ,/Jirfr-three limn. nindy-nine time 111 1111. and says to complete Il hu"drtd; 'Tht rds no dt;'y but 11.//11/1, A/ont, Who has nO {Nlrlner. To Him wlongs dominion, and 10 Him bdongs (011) pmiu, und Ht is ol'er all llIings Omnipolenl: his uns wi/I btforgiwm ~""n if I/u,YUrt 11$ ub,mdont oJ tJ.t foom oflhe uti. ..
After saying thal riM!:r following Ihe performance of prayer, il is preferrtd for a Musl im 10 recit e th e following suras and 'ent's,
I. Ayalul-Kunl (i.e. Ihe Ve= of Ihe 1111"1"',)"

2. TIle Sura of AI/khl6i (Sim:erily of Fuilh)"

3. lM Sura of AIfu/llq (DoIybmlk)"

4. TheSura of An-N<ls (MIII.kind) " An-Nasi'; and At -Iabanlnl n:lated on the authority of Abli Umilmah (may Allah be pleased with him) that the Prophet (PBUH) sa id:

Whoever rtrilcs Ayawl.Kursl (i.e. Ihe Vme o/IIIe Throne)following (prrfurming) e~~ry pm)'", nothing will W WIWUII him /lnd (entering) Pomdist bUI deolh:" mellns Ihat nothingdtlays him from entt'ring Paradise ncept bring . Ii\"('. In a~het" b.m1;Ih, Ihe Prophet (PRUH ) said: Whoever recites Ayalu/.Kurs; foJlowing (performing) every prayer will be in AII"Ir';e cownanl ofprot~clion ,mlil/hc follOWing praye~' "
Th i~

Ch.p'" 10; Db;/tr (Rememb,,"cc <>f AI!>h) FoIIOW'"g r",y"

'"

11 is also .tal~d in th~ Suna" Ihat . Uqbah Ibn "Amir (may Allah be pleased wilh him) narral~d:
"AUah'Mess'''gcr(PB UH)corn"wndedrneto reciteAI-Mu "awwidhaMn (the Sura, of AI-Falaq (Daybreak) and An - N~, (M... ,kind)) following every pra~r" "

Alllhe aforement ion.d ho n ora ble hadil hs ,Ial e Ihe le gali ty of th~~ religious supplicalions of dhikr following obligalory prayers, and the greal rewards prepared for thos~ who observ~ them. So, we should keep on observing them, following in the footsteps of the Prophet (PBUH). We should also bear in mind Ihat they are to be ",id after concluding prayers with ra,Hm (Le. immroialely after finishing ~rforming pray~rs), before moving from the place where We h.ye ~rformed pr.yer. Immed iately after concluding prayer with /aslim, dhikr are to be said in the following srquence: Asking Allah's Forgiveness th ree times Saying, "0 AI/ah, You are tile Perfection and You arc the One Who grants perfection; Blessed art You, 0 Owner of Majesty and Honor: Sayi ng. "There is no deity but Allah. Alone. Who hllS no partner. To Him belongs dominion, and 10 Him belongs (aU) praise, and He i, over alllhitlgs Omnipotent. 0 Allah! None (an withhold what You gmn/, and none can grant what You withhold, and the fortune of a man of means is usele~ before You (Le only good deeds are of value): Saying, "There is neitlier might nor power except in Allah. There;s no deity but Allah and we worship none but Him, Alone. To Him belong all bounties, to Him be/ongs all grace, and 10 Him is worthy praise accor<kd. There is no deity but AI/oh; we are sincere 10 Him in religion, ~I/hough the disbelievers dislike it." Sayi ng . Subl!J,,-AIIJh" (Glory be to Allah), "A I-hamdu-IiIMh" (Praise be to Allah), Alltlhu-Akbar" (Allah is the Greatest) resptive!y thirty thre<: times each, and then saying to complete a hundred, "There is no deily but Allah, Alone, Who has no parl"e~ To Him belong' dominion, a"d to Him belongs (all) prQise. and He is owr a/lthing' Omllipoltnl: Saying t~n times following th. Fajr (Dawn) and the Magllrib (Sun~t) Prayers, "There is no deity but Allair, Alone, Who hru no partnu To Him be/ongs dominion. and 10 Him belongs (all) praise. He gives life and causes deatl!, and He is over allthillgs Omnipotent; then "aying ,even times, 0 my wrd, pro/ed me from tile Hellfire."
Ihe~

supplications of

'"

11: PRAYER

R~citing Ayalu/Kursi (th e Verse of the Thrond. and the Sura, of Al-lkhM~ (Sencor;/y of I'ailh) and AI-Mu '~ww jdhatl!M (the Suras of
AI-Fa/a<l (Daybreak) and AnNIl< (Mm' kiMd)). Tt is al.\o desirable to rcile u~h dlhe.e sura< three times following the Fajr (Dawn) and

the Magllrib (Sunset) Prayers.

Following prayers, it is also desirabl e to say tahlil, " rasbib.. " tallmld, "'and lakbir" aloud, jndiv;du~lIy not ChOf;llly. Tocount sayinglasbiu,'rallmld. and I~kbir thirty-three times each. One can u"" one's fingers. as thy will ~ questioned (by AIl.h) and will 'p"ak and testify about one's deros on the Day of ludgment. H is .lso permissible to use a rosary instead of one's fingers for that purpose, provided one is aware that it by no means has a '~(ial virtue over using one's fingers, Still, using a rosary is deemed detestable by some scholars, s.o, if a Muslim believes that a rosary u~d for counting the tim es of the aforesaid dhikr has any spedal virtue or superiority, it be<':omes an innovation in religion, as is the cas.. with the Sufis who wear rosaries as necklacc," or mah them like bracd ets in their hands . This aforem entioned behavior i. not only an innovation in religion, but it is also a kind of ostentation and affectaTion.
After finishing the aforesaid su pplications of dhikr, a Muslim should invoh Allah seo;: retly asking Him for whatever he desi "'s, fori nvoca tion after pe rforming prayer and saying tho,'e glorious supplications of dhikr is mort' likely to be granted by Allah. Tt is prohibited for a Muslim to raise his hands while invoking Allah after obligatory prayers as some peopl e mistakonly do, for this is an act of innovation in ",Iigion; this may sometim .. be done after supererogatory prayer.. Similarly, A Muslim should not raise his voice while invoking Allah, so as to be nea",r to sincerity and submissiven . ss and far away from ostentation. In some counlrie., some people OTe u~d to raising th eir voice. and hands chorally while invoking Allah after performing prayer, and sometimes the imdrn (one who leads people in prayer) invokes Allah while raising his voice and hands, and the auendants reply "Amin (amen)," raising their vokes and hands as well. Such a practice is an abominable innovation in religion, as il has neilherbe. n narrated 10 have bn observed by Ihe Prophel (PBUH) fo!!owing prayer> . be it the Fajr (Dawn) Prayer, the 'Air (Afternoon) Prayer. or any oth . r obligatory prayer nor deemed desirable by any Muslim. Shaykhu l hU.m Ibn Taymiyah said" in this "'gard:

'"
'Whoever reported Ilwt {mdm Ash -ShJJl'I deemed i1 desirable (i.e.
deemed rnising th~ voices and hands (homily in supplication desirable)

must have misquoted him:

According to the above, we haw to follow in the footsteps of the Prophet (PBUH) and stick to his Sun"a!! (Prophetic Tradition), for Allah, Exalted b.

He, says:
"... And whatever the Messenger has given y<lu - Il1kt; "nd what he haJ j(}rbiddtlt Y"" r.!frain from. And fell' Allah; indeed, Allah i e ..e .... jn fUn"'ly.n (Qur'<\ n: AI -Hashr: 7)

Allah, Glorified be He, also says

"Ther<: has ctrllli"'Y betn for you in the Ml!S<tnger of Allah
all

acellent pattern for ""yone whose hope Is In Allah "nd the laSI daytmd {who1 remember. Allah often .n

(Qur'an: Al-Ahzab: 21)

Endnotes
1 Mu<lim (1333) [31921.

111>< Two Sol!ib." The Two Authentic Oook< "f ... I-Bukhlrl and Mu,hm. 3 AI ~ukhAri 18H) [214201 and Mu,lim (1 337) 13/931. 4 Mu.Jim (1342) [3/94 ]. 5 lhe Sun"" refe .. to compilation, of ,he Prophelic hadit!" cI,Mined according to the 1,lamic juri'prudential .ubjts; the main four compile" oftl.., Sun,," art AbO L>Jwnd. lbn M~j.h. Atl1rmidhl . nd An N o';' 6 At Tirmidhl (34134) [51515[ . 7 A!lmad (26<1.\0) {61298 ] and Haythaml mcntionl. in hi, Ix>ok MQjmQ' ,1tz.,w,nd (Th. Cclltio" of Addition"/liadith,). d mad it haM" bad/th (101108). 8 Ibn J::!ibb.n (2023) [5/>69]. 9 Ab':' DlwUd (S079) 15/200 [. 10 M.wim (1351) [3197]. 11 V<= No. 255 of the SUr.> of .... 1 Baq.r.h (th' Cm,..), Chapter No. 2 of the Qur"n. 12 Ch.pter No. 112 ofth<Qurh. 13 Ch.pt.r No. 113 of the Qur';\n. 14 Chapter No. 114 of the Qurl n. i .... th. la.t Ch.pt., oflh. Qurln. IS An N,,;\'1 in hi, boo\; 'Ama/ A/r ..,,,, Wa) lAylah (Suppli .. tion. of Ihe Day and Night) (100), Al I awinl in hi. book ,\IM" "jam ",1 Ka'l, (n.., Great Le."",,) (7532) 181114].nd Ibnus Sunnl in hi. book 'A",.I AI Yawm WaHaylah (Suppl".hon, of the Day a nd Night ) I 124).

'"

It PRAYER

16 Al-I.Mtlnl in hi' book AI-Mu 1"'" A/-Kabjr (Th. Great l.txicon) 733) 1)18) M I
17 AbIi Dj,w"d (1 52) f2l12n AI-Tiflnidhl (2908) [5117 11 .nd An-Na<li'J (1335) 12177 1. 18 Tahlil: &tying, ' U IMha i/lallJh" (i. o. Thor.;, nodoity but AII.hl. 19 Ta,bifl: Saying, Sub/.tdn-Al!.lh" (i ,e , GI<>ry t>e 10 AlI ,h). lO Taflmid, S.yillg AIaarndu -lilMh" (i .. P",;5c l>< 10 AlI.h) , II 1l,kbl~ Saying, AlldI,u_At..,r" ii-<- AII.h i. ,h. G",.""I. 21 5<., 'Moj"''' 'ul Falilwd' (2l/5 11).

CHAPTER

Voluntary Prayer

w~

should know that our Lord, Glorified and halted be He, has ordained

voluntary prayers, side by side with the obligatory ones, as a means for His servants to draw ncar to Him. Performing voluntary prayers is wnsidered among the best means of bringing oneself "earer lO Allah. It ranks next to

jihad (fighting or striving in the CaUM" of Allah) and seeking knowledge, for
the Prophet (PBUH) always drew himself near 10 Allah by means of voluntary
prayer< as he (PBUH) said:

on the right cUIl'se and (know thM) ro" will "0/ be able 10 do all good acts: and know Illnr the best of your (good) deeds is

'K~~p

prayer:'
Prayer combines different acts of worship such as reciting the Noble Qur'an ,

bowing. prostrating. supplicating Allah, being humble and submissive 10 Him, imploring and glorifying Him, declaring His greatness (by ,aying lakbir), and praying to Him to confer Hi, blessings .. pon (he Prophet (P IlUH).

".
Generally, voluntary prayers are of two types:

lk PRAYER

The first is called "regular supererogalory prayers, as they have specified

times of ~rfo rmance. and the second is callM "non-regular supererogatory
pr.)'C'u," whose performance is not restriclffl to certain tim~. The forst type of voluntary prayers has SOme l ubestego ries of wh ich some a", more st rnsed than others; the most stres$(d of them arc the Witr Prayer,' the Tar<lwlli Prayer, ' the Prayer for Rain, and the Eelips .. Prayer resp~tivdy. Each of th ese p",yen; will ~ dealt with sepa rately in d eta il in the following chapters, Allah willing.

Endotes
! Ibn MJj.h (277) [1/1781; Ahmad(21278 ) [51277 j and AI-Hlkim. AIHlkim S... ded ita.

amh<ntic, and Adh-Dh. h. b, waS of tilt som. opinion.s lh.t of AI-Whim. Al-Alblnj .1"" groded i1 u . "th. ntic in hi. book "Wili"1 i.l",i' '(952), 2 lh~ Wi/r fuy,r: " ,upererogatory prayer con. i,ting of on <><Id num~r of Ftlk'~h, (on<, thr , five, ~ n . nine, d""en or thirt"'n) and il i. performed .ny tim~ btlwccn the 'lshJ' (Night ) . nd the Faj' (D.wn) Pray .... J The TarJ",Ib. !'Tore"' SUp""''''S''tory prayer performed the ' IsM ' (Night) Pr.orer during the month of R.m.llln ,

.ft.,

CHAPTER

WitrPrayer
let us start with the Wit, Prayer since it is important, as it is the most stressed voluntary prayer, and sOme scholars are of the opinion that it is obligatory to p"rfofm it. Generally, the act of worship whose incumbency is d isputable is more stressed Iha n anyather act which is agreed to be n ot obligatory. Muslims agree on the legality of the WilT Prayer so it should nol ~ abandoned. The testimony of Wh<l<:'\'eT insists on leaving th is prayer is not to be accepted . lrn a m A!!rnad say... 'Whoever abandons (performing) the Witr Pmyer inteMtion~lIy is" bad man whose leslimOlIY is no/ 10 be accepted."' Ahmad and Abii DawUd relate as mari'" (t raceabl e) b.adith that th e Prophet (PBUH) says:

'WhaevCT does not perjorm the IVitr Prayer does not belong 10 us."'

'The Witr' is the name of the rak -"h (unit of prayer) separated from its preceding rak 'ahs, or three, fi,'c, seven, nine, or eleven (continuous) rak'ahs {performed with only one final taslim ),If these rak 'ans are separated by two or more TQslims (final SaMms in prayer), the Witr is the rak 'ah separated alon e, The time for the Witr Prayer starts immediately afte r the 'Ishcl' (Night) Prayer and continues until dawn, In the Two Snhrbs, 'A'ishah (may Allah be p leased with her) says:

11; PRAYER

"Allah's Messenger (P8UH) performed the Witr Prayer at different nights at various hours extending (from the Night Prayer) up to the last hour of the nighC'

It is slated in many andl/hs that the time of performing the Wilr Prayer is the whole nighl except th~ lime before the 'IsM' Prayer. If a Muslim is sure to wake up lale al Ihe lasl lime of t he n ighl. it i. d e,'irable for him 10 ~rfonn the Wilr Prayer then; however, ifhe is not ,ertain (to be awake at this lime). he should ~rform this prayer before going to bed as recommended by Ihe Prophet (PBUH). [m~m Muslim rel~tes on the authority of Jabir (may Allah be pleased with him) that the Prophet (PBUH) says:

"If anyone of you is afraid Ihm he may Mt be able 10 gel up al the

end of the night. let him perfm-m the lVitr Proyer and then sleep, A/Id if he is confident of gelling up mid performing prayer al nighl, Ihen let him perform il al tile end of il.jor the recitation (of Ihe Qu,~n) al Ihe end of the nighl is wilnessed (I1y angels). which is beller:' The Wilr Prayer Can be as short as one rok'ah (unit ofpraye,) according 10 the lladilhs (related 10 this ruling) and as narrated from ten of the prophet's Companions (may Allah be pleased with them all). Yet. it is desirable to perform the Sha[ < \>efme the lVilr Prayer. The mk 'ahs of the lVilr Prayer can be as m~ny as eleven or thirteen, Ultering laslil1l at the end of every two rak 'ahs and ~rforming the IVitr with a single rak 'ail. Imam Muslim rdates that' A'ishah (m~y Allah be plused wilh her) narrates: "Allahs Messenger (PBUH) ",sed 10 perform eleven rak ' ahs at nighl. performing Ihe Wil, wilh a Single mk 'ah'" In another narration, she says: "... ullering lasl!m <IIlhe e"d Ihe WilT wilh a single one,'"

of every two rak'all. and performing

Moreover, a Mu.lim is permitted to perform eleven continuom rak'ahs, with one Ta,hahhud in th~ tenth mk 'ah and anolher Ta.hahhud in the eleventh. and then end his prayer with Im/im, Al w , he rn"y pedorm eleven continuous ruk ' ahs with only one Tashallnud in the last one (before ending his prayer with Inslim), Yet, the first way of performing the Wit. Prayer is more desirable. Besides, a Muslim is permitted to ~rform nine continuous ,ak 'ahs, with a Tashahhud in the eighth mk 'ah and anoth er in the ninth, and the n end his pra~r with lasi!m. He also may perform Seven or fiVl" continuous mk'ahs. with one lilsllahhud in Ihe end "(ter which he is to end the prayeI with laslim. Umm Salamah (may Allah be ple.~d with her) narratcd:

Ch'p,e, 12: WilT ""'yet

161

"Allah, Messenger (PBUH) used to perform the Wit' witl! five or seven mk 'ahs (units of pmyer) without talking or uttering tMlim between them: '

A diffu~nl "'''y 10 perform the Wit. Prayer is 10 perform two rak'a"s and s.ay taslim then perform a single (Iasl) on~,

Tt is desirable 10 = it., the Sura of AIA '1<1 (/he Most High )' in Ihe first mk 'ah, the Sura of AI-Kilfirun (the Disbelievers)" in the seco nd and the Sura of AI-Ikhldl (Sincerity ofFailh)" in the third,
Th~r~fore, il became evident that it is permitted 10 pe rform d~ven, thirteen, nine, seven, five, three, or one ",k 'ah, yet the highly desirable is to perform eleven .ak'ahs and the l~ ast des irable is three .ak'ahs, buI it is suffICient to perform only on e mk'ah, In additi on to this, it is desirable to recite qunUi (invocation) after rising from bowing in the last mk'ah, invoki ng Allah and sayi ng the following supplicat ion related about the Prophet (PBUH):

'0 Allah! Guide me among tl,ose You Ilave guided" , "

Endnotes
I S= 'Majm" 'ul Fntdwd' 12JI127, 2S}I ,

2 Ahmad (%78) 121443 lancl AbiI

~

D~wUd

(1419) 12/871_

J Al_Bu'Mri (9%) 121626/ and Muslim (1734) fJI167 /.

Mu.lim (17&4) 131277/ _

5 The Sho[: l! g.nc,. lly ... fe" to .ny prayer cons i.tinS of . n .ven number of mk 'ahs . nd it pm icul.,l)" r<f<t1 to th< even number of rok'nh, p.,-formro Wore the fi n.1 mk' oh of the Wir, Prayer. 6 Mu,lim (! 7!~) 131259 /. 7 Muslim ( 1715) 131259/ .

S An_N.d'! (17!~) 1;{l66/ and Ibn M~j,h (1192) ! 21551, 9 Chapt" No. 87 of tll. Qur'1n, 10 Chapt.. No. 109 nfth. Qur'ln
I I Chap''' No.. 112 of th. Qur'an, !lAb<! D;\wi,d (1425) 1219<> 1, At Tirm idhl (46.') 120281; An N l (J 744) /)12751 and !bn M~j'h (1178) 1 2I~9/ .

CHAPTER

Tarawih Prayer
The TnrJwill Prayer (Nightly SUJ>w:rogatory Prayer during th~ month of RarnadAn) is among what Prophet Muhammad (PBUH) has ordained for Muslims in Ramag,\n, and il is a st,.."sed act of the SUMMah. It is called 'th~ Ta r~wih' which meanS in Arabic ' intervals of relaxation: because Muslims used 10 take an interval of relaxation aft .., eyery four rak 'has ' of the Tnrdwiil Prayer as Ihey used to prolong the prayer. It is more desirable to p"rfor m the Tardwlb. Prayer in congregation in the mosque, as the Prophet (PBUH) led his

Companions in performing the TnrJwlb. Prayer for some nights then he s\oPP"d
for fearth.! it (i.e. the 1~rdwrb Prayer) might become. burden on Muslims. In the T....o S.ahibs. . Nishah (may Allah \)., plea.,ed with her) narrated:

One night, Allahs Messenger (PBUH) j1rformed prayer;n the mOM/ue and fOme ~ople followed him . The next night he allO performed pmyerand loo mal1y~oplegalhered. On the third Or thefourth l1ight, mo", proplt gmhered, bul Allah, M ...~nger (PBUH) did 110t co", . out 10 them. In the morning he said, '1 saw what you were doing and nothing butthe ftar that it (i.e. tht prayer) might be enjoined 011 you, stopped me from comil1g to you."'

".
or
nation has accepted nnd followed this p"'~ctice.

11: I'RAYER

In the narratiQn Al Buk/tl.rl rh" words ", .. mld Ihl1l hap~"M in tilt month of RlUMaW1,, ",e", added. h is well -known that the Companions ~rformed the Tar~wih. Prayu aft~T the de.th oflhe Prophet (PBUH) and the Muslim
The Prophet (PSUH) U)'5:

Whwr sftlnds (~rform;"g pro"",) will, Ihe im6m unlil ht finishes pruytr. (lite u,,'OnJ for) ~rforming prtl~ flll IM night will M ffforded for him ....
The Proplll"l (PIIU H) 1150 says:

"1VIwt.-er performs prayer <it/ring the ";gills of Raml1liil" fa ithfully oul of s;nc<',... faith mId IlOpingfor Divine re",t".,1 (nol for showing off), all his paJl SirlS will be forgiyen."'
(RdatNl by
AllIukh~ri

and Muslim)

Thus.. pffl"orming the Tardwih PraY'" isa stated ($lrusedJ act o f the SII""ah that a Muslim should nOllea"".

Co .. cem ing the .. umNT of mJ;"oits {units of pl'1lyerl fJ<'rfon=d in this p .... yer, nothing definite i5 narrate<! about the Proph et (PBU Ul and hence Mus lims a", fr~ to choose. Shlykhu l-h];\m Tbn Taynliya h "" id,
"A Muslim Cd " perfMm Iwc"l), rak'a/o$ (o"n l/oe TardwiiJ. Pm)"'r) according 10 Ih~famoljs opi"io" Ofl/lt Hanball a"d SMfi'/ &/0000. thirty six rnk'nhs with 'WJrd 10 tht MMikl School, d~" mkahs. ",. IhiTt"". Thu$, all is good a"d" Mu slim "", peTform mOTIt or less mk"h. lUtoming /0 Iht (/0"8 or shorl) lime of his minding reeiting

tht QUTfln."'

When 'Urnar (may Allah be pleased ,.-jth him) gathtm! MU51ims to fJ<'rform the T"r<lwlh Prarer in con gregation behind Ubayy Ibn Ka ' b, the l~lTer pt'rformed twenty mkah. Some of the Companion5 u5ed to pt'rform more rak',,/,s and oth er Comp~nions performed len. So, there is no defi nite text ",lated about the Prophet (PBU H) ddermining B ctrtain num~r of mk 'ohs to be perfonned in the Tanlwlh Prayer. Many ;mdmJ of mosques perform tht T,,"'wlh P.... yer "'thout paying attention or f~l i ng tn.nquil whi le bowing or p...,.I .... llng. !'ttling In.nquil i. an integntl pari of prayer IUId a Muslim must payatlnlTion while standing before Allah, B:~htd be He, and learn from Ihe Words of Allah (i.e. the Qur';\n) while they are being recited. Of course. I Muslim ca nnot fultllllhis when performing pnyer with detestable haste. IT is mOre befitting 10 fJ<'rform len rak 'a hs in a state of tranqui!Jty and recit. the

IM Noble Qur'an for a long lim~ than to perform Iwenly mk 'ahs with detestable haste_ Thi~ is because the es.sence o f pr .yer is to turn one's heart 10 AII~h, haltw and Ever Majeslic be He. Verily, a few mk'uhs (with tranquil ity and refil"Ction ) c~n outweigh so many ones. Also, it is better to recit e the Qur'an with measured recitation than rIXile it with haste_11 is allowable to be quick in reciting the Qur'an provided that no letter is negicctw since it is prohibited 10 neglect a !encr for the sake of quick recitation. However, it is good for an im~m (in congregation.1 prayer) 10 recite the Qur'an in a way that benefits those performing pr~yer behind him. Allah dispraises those who recite the Qur'an without understanding its meaning as Allah. Exaltw be He, reveals:
~Alld S~ riplure

"mollg lhe", are rm/dln-cd one. W/IO do 1101 kllow tile except I illriulgellce ill} wishful/lJink111g, ,." (Qur'an: Al -Baqarah: 78)

The verse refers to Ihose poople who recite (the Book) without understanding its meaning. Allah has revealed the Qur'in for Muslims 10 unders land its meaning and carry out its rul ings, nOI ol"lly to recite il. S<lme imo1ms of mosques do not ~rform the Tarawiil Prayer as it should be perfonn ed, for they recite the Qur'an IKl hastily that they violate the sound reciting of th~ Qur'an. Moreover. they d" not feel tranquil while standi ng, bowing, or prostrating though feeling tranquil is an integral part of prayer. Furthermore, they may ~rform only a few rak 'ahs (units of prayer). Thai is, thme imJms mmhine many detestable acts which are ~rform ing on ly a few rak'uhs, shorteninglhe time of pray", and reciting the Qur'an in a bad way. Thus, they perform worship h.-edles.sly. They must fear Allah , establish their prayer weU. and not deprive themselves nnd those (performing prayer) behind them from ~rforming the Tarilwih Prayer according to the legal way'. We invoke Allah to guide all Muslims to success.

Endnotes
! Th< Tard will P"Y"r;. to b< p<normeJ in two mk '"1,, ."",,;,,,,11' the u m" Tal,oii"d (lh< Nighl Vigil V",)'.r). SoOI< i"'~m, of '""""l"0> wt.o .... oot wdl -"<fs.d in Fiq/I

(I,lamic ]urisprmknco) m. y tW u y ws/im .ft<r~""ry two mk'ah, in Ih< T",nlwr/t Or T.majjun. which i. wrong .nd con1",dictorl' to the S"""~lt_ Sch"b", , t. te rh .. whoever ".n,l, to p. ,form . th ird ,ak '"h in th. T"'~wib. or Tahajj)1 is the same., h im who (mistakenly) .l.nd. to perfor'" third ",I:'dh in lh< Njr (Dawn) Pro)'", (.,hieh eonsists only <>f lwo ",. "hs). 'T h"" his pr'.r is invalid , Sheikh' AW"I-' Azi. lbn Bb (mal' AII.h n,,,,, m<r<y on him) n.. compos<d . r<ply to thos< p<opl< in which he shows their fault ,

'"

1 AJ.il... klWI (1129) 13/141ond Muslim (118(1) 1)12831.

1 Ab6 IwQd (ll7S) 1U71]; Al-Titmidhl (1105) 1)1169); An_NuIo' ( 1J63112l9ll_rwl lbn Mljab ( 1)27) rUl22]_ ~ AI BuiJllrl (J7l [111241 and Mudim ( I n6) 131281[. S Sre: ;.I/AkhMr iI/ '/I",;"..m min AI /,Uui,.,nlr AIr-..,hl"w.' wrium by Shlykhul.

Is/Im Ibn TlI)'IIliy>b,

6 5om< of the ; ... d.... of mooqo.. rai ... tMir ""k.. in ~it"'ion of Ihe Qutln ... <in3 1oud'p<.keTJ, Ihu . they cool...... Ih. r<t>\"" perM' mlns ","ye' in O!her ""'"I""" thing which I, not ptrmi .. ibl . Sh. ykhul. b ll m lbn Tuymly. h .. id:

"If ti, t'" is anyone ",dting the Qur,l" wI,ile the pwplt are performing suptrtrogatory pra~T. he should no! mist hi s wia in a "'''Y 111,,/ may disrmc"hei, allt tl/ion. This;s MIlUSt rht Propltt/ (P/JUH) CIlme ou' /0 his Companions while Ihey....,rr pn/orm;ng prrt)'u in Iht mosque and .aid to Ihtm, 1)~. evrryvne is f olllillg hi, Lord, w In 110 "lit' ofyou mjK his voice jn rrolaliOIl over afhers.' 5om< of ' hr imdm. of ~ "',,"',.. In h.... while tt<iling tI>< Qurln in th<

of,.,"

Toud ...1/r Pn,.... in ordrr 10 6n w. ...:It;"g oIl .ht Qur 'ln by tht bqinruns oftht Lat t... da,.. 01 Rarrudin or by tht middk oI.htrn t.ht !;ut .... da)" of 1t2ma!I1n1. Whom h~ finilhn .1It Qurln. lit Inon IIw mooqK ond .rawls.o pnfonn Urrrnoh (1.Qo Pi1grlmaF) Inving 1!\OIIIer imd", in .. ~ad of h im woo Imf 11()( be fi. ,o undonalt< IM dutie!; oft"" imd",. Thi' i$ . gfl'll\ mi$tlkt liul Mllts lilt duty No i......mt<ltQ un<ltn. ko. which i. I..ding tho peopI< in pnyer until .1It end of Rlmallln. Doing hi. duty (i .. ludin8 the pwpk in pray..-) I. a duty upon tilt whilt ptrfonning .V",,,,h i. only 0 d~i,"ble oc,. Thu . it is 001 right to .\>andon duty forth. oak.: of 0 ""Irablc oct. Thl. is " ' ying at hi . mosque to ptrform the duty lit i. chargod with it ~.,. thIn performin! .V",,,,h. 5<>me 0111t. I",Am tart .... <>rt.ning the tim< of pnyer and the .~dtation when they fin i.... ri.ing tilt Qur'ln. Thty do thi> in tl>e 1111 night. of Ram~J!in .. Mm &I"< .1>e nighlO oIem.anclpatlon from the Htllfirt. 0$ If thtse Im.tm. consid<r that what it meant from tlw: Toudlo'l/t Pnyn and T"""ffiI (Night Vi&i1 Pn)"rl) is only 6n .... ;"8 ,he ""i"lion of.1>e Qur'ln no! <pending lhew l*$Kd niJh" In mftding for !"")"rI. MlIowin8theSl<mnoh oItllt Prophet (P8UH) ond Kdinfl IO ha~ tIK oxril ofthtse nigbtl. Thil iu $ign oI .hcir itOOm>Ct, which show:. their hdl........ 10 am oI.....,....ip. W. aIt; Altah to m um them to wIw is right.

,,,,A,,,

1>,,,,,

It.

CHAPTER

Sunnah Rtitibah: Prayers Performed along with Obligatory Prayers

You should know, my dear Muslim brothers, that a ,uMnah ratilmh (a ",gularlyobserved supc1"<'rogatory) prayer ought to ~ performed and it is detestable to ahandon it Vo'hoever heps leaving the sUMntlh rdtibah commits a sin and, according

to some Im;;ms, nullifies his uprightness be cause his leaving such worship implies
,.rel=ness and we.ko. in hi' faith There are ten mk'ahs (units of prayer) (or twelve according to some

scholars) considered as sunnall rJtibah prayers,

.:. Two Talc 'ahs before the Zuhr(Noon) Prayer(or four mk 'ahsaccording
to some scholars) .:. Two rak' ahs after the Zu/or (Noon) Prayer

".
-:. Two mic '~hs after the MaghFl'b (SulI!.rlj Pra}'('r
.;. Two rol',,!.s after the 'hhd'( Night) Prayer -:- Two "'/c'''''5 ~fon! the Fajr (Da wn) Prayer

11: PRAYER

The proof of these aforementioned sm,na" ,<11;""" (resularlyoburved su~rerogatory) pmyers is the a",Urll reported on the authority of !bn . Umar (may Allah M pleasrd with him ) woo $llid:
"f f!'manbC" .en (su{>n'mJg01oryJ mk 'ahs from A/lDhs Messengu (PBUN). (He uud /0 ~rform) two mlc'ah. M/ort r/'t Z ..k, (No(m) Pra~r and two rak 'nhs ajier it, two mic "ails after rht Magllrib (Sunut) Pmycr in hi, houu. IInlllwo mk 'ahs aft" the 'IsM' (Night) Pm)'ff in his house, and lwo ahs INftJrt Iht Fa]r (Oa ... ,,)

,,,/0:'

Pm)'ff and al l/,a/ rime nobo.ly would en'" the houst of lire Prophd

(PBUH). /J.lljiah (the "'ifo of tht Prophrt) told me r/uH when tht
pNIy<'r caller (",,,ruin) prono .. "w/ rilt pm)"!' call (adlrdn) 11111/

the dawn bt>gan rak 'ahs."'

/0

brrnk, the (lIlt Prophet) umf to perform ''''0

(Related by Al-Bukh1r1 and Muslim)

In S,/lI1.11l Muslim (MIlslims AW/'mr!( /;look of Hmlith), ' A'i.hah be pleased with her) 5;lid :

(m~y

Allah

"Htfore the Gill" (Noon) Pra~r, Ihe Prophet (PBUH) ustd 10 perform four rnk'ahs;n my hou~ Ihe" he would go oul and lead /l,t ~plt in ,.ruyer. rUm cornr in mid ptr/!>rm IWO rnk '/lUs."'

This badi,U implies Ihat it is more desirable 10 pt: rform th e sumlak rat!b/lh prayu at home Ihan to pc:rform il in Ihe mOS<J"'". for Ihe 5;lkt of 50nK bu.efilS, ,u(hu:
Kping aw..y from onentalion and sdf-conceit and scr~n i ng aCIS of WQ"hip fmm the eyes of ~ple

l'trfection of 5ubmissiveneos and sincerity (to Allah)

Mainlainillsthe house, where pra)'eT is perfor med,through remcmbnme of Allah and pra)'l:r which causes mm:y 10 ddC~d upon the people living therein, and keq>s Satan away, The Prophn (PBU H) says:

"Perform 'OmC a/your (supcr<fogatory) ,.rayen at Irome, and 110 HO/ lak~ rour housts <u gravtj..J

",
The most stres.sed of the arorementioned sU llnah rrlriball (regularly observed su~rerogatory) prayers are the twu rok'alrs (units of prayer) t..,fore the Fair (Dawn) Prayer, for' A:ishah (may Allah be pleaSC'd with her) !oays:
'Th~ Prophet (PBUH) "'as MI'U more rrgumr and JItlrticlllnr in puformingony sll~mtJg<l'orrpmyer rlllm Ih~ two (5u~rvogafory) rAk "alls ofrh~ Fajr Pro~r."

(Related by AI-lIukMr1 and Mu slim)

The Prophet (P II UH) also said:

"The t wo (supaerogtllory) rak'nhJ of lhe Flljr Prayer an betta slum the world IInd (flll) Ihal il cOll/aills:'

So. Ihe P rophet (PBUH) use<! to k~p these IWO rak"alrs before the Fa)r Prayer as well as the Wir, Prayer both in residence and 00 journeys' ,
On journeys, it is not narrated that the Prophet (PBUH) pe rformed any pnyt'l'$ (s.",,,ah Id/iooh) other than the two "," '"hs Wort the Nj. Prayer and Ihe WilT Prayu. When Ibn ' Umar (mal' Allah be pka~ with them) was asked about the supererogatOfl' pra~r of the Zuhr P rayer, he said,
regularlyob~ SU~Terogatory

" Were 1 to perform $IIpererogatory pra)",r, 1 would IUlvt (o mpleud the obligatory proyer (jor durjngjou"'ey. on~ j, not tlsktd to ~rfornr supererogtltory pro~r tlnd ht js to s/lorle" obligatory pro~r).'

Bnio:ks. lbnul ,Qayyim (may Allah Iulvc mercy on him) Slated:

"On j<lu"'t)'J, i/ is tI practiCf' of Ihe 8uiding Sunn.vr of the Prophtt (PBUH) that he uud to perform obligatory prayers Ottly, 11 js MI narmted alxmt Mm (PBUH) Ihat Ire performed, 0'1 Iris journeys, any regularly-obstrwd supereragmory praY"' otiltr than rhe two raJ" ohs I1tforr: IIot F"jr Prayer a"d Ille Wilr Pra~r:'
Pra~r

[I is an act oftht SUllllah 10 make the t wo mic 'MS ~forr: the filjr{DaWIl ) light, u ' A'ishah (may Allah bot pkased with her) narratl:
"TIoe Prop/let (PBUH) uud to rnake tile two rak'ollS bi:fore the Fajr Prayer Ye,y light:'

It is also an Kt of the Sunn" h 10 recill the Sura of AI-K6firr. .. (11,e Di~itwn)" after the Sun of AI-Ftllibtlh (IM OpeningCh"p'cr of the Quran) [n the first ...k ' air, and the s..tra of A/-/khMoI (Sinarily of filit!!)" in Ih~ ~cond. The Prophet {PBUH)al$Oused to recite the vtrst, "SIIy, / OHlievers/, 'Weh" ....

'IQ

n: PRAYER

I>tlltwd in A/I",. IUld .."",,11,.. bUll rtvtaltd to u, .. : - (Qurln: Al- Baqarah: 136) in the first ...,.l:~h and Ihe ve=, ~Say, '0 hopl, "flhe Scriptu n, COme / 0 "word IhM Is ,qul/nble between uSl/nd mu . :" (Qur'~n: Alu . lmrAn: 64) in th e second ral;'all.
Conceming the ''''0 supcr.. rogalory mk'alrs aftn th.. Maglrri" (SunK!) Pra~r. it is also an act ofth .. Su .. nah to rec:ile the Sura of 1t1-K4finln after Ill. Fdribah in the first mk 'air. and th., Sura of Al-Ikhldt in tht solld AI -Bayhaql, AITirmidhi and OIhercompilns of Had"", related thatlbn Mas ' ud said:

"/ ,anno/ coum (1/" num~r of rimes) Ilrt/m! A.1I1l1l. M~ngtr (PBUH) rfcitblg I/It S,,,,, of A/Ko:Ifirlln and the Sura of AI- l khl<ll in the two (supererog'dory) rok' ,,11. after Ih e Maghri" Prayer and the 'wo (supercroga/ury) mk 'ahsl>efort til e Fajr Proyer:"
If you miss any of ,h.. aforementioned supcrerog;uory p"'yers (of ,u""uh nlt'''''h). it is an act of the Su""ah to make up for it This also is to be done with regard to the Wit. Prayer. for it is an act of the Sunnuh to make up for it during the day, as the Prophet (PBUH) made up for the two supererogatory raJ; 'uhs bdorc the Ftljr Prayer along with the Fajr (Dawn) Prayer when he slept and could not get up to perform them ", Also. it is narrated that when the Prophet (PBUH) was (50) busy that h~ mi$$~d the two supererogatory rak"'ails before the Z."II' (Noon) Prayer, he made up for them after the 'A~' (Afternoon) Prayer", So, aMusli m c.n makeupforthe rcstofsupc rerogatory prayers by means of analogical deduction. when missing any of them, The Prophet (PBU H ) said:

"Iftmrr1ll' OVf'nIJn and mwes Ihe Wilr orforgets it. he may pt:rfOrm
il

whe" he wakes up IN when ht rcmtmbr/'$,-"

D~w\'Jd

(Re1atro by AbO

and At -Tirmidhl)

The WilT PraycralollS with its pTc<:ed ingShaf are 10 be made up for. when mi=d, a. stated in Sallrll Mu.lim (Muslim; Autllen/ic Book of tladrrh). on the authority of' "'ishah (may Allah be pleased with her) who .... id:

W/uon sleep or /NIIn ow:'powaed the Prophet (PBUH) and Ire could nOl perform the night vigil supercrogatory prayer, he usM to pt:rfOrm twtlw: /"Ilk ' ahJ (unilS of pro)Yr) during lire dO". ..
So, a Muslim ought to keep the aforementioned J,,"noh r<ltibah
Qb$erv~d ~upcrerosatory)

(regu larlyprayers to follow !he excellent pattern of the Prophet

(PBUH) as Allah says:

/ra, ("'"i"ly ~"fo~ YO" in Ih~ M al....gn of Allah .... uulltll' p;lUtrn for ImYO"t ",'I,,,~ "ape 1$ I" A/lalr ""d the /,.., doy IlIId {wlral rt'Hltmbtr'f AI/..h Ofttll.
H

Th~

'"

(Qur'~n : A I - Ahz~b:

21)

Kfcping th~,;c, sUp"",rogatory prayers compensates for any fault committed in the obligatory Pral"'rs.. as man is fallible and nttds to comlJ("nsalc for his faults. Hence. a Musl im should nOI nC'Slffi this sunnllh m/lIMit as il will mull in m~rewa rds p~red bylhc lord (10
b<: gi~n ~o lh~

MUiJimon the Dayof

R6Urm:lion). Likewise. along with CV<'ry obligatory ac t o(WQrship. Allah hu ordained I 5upererogatory let of the Jame type to rom pensate for any faults commined in tht obligatory act of wo rship, Le. Praye r. FUling, Zakdh and Haj) h~w supe rerogatory acts o{worship. No doubt . th ese (above-mentioned) ordinan ces are (avon of Allah upon His !;CrvanlS. Allah has va ried His ordained

aC of worship in order 10 rai~ in d~r~5 His S-:rv:l11IS and rem""" from them IS Ihei r misd<ls. We invoke .... Ila h to grant us success in that p~s Him. Vmly. He is Heari ng ~nd Responsiv.: losuppl icalions.

an

Endnoles
1 AIlI ukh~r\ (1 180) 131751 od Mu, lim ( 169 5) 131252].

1 Mu!lim (16%) 13/1531 . nd AtlIukhl rl ( 1182) [31761, 3 AIlIukhS,\ (432) 1t1M41 and Muslim (1 8]]) [)lJ03I, 4 AI BukhSTI ( I 16'J) 1.lJ59I_nd Mud'm (1 610) I)lH 81.

S Mu!lim (1 685) Iln4al. (, Th;' was m<ntiontd by Ibnul .Qayrim in his book ~d"' M~ 4d (l'1oMsionf fbr IItt Ht_fi<T)" and thi./lpdl,h was mat.,.! by AI II<JWrl (1159). 'Ab<! DI~ (I 2ll) 12IISI.
8

S: "Zoidul.l!/" 'dd (Pro"; j/O" , fa r Ihi Ik,mft<T)".

, AI Aukh:lrl (1171) 131601a nd Mudim (1631) 1312471. 10 Chlpl.. No, 109 oflh. QUIin . t I Ch'pl.r No. III of Ill< Qur'Sn, 12 At Tlrmidhl ( ~ J t) 121296), AI . lI o)'h.ql (4878) IJI61j.r>d Mu"lm (1 687) 1312491. 1J M ... lim Cl SS9) 13/ 1ll91 14 AI llukhSf1 (I ll3) 1)11.161."" MwJim ( 1930) 11/l!;8). 1S AbQ W~ (143 11 12193). AI Tirmklhl (464) 111330) and Ibn Mljoh (I 188) (1/531_ 16 MwJim (1736) 1)12681.

CHAPTER

Duhtl (Forenoon) Prayer

You 5hould know, my Muslim brothers.. that Ihe~ are many badlllu pertaining 10 IMJ2ub.II ( ~noon) Praytr. In IM Two Sahibs, Ab\! HUTaynh (may Allah ~ pleased with him) said:
"My/riend (j.e. th~ Prophet)adl'iud me la do thne Ih,ngsond 1 mull /101 leave them until I die (und thty art) 10 fast IhTU days ewf)' month, /0 perform the Dubd Prayer. Ilnd la per/ann Ih" Wil, ~fort slu:ping.-
Also. AbU SOI'ld (may Allah b<:
ple~d

witll him) narrated:

"The Prophet (PBUH) u.ro 10 perform thlQub.1I Prayer ($0 regularly)

fllflt Wl said, 'He will never give it
ga~

up: Ilnd sometimes Ill' completely

it up ul1IiI we said. 'He will never perform il again:"

The Qub.6 Prayer can b<: itS short iI.lI only two ,ak 'ahs (units of prayer) as IM Prophet (PBU HJ says, ... Ihe two rak oaks of tht QuM Prayer.. : in the aforementlon.ed alldlth on the authority of Abil Hurayrah . Besides, Ab.:. D1wild

related on the auth ority of Anas (may Allah be pleawi wilh him) that the Prophet (PBUH) said:

'"

It PRAYER

"Ifanyone S;15 in lIi spl~ce ofprayer 11fterfl nish ing the 5ubb. (Mon! j ngJ Prayer un,;l he performs Ihe two rak'ahs of/he I2uM Prayer. sayblg nothing but what is good. his ,;1Il will be forgiven even if they are
more thnn the foam of the sea:'

(Related by AbO mwild)

Th r UuiJ.~ Prayer can ~ as long as eight rak 'ails, for Umm Hin;> (may Allah
~ plea~d

with her ) said:

'On Ihe day oJlhe Conq"cst of Mecca, the Prophet (PBUH) performed eight rak"ahs as the ,QuM Prayer."'
(Related hy the Group of Compilers of Hadith)

[mam Muslim ~lso related on the ~uthority of' A'ishah (may Allah he pleased
wilh her) thal :

"The Prophet (PBUH) used to perform Ihe Quad Prayer wilh four mk 'ahs and somerimes he used 10 perform as more rak"ahs as Allah willed,~'
The time for the DuM Prayer begins when the sun is abOl,t a spear's length abo"" the hor;wn and it continues UEltil the sun approaches the meridian. It is desirable to delay it until the sun has risen high and become hot. Im;!m Muslim relates that the Prophet (PBUH) said,

"The prayer of those who are penitent is to be performed when the young (wcmud) camel feels Ill e heat of tile SliM,'""
That is. when it becomes so hot that the young (weaned) camels kneel down because of Ihe heal oflne sun .

Endnot es
1 AI l\ukh1rl (t 178) 13/731 a nd Mu,lin, I I 669) 13/241 ]. 2 Ahm,d (476) 1liJH] .nd '\1' Tirmidht (I 172) 13/2 I I 3 AbO DlwOd (1287) 111431 , 4 AI-Bukhlri ( 1 103) 12I746j,M usHm (76l) 12I252j; Ab;' Db'M (1290) 1 2144 ), An _N .. l1 (21S)i I I I 37 ] and lbn M1j. h (6 14) I I 0-10]. S Muslim (1660) 13Il .l6j. 6 Mu, lim (1743) (3127 I I,

CHAPTER

Prostration of Recitation

The proslr~tion of recitation is One of the Prophetic practices and it is thus call ed as it rdates to the re<:itation of the Qur'an. It is all act of worship that is ordained by Allah and His Messenger to be done when recit ing th e verses of the Qur'An or listening 10 them, as a meanS of drawing near to Allah, mbje<:ling oneself to His Majesty and showing <lIbmiss;,,,,,,... 10 Him.

This act of prostration is enacted as an aCl of the SUllnoh (Prophetic Tradition) for both the one who recites and the one who listens 10 the Qur'an. Scholars unanimously agree on its legality, rbn . Urnar (may Allah be pleased with him) said:

'When the Prophet (PBUH) recited a sura of rhe Quriln Ihal corr/ains the pros/rati oll, he would prostrale and we would do th. same and Some of us (because of the heavy rusl,) could not find a place for prostration."'
{Rda!~d

by AI _BukMrl and Muslim}

Imdm Ibnul-Qayyim ,' the great scholar (may Allah have mercy on him), said, 'Pa,;tions ofproslrfitions are what is reported to u. and ",hat is commanded for '" 10 do." That is, Allah tells u. about the prostration of His ,reature. generally or at s~cH'ic situations. So it is enaelM, for the one who redles the Qur'in and the one who lislens 10 il, 10 aCl like them (Allah's creatu res) when recit ing or listening to the verseS of prostration. and with gre.ter reason the verses that actually command prustrating. AbU. Hurayrah (may Allah be pleased with him) narrated. as a marfu ' (tra<:cahle) nodillt. that the Prophet (PBUH) said:

'"

n: PRAYER

"WhO! Ihe 50n ofAdam (Adorn) recites a verse ofprostration and then falls down in prostration. Satan goes into seclusion weeping and saying, 'Woe unto me!' The son of Adam is commanded 10 prostrate and lie /,as prostrated, so Paradise is entitled to /,im, and 1 was cOImmmded to prostrate, bllt 1 refused, JO 1 am doomed to Hell: .'
(Rd"t~d

by Muslim and Ibn

M~j"h)

T he prostration of recitat ion shou ld be performed by both the one r~(itingand the One listening (to t he Qur'an ), What is stated in th e pr~viously mentionedll"dWI oflbn . Umar, namely 'When the Prophet (PRUH) redted
a .u Fa of the Qurlln that (ontains /I,e prostmtion, /,e would prostrate and we would do the same: proves the legality of the prostration of the one who is listening. As for the hearer (i,e, the one who is not atte ntively listening) , il is not obligatory upon him to perform the prostration of recitation . Al B"kh~r1

related:

' "UlhmJ" (may Allah be ple"sed with him) p",sed by a reciler who recited a verse involving prostralion to make 'UthmJ" perform proslration "long wil/, him, bill ' Ulh",Jn did not perf"'''' prostralion m,d said, The prostm/ion ,hm,1d be performed by hi", who listem
/0 i/.' . '

This act was reportffi about other Companions.

Th. suras of the Quran that inyo1>.. ve,...., of prostration are .... IA 'rdf' (the F;1"""tions). M -Ra 'd (the 7"hund,,),' AnNahl (the Bee,),' AI-Isrd' (the Night/ourney).'
Ma!)"'rn (Mary): Itl-Hajj (the Pilgrimage)," Al-Fwrqdn (Ihe Criterion), " An-Naml Uht Ants)," As-Sajdah {/h~ Pros/ra/ian)." Fu~ilal {Derail~d)," An-Najrn Uht Slar)."

.-\I-In,hiqaq (the Split), " and A/ 'Alaq (thr Clinging Subs/oncd '. Concerning the prostration in the Sura of sad," there is disa~lffment betwun s<;holars, whether it is a prostration of thankfuln . .. or ' eit.tion ; and Allah knows bes!.

On performing the prostration of r.ci tation, onc ,hould pronounce lakh!,

(saying, A1Mh,I-IIklm," i.e. ~AII.h is the Greatest"). This act is stated according

10 the badilh of Ibn 'Umar in which he said:

MeSjcnger (PBUH) used 10 m:ite the Qur~11 10 uS and whel1O'ver he '"lied a verse Ilhll mnlail1s a proslratirm, he u.sed 10

"Allah~

say lakh!, alld prostrMe, Imd we also used 10 prostrale along with h 'm . "
(Rdat .. d by Abu Dawiid)

One should say in prostration, Subb.clna RabbiyalA '/<1 (Glory be 10 my Lord, the Most High), the same as onc says when prostrating during performing prayer. If one says. "My face has prostrated before Allah, Who created and fashioned it, aea/ed i'l i/ hearing and vision by His Power and Might. 0 Allah! Reward me for it (the ad of prostration), remove sins from me by il, reserve it for me, and accept il from me as You did from Your servant Dilwud (David),~ it will be acceptable. To perform the prostration
of recitation from the position of standing is beller than p er forming it while sining.

o Muslim, you should know thatth er. are many ways of doing good acts,
W make your~slto follow them. and be loyal and faithful in both actions and

words, that Allah may re.:oru you among the happy people.

Endnotes
1 AIAukhAd (1075) (2/7 18] .nd Muslim (1295) (3175 ].
2
~, 'MaMr~

.... ,-5.Iliklnl lll(6).

3 Muslim (240) (t 1257] .nd Ibn M1j.h (1052) (115-491. 4 All\ukhlrl (2/719) and Abd", R dq in hi.1>ook iO.l-Mulllnaj'. 'Abdur- Raulq relalN Ihe ... me aclion .boUI OI""r comp.nion ucb a . Urn ... hi. son. Ibn Ma" "d ond rbn . Abbb. ~, :-I1.Mulllnaj' (31344) a nd 'Su"an .... 1.&ylJa~r (2/458). 5 en.ptor No. 7 ofth. Qurln . 6 Ch.pt.r No. 13 of the Qur'1n.

7 Chapter NO. 160ftltc Qur"!n.

'"
a

II:PRAYfR

a...- No. 17oftht Qurln.

'Chaple, No. . 90hllt Qurln.

J 0 O>pln No.. 22 of!he Qur'll1. 11 Chaptor No. 2S of In. Qur'l n. 12 Ch.pt<, No. 27 "flh( Qur'ln. Il Chapler No. J2 ofln. Qur'ln. 14 O\apt...- No. U oflhc Qur'bl. 15 0\apkT No. 5J oftho' Qurln.

160>0ptn N<>.1I4 oflhtQurln. L 0IIp1<f No. 96 oflh< Qu.ln. 7

la Ol>ptlr NO). }8 ohhc Qurl n.

19 Ab(I D.lWlld ( 1413) 12I8S).

.CHAPTER

Non-Regular Supererogatory Prayer

The Compilers of tire SUM" ~LatM that thc Prophet (PBUH) was asked which I'.... yer was most excellent (concerning reward) afler the prescriI>W 011". He (SUH) said:

"Performing prAyer in I~ middl" of the night, '

He (PIJUH) .15Q said:

i$ On hour in tire nighl during .I'I,ich no AlI.slim peNon asks AII~hjorgood jn 'his world and Ihe I1trtoflcr bur Allah willgron, it /Q /"',,,; mIll OWl (lppli~s 10 "wry "lgM."'
Th~rt

Moreowr, the Prophet (PBUH) said:

"All/,e...: to (tIle performance of) Ihe "igl'l vigil supererogalOry prnyer,Jor ;1 is Ihe h"bi/ of the righleQus people kfore you. V"rily. the "ighl vigil supererog<llory pmyu is (I mellnS of nearness

ISO

It PRAYER

10 AII"h "nd

Ih~

way by ",hidl sins a'f remowd and one slops

commiuing sins." '

(Related by AI-H~kim) Allah, Exalted be He, prai~es those who stand for the night vigil ,uper emg.tory prayer, as H. says:

".. Indeed, Ihey wert before dim doers of good, They used t() sleep bul liule ()f the night, mul in the hours l>efore d~ ....n they would ask forgivellesa, ,,~ (Qur'an: Adh Dhilriyat: 1618)
Praising such righteous seryants, Allah, Exalted be He, al&O says:

"Their sides parI {i,e. they tlnse]from (their] beds; they supplicate
Iheir lAIrd in fearand "spir(l/i()n, Qndfrom ....ha! We haV\' provided Ih~m, they spe"d. A"d "0 soul know. wllal ha. bu" l'iddcII for

them of ~amfort for (the) eyes Ii.e. ."ti.factian] a. ",ward far whn! thty used la do." (Qur'an: As -Sajdah: 16-17)
So many are the religious texts that rder to the virllle of the night vigil supererogatory prayer. Th. night "igil supe",rogatory prayer is the most excellent act of worship among voluntary prayers. This is because the night vigil supererogatory pray~r is characterized by more sec",cy and is doser to sincerity. Moreover, it is to ~perform.d whil . people are sleeping. III addition, it in voh'cs the preference of obedience to slet:p or taking rest.
It is desirable to perform supe .. mgatory prayers at all times, exduding

the forbidden times. The night vigil supererosatory pra~r is more p",ferable than that performed at the daytime, as mentionO'd before. Th. most p",ferable, concerning the night "igil supererogatory prayer, is that it is performed at the third of the night, which is direct! y after the middle of the night until the last sixth of the night. This is stated in Stlill'b. Muslim (Muslims Authentic Book of Hallil") as a marft<' (traceable) I.!adilh, in which the Prophet (PBUH) soy.:

"The mOSI beloved prayer /0 AlIalr ;s Ih", of Dflwlld (David). He used to sleep for (the first) halfof the night, perfo rm prayer during the third of it, a"d (again) skep for the 5;;o:/h of it."'
Dilwiid used to sleep for the first half of the night to have rest .nd then set up at the time when Allah cali s saying, /s tlrere mllOne to ask Me, so tllOt I may gran/lrim wllalllc asks for?"' Then Dilwiid would sleep for the sixth part of the night to have rest 10 be folly .ct ive by the Fajr

'"'
(Dawn) Prayer. So this is the best tim" for on" tQ perform the night vigil supe rerogatory prayer. However. the who le night is a t ime for pcrform il'S the nigh! vigi l supererogatory praye r. Im a m Ahmad (may Allah have mercy on him) said, "O'le may perform the nigh! vigil supererog"tory prayer from the time ofsunset fo the break o/dawn," Accord ingly, lhcsupcrerogatory act (of prayer) performed between the' Maghrib (Su nset) Prayer a nd the ' [sha' (Night) Prayer is co nsidered among the night vigi l supererogatory prayer, but it is better to delay perform ing the night v igil supercroga tory prayer to the lasl PaIt of the night as ment ioned hefore. Allah. Exa lted be He. says.

"Indeed, the hours of/he night are m()r fl tjfcc!/ve! orw/" urrefl cc [OJktaTI and tongu e] and mare suitable f ar words." (Qur'an: Al -Mu7.zamm il: 6) Here, the phrase ""hours of the nightn refers to perform ing the night vigil sUp"",rogatory prayer afte r sleeping.
A Musl im person should intend to perform the night vigil sup<:rcrogatory

prayer and he should (set some time to) get a share of (the reward for) p<:rformi ng the prayer at night, which he should k~p to, even though it is a little. So when a Muslim gets up (to p<:rform the night vigil supererogatory prayer), he should use the ,iwdk (tooth stick) and mention Allah saying:

"There is no deity but Allah Alone Who has no partner. 10 Him belongs dominion, and 10 Him belongs (all) praise, and He is over all/hings Omni/'fJle"l. All pra ise be to Allah, al/ glary be to Him and there is "0 deity but Allah. AI/a h i. the Greatest a"d there is nO power or might exapt with AI/uh:
He should also say:

"All p raise be to AI/nh, Wlw gdve me life after causing me /0 die (sleep) and 10 Him is the RelUTTecrion. (All) pmise be to Allah, W/l() restituted my soul back UIlIO me and made my body sOUlTd u"d permitted me /0 men/io" Him."
It is more d~,irable fo r the Muslim to begin his optional nigh t prayer with two light (short) rak 'ahs (units of prayer ) for it is narrated by Abii Hurayrah that Allah's Messeng.. (PBUH) said:

"Whe" any of you stands up at n ight to perform the nigl!t vigit supererogatory prayer, let him begi" his prayer witl, two short rakahs.' "
(Related by Musli m and other compilers of Had/th)

'"

11: PRAYER
Mo~r. on~

performing

Ih~

night vigil

supe~roS'>lory

prayer should

pronoullCe /(u/i." (ie. final salutations in p",yer) al tht cnd of every two rok''''hs, as t ht Prophrt (PBUH ) said,

The nigill vigil $U~ ... rog<llory pm)'t'r wo uld be performed two mk'ahs after t.....,:'
(Related by the Group ofea",!,;),,1'$ of 1:1adW,)

Thus. tht night vigil supcrerogatory proyer is In Ix performed in two mk'~',~ by reciting Ta,h"hh"d and pronou ncing ,,,slim at th . end, as it is a lwo rak'uh P"'Y""
Furlher~.

a Muslim should ,)roInog Ih. night vigil supererogatory

p rayer when slanding, bowing and p r05ll'1lting. In addit ion, the night vigil p"'rn should bt J""rfo rm..! al one's home. S<ho b rs unanimously agr Iha! Supertrogalory 1""")"''''' are brllCT to Ix performw al ho me, as the Prophet (I' BUH) u~d to pe rform Ih=> al home. TIlt I" ophn (PBU H) said:

... Perform (supererogtUor,J pr<l~r 11/ your h()mes. for lh~ /Jnl proyerof a person is lheO"~ which ht performs al home. e1Cupt tht compulsory (amgrrga/ionol) prayer."
Thi s is \l.tcau se performing it at home implies true dewtion. Tn perform tht su pert:rog~tory prayer while .tanding is bett er than per forming it while silti ng with no u,u~. The Prophet (PRUH) sa id:
*Whoever pl"forms prayer sittilrg ~ts !lnlf the reward of that ,.,IJP performs prayer while slnlrriilrg:'

(Related by AIBukM.r1 and Muslim)

How('\~r.

h. who performs the sup6erogatory prayer whik sitting, but

wilh an excuse, will get reward similar 10 that of the o~ ,,ho performs it whik standing. The Prophel (PBUH ) said: W},e" lhe sen-m,' (of Allah) falls ill or lr,wels. Ihen lot "'ill gtl re",am similar to ,I'lll I" grlS for good lIce/lr practictd in residence ",/in,;" good " Mlrh:" There is a unanimous agreement on the l'ermi,..ibi lity of performing suptrerogatory l'ra),crs in the sitting position though ht-ing able to perform it .tnnding. The one performing night vigil supererogator y pr.)"" .hould cnd it with lI'irra. the Prophet ( PBUH) used to md hi. 1'111)1'1 at night by performing Wilr

Ch.pr<, 17: Non.Regular Supc,crog,,,ory Pno)'C"f

'"

prayer". Moreover, he commanded, in several blldiths, that it (Wilr) should be performed". It is desirable for the one who mi~ses th e optional night prayer to p<rform it befo .... nOOn. This came in the bm/lth stating: Wh""""r i5 ovtrpowered by sleeping and misses the (regular) portion (of pmyer or recitation) and he performs it in the period between the Fajr Prayer ~nd the Zuhr Prayer, it will be recorded for him liS reciting it duriHg night."" o Muslim brother, do not deprive yourself of (the reward for) the night vigil ~upeurogatory prayer. You should get a share of it, even though it is a little, for yourself that you may kp in order to get the reward of those who stand (for night vigil prayer) and seek forgiveness (from Allah) hero.... dawn. That which is little may lead you to have much ( .... ward) and do much acts of obedience, for Allah doe~ not allow the reward of the d oers of good to be lost.

Endnotes
1 MUllim (2748) [412%1 _
2 Muslim (1767) !lIDS). J AlH~kim (1157) IWoo]. 4 AI Bukhlri (11) t) {l122] . nd Mu.lim (273 I) [4/2&7 1_ 5 Al Bukhlrl (I 145) [)!lS] .nd Mculim (771) [31280)_ 6 MLlllim (1804) [3/296J, Ahmad (9155) 12/525] and Ab<! D1wM (I)B) [2155). 7 Al Bukh~rl (990) 1216151. Musl im (1 745) ! JI2?2I, Ahmad (4849) [2/41 ), AMI D.lwtld (1)26) [2/55), A! Tirmidhl (4)7) [2/>00] . AnN ..!1 (1693) [21259!.nd Ibn Mijah (1319) !21lIS). 8 AIBukhlrl (611)) [10/6351 .nd Mu.lim (IS22) !ll) 10). 9 AIBukhlrl (1116) (W56) .nd Muolim (1712) [31257].

10 AHI~khtrl (2996) ]611651 .

11 A> it """ ,..,1.10<1 in Muolim (1726) [JI265j . 12 A. il W31 ,da!ed in Al Bukhirl (99S) [21628 1 and Mullim (1752) [3/2741 _ I) Muslim (t 74.) (31271).

CHAPTER

Times When Prayer Is Forbidden

We have introduced abov~ sOme of the rulings on the _,upererogatory prayers and now we are going to point out that there are '(Main times at which prayer is forbidden as narrated to have been p<.>inted out by the Prophet (PBUHj. However, there are some txceptions concerni ng this judgment.

There are five times al which performing prayer is forbidden:

1- Th e first time starts from the second (the factual) time of dawn to sunrise. The Prophet (PBUH) said, Wlle" tile dawn breaks, no prayer is to be performed except the two rak'lllls (units of prayer) of the Fajr Prayer (j ,e. the supererogatory
rak 'ahs of the Fajr Prayer)."'

(Related by Ahmad, Abl

D~wud,

and other compilers of Hadith)

Therefore, when the dawn breaks, one should n ot perform any supererogatory prayer e~ceptthe two rak 'ailS ofth. Fajr Prayer.

'"

11: PRAYER

2- The second time star!! from the time of su nrise until the Sun reaches the height of a spear, in one's sight. above the horizon.
3- The third time starts fmm the time when th e sun is at its height al midday until it passes over the meridian. This lim e is known as the
lime when 'shade stop" i.e. it d~ not increast nor dQ<:s it decrease; until it starts moving lOward the west. 'Uqba h Ibn . Amir narrated.

"There are three times at which AI/ail's Messwger (PBUH) forbade uS

to perform proyer,

Of

bury our dead

(~nd

they are) (i) when the sun

begins 10 rise until it is fu lly up; (il) when the suJ1 is at its height III midday 'mtll it passe, o>,er Ill. meridian; (ill) and when Ihe.<Un draws Iltar 10 serling until il sets: '
(Rdated by lmam Muslim)

4- The fourth lime 'tarts from the time orlhe 'A~r (Afternoon) Prayer unlillhe sun selS, as the Pro phet (PBUH) ,aid: "No prayer should be performed after the Fa,r Prayer until the sun rises, mid no prayer should be perfonned after the 'A;:r Prayer until tI le sun sets.. '
(Rdated by Al -Bukharl and Muslim)

5- The fifth time starts from the time when the sun starts setting until
it sets. The Muslim person should know that it is permissible for one to make up for missed prayt"rs at such (forbidden) times. This is based on the Prophet's b.adith:

"If Imrone misses a prayer out of oversleeping orforgetfulness, he

must perform il OnU he remembers"'.
(Rdated by AI -Bukhari and Muslim)
It is also ~rmissible for one to ~rform the two mk 'ahs of lawJf(circum ambulating the Ka 'bah) at such times. as the Prophet (PBUH) uid:

"Do nol p,""vmt anyone fram ,ircumambulaling this House (i.e. the Ka 'bah) and from performing prtlyer any momen! he desires by day or by Iligllf."'
(Rdated by At Tirmidh! who deems it 31ah.lh (auth entic) tJadith)

Ch'p'<f 18: Ti"", Wh<n lh)'t, Is !'om.ld,n

So this is re);'lrded as permission from the Prophet (PBUH) to perform drcumamhulation al all times ot which prayer is forbidden. Thi.' is \w,cause, circumambulation is permissible at all time!;, and SO are its two rak'~hs .

'" '

According to the most accep table opinion of scholars. it is permissible at theS( times to perform prayer that have special causes, such as Fu neral Prayer, Mosque Greeting Prayer (which is performed On entering the mosque) and Eclipse Prayer. There are legal proofs support ing this permissibility which art wnsidered specific exceptions to the general rule of forbidding performing prayer at ~uch times. Thus, forbidding perform ing prayer at such times means that it is forbidden 10 perform prayer with no special reason. Accordingly, it is not permissible to perfo rm a superemgato ry prayer. which has no specific rtaron, at ~uch times. Further more, it is permissible to perform the two supererogatory rak .ailS (units of pnyer) of the Fajr Prayer after performing the Fa)r Prayer. It is also permissible to perform the two supererogatory mk 'ahs of the Z;uhr Prayer after performing the . A;:r Prayer. especially when one combines both Ih . Z;uhr and 'A~r Prayers. This is based on Ihe fa.:t that the Prophet ("BUH) mad. up for the two supereros.tory mk ai,s of the Z;uhr Prayer after the A~r Prayer.

Endnotes
1 Abm.d (4695) 1 2/271 There are haailh' re lated with Ihe same meaning ,uch .. Ah1l . Dl wUd ( 1278) 121401and At Tirmidhi (419) 1 212781 .
2 MwJim (1 926) 1313541 3 AI BukMri (586) ]21801and AI BukMri (597) ]2I93 I ond

Mu,lim (I nO) ]31 351 Mu,lim (1566) 1311981. 5 AM DlwUci (1894) 1213081 At Tirmidhl (868) 1312201, AnN .. i; (Sll4) [11308I.nd . Ibn M;\jah (1254) [21861 .

CHAPTER

Congregational Prayer

Congregational pm),,,r M the mosque is considered onc of the great rituals of Islam. All Muslim s.:holars unanimously agree that performing the Five {ObligllOryJ Prayers at the mosque i, a confirmed act of obedience and among the best means of drawing near to Allah . Rather. it is the greate,t and most apparent of the ,itunls of Islam.
Allah, Exalted be He, ordained that Musli m, should gather at eNt.in time" Among these times are times that take place during day a nd night (i.e. 24 hour,l. namely. the Five (Obligatory) Prayers for which Muslims gather every day and night five times in order 10 perform them. Morfflver, there is a time in every w~k, namely. the Jurn" 'ai, (Friday) Prayer. which is greater than the gathering f(}r the Five (Obligatory) PTa),e", Furthermore. there are two other times for gathering in the year. namely. the gatherings for the pr~yers of the Two feasts (' lds). which are greater than that of the '''''''' 'ail Pmy .. r. as all Muslims of the town are to gather to perform them. In addition. there is a time of gathering that takes place once a yea)'. namdy, the gathering for st aying at 'Arafah . which is greater than the gathering for the prayers of the Two F<,asts ('Id,) in view of the fact that it is ordained for all Muslims all Over the world.

11, PRAYER

These great gatherings in Islam are ordain ..d (by Allah) for the sake and benefit of Muslims. That is to lel Mu~lims be more interconnected by mean~ of kindness, benevolen ce and mutual consi,]era tion. Another reason is to let Muslims love and show tenderness toward each other. In addit ion, these gatherings are ordained to lel Muslims know and be acquainted with the condit ions of each other, so they would visit the sick, follow th e bier, and help the n~dy. It is also to show the power and interconnection among Muslims so that they can embitter their enemies, th e polytheists and hypocrites. Moreover, such gatherings are ordained to eliminate that whi ch might take place among Muslims or hatred, severing of rdationships and grudge caused by the devils from among mankind and the jinn. Hence, Muslims shall live in an atmosphere of affection and hearts will gather in rightrousness and piety. That is why the Prophet (PBUH) said:
"D<! not differ (while standiHg in prayer (ie. straighten your rows):

otherwise you~ hearts will differ,"'

Among the virtues of the congregational prayer is that it teach es the ignorant. multiplies the reward and motivates toward doing righteous deeds. This happens when a Muslim person sees other Mu.dims practicing good deeds and as a resuit, he will follow them. This (;lme in the lladith related by AI -Bukh1r1 and Muslim in which the Prophet (PBUH) said:

"Tile prayer in congregatioH is twenty ,ewn times superior to the praytr performed by a ponon ~Ione:'
And in another narration as:

.. . twentyf i ' ...-' IVE times

The congregational prayer is obligatory upon men whether OllC is in residence OrOn a jon mey and whether in a state of safety or fear, as an individual duty ' . The proof of this came in th e Ever-Glorious Book (the Qur'an), the SUMHah (Prophetic Tradition) and the practices of Muslims through centuries. It is a thing that the Must im nation used to practice one generation after another. And for this reason, mosques are maintained and ;rnJms (leaders in prayer) and prayer callers (muezziru) are appointed for them. Moreo .... r, there was a special call ordained for it, namely, "Come to prayer! Come to success!~ Concerning the state of fear, Allah, Exalted be He, says:

when Y<'u {i .... the comm ..nder of an army} are among them and lead them ill prayer, let a group of them stand [in prayerl ...~ (Q u,'ln: An -Nis.l', 102)
This nobi~ verse indicate! the obligation of the congregalion~1 praye r. as it is n Ol permissible for Muslims to lea,'. it eve" in a state of fear. If it were no! obligatory, the" fear ....ould belh" most worthy excuse (for abandoning it). In the stale of fear, most of tile obligatory pnctices of prayer are abandoned. $<>, if it we", not confirmffi as an obligatory aCl, these many pract ices of prayer would not k left oul. In oth er words, many acts are eJ(cusw and forgiven when performing prayer in the stale of fear for the sah of establish ing the congregational prayer. AI -BukMri and Muslim relatw a iJ.adith on Ihe authorityof Ah6 Hurayrah (may Allah be pleased with him) that the Prophet (PBUH) said:

~Alld

'"

"The most difficult prayer for tile hypocrites is the Fajr and the
"fshd' Prayers and if they knew th e reward for these prayers (at their resper:/ive times), they would certainly present themselves (in the mosques) even if they lrad to crowl."

(The Prophet added):

"Cert<l inly, f was about to order the prayer mller (muezzin) to pronounce the immediate proyer call (iq Jmah) and order a man to lead tile prayerolld then take afireflame to burn alltllose who had not left their housts so far for the prayer. along with their hO llses."'

The ev idence, concerning the obligation of the congrega tional prayer, which is stated in the b.odilh, is based on two aspects. First, the Prophet (PBUH) described those who did not attend it as hypocrites; however, the one who doe. not follow (any) Sw",oh (Prophetic Trad ition) is not regarded as a hypocrite. A"ordingly, this ind icates that th ose who did not attend the congregational prayer had left an obligation. Second, the Proph et (PRUH) wished to punish those who abando ned it. That is. punishment is to be established on the one who leave5 an obligation. However, the Prophet (PRUH) did not establish that punishment, as there were women and children , who were not obligated to perform congregational prayer, in these hou!'(s.
It is relMed in Saliili MUllim (M,,,lim'$ Aur"mtic Book of Hodlrh) that there Came 10 Ihe Prophet (PBU H ) a blind man who said:

'"

110 PRAYER

"0 Messenger of AI/nil! f have no a/le 10 guide me to the mosque: He. then>fore. asked the permission of AI/ails Messenger (PBUH) 10 perform prayer in his house. He (the Prophe!) granted him pcnnission , Then when Ihe man tumed away, Ioe called him a"d said, "Do you henr the ,all/a prayer (i.e. the adl"ln)?" The man said, "res: He (the Prophet) said, "50, respond ro U:'
Th~ Prophet commanded the man, despite wh a t he would face of hardships,

10 come to th e mosque to attend the congregational prayer and to respond to

the prayer call This slresses the obligalion of the congregational prayer.

For the believers .1 Ih. early period of Islam. the obligation of th. wngTeg.lional pra}'er was a settled matier. Ibn Ma. ' (Id (may Allah be ple.sed
with him) said:

"/ have seen the time when no ol1e among us (j.e. the Companions) Sla~d away from pmyer exupt a hypocrite. whose hypocrisy was well known. And it could happen rilat a man walk between two persons (i.e. with the help of two person, wilh one on each side) Im/i! he s/and~ in the row (of prayer)."'

This indicates that there waS a kind of ,""solution (Le. unanimous as",ement) . conceming its obligation, among the Companions of the Mes senger (PBUH). They derived their agreement from the acts and practices of the Prophet (PBUH). It is known that no one should br considered a hypocrite except the one who leaves something that is obligatory On every individual Muslim. Im'm Ahmad and other (ompilcrs of liadiln related. as marfu b.adith:

'Slemn(5$, all sremn(5$, ami di.<belief and hypocrisy are in him who hears ti,e caller to Allah (j.e. pm~r caller) (alliag for pra~r and
,allingfor sua",,.
bill

does Mol r~pond 10 him: '

In this regard. there is a had!th that amrms this in which th . Prophet (PBUH) Sllid:

-n.. Hand of Allah ij with Ihe (Muslim) ca.nmunity. So whoever

deviate, from it deviales 10 Hel!fire."

rbn . Abb., was asked ob"ut a m"n who stands for the nigh! vigil supererogatory prayer and f.sts the day, but does n "t attend the congregational prayer. He said, "He wj// be in HeI!fire:

U"ptor 19: CongrogotionaJ Pr:lycr

W~

'"

ask Ailah 10 grant us safety and guidance loward the righl palh and enable uS to follow it, for He is the Hearing, the Responsive. What is the ruling on Ihe one who d~ nOI observ~ the congregalional prayer? And how many persons should be present in order to make it (i,e., Ihe congregational prayer) acceplable? Thereare Iwocaseseon eerning Iheone whodoes nOI observe congregational prayer alone. As for the first case, it applies 10 Ihe excused, whether because of an illness or fear, and who i~ nQl in the habil of leaving congregalional pra~r. Such a ]l"rson is rewarded as similar to the one who perform, prayer in congregation. Th i_, is staled in Ihe ~ah!h (authentic) had!th in which the Proph et (PBUH) said:
pray~r and ]l"rforms

'When tht strv~nt (of All~h) falls ill or travels, then he will gel reward similar to 111a1 he gets for good deeds practiad in r~sidence whe" ,,,good health:"
He nc~, wh""ver is strictly resolved to ]l"rform his prayer in congregation, but is prevented from doing so owing to a legal excuse, is to N regarded as the one who performs it in congregation, and th<lt is due to his good intention. As for the second case, it applies to the one who does not observe congregational prayer and who has not a legal exCUse. If such a person performs his pra~r alone, his pra~r is viewed valid according to the majority of scholars; however, he loses a great and abundam reward. That is because the prayer in congregation is twenty seven times superior to the prayer ]l"rformed hy the person alone. Moreover, the ]l"rson, who does not observe the congregational prayer, loses the reward given according to the number of steps he walks to th~ mosque . Furthermo~, such a ]l"TSOn d""s not only waste great reward, but he alw commits a great .in. That is, he leaves an obligation with no excuse and commits a legally reprehensible act for which he should be reproved and punished by those in authority in order to guide him back to the right way.

Every Muslim should know that the place in whi ch prayer i. to N ]l"rformed is the mosque. That is to mah the rituals of Islam manifest. Th~ act of maintaining mosqu~ was not ordained except for this particular r<:ason, In addition, performing prayer in places other than mosques is r<:gard~d as sUS]l"lIsion of their unique role. Allah, Exalted be He, says:
"/Sud.nkh ... arel;1I houus /i.e. mosqual which Allah hIU ordnTd

,,.
r

lL PRAYER

la "., ra;'ed aruJ that Hi. Name"" mentioned ri.. praiKdl ,hnrinJ aa/ling Him within them in the morning and the evrn; ngo. A.n] men whom neilhr commOT. nor ,ale diilrad. from the re"",mb,a"u of AII"h and perfen-manu of prayer and giving ofZakdh. They fear <I D<ly ill which th. htarts and .yts will/ftarfullyJ fUr" abollt."

(Qur'an: An -Nur: 36-37)

AUah, Exalted be He, also says:

" Tht mO$quu (Jf Allah art only ,q ~ lIIoillta/Hld It)' thost wh" &el~ve in Allah and th. LAst D ..y and tabUsh prayer..." (Qur'an: At -Tawbah: 18)
Th~st two v.rstS refer to mo_que. and those who maintain them, as the latter are promised the excellent reward. Moreover. these verses involve disapproval of those who do not allend prayer in mosques. I! is related that the Prophet (PBUH) said:

No ("b!igmo.y) prayerofth. one who is a nejghbor of a mo~que;. (0 he performed except in the mosque (i,e. one should not perform obligatory prayers hut in the mosque).""
A same iladlth was related by ' AI! (may Allah be plea,ed with h im) with an addition:

' The nrighbor of the mosque i$ (he one who hears the caller to prayer:"
(Related by Al -Bayhaq\ with a n authentic chain of transm itteTS) Ibnul-Qayyim (may Allah have mercy on him) said: 'He who loob deeply into (he Slm.mh (Proplletic Tradition) will

realjze that perform jng prayer in the mosque is an obligation On tvtry individual Mu,lim, except for aM excu,e permitting him to leave the congregational pmye~ In ot/,er word" abandoning the prayer in the mosque with no ex(use is jjmilar 10 the act of abandoning the congregational prayer with no excuSe. All ilodilhs and traditions agree unanimausly On this pri"'iple."
Allah th reatened those who stop the role of mosques and prevent prayer to !J., pe rformed th t uin a, He, Exalted be He, says:

"And who au mou unjuot Ihan Ihoot who pm ...."" Ih~ Name of AllaIr from being mentioned /I,t. praised/ in His mosqu ... ,md

Ch.p' 19: ConS"'Il"ion, I P"ycr

'"
(Qur'an: AIBaqarah: 114)

.tdve toward their destructlo". 11 it ""If'" them 10 en/u Ihem except i" fe.". Fo' them i" this Wl>rld i. disgrace, and Ihq will h" ve in the He,eafter a great pUlli.hme,,'."

Similarly, performing prayer outside mosques is regarded as a way of stopping their role or reducing the numhers of Muslims performing their p",yer in them. Hence. such an act is regarded a way of undermining the imp<lrtance of prayer in indi,'iduals' sighlS. Allah, hahcJ he He. says,
"[Such nicha ore) in IlOuse. {i.e. mosque.j which AII"h /" ,. ordered 10 Itt ,,,;sed ""d Ih"t His Name"" mentio"ed /i.e. prai.ed} thertin .. ." (Qur'ln: AnNll.r: 36)

The word "raised" mcans raising mosques \>oth tangihly and morally; for all this is required. However. if necessity calls for perform illg the congregational prayer ouL.ide the mosque. there will be no harm in doing w. An example for that are the people who are working in a certain place aod that if they perform prayer in that place of work. it will be more beoeficial for the work and be a way of commi tting workers to attend and establish the pr.yer. Such an ad will not cause harm to the mosque ~cau", there are people around it, who would perform prayer in it. So there will ~ no harm in perform ing prayer at the place of their work for the sake of these reasons_ The least num~r that should be present in order to perform a valid congregat ional prayer is two persons. That is. IWO persoos are the least num~r that can form a congregation. Ab" Mus1 narrated. as 3 marf'" (traceablo) lIadilh. that the Prophet (P BUH) said:

"The congregational prayer is /0 be performed by two pencm,

w~at is more than Ihal (number)." "

1]'

(Related by lbn Majah)

In addition, the,re ;$ a had!rh slating lhal the Prophet (PBUH) said,

"Who can do an act of charily to th is man (by performing prayer with ~im to lel him gel the reward for congregational prayer)?" A man stood and performed the prayer with him. Thereupon. the Prophet (PBUH) said. ~That is a congregariml.""
(Relaud by Ahmad and other eompilers of iiaditH)

'Moreover, IM Proplld (PBU H) "

an 0l';n;on,

110 PIlAYf..R

sa id 1 Mllik Ibm.oJHuwayrilh: 0

"Let the oldest ofrou lead I"~ pmye .""

Furthermo,""" unani"H)"! agr..e ment was ~por'ed in co nformity with such

As for women, it is viewC'd p<: rrnis-sible for Ihfm 1 attend the congr~' 0 tional pl1lyer in mosqUfS after takillg the p<:rmission of their husbands. Th is is \0 IK done on certai n condition&; namdy, women mLL$t not IK ptrfume-d nQr s hould theyshow their adornn,.",t and they mould p<:rform pra)'\"r wilh. romplete ro~r. MOn:(lYf:r. women a~ not 10 mingle wilh men and tht')' mu st ptrform prayn while standing behind the rows of men. This permissibility comes from th e f3ct that women used to attend co ngregati onal p",ycr in th e lifet ime of Ih e Prophet (PBUH)", Moreovor, it Is . n act of the S"mwh (Prophetic Tradition) for women to attend asS<!mblicsof knowkdge and prC3chil1!: whik b<:ing scparnlcd from men. It is also vino.cd perm is.sibl~ for a woman to perform congregational prn)'C'r with otlier women, while b<:ing separnt~ from men; whether tllti r kadn (i n prayn) isa woman ora man. In support of th is view, tlie Prophet (PBUH) ordem:! Umm Waraqah to ha""a prlI)'C'r cal~r (mllazin) and to lead thc people of her home in pr.a)'t"r. Thi. IlPdith is ~ lattd by Ahmad and the Compilers of SUMan "; and th is act was do ne by other women Companions of the Prophet (PBUH) " . Another reaso n ~fers to the generalization sla ted in the bm/ill, of the Prophet (PBUH) in which he says:

"The prayer ,'n cotlgregtllioll i, 1....",ly 5(:"~tM lim(s suptrior 10 Iht

prayer prrfanntll by puwtl alOtlC:

rong~lionaI pno)>:r

It is p~~ble for tM Muslim to pcrfonn prly<r in It.. IDO.KI"". in which is nOl to be 6tablishcd at:t"pI by his p~. That is, lilt

Muslim ",.. 11 get the ~ward Ql maintaining the mO$q"", Allah. Exallffi. t.. He, says:

mOMJutl of .4 /1~h Ilrt only I!) /If mlllnllllned by those wh!) belitvtln Alloh and tlrt La.t Day.~ (Qur'A n: At Tawbah : 18)
T he next in preference;1 10 perform prn)'C'r ;n a mOS<J ue that ha. a large consregation. as it involves more reward. The prophet (P RUH) ro id:

~Thc

"A m,ms pm1ft' fll!rflmtltd a/otlg with aOOII,t,;s bd/er Uti reward) Ihan his prayer wllttl ptrjormw alone, IItld his pray" ""ifh IWIJ men is ~lIer 11,lIn hi. prtJ)'tr wilh one, atld wh(Utl'tT (nu"'~r) is mOrt than this will wmore pleasing fa Allnh, UallM ~ He.~I'
(Rdatffl by Ahm~d .nd Ab.:. Dl wild and dccm~ l'lhih (authentic) by lbn H ibMn)

Ch'p"r

l~ :

Congrcll'rion, l l'r:ly<r

II indicates th.t the larger congregation i. better, as m~rcy descend upon the congregation. In addition to this, a large congregation involves comprehensive supplication as well as the hope for a respon.e, especially if the,.., arc scholars and righteous ~ople amo ng the congregation. Allah, Exalted be He. says:

'" and tranquility

"Within it are men wl,a love to purify themselves; "lid Allah 10 ...,.. tllOU: wlr" purify tlrcm.elve.n (Qur'an, AtTawbah: lOS)
Thi.> verse indicates that it is desir.bl" to ~rfonn prayer with the righteous congregation, who keep their purity and perform abl ution perfe.:tly. Then, it is more preferable to ""rform prayer at old mosques, as th ey are the first mosques where act. and practices of worship and obedi~nc~ wer~ ""rformed. before the newly established ones. What is more preferable to that is performjng pruyer at distant mosques, rather than the near ones. That is ~ause the Prophet (PBUH) said:

"The people wilo gel Ihe best rcw~rd for the pmycr ~re tlrose who arc farthest away (from tile mosque) and tllen rhose WilD art" next farthC!;t and so on:"
He (PBUH) also said:

"The pmyer performed in r:ongregalian is twenty five times more superior (in reward) to the pmyeroffered a/one ill OlleS house or in a business center;for if the one of you performs ~blution and dal!s it perfectly, and then pmueds to tile mosque with tile sole inlention of performing prayer, then for each slep which Ill' lokes toward Ihe mosque. Allah lifls him up a degree ill reward m,d cros,C!; 0,,1 (i.e. forgives) one si" umil he enters the mo.que:"
Further, the Prophet (PHUH) $aid:
"0 Ban" Sa/Ilmah! Keeo living in your houses, for your steps (to the mo.que) are rewrded l", .
are of the view that to perform prayer in the nearer of two mosques is worthier. as the fI~ar mosque has a right of neighborhood, SO the Muslim is more entitled to ""rform hi, prayer in iLln support of this view, it is reported that the Prophet (PBUH) said:
Som~ .~holars

"No (obligGtory) prQyer of tlte one who is a n'igllbor oflh e mosque is to be performed excepl In the mosque (i.e. one should not perform obligatory prayers bill in lite mo.que)."

Ji: PRAYER

Skipping the near mosque in ord.. to p..form prayer in a distant one may cauSl' a kind of perplexity among th e people living near the mosque. Th is opinion may be the mort: acceptable one, a. skipping the near m<JSque will be regarded as an excuse fnr deserting it, and this will cause a kind of embarrassment and mistrust with ~egard to the imclm (leader in prayer) of th e near mosque.

Rulings on Congregational Prayer

It is seen as prohibited that the congregation be led (in prayer) by someone
else other than the assigned imam of the mosqu e (i.e. the one who leads people regularly in prayer in this mosque), unless there is an excuse or by his permission. It is stated in .5.atJi/J. MIJs/im (Muslims Authentic Book of Hadith) and other books of Had;th that the Prophet (pBUH) said:

"No man should lead another in prayer in a place where he (the latter) has authority withoul his (tl'f latlfrs) permission:"
An-Nawawl commented on this hadlth saying:

are worthy than others. When doing the opposire, il will be a kind of wronging the assigned Imbm of the mOlqUe and causing MUllims 10 keep away from him. Moreover. such act could cm, division among Mw/im.:
im~m

"The ownerofthe hOlm and rh e assembly, and Ihe

Some scholars a", of the view that if the congregation in the mosque is led by someone else other than its assigned ;m~m and without his pt:rmission or any legal excuse, the prayer of!he congregation will not be valid (acceptable). This ",~rs to !he Sl'riousness of this issue, SO i! should be deal! with se riously. Therdo"" Muslims should consider the right of th eir im~m and not !o encroach upon it. Likewise, the imam of the mosque $hould respect and consider the rights of those led (in prayer) and not to cause embarrassment to them. H~nc~. all of them (the leader in prayer and the people led) should consider the othe rs' right so that affection and intimacy may be re.li~ed. So wh en the imbm is late and it is the time for prayer, Muslims are to ~rform their prayer, as done by Abil Bakr A~-Siddiq and . Abdur- Rahm~n lbn . Awf (may Allah be pleased with them both) when the Prophet (PBUH) went to establish peace among Banll . Amr lbn . Awf and he was delayed. Thereupon . Abil Bakr (may Allah be pleased with him) led the prayer " . Likewise, . Abdur-Rahm1n lbn . Awfled the people in prayer when the Prophet (PBUH) was late in another incident and the Prophet (pBUH) performed the last raka./i (uni! of pr.yer) bc:hind him "'. When the Prophet (PBVH) finished prayer, he said, You have done well."

a..ptor 19:

Con~t;on.1

Prayer

Among the rulings concerning the congregalional prayer is that it is an act of the Sumwh (Prophetic Tradition) for the one who has already performed pra~r and then the immediate prayer call (iqJmah) is pronounced while he is in the mosque, to perform th.t prayer along wilh the congregation. AbO. Dh.rr narrated a badith on Ihe Prophel (PBUH) slaling:

'"

Perform prayer 01 its prescribed lime, but iflhe immediate prayer call is pronounced while you are iM the mosque, IheM pray, and do nol say 'r have performed prayer ~nd so r shall not pray.'27
(Related by Imam Muslim) In this case, the prayer such a person perfonns in Ihe congregalion will be considered a supererogalory prayer. This is stated in the badilh of Ihe Prophet (PBUH) addressed 10 {Wo men, in which he commanded them to perform prayer again and he said to th em'
... It will be con,idered a supererogatory prayer for you:"

This is ordained lest people should Ihink lhal the one who is not performing prayer in congregalion is nOI among those who establish prayer. Thero is also anolher ruling on the congregational pra~r. namdy if the immediate prayer cal! (iq.amah) is established, it will not be permissible for anyone to start performing a supererogatory prayer; either the confirmed ones (supererogatory practices) or the Mo.'que Greeting Prayer (which is performed on entering the mosque). That is ~cause the Prophet (PBUH) said:

When the prayer commenu,. then tltere is nO ()'alid) prayer bUI the obligatory prayer (i.e. one should not perform a supererogMory prayer when the obligatory prayer starts).~"
(Related by Imam Muslim) It is stated in another narration related by Imim Ahmad as:

... No prayer (is to be performed) but tllat which hll.5 begun:"

Consequently, any supererog.tory prayer, in which the opening rakblr (saying, AIIJhu-Akbar" i.e. "Allah is the Greatest") has just ken pronounced. is not to bevalid as long .. the immediate prayer call (iq~mal,) for the obligMory prayer. that One aims to perform along wilh the imJm. has been pronounud just before. Imam An -Nawawl (may Allah have mercy on him) said:

The reason beltind this is to let tlte Muslim be devoted to tile

11, PRAYFR

obligatoryprayerfrom its beginning. Th~t is, tostart it immediately after the ;molm (leader in proyer), Moreover, to observe the perfection of the obligatory proyer is worthier than gelling busy with a supererogatory proyer. Another reason;s that the Prophet (PBUH) forbade disagreeing with imams". Furthermore, the stated virtue of the opening takbir (in prayer) is not to be gained except when wid immediately after the imam.""

if th~ immediate prayer call (iqJmah) is pronounc~d whil~ th~ pnson is ~rforming a supererogalory prayer, in which he has al]"(ady pronounced th~ o~ning I~kbir, he may complete it making it light and not to cut it short unless he is afraid of missing th e congr~gationa] prayer. Allah, Exalted n ~ He. said, ": .. And do not invalidate yourdud. (Qur'an: Muhammad: 33) Accordingly. if one is afraid of missing the congregat ional prayer, on e is to cut short the supe reroga!Ory p... yer. as the obligatory act is more important.

Howev~r,

Endnotes
t AbO OJwOd (664) 11/J.06]. An -N.,l"! (alO) IIHn] . n d Ibn MJj.h (976) 11151R!-

2 AI-Bukhir! (645) 121171] .nd Muslim (l475) 131154].

J AI-Bukhiri (647) 121171] and Muslim (1474) 131154 ], 4 Individu.1 dutY' A r.,igi()lj' dUlr who .. obligol ;"" .. tend. 10 every Mu.Um. 5 AI-Bukhlrl (657) 121 1S4 ] .nd Muslim (I ~80) 1311 56]. 6 Mu.lim (14S4) 1311 571. 7 Mu,lim (1486) 13/1 sa]. 8 Allm.d ( 15564) 13/H9 ]. AI- H'ylh.mi gradeJ it ",.uthentic bad,/h in hi. book 'Majma' M ZawJid (J)" Compila/ion <1 Additional/:iadft".) (U4 1-421 and AI -Mundhlrl in hi. book ill- T";ghib ",,,1-1oTh/b'11127l ] 9 At- Tirmidhi (2172) 14/466].nd AnNo<.il (4032) 14/1061. 10 AI BukMrl (2996), 11 Ad . D:irnqul/li (l~3S) 11/399 ], AI. II.yh.ql (4~45) (JIAI ] and AI-lJikim. A l imil.r flnd,/h wilS r~j .teJ by Ad- D'''qujn! (l 537) 11/3991 , t 2 AI _B.yh.q1 (4943] 13/81 1_ 13 Ibn M.jah (972) It 151 14 Allm. d (11394) \31$7], Ab~ Dl.wild (S74) 11/274] . "d AITirmidhI1220) 11/427). 15 Ail\u kh:lrl ((>J() 12/146] .nd Mu,'im (153J) [211791, 16 AI -BukMr! (867) 1214SO] .nd Muslim (l ~S7) 131146] , 17 Allm.d (27273) 16J4SJ I .nJ Abii D!wiId (592) {112821. 18 Thi' wo< reported .bout . A'i.h.h .nd Umm S.lomah:os it wo, "'",led by Ibn AbO Shaybah in hi. book AI.M_",,,,/ (4952. 4954) IlI4JOI. Ad Dk.quln1 (t 492, t49)) 11/388 ] . Abdur.Rutiq (5086) 13/14 1] .nd AI B. yh.qi (5355) I 311 ~71, 19 Ahm.d (212Sll) 1$/11'-11, Ab;' Dlwild (554) 1 1/2~7] and Ibo lJit>bi n in his book ..1.1aMI (2056) 15140~].

20 Al -Bukhtrl (65J) [2/ 178) and MUllim (15l L) [lIL 70). 21 A1-BukhIrI (471) [InJO) .nd Muolim ( L 504) (31 168). 22 _ Salamh wanL t<l1O mow LMf houses near Lilo< mosque 00 Lilo< Prop/>c{ ( PBUH) said LlW /lIodIdo. 13 Muslim (I S18) 13/1721_ 2 ~ Muslim ( 1SlO) [2/177). 2$ Al -Bukhlrl (6MJ [2/217) a nd M.ulim (948) [2/365). 26 Muslim (951) 12/367) . 21 Muolim ( H 67) [l/l SI). 18 AbO DiWOd (575) 11/274J, AI-Tormidhl (2 19) [ L/424] onc! AnNO$.Il (8S7) [1/ .... 71.

19 Mudim ( 16-121 (3mS].

lO Abmad (8S91) (2/0164 ]. 31 A.lh. f1,:u/lrhs rela ted in AI'Bukhlrl (122) [2/1701 . nd Muslim (919) Il/3S-'[ . 32 Se<-: JJ MAjn1~ " 141108) aoo 'SMt/I Sohib. M I<$I;",' [:mU ).

CHAPTER

The Latecomer to Congregational Prayer

The SO\I M er of the two viCW5 o f scholars regarding the one coming lale forCQIIgr<'gational pnycT is tkat ~'$ not: 1 be regarded as having ClIughll.Op 0 with the p....Y'" 1.0111= ~ pn.ys al least one rak 'ah (u n it of pn-ye.) I~~r. So. if on~ catches less than One mk 'ah in congregation, one iJ no! regarded as having attended the congregation, Iml onc is allowed to follow the imdm froln the lime one has enle~d the prayer and onc will get the reward for the congrtgational praye' according 10 on c's intention . Likewi~. if one intends 10 pt'rform prayer in cong'"cg.lion bul finds that the ""ople ha"" finished Ihe pnyer, then onc will gel a reward like that of lh~ who have pt'rformed prayn in cong~,uion, accord ing to 0116 intention . This view agrns wi th the b.adir/ts Slati ng that if somebody intends 1 doagood deed and he can not do it. then it 0 will be rOrded for him u a ~ward lik~ that oflh~on~ wh .... doe. it' .
According to th e rou ndesl view of scholar$, th e mk "QH i$ counted only wh en o ne catches up with the prayer during the bowing (pos ition). T his i.

n,PRAYER
iKcording 10 liIe hlld/11r in which the Prophet (PBU H) said:

eatelres lip (Int ~ople in prayu wlr tn tlrty are) bowing, Ire already Iras gOI lilt mk .ah"
(Related by Ab() D.Iowllcl ) This is also stated in a hlldillr in SIlilJ/I MlIsli". (Mwll".'s AUllrtnrlc /look of H!JdilhJ narmtnl on the: authority of AiMl Sakr who rnched the Prophet (PBU H) in the: mosqut while h~ ( the Prophet) was bowing in pr.!~r and he too bowed before joining the row. The Prophet (P8U H) did not order him 10 perform th e mk 'alr again' which proves that it is $Uffi,ient for one if one catches up with the pl'llyer when the ,ong~gants are bowing. If latecomer to congregat ional prayer reaches the prayer while the jmdm is in the bowing position, hc must pronounce the o~ning takblr (i n pl'llyer) whi le standing, then he shou ld bow with the ;md", preferably after a second It>kblr (s;,};ng. -AlMlruAkoor" i.c. "Allah is the Greatest"). If the iat<"<:omer pronounS the open ing rakh/r, il willlal:e the pliKe of Ih.e lakbir for bowing. This i. be<:ausc lhe: opening ,aklnr must be pronouncnl while sta nding erect, whi le it i.i better to pronoun" the lakhi, (or bowing after pronouncing the opening lak"ir.
If the latecomer 10 congregational prayer gelS Ihe I",.!", in any posilion (i n pr3yerl, he shou ld follow him. This i. stated in th e hllditlr narrated by AbO HUr3yr3h and others in which the Prophet (PBUH) $aid:

"If anyont

"If you co'''e 10 pmyer ...lrilt 11'1' a~ prrmmllng, proslmle yoursdYn

along wilh us. hut do rrm consi<itr illl ruk 'alr (u,,;1 o/pro.yer):'
When the imd,., pronourocH tht second 11IJ1f", (tht final Saldms in pra~r ), tht latecomer is to sland erect to ~rform whatever he h"" miMed, yet he is not to stand befo re the second IoU;,., pronoun ced by the ;",d",. According to th. Jlmndest view of scholars, the beginni ng of th e prayer of the latecomer to the congregational prayer i. the part he catchM up with the ;",<1"" and what he ~rfornu after the (of the i",d m ) is the last part ofi!. This view is according to the fltulillr related by the ma;ority of the compilers, in which the Prophet (PBU H) s;,id:

,,,sl;,,,

...And compltlt wlralcwr you Iraw ".i"td....

It is known that comp1ctins a thing newr hap~ns unless it has already

begun _The other narration of the /Iadun in which the Prophet (PBUH) said, ... A nd makt up for ...nulevt r you hllve m;ucd"' does not contradict the

Chapt<r 20: The u.rero .... , to eongrq;:rrionaJ P"y<r

narration st ati ng ".. . And complete w/latever you h~ve missed." This is b~cause making up for (whatever one misses in prayer) means performing it, according to the Quranic ver", in whic h Allah, Exalted be He, says,
"And when the prayerha$
~e"

'"'

w nc/uded."H

(Qur'an: Al- /umu ah: 10) And His statement:

':.;, ..d whe" you ha"" camp/eted y our ri lts, ."

(Qur'an: AI Baqarah: 200) Thereupon, the Prophet"sstatem ent ".. . And make up for whatever you havr mhsed' can be paraphrased as pe rforming and mmpleting (the prayt'T): and Allah knows best. If the prayer is publicly recited. the one led in prayer must lislen to the rl"Citation o f the imdm and it is not permissible for him to reci te during the =itat ion ofthe imdm, either th e Sura of AIFdti/J.ah or any other sura. 'fh is is because All ah, El:alted be He, says:
"So when th~ Qu r ;)n i< r~ciled, then listen to it and /'<Iy attention

tha t you may recei...., mercy."

{Qur'an: AI -A rM: 204}

Im am Ahmad (may Allah have mercyon him) said, "Scholars unanimously agree that the recitation mentio"ed in rll;S vcr", is J/,M recited during prayer: If recitat ion was obligatory On the part of the one led in prayer, he would not have been ordered (by the Lawgiver)' to abandon such an obligation to ob",rve a s~ pe",rogatory act. namdy listening to the recitation of the j mam . Besides, if the onc led in prayer concerns himself wi th reciting, then the loud rrcitation of the imdm will be useless. Since saying 'Amin (Amen)' aflerthe recitation of the imam takes the place of the rl"Citation, Allah, El:alted be He, said to Mu, .. (Moses) and Harun {Aaron}:
~ . Your

Juppl1cali,m ha<

~~II

a""""'rw .. ,"

(Qur'an: Yu nus: 89) This WaS said while Mu, .. was the one who invoked Allah saying:
ittdeei1 You Jun" given Phat'IWh QIId his establishment spIertdor wuI Wl'lllth in t~ worldly life.. ."
~ ..Our Lord,

(Qur'An: Yunus: 88)

11: PRAYER

Hariin, on his side, said which lakes the place of the invocation. 50, Allah, Exa ltrd be He, address.s both saying, ~ Your ,upp/kation hal been an,wered. (Qur'an : Yunus: 89) This proves thal t he ont who says 'AmIM' after an invocation is like that who s.ays Ihe invacalion. On the other hand, iflh. pmyer is .,ecrelly-recited or the one led in prayer does not hear Ih~ ,,,,dm , then he is to recite AI-FiJli!J.ah (Ihe Opening Chapter of the Quran). In Ihis wa)", all Ihe legal proofs (rdaled to that) accord wi lh each other, i.e. the one led in prayer must r:ite A/-Faliuall in the se.retlyrecited prayer bot he is not 10 reci'e i' in 'he publ icly -recited prayer; and Allah knows best. One of the important rulings on the congregational prayer is thal il is obligalory on the one led in prayer to follow Ihe im~m compleld)" and Ihal il is prohibited for him 10 precede Ihe i"'~m. This is because the one led in prayer must follow the i",am, and the follower is nOI to precede Ihe one followed. In this regard, AI-Bukh~ri and Muslim related that the Prophet (PBUH) ,aid:

'Am,.,

"Is lIe who mises his head before Ihe im~m IlOt afraid tha! Allah may lrans/orm his head inlo Iilal of a don key or his figure (face) into tha! of a donkey?"'
So the one who precedes Ih imam (in prayer) is like th e donkey which does not undersland Ih e wisdom behind whalever it dots. If one precedes the ;m,;"" on. then d.serves to be punished. In a tabib (a uthentic) !J.adil/I, the Prophel (PIlUH) says:

"The imdm is appointed to befollowed; so do 1/01 bow until he /rows and do not prostrau unlill.c proslmtes:'
Im1m Ahmad and Abil Dilwild rel.te Ihat the Prophet (PBUH) said:

"The ima m is appointed to IN followed; sa when he /rows, you should a/so bow. and do not bow ,mtil he bow,_ AI,a, ...hen he proslrales, you should 01", prostrare and do Mot prostm le umil he prostrates:'
Companions of Ih~ Proph~t (PBUH ) used nol 10 bow Iheir backs 10 pmstrale until the Prophet (PIlUH ) prostraled. th en they would do Ihe same', When 'Umar Ibnul-Khalliib (may AlI,h be plea,ed wilh him) saw 3 man preceding the imrlm in prayer. he beat him saying:
Th~

"rOIl Ni/her pcfornH!rl/M pmyn' alone nor did y"" jolkJw p.r im4m..
Some people do not give du e attention to th is matter; they pre<:ede the im~m (in prayer). thus they Join those warned with the severe (Divine) pun. ishment. Be.ide thi, might 'ause the invalidity of their prayer. Im~m Mu.lim relates that the Prophet (P8UH ) said: "00 no' precede me In bowing and prru'ralion and ending
prtl~r."

of

ShlyUl ul Wlm Ibn Taymlyah SlYS:

"&holars un~nimoudy agree Iha! it is prohibited 10 prrctde the imdm (in prayer). In addilion. it Is nOI perm;"'iblt for Ih t wONhipper 10 bow brfoN' his im"m or 10 raiSt Ones head (~fttr bowing) btfON' he raisN his head. or 10 proSlrate IHf0rl: ht prostraltJ. Theft DN' m~n)' wdl. /cn"",n baditlu jn which the Prophet (PBUH) forlxult doing ,udr DII DCt.-"
Pm:eding thl: im"m in pl'lIyer is a kind of d eption done by Satan 10 the ones performing paye r. so that thq might perfo rm it i mp~rly. WhIt W()uld the person who precedes the imtlm get'! He will not end his prayer until the im~m pronounces taslim (the final SaMms in prayer). TheN'fore. Muslims should pay attention to Ihis and should adhere to the rul ings on fol lowing the i,"dm. W. in~ Allah to make all of us comprmeoo our rtllgion and to ha~ insighl into its ",lings. for He is lhe Hearing and Ihe Respon$i ~. This is be cause if Allah _nts 1 do good 1 somebody. He beslo W$ o n him the gift or 0 0 understanding the religio n (Le. islam).

Endnotes
1 Thfrc on 101 of /iAdilhH onurnlnllh i. lop;.: u reialN by Ab<'!
I)tw(ld

(5064) 11/51 L 1

and An Na.t.1 (854) [ LI4-46I.

l A' a..llirl (783) IlI783). ) Ab6 DtwOd (1193) [1/387]. 4 A' a..llirl (616) [ II I S} I _nd Muslim ( 1353) [V L OOI. S An Nun ( 860) , 114491. 6 The L.owgiwr '" SMrf<lh (hlamlc lI",) " Anah. ExallN be He: IM t ... m con also rer...

10 the Prophet (PBUH) he n..... r onJoin..! but whO! wu rev..10<11o him by Allah.

.
1 AI-1lukhUl (69 I)I 2I236J Ind Musl im ('.162) 121371J.
11 MU>lim (960) [213101. 12 See: 'M.Ii"'~ ~I Fa td""" (llIU6).

11: PRAYER

S Mu<lirn (929) [21lS4J. 9 Ahm&d (7144) [212291. AbIl NwM (603) [l/lM] in 1"" .. me wordin8 but Al- Bukhhl (681!) and MLIilim (412) rell ttd il in I diff... nl won:ilng. 10 AIBui<h1r1 (690) [211J41 . r.d M""im (1062) [214131 .

CHAPTER

Women's Attendance in Mosques

Our nligion ;5 a !"'.fed one that comi>'hC lIsively (oYrn our wd fa,.., and interests in this world and in the HefTafter, Islam (ame with good to all Muslims, whether maleor female as Allah, bailed ~ He, says:
Whoewr dQef rigJ.,rolWlnl, whetJov ...,de Qf'!em"le, while he Is 11 hd~""'r - We will mrrly ""'~ him '1/ lin d good life, .."d W" will sII",,, five '''tm their rew<:lrd I ill fht flO'U'fterJ nuord,,,! .o lire but 0/ wit,,! 'hey "mJ / 0 do.~ (Qur'iln: A IlNahl: 97)
Islam takn an im"",.! in women, conferring honor and
=~t

upon

them as long as they abide by its rulings an d adorn tilem",ives with its virtues.
O nc of the t hings by which Islam h"nor~ wo man i$ all owing her to auend the mosques 10 witness the congr~"tion"1 prayers and the assembli es for
remcm~ring

Allah in order to win reward.

Ho~ver.

at the same time the

woman mUSI do Ihis with du~ decency and p~ulion$ that k...,p hu away from any $alanic ududion and preserve her dignity as w~11.

""
~rm ission.

11, PRAYER

It is detestable to prevent women from going to the mosqu e if they ask The Prophet (PBUH) said: "Do not pre~enf the fem~le servants of Allah (women) from (going 10) rile mosques of Allah, bur they should go while they are not

perfumed: '
(Related by Abmad a nd AbO D~w()d) This is be<;aus. performing the prescrib<!d prayers in congregation has a

great reward for Mlh men and women: moreover, walking to the mosque has
a great reward.
Tt is auth enticated in the Two :iab.ib.s' and other books of Had1rh thallh .

Prophet (PBUH) said:

"If your women ",k permisioM to go /0 the mosque al night, allow

Ihem ,"'
The wisdom ~hjnd asking their husbands' pt'Tmission is that it is among the rights of men upon th. ir women (wives) to stay at home. Thus, going to the mosque. in this case, is only permissible, Jnd they art not to abandon what is obligatory for the sake of what is permissible, Wh en the husband gives p,,, mission to his wife to g<.l to the mosque, he then gives up his right (upon his wife to stay at home).
The Prophet (PBUH) said:

"... yet Ihtir houses (womeni) are better for th em (10 perform proyer

therein)."'
Th e Prophet (PBUH) means that it is better for women to perform prayer in th eir houses to avoid any sat~nic temptation. The Prophet (PBUH) also said:

", .. But they should go while they are 7101 ~rfumed'"

This means that wom en are allowed to go to the mosque (to perform prayer) on the condition that they shou ld not be perfumed, lest they might tempt men with their perfume, thus diverting mens eyes to them, Th e intended m eaning here is that perfume is someth ing that tempts men towards wom en. Joined to perfume (in prohibition) is what resembles it (with regard to temptation) like wearing attracti"" clothes. jewels and adornments. Thereu!JOn, if a woman perfum .. herself or puts on altract ive clothes, then she is prohibited to go to the mosque and must be forbidden f!"(lm going out of hEr home. It is stated in

S4b1b. Muslim (Muslims AUI~"'" Book of I:;1OOllh) and other boob of HllIlilh Chal/he Prophet (PRUH) said:

'"

' W'hoel'ff woman perfumes herulf should

(Night) Prayu."

""I join

U$

in the '/5h6.'

Besides, if a woman went out to the mo~ue (for prayer), she should I<=p away from c rowded gathe ri ngs of m~n , ImAm Ibnu l-Qa)lyim (may Allah have
mercy on him) laid:
r/IOl t

in authority mUSI forbid mingling be/ween men ond women

in mllfketpiluu and gathering. of men. The .,sponsibili!)' for this is upon 1110# ill alllho.ill. sillu mingling ~,....,tn men and worn"" /n';ngHlwul " gIM/affliction. This is amm/ing I" Ihe dJrh in which Iht Prop/td (PBUH) 5Ilid, {'A.jtu me, I h/l~ "0' kft ally llJJ1iclWn

a..

mono ImrmJullo men

Ibnul-Qlyylm added:

Ihllll

women,"

l1ruJ, Ih(pu ;'1 autlrority m...! forbid WOmen from going out adornM and btllurified (in a sed ..cing _y). They mllSI also fm'bid rho.., womffl who art drffltd bUI apptar IDbl Mktd. filch lit In lramp~rtnl delhtJ. These in aulherily muSI a/sI) fl)roid women from lalking 11) mm in Slrtds and forbid mm as well from deing the sam e: '
When a woman adher.,. to th e high mor~1 s tanda"d~ of [slam, $uch as bashfulness. covering he...,lf, keeping aw;o.y fro m attl"l\cti~ adornment and J'<'rfume (when going OUt) and keeping . way from mi ngling with men, it becomes permissible for her then to go to the mosque fo r prayer and anend gatherings for the ~membrance of Allah. H~vt'T, it is beuer fo r her to :sl ay at home, b:aUK the Prophtl (PBUH) said:
~ .. YeI

/htirhouus are beller for/hem (to ~rfom' pmyer therein)."

una n imously agftt that it is better fOT women to perfOflll prayer in thdr lIou$<:s than in the mo.>quo:. to ketp lIway from any $3.tanic seduction. and for purl"''''' of .afety and for uproQling any source of .,;1. If a wom~n d'X's not ad h ere to the high moral sta ndards of Islam and d"". not avoid whQtcver the Messenger (PBUH) forbid s o f adornment and perfume wh en goinS o ut, then it is prohibited fur he r to go to the Inosque, and she must bI: prevented from going 0\11 by her guardian or those in aU lhorily. It italrd in IheTwoSab.ib.son the autho rity of' A'ishah (may Allah be pleased with he r) Ihat she $lid:

Mo~r, sehola ...

Ji: PRAYER

"Had Allalts Mesoenger (PBUH) witnessed what the women were doing, he would have forbidden them from going /0 the mosque as the women of the Children of Ism cl ;",d been jorbidden."'

Wh en a woman goes to th e m"'qu~, both the benefit gained behind this (for her and for the whole community) and th~ avoiding of any cause of evil are to b~ tahn into ~ccount (by the Lawgiv..). If Ih . Cause of evil is greater than the benefit g~ined, a W<}man, in thi' cas . must be prevented from going to th e mosque.

If 3 woman is ashd to observe thes<: high moral standard, wh en going out

to the mo~que, thell it is more worthy for he, to be cautious and to keep away from any cauSe of temptation when going anywh.r~ other than the mosque. Nowadays, th e..., a", some people calling for the partidpation of the woman in jobs, as in the West and those imitating the morals of the West. Those people an: in fact ~alling for the spread of seductions, leading the woman to her misery and are depriving her of her dignity. Those prople should be stopped and there should be an end to the views of the Pre -Islamic Period of Ignorance (the ldhUiyyah) they spread through their tongues or ~ns. h is sufficient as a proof for us the women in the Weil and those who modd on them. They have gone through a lot of ~alamities and they have painful lives from which their societi es are suffering. Let them be an example for us. for the fortunate ~rson is th e one who takes a lesson from the fate of others. The only p retext those prople offer for their view is that half of the society (women) would be idle (if prevented from work ). They offer this pretext so that the woman could be on an equal foot with man in work. forgetting or pretending to fo rget that thc woman is already doing a great job in her home. She is doi ng a great job for her society and only she could do it, since it is suitable for her nature and is in conformity with her natural d isposition . She is the wife with whom the husband finds tranquility. Sh e is the mother. the one who bears, bre~stfeeds. rai,es children and the one who perform. domestic tasks. If she is to leave hcr home to sha,., man his work. then who else will perform those tasks? Those tasks would not be ~rformed at all. and the society would lose its other half; so what would the first half (i.e. men) do? Thereupon, the society's edifice would fall down and its pillars would collapse. We advise those prople to come to their sense and not to be of those who have exchanged the favor of Allah for disbelief and settled their prople in the home of ruin . We also advise them to be of those advocating constructive views not destructive ones.

Ch>pt<r ZI: Women', '\rtond,m in M<quo>

nOI le! yourself be deluded by the views advocaled by the misleading pt:opie, who want to deprive you of the dignity granted to you by Islam, and noth ing other than Isla m can grant you this. Almighty Allah says: w/weveT de,i.es "the. than I, lam as re/igi"n never will ;t be tJCupted from him and I.e, in the Heretlfter, wW be tllfI""g the losers. (Qur'an: Alu 'Imran: 85)
~A"d

o Muslim woman! Adhere to the leachings of your religion. Do

May Allah grant all of us guidance to whatever is good and useful in this world and in the Herea fter!

Endnotes
I Ahmad (9625) [2/571J and IIM Dl.wild (%5) [1 /27 1\ 2 Th< T"", ,5;l!JJ!!" The Twu Authentic Hooks o f III -Bukhl.rl .nd Mu,lim . J AI- BukMri (865 ) 111H81.nd Mu,lin) (990) IW~3 1_ 4 Ahmad (5470) [2/1031 . od Ab" D;'wiIJ (1067) [l n71]. 5 Muslim (997) \21383 ]. 6 AI Bukhilri (5096) [9/172\ .nd Mu.lim (6880) \9/571 .

7 ~ :>.I-Iuruq" I-H~kI",ah' [p.325 I

8 Aj Bukhitrl (869) \ ZI4,1 ] and Mu,lim (998) [W85].

CHAPTER

Imamate (in Prayer)

Imamale (in prayer) is an important religious p<:lsition undertaken by Ihe Messenger (PBUH) himsdf and the Rightly-Guided Caliphs after him. Many nodi/hs mention the favor of the imamale, such a. the badil" in which the Pmphet (PBUH) said:

"Three person. will be on the hill'Xlc of musk an the Day of Rtsur.ec/ion; (i) the person who leads the people ill prayer and Iller are
IWII-pleased with him .. ,1

In another b.adlth, the Prophet (PBUH) said:

"Tilt reward of him (the imnm in prayer) is lik that of those W/lO perform prayer behind him."
That is why Doe oflhe Companions (may Allah be pleased with them all) said to th e Prophet (PBUH) "Appoint me 10 lead my people In prayer:' They
ha~

been awa"" of the reward and merit ofth. imamate.

Yet. unfortunately, we witness nowadays many of knowledge-seeking

stlH:I~nts

turning away and ab.taming from

th~ imamat~,

giving it up because

216

II:PRIIYER

of nothing but laziness and the weak wish of obtaining goodness. However. it is Satan only who denies them th e will to undertake imamate. Knowledge seeki ng students instead. should undertake imamate earnestly and vigorously and should seek the reward afthis deed anly from Allah. Thi s is because they ar. more entitled to undertake it and undertake other good tasks. The more one e njoys the qualifications of the imamate, the more it becomes worthy of him to undertake it than any othn person who is inferior to him with regard to these qualifications. Rather, the qualified person ought to undertake it if there is no other person but him worthy of it. The most worthy to lead people in prayer is the One who is most ver,;ed in the Book of Allah (Le. the Qur"An). The imllm should be aware of the plac es of articulation of letters, make no grammatical mistakes and apply the rules of recitation (of the QUr":in) without artificiality or stagy eloquence. Besides, th e im~m should have Islamic juristic knowledge of prayer; its requirements, integra l parts, obligations and what n" llifies it in consideration o f th e b.ndirh in wh ich the Prophet (PBU H) said:
'TI,e one who ;, most versed in the Book of AI/ah (lire Qur<l!l) should lead people in pmyer.'

There are also many other authentic hadiths reporting that the most worthy p"rsoll of leading people in prayer is the most versed in the Glorious Qur'~n, and who. at the Same time, has juristic knowledge of prayer. This is because the most versed one at the time of the Prophet (PBUH) used to be the one having the greatest religious knowledge. If people are eq ually versed in their knowlNge of the Qur'an, t he one with the greatest religious knowledge should lead the pwple. si nce he combine. two merits: the good recitation (of th e Qur'~n) and the Islamic juristic knowledge. This is because the Prophet (PBUH) said:

"If people are eqlUlI i" redttHio" (oflhe Quril!l). then the one with
Ihe grealcsr howledge in rhe SWlrla/! (Prophetic Tradition) should lead them in prayer."
T his hadith points to the one having the greatest religious knowl edge. This is because the nee..! of those Jed in prayer for juristic knowledge (of prayer) is mOre than their neN for the rule. of r~itation. That is becau~ what is obligatory in prayer is limited as far as recitation is concemN. while there are many unlimited situations that may take place generalJy in prayer.

Cnop<<r ll; lm:tIl"'c (in P"ye,)

If ~opl. are equally versed in juristic knowledge and recitation, the e~rliest one in Hegira should lead ~ople in prayer, Hegira here means moving from a place of polytheism to a Muslim one. If peo ple are equally versed in r ecitation, juristic knowledge and Hegira, the oldest one should lead the people in prayer, in consideration of a lIadith related by AI.RukhMi and Muslim in which the Prophet (PBUH) said:

"Let the oldeM one amongst you lelld the prayer:'

This is hecause being old while heing a Muslim is a merit; also hecause old age makes One doser to submissiveness in prayer and makes one's invocation mOre worthy of being accepted. What proves this sequence ofthO.le who should lead ~ople in praye r is th e /zadith related by Muslim on the authority of Ab(, Mas'"d AIBadri, in which the Prophet (PBUH) sa~:

-The one who i:< most l'N'5i'd in Alla/I$ Book (lhe Qurarl) should act as the imamfor the people, /.",t iftlley are equally versed in reciri"g ir,
,lIe'l IlIe mIC who has. most hrowledgc regumhlg the Swmah (is 10 lead

rhe prayerJ.Ij rhey are equal regarding rhe SWlnah, then Ihe earliesl one 10 immigrate (10 Medina) (is 10 lead Ihe praXu), Ijlhey ar~ equal regarding immigration, rhe>! the oldesl one (is 10 lead Ihe prayer)."
Shaykhul-lsl.lm Ibn T ..ymiyah (may Allah ha,'e mercy on him) says:

"The Prophel (PBUH) give:< prefmmce in leading people in pmyer to rhose having the greatest knowledge of the Quriin mid 'he SUHnah, If people are equal in this knowledge, prefrrence should be given to those who OUlstrip rhe others in doing good deeds. The one who surpasses o,liers in doing good deeds willingly (like the migmnl) is given more preferenceoveroMe who is distinguished in doinggood deeds because of na luml reasons decreed by AI/ah; Hamely old age:'
Yet, there are sOme co nSideratiOn! that are to be put into account and are given pr. fer~nce over people attending prayer as far as imamate is concerned, even if those people are better, These considerations are:

Firstly, the assignw imdm (i.e, the one who lead, peopl e regularly in prayer): If he is qualifoed for imamate, it L, not ~rmissjble to let another person lead the people in prayer, even if this person is better, except with the imdm's ~rmis.sion,

tL PRAYER

Soecondly, the householder: If he is qualif,ed fo r imamate (in the prayer performed at his house), and it is not perm issible to Id another person be the imJm except with his permission. Thirdly, the sultan (the ruler; the greatest person in authority) or his ",present~\ive: It is impermissible to let another person lead people in prayer except with his permission; this is in case the ruler is qualified for leading people in prayer. What proves the prdere"ce of these people over others is Ihe b.ad/rlt related by Abii Dlwud in which the Prophet (PBUH) says:

'No man >hould lead anolher i" prayer where (rhe /arter) is in his house, or when he haJ ~uthority, without his permission:'
The", is also a uadith in Suuib. Muslim (Muslims Authemi. Book of Hadilh) in which the Prophet (PBUH) says:
"No man should lead another in prayer where (rhe latter) is in his house, or has autltor;ty, without his permission : '

One's authority here means the place whe", on e has th e authority the",of or in one's estate. Al-Khau;\bl says: "This b.~dith memu that the houj~holder is worthier 10 lead the proyer in I,is house ifhe has rhe juristic knowledge and the knowledge of redtation (of the Quran) that qualify him to estaMish prayer properIy. . ' Tf the imJm of th~ mosque is appointed by the rulu Or his representative, Or th e people (attending prayer) agr~ upoo letting him be the imbm, then he is the worthie.st perMIn for leading the prayer. since this is considered a special authority. Moreover, if another person precedes him in leading people in prayer, people may think ill oflhat blter person or have an aversion towards him. " is obvious from what has been demonstrated previously that the honor, the merit, and the position of imamate in Islam a'" high. This is because the imJm of prayer is an example to be followed. The imamate is an honorable degr, since il is a kind of distinctioo to do righteous deeds and it helps obeying Allah and adhering to the Muslim community_Through the imamate, the mosques of Allah are maintained with acts of obedience. The merit of imarnate is also induded in the general meaning staled in th e verse, about the invoxation of the sen'ants of the Most Merciful, and in which Allah, Exalted be He, says;

'"
-And IhllU ...ho lilY, 'Ou~ t..>rd, g","1 us fro m alflC/lIg "ur wi>'e$ IIMd ,,!ftp';"g ''''''forl /0 "ur eyes "lid m"h ul If leader /i.I!_ uampleJ for Ihe .iglrtrou,: ~ (Qur'~n: AI - Furq~n: 74)
The imamalt in pr~yer comcs from the imam~t~ in religious affair$, particu larly in case IM ;mAm preaches. advi!.tS. and remind$ people in the

mosqueof AlW\. He is thus among t l\os( inviting people 1 Allah, as well as thost 0 who ~y and do what is good and rightl"OUs. Allat. says about . ho~ peopl~
-And who is bcllU In f~Io 1/"11' o"e ""'" /ow/la 10 AlkUo ""d does rig"'rorunns a..d 'AYS. 'l ..Jud, 1 tlm of ,I... Mu,lim': ..

(Qur"n: FuUilat: H )
Thus. only the deprived p~rsons (of the merits of imamat .. and its reward) are Ihe ones who are averse to undertake it; and th ere is neithe r Might nor Pow~r neepl with Allah.

Endnotes
l Ab...... (<11Il00) lU.I61 ~ nd AI-TI,midh.l (199 1) 14JJS5/. 2 Abmad (1 6150) 14129]; AbO OiwtW (5) 111 1/25'J1 and AnN .d~ (67 1) 11!)S1l1 AIBullir1 r<lot..d it . , comm~nt lt'}' In th., book of ~Mn' and MLl5Iim (673), AI Bukhl r1 (628) III 1451and Muslim (1533) 131179].

5 SHo 'Mojmu 'u!. FtJtdwd' (19126), 6 A\XI Nw(ld (SS2) 1111771, ? M..slim ( 1532) l3I t781 . 8 Sw. 'Mo 'llU", ",,S.man' in lilt IooInot~ of Soomm Al." Nwold ( 11278 279).

.'i

CHAPTER

Invalid Imamate

Imama!e in prayer is a great responsibility that rffJuires SOme qualifications in th~ imam or at least it is desirable to enjoy them. In addition. the imam should k free frum some qualities preventing him from assuming this position, or reducing his efficiency to undertake it.
It is not permissible to let th" defiantl)" disobedient person lead the prayer.

The defiantly disobedient person is the one who lr~nsgresses the right way by

committing ooe of Ihe major sins. which are Ie!>s in degree than JXllytheisrn. There are two kinds of denan! disobedience; defiant disobedience in deeds and
in bdid. The first kind is defiant disobed ience in deeds> such as z;n,) (aduhry

or fornication). stealing, drinking intoxicants or the like. The second kind is defiam diwbediellce in belief, such as adopting the doctrin e ofthe Rafl.dah, the Mutazilit.. (Mu' tazilah) ' or the )ahmiyyah ' .
It is not ~rmi ssible to assign a defiantly disobedient person as the imnm in prayer. This is bause what is told by this person is rejected according 10 the ,..,rse in which Allah says:

H: PRAYER

"0 you who hav~ btlitwd, if there comes 10 you a disobedient " .... with information, inve.tigate" ," (Qur'an: Al -Hujurit: 6)
So, h~ cannot be entrusted with fulfilling lhe ~quirem ents and rulings of prayer, and he is thus a bad example, and making him lead the pra)"" wiU result in evil. Moreover, The Prophet (PBUH) says:

"No woman should lead a man in prayer, nOr should a Bedouin lead atl immigrant (to Medina), nor should a wicked man lead a believer in prayer except when he owrpower~ him with his authority so he (Ihe believer) is afraid of his sword an d whip (i,e, he is afraid of his power),'
(Related by [bn Majah) What proves our view here is the Prophet's statem ent:

", .,Nor should a wicked man lead a believcr in prayer:

Wickedness here means deviation from the right way.
It is forbidden t o perform pnyer behind a defiantly disobedient pc~on, Besides, it is not permissible 10 make him the imdm in prayer when it is possible to do without him . It is prohibited for thos. in authority to ass ign a defiantly disobedient person as im,;m, for they are commanded to observe the legal interests. So, it is not perm issible for them to let the people perform pra)"" kh ind a defiantly disobedient p~rson. In addition, s<:holars disagree as to the validity of performing prayer behind such a p~rson. So. people should be guarded against perfo,ming prayc:r khind a d efiantly disobedient person.

The imamate of th e one unable to bow, prostrate or sil erect is invalid, e~cept when leading a person similar to him in inability to do such acts in prayer. &> is the case of the imamate of the One unable to perform prayer standing when there is a person who can perform it standing, except when the former is Ihe assigne<l imbm and is afflicted wit h an illness whose recovery is expecte<l to k SOOn. In this case, it is permissible for ~ople to perform prayer beh ind him while silting. This is according to what' A:ishah (may Allah be pleased with her) said,

-Tht Prophel (PBUH) performed prayer in his house while silting when he was ill and the people performed prayer behind him standing, w he made a gesture to Ihem 105it dowM. When he lu!d finished the prayer, he said, 'The i",Jm is appoinled w 'h,,' he ,hould be followed,

0..",... 23: In..!idl..........,

$(I

bow duwn ...kn Ire bows down, and rise up when Ire rises u.p and ptrform pruytr sitting wIr'n lIt (tlrt imolm) performs (it) sitring:'

Besides, in the hruJitlr related by AI-BukhM and Muslim on the authority of AbiI Hurayrah, tilt Prophet (PBUH) sa id:

~ .. Then perform prtl)'fT silling all togttheT....

Imjm Muslim also rda tes this badltlr with slightly diae~nl wording o n Ihe authority of Arw;". ~n.. people led in prayer are 10 sit when lhe imolm sits b:aUK t/t( imdm should be t/t( one leading the pIple in prayer. If $Ome people perform pnlyer lIanding and others perform it sitting behind an imdm who performs it sitting, their prayer will be valid according to the soundesl view in this regard. In this case, if the i".~m appoints a person to lead lhe people standing, it will be beuer so as to avoid any dis.agreement concerning this~, . 1 bec:au$C Ihe Prophet (PBU H) appointed AbU Bakr $0 instead of himself 10 lead IM pnlyer during the Prophet's lasl illness'. The Prophet (PBU H) thus led people in pnlyer silting and appoinled AM Dab to lead them on his b.haIf, to show Ihal il is permissible 10 do both thinS$; . 1Id Allah knows best. The imamate of the one in a co ntinual stale of ritual impurity ;s invalid, This continual Slate of ritual impurity includes enu resis. unco ntrolled passing of wind continl101JSly and Ihe like, Yet. it is only I"'rmissibk for Ih e o ne afflicled with such a diKase 10 lead liloK in IlK same slale as his.. HQWe>'eT, if a healthy ptr$OI'I pel fOI 111$ prayer behind luc h an imdm, his prayer will be inmid. because in such prayer there is a dd'ecl which is nOl: 10 ~ mended. since he (I~ imdm) performs prayer whik M d ischatgc5 impure mall<'f$, which conlradicts one's purity. The pI1Iytr of such a perKill is va!id only for necessity Ind hi! imarnate is 10 be only wilb thal who is like him. as they all' tbe same concerning the continual discha~ of Ihe i mpu~ onalter,

If0"" permnns prayer behi nd another one who is in a Slate of ritual impurity,
or his body, gatmml or place 01 prayer is impu~, wilhout knowing aboUI Ibis imdm'l impurity or rilUal impurity until prayer is finished, Ihis person's p,ayer wOl be val id bul ilOl t/t( ;mAmi, Th is vi~ is according 10 the badilh in which the I>ropht:t (PBUH) said;

"lflhe 0"" in a ,'ateofj'ln~lMh'ltads Ih( ~pk i.. pra~r. he is 10 ptr/Mm his praytr agai", while Ihe pray.. of rhose Iwhi"d him iJ Ytllld."'

lk PRAYER

Sha'l'khul-IsUm Ib" Taymi'l'ab ,ays:

"T!.is is Ihe way in which II,e Rightly-Guided Caliphs have performed prayer. 11 could Iwppen Ihal Iller le"d people in prnyer and when Ihey knew Ihat they had bWI jl""'& afrer the prnyer was finished, Ihey wo"ld perform II"ir prnyer again mid wo"ld not order tho$e led in prayer to perform pr~rer again. If the imam or tho,e led in prayer knew that he was in a stare of rilual impurity or that there WIll imf-ure mmter present during the prayer, their prayer would be invalid."'
The imamat e of the illiterate person is invalid. Illiterate here mean, tbe one who d"", nOt memoriu the Sura of AI-FJtib.ah (the Opening Chapter of the Quriln) or memoriles it but recites it improperly, such as making gratnmatkal mistakes in words, which change their meaning. The", mistakes include, for exam ple, saying, "... upon whom r h"'e b<=stowed favor" instead of saying, ".. up'm whom You h<lve bestowed Juvor.." (Qur'an, AI-Filtihah, 7) They include wrong declensions. This illiter.te person may mispronounce a letter for another b<=cau.. of a li~p. Tbus, his imamate is not valid except when leading illiterat e people, since they are equal regarding this defect and ~re unable to mend it. However. if the illiterate person is able to mend his pronunciation in reciting the Quri1n. his prayer will not be val id nor that of those perfnrming prayer behind him. This i" hause that person does not perform an integral part of the prayer though he is able to perform it. Moreover, it is detestable that onc leads people in prayer while most of them justiHably dislike him . The justin,ation of this dislike may be due to a shortcoming in his religiosity. This i~ b<=cause the Prophet (PBUH) said,

"(There are) three persons wllOse prayer does not rise over their ears (i.e. Allah does nOI accept it): (i) Ihe escapee slave until he relurm; (ii) GII'{IIItGn who slerps while lier liusband is Gngry wilh her; (m) mrd ~ person who leads people ill prayer while they are disslllisfied wirh him:"
(Rel.ted by At -Tirmidhi who deems it 'lIMmr (good) lIadith)
Sh.ykhul - Isl~m

Ibn Taymiyah (may Allah have mercyon him) said,

"If people di,like this perso," leadillg them ill prayer because of somnhing relmed to his religiosiry. such as I ;IIg, ;IIjustice, ignoranct Y of religion or i"nO\"~ti"g in rdigioll alld rhr like. while they like {mother religious person who iJ mOre righteous. Iruthful and versed rhall him, tI,et! the latter ,I,ould assume tile imamale, not the OMe ...hom they

dislike. Thu i, bNlluS( Ihe Prophn (PBU H) ("Iso) slIid, f(T'Jrnr "re) Ihree pt".Ot'S whflst pm~r does nOI riS( /Wtr tl,dr t<lN (i.t. Allah does Mol "eeept It); (I) Il ptNOM who leads prople '"MpM)"'r whilt Ihey art dissatisfied with Mm: (;i) /I m/lM who comes /0 the pmye' loo l<lle, afr" it is finished: Oii) "Md 11 mlln who lakes In/a slavery IIn enumclpoted m<llt 0' fe /Hale si.. ,...'""

Ibn Taymiyah addtd,

' If there is hostility between Ihe imbm "nd lhose led in prayer, such ... tht hos tility IImong the ptople of diffe rent inc/in .. lions IInd Iho,e of difftre,,1 juri$/;, ,(hools. then it i, nol ptrm;$jible for him 10 lead rhem. This is be'lIuse the wisdom behind performing pray., in congregation is ach ieving harmony IInd (lccord ~tween Mu,lim,. The Pmp},el (PBUH) ... id. 'Do IIM differ (whilt stand ing in proye .. i.e. llroiglrten ytJu" ro .... ): IIlherw;se you r hellrls will difJtr.' "

On thr other halld, if the ;mAm is righteous and one of the adhe rents of the Sunnllh (prophrlic Tnadition) bllt the people still di.li ke him. his imamate is va lid and acceptable and t he blame i$ on lh oJe people who disli"'" him. In any case. th ere ~holl ld be ~ccord and harmony b~ twcen the im dm in prayer .nd thos~ led behind him. Both shou ld <ool'erate in righteousness and piety punin g aside any hostility or hat red uused by (ks;"'s and evil ends. ThUs, the imAm shOl.lld do the duty that he owes to lOOse led in pnayeT, not to came hardship to tbcm, and hI'''' "'gard for them. On th e other hand, those led in prayer should do the dUly they owe to their Imdm and respec t him. Finally. the im<lm and thou led in prayer shoul d tolc:rnte cri ti cism delivered by any of them toward th e Ol her, as IOllg a~ this criti cism does not degrade one~ piety and sense of honor. All flf liS have defats; no one is pe rfect. A poet once !-aid:
Who is IM one, wilh 'lUll/ilits all SIII/sfD(lory?

It is t/lflugh hO"OIIh/l1 ollei drjls "Tt< (ounlablt .

We ask All ah for suidar>ee and $U(CrSI; for all people.

IL PRAYER

Endnotes
I The MUla.ilil .. (Mu 'l.. ilah) : I! i"n 1<1 .mic """ j that d .i m.lh.1 100.. who commit Glrdinal pm ore in a >lat. belween faith and disbelief. Thi' belief vi,"ote, Ihat of lh. Adh.renlO of lh. S""nah . nd Muslim Community. 2 Th. fa hmirrah : It i1 ~n 1,lam ic >e<:lthat deni .. """. of t h. Attribute> of Alla h. claiming thallho .. attributes . rt ascribed to p<ople and cannol be . .. ribed to Allah. Tbi. belief violate> that of the Adhe ",nt> of the S<m.ah and Mu.li m Community. 3 Ibn Mlj. h (1081) I U5 ). 4 Muslim (925) 11Il5Z] 5 AI AukMrI (722) 121270) and Mu.lim (929) 12135-4). 6 Muslim (920) (21351).nd ;1, origin wa, ",1.tM in AI Bukht rl (805) (213571. 7 AI Bukh!rl (687) 1212241 and Mu.>lim (935) (21357], 8 {anMJoJ.: A 0101< of major rimal ;mpuril)' relate<! to ... ",,1discharge. 9 Ad D~ .. qUlllI (1352) I l/3S~).nd AI . B.oyhaql 12/'1001 . 10 See: 'Maj",o 'ul Fatolwd (20/364 $70). (23135Z). !J At Tirmidhl (360) 121 t 931. 12 Se" 'Moj",o' ul F"Mwd 123/3731.

CHAPTER

Duties of the Imam

The irndrn in prayer shoulders a great responsibility and if he performs it prop erly, his reward will be great. The favor of imarnate in prayer is well -known; th e Prophet (PBUH) and th~ Rightly-Guided Caliphs have ~ssumed it and have not appointed for it exapl the best people. Th . Prophd (PBUH) said:

"Three persons will be the hillock of musk On the Day of Re,,,,,reetiD"' (i) the person who leads people in prayer and they are well pleased with him ...
In another bad/lh th e Prophet (PBUH) said:

"n

"The reward of him (the irnam in prayer) is lib. that of those who performed prayer behind him.
I! is permissible for Ihe one who knows that he is qualified and fit for the imamate in prayer to seek it. This is because one of the Companions of the Prophd (PBUH) onc. said to him:

11: PRAYER

"Appol"t me to be the Im~m of my peopl~ In pmyer." The Prophet (PBUH) repliw, You are tlleir imJm bU/ lead prayer (as light lIS) the weakest of them can perfor","
What proves th.t one is .Howed to seek imam ale is what Allah, Exalted he He, says;

"., ,And m(lire us a Itader {i,t. txampleJ fo r the rigilteouJ,"

(Qur'iln:
AJ - Furq ~n:

74)

The one who assumes imamate in prayer shou ld do the following: Concern hims.elf with it giving it ils due in full as he possibly can. and for this be will he greatly rewarded, He should put into his account the conditions of those led in prayer, k un d. rst and in g of t hei r ci rc umst ances an d avoid maki ng things dime uIt for Ih.m. He ,hould also invite them to perform the congregational pra~r and should not mah Ihem disinclined to perform it. Tb is is according to the b.adith in which the Prophel (PBUH) said:

"If anyone of you leads people in pmyer. iw should lighten it becauSf (lmong them are the weak. IlIe old and one bl4Sy witl! his needs. And if anyone among you performs prayer alo.l<\ then he may prolong (the prayer) as much as he wishes."'
(Related by the Group of Compilers of tiaditll on the authority of Abil Hurayrah) There is also a hadi!n in the Two Sab.ihs narrated on the authority of Abii Ma, ild in which th. Prophet (PBUH) says:

'0 people! S()me of you make people dislike good deed, (the congregational prayer). So wh""ver among you Ifads people in prayer should tighr, ir l>en:mse ammrg tllem are II,e weak. Ihe old and one busy with his eeds!
Besides. Anas (may Anan be plea.,ed with him) said:

"I never performed a lighr ad perfecr pn/yer as I performed behind

tile Prophet (PBUH)."'

Thereupon. our Prophet (PBUH) is our examp le in this and in other regards.

CluPl<r 24: DlJ(ia of tll< Im,;m

'"

AIHafil.ays:
'Whoever follows tl'e way oftlte Prop/,et (PBUH) and leads Ihe people in prayer performillg it as light and perfect '" th~ Prophets prayer,II10se behind him (iM pmyer) will not (omplain, LightmiMg the prayer shOl,ld go along with maki"g it perfect i" its imegral part., obligatary acts o"d acts of the Sunna/, (Prophetic Tradition). Yet, I(ghtcning (i,~, shortening) the pmyer is a rdative mat/er tra,-ed back 10 whlll the Prophet (PRUH) used 10 do, maintain and order uS with, Imd il shoo,ld not be related to the wisha 0flhos, led in prayer:

Some scholars view that the require<llightening of prayer is observi ng the least degl"C'e of perfe<:tion in Glorifying Allah and in the other acts of prayer. The least degl"C'e of perfection in Glorify ing Allah in bowing and prost rating is saying, Subll~na Rabbiyal- 'Azim" (i ,e, "Glory be to my Lord, the Most Great") and ' Sl4bhdna Rabbiyal-A ' I~" (Le, "Glory be to my Lord, the Mosl High") thrice in succeS5ioll.lfthose led in prayer, though limited in number, preferred that the imum should prolong the prayer and agreed upon this, then it would be allowed for th e im,lm to prolong the praye r. That is because th e h~rm caused when prolonging the prayer and thereby making people ~hun the congregalionalprayer is avoided in thi~ ca.. , Imam Ibn Daqiqul -'Td said:
' The view offtlqih,' mainl~iMing that tile imdm sllOl<ld not pronounce tasbill' more than thrice, does not contradict w/,at is reported of the Prophet (PBUH) that he ,aid ta,bill mOre than thrice (in prayer)'. Thi' i, because the Prophet (PB UH) used 10 prolong prayer fulfilling his Cmnpmlion5' wish of gaining mOre good deeds which does nol make that pray"r a prolonged one (in which t/wse w/w are led complain)"

Shaykhul -Isli m lbn Taymiyah .. id,

"The imdm should not exu"d what is ordai'led for him. In mo,t cases, he should do what rI,e Prophet (PBUH) used to do in most cast, and prolong the prayer or shorten it as befits the sitlwtion, which i, the ,ame as the Prophet (PBUH) used to do most of the time:

[mA An-Nawawi said: m

' Scholars said IIwl the reporred differencl of the Prophet (PBUH) regarding the length of r"'ita/io" {of th e QI4riln during the congrega tional prayer} waS aN orriiltg /0 circum;tanct$. Th t Prophet (PBUH)

'"

11, PMYER

IlS#'d 10 k QOWI'" of'he "mt <lI which Iht bdiewn prt/" 100.g rn:iliJ11(>11. and M wvuld ad according/y. He 1l1U) UsM /0 f,e "lWIrt wftc, /0 light.... IM prn~r ufH'n thtir wish jUSlifid by n" uc ...... and Ihe lib. The Prophet ( PIlUH) ,u timeJ inlcndnllO pr(}/(mg ,'''' congrrga/;o/l,,/ prop but "n ",,"ring Iht U;Q 0/ Q child, he would cuI il short (in 'Q~ his m"th~ r "'". "n" of thou Itd in tht pmyer). aJ Ttlmed in tht Sahib. Books (Authentic Books of Iiarlilh)."
l! is detcstable to lighten th e co ngregational prayer to the extent that IhoSl'

led in prayer could not perform th e ac ts of the Sumlah (Propheti' Traditi on),
such as rteiting a sura of the Qurln (along with A/I'dtibahj or pron ouncing Imb/b thrice in bowing and prostrating. It is an aet of the Sun""h for Iht ;",4Im to !'Kile the Qurln with measurtd recitation and to be deliberate in pronouncing /lUlI/b and TlUhnhh ..d so that those led behind him would be: able to perform the acts of the Sunnllh m ated to //Jsb/a and the like. It is also an act of the Sunnah for him to perform bowing and prostrating perfectly. I! is an act of tM Sunnllh as well for the imdm to prolong tM first rak 'lIh (unit of prayer), as AM Qat",dah narrated:
~Tlre Prophtl (PBUH) used to prolong th'fiw rak' alr,8'
(ReJat~d

by AI Bukhlri and Muslim)

Besidel, it il desirable for the imd m to prolong bowing when he feels that the~ is someone aooutto catch up with th e rak all. The imdm thus hdps that person to join in the rok'all. Thil is according to the /lad/rll related by lmlm A,hmad and AM Dlw(ld on the authority of Ibn AM Awf;\ describing the form of the Prophets praytr stating: "He (/Iu Prophet) lI.td la s/Dnd In Iht fir$t mk'all of the Zuhr (Nrxm) Pm~r (fOf"a wng rim,) IInlll no foolfa/I w uld ~ htllrd." This is unless it would bome diffKull on those led (i n prayer) 1 wail. If 0 il is difficult for lha..., led in prayer to wail lhat long, the inulm should nol wait, for he should pay mo~ respect to those behind him than those who ha"" not joined the prayer yet. To concl ude, the imdm should put into hil _ccount the circumstances of th ose prrfonning the prayer behi nd hIm. He should k~p to completing and perfe.:t;ng the prayer duly, following in this t he guidance of the Proph et (P BUH), working upon his advice .nd obeying his orders, in which the~ is

good for ..1 1.

Ch. p,,, 24 : Du,in of ,he !",dm

However, some imbms may not giv~ th~ imJmat~ its du~ right and ,...,sponsibility, for th~y may ...,main absent from the mosques Or COme lat e for the prayer, which causes difficulty 10 those led in prayer and gives rise to diS(:ord and diverts th e attention of those led in pray~r, Thus, such an imcim would be a bad e);ample (who would be) followed by the lazy and those who do not shoulder Ihe responsibility duly, Such an imam should be rebuked, so that he would p erform th e tasks of imamate properly wilhout causing those led in prayer to shun (the congregational prayer) or hinder the function of the imamate. Besides, he should be dismissed from this position if he does not come to his senSes.

o Allah! Grant us success in doing whatever You like and what~er pleases You!

Endnotes
I -,1BukhlrJ (703) 121258]. Mu<1im (1046) 121407 ]. Ml!n.d (10285) 1 2/643J. -'I>a lJJwOd (79-4) 11/352], -'I' Tirmidh! (2315) [ 1/4611. -'nN ...', (822) [ 11~29] .nd Ibn M~j.h w;lh In. me wording of the nexl b.adj'h , 2 i\l_ Bul:h~ri (702) [2/256] a nd Mu<1im (1044) 121406 ], 3 Mu<lim (1061) [2141 2 1, 4 Foqih; A ""hol., oflolami< ]uri.prudenct. 5 To,bib. (;n prayer): S.ying. Subb.<lna Rabbiyal_'M,m" (i.e. "Clory b< 10 my Lord , Ihe Moot C,..,.I") while oowing, and "S"bb.<lna Rol>biyal./o '{d" (i.e_ "Glory b< '0 my Lord, lh< Moot H igh") while pms'r.oling, 6 M ,,1.11 in AbO l)IWlld (8SS) \ 113861 a nd An_Nw, (I U4) 1115741. 7 AI _ Bukh~ri (759) [213IS ] .nd Muslim (101 2 ) 1213921_ 8 Ahm. d ( L9(97) 141484] a nd Mnl DiwOd (&02) 111354 ],

CHAPTER

Prayer of Those Having Legal Excuses

art' the sick.. tile Ira~ler. and those who fear they cannot rslablish p"'yu I S completdy as those w ltllout UCu~. The Lawgiver ' has lightened the hardship for the excusw Mu slims and orde,-w them 10 perform prayer a~ much as they can. This ruling shows the ease and rcliefilltcndcd for Muslims in the Sna rl' ..h (Islami c Law), as it always diminates hardships. Allah says:
-... He Iuu chOSDl you ....d hu n,,' pI"cw "/HI" ",,, in ,ht religion <llfy di/finllty.. (Qur1 n: AI-ljajj: 78)
M

ThoS(' wilh kgal

aCu~

AIW,. Enltffi ~ He,. lso says:

... AII.. " in'tnd. fCJ~ )'Cl" CDse and dau "a' in/end i"r "nu I.." ".hip ...( Qur'~n: Al - Baqarah: 185)

11, PRAYER

In addition, Allah. Exalted be He. "'Y':

"... A.llah d",,, not chll rge ,apacity..."

Further, He says:

11

soul except {with that with in} its

(Qur'an: Al -Baqarah: 286)

"So fellr A. llah a. much as you an al>lt ..."

(Qllrh: At-TagMblln: 16)

MOI~over. the

Prophet (PBUH) said :

-ifr order you 10 do something, then do of it as much as you Clm:

This is 10 b<: added to many ot h er legal texts that indicate th e favcr of Allah upon Hisservants and how He granted them ease in whatever H"" ordained for them. Among the thing' made elsy for Muslims is the prayer of the p"Tsons with ncuses of sickness, lravel. or fear.

First: The Prayer Performed by the Sick

Prayer is nOI 10 be abandon ed under any circumstances. The Muslim patient must perform prayer standing if he can, and it is permissible for him to lean on a stick, or I~e like, ifhe nuds this since the related funJamental rule states, -The memOS ro fl<ifill an obligation are to be considered obligatory: It is permissible for a Muslim patient 10 sit in prayer ifhe cannot ,tand due to one of t he following ",asons (or the like): If he is unable to stand If it i, difficult for him to sland .Ifhe fears to increase his illness or delay his recovery by standing up So, the inabilily of a Muslim patient to stand in purer is not a condition of the permissibilily to sit in prayer. However, little difficulty i~ not a legal excuse to sit in prayer; only real difficulty is considered in Ihis respect. Scholars unanimously agree that if a Muslim p" TSon i. unable to stand in obligatory prayer. it is permissible for him to ,it. Moreover, there is no need for him 10 reperform his prayer again when he gcts well; his reward d~s not decrease; and th .. way he .its is to be according to the way he desi",. for the Lawgiver doe~ no! ordain a specific way of sining (for Ihe patient). so in whatever manner he sits, il is permissible.

If. Mu.!im patient cannot sit in pn.~r and it causes him a real difficulty
to sit, then it is permissible for him to lie on his side facing the qib/ah' . It is d~irable for him in this case 10 lie on his right side.lfthere Is no one to help him f_ce th~ qiblah and he cannot face the qibl~h h imotlf, then it is perm issible for him to perform prayer fadng wh~tever direction he can face. If a Muslim patient cannol lie on his side in prayer, it is permissible for him to lie o n his back. making his I~ face the qib/ah if possible. If a Muslim patient $11$ in pr:tyer or if he lies on his side or ","dl and can not prostra'e, then it is sumc"n, for him to bcdon bowing and prost ration wilh his hnd, making his head a bit lower to bkon prostration Ihan in bowing. If a Muslim patient 5ilS in prayer and can prostrate, it is obligatory for him to prostrale and It 15 not sufficie nt then 10 bkon prostralion with his head. The proof of the legal pe'mi$.lion detailed previously is the hadith rel.ted by AIBukMrI and the Compi L of Sun~n 00 the authority of Imr.l.o Ibn ers Hupyn (may Allah be pleastd with him) who na rr:ttw:

"/ had hemorrhoid5 so / tUktd thr Proph"t (PBUH) how I wuld rio"" prayer. Ht (PBUH) rtplkd, Pcrfurm pra}'cr whilcsUinding and if you cannol, perform it while .itting and if you cannot da (ewn) Ilwt, then perform it lying an you, .ide:">
An.N ....;!'i added in hiS narration tha t the Prophet (PIIUH) said:
~ .. A"d

if you (an nal, perform prayer lying on your back.."

ch a~

In add ition, Allah lIy$:

~ . Allah doa nol tapadty...w

a fO lIl aupl / wllh thal w"h,,,/ (Qur"h: AI - 8~qarah: 286)

,t;I

Hen:, we should draw the ~ttention 10 Ihose Musliml who give up prnyer when they are sic k or when they have had surgic~l operations. cI.iming Ih31 they ca n not perform the acts of prayer prop"rly. or they cannot perform ablution. Or Iheir clothes a... impurt or any ot""r tJ:CII$tS. They commit. big mista"'" since ~ M",Jim is not permitted to give up pr:tyer when he cannot perform 5Qnte of ils condition., intq:ra1 pa.rts. or obligations. but he must perform prayer a$ much as he can as Allah says:
50 ftar Allal, as ",lIrh aJ YO"IITr: a",t ...

(Qur'an:

Al-Tagh~bun:

16)

II,PRAYER
A Muslim paliffil may say, Whffi [gel ~II,! will make up for Ihe pn~rs T mis.""d during Ihe days of my illness." This is, legally considered. eilh~T ignorance. or negligence in religion for the prayer is 10 be P<' rformed al ils due tim e as much a5 one can and it is not P<'rmiUcd 10 be delayed un l il one mis~s its due time. Henu, thnt shou ld be much allention paid to such a maller and, besides, thell' should be Il'ligious a,"ll'~ in hospitals. Moreover, hospitals should recogn ize the palients' condilions concerning ~rfonning pnrer and other legal obligations that Ihey all' in need to know.

The afore~nlioned legal rulings concern whoe~r has a lega l exCu~ from the beginning of pn~r until its end. However. there all' some cases in which a Muslim may have a legal elCu~ for only a part of his pr~yer such . o:
o

One may start prnyer when one is standing and then feels thal one cannot stand anymoll' whik p"rforming it. One may start pn)'fi when on.e is not able to sland and lhen feds that one can stand whik p"rfo rming it.

00... may start pn~r when One issill ing and then feels that one cannot sit anymort while pc-rforming it.
O nc may start pn)'l:r wh en one i.lying on one's side and l hen o nc feel. that one can sit. In such cases, one must shift to the position that legally su its one, ability and it is obligatory then tocomplne one, pra~r in this state. This is because Allah, Exalted be He. $aYS:

"So fon. AIUah ," ", ..ch 4S ,.ou " f"t' "b~,."
(Qur'An: AI-Tagha.bun: 16) Thus. one is to $hift to the Itanding posture when one is able, and o ne is 10 shift to the sitting poSlure whm one is uMble to stand, and S<J on. If o ne il able to stand and sit bUI cannot bow o r prostrate. one 1'10 beckon bowing with oncs head wh ile slanding. and beckon prost ration with one', head while sitting to make adiffenmce (bctWffn bowing 0.00 proslntion) as much as one can. A Mo.!im palient is pe.miutd 10 perform pnyoer lying o n his back though he is able 10 stand If a lrustworthy Muslim doctor tells him that he cannot m:(JVer exc""",, when h, performs pra)'er while lying <>11 his back. This is becalU<' the Prophet (PBVH) p"rformed pnyer while $i!ling when the right $id<: <;If his body'"! injured '. Also, Umm Salamah (may Allah be pleased with her) did not prostrate in her pr~yer when she suffered from ophthalmia'.

Pra)'ff enjoys a great imporlance in Islam and a Muslim must establish prayer whelher he is healthy or side, as a palienl is nol legally excused to give up prayer, but rather, it is obligatory upon him to perform il in whate ..er condition. So, a Muslim must establish prayer as Allah, Exa lted be He, has ordained. We invoke Allah to guide us to what satisfies Him.

Second: T he prayer of riders

A Muslim rider is ronside~ one of t he excused as long as he can be Ilurl whtn dilmounting his animal. Some cases of possible harm are: When the.., is mud or ills raining When h. cannot rcmount his .nimal iflle desccnds , When he fears to min his companions Wkn k fcan an enemy or a wi ld animal In such cases and tile like, it is permissible for a rideT to ptrform prayer wllil. riding Ilis animal or Ihe like. This came in Ihe aaallh narrated on the authority ofY. U Ibn Murrah (may Anah ~ pkasN with him) who uid: "The Prophet (PBUH) ana his Companions were on ~ journey wllen the time 0/ pmytr becam e due and it mi"tl/. At Ilral lime Ihey were on a p<tthwlly, Ihe #:y w~< mining/TOm !lbow Ihem !lnd il Wa S wet bdow. There/ore, ),Ilahs M=ngcr(P8UHlorderrd Ihm Ihe prnyerwll (adhlln) and Ihe immediate proyerclIlI (i'ldmah) /1<' pTOlIOunud while he was Oil his sh e,cllmeillnd rhen he procded Oil his shr~lImd IInd led Ihem in proytr(onlyl beclconing (bowing ond prosrmlioll) lI11d moking Ihe proslmlion geslure lo~r Iholl lire olle for bowing:
(Rdat~d by Ahm.d and At-TirmidhO'
h is obligatory for a Muslim who performs p",ycr while riding hi. animal

(or what take. thr same ruling li ke a car ... etc) to face the qilllah if possible. Allah, b:alled "" He, says:
-... And wit..,." ...... fOil {beliewn J IIn, IIIrll your /IIC" {I.e. fOil"" selves/10"""" il l ill prllyer} ...(Q ur'An: Al-Baqan.h: 144)

One must abo do whatevcr onc is able to perform of bowing, pros troting ,nd tranquility in prayer a5 Allah, b:ahed be He, says:

11: PRAYER

"So ftar AI/Ilh

IlS

much as you art'able",-"

(Qur'1fi: At-Taghabun: 16)

Thus, onc is not legally required to do what is beyond onc's capacity. If a Muslim riding his a ni mal cannot face the qiblah, then il is not obligatory upon him to face it and he i~ to face any direction in prayer. Likewise, a passenger on a plane is to pe rform prayer as much as he can; he may sland, Sil , oow, prmtrate or beckon (bowing and prostration) with his head (according to the situatio n), but he must face the qiblah for it is possible (to do so) .

Third: The Prayer of a Traveler

A travder is onc of the e~cused persons for it is permissible for him to shorten the prayer consisting of four rak 'ahs (units of prayer) 10 on ly two rak 'ails as Slated in the Noble Qur'~n, the Sunnah (Prophetic Tradition), and the consensus o f Muslim scholars. Allah, Exalted be He, says:

itnd wlrtn you lravellhroughout thelnnd, there i. no blame

upon you for Iht shorttning of prayer._. ~ (Qur'an: An-Nis~': 101)

Mor~""er. the !'mphet (?BUHj performed only shortened prayers on his journeys', Fu rt henno re, on journeys, shortening the pra )",r is bttte r than corn plet ing it accon:ling to the majority of :;<;holars. It is narrated in the Two Sab.ibs that' k ishah (may Allah k pleased with h,,) said:

"When the prayer was mjoi/led (by Allah), it ..."s two rak' ahs (,mits of prayer) only (in every prayer) both when in residence or on a jourl/ey, Then lire prayers performed on jouwey remained the same, but (the rak 'ail s aj) the prayer for Mon"lrave/eN were increased."'
'Urnar (may Allah ~ pleased with him) said:

-rhe prayer performed 0" joumeys is of two rok'alls. This is the complete pm)"'. witbout ,;'ortclli"s-"'
A Muslim on a journey is to start shortening the pray~r a.< soon as he leaves his town or city as Allah penn its the shortening of prayer for those who travel through the land. Bdorc leaving his town, a Moslim j. not legally considered a travcler through the land (and hence he is not permitted to shorten the praye r). The Prophet (PBUH) used to shorten the prayer as soon as he left his hometown, So, if a person does not travel from lh e residential land, he is not considered a travekr.

A I....vd~r is p"rm iued 10 shorl~n the p.... ~r ""en i f he frrquently I...."'[s, 11 in Ih~ caSt of a mail carri~r or, IU; driver .... ho sp"nds moSI of his lim~ on th~ way bet .....e~n town~.

It i$l"'rmissible for a t.... veler 10 combine the lolI!1f Prayer and the 'A~r (Aftunoon) P.... yer at the due lime of either of them, and, likew ise, locombine the Mllghrib (Sunsd) P"'y<r and Ihe 'Ishd' (Night) Pra~r .t the due time of either of Ihem. Tha\ is benllK what makes it p"rmissible for lhe ITavelu 10 shorten pnop makes il Pflmissibk for him locombine prayersu .....ell
How""er, shortening pray". is a tempo .... ry permission valid when Ihere is a nessily, as in the ca~ .... hen a t.... veler is in hasle on his Jou rney. Mu' 1dh (may Allah be pleas..d with him) na rraled:

On the Bailie ofTab uk, wlte" tlte Prophet (PBUH) Itad ge'" fo rth before Ihe sun /'ll~d II,e mcridilln, he Wfluld de/ay Ihe ZlIhr Proyer Ilnd combine it wilh Ihe .Apo Proyer, performing tltem t~ther. Bul whtn he proceeded after Ihe SI'" hlld passed Ihe meridian. he lOvuld perform Ihe Zuhr and lire ' Asr Pmyrr1; (al Ihe time of I/,e Zuhr) ond then h~ would proctC'd. (He afled similorly for Ihe Maghrib Pmyer,) When the sUlr had sel before he proceeded, he would dtlay the Maghrib Pmyer mrd combine il with the '/shd' Prayer, performing them logether. But when he proceeded IIfter sunset, he Wfluld perform tire '/Ji,d' Prayer and the Maghrib Prllyer al the lime of Ihe Maghrib Proyer."
(Related by Ahmad and AI nrmidhi) "

When a I.... 'eler stops on his journey, 1 lake a rnl,;1 is better for him 10 0 J't'rform each pra~r shortened at its du~ lime, nl)t to combine pray"'"s_!fit;s difficult for a Musli m patient 10 perform each pro)~r at its due time, then he is permitted to combine th e lor,/rr Prayer and Ihe 'AIr Prayer (at Ihe due lim e of eithu of Ihem). and (1) combine the Maghrib Prayer and Ihe '/~hd' Proyer (at the due time of eilher ofl hem).
Shlykhu lb lim Ibn Taymifl h said: "Allllh hllS ordllintd Jilorttnillg of proyer to rrmo~ diffrcultitJ Ilnd make things eruy for ' ht M"Jiirn notio". So. a Mus/im iJ ptrnrittro 10 combine prayeN "'he M MtctJS<lry. All b.adilhJ (rtlllltd f<) thiJ matler) imply IlInl il is p",'r issiblc M (~mbil1t two pmyeN oltht .Jut tim~

H"

11: PRAYER

of either of them in o,<1er to remOve "ny possible hardship ,,, .. sed to the Prophets nation. TI",s, il is permissible to combine pmyen ifi! is
This proves that it j, permiSjible with greoltr reason for a Mm/i", patient to combine (two) prayer.! at the due lime of cill,er of them as long as it is difficult for him to ~rform eacl, pm)'e, at ils dl<e ame""
/0 cause hardship

if not do,,"_

lbn Taymiya h also said: "Patim/s can combine the prayer accordins 10 the Sur!ah for il js narraled in two nodi/hs rhat the Prophet (PBUH) ordered a

mustahilLlah " to combine III e prayer.""

By means of analogical deduction with the case of a mmtall<ldah, the combining of prayer is pcrmined for every Muslim who cannot purify for every prayer. such as lhose inflkted wilh enuresis, a continuously bl""ding
wound, or a ~rmanenl nosebleed. The Prophet (PBUH) said to Hamnah Bint /ahsh when she asked him about i'liM!!.al," (vaginal bleeding other than menstruation):
"... But ifyou "re ,Irong enough lode/ay Ihe Zuhr Prayer and advance Ihe 'A"r prayer. 10 wash. and then combine the Z~ hr ~nd II,e 'A"r Prayer>; (and) 10 dd~y Ille Magllfib Prayer and advance Ihe 'IsJul' Prayer. to wash, and then combine Ihe lwo prayer>, do so."

(Related by Ahmad, Abil Diiwiid. and At Tirmidhi and deemed "ahi!J. (authentic) by the Jailer)" It is pt:rm issihle to combine th e Maghrib Prayer and the "lsha" Prayer. in particular, if there is rai n that wets clothes and causes difficulty (fur those who go to the mosque). The Prophet (PBUH) combined the Maghrib Prayer and the 'Isht!' Prayer in a rainy night, " and so did Abol Bakr and' Umar afterwards". Shaykhul -Isllm Ibo Taymiyah (may Allah have mercy on him) said:
"According 10 lhe sOlmdesr view of se/wla". it is permissible for a Mu,/im 10 combine prayers because of "'ud or Slrong cold wind in a dark night, even if it has SlOpped raining. 'rhi, is more incumbent than perfor",ing ea,h prayer al it, due time at home. Moreover, to abandon combining congregalional prayers in mnU/ue, to perform prayer at home is a bid 'ah (a maUe, inr/Ovaled in religion) that contradicts rhe 5unn"h (Praphetic Tradition). /r is an acl of tile 5unnan to perform the Five (Obligotory) Proyers in Mngregation in the mosque. and thjs is more due. according to Ih. unm,imous agreement o/Muslims,

24 1

flla n perf rming prayers at home, In additioll. congr~ational prayer o combinea in the mosque is """" diu tlran performi"g prayers at Irome individuaily. according 10 tire "na"imoo" agre~mml of tire scholars who mai"ta i" the aforeme"rioned permissibility 10 cQmbi", prarers (due 10 bad K'eal/ocr). sucll as M<lIik. Asl'-SMljn. and Al1mad" '
It is better for one perm itled (0 combi ne proyers (0 co mbin e them accord ing (0 what su its hislher situation most. On the Day of 'Arafah. it is better (for the pilgrims) to combine the Z;uhr Prayer and the ' A ~r Prayer at the (ime of the former," hut in MUld alifah, it is better (for the pi lgrims) to wmbine the Maghrib Prayer and the 'Isll/o' Prayer al the time of Ihe laller, according to whatlhe Prophet (PBUH) did (in his Hajj)''', On the Day of' Arafah, pilgrims combine Ihe Z;ul" and Ihe 'A~r Praye" at the time of t he former in order to continue stayi ng at . Afafa h MOUnl (without interruption), but in Muzdalifah , they combine the Maglrrih and the 'IsM ' Prayers at the time of the latter to continue moving toward Mu~dalifah. In general. it is an act of the SI"",aH for pilgrims to combine praye" on th e Day of ' Araroh and in Muzdalifah but in circumstan ces other than that, it is perm;ssibl~ when necess",y. However, when there is no necessity, it is better for a trav.!er to perform each prayer at it! du e ti me. During the day! of his liPj), th ~ Prophet (PBUH) combined prayers only on the Day of' Arafah and in MU7.dalifah. bu t he (PBUH) did not combine prayers in Min~ because he was to stay th~",. So th e P"'phet (PBUH) used 10 combine proyers only whcn h ~ was in a hurry o n a journey. We invoke All ah to guide us to useful knowledge and good deeds.

Fourth: The Fear Prayer

The Fear Prayer is ordained for Muslims during every legal fighting such as fighting with th~ disbdi~vers and the oppressors, as Allah , Exalted b<' He, say.

"... If you f ear rl,at Qltack/ you ..~

tho.~

who

di.b~liev~

",ay di.,upt [0' (Qllr'1n: An - Nis~': 101)

Th ose with whom Muslims are permitted to fight are determ ined by meanS of analogical deduction with this Qur'ani' verse. However, the Fear Prnyer is not permissible during prohibited fighting, The proof of the legality of the Fear Prayer is stated in the Nuble Qur'~n, the Sunnah (Prophetic Traditio n), and the conSenSuS of Mus lim scholars, Allah, Exalted be He. says:

"And when you /I.e. the mmmandu of a" army) are among them and l~ad th~m in prayer. let a group of them stand /In prayer} K'lth you a"d let them carry 'heir arm And when

!l,PRAY!;R
they have proJtrattd, let them be {in position I behind you ond have the othu group ( OIlIe forward whkh ha. n"t {yet} pr..yed and 11 them pray with you, laking precaution ond carrying theiran.,. ...~ (Qur'an: AnNisa': 102)
Im3m Ahmad (may Allah have mercy on him) states. "Five or six ways of performing the Fear Prayer are aulhenn,ally narrated about the Prophet (PBUH)." The Fear Prayer waS ordained during the lifetime of the Prophet (PBUH) and it is still legal to be performed until the end of the time. The Companions and most of the Muslim schola rs unanimously agree on that, with the exception of a slight inconsiderable dispute.

The Fear Prayer is to ~ performed when necessary, both on journey an d in residence, if Muslims fear that the enemy may attack them, as the cauSe of its pumissibility is the fighling not the tmveling. In residen ce, it is permissible to shorten only the way of performing the Fear Prayer. not the number of mk 'ahs (un its of prayt'r). Yet. on journeys, the Fear Prayer is to be ""rformed by shorten ing the n umber of mk 'ah" if the prayer consi sts offour rak' ah$, and by shortening the way of prayer, The Fear Prayer is ordained in two conditions: The first is when tile enemy is of those whom Muslims are "" rmitted te> fight, and the st(;ond is when Muslims fear to be attacked while performing prayer. All ah, Exalted be He, says:
~... lfyoufear

you ...

that those who di.MU,ve may di.rupt {or attockl (Qur'an: An Nis!': 101)

And He says:
"". Those who disbelieve wish thM you would neglect your "",,,{xms "nd your baggage." they could Comt do",n UpOIl you in "lie {single} attack..." (Qur'an: An Nisa': 102)

Onc way of performing the Fear Pray.r is narrated about the Prophet (PBUH) in the b.adilh on the authority ofSahl lb n AbO. Hathmah AI An:;;' r; (may Allah Ut pleased with himJ.lmilm Ahmad considers this way (narrated by Sahl) as the preponderant view for it is similar to the way mentioned in the Noble Qur'~n, This way of ""rforming the Fear P"'~yer is distingUished by carefulness in performing prayer. c.ution with regard to fighting. and causing uncomfortableness to the enemy. Th. Prophet (PBUH) performed the Fear Prayer in the aforement ioned way during the Battle of DhclrurRiql! '. Jt is to be performed as Sahl narrated:

'One row/ined up behind him (PRU H) while anatiter row (lined up)
facing the enemy. The Prophet (PBUH) led the row film wa.s wilh him in one mk"ah (unit afprayer), and he ltayed in the standing posture while that row performed (another mk'oh) by themselves

'"

and went away, lining in Ihe face of Ihe I.'IIemy. The other group came "md he (Ihe Prophet) offered his remaining mk'all with Ihem,
and then, remained silting until they completed thdr prayer by

themselves. and he Ihen finished the prayer along with them:"

(Related by AI -Bukhari and Muslim)
Muslim rdal~d another way of performing the Fear Prayn on the authority ofjabir (ma y Allah be pleased with him) who said:

"' witnessed the Pear Prayer with Allahs Messenger (PBUH). We drew ourse/Vfj up in lwo rows, while the enemy WaS between usand

the qiblah. Allah',; MeS5enger (PJ;UH) pronounced takbir" and we all pmnoullced it. He then bowed ond we all bowed. He Ihen raised his head from bowi'lg and we all roised (our heads). He Ihen wenl down in prostration along with the row dose to him, and the rear row faced Ihe enemy. When Allahs MeS5enger (PBUH) completed Ille prostralion atld slood up and Ille row near 10 him also did thi.!. Ihe rear row proslrated themselves; then they 5100<1 up. Then the rear row welll to the front olld the fwnt row W""t to the rear. The " Allahs Messenger (PBUH) bowed down and we all bowed. He Ihen raised his headfrom bowing and We raised (our heads). He and the row dose to him, which was in Ihe rear (in IhefiTSt rak'ah), wenl down In praslration, whereas the rear row faced tlte ellemy. When Allah:' Messenger (PBUH) compleled the proslralion and stood up altd tke row neM 10 hil!! also did this, tile rear row prostrated Ihemselves. Then Allah',; MeS5engtr (PBUH) promJunced Ihe final salulalio.lS and we all pronoUllud Ille Salulmion ,' "
A third way of performing the Fear Prayer is narrated On the authority of Ibn ' Uma. (may Allah be pleased with him) who said:

"The Prophet (PHUH) led one oftl,etwo groups in one rak 'all (unit of prayn) in Ihe Fear Prayer, performiJlg bowing once ami prostralion twice. wllile the OI/'er group faccd ll'e enemy. Then tile members of IIl e first group went back and replaced their companlons,jacillg the enemy. Then they came and the Propl'et (PBUH) led them in one

'"

11, PRAYER

rok "/Ill. Then ht pronOllnml ~ IMlim," find Ihen the mem~ of tht fin! group performed OM mk "lIh IInd those (i.e. the mmtbas of

Iht sond group) perfurmw (lilt mk 'il":"

(Rd atnl by AI-BukMrl and Muslim)

Ahmad. Ab\J Db'\id, and An.N.s11 '" relatea fourth wayof~ rformjngthe Fear Prayer in which th e Pmphd (PBUH) performed the Fear Prayer leading each group separately and pmnoundng taslim (with every group ~(ort he started prayer with the olh .. one).
I< fift h way of ~rforming the Fear Prayer is narrated On the aut hority of Jlbi r (may Allah bot plea!ied with him) who said:

"We _Ill with IM Propht!I (PB UH) ullri/we rtalW DMlur-Riq<l ....
J~blr continued

the narration until ht said:

"TlKnlht immediate pm~r (1111 U,/tl1llllh) W<I$ ""IIQunud IInd Ih" Prophd (PHU /-I) puformed IWO lllk ' llhJ ( of rht Fhlr Pmya) wilh onlofthe lwogroups. and Ilrm balCl, wetlllmd.:. and he performed 'wo rak 'ahJ with t/tiotht rgr(wp, Thus, AI/ahi MWtnger(PBUH) flUfarmed fOljr mk 'ails b,,1 IlI e Jlfoplt performed two rak 'ahs onl),;"
(Rdat~d

by AI-B ukhbl and Muslim)

Tht aforementioned ways of )Xrformiog the Feu Prayer are to be )Xrformed as long as fear does not increaK. But when fear iocreases, through continuous aclS of fighting such U stai>biog, ~at ing, atlacldng aod retreating. and it b~5 imJlOS"ibl~ to divide the Muslim sold",,,,, to ptrform prayer at il$ due lim~ mentioned previously. then, Muslims are to )Xrfurm praye r as possible as Ihq can. They may perform prayer while standing o r rid iog, facing the qiblllh or no t, bknning bowing and prostration with th~ir huds as mueh as theye.n. Thtyare not permitted to delay prayer as Allah, Exalted be He, says;
"A nd

iffU" f ell' I~II t llemy,

Ihell pru)'J, 011 fo Ol or ridillg__ .~ (Qur'1n: AI-Baqarah: 239)

While performiog the Fur Prayer, it is desirable for a Muslim to COTry a weapon to defend himself as long as such a weapon is not too heavy for him, as Allah , Exalted be He, says:

. And Id 'hem carry 'hei~ .. ~ms. .

(Qurln: AnNisa': 102)

In add ition, IM same rulingsconc:e~ni ng IM afortmenlion ed case of grnl fcar all' ordai ned for Mu.sl illl. while escaping from IM enany, tO~ll'nts or wild animals, or wllile ellasing tile enemy. In suell ea$eS, a Muslim is pemlitled to perfo rm pra)'t'r rid ing or on foot, to face tile qibu.h o r any other direction, and 10 beckon tile bowing and prostration witllll;s head. In conclusion, we can get some im portant lenons from the previously upl.ine<.! u tonishing and accurate arrange"",nt of p<'rformi ng the Fear Pra)'t": I. Th e im portance of prayer in Islam, e!ipially the congregational prayer, for they _ re not abandoned eyen in i uch critical situations. 2. The ~rreclion of the Shar/ '"" (lJ;lamic Law) is evident as ;1ordains foe ewry case what best suils il.

3. No diffICulty is intended for tM Musli m nat ion as the Shari '"h is moderate and valid for all eraS and in all plac",

We invoke Allah to help us adhcrt 1 Hi.! Sh~rr~1l until we die, for He 0 the Huri IIg and th e Rel;ponsive.

i~

Endnotes
1 Tht l.-wsi_ of Sharl'a/r (I.bmic Low) i. Allah, E. .ltt<! t.. H.>: tlv< t...-m Cl n .1<0 "'fer 1 tl>t Pn:>p/In ( P8UH ) as I>< lit...,. onlainN "'n ""Nt was rnTalt<! to him by Allah, 0 111>< qiflWr. l h< direction of n.omdy toWUlb the KlI' boh, ) AIiluUtlrl i 11(7) 11I7S81 4 AIBukhlrl (80S) 121)51 and M... lim i920j 121)51] S Ibn AbO SMyboh il80 l ) Iln01 and Al.~yhaql (367~) 1214361 . 6 Abmad (l750)) 14/174] and Al Tim>idhJ (4 11) 121266]. 7 A,j.o.rtqulnl (2275.1276) 1211(8) and AI.J!.ayhoql 1).,1141). 8 AI'B<lkhhl ()SO) 1l/60I] and Muslim ( 1568) 1311991 . 9 An Nasl1 (14 19) 12111) I and lbn Mlj&h ( 1036) 1(1556). 10 AbIl [)lwQd (1206) 12110) and At TLrmldhl (S52) 1214)81.

""'rn,

12

I1 5, M~jm a '"I ""rAw.! (2to1b4). Mu,w/lJld.nh: A wom. n in a .tate of ;"j/vld~', (i.e . worn.n having ' .. gin~1 bleeding

other than men.tru.,ion).

13 S: M~j",~ '"' ""Id"" (24112.74) 14 IUI/!JId<Ih: VI,in.l ~jng "'her than monUmot"'n. 15 Ahmd (61)8 1,)82,439.4.w 1 and At Tin" ldhl ( 128) r112l l] 16 AI kkhirl (54l) and M"",,im (70S).

'"
17 . Abdur-Rawq in hi. MUi<>nno!( 4440) 121556). I R 5<., Majm" ul Fa,~w.l (24138,29). 19 Muslim (2~ I) [4/402). 20 AI-Bullilri (1674) [31660 1 .nd Muslim (>OIl) [5/38), 21 AI Bukhlrl (4129) 171526) .nd Mu.lim (1945) [313661. 22 Takbir: S.ying, AJ/ahu -Akbar" (i.e, Allah is lh. Grt.ltst).

Il, PRAYER

23 Muslim (1942) [3/364 ]. 24 TasJim, Saying t h. final SaMm. i n praye' (oay; ng, '" -udJmu 'alaykum .... Rab.mal ullJh'

i.e. 'Pea<:< be upon you, and Ih. m.ocy or Allah') when conclud ing pray ...
25 AJ-Bukhlrl (4 DJ) (71527) and Muslim ( 1939) [3/363].

26 Abu Di w1i.d (1248) (2129) and An .N ....~ (1552) [211981.

27 AI-Bukhirl (4136) [715]2 ] . nd Muslim (1946) [3/3671_

CHAPTER

Jumu' ah (Friday) Prayer

Th~

day of this prayer, Friday. is the

~t

day of the week. as the Prophet

(PBUH) said:

"Among the most excellent of your d~ys is Friday." '

In another nadirh
h~

(PBUH) said:

'We (Muslim.5) are the las/ (10 come) but (will be) the first orl the
Day of Resum!crion though the former "~Iiom were given the Scriptures before IH. This (Friday) was their day of celebration which was made compulsory for them but thcydifJerl'd aoout it. So Allah save us tlw guidance for il (Friday) and all rI,e other people follow uS in this respect."'
Im~m

Muslim ,,,,,orded that th .. Prophet (PBUH) said:

"It was Friday from wllfeh Allah diverted those who were ~fore us. For Ihe Jew!' (11,e day ut ruidt jor prayer) WaS Saturday, and for the Christia .... it was Sunday. Wlle'l Allah sent us (Muslims), He guided us 10 Frid~y (~5 Ihe d~y a/prayer) for us_~'

""

1J,I'IVoYEI<

Allah ordained the meeting of Muslims on Friday to draw rfldr attention to His g"".t f.VD'" upon th em. Th" Friday sermon is ordained to remind
Musli ms of the f.vor< of Allah and incite them 10 be grateful (to Him). The

!..",,,ak (Friday) Prayer is oroained to be performed by midday to give the

Muslims (living in the same residential area) the chance to gath er in onc mosque. In addition, Allah ordered the believers In anend this meeting, listen 10 Ihe se rmon, and perform the fumu 'ai, Prayer as He say" "0 you wh" have believed, wh.n fth~ odhlln} is coiled for the proyer cm the day of /mllll 'ail (Fridllyj, Ihm pnx:eed l() Ihe remembrance of Al/ol, "nd /"""" trade. Tlml is bettu iq, )'<''', if you only kltew." (Qur>~n: AI-lumu 'ah, 9)
Ibtml -Qayyim said,
"It is of the guidmlceoflhe Propllel (PBUH) ro ho"o, this day (Fri<1uy). Ilnd ro favo, it ",irh speciulllC/$ of worship wlrich Ire d= not perform all other day,_ Scholar<. as well m the followers of Ash-SI,aft-l. differ Oil which day is beru,; Friday or rhe Day of 'Amfal,? Tire Prophet ([,RUH) used ro recite ,I,e Suws As -S"jdal' (tile Pro,lration), ",rd AI-lnsJn (Man)' in tire Fa)r (Dawn) Prayer on Fri<1ay". '

ut

UmulQayyim added:

"11,eor<1 Shaykhlll-/,/am /bn Taymiyah Sily;,,!:. 'T/'e Prop/,et (PBUH)

U'<'I/ to recite these two SI/ros (A, -St.jdah and Ai-Ins,jn) ;n tire Fajr
Pmyer OM Friday as theydelll with event, thal happened or will hllppell Oil Fridlly suc/, liS Ihe ,rem;o" of Adllm (Adllm). the Resurrectio". o"d Ihe gotl,eri"g of Sfrvallts (to the Ilceo",,1 in the Hereafter). Th"s. reciling these two Suras every Friday remj"ds tile Muslim nCllian of the aforementia"ed even!s m,d collsequently co",cs the prostration of recirMioll (in the Su", of As-Sa)dah). S", the prostmfion of recitation is no/ ill/en ded in parriwlar here alld Ihe one performiMg prayer should Mol mi$takenly recite a prostration -COMtaining vene fro'" wl,tlIewr ,,,ro in tlr, Q"r~n {/>elieving II",t ir is aM acl oflhe SU"Mah (Prophetic Tradition) for Fridays:'

There are some spedal features to Ix observed on Friday or o n the night pm:"ding it:
It is desirable 10 confer blessin!; upon the Prophet (PIlUH) frequently. AI -

Bayhaqi records that th e Prophet (PBUH) say"

"Conjer blessings upon me freque"tly 0" Friday n"d the "igM precediMg it."' I.

",
The '"mU"1l1t (Friday) Pra~r is onc of tile most distinguishing acts of worship of Friday. as it is of the most s,,,,osrd obligations of Islam and of th e g~alesl assemblies of Mu slims. Th e Prophet (PBUH) said that he who leaves the ]umu '<lit Prayer (co nli nuo usly) th",c times un a"o unt of sl~d""ess, Allah
Ka ls over his Mart IJ .

Among the acts of wonh ip 1 ~ obscl"Vr<i on Frid ay is bathing to anerKI 0 the Friday Prayer. as it is .. SlrnKd act ofII>eSLlnn"h. Some K holan vi"" this Nlhing as obl igatory, and ~ hers maintai n that it is o bl igatory only for one

who needs to ..,mOW bad smell from his body. In addition, it is desirable 1 apply perfume on Friday, which is bener than 0 applying perfume on th e other cl'lys of the week. Moreover, it is desirab le to tlo early 10 the mosque for th e '"mu 'ah Prayer and occupy onesdf with performing su!'<'",rogatory prayers. remembering Allah, aoo reciling Ihe Noble Qur'ln unlil Ihe im6m (Le., leader in prayt"rl comes to deliver the sermon.
It is obligatory 10 lislen 10 lhe sennon. and if one dars nol lisl~ to il (occupying o~f with anythi ng otha Ih:m t~ sermon), then ont (Ommits an evil act. The Prophet (PBU H) say"

"H. who commil. "" e~iI ac, will have no (reward for) Friday"

Speaking is prohibited dU'~'lg the sennon as it is relatcd in tM Mu.nlUi (Ascribed Tooition$of H~dilhl oftmlm Allmad th.1l lhe Prophet (PBUH) ",id:
' WhotWl"" a.sb his companion 10 wp quid (w/' ile Ihe ;m,lm is delivering 'he Mrmon) 10'.11 h" .., "0 (reward fOT) FridR,.""

FUrlhumorr, among lhe acts of worship 1 be obser~ 011 Friday is 0 reciting the SUr:1 of AI-Kllhj trllt ea..,)". It i~ authent ically narrated that the Prophet (PBUH) said, SU M of AI-Kahf on Friday. a lighr will shine from under his/uI " P 10 Ihe hea~m and il will sh ine/or him on ,he Dlly 0/ Rrsurrlilm, and Ihe sins he com m.ued NI .....tn Ihe I_ Fridays will be/org/..,,,:"

"If "nrun f ",dus

tll ~

(Related by Al-H~ki m and AI-Bayhaqil

-n..n., i. an hoUT (a period oftimel on Friday during which Allah definitely responds to supplicati ons. In the Two !lbills it is recorded 011 the authority of Abll Hurayrah (may Anah be pleased with him) that the Prophet (P BUH) said:

11: PRAYER

"There is an hour (a period of time) on Friday and if a MusH m gets it while performing prayer and asks something from Allah, then Allah will definitely meet his demand: "

And he (the Prophet) pointed out the shortness of that tim e with his hands. Amongthe signifLcant actsof worshipon Friday is the sermon which is intended to praise Allah and glorify Him, declare the testimony of His Onmess and His M.ss~ngd, me!"'ge, and to remind His servants (of the affairs of religion). There are so many special acts of worship to ~ obse rved on Friday (or its precroing night) which lbnul Qayyim, in his book entitled ZAdul-Ma 'Jd (ProvisioMS for the Hereafter), mentioned, making them One hundrro and thirty three. Nevertheless. many Muslims neglect this day giving it no more atten tion than any other day, some devote it for sleep and .loth. and oth ers make it a day of diversion, play and h~edlessn.ss. away from remem~ring Allah. Consequently, the num~r of Muslims performing the Fajr Prayer (of Friday) in congregation in the mosques is noticeably decreasing. There is neith er might nor power except in Allah!
It is desirable for a Muslim to go early to the mosque for the Jumu 'ah

P",yer and perform two mk'ahs (units of prayer) when he enters the mosque as a prayer of greeting. He is f"' rmitted to perform more voluntary prayers if it is early for the Jumu 'ah Prayer, as the Salaf(early Muslim s.cholars) usro to go early to the m"'que for the Jumu 'ah Prayer and f"'rform voluntary prayu. until the imJm cam e to deliver lh e :s.ermon. Shaykhul-Is];\m Ibn Taymiyah (may Allah have mercy on him) said:
"/I is more entitled for a Muslim who goes early to the mosque for

the Jumu 'ah Prayer to perform voluntary pmyers unlillhe imJm comes (10 deliver the sermon). It is stated in a ,auiu (authentic) uadith Ihat the Pmphet (PRUm said, ~ .. TheM he may perform prayer as much as (Allah ha s) willed for him .. :" Moreover, the words of the Prophet (PBUH) urge Muslims 10 pnfarm voluntary prayeN wl,en they eMter the mosque before the sermon on Friday, without determining a specific lime (to do that). It is also narmted tha1 the Compam'oMs used 10 ptrform voluMtary prayers a, much as Ihty could when Ihty emered Ihe mosque before the sermon on Friday " . It could happen Ihm one of them perform ten, twelve

o,apttr 26: l.m.'<lh (F~rl'r) p"Y

or eight rakahs (~"its of prayer), and ,ometime< more or le's than that. That is wilY Ihe majarity of scholaN ag ....e thm Ihere is no specific time Or number for Ihe voluntary prayer before Ihe lum~'ah Prayer and this voluntary prayer ij considered a good deed, not a s~nnah ralibah (a regularly-observed supererogatory pmyer). Thus, according 10 Ihe sO/mdesl view, a Muslim is nOI legally blamed whether or not he performs voluntary pray", before the lumu 'an Prayer. Hawever, if ignorant people believe that it is a SUMnah ratibah, then, in Ihis case, giving up this volwltary prayer will be bmer: "

'"

It waS mentioned previously that there is no sumwh rrlribah before the lamu'ah (Friday) Prayer (but only a voluntary prayer). However, there is a sun nah rdlibah after the lumu 'ah Prayer for it is recorded in Sah.ih. Muslim (Muslim' Authentic Book of Had/th) that the Prophet (PBUH) said:

"When anyone ofyou performS/he lumu 'ah Prayer, heshou ld perform four (supererogatory rak 'ahs (units of prayer) afterwards:'"
It is also recorded in the Two ::iall.ib.s that the Prophet (PBUH) used to perform two (supertrogato ry) rak'ahs after th e lamu'ah Prayer " . To reconcile the two nadiths, it can be said that when the Prophet (PBUH) performed this supererogalory prayer at hom e, he made it two rak 'ahs and wh en he (PBUH) ~rformed it in the mosque, he made it four mk'ahs.lt is also permissible for a Muslim to perform six supererogatory rak'ahs after the lumu'ah Prayer according to lbn Umar (may Allah be pleased with him) who narrated:

"When Ihe Prophet (PBUH) performedlumu 'ah Prayer, he used 10 proceed 10 perform two (supererogatory) rak'~hs, and then proceed to perform fou r (supererogalory) rak 'ahs."
A Muslim who goes (arly to th e mo.sque is mOrt entitled to sit in th e front rows. It is not right that a Muslim rt~rves a place in the mosque by putting a prayer rug, a stick or a pair of shoes, and then comes later becau"" this behavior deprives th= who come early from this place. Some scholars maintain that it is ~rm iss ible for whoc:ver ComeS early to the mooque to perform prayer in such a reserved place and to remove anything (put in it for reservation) becau~ tho~ going early to the mosque are more en titled to ~rform prayer in the first row. Besides, such reservation is considered an act of unlawful ~izure of a place.

11, PRAYER

Shaykhul-lsUm Ibn Taymiyah (may Allah have men;y On him) said:

' Before going fQr the lumu 'oh Prayer, or any other prayer, many people send shuts (carpttsj and the like to reserve a place in the mosque, which i> forbidden according to Ihe unanimous agreement of Mwlims; rather it is prohibited. &holars helve two different vi~ .... whether the pmyer of such people is valid 0>1 such a sheet or not, as they mllawfully seize a place in the mo'qu, l>y spreading such an object, depriving others fro ", 1I1eir right to sit in such a place when Iheycomeearly. A Mtl$lim is togo, himself. 10 Ihe mosqu(Qnd, hence, if he selld, a sl>eet (to reserve a place) and COmeS later lie violates the Shari'ah in two WO)'!. The first is his delay, though he is ordered to go ea rly, and the second is his unlawful seizure of the place a",/ depriving those going early from perfo"ning prayer therein andfrom completing the rowS ill ""cession. one after another; Moreover, sl"h a person commits alloth" mistak< whC1l he disturbs t/,e peopl~. who came before hi"" while surpassing Iheir rows, passi'lg over their necks to reach the reserved place.""
11 is among the rulings on the lumu 'oh (Friday) that a Muslim should perform two short (light) mk 'ahs (units of prayer) if he enters the mosque while the imam is d d ivering the sermon, The Prophet (PBUH) said:

"If anyone of you corn" for the lumu 'ah Pray", when the ;mam j,as already come out (10 deliver the lermon), (even then) he should perform two ro k 'ahs.""
This hadilh is recorded by AIBukhari and Muslim and in the narration of Muslim , he (PBUH) added, ... olld should make them short."M However, if he ,its before performing the two supererogatory rak' ahs, he should stand and perform them, for lhe Prophet (PBUH) told th e man who sat before performing these two rak 'ahs, 'GeI up and perform two rak'ahs:"
It is not permissible for a Muslim to speak while the imdm is delivering the

sermon as Allah, Ex alted be He,

~ys:

"S" whIn the Qurll" is reciled, Iheor /isle" to iI Qord pay attentio" that you may recl/Vt mercy." (Q ur'iin: Al -A ' rar: 204)
of the Qur'~n maintain that this veTS<: was ~eale<l the Friday Sermon, and Ihis sermon is called Quian as there are always Qur'ani, verses recited in il. Conc.. ning the other view Ihal this verse was revealed concerning prayer, it Can be said that il U~mu' ah Prayer) generally includes th e sermon . Ahmad rdates that the Prophet (PBUH) said: Some
~onc.rnins e~egetes

"If anyone evt'l'I SOY' (10 Itis companion sitling ~sidts ltim), 'Sahin
(i,e. mum)"'" (",ltile Ihe !md", is dd!wring the Sfrmon), il will be considered uttering ill speech. A"d whoever wters ill speech, there will be nO (rewMd fo r) )umlj 'all for him."
In .noth~r lIadith. the
Pn)ph~t

(PBUH ) said:

Whot...".. talks whilt Ihe imdm is delivering Ihe (Friday) sermon is /in 0 donkey fhat cllrria voIum~s (afbooks), and whwr IlSks him ID ketp quiet and Iistm, thm will be no (rewllfll fo r) Friday fo r him:"
Whal is mean l in Ihi J /J.ndlrll is Ihal Ihere will be no complele reward for Pr iday Prayer for him , Besides, il is re.:orded in the Two Sahl/J.s, o n the aUlhorily of Abu Hurayrah (may Allah be pleased with him), thal lhe Prophel (PHUH ) said:

"IfYOll ask your companion /0 kp quief ond /lsftn while Ihe imdm
Is daivering fhe sermO'l, then you haw ullered nn iIIspCh."'"
Th iS ill speh is considered a si n even if the spch is the mere word "liSlen" th al is originally considered enjoini ng whal is right. So olher words uttered whi le Ihe im~m i ~ delivering Ihe sermon arc more en lilled 10 b-e prohibited. While ddiv<:ring th e 5(rmon, Ihe imiim i. perm iltW 10 lalk 10 any of th~ pel'$OnS led in prayer Jnd Iller are permined 10 speak 10 him for- any I~I interest.. It happened in many situations Ihal the Prophet (PBUH) lalked and I~enw 10 an inquirer"'. Also. the I>rophel (PBUH) lalked and listened losome Comp.;anio nJ for the sako. of a Itgal inlerest or to leach Ihem religioUJ rulings. This kind of spea king is perm issi ble, i s it d~ nO! distJ'llct people's .tt~ ntion while list~ni n g to the ~rm on. Whil e IiSlening to Ihe kr mon, one is nol permitted 10 give charity to. brggaT. a. he (Ihe be~ar), in Ihi. case. does an imprrm;s~ ible act so ON: should not help him to such an ael. i.e. praking while Ihe ser mon i. delivered. When the preacher con fen blessing upon Ihe Prophet ( PBUH), il is an act of the Sun nah ( Prophetic Trad ition) for a Muslim 10 confer blHlling upon Ihe Prophet (PIlU H). bul wilhout ra isi ng his voke in order nOf 10 dist ract the allenlton of olhen. When Ihe preache r invokes Anah, it is an ac t oflhe Slmn<lh for a Mu slim 10 say 'Amln (am en)~ raising neither his V Oice nor his hand .

lI, PRAYER

Shaykhul-hlAm Ibn Tayn';yah (may Allah have mercy on him) said;

WMle the pre~cher is delivering the sermon, it is detestable or prohibited by uniform agreement fora Muslim to raise his voia, and neither the prayer caUer (m"ezzin) nor anyone else should r~ise hi, voice with conferring blessing upon the Prophet (PBUH) or by doing anything else,"'"
It is noteworthy that sud, wrong acts, which Ibn Taymiyah pointed out , an' still committed in some countries. Some e~amples of such acts a"" raising one's voice when conferring blessing upon the Prophet (PBUH), or some supplications during or before the sermon or between the two S( rmons. Moreover, some preachers may order thoS{' present to commit such acts. This is considered ignorance and innovation in rdigion which is not permined to be done. A Muslim mUSI not greet othns if he enters the mosque while the imdm is delivering the sermon; ralher, he should proceed calmly la any available place in the rows, perform two short rak'~hs (un its of prayer) as mentioned previously, and sit to listen to the sermon without shaking hands with those n~ar him. During the sermon one is not permitted to play with his hand, foot, beard, clothes and the like, for the Prophet (PBUH) said:

"Whoever touches pebbles (while the imllm is deliverillg the Friday SermOn paying nO alien/ion to the sermon) has made an evil act."
At-Tirmidhl detmO"d it a lah.ih. (auth entic) h.adith". In another narration, the Prophet (PBUH) said:

"... And whoever makesal1 evil act, no Friday (j,e. no reward for the Friday Prayer) will be recorded for him:
This i, be.;ause playing pft'VenlS devoutness. During the sermon, a Muslim should not turn right or lefl, nor look at the people (around him) in order not to be distracted from listening to the sermon. Rather, he should face the preach., (looking at him) as the Companions (may Allah be pleased with them all) u...,d to face the Prophet (PBUH) during his sermon " . If one sneezes, one should praise Allah secretly. For t he sake of a legal inle""81, a Muslim is permitted to talk befo"" or after the .ermon, or during the interval between the two sermons. However. one should not talk about worldly matters.

In g~n .. ral, the two ,er monS of Friday (the sermOn of Friday is divid~d into two parts) ar~ extremdy important in Islam as they contain the recitation ofthe Noble Qur'an, some bad!lhs ofthe Prophet (PBUH), useful guidance, good instruction, and remem b rance of the days of Allah" . So, the preacher and listeners must pay attention to the two sermons. The Friday sermon is not an ordinary speh delivered in dubs, or during celebrations or u~ual meetings. 11 is worthy mentinning that during th e Friday s~rmon, some listeners raise their voius, seeking refuge with Allah when they hear a warning, or invoking Allah when they hear some mentioning of th .. Paradise or of the rewards of Allah. This act is not permissible and it is included in th e acts forbidden to ],., don~ during th .. sermon. The legal texts indicate that talking during the Friday Sermon renders good deeds worth less and whoever talks during Friday sermon will have no reward for the Friday Prayer, and will be like a donkey that carries volumes (of books). So, one must g uard oneself against such forbidden acts and warn othe rs to guard themsel~s against them.

Faqihs (may Allah have mercy on them) mention that the I~m~ 'ah (Friday) Prayer is an independent obligation, not a substitut~ for th e ?:.~hr Prayn 'Umar (may Allah]", pleased with him) said:
"The prayer of the tmveler is two rak"ahs (units of prayer), tile fumu 'ah Prayer is two rak 'ails, the Feast Prayer is two rakahs. Th~5~ prayer5 aFl' complete not 5horlened according to what your Prophet (PBUH) said: The lumu . ah Prayerdiffers from the Z;~hr Prayer in many ways (cone erning legal rulings) since th e former is bener and more stressed than the latter, and more warnings are narrated concerning whoxver leaves the lumu'"h Prayer. In addition , the 'umu 'ah Pr~yer has some condit ions and sp~cialties which the l.uhr Pruyer does nOl have. It is not sufficient for any Muslim, for whom the fumu '"h Prayer is obHgatory, to perform the Zuh' Prayer instead of the !Umll Prayer, unless the due time of the laller is over; and only then the Zuhr Prayer ],.,comes a substitute.

'an

The 1""'" .ah Prayer is an individual duty for every legally competent. free and resident male Muslim, Abli Oawlid relates, with his chain oftransmil1ers, on the authority ofIlriq !bn Sh;h~b that the Prophet (PBUH) said:

"(Performing) the fumu ' ~h (Friday) Pmyer in congregation is obligatory upon ewry Muslim, with four exceptions; a slave, a woman, a boy, and a sick person:"

11: PRAYER
The transmitters of this nadir}, are trustworthy, and it is deemed (authentic) by many scholars. Ad- Daraqutni also rdates. with his chain of transmitters, on the authority of Jabir (may Allah be pleased with him) that the Prophet (PBUH) said:

Sflnia

"Whoever believe, in Allah and the Last Day mu,t perfon the lumu 'ah Prayer ill congregation, willl four naptions; a ,ick person, a trave/er, a boy or a ,love,"
Shaykh ul-lsl ~m

I bn Taymiyah &;lid:

"The !umu' ah Pra~r is ablig"tory upon ''''''y group ofpeople living in pmnanent houses doS<' together, whether such houses an built with mud. wood, reed,. palm branche" oranyolh" malmal, as long a, Ihey do not depart f rom sucl, a plaa in Summer O winter. The kind r of malerial is insignificant 10 the aforementioned legal obligation. Th. original mic wncerning thil is /loatthey should be perm'mently resident and not He nomads who live in tents and move from olle place to mlOther, carrying rheir houles with them whenever they go seeking rain:" The !wmu 'ah Pr~yer is not o bligatory upon travelers, who are permitted to shorten prayers as the Prophet (PBUH) and his Companions used tn travd for fiajj or any other purpo.se and no ne of them performed the !umu 'ah Prayer during travel. The lumu 'ah Prayer is not obligatory upon whoever go on a picnic (and Ihe like) and finds no mosqu e around and he is to perform the Zuhr Prayer (instead of the !umu 'all Prayer). in addition, the !umu .ah Prayer is not obligatory upon women. Ibnul-Mundhir,", wen as
oth~ r

scholars, said:

Scholars unmlimousiy agree tflar rhe lumu 'ah Prayer is not obligatory upon women and Ihat 'f women go 10 the mosque, listen 10 Friday Sermon. and perform the lumu 'ah Prayer, this serves i"stead of performing th e Zullr Prayer,-"
Likowhe, a travder or an ill person is permitted 10 p.!rform the lumu 'ah Prayer, instead of the Zuhr Prayer, ifhe is able, for Allah tlcu",. such persons (from performing the Jumu '~h I'myer) 10 lighten difficulties for them.
It is not permissible for a Muslim upon whom the Jumu 'ah Prayer is obligatory 10 travel on Friday afler meridian unless he performs prayer, Moreover, it is detestable for him iD travd . even before meridian, ifhe is not to perform lhe lumu ' all Prayer on his way.

There are some legal (onditions whk h make the f ..m .. 'a h Prayvalid,
1. The fumu '..h Prayer must be performed ~t its due time which is a

condition for it as the cuse with other oblig<ltory prayers. Thus, the fum .. ..h Prayer 1$ not valid if ~r formed either before or after its due time as Albh, Eulted be He, $.JYS:
-, ..Jud, prtlyer "al bn decrd upo" ,,,'" btll",w,., 11 dru of sperifittl tima.(Qur"n: AnNisfro', 103)

It is better and mOK ClIu tiou s to perform the fumu'ah Praytr aft"' r meridian a$ It I, the tim.., when the Prophet (PBUH) used to perform this p r~yer. 11 i. a controversial luue to pe rfo r m the !umu 'ah Prayer befon:: me ridian. Th ere is no dispute that th e end of the time for the }umu 'ah P r~yer i. Ihe same as the end of the lime for the Zuhr Prayer.

2. O~"""rs oftM }umu ' ah Pra~r must be rnidents in houS(S bu ilt with
any mual materia l, nOC like nomads who li~ in tents and move with their ho= from one pla.ce to anolher scrking rain, This is becaUSl: the Prophet (PBUH) did not ord.. t he ArlIh tribes living around Medina to pe rform the fuml' 'nh Prayer. If a Muslim caIChe5 up with one rak'nh (unil of prayer). h e Can oomplete his pra~r as he has a lready nught up with the / .. mu 'all prayer. AI Bayhaql =or<ls on the authority of Ahil HuraJ'T'3.h (m.1y Allah be plrased with him) that t he Prophet (PBU H) said:

"IVJwewr could 8ft ont mk 'ah of 'he }umu 'ah Pnlytr (in its prop time) hasgol the prayer."'The origin ofth;s bndrr/, i$ recorded in the Two SnbrbJ, A Muslim mi s.<e5 the }"mu 'ah Prayer if he gets less th~n on~ ,ak 'alt of the /umu 'ah Prayer, i.e. if he joins the prayer after the ,milm (i.e., leader in prayer) hu risen from bowing in the second mk"h. T hen he is to intend to perfonn the Zuhr Prayer and perform rour rak ..Iu as the Zultr Prayer after the imdm pronounc<'S the final salutation.
3, The two =mOll.'l are considered

a condition of the 'umu'all Prayer n

the Proph..t (PBUH) uS<'d to dd ivtr two sermons before performing Ihe }um" '"It Prayer. !hn . Umar (may Allah bt pleased wiTh him) said,

"The Proplrtt UsM to deli>-er two urmo,rs "'kilt sta"ding Imd sjt MtwUII tlrem."'"
(Rdated by AI -B ukhlrl and Musli m)

j"

In addition, among the conditions that make the two ~rmons of the }umu '"Ir valid i. that thq must contain words of pralK of Allah. declaring the Two Trslification$ of Faith," conferring bkssing upon the Propoo (PBUH), givi ng advice to far Allah. as wdl as good irrstruCl ion. and Iht ~ilation of tilt Noble Qur'~n (even one vt~). Many sermons prtadters nowadays lack some or most ofthc .fOKllXfltioned conditions.

or

Im~ m

Ibnul-Qayylm (may Allah hav~ m. reyon him) said:

'Contemplating tile strmom of the Propllet (PBUH) a~d thost of his C<!mpnnirms. ant find. ,u~h '''JJom sufficient to mab rlfOr Ihe pid""ce "lid the Olltll"'" of .... 1I" h. Thou _om a/so expl"in the ....tITibutts of the Lord, Exalted Ht, "nd tlu compuhmsiw principles of faith, call/o ....lk3h. show .... ,/ah~ faWNS that draw Hi "fOr /0 Him ond mmtioll Hi. dap (whtn Hi. pu nimm."t affi;~1cd >Ome of tire previous nMiom) that make His "'''VlmlJ fear His pu"ishment. These se,mons (all Muslims to remcm!>er AII.ah ami tllank Him .o tllm He mny love tllem. Also, Ihcse sermom menlion th. Majc.ty of Allah. His ,l,tt,ibults and Namu to draw His servalll. near /0 Him, and call Muslim. /0 obq. thank, and remember Him >0 Ihal H. m"y low Ihem. Thus. tho.., who IiSlen 10 sudr sermollS would /t<I~ IIu mOJq"f whih they love: .... ,lah ond All4h lows Ih.".. y", .. I"'-JMd a"d the light of prophtlhood faded unlil tlu 14w> alld orM .. of .... lIah become like u~moniu Ihlll "re ptrformM ....ithout

..,,...,,,t.

fulfilling thti, objlives. So"' e rtlll preache .. lIaw consid~rt<1 their own (invented) ceremo.li~s as if they were acls of the Sunnah (Prophet/( Truaition) tilat m",t be obs.rved. and viol4ted Ih. ob/ig<ltory objtiws of the Shad '011 (Islamic l..aw). Thtst preach ... tulont tlu: ,"",onS ...ith so much rhymt and rheloric that "nnot reach tlu ht<lrf$ ofpcopIt olld hence thq (/ht W"mOIIJ) do 1101 fu.lfill tluir objtivu.(
This is wllat Jbnul-Qayyim said about ~ht K rmon5 at his tim~ and. of cours~. ~h ings have gone worst than what h. sai d, for. IlOw.da}"5. ~ find most o(tht sermons worthl e!5 and full of wordiness. Some. or many. cont~ mporary

preachers rrgard the sermon as a scholastic compoSItIon and improvise whatever matt .. that comes to their minds, either related to the topk or not, making their sermons long and dull. Moreo""r, so me preachers neglect ail the legal conditions of the ser man (or at least some of them) and do not adhere to th. legal regularities of the sermon (according to the SUllllah) . Thus, they have So badly affected the standard of the sermonS that they (the .. rmons) no longer fulflll their effective and useful obj ectives. Some preachers force irrel evant top iCS into their sermons that may be difficult for most of those presenl 10 understand; they include topics of press, politics, and current events, which do not (religiously) ben efit the worshipp<'rs. preach ers, you must imitate th e model sermOn of the Prophet (PBUH) as Allah, Exalted be He, says, "There has rertlli.lly bee" for you ;11 the Messe llger of Allah a" ""ul/ellt pattern ..n (Qur'an' AI-AhZ<l.b, 21) You should focus your subj..:ts on the topics of the Noble Qurln and the SUllllah that kst suit the situation. Your sermon should indude th e advice to fear Allah and follow good instruction. You should treat in a brief and dear way the (spiritual) disease" of your societies. Often recite th e Nobl e Qur'ln which grants true life to hearts and light to eyes. It is not a matter of two mere sermons but, rather, what is really meant is their eXp<'cted effects on society as Shaykhul-1s1;\m Ih .. Taymiyah said:
"/I is not enough for preachers to dispmisr worldly life and men/ion demh.

umventioMlly, thm' mu,/ be a specific topic for ever,. sermon:"

Thus," sermOn can move hearts to good deeds. Mor eover, it is not enough for preache rs to dispraise and warn against the worldly life as this is the t~hni<lue of all the deniers of Shart' ~h. Ralher, a preacher should incite people to ok)' Allah, warn them against disobeying Him, call them to Allah, and remind them of His favors.
Ibn r aymiyah add~d. "The objlXtive of a >entlon is not fulfilled through

detrimemal brevity that makes the listmers miss such an objective:" When Allah's Messenger (PBUH) ddive ..d a sermon, his eyes would b..:ome ..d, his voice would rise, and h is anger would increase so that he was like one giving a warning against the enemy and saying: "The ellemy has made a morning at/ack on you and in the evelllllg too.

""

11: PRAYER

The faqfhs (mar Allah have merer on them) view that it is an aCl of the S"nnah (Prophetic Tradition) for the preacher to stand on a pulpit whil~ deliv.,ing the Friday S~rmon as the Proph~t (PBUH) us~d to do. This is more effective for instruction as the worship~rs can see the preacher clearlr while he is delivering the "" rmon. An -Nawawi (may Allah have mercy on him) said, "The preachers standing on a pulpit is a unmlimou s act of the Sumwh:" For the preacher. there a", some acts of the Sunnah concerning the Friday Sermon, He may gred thme present in the mosque when he ascends the pulpil. Jabir (may Allah be pleased with him) said:

"When Allah's Messenger (PBUH) ascended the pulpit. he used to give a salutation.""
This tJ,adlth is related by Ibn M<ljah and there are Similar narrations of the same meaning. The preacher may sit On the pulpit until the prayer caller (muezzin) finishes the prayer call (adMn). Abii Dilwiid records on the authority of [bn . Umar (may Allah be please<l with him) who said:

When the Prophet (PBUH) a,crnded the pulpil, he used 10 sit until the proyer caller fini,h", (tl" adhan). Th,n, he (the Prophel) would 'Mad ,md de/i ~" the sermon""
Among the acts of the Sunnllh to be observ~ d by the preacher is sitting between the two ser mons, for the fllldith re<:orded on the authority of Ibn . Umar who said:

"The Prophet (PBUH) used 10 de/i"cr two '"mlon, while standing and ~it in between tltem."
(Related by AI -Bukhlri and Mmlim) In addition. the preacher Can ddi~er the .nmon while standing to follow the example of the Prophet (PBUH) as Allah, Exa lted be He, says, ". .. A..d left you standi~g.. (Qur'an: AI -Jumu ' ah: 11) and Muslims acted according to this 5unnah.
H

Also, according to the 5unnllh, the preacher m~y lean on a .tick or the like. Mo,""over. the preacher should look in front of him as the Prophet (PBUH) used to do . Turning right or left is regarded as ignoring the other sid~ and contradicting the 5u"nah. The Proph et {PBUH} used to look in front

worshippen (from among IM Companions) also u!.W 10 face him. AtTirmidhl related, on the authority of Ibn Mas"ud (may All ah be pleased with him) , ,aying:

of him while d e1r."t'ring Friday ~rmOn and

Ih~

'"

Wner! lhe Proph~l (PIlUH) mod OM the pllipir, wc used lo/act him."
Furthermo, the preacher should mah
~

"',mon modenl\ely brid for

fear that the worsh ip~ .. might bomc oornl. H",",ver. he should nO{ make it 100 brier l O the extent that thty might nol brndit from il. Im1m MLI5lim records On t he authority of ' Ammi. loo Vasi. (may Allah be plnsed with him) Ihal the Prophet (PBUH) said:

"A man. prolongmjon of tilt pmyt'r and shortening of rhe 5ermon Mt signs of his umlersllwding (off~jth). So prolong tile prayer an d sll/;.rlen the scrmmr:"
The preacher lihould I'lIl ... his voice while delivering the sermon, for the Prophet (PBUH) used 10 rai ... his voice and his ang.. r incll'~sW while delivering a KTmOn. This is mor.. effliV<'oo the hearts of the liSle~ ....

The language of the ,,",Uhfr should b.. d ear. slrong phrastt should b.. eloquent.

~nd

dfeclive, and

In udd ilion 10 Ihis. the prucher should invoke Allah to amend the religious and world ly conditi ons of Muslims. He should also invoke Allah 10 guid e the Musl im ruler and those in authority and lead them to suc<ess. lnvol::ing Allah during Friday sermon to ""ad 10 'U(~ th ose in authority was wdl known and alWll)'S obsc:rvnI amoog Mu$lims, for it is by the Acihell'nts of the Sunnllil and Muslim commun ity. How("V<'r, it is the custom of thf innovators in religion to lu,.., this inV(l(ation (for those in authority).

obsen-w

Iml m !\bmad Ibn ijilnbal sa id, "If wc h~d ~ suppUcllIion /11111 !I1l1 ar/Ili" la be Ilurp ,cd, we would My I1 for tilt lead"rofthe Mut/htls." This is bt-cause if
the leader oflhe Muslims is good, this will benefit all Muslims. However, this act of the Sunnah hn 50 long been negleClrrl that people consider it st ra nge and think ill ofth.. onc who inVQk", Anah for those in authority. It is .lso an act of tile Sunnah to pron<M.lnc.. an immrdiate pray.,r call immtd iately ah .. r the second sermon, aod the" Slarttlle prayer withoot a long interval. The Jumu ~h (Friday) Prayer unani m ously cOlUist$ of two mkllhs (unilS of pTa)cr) and the imdm mutt raiu his voic .. whil e riHnS the Noble Qu ran.

11: PRAYER

In the fm;t mk 'ah, it i~ an act of the Sunnah that th e irnJm redtes the Sura of AI-Jumu'ah (Friday)" after reciting AI-F~til1ah, and in th e second mk 'ah he may r~ ite the Sura of AI-Munafiqun (the Hypocrires) " after reciting AI-Fdtihah acco rdin g to the iladith lmlm Muslim relaled o n the authority of Abo} Hurayrah ( may Allah be pleased with him)" . The im~m also may rec ite the Sura of AI-A ' /J (the Most High)" in the fim rak'ah and the Sura of AI-Ghdshiyah (the Overwhelming Evenr}'" in the second rak. ah. It is also authent ically narrat . d that the Prophet (PBUH) used to recite the Sums o f AIJumu 'ah andAI-Mlmdfiqun in the ,,,mu 'ah (Frid ay) Prayer and sometimes he (PBUH) recited the Sura of A/A '/cl and the Sura of AI- Gh~shiyah", The irnam shou ld not divide one sura of the aforeme nt ioned between the two mk 'ahs as this is contrary to the Sunnah . The apparent wisdom behind raising the voice while redling Ihe Noble Qur'an in the Jumu 'ah Prayer is that it is more evident and effective for achieving Ih e desired objectives.

Endnotes
1 Abu mw/id (1047) 11/443], "n-Nas,n (1373) IlIlOI), a nd Ibn
2 AI -8ukh.1ri (876) . nd Mudim (1975][31381 I,
M~jah

(1085) 1218 ].

3 Muslim
~

(J97\l)

1 3/382],

Chaptot No, 32 of tl>< Qur'an. 5 Ch.p,., No, 76 of tl>< Qur'!".

6 .0.1-Bukhlr! (891) 121485 ] and M",]im (2031) Ill406], 7 S= Z<ldul Ma '<Id (1Il I)_ 8 S= Z<ldul Ma' ~d (llllO ), 9 Al- Bayhoq! (5994) 1313531, Ahm.d, Ab,; DJ W1ld, An-Nosn and Ibn Ml.jah 10 Z<lduiMa 'dd (11425)_ I I AI- Bukh!.r! (1052) 11/445], At Tim, idh! (499) 121373 ], An-Nul; (1368) IV971, Ibn

s."

MJj.h (1125) 121261.nd Muslim (1999) 13/3911_ 12 Ahm.d (719) [It'131 'Al>dur RmAq in his Mu~nnaf(5420) {3m3] _ . 13 Ahm.d (203l) 1lf2.J()]. 14 Chapter No, 18 oftl>< Quri n . IS AlHikim (2125) [1/7661_ s.. No, (l I 16) and No. (8627 . nd AI. Byh.ql (59%) jJ/J5l], 16 AI Bukhhl (9)5) 12I534J and Mu.lim (1967) 131378 ]. t 7 AI Bukhlr1 (883) 12/476], 18 s." 'Abdur.Rozzl q in hi$ 'Mu"mnai' 1 31246] and Ibn Aim Shayboh [11%9], 19 s." Maimu 'u/ Fa,JwJ 1221189-90). 20 Muslim (201l) {l/407], 21 AIBukhlrl (1 In ) 13165] ""d Muslim (IMS) 1 1125l].
1-2 Maj"'Ii 'uJ-FaldwJ (221193). 1.3 "'I -Bukhi.! (1166) 13163 ] .nd Mu,]im (2019) 24 Muslim (2021) 131402 ].

s..:

1 3/401].

'"
25 AIBukhl ,\ (930) [2/523 ] and Musl im (2015 ) [314(0) . 26 Thi. ruling applies to any talk th.t may be u",,,NI during the ,mon. 27 Ahmad (2033) (11230 ]. 28 AI-BukM.rl (934) [2/5311 and Mu<1im ( 1962 ) [31376[. 29 AI-Bukhlr1 (930, 93)) and Musli m (875159). 30 5: Majmu ' ul-FaMwd (n/469. 470), (24/21 7, 218). 3 ) Mu, lim (1985) [3/385] a nd At-Tirmidh! (497) [2/371].

32 At -Tirmidhl (S08) [213831_ 33 "Th< day$ of AII.h", Thry "for h .... to the 1\ovo",.r Allah and the h aJ>l><n ing. that
took place in th. p t 34 Abit DiwUJ (1067) [114491. lS Ad -Dlraqu1J1 1( I >60) [2I3 [ and AI &orh."i (\06J<1) [31261]. J.6 5: Maj",a ' "( - Far~",J (14/166. 170). 375: lbmtl -Mundhi, in M -Ijmd' (70. 71).
38 AI.B. yha,,; (5735) [312871; ... also AI_Bukh1r1 (580) [21761.00 Muslim ( 1370) [31106]. 39 AI -Bukh~rI (920) [219201. Muslim (['fill) (31387[. An -Nasl,1 (1415) 121121 1 . lld Ibn Ml j. h (1103) [21 18]. 40 1h. Two Tti~'"tion. of Foith: Slyi ng. "I testify that there i. no deity but Allah . nd th.t Muhammad i. the M.... ng.r of AlI.h." 41 Se., ZMuJ M~M (1IS23) 42 Sce: 'tlJ/khtiy.!rd,' [pp. 1201.

43

s... Ih. p r ~;OlL\ WUlU,

44 MuoJim (2{)O2) [31392] , 4S See: MMaim~ ' [41398 1. 46 !bn Mljah (1109) [21201, 47 AbI\ D;'wud (1092) [l/458 1. 48 Muslim (2009) [313%1. 49 Chapter No. 62 of the Oma n. 50 Chapt .. No, 63 oflhe Our'l n. 5 1 Muslim (2023) {l1404 ). S2 Ol.pter No. 87 ofth. Ou'''n , S3 Olopt<r No, sa <>f the Qur')n 54 MuoJim (2025) [31405].

CHAPTER

Two Feasts ('lds) Prayer

The Prayer of the Two Feasls ( 'Ids), namely the Fast-breaking Feast ( "ldulFilr) and the Feast ofSacrifiu ( .tdu/-AIillIl). is ordained by the Noble Qu(~n. the

Sunnah and the consensus of Musli nl scholars. Polytheists used to observe feasts at certain times and plau~. So, when [slam (ame, it invalidated such acls. In recompense, Islam ordained the Fast-breaking Feast and the Feast of Sacrifice as

a means of showing thankfuln!$110 Allah, Exalted be He, for the rerformance of those tWO great aCls of worship. namely faSling during the month of Rarna4i1n
and performing tlajj to AI -Masjid Al -Haram (the Sacred Mosque).
It is authentically narrated that when the Prophet (PBUHj Came to Medina

and there were two days that people used to celebrate, he (PBUH) said:
Fe~st

"Allah has given you instead of them what ;s better. they are: the ofSacrifiu and the FIISI-breaking Feast,"

H~nu. it is not perm i ~ible to exced the~ two feasts by inventing other feasts. such as binhdays "nd the like. as this is viewed as exceeding what i$ ordained by Allah. Moreover. such aCls are viewed as bidah (a maller

11: PRAYER

innovated in rdigion), contrndicting the Prophetic Sun"'I" and imitating the disbelievers. Such innovated feast~ arc not am ong the practices of Islam, whether they are called (eallS, corn memorations, days, weeks, years, etc" rather th~ are considered among the practice. of the j>('ople ohhe Pre-Islamic Period of Ignorance (the fdhlliy)'dh) as ....,,11 as an imitation of the foreign disbdieving nations and O(her nations, In this npnl, tile Prophet (PBU H) said:

"If anyone imi/lllts rile IIIDnntrS ofDny ptopk, l/ren he js (DnsidcrfCd

one Df lIu'm,1 In addition, he (PBUH) s;oid:

"Th e best of speeell is Ihat of IIle Book of Allalr, ~nd Ihe Mst oftht guidanct is 11Ie guidance given by Mubam",ad, and Ih. "'OS/ nil affairs are 1I10se itlnoaled Un rdig;an); and ewry innovation (in religion) is an error."'
Wt ask Allah 10 let US S tile right as right and guide us to follow il, and le! u. S tilt wrong as wrong and guide uS to avoid it. lJnguW:ically, the WOf'd ' fd (feasl) in Arabic means rq>eating the ~ct , and that il returns ("""ry ~ar) with joy IIld happiness. MorffiYl:r, Allah rc:lurns it wilh btnefKerK:~ and favor on His servants as a reward far their f'<'rfarmance or lhe Iwo aelS of worship: Fasting and Hajj,

The proof of the legality of observing the Feast ('Id) Pn~r is stated by Allah, Exalted be He, as He s;oys:

"So p"'y 10 your Lord and uurifia {ID Him aIOlle/, (Quran: Al-Kawthar: 2)
And Hc also says: "He hili terlaiMly l uccecdtd wh" puriflu himJtlf - oHd menti"nJ the NII", e of /ril LQrd IIMd prllyJ,H (Qur'4n: AI-A ' 11: 14-1 5) The Proph~t (I'BUH) and hi. Caliphs UJ~d to observe it (Fe"t Prnyer) rrgularly, Evcn women w~", commanded by the Prophet (PBUH) to attend it, S<> it is an act o f the SWJMah (Prnph~tic Tradition) that wo"",n attend the ~ast Pra~r, but th~ art neither to be perfumed nor to wear adorned clothes tha, auract others' attenlion , as the Prophet (PBUH) s;oys:
"Th"" (womtll ) must go whill tht)'llrt 1I0t ptrfumtd:

In addition, women lhuuld se.:lude themselvCl from the places of men. As for the men~truating women, the Prophet (PII UH) uY"

"The menstruating women should keep away from the place of prayer: '
Umm 'Atiyyah (may Allah be,
pl~a",d

with

h~r)

narrated:

"We were ordered to come out on the Day of Feast and ""en bring out the virgin girlsfrom their house, and the men,/ruatingwomen. Thty (men,truMing women) would stand behind people and say takbir (saying, "AIIJhu -Akbar" i.e. "Allah is the Greatest"; along with them, and invoke Allah along wilh them, and hope for fh e blessings of that day and for purification from sins."'
In this res~ct. coming out to p<: rform Ih e F~ast Prayer in accordance wilh this manner. wilnessed by everyone, is considered a means of showing and declaring the rituals of Islam. That is, these rituals are among Ihe manifest signs of the religion. The first Feast Prayer performed by the Prophet (PBUH) was in the second year after Hijmh (the Prophet's Immigration to Medina). The Prophet (PBUH) Rpl obs<:rving it unlil his death. Muslims also kept performing it, generation after generation. Thus, if it happened that people in any country abandoned performing Feast Prayer. the ruler should fight them, as il is among the manifest 'igns of Islam, similar to th e prayer call (odMn) , The Feast Prayer should be, performed at a spacious place near Ihe town, as the Prophet (PBUH) us~d to perform the Prayer of Ihe Two Feasts (" Ids) at the place kll;ated near the entrance of Medina. It is narrated by Ab;; Sa'id that Allah', Messenger (PBUH) used 10 proc~ed to the place of prayer on Ih e Day of Fast-breaking and th e Day of Sacrifice (as related by AI- Bukharl and Muslim)' . Moreover, it is not reported that he (PBUH) performed the F~ast Prayer at the mosque, el\(ept with an ex(use. The reason behind performing il in a place outside the lown is 10 show the _<trengt h of Muslims and Isl.m and to ,how and declare the rituals of the religion. Furthermore, this acl (performing the Feast Prayer in a spacious pbce out uf the town) does nol involve hard,hip, as it d"", not take plac~ except for Iwo tim~s in the year, unti ke th e Jumu'ah (Friday) Prayer. However, at Mecca, the Feast Prayer is to be, performed at AI Masjid AI-f:lar~m (the Sacred Mosque). Th e due time of the F~ast Prayer i. when the sun rises to the lengrh of a ,,,,,ar above Ihe horizon, a.< it is the time at which th e Prophet (l'BUH) us~d to perform it. In addition, its due time extends unti l lhe meridian. Howev~r. wh en Muslims do not know about the time of Ihe Feast until a{(e r the sun

"" passed the meridian. they are \0 make has

from the A,,~d r' who sa id:

lip for Il tM next morning. ThaI 1$ b-rcau"" AbiI 'Umayr Ib n Anas ,eported on the authority of SOme of his uncles

"The new moon of (tht month of) Shaww~ 1 was " .... =51 so we obsuwd fllS/ing. By the ell d "I the My. some prople (lI rn , 10 Ihe Proplr'" (PBUH) and Irstifrcd that tlrqlrad sigh/td lire ntw moon lire pm-iow d.ly. Ht (lilt Prophet), 'ht~fou. commandtd lire /'MPle 1 0 brraJr. lire /OJlllnd 10 go ",JI la tlreir ploce of prrl~ in lire morllillg,"
(RdatM by Ahmad, AbiI Dlwild, and Ad-runqUln[ who dmed
il balm, (good) b.OOi/h)'

This hadith is ~150 viewed a~ ~ahill (aud'enlic) aadith by a group of the memorilers among Ihe scholar5 of /:iadilh. Hence, if it wen: permissibl e to perform Ihe FU>I Prayer after the meridian, the Proph.et (PBUH) woold not de lay it 10 tile ne.l morning. AnOlller ruson is lhal the Feast Pra~r j, 1 N 0 Jl'<'rformed in publk con~tion; therd"ore, there should N .,nough titnf to let propk gt1 ready for it.
It is considntd an act of the SunlUlh 1 Jl'<'rform the Prayer of the Feast of 0 Sacrificcearlyand to delay that of tht Fa$I. breaking Fust. With regard to this issut, AshShAfi i rclatw mur$al (incompktdy transmitted) !J.adlrh,' that th t Pro ph et (PBUH ) sent to ' Amr rbn J:iazm .. ying:

Ptr/orm the pm)r o/rhe DIly 0/ Sacrifice rarly, delay rhat of. the Dtlyo/ Ftlstbrrtlking. tlnd remind ptopk (ro ,"ention Allah)"
That is to allow enough time 1 off.r th. saerifi(c by performing the pnyer 0 of the Day ofSacrif.cc urly; and to anow t nough time to give lilUlu/.Fit," N fore performing tht Pnyer of FasIbmtking. Funhcrmore, it is reg.rdt<! as an act of the Suntt/lh (Prophetic Trad ition) to eat somt dat es I><-{ort going OI.It 10 Jl'<'rform the Prayer of Fast breaking and not In t at on the DayofSacrifkt until one performs Ihe p"'yer. In this r<:spec\, Rurayd.h n.. rated,
The Prophtl (PBUH) used not to go out (jor p rtlytr) 011 the Ooy 0/ Ftn/ .brttllcing ht/ort' ta/ing, /lnd he UKd not 10 ear on /M DIly 0/ $/I"ifice br/ore prrforming (Ihe mst) Prtlyt,,"

(Relatw by Ahmad and other compilers of liadllh) Shaykh TaqiYl'ud Oln Jl,id:

"A!lah ordained (>frformiMg prayer w/or. sacrifiC ing in His s'a'emenr, 'So pr/ly 10 your Lord and s/luiflc. (to Hi ... %n./:

269

(Qurln: AI -Kawthar: 2) AII~h ~150 omairled giving the charity before performing prayer on the Day of Fast-breaking in His .Mteme,,', 'He has ,,,,rtainlr .ueeuded who pUrlfie. himself and ment;ot.. the Name "fhiJ Lord ,md pra}'$.' (Q ur'an: Al -A 'la: 1415) Therefore, it becomes evident that the Sunnah ij to give charity before performing rhe Pr~yer of Fust-breaking and to sacrijiu after performing the Prayer on rhe Day ofSllcrijice: In add ition , it is an a~t ofth~ Sunna/, to go out early in Ihe morning wh~n proceeding to perform th e F~ast Prayer, so Ihat one is able to ~ n~ar th ~ imam (leader in pra~r) and to get the reward of waiting for th~ Pra~r, and so one's r. ward increases. Moreovo:r, it i, an act ofth~ SU"Mah for the Muslim to attend the Feast Prayer looking n k~ and wearing one's best dot hes. In support of Ih is, Jabir said:

"The Prophet (PBUH) had a jOOje oUlergarrnent, which he u.ed to wear on th~ Two Feas,s and on Friday,:"
(Related in S~bjll IbM Khmaymah (1bn Khuwymah's Authentic Book of Hadirh)) Also, Ibn 'Umar narrated that the Prophet (PBUH) used to wear his ~,t clothes on the Two Ftasts (as rel.led by Al .l\ayhaqi " with a good chain of transmit!us). Residence is a conditi o n for th~ F~asl Prayer. That i s, those who int~nd to perform it must b~ s"'tl~d in normal dwellings, as the case with the }umu 'ah (Friday) Pray~r. [n other word . , th~ F~aSI Prayer is not to be established except wheneyer it is yalid 10 establish the }",nu 'ah Prayer. III support of this, it happened that the Feast ~ame while the Prophet (PBUH) was perform ing Hajj and he did not perform it (the Feast Prnyer) neither did his Caliphs. Feast Prayer is 10 be perform. d with Iwo rak'ahs and to be performed ~for~ deliyering the ser mon. Ibn 'Umar (may Allah be pleased with him) narrated:
Th~

':Allah's Mlillenger (PBUH), AM Bakr, ' Umar and Vthm"n used to p~rforrn the praym of the TW(l Feast, before delivering the sermoll ."
(Rdated by AI_BukhM and Muslim) "

Sunnah tackled this of that yitw.

Th~

issu~

daborately and most men of knowledge a...,

110 PRAYER

AI-Tirmidhi said:
i\ccording 10 Ihe view of Ihe men of knowledge among Ihe Prophets Componion5 and othrr5, the prayer5 of the Two Feasts are 10 be performed before delivering the sermoM :

Th e wisdom behind delaying the deliver)' of the sermon after performing the Feast Prayer, unlike that of the !umu 'ah (which is delivered before the prayer) is that the !umu 'ah Sermon is a condition for th e prayer: the condition is 10 precede the act which depends on it. This is not the ca~ with the Feast ""rmon, as it is an act of the SUMMah. According to Muslims' coosensus, th e Feast Prayer is to be performed in two ral< 'al .. , 11 is stated in the Two Sahihs and other books of tiadHh that Ibn 'AbM. (may Allah be pleased with him) narrated:

'TIw Prophtt (PBUH) performed a prayer of two rok 'ahs (units of prayer) on the Day ofFastheoking and he did not perform prayer before or after them:"
In addition . . Urnar (may Allah be pleased with him) said:
"The Prayer of tilt Fa>t-brea king Fra>1 and Ihnj of the Feast of Sacrifice are 10 be performed in two rok 'ahs. wit/lOut shortening ond this is said by the tongue of your Prophet (/'BUH); and he has failed who invents (faise~ood)."

(Related by Ahmad and other compilers of Had'lh)" N either prayercall (odMn) nor immediate pr~ye r call (iqilmail) is ordained for t he Feast Prayer. lmiim Muslim related that jabir (may Allah be pleased with him) said:
-/ performed the Feast Pmyer along with AlIah"s Messenger (PBUH) several times mill h e performed prayer before delivering Ihe lermon, witho!ll pronouncing adh"n or iqilmal,: "

When performing the Feast Pray.., one is to 'tart with .nnouncing Mkbir" in the first rak 'a/r after the opening rakbir and invo.;ation, Then, one is 10 announce six takbfrs before se.:king rduge with Allah and reciting the Quran. The opening tokbfr is one of the integral parts of prayer that must be established (i.e. announced): pm)'er is not va lid except with it. The other takbfrs are among the act> of the SUNMllh (I'rophetic Tr.dition) , After the openi ng tokbir, one is to say the opening invo.;a\ion at the beginning of prayer, then say the six addition~l takbirs and seek refuge with Allah. as "'eking refuge with Allah prc.;:edes the recitation, and then one iSlo recile the Qur'~n.

In the ~e<;nnd r~k ' ~h, on e is to say five /~kbjrs, before the recitation, other than that ullerM when moving from the prostration position to the standing position. Im1m Abmad related on the authority of' Amr Ibn Shu ' ayb, from his father, from his grandfather (' Abdul111h Ihn 'Amr) who narmted:

"The Prophet (PflUH) pronounced takbir in a Feast Prayer Iwelve limes; seven times in the first rak'ah and five limes in Ihe second
This hadith is related with a good chain of transmillers. Cnncerni ng the number of I~kbjrs. there are other narrations rdated from the Prophet (PBUH). Imam Ahmad (may Allah have mercy on him) said:

'"'

.'

"IMe Companions of Ih. Prophet (PBUH) disagreed concerning Ih. number of lakbirs. All of llie;r views are permiSj;blt."
One is to raise the hand upon pronouncing every takbir, as the Prophet (PBUH) used 10 do so". It is an act of the Sunnah to say between every two /akbi.-.;:

"'Allah is truly Great; and praise be 10 Allah in abundance; and glory be to Allah in the morning and the evening; and may Allah confl!T blessing upon the Prophet Mubammad and upon his household greatly."
'Uqbah Ibn 'Amir said that he asked lhn Mas'ud about what one should say after the takbirs of the Feast. lhn Mas' lid answered:

"One may praise Allah. ex/ol Him and wnfer bleSjjngs upon Ihe Prophet (PBUH).""
This badrth is related by Al-Bayhaqi with his chain of transmitters on the authority oflbn Mas'M, both in wording and aClion. liudhayfah said concerning this badith, "Wha/ AbO 'Abdur-Rabmtln (Ibn Mos 'lid) said is true: If one says another invocation, there will bI: no harm, as there is no s~dfic invocation to bI: mentioned. Ibnul-Qayyim said:

"The Prophet (PBUH) USEd 10 hep sil.nl for 0 little while between every two lakbr". There is nO specific invocation relatedfrom him to be uttered between every two takbirs."
With regard to the aforementioned issue, ;fthe person is oot certain about how many lakbirs he has uttered in his prayer, he is to depend on what he i,

11: PRAYER

certain ab<lut, namely, the lesser number of /akblrs. Moreover, if th e person forgets to pronounce the additional takbirs and starts reciting the Qur'~n, they arc to ~ overlooked. as they are only supererogatory acts and th eir due time has been missed, Furthermore, if the one led (in prayer) catches up with the imam (leader in prayer) after the latter has started the ",citation, one is not to say the additional takbirs. Also. if one gets the imdm while he is in the bowillg positioll. on e is to say the opening rakbir and then bow without saying the additional takbirs. As mentioned ~fore, the f east Prayer consists of two rak 'ahs (units of praY"r), in which the imJm is to recite the Qur'an aloud. In support of this view, Tbn 'Urnar (may Allah be pleased with him) said:

"The Prophet (PBUH) uwJ to recite the QUTlln aloud in the prayers of tile Two Feasts and the Prayer for llaiM:
(Related by Ad- Diiraqulni) " Scholars unanimously agree on this opinion. Moreover, it was followed by Muslim generatiOM up till now and compiled by suCceSSOrS from their ancestors. In the first rak '"h, one should recite. after AI-F"tillah (the Opening Chapter of Ihe Qur~n), the Sura of AI-A 'IJ (the Mo,1 High}" . And in the second rak 'ah. one should ~cite the Sura of AIGhd,/,i)'l1/1 (the Overwhelming Event}" , This is based on the Iladlth narrated by Samurah (may Allah ~ pleased with him) saying:

"Allahs Messenger (PBUH) uord to recite it1 the prayers of Ihe Two Feasts the Sum of AJ-A 'Id and Ihe Sura of AI-Ghdshiyah."
(Rdated by Tmam Ahmad}" . Furthermore, ooe may ",dte the Sura of Qdf " in the first rak'ah, and the Sura of AI-Qamar (rhe Moon)'" in the seconJ rok<ah. This came in Sahih Muslim (Muslims Authentic Book of Hadith), the Sunan. and other books of Hadith that the Prophet (PBUH) usrd to r~cite the Sura ofQd/and the Sura of AI-Qamar (in the Feast Pray.,)".
ShaykhuT - IsI~m

Tbn Taymiyah said:

"Whatever 011" may recite (in Ihe Fensl Prayer) is permissible. as is Ihe cose with other recitatioMS in other prayers, Howtver, if OMt recites the Sura of Qa/ and rhe Sura 0/ AI-Qamar or aMY olher sura that came in Ihe Prophetic Iraditions, it will be better. In great celebratiom, the Prophel (PBUHJ used 10 recite the .urns/hat involve

Ch.pl<r 27: Two 1'0.." (, /<1 r",y<r

verses of monotheism, commands of Allah and things He prohibits, rhe Beginning of the Creation and rhe Hereafter_ He (PBUH) also used to recite verseS tliat contain tlie stories of tlie previous prophets with their nation, and how Allah puni'hed those who denied them. In addition to this, he used to redte the verses relating to those who believed their prophets and how Allah rewarded thun with <a/mtion and a better life.''''
When the imdm says taslim" (final salutation in prayer), he is to deli""r two successive sennons, separating them by sitting for a while. In this res~ct, 'Ubaydulhih Ibn 'Ubaydull~h Ibn 'Utbah related :
'It is among the acts of the Sunnah (Prophetic Tradirion) that the im~m delivers two sermons in each of the Two Feasts and that he

would separate them by sittingfor a while:

(Related by Imlm Ash-Sh~trl)" Ibn M~jah rdated on the authority ofJlbir that Allah's Messenger (PBUH) delivered the sermon while standing, then he sat for a while, and th en he stood (again to complete delivering the sermoll)" . It is also stated in Sab.1b. Muslim (Muslims Authentic Book ofHadith) .nd other books of Haditn that the Prophet (PBUH) eommenced with prayer before delivering th e ..,rmon. He then stood up leaning on Bi11[, and he commanded (them) to fear Allah , and exhorted (them) to obey Him". Im~m Muslim related a bad/lh in which it is stated:

... After fini'hing the prayer, the Prophet (PBUH) would stand in from of the people and the people W(l"ld keep 5itring in their row,:"
Moreover, when delivering the sermon on the Day of Fast-breaking, the imdm should exhort ~ople to give in Zakllh pointing out its rulings, .mount, when 10 give it and the type of things which can be given. Also, al the time of the Fea,t of Sacrifice, he should exhort prople to offer sacrifices and explain to them the rulings on the sacrifice", This is because the Prophet (PBUH) uplained many of the rulings on sacrificial animals in the sermons he del ivered on the Feast of Sacrifice. Similarly, preachers should focus, in their sermons, on (,~cial) occasions, such as feasts, in order to explain to ~ople the matters they need to know .t th e due time of such occasions. This should be after commandi ng people to fear Allah, preaching, and reminding them of Allah, es~cially in such great gatherings and sublime occasion,. In addition, sermons should involve that which may ben efit the listener, remind the un m indful and teach the ignorant. Moreover, women should attend the Feast Prayer,

11: PRAYER

as mentioned before, and a special sermon , embedded in the Feast sermon , should be d irected to them, With regard to this, when the Prophet (PBUH) found that hecould not make won,.n hear his ser mon because he was far from them , he went to them, and advised and ordered them to gi"" charit), " . Thus, women should have their share of the topic of the Feast sermon, as they need this and as this is considered a means of following the Prophet's t radition. Among the relevant rulings On the Feast Prayer is that it is viewed d etestable to perform supererogatory prayer before or after it in the place of praye r. until one leaves this place. This is based on the hadith narrated by lbl'l . Abbu (may Allah be pleased with him). in which he said:

"The Prophet (PBUH) performed a prayer of two rak 'ahs (units of prayer) OM the Day of the Fast-breaking aMd he did not perform prayer ""fore Or after them.""
(Related by AI Buklulri and Muslim) Thus, the Feast Prayer has no supererogatory prayer to De performed before Or after it.

ImA Ab.madsaid, "The peapleo/Medina do not perform anpupmrogatory m prayer. Neither before nor after the rea,t Prayer: In addition, AlZultrl said,
"I knew that none ofourscholars mentions that any of the Sala/ (early Mu,lim scholars) of thi, natjoM would perform any 5Upererogatory praY'r be/ore or after the Femt PraY'r. IIm Ma, 'ud and 1:1udhayfah used /0 forbid people/rom performing aNY pmyer before i/...
How~ver, when one returns home, there will be no harm in performing any prayer there, In support of ' his vjcw, Ahmad and o ther compilers of Hadilh related:

"After finishing the Feast Pmyer. the Prophet (PBUH) used to perform /10'0 mk'ahs (units of prayer) on returning home.''''
It is an act of the SUNMah for the one who misses (he Feast Prayer Or part ofi! to make up for it according to its prescribed form and manner, namely to perform it as two rak'ahs with its additional takblrs, that is because making up for it is similar to the actual performanc. This is based on the generality o f the Prop het's aadrrh, in which h. (PBUH) says:

' Pray whatever you get. imd complete whatever you missea:
For instance, if one misses one rak'ah wilh Ihe imJ m (leader in prayer). one is to complete prayer by performing another one, Mo,",ov. r, if olle comes

Ch.pto< 27; Two F<:>." (' rJ.) P"'),<f

while the imdm is delivering the sermon, one is 10 sil and listen 10 it and when the imdm finishes the sermon, one may make up for the prayer, and the re will be no harm whether one makes up for it alone or in congregation.
It i. also an act of the Sunnah to utter general takbi., which is not limited in time. In this takbi., men only are permitted 10 raise their voice loudly not women. Th erefore, one is to pronounce I<!kbi. in the two nights preceding the days of the Two Feasts as well as on the tenth of Dhul -tlijjah, as Allah. Exalted b. He, says :

.... . To romp/ett Ihe ptrimf and glorify AI/oh far Ihal {to] ",hidt Ht hasguldtd you..... (Qur'an: AI -Baqarah: 185)

Thus, t<!kbir is to be pronounced loudly in houses, markets. mosq ues and anywhere in which the Name of Allah, Exalted be He , can be pronouncW. Takblr also is to be pronounced loudly when on. goes out to the place of n prayer. T this regard, Ad -D1raqutni and other compilers of /:iadith rdated that whenever Ibn 'Umar (may Allah be pleased with him) went out to perform the Feast Pnyer on the Day of Fast -breaking and the Day of Sacrifice, h e used to pronoullce lakblr aloud until he reach es the place of prayer, th en he would pronounce lakblr until the Im4m came". It is recorded in Sabib AI-Bukhciri (AI/lukMrl's Authentic /look of liadilh) that Urnm 'Atiyyah said:
'We were commanded to make the menstruating WOmen go out to witne55 the Feast Prayer.. ."

And she added:

-... They (tI,e menstruatillg women) would stalld behilld people alld pronounce takblr almlg with them."

It is stated in another narration by Imim Muslim as:

.... Tller (the menstruating women) used to pronounce takbir alollg with people.""

Hence, it is viewed desirable to pronounce takMr. as it involves the dedaration of the Isl~mk rituals. I:urthermore, the act of pronouncing takbir on (he Feast of Fas( -breaking is more stresse<:! upon thall in the Feast of Sacrifice, as Allah, Exa lted be He, says,
"0>. To complett the fH'riod and glorify Allah for Ihal (to) ... hich

H.. ha.guidedy<>u .. ."

(Qur'an: AI-Baqarah: 185)

11, PRAYER

Consequently, takbir is more stressed upon with regard to the Fast-breaking Feast, as it is enjoined by All ah. fn the Feast of Sacrifice, limiteJ takbir is ordained; namely, the takbir which is said after every obligatory prayer performed in congregation , In such an act, th e imam is to face people, aftu uttering Ihe final salut.tion in prayer, and utter takblr along with them. AdDMaqull11, lbn Abli Shaybah and oth", compilers of liadlth rt'lated on the authority of 'abir who said:

When the Proplwt (PBUH) performed the .s.ubil (Morning) Prayer in the morning of ' Amfah (the ninth of Dhul-liijjah), he used 10 pronounce takbir.... "
In th isease, one is to st" rt pro nounci ng the takbi r imm ,'tIia tely after prayers. As for the non-muhrim .. person, the due time of the limited takbir starts from the Fajr (Dawn) Prayer on the Day of' Arafah (Mount) until the afternoon of the last day of the Days of Tashriq (da)" 11 " , 12" , 13" of Dhul-Hijjah}, ConHrning the muilrim, the time of the limited takbir starts fmm the Zuhr Prayer on Ihe Day of Sacrifice until the' A.r (Afternoon) Prayer of the last day of th e Tashriq Days, as before that time a pilgrim should ~ busy pronouncing wlbi)'<lh " , In rt'lation \0 this, Ad-Diiraqu!ni rt'lates from J~bir saying;

"The Prophet (PBUH) used 10 proaouace lathir immediately after finishing obligatory prayers, starting from the Fa)r Prayer on the Day of 'Amfah uatillhe 'A~r Prayer OIllhe last day of the Tashriq D"ys.~ "
In another narration, the words of this hadith
art"

"When he (the Prophet) finished Subb. Prayer oa the D"y of Arafall, he would face his Companiom a"d sa)\ 'Stay in your places: Then he would say, 'Allah is the Greatest, Allah is the Greatest; there;s "0 deity but Allah; Allalt is Ihe Greatest. Allah il the Greatest, and (all) praise is due to All,,!.: "
In this rt'g~rd, ALlah, Exalted be He, says, "And rememb~r AII"h during {'pificJ numbered days ..." (Qur'an: AI -Baqarah: 203) The days mentioned in tll is verse refer to the Days of Tashrlq. Imam An -Nawawl commented, "This opinio., is the soundest opinion according to which Muslims act in ,,11 cowllries,"
! n addition, Shaykhul-blilrn Ibn Taymiyah said,

"The soundesl opinion according to the majority of the Sala! and faqihs, from the Prophets Companions a"d seholan, ;s that the

m
to . III,t/mm aa",n of Ihe dll)' of ....m/nlt "'tlilllt~ lru/ day oflhe Ta,hrl" Dtlys. " Md that it is /,,!>e ,,/Ier each p'''yer. It js 'lol~d in Ille SWIM. Ihm th e Prophet (P8UH) mid, {'The Doy of 'Ma/air. "nd the Day ofSacrifiu ""d the Day. of M,'",) (,/ays II ~. 11"', 13'" o/Dllu/-Hilia1r) are our fea.t. we Mw/imJ. n'Ue da)" au for ",linK and dri"ki"g (what 1 .. ful) (Jj wdlllS the f<''''t mb"",'e .la of AUah: The rrll$(l" bmi" d slarling I~ 'imited rllkblr, for Ihe
rjm~ oJl~k.bir is

mubrim. from Iht Zuhr Pmyu on the Day of 5acrifitt, is that prrmo ..ncjltg lalbiyoh should!>e .topped when throwing /amr'"I1/.AqalNlh". The ti",,,, of /o mrolul-'A'Iaooh

.'"lm jn lire Sum,an

(Propheti, Tr"diriOl') is in lilt fore noon on Ihe D Il)' of Sacrifice. Tll tn/ore, rite ",uh';'" will be tquallO rhe ",uhill ("" n-mull,;m), so if he Ihrow5 /nm rnll4 l_'Aqablllr before dll"''', h e is '10/ /0 starl '~k"jr except ~fl~r pcrformit!i4.IIt~ Z ullr Prayer. Tltls is accordjtlg 10 IIt~ mo.-I pr~vailjt!g 0p/tlrotl'As for Ih~ mannn" ,,~,ordinll 1 which lakbir i. 10 b~ ~rformed, on~ is to 0 Ay "A11tl1t is 11t~ GmtltU, A llah is lite GrmltU; lheu js 00 /kil, "ul Allah; A/Itllt is Iltt GTUJIt$I, Allalt is the Grml eJl, atld (..11) proist is due la A/wit." Thtn will ~ no harm in ~xchanllinll fd kitation among people, saying, M~y AlI~h accept good d~eds from )lOu and from us." In this ugard. Shaykh ul "L~ m Jbn Tay mLyah u id, "/1 was re/tiled 111111 some of lite Comp.",iom "m/ lo do such an acl, Imdm AiJmad and ollt"" view meh at! act as legally pcrmiJJiblt'-" The aim bf:h lnd .~changing felicit :l!lon Is to show affection and delight toward, on~'1 MUllim brod\tT$. Imlm Abmad u id, "I tfu no/ .tart giving Ihis felici/orio n, bur if <I ptrson ft/inUllts mt, I will <Ins .....' him." This Is becau,", aru;""ring glft1i ngs is a duly; h~r, starti ng felicil;llion is nol an act of the S.. nn/lh that a Musli m is comman ded to do nor is it a forbidden ont. Y then is no et, l'Iarrn in I h.ndsh.u. And Allah. Ex.ltN! ~ H~. knows bnt.

Endnotes
I Abnlad (1 1945) I )/lOll .nd AnN .... ( I S5S) 1211'191. n 2 Ahr-l (S t 1S) (l/681 .od Ab/l Vlwtld (<Wl I) I4IIDfI.

) Musli m (;1002) 1}I)92/.

4 AIlkakh1rl (31 4) 11I~J and Muslim (2051) [}l4 t 81. S AIlkakh1rl (,.,t) IVS9-4I"nd Muslim (2053) [)/4191. /; AIlkakhltl (956) 1115'81 and Muslim (lOSO) [314 171_ 'Th. Atqob: The Supp<>".'" d,. inhal>ilOnl$ of M<din. who hid lICCOJIIo<llolam.nd .uPr"fI< ~ 'he Pr"l't>rt (pn UH) and . 11 I~ Muhdji,aln (Ih. Emlgranu) upon their

arrival there_

'"

11: PRAYER

a AbU Dlwiid (1157) ( 1/ 4n1. AdNasii (lSS6) [21199(. Ibn Mljob ([653) 11I)(\lJ af\d

Ad l)lln.qUjnl (WU) (21 1491.

9 Mu ....1(incompl.t,.!y 'nolUmillrd) badith i. a bodi'" whose chain oftr..,,,mi .. ion lacks Companion lran.mltl .., i.. a bad/lh Ih'l Suusor of t~ Com~io!U h dill'Ctly . Uribut<d to th. Pl'Of'h.t will")lJl m<ntioning' Componion.

10 . Abdur-R.zuq (S65 1) [3128&( I1 z.a.bIt~I.FjjdFul bmklni l4k~"~. An obIiptory charily 10 l>t' paMl by the rich 10 [hot poor. In a juristic .. i.... it illO bt paid 01 any liln< throughoul Ram<>d1n. whnHs il Is """'"' prrl<nbk I<> gM Mlwo or lhl'tt days righI bdOft the F~l.brnkiog !'not ("M FiIT). A ohinf viono maintains [Igj it is 10 t.. giYftl bIfore 1Oi", out fOr .,..nonning IM I'royer ofl'" Fulbn..king Feast. 12 Ahmm [5J3S2!. It... MA;"h (1756). AITinnidhl (50012) and Ibn Khuuymah (1426). Illbn Khuuym.h (1166) [3/132 (. I' AI R. yhaql (6143) [3/398),
15 AI- Bukhlt1 (963) [2I584( and Mu,lim (2049) (l/4 \6 (. 16 AI-Bullirl (964) [lJSMI orul Mud im (2054) (1/420 I. 11 Ahmad (57) [l ll1(, An-N n (1 419) (ll llJll(l565) [312031 and Ibn M.:\joh (100.

1(64) 111556, 5571. 18 M.... im (1045) [3J~ 141. s.1Io M.... im (2048) 1314 161. 19 TatbIr. Sayin&. AfWow.,UboIr" (i.e. AD.h is tho< C",aIM). 20 AIImad (66118) [U ll!JOr. AbO DlwUd ( I ISI) [ 114751. [boo Mijoh (1278) (21 1021 and Ad 'DlraqUlllI (171 2) 121:16 [. 21 AI -llayflaql (3J29J). 22 AI . " . yhaql (6186) (31410). 23 Ad -Ol roqulnl (1785) (U541 . 24 Chaplu Na. 87 oftMQurln. 25 Chopt~ . Na. 88 ol lht Qur'ln. 2fi Ahmod (20093) [5J 191. AbIl I>Awt>d (1125) I ll_land AnNasI' (lm) (31124[. A.hmad (11343) (4/369]I( 18)9(1) 1413761 and I"" MOjah (1283) [21 1().!1. MlIIIim (zmS) [3J4Mj. XI Cl>arI .... No. 50 old.. Qurln. l8 OupterNo. S4 ol l""Qu.ln. !9 Mu<lim (.1056) (3J411 [. AbO DIWl)d (115-4) 111476). AITIrmidhl (SH) (4 151. An Nu. (1S66) (lI2(l.1 [ .nd loo Mljah (1282) IlI IOl). n 30 5: M~j"'Il ' ul'Nldltll (241205. 219) . 1 1T,,,Um: Soyi n~ t h. IS.,M"" i n 1''')'<'' 1 )1 n~ . "A. ..., 1,1nUl .alaykum "'" RahmOl ul/~h " i.~. '1'.. b<: U pOIl )1l\', . nd ,h. m .. cy 01 AII. h") when <"""I uding pra)'<'r. 32 Al.llayhaql (62 1) 1314:10). 33 Ibn Mlj. h (1289) [211061. AbO Dlwild (1091) 1114$81. An.N ....' (1416) [21122[; _ ..., M.... im (1993) [31388[ . AI RI,Wri (910) 12151 SI .00 Mu<lim (199 1) [31)87[ . .... M.... irn (104S) 1314 141. 15 M .... im (2050) 1314 171. J6 AI-flukhitl (965. 985) 121534.6301 .nd M.... im (5049. 5038) 1711 17. 1121_ 37 AI -IluWrl (1449) (JlJ9J( on<! M.... im (2042) r1I4131. 33 AI -Bukh1si (964) ond Mu!lim (83-1). J9' AbJ u.-Rau;\q (5606) [31273].

fi",

010 Ibn Mijoh (J 193) jVl(8), Ahmod 1}l28. ~Ol and loo Khuuymah (1469). 41 Ad. DI",quln! (! 700) 12/~) ond Aj.jjlkim ( 1147) 1112981.
42 Mu!lim (2052) [314 19].

'"

4l A<!. Dtnoqutnl (111~) 12/37 ) "nd AIl:Ilkim ( 11 52) [11299 ]. 44 Mubrim: On. in 0 Slote DC rilUl1 consec ..!;"" during Half u , Um",h. 45 TalbO,w,' A formuJ. !"Kil N by . pilgrim during Hojj Of "u...",h . fi.r ...,ming ,n. II.~ of ibrlm;. pilgrim , oys: "Hm I om 01 Your snvla. 0 Allah, I\trt l om.t Your SoefV\. H..., J .... ot You, KfYiu, y"" ~ no pan...,.., hm: 1 am .. Your ....nu. Verily. &11 praise. blessing>. and dominion .r< YourS. Y"" haw no parl_"
46 Ad-Dm<fuIDI (1719) (21371 . 47 Ad-NroqUlni ( 172 1) tUJa ). 48 Ab(, DtwOd (H 19) 1215581. AI_l1,midhl (n2) 1)/lOlond Muslim ( 1142). 49 ,.""alul. 'Aqab.:lh: A sm.1I """,,-mod. pHi.. in .....n plll. "d u< Ih ..... j<lmruh. , i'".ted in Mint . lh. ,,,,,",I un<lo Mco i, knnloln .. 'mMul- ""'I"bdh, it I. al.., a lli the Gr.' I/"",,,,h .nd the i .. " /a ...",h.

The,.

SO Sf.t: Mai"''; "ot!-I:':Ud""'" (201364). (241210). SI 5: M~j ... lluJ. f<ltd1OOl (241253).

CHAPTER

Eclipse Prayer
Allah, E.xahed be He, INIYs:
~It ;, H~ who nuule Ihe sun .. ,hining light and th~ "'",,11 a du'ffi1l1ghl aM dettrmined for iI phflJU - thtlt you ",ay know the """,bn- of~"rs ..lid "0"'" [of';mel. AI/.." "... ~mt this UUpl jn I.uth. Ht <k,,, ils ,h" sigil. for .. ptoplt ...ho "'"0 ....

n,,'

&

(Qu r'An: Ylimu: 5)

Allah, Elcalted bc He, also says:
W And of His Jlgns are Iht night IInd day "lid 'h, Ill " and "'00". f)() n,,1 prostral' to Iht ... " or 10 rh" "''''''', but pm",...tt tn AII"Io, Who crttlted thntl, ifll should Him IlulI,., .. wtm"ip.~ (Qur'An: Funilat: 37 )

The Ecli pse Prayer is a stressed act of the 51111111'" according to the unan imous aglUm"n! of scholal$. lISproofis derived from the confirmed act of the Sun""h of Allah', Me$Ungt"r (PBUH). Eclipse. isa sign amongst th esigns of Allah, which
He r~ili tQ warn and alarm H i$$tI"Vanl$, Il5 He,

Euitl be He,!<IYS:

I1, PRAYER

"...And Wt uHd "oil/resigns ucept as a war"ing.~

(Qur'an: Allsra': 59) TheCC' was an edipse in the lifetime of the Prophet (PBUH) and so he hurried to the mosque filled with fear and dragging his garment out ofhaste. He led Muslims in prayer and t"ld them that the edipse is a sign amongst the signs of Allah by which He warns His servants. He also told them that it might be the reawn for a .<eve,.., torment that might befall people, TheCC'fore, th e Prophet (PBUH) ordeCC'd people to do acts that may eliminate it. That is, to ~rform prayer. supplicate, ask for Allah's forgiveness, give charity, emancipate (slaves). and other good dee<!s, w that ~ople may be relieve<!. Eclipses a,.., considered a kind of warning from Allah di,..,cted to people in order to make th e m turn to Allah in repentance and follow His right path, In the Pre lslamic Period of Ignorance (the '~hiliyyah ), people used to believe that the reaWn behind eclipses was due to the birt h or death of a great ~rson. Therefore, the Messenger (PBUH) invalidated such beliefs and showed th e Divine wisdom behind eclipses. Al BukhAr! and Muslim relate<! a lladlth narrated by Abu Mas'ud Al Ansari who said:

"There was an eclipse on tile day when Ibr<lllim, the son of the Prophet (PBI)H), died, arId so people said thar the sun had eclipsed due tQ tile death of Ibrilhim. Therefore, the Prophet (PBUH) said, Tire sun and t~e moon are two signs amongst t~e sigm of Allah. SQ they do nQt ecUpse because of the death (IT life of somebody. So. wheM you see th~t, seek refuge with the remembrance of Allah and perform prayer.' "'
TheCC' is anQtber Iladlth stated in the Two (PBUH) says:

abJll' in whicb the PrQphet

"Invoke All~h and perform prayer until the eclipse dears:'

The .. i. al.o a similar baditll ..Iale<! in Sahib. AI-BukMTI (AI-BukhJris AutheMtic Book of l:ladith) In th e aUlhority of Aboi Miis1, saying:

"Thcseoign., which Allah sends. do not occur because of the death or birth of somebody. but by them Allah warns His servants. So when you Set anyrhhlg thereof, resoTt to remembering Allah. invoking Him and (ljkingfoT His forgiveness:'
Hence, Allah, Exalted [,., He. CauSes eclipses If these two gCC'at signs, namely the ,un and moon, tQ let people take warning and know that the ,un

'"
and moon are C~I"rcs, just Ilke the olher creatures, Ihal may be affiictffi wllh imperfection an d change. Thus. Allah does th is 10 show His s..rvanto
His subli me, perfect Might and 1 confirm that He is the On ly One deserving 0

worship. Allah, Exalted be He. says:

And afHis signs are 11r, nlghl and day and th., IU" <Hid mooll. 011 "'" pro"NI" ID Ih' , ,," or /0 Iht mOOll, !ru, pro"""'lt to AII"h, Wlro ,",,,IN them . 1/ll lhoIJld ~ Him 'h,,' you wonhlp.

(Qurlln: FuUilat: 37) for Ihelime of the Eclipse Prayer, il i$\O 51art from the beginning ohht eclipse until it is clear, as the Prophet (PBUH) says:
A$

Wht n you set tire tdipse, perform prayer;

(Related by AI-Bukh1lr! and Mu51im)'

It (ame in another hOO/lh
~lale(l

by MusJim as:

"W/rm )'0" stun, of ,hi. (i.t. tdipK), pufumt JmlY" "/ltil ;/ ~1l-.'

Th, Edipse Prayt'r il not to be performed after th, eclipse is over, for its
due time has ~n missed. Also.lflhe lipse is o>-er hefo~ prople know ofil,
Ihey . re not to perform the Eclipse Prayer, According 10 Ihe wundnl opinio n of scholars, Eclipse Prayrr is to bf, performed wilh IWO mk'ahl (u nits of Prayer), in which one is 10 ~dle the Qur'ln aloud As for tile first ",k ' ah, one is to m:ite "1- FdtilJah (the Opming Chap/er of the Quriln) and anol her long sura, weh as the Sura of Al-Baqamh (the Cow)" or any OIber longsura. Then, one is 10 perform a prolonged bowi ng. and raise one's hud and say tasml" Ind t..amld in Ihe same way one does in other prayers, After that, onc is to mite IIIFdti/Jah and another Ions sura, but shorter than the first, such as th e Sura of Alu 'Immn (the F~mily of '/mnln)' , NeXl, onc is to perform a long bowing, but shorter than the flTst one, and raise o ne's head and say: listem /0 the onc ",ho PrllOO Him, 0 our I.ord! (,,11) pm;'. is due 10 You. mtlny good tlnd blmed pm;=. (the pruiu) ",ith whkh is filkd the htDwm tlml Ihtctlrth, tlnd with which is filled tlny/hing
""II~h

tha, You daiutift.rthiJ."

Afler saying w, one is 10 perfnnn two prolonged prostrations and nO! 10 prolong 5ining between them, Then. one is to perform Ih e second mk'ah

similar to the first, n"rneiy with two prolonged bowings and two prolonged prostrations. Finally. ooe is 10 recite T~sh"hl,wl and say laslim ". This is how the Eclipse Pmyer is to b<: performed, according to the way practiced by Allah" M. ssenger (PBUH), ~nd according to what was reported .oout him through many ways of transmission. Some of these ways of transmission are induded in the Two Salli/is; for example, . A'ishah (ma), Allah b. pleased with her) narrated;

'"

11, I'AAYR

-In the lifetime of Allohs MessmSfT (PflUfij, the sun eclipsed and Ire went /0 the mosque mid tI,e people aligned behind him. He prGHounced lakbir" and prolonged the recitation (of the QUr<ln) "nd tilen said tukbir and performed a proloJ1ged />owing; then he (lifted 11is head ""d) said, :-I.llal, listens 10 the onc who praises Him.' He then did 1I0t prostrate but stoad up alld recited a prolonged recitation, but shorter O'aI' the first one. He again pronounced takbir, then "erformed 0 prolonged bowing. but shorter than the jir>t one and then said (after risingfrom bowing). IIlIah listens to the on e who praises Him, 0 our Lord! (All) praise is due 10 You: TI,cn, he prostrated nnd then he did the snme in the second rak 'oh: thus he completed four bowings and four prostmtions. The sun (eclipse) had de~red Ixfore he finished the prayer."
(ReI.ted by AI-Bukhari and Muslim)" It is an act of the Sunnah (Prophetic Tradition) to perform EdipS<' Pray~r in congregation, as don~ by th~ Prophet (PBUH), yet it is permissible to perform it alone. like the case with the other sup~rerogatory pra~rs. However. it is pref~rabl~ to perform it in congregation. Mo~ver. it is an act of the Swmoh, for th~ im""'. to preach people after performing the Eclipse Prayer. and warn them against heedlessness with regard to Allah'. commands, and against unawareness. Th e imdm should also command them to invoke Allah frequ~ntly and ask for His forgiveness. In the Two Sab.ib.s, 'A'isnan (may Allah bt pleasffi with her) narrated:

"The Prophet (PBUH) come to the people. after the Sun became visible ag~in after the eclipse, mid delivered a sermon, in which h. prailed Allal' and eXlolled Him. Then h. 5aid, The sun and the mOOn are two signs amongst tho signs of Allah; Ihey do not ec/ipse on the death or birth of anyone. So when you see the ec/ipse, invoke Allal" pronounce takbir, perform prayer and giw charity.. .' iJ

If the p rayn i. fi nished !>dOrt [M lipM' is ove r. ont i. 1 rtson 10 0 rtmmlbning and invoking AII~ h unt il it is over. and noI to rtpeat prayer. H~r. if lhe Iipse is d ear du ring prayer. one i. to complete illightly and not 10 finish it nraighl away. as Allah. EJlahed be He. AYS:
w

A"d do rIot I" ""lidate you~ deedJ. w

(Qur'A n: Muhammad: 33)

Hence. prayer i~ to be during the lime of eclipse. as the Prophet (PBUH) says, ... until tile edipse is clear: and. ' .. until tilt lipst is over:"
Shaykh ul. lsUlm Ibn T~ymiyah .. id: 'The time of the edipse mll)' W 10lfg lit limn. IInd shorl 01 0Ih5. This is IUfarding ta (the IImaunt of) Ihe purl edipled af Iht sun : Ihe SWI mll1 be enlimy IIr pIIrlillU), Iipstd. Thus. if Ihe roipse Itlku a king lime. ane is la prolanK pmyrr- and rw:ilt the SUIlI of AI-Baq<tlllh (rht Caw). or ony ollrer 10llg SIIIlI. in rht fiNt IlIkah. A/ter per/arming 11r.. second bowing. ant is to rteilt a sura shorter than tire fi rsI. Tlrm ar~ ~b}11 (aI/ then/it) hl/dillls nMmtl'd aooul the Prcphet (PBUHJ in support 0/",hat W<t II~ve already mentioned. Moreover, rile prayer is to be completerl lighlly wllen the reaso n behind performing it is oyer (i.e. ,,hen ti,e eclipse is over). Si'ni/arly. one is permitted to lighten the prayer wlren Ont knows that the rclipu will nollab 11 long time. In addition. iflhe lipu bt-gim to be dellr wJort one COmmenC<'S pm)"!r, 0111' is la commtllct il llnd mob il lighl. Tht mojority afseha/on uniformly llpu upon Ihis,Jor Ihe Eclipse Pm)"!r is o..u.inerl Jor II specific rtOSOn. which Is aboul 10 fi" ish. 1/ fht rclipse dttUS entirely ItfftJrt lire {ommmument 0/ pnlyt r; ant is nol to pn/orm il.~"

Endnotes
I AI l\ukhb! (11)41. 105? 32 1).1) and Mu .lim (911).

2 AI I\"khbl (11J6O) Im05 ] .nd Mu.tim 1211 9) [2/457).

3 AIBukhbl (1059) (l1704 ] .nd Mu,lim (91 1). 4 AIBukhbl (1043) 12/~7<J ].nd Mu,lim (1119) Il/457j. 5 MuoJim (2009) 13/-4471

ChapI., No. 2 of ,h. Qur'ln.

'"

H: PftAYER

7 ram,f', Saying' Sami 'allJhu liman iIamidah" i. . A II~h to tf>< one who pni .., Him ," when 'tanding following bowing in praytt. 8 Toam/,) (in pray"']: Saying os a ",ply 10 'a.mr, RQbban~_lakal -i1.am.r i.e. "Our Lord, to You I>t (all) pr:a i""_" 9 Ch.pler Nu. 3 of ,'''' Qur'in , 10 Ta,Urn: S.yi n g tll< fi nol Saldm.; n proY"r ( )ing. "J.,..,!ldm u ."layku m wa Roama tullclh' i.t. P,.u b< "pcm )tIu. and /11, mercy of Allah") when <ondud ing prayer. Il Takbir: Saying,' A/MhaMbar" (i.e. Allab i,lh. G",atcsI). J l Al- BukhArl (J 046) [11688] and Mu,lim (2088) 13/440J.
13 Al Bukhir! (1044) [216821 ond Muslim (2086) PIH8[. 14 Al- Bukn'r! (l063112Ii()6j. Ai . Bukn;'ri (1041 ) [21678] and IS S=: "Majmu u/PaMwd" [241260j .

jj,,,,,,,

M",!;m (2111) (31453 ].

CHAPTER

Rain Prayer

This prayer is a means of suking rain from All ah, Exalted be He, during times of drought. That is, pwple are naturally dispoKd 10 a~ help from tile On. Who is able to support them; Allah Alone. Th is pnyer was known among the pmoiou$ nalions. It i. ~nI. also as one "f the ..:1S 01 the proph~ (peace

tK upon Ihlml all), as Allah. Exalted be He. says: -A,.d {mall] wIIm Mom prD~JorW<1ttr for /ri, ~p/l.. : (Qurln: Al -Baqarah: 60)
Similarly. Ihe Scal of Prophet,., Prophd Muharnmad (PBU H) !",'formed Praytr for Rain for hi. people many tim es.. and in many ways. In addition. Muslim KhalifS unanimously agrtt on tll . legality of such an act.

The Puyerfor Rain is ordained during tim es"f drought and limes whe" rain fail s., wh ich causes harm 10 people. Then there is no wayou\ except by supplialling IMir Lord and aslcing Him for waler (rain). People may supplicate Allah in various ways. For instance, people may supplicate Allah in Prayer, whether in rorIgrtption or .Ione. n.ey may a1 ... SIIpplicate Him by invoking Him <luring

110 PRAYER

the sermon of Ih~ Jumu 'ah (Friday) Prayer, in which the imdm may invoke Allah, and Muslim. say, "Amin (Amen) . Furthermore, it may be by invoking Allah after " ~rforming prayer~ or by supplicating Him in sedusions with n~ith~r pra~r nor ~rmOn. All such acts a,.., rdated about the Prophet (PBUH). The Prayer for Rai n is ,..,garded as a stressed SUMM(lh, as 'Abdulliih Ibn Zayd (may Allah be pleased with him) said:

The Prophet (I-'BUH) wwt out /0 invoke AI/nllfor rain. He faced 11" '1iblah,' invoking Allah. Then he tmversed Itis cloak and performed lwo rak '0115 o1ld recited the Quran aloud in them."
(Rebted by AI -Buk hari and MuslimI' There arc many I!adi/hs in support of this practice.

The Prayer for Rain is similar to that of the Feast concuning its ,..,Ie..ant
rulings and the place where it is performed. That is, it is viewed desirable to perform it in the place where the Feast ( -Id) Prayer is performed; outside the mosque. Moreover, its rulings and practices are the same as thos~ of th~ Feast Pra)'er, nan,ely the number of rok 'ahs, the loud recitation of the Qur'an, being performed before delivering the sermon , and the additional takbirs in the first and second rak 'oh, befor~ the recitation of the Qur'an, as illmtrated befo,..,. Ibn 'AbMs (may Allah be pleased with him) narrJted:

"TIle Prophel (PBUH) performed /wo mk'ahs as lie does in Ihe feasl (Prayer):
At -T;rmidht .... ys that this is a hasan (good) and 1al!ib (authentic) badith, and AIHakim and others ' view it as a ,al!ib (authentic) hadith, as welL The one performing Ihe Prayer for Rain i. to recite the Sura of AI-A '1<1 (the Most High)' in the first rak 'oh, and the Sura of AI-Gr.ash;y~h (tile Overwhelmi"g Event)' in the second one, People are to perform it in a vast spacious place, away from th e place of residence, as the Prophet (PBUH) did not perform it except in the desert. This is because performing it in such a place is a means of showing much need to Allah, balled be He, When the imam wants to proc~d to perform the Prayer for Rain, he should start with reminding prople of what may soften their hearts by mentioning Allah's reward and punishment. They should also be commanded to turn 1 Allah in re~ntance and return rights 0 to whom they are d" e. This is because sins are amongst the main reaSOns that ca"'" rain and blessings to be withheld . On the other side, repentanc~ and asking Allah for forgivene.. a,.., ,..,ason, for Allah's answering of supplication. Allah, Exa lted be He, sa},"

-A rod if"''')' Ih .. /nopl.. oflht ei/ieJ hlld btlin'td Il ..d fumd A/W.,

W.. would hllV/! optro ..d (l.t.IHJlo .....d] upo .. Ihtm bltui"p/rom Ih .. htaW'" Il"d Iht tll,th; bUI they de"itd {tht must"gt,.,}. so Wt Jeiud tlltmfor whtlt the)' ",..rt tllr"i"g.H
(Qur'~n:

AI -A '!if: 96 )

FurU...rmo..,. th.. ;molm $hould command peopl .. to giW' charity to the poor and .-.enly. as th is is ~rded as a cau~ for sending AlIah's mn-cy. After that, he is to set for them a cert ain day. at which Ihey 8.., to COlllC' out and be P"'p;lred for such an honorable occasion. and according to that which best suits il an n act ohl\(: Su"",,II. At that date. p=ple a ", to go OUl to th e place of praytr showing humbleness. submissiveness and n ~d! n es.s of Allah , Exalted M He. as Ibn Abb~s (may Allah be pleased with him) said:

"A I/ah sMesse"ger (PBUH) we"t out to ptrform tile Prayer for Rni" s/ww i"g hum;/ity. humbi.." t1$, Il"d submo'u;wro ..$$. lI"d Jupplirat;lfg (Allah)."
{AtTirmidhi said that this is a ilasall. s.ablh (good, authentic) /lIldilh.) No Muslim should Slay behind {from goi ng outl while abl e. even lmys and women, whose presence does nOI cause temptation. are 10 go out to perform it. Then, the jmdm is to lead people performing two rak'ahs, as mentioned Mfo",. After doing so, he is 10 del iver one sermOn. However. some scholns view that t he jmdm is to ddiver twu sermons. B(){h opinions are permissible, but t ..... soundest opinion is to deliVff oroe ~rmon , according to the most p""prmderant legal proof. In most casn, t ..... Prophet ( PBU H) delivered I..... $trmon aftn ptrforming the Praytt' for Rain, and Musl ims acted a.ccording to this. HoYI~~r, it is ",lalc-d that the Prophet (PBUH ) delivered the sermon befo", ptrforrning the p~)'tr . Th is is the view of some $(hol~rs, but the first view (delivering Ihe sermon after pc: rforming praytr) is mon:: p"'ponderant; and Allah knows best. In the ~rmon of asking for B in, the imdm should uk for All ah'. forgivenest as well as ~ite the vn'StS tllat com mand aski ng for forgi\'eness, in aoo ndmce. as this is considered a CaUK for sendi ng rain. Moreover, the imdm should supplicate Allah, Exaltc-d be H~, with much invocation, aski ng for TlIin. WMn supplicating Allah. t..... i",dm should rai$t hi. hands, as the Prophet ( PBU H) used to rai~ h" hands when invoking Allah in the Prayu for Rain, SO much th~t tile whiteness orh;s arm pits became visible'. The Imdm shou ld also ronfer

[10 PRAYER

blessi ngs upon th~ Propllet (PBU H). as this is. aUK for (Allah) an~ring hi. supplication. He may invoh Allah wi\n th~ supplication related about th e Prophrt (PBUH) in suen Situation~' as a m~ans offollow ing him , [n thb regard. Allah. Exalud ~ He. la)",
"Thut has cUfalnl, bUlljrJr yau III fl,~ Me_ "pr of Allah all " < dlellf fHltttrn fora"ya"e whou hopt Is It, Allah ....d tlu ulll Day...(Qur'ln: AlAh1J,b: 21)

It is vin.m as an act 01 [he $un"alr (Prophetic Tradilion) to &c., the qibllJh (dirtcl;on of p....]'<1") at the tnd of supplication. and to InVffSe one'. clothu. lIS relattd in the Tw<> Sab.lb.s' [hat lhe Prophet turn! nis b"k towud lhe peap,", and faud Ihe qiblah .sking Allah (for ..in). Then he tl1\versed nis d~k ", Th. wisdom behind this - Allah knows best _ i.lhat it is like a good omen Ihal the preS( ut hard c(lRdition may turn int(l prosperity and the s.ndins of rlin. Prople should also follow the Imdm and t .... verse Iheir dothn. a, lm~m Ahmld related, ~ .. Iht peoplt foJlowed him {lht PropIutJ ..nd tr..wntd thtir dofhn: " In addition, what is SlaiN as dont by tlK prophet (PBUH) is to be done by his nalion, unless il is provtd that he alone is partk ularited with such a thing. This would be until Allah ~nds down r:Jin; o therw;lit. Mu5l.ims mould repeal asking for rain , as long as there is a need for that. I1 is considered an act of Ih. Sunnah (Pr(lph etic Tradition) thal when rain SI~rtS 10 fall, onc is 10 stand and receive some of it" and say. "0 AI!~h! Lt! il be a $Irongfruitju/ rain."" and sa). "The mill is du~ to tilt FOIlOT and Mert"y of AII..h," How~ver. whe n rain falls heavily and thrn is fur that it might cause harm, one should say as the Prophrt (PBUH ) ustd 10 say:
~ A/MM (Let ,"~ mill bt) nround us, 11of on us. 0 A/MM {l.t:r the min I>t) on tint pkl/toll$. on lhe mounhlin.r, Oil the "iUs. 011 the hiUoch, in the ,nlltY1, nnd on the plaus where Ii'm grow."

(Related by AIBukHn and Muslim ) Allah knows best.

Endnotes
I TheqibWo: Thrdi_tlonof pnyu.nam<!y towards.he Ka IWI. 2 AIIlukhf.r1 (1024) [116631 ond Mudim (206n P /u?l . 3 AbO Dliwild (l16S) 11/490), Al nrmidht (5S3) (2I4451. AnN ...n (1 50S} PH7lI. Ibn Mt;lh (] 266) 121941, Ind Al.l:i:lklm in hi~ M.Mulfml,."k" (1220) [1'466 1.

Oupltt 29: R..in Prayer

4 ChopItt No. 87 of the Qur'!n. 5 Chlp'" No. 83 of the Qu, 'an. 6 Al8ukhl" (1024) 12/6631 al'Kl Muslim (2068) 11/4281; oec 0100 AlBayhaql in hi.
'S "n~n'IJI486] ,

'"

7 Al.llukhl" (1031) 12/667 1 .nd Muslim (2074) 1)/4).01, 8 Al Sukh~" (1013) 1216461 and Muslim (2075) [3/431 J, ,The Two WlI!<: 111< Two Authentic Boolu of A1Sukhh1 .nd Musli m. 10 AI 1lukbbI (1025) and M<Ulim (894).

11 Ahmod (16417) [4141 1

11 Muslim (2080) [3/4351.

JJ AjBuWrI (lOm [lI668),

14 AI Bukhh1 (810) 12J671] .1>11 Muslim (228) I 11247).

CHAPTER

Death and Burial

Our snarl' ah (Islamic Law), than k Allah. is SO perfecl an d comprehensive that it ~rs all mans arrJirs ubtw to his li~ as wel l as hu do:ath. Among the iSSUd that our Shllrl 'Qh ~rs are the rulings OIl deathbW and death, starting from ones last ill ness aoo dath, until one's burial. Our Sharl 'nlr also c~rs the ruli ngs on visiting a dying perwn and instructing him 10 "y, 'Th~rt u no deity bUI lI/1alr." washing the body of the dectas.ed, enshrouding his body, )l<'rforming the Funeral Prayer over h im, burying him, settling his debts, carryi ng out his will, dIstributing his properties legally, and ass uming guardianship over hi. young chil d ren.
lmlm Ibnul -Qayyim (may Allah ha"" mercy on him) $aid:
~ s..muu.
~

ofthe Proplu-I (PBUH) rrgarding sick and dying fWOpk

H~,

;J the 11105/ perf1 one, whifh is diJ/nm1from /hill ()f 1111 01 her /lation ..
5.",,,,," ill tlris rrgtlrd i"duda the follow ing:

Showing servitude and submissiven($< to Allah, Exalted Ix perfectly as poSlibk

as

",
dying person, instructing him
tQ

11: PRAYER

Giving the dying and deceal! person the kindes! treatment. that benefits him in his grave and on the day wh en he is resurrected. Such a kind treatment indudrs many acts. such"" visi ting the
Uller
"The~ is

no deity but Allah'

bdore bral hing hislas!. Kind tn:atmmt also includes purifying the deceuW by WlI.hing his body nd prq>aring him for mttting Allah. Exalted be He, in his besl form and m ,le, standing in rows whil e
performi ng the Funeral Prayer over him, praisi ng Allah and n tollin g

Him while praying ovu the deceased, and asking Allah to confe r His blt";ng upon the Prophet (PBU H) IQ ro"i~ the deceaKd, 10
mm:r upon him and p;ardon his sins. Among tM acts of the Sunnah is funding on the side of the deceased person's grave asking steadfastness for him (when questionni by the Two Angds), visi tin g his grave. invoking Allah for him, bei ng good 10 hi5 family and rel.tive$, and 50 on." I
It is worlh .mnlioning that it i, an acl of the $u,,,,aJr 10 mention death
f~uentlyand prqnnomselfforitt hrough ~ntanceandC(lntrilioo,rdurn in8 h:a.~

I"" ("mlawfully acqlLired) rightS to their rightful

owners. and hastening to do

good dffiis lest one dies unexpectedly, The Prophet (PBUH) ">id:
"Mention the pleasure destroyer (i. t . death) jrtquemly.
(Related by the Five Compilers of Had!lh' with au thentk chains of transmiUen, and dttmed ~iJlh (authentic ) bDdlth by Ibn HibMn, Al-.w.ldm, and otMrcompllers of fladith )
MOreQ\Tr, AI Tirmidhl and other co mpilers of Hadith related on the authority of Ibn Mas 'i1d the following marf.. (traceable) hadith:

Messenger (PBUH) sa ,d, 'Show due bashfu lness to Allah.' ' We (the ~mpiln;ollS) said, '0 Messenger of Allah! We $how INuhfulntn, ,hank Allah.' He (PBUH) said, 'I' iJ "0' ,hal (Qj)"'u 0 ,hi""). Trlle bashfll/nm 1 Allah is 10 kup the head and wh"t ;1 cOI1laillS (i.t. to kup Ihe eyes. ears. lo"pe, ttc" "way from sillS) ""d to leeep Ihe abdomen (away fro m unlawful food) and whal is rd"/td to it (i.e. 10 kup tht privalt P<'rls and Ih ~ legs, elc" away from (ommilting what is prohibited), and 10 n m eml1er dmth and decay (ingra~); and wh~~r steks Iht Hereafttr Jhould abandon tht Ildomme,,'s of Iht worldly lift. Wh.,......,. dot$.J() will M Iht 0I1t showing dut bashfulness 10 Allnh.''
"Allall~

Firstly: Rulings on Sickness and Dying

oroe Is affIiclnl with an illn<=., one should btar il paliendy hoping for divine reward and should 001 "" impalienl Or d isconl~nted with fat~ and Divine Decree. Yet. One is allowed 10 lell olhers about one's illness .nd its kind, provided olle is sati~fied with AlIahs predestination. Also, complaining of one's illneu to Allah and asking Him for recovery don by no mean s contradict patience; on IIt.e contrary, il is desirable and highly recommended in Islam 10 complain (10 Allah ) and ask Him for recovt'I')'. Prophel AyylIb (Job; P8UH). for exampl e, called 10 his Lord, as ~aled by Allah in the Qur'an, saying:
~/"'/""d, adw rsity Ita, 10.., cited me, and Wh~n

Y0 '" a re I/,e Mrn/ Merc/ful

of l it" rtltrclf..,I.~
Mon:o~r,

(Q urln: AI- Anbiy.\': 83)

there is 00 harm in m;eiving Iilwful medical trealment; some scholars strongly l"e"Co mmend resoning 10 lawfu l mnlicalion 10 IIt.e degrtt tha t il ,rns to be obligatory. This is because th ere are many bndllhs stressing adopting reaso nable means to reac h an end and seekill g medica l t...,atment when nesury, for th is does not contr.>dict Otte's ...,Iiance on Allah and tru S t in Him. It is just liM satisfyi ng hunger and thi rst by means of food and d rink.

Y it is nol permissible to use proh ibited things for medical t...,atment et. according to what is related in Sablb.AI-8..,kMrf (A/-BukMrls A..,thnt;, Book of Hadirh) that Ibn Mal (td (may Allah be pleased with him) said:

"Allah hm never made your remedy ill Mhat He has prohibited fiar yo"'. "
Besides, AhiI D~w{ld and other com pilers of Hadirh related tbe following marf" . (tracu bl e) badith on the authority Ab(t Hurayrnh:

or

"Tlte Prophet (P/lUH) SIlid, IIl1ah has sellt dowlI ""rh disease and CUrt, and He has appointed a cure for Cwt' y Jis.ttl~, so treat yo..,rnlves mmi,al/y. b..,t use nothing prol!ibilm: ~.
In addition. it is stated in Sablb. Muslim (MI,slim"s Authtnti, Book of lJ.adith) that when the Proph<'l (PBUH) wa. a,ke<l.bQut u. ing an intoxica nt "5 remedy, he replied, "It;s nor Il ...,medy:;t is a ma/ady.'" Likewise, it is proh ibited to use whatever might affecl the cor.-ectn~ of one's cr~. as a remedy, $Ueh as wearing amulrts containIng poIytheisti, words, superstitious nam es, nonsensical writings, and the like. It is also prohibited to wear "". d" strings, earrings, or pendant s on onc's ~ rm , upper arm,orelsewhere, believing that they ne muns ofpmtKlion apinst lhe evU

eye and amiction. The idea ~hind prohibiting su,h things i. that one's heart would be anached to them instc~d of Allah, seeking the ir aid and protection again st harm, which i~ a kind of polytheism or onc of its caus ing faclOrs. The

'"

11: PRAYER

same prohibition appli<'S lo~kinga rrmffly th rough rtSOrting 1 son:trm, 0 witchdoctors. shamans. clairvoyants, and those employing the jinn, as a
Muslim's C~;$ morr important 10 him Ihall his health. Allah, Exa lted be He. has appoinlffl lawful me.ns of re medy which are

useful to on e's body. mind and creed. the first of which are the Glorious Qur'~ n, the kgill Qur'anlc incantations, and the legal inyocat ions. Ibnu1Qayyim uid:
"The bot of rrmtdy is p"!Urming good dds, rrmtmbering Allah,
J"pp/iell/ing /lnd imploring Him. and turning /0 Him in rrFnlollCe,

Iheefftcts of which all' much grrnltr Ihon medicine. Yel,lhtir tffu deptnd "n ho'" much all. relljr~S '" Allah and Allah~ accq>tollct af

""' $fUPf licari",,:

n..,re is 11(1 harm ill rectiYing m.roicaltreatmenl. al hospilals Or e1~wllere. al It.. hands of qualif.ed doclors ,,-00 know how 10 dia~ di~ m d lreal lhtm.
It is an acl of the Sum",h (Prophetic Tradition) to visit Ihe skk and the

dyinE. for the Prophtl (PBUH). as Slated in Ih.- Two Sa&las t=sed Ihat lhere are five duties of e""ry Mu slim toward hi s fellow Mu slim. among which is visiling him when sick' . When nne visits a sick pcrson. o ne shou ld aJl~ him about his health. as the Prophet (PBVH) u",d to come close 10 the sic~ person he visiled and ask him aboul his hn lth. One should vis;ttht sick person evtT)' two Of Ihree da)'1. unless Ihe sick person wanb one \0 visit him daily. On the other hand, one should not slay long with the sick P<'rson unless it is his will . When visiting the sick person. o ne should say 10 him, "Do 1101 worry. it (your iI/IICJ3) i$ a means o/purificatioll (from your sim). ifAllnh wills."' He should also Iry 10 ma ke him happy. invoke Allah \0 cure him. and rile ltgal QUr"anic i0C3nlalions for him. particularly the Sura of AI-Fdtibilh (w Optning Otap'" of t~ Qura .. , . the Sun of AI/kh/At (Sincerity of Faith ): and AI-Mu awwidl"ndn. namely cll(" Suru o{ A/Falaq (v"ybrea.l/' and AII Mb (Mankind)" .
It is also an acl of Ih .. S"n",,1I for th . sick person to ~qu .. alh som r or his mon ey 10 ~ given in charily. He should also determ ine in hi' will how his money $hould be divided; tM ~lIesu 10 be fulfilled. the debt.! to be settkd. lit< deposits and lrusts 10 be returned 1 lheir owners. Even healthy people should 0 do the SOIITM! and wrile their wills beforeh~nd. forlhe Prophet (PBV H) said:

m
'/1 is ",,1 permissible for allY Uusli"l who has something 'a dlXlare jll ttstimony to stay for tW<J nighu without ha~i"g his (last) will wrilltn and kept ready wil/, him:
(Rtbt~ by AlBukMrl and MU$!im)"

"Two nigh/." in th.. a~ Jpldith is no! ~nllitel1illly, but it refers t o any short period oflime. That is 10 say, 11 is impermissibk for. MU$lim, who has

somt1hing 10 write down in a will. to s'ay - even fur a shon ~od of time - without having his will Wrilten and kept muly with him. for O~ d(l(:$ nO! know w .... n <kalh may <lVC'r,.ke him. A lid, person must think highly of AII.h, .. nd N confident of His mercy.

as Allah says in a Qudsl (Divine) badlth": "r am just as My urwHlI IMnks of Me, (i.t .1 am Able IQ dq for him
what he thinks I Clln do fo r him;:"
ThaI muSl br the {edillS of evrry Muslim. opeciallY.I dtalh5 door, when he is .boor to med his Lord

11 is an act of th" Sun",,/r for visitors 10 mau the dyi ng perwn desirt)u~ of Allah's mercy rather than being afraid of His punis.l1ment, for he may be<:omidesperate. However, when One is heal! hy. One should be both deJirous of Allah's mercy and afraid of His punishment. Both hope and fear are nded for the healthy because being just overcome by fear of Allah', punishmem makes one 8ivt up IlOpe (in Allah. Mercy). On the other hand, being overwhelmed by hope in Allah's Mercy, without fearing His punishment, make$one feel secure from Allah, and thus [...,1 n<:I rtm~.

When the dying person is brtathing his ];>st, it is an act of the SlInnah to erllort him 10 say, "'fMrt is no deify bill A llah," for the Propllet (PBUH) .... id:

"&horl lhe dying among)'Ou 111 my, 'Therr is no deify bUI Allah."
(Related by lmam Muslim)" The id ... behind that is \0 make ',he"" is n" deify bUI ,A,/I"h- his last .....ords: in I marfi<' (traceabl e) hadfth, Mu'Adh Ibn Jabal narrated that the Prophet (PBUH) ",id:
'Wltoevcr his IRstoovrds "no 'ther!' is no deity bUI Allah' ",ill enln" pil,."dise""

It is imp<:>rtant to bear in mind that instructing the dying person I" say so should be done gently so IS not to annoy or eMilust him while he is breathing his lut.

11: rRAYER
It is also an act of the Sunn~h to makt the dying pt"non face the qi"'llh (directio n of prayer), and to recite the Sura of Y<l SIn " over him, for the Prophet (PBUH) said:

-Recite tht Sura of Y<l Sin ove, thG$~ dying mnong you:
(Rtbt.-d by Ab<I D'wiId a nd Ibn Mljah," and dttrno::d ~bJb

(authentic) by Ibn U ibbln) It is worth mentioning that the Qur'ln is to be ritnl. ~r the dying, not the dead.. as the latter case is bid'lllt (a matta innov:ated in rdigion) whereas the former case is an act of the SUMnah. Accordingly, reciting t he Qu r" n at fu nerals or grn,," over the dead is .mong the innovated acts in religion that have nev .. bttn rev.:aled or pcrmined by Allah. Therefore, Muslim s should stick to the Sunnal, of the Prophet (PBUH) and give 01' ~uch innovated act s in religion.

Secondly: Rulings on the Deceased

Onu a penon d in, it is dtsirable for the atteBdant one to c~ his (the de.::...-d) eyes, for the Prophet (PBUH) did the same to Aim SaLamah when he died, and said:

Whtn the $Cui is taken away, the sight follows it. 5.J. do not pray for anything but good (in the presence of a dyillg ~NOn), for the angels ~y i'm,,,' to whot you ~y:
(Rdaled by ImAm Muslim) "
Tt is aim an act o(the Su..nah to CO\'tT the body ofthe de.:eased immediately after his <ieatb with a garmtnt, for 'Xishah (the Prophel's wi~, may Allah be

pleased with her) narnted:

Whn Iht Prophtl (PBUH) died, hr was (overtd with a decQTIlted garment made of lintll (or cotton),"
(Relat.d by Al BukhArl and MU$hm)'"
wh~n

Muslims should hasten in preparing lh~ corpse of th e dtasM for burial they u~certain about his d~alh, for the Prophd said:
"The rorf'U of a Mwlim shou/J not ,.,main famity (withoul king burird):
"'ith~ld

among his

(Relatw by Abo. DtwOd)" MorO'Ovu, hastening in buryi ll Blb. d.c.asw is intended to ovoid waittng un l it the corpse changes (emit1in~ odor). hn A Ahmad Ibn Hanbal $oid, ,u

m
"A sign <if /"mor to th~ dttlud is 10 ha.I~M his bllrilll.~ Yet. th ere is no hnn in wait ing until the com in g of the deceased>. guardian or anyone else (whose presence Is necessary) pro vided he is near and there is nO (ear that the wrpse of the de<:eased might un dergo cha nge. Bnides, it i< ~rmiSl;ible to an nounce tit.: death of a Muuim for the purpose of gathering pwple 10 prepare him for burial. anend his funeral . ~nn the Funeral Prayer ~rh im.J nd pray loAllah for him. Yd.an nO\lndng50meonc's death by w:ollingand lammtation. 11$ wdl uenumerating his good qualities. is a miromavior b.elonging to tit.: Pre-Islamic ~riod of Ignorance (the J<I/!ili}?'<lh): the same gors for fun e,.,.! orations and funeral ceremonies. It is desirable 10 hasten in carrying out the dead ~rson's will: Allah, Exalted be He, has called for ca rrying out the deceased's will prior 10 senl ing his dd>ts, enjoining people to taU an inte~st in writing will! and carrying them out.
The debts of tht, dKeased should ~ $l'ttled as fast as possible, whdhtr they a~ dut to Allah or to people, The debts due to Allah include unpaid ZtlltAh. unperformed Hajj. unfulfilled vows of wonh ip. and unfulfilled expiil.tion. Howtvtr, thaSl' due to people include trusts, ill-goften tllings or gains, loans and borrowed things, arrears, and the like. Such debts are to ~ settlffl on behalf of the d~ceaSl'd, whether stated in his will or 110t. This i. ~ause the Prophet (PBUH) said:

"T/tt soul of a (dead) believer is susptndtd to his debt until it (tht

dtbt) is setlkd."

(Rtlalffl by lm~m Abmad and At-Tirmidhl; the laller dttms it a p n (good) /JiJdilh)u Thus, Ihedeceascl person's $QuI iJ asked 10 pay ofThis debt and is w~pcnded until the debt is sell led. Therefore, the Prophet (PBUH ) urges us 10 hasten in sCllling the debt of the dece ased; thi s is when the money left by the deceased i. enough to IoCttle his debts. As for one who does not ha~ enough money to pay off his debts, and dies while havi ng the imemion of Killing them, Allah will SC'U lelhem fnr him as ind iOllffl in many hadiths_

Thirdly; Rulings on Washing the Body of the Deceased

Washing t~ deceased is obligatory for those acquainted wilh the rulings and conditions of w.shing deceas-ed person and able to perform it. To illustrate, when th e Prophet (I'U UH) wu informed of a m~n who fell down from

lOO

11: PRAYER

the back ofhis camt! and broke his neck and died, ht (PIl UH) said. ... _sIt him with wafer alld sill.. :" {Rdat....t by AI-BukhM lod Muslim)'" Wuhing th~ deceased is reported \0 have been recurr~ nll y enjoined and observ~d by the Prophet (PBUH)" . Momwer. the body of th e Prophet (PBUH) him sdf,

the pu~ and purifie<l MesKnger, was ..,a&he<! (when he died),"" what tllen wi ll ~ the ca~ of other Mullims?
Washing the deaKd is a ooUtttive duty o n those acquainted with his dt~lh (and able 10 ~rfonn it ). Besides. washing the body of a de<:rasrd man should be ~rfonned by a man (a nd Ihal of a dru~ woman by a ""011\10). In a ddition. it is bene. and highly rn:ommendcd lha\ the washer should be a trustworthy pellOn who is wdJ-acquainted with Ihe rulings on washing a d"ceased person. This is because such a kin d of washing is a legal ruling that ltas a special way of application and pe rforman'~, and only tho,," well infonnM about it (an perform it in th~ proper, k~l way. If 0"" d~tnmi n" in on~5 will to br wuhtd by a n ain person when onc dirs, thm that per$On $hould be gi'"nI prioriry in washing one, pr()Yided hoe Is I fair, 100stworthypenon. This is becomo: Abo. Bakr (may Allah be pleased wilh him) staled in hi~ will 10 bt: wa~hcd (aft~r his death) by Asma' Bint ' Umays, his wifl'. Thu ., il i. permissible for a woman 10 w3~h Ihe body ofh~r deceased hu~ hand and for a ma n .likcwi~c, 10 wash hi . decea"'<l wife's bod y. Anas (may Allah be plea"'<l wilh him), for exa mple, determined in his will 10 bc washed (aftt'r his death) by Muhammad Ibn Sirin. The one statoo in the dead pt"l"SOn's will has the priority to wash him: after him comes tht' fat hn. as a father i. thoe worthi"t pt'r5On ofwa$h ing hi. son. Thi . i. also becouse of a father'. dp affection. tender",,5$, and sympathy for his son. After the decea"'<l's father (rtgarding priority of washers) COrn" tht' gr.lndfath~r, as he has the same ;Ifftcfion for thc deceased, then comC5 tht' dosest kin, the do..,r, and I<) on . The closest person OUl$ide the family comes nex t in this r~ard, and then COme last thou unerlatcd to the d~c~aserl. It is important to poim out that such pri oritization of washers is t o br applitd if they are aware of the rulings o n such washing and claim it; o thnwift. prio rity should bt: given to those acquainttd with its ruli ngs over those unOlcq uaintM.
As for femaln, a body of a deceased female is to be washed by a ~male. Priority he er is also given to the onc scaled in the will of the decca"'<l woman. In other words, a woman determined in thc wi ll is to be given p",ference in washing h~r over anybody else, provid~d <he is legally qua lified for that, thcn

comes nnl1he dosal female relali~ to the dKeasro. then the closer. and so
on and so fonh .
In gelltn1 body of a dKeas! W<)man is 10 be washed by 3 woma n , and ., that of a man by a man, in the afornaid scq~nce. Slill. i\ i~ ~rmissibk for a husband to wuh Ihe body of hi. dead wife and vice versa, for Abii Bakr (may Allah N pleased with hi m), a, men t ioned above. ~t a t.d in hi. wHl to be w~shed by his wi fe. In add ition .. Ali Jbn Abill1lib (ma y Anah be plcased with

""

him) washed the body of Hlimah (his wife)"'. The same is also reported 10 have been done by many other Companio ns " . Besides. it is pumissible for men and women to wuh the body of a young

fUrs, whether male or ~male. Ib nu l_ Mundhir u id, "MI sclrohlrs, III ~t hlmd. W\'.' Ir.. w l("rnl, ummimOllsiyagru that it i, pnm ;:<:<ibl. for the worn"'I/O wo:uh lite bodyof" young boy"- This is mausc nothing of the child under
~n

young boy's body who is un<kn~n i$l'..g:orded as 'awroh " in his life, so ~ his Wloold ~ ~I>t ,,.,... after his death also. To illustrate, tl>t body ofIbr.ihim. It... baby son of tl>t Prophet (PBUH), ""as washfd by women when he died. However, I~ is Im l>frmissible for a woman 10 wash Ihe body of a deceased :;even-year-old boy o r upwards, and for a man to wash ~hc body of a deceased seven-year-c ld girl or upwards.
It is also impe rmissible for a Muslim to wash the dead body of a disbeliever,

carry his ,0fflO to the grave, enshroud his body. perform the Funeral P rayer over him. or aucnd his funeral procnsion. This is bau$.C Allah, Exalted be

He, says;
"0)'011 wit .. lID.... IJdjeroed, do " .. t IrNlb IIl1ia of 0 people wit" wlwm MlDh Iuubecome ""Pr"'- (Qurln: AI Mumlahinah: Il)

The general rManingof~he~ indica~es ~h.a~ i~ is prohibited to wash II>t bodyof .deceased disbeliever. arry his coffin. or follow his funeral p'""ssion_ In addi~ion. Allah. Enlted be He, says:
-"lid do lIot proy (the FUlle,.,,1 Prayer, 0 Mub.llmmad,j over allY of them who haJ dit d - ever - or .ralld at hi. grllVt, Indu d, Ihey dl.belit~td In Allah,.," (Q ur'An: AtTawbah: 84 )

Allah also says:

R J. fI

"0' fo, fht

Prophtl and Iho"

/orKi ....neufor Ihe po/ythtisb ...-

who ha", Inliewd t .. ask (Qur'An: At Tawbah: 11})

11, PRAYER

Thus, it is impermissible for Muslims to bury the body of a disbdiever, yet if there is no fellow disbeliever to bury him, a Muslim should throw his body into a hole so that it causes no harm to oth e... That was don e by the Muslims to the bodies of the polytheists killed in the Battle of Badr, when they threw them into the well of Al -Qalib. The same applies to apostates, like one who abandoned prayer intentionally and one who innovated a bid 'ah (a matter innovated in religion) that leads to disbelief. That should always be the Muslim's attitude toward a disbdiever, which indicates denial and hatred. Reponing the story of Prophet Ibr:.\him (Abraham) and those who believed with him, Allah reveals:

When Ihty $<lid 10 Ihtlr people, '/ndud, .... Art disas.soc;ottd from you and from ",hol. ,.,." you worship olher Ihan Allah. W. have d.niM you, and Ihere hM appeAred I>etWttn ns and you onimosily and hatred fore~n until you ""'ieve in Allah Alone.. : ~
H

(Qur'an: Al-Mumtabinah: 4) Allah, halted be He, also say"'

Hr,," will notfind a people who /leli~v~ in Allah and th ~ Last Day
having affictionfor Ihou who oppose Allah and His M....eng.r, even if they were their fathe .. or Iheir sons ar their brolhe .. or tlleir kindred .. ," (Qur'an: AI -MujMilah: 22)
This is because of the enmity e~isting t>etween faith and disbelief, and because of that hatred bom by the disbelievers toward Allah. His Messengers (peace be upon them all). and His Religion . Thereupon, it is impermissible for Muslims to support the disbelievers, whether alive or dead. We invoke Allah to make our hearts firm in sticking to the truth, and to guide us to His straight path. On the other hand, when washing the body of a de(ea~d Muslim the water used must be pure and legally permis,ible, and it is bettu to be cool. Yet, there is no harm in using hot wato r to remove any dirt from th e body of th e deceased, Or in Case of extremely cold weather. Besides, wa,hing the deceased must be carried "ut in a sheltered, roofed place so that the de<:eased cannot be &n by others (except the washer), such as a house, a tent Or the like, if possible.
It is obligatory to cover the parts between the navel and the knees of the deceased body before washing, then the whule body is to be uncovered (except the aforementioned parts). After that, the deceased is to be laid down in a s)"ping position o n the washing (wooden) bed so that water and whatever comes out of the d..,easeds body flows down.

Ch'pt.,3O, Dc.th .nd Buti,l Washing the body of th~ deceased must be a!tended only by the washer and those assisting him; it is detestable for anyone else to attend the washing. The washer should raise tile head of the deceased that th e latter becomes in a semi-sitting position. Then . he passes his hand Over the deceased's abdomen pressing it gently to allow anything withheld therein (such as excrements) to come out. While so doi ng, he should pour much water over the body to overflow and remove such excrements coming out (if any). After that, the washer wraps his hand with a coarse piece of doth and cleans the stool and urine exits and the anus of the deceased with water. After that, the washer declares his intention of washing the deceased . says tasmiyah (saying. Bismillclh" i.e. "In the Name of Allah~). and purifies the dead person with the ablut ion performed for prayer. As for rinsing the mouth and the nose with water, it is sufficient to wipe over Ihe teeth and no,trils with two wet fingers or paS.! a wet piec" of cloth ove r them wit houtletting any water enter th. dead persons mouth or nostrils. Then. the washer washes the head and beard ofthe deased with sid," or soap. The washer then starts wash ing th . decea..,ds body begin n ing with the right parts; h. should firSI wash the right part of his neck, his right hand and shoulder, the right half of his chest, the right thigh, the right ieg, and the right foot. After th at, the washer rolls th e deceased body to its left side and washes Ihe right side of his back Then the washer rolls him on his right side and washes the left side of his back in th . same way. During washing the de<:eased, Ihe washer is to use 5idr or .oap, and it is desirable to wrap his hand at this time with a pi""e of cloth. It is obligatory to wash the decea..,d at least once, provided his body is ther eby well purified, bUI it is desirable to wash him thrice. If the body of the deceased is still impure, it is permissible to wash him up till seven times. It is also desirable to use camphor in the last wash, as it make~ the body stiff, frngrnnt. and cool. Besides, camphor is to be used at the last wa.s.h so that its effect remains. Afterwards, the washer dries the body with a garment or the like, then cuts the moustache and clips the nails, if long. and removes the hairQfthe armpits, bearing in mind to keep all the cuI hair and clipped nails to b e put with the deceased in his shroud. As for a deceased woman, her hair is to b e braided into thrtt braids falling down backwards. Sometimes it is dim,ul t to wash the deceased because water is unavailable or for fear thal his body WQuld be torn apart beeau.., of washing, such as the cases when the deceased is a leper. or one killed by fire, or a wOman whose husband is not present to wash her. Or a man whose wife is nOI present to

11: PRAYER

wash him . In such cases, tayammum (p"rforming dry ablution with dean earth) is to be p"rformed for the deceased, wiping over the deceaseds face and two palms with d ean earth, using a piece of cloth or the like to hinder Ih e washers di rect contact with the deceased's body. However. if it is difficult to wash onlyeerlain parts of the deceased's body. the washer then is to wash what is available and perform tayammwm for those unwashed parts. It is desirable for the washer to ha"" a ritual bathing following washing the deceased, yet it is not obligatory to do so.

Fourthly: Rulings on Shrollding

After washing and drying the body of the deceased, it i, to be put in a ,hroud that must cover all his body. It is desimble 10 use a white clean shroud, whether new - which is better or not. The obligatory size of Ih e shroud ;s that which covers the whole body of the deceased.
It is desirable to ~hroud the deceased man in three shrouds of cloth and

Ihe woman in five pieces of cloth: a loincloth. a yeil, a shirt, and two shrouds. As for deceased children, a boy is to be shrouded in one shroud. yet three are permissible, and a girl in on c shirt and two shrouds. It is also des irable to subj oxt the shroud to a censer. after being sprinkled with rose water orthe like. so that the scent of incense would remain in the shroud. The man is 10 be shrouded by spreading the three shrouds over each other. and then he is to be brought covered with a garment or the like as i t is obligatory to be covered, and to be put lying with his face upwards on Ihe thre<: shrouds. Then a perfumed piec~ of cotton is to be put between Ihe buttocks covering th~ anUS of the deceased and fastened by tying a pie," of cloth. Other similar prrfumed cotton pieces are to be put on Ihe eyes, nostrils, mouth, ears, the parts of prostration (i.e. the forehead and the nose, both hands, both knees, and the bottom of the toes), under Ihe armpits, tht inner parts of the kns, and on (ht navel. The washer should also apply some perfume betwn th t shrouds and to the head. After that, th e washer wraps the left sid e of the upper shroud (on which the deceased is lying face up) over Ihe right side and ilS right side over his left sid~ . Then the s.me is to be done with the second and the third shrouds: Ihe supernuous parts of the shrouds should be longer toward the head than the feet. Then such remaining parts toward the head are to be gathered and put over his face and thos~ toward his feet over his feet. Afterwards, belts of cloth are tied around the shrouds so as not to unwrap or loosen in the grave.

Ch' p''' 3!} J:o..,h . nJ lluri, l

As for a d~ceas~d woman, as mentioned above. she is to be shroud ed in flve pieces of cloth: a loincloth , a shirt. a veil. and two shrouds ,

Fifthly: Rulings on the Funeral Prayer

After washing and shrouding the deceased, the Funeral Prayer is to be performed over him, Ab .. Hurayrah (may Allah be pleased with him) narrated:

':4.lIah$ Messenger (PBUH) said, 'Wh aever altends the funeral prlXt$.SiOn urllil he performs Ihe FUIl~m[ Prayer jor it will g~t ~ reward equ~i to one qiraJ, and whoewr accompanies it until burial wiilget a reward equal to two qfr~l.': 11 was askrd, 'What are two q/r~ls?' He (the Prophet) replied, '(They are) like Iwo h"gc mountains (of reward),'
(Rolated by Al -Bukhdr! and Muslim)" Performing the Funeral Prayer over the deceased is a collective duty; if perfor med by some of those in the neighborhood of the de<:eased. the rest of them will not be accountable for it; it is st ill an act of the Sunllah (Prophetic Tradition) to be observed by the rest of th em. Yet, if all abandoned it, it will be a sin upon t hem .IL The cOlldi(ions of the Funeral Praye r: 1lnten tion; one must have the intention of performing it. 2-Fac ing the qibla/, 3-Concealing one's 'awrah when performing it 4-The rilual purity of both the o ne p erforming it and the deceased 5-Avoidance of any physical impurity 6-Both the one p erforming it and the deceas.-d must be Muslims. 7-Atttnding the funeral procession after offering the Fun eral Prayer if ther are in the neighborhood g-S. in g legally accountable T he integral parts of th e Fune ral Prayer: I-Standing upright 2-Saying four takbirs" ] -Reci ting the Sura of Al-FJtiuah (the Opening Ch~pter of the Qurlln)

11: PRAYER

4-Asking Allah to confer His blessing upon the Prophet (PBUH) 5-Praying for the deceased 6-Performing these integral pa"s in sequence 7-End ing the prayer with tmUm"

The acts of the Sunnah observed in the Funeral Prayer:

I Raising the hands upon saying each {akMr

2-Seeking refuge with Allah (from the accursed Satan) befo", ..,.;:iting

AI-FMilIah
3-Tnvoking Allah for oneself nnd for all Muslims
4 -Being quiet while reciting

S-Having a sho" pause after the fourth takMr and

~fore

lasllm

6-Puning one's right hand over the left wilh both on the chest following each takbir 7-Turning to the right when saying ras/fm

The Way the Funeral Prayer is Performed

T he Fun eral Prayer is 10 ~ performed in the following way: The imdm (th e on e who leads th e congregational prayer), Or one performing it alone Over a deceased ~~on, should stand toward the chest of lhe deceased if a man and townrd her middle if a woman. As for those led in prayer, they ~hould stand ~hind the imdm, and il is an act of the Sunnah 10 stand in thr~ row . On. ~gins with ",ying the opening Mkbir and then s~ks refuge with Allah (from Satan) directly following saying takMr - without saying the opening invocation - then one recites Brumalah'" and the Sura of AI-F<ltilIah. After t hat. One is to say th e _'(cond rakbir and ask Allah to confer His blessings upon th e Prophet (PBUH) just as it is ""dted in T~shahhud. Then. one is 10 ",y the third takbir and pray All~h for the deceas. d with the invocations repo".d to have b~n observed by the Prophet (PB UH ) in Ihis "'gard; the following is deri""d from .uch Prophetic invocation,:
0 AI/ah! Forgive those of I'S who are liv;,rg and those of us who are dead. those of uS who are present and those of uS who are absent,
our

yoomg and our old. mid Our male and our female. Verily. You know Our return and our residence mid You are over all things

."
O",njpoltnr. 0 AII/lh! To
whom~~er()f us r(lU gi~

lifo, grllnt him

life as " follower oils/am. and whomsoel'er of us You 'Il U~ dealh, eaUSf him death as a btliel'er. 0 Allah! Do nOI withhold from uS the reward (jor sllOwing pMi'"'' upon his demh) (wd do 110/ leave II.l t" go Ilstray aflU him (i.e. o.flt . his deo.th )". 0 AI/IlII! Forgive him. lIaw mercy upon him. giw him /H'QU, pardon him. rrcnve him wilh hanor, mak.. his grave spDdous (lnd wash him wilh """n; iet Imd mow. Ckonu him from sillS and taults as <I whitt gllnntnl

is c/tlln~d from impurity. Requite him with un ,,!lode thal U more

txctlkn/ than his aOOdt and wilh Il mate benef Ihan his malt . Admit him to Paradiu. and pro/ut him from rhe lorlu re of the gra"" (or 'the torment of/lit Fi ... Q,cording /Q allQtller narmtioll), "" and make his grave ,pacio"'. and grant him light therei" ,""
If lh .. deceased is a female, the invocation will be th us, "0 Iollllh! Forgiw Mr... nferring to her in the whole invocation.

On the other hand. if the deceased is a child. the invocation wiU be as follows:
"0 Iollllh! Mllke him pmt</e hi$ "..,.,,,ts (to Parodist} a"d (ltt him w) saved. gran' him (div;n. r~warrl) ond make him an Q(uplrd Imm:essor for Ill,,,,. 0 A/lall! Make thdr Kllles lIeavy (wilh good duds) by him, Illld nlllke their ",waril grealer for (shcwing patience for) him. and join hi'" with O, t righteous believer. ,md It t hi", be in tht {lJre of Ibrdhlm (Prophtl Abraham), Ilnd protefl 1I1n' with Your Mm:y from punlshmtnl of Ihe Fi", .. "'"

'''e

Aft(TW3.rd$., r~ ~r(orming tht Pra~r """r the <in5td must ....y tok.bir and wail a li n le lhen say one turning their fac~ to Iht right.

,,,,/im.

As for the one who misses a part oflht Fun~ral l'ra}tr, ht should )oin the plllyer performing what is left t herei)[ with the congreg:lt ion led by the imam. Then. when the imJm ends prayer with lasU",. one can perform the part on e ha5 mislI(d in the sam e mann er perform~d in thi s prayer. However. if one fnu th at people may carry the cofl'm and leaw immedi ately afte r th. (Funeral) Prayer and t.hus one miOll<'5 the fu neral procession. 011><' can just say the m i..sing t.lkbfr$ slKcessi,..,ly. Silying nOlh lng in betwttn. then end the prayer with /.u/im. On t h~ OIher hand . if one misses performing the Funeral Praye r O\'er the deceased before the burial, one ean perfomt it at his gra,..,. As for lhose who are not present in th~ town of the deceased and a", informed of his d eath, they are 10 perform the Absent Prayer with the intention of performing the Funeral Prayer Over th e deceased.

11, PRAYER

As for" stillborn whose age is four monlhs upward, the FUlleral Prayer is to be performed over it; if less, there will be no funeral Prayer Over it.

Sixthly: Funeral Procession and Burial

It is a collective duty upon Mu slim' who know about the death of a Muslim W carry his coffin to the grave and bury him. lIurial is legaliled through both the Qur'an and the Sumwli (Prophetic Tradition). Allah, Exalted he He. say"
"Htlv~ w~

not mtlde the

eart~

detldr
Allah. Exalted he He, also says:

a container oft~e living and the (Qur'An: AI- MursalAt: 2526)

"Then Ht cauJU h'J death and providu " grllve f or him.~

(Qur'an: ' Abasa: 21) Besides, there are numerous iladiths concern ing hurial, stat ing that it is an act of devotion and dutifulness signifying honor and concern for the deceased.
Tt is an act of the Sunnah to escort the deceased to his grave, as it is stated

in the Two Sahihs, as mentioned above, that the Prophet (PBUH) said:

Whoever attentJj the funeral procession until he performs the f'uneral Prayer for it will gel a reward equal 10 one q(rilt and whoever accompanies il until burial will gel a reward equal to two qiral': When he (PBUH) was asked, "What are two qlrills?" He replied, "(They are) like Iwo huge mountai/IJ (of reward).""
There is another wording according to AI-Bukhari's narration of this b.adilh which goes as follows:

Whoever escorls Ihe deuased to tire grave ..

However, the wording oflmam Muslim is:

"Whoever goes out accompa"yi"g a funeral from its house, offers prayer for il (i_ Ihe Funeral Prayer), aMd Ihen follows il (ils e. proussion) untillhe deceased is buried .. :"
Thus, the different narrations of the afor~said had/lh i ndicat~ that the Prophet (PBUH) enjoins u. to escort the <Ieceased to the grave.

Ch'pt< .l(l: o..,h ,,,J But 1

It is an act of the SunM(!i! for those following the funeral pr<xess;on to take part in carrying the coffin of the deceased, if possible , There is nO harm in carrying the coffin in a .:ar or on an animal, espedally when the graveyard is distant

It is also an act of the SUMMai! to hurry up with the dead body during the procession, This is because the Prophet (PBUH) said in a b.adirh related by AlBukh1r1 and Muslim,

"Hurry up with the dead bodyfor ifjt j5 riglltrou5, you art forwarding it to good, and if it is otherwise, thell you are pulling off an evil tl'ing which is around your nech-"
However, th e funeral pr<xession shou ld not be excessively fast; those carrying the coffin and those following them should be in a state of tranquility and quietness, They should never raise their voices with recitation or anything ehe, wh ether it is tahliC' invocations, dhikr," Or saying, -May Allah forgive him (the deceaud)," or the like. This is because all such acts are mere bid'ahs (matters innovated in religion) , Besides. it is prohibited for women to follow the funeral procession, for Umm 'Aiiyyah (may Allah be pleased with her) narrated:

We (women ) were forbidden (by the Prophet) to follow fu"eral proces.siom ....
At the time of th~ Prophet (1'IlUH), women did not go out with funeral processions, for it is a ceremony restrkted to men.
Moreov~r,

for

th~

it is an act ofth~ Sunn~I, to deepen the grave and make it wide, Proph~ (PBUH) said:

"Diggmves and make them wide and deep."

(AI-Tirmidhi commented that it is a Izas~"
~b.rb.

(good, authentiC)

Iladllh ,l"
It is also an act of the S"nnah to cover the grave of Ih" woman wh~n putting

her body therein becaus~ all her body is regarded as 'awmh, In addition, it is an aCl oftheSunMh to ~y, while putting down the dec~asM in his grave,

-(We bury him) in the Name of Allah a"d according to the religion (i.e, the tradition) of Allah's Messenger (PBUH)."

'" Th is ;$

II,PRAYER
bta~ th~

Prophet (PBUH) said:

you pUI your dead ~1'S4I11S illlhegrQV& UI,II '(We bury) ill rhe Name of Allah and fUcrmlillg 10 the migio" (i.e. Ihe trudilion) of Mlllh)' Me55e/lger (PBUH):
' WMII

(Related by the Fiv~ Compilers of Had/lh ex-eluding An NasJ'l, and

deemed a lwan (good) !J.adirh by At Tirmidhl)" The decea5Cd i~ to Ix put in his grave on hi s right $ide facing the qiblah, for the Prophet (PIIUH) said, rderring to th e Ka'bah:
"/1 is your qibiah in your lift Ilnd after your deMh."

(Related by AbCi rnwM and other compilers)"

Aner putti ng the dro:ased in the gn~, a brick, a 510ne or some uflh a~ 10 ~ put under h is had. Bnidrs, he i$ to be pul d(lllt 10 the front wall of his gra~, Also, ~ ~rth is to "" pul bthind his Ick as u upport I~ he should fan on his faaor be overturned on his back. Afterwards. the hole of the grave i$ 10 be cI~d with bricks and clay 10 hold it togetller, and then earth i. to be
piled up on his grave, using no earth ot her ! h an ! h ~! roun d h is grave.

The top of th e grave is !o bt: of a height equal to a palm of the hand, and to be shaped like a humpback so th at flood water, if any, would flow down .nd d~J not affe<:t it. On the other hand, $(Imc pebbles art to be pm on the grave which shou ld be rrtquently WlI.te..w to makt: urth settle and stick to the ground,
not scaner. As for the idea behind making the gr~l\"e that high. it is to make it distinguishable for ~le, lest they tread on it. 8c$idt'S. thert is no harm in putting M)~ Larw upright bricks on both ends o f the ~ to make its lim its durly marked and distinguished. without writing anything o n them. II is desirable to stand at thoe grave of thoe deceased after burying him to supplicate Allah and ask H i. forgiwnHS for him. Thi. i. be<:aust ona burial was over, the Prophel (PBUH) used to Iand al the grave and ~Y '

Suk f"rg;vmess for your (Musl;m) /.tmlll er and big steadfast"~ss (from AlIalt) for It;m. for he ;s being quesrirmed MW."
(Related by Abil Dawild) "
It is. bid a" 10 recite th e Qur"~n at graveyards, fo r neither the Prophet (PBUH) nor hi. honorable Companions 1..., reported 10 have done so. Such a />idah must be awided; n~l) bid~h is an error.

On th~ other hand. it is prohjbit~d to build over graves, plaster them, write on them. To illustrate. Jabi' 1hn . Abdulllh narrated:

'"
Or

"AI/"h:; Messellger (PBUH) forbade that IIle graves sllould be pla.tered or be used as sitting places (jor the people), or a building
should be built over them:
(lklat .. d by [mam Muslim) "

Besides. Jabir narrated:

'Tht Messenger (PBUH) forbade plastering the graves, writing them. building on them, or treading upon them :

011

(A marf;, . (traceable) nadith rd.INI and deemed 1aaib. (authentic)

by Al-TirmidhO"
The "'ason for this prohibition is that such aClS are means leading to
polytheism. as they may make people's hearts attached to graves. On the other

hand, many ignorant people

~com e

so attached to the graves when they see

them in a form of well -decorated structures.

It is also prohibited to light graves (with lamps, or anything of the kind). The prohibition extends to include establishing mosques over graves and performing prayer at them or facing them in prayer. In addition, it is proh ibited for women 10 visit graves according to the uadith in which the Prophet sai&

"May Allah cun;e the women who visit the groves, the people who build mosques over them, and those who establish mosques and (light) lamps therein.~
(Related by the Compilers of the Sunan)" It is alS(> stated in a laUib. (authenti c) iladit!lthat the Prophet (PBUH) said:

"May Allah "me the Jews and Christians, for they built t!le pltlces of worship at t!le gmws of their prophets."'"
This is also ~cause consecrating grav.. by means of building structures over them and the Iiko is the origin of polytheism.
It is pr<Jhibited as well to degrade graves through walking on them,

treading upon them with shoes, sitting on them, making them piles of garbage, or using them as drainage ditches. Abil Hurayrah narrated that the Proph et (PBUH) said:

11, PRAYER

"11 is better that OMe af you should sit on live coals which would burn his dot/'ing and come in contact with his skin than that he

should sit on

I>

gmve:

(Related by Imam Muslim a. a marf'" (trac~abkj nadUh)" Irn arn Ibllu l-Qayyirn (may Allah have mercy On him) said:
the (implicaliO>ls of) the Prophets prohibition of sitting on the graves. lea/ling on them, and treadillg upon them, we would come to kHOW thnt the Prophet (PB UH) instructs us to venemte tlw inhabitant5 of the graves from their head, being trodden on with footwear:

"If only we (Muslims) reflect 0>1

Seventhly: Rulings on Condolence and Visiting Graves

It is an act of the Sunnah to conwle the bereaved person and advise h im to

be pati~nt. and to pray for the deceased , for' Amr Ibn Hazm narrated that the Prophet (l'BUH) said,
"No believer consoles his (berea\'ed M1151im) brother (by advi5ing him 10 show patimce) but Allah, Almightyand Ever-Maje5tic be He, will dreOj himfmm the garment5 of digllity 011 the Day ofResumxlion:

(A marf" (traceable) lJad frh . wilh a trustworthy chain oftrammitters related by Tbn Majahj'"

l'h .. e ar~ also various /!adiths having the same m~.ning. When consoling a berea""done. thewordingofcondol enc~ is to be: "MayAII~h make YOllrreward g,.~t. comfort y ou with a bettrr compens~tio". ~"d forgive YOllr dece~sed:
It is impermissible to have a silting place for r~c~ iving and dedaring condolences, as m istakenly done by rome people today. Yet , it is desirabl e to prepare some food for the family of the dec~ased. for the Prophet (PBUH) said:

"Prepare some food for the family of !ajar, for it has happened to them that which occupied them (i.e. the deClth 0/10 jar):

(Related by Imam Ahmad and At Tirmid hi;

th~

latter

deem~d

it a

bawn (good) nodi/hi'

Some of the family O rlM deceased nowadays specify a place (or people to gather for offering their condolenCe<. prepa,.., food for them and hire reciters

Ch.pto,3O:

De,," .nd Bu".1

of th~ Qur'3.n, ~nd speod so much 00 that occasion. Such acts are undoubtedly prohibited bid'ahs (matters innovated in religion). for Imilm Ahmad narrated with a trustworthy chain of transmitters that Jarir rbn . Abdullah said:
"We (the Companions) used to consider gathering with tile family DJ the: deceased and the preparation of food (by tile family oJ the dead persan) after lIis burial a kind of (prohibited) wailing""

Shaykhu]\sltm Ibo Taymiyah (may AII.h have mercy on him) said:

' Gathering people by the bereaved family, offering them food and reciting the Qur~n to grnnt him (the deceased) the reward oJrecitatioll. were ne""r practiced in the time oJ the Salaf (early Muslim schola rs;' Such <>ct, were deemed detestable by some groups of scholMS bewII5e oJ many proofo:"

A!Iur:to.shi said:
"As ffJr the funernl ceremanies, they are prohibited as unanimously agreed upon by scholars; such gatherings on occasions 0/ calamiries are legally denied bid'ah,_ 'they hae ne..-er been reported to have been previously obser..-ed (by the Prophel or his Companions or thei r successors). The same applie, 10 Ihose gatherings on the 5Ccond, third. Jourth and >ellenth day oJthe dealh o//he dec<ased. a5 well as those held monthly and yearly; this is a calm/raphe. Be5ides, if the expenses DJ s~ch garherings (i.e. the costs oJ foods and hiring ",citers a/the Quran) were takenfrom the inheritance, or OMe a/the heirs;s under guardiallship or doe.s no/ grallt permission for such gatherings. all these gathering will be legally prohibited, and so will be et1ting /rom thatfood....

It is desirabl~ (or men to visit grave, as a mean! of moral lessons and as an admonition, and for the purpose of praying for th. deceased and asking Allah's forgiVl'ness for him. The Prophet (PBU H) said,
"[ /orbad~ you (me>l) to visit the groves, but you may visit them now:

(Related by Muslim and At Tirmidhi) According to At -Tirmidhl's narration. the Prophet (PBUH) added:
".. .for it (i.e. isiting graves) will ",mind you a/the Herea/ler,''''

Yet, it is not d~sirab]e to travel SO as to visit graves , Generally. visiting graves

is desirable on
th",~

conditions:

".
'M~y AlIal, 'ur~
Gr.v~. should

L1: PRAYER
Th~ visitor mUSI ~. mln nOl a woman, fur the Prophd (PBUH)

"id:

WO," ..." wlro visit tlrt grows,"

110t b~ SO distant th.t th ey rNJu i re trlv.:li ng or setting out On

a jou rn <'y to visit thlm: Ihe Prophet (P BUH) ~id,

-Do 1101 sd oul on a journey nup! fw ,Ilm MUUfUel . : .....,

Visiting graws should ~ for tile pu~ of taking man l i650ns and admonition, and for praying to Allah for the deceaKd. However. if one's intention ~hi nd visiting gravrs is ~d'ing their bless ings and asking their inhabitants (the dead) for Issistance. ,di.r of suffering and fulfill~nt of n,eds, one's visit th en will be a mer. polytheistic bid'oh.
Shaykhul-I$llm Ibn Taymiyah (may AII~h have mercy o n him) sa id:

'Visiting g",n'N ;S of I....., kinds; a 1Kil1 viljr and a bid"oh (a malftr ;nIWVQltd in m;gio"). The Itgal vU;' is tht one i"wlded /0 invoke AI"'h 10 mllJ" His I>Imillgs upon Ih", d=w "lid 10 prgy to AI/<Ih joT him. ju,' lib tlte Fu"",ml Pm)'tr. pro.,;tkd it doa 1101 mJlii.., Stlling DuIJOT long jour"qJ. As fo r lite ~IJil which is a bid '"h, I1 is I"'" O"l inlelldd Jar askl"g the dernllCd for [uljil/ing o"e~ lIuds. which is cOIlsiderrd major polytheism, It is abo the vllit ;Mtonded for invoking A lIah for oneself at such a gT<l\'t 10 that tile invocal;aM would bt graM /cd, or for uling Ih, dec."ud as a medium whill invoking AI"'h at th .. gravr, which arr amOllg Iht aOOmin"b/. bid "Its "",,dlng 10 po/ylhrom. Such ad. h"vr noliri"g 10 do wilh Iht: Sunnall (Prophdic Tradirio") nor havr ,''''''' bait dumtd deslmbk by a", of Ihe S<llaf Mmlim .moons) of Ihe Muslim "1111011 or Iht: MwlIm Imo:lmL'"

(ra",

At any rale, Allah. EuJled be He, knows best. May Allah 's ~ac~ an d blessin g be upon our Prophet, Muhammad (PBUH), his hou.sehold , an d his Compa nions!

Endnotes
(11498). 2 At Tirmidhl (UI1] 1415531. An Nun (ISH) l:lIlO l l, Ind loo Mijah (425B) [4149S. loo I::\ibhld (2992) (mS91 and AI-Jiftim (i99O) (4146S]. ) AI lirmidhJ (l46l) 1416)71. 4 ll>n I::\ibb.ln (1 )9 1) [4IUJ I .nd A!.Sayl=jl (1967'11) (IOJ81 . S AM Dlwild (3874) (411 :HJ.
, ~ z.ttM- M~ M'

6 Murlim (SI12) 17/ 152 1.

7 AI-BuWri (12(()) and Mu>1im (S061S) [713671 _

8 AI-Bukh1r1 (747()) IJJ/S461

9 Ch.pt., No. 112 of the Qur '1m. 10 Chapte, No. liJ of the Qudn. I1 Chapler No. 11 4 of the Q"r'i.n, i.e. the I.'t Ch.pt., of the Qui.n. 12 AI- Bukhl.,1 (2738) 15/4361 .nd Mrnlim (4183) [6177]. 13 Qud,1 (Divine) lwdlrh: Divine WOfw., other than the Glorio ... Qur'in, re ... ltd to the Prophet (PSUH) fmm Allah, Unlike th. Qutl.n, the words of the Qud,j (Divine ) badllh are neithet ukd fo, wo.-.hip no, d~med mi,.cul"" 14 AI SuWri (7405) 113/46910nd Muslim (6Il87) 19/631 _

15 Muslim (2110, 2122) 1314 58. 4591.

16 Abfi Nw6d (3tI6) 13/3181. 17 Chapt" No, 36 of the Qu r'An. 18 Ab(! D~Wlld (3121) 131320 I, lbn M1j.h (t448) 12/)95J, . nd Ibn Hil>Wn (3002) 171269]. 19 Mu.lim (21 27) 131461 ]. 20 Al-BukMrl (!;814) 110/3401 and Muslim (2180) HID ]. 21 AM NWlld (3159) 13/333]. 22 A,hmad (9642) [214401, At_T,rmidhl (1079) 131389) and [bn M1joh (2413) [3/145]. 23 Sidr. The utuct of th. lot< tr~ le ..". H AI_BukhArl (1265) 1311 74 1 ond Mu,lim (2SA)) [4/3(5), 25 Al-Bukhirl (31161]ond M",lim 14151 , 26 Abu O)w(ld (3141) (313281 .nd Ibn M~j.h ([ <164) (212021. 27 AI-B.tyh.ql (6663) 131557 ]. ' AMut- Rn>iq in hi Mu~nnQ.r (6117) 13140810nd Ibn AM Sh. yboh (10969) 12/4551. 28 AI-Iloyhaqt (/j(j(j()) jJI556], AbdurR=1q (6122) [)/410j aod Adm,.",Jlnl (1833) (2166]. 29 AI-Sayh.q! (6662) [3/S56] , .l() 5: 'M-/jmJ' (pp. 50) 0 od ... 1 ... """1 15/338 1. Ibn AM Sh ayb. h (I 09S8) [2/457] , 31 'a"""h, The priv.te porto or p' ''' of the body which . .. ilI~gal to "[>Ok to OIhe.-.;. mal., . aW1'ah ;. from the ".",,1 to the k""" wh.", in .notoo view it ;. .. id to b< the ext ... nal organs I>f kX and ~.cretion. A, for. r.male', . """h, it includ I II het body in on. view where in onoth.,,- it i. .1I h... body with the ."eption of her face and hands. 32 Sjd" Th<- extract of the 10l e tree I,av, 33 Al Bukhlri (1325) [3/2;(010nd Mwlim (2186) 14/16). 34 Takbl" Saying, Alt.ihuAJ:ba? (Le _Allah i, the G",. te,t)_ )5 T",Um,Sayingthefinal SaWm, in prayer(saying, As-<altlmu 'alaykum,.", Raflmatullolh i.e. P...,e b< upon you. lnd tn. merry of Allah") when conduding praye', 36 Bas"",/ah: Saying. Bi'mWJhir-RabmJni,-Ra!JJm" i,e. 1... the N.me of AIl.h, tn. Entirely Merciful, the Especiolly Merciful. )7 AM NwlId mOl) PIl50 j, At-Tltmidhl (t025) P/J4Jj and Ihn Mljah (1498) 1212181 , 38 Muslim (2229) {4134 ]. 39 Muslim (2117) (31461] . .j() Ibn Ab" Sh.ybah (29829) [61107 ] a nd' Abdu,.Razdq (6588) [3/529] _ 41 AI Bukh1ri (1325) and Mwlim (945)_ 42 Muslim (2192) 14119] 43 AI -Bukh1ri (13\5) [3123}) and Mu,lim (2t8) (4/15).

11: PRAYER

4.j T.,hli/, s..yi ng Li lliiha ilia/lair" (i .. lher< i. no deily but AII.h) 45 Dhik~ I llm".. ion, implr ing ",membr.mc. of.nd m.nt io,,;ng An.h. 46 AI -BukMrt (3 (3) II/S36 ] . nd Muslim (1 16-1) HIS]. 47 Ab;, Dt w(;d (321;) ]3n56J ."d (3215) 131355], md At -Tirmidhi (l717) ]<1/213 ]_ <IS Ahm.d (5370) 12170 ]. Ab(; D.wild (3213) 131355 1, At Tim'id hl ( 11)46) 13/36-1 ], . nd Tbn Mlj,h ( 15)0) 12/241 1. H AbO DJ""d (2875) 1J/1991. >0 Ab;, DtwLid (3221 ) 131357] . SI Muslim (2242) 14141 ]. 52 At Tirrnidhi (1053) 131361l ] .nd An -Na<.l' (2026) [2/391 ]_ Ibn M;lj.h (l562, 15(3)

[lllH. US]
53 Ahmad (2030) [linO], Ab" D1,,1id (3236) [31362], At llrmidhi (320) [2/136 ] ."d An ".,.'i (2(42) 121400 ]_Jbn ~Hj.h ( 1575) 12125-4 1_ 5-4 AIBukhiri (43S1 1116881. "d Mu,l i l~ (1 187) 13I16J. 55 Muslim (2245) (4i 41] . 56 Ibn M.jah ( 1601) 121268 1_ 57 Ahm.d (l75()) 111253 (. AbO l).\wlid (3 132) (3111S ]. At Ti rmidhl (999) 131323], Tbn Mlij. h (1610) 121274 ]_ 58 Ahm,d (6902) (21270 r and Ibn Mlj,h (1612) (21275 ]. 59 ~ , - Mojmu ."Ir~taw'; (24/316) _ 60 See; AI-iJ.,..",ldilh ..." '\/-8irU! ' (pp. 175) . 61 Mu.!im (1257) H/5()[, AI- TIrrnidhi (I 055) [313701 ".,1 Abd DlwM /:l(98) [4165]. 10 62 Th<y . r< Ih< Sacred Mosque, ,h. Proph .-, Mosqu. ~"d AI -Aq1<1 Mosque. 63 AIA ukh l rl (1 189 ) 13/82 r and Mu,];m (3370) [51169 (. M S<-e: Moj"'" 'ul-fmJw.1" 124/326 ] and [2611481

III:

[
I

CHAPTER

Zakah: Legality and Virtue

Muslim broth ers, a Muslim must know the det ails of the rulings On ZaJr.dh, its conditions, those fN\uirro to pay il, thme for whom it is to he paid, and the pro~rlil'S from which it is to be paid. This is because ZakJh is one of the pillars of I.lam and its g~at basis as clearly indicated by the Noble Qur'~n and the Sunnah (Prophetic Tradition). Allah, Exalted ~ He, has joined il with performing Prayer in His Book in eighty.two position s, which signifies it. great status and the perfe<:tion oftheconnection ~tween it and prayer and the flrmness oflhe rdation between them. The trustworthy person of that nation who was the first Caliph after Allah's Messenger (PBUH). Abii Bakr A~-.sidiq (may Allah be pleased with him) said,

D~ar

"By Allah! l will figh t those who differentiate between Prayer and

ZaktJh."'

""
Allah, Exa lted be He, says:
~And

establish prayu '!Hd givt Llk<lh ..:' {Qur'an: Al-Baqarah: 43}

Allah, Exalted be He, also say"

~. .. B" t

if thty should TePtII/,

eSIl.blish p ro.yer, .md giw: ZAk<lh,

(Qur'~n:

let tI.em {go} on their way."

At-l'awbah: 5)

Moreover, the Prophet (PBUH) says:

"Mm' i, b~,ed om (tliC follow,ng) five {principles}: (i) to testify that

rhere is no deily but Allah mill Ilmt Mllb.a,"m"d i, the MC:<5cnger of Allah; (ii) to perform the (compulsory (ongregarional) Prayer$ dutifully and perfectly; (ii;) 10 pay Zakdh ...'"
Muslim scholars have unan imously ag,,,,,d that Zakdh is an obligatory act and that it is the third pillar of Isl~m, and he who denies this is considered a di,believer, and whOt'vcr refrains fro m giving il i'to ~ fought.

second year of Hijrah of the Pmphet (PBUH) (I mmigration to Medina). Allah's Messenger (PBUH) sent Zakillo collectors to receive it, in order to deliver it to those who deserve it. The same was done by the Rightly -Guided Caliphs and Muslims after the Prophet (PBUH). Paying Z<lkdh is an act of bel1~v"lence toward the people, a means of purifying the property from defilement, a pmtection against destruction, and a worship of the Lord, Exalted be He. Allah, Exalt ed be He, says:
"Tau, (O Mullammad/, from Iheir weallh a charity by which you purify them and cause Ilrem incrcwe, and in""b fAl/ah'J blessings) UP!'" them, Illdcrd, yuur InYOCllti(>rIs are rfaS~urance for Ilte",_ And Allalt is Hearing a"d Knowillg.n (Qudn: Al -Tawbah: 103)

Za krih was enjoined in

th~

Henc., it purifies the souls fmm stinginess.nd avarice, and il is also a trial 10 the rich person since he approaches Allah by giving some of his pr~rty that he likes. Allah has enjoined Zak~h on the property that can provide sustenance to othcrsand which multiplies.nd incurs much profit (i.e. that which spontaneously multiplies as catll. and han.st, and which multiplies by investment and management like gold , silver and trading commodities). Moreov .., Allah has

m
oroaiooi the ;uoounl of Zd.l;dh according 10 the dfon uertro in the property (rom which it is paid,so Heenjoined 0",,- (;(111 on riMz (buried wnlth). However, Allah clljo; ned one-tenth to be paid as l<lk<1h on the pro~rt y which n d. more errort such as the land WlIt~ red without exerting too Ill uch effort. Moreover, in propertin t hat nd much effort. one-twentieth (5%) is to be given as lakdh.!n addition. for what involva much e fTwt and difficulty. IS in money and ending oommodit its.onr-forlidh (2.5"-) is to br paid. Allah has calkd Zablh by thl lIa"",. as this word. in Arabic. meanS pu rifying I ~ soul and the money. It is not a fine or a Iu that rffiu(n the property and harm, it. own~T. Cont,... rily, it makes the property grow more.

Allah's Messenger (PBUH) said:

"Tire wealth does not decrlllJ. out ofgiving j" cliarily."'

Z<lkdh . ",coming to Shll rl'lI!! (Islamic Law). is rightful obligation On I sp111 property of. parlk ular group of jH'Ople 10 M paid at I particular li _ . "Thr time when ZakAir is 10 be paid is: When a complete )'tar J'IU$eS wilh rqr.rd locank, mon~. and lrading commodilies When grains becom~ hard and Ihe signs indicati ng ripeness appear, with regard 10 frui ls With regard to honey, lakbh is 10 be paid when il reac h ~ Ih f amount liable for Zakilh The mining of minerals upon wh ich ZakAh il to be ""id, with regard 10 mi""rals Concerning Zabl',,'_Hlr (nSI -breaking Zllkdh), il Is 10 be ""id ruler Ihe su n ~ft5 of the vigil of the Fast-breaking Feast ( . friu/Filr) but hefon: pc rfonning the Feast Prayer'

A Muslim must give Zakd h if he/she meets five conditions:

Being I fue person : Z<Ik.tlt is nO( im posrd o n a sla"", because he possessd no ~rry,and wh. t is in his hand belongs 1 his master; rherefore, 0 his n.aster is Iheone who mUSI pay his Z<IhIh. Being a Muslim: The sond cond ition i. thal the owner of the property must be. Muslim. as Zakdlr is nO( imposed On a disbeliever. A disbelieving pcrwn i. not asked 1 p;>y il, because it is an act uf approaching Allah as well u 0

an act of showing obedience, and the disbeliever is not amongst those people dooe and obed ient to Allah. It also needs intention. which is impossible to arise from a disbeliever. Whether it is to be imposed on the disbeliever or not and whether he is 10 be puni, htd part icularly in the He"after for not paying it or not, it is still a controveni.1 i"ue among schobrs. Furthenno~, in the badlth narrated by Mu' ;\dh (may Allah be pleased with him) in wh ich the Prophet (PBUH) said
to him:

... In~itt Iht people 1 Itslify IhM there;s nO deity but Allah and I 0 OIm tht M~ngtr of AllaIr."
Then the Propt.et (PBUH) added after he had mentioned perfonn ing Prayn:

.... Ifthty o/)ey you to do 50, IIltn tdl them ,Ital AII~h has made il obliglllOry fo r them to PIlr lfJJ;,lh from their propt rlr and 11 is 10 bt laken from the wealthy among thtm and given /0 tlte poor.~
(Related by Al_Bul.:hlirl and Muslim)' Thus, the Prophet (PBU H) made thtconversion 10 Islam a pre~uisite for the obligation of Zokdh. Having th e ni~"b ': The third condition is the po~ssion of the nitdb: thus, no L>k41t is due upon what is ifloS than the "i~b, [t dotS not make any difference whether the pos.sessor of the nit<!b is old or young. sane or insaroe, as the 1 "&,,1proofs pertaining to thls are geroeral, i.e. there is no specificalion mmlioned in this regard. Being an established ow ner of the proper ty: The fourth conditi on is that the ow nership of the property mUSt be sett led, so that none lays daim to it. Thereupon. no ZakAh is due upon l propt,ty whose ownership i, not tablished. SIKh as Ihe debt of a nrukAlab.' since the mu.i:.!tab slm hu Ih~ right noIto full,U the agreement.

The elapse of a full lun ar yea r on th e p ropc'rly: The fifth cond ilion is thal ~ yeu musllapse on the property. owing 10 lhe badllh of' ;i.'ishah (may Allah be plused with her) saying:
"No Zakdh is ID M takmfront a pro~rtr until a )'C'a r pa=I on il."
(Related by lbn Mljah. and AITirmidhi has related ilS meaning as wt'll)'.

C~,pr<r

1: Z.'Jh: &tali/] and Virtu,

This is concerning wh~t does not issue from the land as graim and fruits. How<'Ver. as for what is produced from th e land, ZQk<lh is entailed upon it wh"ne~r it exists. Thus, the lapse of a year is irrelevant for it, whereas the complnion of a year remains stipulated with regard to money, canle and trading commodities. a. a kind of leniency toward th e owner in order that the property can grow. As for the offspring of cattle liable to ZaWh and the profit gained in trade. the lapse of the year is to be counted with re!;3rd to the origi nal capital. Thus, it is not necessary that a complne year passes on the offspring of cattle or the profit if their original capital has reached the ni~Jb. Ifil has nOI, the year is to be eslimated from the time they complete the ni1<1b. As for the creditor of an insolvent person, the cred itor is to pay the due ZaWh of the debt when he receives it in case the debt has remained fora whole year with the indebted. This is according to the souodest opinion of scholars. Howe~r, when being the cred itor of a rich solvent person, the creditor is to pay Zakdh due upon this property each ~ar. Moreover, no ZaUh is due upon any property !let for pns!les.sion or usage such as onc's dwelling hou-.e, clothes, the furniture, the vehicles and (he animals prepared for riding and usage. As for what i, ,et for rent a. vehicles, stores and houses, no Zak<1h i. due upoo its original (apital but ZQHh is due upon the rent paid for such a property if it reaches the nh<1b alone or by adding it to another estate and a complete year lapses. As fo r the one upon whom Zak<1h is obligatory and he dies before paying it, it must be paid from his inheritance and is not annulled by his death. This is beca use Allah's Messenger (PBUH) says:
.. AIIQh"s debts have more right to be paid:

(Related by AI-BukhM. Muslim and other compilers of Iiadith)' The inheritor Or othen are to pay it from the inhe~it.nce of the dec sed because it is a due right "nd it is not annull.d by death. Furthermore, i( is a debt obligatory upon the deceased and h. must be absolved from it.

Ill: ZAKAH

Endnotes
1 AI-Bukh.ld (1399) 13/331 J . nd Muslim (12.) [11501. 2 AIBukh~ri (8) 11/69] and Mwlim (Ill) [1/128]. 3 Ahmad (J7':I54) 141231] ."d ,<.tTirmidhl (H)()) [4/562[ . St. also Muslim (6535) [81357). Ahm. d (7205) [212.l61. (89661 121387).00 '<'1-TirmiJ hi (2034) 141376]. <I l! is ""rmissibl. 10 g;y" ZakJl.I.fijr (~" I br.,.king ZoHh) any !im. during ,h. mu n,h of Ram' . .in. d SAl Bukh;\ri (1395) IJ/3J.O] .nd MwJim (121) [1 !l46 ]. 6 NiI<!b; n.. minimum .moon! upon which ZIlkdh i! due. 7 M" k ~ 'ab : A sl .... who h., oondud.d . <Onl .. el with hi"her ma" .. '0 pay h im a ~n. in .. n>om for his/h,,, fr<Mom. 8 Jb" M1i. h ( 17n ) 1213731 .nd At Tirmidhl (6)().631) 13125.26). 9 AI BulJ\!,j (1953) [4(245) and Muslim (1688) [4/266]. s.e . 1 '<' l llukhJrl (7)1 $) [1313(;2). ",

CHAPTER

Zakclh: Grazing Animals

and Livestock

Among the properties upon which Anah has imposed Z~ k"h, H~ the grazing animals and livestock, namely camels, cows and sheep. Moreove r, it is

foremast among th e properties diCIMing the payment of Zakllh. Many reeurrent

(authentic) b.adith~ of the Prophet (PBUH ) indicate paying Zakilh with to the grazing animals and livesTock. His messages concerning it as well as the messages of his caliphs . ... well-known and famous in illustrating its enjoined rules. The Prophet (PIlUH) a lso s<:nl the collectors of Zakllh 10 collect i( from the Arab tribes around Medina and other places all along the stretch of the Muslim lands.
reSpIX\
~alJrb.

Thus, ZakJh is obligaTOry in ca.. of camels. cows and sheep on two conditions:
The first condition: They mllS! be used for pmdudng milk and for rq>roduclion , nol for loil, be-cauS( in the former cose thdr be-neflts multiply

'"
Messenger (PBU H) in which he sa ys:

111: ZAIG4H

and Ihey Ihri~ by growing big and giving offspri ng. SO thq G n provide sustenance 10 olhen.

The seoond t ondition: They musl b.. grazing livestock (i.e. feed on herbage in a fidd or on pastureland), on account of the tJadith of Allah's
Concernjng Ihl (grozing) Ij~rocl a tlt'O- ~arold Jh,,-cnmtl is /0 ~ paid (<IS Zllk6h) on ~ry Jorty cllmm: (Related by Ahmad. Ab .. O1wftd and An.Nasj,'1)' Thus. the !;~IQCk must be gmzing. as no Zllk4l" is due upo n an imals that lre fed with fodder bought for them Or picked from herbage or a nother place; tha t is in ca~ they are red throughout the year or mOSI of it

First: Zukah Due on Camels

If these conditions are fulfilled, a d.p is 1 be gi~n as ZtlJWh for every 0 r",c amds, two sheep in ~ I h~ are len ~Is, th r in use 'hry are fifteen
~1s

and foor in CUf they art ' ,",lIty ~Is, ilS indiOllnl by (Prophrtic Tradition) and th~ COnStnSu. of Musl im $(holan.

t~

Sunn/lh

In c.a~ the numbu of Ihe cam els ~achn twenty-five camels, a one-yearold she-camel i5 to ~ given as ZakMl. In this age, it5 moth er m05t probably bomes pregnant; nevertheless, th e mother'. pregnancy is not a condition. If there i. not a one y~a r-old she camel , a two-yearold male camel may Serve instead of it. This is bucd on the b"dith n.rl":lted by Ana. on the authority of AhiJ. Rakr (may Al1~h be pluStd with him) in which M says:

... JfthtTC is rnn" sht-,,,meJ in it' sond rt"T, W he-r"mrl (is 'a be paid {lS ZDk4hr (Related by Ah<I DAwtld)'

lwo}",-o/d

I f the num~r of camels reachn thirty-li l , ~ 1W<l')'l:u-old she-camd (the offsp ring of a milch shecamel) i. to b. given U ZlIkdh. This is based on the badith narrated by Anas on the authority of AbO Bakr concerning Zllk~h, in which he SlIys,

... Jf tht num/Jtr of the cnmeis is from thirty-six 111 forty-fi ve, ont Iwo-~n'-oJJ lI1e-c"ma is /0 IN! paid.'
This is indicllted by tM COl\5tt\SUS of Muslim KhoLars. The IWO-yurold she-ClIme! is the offspring ofa mitch she-camel and il is named $0 b;iuse its mot~r most prohably hiS delivered its wby and has bome a mi!ch camel. Still, i\ is not a condition th at its mother b.. mikh camel but it is a prevalent dronition for it.

Ch' pr l , z"Mh: Grazing An im. l, .nd IJ I'<!<IC k

327

If the camels reach forty-six, a thll'~-year old she camel is to J>., given as Zak<lh. By attaining such age, it becomes matull' enough la k fertilized by the mal e, 10 carry loads and 10 k ridden. If the camels reach six ty-one, a four year old she camel is to ~ given as Zakah. When the came! ""aches this age, ilS teeth begin to fall. This is due to what is rdated in ,s"bJb. AI- B~khriri (AI-Rukhriris Authtntic Book of Hadilh) from the uadilh of Allah's Messenger (PRUH) which reads:

: . .IfIll e camels am from 5ixly-onc 10 5evcmy-jive, olle shecamel in its fifth year;5 to be given (a, Zakl1h )."'
Morrover, Muslim scholars have unanimou,ly agreed upon that. If th e num~r of camels reaches seventy six, two she camels nf twn -yearold (th e offspring of a milch she-carnet) a"' to be given as ZakJh . This is based on the 1"b.ib. (authentic) uadith in which Allah's Messenger (PRUH) says:

... If Ihe number is from seventy-six 10 ninely (camets), two she ,amels in Iheir third year are 10 be given (a$ ZakJh)."'
If the camels reach ni nety-one, two three yearold shecamel, are to paid as ZaHh. This COmes from the ~ab.ib. (authenlic) iladith which says:
~

"... Ifthyare from ninety-one 10 one hundred and twe~ty (camels). two she-camels i~ Ih eir fourth year ~re 10 be given (as Zaktlh)."
In addition, Muslim scboIm) have unanimously agreed upon that. If Ihe number of camels surpasses One hundred and twenty, Ihree two year-old sh e-camel. (the offspring of a mUch shecamel) are to ~ given as Zaktlh. This is based On the b.adith th e Prophel (PBUH) wrote concerning ZakJh, and which says:

".. .If they am o<,er onc-hundred and-twenty (,amels), for every forty a two-year-old she-camel is 10 be paid; of for every fifty camels a Ihreeyearold shewmel is to be given (as Zakt1lr)."

Second: Zakdh Due on Cows

As for cows, Zak~h is to be paid according to legal texts and the conSensus of Muslim scholars. It is related in the Two Sallib.s th.t Jibir narrated,
~I heard AI/ahs Messen~T (PBUH) saying, 'No owner of ,ame/s. Or catlie Or shup and gCl<W, who d"", not pay the due Zak<l/! bw fhese (camels, cattle, sheep and goals) will Come OM the Day of Resurrection

Hl:2AKAH

having mare ~h and will gore him widttheirhoms and tmmple on him with their hw"",:
Ma~ver,

Mu';\dh (may Allah M pleased with him) narrated:

"Whm the Prophet (PBUH) senl me 10 YemeJ1, he ordered me to talee a one-rear-old male or a female mlffor every Ihirtycows, and (also 10 lake) a Iwo year-olli cow far every forty."
(Related by Ahmad and At -Tirmidthi)' So. if the number of the cows reaches thirty, a male or female one-year-old calf is 10 M given as Zak<lh. Nothing is due in what is less than thirty cows, according to the badilh narrated by Mu' .idh (may Allah b. pleased with him) who said:

"When Allah. Messenger (PBUH) senl me 10 Yemm (10 collect Za/c<lh), he ordered me not to lah anything (as Za k<lh) for cows untillhey reach thirty (in nllmber)."'

If the n\ltllbe, of cows r. adles forty, a two-year. old cow is 10 be given as

Zakllh. This is also according to the b.adilh narrated by Mu '~dh (may Allah be pleased with him) who said: "The Prophet (P8UH) sent me la Yemen (to collect Zakdh) and ordered me to take a ane-rear-old male or a female calf for every thirly cows, and (also 10 lake) a two-year-old cow for every forty:
(Related by the Five Compil." of tiadith and deem ed (authentic) by Ibn Hibb~n an d AI -t.\akim)
~a!:!i!:!

If the number of cows surpasses forty, a one-year-old calf is to be given as Zakah for every thirty cows, or a two-rear-old cow for every forty,

Third: Zakiih Due on Sheep

GivingZakJh from sheep is obli gatory according to the SUMnah (Prophetic Trad ition ) and the consensu! of Musli", ,,,,hola .., In the Two Sahi!:!s, Anas narrated that Abii Bake (may Allah b. pleased with him) wrote to him saying:

"These are the orders fOT Zakdh which Allahs Messenger (PBUH) had made obligatory fo r M",[ims, and which Allah had ordered His Messenger 10 observe.,"

Chap""2: MJh: G,uing Anim.l, and uve>o<:k

H dded:
... As regards ZakJh for the (flack of) sheep, if they are between forty and one hundred and twenty sheep, one sheep ;5 to be given (as ZtlkJh)."

If Ihe number of sheep reaches forty (whelher they are sheep or goats), one sh.. p (or goat) is to be given as Zaktlh. It must b. a six-month old sh.. p in case of sheep. or oneyearold goat in case of goats. This is according to the f!adith narrated by Suwayd Ibn Ghaflah who said:
"The collector of Zaktlh unt by Al/ahS MeJScnger (PBUH) Came to lIS and said, 'We are ordered (by the Prophet) to take from what completed six months of, age of sheep; and to take what co<"pleteJ an~ year old afgoats.' " 0

No Zakllh is to Ix taken from sh e.p if the number i, less than forty. This is ba,. d on thelJadilh of Abu Bakr (may Allah be pleased with him), related in Sabib AI Bukhdri (AI Bukharis Authentic Book of Hodith), which says:

"If ,omebody has got I"" than forty sheep, nO Zaktlh is required, bllt

if the oWller wants to give anything in charity, he call:

If the number of sheep reaches one hundred and twenty one, two sheep are to be given as Zaktlh. based on the badith of Abll Bakr (may Allah be pleased with him) that has been mentionM before, which says:

... If the (number of) sheep is OVer one hundred and twenty,
sheep are due (as Zaktll,)."

two

If th eir number relches two hundred and one, then three sheep are to be given as Zaktlh. Thi' is also based on the badith of Abii Bah (may Allah be ple3sr?d with him), which says:
... Ifthey are over two
~undred,

threr sheep are due:

After that number of sh.. p. the due llumber to be given asZaktlh in sheep is fi~ed. Th us, one ,h""p i, to be given as Zakdh for cvcry hundred ,heep. So. for every four hundred sh,p. fo ur sh,p are to be given as Zakdh; for every five hundred sh""!,> five 'heep are to bc givcn as Zakah; for every six hundred shccp, si~ sheep are to be given as Zaktih and sO forth . It is stated in the book of ZakJh, which Abll Hake (may Allah be pleased with him) acted ac.:ording to until he dicd and so did 'Umar (may Allah be pleased with him) until he di.c, that:

111: ZAKAH

... A.s regards lhe (flock of) sheep. for every forty sheep up to one hundred and twenty, one sheep is due (~s Zakllh). If the (number of) sheep is over that up to two hundred, two sheep are due. But if they are over two hundred by only One sheep. three sheep are due up to three hundred. If they surpass three hundred, MO Zaktm is to be paid until they reach four hundred). If Ihe number of sheep is over that (four hundred), then one sheep is to be given as Zakllh for every hundred sheep."
(Related by the Five Compilers (If Hadith except An -Nasj"i) " an old sheep is nOll0 be accepted as Zakllh, nor a dtfe<:live o ne which is nOl fit as a sacrificial animal ex~pt if an the sheep are the same. Moreov~r, th e pr~gnant one is "0110 be accepted, nOr Ihe one that suckles its baby. nor Ihe One fitting to ~ fertilized by Ihe male because in most cases il becomes pregnant. T his is based on Ihe b.adith of Abu Bakr (may Allah k pleased with him) related in Sahih A/Bukhllri (Al-BukMri' Authentic Book of ljadith), which says:
Furth~rmo,.."

... Neither an old nor a defective animal nor a male-goat is to be taken as Zakllh except if the col/ector of Zakdh wishes (to take it).""
MOn'Owr, Allah. the Exalted, says:

"..And do not aim toward the defective thertfrom, JpendinK [from tila/I .. (Qur'ln: Al-Baqarah: 267)
H

Furthermoro. Allah's Messenger (PBUH) said:

.. . But on .. should give animals of medium quality,for Allah dot> not demand from ,.OU the best of your animals, nor does He command you to give tile animals of worst quality.""
Th , be>t animal, which is Ihe mOSI pr('Cious to its owner, is n0110 be laken as Zak~h . Also, Ihe animal that ~ats much. which is either fal and is pr~parod for eating, or the on ... marked by gluttony and grows fat be.;ause of it, is nOI to ~ taken as ZakAh. Allah's Messengn (P6UH) said to Mu'~dh Ibn Jabal (may Allah ~ pleased with him) whe" he sent him to Yemen:

... Avoid takins the best of their properti"."

(RoJated by AI-6ukh1ri and Muslim) In cha rities, wha , is 10 be taken is the property of medium quality as ,tated bylhe Prophet (PBUH),

... But One should give animals af medium

Thus,
(l

q~~ljty:

sick animal is to be taken from among a ni~o1b " that is all sick, b~cause ZakJh is ordained 10 provide 5ustcnance to others, and obliging one to give a sound one out of the sick group is unfair 10 Ihe one giving Zakilh . In addition, a youngster is to be taken from among a nj101b that is all young, espec ially from the sheep. Yd. if th ~ proprietor desi...,s to give better thall that enjoined upon him, it will certainly be bener and greater in reward for him. If th e property is a mixtu..., of grown-up and young, sound and defective. or mal e and female animals, a sound grown up female is to be taken based on estimating the value of the superior and inferior divisions of the property. Firstly, the superior pari of lhe propert y is to be estimated to know what should be taken as Zakilh and the same is to be done with r~gard to the inferior part. After that. the due ZakAh is to be taken justly on an average basis from among the whole property. The Same is to be applied with r~<pect to the other types of sound and defective, or male and female sheep. So, if the value of Zako1h that is to be given is twenty sheep, in case the whole n;~ilb is of grown up sound sheep; Md its valu e i! ten in ,"!e the nj~ab is of young sick sh~p, then the given ZIlko1ll is to be One half of that and one half of that. Thus, fifteen sh~p a..., to be given as ZIlkclh. Among the objects of research in Zakllh of grazing livestock are the rules of partnership: when th e sum of the mixed livestock is ,ha...,d belween two persons or mOre. Such partnership is of two type"' T he first type : The mixed partnership in which the property is common and shared bet~en the owners and the property of one of lhem is not distinguished from the others.ln this cas~. one of them may own half the livestock, its quarter or the like. T he second type: The determinate partnership; where each one has a known, distinguished share, yet their properties are adjacent. Each of the two kinds of partnerships influences Zakllh positivoly or by deduction. augments it or lessens it. p.,tnership with its two types renders the two-sha...,d properties as on ..... but with conditions: T he first cond iti on: The su m e<]ulls the ni~db. lfit is less than the Mj~clb. not hing is to be t.ken from it. The sum must equal the ni~ab, eveu if what each of the owners possesses is less Ihan Ihe Mj~~b.

m
The second condition: The two partners arc from

IItV.KAH
th~ peopl~

upon

whomZakah is rightfully enjoined. If oneoflhem is not from amongst those people (3 dish~li~vn for example) , then the partnership will be irrelev~nt and each share will be subject to it. own rules.

The third cond ition : The two properties share the &a me shelter or lodging, and share the same rani where they are gathered 10 go 10 the pasturage. Moreover, they must sha.. the same place of milking. If ooe of the partners milks his livestock in a place and the other milks
his own in another place. t hen the partnership wit! be irrelevant with regard \0 Z"k~h_ In addition, the two -shared prope rties must share the same male animal which fertilizes them all Also, both properties musl graze in the Same pasturage. If the pasturage differs and one partner hare graus in. place other than the place where his partner herds his own livestock, th en the partnership will k irrelevant with regard to ZIlkJh . If these condition. are fulfilled, the two-shared properties are d eem ed as one. This is based on the l1~dilh of the Prophet (PBUH) in which he said,

"Neither tile property of different people may be takfn together nor the joint property moy be split for fear of (giYing more, or receiYing less) Z"k<lh:
(Related by At- Tirmidthi, Abi'! DAwiid, and Ibn Majah, and deemed a b"s~n (good) b"Jith by At- Tirmidthi)"

If a person owns one sheep while the other own. thirty-nine, or ifforty men
own forty sheep, a sheep for each, and they remain partners for a whole year with the fulfillment of the aforementioned conditions, then only one sheep is due 3S Zakdh for their joint property. In the first case, the owner of the sheep is to give one-fortieth (2 .5%) of the sheep as ZIlUh. and the rest (97.5%) are to be given by the owner ofth. thirty-nin e sheep. In the ,econd case, each of the forty men is to give 2.5% of the sheep as Z"kJh . Also, ifth"", men PO""" one hundred and twenty sheep, where eac h of them owns forty, all of them are to g ive- one sheep as Z"kclh. one third e.ch . As pannership innuence. the amount of Z"Uh the way explained previously, division also may innuonce th. amount of Zakllh, according to th . opinion of Im~m Ahmud. Thus, if the grazing livestock of a person is separated, where evory part is removed from the other a distance that entails shortening prayer, th en each part is to ~ .ubjected to its own rulings and it

will be unrelated to th e other part of th~ property. If one part is equal to th e niotlb, Zaktlh is to be giv"" from it If it is less than the nj!~b, nothing is to be given as Zakdh. Thus, no part is to be joined to the other, as stated by Imam Ah mad. However, th e majority of Muslim scholars are of the op inion that division does not intluence the property of a single perso n. Onc part is to be added to the other in judgm ent, even if divided. This;'; the soundest opinion; and Allah kn ows best.

Endnotes
I Ahmad (19901) [SI21. (1 9921) 15141, AM DJw(\J (1575) [211 $91 .nd AnN...1 (2+U) 13117]. 2 AM D ~"'Gd (t 5(7) 121146] and AI Bukhlrl (1448) 131393 1. 3 AI Bukh ~rl (1 4\.4) [31399]. 4 A l aukh~rI (1454) [313991 5 AI BukMrl (t 454) [JIJ9'J I. 6 MLUJim (2293) 14172 ]. Alltukhlrl (1402) [31338) a nd Muslim (2287) [41671 7 At Ti rmi dhl (622) 13/20 ] and AnN.51' (2449) [2126]. SAt T irmidht (622) [3120 ] a nd A nN.>11(1449) 12126 1. 9 Ab" DJwftd (1576) ]21160 ], At T innidhl (622) (3120), An Nasi'! (245-0) ]21261 . nd Ibn Mlj.h (1803) ]2/382]. 10 Ab" Di.wUd (1581) ]21 163 ]. s- .Iso N<'.!~ur.RJro'h (21354 355) 11 AbO Dlwild (t 56Il) (2/154]. At Tirmidhl (620) [3117] and lbn Miljah (t 805) (21383 ]. s- . 1<0 AnN.u.I.1 (2446) (120) and Al R"khJrl (1454) [3/)991 12 AI BukhJri (1455) 1314()4 ]. 13 A\>(I Dilwild (1582) 12116 4]. 14 Nildb: l h. minimum am oun\ upon wh ich ZakaJ. i.Jue, IS Aoo Dlwitd (1580) ]21 162]. An N.>.l' (2456) 12I3()I, Ibn M~jah (180 I) 12138 I] .nd AIT irmidhl (620) 13117) , Sec . 1 AI Bukhiri (1450) [3/395 ]. ..,

CHAPTER

Zakt1h: Grains, Fruits, Honey, Minerals and Rikt1z

Allah,
Exah~ ~

He, says:
bdiewd, spood from 'he

"0

)'CHI wIIo MYC

fOOd

'hillgs whjeh

you IrOIlt< Mnofd "lid from 11..., ...hic" "e have prodllud for )'Vu
from flu ~Qr1" ...-

(Qu rl n: AI-Baqarah: 267)

~ys:

UlkAh can be called spending (e~pcndit u~). as Allah, the Exalted.

Will)' 0/ AI/oh

-""d 'hose who hoard gold "",d sllwr Qnd s/Hlld i/ ,"', in Ilrt

- give thtm tidings of a po/nfu' pUl1lslrmtlll.W (Qur'dn: At-Tawbah: 34)

The verse means Ihal they do nOI give iu due ZlI.I:.!J.,

The SUI111ah (Prophc~ic Trndilionj has mentioned daoor:udy tht com mand to g~ ZnJulh on grains and fruits. and clarified il$ due lmount n.., MrnJims

'"
"No Zak<lh is due on less than five w~Sq5 ' ofgrains or dMes,"'
The Prophet (PBUH) also said:

Ill: ZAKAH

have also unanimously agre! upon the duelle<.S of giving it from wheat, barley, dates, and raisins. Thus, Z<lkJh is to be given from all grain.s such as wheat, barl ey, rice. millet and the res! of cereals_The Prophet (PBUH) said:

' On a land irrignted by rainwatcr or by natuml water cha ,me/, or if Ihe land;:; wet due /0 a nearby waler spring, one-tenth is /0 be giYcn (as z"kJh)"

(Related by AI -BukMri)'

ZakJh is 10 be given fmm fruits such as dates, rai,ins, and th eir liko from
amongst aH the things that Can be weighed and stored. Zakah is only takon from what ",aches the ni.db. This is based on the ",arfu ' (traceable) had!11I narraled by Abil Sa' 1<1 Al Khudrl (ma)' Allah be pleased with him) saying that the Prophet (PBUH) said:

"No Zaka/t is (0 be paid on (a quantity) less t/1On five wasq':

(Related by the Group of Compilers of Had it h)'

It is stipul~ted in z"kclh given from grain, and fruiL' that the owner must pos",ss the "i~llb at the due time of giving ZakAh, which is the appearance of signs indicating ripeness of fruits, and the hardening of grains in plants. Thus, Ihere are two conditions which make ZakJIo obligatory to be given from fn.. it. and grains. First, the amount should reach the n;~Jb according to what is mentioned above. Second, the one giving z"kilh possesses the ni~<'lb at the due time of giving Zalulh. Therefore, if a person possesses the nidb later. he is not \0 give Zakilh for it, as in the caSe of buying it, or gaining it as wages in return of harvesting it, or having picked it up from the leftover harvest.
The amount that is to be given as Zakillo of grains and fruits differs according to the method ofirrigation ; In case the land ;s irrigated without effort. but from floods and running water, Or in case of trees and plant s that suck wate r through their roots, ten th of the yield is to be given as Zakilh. This is according to the lladith rdat ed in Sabib Muslim (Muslim, Aut/m,I;' Book of iiodi/h) on the authority of rhn . Urnar who narral. d Ihat the Prophel (PRUH) said:

C~.p'<r

3: Zilkdh.. Gr:>.irul, Frui", Honey, Mino"..

t, .oo Ril"",

On a land irrigated by rninwater or by naturnl water channels Or if the land;s wet due to a nearby spring, one-tenth ;s 10 be gi~en (as ZakJh)."
Moreover, Imarn Muslim relates on the authority of Jab ir that th e Prophet (PBUH) says:

One-tenth is or rain.~'

p~y~ble (~s Z~kdh)

cm the

l~nd

irrigated by ,Iwr"

In case of what is irrigatM by exerti ng eITor! to bring water from wells or other sources, one-twentidh (5%) is 10 be given as Zokah. This is based on what the Prophet (PBUH) said in the had;lh narrated by Ibn ' Umar (may Allah be pleased with him):

... And on the land irrigated by the well, one-twentieth (5%) is 10 be paid (os ZakJh on the yield of the land)."
(Related by AI - Bukh~r!) Watering by the hell' of camels entails givi ng one-twentieth, as Im ~m Muslim related on the authority of fabir (may Allah b. pleased with him) that the Prophet (PBUH) said:

... And 0 one-twentieth ;s to be paid (os Zllktih) On what is irrigated by camels."

The du ... time of giving ZilkJh on grains is when they become ri~ and hard, and with regard to fru its, the due tim e is when they show signs of ri~ne .... Yet, if the owner sells it afterwards, Zakah will still be due upon him, not upon the buyer. In addi tio n, the grains are to be given as ZaMh after sifting; that is, they mys! be deaned from ha), and ~traw, The fruits given as Z"kJh should be dried because the Prophet (PBUH) commanded estimating the g~apes (fo~ collecting Zak&h) when dried into raisins,' thus Zak<lh for grapes is to be paid in raisins . The same is to b e applied with regard la Z"kJh due upon dates, as it i. to be given in dried dates.

Zaktlh is to given from honey if it is obtained from one's own possession Or from uncultivated lands, like the tops of mountains as long as the honey obtained reach es the ni~b. The ni~cib of honey is thirty ~J .s'. Thus, it is 65160 grams. Th . amount to b. given as ZakJh in honey is a tenth of the yidd.

Ill: ZAKl.H

Zakdh is to be given from minerals, according to which Allah, Exalt~d b~ H~, says:
~. _ . Spend

th~

Qur'anic

verS~ III

from the good thlng$, ",hich y()U haW' earntd, "nd from that which Wt have pruduc~dfor youfrum the earth .. _

(Qur'an: AI -Baqarah; 267) A mine is a pla.(~ from where p~cious stones are extracted. 11 is a profit from th e earth. thus it entails giving Zakdh just as gra in s and fruits. If the mineral is gold or \ilv~r. the due amount of Zakdh is one-fortieth (1.5%), when it ~aches the "i~clb or exceeds il. Regard ing other miMrals as kohl, ars~nic, sulfur, salt and petroleum, 2.5% of their value is 10 he given as l<IkJh, if the value reaches th e ,,;~,lb or uce~d, it (after being) eval uated in gold or silver.
l<Ikah is also to be givt n from rikclz (buried wealth), which is lhe buried wealth of the dishelievers from Ihe Pr~- L,lamic P.riod of Ignorance (the J~hiliyyah). It is named rjkJz because it is deeply hidden under the ground. as the word 'ikM, in Arabk, indicates firmly implaming something into the ground. Fifth of its amount is to be giYen as l<Iki;h whether it is " small Or a large amount, as the Proph~t (PBUH) said:

"One-fifth of the riki;Z;5 to bf giwn to the Publ;' Tremury."

(Rdat~d by Al-Bukhari and Muslim)'

It could he known thal rikrlz bdongs to the disbeli~v~rs by having th~ir sign' on it like the names of their kings, cross~ or any other sign that indicates being of non-Musl im origins. So, after the fifth of it is given as Zakilh. the rest i. to go to the one who has found it. However, if the buried wealth carries any sign indicating th~ ownership of Muslims, or it carries no sign at all, then it is to be jud~ed by the same rulings on a finding. What is taken ... Zakilh from the rikaz (buried wealth) is to be spent in the interest of Muslims as in the c a~ of the waT booty. ACCOTding to the 3for~rn~ntioned, it is d ear that ZakJh of what is pToduced from the earth compr'-'c. ,,,,,.ral kinds: Grains and fruit,
Min~rals

with its

diff~r~nt

kinds

Honey (which is formed in mountain beehives)

Rikilz

AUthrse kinds fan under wh ~t An.h. Euhw be He, says;

SfU"d from th e good t/';"g$ wh kh you hll>'l ellrned ,md from that which We have producedfM youfro'" the earth ...
M,

(Qur'~ n :

A' Baqarah: 267)

And the vene:

M". A ..d t i..., its d ue (ZJlk4h ) 0" ,ht dRy of iI~ horw", ..

(Quran: AI An ' am: 14 1)

ZaHh is only obligatory on what is weighed and stored of grains and fruits. A5 for what is not w~ ighed and stor~d. it d"". not cnt ail giving z"kJh.
like wal nut. apple. peach. quince. and pomegranate, The same applies 10 Ih~ resl of vegetables and legumes.. like radish . garlic. onion. carrot. watermdon. " ,cumber. eggplants and lhe like. Th is i. ba.std on lhe ","rfo (t raceable) hlldlth of AU (may Allah be pleased with Itim) who narraled that lhe Prophet (PBUH) said :

"No Zakdh is dut o,., wgtrabla:

(Related by Ad.D.baqu!nl)' Mcret)ver. Allah. M "I$~ ngc r (PBUH) sa id:

"No ZIl kdll i. to be {Mid 0,., (a quantity) [tU 'Ir"nfi'~ "",,Sql ,'
Thus. measuring is (onsidered in what entails givi ng Llhlh, which in.dicates that Llkdlr is not to be given from what is neither measured OOr Stom!. (n addition . the faCl lhat the Prophet (PBUH) alld his Cal iphs used not to collect z"kdh for such ki ndsofpl.nlS. Ihough they "~recultivated near them, s.erV(S as evidenc~ th at Z"kd/, is nOl to be taken from these plants. Th;. mea ns th.t abstaining from taki ng Z"kM, from such pl ants is lhe follow. d Suml"h. Im ~m Ahmad said:
rrsnnb/"" <ucumbt-r, oni,,,,. ~".I (ill being ...,t mN.ul'td nor .t" rrJ) dun " '" mtaU givillg z,,/ullr. except ..hm it ;1 wJd "lid the" 11 )'tIlT IsJpses OIl its price.
Wh~t

""'i/,

JII:ZAKAH

Endnoles
I 11;"": A mnd ..d ........... In" equ ... IlOllOsrams.
2 Mwll m U2601 ) I~/SSI. Se< .1<0 AIIIu ..... lrI ( I ~ ~) 131....1. l AI llukhl,1 (1483) [31437 1. ~ AI_ llukh~,1 ( 1-105) 13/),,&21. Mu;.l;m (2260) 14/521. Abi"I lJIw(ld (155-8) IlIH11 . AI _ T;,m;dhl (625) 131221. An N.<lI(N ~4) 121l81.nd Ibn M1j.h (17'13) 121374 ]. 5 M"$llm 12269) 14/57]. 6 Ab~ [)j,w~cl (1603) 121175]. AI 11,m;d l1l (643) 13/361. An N. d t (26t 7) 13/11 SI . nd Ibn Mij.h (1819) 12/390]. 7 Sol": A lIand.cd n", .. ur. equ11, 1172 srom . 8 AIllukhlrl (6912) I J lIll 71 .nd Mrniim (U4 1161l Z21. 9 Ad.D1n<jutnl ( 1390) [2/811.nd A, TInnidhl (631) IlI.IOl.

tn..

CHAPTER

Zaktlh: Gold and Silver

The rulings on lnhlh of gold and $ilvt'r a~ also applied with ~rd 10 whl is d~rived fn)m Ih~m such as money. ~",,ds. ingots and the lik". The proof of the legality of liIkllh on gold and silver is the Qur'an. the S,,,,nah. and the con~nsus of Muslim schola rs. Allah, Exalted be He. says:

... Thole who hoard gold ""d silver IInd 'IHnd it no/ /.. tltt W..y of All.." - ,iw 'hem liding. of .. (HJ;nful pu"i.hm.", ' (Quran: At -Tawbah: 34)
In this Noble Qur'ank verse the~ is a hard warning of painfuilorture 10

tho&e who refrain from givi ng Z"/<llh due on gold and sil"er.
In the Two S<lbIUs. it is ,dated that the Prophet (PBUH ) Ioald:

"If If,.,. (tWit" ofgold or ,jOO dDej no/ fHlY ....Iwl ;s due on him, whm
illlo pwtts ofJirt for him (and he will /Jt punishtd with them)." '

Ihe DIlyof RtsU,m:lw" comn. il Oht gold or IM siMr) ...;U M ru,tted

IlIoZAKAH

All Muslim scholars hav~ unanimously ag,..,~d that what is meant by "hoard ing" in the Nobl~ Qur'an and the uad1th is thi ngs piled up togdh~r whethe~ buried on th~ fau of the earth or not. These thinss ~ntail giving ZakJh but it waS not given. If the due Zakdh is paid. then it is not conside,..,d hoarding.

ZakJh is to be given in gold when it ,"a(h~.s twenty mithqJls'. Thus, the nj;;:"b of gold is 85 grams . With regard to silver. the nil"b of silver is 200 dirhams which equals 595 grams of silver: whether these dimams a"" coined or nOI, The due amount of Zakcih in gold and ~ilv~r is ondortkth (2.5%). Thi~ is based on the mar].. ' (traceable) uadith oflbn 'Umar and' A'ishah (may Allah be pleased with them) who said: "The Prophet (PBUH) used to take haif a dinar' as Zaktlh from the property that rcached twenty di"ars and upward:
(Related by Ibn M5.jah)' In addition, Anas (may Allah be pleased with him) narrated that the Prophet (PIlUH) said :

Onefortieth (i.e. 2.SS) is to bf taken from pure si/Ye, (as l<lktlh)."

(Relat<-.;I by AI.Bukh~ri)

What is Permitted for Men to Wear of Gold and Silver

Men are allowed to We,\r a silver ring. as the Prophet (PBUH ) used to wear a silver ring, and th is is related by AI -BukMr! and Muslim '. However, men ~re prohibited from wearing golden rings, as the Prophet (PBUH) prohibit~d men from adorning themselves with gold ' . The Prophet (PBUH) expressed a hard warning to the one who does it, by laying:

"The one of you takes live cool from the Hellfire and puis Ilis hand:'

j(

0"

Yet, men are a ll owed to wear gold when ne.:essary, like using gold as an artificial nose or in orthodontics. This is becau se the nose of' Arfajah Ibtl As 'ad (may Allah be pleased with him) was cut on the Balllcof AI KuHib (a battle that took place in the Pre-Islamic Period of Ignorance). So, he used a nose made of silver, but it caused a stench, so the Prophel (PBUH) ordered him 10 lOCI a gold nose. (Related by Abu Dawud and AI-tl.ikim who deemed it sahih, i.e. authenlic) "

0...><.. 4:

z,,*'ib: Gold ..... Silva

What is Permitted for Women to Wear of Gold and Silver

a", allowtd 10 "",ar gold and sil~r in whalever way they ar~ ,,ustomNi 10, as the Lawgi ~r ptnniu nl"dornmenl to them absolutely. Th~ Prophd (PBUH ) said:
Wom~n

Q,ld aMd ~ilk Jlrt made lawful /0 rl,e f~mal(:l of my nalion whilt made ,m/awful la Ihe males."
(Related by Ahmad. Abil D~wUd, AI Ti rmidthi and An- Nas~'I)" This badith indicates that it is prrmissibk (or wom~n to adorn Ihemselves with gold and silver. Mornwrr, Mudim scholars have unan imously agreed upon thi .. No Mdh is to be given from the golden and silver jt welry of women if used (or ornaments or lending. This is 3(mrding to what the Prophet (PIIUH) said:

Na Zak.lh ;$ dut on jcwds used far ",nament.-"

(RelatNi by Al' I abar.lnl, on the authority ofJ~bir, wit h a weak chain oftransm ittm) However, what supports Ihis i:J.adith is the facl that it was adoplcd and Muslims have acted ."ording to it, and was also adopted by a group of tht Prophet's Companions, among whom were: Anas, J~bir, . A'ishah, and Asml" (" A:ishah's sister) (may Alla h be pleaKd with them all). Imlm Abmad said, ... ThiJ opinion i. ad/)/lfed by five from anwngsl fhe CompanionJ of the Proplrd (PBUH)."" Mormver. I,Ising gold for adorn ment i. not an act o ( in~ mem bl,lt a lowful act that rts(" mbl ~ wnringl suit, having servants., Ind possessing ho uses for dwelling. If the jewflryiJ set 10 be used for the purposes of renting, sprnding(in case of netd), poOst$Sing. savi ng. or is meant (or any pu~ other than tJw:uc, of using and lending, then it is 5Ilbjecl 10 the l)1"iginal "-' ling of giYing 7~h I nd ZabJh i. 10 be observed in it. This Is becau.se gold and silver (nl.il giving ZabJh. ZaWh is not due on them only when they are used for ornamen1S Ind lending. Other than Ihat, the original sum is sl,Ibjectlo paying the due Zakdh when it rtach~ the "i~db" separately, or by adding it to anolher part of Ihe property. In case Ihe jewdry does nOl reach Ihe nit.lb, and it is nOI possible to add it to anothn- property, then it does not enlail giving LAk4h except when it is set for trading; in this cue, il$ ,.. Jilt is Sl,Ibject to paying Zak.lh.

The Ruling o n Plating Walh and O ther Stuff with Gold or Silver and Using Utensils Made of An y of Them
11 i. prohibited 10 pl~l e. c~iling or a wIll with sliver or gold, or to plat e v~hid~ or its keys wllh th~m. All this is prohibited for Muslim. It is also prohibiled 10 plate a p<'n or an inkwdl with goM 01" sliver, becauS<' all this is considered signs of e~t ravaSilnce and vanity. Mo~r. it is prohibited to ~ "I~n.il. made of gold or .Iilver, or to plate utensils wilh tMm. The Prophet (PBUH ) $;lid,

"He who drinks in a vtlSeI ofgold or silver i5 only filling hi. abdomen with Hellfire." In addition, there is a hard warning to Iho5<' men who wear golden rings, but rtgR1fully. some Muslim men wear golden rings, paying no h~ to the warning. Or are ignorant of il. Such men should .tpnll 10 Allah for wearing golden adorn ments., and ~ conlent with wnnng the .sliver ring. which Allah has p<'rmitted, for doing whal is lawful suffices instead of doing what is prohibit..:!. Allah, F .xalted ~ He, says:
... And who~~r fto. .. AllaII - Ht " .jJ/ makr for him 0. wo.y OUI - o.nd ..1/1 provide f or him f rom wlrere Ire dot< not aped. And wlr""ver ",litl upon 11. 1101, - then Ht IllulJlcltnl for Irim. indUll, Allah will auomplw, H iJ purpou. AIlIlIr It... o.lreo.dy ut fo r n-erythl..go. {drn:dJ ~Dlt.~ (Qur'h: At'Iallq: 2-))

We ask Allah to grant us . 11 guidan<:e 1 His Religion, adherence to H is 0 Divi ne Law, and sincerity in worship.

Endnotes
1 MuoIim (1281) 14/671; ..., 1100 AIllukhJrI (1402) P/HS). 1 Mi/Jwidl: A ,undord ""'.." ... IMl "<t .... I. 4.15 gro,n ..

l A dirlLom ohil ...uq.... b 2.975 ~ ohilw . 4 Dinar. An old Arab coin that "'1""1. 2.915 ~ of gold,
5 6 1 8 9 lbo MJjah (1791) 121)1)1, AI8ukhlrl ( 1454) IlJ199l. AIllukhlrl (~) linos) .. od Mu.tim (~ 7) 17I29S). AIHukhl,! (586J) 11(\/ JUl. MwJim (2090).

Ch.:oP!<I 4, LAid}'.- Gold 'OlJ Silvet

10 Abit Diw(id (4232 ) [4/2791. At Tirmidni (1774) [4/240] .nd An N. ...i (5176) [415431_ 11 Abit V l.wQd (of057 ) 141214 ]. An N. ...i (5159) 14/540].".1 Ibn M~j.h (3595) 1411571. Su An No,.! (5163) 14/540] a nd At Tirmidhl (1720) [41217]. 12 Ad D1raqU!nt (1937) 12192 ); ... . Iso "Ndjbu,.Rdyal,"1 21374 .375] _ JJ 'AWur lh,>.lq in hi. 14/81 86], Ibn AbO Sh.yb.h in hi' "MulJlnnaf [2138) 3841a nd Al R')'haq; in hi, S"mm" 141232. 234). 14 Ni1<l1>: n. minimum .nwu,,{ up"" which Z"lJh i. due,

'"

u>o

"M"I""""r

CHAPTER

Zakah: Trade Goods

Trade goods I'!:{er 10 anything aIl0<:311 for trading purposes wilh the aim

of making pronl. Zakdh on trade goods i, obligatory according to the Q 1I110, the SuIlMh and COnsnl.'lU5. Allah says:
~T/Jkt.

(0 Mu/tll mmlll11. from

'''~ir

WHI,,, , tllllt;')' by whim

you purify !Mm " nJ CllIUoI! I"~m ;,,<?NU . (Qu r'An: AtTawbah: 103)

Allah, Exa lted be He. also says:

':o\ nll l"OJt wllh ln ...h"se weallh /, 11 kno w" right. For th t ~ti

I/oncrtmd

thc d~priW!d...H

(Qurl": AI-Ma 'arij: 24-25)

The major pari of t rade goods ,on..slitulcs the majority of """,Is (or
properlY), and that i. why tilt)',.,.., implied, with greater reason. in the ge neral

muningsoflhc W~ ..,lalrd therfflf.

111: Z1KAH

Moreovt'r, it is related by Abii Dawiid on the authority ofSamurah who said:

"The Prophel (PfJUH) used 10 order liS /0 pay Zaklih on whM we prepare for lrade: '

In general, be<:ause trade goods are growing money, they entail paying ZakJh, just as grazing livestock. Furthermore, there is more than one narration on the consensusofMmlim ~holars on the obligation of paying Zakdll by any Muslim who J'Ossesses trode goods for a whole lunar year. In this regard. Shaykhul hlam Ibn Taymiyah said:
"The Four Imam., logelherwith the entire bodyofMuslim "holar. except few individual .clIO/ar., Imanimous/y agree Ihat i/ ;. obligatory 10 give Zakcl/, On trade goods. This ruling applies 10 any men:han/, whether resident or Iravcling, a monopoliSI merchant (the one who buys trrule goods al times of price fall and ,el/s Ihem when prices are high) or a shopkcepe~ It also applies to any Iype of goods such as dothes (brand new or secondhand); food (e.g. grains, fruit, and any edible malter); utensils such as pottery and th"like; or any types of animals i"c/llding horses, mules, donkeys, sheep, etc. Generally. wltile merc/landise represents Ihe majority of peoples non -observable properties, cartle represent tlte majority of their obserYable propfTties.'"

However, Zflklilt on trade goods foor conditions:

~om ..

obligatory only under the following

First: The Owner has .o:quir~ this property by doing some act such as transaction., gifting, b.qu .. athing, ....,nting, or other means of acquisition.

Se<.:ond: Th . owner i nt. nds to us~ trade goods for trad~ and profit. Since the corre<:tness and rewards of deeds depend upon intentions, so tntde, like ~ny other act, is to be associated by an intenti{ln. Third: The value of trade goods must reach the or sil""r. Fourth: A lunar year must lapse upon the (PBU H) said:
nj~~b

evaluated in gold for

th~

ni~db,

Prophet

"No Zflk<lh is due upon property until One year has poosed,

How.v~" if the owner buys trade goods against a monetary currency equal 10 the ni~<lb or buys them for other trade good, equal to the I1j~ab. the yea, of Ihe gllOds posse,sion is to b. eQUilIN! wil h regard to th e property he bought the trade goods with.

'"

The Estimation of Zakah

011

Trade Goods

Zuk<lh 0 n trade goods is to be appraised at the completion of the lunar year (when the value of one', trade goods amounts to the n;!/lbj by either gold or silver. When appraising the valu. of the nis.iib, it should be appraised according to th e value that will be more useful to troe poor. Then. fortieth (2.5%) of the value is to be paid, irrespective of any amount of money that has been used for buying trade goods; hOW.yeT, what is to be taken in consideration is lhe valu e of trade goods at the completion of the year. This is to observe justice '""garding both the merchant and the recipients of ZakJh.

A Muslim is to pursue accuracy and scrutiny while re<:kon ing the payahl e amount ofZak~h. simulating in the process the way a miser would ,"",kon with his partnn Thus. all typ~s of trade goods owned by a Muslim must be valued in a ju~t A shopkeeptr, for instance, is to estimate the valu e of all kinds of goods he has suc h as canned foods and the like. Similarly, an automobile or sp.,",,-parts seller is to value all his objects. An owner of real estate who has put his properly up for sale should likewi.,e value this property and pay Zak<lh due on it. However, .ny property s<:t for renting, such as buildings and au tom obile!>, dOl'S not entail giving Zak<lh. Rather, Zakah is due Oil the revenue if it amounts to th~ niHlb when a complete lunar year passes on it.

war.

Furthermore, houses and automobiles intended for personal usage (Le. living and t~ansport, respectively) do not entail ZakJh. In the Same way, house furniture as well as sto re furnishings and tools orthe merchant, such as cubits, measures, seal... perfume vessels and suchlike things. do not entail giving ZakJh, as they are not intended for trade. A Muslim ough t to give ZakJh wholeheartedly. seeking thereby the D ivine reward. A Muslim should also ,""alize thm ZakJh will bring him gain in this world and in the Hereafter, and he should not regard what he gives as ZakJh as a loss by any way. Allah, Exalted ~ He, says:
HAnd amongthe Bedlmi"saruom e who considerwhallhey spend as a 10 .. and await for y"UT turns "f misf"rtune. Up"" t/,em will be a misf"rtune "f evil. And .... lIa" is Hearing and Kn"wi"g. B"t amrmg the Bed"uim are some .../'" belie"" in .... lIah and the Ulst

HI: ZAKAII

Dgy .md consider ,,'hgt they spe"d g. means of nMrness to AI/gh and 0ffobu.iningf invowtions of/he Meutngcr. U"'luatio"ably, it i. g mellns of "ellme.. for them. AI/llh will rulmit them /0 Hi. mercy. Indeed, Allah is ForgMng lIf1d Merciful.n
(Qur";'in: At -Tawbah: 98 -99) Each of the two parties mentioned in th~ afo",mentioned Qur'ank verse gives Zakclh , Yet, they are t",ated differently by Allah. accordingto the intention of each group. The first group includes those who give Zakdh considering it a loss and taking it a s<:r~n to hide their ill will toward Muslims. Theywait foran occasion wh en Muslims are Mricken by misfortunes to lah revenge on them. However, upon them will be a misfortune of evil, and they have been deprived of Allah, reward and have lost th e money they have given as u.Mh. On the other hand. those bdi evers who give Zak~h to draw near to Allah indeed wiH receive a far much valuable ",ward from Allah in compensation (or Iheir g<><.>d intentions of giving Zakdh.ln this r" pe,t, Allah says:

"... U"'lua/ionllbly, it is a mfllns of IItOrne" f.". them . Allah will admit/hem to Hi. mercy. n (Qur'an: At-Tawbah: 99)
Ail Muslims thus ought to fear Allah and reflect on such sublime meanings as those indicated by the following Qur'anic verSe:

". And /mln AlIgh 11 goodly loan. And whll t"""r good you put forwll rd for you.rsd"l'ts ' you. will find it witk AI/w.. It i. b~tter lI"d grellterin reWflrd. And seek forgiveness ofAI/Ilk. Indeed, AlIgh i. Forgiving ~nd Mudfu.l.n (Qur'1n: Al-Muzzammil: 20)

Endnotes
t A.M mwold (t562) 12/1451. 1 s"" Majmu"I. "",JwJ" (151 t 5, 45),

CHAPTER

Zakatul-Fitr (Fast-Breaking Zakah)

ZakdrulFilr;s an obligatory charity 10 I>t paid by The end of Ramadln. Hence, the term is C~ us.al ive ont, as HI' (hreaking the fUI) Is the cause for ZslHh 10 be, given. Zakdlll!Fi,r is obligatory according to the Qur'ln, the Su"nah and the consensus of Muslim scholars. AIhh. xalt(d be He. lays:
~H" 1141

urtal"'y uu:u~"d ",Ira purifies hjmu tj. .~

(Qu r'''n: .o.I""U: 14)

Some nfthe scholars of th e $ala/(t.rly Muslim scholars) view that the word 'purifies' in this verse refers to giving z"k<!tu/.Fitr. Mo~r, the obligat ion <.If giving ZaUfu/Fi{r is \0 "" u nderstood from tile gen""l mUlling ofth., divine command: ~..."Md Klw z..14h ...~ (Quran: AI Baqarah: 43) Funbermorc.

tM'" are many b.adiths and narrations stating the obligation of ZakJtul Filr. There is a hadlth rdated in the Two S.ab.lhs' and other books of Hadrth stating: "Allahs Messenger (PBUH) enjoined ZakJtu/Filr to be paid with one ~'of date> or one 1d' of barley on every Muslim,free or slave, mill" or femille, young or old:'
III addition, many Muslim schol~rs have confirmed the unanimous agreement on the obligation of Zakiitul Pilr. As for the wisdom lying behind the obligation of ZakatulFijr, it purifies the Muslim who has performed fasting from any traces ofill speech or obscenity; it plXlvides sustenance for the poor; and it acts as an upression of gratitude to Allah for enabling the Muslim 10 complete the fast ofRama4\n.

ZAkJrulFilr is obligatory Up<:ln every Muslim, male Or female. old or young, sJave or fr, according to the above mentioned narration on the authority of lbn 'Umar stating: 't\l/ahs Messenger (PBUH) enjoined Zakdlul-Fitr to be paid on every Muslim,free or slave, male or femille, young or old."
The previousl)' mentioned narration demonstrates that the quantity of Zakdh is to be one ~d . As for its quality, it is to he taken from the ordinary food of the area where Zakah is given, be this food wheat, barley, dates, raisins, cheese. or whatever is considered the ordinary food of the a~a . such as rice and corn, which may differ from one region to another. Concerning the time of paying Zak~wJ FiJr, the Prophet (PBUH) ordered the people ro give it before going to the Feast Prayer ' and it is more desirable to be given within the time extending betWttn the sunset of the Feast (' Id) Vigil and the Feast Prayer. Howe',e,. it is permissible to give ZaMt~I Fjtrone or two daY' before the ~ast Praytr '. Imlm AIBukMrl (may Allah haw mercy on him) ha! related 00 the aUlho rityoflbn' U", .rthat theCnmpanions of the Prophet (PBUH) used to give ZakJrulFilr ooe or two daY' before th e Feast ( 'Tdi Pra~r, which indjc.tes that the Companions haye unanimou.lly agrttd up<:lo this. Yet, the most desirable time to give ZakJtul Fijr is on the Day of the Feast ('ld), before the Feast Prayer. How""er, jf the Feast Prayer is performed before one gives Zakat~IFilr. one is still required to make up for it .fter the Feast PTayer. This is bastd on the badith narrated by Ibo . Abb.s that the Prophet (PJlUHj ",id;

"If anyon~ pays it (ZaMtulHlr) before the Fea$t Pr~yfr; it will be accepted as ZaHh: ilnd if ""yorle [>ilyJ it after prayer, it will be considered a charity like other charities."

Hence. the Muslim woo postpones giving z"kdtul-Filr has committw a sin (Of violating the Prophet's o rder. A Muslim is to give Zak~rl" Fi:r un behalf of himself as well as on behalf of ewry perron he .upports including wives and relatives. This is what am be understood from the general meaning of the /:Jadirh in which the P rophet (PBUH) said:

-Ciw ZAk4tul-FiJr on "'half of whom ........ you JI'ppor.."

It is ~ desirable to give ZaUtu]Filr on behal f of the felus, as done by 'Uthndn Ibn 'Amn (may Allah be pleased with him )'. Furthermore. if the person who is being supported by another One gives Zak~lul-Fj:r for himsdfwithoul the perm ission of hi s sust_iner, this i. sufficient {Of" his par t, since one is to give it in the first place and one'$ sustainer is not origillllly responsible for it. On the other hand , if someone givn blhttul_ FiJr o n bellilf of another pel"$On whom he does nol support, this becomes ,uffKient for that persons part when it is with his perm ission; o therwise, it beromes insufficient. In addition , if the2l' is a penon who susta ins another, it is permiible for the former to give Zt. }ullu/ Filr on behalf of the latte r along with his own Zt.kMu/.Fitr in th e pl~ce whe .. he lives. even if the laner live. in another place. Concerning the type of food that is to be given as Zt.k4rulFitr, Ibnul -

Qayylm, after referring to the five types of food incl uded in the: above mfntioneci fJaJith (namely, wheat, barley, dales, rai,i ns and ch~).said:
.... Th~ (the fiw: food type) USffl ta '" Ihe uaplefood$ in Mtdi..... Thu.s, paple living in a villa~ '" Cily where staple food difftrS from rh. above, are 10 pay an. ~a " oJrheir own 'I~plt food (a. Zt.k.!tulFit,). Thus, if Iheir slaple Jood is something other rha n grain, such M milk, meal ar fish. Ihty 11 .... la give Zt./utlu!.Filr thtrrof, whal"ver it may be. Thi. i. the opinion oJ t lr' mtljority af Kho/tlTS whi~h i. rtgflrtkJ (IS Ihe CM",' one in this ~arrl, and the .... should"" na olh...- controry apinions 10 ".. joJlotffil. This is bc.;tluS<' Zt:IktItrJ-Filr i. ItgtIlly ordoined 10 support fht nemyon Ihe Day of lhe FtasI with the Silmt staple food aJ/he people in the Ulmt plan whe .... they Iiw. Therefore, it is sufficient jor rht Muslim to giw: tht nudy flour as Zakat,,'-Filr Ihough it is not " " . of Ihe five ty~s oJfood ",e,,/iomd

in Iht aadilh of rht Prop/let (PlJUH) in Ihi. rtgard. Though brtad

and c()(l/ct"tl food can ~ u.eJut for the nwJy and COlI IIwn litrlt 10 prepart for taring. grains art likel)' 10 be mOrt us-tful 10 tht "ud)' si"ft grains ",n /(Is! for" 10llger timt.W ith rega rd to tht aforem e ntioned issue, Shl yk hul - I5Um Ibo Tayml ya h said:
".. "Muslim is" 10 giVle ZALltulFitr from tM .taplejood uthi. am:!

such as ,iu and tht likt. tvt'1I ifltt is obIt to gil'f' it from the killd, of food .Iat~d ill/h, afonmtl1fiorled UmJirh. Till. opinion i. reported to be Ollt of Ihe opiniom adopted by Im~m ,l,hmad. orld It /s Ihe opillion adoptt"tl by the mojorilyofMholal"J, Ilnd it i. Ihe w ..ndnl vi"", in thi. rrgard. Thu is IIlluse Iht urigilUll juristic ruling of givi"g drarilies ;.10 support Ih, poor.""
It is not sufficient (or a Musli m 10 give money (tha t equa l. the value of the I~JJy prt$Cribc.d amount of staple f<>Od) as Zakillul-Fit,. ror this is considered contradictory to the SII""oh. Moreover, it is not narrated that tM PropMt (PBU H) 0. any of his Companions ga'~ ZakA'u/FiLr in tht form of money ;n.te~d of the staple food.

Imlm Ahmad said, "..4. Muslim i, Mol 10 pay the poor monlY instead of Ihe prmribed allWllMl ofth, 'l"pIt food for lokAtulFitr." II was said 10 h im, _. Umor I/m "Mul. '''ziz used 10 ocrtpl mon.,.. for loLl/IIl-Filr." He (Indm A.b,1IUod)

"How", ..Id Iht)' adhm' to Ih, Jilyi"gs ofSO ond SO "nd ignore th, &odlth. of th e Prophtt (PBUH) ltalcd in this rrganlrt" Ibn . Umar laId, -"I/a"" MtlJCIlgt. (PBUH) tIljoined Zakdlu/Filr to be paid will. ont ~ ..... Zakdru/'Fitr must be given II its due lime to the due recipient tnlitltd to m:civc lnIalh or to his rcp,""ntatj~. If t~ gi"'" finds n~ith~ the m:ipknl nor his agent. be mull give it to anotbtr r;p;~ot atth~ due tilm of Zahltul Fitr. Concerning this issue, many a Muslim mah. a mistake wht" tn' ru~ting Zakdllll-Hlr wi th someone not "PJXlinted by the due fipient of ZAkdh. for thi,,; is nol considered. legal way of giving ZAlultlll-Fitr. So. Mus[ilJl5 mu$! pay
attenlion 10 this matte .

~ied,

Endnotes
! Tht Two ~fllfls: The Two Authentic Books of Al - B"kh ~rl. n d Muslim. 2 AIJlukh~rl (1503) [31463 J and Muslim (2275) [41<10]. 3 AlBukhiri (1509) )31472). 4 AI - Bukh~rI(1511) 13IH)). 5 Ab" D!wild (1609) (2I179) and Ibn M_jah (1827) (21395 ). 6 Ad-Dtraqutni (2059) )21 1l3 ) .nd Al.Bayhaqi (7685) (41272).

7 1\>0 Abll Sh.yb.h (107)7) [21432) and' Alxlur. Rawq in hi, Mu","""! (3/)191. 8 Sd ': A .Iandard mt~Surt Ih~t tquals 11 n gl1lml.
9 /' Id", .-\J.Mw"",)qi '/N )U2 1) and {J/BI. 10 Moj"'fi 'ul-FarJwJ )1014 to). (25/69 ), and 1221326).

CHAPTER

Giving Zaktlh

One of the most important rulings on Zakiih is to know its legal channels in order to give ;110 those entitle<llo receive it and also to absolve the giver from any further responsibility. A Muslim must hasten to gi"" Zakdh as soon as it is due on his property. for Allah, halted be He, says, ". . flIld give ZIIHh .." (Qur'An: A].Baqarah, 43) This is a general order which indicates hastening \0 aCl accordingly_ [t is narrated on the authority of Ai'hah (may Allah be pleased with her) that the Prophet (PBUH) sai d'Zakllh is "ever mixed wi,h a properly bur
r~ins

i, (i.t.

if Zak<lh is

110/ paid al its due time)."'

Moreover, the f1ud o f the ""or necessitates a quick giving of z"kah, as any delay harms them. Also, if the proplt upon whom Zaklih is obligatory delay giving it, they may be su bjected to some afflictions such as bankruptcy and death, and thus z"kdh will remain as an unfulfilled duty on their liability. So, hastening to give Zakdh keeps a Muslim away from miserliness, fulfills his legal

l!I: z.1KAH

duty, and pl~ases Allah, Exalted be He. For the aforementione<l objectives, a Muslim mmt hasten to give Zaktlh due upon him and avoid delaying it excepl for a legal nec~ssity, such as when the Muslim delays giving Zakah in order to giv~ ilIa someone who is more entitled to ro~<:eive it, Or he d"", not have enough money, or the like.
It is obligatory upon the guardian to give Zak<lh due on the properly of a child or a mad person, according to th e general meanings of the aforern ention~d proofs, as it is considered a legal dUly that can be fulfill~d through a representative.
It is impermiss ib le to give Zakah without intention as the Prophet

(PBUH) said:

"Deeds (tileir correctness and rewards) depend upon

And giving Zakah is a legal deed.

intel1lio~s ..

It is recommended for th~ owner of a property 10 distribute the due amounts of his ZakJh himself, in orde r to be sure that it ...,aches its legally entilie<! recipients. However, it is p"rmissible for him 10 appoint someone to distribute it on his behalf. If th e Imam (the ruler) of Muslims asks for Z,k4h or s~nds his messenger to colb:t it, he is 10 give ZaI<Jh to that coll..;to . It is desirable for the giver and the recipi ent of Zaktlh to invoke Allah (while giving or r..;eiving a<:cordingly). The giver should invoh Allah saying:

'0 AI/ah, make it a profit and do nOI make it a loss."

The colleclor should invoke Allah for th~ giver saying:

"May Allah reward you for whal you have given, bless your remaining property und make it a means of purifi'~lion for you!"
Allah, Exalte<! be He, says:

10 Muhammgd/, from their _alth ~ charity by which y<>u pu rify them and cause them increase, ~"d ,nvob rAllah~ blessings} up.", them ..." (Qur'an: At-Tawbah: i03)
~Tab,

This ve"'" indicates invoking Allah for those who giye Zakllh . . Abdull~h Ibn Abil AwfA (may Allah be pleased wilh him) narrated:

"Whtn some people brought their Zakdh to Allah's Mtssenger{PBUH). he used 10 say, "0 Allah! Confer Your fliessi"gs upon them.''
{Rdale<! by AI-BukMr1 and Muslim}

of Zak.lh is in bad n~ and h~ ;s one of tho~ who usually take Zakdh, the giver should give il 10 him without ~int ;n8 oul that it i. of Zakdh, in order 1'101 \0 embarnlj.5 him . Howevu, if th e one receiving Zak~h is in bad new and he is not of Iho5<' who usually lake ZtJktlh. th e givu should gi~ it 10 him, pointing oullO him that it is of Llk.!". It Is rKommended for the gm! of z"lcAh 10 distribute il 10 the poor !"lple of the same town Or village whfl"~ the property is, Yet, il is permissible 10 IralUrer Zak4h 1 another 0 pl"e (or a [.-gal intelflt. such as when the giver huso~ poor Il'blivn living

J(t~ =ip;~nt

'"

in anotlier place, or when the poor peoplt living in anothn place art in nffii of Zak4h m~ than Iho~ in the same plae.. where the property is. This is
beeau5/! the charities " ""d 10 be Iransf.lRd to the Prophet (PBUHj in Medina, and he used 10 distribute them among the poor ofthe MuMjirtlH (Immigrants 10 Medina) and the AM~"r (the Supporters of th e Prop hel In Medina).

A Muu im rukr mW I ~nd the collectors of Zakdh I li nle before the due time of ZakAh 10 take Zak6h dIU' on thr obsavable proprrty such all the animals of grazing livestock, erops and fmits, liS did by the Prophet (PBUH ) and the Rightly-Guided Caliphs. and Ihr Musl ims after them. Sine<: some people do not gi~ ZakM unless they are asked 10 and oth( f$ B~ ignorant of the obli gation of Zolk6h upon them, &ending Ihe coll ectof$ of ZolkAh avoidi such a danger, lightens difficulties for Muslims, and helps them fulfill their legal obligations.
It is obligatory upon every Muslim (on whom Zolkdh is due) to give ZolkAh 11115 due time without hesilat ion or delay. It is prnnissible to give Zak61l IWO ~an or less before illl due lime, for the Prophet (PDU H) asked Al-' Abbh (the Prophet'. patemal ll ncle) 10 give Zahlh due upon him for two years in adv;one<:, as rdatc.d by Ahmad and Abt'I DoIw6d ', So, it is prnnissible for Ihose, upon whom Zakdh i. due. to Bive il in advance before ill due l ime, whether il is due on uttle, Brains, gold and silver. Or trade goods when Ihe giver has Ihe nj~"b. However, it is recommended nOI to give ZQkdh in advance in order to avoid the dispute among scholan (over th p"rmiSlibi Iity of this act).

Endnotes
I AI,Bayhaql(7666) (0U268I.

2 AI'Bukhirf ( 1~9 7) (1/~55 1 .nd Muslim (14lI9) 14/ IB1l. 1 AbO. DtwUd (1(,24), At-TIrmidhl (6n) (1163].00 Ibn MIJah ( 1795) (2IJ76).

CHAPTER

Entitled Recipients of Zakiih

cat~oriesappoinlrd

A Muslim should know that it is not sufficient 10 gi~ Zilkdh aapt to the by Allah in the Nobk Qura n. Allah, wheel be He says:
-z".i:4h ~"dil .. "" d~ (",1,for the poor and for thr ..u dy and

for those emplo~d 10 c"lItcf [Z"ko'l"] (md for hrlnging htll-rl$ together [for l./Dm / {md!or fruing cDpti_ {or . Iaw.} andJor "IOU in debt a"d/or Ihe Cause of AI/.. h ,md for Ihe ,stranded] ITa W/"" - Q 11 obligM;on f ImpostdJby A /lllh. And Allah; I Kllawing
"nd Wise,
(Qur'~n:

At-Tawbah: (0)

Thus. the people mtnllo ned In this noble verse

I~ Ih~

Allah appointM

1 be filti lled 10 receive Z4kdh, and Muslim scholars hallf' unani momly agrttd 0 that it is impcnnis<ible for Muslims to give z..kdh to any other people.
Abil Dl wfld and other compilers Qf H"dlrlr related on the authority of Ziyld Ibnul -lUrith that the Prophet (PBUH) said:

-Allah. ExAlled be He, did nO f III~ drt judgment of If prophet Or any other person conctrning Zakdh but Ht jud~d according 10 it and diYided it (Zako1h) into eight kinds (of prople who deserw
n eeiving it)."'

In add ition, the Prophet (PBUH) said to the one who asked him in the prMool b<Uf1tlr.
~1fyou an (line) of thndinds (that d~ nee;v;"g Zakdh). 1wiU

giw you your right,"

Wh en some hypocrites criticized the Prophet (PBUH) conceming the di5trioution of Zakdh, Allah, Exalted be He. ill ustrated that He was the One Who distributed Zakdh and point ed out th e rulings thurof, and that He did not appoint anyone to distribute them instead ' . ShaykhuHsUm Ibn Taym lyah (may Allah ha~ men:y on him ) s.aid:
-/1 is obligatory to giw Zaio1h to 0111," eight rottgor1n of JROp/e (j11usrroted in rhe NolNt QurilnJ; otherwise, it is 10 be giwn to the

" ""illIlNt categories ~"d Ir~lt$ferrtd /0 "'Mrtvtr they /Iw', Zahlh "'UII nol be given 10 whver dCX'J MOt use it to obey Allah,for A//ah ordllins ZlIkah fll r tire btUtwrs entitled 10 it. luch 115 the poor IInd Ih~ debtors, to hdp them ol>cy Him, and fo r tltou Muslims who help Ihe bel/even, Of thou elllilled to Zakdh, whO<'ve, dots not perform prrl)'" mu.' nol bt giwn IInything until," "/'fnts IInd ptrJurms proyer III ilS due timn."'
il impennissibie to spend Za.kdh in channels of spending other than those appointed by Allah, such as charitable projl$like building mosques or schools, as All ah, says:
[t

"Z<lko1h
The~f$C:

tx~ltdllurts Iln

o>J /Y jor Ihe poor lI"d jor the needy..."

(Qur'h: AI-Ta wbah: 60)

indicales lhal LOOlh is nO be spent in any channel other than llO those mnltioneci in the "tl'$<'. as it must be gi""n to t~ eight r:lregories in paTlicular. Allah has specirled thew eight cat<'gorie$ nlti1lt<! to mod"" Zak.1h in order to inform Muslims th3t z.,.b!h is nO/to be g'ven to other than them , These eight cat<'gories fall under two groups: the needy Muslims and IhIm: who 5Upport 15lam when receiving ZaMh, Allah , Exa lted bt He, SJYS:

KZ"kol/, vcpendUIlre. are only for the poor "nd for the nudy "Old for thou rmployed to co/lec' rZakAh] ,...d /IJT bring;ng h""Tb

'"

loge/htr (jor Islam J and f'" fruing c"ptive. [or .I"ve./ ""d f'"
those in de'" ,...dlor the Cau", of Allah "lid for the {s, ..",dedj trawler-an ob/;g" tian rim pruedJ by A I/,,/t. A "d A 11alt i. Know;"g ,,,,d Wise." (Qur'an: At Tawbah: 60)
In this nobl~ verse, Allah mentions all the categories of people entitled to laM Zakdh. and illustrates that Zakdl, is not to be given 10 other than them.

These categories are eight.

The first category is the poor who need Zakdh more than the needy, as Allah mentions them first, and He starts with the most important categories respectively. The poor are those who do not have what is enough for their living and are not able to earn the ir living. or those who have only some oflheir needs to maintain life. So, Iheyare to lake from ZakJh what suffices all th eir needs when they have nothing or whal salisfies the re.,t of th eir needs if they have only some of what satisfies theS<' needs over a whole ~ar.
The .second category is lhe n=ly who a", in better condilion lhan the poor. n le nttdy a", those who have most or half their n=:Is. So, they ,,'" to be gi''en of Zak~h the rest of their needs to suffice them for a whole year. The third category involves tho", employed to collecl Zakdh. Tho", people collect Z<lkilJ, from its givers. keep it and Ihen distribute it among tho", entitled to take il, a ccording to Ihe orders of the Muslims' mler. They are to be given from Z<lkAh in return for the effort they a ert, except when tho", in authority already give them salaries fmm the Public Treasury of Muslims in ",turn for Iheir work, as is Ih. case nowadays. 'lbe gm'ernment gives !.alaries to the workers employed to =llectZakilh. and Ihus it is prohibiled for them to take from Zakdh any more, since th"}' are already paid fur their work from another source. The fourth category is those given Zakilli to br ing their h~aTts to gether for Islam. Tho"" people fall under two suhcategorks: disbelievers and Mu.,lims. The disbeliever is to be given from Zakdh ifhe is expecled 10 embrace Islam, in order to make him more willing to embrace lslam. A disbeliever may also be given from Zak<ih in orderto withhold hi s evil from I>luslims. The Muslim cali be given from Z<lkdh to strengthen his faith or to make hi' peer of the non -Muslims embrace Islam, or for any other sound and lawful reasons that benefit th~ Muslims. Such

Ill: ZAKAH

people are to be given only when ne<:essary. for 'Umar Ibnul -KhaU1ob. 'Uthman Ibn . Affan. and' Ali Ibn Abu l\llib (may Allah be pleased with th em all) SlOpped giving those prople ZtlkJh, when there was no nece"sity to give th em' , The fifth category involves the .Iave. indebted to get their freedom and who cannot pay their debts. In this case, such a slave is to be givtn what makes him abl e to pay his debt in order to have freedom. It is permissible for the Muslim to buy a slave with the money of his Zak~h and emancipate hi m . and it i~ also peTmi~sible for him to pay the ranSOm of a Muslim captive from the money he has assigned for Z~kJh, for such an act leads tQ emancipating Muslim captives. T h e sixth category involves those in debt, and they fall under two subcategories, The first subctltegory is the person who has fallen into debts for the sake of others in order to amend mallers o f difference among people. For e~ample. when two tri~s or villages provoke the hostility of one another because of bloodshed or over properties, a person can mediate to reconcile them by taking into his liability the ,ompens~tion due Y~n som~ of them in order to end the dispute. Such an act is a good deed, so it is legal to pay his debt from Z1 kMI for fear that this compen",tion may cause damage to his property. In addition, helping such ~ person may encourage olhers to follow his good example in ending the disputes and uprooting corruption. Moreover, the Lawgiver permits the person indebted for such a reason to ask for the help from others in order to ful fill his noble objective. It is rdated in Sahill Muslim (Muslims Allfhenric Book of Hadith) On the aut hority ofQabi~ah that he said to the Prophet (PBUH):

"f have raken upon myself a competlS~tion to settle the dispute between

some people mId tile Prophet (PBUH) said to me, 'Wait until we receive Zak<lh. so Ihm we order to give youfmm it:"' The second subco tegory of Ihme in debt is the person who becomes
indebted for his own sake, Fore~aml'le. a person may want to ransom h imsel f from the dis\>elievers or become indebted and cannot pay it bac k. In such cases. he is 10 begiven from Ztlktlh to pay back hi sdebts. as Allah. say .. ~.. . And for thost: in de"t.~ (Qur'an: At Tawbah: 60) The S('Venlh category is that spent in the Cause of Allah such as Ihat given to warriors whu volunteer in fighti ng for the Cau se of Allah and they do nO! take salaries from the Public Treasu ry of Muslims.

aup... 8: Entitled Ripi."". cl ZM.Ih

Gcn~rally. t h~ ph~

"',
(Ql,lr'dn: AI-Saff: 4 )

"'he Cain#: of IIIk1h" n:fers 10 the war aga inst the m~mies of Muslinu. U Allah. Exahtd ~ He. says: H Indu d, Allah l,wtJ ,hoJt who fight in HiJ CaUSt ... ~

Arid He also says:

H F,,'" in IM

W Allah...~ "l'"

(Qur'in: Al-Baqanh: 190)

T M eighth cat egory is the Itrandtd trav<kr. He is a tnonkr who loses Or runs out of his provi$ions and ~om.. stn.ndtd ~fon: completing hi$ j<lurney. The slranded travekr is giv~n from Zak"" whal enabln him to reach his homel~nd. !fhe is on his way tn 3 p!a,~. he is 10 be given whal enables him to reach this destination and th en to return home. n,., guest is considered a strandtd travder according to the opinion of lbn . Abbb and alhns. If some of the money of ZaIulh ginn to the strnndnl trankr. the fighln iR the CaUK of Allah. the debtor, or the .tan indebttd 10 han his frttdom. n:mains after fulrilling the aim he has taken Ihe mollt)' for, then Ih is mnalRlng property must be gi""n back. This Is bt.:a1l5f each of them does nOI 3bsolutely posst'SS what is given 10 him (rom ZakJh. Rather. his temporary possession is cO Rditiona! On his need. Thus. when the reason making him entitled \0 lake Z<>kdh i. over. he does not deserve laking &hlh any more.
it is permissible 10 spend th e whole amount of Zakdh on only one of Ihe afOn:menlioned eighl categories of the entitled =ipienl. of ZakAh. for AIbh. Exalted ~ He. says:
H,

OIM' should know Ih.at

fin YO"" '~

B", if,.," onuo/IM m ""d g iFt them 10 Ihl poor, it i,better

(Quran: AIBaqanh: 271)

Another proofi' Ihe had/tll narrated on the authority of Mu' !dh Ibn /abal (may Allah ~ pleased with him). The Prophet (PBUH) roent him 10 Yemen and said 10 him:
.... Ttll them that Allah /uu m(ldt ;1 oblig(llory for thtm to [MY &kdh from Iheir p~r'y ond it is to be 10/cL" from Ihe wmlthy among them ond givtn 10 the por1,,'

(Rtlaltd by AI Bukh1rland Musli m) In the previously mentioned nrst and hadilh. on ly On~ of the eight categories of ~ople entitled to take Z<llclll is mcnlione.::l, which indicat.. that

lIIo ZAKAH

il is p"rmisl;ibk 10 give the c.Ugori~.

whol~

amount o f ZakAh to o n ly onc of the eight

It i. s ufficient for th e giver of Za k~!, 10 give it to o nly one p"rson entitled to take it, for Ihe Prophel {PBUH} ordered Banil {Ihe fa mily 00 Zurayq to Sive Zaicdh due upon them to Salamah Ibo liakhr, according 10 Ihe aadilh relaled by Imlm Ahmad '. Morrover, Ih~ Prophet (PBUH ) u id 10Qablsah:

Wa;tll ..li/ .... rtUiw Zalcdh. so that .... amcr to give J"'II from il.~

TMsc two fl.withs indicale the p"rmi$$ibiliIY of giving onc', lAlkdh to only

one of th~ eight calqJorie. enW It"<! to take it.

Mo reover, it is permissible for the giver of Znkdll 10 Sive il to hi. dose relal iv~ who are enlilled 10 lake il as long as they a rc not among Ihose whom he is legally requi red 10 maintain. Wilh regard 10 this. the Prophet (PBUH) u id:

"Giving c/larily 10 Ihe poor is 10 be recordld as a charily (i.. rt lWlrd) and gwing il la ones kinship is ID be recorded as IWO (rewards), <I chari,y <I .. d <In aCl of mllintalning 'he 'In of ki..ship."
(Rdalt"<! by the Five Compilersof tiadirh and deemt"<! a hruan (good) badi!1! by At Tir midhl) Fu rthermore. it is imp"rmis.iblc for the gi ver of Zakdh to give it to BanO Hbhim (the Irib of th e Prophet (PB UH)) includi ng th e family of AI ' Abbb , the family of . All, the fam ily of la' far, the f3mily of Aqll. Ihe family AI-Hlrilh Ibn . Abdul -Mullal ib. and the family of AbO Lahab. Th i.! is bau~ the Propllet (PBU H) said:

"Omrity mUSI " 01 be give''' 10 Ihe family of Mu/1amm<ld; fo~ il is o..ly (like) peopld impurilin (tU I1 is <I me/llts of Pllrifying peopleS wealth alld sills). ..
(Relaled by Im'm Muslim) !n addition, it is i mp"rmilSibl. (or th e give r o( ZnkJh to give it to ~ poor "'oman married to a r ich man who m3inlains her. n or to a poor man who has a rich rdalh" m3imaining him. as each of tile two is in no nen! of Zakdh due to the one who maintains her or h im respectively. Also, il is impermiuiblc ror the giver of Zakdh to give it to his relaliv6 if Iller are among Ihose whom Ile is kg.a.lly required to nuinloin. Howewr, the siver o f Zakdh is p"rmint"<! to gi~ from it to ",hom~'er he volunleers 10 maintain. !t is r<'latt"<! in S<lbib AIBukhdrl (AI Rukhd rlj: AIIII'(IIIi< Book. ofHadilh ) Iha t the wife of' Abd u ll~h Ibn Mas'Od u ked th e I)rophet (PBUH) whether it is p"rmissibl. 10 give her lakdh

10 Ihe child""n of her brother, as they we"" orphans whom she maintain~d. The Prophet (PBUH) said to her. Yes. (g;ve them)."1J However, it is impermissible for the giver of Zakllh to give it to his parents and his agnale anctstors or descendants (~hildren and grandchildren). It is impermissible also for Ihe giver of ZakAh to give it to his wife. for he is 10 maintain her and she is not entitled to lake Zakdh. The Musl im must make sure he give!; his Zakdh to those legally entitled to take it. Ifhe is deceived and gives his Zakllh to whom ever is not entitled to it, and then he discovers the truth, what he has given is legally not suffici ent for him; thus. he must giv~ the sam e amount to someone entitled to Zak~h. Nevertheless, ifhe does nol discover the truth, his giving Zak~h to Ihose nOI enlilled 10 it is legally sufficienl for him. This is be.::ause two men Came 10 the Prophet (PBUH) asking 10 lake from Zakdlr. '0 he looked al them and saw that they were strong. Thereupon. he said to them:
wish. I shall give you from it (i.e. Zakah), but it ;s not to begiven ta a r;,h person nar to one who is strong and able to carn

'If you

a living:"

Endnotes
1 AbeI Dlw6d (1630) [2M2]. 2 AbUDblud. 3 w Aj Hifi. A" Siyiili in hi ["&ab An .Nuqi<l fi A,Mb An N"zal." 4 wAJ.lkhtiydrbf" (p.I$4). > See AIJkhtiJ<lrbr" (p. 1$4). 6 AIB'yh.qi (13 189) [7/32]. ..... N~b"r. R'Y"h 12/3 94. 395).

7 Muslim (140 I) [4/134).

8 Ahmad (l6373) [4/37 1 .nd AM Dlw6d (22 1J) 1214,S 460]. 9 Ab" DlwiiJ (2355). AtTirrnidhi (657) 13146). An N....1"1 (2581) [31%). lbn Mljah (1844) [2IH ) ond AlJj1kim (1477) [11563) . !O Mu..Jim (2478) [4/176 1.

l11bnMaj.h(lS35) [21399j. 12 AM llawtld (1633) 12119 >1 and

An N"~;

(2597) jJl W4 ).

CHAPTER

Desirable Charity

Besides the obligatory Zak<lh, th ere i. a desirable ch arity valid to h<: given any time due to the gen eral invitation to give charities as Allah urge. Muslims

in many verses of His Noble Qur'ln, Describing the mannerS of righteous people, Allah, Exalted Ix He, says;

., . And give "'callFl, in spite of Il>vt for it, 10 relatives, "rphO'",

the lIudy,
IlIves .
,H

th~

lraveler, tho.e wh" tuk [for M/pI, and for jruing s (Qur'an: Al -Baqarah: 177)

He also says:

", . Bllt if you give (from ,..,lIr rightful charity, then if u ""tte, for YOII, j/Yf," only knew:' (Qur'an: Al -Baqarah: 280)

Moreover, He says:
"Who Is It rhat "", .. Id 10"" AI/oh 11 goodly loon $" He may mulllply

itforhim many times ow:r~~

(Qur'An: AL -Baqarah: 245)

"" Furthermore. the Prophet (PBUH) said:

death:'

IlI:ZAKAH

"(Giving) charity apperues the Wrath oflhe Lord and averts an eYil
(Related by AI-Tirmidht who de<:ms it /Jpjan)
It is aloo related in the Two Sabibs that the Prophd (PBUH) said:

"Allah will give shade to seven on the Day when there will be no shade but His.. :
The Prophet (PBUH) mentioned from these seven kinds of people

... 0 person who gives 10 charity so seemly that his left hand does not know whol his right hand has given (i.e. nobody knows what he has given in ciJarity).-'
Th e.., are SO many had/Ills narrated in this respect.
It is moomrn end ed to give charity secretly. for- Allah. Exalted ~ He. says:

", .. But if you conuallhem "ndg/ve them to the poor, 11 is bttter for yilU ...n (Qu~ln: AI -Baqarah: 271)
That is be<:ause this makes the giv", far from ostentation, unl~ss giving charity in public ~xhorts ptopl~ to follow his good nampk The giver of charity must be willing to give, and he musl nOl con sider his donations as a fwor to whomever needs them, for Allah, Exalted be He, says:

"0 YOII who hnve believed, do not invalidate your charities with nmind erJ lof it I or injury..." (Qur'an: Al - Baqarah: 264)

In addition, it is recommended for the Muslim to give chariti.. when he is healthy. The Prophet (PBUH) was asked,

"Which charity begm the greatm reward?" He (PBUH) ,."plied. ~Thf chnri'y which you give while you are hea/rh!' niggardly and nfraid of poyerty and wishing to become wcalrhr-"
Moreover. it is recommended for the Muslim to give charities in the Two
Sacred Mosques. for Allah. th~ as He s.ays:
~... ~ Exa!t~d.

ord ers Muslims to give charities there

eat of them andfted the miseraIPle alld poor." (Qur';\n; Al -Hajj: 29)

It iul.a highly rcromm.,nd~d to givecharilit. during the month ofRam.!I;l.n, as lbn . AbbAs said:

'"

"Allahs Messenger (PBUH) was the mos/ generous of all the people and he used 10 reach the peak in generosity in the month of IWmadlln when
fibril (Gabriel) met him. JibrU Ujed to meet him ,,>'ery .,ight ofRa madi m (to teach him the Quran). Allah, Messenger (PBUH) W<iS the most

generous person. ew mOre generous tI,an t/,e stronf uncontrollable wind (in readiness ana haste 10 do ,hmi/cbiI' deeds)."
11 is bdter for the Muslim to give charities at the times when one nudo them as Allah, the halted, says: "Or fud;ng on '" day oJ Sevue hunger, '''' orphan of near rtlalionshlp, or .. /fudy person in mjury.. ." (Qur'an: AI-Balad: 14-16) It is m:ommended for the Muslim to give charities to his relativ and
n~ighbors Tath ~r than other propk for Allah enjoin~d upon the Muslim to do goodness to his relatives; He showed in many noble verses that one's rel~tives have rights upon one. Allah, Exalted be He, says:
~

.. And giVf1 th e re/atiVf1 hi. right ..."

(Qur'an: AI -Isr;\.: 26)

The Prophet (PBUH) said:

-Giving charity to the poor is 10 be recorded as a charity (in reward) and giving it to ond kinship is IQ be recorded as two (rewards), a charity and al! act of maintai,,;ng the ties afkinship"
(Related by the Five Compilers of Hadirh and other compilers) In the Two $.alJ.ilJ.s, the same badith is related wi t h a slightly different wording ~S:

Two rewards; A reward for ma;"taini"g Ihe lics af ki"ship and a rewardfor giving charily."'
The Muslim should know that there "re legal rights due Oil the property of a Muslim other than ZaWh . Examples of such rights are "'pporting the relatives, k~ping good relations with friends, giving the needy, granting a delay to the insolvent debtor, and lending those in need, for Allah, Exalted be
He, says:

~ ..

from their propertle ....u [give,,] the right of IlIe [needy] petitioner and lhe deprlvtd." (Qur'1n: Adh-DMriy1!: 19)
~And

372

It is obligatory to feed the hungry, entertain the gue~t. doth~ thos. who have nothing to clothe themsel ves, and give drink to tb~ thirsty propie, M0reov~r, Imaln Malik (may Allah have mercy on him) maintains that it is obligatory upon th~ Muslim, to ransom the Musl im captives eve n if th i' CQ.'lts them all their prop. rties.
Wh~n

a Muslim gets money in the

giv~ (hariti~s

i~ d",irabl~ for him to Exalted, s.lYs:

of th~ poor or th~ n..,dy. it to th . m from this money, for Allah. th .

presenc~

". .. And giv~ its due /Zaktlh) on the dllY of its harvest ..."

(Qor'an: AI -An 'am: 14l) And:

"And when otller! ",,'atives and arphan sand the "udy art preun t nt Ihe {time of} divisi,m, Iht" providt jor them [wmetiling/ out oj it {i.e. the e.lare} a"d speak /0 them word. oj appropriate kindne..." (Qur'an: AnNis~': 8)

Giving charities is one of th~ m,rnerous m. rits of Islam, for it is the religion of consolation , mercy. coo~ ration, and brotherhood for the Sake of Allah. Whm a beauti ful religion Islam is! How wi ~ the Shari'~h (Islamic Law) is' We ask Allah to grant us disc~rnrn . nt in our religion , and help uS adhere to His Shad 'ah, for He is Hearing and Responsi"e (to supplications).

Endnotes
I At_ Ti'nlklh1(663) P1521 . 2 Al- Bukhari (660) 1211861 .nd Mud im (2377) 14/122 1_ ] Al BuUl!rf (1419) [3/3591 Mm lim (HI'J ) 1 4/124 1.

aoo

4 A1-Bukharl (611902) [1141 [ .nd Muslim (2308).

S
At_Ru k h~r!

(! 466) [3/413 ) . nd Mu.lim (n IS) (4187[.

,~'

,
'I:

CHAPTER

Fasting Ramadan: Obligation and Timing

Fasling thoe month of RamaQ;ln is one of the F~ Pitlan of Islam and is taken for granted to be one orllle obligations ordained by Anah. The obligation o( fu tins J4mad~n ill proved in the Qur'ln, the Sunn~J. (Prophetic Tradition) and the co ns..nsus of Muslim scholars. Allah. Exalted be He, says:
who hll\lf! klievt'd, drud 1Ij/(J1f )'(l ll I. flll ring III it was decrud upon '''<>KM/on "........ (Qu r'1n: Al -Baqar;lh: 183)
0 YOII
AIl~h.

Exalted be He, th.en says:

- The month of R.lm4fI" n (is that} in whjch """ nvNlnl IlK Qu,lIn, " l llidllnu /or the JHOPIe ,...d clu. proof. of p id,mu ,md criterion. So whoever sights (the ne w moon (1/1 the mont h, Id him/ast it... (Qur'l,,: A! -Baqar.lh, 185)

'"
."00,.
H ,

I V:F~NG

Thus, fasting Ramad,tn is d~rttd, i.t'. enjoined by Allah upon Musl im$. The obligation of faJling Rama..dAn iJ; also i1Iust "'~ led in the imr<'I'lIIive fann of the ~rse, . So wl,oever .lghlS Ithe ""'" ofl th~ mall/h, let him ftul It.. whic h is. dea r Divine command. As for the proofs slated in th e Sunnal . the Proph et (PBUH ) "'id, "'$lam is b<md on jiV't (pillars) .. : , mentioning "llls/lng tht month of lUIm<lddll as one of them. In add ition. thcn: Br<: numcroos _1Iknown blldllhs stating the obligation of f.wing Ramaglin and erlU lml'llti ng ils virtues.. Furthnmon:.

Muslim scholars unifonnly agftt on ils obligation. rnlinl:lining that whoever

deni~

it i.

con~idered.

disbdiewr.
th~ d ~n:e

The Divine wisdom beh ind

of fasling is that it involves

purir.cation of the human soul from immorality and vice, for fasling blocks the evil way' ofSaran , as Sil ran circular~s in onl, body juS! like rhe circulation of blood. Wh~n~v~r on~ ~ars Or drinks, onc's $Oul becomes vulncl1ilbl~ ro succumb ro Oll~'S duirts. irs will w~akcoll, and one becomes mor~ rducranl roward won.h ip, which wiU nO! bt rhe ClI~ when on~ is in a starc of fast ing. Mo~r. fa. rillS illduus rhe n'nuncia.rion of wor ld ly pleuuresand pt"rsonal desires and draws a Muslim's aU~n!ioll ro rhe Hcrcaft,",". Furr h,","mon', fa~ring makes one sympa rh ize wirh rhe poor:lJld Ihe needy and feel rheir suffering d ue ro rhe ha rdsh ip of rM hungcr and rhirst one expe riences dur ing fasri ng. According ro Shad'ab (Islamic law), fasring means absraining from certa in acls. such as uting. dri nking. having seJl ual inrerco urs-e (wirh on~'s spouse), commiui nglmmoral ir ies.. and all rhe ot her acls a fasting person is proh ibired ro do as srared in rhe snari 'ah, which will bcdaborared on I:uer, Allah willing. The prescribed lime for daily fasring begins from daybn'ak, namely the manifesr whireness in rhe horiwn, and ends ar rhe tIme of sun~!. Allah, Exalted be He. says:

" 0.... h"yr rdall" " , with them (i.e. your wil'U] a"d sale tlwt ...hich A. llah h~ dn:ed fM you {I.r . offipri"g}. And rat and drink un til thr ...hitr th.-rJUl of da ..... m omQ di,tind to YOll jrn... thr blM:lc lhnad (of"ighl). Thtll ( Omp/tIC lm flUl Illltil the ni, h, {i.t. . ...-tl...~ (Qu rl n: Al&qarah: 181)
The pIlra~ ~Ihr whltr thrrad Df d ....." I>on,,. dimncI I")'OU fro m th. black thu ad {ofn;ghIJ... ~shQWs that fasting begins when rhe whiteness ofthe day (dayb reak) i>e<:o mes distincr (rom th~ blackn en o( the nigh r.

~... So

o,.p,or I:

r.."ing R.m>.<l'n: Ohlig,,;on .nd TimillS

The obligalory lime of faSling Ihe month of Ramad .. n begins when the beginning of Ihe monlh is known. There are three ways by which (>nc can know about it: Seeing Ih e new mOOn oflhe momh, for Allah, Exalted be He. says:

Sa whoever sights (the new moon of] the month,ld him faslit ... ~ (Qur'an: Al Baqarah: 185)
In addition, the Proph el (PBUH) said:

~, .

Star I fastillg 011 seeing it (i.e. the n cw mO<Jn of R~mail.dl1)."'

Thus, whoe""r sees the new moon of the month of Ram adan by himselfis obliged to fast it. Being informed oflhe appearance of Ihe new moon of the month by a just, trustworthy, legally accountable persan. To illustrate, lbn . Umar (may Allah be pleased with him) narrated:

"The people wcre looking for the new moon (of Ramail.tin). Wh(:n I informed Al/ahs Messenger (PBUHJ thal I had sighled it, he (PBUH) observedfasling and commanded Ihe people 10 fasl ."'
(Related by Ab" D~wo.d and other compil ers of Hadith. and dl'emed a ~ahih (authentic) haditl' by Ibn liibbiln and AI Hilkim) Thecompletion of the month ofSha ' Mn (the month preceding Rama!l;\n) as thirty days. This way is to be applied when the new moon is invi.ible on the thirtieth night of Sha' bitn though there is nothing to block vision such as clouds, raill, or the like. In this regard. the Prophet (PBUH) said:

The (lunar) month (can be) twe"ly"i"e nights (i.e. days), so do 1I0t fa~t Imfil you see the new mootl ami do not breakfasting until YOil see it. And if the sky;, overca,t, Ilten you have to estimate II,e periad {i.e. to complete Sha 'MM a, thirty day,)."'
Thi5 is confirmed by the hadith narr.tt.d by AM, Hurayrah in which the Prophet (PBUH) said:

.,.. And if the sky is overca5t ('illd you cannot see the new ",o.m). complete Sha 'bdn ~s thirty days:'
Fasting th e month of Ram ad an is obligatory upon ~very lel:\"lIy accountable Muslim. Su, a disbeliever is not o bligated to observe fasting. and if he does, it will not be accepted from hi",. However, if a disbeliever repents and converts

IV: FASTING to Islam during the month of Ramadan, h~ is to fast th~ ""st of th~ month without b..ing obliged to ma~ up for the days he has missed as a disbeliever. Moreover. fasting Ramadan is not obligatory upon child""n. yet it is valid if observed by a discriminating child and it will be regarded as a supererogatory act (of worship) for him/her. Furthermore, fasting Ramadan is not obligatory upon the insan e. and if a person observes it whil e king in the state of insanity, it will k void due to the lack of intention. In addition, fasling RamadAn at its p""scribed time is neither obligalory upon One afflicted wilh an illness preventing him from observing it nor IIpon the one on a journ~y. Bolh are to make up for it when the legal excuse, illn~ss or traveling, is over, for Allah, Exalted be He. says:

u... S o wh""ver among you i. ill or 0" (l journey [during then on e'lu,d number ofdayt {are to be mlldt up) ."

th~m]

(Qur'an: AIBaqarah: UM) The obligation of fasting is directed to both residents and travelers, healthy and ill people. ritually pure or impure people (such as menstruating WOmen and wOm en in postanatal bleeding period), and those in a state of unconsciousness; all of them are accountable for the obligation of fasting. They a"" commande<llo observe it so as to be aware that it i.'l obligatory upon Ihem and that it has to be observed whether at its due time or later in the case of a legal excuse. It is obligatory upon some of th em to perform it at its prescribed time, namely healthy and ,..,sident people, excluding menstruating women and women in a state of postnatal bleeding. Olhers are only obliged to mah up for it later, namdy menstruating women and wOmen in a state of posmatal bleeding, and tho$e who all' too ill to observe it at its due tilm and can observe illater. However, there are some who may choose eit her, whether to obs.erve it at its p~$([ibed time or later, such as travt1ers and ill people who can observe fasling with difficulty but without causing them harm. As for one who break.s fasting during Ramadan due to a legal excuse and then the excuse is over - such as a lraveler who returns back, a menstruating woman or a woman in a state of postnatal bleeding who bewmes ritually pure, a disbeliever who converts to Islam, an insane person who regains sanity. and a child who ""aches puberty - they a"" to observe fasting for the ",st ofthe day (i(the excuse is over in the daytime) and to make up for that day afterwards. Similarly, if people are informed in the daytime (or after daybreak) that the month ofRamadln has already begun, they are to observ~ fasting for the rest of th e day and then to make up for that day later afler Ramadan.

379

Endnotes
I AI-BuKhlrl (190\1) .nd M", lim (10811 19). 2 Ab':' D~wUd (2342) [2/524J. Ibn tlibNn (3447) [SIBI[. AI -Jj.kim ( 1541) [11585 [ . nd Ad-D1raqUlnl (2127)131137). l Aj Bukh.:\rl (1907) 1411 53[ . nd Musl im (2499). 4 AI-BukMrl (190\1 ) [41154[ and Muslim (25 16) [4{l93[ .

CHAPTER

Beginning and End of a Fasting Day

Allah, Exalted be He, says:
"/r has lue/J mild" permissiblejur you l/oe nigh' p receding/as/jnK to go tu ),o u. W;VC$ /for s""",,,,1 rcl",;",.. J. Tlrey "re "ol/,;ng/o r )'<'" tlnd you clothing/or them, Allal, k"o,.,. 'hat you ".cd to deceive yourselves, so He accepted you, refH'nlance aud fo'gllve you, So now, have relation. with I/,em and seck that wMm Allah Ira. d",,~,' for you {i.e. <>ffsp ring}. And ,,<I t ,,,,d drink " ,, /ilI/,e whit" 110,...,.,<1 of dawn """miles diSlirl(l t" you f rom the black threa d (of n ig ht}. Till'" co mplete 1/,,, fast Imm Ihe niglu {i.e. ''''5el} .. ." (Qur'an: Al - Baqarah: 187)

"re

In this connection, Ima m [bo Kat hir (may Allah have mercy on him) said: "This is a kga/ permission g'mlfed by Allah, Exalted b. He. 10 t/,e

IV, FASTlNG
M uslimsso as to reU eve them from the rest rjet i 0>1$ t h

er were burden ed

with at Ihe beginning of Islam. To illustrate, al the early slage of Islam, when Ihe fasting day wO! over and Muslims broke rhe!r fast, a Muslim was aI/owed to enjoy eating, drinking, and h~ving sexual intercourse with llis wife on ly unt,1 the time of the /JM' (Night) Pray.r was due. or unril he Jlepr before Ih<1l lime. At that time, if a Muslim slept after fast breaking or performed Ihe lsM' Prayer. he was prohibited 10 eat. drink. aT have somal inlercourse untillhe fast breaking of fhe fi,l/owing day. Thus, Ihe Muslims experienudgreat difficully in fasling unlil Ihe aforementioned verse was revealed. The reve/a/iOI1 of Illis verse caused Ihem great happineu. as they were permitted by Allal, 10 eal. drink, and have sexual inlercourst <11 any lime of Ihe night until daybreak; until/he white thread of dawn became dislincr fro", Ihe black thread of night:'
The aforesaid verSe states the pres.crib..d lime for daily fasting; it b..gins from daybreak unt il sunset. The permissibility of eating and drinking until dawn indicates the desirability of having sahur (predawn meal) during RamaJl1n. It is state.:! in the 1\0.0 Sab.ib.s that Anas (may Allah be pleased with him) narrated that the Prophet (PBUH) said:

"Take sabUr (pTe-dawn me~l)for there is a blessing in sabUr:'

are also many traditions indicating the desirability of having saMr even if by drinking SOme ",.,.ter. It is desirable to delay Sab.uT and to have it shortly b..fore dawn . In this regard, if a man gets up shortly b..fore dawn and finds out that he is in 3 state of jan6bah (i. e. major ritual impurity), or a menstruating woman finds that her menses is over, they are to start having JaMr and observe fasting, delaying ritual bathing until dawn breaks. As for those who are used to having their sallur (predawn meal) too early. b..alUs.. they ,tay up late at night and then have sabur and ,Itep some hours b..fore dawn , they are committing many mistakes: First: They would start fasting b..fore its due time. Se.:o nd:Theywould not observe the Fajr(Dawn) Prayer in congregation. disobeying Allah by abandoning the obligatory congregational prayer. T hird: They may delay ~rformi"g the Fa)r Prayer after it. prescrib..d lim e and ~rform it after sunrise, which i. regarded as a grave sin and an enormous transgression; Allah. Exalted be He, says:
Ther~

OuP'''' 1, lkginn ing.OO End of. Fm ing D.y

"So woe to those who pray - {b~t/ who ~ .... heedless of thtlr prQyer,~

(Qurln: AIM~ (In: 4.5) A Mu~liln must have the intention of observing the obligatory fasting from the night of the day before. However, if a Muslim intends fasting before he sleeps, then he wakes up after daybreak, he is to continue fasting from the moment he wakes up, and it will be valid and complete, Allah willing. It is desirable to hasten fast breaking if sunsct is verified whether by sight , being informed by a trustworthy ~rson, or by hearing the prayer call, Or anything of the kind. Sahl Ibn Sa 'd (may Allah be pleased with him) narrated that the Prophet (PBUH) said:

"The people will remain on the 'ight path as long m they hasten b....aking of tile fast."'
The Prophet (PBUH) also said in a Qudsl (Divine) hadith. quoting the

Words of his Lord, Almighty and Ever-Majestic be He:

"The most beloved of My servants to Me are those 11'1'0 hasten to break fmting (as soon as they are sure of tile sunset)."'
(Related by AJ BukMri and Muslim) It is an act of the Sunnah to break one's fast with eating some ripe dates. If the fasting person does not find any. One may eat dry dates, and if On e does not find any, one may break one's fasting with some water. Anas (may Allah be pleased with him) narrated:

"AII",h's Messenger (PBUH) used to break his fast before performing the (Sunset) Prayer with some ripe d",tes; but if there were no fresl, dates, he would eat a few d~y d<lles, and if there were no dry dates. he would take some mouthfuls
ofw..,er.~'

(Related by Im1m

Ahm~d,

Abu Dlowud.

~nd

AT-Tirmidhi)

If there are not any ripe or dry dates or water, the fasting person may break his fast with whatever is available of food and bevemge. There is a very important issue to highlight here; some Muslims break their fast and keep over dining Tables until they finish having the

fast breaking meal, missing pnforming the Maghrib (Sunset) Pray~r in congregation at the mosque. They thus commit a grave sin, for they abandon performing an obligatory prayer in congregation, miss a great reward, and expose themselves to Divine punishment. A Muslim should rather break his fast first, then h ~ad for the mosque to perform the Maglrrib Prayer in congregation . and then he may hav~ his fast br~a king m ~a l wh~n h~ corn~s back. ,I is desirable for Ihe fasting person when breaking his fa.st 10 invoke Allah supplicating Him for whalever he likes. The Prophet (PBUH) said:
'Verily, a fasting person ha5 all illvocation w/rell breaking his fast that is not rejected (by Allah).'"

Among the invocations narrated to have l>e.:n observed by the Prophet (PBUH) upon fast breaking is:
'0 AII~h! For You I have fasted, and with Your provision 1 have broken my fa'I ."'

Moreover, when~ver he (PBUH) broke his fast he used to say:

' Thirsl has gO/re. the arteries /,ave become moist, and Ihe reward has become certaiM, if AII"h wiils."'

In fact, a Ml.lslim should know about the rulings related to f.sting and fast brea"king in terms of both the correct tim e and manner of performance, so as to observe it in the proper, legal way that agrees with the SUM.rah of the Prophet (PBUHj. In this way - by following in the Prophet's footsteps when ob~rving fasting - one's fasting is likely to be valid and ones good d,""d, during fasting are likely to be accepted if Allah wills; this is a very important issue. Allah, E~alted be He, says;
"There has (trIll/lily bemfor you in the Me..ellger of AI/oh on txuilelll pall~rn for ""yol1e whose hope is ill Allah al1d the lost doy Ilnd [,.ho J reme",ln:rs Allah oftel1."

(Qur'atl:

AIAhz~b:

21)

a.ap. ... 2:

II<ginni", and End of . Fu<inc o.r

'"

Endnotes
I Stc lb. Kalhlr in hi. book on Tuft'r (11288- 290) . 1 AI-8ul:lWi ( 1923 ) [4/ 178[ .1Id Muslim ( 2 ~ ) (41406 ]. 1 AI_8ukbtri (1957) [4/25lj and MlUllm (25<19) j4l208] . AI-t1nn idhl (699) 11I8)1. S Ahmad (126 11) [1I 1641 .'Il:o/I Iwlld (2356) [lISJII alld AI _t1nnldh l (695) [lfl'9]. 6 Jb!1 M,Ijah (1753) [2/3501.

1 AbG DlWIld (1358l1Z1S3 1].

8 Ab(! [);Iw(Iod (2357) (1IS31

J.

CHAPTER

Things Nullifying Fasting

are things which nullify fasting that a Muslim should know so as 10 avoid and beware of, for they invalidate fasting and make it void. Among these things ar~:

Th~re

1- Having Sexual Intercourse

If a fasting person ha s sexual intercourse with his wife. his fasting will be nullified, and he will he obliged to make up for that day. on whi~h he had such a sexual intercourse. Moreover, one is nOl only obliged to make up for such a day, but also to expiate for il. The expiation for slIch an act is emancipating a slave,' and if one does not find a slave to emancipate. one is to fast for two months consecutively. and the one unable to fast them due to a legal ucuse should then feed sixty poor persons with half a ~J ' of the country's staple food for each,

'"
2- Ejaculation

IV, FASllNG

Ejaculation 111,111; foes fasting wh~n it ,..,suhs from ki ssi ng, touch ing. masturbating, or lustful ga~ing. J( any of , u~h cases occurs, f~sti "g is nu lli fied, yt[ ul1c is just obliged 10 make up for il witoou[ expi~tion, fur upiati on of null ified fa5ting i. rnl r kt..d IQ havi ng~xual int~KOIJ rw. H o~r. if a skq'ing person has had a wet d",am, there will be. no blam~ On him and his fasting ..,m~in5 v;llid, for 3 wet d",am h~~ns inV'Olumarily. Slil l, OI1t in this case is to pt"r(orm ritual bath ing 10 purify on~lf from the state ftllI6buh (Le. major ritual impurity rdated 10 ~xual discharge).

3- Deliberate Eating or Drinking

Allah, Exalted be He, say':
.md drink until the ...hit~ 1I'r'f" d ,,' daw" bUO"'tJ disli,," to 10" f rom l/ot bl4Ct tlrm.d ' '''"iSM}. The" compld~ Ih~ fi>Sl "nli/ lit, "igM /I.t.u"u'J...~ (Qu r'An: Al- Baqarah: 187)
As for ~ mting person who forgnfutty nts o r drinks, tile valid ity of his
~... And ~'"

{uting is by no mUllS afflXlN. Th~ Pmphn (PBV H) said:

Whoever eats or rlrinkJ something forgetflllly while ht ;s ftUt;ng holl/rl ,omp/ele his fa$t.for ",hnr he has '(I/cn or rlrllnk has bcc" gi""" 10 him br Allah,"'
Among the things nullifying (~$t i ng is whtn water or the lik~ gds into one'~ body (the .h roat and t!>en the abdomen) through the nostrils.. which, in Arabic. is generally referred loas5nU. Mo~r. having nUlritioo through Iht veins.. blood lransrusion. and Ihe like. a~ amo ng the Ihings nullifying fluting. u they provide the body with nuuimenl. In addition. nUlrien! injtion of a fnling ~rson nulliftes hi~ fuling, as it is consideml a substitute for food./lJ fo r the non -nutrient injIio ns. Iher have to ~ avoided as well during fasling \0 preserve its va tidity ; the Prophet (PBUH) sa id: "Avoid that ",hie" mak~)'OII doubt and adhert 10 Ihal which does not m<lkt)'OlI doub,.v)
So, ooe shoold del~y iuch injections untiltlioe night (I.e. ,flfT fast bRaki ng).

4- Getting out Blood from the Body

Gening out blood of OOC'I body deliher:udy during fa$ting. as in cupping. phlebotomy, bl<>Od transfu~ion (to save a p.lienl), nulliftes one~ fasting. HOWl'vt'r.

the co ming OUI of a little blood, such as a sample for a blood test, does not affect the validity of one's fasting, Similarly, the involuntary coming out of blood, such as th. t resulting from nosebleed, a wound, or pulling out a tooth, does nOI affect fa~ting.

5- Vomiting
Inlentional disgorging of what is in one's stomach, such as vomited foods and drink:., through the mouth nullifies one's fasting. Yet, if one vomits unintentionally, thi.1 d~ not affect one's fasting, for the Prophet (PBUH) said:

"if anyone cannot help vamiling, lie does nol ha"e /0 make up fOT (Ihat day of fasting), and whocI't'r inunli,mally vomits, should make up for it,-'
A fasting person should avoid using eyeliners, eye drops, or the like, to preserve the validity of his/her fasting, Furthermore, a fasting ~rson should not exceedingly Tin.. out one's mouth and nose with water (during ablution for example), a5 water may enter one', throat. The Prophet (PBUH) said,

"Take waler into your nostrils well (during ablution) except wilen you are fasting." '

As for using the siwJk (toothstick), it does not affect th e validity of one's fasting. Rath .., using the siw~k is desirabl e and advisable, whether one is fasting Or not, at the beginning and end of the day, according to th e soundO!'it opinion in this regard, In addition, if dusI or a fly enters the mouth of a fasting ~rson, it does not affect the validity of his fasting. There are certain matters that a fasting person should avoid, such as lying, backbiting, and insulting, and if anyone insults him, his reply should be, "[ am in a stale of fasting)." Unfortunately, there are som e ~ople for whom ab,laining from food and beverage i.1 much easier than refraining from the evil words and deeds they are accustomed to. That was why one of the Salaf (early Muslim scholars) said, "Thuasics/ part offasling is ~bs/(lini>lgfrom food and drink. ~ S<J, a fasting ~rson should fear Allah and realize His Might and Magnllkence at all t;n,,,s and in all circumstances, prcserving hi' fasting and avoiding the things that nullify it, so as to ensure its Villidity and a""ptability. Furthermore. a fasting person should keep on remcmbering Allah, reciting th e Qur'an, and ~rforming as many supererogatory acts nf worship as possible, The S"laf, for eumpk, used to keep to mosques wh ile fasting SO as to preserve thei r fasting and avoid backbiting, as they used tu say. In addition , the Prophet (PBUH) said:

IV: FASI1NG

WhOfi't'rdoa: nOlgillf' up~vil </'Ch ond mQltdduds, Allah is in no nd ofhis Ifaving his food and drink (j.f. Allah ",ill not ocup' his fasting) ." This is because seeking Allah's pleasure and drawing near to Him thrnugh abstaining from lawful desires (du ring fUting) must ~ preceded by general abstaining from unlawful ones, such as lying. oppression, and aggrt5$ion against peoples li"" ... properties, and honor. It was narrated on the authority of AbeI Hurayrah, as a marfa' (traceable) bodilh, that the Prophet (PBUH) said:

"The fasting perum is in a statt of worship as/ong as ht backbite or hurt a Muslim :'
Moreover, it ( PBUH ) ~id:
WlIS

d~s

not

norrated on the authority of Anas that t he Proph et

"He dfH'S nol o/ntrvt flUting who ronlinutS tating tht jltMI ofpeopk (through backbiting them}."

In a word, since a fasung person abstains from things unlawful only during fasting, he should, with gruler reason, abstain from the things which are unlawful al all tim ts. SO as to be amo ng the true observers of fasti ng.

Endnotes
t That used 10 be applied .. tho limt of sIncry". 1 AI8uJ<hirt (6669) It l/6691 and Mudim (27119) 14/2171 . ) Ah.JN<I (In}) (112001 , AI' TInnidld (l523) (4166111, An Nun (snn 14m21 and AI

tlak.im (2216) l2Illl. (112811419')1.

4 Abii DiwUd (2'80) 1 2/5J9). At T,rmidhi (719) 11/98) Ind Ibn Mloj~h (676) 1213151. 5 AM Dlwfld (142) Iln51. AtT"midhl (787) (311$51. An.N_sl' (87) (1170r _od !bn
M ~J .h

(ol7)

(11.46 1 .

6 AI_Bulrnirt (1903)

)4/1501.

in "M"JIOad A1_Fjn/g".,.-. loo 'Adl in -.411(,1",;'-1 1/3021, ""d Ibn Ab<! Shaybah (8889) 1212711.
A<I.~t

8 tboo AblSh>ybah (8890) 1212731.

CHAPTER

Making np for Missed Days of Ramadan

One may break o!le>~ fasting during the month of Ramadoi.n due to a legal

excu"", and may do so for an illegal excuse such as having sexual intercoulU

during fasting or the like. I,.. both case~, it is qbligatory for one to make up for
the
mi~d

day(s) of fasting, for Allah, Exalted [,., He, says:

an "'loo/ !lumber of dllyJ [art to be made up} ...'" (Qur'an: Al -Baqarah: 184)

~. Ilren

It is desirable for one to hasten 10 make up for the misse<l fasting days of Ramadiln so as nOl10 be accountable for it. It is also desirable to make up

for the missed days of fasting consecutivdy, just as Ih., ac tual days""" fasted consecutively.

Mortover, it is permissible for one to delay making up for fasting, as its compensation time is flexible. In other words, every obligation that d~s not

IV, FASTING

demaM a specific time is ~rmitled to be dela~ but with the intention of making up for it. In addition. it is perm issible to make up for it separately, i.e. to mal<. up for the fast on separate days, not succe5si~ ones. On the other hand, if it is the month ofShab~n of tile following year, and there are unperformed fasting days of the previous RamaJl~n - provided the remaining days of Sha Mn are only enough for making up for those unperformed fasting days of Ramad.:ln - on-e in th is case has to make up for them successi~ly. One is to mah up for fu ling COl\secuti~ly. due to the limited time onc has. HOIWwr, it is impermissible to delay making up for fasti ng until after the following Rama!l.~n withouI a legal ""cuse, as . )"'ishah (may Allah be pleased wilh her) said:
"It (Quid h"ppen that I miJj .wmt days of R~mad"n (be,OIUM of ~ kgal u"use), but (Culd nOI mtlke up Jor Inrm txUpl in Ihl monlh of SIr" Mn 10 obwvt tht dulies of A11~h's Mmtngtr (IU" hwband).-'

(Related by AIBukh~r1 and Musl im) This signifiQ lhat tile time of making up forllle unperformed fasling days o( Ramad!n isedensive unlil Ihe remaining days of Shabl n are only enough to make up for them. Therefore, il is obligatory for one to make up for th em before the following Ramad!n begins. If onc delays making up for the missed falling days of RamaQ~n umi1the following Ramad;ln begins, one i. 10 obser~ fasting of Ihe prn.ent Rama!!!n and to make: up for the missed days aflnwards. As for a JICfSOn who has driayed making up for such unpedormed fasting due a legal el<CU5e that prevented him from doinSso. he <kw:s n<x ha~ to do .nythi ns excqI( m,kinS upf()r il (i.e. there i5 no expiation f()rit). Yel, if a ~rson hudclaycd making up for fastins for no Icg;ll excusc. he is to make up for the misse<l days in addition 10 the feeding of a poor person for each day h. had mi$.5ed. with" quantity of half a ~d offood in npi'Iion for ."ch day.

'0

As (or a per..m who dies bdo,"" making up for Ihe unperformcd fasting

days of Rama!l.~n and before lhe beginni ng of th~ following Ramad;ln, Ihere will be no blame on him, as his dealh occurred during Ih. pniod of perm ~ibility to dd.y making up for lile non~rforman of what~ fasting days ofRarnaliin. Likewi5e, he wl>o has a 1cgal excuse, such as bei ng ill or on a journey, &0 that he could not make up for the missed futing daysofRamadln, ami d i.. after the b.,sinning of the following Ramadl n, there will be nothing

on him. But, if the person delays making up for the mi"",d fasting daY" for no legal excu~ t~n d in. there must ~ expiation for those da)'$ to ~ fulfIlled from his in heritan, namely feeding (on his ~half) a poor person for each fasting day he had missed. Regarding one who dies before performing due expiatory fasllng. such os upiatory fasting for 1.1/uJr ' or for nol sacrificing a sacr ificial animal during performingl1ajj (Pilgrima~) as lama",, ',' t~rc must be a feeding of a poor person for each day of un perfonned fasling. I1 is imrermissibk as ......,11 10 make up for Iho~ unperform ed fasting days by proxy. In this rcS~I. feeding Ihe p<lOr must ~ from the inhcritanu left by tlt e deceas.ed. as it Is co nsidered a fast that cannot be performed on behalf of others during thei r lifetime, and 50 Ihe same rul ing is 10 be applied afler tbeir dealh, according to lhoe ma;orily of schola rs. As regards. perso n who din without ob~rv;ng expialory faSling for nOt fulfilling a vow, his kin may perform that expiatory fast on his behalf. I1 is Slated in the Two S<zbibs th at:

the Prophet (PBUH) and JDid, My mOlhtT hQ~ died Qnd Iheu is QfllSl for nOI fulfilling a I'(IW due from her; should Ifasl on her behalf?' He. (PBUH). mid. 'Yn' '
Ibnu1 . Q.yylm (may All ah have mercy on him) so id:

~ "",man came 10

"ftUlingfor nol fulfilling >'(IW is I" be performed on bfhnlf of Ihe dead, not for lheoriginw ubligalion (o/fnSling). This is lheopinion of 101"01 Abmad and a ll,m. nnd Ihe opiniml slm~ in the narrmions on Ihe oUlhorily of 11.>11 'Abbds and "A'ishnll, Resides, litis view is supporttd by meallS af Irgal proof and nnological dedu,lion. This i:J ~(auu the K1W is nolnn obIigIllimlnccDl'ding 10 tht prlntlp/t$ of SJwrf ' oh (Islamic. Lo ....}. bur il ...... mQn wltQ obIigafed il on himself. so i/ bame likt debl on man. as Ihe Prophd (PBUH} $/lid. As for Ihe obligMory fmtillg. il is One of rllt Five Pillars of Is/om, s" in no WIly ca n il be madt up on olhm' behalf. os is Ih e COSt wilh perfonning prnyerJ and pronoundng Iht T"", Tesllficalions of roilh. T1tt ...isd"m behind Iheir king obIigalory 1$ mowing lhe ClWdien(e of lhe ubser~r himself10 AI/t>h. os wdla$ his OOStrvllIlC," oflhe dutiB of worship enjoined by Alloll,for which man was creored. Acc"rtilngly, IhtH ord~ill td "",. of worship. os wrl/ as ri,e Presaibed Prayers. arc nO/ID be performed by allyone on allolhers bmalJ

b",

394

IV, FASTING

In addition. Sh"ykhuI -Islam Ib n Taymi)'ah (may Allah have mtrey on him) said,

"For thefastingofbreakinga vowduefrom a person who has died, a poor person i.< to befedfor each day in expiation. This opinion is also maintained by fmilm Ahmad. fs/1.dq. and others. It is also the opinion based on legal esrimMion and tradition<; the unfulfilled vow is in onej liabilily just like a debt, so it is to be fulfilled even after Ones death (by ond successors). Concerning the fasting of the monlh ()f Ramaddl1. Allah does 110t make it obligatory on those unoble ro perform it, but He commands them to make up for it by feeding a poor person in upialion. Accordingly, making up for fasting is obligatory upon the One who can perform it, nor the one who cannot. Hence. no OIle is required to make up for it on the behalf of another. As regards expiatory fastingfor breaking a vow and rhe like, it is indisputable that these can be made up for by someon. on another's behalf according to the ~ahjh (authentic) hadiths stated in this regard."

Endnotes
1 AI BukhlT1 (195-0) [41240[ and MU5lim (2682) [4/2(3).
2 Z indr i. tllt ...yinS of ~ hu.b.nd to M. wife. when h< ",.. nl> to .b".in from h~ving

with her, "(Saually.) you . rt to mt lik< the hock of my m<>tlltr," i.e. unlawful to approach sexually. Th.t w .. I typ< of divorce pra<ticed by A..b. in the P",I.lamic ~riod 01 Ignorln"" (the fdhjJjyyah). 3 Tam.nu ; 1\ ~a M that a pilgrim Ulmtle. j~nl'" ("ale of ritu~ l con.ecration) for "",forming .Um",h during the months of Hajj, .nd then fier ""rforming .Umrah , a pilsrim ... um .. ibrdm for ""rforming 1:/I>jj in the .. me ieasen. 4 Al BukMrl (l953) [412451 and Mu.lim (2691) [41266].
>eX

CHAPTER

Breaking the Fast: Illness or Old Age

Allah, Glorified and Exalted be He, h as dKTffii the: obligation of fa~tinB of Ramad.~n on Muslims. It is to Ix perfo rmed when there is no legal excu..,. YCI, un~rformed fasling days of Ramad.~n are to be mad~ up (or on other days with regard to those having legal excu~. There is a third type here. namely thou who can neitile. perform fast ing 'IOr make up (or it, such as 'hOK advancw. in )"ean and lOOse who are hopdruly sid,. With rq;ard 10 such ptl'$Oll.l., Allah rdicvn tlu:m from futing. enjoining lilem 10 fM:! a poor person {oream unpnfonncd fast ing day instnd; they arc 10 provide ha lf aid' offood for each day. Allah. Exalted be He, .... ys:

All"h does "of chn.ge " 'DU/ except t wit" 110.. , 14';'11;"1 i/s rtlp" c/ ty.." (Qur'~n: AI Bnqarah: 286)

3%
Allah also says:
~.. A"d upo"

IV, FASTING

. ,m .om {OJ

those who ~r~ able {to fas t. but with hD rdship) - /I . ubslilutej ofjuding a /",or person {e<lch day}..."
(Qur'~n:

Al-Baqarah: 184)

In his in terpretation of th above-mentioned ver;e, Ibn . Abb~s (may Allah be ple~sed with him) sa id:

"Tire verse refers to those old men and women who are too old 10 fa.l; they ,Mm,ld fud otle poor person for ellch u"performed day of fast ing (im/C<fd ofjasling):'
{Related by AIBukMrij

As for hopdessly sick people, the ruling will be the same os that applied in the case of aged ~opl . i.e. they are 10 feed one poor J>I',son for each unperformed day arfasl ing. Among those who break th eir fasting due to a legal excuse are travelers, sick people whose l't"Covery is expected , pregnant or breast -feeding women whose fasting might harm them or their babies, and menstruat ing women or women in a state of postnatal bleed ing. It is obligatory for people in all the aforesaid case.' to make up for the unperform ed fasting days. That is to say, they a re to observe faSling nn nther days NJual to Ihe number of days they have broken their fasting on. Allah, Exalted be He, says: "... And wiloever is ill or on 11 journey - tT,. n an equl1l num""r of other dl1ys..... (Qur'an: Al -Baqarah: 185) On th eother hand. breaking t he fast is an act of the Sunnl1h for an ext,.,mely sick person for whom fasting mayeaus. harm, or a travelerwvering a distance that necessitMes shOrlening prayer. Allah , Exalted be He, says: "... And whoever i. ill ,.. 0 " a jl111""~Y - '''~'' ' ltI eqllal " u mlte,. of other da ys..... (Qur'an: Al-Baqarah: 185) Namely. let him break his fast a nd make up for the days he d id not fast later. All ah, halted be He. also says:

". .. Al/l1h inte nd. f or yo u eoSe I1n d dON nOf Intend f o r you hard ship .. (Qur'an: Al - Baqarah: 185)
_H

In addit ion, whenever the Prophet (PBUH) was given the choic. of one of two matters, he would choose the easier of the two (as long as it was not a sin)'.

Oup..' " B....king rh . 1;"" tll,,,,,, or Otd AS<'

He. (PBUH). aloo says, a~ stated in the Two Sablbs:

"U i$
Mot

righteou$J1eSS to fasr

On

a journey."'

Consequently, if the one on a journey Or the one who is ill ob"'rves fasting with difficulty, their fast ing will be valid. yet detestable, As for menstruating women or women in a state of postnatal bleeding, they are prohibitro to perform fasting. and if they do. it is deemed invalid. Pregnam and breast -feeding women, however, have to make up for the fasting dap they hav~ mi!.Sed on other dap. Liktwise, women who break their fast due to fear for their children, are to feed a poor ~rson for each un~rformed day of fasting. tn this connection, Ibnul-Qayyim (may Allah have mercy on him) said:
"Ibn . AbMs and some O1her Companions haVl' given a fa/wa concerning /n-eaking th~ fa,t by pregnant and b"a't-fe~ding women who fear ha"" for their children, They said, '111., may break their fasting and feed a poor fe"on in ~xpiarion fo, each fMting day they miss, i.t. rtsorring to f.~di"g as ~xpiarion for fa,ting: . '

In oth~r word." fuding a poor ~rson is ""piation when a woman breaks her fast in either case. yet she is obliged to mah up for not performing the fast afterwards. tn fact, breaking the fast is deemed obligatory for one who needs it to "'scu~ somron ~ in danger. such as a drowning person or the like. Ibnul-Qayyim also "'id:
"There ~refou rreasonsfor break;"g the/asl: I'll vel. illness. m ""t ru atio M, andfetlring rhe harm that fasting may mu .. in cerrai" c~ses, such a,the Ca", wilh presnant and breast feeding women; the same applies /0 breaking Ihefast to save a drowning person,"

A Muslim should mal. his intention to ob."rv" obligatory fasting from the previous night, such as the fasting of Ramadin. ""piatory fasting, and the fasting for breaking a vow, Intention here mean. th.t one should detumine to ~dorm th e month of Ram;lJlln or to make up for unperformed days of fasting. Also, through intention one decides wheth er to ~rform an expiatory faSling, or fast because of breaking a vow. This is becau", the Prophds lIadilh states:
"Indecd, (the correctneSj and rewards of) dceds depend upon intentions, and every person does get (tIle reward of) what he has intended:

39~

lV, FASTtNG
It is also reported on th . authority of . ),'ishah. as a m~rf{j ' (traceable)

b.~dlrh.

that the Prophet (PBUH) ",id,

Wlle one dots nor illlmd jtming before dtlwn. his fasling is i~VIllid'"
T hus. the Muslim must make the intention of performing the obligatory fasting from the night until before dawn. So, whoever intends fasting in the daytime, such as the one who gelS up in the morning, abstains from eating and drinking. and intends fasting, his fa . ting is insufficien t and unacceptable u nles, it is a supererogatory fasting. not an obligatory one. Obligatory fasting mmt be intended beforehand, not during the daytime; the whole daytime is included in the time offastingand intention cannot refer to somethi ng in the past. On the other hand, it is permissible for a Muslim to intend performing supererogatory fasting in the daytime, for ' )"ishah (may Allah be pleased with her), narrated,

'One d~y the Prophet (PIlUH) mme 10 me and said. 'Do you have

anything (to bf taten)?' I repfied. 'No: Thereupon. he (PBUH) mid. 'Then I will observe fasling (Iooay).'
(Related by the Group orComp;le .. of Uadilh except Al -Bukhari) T his shows that he (PBUH) WaS not fasting then. as he asked for food, but intended fasting wh~n he found nothing to eat. Thus, the aforesaid i1adflh involves a proof of the I'''flllissibilily of del~ying the intention of fasting, only in the case of super.rogatory fasting. However. there is a condition on the validity of the supererogatory fasting intended during lh e daytime; n,me of th e things nullifying fastitJg should h~ve occurred before th e moment of intending that supererogatory fasting. su ch as eating, drinking. and the like. In other word . if one ha. d()n~ any of .uch thing. that nullify fasting before intending supereroga tory fasting during the daytime, one's fasting is indisputably invalid.

Endnotes
1 AI llukhlrl (4505) [81225 1. 2 Al lIukhlrl 05-60) [61692J . nd Muslim (5999) [8182[. 3 AI lIukhlrl (t9~6) [412331 ,nd Mudin, (2607) [~ 123J I.

'"
4 FM_ A kpl opinion i.oot>od by a mufti [I M uoIim """'., opKialiud in i.... illBl<p! rulinplln response 10 I byman~ quntion on poirM U!he bllmlc Low. S Se<' "lAJoJMoo'M"[U291. 6 s.. ,"'1Oo!1IOI<: of ,o\.lMurl>i '111l 79380I. 7 An NIsi', (Z~) (USI2[ and (2330) [2/509 1. AbO DlwGd (245<1) (ZlS?I]. At -Tirm;dh! PlII) IlIl(8). and Ibn Mljah (1700) [21]25]. 8 Muslim (171)3) 1412761. Ab.:. Dfowlld (2455) [2/5721. "ITinnidhl (712) ()Ill 11, An_ Nun (B24) 1215061. and !bn M.l.jah (170 1) il/ns ],

"",u".'IoI

~ ---

V:HAJJ

CHAPTER

The Obligation of Hajj (Pilgrimage)

Hajj (Pilgrimage) is considered onc of the pillars and major acts of Islam; Allah. Exalted be He, says:
"... And {duel to Allah from the prople i. a pilgrimog<! I(} the House - for whoe..." i ... ble to find thereto" wuy. 8u/ ",h."..." did'elieves (i.e. refuses) - then indetd, AI/..h i.frwfrom need of the world.," (Qur'an: Alu 'Imr~n: 97)
That is to say, Allah has made an obligation On Muslims to perform Hajj to Mecca, as indkated in the word "due" in the aforesaid verse. In the Same verse, Almighty Allah refers 10 thme who abandon this act of worship as disbelievers, saying:

". But whoever dis""Ucvl'S {i.e. rofu.e./ then ;ndeed, Allah is f ree/ram need "fIliI world." (Qur'1n: Alu '[mran: 97)

v, llAJJ
All this confirms that Ha)) is an obligatory act of worship and whoever does not believe in it is uniformly agreed to be a disbel iever. Allah, Exalted be He. commanded Hi, Intimate, Prophet Ibrah lm (Abraham), saying:

"..And proclaim to th JUople the Hajj (pilgrimag/ ...

(Qurln: AI -liajj: 27) Moreover, . AI; Ibn Ab" rillib (may Allah be pleased with him) narrated that the Prophet (PBUH) said:

"Whoever has the p rovision and the riding animal (or th~ means) thM can cnrry him 10 the House oj Allah (i.e. the Ka 'bah) and he does not perjorm Iiaj), rilell it does 110 maller ifhe dies as a few or a Christian."'
(A marfu' (traceable) iJ.adill, reluted by At Ti rmidhi and other compilers of Hadirh, and d""med ",Ilia (anthentic) al50 by At"J"irmidhij The Prophet (PBUH) also said:

"Isklm is based 011 five (pillars): (i) lestifying tirat there jj no deity bllt AI/ah and that Mub.mmnad is the Messenger oj Allah: (ii) perjormil1g the (compulsory congregational) prayers dutifully and perjectly; (W) I'ayi'lg Zak~h; (iv) observingfasting dur;'Ig th e month ojRm",l!!.dl1; (v) perjorming Ua)) (i,e. Pilgrimage)jor those who can afford it."
The phrase "who ((In afford it" implies a condition On whom ~rforming Uajj is obligatory; that on e must have enough provisions and means of transportation to travel to Mecca and return back to one', folk .. The reason why Allah decreed Hajj is shown in the following ver"",

"That Ih~y m"y wUn".. , i.e. aI/end} Mnefiu for Ihemut""s and mention Ihe N"me of AI/"h 0" k"own [i.e. specific! da)" 0...,' whal Ht has provided for Ihem of {sacrificial/ animals ...n
{Qur'1n: Al-Hajj : 28} Allah continues:

nTh." Id tll.", end their untidin".. and fulfill th"'r vow. "nd /'trform tawtlf' arou"d the Andenl House.n
(Qur'in: AI-Hajj: 29)

0uf"<T 1: The Oblig.,ion of li~jj (Pilgrim.g<l

'05

words, the reople a~ the beneficiaries from Ha)), not Allah, becaus~ A/fah ufreefrom need "f the w"rids, (Qur'an: Alu 'Imdn: 97) Allah is by no m. ans in n~d of the pilgrims, unlike the pilgrims who are in need of th~ Lord to glorify and worship. [t is th e people who need Allah. SO they come to Yisit His House seeking His aid to ,ati~fy th . ir ne~ds , In The obligation of J:iI1jj is decr~d as th~ last pillar of Islam, aftN prayer, Zakdh, and fasting. This is because prayer, the basic pillar of relig ion, is ~rform.d five limes a day, so it has 10 be the first pillar of Islam. Zllkill1 has 10 come n.xt, as it is always combined with praye r in many Qur'anic verSes. Similarly, fasting follows them , as it is regularly observed, but once a year. On lhe oth .. hand, Ha)j waS prescribed in Islam in the ninth year A.H. (i.e. after the Prophet's Hijrtlh (Imm igration to Medina) according to the majority of scholars. We should also know that the Prophet (PBUH) performed Hajj only once in his [ifetime and it is called the Farewell Ha)) which was in the tenth year A.H . ' but h~ (PBUH) rerformed 'Umrah (Lesser Pilgrimage) four times' in his li fetime. The main purpose of [jajj and 'Umrah is to worship Allah in the places he commanded us to worship Him therein. Allah's Messenger (PSUH) said: Pebble throwing IlHd performi'lg sa 'y (i.e. going between A~5aftl Ilnd A{Marwah) are made (i_ decrred) for mrntioning Allah."' r_

oth~r

Hajj (Pilgrimage) is Ilniform ly agreed upon by Mus[im scholars as an ,

obligatory aCl of worship, and ooe of the pillars of Islam. It is prescribed for all Muslims; they are to perform Haj) once in their lifetime provided th ~y can afford it. and it is a collective duty on a ll Muslims at a set time every year. On th~ oth er hand, any performance of l1ajj other thao the obligatory on e is considered a voluntary act of worship. Concerning' Umrnh, many scholars regard it as a religious dUly, for when the Prophet (PSUH) Was asked if women had to participat~ in jihdd (fighting in the Caus e of All ah), he (PBUH) replied:
'Yej, there is a jiMd prescribed for them in which there is no fighting, namely Ha)j and 'Umrllh.~

Accord;ngly, if 'Umrah is authenticated to be a religious duty for women, then the more it is so for men , To illustrate, onc~ a man said to th~ Prophet (PBUH), "My father is an old man who Can neither perform [jlljj nor' Umrah

V: /iAj)

nor n'e n travel" Upon that, tht Prophet (PBUH) said le him:

'Perform li.<>jj ~nd 'Ummh 011 beh~if of your falhe~'

(Related by the Fi," Compile",of Hadith and deemed~aliili (authentic) by At Tirmidhl) According to the aoove, it is obligatory for a Muslim 10 p"rform Hajj and . Urnrah once in a lifetime; th e Prophet (PBUH) said:

'Perform Jiajj only once, and whOt'ver performs it more than thOl, it is a voluntary act for him."'
Muslim (Muslims Authentic Book ofHadith), il is narrated on the authority of Ab" HlIrayrah thal the Prophtt (PBUH) $.id:
In
0 people! Allah has made JJpjj obligatory for you, so puform Hajj." VpOH Ihat, a man asked, "(Is it to be performed) every year?" The Prophet (PBUH) answered, "If I were to say 'Yes: it would become obligatory (for you to perform it every year) and you would not be
~b.ih

able to do it:'
A Mmlim, male Or fe male, must p" rforrn tht obligatory Hajj as SOOn as one is able 10, and whoever def.", il without a legal excuse is deemed sinful, for t he Prophet (PBUH) said:

"Make lume to (perform the obligation of) Hajj,for the o"e of you does nol know what mighl ajj!ict him:"
(Related by Imam Ahmad) There are five co ndit ions that must be f uIflU ed as prcrcq uisites of performing 11ajj: 10 be a Musl im, to be sane, to have reached puberty, to be fre<! {nol a slavd , and 10 be able tn perform it. Those who meet thest prerequisites art' obliged to perform Hojj immtdiately, Performing 11ajj and 'U,nroh for a little boy is accepted as a supererogatory aCI ()f worship, as indicated in the l1adilh narrated by Ibn 'Abbils:

i\ woman lifted up a boy to (,how him 10) the Prophet and said, 'Would rhis (hild) b. credited willl performing Ha)F' He (PBUH) replied, 'Yes, and you will hl1ve a reward: ""
(Related by Im1m Muslim)

Clupl<r 1, "Ill< Obliga<ion of fipjj (Pilgrim.gel

Scholars unifonnly agree that if a boy p-erforms iJajj ~fore reaching puberty, it is sli1l obligatory for him to do it OnCe again when he is an adult and has the ability to do it. That is to say, iJaj), which is p-erformed in childhood, does not spare a p-erson the obligatory iJajj when reaching puberty, and so is the case of Umrtlh. for a child under the age of discretion. his guardian can assume ibram (a state of ritual consecration during iJajj or 'Umrah) and declare the intention to ~rform iJajj on his behalf. Th e guardian should stop the child from doinS whatevu acts which are forbidden during iJajj, and should p-erform jawa! (circumambulating the Ka'bah) and ,(J'y (going between A~S:aft and AI Marwah) on behalf of the child while carrying him. The guardian is also to accompany the child to Mount ' Arafah, Muzdalifah, and Min1, throwing the p-ebbles on his behalf.
AI;

However, if th e child reaches the age of discretion, he can assum e ibrllm and declare the intention to perform iJ")) after seeking the permission of his guardian. The child is 10 perform whatever rites of Hil)) he can do, and his guardian performs whateve r the child is unable to do on his behalf, such as throwing the pebbles or the like. If the child is unable to walk, his guardian can carry him performing jilwdj, sa 'y, etc. Still, the child must perform whatever he can perform himself, whether or not (he is) at the age of discretion, and it is impermissible to perform any of the rites of Hai) on his behalf as long as the child is able to perform it himself. Also, he should avoid whatever acts forbidden to be done by adults during Hajj. afford it both physically and financially, i.~. the one able to endure Ih e journey and have enough money to go and return. One has also to be able 10 supply one's children and whomever one financially supports, leaving them enough money until one returns. In addition. one has to ~ttle all one'~ debts and fulfill all one's financial duties before heading for liajj, provided the journey to Hajj is saf~ for the pilgrim's life and pos~ssions. So, if a person can afford Hajj financially but not physically, such as being disabled by old age oran incurable chronic disease, one in this ca~ may assign someone to perform Hajj on his behalf. Ibn . AbMs (may Allah be pleased with him) narrated:
Th~ one capable of performingHajj is that who can

V'iJJ4U
"A womall fTfJm (11,e lriw of) Khalh 'am SQid, "0 Messellger of Allah! The obligalion of Hajj tlljoillM by Allah Iuu !>ome due 011 my farher tllld he iJ old alld weak, and he call1lOf si! firm on Ihe mOllnl (la Ira vel); may 1 ~rform Hajj 011 his Whalp.' The Prophd (PBUH) ""plied, 'Y"-,)'Vu may.' n
The ~rson who performsH~jj on h(ohalf of another must have ~rformed Hajj on hi s own ~half first, according to the following hlldith ~ported by Tbn

'Abbb (may Allah

~ plra~d

with him):

"The PrDphtt (PBUH) heard a man saying talbiyah in Ihis way, 'Hut 1 nm nl Your ser~ict 0 Allah, on behalf of Shubrum"h: He (Ihe Prophet) asked, 'HaW!)'Vu performed Hnjj on )'Ou, OWn behnlp.' The mnll said, 'No.' The Prophel (PBUH) said. 'Perform Hnj} 011 your own bmnlf firsl, then ptrform il all ,"h"lf of Shubrum"h: - "
(Related through a good chain oft .... nsminers and;s d~med ~hili

(.utIle-IItic) by AI-Bayha'1i)
The one who performs Hajj on behalf of 3nothcr should be gi",n e nough money to cover the costs of the journey back al'd forth . However, he should by no means get (us in return for this ~rvice, and should neWr use it as a muns of earning money. H. who ~rforms Hajj on behalf of another should be doing this with the int.n tion of helping I Muslim brother or sister and also viliting Ihe House of Allah (the """bah) and the ncrt'd princls. Thu .. one's perf"onnance of Hnjj on behalf of another should be intended for the Sake of Allah, root for any worldly purpose. On Ihe other h and, if Hajj is performed in thl$ Wily in mum for money, thm it will be invalid.

Endnotes
I At Tirmidht (R 11) 13/176).

2I"""f Cir<u",ombulohng lb.

K.' bob.

) AI Bukhhl (44~) 18/134) and Mu.Jim (:lOl5) 1 (1460). SH .1.., MLUlim (29041) 14140-1 1 . 4 AJll ukhh1 (178) 1317571 ond Mu,.rim (:lOll) 14/459). 5 AbiI Dtwtld (l!WI) [U.J.071 _rHI At Tirmidhl (902) [JIl+6j. 6 Ahrnld (2S198) 1611661. An Nun (2617) 11I121) ond loo Mijoh (291U) 11I41}). Se< .100 AJ Bnkhlorl ( t ~l) [314801.

Chapr 1: lh< ObIi&, rion of lJ.ajj (l'il 5ri mag<) 7 AM D1w ild (1810) [21276 ]. At-Tirmidhi (930) [31269]. An-N ... (2620) [311 17]. and 1'1 Ibn M~j.h (2906) 1)14151. a Abil Diwiid (1721 ) [2lnn An -No;.!L (2619) [311 17 ] . nd lbn Mij . h (2836) [31406]. 9 Mu.Urn (.3244) [,/10, ). 10 AbmaJ (2869) [11314-3151. I1 Mu,lirn(13)6). 12 '\1 _BukhArl (1513) [3 147~ J . nd Mu,l im (3238) )SilO I ). 13 AM D~wUd (1811 ) 121276] ond Ibn Mlj.h (2903) 1314141 .

CHAPTER

Women's Hajj and Rulings on Performing It on Someone's Behalf

l:ifljj is pl"C'scribed for every Muslim, male or female, yet there are some additional conditions for f:J.ajj Ihal are obligatory for women. A wOman must be accompanied by a maUr..." ' during/:iajj. I! is impermissible in religion for a woman to travel for l:iajj or anythingdse without a mauram, for the Proph~ (PBUH) said:

i\. woman should not trove! except with a maJ-.lTllm, and ,.,,, man may visit her except in the preswCl of a mabram:'
(Related by Imlm Ahmad with an authentic chain of transmitters)

I! is aloo narrated in the Two Sahihs that a man said to the Prophet (PBUH):

'0 Messenger of Allah! My wife is proceeding/or Hajj and I have

enlisted in the army for suchand-such a
battle.~

Thereupon, Ihe

Prophet (PBUH) said 1o him, "&1, and perfonn liajj with your wife.l

HAjj

MOre<Jvcr, it is ~tat(d in the Stlhih Book, (Authentic Book< of Hadirh) and other hooks of Haditl, that the Prophet (PB UH) said: "It is impermissible far a woman to travel for ont day and night except witl, a ",aamm:' All the aforesaid hadiths state that it is prohibited for a woman to travel without a mahram, whether she is traveling for Hajj or anything clSl:, so as to avoid corruption or Sl:duction on her part or others when she is abroad alone,

im;\m Ahmad (may Allah have mercy on him) !aid:

"A mahram is a prerequi,ile, rhu" il is not obligatory for a woman

who has no mail ram it on her behalJ.

/0

perform Haj), or to make Someom perform

The man",m of a woman should bt her nu.,band (lr any person unmarriageable to her forever, either by kinship such as a brother, a father, an uncle, and a nephew, or by being unmarriageab le to her for a legal reamn such as a foster brolher, or by affinity, such as a stepfather or a stepson. To illustrate, il is narroted in Sahih Muslim (Muslims A"th.n/ic Hook of Hadith) that the Prophet (PBUH) Sil id: "It is not lawful fo r a wmMan believing in Allah /a undertake a journey extending OVer three days or more unless she is in tile company of her!ather. her SO". her husband, I,~r brotlier, or any oIlier mahram: A woman must cover the expen>es of her m"hro", during the journey of Hu)). Therefore, a woman is not obliged (0 perform Hajj until she has enough money to COver her own and her m"lI rom', expenses to and fro. If a woman find, a mtlilrom yet she delays perfnrmingHtljj, out of nrgHgence, until she loses him while she still possesse, the finaocial capability. she has to wait until ,he finds anoth~r mahmm . However. if she has lost hope in finding another mallram. she is to find so meone to perform Ii.ajj on her behalf. If someone is obliged to perform Hajj but he died before doing it. an amount of money, enough to COver the Ha)j expenSl:'. should bt taken out of the capital of his inheritance and given to someone to perform it on his bthalf. AlBukhari rdated on the authority of Ibn 'AbbA, (may Allah be pleased with him) that:

"A WOm"n said to tile Prophet, '0 Messenger of Allah! My mother had vowed /0 perform Hay b"t sIIe died before performing il. May

I perform liajj on her behaift' He replied, 'Yes, perform liajj on her behalf Had there been a debt on your mother. would you haw paid it or not? (If ye,) pay Allahs debt as He has more right to fu!fill His debt (j.e. the obligation of Hojj): "

,0

aforesaid badill' proves that anyone who dies befo,", p~rforming the obligation of Hajj, then his SOn or guard ian should do it on hi. behalf or they should find someone to do il on his behalf. provided that the expenses oflhe l:J.ajj journey is taken from his inheritance. Moreover, the guardian should also pay the debts of the dead person; schola rs uniformly agr~e that the debt of a man should be taken OUl of his mon ey. and sO should be any other f,nancial obligation~ (such as tbe expen"'s of performing Hajj for him and the like). According to another hadith, the I'rophet (PBUH) enjoined a woman whose si ster vowed 10 ~rform Ha)) and died before fu lfilling it, to perform , Hojj on her behalf . Similarly, il was related in the Sunan of Ad -Daraqulni that he (PBUH) enjoined a man whos~ father died before performing the obligation of liajj. to p erform il on behalf of his father ' , That i. 10 say, th.re is not much legal diff~r~nce between the obligation of a legislative origin and that which on~ vows tlpon himself; bolh have to be fulfilled, whelher il is enjoin ed by Ih e de<:ea..,d in his/her will to perform it on his/her behalf or nOI. When som~on. ~rforms Ha)) on behalf of anolher, the latter bomes no longer obliged 10 perform it. h is as if he has performed it him~elf. In this case, the one performing Hajj for another is called a Udeputy pilgrim, Upon p"rforming H~jj on behalf of anot her, a deputy pilgrim ~hould have the intention of performing Hajj on that p"rso n's behalf. and he is to chant talbiyah also on his beha lf; it is sum,ie"t 10 make Ihe intenlion 10 perform the rites of Hajj on "on",on~'s behalf wit hout mentioning his name. However, if the deputy pilgrim forgets Ihe name of the person on behalf of whom he is performing lioj), he can declare th~ inlenlion and recite talbiyhah on behalf oflh~ on~ who ha. given him money to p" rform Ha on his behalf, wilhoul mentioning his name. h is recommended for a Muslim 10 perform Hajj on behalf of his parents whether Ibey are dead or alive but lacking the abilily 10 do it; a Muslim is to .,.,rform il on his mother's behalf flrSI, as Ihe molher is worthier of one', dutifulness.

Th~

".
Endnotes
1 Manram, A wom,n" husband or .ny u"m.rriage.bl. kin "fh,,..
2 Al-Bukh1ri (1862) .nd (1086, 1087), .nd Mwlim ( 1)41) and (1338). 3 Al_Bukh1r1 (3006) [61 172 ] .nd Mwlim (3259) [S/llll. 4 Al BukhM (1088) [2/7J(l[.nd Mu. lim (3255) [51111 ],

V: li;l}J

5 Mu>!im (3257) 151112).

6 AlBukhM (1852) ]4/84) 7 A l- ~ukhll1 (6699) [Ilm 1].

8 Ad. D1''''lu!nl (25S6) 1112291_

CHAPTER

Virtues of Hajj and Its Preparations

Hajj has a magnificent vinue and a great reward. At-Tirmidhl narrated a marf(j ' {tmceable} aad/rh, which he deemed lab.ia (authentic), on the au thority
of' Abdun.,h [bp Mas'iJd stating that the Proph..t (PBUH) said:

Perfon" Hajj and 'Umrah (UsseT Pilgrimage) making them follow each olller,for they remove poverty and sins as a blacksmiths bellows
remo",", impurities from iron, gcld, ""d sjlve~ And an accepted p"jornlance c/Hajj gets no reWl>rd I",s than Paradise."'
Mo=~..,r, it waS narrated in Sab.ib.AI-BukMri (AI-BukMrfs Authentic Book of I:ituiirh) that' A:ishah (the Prophet's wif e) asked the Prophet (PBUH) saying:

"We see that jiMd' ;s the best of (good) deeds, ,(} should "'" no/ (as women) participate in jihlld?" He (PBUH) replied, "The best and the most lUpe,ior jihdd fo r women is the auepted perjDrmaMce (}jHajr'

416

Y'iiAJJ

It is important to point out that an accepted performance ofIiojj is that which is perfe<tly perfonned and not tarnished with ill deeds_ It is also maintained that an accepted Iiojj is that which is worthy of king accepted by Allah.

on e intends to perform tlajj, one should repent of all one. ,ins, and free oneself from k ing unjust to others. by returning rights to those to whom they are due. One should abo return all tru,ts, loans and debts in one's p<lssession to their owners ~fore setting out for tlojj. Moreover, nne should ask the forgiveness of those whom one has wronged, and should also write one's will ~fore departure. In ca,"" (lnc could not settle such obligations kfore traveling for tl~jj, one should authori'e someone to do them on On es khalf. Oo e. as well, should ,""cure on es ch ildren and those one supports with enough money until one's return. Furthermore. one must make 'ure that the money on e u,""s for the expemes of Iiajj is lawfully obtained, and should also lake enollgh provisions and money for the trip. so that one might not need the assistance of anyone there. provided that one's provisions k lawfully obtained; Allah, Exalted be He. says:
Whe oev~r ~O you

who h~ve believed, 3pend from the good I";"g$ wit kit y<JU

have tarned .

(Q ur'an: Al-Baqarah: 267)

In addition to the ahove, a pilgrim should try to find a pious companion to morally support him during the journey and while performing the rite, of Ii~jj; a righteous mate to guide him when h. i, wrong and to remind him when he fOlgets. On the other hand, a pilgrim should .. new his intention, determining that hi s performance of tlajj is only for theSakeof Allah. A pi lg rim should also treat people with kindness and good mann ers, avoid quarreling or annoying others, and safeguard his tongue against insult, backbiting, and w hatevcr does nOt please Allah and His Messenger. Endnotes
1 AtTIrmidh! (1:109) 13/175 ], AnN.dl (26JO) jJIlU). and tbn Mlj.h ( 2887) 131407)

.nd (2888) 131407). 2 JihJd: Fighting in tll< Cau>< of AII.h ) AtBukhl.rt (1861) 14N31_

CHAPTER

Miqats' of Hajj
~..,

a""

~rtain

times for lilljj. and certain siles for en tering

slate

ofihnlm.

The Fixed Times or Hajj

The tima specified for liajj arc mentioned by Allah, Exalted be He, when
He s.ap:
~t1ajj is {during} ~II-kn"w" months, JO 1I'1r~V('~ 'flU made Hajj ob/lgM",." "po" him"" Ilrt~jn [by tnUrlng the stalt of Ibr4m}. lite", i. r ID k for him) n" 1U".,j relatio,,' and " " disobMitn u "Upllling ""ring HQjj..... (QUI'!n: AI-Baqarah: L 7) 9

,,,uI ""

These months a~ ShawmJ, DhIllQa dab. and the first ten days of DM1l:Iijjah. Themort, anyon e woo enleTS the stale of ibnlm in tiles<! months with th e intentioll to perform Hajj must a'fflid offensi~ words and <ktds which contradict the purity of that act of worship, and should also be preoccupied with good deffis and abide by piety.

"
The Sites for Enteri ng the State of lhrlim
They all' th e specific places which a pilgrim must not exc~d and head
for Mecca without entering the state of ibnlm (a slate of ritual consecration

during Ha Or Umrtlh) , declaring hi. intention to perform tilljj. Thes<: places were pointed out by the Prophtt (PBUH) as menlioroed in the narration of . AbdulUh Ibn "Abbls who Roid:
"Allah:< MtsU"~r (PBVH) spWfifil Dhlll'liu/Ilrfph (as a site Jarihrdm) for Iht proplt of Medina, AJ-JubfaJr fo r lire ~~ of MhShdm.' QanwlMal1lJzil Jor Ihe peuplt of Ntljd, And Ya/am/am for the petlple of Ytmt tt. Ulying, 'Th q art' (sitts for ibr<lmJ for those people and jor any Olhtr prople wming tl/rough th em (i.e. those silts) with lire i"ten /I"on ofperformillg HaJj and ' Umrah (Lesst r Pilgri/llQgt). Ami wlr~vtr is living withi" thest boundarits ron assume ibr<lm from the pl~ct he st~m fro m , ~"d th~ propl~ 0/ M uCll c~n ~U"me iar6m from MUl: ,.,
Mo~r, Im1m Muslim rriafed on the authority o f Ilbir that th~ Prophet

(PBUH) said,

... The mllhllU' of the prople a/Iraq is DMI.. - Irq.

The id~a behind se tting .Iuch "'iqdts for 1:Jajj Is as fo llows: Th~ House of Allah (fhe Ka'bah), bei ng so glorifi~d and honored by Allah. i, fortified by Allah through Mecn and protected by the Sanctuary o f Mecca which, in !Urn, is glorified by th~ mlq6ts beyor>d which on~ ca n not pus withoUl being in the slate of ib:nfm as a sign of honor and glorification to the House of Allah.
Th~ fa rthest of thew siles for enlering

lardm is Dhultlulayfah. which

is specified for Ihe people 0( Medina; the distance between this place and Mecca is about a ten day journey (on cam els o r the like). As {or the pe<:>pl e of AshSham. Egypt and MQI"OC(O, th~ site for Ib.mm is Al Juhfah. which is nU, R~bigh; this pl .. ce i, about thrr~- nighl Jo urney far from M~~a. and some say il is even further. Yalamlam. which ;, two-night journey far from Mecn, is the sile for lardm for IOO~ coming from Yemen. The site for ib .!m (a -"ate of ritual cOll5ratioo during Hajj or 'Ummlr) I"or the ptopk o f Najd is Qamul-Maohil - now known as As-Sayl _ which is two- n ight journey far from Mecca. As ~ rds the pJple of Iraq and t ho~ of the East, the site for i/vlfm is Dh~tu-' Irq, wh ich is two- night journey far from MKCI. These are Ih e sites for en,,-ring Ib"'m for the ptople of the aforesaid places and th<Jl;e paliSing thrnugh them with th~ intention of perfonning 1:Jnjj or . Urnrah. Regarding

who dwell in places that are nnnr to Mecca than t~ aforementioned plic", theya~ume lar.l", for Hujj or ' U",mh from thei r places. A$ memiontd above. the residem. of Mecca. however. enter litr.l", for l:iajj from their own nsidnlce. i.e. from place, at M...:ca itself; they do not h~ye to get ou t of Me<:co to ~s.sum. lar.lrn from there. However. when it comes to Ummh. they h.'1: to get out of MGI to the nearest precincts wherefrom they can a!.Sume ibr"",. As for those who do not pass by ony of the ofore$llid sites o f illmm o n th.ir way to pnfonn H"jj. th~ have to ~m. jbr.lm once they know they are at the neartSt pl~ce opposite 10 any o f llIese sitl'S. AIBu](h~rl rtlalM that' Umar IbnulKha111b (may Allah be pleased with him) said to the people ofl .... q;

tho~

"Mak. your sil~ for Ill."", a place siluuled oppOSilt IQit (I.t. opposile 10 Qa rMulMuMo:\zil. II,e plllct of Ibr"'" for lil t people of Najd) on )'Our U5ual way,"
Similarly. those who travel by plane should assume iar"m oroce they know that they are (n .... lld to a ny o f the sites for ibmm du ring the flight Ho,"""r. tller should be prepared before getting o n bN.rd the plane by ritual bathing l nd dnning. Afterwards. whenever the plane reaches a place that is panUeI to any of the aforesaid .ites fo r iardm. they .hould declare the in tention of iar4rn and chant lalblY"h in the plane. It i. impermissible for one to delay iaMm until the plan e lands in the airport of Jeddah as some pilgr ims mistakenly do. as both Jeddah and Bohrah are not Sites for Ib.nlm except for Iheir own people or anyone who intends to perform l:i"jj or 'U",mh while being there. Otherwise. it is im~rm issible to assume Illmm from Jcddah. IS it will be regarded as n.cgIigcroce of one of the rites of Hajj. namely ~ming ianlm from one of its decreed sites. a nd one in this ~ will be obligtd to slaughter a gerifleial animal in upiation. Here i! a common mistake made by many people IInd it has to be poinlM o ut; some people mistakenly believe that they have to take a ritual bath before ISIluming lurdm. arguing thnt thi s i. not possible while being in a plane and $0 on. Therefore. it is important to point out that IIlMm means declaring the inlention to ~rform the riles o f Hajj or Ummh. avoid ing the lets prohibited to bedone while being in a Slate of ihrdm as much as possible. As for washing. wearing pnfumes. and the like. they are acts of the s"nllah which a Muslim an do befo.., gdting on bN.rd the plane. and ~ming IlIrdm without observing them i! permissible. So. a plane pusenger an make I~ intention to assume iard rn and recite lalbiY"h while being in his/her scat once the plane is over any o f the known site. (or lard," o r jult bero.., it. Thi. i, kn own by asking the pilot.

v, JJltJJ
or of Iht plan~, or trying to find it out independently through !nv~ligalion and estimallon, Thus, On~ would have done on~'s utmo$t in this r<:gard. However, if onc does not cart, it will be cons ider<:d an inexcusable negligence and indiffer<:nce regarding one of Iht prerequisiles of Hajj and 'U"'rah, namdy ib:rol ... , which may im'alidate them.
th~ host~

As for !host who Pi" by tlleir site of ib:rdm wi thoul ~uming it, they have to murn 10 that sile and assume ;/lnl..., for it is a manageable obligation Ihat should nnTI" be ~eclnl. So. if onc does not go back and assume i/inlm from IM right sire -as some mistakenly do from Jeddth and the likt . ont in this case will "" obligM to slaught er a sacrificial animal in expiation, i.e. to slaughter a sheep or 10 gel one-seventh of a camel Or on eseventh of a row and divide il ~mong the residents of the Sanct uary of Mecca, provided one (Ihe pilgrim who sacrifices) should eat nothing from i1.

In a nutshell, Muslims should take an interest in their religious matters w as 1 perform all ac ls of WOfship properly and perfectly as legally enjoined 0 Among Ih ..... religlous mitten is IM ibnlm for H..jj and 'Umrah; it has 10 be assumed from Ihe sit es for ib:r.lm specified by tile P rophel (PBUH). Therefon, a Muslim should be aware orlh ..... siles and never pa ss them wilhoul ""ing in a slate of ib.r.lm.

Endnotes
1 M/q4Is of lJajj: lh< fiud rimn '" Hajj and thr oil" for ent";nl thr .u>le of ih",,,,. 2 oUhSMm; The Levanl; ..po.. covm"ll Syria. Ldooonon, Iordan. and hlnti".. ) Al-Bukhltl ( 1524) [lJ4I41 and MllSIim (2796) I4/l24 [. ~ MuIwIl: The At~ fOr ttlt ,Iote of i/Inlm. 5 MllSIim (2802)(4/)261. 6 AI-lluWr1 (1511) Il/4!101.

t'"

_11'1'

CHAPTER

How to Assume Ihram

of ritual cQnse<:r... ion during l;bJjj or . Umrnh) is th e first of IM riles of lJiJjj, and it muns the intention to lilar! Ihe riles. 11 i. call~ IlInlm (which is derivro from Ihe Arabic word "nllrd,",' Lt. forbidden or prohibilnl) bKause a pilgrim by assuming ihrot/n prohibits himself from all IlK acts that have ~ef') permissible before bei ng in this Stale, such as snual int"Teom... ~aring perfume, dipping o ne'l fingernails. having o nc's hair cut, or wearing certain kinds of clothes. To illu strate. Shaykhul bl l m Ibn Taymiyah (may
(~ ~at~

Ibrdm

Alllh haY", mercy on him) $.lid,

hfQrI, 10 prrform Htljj. for Im ;n/en/ wlt is almuJy i" his Mart since he has JrjI his h",,,dawn (hr<lding for Mf<'C"j. So. rhut mwt be specific wwds C1I'duds tlmmgh whic/r M bcMs in Il sra/t of Ibnlm,"'
Before assuming iardm, it is desirable to gel prepared for such a state by some duds prior to this great act of worship:

0",

ItUI" is not "'~ in "

flatr

of iludm olKe he illtrndk with hi.

v, lJ;1}}
First: It is desirable to have a bath - washing the whole body - before ihnlm> for th~ Prophet (PBUH) used to do SO before assuming ihram'. This is also ~uSl: bathing is a bener and more compreMnsiw way of cleaning and ridding oneself of ~ny undesired smd l. MOl"eOV<'r, h,wing a bath upon assuming illrnm is also required for a ,mman in a Slale of postnatal bleedingor menstruation> for the Prophet (PIlUH) commanded Asmi!" Bint . Umays. who WilS in a Slate of confinement> to take a bath before assuming ilzra",> as related by Imlrn Muslim ' . He (PIIUH) also commanded . kishah (his wife) 10 do the same though she WilS in her menstrual (l(riod '. The purpose of this is to dean the body. rem""" un<ksired smells and remove the impurity of menstruation or confinement Second: Before assuming ibra"" it is desirable to clean oneself perfl'dly wdJ, removing th e hair which is legally enjoined !O be remmed. such as trimming the moustache. shal'ing the hair of the armpits. and shaving the pubic hair. On~ should do this before assuming ill,drt, becauSl: it will not be allowed when being in a state of ibrd",. Yd, removing such kinds of hair is not one of the prerequisites for ihrJm. In other words. if one d~s not need to trim or shave any oflhem , one is nOI obliged to do SO; it is permissible to do so if n~dcd .

Third: It is desirable for a pilgrim to perfume oneself using whatever

is available, such as musk. incense, rose-water, al~s, or the like, for . A'ishah (may Allah be pleased with her) reported:

"[ used /0 sunt Allah's Mcssrnger (PBUH) whenever he wanted /0 Qssume ibrdm Qnd (also) on finishing ibr~m before circumambulating the House of Allah (i.e. before lawdf).~'
Shaykhul-IsIAm Ibn Taymiyah (may Allah have mercy On him) said: 10 wear some perfume before (l.5suming ibrdm il will befine. YeI. doing so is '10/ obligatory,jor the Prophet (PBUH) did 50 but he did "0/ e"jol" the people to do the same" Fourth: It is desirable for male pilgrims before ibr~m to takeoff a ll tailored or Sl:wn clothes and wear something "nstitched; the Proph et (PBUH) used to take off his tailored or sewo clothes and wear something unstitched - after taking a bath - to assume ilzram '. So, a pilgrim should wear a whit~.dean unstitched loincloth wrapped round th e lower part of th e body, wrapping another sheet of white, clean, unstitched doth round the up?"r parI. Ye!, it is permissible to replace Ihe white color

"If a pilgrim wants

with any other color provided it is traditionally ~fitting men. The idta behind this is to withdraw on..df from luxury and to have the feeling of asubmissive servant of Allah through wearing such humbledothing. Morem",r, such clothing always reminds one oft>eing in a state of ib.nlm. and thus one keeps alert and avoids committi ng the acts prohibited during ib.rnm. The clothing of iarnm reminds one of death, the shroud of dead people, and the Day of Resurrection, and so On and so forth. In addition. taking off sewn clothes before intending to assume ihrdm is an act of the SUllllah, but it is obligatory ait assuming ibnlm. So, if a pilgrim intends assuming ib.mm while ,till wearing his ordinary sewn dothes. his ihrdm is considered valid, bUI he is then obliged to take such doth .. off and put on the dothes of ihnlm. By fulfilling the aforesaid prerequisites, a pilgrim is thus prep.red to be in a state of ihrJm, but such acts Ihemsdvrs a", not called i/lrdm as many people mistakenly believe; ib.mm meanS the intention of starting performing Ihe rites of Hajj or Umrah. Accordingly. a pilgrim is not conside",d in a slate of j/lrdm once he takes off his sewn clothes and wears the afo",menlioned clothing of ihrdm without having the intention of starting performing the rites of l;1ajj or . Ummh. This is b~ause th e Prophet (PBUH) said:

"Indeed, (the correClrless and rewards of) deeds depend upon intentions .. .
b

As for praying befo", assuming ib.rnm, the more valid opinion is that there is not a sp~ia\ kind of prayer to be offered before ihrdm. However, if the time of ihrdm coincides with an obligatory prayN, th en a pilgrim is to perform the obligatory prayer first then assume i/Jrdm. To illustrate, it was narrated that the Prophet (PBUH) assumed i/Jr<lm immediately follow ing performing (an obligatory) prayer '. Moreover. Anas reponed that the Prophet (PHUH) performed the Zuhr (Noon) Prayer then rode his mount beast,' and when he came to the hill of AI-Bard.' he raised his voice with talbyiah. The great Muslim ",holar Ibnul-Qayyim (may Allah have mercy on him), said:
"It was n~ ....r reported that th e Prophet (PBUH) specified performing two mk 'ahs (uniIJ ojpmyer) forassumjng ihmm; ....hat wasreported is that he performed th e obligmory Zuhr (Noon) Pmyer before it:"

11 is important here to draw the attention of pilgrims to a very important matter; many pilgrims mistakenly believe Ihat they have to assum e ibrllm from the mosque in Ihe site for ibrnm for them . As a result, many pilgrims, mal.. and females, hurry to such mosques, overcrowding them, to start assuming jhrdm

V'lJ.AJJ
from there. They may also change their clothes the..., and wear the clothing of ib.rJm, while in fact nl! such issues are, by all means, baseless. Rather, Muslims are just re<juired to assume il1rdm from Ih~ pmper sile for ihrJm for them, not specifica lly from th~ mosques the...,in . They can assume ib.rarn anywhere in .uch sites., and there is no specific place in a certain site from which a pilgrim;s obliged to assume ib.mm . That is 10 "'y, pilgrims can assume 'hrd", wherever is appropriate for them in their site for ib.ram. and this makes it easier for them and their fellows. This also spares pilgrims being exposed before one another or bei ng jammed in certain places. We would like to point out that those mosques in the sites for 'hrdm were not ther~ during the lilrtime of the Prophet (PBUH), and that they were not built f", the purpose of assuming ib.rJm . However, they were built for the inhabitants of and around such places to perform pTa)":'r therein . This is very important 10 bear in mind, and may Allah grant uS all S uCcess. A pilgrim is free to choose either the three kinds of ib.mm, namely tamatt~ " ifrdd, and qiran:

Tamattu ' : It means that a pilgrim assumes ib.!'Jm for performing 'Ummh during the months of Hajj, and then, after performing 'Ummh, a pilgrim assumes i!Jram for perfonni ng Hajj in the ~me season.
Ha)) only, ke.ping in the state of ib.rJ", until he finishes perfo rming th. rite. of lJ.ajj. Qirlin: It meanS that a pilgrim aSSumes ihrdm for performingboth 'Umrall
andHajj together, orto aSSume 'b.f/lm for ' Umrah then, before starting the lawllf (circumambulating the Ka'bah) for 'Umralt, a pilgrim intends performing both 'Umrah and Hajj . ither from Ihe miqM or hefore the lawllfof 'Ummh.ln Ihis case, a pilgrim is to perfonn both jawdf and sa 'y (going between A,s;,Safl and AI-Marwah) for both.

/frlid: It means that a pilgrim

aSSum~' ihram for perform ing

It is important to point out that a pilgrim who intends tamatlu' or qir~" is obliged to slaughter a sacrindal animal if he is not a residenl of Mecca. w~ should also know that the best ohhe aforesaid thre<: ways of ib.rrlm is tamatlu' for various legal proofs.
Once a pilgrim assumes ib.rdm in any ofth. aforesaid thru ways, he is to chant talbiyah, saying:

"Here I am at Your serv;u, 0 Allah, here I am at Your rervice. Here I mn at Your service, You have no partller, Ilere I am at Your service. Veril)\ all praise, blessiNgs, and dominion are Yourl. Y(lU hm'e no partner."
A pilgrim should raise his \'oice wilh talbi)"'h, saying il ""peat~dly,

Endnotes
1 See; Majm" .ul-Paldw.l 12t>1n. 10111. 2 AI-Tirmidh! (830) 131192]. 3 Muolim (2900) 1413711 ond (2941) 1414041 4 Mu,lim (2929) 141 3921. 5 AI Buxhlrt (1539) 1)149'1 J and Mrnlim (2818) [413371 6 See: MajrnO ' ul-fuldwd [2(1107) . 7 At TirmidhJ (830) 131 1931 . 8 At Tirmidhi (819) [31181] ond An -Nw ' (2753) 1311761.
9 Ab~ D.lw(td (1774) 12/25>11 and An Nod'l (2661 ) 13/1361 _ 10 See: ZM"I-Ma'dd.

CHAPTER

Acts Prohibited during Ihram

There are specific forbidden .cls that a pilgrim "hould avoid while being in a ,late of iurJm (a state of rit ual conse.:ral ion during Hajj or 'Umrah) , These prohibited acts are nine:

First: It is prohibited dunng inarm 10 cut, ,have, pluck out, or remove any kind of ha if from one", body without a legal excuse, for Allah, Exalled be He. sa)" :
". And <lu ./"we your heads until the sacrificial anim<ll has rellched i/$ pIaN! of .Iaughl"... ~ (Qur'an: AHlaqarah : 196)
As shown in the verse, Allah prohibit, pilgrims to shave their heads while being in a stale of ibrJrn, and this in lurn applies to all kind,ofhair in the bod)', This is because removing any kind of hair from the body implies luxury and

,,,,I

elegance, which contradict the spirit of the state of ihram, in which a pilgrim is ,upposed to be unkempt ~nd dusty. 1t is pnrnissibk howe,'er, to remove any unusual hair that is abnormally around the eye or on the eyelid without

".

v, tuojj

any ~xpiation. This is because it is nor" normal place for hair to grow, and by removing il on~ spares onesdfharm or pain. Second: A mu/uim ' is prohibited to dip one, fingernails Or toenails without any legal excUse. Yd, if a nail is broken and one has 10 clip it or to remove it with part of its skin. it is permissible for one !O do so without any expiation for that. Th is is because it is removed as a consequence ofbt ing brohn; as for the skin, it is related to the nail and thus the same ruling is applicable. In addit ion, it is permissible to remove the hair of the head if it CauSeS any harm such as lice or headache. for Allah. halted be He, say,:

whoever ..mong you is ill Or has ,,,, ai/m ent oftl'~ /,,,ad {making .having neaun.y mllst "!fer] a rallsam offluting {11,re" day.JorcharjtyorsQCrifict ...~ (Qur'an: Al -Raqarah: 196)
Also, Ka'b Jbn ' Ujrah reported:

~... A"d

"There was 111, <1i/ment in my I'ead and I ""'5 carried to the Prophet (PBUH) while lice were Kaltering "''er my face. Upon thlll. the Prophet (PHUH) wid to me, .[ ilaYe never imagined Ihal your ailment hru reached such an extent as 1 see! Can you afford a sheep?' I replied, 'No: Thereupo", the followi"g .'erse wllS reYeaied: And ...
whoever among you is ill or ha. an ai/m .. "f the head [making shaving lltuS$<1ry must o/forl a ra".om offasllng (three daysJ ,,, charily or . amfice.. ' (Qur"an: AI -BJqarah: 1%) Then the Prophet (PBUH) said to me, 'Fa,t for three days. or feed six needy people,
or sU.ughter a sheep (in expiation for slmvi"g the Ioair of the head

n'

despite ianlm).' ,, !
The permissibility hne is because the ai lment is caused by lice, not by the ha ir itsdf. Moreover, it is permissible for the mu/irim to wad> his hair with ,idr (the extract of the lote tree leave,) and the like, for it is nJrrated in the Two Sab.iils ' that the Prophet (PBUH) once washed his head while be ing in a state of iilram, moving his hands forward and backward through his head'. Shaylr.hu l- Isl ~ m Taqiyyud-Dln lhn Taymiyah (may Allah have mercy on him) said: "Scholal"$ una" jmousiy agm: II,at il i. pem,jJj ib/e for a ",uilrjm to lake a bath 10 purify fro", jaMabah (a major ~itual impurity: in case of ha"i"g a wel dream during i/lram) or for a"y other reason."

Ch_pt.,6, Nu I'roh ibitro dming f/znl",

429

T hird: A male mubrim is prohibited to cover his head, as the Prophet (PBUH) prohibMd wearing a turban, hood, or anything of t h~ kind while being in a stat~ of ihnlm. In this regard, the great Muslim scholar Ibnul -Qayyim (may Allah have m~r(y on him) said:
"Then is COnSeJ15U5 that everything that touches the he~d with the purpose of coveriMg it, sllch as ~ turban, a cap, a hat. or anything else. is prohibited (durhlg ibram)."

This is appli'able to all $ort, of head covers, be it somethi ng usual such a$ a turban or u nusual such as a paper, mu d, h~nna, or a headband . A mub"im can seek th~ shelter of a tent, a tree. or a house, for it was narrat. d that a tent waS pitched for the Prophet (PBVH) to take shelter therein while being in a state of ihr~m '. O n the other hand, it is permissible for a mubrim 10 use an umbrella for shading. only when necessary. Likewise, it i$ permissible for a mullrim to ride a car with a roof or carry his baggage abov~ hi$ head. provided not for the purpose of co,,",ring the head. Fourth: It is also prohibit~d for a male muhrim 10 wear sewn dothes to cover all or parts of the body. such as a sh irt, a turban, or a pair oftrousers. Similarl)'. it i, prohi bit~d for a male mubrim to wear anything made exactly to fit a c~rtain part of the body, such as shoes, glov~$, or socks. It is narrated in the Two ,s~bil1s that when the Prophet (PBV H) was ask~d what a mub,;m should wcar, he (PBUH) r~plied :

"A m uIJrim should 'lOt wear a shirt, or a tllrban, or a hooded doa k,

or a pair of trousers, or U dllth touched with 'wars' (a yellow goodsmelled plant usedfor dyeing) or with saffron. nor (should he wear) khuffs (leather socks or shoes)."

Shaykhul -lsUm Ibn Taymiyah (may Allah have mercy On him) said:

"The Prophet (PBUH) prohibited mubrims to wear shirts, hooded cloaks. trousers. kJiuffs, ' or tu,bam. He (PIlUH) also forbade thun to cover t/,e head of a male mubrim in cas< he died, ~nd ordered the man who assumed ihrclm while weariMg a jubbah ro take it off. So, wearing anylhing similar 10 a jubbah (on the pretext that it is not a jubbah) ;s regarded a.s a dishonest irlterpretation of what the Prophet (PBUH) forbade, A mu/trim is also prohibited to wear somethirlg similar 10 a sh irt, be il with or without sleeyes. or neW or torn, The same prohibition applies 10 wearing a jubbah or a dook in who se sfeevs one passes OMts hands...

HO
Ibn Taymiyah
th~1l continu~d:

v, IJ.AJJ

This is the juristic me~Mj"g of not wearillg 'sewn' dothlng while being in ~ state of Il.!rdm; Sew" dothing is any garment made to fit a

cerllli" parr of the body_ Therejore, a "'''brim is lIot to we~r allY thing
similar to trousers, such III .il(Jr/s and the like."'

However, if a mullri", doe. not find a ,uitable pair of slippers, he may wear

kuffs (leather socks or shoe,), Jnd jfh. does not find a suitable loindoth, he
may we.r a pair of trousers until he fmds a suitable one. Once the muhr;m finds a proper loincloth, he must take off the trousers and wear it, as th~
Prophet (PBUH) gave permission for mal~ muhr!",. ov~r Mount' Arafat to

wear trousers ;fthey do not find a loincloth' ,

As for a fem.le mubrim, she may wear whatever doth~ .he li~s whik being in a state of ;lI.ram, for she must be covered well. Still, she is not allowed to wear a burqu' (Le" a veil coveri ng the face and has two holes for the eyes to permit vision). $0, a female mutJrim is not to wear a burq~ " but she is to cover her face with ot her thing.! such as kloimJ, (a shawl -like doth covering the head and shoulders) and a gown. Moreover, a female mull.rim should not wear gloves to cover her hands, for the I'rophet (PBUH) said in the !radith rrlaled by A I -Bukh~rl and other compilers of Hadilh :

11. female mullrim must /lot wear a /I;qJb (a face-coveri, tg veil), _co "or must'I ,e wear g,Oyes,
In this connection, Im~m Ibnul-Qayyim (may Allah ha,-c mercy On him) said:
"The Propllets prohibition (for female pilgrims) of covering their faces or wruri'lg gloves i"dicMes thm a womans fact is treated as a body, not heild. A male mullrim is Mot to COW' his body with seWn

ma"s

fem~lf

m~de specifically for certain parts of the body. Similarly, " muilrirn is Mot to coI"r her f"ce with a lpecifk face -cwer such as a "iqfJb (a face -covering veil) or a burq" '. Howevtr, slleshould COver herself with ~ veil (wlllch sloolI" only her face) and a gow" according '0 Ihe ",ore ""lid of ti,e two i"dsric opinions j" ti,i, regard:"

doth ..

The gloves m' specifically l1I~de for the hands 10 protecllhem from cold. A female m,,/I,;m is primarily obliged to hid. her fa~ from the eyes of men, and this is not through wcariog a b"'q" '. To illustrate, 'A';shah (may Allah be pleased with her) narrated:

"Men would palS by,,, ",hm we accompanied Allah's Messenser (PRVH) wlii/e wc were i" tire stme of iardm (a state of ri'~al come

Chapr 6: Am Pwnib itcd during Ihrilm

'"

cration during tlajj or 'Umrah). Wllen they Came by us, everyone of us would let down her gown over her face. and when they had passed 011, we would uncover Our fau,.""
(Rd.te<l by ImAm Ahmad, Ab\! Dlw\!d, and other compilers of H~djlh)

There is nO harm if the fac~-cov~r of a female pilgrim louches her fact, as she is just forbidden from wearing a bur.qu' or a MiqJb, not from cov~ring her face with something else. Shaykhul-lslam Ibn Taymiyah said:
iI female pilgrim should not bother keeping her fa ce-cover separate from Iou face either wilh a small piec~ of wood. or with her ha"d, Or wil/, ~nythi"g else; the Prophet (PBUH) made the hand and the fact of ~ woman equal iM I/,i, c~se (i.e. they are permitted 10 be uncovered). and bolh of them should be regarded as Ihe male pilgrims body. Mal his head. Moreover. I/,e wivej of the Prophel (PBUH) ~sed 10 cover their faces without h~ving to keep the co""r away from their faces.""

Ibn Tarmiyah also said, "It is permissible for her (i.e. a female pilgrim) 10 cover Ir~r face wilh any face -cover IhM /()uches the face. provided it is "either a . 'b , "'q" nor" burqu. . L<

Fifth: I! is prohibiled for a mullrim to wear perfume - whether on the body or

the clothing of ibr~m - or even to use it in food Or beverage. for the Prophet (PBUH) said to a man in a state of ibram 10 take off his cloak and to w..,h away the tnus of f'<'rfume from his body". Likewise, he (PBUH) said to the f'<'ople aboul the muurim who fell down from his mount and broke his neck (and d ied):

"Do not apply any perfume to him: "

the prohibition of wearing perfume during iartim is 10 detach one~lffrom luxury and worldly ornaments and pleasures, and to draw one's anention to the Hereafter. I! is also imf'<'rmissible for a pilgrim to smell perfumes on purpose or rub the body with a f'<'rfum~d substance.
Sixth: A mu/J.rim is also prohibi ted to kill gam e animals, as Allah. Exalted He, says:
~

The id ea

~hind

"0 YOII who have belit",d, do Mot killgamt while YOII are in the st<llt of i/J.rtlm .." (Qur'an: AI- M;i' idah : 95)

That i~, do not kill game animals whil ~ ~j ng in a state of i/J.rtlm to perform tlajj or Urn ....h. Allah, Exalted be He. also says:

y,H.A]J

".. But forbidden to you i. game from the land oS long.u you an ill lire staft of ib,"m ..." (Qur'an: Al -Ma'idah: 96)

That is to say. thos~ in a state of Iur,)m are forbidden to hunt Or kill game animals, or help in hunting or slaught~ring th~m. LihwiS(:, it is prohibited for a munrim to ~at a gam~ ani",al which he hunted, which waS hu nt~d for him, or which he helped in hunting, as it wit! ~ regard~d as a dead animal in this case, which is unlawful to ~at. Stilt it is not prohibilw for. mubrim to ~at fish or animals from the sea, whether he hunts it or anyone ds~ does it for him, as Allah, Exalt~d be He, says:
"l~wful

to you is gamef.om the ua and itsfood ..."

(Qur'an: Al -Ma'idah: 96) On th e other hand, it is permissible for a mubrim 10 slaught", a domestic animal such as chic ken. sheep. and call1e, as they ar~ not ga",e animals. A mubdm isalso I"'rm illed to kill wil d inedible animals, such as lions and tigers. for such cr~atures Ihrealen people'. lives. Generally, if a mull,im has to do any of the acts prohibited during ib.rdm for a legal e~cu~e. he/she is permitw:l to do it. provided h~/she i~ to slaughter a sacrificial animal in expiation, for Allah, Exalted ~ He, says:
".. ""d whotw. amo"g you is ill 0. h.u all ailment of the heod [maki"g mavi"g Ilece..a.y mu.t offer) a ralltom offastlng [three (Qu r'an: AI Baqarah: 196) doys] orcharityo acrifrce ...
H

Seve nth : A m~brlrn is prohibited to marry ( ....hil~ being in a slate of Ibrdm) or arrange th~ marriage of anolh~r by guardianship, as Im~m Muslim related on tht authority of 'Uthm~n Tb n . Aff"n that the Prophet (PBUH) said:
"A mub.rim mU51 neither m""y himself. nor ",range Ih~ marriage

of another one.""
Eighth: A mullr;m is prohibitw to have sexual intercourse, for Allah, E lted be He. says:
wh""wr has made Hajj ablig"'ary u/XJn himself therein [by entering the slale of ihM"'), tlleu is [10 be for him I "a .exual (Qu r'an: Al -Baqanh: 197) ..."atio......
A~,ording 10 Ihn 'Abbis. it refers 10 the activity of engagi ng in ""mal int~rcou ",, ". To clarify, if a man in a stale of ihram (i.e. a muhrimj has """ual int~rcourS(: with his wife btfore the first release from Ibrdm, it will invalidal~ ~... So

hit Hajj. Vtt. ;1 ;s obIigatcwy for him to continue performing the ra! of Ihe ritcs of Uajj, for Allah, Exalted be He, says:
H And complde Ih~ Ha)} < HId 'Umrahjo( Allah.. ~
(Qur'~n;

Al-Baqara h: 196)

SliIl, il i$ obligatory for such a person 10 r.. -perform Uajj the following )'Ur, and 10 $l.aughler a camel or a cow. On the otha hand, if a mu/Jrim has saual inln-coursc with his wife after the first ~Iease of ;hntm, his Hajj is still cOMIdeffi:! Vl\lid, providilhat he slaughters a sMq. in upiation. Ninth: A mullri.." is prohibited 10 loud , hi$ wi fe (or any woman) IU$tfully (such as kis~ing or the like), as these are among Ihc act$ Ihat lead to sexual intercourse. Therefore, Ihe mullri'H must .void suua l intercourse, lewdn ess, and di5pule. for Allah. Exalled be He, says:
.. So Illu made H"jj oh/igalar}' upon himstlflhemn {by ""mng Ihulole afill"'''''/, then is {' a be for himJ n .. IU....I matimu and .... diltJMdi....ce a"d " .. disputl"g during IJpjj...~
(Qur'~n:

"'*'01'....,

Al- Baqarah: 197)

The ""...., refers 10 Ihe actual sexual interco urse and any related malter that might lead to it, such as kissing. louching, winking. or lalking .boul Sex. " Dlsoblle nee' in the aforesaid verse means committing si ns. which is a gravr act to do wh ile being in a state of ill"'m. whereas a Muslim is supposed 10 be In a state of devotion and supplintion. As for "di5puUnl" which is prohibited for a mutum., it men to arguing aoou. matten thal do not COlKeTll one, quarrr:11ing wilh o~'s pilgrim males. in.ulting othen, de. Howevrr. il is permissible for a m"llrim to _rgO( for I.... saktor ~howing the righl, mjo ining good, or forbidding evil, for argument is a divine remmand in .uch cues; Allah. Exalted be Ht, says:
"; .. And Ilrgllt wlt/lllftm in .. way that is bt st. ..
(Qur'~n:

An-Nabl: 125)

It ill an OK! of Ihe Sunnllh (Prophetic Tradition ) for the muhrim to talk less, ucepl in mallers ofbendit [t ill narl"lltro in the Two Sobllls, on Ihe authorlly of Abll Hu ....Yl"lIh, thallhe P~d ( PBU H ) said:

and lire u-sl DIlY should , ~~ " somtlnmg gotJC< or tlP JI'/." t l/t.

"Ht wlro &elit ws in

"1I~h

dtlr~r

...}'

Y't1.AJJ
He (PBUH) also said in a mar/fr (traceabie) uadllh,

"A sign of ones goo<i observance a/Islam is leaving alo.lc what doeJ '101 concern him '"'. It is also recommended for a mubrim to be preoccupied with chanting
/albi)'llh. praising Allah. reciting the Qur'an, enjoin ing what is good. forbidding what is evil. and not wasting his time in what is usel ess. A mullrim should also perform Hajj devotedly with sincere intention. seeking Allah's great rewards. as the m"llrim is about to perform a great act of worship and visit great sacred precincts and shrine.l.

Then . if a "'''brim reaches Mecca with the intention of rama/tu' , he is to begin with performing the' Umrall rites as follows: A mullrim begins with pet'forminglaw~f(i.e. circumambulating the Ka' bah) seven times. Afterwards. he is to offer two rak 'ahs (units of prayer) which are recommended to be performed at the Standing Place oflbnlhim (Abraham) i[possible. Otherwise, the mubrim can perform them elsewhere in the mosque. Th en, the mullrim is to head for A,j-,Safa to perform,<tl 'y (going beiw"," n and AI -Marwah) seven times, starting from Al-Sa~ and ending at Al-Marwah; the way from th e one of them to the other is considered one lime and the way back is another, During sa 'y, a pilgrim is recommen ded to be preoccupied with supplicating and invoking Allah. Glorified be He,
N-,Saf~

After finishing the seventh round of sa 'y, a male pilgrim must shave all his head, and a female p ilgrim should cut a small part (equivalent to a fingertip) ofthe hair of the head.
th~

In this way. a pilgrim will have accomplished th e 'Umrah rites, so he exits state of illr<lm and, thus, is allowed to do all lawful acts that have been prohibited while king in a state of j./irlim such as lawful sexual intercour~, wearing perfum e, wearing Sewn clothes, dipping t he fingernails, trimming the mou'lache, and plucking oul the hair of the armpits if necc"ary, A pilgrim remains in this condition until the Day of Tarwiyah (the eighlh day of Ihe month of Dhul-Hijjah), thn h. declares the inte.ntion of performing Hajj, as will be pointed out in detail laler, Allah willing.
qir<ln or

As for those mullr;",s who reach Mecca with the intention of performing ifr"d, they start with performing the Arrivallaw<lj following it wilh the ,a 'y for Hajj (instead of performi ng it later) ifthey like, 'lb. n, they should hep in the stat e of iur"'" until the Day of Sacrifice. as will be explained later, Allah willing,

Endnotes
I Mub.dm: On~ in a "ate of , i'ual <ons.e<ro!ion during ttajj or 'Umrah. 2 AI BukMrl ( 1816) 141Z2 j and Muslim (2875) [4/360 ). 3 The Two Soblb." The Two Authenli, Bo<:>b of AI _Bukh1ri a nd Mwlim . .. Al- Bukh.lrl (11)40) [4nl) .nd Muolim (288 I) [4/363 1 5 Mwlim (29411 [4/411[ . 6 AI-Bukhlri (1542) (3 1~5 1 .nd Muslim (2783) [41313 ]. 7 Khuifr Lo.th.,. soch or shc,.. or the ir like.

'"

S s....: MQjmil 'ulFarJWtl [26111O -Ill].

9 Al-Bukhltl (1841) [4nS) . nd Mu<lim (2786) [4/3161. 10 AI Bukil1r1 (1838) (4/68 1_ It "Tahdhi/J As,SuMn" [11350 -3521. 12 Ahm. d (2J90l) [61301. AM DAwUd (1833) [2128Sj . nd Ibn

M~j.h

(2935) [314291.

n ~ Mojmu'ul-Fatdwd 12611 121. 14 AI. /J:j,tiy<l,Ji AIFiqhiyyah" [po IN].

15 Al-Bukhltl (l7S9) IJln4[ and Muslim (2790) [4/3 17]. 16 AI Bukh:\r1 (1265) 1J/1741 ond Mu. lim (lS84) 14/365[ .nd (2889) 1413681
17 Mu.tim (34)2) [51196]. IS lbn AbY Sh.yb.h (13224) 11/1731 m d (13236) [J1174J a nd Al-l:1.!kim (3 153) [2/132 1_

19 AJ.SWch.r1 (60 18) 1101>47) ~nd Mw;lim (] 72) [IIMj.

20 Ahmad (17J7) [JllOI J. AI- Tirmidhl (2322) [41552 1. and Ib n Mljah (3976) 141H41.

CHAPTER

Rites of Tarwiyah and , Arafah Days

Upon reaching th " sile for ibram (a state of ritual consecration during Hajj or ' Umroh), a pilgrim dedares his intention to perform one of thru \yp<'s of Hajj {Pilgrimage}:

lfra!!.: h meanS that a pilgrim enters the state of ibmm with the intention ofperformingiiajj only, keeping in the si"leaf illmm unTil he SlOnes !amralu! 'Aqabah on the Day of th e Feast of Sacrifice { ' /dul-Adhd; On the tenth of Dlml.!:.Iijjahj, Then, pilgrim shaves his head. and performs the Ift1dah (Going. forth) Iawdfalong with w'y (going be\W~n t\s; Saf~ and A)Marwah) in ca",
he has not performed il (i,e. ja 'y) following the Arrival Iawdj
Qirdn: It means that a pilgrim assumes ihram for performing both . Umrah (Le..er Pilgrimage ) and Hajj (Pilgrimage) together. The: rites of performing qirdt1 are the same as those o f performing ifrad, ex~ept that a pilgrim is obliged to slaughter a sacrificial an imal in the former case.

Vc liJIjj

rama ttu ': It means that a pilgrim assumes ib.rclm for perfonning 'Ummh only, keeping in such state of iilrclm until he finishes the rites of 'Umrah, such as I"waf. sa 'y, and shortening or shaving thf hair. Aft~r that, a pilgrim may get out of the state of illnim until he aSSumeS .nother illram for ~rforming Ha.
The best of the thr"" forms is ramallu'. It is desirable for a pilgrim p"rforming ifrad or qircin .nd has not got a sacrificial animal to change his intention and ~rform /amaItU' instead. carrying out all its rites.
It is also desirable for the on e performing tammtu' (even if it has bun ifnld or qircln that converted to tamattl' '), as well as the residents of Me cc. and the surrounding places. to assume ib,rtlm for Ha on the Day of Tarwiyah (the eighth day of DhulHijjah). This is 't>ause I~blr (may Allah be pleased with him) narrated, in his description of Ihe Prophet's performance of Hajj:

... ..... 11 the pilgrims dissolved the state of illram ~xcept the Prophet (PBUH) and whoe"cr had a sacrificial animal with him. When il was tile Day of Tarwiyah, they proceeded to Mincl and assumed iholmfor Hajj." '
A pilgrim performing tanmUu' may assume ilIrdm from the place where he stays, whether in Mecca, Min~, or any pla~ outside Mecca. but he should not ~rform lawaf after assuming ih"'m for Hajj (as it has been already p"rfonned during 'Umrah). Shaykhu llsUm rbn Taymlyah (may Allah have mercy on him) said:
"On the Day of Tarwiyall, a pilgrim performing tamattu ' assumes illrcim for Ha and does the same as he did when h~ has assumed ihram for ' Ummhfrom rhe miqdt. The right opinion is th"t such a pilgrim can assume illrdm from Mecca or from outside Mecca, Jor the Prophet, Compa" io"s used to aSSume ilird", for Hajj from the place enjoined for them by tile Prophet (PBUH). "amdy AIBa.!h.a' (in Mecca). nws, il is an act of the $unnah (Prophetic TradirionJfor a pilgrim to assume ili,-,lm (for Haj)) from the place where he stay!. Likewise, the people of Mecca CaM assume ihram from Mecca. as rhe Prophet (PBfJH) said. 1\lId whoever is IiviMg within these bo undaries can Il.<.<ume illram from hi, I,ame. a"d the people ofMecca Can assume ihr~mfrom "((eca'-"

IbM ul-Qayylm (may Allah

hav~

mercy upon him) said:

' When it was Thu"day forcnoa." the Prophet (PBUH) and his Companions proceeded to Mina. ami tl,,,,,, who previously terminated

Iheir ib.r<lm declared their intention oJ a new il!rdm for /:i.ajj. Yet, they did na! do thi' in the mosque, but they assumed ib.ram while Mecca was behind them:' a pilgrim aSSumeS il1rdm for /:i.ajj, he should then preoccupy himself with chanting M/biyah and continually repeat it every now and then, raising his voice with it until he stones fQmrmul - 'AqQbah on the Day of the Feast of Sacrifice (on the tenth of Dhul -Hijjah), Thnse pilgrims who have assumed their ib.rclm from M~ca on the Day of Tarwiyah should head for MinA; the optimum tim~ for moving is after the sun has reached its meridian. Then, they ~rform the Z.uhr (Noon) Prayer th.,.e, at MinA, camping the,., until they ~rform the rest of the Five Daily Pra~rs including the Fajr (Dawn) Prayer of the following day (the ninth ofOhul Hijjah)_labir (may Allah be pleased with him) narrated,
... The Prophet (PBUH) rode hi. mount (heading Jor Min<l) and pmformed thne the Z.uhr, the 'Mr (AJternoon), the Maghrib (Sunser), the 'IsM' (Night), and the Fajr (Dawn) Prayers. Then, he (PBUH) stayed there Jor a while until the sun rose.~
It is worth mentioning that spending that time in Mina (from the noon of the Day of Tarwiyah until the dawn of the following day) and ~rforming those five prayers there is an act of the Sunnah, not an obligatory one. Likewise, assuming ihrdm on the Day of Tarwiyah is considered an act of the Sunnah. So, it is pennissible for a pilgrim to assume il!rdm before or after that day.
Onc~

On the ninth of Dhul-Hijjah and after sunrise, a pilgrim proceeds to , Arafah; the whole area of ' Arafuh is a standing place except for the valley calJed Batn 'Uranah '. Thus, it is sufficient for a pilgrim to stand anywhere on that day within the boundaries of' Afaf.h. excluding the pia.:.. pointed out by th~ Prophet (PBUH). namely Baln 'Uranah. The boundariCl; of' Arafah ar~ clearly distinguished by m eans of signs, so ,tanding anywhere within these boundari es wili be ,.,garded as standing at . Arafah. Still, a pilgrim has to pay attention to these signs in order not to stand outside' Arafah.
When the sun passes its meridian, a pilgrim performs the Zuhr (Noon) and the 'A~r (Afternoon) Prayers, shortening and combining them at th e due tim e of the Z.uhr Prayer (i.e. ~rforming each as two rak 'ahs instead of four) with On e prayu call (adhan) and two immediate prayer calls (iqam~h,). We should know that a pilgrim ,hortens every four-rak'ah prayer (i. e. performs it as two rak 'ahs) at 'ATafah, Muzdalifah, and Mina, However, at ' Arafah and Muzdalifah the pra~rs are to be shortened and combined where"" th ey are

..,
Ka 'bah is mfficien!.

v,WJ]

only shortened at MinJ, i.e. performing each prayer at its due time for there is no need for combining them at Mina. After a pilgrim performs th e Z"hr and the "AIr Prayers. shortening and combining them (for he is a1 . Arafah), he should spend the reSi of the day

remembering. invoking. glorifying, and praising Allah, seeking His forgiveness.

and so On and sO forth . This is to b. done while a pilgrim is st icking to his plac e at . ATafah. In other words. a p ilgrim does not have to go to the Mount of Ar-Rahmah. or to watch it, or even 10 face it, whil e performing such

supplications: standing anywhere;)1 ' Arafah while facing the direction (If the
A pilgrim should spa,e no effort supplicating Allah and turning to Him in repemance on such a glorious cla)', whether he is walking, sitting. riding. standing, or even lying down. He should also choose the mo,t comprehensive ,upplications that were reported to have been observed by the Prophet (PBUH). for he (PBUH) said:

"The best supplication is tile 0I1e on the Day of 'Arafa/t. and the best thing which I and th prophets before me haye said is: 'There is no deity but Allah Alone, Who has no partner. To Him belongs dominion, and to Him belong, (all) praise. and He is oyer aI/things Omnipotent: ...
A pilgrim keeps supplicating All ah at 'Arafah until sunse!. It is irnp"rmissible to leave bt:fore sunset. and if a pilgrim does, he mu~t go back soon before sunset, to witne~s it th ere. However. if a pilgrim leaves' Arafah before sunset and does nO! go back, he is th en obliged to slaughter a shp of Hajj (or 10 get one seve nth of a camel or a cow) and divide it among the poor residents of the Sanctuary of Mecca in expiation for missing an obligatory ritual of Hajj.

T h e Day of . Arafah starts from the noon of the ninth of Dhulfijjjah until the dawn oflhe tenth of Dhul ' Hijjah (the Day of the feast of Sacrifice) according 10 Ihe sound opinion in Ihi' regard. As for a pilgrim who is present at' Arafah at daytime. he i, obliged to stay there until sunset as we previously said. But if someone arrives at 'Arafah at night. it is sufficient for him to stay there for any length of time. even if for only one moment, as the Prophet (PBUH) said,

stays at) 'Arafah befort: the dawn (of the tenth o/DhulHijjah) breaks, then he has performed Hajj."'

"If anyone gets (i.e.

Slaying at 'Arafah is ()Il~ of th~ obligatory fundamenta l rituals of /:iaJj, and il is the most import ant and the great est one as welJ, for Ihe Prophet (PBUH) said:

"Hajj is 'Arofah (i, e. slaying at 'Arafah is the most impartant ritual of HaJj."'
As for the place of ,tayi ng at . Arafah, a pilgrim may stand anywh~r~ within th~ boundaries of ' Arafah, and this ritual is d remed invalid if one stands outside them. May Allah guide us all to the dreds and words He likes and pleases. Verily. He is the Hearing and the R~sponsive.

Endnotes
1 Mculim (294 1) 141402 ].

2 Al -hukhlrt (1,26) 1314881 and Mu, lim (2795) 141321]. ~ :>:. Majma ' .1.F.:!,<lwd"1 261129]. 4:>: 2014"1-,1.1. - ~,r 121233J. 5 lbn Mlj:oh (3012) 1314661 and Mu,!;m (294 3) 141422]_ 6 AI-Ti,midhl (3594) [51572 ] 7 Ab':' Dl.wild (1 949) IlIll2 ]. AI- Ti,m idhl (8~9) [3 /B7], An N.,l.'i (J.OI6) 13/2821 and . loo M~j.h (3015) 1314681. 8 Th. h" Compil... of Hadil"_

CHAPTER

Acts on Muzdalifah and Mina

When the sun sdson the Day of' Arafah (the ninth ofDhu] -liijjah), pilgrims

leave' Arafah s..tting out for Muzdalifah calmly and tranquilly, for J1bi r (may Allah ~ pleased with him) narraled: Ht (the Prophet) kept standing there (al 'Arafilh) until sUl1.Iet, when rhe yellow light had somew/mr gone, and rhe di,. of lire ,un had dioappeared. Ht (PBUH) then mounted Usllmalr behind /rim, and pulled Ihe reins of AI-Oa.!wll' (tire name of Iris she-camel) so
forcefully That iTS head touched rhe saddle (in order 10 keep it under /ull control), and he (PBUH) pointed to the people with his right hand saying, '0 peopk! Be moderate (in 'peed)! Be moderate.!"

Thus. pilgrims must be in a state of tranquility and serenity while leaving 'ATafah and heading for Mumalifah, avoiding jostling against thtir fdlow pilgrims, pushing them, or disturbing them with their CarS, A pilgrim should also have mercy on the walking weak and old people al such. crowd. 11 is

V: liI1JJ

<k!;irable f<)l" pilgrims to kffp asking Allah" forgiwlle$$ whilt departing from Arnfa h (Iltading for MU7.dali fah). for Allah. Exalted be He. says:
<

"The" deplm/rom tll~ pIQa/rI)m wht,." {I'II{ th t ptople depl'rI I'rrd ask/orrlventll ofAllnh. Indeed, AI/I'h I, Fortivinr and Me rdfue (Qur'~n: Al-Baqanh: 199)
Linguistically, the word "muu/l'lifah" (i.t. , cllne) i, an adjectiw <krived from tilt Arabic word i:diltlr which mnns dQK'I\m, and Muzdalifah is so-called hauSC' ""hm k~ving Arafuh , th( pilgrims iln:om( do~r 10 it. Muulalifah is al50 referred to as "Jam ' (i.e. gathering), as pilgrim. gathu tlltre. It is call ed AI -Mash'ar AI'Halim (th e Sacred 1.andmark) as we ll. In his volume entitled AI-Mug/, ,,/ ' (th e Sufficient), Ibn QudAmah, an emi nent Hanbali scholar said, Muzda/i/a/I has thn!e ,l(IlI1es: MUldalifah (i. t . dou), lam ' (i.t. g<>tller.ng), and A/Mash 'ar A/Hardm (i.t . the 5<lcred Landmark"<

A pilgrim should keep OIl remtmbering Allah all through his way from ' Arafah to Muzdalifah. supplicat ing Him devoutly, for a pilgrim at that stage
is .till shifting from one ritual to tite aliter, Upon arriving at Muwalir.h, a pilgrim i~ 10 perform the Moghrib (Sun5({) and Ihl' 'I,M' (N ight ) Pnyers, short eni ng the 'Is/Id' to tw<) rllk ' Il /' Sand combining them with one pray., call and two immediate prayer call$ (on~ for ea,h) before enca mping. To illustrate, J;lbir (may Allah be pleased with him), in hi5 description of Ih e Prophet's

perfor mance of Hajj, narrated:

... \.Vhe" ht (PBUH) rMchnJ Muulalifah, Irt ptrformed lite Maghrib (SUllll't) I'nd lhe 'Is/Id' (Night) Pra~rs, with o"e pnirv roll (l'dMn) arrd h.., immMiale ~r calls (iqdmahs) {i.t. o~ forMdt).'"
A pilgrim th en encamps at Muzdalifah and offet'$ the Fajr Prayer al its due time, for Jabir narrated:
.. . Allah' Messtnger (I'IJUH) the" lay down urtll/ dawn amIoffrrrd Ihe Fujr Pray" wit/r one prayer ( 1'1/ and ont immediate prayer call when tht mo,,,iflg light was dear."'

I1 is worth mention ing that a pilgrim may "ay anywhere at Muzdalifah, all tbe whole area belwnn tilt lwo bottl~n~ks of ' Arafah and 1 &aln Muhassir' 0 (excluding the VJ.II~ ofBaln Muhussi r itself) is called AI-Mash' aT Al -Harim (the Sacred Landmark ), as the Prophet (PBUH) hid:

"All MuzdaliJuh iJ a stalldillg place. bUI bt away from BllllI Mu/lassir."'

of the Su",oah (Prophetic Tr.dition) to spend the night at Muzdalifah .nd offer (he Fajr Prayer al its due time. After th.t, while slanding at MU1dalifah, a pilgrim keeps on supplicating Allah until the daylight spreads. Then, before sunrise, a pilgrim proceeds to Mina. As regards feeble I,ilgrims, such as old people, women, children and the like, "' well as those who take car~ of them, they are allowed to head for Mina after midn ight or when the moon disappears, instead of waiting (It Muzd.lifah until dawn. However, healthy pilgrims who do nO! have any weak people with them should not leave Mu?dalifah before offering the Flljr Prayer, and they should !tay until the daylight !prc3ds. Spending the night at Muroalifah is one of the duties of Hajj. A pilgrim who entns Muzdalifah before midnight must not leave before dawn. As for a pilgrim who arrives there after midnight, it is sufficient for him to spend any length of time there. Stili, it is much be11er in the latter case to stay unt il dawn, offering the Fajr (Dawn) Prayer and following il with supplicating Allah. Ibn Qudamah stated in his book entitled 'AI-M"gh"; ' (the S"fficient);
arrivf5 at Muzdalifah in the second I'aif of rile "ighr, a"d rhe previOI'S n,ling ",I<1Ied to arriving at Ihe first h~if of1110 nigl,t (which obligaus st~ying at Muzdalijah ""ti/ dawn) will not be applicable to hi",
Wl10

It is . n

~ct

"There i, no I,arm m, tl,e one

It is permissible for th ose pilgrims who have legal excuses, such as sick peopl~ who need to be hospitalized and those helping them , as wdl asshepherds and water providers, not to spend the night at Muzdalifah, as the Prophet (PBUH) gave permission to shepherds not 10 spend the night at MU1.dalifah '. According to th e above, spending the night at Muroalifah is obligatory for all pilgrims who enter MU1.dalifah before mid night, because the Prophet (PBUH) spent the night there, .nd we should follow his Sunaah, as he (PBUH) said,
"Learn your riluals from me (by seeing
>lW

performiag them)."'

So, leaving Muzdalifah (and heading for Mina) afler midnight is permiss ible only for those who have legal excuses, as indicated in h~diths . Afterwards, a pilgrim heads for Min. shortly before sunrise (of the tenth ofDhulHijjah, i.e. the Day of Sac rifice), as 'Umar IbnulKhanab (may Allah be pleasm with him) said,
"The polytheists did not "se to depMt (from lam', i.e. M"zdalifah) u"fiI the 5un had rise", and they wed to say, 'Let rhe sun shine OIl

v, llAJI
you, 0 n.tlbir(a mountain ill MC(l which Q\If'rlooksMuvlaliftlh), SO DJ 1 ~I us tkpart: Therifort. the Prophet (PBUN) , ,,nlTrildidM o them and departi'J (from Muulaliftlh) ht/OTt: lunriM.

Pilgrims sllould lea~ in a state of tranqui! j, y and almn~. bul wh~n they Jss \hroogh !h~ valley called Baln Muhnsir, they should go faster, I! is
prefer.lble ror a pilgrim to pick up the pebbles, with whi ch he intends 10 d o the rit ual of stoning. whil e h. is 011 hi Sway to Min~ , Still, it i. permissible ror a 0 pilgrim 1 pick them up from MUldal ifa h, Mind or dsewh ere. as lbn . Abbb, (may Allah bf, plea~d with him) namled,

"In lilt morning of lhe Dlly of Jr.1- 'Aqabah (the day of throwing tire pd1b1~ ,,/ Jamralu/ 'Aqabah). AlIahj MtJSengo (PBUH ) said 1 me, 'Pidc up pebbles for me.' 1 picknJ up SlWt'n pWbles for him 0 DS klrgt ILl ~a".. H e (PBUH) lhen slllrUJ shabng Ihem. while

sllyi"g. 'You should throw pcbbln IlJ 11l~ <1$ thm 0"<"5-' The", Ihe Proph~1 (PBUH) ulid, '0 fJtOpllI Bt_re of excessivmess i" migi."., for tho>t (""lio"s) ht/Ort )'Ou .. ~re ru;"td b"u~ of act$Siwntss in religion: ~,.
pebhles should be as large as beans. i.~. ~Iightly bigger than chickpeas. It should be noted th.t it is insufficient to USt ~ nylhing other than small pebbles or to use stones fo r this purpose, for Ihe Prophet (I'BUH) used .mail pebbles (u large as bea ns) for stoning. So. we haw to follow in the Prophe!'s footsteps, as he (PBUH) said:
TI1US,

U"rn )'Our ritu"lsfrom me (by~ting me ptr/orming /hem)."

Upon Inching Mini, which is bdwun the vall..,. called Batn Muhassi r and IWttTTllul. 'Aq<lbah, pilgrims OK to head { /flmm/ul. ' AIj"Nh (the na.rat or /lImlJlh to Mecca which is called the Grn! Jamnlh) .nd stone it with se~n cOnse<Utiv~ pebbles. The time ror stoning is after sun.uc. and extends un til sunset. Each pebble soould be thrown into the throwingplact {the fenced lrea .Iunmmding the pillu). whether it settles there or not after flIlling inside. A pilgrim should point at the fence whil e throwing the pebbles. not at the piUar itstlf. for it is not built to be stoned. but to help as. sign showing the throwi ng place. So. it is insufficient if . pilgrim throws a pebble at the pillar and then it falls ouu id c the fenud area. [I is permissibk for the weak pilgrims and th~ who haw valid excuses to throw th~ pebbles.1 lammtul-' Aqal>oUr .her midnight. It is also permissible

..,
for healthy pilgrims to delay stoning until midnight, yet it is not for them.
d ~sirabl~

It is an acl of the SUrlnah to start throwing pebbles at Jamratul 'Aqabah as soon as a pilgrim arrives at Min~ and before doing anything dse, for it is regarded as. sign of greeting to Minl. On the other hand. it is desirable for a pilgrim to utter takbir" upon throwing each pebbk saying:

0 Alial,! Make il an accepted Hajj of OurS that serves <l.i a pardon

jor our sim."

It is imporlant to point out that a pilgrim should by no muns throw pebbles

at any jamrah other than lamratul 'Aqabah on the Day of Sacrifice (the tenth of Dhul-H ijjah) , as this ritual is '''lricted to lamratul- 'Aqabah on that day,

After ston inglmnrm,,/ 'Aqabah, it is prefer.blefor. pilgrim whoperforrns Hajj as lammlu' Or qirdn to slaughter the obligatory sacri ficial animal. Such a pilgrim has to buy a sacrificial animal to slaughter and dislribut~ ils meat among the poor, keeping a share for himselflo eat from.
Afterwards, a pilgrim shaves his head or cuts his hair short, better, for Allah, Exalted be He. says:
~.

yet shaving is

With your heads shaved and {hair} Jh"rtened .. .

(Qur'an: AlFath: 27) Mo",oVeT. lbn . Umar

narral~d:

"The Messenger of Allah (PBUH) gat hi. head shaved during rhe Farewell Ha)): "
Prophet (PBUH) invoked Allah Ihre<: times 10 be mc,",ifull0 those who have thdr head shaved. and invoked Him only once to be merciful to those who got their hair cut short " . If a pilgrim chooses 10 shorten his hair. then he must shorten all his hair and not only some of it. for Allah. Exalted be He. says:
Th~ ~...

With Y"'" head ha""d and (hair] .Iw.tened..."

(Qur'an: AlFath: 27)

The afo",mentioned verse indicates that shaving or cuning should be applied to Ihe whole head. nol only rome or cerlain parts of it. As for a female pilgrim. she should only shorten her hair by cutting a small part equivalent In

'"

Y'lUojj

a fingertip of each hair braid (or of the tips of her hair). This is because it was narrated by Ibn . Abbls that the Prophet {PBUH} said:

"Shaving (the hair) is nO/ a July laid on (pi/grim) women ; (mly dipping their hair i5 incumbent on them ....
(Related by AhiJ DawOd, Al-Iabar.l.ni and
Ad- D~raqulnj)

Anoth er reason is that shaving a woman's head is in fact a sort of di,figu""ment for her. It is worth mentioning that if a female pilgrim does not ha"" her hair braidM. she may gath er it and clip a part equivalent to a fing... tip.
It is also an act of the Sunnah for a pilgrim who shaves or cuts his hair ,hort to dip his fingernail., shorten his m ostache, shave his pubic ha ir and pluck out the hairofthe armpits. However. it is forbidden for a pilgrim (or (lny Muslim) to shave his beard or cut it short," as the Prophet (PBUH) enjoin~d growing th~ beard and forbade shaving it off or cutting it short, and Muslims should obey the Prophet's commands and avoid what he forbade, especially pilgrims, who ar~ undergoing such a glorious act of worship. In the case of a bald man

who has littl~ or no hair at all, it ii deiirable IQ pas'} a razor over his head a.s if he is shaving his head. for the Proph et (PBUH) said:

"If I command YOII to do somethillg. then do (of) it as much as you ,a,.,:

After ston ing jamratul Aq~bah and shaving or cutting the hair short, a pilgrim bomes in a state of semi con~cration, namdy the first (partial) release of illrllm. That is to say. a pilgrim at this stage is partially released from the state of ihrllm. and e""rything bom es lawful for him, such as wearing sewn clothes, w~aring ~rfume, etc., except for having sexual inte..cours~ with his wi f~. To illustrate, . Aishah (the Prophet's wife, may Allah b e pl~as~d with her) said:

'When olle ofyou throws pebbles at JamrMul- Aqabah, everything becomes lawful for him except women (i.~. sexual illtercollrse).~ "

She also said,

"r applied perfume consisting of musk toAllah"s Musellger (PBUH)

(mee before he assumed illr~m. and onu 011 the Day of Saerifict before circumambulating the House (i.e. the Ka bah;:"
(Related by AIBukMrl and Muslim)

Chap!<r 8: Am on M"w.l i f.~ and Minl.

A pilgrim reaches this first (partial) release of ibrtlm after fulfilling two of the following thrre rituals: Throwing the pebbb at Jammtul- 'Aqabah Having the hair shaved or shortened Performing Ifb.iJah (Going-forth) Tawdffollowed by Sa 'y (going b~tw.,.,n As-Saf' and AI -Marwah) for those obliged to perform sa 'y However. the=ond (complete)releaseofibr<lm isa(hi~v~d after performing all the aforesaid three rituals; when a pilgrim fulfils them, everything that was unlawful due to ibr<lm be<;omes lawful for him. even sexual intercourse. Aft .. throwing the pebbles at fnmratul- 'Aqabah. slaughtering the sacrincial animal. and shaving or shortening the hair, a pilgrim then proceeds to Mecca to perform /fddah (Going-forth) Iawtlf After that, a pilgrim performs sa 'y if he is performing l:lajj as lama/tu' or as q;rtln or ifrM but he has not performed it following the Arrival Tawaf Yet. if. pilgrim is performing Uajj as qirdn Or if"ld and has already perfonned sa'y fcllowing th e Arrival Tawd! then he dO<:$ not have to perform another sa 'y aft .. Ifadah Taw<lf These four rituals are to b.. performed in the following order, if possible; stoning lamratui- 'Aqabah, slaughtering the sacrincial animal, shaving or shortening the hair, and performing the l/<ldah Tawaj followed by sa 'y. Performing these rituals in this order is an act of the Sunnah, so there is no sin on a pilgrim ifhe has to perform them in a way other than th~ aforesaid order, This is because on the Farewelll:lajj (the Prophet's one and only Pilgrimage) whenev.. a pilgrim violated that order of rituals and told him, he (PBUH) repli. d, -Po il and the"';$ no harm (sin):" However, sticking to this crder is better, for th. Prophet (PBUH) performe<l them in that way " . As for lawaj(circumambulating the Ku'bah), a pilgrim has to starti! from the Black Stone, standing aligned with it, and kissing it if possible, or touching it with his right hand. If this is unavailable due to the huge throng of pilgrims, it ;,; sufficient for a pilgrim just to wave to the Black Stone i nstead. without pushing others or thronging to reach it. From the Black Stone ", a starting point, a pilgrim begins the first round of law~j(circumambulation) cOI.lnterdockwise, keeping the Ka'bah on his left and occupying himsdf with supplications, the remembranc. of Allah, and the recitation of the Qu r'~n. Upon reach ing the Yam1ni (the Yemeni) Corner."" a pilgrim should touch it if possible. but not kiss it. and recite (when b..ing b..tween the Yam1ni Corner and the Black Stone):

"Our wm, give iN "",rid 1,1fOOd 4IU/;" t"t Hen<lfttr ('''a' whIr" 1_/ good and prot,d ",{mm '''e punishmtnt <I! '''e Fin:.w (Qur'~n' AI-Baqarah: 20 J)

u. ,"is

{'''Q' w"'dt

By reaching the Black Stont aga in, a pilgrim will have completed one full round of lawdf Then, a pilgri m approaclles and k.J$$t$ tile Black Stone: or
at leasl waves 10 it, and starts tile second round. and $0 on. until lie finis.hes $eVen rounds. Thell' are thirteen pll'requ isi," for the validity of III WI!f( circumambulation) as follows: l- Bdng a Muslim 2- Being sane 3- Having lhe intention ofperforminuawd! 4- Concealing one's
' <1 ..."," "

5- Being in a state of (ritual and physical) purity 6- Completing $t"ven rounds of cilTIlmambulation 7 Cirmmambulating cou nttrdocl::w1se, keeping tile )(a'ball on one's left 8- Circumambulating the ... hole Ka' hah, avoiding paloSing tllrough l;Jjr !sml'U (lsllmael's Precinct)" or ascending it and wal king On its ell'sl 9- Circumambulali ngon foot. if possible 1(1-. Observing succnllion ... hile performing 'he $C"\t("f\ rounds of Ulwdf unless thell' ill call for a pr.>yeror thell' is I Funeral Prayer to pnfonn. In such ~ a pilgrim is 10 interrupt his {aWllI and otf"r the pRyer. then he resumes 1II""'/from where he has SlOppro and completes the Il'maining rounds. 11 Circumambulating wilhin the borders of AI_ Muj ld AI -Har;l.m (!h e Sacred Mosque) 12- Beginning uch round of lllwd/al lhe Black Slone 13- Ending the round lIthe Black Stone: IS ~II After perfunni ng Ihe lfil4a" (Goingforth) IQWIlf it is a confirmed 11(1 of thc S,m""h for a pilgrim to offcr two ra[Ca"s (uni" of prayer); they are recommended to be performed at the Standing Place of lbr;l.him (Abraham) if po$sible. Olherwise, a pi lgrim may perform lh em elsewhere in the Sacll'd

'"
Mosque Of Al -Haram (the Sanctuary). It is an act of the Sunnan to recite tne SUf3 of AI-Kdfir(m (the Disbelievers)" in the first ",k'ah, and the Sura of AIIkhlils. (Sincerily of F~ilh)" in the second, and each to ~ ,",cited following AI-FJ/juan (0," Opening Cllopler of the QuranJ. Afterwards, a pilgrim heads towards As-Safi! to perform S/l 'y (going between A~-Safii and A]Marwah). When a pilgrim first reaches AsSafl he ascends it, says, ~ Allahu-Akbcl1'" (i.e. Allah is the Greatest) thrice, and then ~Y"
"Then: is no deity bul Allah A/o,.,c Who Ila$ 110 partner. To Him belonss dominion, mid 10 Him bdongs (all) pmise; He gives life

and causes death, and Ht is the Ever-Living Who never djCj; in His Hand is (all) good, and He is over all things Omnipotenl.~
After that, a pilgrim descends the hill of A~-Saf~ and heads for Al -Marwah starting the first round. While so doing, a pilgrim is to wal k at a normal pace but to jog when being between the two green marked posts, and then a pilgrim continues walking normally towards the hill of AI-Marwah. When a pilgrim reaches AI-Marwah, he ascends it and re peats what he has said on ~-S.af~; by so doing, the first round is complcted. Then, he de",ends Al -Marwah heading for A.I.-Saf:l., ensuring wal king where walking is designated and jogging where jogging is designated. The pilgrim continues this procedure unt il he completes seven rounds ending at AI-Marwah; goi ng from A~-Saf~ to AI-Marwah is a round and returning is another. Whileperforming'Q 'y (going between As-Safa andAI -Marwah), it isdesirable for a pilgrim to be occupied with making supplications, rNO iting the Quril.n, and mentioning and remembering Allah. There is no part icular supplication to be mad e duringsa 'y, so one may make any supplication h. likos. As for t he conditions of the validity of sa 'y, they are as follows: I- Having the intention of performing sa "y 2- Completing seven full rounds beginning from Ai-SaB and ending at AI-Marwah 3- Having performed lawcljbefore sa"y

v; /iAJ/

Endnotes
1 .... /MUJI"d [mll.
2 Muslim. l Mw/im. 4 801" Mu,hl";r. A ....1"'y bm.=n Mu4lif.h and Mini. S AbO DlwlId (I'XI?) [m IS]. AnNaslt (~S) [JI292I. nd too Mljah (3048) [3148ll. 6 AI.MughNI [51286[ . ? Ab\) [)lwlld ( I ~7S) [2134 11. AI Tirmidh t (~S6) [3/2891. An Na.n (3069) [31301]. and

Ihn M1Jm (30J7) [31479]. 8 M ull im (JI24) 151491 ond AnNasI! (3062) 1312981. 9 AI llukhlr1 (16S4) 1310;711 and tbn M Ija" (:lO21) [314721 . 10 An NaJAl (:lO57) 1311961 a nd ''''' Mlpb (JOl9) U/ 4761. 11 T.... blr: Sayin" AlldhllAkbGr" (i.~. Al." ~ lilt Gmt ... ). 12 AJBukhl.1 (4410) 181137) and Mu slim (lUll) [515'1. U AJ llukhlr1 ( 1727) 1.JI708) ond Mu slim (lll1) Is/S51. 14 1'J>(1 OIwOd (19114) 12Il1, AdD1raqUlllI (2040) (ZIll9I.lnd "".1rim1 (1 882) [1/49J). IS Al lluWrt (S391) 11 0/4281 and M.... irn (601) (21 1421. 16 Sa'1d too Mo~ . in h~' A.-s."" .. ~ AbO Olwild (I 978) [2I.l4l[. and Adl)li,..lnl (2660) 12/W(. Ii AI l\ukMrt ( 1539) (314991 ond Mu>lim (ZaJl) ("':HO) , IS AIBukl1i rt (8J) [lIB7] .nd Mu.lim 1'143) [5159].
I~

Mu.Hm (JlJ9) [5157 ].

20 '1.. Y, m1nl (th. Y m, ni) Corn." 11,. soulll<.n rorn .. o( Ill< Ko 'b.ah Ihat f""<$ Y mon. . ' ZI A"""h: 1". pri"' t. J"rt. 0. J" rU ofth. body whkh . .. ill eg. 11O l0 oth.rs;. m."", . ~ ...... h i. from Ih. n... llo Ill< k....... wh . .... In ar.otll<r view il i ...id 10 be lhe .xt.,nal nrga ... 0( on and U<r<Iioon. A, lot. (,mo"" , . .......n. il include> ,11 hor body in I)I\f vK-w ... h<ttas in ..,othe. it i 11 he. bodr .. ~" 11>0 .. c~ion " her f.a and 1I&nds. 22 U;p lunI ' U (lsh"",er. Pm:inct}. Th.... mi -circulor sho<, wall locattd kw mn.~ ..... cA lhe Ko ' Nb &Bd conoiokrN PO" oI~. 13 a..ptn No.. l09ohhrQu, ln. 24 a..ptn No.. 112 " " .. Qu.ln.

.'po..

CHAPTER

Days of Tashriq' and Farewell Tawiif

completion oftheljddah (Going-Forth) Tawdf it is obligatory for a pilgrim to return W Min~ on th e Feast Day' and to spend lhe night there. as

Aft~rthe

Ibn ' Abbl\s (may Allah be pleased with him) narrated,

il.llahs Messenger (PBUH) did no/ granr anyone (of Ihe pilgrims) permission to spend the night at Mecca (during the nights of Mina)
ucept for AI- 'AbM., as he used to provide ",Mer Jor the pilgrim. (10 driMk).~'

Thus, a pilgrim is 10 spend th e night of that day at Mina, remaining there

for three night.< if he is not in a hurry. Otherwise, if a pilgrim is in a hurry, he may stay there only for two nights: the d~enth and the twdfth of Dhul Hi;jah. At that time, a pilgrim is to shorten all th e praye rs without combining them: eac h prayer is to bf, performed at its du~ tirn ~.

.,.

v, li/IJ!

A pilgrim has to throw pebbles at each of the three Jamrahs of Mirul on each of the DaY' of Tashriq. Throwing pt:bbles is to be performed when the sun de clines (i.e. at noon), as j~bir (may Allah M pleased with him) narrated:

"AlIahs MfSsenger (PBUH) threw pebbles on the Day of Sacrifice a/ midmaming, and after that (i.t. On the deventh, twelfth, and thirteenth ofDhul-Hijjah) (he used to throw pebbles) when Ihe sun had declined."'
(Related by the Group of Compilers of Hadlth) Moreovtr, Ibn 'Urnar (may Allah k plea",d with him) said ,

'We used /0 wail unlilthe sun dee/ined and then we would throw
the pebbles:'
(Related by Al Bukhliri and Abii D1wi1d)

This shows that the Prophet and his Companions used to observe the appropriate time for throwing pebbles. 50 pilgrims should follow in the Prophet's footsteps. as he (PBUH) said:

MLearn your rituals from me (by seeing me paforming thtm):

Thus. the appropriat e time for throwing pebbles on the thue Days of Tashriq (the eleventh. twelfth. and thirteenth of Dhu l-Hijjah) is after the Sun declines; it is insufficient to throw the pebbles before that time; rather. we should follow th e example of the Proph et (PBUH) who said:
~Learn your

rituals from me (by 5ee;"g me performing them)."

All acts of worship must be performed at the time specified by the Prophet (PBUH) in his Sutltwh . For example. prayer has specific times at which it is to be performed; otherwise, it is impermissible. Likewi ~, throwing the pebbles has to be performed at the times specified by the Prophet (PBUH).
The gre.t Muslim scholar, Im~'" Ibnul-Qayyim (may Allah have m ercy on him). in his description of the Prophet's (PBUH) way of throwing pebbles as stated in the honorable Sunnah. said:

'The Prophet (PBUH) rrturned tQ Mincl after performing the Ifcldah IawJf, and spem the nigl,t tl,ere. In the morning. he (PBUH) waited until the sun declined ond then he took his camel, without riding it. ond heoded/or the First lamrah which is nexl to Ihe Mosque of A/Khayf, and began to ,lone it. He (PBUH) stoned it with Seven consecutive pebbles, saying. "AJllhu-Akbar (i.e. Allah is Ihe Grealtsl)

upon throwing eMh pebble. Afler Ihat, he (PBUH) approoched il (the First /amrah) until he became so near, and then he faced lite qiblah, mised his hands and kept supplicating AUah for quite a long time approximately equivalent to the time taken 10 recile the Sura of AI-Baqarnh (the Cow/. Aflerwards, he (PBUH) moved towards Ihe Middle /amrah and sloned il in Ihe same way, Then, he moved leftwards near the "aUo/,faced Ihe qiblah, raised his hands, slaying althe bol/om of the "alley and standing so that Ihe House (i,e, the /(a 'bah) was on hislFft and Minll on his right, and stoned the wst lamroh (JamralUl- 'Aqabah) with seven pebbles as well .. '
Ibnul-Qayyim continu~d:

(PBUH) had finished sloning (Ihe Last lamrah; lamratul'Aqabah), he hurried back without stopping there to supplicate, It was said Ihal he did not stop there because of the huge throng of pilgrirm, 11 wus also said, and this is the most valid opinion, Iha! the Prophet (PBUH) used to stop to make suppUcation during the aCI of worship itself (as he did a/ rhe First lamrah and the Middle Jamt'(lh), So, whell he finished staffing the Last lammh (/amra/u/. 'Aqabah), he thus finuhed performing Ihe ac/ of worship, namely throwing the pebbles (so he did no/ stop there /0 suppllUlte Allah), bea ring in mind that makingsupplication during an act of worship is better than doing after finishing it, 1'his is just like the case of maki:ng supplications during prayers; the Prophet (PBUH) used to make suppliUltions during prayer itself. not after finishing it,-'
Thus, throwing the pebbl~s has to be p" rform~d in the following ord~r: A pilgrim should staM with the Firstlam rah which is the nearest to Min~ and Al-Khayf Mosque, th~n the one that follows it namely the Middk Jamrah, and finally the Last }amrah (famrallll . Aqabah, which is also called 'the Great }amrah' ), th~ last of the three }amrahs nearest to Mecca, A pilgrim should throw sev"n consecutive pdIbles at ~ach I~mrah, raising his hands upon each throw and saying, - AlMhu-Akbar" (i.e, Allah is the Greatest) _In addit ion, each pebble should be thrown into the throwing place (the fenced area surrounding the pillar) whether it settles or not after falling inside; it is insufficient if a pebble falls outside it, and another p"bbl~ has to be thrown in compensation. As for pilgrims who cannOt throw the pebbles themselves du~ to sickness or old age. as well as pregnant women and those women who might be harmed by the throng of p ilgrims, it is permissible for them to ask somrone else to

~ . ,After he

V:

flAJJ

Ihrow Ih~ p~bbl~s OIl Iheir behalf. The one who performs sloning on behalf of another can throw Ihe pebbles for himsdf and for the other pilgrim at the Same place. In olh~ r words, he is not obligated \0 stone all !amarhs firstly for himself then return 10 the First !ammh to start stoning on behalf of the other pilgrim. as this will ~ very difficult and exhausting du~ to th~ huge throngs; and Allah Knows best. If the One performing stoning by proxy is performing the obligation of Ha]) for the first time, then, at each !amrah. h. has to throw his own p"bbles before throwing those of the other pilgrim. Having finished ston ing on the twelfth of Dbul -Hijjah, a pilgrim is fru either to return to Mecca before suns.1 or to spend the night (of the twelfth of Dhul Hijjah) in Min~, and throw p"bbl~s at the three !nmrahs on the following day, th~ thirteenth, after the ,un declines (at noon). Yet, the latt~r choice is better, as Allah, Exal ted be He, says:

".. Then whot...,r ha.tell. (his dtpartur~J ill two days thn-e I. 110 .ill UpOIl him; a"d whoever delays /untll the third] there i. "0 .i" upo" him -far him who fta .. AIIDh .."
(Qur'an; Al-Baqarah: 203) On the twdfth of Dhul -Hijjah. if the sun sets while a pilgrim is still in Min;\., Ihen h. must spend the night Ih~,.., and do Ih. p<:bble throwing on the following day. as Almighty Allah says, as mentioned above:

Thell whoever ha.te". (hi$ deparlurt'! i" two days there i$ "a.i" upon him ..." (Qur'un, AlBaqarah: 203)
"Day" here means "daytime" and does not mean -night:' If a femal ~ pilgrim has m ~nstrualed or has a postpartum p<:riod afler or before a~uming ihro:ll1l, she remains in her illram. She can perform all the rites of H~jj as other pilgrims do, such as standing at 'Arafah, sp"nding the night at Muzdalifah. throwing the pebbles. and <rending the nights at Mjn~. Still. it is impermissible for her in such Cases to perform lawJj or SI! 'y unless she purifies herself from the stale of major ritual impurily. However, if she has menstrualed after performing Jawdf. it is permissible for her to perform S~ 'y. as ritual purity is not a prerequisite for.a 'y. [f a pilgrim desires to return to his home country or dsewhere afler finishing all the ritt.'S of Hajj and prepared for Iraveling, just before leaving Mecca he has to perform th e Farewelllawaf so as 10 be the laSI thing done in Mecca. Again. a menslruating pilgrim is exempted from performing tlte

~...

Chap'<r 9: DaY' of Tamriq and Farcw<t l ]j,w.l/ Fan'w!'ll Iawllf, SO she can travel without doing it, as lbn 'Abbb (m ay Allah be pleased with him) narrated:

"The people (i,e. pilgrims) were comma'lded (by the Prophet) 10 perform the Farewell Iawdf around the House (the Ko 'bah) as tile lasl thing ID do before leaving (Mecca), yel menstruating WOmen were exempted:'
(Related by Al-Bukhari and Muslim) He also narrated that when the Prophet (PBU H) saw the pilgrims departing from Mecca, he (PBUH) said to them:
"Nrme amongst you should depMt until he performs rhe Farewell Iawaf arowld Ihe House (i.e. tile Ka 'bah) as/he los/ thing IDdo (01 M .cCO,- " )

(Related by !m1ms Ahmad, Muslim, Ab(! Mo,",over,lbn 'AbMs narrated:

D~w(ld,

and lbn

M~jah)

"The Prophet (PDUH) gave permi5Sion 10 menstruating women to depart from (Meaa) without performing the Farewell Iawaf arOll11d the House (i.e, the Ka 'baM provided thal they have already perf~rmed the Ifadah (Going-forth) Iawllf'"
(Rela ted by !mam Ahmad) Furthermore, 'A:ishah (the Prophet's wife, may Allah be pleased with her) narrated:

"S.afiyyah Bint IJ.uyayy memtruated after performing the Ifcldah Iawdf, SO I made a menlion of her menses to Allah~ Messenger (PBUH), whereupon he remarked, 'Well, then she will detain ws,' /said, '0 Mcsscngerof Allah, she has performed the Ifadah Iawaf and circumambulated the House, ~nd it was after that when slle (PBUH) said, '(If 50), then she may menstruated.' Thereupon,

',e

dq.art:~"

(Rel ated by AI-BukMri and Muslim)

v, tJ,AJJ Endnotes
1 Th .. DaY' of AI ra.shriq: n.. d<v.ntl>, tll< twelfth , and th. lhirtt.nlh of Dhul_ Hijjah, i .. th. Ih"", daY' following the Day of Sacrifice. 2 The Day of Sacrifice ( '/dul-AJ/pl); Ih.. [tnlh ofDhulH ijja h) 3 Ibn M10j ah (J.069) P/492). 4 Muslim (3128) [5/52 ]. Abti Dlwiid ( 1971) [21340], A,Ti rmidhl (894) [3/241 ]. An. Nasi; (J06J) [3/29S]. and Ibn Mloja h (313(l5) (31485), 5 AI Bukhlrt (1746) [3173 I1 and Abti D1wnd (19n) [213401 .

6 The Iond Ch~l'ler of !he Qur'i.n.

7 Su: "Zlodul-Ma'U' I2I285j. 8 Sa: "Zldul-Ma'dd" 12/2861. 9 Al- BuU,irI (1755) [3/7381 a nd Mu,lim (3107) [ S/8~), 10 Ahmad 1193<5) [112231, Mu~irn (3206) [5184 ]. Abii. Dlwiid (2002) [2fl49], and rbn Majah (}1l70) [3/493 ]. II Ahmad (3505) [113<59]. 12 AI -BuWr! (1762) !J/741l] .nd Musl im (3209) [5/85[.

CHAPTER

Sacrificial Animals (Hady and Udhiyah)

Hady refers 10 a legally edible animal (such as a camel, a cow or a sheep) brought to the $. cl"<'d Mosque, slaughter.d there, and sacrificw for the Sake of Allah, Glorified and Exalted bt He,
Udb.iyah refers to a legaHy edible an imal slaughtered and sacrificed on the Day ofSacrifi~ Or the Days of Tashrrq for the sake of attaining the closeness and the pleasure of Allah. There is an agreement among Muslim scholars on the prescription of offering a sacrifidal animal for the Sake of Allah, For instance, Irn'rn Tboul Qayyim said:

'Offering a sacrificial animal for the Sake of Allah, the Creator, is

regMded as a sacrifiu for one~ oWn self as ones self tends 10 fall into
ruin by sinning. Allah. Exalted be Ht, says, '.. Andfor all religion

v, li/Ij]
We h"vt "ppai"ted a rite {of stlcrificeJ that they may mmlio" IlK Nameof AII"h over ...hal He has providtdfor Ihem of {socrifid<l1} ""inIQls ...' (Qur'an: Al -Hajj: 34) Moreover, the slaughtering of slUrificial anim"ls and the shedding of Illt ;r blood while mentioning the Name of Allah over tll em MC iegi,lated in all religions."
The besl sacrificial animal 10 offer is a camd, th en a cow, Ihen a sheep. It is better if a camel or acow is offered byan individual. as it will k a sign ofone's generosily, and it will also k more beneficial for the poor due to the amount of meat they have. On the other hand, the best animal to sacrifice is the fattest, then the most expensive. as Allah , Exalted be He, says:

': .. And whoever hononlhe,ymbols {i,e. dtes} ofAlloh- indeed. il isfram the piety of hearts." (Qur'an: AI -Hajj: 32)
It is insufficient!o offer a sacrificial animal kfore it reaches the prescribed age f"r being slaughtered. which is six months for a sheep. five years for a camel. two years for a cow. and one ye ar for a goat. A ewe is good enough 10 be offered as hady on behalf of one man, and as udhiyah on behalf of one man and his household. A 'ame! or a cow is sufficient as hadyor udhJytl" on behalfof seven people according to Ihe nodith narrated by J~bir that states:

il.llahs Messenger(PBUH} commanded us to become seven partners

(in the sacrifiCf) of a camel ora caw,"

AbO Ayyilb (may Allah he pleased with him) also narrated:

"In the lifetime of the Prophfl (PBUH), a person used to sacrifice a ewe on behalf of himself and his household: and they would eal (from it) and feed (othus)."'
(Relaled by lbn Mljah and At-Tirmidhl who deemed il ~abilI) Yet. il is important to point out that il is bener 10 slaughter a single ewe Ihan to have seven persons share in slaughtering a camel or a cow.

It is a condition that a sacrificial aoimal. whether hody or udbiytlh, must be free from all physical defects. Thus, il is insufficient to offer a skinny Or a sick animal as sacrifice. Likewise, it is insufficient to saaifice a blind animal. a oneeyed animal, or a lame animal that can hardly walk. A mad animal. a loothless one, or a very old one with very small or dry udders, a", not acceptable as sacri(;,e as well, the same Boes for an animal wh kh is obviously sick. for

AI -Barii' Ibn 'Azib (may Allah be plea=:! with him) narratM that the (PBUH) said:

Pruph~t

"Four (lypes of animals) are impermissible to be offered as sacrifice: a one-eyed animal which lIas obviously lost the sight of "lie eye, a siCK allimal which i5 obviously sicK, a lame animal wllich obviously limps, and an allimal with a brokell leg and 110 marrow. -'
(Related by Ahii Oiiwiid and An Na&a'!) According 10 th~ most valid opinion, the optimum time for slaughtering a sacrificial animal, whether it is udiJiyah or hady offered by one ~rfarming Ha as tammaW', is during the ~riod frum after the Feast ('ld) Prayer until th e last of the Days of Tasllrlq. It is preferable for one to eat from the sacrificial animal one offers as uJib.iyah, Or hady in CaSe of performing Hajj as tammatu ' or qir~'1; its meat is divided as follow", one third for the owner. one third to be given as gifts, and one third to be given in charity, as Allah, Exalted be He, says: "", S" eat of them ilnd !red the miscmble and po"r.
H

{Qur'an: AI -Hajj: 2S}

hady (in npiatian for missing any of the ""s<:nlial rituals of l:J.ajj Or for committins something forbidden while in a state of ;hr~m), he must nat eat any of it at all. If one wants to offer a sacrificial animal, one should by no means cut any of one's hair or trim any of one's nails from the first day of DhulH ijjah until one offers the sacrificial animal, for the Prophet (PBUH) said:
As for a pilgrim who is offering

e~piatory

'When it is the beginning of Dhul-tiijjah Qlld anyone ofyou intends to offer QsQaificiil/ allim~l, he should MOl gel any of his hair cut or IIails Irimmed uMliI he offers il:'
(Related by Im~m Muslim) In case one does {i.e. olle has trimmed on e's hair or nails}, On e must seek the forgiveness of Allah, yet one i. not obliged to offer anythins in expiation in this case.

."
Endnotes
1 Mu.lim D i n) ISm ].

V:

tJAJJ

2 AI TI rmid ht (1509) [4191[ ond Ibn Mijah D 14 7) [31s.! 1[. ) AM lliwoo (2802) iJ/161 I. At Tirmidhl (lSO I) i4/!SI. An N...n (4381) [4 /2-1. a nd loo Mtj.h 1314-4 ) 131539). 4 MliSIim (508'iI) 1111 1 .

CHAPTER

'Aqiqah (Sacrificial Animal for the Newborn)

'Aqiqah is on~ oftbe duties of a father toward his newborn child. It is the slaughteri ng of a sacrificial animal as a sign of gratefulness to AlJah , Glorified

and Exalted be He, for granting one a child. Offering 'aqlqah is considered a confirmed act of the Sunnah (Prophetic Tradition), 3$ the Prophet (PBUH) offered sacrificial animals as 'aqiqah when his grandsons AI'Has"n and Al Husayn were born, as related by Ahi! D;\w(td and other compilers of Hadith', Also. the Prophet's honor"ble Companions and their followers used to offer
sacrificial animals as 'aqlqah for their newborn children.

Some scholars are of the view that 'aqiqah is obligatory. for A' Hasan narrated on Ihe authority ofSamurah that Allahs Messenger (PBUH) said:

"Evrry (newborn) boy is pawntd by the '~qlq"h offered for him."'

Imlm Ahmad Ibn Hanbal, in npla ining this h~d1th, said, P~wned here man$ that (ifht dits as a baby) ht (an interadt with Allah in fawr cfltis partHts

v, liAJJ
who offered 'aqlqah On the occasion of his birth: Imam Ibnul-Qayyim said, "A child grows up good-natured and well-mannered if ''''liqah is offered on the occasion of hi:;/her birth:

Accord ing to the most vali d opinion in this connection, 'aqlqah is a confirmed act of the Sunna!.. Mor~over, ~aCTificingan animal as 'aqlqah is much better than giving its value in charity,
'Aqiqah is a sign of the parents' gratitude to Allah for bless ing them with a newborn baby, It is also a means of drawing oneself near to

Almighty Allah, being charitable to the poor, and sp iritually ransoming the newborn child, Two equal ewes, with nearly the same age and shape, are to b e sacr ificed as 'aqlqah for a newborn boy, whereas onc ewe is to be sacrificed for a newborn girl. Umm Korz AI -Ka' biyyah narrated that she had heard the Prophet (PBUH) saying:
"Two equal ewes are 10 be sacrificed for the (newborn) boy and one ewe iJ 10 be sacrificedfor a (ne wborn) girl: '

(Related by lm~m Ahmad and At-Tirmidh! who d~med it (authentic) according to a baditll narrated by 'A'ishah)

~bib

The difference in the number of the sacrificial an imals offered as ' aqiqah for males and females is due to the fact that a male's portion of inheritance in tslam is equal to that of two females, Moreover, the happine~s of a father whom Allah grants a boy is usually much greater than the CaSe of being granted a girl; this is why 'oqiqali , which is offered as a sign of gratitude to Allah , is double ia case of a newborn hoy,

Regarding the time of offering 'aqlqa/r, it is preferable to be on the

seventh day after the child's birth, However, it is permissible to offer it before Or after that day, [t i. also more preferable to name th e child on that day, as it is stated in the Sut/an and other books of HadUh that the Prophet (PBUH) said:
is made for him (tIl e newborn baby) on Ihe seventh day and he is to be named as well (on thal day)."'
Jt is permissible, however, to name the child on the day of hi 51 her birth, for some scholars maintain that this is more preponderant than naming the
~Sacrifice

child on

th~

seventh day of his/her birth,

a..f' 11 :

.~ (~f..:ial Ani ..... fOr

m.

Nrwbom)

.,

On tit( Ql:her hand, it is an act of theSunMn to give Ihe child a good n~, for the Prop het (PBUH) !.aid:
"(On the Day of Resurrection,) you will be called by your nam&'l and I>y your fathers names, so give yourselves good lIames."'

(Relat M by Ab\! OdwM ) The Prophet (PBUH) liked good rwnes. and foriNde giving child~n names $Uggesting wor.ili.ipping Ol Mr than Allah,' such as calli ng a child ". AbdulKa ~ (servant of the Ka 'bah), . Abdun-Nabl" (servant of the Prophet), Abdul.Masih" (s<:rvant of /nus). ". "Mu ' AIr (servanl of . All), Or ". Abdul Husayn" (servant of AJ Husayn). In Ih is regard, Im' m Ibn Hatm (may Attah have mercy on him) ~a id:
W'

"Mwlim soholtm agru 0'" the prohibition of giving ch ild",n Mmes indicating u rvitude to olher tlum Allah . uch a, .AbJ . Umar; . Abdul_ Kn 'Mh, and the lib. However; th~ is no IIIIDllimou5 Dgrtement On Ihe prohibition Df referring 10 D mrnlionjng lhe ptopk who alrmdy r Iuwt Ihtu namts, such as, " AbJu/MIIUalib. '&nl A.bJud-Ddr,' and ,. AbJu-S/rams: hut nat 10 Mmt tlfter them."

Moreover, il is detestable to give a ch ild an inapprop riate name that suggests a bad qual ity. such as "AI-' ASl" (the di.ob..dient). "Kulayb" (doggy), "Hanplah" (colocynth), "Murrah" (biltet) , and "t.!a zan" (sadne~s or diffi culty) . The Prophet (PBUH ) hatN bad names of persons or places,' and he (PBUH) also pointed out:
"""", detlrest of your mImes to AIInh Dre "Abilu/ldh' (~rvalll ~ Allah) tlnd 'Abdur-RDi1m6'" (~rvanl of Ihe Elllirtly Merciful)."

(Rdattd by Im!m Muslim and oth~rcompilersof tl.mllth) Thu$, parents should choose good nam~$ for their ch ildren and avoid giving them prohibitM or odious name!: this is one Ofpa~nl$' duties towards their eh ild ren. Back to the issue of 'aqlqah, the llCrificial animal offert'd is ju.tlike that oIl"ert'd 3$ udhiyah with ~ard to age and characteristics:; the animal chosen to be 5acriflUd u 'tlqiqah should be al the prescribed age for being slaughtered, be fr from any physical def IS or 5icknrss, and be of proper healt h and fleshiness. fl is also desirable for one to eat from tM meat of the sac rificial ani mal one offers as 'aqlqQh; its mut is to be divi ded Into th ree part.!: one third for the owner, one th ird to be given a$ gifts and one th ird to be given in

V:HAJI
charity, just [i~ utllJiyah. Unlike udhiyllh, it is insufficient for people to shart in buying an animal and sac rifIce it a. 'aqiq~h. They can not, for amnple . hare in onc ,ame! or one cow and sacrifice it like the cue with uJlhiyah. Thil is be.:aus.e ' ~qjqah is "crifieed for a soul. so it cannot ~ shared. Moreover. Mither the Prophet (PBUH) nor his Companions were reported to have shared in the ~crifirial animals offerrd "" ."'Iiqah.
It i5 t he duty of p,arents to bring up thei r children on moral nlues

and noble mann ers so as to grow up as virtuous men and women; an Arab poet said:

The infam sums IOgroW up

In the way he was brought up,

When the children grow up. it is 50 difficult to change their characters or natures. Many Ind ividuals are corru pt because of the way they were brought up and the lack of moral guidance in Iheir ch ildhood_ Therefore. child ren should be kepI away from b~d gatherings and corru p t associates. Horn" should be a righteous, rel igious atmosphere for a child, for it is the first s-c hool in a child's life. Thus, parents should Spare t heir homes all means of corruption and viciousness, eS!",cial1y toda y, when the meanS of corruption are prevalen t everywhere and fi ll up hom e$, except for t hose safeguarded by Allah's me rcy_ So, paren ts shou ld beware of such corrupti"" means. and bring up their children On worshipping an d obeying Allah, hono.ing their religion. appreciat ing the Qu r':ln and lovi ng it; the..., art the Ir ue means of achi",,;ng fel icity in bol h Ih is world and the Hereafter.

In short, pan:nts or gua rdiaru Mou[d n:prcsent good ideal! for their children through their good manners, morals. habits. and et hics. May Allah gu id e ul dlto what He likes and pica'.,.

Endnotes
I AbO DlwOd (184 1) 1 1Itn[, An Nas&1 (4lJO) [41 11161, and AI, TLtmidht (1=) [4199). 2 Abol DiwOd (2837) 1),1175), AI' r,nnidhJ (1526) WtO I I. A,, Nas&' (4231 ) [41186), and lbn Ml}ah (l (65) 1),1551 . ) Ahmod (23910) [6131). AbO DlwiId (283S) llm41. At-llrmklh! (l5 17) 1 41961. AnN.~1 (4227) [~IU5J. .nd lbn Mlojah (~ 162) 1 "~91.

ClIapkf 11 :

.~ (Saoifi<ial

Anlm:ollOr !ht N<wbom)

.67

4 Tht F..... Compilers of UPdlrh. 5 Abmad (21539) [51091. AbO Dt wOd (O,j8) [51149] nd Ibn I:1ibbin (no. 194-4). 6 SK "Z6<r'w/Ma 'd/t" rVl:l6l.

7 NOlo that th< pr<Iix " Ab<!" In Ar. bic mUn, "~rv:ont of:' For nampl<, the name .' Abdulllh" moa n, "..,rvam of Alt.h , a nd 110 on. B s... the fooInoce of ' ArR.!wg' AI M~rl>i ,. ['11246), , SK "Udw/-.M.J 'W rV l37] and Al T1,n\idhl (284,j ) [5I LI4[ , 10 Mualim (~552) [5I132J, AbO DlwOd (,j949) (51149 ). At Tlrmidhl (28J.B) (511321 . and Ibn MIjah (3728) [~ 1 61,

VI:JIHAlD

CHAPTER

Jihad (Fighting in the Cause of Allah)

Allah has ordainedjiMd(fighting in the Cause of Allah) in order 10 render His Word the highest, His Religion the victorious, His enem ies the defeated, and 10 test the faith of His true servants. Allah , Exalted be He, says:
ff

That (i. the commandJ. And if AI/,," had willed, He aJuJd

haw taun vengeonu upon them /HimJel/J, but [He ordered armed stTugglt) to les/ some of Y<''' by m""n' of a/hers, And
t#f()se wIIo are killtd in Ihe OI14e

"f Allah neVer wl/l He "'12sfe

their deeds. He will guide Ihem '!lid {Jmtlld Ihelr condition - and admit them to Pa,,,di.t , which He h". made known to them." (Qurln: Muhammad: 4-6)
In Islam,jihdd enjoys a great importance. as it is the highest level in religion and one or the best acts of worship 10 the extent that some scholars consider

V tof/HAD

jlhM the sixth pillar of Islam. JIJr.ld is ordai ned according to the Qurln, the S"nnah (Prophetic Tradition) and consensus (o f Muslim scholars). Allah, Exalted be He, says:
"Fighting has bet." t njoinrd upon 'jOu ~ (Q ur'ln: AI-Baqarah: 21 6)

The Prophet {PBUH) .lso fought in the Cause of Allah and used to enjoin jillfld'; he (PBUH) $aid:

-Wh,,",,"," din ",ithou' fight ing in the Cause of Allah, nO does he r uprns IIny desire (or tUlermina,ion) fo r it, would die ",i,h a ,har_ acteriltic of hypocrisy.'"
Linguistically, jill~d mea ns fighting th e enemy vigorously and jurisprudentially. It involves figh ti ng th e disbelievers ond it also indudes much more activities showing ~tri vi ng in the Cause of Allah, not on ly mere fight ing. Ibnu l-Qayylm said:

-,Ihiid is a liUk ...hich is 10 be fulfilkd by nWlns of /mirt. 10ngllL'. money, or hand. Evrry Muslim must .rrive I" tht Cause of A//ah rhrough any of these meam:'
JihM. in addition , Includesstriving for th e pur ificati on of lhe soul through selfcontrol, striving aSainst Satan and again st dissolute, di~d ie nt, and strayi ng pN ple. So, selfrutraint is a sort of jih~d that a Muslim Can achi eve through see king religious knowledge, acting in accordance with the knowledge he "'ams. aod then leaching such knowledge rn ot hers. Onc can strive again.<t Satan, asano ther I)'J>C' o{jilulJ, Ih rough k~ingaway from the doubtful maUers portra).w by Satan a nd resiSlingsatank ..kked desires. As for strivi ng againsl the disbelievers. il (an be by meanS of hand (fighti ng), mon~. tongue, and heart. A Muslim must abo 51Ti"" againSl th~ d~fi .. ntly disobedirnt, dissolule, and straying pwpl~, as much as he can, forbidding their wrongdoing either b)" his hand first, then his tongue if he cannot. and fi nally with his heart if the o ther means ar~ impos.s iblt; it dep" nd s.
lihdd, in facl, is .. colleClive duty which if sufficiently fulfilled by iIOm( Musl ims, the reSl will not be accountable for it as a n obligation, and it becom<'$ an acl of the Sun"l1h for thtm./ihdd is the best voluntary aCI of worship wh ich has g",at virtu... and ",wards. The", are so many ""rses In the Noble Qur'h. as wdl as many hm/ilhs. rttJoiningjihdd and urgi ng all Muslims 10 undert ake il. Allah, Exalted be He, says:

-Indud, Altollllo$ purcha$~d from th ~ bel/enTS their Jjv~J and thdr proptrtlt. {In tXChllngr) for thM rh ,y will hllw Paradi.t.

Chapr<' 1, jih.iJ (Fighting in th< Gm..: of A1t.h) fight in th .. Cau ... of Allah, so th ..y kill tmd art killed. (It is) a true prom i." (binding) upon Him in the Torah and the Gospel and th .. Qurlln. And who i, truer to hi. covenant than Allahf So r..joiu in your lrons<lctlon which y ou h<lve contracted. And it i. that whkh i. th e great Mtainment. (Qur'an;At.Tawbah: I ll )
H

Th~y

For a Muslim.

the~

are certain cases in

whichph~d

is an individual duty:

1) When a Muslim is present at the battlefield. it is obligatory for him to fight and he is prohibited to leave the battle and flee.
2) When enemies atta<;k a Muslim country

In the aforesaid two cases, a Muslim fights back his enemies as a means of self-deftnse only. nOI a conquest. If Muslims abstain from fighting in t hese two cases, the disbeli evers will take their land defiling their sanctities.

3) When a Muslim is needed to help his fellow Muslims fight their enemies.
4) When a Muslim is nlled by the ruler (or the one in authority) to flght in the Caus.. of Allah, for the Prophet (PBUH) said:
'Whenever you are called for fighting in the Cause of Allah. you should go immediately:' Also. Allah . Exalted be He. says: "... When you encounttr a company /from the enemy foru.}, . ttmd fi rm ... (Qur'1n: Al -Anf11: 45)
H

Mo",over, Allah says: "". What is {Ihe ..tatter} with you Ihat when you are told 10 go forth in the Caus, of MI<lh, you adher~ he<lvi/y to Ihe earthr ..." (Qur'an: At -Tawbah: 38) Shaykh ul -lslAm Ibn T.. ym iyah (may Allah haye mercy on him) said:
~!ihild can be either by the h<lnd or the hearr. or by calling Muslims 10 jih/M through sound argument. eloquence, dem " nstration, or by hr/ping 10 prepare othersfor fighling; ir is obligatory for a Muslim to

lrrivt in the Cause of Allah aJ much aJ he can. On the other hand.

'"

VLj!HAD

if a Muslim ;s unable to join his Id/oWl in the batrlefield for a legal

excuse, he has then, being at home,
/0

support and tah <lIT" of the

families and propertj~ of the Mwlimjighte,,:'

It is obligatory for the Muslim ruler (or th e one in authority) to che<:k the army before "'!ling out for fighting to exclude whatever does not fit the

battlefleld, be it related to men or equipment. For example, the ruler (or the one
in authority) has to uclude whoever discourages Muslims 10 fight, disheartening and dispiriting th em. He should also exclude those fearful and fainthearted men

who might dissuade the athor fighte .... and IhoS( who report the news of the Muslim army to the enemies, 01 cause dissention among the Muslim fighters, The Muslim ruler should also appoint a commander who can lead th~ army in accord.nc~ with th~ Islamic prindpl~, and policies. It is obligatory for th~ Muslim army to orn,y th~ir commander in what is right. to gi"" him sinc~re advice. and to be patient with him, for Allah. Exalt .. d he He. says:

"0 ),ou who hllv f believed, obe)' AIIIlh Ilnd obe)' the MtsSenger Ilnd those In Iluthority Ilmollg ),ou ... (Qur'an: An NisA': 59)
H

fih dd has been ordained in Islam for Som~ noble objectives:

To rid people of the worship of lagh"I' (fal'" obje<:ts of worship) and idol" and to lead them to worshipAIIah. Alone, associating nopartn er with Him. for He is the One Who has created th em, and gives them provi'ions. Allah, Exalted rn, He. says:

"Alld fight them until therr is 110 filllah olld {until] the religirm (i.t. W(lrship), nil of it, is for Allah ... (Qur'an: AIAnfM: 39)
H

To eliminate injustice and gh'e right. to their rightful owners. for Allah. Exalted rn, He, say,:

"Permissioll (to fight/ ha. beellgivell tothose w,", nrt: belllgfought, been,"e Ihe)" were wronged. Alld indeed, Minh i$ com~lent 10 give Ih em victory. (They art) Ihaoe who have beell evictedfrom Iheir home. witha"t right ollly because tire), Uly, 'Our Lard i$ Allah .. : (Qur'1n: AI Hajj: 3940)
H

To humiliate th e di,beli"," "" tah rtVenge on them, and weaken their power, for Allah, Exalted be He, says:

"Fight them; Allah wm punioh them b), your hands alld will disgract Ihem Illld gi~e you vidory aver them alld satisfy th~ bmu/s /i.e. desirro) of a believillg f'6Jp/e . And remove the fUry

o..p,cr J: fih.iJ (Figll!ing in ,I>< C:m of AI!.h)

in thir {i.e. Ih belie"" ...'} h""rls. And AI/"h tUTns in /()rgive1lU& to wh()m He wills; "nd AII/lh is Kn()wing /lnd Wiu ,"

(Qur'an: At -Tawbah: 14- (5) Fighting the enemies mUSI be pm:eded by calling Ihem 10 Islam. The Proph el (PBVH) used to call the enemi es to Islam, if th ey did not know about it, before fighting them' . He (PBVH) also sent messages to kings calling them to Islam' and used to advise the commanders of th e Muslim army to call the disbelievers to Islam before fighting them, and not to fight whomever would accept 1,lam. This is because Ihe main objeclive of fighling in Islam is to elimi nale disbelief and polytheism, and 10 help people enter the Rd igion of Allah (Islam). Thus, if Ihis noble objeclive is ful filled without fighting. Muslims are not anowed to fight others; and Allah knows besl.

Jihdd has so many rulings mentioned in detail in volumes on Shari'ah (Islamic Law) among which are the following:
o If a Muslim's parents (or one of them) are free Muslims. a Muslim is not permitted to volunteer to fight in the Cause of Allah unless they permit him to. To illustrate, when a man, whose parents were alive, wa nted to join the Muslim army injiMd, Ihe Prophet (PBUH) said to him:

"... Then go and exert yourself i,. Iheir 5ervice (i.e, hi' parents)."'
This is because filial piety is an individual duty in Islam wh ereasjihdd is n collective duty, and an individual duty is considered worthier of fulfillment than a collective one. oThe ruler (or the one in authority) must appoint the commanders oflhe army and he is permitted to give anyone he selects from th e spoils if this .., rves the CauSe ofjihtld. Then, he is to divide the rest of th e booty among all the soldiers. o It is impermissible to kill a child, a woman" monk, an old man, a man infected with a chronic disca.." or a blind man, as long as they do not fight against Muslims nor incite others 10 do so. When captured, those people b,;come slaves to Muslims; the Prophet (PBUH) used to have such people as slaves when he captured them " . o Muslims are permitted to take th e spoils of battles including all the money and property taken forcefuHy through fighling the non Muslim enemies, as well as any ransom (taken from them). Spoils are to be divided among wh""vcr witnessed the battle, whether th ey have

."

VtJlHAD

fought or nol. for th~ a~ oonsideml supponcrs of all the Muslim fightm< as they ha,-r bttn ~y 10 fight al anytimr. Sum pfflple all' legally considered liM fight$. as . Umu lbnul Kh al[ab (may Allah ~
plcastd with him) said;

Spoils are for thore ....ho Wil "e5Sed the battle:"

As for how the booty should b.. divided. the ruler (or the one in authority)

is to dedic"t~ one -fifth of the booty to Allah and His Messenger (PBUH), Le. 10 he allocated 10 the relati~5 of Ihe Messenger (PIlUH), the o rphans, the poor, the nn:d r. and th e wayf.rus. Then the ruler is to divide the remaining {ourfifths among the MmJim fighle1O; one

share among the inbntry and IM remai ning ' ]"H shares among the cavalry; each cavalry soIdi~ Ttivu I $har(' for him",lf a nd two more shares (or having 3 hOf'SC'. It \>';IS mated by AJBukMri and Muslim that when Albhs fo,~ngtr (PBUH) divided th. booty of the Banle ofKhaybar, he gr.>ntro each c;valry JOIdie. thlU share<; [W{) for his hOf$e l nd one for himself " .

The spoi!. of .....ar can be divided by the representative of the ruler on the laner', behalf.
It Is prohibited to embezzle a parI of the war booly before ilS distribution; Allah. hailed be He, says;
"11 i. nol r" ttribu/"bI..) 10 ""Y proplltl Ih", h.. wou ld ",, unl"llh/ul/y fin regard 10 ...ar boofy). And ...hotW>" btilr"Y' {,,,ki"g un/"w/ully) ",ill "'ith ",hllf he took on th .. DD)' 01 Rnurnctio" ... ~ (Qurln: Alu ' ]mran: 161)

(0",,,

It i. oblig;;olOry for the ruler (0. the one in authority) to mde out discretionary punishment 10 wh~ embettln p"rl of the war booty before its distribution all a Innns of dC"terren 10 him 1nd hi. likes.
l{t he spoils a", ...tates, the ruler has the right to choose wh.et heT todivide them among the fight c-rs or to declare them waqfs (legal endowments) for the beMfit of all Muslim s, getting a regular klwrnj (land tax) from their ne ..... Muslim owners. The proptrty left by the di sbeli evers ..... hen terrified by Muslims. the proptrly of an heirl ess ptrson, and. fifth of nnefifth. of the whole booty (the sha", of Allah', Mo:ssenger) are consi<lered lay" (spoi ls gained witltout fighting or war) allocated for the benefit of Muslims...

 It is ~nnissible for th~ ruler to ~gree to a truce with the disbelievers to stop fighting for a specific period if this serves the intere.t. of Muslim" and only wh en it is p"rm issibl e to delay jil,dd due to th e weakness of Muslims. The Proph~t (PBUH) agreed to 3 peace treaty with the disb.! ievers (of Mecca) at Al-Hudaybiyah Peace Treaty,' " and made a peau treaty with the Jews in Medina. However, it i, impermissibl e for the ruler to agree 10" truce with the di.,believers when Muslims are strong and able to fight.

If the ruler fears that the disbeliewrs may breach the truce, he is permitted
to terminate the truce, provided that he informs them thereof before fighting. Allah , Exalted be He, says:

ifyou {hav reason tal fellr frm., .. people lutrayal, throw (Iheir treaty] back to them, {puttingyo u/ on equal term . Indeed, Allah d.,.,. nallike tralton." (Qur'an: AI-A nml: 58)
Thus, Allah commanded the Prophet (PBUH) to inform the disbeliev. er, of his termination o f the truce.

It is permissible for the ruler to agr~ to a covenant of protection with the People of the Scriptme (i ,e. the Christian, and the Jews) and the Magi, granting them freedom of religion. provided that they give the jizyall " and adhue to the Islamic laws. Allah , Exalted be He, says:

"Fight Ih()$e who do not lulitw in AI/air or in t/,e La.t Oay and who do not consider unlawful what Allah "nd His Messenger hav~ made unl"wful and who do no/ adopl the religion oftrllth (i.e, Islam/ from those who were given tht Scrip/lire [fig"t/ nlI/IJ Ihey give the jizyah willingly while they are humbled."

(Qur'an: AFfawbah: ,9)

Th e money taken from the O";II1111;S " onCe a year as jizyalr, while they are humbled. is to allow them to stay in an Islamic state (without fighting them). The jizyah is not to be taken from a child, a woman, or an insane person, noris it to be taken from a man infected with a chronic disease, a blind man, an old man, or a needy who cannot afford it. So long as the Dhl",mi, gi"" the jizyah, it is obligatory for the ruler to accept it. not to fight them, a nd to defend them against allackers. Allah, Exalted be He, says,

V1:JIHAD

Thus. Allah has mad~ tm,ir paymenl ofjizYfJh a reason for nOI fighling Ih~m. TIw: Prophet (PRUH) also said:

"A.1'k thtm fo r jjzyah ond if thty tlg~, rlltn acctpt it from tht m and 510p fighting them:"
Allah knows bes!.

It i$ permissible for the ruler to grant a disbtlieving indiviuual protKlion ev~n from Muslims as long as Allah, Exaltl b<: He, s.>)'l':
And
h~

cau$eS no harm to Muslims, for

utk$ YOllr prottdio" , rht " F'" him pro/tet;o" JfI rlult lit mOl h~' rh, "",nU of AII"h fi,e. ,lit Q llr!!,,], The" deliver hi m 10 hi. pI/JC~ of IIIfdJ'... (Qurln: AI-Tawbah: 6)
It il also pnmissibk for a ruler 10 grant protection to all Or some di sbtlievers since he hgs authority over all people living in the Islamic country under his rule, This authority is nOI given to an yone of the Musli m subjects except with the ~ rmis5 ion of the ruler him~lf, However, it is permissible for a Muslim gove rnor of a dist rict 1 g",nt 0 p!'(>teclion 10 disb.d itve .. living in. neighboring di.<lricl.

If <1"1 o,,~ of rh~ "..,,.rhei. fJ

Endnotes
I Stc: All","" (l2186)I)/ ll4 j. Ab(! D/ow(id (2504) [)/ 18[ .... nNun (3 192) [3/1SllI.and "'I-Wkim CUm 12/811. 2 Muslim (4908) [7/58). l Stt: "Udul M.I ...... (lI6-1l. 4 ...1_Bukh,i11 (18-'4)1 4/611 .nd Mu.lim (3219) ISJ l271.

55: .4I./kluiy!lml [4471 6 s..: lbn Ab\l Sh. yt>.oh (33057) 161480). 75H Mu. lim (4585) [61)29 [. 8 s..: Mu, tim (4497) [6126S [. 9 "'l-Bukhlrl (:1004) j6J 1691. Mu,lim (MS I) 18/320[ nd "'Ti rmidht (1675) 14119] J. 10 ... tBukMrl (2307) 14/60111 . 11 ... bdu r.R .. Uq in his "Mul4nna!' (\1639) 15/3021. Al.flayh.a.ql (1790;.1) [9/861 and (9/86-87) nd ...1. Bukhlrt[6Il i Oj.

12 AI - Bukh~rl (2863) W8l l .nd Mwlim (4506 1) [6/llH J. I J AI -Bukhl t1 (2698) [513731 ""cl Mu,lim (41105) ]613481 . H J;:yah: A triootr or. I.. rt<Juirl of non-Mu,l intS living in an 1.lam i< . I.t, <x<'ttlpling thtrn from military ,via .nd entilling tht rn 10 th< protection of tM I,lamic .t.... Concurre ntly. z"k6h i> not I. ken from them. being an obligat ion only upon MLl1lirru. J 5 Dhimmj: A non -Muslim living in and under the prot"';on of an b!'mic . 1.1.
16 Mu.lim.

'"

APPENDICES

~l <

GLOSSARY
NOTE: For .. sl.....r<h fo rth. terms Mslnnlng wit h "AV "Ar'" "Ad" "Ao-" .1 . om it the m, a. lh~ a ... in Ara ble, ~uivoJ""l< 10 th. a rtld . "tM". fu r uampl., a te rm like AJ-Eatl wiU bt found un der leuer 'S", and AIW.,nah u nder le n er "W".

A
Th. Medini. n Hel!"",,!; the inhab itontsofMcdina who h. d "=Pled IoI.m and ,upported the Prophet (PBUH) a nd.lI th< Muhajirim (th. Em igrant.) uJ>On Ihei' .rri .... l.t Ih. Medin .
AY"t~I.Ku ...'

(th. Verse of the

Throne)
' ,twrI/Jr

V .. No. 2SS of lh. Sura of AI-Baqamh (Ih, Cow), Ch.pt" No. 2 of the Qu,'1n.
',t",roh .. fe... to the private p'""1' or p.. t~ of lhe body which . r< iII<golt() txposc lu olhe ..... mole', owroh i. from Ihe navel 10 the
Imees wh.,.,., in .noth.. view il i... id to be the <"ternal organ. of sex a nd ~, c"'ion_ Ador fern_I.', -nwmJ., it indud ...11 h.. body in om: view wh~rci15 in amlln.r il is ~II h~r OOdy wilh Ih. a,cplKm

ofher face and hand._

B
Ba.",alah
Saying. ~8i'mill~hirRa!J.>ndnir Rdbi"' i.e _"In the Name of Allah,

the Entiuly Merciful, lh. opt'i.lI y Merciful." A valley b.lw " MuM.lifah and M inI .
A m. tter innovatrd in ""Iigion ,

IlU"lU'

A ytil <;<JV<Ting the [""t and la. \"", hoI.. for the tyr. tu pt,mi! vision.

C
Coll..:!iv. duty A rtligi'm' duty which if sufficiently fulfilled by ""me My,]inu. lhe
re" will not be ",,<ountobl. for it a. on oblig;uion. and it becom .. an ""I of Ihe SUn/tan for them,

D
TheO_yof Th. nin t h day of Dh"IHijjoh, The eighth day of DhulHijj.h_ The eleventh, the t",.lfth. and th. thi,ttenth of Dhul -Hijjah. i.', the d .}~ following tll< Day oIS. crifke.

' Anfah The Dayof

Tarwiy<lh
The Day. of

T...hrlq
Dhikr

,h...,

lnvo.:llion~ impl;'ing .. memb ... nce .nd mentioning of AlI.h.

0111 ",,,,1
01... DirUm (of.....)
"..,1"

A r- ...,..Muslim l;,.q in .,.j WIder .... ~ 01. MPSlim .....

An old An b coin lhat .qual! 1.975 IV"msof gold. If. dirbarn of si"", ~ 2.975 g... ms of .ilw,.
A KhoIa, of [,bmic )u,ilf>r\'lk'...:t,

Fl t_

A Irg,al opini"" ;....,cd by. muftl)1 Mu slim scholar . peeialim in i"uing legal rul ing.) in I'ffI'OM" to I q ....'ion on a point the Islamic Law,

The Flw Com.

pll .... of lbuIlth

'J'My

~rt

ImJml Ahml<!, AM [)lwtld, AI Tinnidhi, An . N''''i,

and IbIt M~.b,

111. Fo..

n.ry . r< lmints AI)(I Hontfah, [rnl m 1011111:. Imlm Ash-Sh.1fo'l l nd

lmlm Abmad.

Im1ml

G
",.C.....pof
Compll... of
They ~ AI- But.h1rI. Musl im. Abm"', Abtl Dlwiid. A'.linnidhl, An-Nun. and Ibn I<Uph,

H-dlt"
It ;. a !Full'" wIlooe chain m[nnsmi .. ion ;'I inked I"

In., narration

of an ""liIorily wil h ~. k . .... Iilude, and Ihe /i;>dHh i. f..., from

ec centricity or blemish,
I/(IT~h

Tho Prophot' Jmm igral;"" 10 Medi na,

The semi<i,,"I.. >hort .... 11 I<>cued few "",I... ..,1 of lhe

WI' I. ml ' /I
(1011",...1 );

Ka ' Nh Ind comidtred part of~ ,

P"<'irKl)

I
I. moamlhata piJvim ~ G"'" bp<, b u1insllPiiooiy.kccpJ'lJ

in the
Indlrlchaal d u"
hum (In pn,....)

SI". of ibrolm wlla he fjnbJoa pe"'" .,InI .... 011.. of H!rjj.

A rdipom duty whose obIigotion ....,..,..u ,,, tve<'f Mu.l im,

The im4", .. ,he on< who ~. d'llw C<lngr<pliontl ~"

1.,ijjdU

Sh avi ng llw ""hi<: hair. Vogi ",,1bI..-d ing OIht, Ihan m.n ll'Ootion, Cleming on'" 111101 and u,lne' it~ . n., defecation 0' U,i""l ion "';,h . tOIl"" or who.l may ' U bllitut .. fo r ' htm, a ~.n i ng on .... II<>o1 . od u,;ne 0011 It... defecOlion or u';n.tion .nlh w;o,lcr,

IJlIIlAddh
/IIlJmdr

~8~

ASUmm.ry"O .... mi<Ju~

The I. h m Iyya/I

It ISI.. l.tamic S<'CIIhat doni..." ....

or,be Attribut.. of Allah, cWmi"ll

,Iw me... ...ribu .... ~ ...,ribNlO p<OpI< and "",n"", be ...,ribed '" Alloh. Th .. belief..;wln of ,ht Ad h...."'. of ,bt Swnnoalr ,00

,!u,

Muslim Community_ A of m. ;Or ritwol in'p<Jrily molcd 10 ",,"0.1 diKII.rgt

I1 iJI. ,,,,,11 "onem,d. pill .. in, wallffi pI,,<. The ..... Ill ... )u"'","" .itu, trd ot Min.l . Th' do ...t on. 10 Me<:co iJI known , s
IIh4d
'~mm,"i.

.t.t.

'Aqabolt; it is olso collrd Iht e ... t }om ..h ~nd tile Las! }o",mh. Fighting in the c..... of IIII'h

"".,.

A "ib,,,. "" 0 t.u required from nonM ~ sli .... living in ,n Islam"
.. ot. ttnnpIing thtm from mllllO'y
~

.00 <11titling th.-rn

'" thr pmk<tion of the !sI.mic stol<. enncu ......t!y. z..t.Ih is "'" tob:n from them. bei,,! on OOIill"tion only upon Modirn>. A .....wIlik doth rowrins tht htad."" should... worn by Muslim
~.I .... '

_ ..

socks or shoes or t .... ir Iik...

L
The La,,gi,-.:, of S/i,,,l"ah (i .. IsI . m" l.aw) is Alloh. F...ltt<l be
lie; the term an 01 ", ..r" ID the Prophet (PIIUH) .. 11. ne ... '

onloined but whot was ..... ,Ied to him by Alloh.

M
A woman. hD""nd or Inr unmorrilg<"lbk kln of hen.
M~rfQ '

(l <lUllblo)

11 is wh ....... ..ord. d..,d. ~ Of omibul<. ,roced dirtly b3<k '" tht Propb<1 (P8UH ) with I con nt'Cled 0, diocoJln<CIed chain or .ransmmion.
A.undard
~..u",

/iaJIIJ.
Mil~q4I

thot .qulh 4.25 gram .

MIqoIIJ of U~jj
Mudd
M~hdll

1M foled times for fl<Jjj. It , 1",..r"" to th<- sit .. (Of entering tht
.. ot. of ill", ... .

A .. . "dord m... urt th.t '"'lUl l. S4l g.. m .

Th. site fot .,l1oti ng the ..... of ib.","'.

~

Mubri'" MukAlU

onc in 0 ,tat. of ,i,u , 1 con"""tlon fo r /iajj (Pilg,i m'g') or

'Umnth (~Pi lgrim.~). A al,... who tu.. concluded . contract with hlsJbe-r m ...... o l"'Y
him. cenoin nruom for hWlt (fftdom.

M~ ..... I

(Incom_

It i. al1lL1jrh wl>ose ,hain of " ... mission

I a Companion lran.""""

pl<1<ly transmitted) hadlrh

mitt<l. i.e, 0 IJodilh 111.010 Sue.,.""r of Ihe Companions 11.0. dirtclly attributed to the Prophcl without m<ntionin~ Comp..,ion. A wom l n in a "'It of itlil1Mah (i. . a WOman h,,;ng vaginal bl""'ding othor thon menstruation). It ls an b lamk >e<tthat d.in,. th.t thos< who rummil major .i", are in a ,tat. b."",,.n b.litf .nd disbelief. Th;. belief ';0/.1 ,hat ofthe Adherents of Ih< S"nn"h and Mu. lim Community-

Mus,aMdaJo
The Mut ../lit..
(Mu "orilah)

M",awdti, (con_ It i> /w<Ulh ... potted by large numht' of narrators

tlnuously recurrent) l1adUh
(Ni/db (in Zallb

101""'"

agretment upon Itlling a li. i. iocon<eiv:able (thi, condition must be met in the .ntiN: choin from the "'ginning to the end),

N
The minimum amOUm upon which ZakJh i, du .
A 'a<e-co"ring '>'61 WOrn by Muslim W<)men. Opening P"'y<r with ..ying. AI/Mu-AA"", (i,e. Allah iI the G....,est).

NUpU>

TIt. opening lakbl, (in p ~)

TheqiblaJo
Qirdn

Q
Th .. dirt'ti"" of pray..-, namely towud. the Ka' boh ,
It m ..,. th.t pilgrim . " um .. iIlrdm for perform ing both' Umrnh and U"jj tog.th<r. or to ."u nl" jhroJ '" for . Urn rah th.n. before ,tani ng lhe la....!! for . U""ah pilgrim intend. p"rforming both . Vmmh l nd Hojj " itheT fmm the mjq~1 or befot<th. la""'! of' Um,ah. In this e...,, ' pilgrim i, to pe,form both IOwd! and sa'j for boIh. DiYin. Word . other than the Gloriou. Qurln. rtvult<! to the

QutW (Divine)

IJiUlllh

P,ophet (PBVH) from Allah. Unlib the Qur'h. th. wording of

11.. Q"d,i (Divin.) naJllh .... neitht' u<i for worship nor deemed miruulou ..
The Rifidah A S/llitt group that rtf""d the caliphat'" of "M Bakr A.I -~ i ddiq and' Un,.r Ibnul-KhaUlb and wag<d .u,,,;oo gain.t th"m and .gain. t many of th. Proph.!'. Companion, ......11.

....

S
A st.ndard m.""rt that <qual. 2172 gram,_ a is a n.ditn who .. ch ain of tran'mission has been t.. rumined by truly pious person. who ha" betn /:nown for their uprightne" .nd euctitud<, such nadlln is ffu (rom e.;centrkity and hlomish.

"",.

SoIi/h (authentic)

487
Th.Sh~f

A Summ~ry of lmm;.; Ju,;'prud<~

It gen . ..l1y
~rfo'm.d

,..f." to any prayer con'isting of.n even numkt of rilk 'ah and it particularly ,..f." to lh. evt"n numbtr of rn' 'ah.
before the final rak 'M of the Wirr Proy.,.

Ash -ShAm Sldr

'Tht ~ant' the region c"",ring Syria, Lcbanoo.lordan, and Pok.tin<.

Th. <"tract of the lot. ITu I ."....

The SU"" n ,.fe .. In corn pilat;o"" of tbe Prophrlic had,/h. da"ified

..:cording to the I.,lam;'; juri. prudential them",; the main [ou,

comp~.rs

of the Sunan .r. AbiI Dl.wiJd, Ib .. M~jah. AtTIm,idhl

a nd An_N od'!.

T
Tah4jjud
TaMll

TIlt Night Vigil Praytr.

Saying. - lA IMha ;{Ia/Mh" (i.e. There is no doily but Aliab) .

Tal""ld
Tab:mld (in

Saying, A!.l!amdu./iIMh" (Le. P..;K be 10 AII . h).

Saying a ",ply to /asmr.
lord, 10 Yoo be- (All) prai ...
R"bban~ . "",I"I:aIham'"

i.e. 'Our

prayer)

r"kbfr
Talbiyah

Saying, - MIJhu-Akba," (i.." Anah is the Grttst).

A formula m:it. d by. pilgrim duringHajjor ' Umrah . f.. r ... uming tll< state of ilv<lm; pilgrim says. "H.", I am at Your .. rvic . 0 Allah. hen: [am at Your .. rvict, He,.. J .m . t Your .. rvie<. You h a~ no p.nn.r. h.", I am at YOIIt ..,vie<. Verily, all p"'ist, blrssing" and dominion . n: You", You have no p.o.rtnor,"

TanulI!u'

It me.ns that. pilgrim assumes jbrd", (UBt. of ritual <o""''''tion)

for pufurming . Ummh during the month. of Hajj nd tll<n. aft.r poerforming ' Ummh. a pilgrim . ",um iil.rdm for poe,forming IiP-jj in the "'me ..awn. Ta""l.. (in proyer)
TQr~ ...11l

Saying. "Ami,," (i ,... "Amen") aft... th .. ,..dt.tion of AI. Fdtil!ah (tll< Opoening Su.. of the Qu(ln) in prayer. Supoer<roga,ory prayer performed af.. r .h. '/.J.J' (Night) Pr1yn during Ih. mon.h of Rama!lin ,
Saying. "SubW\n_AIMh" (i . . Glory b. to AIl.h).

Proyn

rlUbill (in

Saying. "SubllJna Rabbi",l- ',4.<101" (i .. "Glory b. to my Lord. the

pnoyerj

Moot Great") while bowing. nd "SubllJna RabbiyaJ.A 'lA" (i .... "Glory be to my Lord. the Moot High") while p'<IS",uing.

Gk.:w.ry
TosJumhud
Reciting: ( ... m complimem .. 1''")'0'' and good thing rt due to Allah: poaco I>< upon you, 0 Prophet, .nd the Mercy of AII.h aoo Hi, bl ... ing> (I>< upon YOu), Peace I>< upon u' .nd upon th. pious .e,vanlO of ... lI.h, I t.. tify that the ... i. no deity (worthy of wo"hip) but Allah, "'Ione, with no partner, . nd I te>tify that Muhamm ad i. Hi .
~rv.nt

and His M.... nger. 0 "'lIahl ('"",fe r

YGU, bl .... ing. upon Muh. mm . d . nd the family Gf Muhommod .. You conf" ... d Your blessings upon Ibrlhim ("'braham) and the family of Jbtihlm, Verily, You are Praiseworthy and H"norable, ... nd ble .. Muh.mm.d and the family of Muh. mm ad .. You bl . ... d Jbtihim and t he fam ily oflbr1hlm, Verily, YOu.r< Prai.eworthy.nd Hooorable"

T...II",

Saying the fin.1 Saldm. in praY'" whe n conduding prayer.

( .. ying, ""'.-salamu 'alayl:um

.... RIlbmmulMh" i.e. 'Ptace I>< upo" you, .nd the mercy of "'Ilah" )
Saying ' 5omi 'alMhu lima" h"mida'" i.e. ...II.h listern to the one
who p", i... Him ," when st.nding following bowing in prayer.

Saying ' ili,mi/lJh" (i. . In the Name of "'1I,h) , Circumambulating the Ko ' h, h. Pe rforming d ry ahlution with cle.n earth (",hen .... ter i. un. v, il. ble
or one cannot
u~

in.

TbeTwo ~11l. Th" Two T.,tifk ation. of filt h

TheTwoAutheotic Ilook.oof ... I-Bukhlrland Mu.lim. Saying, "r t."ify that the ... i. no deit"y but Allah and that Mah_m m"d i. the M ..... ng<r of AII. h:

W
It i. ,h. gce" ." .nd th. moot ,uporior deg,... in P:aradise ..... ""od

A'-Wa.ilah

for only 00' of "'lI,h',

""=1>, a nd Prophet Muh.mmod (pBUH)

ho .... to b< that on., So, he (PBUH) ..1:0 ewryone of hi, n., ion to

p"'Y to ... 1I.h follOWing <h pr.oyer 0011 (adhdn) to g",nt him th.t Th. Wifr Prayer rbce. ,0,1- W;"iu.h. ... supo ... "'Satory pray.r <orui"ing of . n odd numbe, of rak 'ah. (one, th,..., r" ... ~ , nine, eleven or thirteen) .nd it i, j><'rformed any time I><tween th. ' isM' (N ight) and the Fa], ([)awn) P"'Y"'" A standard me.."", H,.t <quals !3())20 gr-lIIu .

W.uq

A Summa')' .,. loIamie JUI~

y
ThV.minl (llIe Vemenl)
~ "",Iill',."

rot"'" of IM Ko "b. h th. t foe", V.men.

Cotne,

z
7 Uh it .n ann ual exprnditur< fOf th. bonefit oIth. Muslim .... community. primarily 1 h<lp tl!., poIlr. It 1$ Mlulr<d fton. thou 0
Muslim$ wllo h.\~ =o:u weal.h. r'ying ZoWih is ono ofm. fi""

main piUa" of IIlam (for mo .. elaborotlon... f.. 10 till' chap''' 0f1 z..k<lh).
ZDkdlul f;lt (F... . breaklng
"'~)

An OOIig.awy charity to Do- p.id by tn. rich to the poor. In juristk

vie ... il i. 10 br poid at any ti me Ihr<>llghout
it iI m<lI p",fcral>le 10 gi ... it lwo
Of

R.lma~ in.

wh ......

three doys right bcfot< ,n.

FasIbrtlking ~0lI ("/du/.rift). A thlnl vlt-w malnllins lhat ~ iI 10 bo pvm befou going "", for 1"" foo

"'ins till' Pral"'r of Ibt FasI

brelting Ft.. I. Ziltdr il till' "')'ins of. hwband to his wife,. when ill' wan" to >botlln from hiving sex .. ilh ilI'r. "(Sexua ll y.) you Ir< to"", li" tn. back of my mother." i.e. unl awful 10 apl'","eh se,"ally. That
W\U

a typt of divorce p.-actieN! by " rob. in Ill. !'... I. I.mic Ptriod

oflgnonncc (till' }JhJJJ1Y"h) .

NAME INDEX
-AAbnharn .... ___ ...... __ ...........30, 60, AI-Budr.. .... _...................... _27 Al Bukh.r1 .................. 16, 27,71,76, 71,79, 106.109,115, 116,135, 1~.14 1 , 164, 163, 169, 175, 176. 182, 186, 190. 191,2(16, 217,22), 23(1,235, 24),244,252.258,261), 267, 269,274, 27S, 282, 283, 284, 288,290,295,297.298,)00,305, 308. 309, 322,)2), )27, 329 , )30, 336, )37, 338, 342. )S2, JS8, 365, 366, 38), 392. 396, )98, 412, 41 S, 419,43(1, 448.4 54, 457,476 AI-H.t.n" ..... _............ _.............2, 229

IJ2. lO2,307.4Q4, 434,450

AbO Ayyllb .............. ,......... 151 , 460 Abd BU.r.___ ...... _........... 198, 204, 2ll, 2.040, 269. 300, 301, 319, 326. 328, 329, no
AbO DtwCld............. " ...........23, 38.

43, SI. 540,61. 62. 79, 81. 89, 102, 103. 104, [4D.ISI , IS9, 170, 17., In. 185. 196, 2<14. 206, 210. 218, 230,240,244,255.260,268,295, 298, 310, 326. 332, 342, 343, 348. 359,36 1, 3n,l8J, 01. 448. 454,

451. 461,463.46$
Abll Dharr........................ 151, 199
Ab .. Hurayrah ........... " ........27. 29. SS, 78, 173, 176, 181 , 191.204, 22), 22.'1, 250, 25], 257, 262, 295. JOS,]II,ln.390.406,433 AM Mu' CId AI-Anp rl... .......... 281

A1W k1 m_..........................79, ISO. 249.288.294,328.342,377

AIHa'an,........................48, 463

A1-Huan.nd Al-Huuyn.... _... 463 Al- Hudlybiyah ...............

H . . . . .. . . . .

476

AlJuilfa h .....................................418 AI Kha tt'bl.. ...............................218 AI-Marwa h ............... " .......... 40S. 407,424. 434,437, 449.4S1 AI-Mash ' ar AI-H. rim .............. 444 AI-MuJ ld AI-Harim .. ___ ....... I08. 265.267. 450 A1-Mlqdld ..................................... 27 AI-Mughlrah Ibn Sh u ba h ....... I50 AIMughnl. ......................... 444. 445 AlMunlf'q1iQ (th~ Hypocritesl_262 AI WalUn ..................................... 44

AM MI1sA. ....................... 19S. 232

AbiI Qali.t.b .. ,.................. 72, 230 Abi; Sa.' Id.. .......... i40. 1?J. 267, 336

Ah(l Um.mah ............................. 152

Adam {Acbm ).................... 176, 248 Ad-Dlraq"lnl... ............ ) 7, 54, 2S6, 268, 27 2, 275. 276, 4 13, 448 AI-'A1L ...................................... 465 AI Bayda', ....................... __ ......... 4 2}

A1Bayhaqt.. ........................ 170,194. 248,249,257.269,271,408

."
Ana. . ...................... .. .... 16,174,

223,228,268,300, )26,)28,)42, 34), 382,383,390,423

An Ibn
M ~ lik.......... , .................. 16

Dhul Hijj .. h .. ,.,................ ,.. 27S, 276, 277,434 ,437. 438, 439, 440. 443, 445.447,453, 454.456.461

An-Nad'i ................................ 20.62, 79, 106,15 1,152,235.244.310. 326, 330, 343, 461

-FFilt imah Bi n t Abo H ubaysh ...... . 54, 76,79

An Nawaw!... ......... 16, 48, 198, 260

Anpr ................................... 268, 359
Ar.Rawdul_Murbr fi SharhZAdulMustaqni' ................................... 2

-HHarnnah Bint Jahsh, ........... 80, 240 HanJ,a lah ,. ,., .,.,.,................ ,.,... ,. ..465 Hariln, .................. Hazan . .... ,.. 205, 206 .................. ..465
-1Ibn Abbb...................78.140, 141, 192. 270, 274, 288, 289, 352, 365,371,393, 396, 397, 406, 407. 408. 412, 418, 432, 446, 448,453,457 Ibn ' Abdul Barr __ ................ 20, 101

Ash .. ShafiL. ........................ 78, Ill ,

155,241,248, 268, 273
AI-Safd ................ .... ........... ,40S. 407. 424,434,437,449, 451

Hlldhayfah ................... .... .. 27 1, 274

As-Sayl....................................... .4 18
AI-Ia bara ni... ............. 1S2, 343, 448

AI-Tinnidhi... ........................ 22, 50, 6L M, SL 89. 100, 101, 103, 104, HJ6, 108, 140, 146, 151, liO, 186,224,237,239,140,254,261, 270,288,289,294,199,309,310, lll, 31 2, 313, 322, 366, 370, 383,

404, 406. 4 15, 46(J, 464

Ihn'Urnar..... ....................... 29, 168, 169. 175, 176, 177, 243, 251. 258. 260, 269, 272. 275, 336, 337, 342, 352, 354. 377, 447, 454
Ibn Abo
Awf~ . .............

AIl\Jrt(lshL ... AzZu hrl

........313
..... 274

__ ... 230, 358

Ibn AhO Shaybah ...................... 276

lbn H ajar... ,.,.,.,................ ,.,.,. ,.,.,... ,2
IbnHlbb~n .......................... 79,

-BBanl 'Abdud Dk. .. . ..... .. ...,465 Banll' Arnr Ibn' Awf................ 198 Banu Salamah......... ". ................ 197 Billl .. ,., ................. ,.,. ,.. .... ,.,.,.,94, 273

151,

I%, 294, 298, 328, 377 Ibn Hllbayrah ... """, .............. 12, 20 Ibn Khllzayrnah ............... .. .. 23. 269
Ibn M~jah ...................... . "...... 37. 44, 51,81, 103,104, 136, 140. 151. 176, 195, 222, 26(J, 273 . 298, 3 12, 322,332,342,457,460

-DDh~lu'[rq ............................... .418

" Summ"y of 1 l.mk J"ri'p'ucl<nc< ,

Ibn Ma .. od ........ ............... 123. 144. 170, 192, 261, 271, 274, 294, 295,}66, 415 Ibn Qudl mah .....................444. 445 Ibn Taymiyah .........................ll. 71 , 77,78, SO, 106, 110, 15$, 207, 217,224,229. 239,240,248,250, 252.254.256. 259.272. 276. 277. 285,)13,)14,)48,354,}62,394, 421,422. 429,431 , 438, 473 Ibnul-Mublrak ....... . .... .. .48 Ibnul-Mundhir .................. .. ..48, 54. 256,301 Ibnul-Qayyim ................. .. . l07, 136, 169, 176, 194.211, 248. 250. 258. 271. 29}. 2%, 31 2, 353, 393, 397, 423,429, 4341. 438. 454. 455. 459. 464,472
1bnu s_~ kan

276, 31 I, 327, 337, 343, 4 18, 439, 443,444 , 454. 460

'~bjr ......................................244,

438

feddah ................................ ,A19, 420

Jahmiyyah ................................ 22 1

-K K a 'b Ibn . Uj rah ..... .. .. ...............428 Ka bah ........................... .......... 21 .64. 76. 102.108. IH. 135. 186. 310. 404 . 4417,408,418.4 24.434. 440 . 448,449,450,4$$,4$7,46$ Kulayb ....................... ................. ..465

-M M m k ............ .. .................. ..... 78, 103. 1%,24 1,372

................................ 51

MaHk ibnul-HuWllyrith ............ l %

M <a .... ............................... 139.140. 174, 267.403 , 404, 41 8, 419, 420, 421, 414, 434 , 438, 439. 440. 446, 449. 453. 455,456,457,476
Min~ ................................ 241

Im l mA.b.m adlbnHanbal.. ...... 261, 298, 463 Im!lmAn-Nawawl.. ......... 27. 199, 229.276 Imam lbn Daqiqui ld .............229 ImAm lbn H azm ....................... .465
lm~m

. 277, 4417. 438. 439. 440. 443. 445. 446. 447,4$3,454,455.456

lbn Kathir .......................381

Mount n f Ar-Rah mah ............ 440

im:i.m Mu;;iim ........................ 48, 55,

60, 79. 'Xl. 99. 114. 122, 144. 1W, 174, 186, 199, 207, 223, 247, 261 , 262. 270. 273. 275. 297. 298, 308, 311.312,337.366,406, 4 18.422. 432.46L.465 Ishliq .... .......... ............. .. ... ...394

MII"~dh .......,"'"'"'"'... "' .. "' ...... 239, 297,

322,328,330,365 Mu" l dh Ibn Jab a l... .................. 297, 3341,365 Mu 'lwiyah Ibn H ayd ah .. ........ . .102 Murrah ................................237, 465 MOsa.. .. .. ... ... 2415

.fJl bl ........... . ....................... 50, 160. 243. 244,256, lW, 269, 270, 273.

Mutazililes .................................221 Muzdalifah .... .. .. .............. ... 241 , 407> 439,443, 444, 445,446,456

,...
-NN.jd ...................................... 418.419
S.mul'llh ...................... 272, 348, 4(1)
Sh~ikh

Muhammad Ibn ' A!>dul_ Wahh l b...................................... 3

-QQ.rnulManblL. .. _.......... 418. 41 9

-TThawbtn ...... _.................. __ ...... 1SO

-RRl fi.da/l ... ___ ......... ___ . _. 117. 22]

Kl bigh .... _.................................. A 18

-uUbIl'Y Ibn KI' b___ ..... __ ........... I64

Umm ' Aliyyal'l ............. _...... n.267. 275.309 UmmUbtb.h .......................... 79 Umm '''nl.................................. 17. Umm QIYS Bin t MIbian._.......... 7t

-sSafwln Ibn . "'1&11........................ 49

SabJ.b. AJBukhirl... ...........175. 282,

295,327, )29.330,>66, 415

Sahib Ibn Khuzaym.h.............. 269 ~hlhMuslim ......... _...... ISO, 151.
I 52, 168. 170. ISO. 192. 198, 20-t

-y Yalaml. m..... _............... _. ___ . _4 18

yemen ..........._............ ........ 20.328.

21 1, 2l&, 251, 272. 213. 295, 336, J.64,406,41 2 Salll Ibn Ahli Hathmah AI Antl rt
....... ........... _ ............................. 242

3.>0.365.418

-zZldul Ma . d ... ............ _............. 2SO

Salamah ___ ........................... 100,

UB,15 1, 161,236,29$,366

SUBJECf INDEX
'Aq!,,"" (Sacrificial Animal for
th~

Newborn )

463

Nun.bcr In

Condirionsof ConflrmtdoctoillwSunnoh 464

Obliption of
O bllC,n

190-192

'"

Rul in8 on On. Wh o Dots Not

193[95

Naming rh< "Md

TIme of offering

...
'" '" ",
'" '"

w""'.....nd
Fo",,..1I rlwtf
Ruli ng>
~

'"
),kn$lru.tion

,~

A(U 0" Muulalifah and. MIni 44)

Hu di ng for Mini

Days of Tashr'., and Farewell Itlwdf

Luvlng . Awall

'" '" ..,

.%

Pnfoooming IfodoIr
l'\I, foo 1IW1S "" ':I

1'<161...,.1 Bleed;",
Shortmintl

P"'rm

Spendi",I'" Nighl_ Mini

ThrowillJ I'<bbIc1

'"
.~

SluvinC or rutting hatr

Spendi ng

,h. night at MuW. lifah

448

St.,. of ..",;"",,>..,1 0" (I~.. f,ro,

por!ial , ...... of ifirdm)

...

'"

o.:.th and Burial m Condolence .rut Vi,lIing G ..",.

11.l-J I4

Tht olIIiz>torr" oocriforial .nimal 447

D<ued
FuMtaI .....,...,.

298]99 305)08

The ritual 01 <toning

The oond (wmplete)

446

ib,,tm

om- 01
+49

Furo<nI Proccoolon l OO &riaI

Brnking lhe Fast : llInesa o, Old

lOS-JU
ShraudinB
Sicln ... ond Dying

Age
H".,.I.... yoick pwpl.

195

304-305
295 -298

Intention <>f oo..rvin8 obI iptory f&lUng from the prtvlou. nl&l>'

'"

m ,,.m
189

Sunnah Rqanlins Sick and Dyi"i ~. 293-294

Washi", I'" Body oil,," Decaxtl

299-304

Congl'e8alional
Latnmen and
~Iiry ol

Pn~r

DIIlkr (Rcmcmbnonu of Allah)

F<>Uowing P ..y~ 149

103-207

F<>Ilowina Diff.....,1 Am ofWonhip

189

'"

A Summuy <>f bbmi~ Juri.prude"", Pollowing Sunn.h in Remombering Allah 150 SuppliDltion. to Be Said R>llowing P"'Y"'r 153 154
Du&~

Marrying Removing hair Too<hinS women IUUfully We.ring (,<rfume We.ring ~n doth ..

(Porenoon) Prayer

on

m m m

Lql.lityof Number <>f Rak' oh. T ime of Eclip'" Prayer Due Timeof Legalityof Way of Perform ing

'" m
28 1-283

'"

How 10 .usum.

Desi",hl. De-ed.

'"
424-437
424-438

'"

'"

~1 1 - 4n

'" '"

ifrM
Qirdn
Tomorr,,-

424-437

283 285

Etiq uette of Heading fo r M"'quc

Legalized Standard, of Beh.vior I 13 Prior to P"'yer Sa nding in the Fi"t Row Straightening Row. lIS 116

Imam ate (in Prayer) D'IIties o( lmAm

m m
no

Gmditi"". ofTIlost ud in Pra)"'r 228 231 Giving!t It< Due in Full Imamat.

m
221 -225
216-219

Wailing for P",yrr in M""l .... lIS Fasting RamaJ.!lln: Obligation a nd Ti ming m Divine Wisdom Moon'ighting Oblig>tion
I nrdm

Those Unworthy of
Th= Worthy of
Virtue <>f

m
m

'"

m
~74

jihdd (Fighti ng In th e Cau.., of Allah) 471

Noble Objr<:tive. of P"" eription of Ruling< on

Act. Prohibited during

Clipping flngem. il>! 1<><noil, U8 Coveri ng he.d Having ... uol int."'''''.... Killinggarne.nima l, 4JZ 43 1

'" '"

471 475

Wh.t I> Obligated on the Mu slim 474 Ruler' What i. Obligatory for the Mu,lim Army! ~74

Jum"',,h (Friday) Prayer

Friday S<rmCHl

247 259-261

Subject

I""'"
157259 261 .261

Lopl Condition. of
Mon~rof""rforminH

Vinll<'S ofUajj .nd I.. ~"'tion. Aca-p4ed Ptr(ormanc. of i1fljj

."
U

'"

Rulings on !umu 'ah Special Act. of WnrV,ip '0 R~

ot....rved on
1~. 25 1

P rayer

'" ...
W

Spocial mlu,,", In 11< Obsrrved

or. Friday
W"000m lIrhind

248.250

Condil lod, of
AW>iding IrI1f'IIrily eonctoling AWr';\h Focing QiN.h Intention Specified TiITlCl

105 108
101105 11)81 ()9 109 111
lI7I OI

Making "l' for M~d Days o f

Ramad' n

391

Brnkin,g FoOl Du~ to olrgol F.xc_

Dy;ng ~ Maki1l& up (or 392

'"

Dyi,,& be,.". Pmwmlng Due upiarory FHti", 393 Dyi"3 wilhoul Obsrmn,g Elpial"'l' ""01ing (or Not fu lr.l ling.Vow 39)
MlqdtJo fllajj Fixtd Tim .. of lJ.ajj 41 7

n.:t.estlbl .. MU

Drift,.N.. "'" during p~

135- 138 [nl"1 ' o.I Part .. ONig11ory !'rac. lk .. and MU o( rh. s,,"n.....

Eight Obligat",y "'IS

124-11S

".

Sit.. k>r F ""ering tht Stotc of Iblllm

Nonn IJIII... Su~r. t"Qg' l ory P r lre' 179 DninbiJity of 181)

."

FoIl"...., In' rgro.i PatU

llO-l21

141 245 238 141

..... liry of Performing

Night Vigil

,~

,~

Prayr. of Rid ...

237 2)8

litljj (Pilg rimage)

'u.~

Obligation of

I'nform ing li.i>.b' by. Boy

P.,form ing li.4jj Im B. h.1f or Anoth.. .011

..

0. 0.

~,

MonnorofPrlj'ff
Prophef.
OhIipliooool ..... FM~

,29
129
87

Abandonl", Ptrbrnlns Pnjoer 90

Prtrrqulsil.. of

D<:J.ying "",forming Pram> 90

'"
Whot Does 1'n)'O'l' ),kan! 87

A Sum .....,. ofl.wnK )urisprudrna

Oor of' Arar.h

Pmc.~;n8 to

4.j()

Prayu Call (Adl"ln) a nd Imn'~ di.,e P.... yer Call (fq6m~h)

Immediate 1''''1'"' Ca ll Formul.

' "",fah

419

"
I

%
PnY"" Con Formula PrtscripIion of
949~

Fou ...~"k'oJ. 439 Saa-lficl.l Ani mal. (HiUly and Shor'en lng Ev<ry Pmytr

1fI/h1)'l'lt)

459

Conditionsof

9J

The Buic Prayer Calkr

a-.c,..iotic

of

\104

PTncriplion of Offering

459

Tt.. G"a' Virtues of

94

The !\at Sacrificial Animal to 00.,.

What. Mu. lim H. s to Do up<>ll H.. ring ,I>< PraY" <All! 95 9(, Prootntion of f orgetfulness

'00
5""11011 Md/ibah, P",ye Perf01"med llong with Obligatory Pra)'ftll 161 Deshability of~,

14-(-146
~i..,. of

Prostration of Re cilltion
lLgalityof
P",,,,,uocing

Tal"', bofC>N:
Pmi:wm

'" on
".
m
,U

'" '" '"

li 6

"""ling 'u

Making up for Missed

"""oi
Rok -"kl ConSidered os

' ,"

.
.

T.rIowlh Pnyu
Drt.inbilityof
Numlxr 01 Rd 'w

'"

Su,... ofQur'!.n
Thost Who Should

'" '" ,
~

R. in Pnyer
Du. Tt""'nf

Things Nullifying Fasting

lIlding

287288

Legality of
Rulingoo

'"

'"
J.87

ejaculation

Sermon of "ski", fo< IWn 2"-2\10

Havi nl Sexuall nlm:<l<1..... VQmil i",

Rites of r",wlyall and ' A.... fah Days 431

....... mi"ll Ih"m fo< Doy of Tarwi)aII

lbIjj

on ,,,,"

4.l8
439

Chanting T.u!>;)'O",

Fi"" T1ma

185186

M.klnpp .1 Forbidd.n Tomn 186

lWo FeaSll (' Id$) Prayer

TIm~of

'"

W.ysof
~i ... ring

160- 161

Ih< Sermon

273274 261 268

w~~

Attendance in Mos.qun

Due Tirnc
Ltjalilyof

,.,
~

Adhni", to HiP. Monl Standords 21021) Dt1ts1abiliryofPI~nlin. Women

from Goingto M..qut 210

'"

"""'"
lUgulor

R~lin8'on

2742n

Women's
Behalf

liJliJ

and Ruling! on
11 on SOmlWfle.. 411

~rforming

Voluntary Prayer
Non R<gI'I..

'"
,~

WllrPnt~r

~lilyof

,,.

'" ,w

[lyi ngbefO.., Ooing

412

PH'" "oln&li<>jj on BebaIf of I'amQ

'"

QUR'ANIC VERSE INDEX

S"ra I: A1-Fatihah
1: [. .. ......... _ _ l:2 ............. 1 ~7._. __ ._

pp.
22

22
3,4

2: 282........ 2:286.......... 2.H.235,39S S1,l11l 3: Alu ' lmrin

3:64 ...... __ 14 1

",

1:7. ___ ....... 224 SlIn 2: AI&qanb 2:41... ..... ......... 88,320,351.1S7 2:60......... ... 287
2:78 .. .......... 2:)14.. ....... , 2: 136 .. ........

3:85............
3:9 7.. _....... .

211
<41)3,405

2:144._... _.. 2:148._. __ .. 2:1n.... _._. 1:18). _____

141. 170 108.237 OS

'" ",

3: 133 .... ..... . 3: 16 1,,, .. ,.,,, Su ra 4: An . NIs"

OS
476

Z:HH .. __ ....
2:185 ....... ...

'" '" )78,391.3%

150,2)3,27S.

2:187,.........

377,396 376,38 1,388

372 65 11.12,21,2) 474 4:1 01.......... 238.24\.242 4:102.......... 191.242,245 4:10)..." " .. , 118.90.97. 149.257 Sura S: AI _Mi'ldah 5:6.............. 11.20.35,37.54.
5:5IL......... 5:95... _.......

4:8.............. 4:29....... _... 4:43 ....... _... 4:59... __ ....

2:190.......... 2:196. ......... 427,428 ,432,433 2:197.... _._. 417,432,433

2:199.. _... _.

2:200..... __ .
2:201... ..... ..

2:203. .........
2: 216... .......
2:222 ... .......

2S6.276 ." S6,6 1,76

98.99.137

.'"
,..

... ''''

'"

""""
339.372 89
103 102 102 10S 101 239 205.252 10.12.70

5:96............
Su",6; AI-An 'Am 6: 14 1.......... 6: 160.......... Sura 7: AI-A' rif 7:16...... 7: 27...... 7:2& .... , 7:31.. .. _ 7:31..__ 7:96...__

94 43 1 432

2:238.......... 2:239..... __. ._

2:24!L __ ...

2:264 .. _... _
2:26L ... __

220,335.338.
3)9.41 6

'" ".

7:21:14......
Sura 8: AI_AnfA l 8:1 1........ ....

2:271.. 2:280.... ,.....

365,370

'"

Q" ",nic V< .... Ind""

>02

8:)9 8:45 .......... .. 8:58 .......... .. m Sura 9, At-Tawb ah ;" 9:5 .............. 9:6 ... ........... 9:14,15....... m 9:18 ..... ....... 9:29 ....... 4n,478 9:34 ...... .. .... 335,341 9:38 ............ 9:60 ... ......... 3-61,363 9:84 .......... .. 9:98 ,99 .... 9:99 9:103 ... ..... .. 88,320,347 9:108........ 27,197 9: 111 .......... 9:113... 30' Sura 10: Wlnu s 10:5............ 28' 10:88.......... 10:89......... WO Sura 14, Ibnlhim 14:31.. Sura 16: An- Nahl 16:16....... ... '0'>

'" '"
'"

'"

Sura 21: AJ-Anbiyi'

21:83 ..........

Sura 22: A1-Hajj

22:27. ......... 22:28 ......... 22:29 .......... 22:32 .......... 22:34 ........ .. 22:39.40 ..... 22:77. ......... 22:78 .......... Sura 24, An-Nilr 24:31 ...... .... 24 :36,)7.....

370,440

'" '"' , '"' ,,."

..
'"

121.122

'" "" "" '"

m
96,194

S.. ra 2S: Al-Fu rqln

25:48 .... ...... 25:74 .... ..... . 219,22 8

'" '" " '" m

Sura 30: A.... R(tm

30:17.1 8.....

Sura 32: A.-Saj dah

32:16,17.....

"

Sura 33: Al-AhUb

33:21 ..... ..... 33:41... .......

'"'
"""'" '" '"' '"',
m

133,155,171,259,

16:97..... ..... 16:125........

Sura 17: AI-lsr"

17:26. 17:59 ........ 17:78 ... ..... ..

'" '"
98,99

3353 33: 59 Sura 39: A:t-Zumar 39:9............ S.. ra 41 , Fuuilat 41 :33 .. 41 :37.__

'"

Sura 47: Muham mad

47:4 ............ 47 :33. Sura 48: AI-Fath 48:27 ... ... .... 200.285

Sura 19: Maryam

19:59,6(l.. .

'01

'"

Sura 20: DhlI

20: 14.......... 20:114 ........

"'2

48:28. .........

'" ,

'"

Sura~9:

AI-Hujnrflt

Sura 65, A.I-Ialiq

49:6.... ........ 49:16...... .... Sun 51: Adh.DhltlyJ.1 51:16.18.. ... 51:19.......... Sura S6:: Al-W,,!i "." 56:10,11..._

222

'" ,

56:79.. _... __ Sura 58; A1-Mujlodllah

SS:I I ....... ..

58:22....
Sura 59: AI-Hash. 59:7 ............

'" " " '" '"

65:1............
6 5:2.. .... " .. "

11
344

Sur. 70: AI . Ma ~ rij 70:24,25..... Sur.73: AI Muuamlllil 73:6............

347 18 1

7HO.......... 142,350 $un74; i\]Mudlbththir

74:4 .. __ .. _.. 69.105 Su ra 77: AI-Mursal.ll

77:25.26 ... " Sura SO, . Aba"

80:21 ....... ,..

308

Sura 60: AI.Mumlahlnah

'''''

Sura 81, AI A"Lt.

81:1 4 ,I~L..

"'.
266.269

60:4_... ____ 60:13. __ ... __ Sura 61: AI-sa ff

302
Sun 90: AI- Balad

61:4............

Sura 62: Al-/umu ' lIh 94,248 62:9. lSO,20S 62:10 ...... ... .
62:1 1......... . Sun 6-1.: AI-Taghlbun 6H6. .. _.... 42.65-,67,9(1,109, 2J.4 ,1.35.2)6.2311

'"

9O:IL....... Sura 98: AI_Bayyinah 98:S............

371
88

""

Sur. 107, AI_M4'6n 107:4.......... 100.383 Sun 108: AI- KaWlhar 108:2.-.... _. 266

HADITH INDEX
No.
I

Hadilh
'/fAllah
'M~n w"nI5t{}dogooJfw"~rstm_

pp.
............................ .
2 2

,
2

of knowkdp arr the inhtritors ofprophel$.-............. .

.. ............... ,... ,..... ..

"_ ~T 0 pray ,s pun,'(aINJII .... _ . or. ' . .................................. . ,n' , _.,

10
15 16 16

"D<J nol drink in gold or si/v", ves.eI. nor ,at ill similar

bowls ... ....................... ,...............

with

'Ht who d'inkJ in 'ilw. wsstls is only filling his nbdomm

Hdlfir~:........................................................................ .

6 7

8
9

"Tht cup of .... /lahs Messtnger (PBUH) got broun ............ . IlIIln,ng is ilK purifying mtanS for hides.".......................... 'Na an, should touch tht Book of tht QuriJn un/,n they arr

"
20

pure.........................................................................................
"Allah dMJ
1101 ""~P' IT prnyu

without purificllIioll .. :......

Z1
21 21 22 22

10
11

"Alloh d()(5 no/

IT,c~pr

tht

prtlytf

of anyone o[you

ifh~

fHUJes wind....................................... .......... ,............... ,.........

12

"TowJ!;s (considered) a proytr............................... ........... . "Nothing prtwnled him (j.e. the Prophet, PflUH) from
(rrciling) thr Qura" ........................................................... .. "Hr (PBUH) U5ffl 10 m:il~ Ih Qur,," f(JT us un/m he was ill a .,,,Ie ofjandOOh:..........................................................

13
I~

"The Prophet (PBUH) used 10 mention AI/llh in aI/Ms

COn d mOlls. ....................................... .......................... ......... .

' .

2J

15 ./ do not d."" the mruqut lawful for a menstrlmting WOlman .. ..

16
17

"f SaW somt "f tlrt Companions staying at tht mosqIJe whilt being ill a Stll lt ofj~n6.bnh ... __ .............................. ' Menstruating wom en should keep away from I ht pfau of performing pr"yt r."........................................................ '/n Iht Nam~ of Allah, / seek rrfuge with AI/"h from all offonsi~ and wi,l.:td things. ................................................. ./ tic You, forgilltrl6S. Prai M 10 Allah. Wlro remowd /wm. from me......................... __ __ ............................... 'One should WIlsh O tS penis and rlren ptrfOrm nl.olIJlion: "

"
23 24 25
2S

1 3 19
20

27

21
22

'Purify yourselvr:s from

uri~....................................

27,105
27

23
24

Tht Qurilll lucol'MS dubiow 10 us.. .................................. Wt ..u watn afUr using ston<'S. ............................ ... _........

27 29.30 29 29 30
37

"Siwdk (loolh'Slick) is a WQy of pUrifying t" ~ moulh alld satisfying tht Lord................................................................. 25 "F,." (pmdias) are of I'" nal ..m1 ditpl>Jili(lft: t irrumcision. ,... 26 "C..tlh . ma .. slach~s sharl and It aw Iht bta rd (IU il is)."... 27 "8 ul for my fear Ihal It wo,dd "" hard fe r my Jcllewm..... 28 ".. . washed his ha"tU (during ablutian) unlil h. rtachtd lilt uppcarms .............................,.. ,............................................ 29 "Th an art lrUlltd IU part 0flh. hMd............................. Xl "Thil il an ablulion wilhoul which Allah rIofl IIDI aat pl any pmytr.... _........................................ ~................ ......... 31 "No_1cps bring in a stalt afabl..,ion UUf'lIM~ 3 2 "If I comffUlnJ you 10 do S()mtlhing, I,,"n do (0[1 il IU mwch
tu)'l1ll

37
38 39

ron."............................................................................
liD

42,67

))

"1ltllify that Ihtrt is

d. ity but Allah. Alont. with no

pa rlllfr................................................,........,.. ,..................... 34 "Gc back and fMrform abluliall wrU.".. ................................ 35 W.,.,. la tht heds (if nal Muhed during abl.. /ian)jrom the

43
43

36

37
3a 39

40
4\

-42

41
44

45
46

Firt!............ ,........ ,.. ,.......................................,........ ,...... ,.... "Tht praytr of any ufyou i. nal complett until h. pcforms abl,rlion fMrftclly.............. .................................................... 'Whyart you waslingalllhis WIII.r~.............. .... ...... ............ Thtft ;, " dnnan of <WIu/ian c"l/td Al W,.JI"III.. .............. "Lrnw Ilttm tu I ""'d pUI thtm aft... pnforming "blulion." ' Wt a ft commllndt d (by Iht Prophtr) t o wipt o"'tr Iht *huffs. .. ............................................................... "Ht ..."., is not purifkd by wiping " wr Iht ,,, '''''"" ........... "Tluy killtd him; may Allah kill Ihtm................................ "Pt,form abluflan and Ihtn (you can) offer prayer. fo, il is (dut onlyta)avrin....... ........................................ "Allah will not accept I" t praytr of all)'One of you if ht PQjjt, urin~. , ................................................... ...................... Oll~ .huuld net I~~ .., pra)'tr (la rtptrfo rm 4blutlan) un/as ani! h~an .ound.. ....................................................... ' Ifa"yont ofyou f.~1J any flal ulence (whllt being in a . IMt of ~bI ..lion)................................................... ....................

43

44
44

49

49
50 51 54
54

55
56

47 48 49
SO

51
52 53 S4 55 S6 57

58 59
60 61

62

63 64
65

66
67
68
69

70
71 72 73 74

"When anyone sits amidst four parts (of the woman)........ "So, when your memtruQ/ion period beg/MS... ................... "The" is janabah und,revery single hair........................... "Verily, Alklh is Modest and He likes modesty and veiling.... ... And its clean earth has been made (by Allah) as a purifying means for us.. :...................................................... 'When a dog licks a utensil belonging to anyone of you. .... ~ .. Thechild Ijri1Ulted on the g<lrment of the Prophet (PRUH)... "It (i.t. a cat) is not impure; it is ",u ofthost.. .................... "Pu rification i.l half offailll."..... ............................... ............ "Gi"" up prayer when your menstrual period begins."........ "Wlun we menslruated during the life of Allah!; Meuenger (PBUH). ..................... ........... .... ......... 'You can do everything(. dth yourwivesduringmenstrnation) except ... ................ _ .........._ ................................................... . 'We ntVer considtred yellowish diu:harge as a thing of imp ortance........ ......................................................................... "Remainaway(fromprayer)equal( tothelengthoftime)that yourmen'trual............... .............. ..................... ............. "This (i.e. istiflddah) i'from a blood vein. not (usual) me"slruation........ .................... .......... ..... ...... ........ ... "When tile menstruation blood comes. it is black blood that con be recognized.. ............. ................... . "Thi, (i.e. istiuadah) is a strike (i.e. harm) caused by Satan .. . "She shouid give up pmyer dljring her menstrual period .. . "I advice you to use cotton; stuff Ihe place (the vagina) with it .........................................~ ................. ..................... .. "V.'llocwr mi.l.)e'l a prayer aut of OYmIping or fargctfulrltSS .. . "Dots this one have to perform IJajj (Pilgrimage) . ............ "Command your children to perform prayer when they become ..""n ycaN old........................................................ . "Veri/)! between ItUIn and between polythrom and diWelief is. .. "0 Allah. Lord of this perfect call and of Ihis established prayer................... ................... ............. ........... "Prayer has specified times stipu/Med by Allah. .................. Performing prayers at their specifiro times........ ................ "The time of the Zuhr (Noon) Prayer................ "In a vuy hat "'e~lhtr. dtlay Iht Zuhr Praytr..

60 61
61

62 64 70 71 72 72 76
76
77

77 79 79

" " "

81

B9 B9
89

"
95 97 98 99 99

75

"Whe" "ighl frills from Ihl. o,de and /lte day wmlshes fro'" Ihat side and the SI'" $tu ..................................................... 76 "If any/me Jorgcls 11 praytr or m'.<Jt< il ba"st oJ Jierping.. . 77 'III/ah don Mol accept Ihepray",oJa womn" wJtahas rta,htd puberty un/tST ...................................................................... 18 Thnceal,..,ur " ...roh (priWlle parls)a:upt/rom )lQurwife and fro"' .............................................................................. 19 "00 not unveil your Ihigh, Imd do IICH look at tht thigh of Iht living or lIlt drnd."...................... ,....""",, ......... 80 "Cover )"ou' thighfo' a man\" thigh is" pari ofhis '""" ak (priVllle parIs)................................................ ...................... . 81 '11 woman is (rrgnnlerf as) 'owmlt (i.e. site has to be co",;ealed i"" like .nwrak}."...... _....................................... . 82 -can a woma" perJorm pm)'fr wkile wea ring .................. 83 "Men wo,,1d pass by ..! whtll owacromP<'nielf Iht M~"ger
(PBUH) ............................................................................... 84

99

>0,
101.104

'"
103
>0, >0, >0,

H" H"
106, 107

85
86
87

SS
89 90

91
92

93 94
95

"Th. ",halt tilTth Is a masjid (a placeJor p raytr) ucepl bathrooms a nd graveyards: ... ............. ................. . "n., nol f"ce tmws in pm)"!r and do not sit on Ihtm.~....... . "Ther? is qiblnh (direction of prayer) be/ween tlte tOSI and lite west:................................................................................ ' Duds (i.t. IIotir C(Jrrrc/ncss and rewan-l$) de~lId "pon illlclllions............................................................................ . "If Iht Uplmah is dedarnl (ill anollier narmlion, 'When )lQu hear Iht iq.lmoh ...l ...................................................... "... Whm Ollt 0J you is preparing for pm)"!r, ht is in Jad tngagtd in prayer................................................................ 'q a [>"rsOll pc/orms abl"llon "nd dMS il per/lIy......... . ~ .. O Allah! Forgil~ my silts and letlhe doors 0J Your Mercy be opmJor mt .".................................................................... . ... and ktlhe dOlI,., oJYour Famr bt opttoe,IJor me. ....... . 'If"nrane of you enlt,., " mosque. he s},ou/il perform lwo raJ< 'alu beJore sitl;IIg............................................................ "Wht-n "nyout o/)"Ou jJ III lhe IlWUjUt. he Would nol inlerU.(t (his flngrn}......................................................... 'ljll~ ~opl( knew the reWllrd Jor proncundng Ihe odMn
(PTa",r call) ... .. .................................................. .. .. ...... ........

>0.

96 "The hest rows fo r mtn (lrt til e first roW! .."........................ .

,," '" '" '" "4 ,. ,. ", ",

'"

A Sumn .. ,), of h l.mi<: Juri.prudence

97
98
99

lOO

101 102

"Let thore of you who are s~date and prudent be near me (i.e. be in the first row).". ................ ...................................... . ... And the best row:< for women ~n the last ones."............ . "Straighten your rows,for the straightening of a row is part of the perfection of prayer". ................................................ . "Straighten your rows or else Al/ah will alter your faces."... "Stmighten your rows and sland close 10 one another."....... "Perform prayer in the way you see me performing p rayer."................... ........................................................ .

'"6 "
" 6
120.122. 123,129

103 "Perform pmyer while standing;

if you cannot.. .. ...............

104 "... Then face the qih/ah (direction of pmyer towards Ihe Ka bah) und say takhir."...... .................... . ................. . 105 ". .. And lakbir is the beginning ofpmyer...... 106 "No pmyer is (accepted) from wlwever does nOI recile AI-Flllihah (in it)." " .. " " ...................... . .............. . 107 -1"he state in which a servllnt is nearest to his Lord is while prostrating himself'...... ........................................... lOll "When hf (the Proph~1) mired his head after pom/mtion... . 109 "&fore 1"a<hahhud WIlS decreed, we used to recite instead .. :.. 110 "0 Allah! Confor Your blessings upon Muhammad .. ."...... III ".. . And it. conc/usion is tasllm:.... ..................................... 112 Wllen the imam says, i'll/ah listem to the olle who praises Him .. ..... . .......................... ........... ............... 113 "0 my Lord,forgive me:. ............................ 114 "(All) compliments, prayers and good things lire due to Allah.. liS "(Our Lord, to You be (all) praise) with which ~'" filled the heavens and the earlh.. ........ ....................................... 116 '0 AI/llh! 1 suk refuge with You from the torture of the Fire. ........ . ........................................... 117 "Gl ory be to You, 0 AI/llh, and to You be all praise, and Blessed il Your Name. ..................... ... .................. ! 18 "I seek refuge wilh AII~h from Satlin, the expelled (from rhe mel"fyofAllah). ..... ........... . ............................................ 119 "Our Lord, to You be (all) Ihe prais~:. ................................ 120 "0 AI/llh! Forgive me. h~ve mercy on me, set me rig/,t, guide me. and sustain me:..... ................................................. 121 "... 0 Allah! Confer Your blessings upon Mub,ammlld lII,d the fllmily of Muhli mmad. "...... ..... ..................................

'"

no no no
122

122 123 123 123

124

115
125,131 126 126

\30

130 130
13 1

132

Hodith In<k.

122 "0 AlllIh! I seek Your forgiveness (thrice)..

123
124

125

126 127
128 129
130

131 132

133
134
135 136

137

138

.. ............ . "It is whot Satan stealsfrom the prayer of ally mle ofyou." "What is wrong with those people wllO look towa rd the sky during prayer?'..................................................................... . "They should stop (lookillg toward the sky durillgprayed or else ....................................................................................... 'When you raise your head after prastration, do not squat as a dog squM' :.................................. ........... ". _ . Perform Iht prru/mtio" properly.. .._ ... _ ......... . No prayer should be p"formed when the food is present .... When anyone of you performs prayer, he should nOl let mlyone pass in frollt of him ............................................. .. "When any olle of you performs pmyer, he should havt (or pltUt) a concrete object .......................................... _ ............ . The Prophet (PBUH) performed prayer In an open spact without ................................. _ ............................................... Kill the two black thinK' during prayer; the snake and the scorpion:................................................... _'- _.. _ ' .................... "if SOme problem amesduringprayer, then Ihe men should SIIy. Sub./idnAlldh.................................. .. _ _ .. .. ....... 'When anyon e ofyou forgets (i_ em inmtentivelyduring t. prayer) ... ................................. ____ __ ..................................... . 'When one (inattentively) adds or omits wmcthlng in ones prayer.................................... _ ......... __ ................................. . 'When onyoncofyou is in doubt whetllerhe hasperformed one or two rak 'ahs ......... _ ............................................... __ "0 Allah, You ,"" the Perfection a"d You are the O'lt Who grants perfection.................................... .. ......... .. "OAlloM None tan withhold what You grant, and nOlltcan grant what You wilhilold ... ............................................

'"

m m
Do D6
136

139

'"
1<0 1<0 1<1

'" '"
"6 ISO
151,135

139 "There;:< "either might "or power except in Allah ..............

1" 1" 1" 1"

Whoever SIIYs ten times immediately after finishing th. Fajr (Dawn) Prayer...... ....................................................... . 141 "0 "'y Lord. protect me fram the Fire:........... .................... . 142 ... and He is oy,rallthing' Omnipotent:............. .............. . 143 "if anyone utoh Allah after every prayer thirty-thru times .. . 144 'Whoever recites dyot~I- Kursr. nothing will bt" between him and............................................................................. .
140

'"
153

'"

,.
145
Whoev~r

A Sumn..ry of Iol.mk Juri'prud.""

recites dy<ltul-Kursi. will be in Allahs cove'WMI of

l53

protection ................................................ ,..............................

146 "Allahi' Messenger (PBUH) c"mm,mded me to recite A/-M u 'awwidhatcln . .................... . ........................... , 147 "OAllah, You a .... Ihe Perfection and You are the One Who grants perfection "ntil ... ......................................... , ,............. 148 "There i$ neither might nor power except in Allah............. 149 "0 my Lord, protecl me from the Hellfire: ..... ....................

153
I 53

153
l54

ISO "Keep on the right coum and (know thar) you will nO/M able to do all goM <lets ..... _ ,." .. ,. .... ............................
151 ' Whot:vt:rdMsnol perform Ihe Wi'rPrayerdot:s nOI belong la us:....... .............................................................................. 152 "A1l"hi Messenger (PBUH) performed Ihe Wilr Pmyer at

157 159 160 160 160 160 161 161

164 164 164

153
154
155

156
157 158

159

160
161

162 163 164 165

differenl nighls. ........................................... 'ljanyoneofyou is ~fmid IhM he m~y not be able 10 get up at th~ end oflhe night... ............. ...................... "AU"hs Messenger(PlJUH) u..d 10 perform e/eytn rak 'ahs M night........ .............................................. ............. .....ttuing laslim the end of every lwo rak '~hs........ . ...... . .. "Allahs Messenger (PBUH) used 10 perform Ihe Wilr wilh fivt:orstvenrak ahs. ............ .. ........................................... "0 Allah! Guide me among those You haveguid.d .. ."........ ~ .. bulth'fear Ihal it (i.e. the prayer) mighl be enjoin. d On you ... ............................ ................................................. Whoever sl~nds (perfarming prayer) with Ihe imam until he finish", prayer.......... ............................ WiloeVl'r performs prayer during the nig"'s of Ramaddn failhfully........ ...................... ................................... "/ rrmember ten (supererogalory) rak'~hs lram Allahs Mes..nger(PBUH)....... ................................................ "Before the Zuhr (Noon) Prayer, the Prophet ustd 10 ptrformfourNlk ahs..... ................ ................... "Perform som . ofyour (supererogQlory) prayers al horn.... "The two (supereragalory) rak 'alls of the Fajr Prayer are betler Ihal1............... .......................... ............... "The Prophel(PlJUH) used to mab the two rak 'ahs before . .................... the Fajr. .............................................

168
168 168 169 169

166 "I cannot cormt (the number of timts) l heard Allahs Messenger (PBUH) reciting.................. ................................ 167 "If anyone oversleep, and mi51les the Wi!r or forgets it. ...... 168 "Whm sleep or pain overpowered the Prophet (PBUH). .... 169 "My f riend (i.e. the Prophet) advised me to do three things...................... .......................... ........................ 170 "The Prophet (PBUH) used to ~rform the DuM Prayer... 171 "... thetwo rakahsoftheDuna Prayer.. ". ................... 172 'lj anyone sils in his placeojprayerafler finishing Ihe Subh (Morning) Prayer..... ............................................................. 173 ~ ..the Prophet (PBUH) performed eight rakah. as the DuM Prayer.". ..................................................................... 174 "The Prophet (PBUH) used to perform the DuM Prayer withfourrakahs. ........................................................... ..... 175 "The prayer of those who are peniltnt. ................. .............. 176 'When the Prophet (PBVH) recited a sura of Ihe Quriln that contains the prostration... ......... .. ... ............. .............. 177 'When ,he son of cldarrr (Adarrr) recites a vase oJ prostration ............................ ................................. 178 ... but UthmJn did notperJorm proslration andSllid... 179 'Allah, Me<smger (PBUH) r'Std to recite IlIe Quran to us .......................................................................... . 180 "Subb.<Jna Rabbiyal-A IJ" (Glory be 10 my wrd. the Most High).. ... . .............................................. 181 "My Jace h(1j proslrated beJore Allah ... .............................. 182 "Performillg prayer III the middle oJ tire nigllt:.................. . 183 "There is all hour in lire niglll duri"g which ... .................. 184 "Adhere to (the performance of) tire night vigil super. ",agatory prayer. ... ..... ..................................... . 185 "The most beiowd pmyerll>Allah is Ihat ofDrlwUd (David) .. . 186 'AII praise be 10 Allah. Who gave me life after causing me todie(sleep). ........ .... ............... .. ......................................... . 187 "When allY of you stands up at night to perJorm the nighl vigil <upererogmory prayer................................................... 188 "71" night vigil supererogmory prayer should be ............... 189 "... Perform (supt:rerogatory) p rayer a/ your homes .. ......... 1\lO ' Whoever ~rfonns prayer sitling gets half the reward ..... 191 'When Ihe servalll (of Allall) Jails ill or Imve/s ... ................

170

170 170 173 173 173 174 174

174 \74

175 176 176

m m

'" '" ,.,

IS" IS' 'SI

182,193

'"

'"' '"

" Summary of I.lami< JUrUprudcn

'" '" '"

'95

'"

'" '" '" '00

'"
202 203 20< 205

200
202

208

""
HO

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m m
H'

"Whot'ver is overpowered by ,Iping ................................. . "When the dawn bt'l'aks .. .................................................... . "There are three rimes at which .......................................... . "No prayer should be performed after the Fajr Prayer until the SUlI rises ............ "If anyone misses a praya out of oversleeping or forgctfulnen .. ... .. ............. .......... ... .................... . "Do not prevent tlnyone from cirwmambulMing this Hou5t............. ...................................................... . "D<> not difftr (while standing in prayer.............................. . "Do nol differ (while sranding in prayer... ................ . "The most difficult prayer for the hypocrites is the Fajr.. . "Certainly.! was about 10 order the prayer.. .......... ......... "0 M=enger of Allah! I have no one 10 guide me 10 Ine mo'que............................. ........................................ . "I have seen the lime wheJ1 no one among us ..................... . SUrllness. all sternness. m,d disbelief and hypocrisy are in him who..... ....................... ............................................ . "The Hand of Allah is with the (Muslim) community........ "He will be in Hellfire:. .... .......................... ......................... . "No (obligotory) prayer of the one who is a neighbor of a mo'que....... ...... ..... . .......................... ..... ... "The neighborofthe mosque is Ihe one who hears IlleeaUer to prayer................. ...................................................... . "The congregational prayer j, to be performed by IWO persons or........ .......................................................... . "Who can do an act of charity to thi' man .. ...................... . "Let the oldest of you lead tll ' pmye,."... ......................... . "The prayer in congregation is Iwellly seven rimes superior to......... ............................. ...................... i\. mans p,ayer performed along witll another is beller.. . "The prople who get the ","st rewardfor the prayer art....... "n,e prayer performed in congregMion is twe>lty five times more superior... ..... ............................... .............. '0 Banil Sa/amah! Keep living in your houses .......... . "No man should lead another in prayer ill a place wher..... 'Perform prayer al its prescribed tim e.. ... ft will /le considered A ,upererogaWry proyer for you:...

'"6

'"'

'"' "0
'90

'" '" '" "2

'"

194.197

''" "
'"
'95 '95

'"
190.1%

'" '"
19U97

"" '''' ''''

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J::1.adlcli Ind

,,,
199 199

220 'Whe" Ihe prayercommenctJ ................ ................... " ....... 221 ~ .. No prayer(u 10 be perfomwd) bullhal which hasbegun.~. 222 "If anyone wtches up (the people in prayer when they are)
223 224
225

226

227 228 229

230 231

232
233

234 235 236 237 238

239
240 241

242 243
244
245

bowing................................... .......... " ................................. . ' If you come to pray" while we ~re prrutrating................. . ... And complete whatever you have mi"'.d:.......... ... And make up for whatever you have missed".... . "I, he who raises his head before the im,1m ........... "The ill/Jm is appoiMled to hi! fol/owed... ....... ........... . 'You neither performed the prayer alone Mar did you follow your im,1m:..................... ................................................... . "Do MOt preud e me in bowing and prostration ~nd ending ofprayer... .................. .............................................. . 'Do not prevent the female servanls of Allah (women) ..... 'Ifyour women ask permi",ion to go 10 the mosq"e at night, allow them:... .................. ......................................... .. ... Yet their "ouses (womeM!) are hl!ItU fo r them (to p"jorm prayer thereiM):............................ ........................ . . .. Bullhey should go while Ihey ~re nOI perfumed............ . "W/,cnver WOman perfumes herself. .................................. . "Afler me. 1 haw not left anyajjlicfioM more harmful to men than women.'................................. ....................................... . ... Yd their houses are better for Ihem (10 perform prayer there/M) ............................................................ ..................... 'Had AI/ahs M wenger (PBUH) witnessed whO/llle women were doing .. ..................... ..................................................... ' Three persOMS will be on the hillock of musk on the Day of Re5um"tian.... .. .................................................... "The reward afhim (the im~m in prayer) .................. . "Appoint me to lead my people in pray"': .............. . "The oMe who is most versed in the Book of Allah 'If people are equal in recitmion (of tloe Quran) .. "Letlhe oldesr OMe amongst you lead the pmyer.................. "The one who is most versed in AI/ahs Book (the Qur~n) ,hould act Ol the ;mdm for Ille people................ . "No man shGuM lead allother in prayer where (the latter) is in his ha"se ..................................................... ...." ...............

20< 204,205 204,205

'"

'06
206

'06

'07
21O

'" 21O
210

'"
'" '"

215,227 215,227
215,228

'" "0 m

A Sun",,.'Y of 101, ,,, ,,, JU';' prudon

246 No wo",an should lrad a man in pmyer, nor .hould a lJedoui"lead ~n immigranl. ................................................... 247 ... Nor should a wickrd man I~ad" bdi ...,r in pray.r...... . 248 The Prophet (PBUH) performed prayer in hi. house while silling.................................................................................... 249 ... Then perform prayer si((!ng all tog.lher................... ...... 250 "If the one in a .Iale of ja"Jb~hI31Ieads the people in pray"'-............ ............................... .................................. 251 (There are) th ree pmonl WhOle prayer does 1101 rise over th.i~eal"$.. . .. ....... .. .. ...... . ....... . ..... . .. . ... . .. ...... . .. ....................... 252 (There are) Ihree persons whose prayer does not rise over thdr "~r.s. . . . ........ . ..... ...... . .................. .................................. 253 "If anyon", of you leads people in pr~y"r, he should lighten it.................................. ............................... 254 "a people! Some of you m~k" people dislike good deeds. .... 255 "I never performed a light and perfect prayer as I performed behind the Prophet.. ............................................................. 256 The Prophet (PBUH) used to prolong thefirst rakah."..... 257 ' He (the Prophet) used to .Iand;" the first rak 'ah of the Zuhr................................................................... .................. 258 If r order you to do somethin8> then do of it as much '" you can.".......................................... ........... ......................... 259 "I h<ld hemorrhoids so I ",ked the Proplltt (PBUH) how I could ptrform prayer.. .... .................................................. 260 ... And if you "'nnot, perform prayer lying on your back." 261 ... Ihen he proceeded on hi' shecamel and led them in pray er....... ... ............. .. .. ... ....... ....................... 262 "When th e prayer was enjoined (by AI/ah)......................... 263 "The prayer performed on journeys is of two rakah...... ... 264 "On the Rattle of Tabllk. whm Ih ~ Prophet (P8UH) had gone/orth............... ....................... ............................ 265 . .. But if you ar~ SIrongenough to delay the Z"hr Pro)"'.... 266 "The Prophet (PBUH) led Ihe row that wa, with him in one rakah(unitofprayer)..... ................................................. 267 ./ witn essed the Fe~r Pr~ytr with Allah's Messenger (PBUH). ................ ................ ........ .. .............. ........... 268 The Prophet (PBUH) led one of the two groups in one rak ah in the Fear Pmyer.....................................................

218 222
223

223
223 224

225 228 228

228

230
230

234 23 5 235
237 238 238

239 240
243

243

244

l:iodl' h 1...... 269 "We went with Ihe PropMI (PBUH) IInlil "'" IM>ChN DhllluT-Riqll ' ..."................ _.... _... _........ _...... ....... ..... ......... 270 "Then Ihe immNi"'tp ....yt,e,dl (iqllm"h) ....... ""IWUluJ

,,,
244

"lid........................................................................................
271 272 "Among rht mosr Mctllrnr o[you,doys;s Friday.".............. "We (Mus/ims) Me rh.l<1st (I" mmt) bUI (will ht) Iht fi ,slon the Day of Resu'rection. ....................................................... "It was Friday from which Allah diwrttJ II, oot who wore before us. ............................................................................... "Confe, blessings upon mt [nqutnlly on Fridoy and Iht nighl prffNing il.". . ...... ...................................................... "Ht who (ommilS " n evil "Cl will haw no ('."''' rd [ar) Frid"y."......... _.......................................... _........................... "Whon-o <Uks his wmpanjan la tup quitl....................... "If" ")'One rmttj tht Su ... of AI K1lhf Oil FTiMy............._... "Thrrt is On hOUT (" ptriod of timt) on Frid<ly.... ~............. ... Thtn he "'''y ~rform pM, " o:u much " s (Allah has) willN for him .. .'.................................................................... 'Whtn anyone of you ~rfor,"J tht /umw '"h Prayer...... ... "Wh(lt the Proph" (PB UH) ~rfor"' td /umu '/lh Prayer... 'If any ant of you comes for tlot Ill"' '' '/l1t Pmye.. .............. ...ond slleuld "'<ltt thom .horl."........................ "Get up and ptrfor", two ....t "hs:....................... "Ifany.me <'nn >ay.< (10 hi. m mp,,"ion silting htsides him), 'S.IIhin (i.t. shush)............................................................ "Whon-tr t"lh whilt Iht imllm js ddi ..mltg tht ( Friday ) JC".

244
247
247 247 248 249

273
274 275

276 2n
278

249 249
250 250 251 25 1 252 252 252 253 253
253

279

280
281 282 283 284 285

286
287

rmm .. ........... _........................................................................

' Ifyou ask YOU' "''''panion to tttp quiet "'Id IiSlt n. .........

288 ' Whotvtr /ouchts pdJb/ts. ................_................. _............ 289 ' .. .And whotvtr mllm "" tvil tlCl, "e Frld"y. . ................... 290 "The p....yeroflht travdtr Is t wo rok ohs................ ........... 291 "(Pfrforming) tht I"mu '"h (Frid"y) P....)'t-ri" congreglllielt

25-t 25-1
255

is cbiigmery..... ................................................................... 292 ' WhO<!wr bdieves I" Allah ""d tht lA/I D"y ",usl ptrform Ihe '''muoh. ........................................................................ 29) "Whoewr cow/dgel one ("le ',,/, oflht lumu 'ah l'Mytr...... 294 "T/rt ~I u$td 10 deUwr two JC"mo/U while slanding. ....

25 5 256 257
2S8.226Q

'"

A Sun'n'~ 'r of hl.mic Juri'prudeoc<

295 "The enemy has

made" morning aUack On you and in the

259

evening too,", ............. ,...... .................................................... 2% When AII"hs Messellger (PBUH) asanded the pulpi!...... 297 When the Prophet (PBUH)aocended the pulpil, he used 10

260 260
261

sit unlillhe prayer...............................................................

298 When/h. Prophet (PBUH) "ood on thepulpil. we used to

face him."................ ....................... ,,........... ,,......................... , 299 "A mans prolongation of tl,e pmyer and shortening of the rermon ............................................................. .
300 "Allah has given you instead of them what is better. 301 "If ',"yone imitMu the mm"'ers of any people......... 302 "The bes, (1f speech is that of the Book of AI/ah ............. 303 "They (women) 'nus/go while they are 11(1/ perf~med".... 304 "The menslruating wOmen should keep away fwm the placeofpra)ifr:.... ,..... ...... .......... ............................. 305 "We were Mdered /0 come out (1" the Day of Feast........ 306 "The new mOOM of (the monll, of) Shawwill was overcast 307 "Perform Ihe praye, oflhe Day of Sacrifice early.. .......... 308 "The Prophet (PBUH) used Mol 10 go oul (jar pra)ifrj on Ihe Day of Fast-breaking. .. ................................................... 309 "The Prophel (PBUH) I,ad a loose outer garment............. 310 "Allah"sMessenger(PBUHj,AbiiBakr, 'U",araMd 'Ulhmiln used 10................................................................................... 311 "The Prophet (PBUH) performed a pra)ifT oflwO rak'ohs. 312 "The Pra)ifr of the Fast-breaking Feast aMd that of the Feast afSacrificeare... .. ....................................... .............. 313 "/ performed the Feast Prayer along with Allah's Messenger (PBUH).. . . .................. ................................................. 314 "The Prophet (PBUH) pronouMced takbir jn a Feast Pra)ifr lwelve times.......................................................................... 315 "Allah is truly Great... 316 "OM may praise Allah ......................................................... < 317 "The Prophel (PBUH) used 10 recite tilt Q"r~M aloud. 318 "A llah's MesseMger (PBUH) ~sed to recite in the prayers of the Two Feasts.. .............................................. ..................... 319 "It js among Ihe aCIS of the Sunnal, (Prophetic Tradition) that. .......................................................................................

2"
265 266 266 266
267 267

268 268 268 269

269

270,274
270 270

271
271

272 272
273

'"
320 ... After finishing the praye', rh. Prophet (PBUH) would sland in front of the people and... ,......................................
273

321

"A/ter finishing th e Fe"'! Prayer, the Prophet (PBUH) used

IQ. , ..... ,........ ,.. , .... ... .... ,.

274
274 275

322 'Pray whatever you gel. and complet t whatever you

misud,".................. ... ....... .. .. .........................

323 "We were comma"ded to make rhe me/ls/ruming women go out 10.. ..... .. .........................................

324 ... They (the menstruating women) would stand behind

peopk ........................ ,... ............... .......................... 325 ".. , They (the menSlruating women) ustd '0 pronounce
lakbir along with people:. ........ ,," _ .................................... .. 326 "When the Prophet (PBUH) performed the Subh Pmyer in the morning of Amfah...... .................... ............. ............... 327 "The Prophet (PBUH) u~ed ro pronounce takbir immediately after................... ......................... 328 'When he (the Pmphel)finishedSubh Prayer on the Day of 'Arafah. ............ ....... ........................................ 329 "Th. Dayof 'Arafah. and the Day of Sacrifice and the DaY' of Mind..... ............................................................................ 330 ";',lIah is the Great.,.t.. ............. ................ ............................ 331 'There was an eclipse on the day when Ibrdhim. the son of the Prophet (PBUH), died. .... .................................... 332 "Invoke AI/ah and perform prtlytr until the eclips. clears". 333 "Theu signs, which Allah sends, do not OCCl" becl1use of.. 334 "When you se< the eclipse. ~rform proyer..... ................... 335 "When you su any of this (j .. eclipse), perform proyu until it clears:...... ................................................ ................. 336 "Alloh listens to the one who p rai,e:; Him. .......................... 337 "In the lifetime of AI/ohs Mw eMger (PBUH), the sun ........................................................ eclipsed........ ..... 338 "The Prophet (PBUH) came tQ the people, aftlT the sun bewme visible I1gl1in ....... ........... ,.... ............................... 339 ... until the eclipse is clear:.. _ _........................................... .. 340 ... until the edipS<!;. over.................. ....................... 341 "The Prophet (PBUH) went out to invoke Allahfor min... 342 "The Prophet (PRUH) performed two mk'alos as........... ...
275 275 276 276 276

2n 2n
282 282 282 283 283 283
284 284

285 285 288 288

'"

A Sum<ru.lYof [.hmi, JUriIP'.....kn

343 Allah; Mesunger (PBUH) went

our to perform

the PNlyer 289 2!KJ 290

for Rain ............................................... ...... ,..... _...................

344 ... the people faIlO"''ed Mm (the Prophet) and traveT"5ed

their dothes:........... ..................................................... 345 "0 Allah! Let ir be a 51rongfruiiful rai,,;....................... 346 "The rain is due /0 the Favorand M=y of Allah .~.. ,. ...
347 0 Aliah! (Let the rain be) around u ........................ ,.... 348 "Thae;, no deity but Allah:. ,.....,.. _._ _ ..... 349 "Mention the plcruure destroyer (I'. e. dealh) frequently:.. ... 35(1 jl,lIahs Messenger (PBUH) $(lid, 'Show du e bashfnlness /0
351 352
353 354 355 356 357

290 2'Xl 293

294
294 295 295 295 2% 297
297 297

358
359

360 361 362

363

364
365

366
367 368

369 370
37)

372

Allah,............... ........................ .................................... "Allah has P1eWr made your remedy in whal....................... "The Prophet (PBUH) said. 'Allah has seMt dOWM both diseas. and cure... ................................................................. "It is not a remedy; i/ is a malady. ........................ ............. "Do MOt worry, it (your illness) is a meam ofpurifkation.,... "[/ is not permissibiefor any Muslim who has something 10... "I am just aJ My seryant thlnb of Me... ...................... "There is no deity but Allah;. ............................................... "Exhort the dying among you /0 say.. ................. ..... "'-'" "Whoever his last words are. . ....................... ........... "Recite the Sum of Yd Sin oyer thou dying m/lOng you: ..... When thesoul is taken away, the sight follows it. .............. When Ihe Propllet (PBUH) died. he was covered with..... "The corpse of a Mu slim should not remalP1 withheld........ "The mul of a (dead) believer is suspended to his debt until i/..................................................................... .......... .. . wash him with water and sidr[9J ... ......... ...................... "'A lIahs M",senger (PBUH) said, 'Whoe""r atte P1d, the funcml proces5ian.. ............................................................... "OAllah! Fargi"" tho," of us who are living aP1d those of us who are dead.... .................................................................... "0 Allah! Forgive her.. : ........................................................ "0 Allah! Make him precede his JIl'rents (to Paradise). ...... "Whoever escorts the deceased 10 Ihe grave .. :.................... "Whoever goes allt accomp anying a funeral from ils haus...... ..... ... ... ..... ... ... ......... ... ... ......... .. ...... ..... ........ "Hurry up with the dead body for if it i.J rigllleOuL..........

297 297 298 298 298

298 299
3Q(l

305,3()& 306 307

307 308
308

309

1:io<ll,1, I......
373

374 375

376
377

378
379

380 381 382 383

"We (_en) wut forbidden (by Im Proplu1) 10 follow funeral pma:ssions........................................................... "Dig f'O- "nd m"b th~m wid, "nd dp........................ "(We bury him) ;n the N"me Df Allnh alld according to Ihe religion...... ...................................................................... "Whtn you put your dtad persoM ill Ihegm_, SIIy.......... '/1 is your qiblaM in your life (<Md after your death."............ "Sukforgivtn"s for your (Muslim) bmlher and btg sleadf II$lnt.l$. .................................................................................. "A1I"hs M~ssfnger (PBUH) for""de IMm Ihe gm-m mould wpilJstered or.. . ........ ............................................... "TIN- Mmenger (PBUH) forb<,rk plIJSleri"g Ihe gm"'''.. .... "May Allah Ihe women who visit !lie 8"'_.............. "May Allah ,urse Ihe Jrws "nd ChriSlians.jr1r. ................. "/I is Mler Ih"l <me of you should sil 011 'iO'e roals wh" h

309 309

309 3]0 3 10

JIO
3 11 3 11 3 11 3 11

'''=

would...........................................................................
38-4 "No /ldieO'er ,oruoks his (wreOl"f"d MUllim) brol~r..........

385 386 387 388

389
390
391

392
393 394 )95

396
397

M.,yAllah""'keyour rewardgreal. .................................. "Prepare SlIm, food for Ihe family of Ja "jar.. ....................... "We (the Companions) u,cd 10 wnsider galherlng wilh.... "Ifo.badeyou (men) 10 visit rh , g"'Wl , bUlyou may visit them now:... .......................................................................... ~ . .for" il (i. e. vililiag gram) will m"ind yotj ofl~ Htrtuftrr." ' May Allah cu= WO""" wh(J "'-"llhegmo.'t$.......... .......... "00 1101 sd (JUI Oil 0 journry excepljrJr thm MoUlu,S..."... "By Alloh! I will fight those who diffrrentiatt wtwun Prayer "nd ZOhlh.".............................................................. "Is/"m is baKd on (the follo-"'jng) flIT- (pr;nd pb).. ........... "The ...-tollh d~ nOf dtcrtuse oul ofg,,,,ng in ,h"ril,."...... ~ . . ll1IIilt ~ pmpIe 10 I~fy /hmlhrrt iJ 110 <kity bul A/lah.... ... If Ihry obry you 10 do SII... .............................................. "No ZOhlh illo bt taken from a proptrly ",,'il a )'(Or pusus
Oil

31 2 312 312 312 3 13 313

313 3 14 314

319 320
} 2]

322 322

il....................................................................................

322
323
326 326

398 ... Allahsdeblshavemorerighrlobtptlid."....

"Co",erning Ihe (grazing) {j""IIO(k.................................. 400 ~ .. !jth~re is "ot u >h",amel in ils U!colld ytar...... ........... 40 I ~ .. !j Ill. number of IhtcamdJ is from llIirtysiJC 10 forlY
399

fiw. ...............

.. ..... ...................................................

326

402 403 404 405 406

407

408
409 41 0 411 412 413 4 14 4 15 416

417 418 419 420 421

422

423

"... If th~ camds a", from sixty.o",", to u;"'mtyfil'f!.,... ,.. ,.... ... if th~ numbfr is from uventy--$fx to ni"ely.. ................. ... if lhey are from "iM/yotle to one hundred and Iwtllry. ... ... ifthey are oytr Ontlllmdr~d mt d.twellly (came/s)....... ., ht ard Allah~ MtS$,ngtr (PBUH) saying, 'No o ... ner of cllmtls............................................. ...................................... Whtn tM PrrJpMI (PBUH) unt me /a Y~mtn.................. 'W/mr 1l1/ah~ MuunC" (PBUH) """ m~ to Ytmtn (to colleel Zahllr)................................. ...................................... Th~ are the ordt Tl f or Zakdh ...ltkh... ............................. ... MregardsZolkdhfortht (flockaf)sheep... .................... ~ ..'Wt all! ardercd (by liI, Propilet) 10 take from ... Iwt,. ... "if $omebody ha. iQtltss thllnforty shttp........ ................... ~ .. iftht(nurnbtr<f) shtrp is ovrront:hundrrd and I~ry... .. ... /f they Ilrt 01'f!T two hundred, IhrN sh"l' a ", dut:........ : .. As ~ tk (jIodc of) shp.forevrryforty shp up /0... ... Nrithn on olD nOf" 11 dtJtiw: a'tinta/ nor 11 mlllt-fOIlt is to />elilkenas .................................. ................................ ,.. ". "... But ont should giw animals of mtdium quality.. .......... ... IIYOid taking tht bfst of their propertit s:. ....................... .. .. But one should giyt animals of medium quality."........... "N~ilhtr the profWrty of different peoplt may N laken tog<:thu nor.. ................................... .............................. "No ZIIk<1h is dut On la.! thlln fillC WIUIJ${I J I of grait/J or data.".................. _................................................................. -On a land irrigated by minlO'l/ter or by nllluml "",I" dutnnds or.. .................................... ...................................... "No Zakdh is 10 be paid oil (a q"'ItItity) Itss Ihllll fry'

32 7

327 327 327 327 328

328 328 329 }29 329 329 329 330

330 330 330 331

332
336

336

...asqs."............................................. ................. ......... ,

424 'Ont-tenth is paYllbl, (as lllkdh) On the land i"lgmed by rlw.s. arm;n.............................................................. ,...... ... ~ 25 ~ .. A.nd on Ih~ I"nd Irrlgllled by Ihe ....U. ............................ 426 ... Alld Il ont- t ....lllidh Is ta k paid (asZolkdh) on ""'Ill is irrigoted by wmm.".............................................................. 427 "'OlIe -fifth of Ih~ rikd: is 10 be gi~en 10 the Public Tutl"sury.".............. 423 "No ZIIkdIt is due on wg""I>/N."............................. "...........

336
337 337

337
338

339

jj.dith IrKk>

429 "NoZakah is 10 bepaidon (a quantity) Im than five wasqs

{ill......... ..............................................................................
430

339

"If any owner ofgold or silver d<Je$ not pay what i, dUeDn h
341
342

!m.. .................................. .....................................................

431 "The Prophet (PBUH) us~d to wkt half a dinar as Zakah from.............. ........................................................................ 432 "One-fortieth (i.t. 2.5%) is to bt takenfram pure silver (aJ Zahlh).".................. ............................................................... 433 "The ant of you seems anxious to lift live coa/ from the Hellfire and........... ................................................................ 434 "Gold and ,ilk are made lawful to thefemales of my nation whil....................................................................................... 435 "No Zllkdh is due on j.w,1s usedfor ornament."................. 436 "Ht who drinks in a Vffiel ofgold or silver... .................... 437 "The Prophet (PBUH) used to order uS 10 pay Zakdh on whm we prepare for trad........... .......................................... 438 'No Zokah is due upon property until one year has passed................................................................. 439 'jWah$ Mes.swger (PBUH) enjoined ZokJlul-Fiir 10 be paid wilh ant ,d ' of dales Or.......................... .......................... 440 Allahs Messenger (PBUH) enjoined ZakJlulFilr 10 be paid On e-.er)' Muslim.. ......................................................... 441 'If anyone pay' il (ZakJIul-FiJr) htfore the FeaJl Prayer... 442 "Give Zahllu/FiJr on behalf of whomever you supporl:... . 443 "ZllkJh is never mixed wilh a properly bul ruins il. .......... 444 "Deed. (Iheir carTeant ss and rewards) depend upon ;nlenlion.. ."........................................ ........................ 445 "0 Allah, make il a profil and do nol make U a 10$5:......... 446 "May Allah reward youfor whal you have given................ 447 ' When ,ome plople Immgllt Iheir ZakJh to Allah1l Messmger (PBUH). .............................................................. 448 'A llah, Exalted be He , did not take Ih e judgmenl of a prophet or .... ...... ... ....... ...... ............................ . 449 "lfyon are (one) of the.e kind. (that deserve receiving Zahlh)....... ........................................................................... 450 "1 ha"" Illkm upon myself a compmsalion 10 ..tile IIu di.pute betwun ....................................................................

342
342 343

343 344 348 348 352 352 352 353

357

358 358 358

358

362
362

364

451 .. Ttllthtm that A.llah ht15 _de I1 obligatory for Ihem 10

fHl)' Zak4h from ..........................................................

452 ' Wail ""/11 ~ nul"" ZlIk4h. so lhat IW order 10 glw]'O"

365
366 366.371 366 366

from il............. _ __ . ...

.. _ ............................................. .

45) "Giving charity to the poor;s 10 br recordtd al ~ charily.. . 454 "Ch"rily must 110/ ~ giWII to Iht family of MulJprnmtld . , 4S5 Yd. {give Ihem).". ................. ,.........,.. ,..... ,.............. ............. . 456 ' If]'Ou wish. I shall give youfrom il {i. e. ZaJulh) ..... ,...... ,.. . 457 ' (Giving) charily apprasd the Wrath (Jf tilt Lord and
<lwrU an Ni / death : ............ ,.. ,............ ,...................... .

'"
3;0

458 I./lah will giWl sh ..d r la <tW1I on lire Da)' when t h, ,,, will be 110 lh<Ule bul His ..................................
459 .. a ptIWn wha gives 10 dwTily 50 _rell)'............ _...... 460 'Which thaTily begets Ihe gnatesl reward'...................... 461 ;Wahi: Messtllgo ( PBUH) wa. Ihe rrwJl Ktntrous ofalllhe

people. .................................................................................
462 "... Two.--..nis: A ,.."..,rdfarmn;n/<lil,ing lhe lies oflUmhip ~nd ..................................................................... ,................. . 46) "Islam;s baJrd on fiw (pi/lan) .. : .... ,............ ,......... ,...... ,... . 464 1aJling Ihe mOlllh 0fRamad<ln.................... ,.. ,.. ,.... ,...... ,... . 465 'Slart last;ng on suing il ......... .... ,........ . ,.. ,.. . ,.. ,....... ,...... ,.... 466 "rm propk...,,,, /ookj''Kfor Ihe ncwmOO" (ofRamaddnJ .. . 467 "The (lullar) mcmlh (am be) IWI'n',..n;n, n;g/lu (j.t.. d",,) ... 468 ... A.nd iflhe sky is owmtj/ ...

'" '" m
m

m m
382
383

469 "T"kt soallT (prrd"wn mt .. /) for Ihnt is" bleuillg ill

'''ailT. ......................................................................... . 470 "The ptopk will rt"m,,;n on Ihe righl palh "J /ollg os Ihey
IuuUII bmlking of the 471 ' The mosl bdowd of M)' >tTWnls 10 Me are IHMt ",ha hasUII 10 brraic fasli"g ......................................................... 472 'Mlahi: MUStIl~r(PBUH) u..,d 10 b....,k hisfaJl btfore ... . (7) "Verily. al"sti"g perJOlI has all invocolioll ...hen brt"ak;ng

pm...................................................

38'

hislasllhal is 110/ rejected .................................. ,...... ,... ,....

474 "0 AI/ah! For You J haw fasted. and with Your provision } have broken my /a.,:...... ,.. ,.................................,.. ............ .. 47 5 "Thirsl has sont. lilt Mle, id ha"" become moist. and .... . 476 "WhON<'r tOlS or drinks so.ntlhillg lorgetfully while ht il

'" '"
388

fll5ling, shollld.. .................................................................... .

,,.
477 tlvoid that which makd ~u doubt and adhtre to thot .. . 478 'If an~nt canMot help vomiting. ............. ................. 479 'Take water into your nostrils well. ......................... 480 lmMina stateo//astiMg).".. .................... ................... . 48 1 'Whoever doel Mot give up evil speec;h and related deeds .. . 482 'The fasting person is in a state 0/ worship w longw ht .. . 483 "He does Mol observe falt ing who continuN eating... ... 484 "Ir CQuld happen that I milS some days 0/ Ramad<ln ......... 485 tI wom"n ("mt t" the Prophet (PBUH) "Md said, 'My morher has died and ... ........................................................ 486 "The verse refers to thos~ old men "nd """men who are loo old to/ast... ....................... ......................... ................. 487 "It is not rightcouStlNl to /QJt on a journey."........................ 488 "Indeed, (tht correctnNS aMd rewards o/J deeds depend upon intentions.................................................................... . 489 When one does not intend fasting before dawn. his fasting is invalid........ ..................................................................... 490 "... Thereupon, he (PBUH) ,aid. Then 1 will observefastiHg (today).-................................................................................ 49 1 Whoever hal tho provision a'ld rhe riding animal (or Ihe means) that can carry him ................ ................................. 492 'Islam is based On five (pillars) ........................................... . 493 ~ .. ( going between As-liafcl and AI_Marwah) are made for mentioning Allah........ ........................................ 494 "Yes. there is a jiMd prescribed for them in which thert il no fighting.. .................... ............................... . 495 -Perform Hajj and 'Umrah on !>ehalf of your /ather........... 4% "Perform Haff only onee. and whoever performl it more than that..... ............................................ ..................... 497 0 (#'ople! Allah has mad. Hajj obligatory for you, so perform Hajj .............. ......................................................... . 498 "Make hQJte to (per/orm the obligation of) 11ajj.. .............. . 499 "A ...oman lifred up a boy to (show him to) Ih. Prophet "nd said.............. ...................... ............................................ 500 "A woman from (the tribe o/J Kho!h 'am said . ................. . SOl -Th. Prophet (PBUH) heard a man snying talbiyah in thi'

'"" '" '" '" '''' '''' ''''

'" '" '" '" '" '" "" "" ""

'0; ,0;

"" "" "" "" "" '"

'OS
411

WIly.............

..............................................................

502 11 woman shol4ld n"t tTllvei exr;epl with 11 mahrlim .......... .

'"

" SUm .... 'Y '" l.!ami< J~

S03 "0 Ma#ngrr of AUt.h! My wifo is proardingfor liAjj and. ... SO< "/I is iml'"miuibk for" womall 10 'rpwl for Ollf' day Imd

4 I]
41 2

night erupt wilh....................... ..........................................

"" ajourncy............................................................ "...... "......... woman

S06 "A

"/I is "O/ID",!..I fo rD 14'Oma/1 bdieving;1I AIlIIh 10 'md~rra

412
4 12

Sllid /0 Ih e Prophet, 'My motlrer /rad vowed I" perforn, liajj but ... '" .... ". _ ................................. "............... 507 "Perform tiajj aMd 'Ummh (Ltsur Pilgrimllge) "",king

them follow tarh other.. .................. ...................................... 508 "M ut /I'al jiMd{14} is tire ml o{(good) Iktds. so..........
509

")'1I,,1r ~

4 15

415
418 4 18

Muungtr (PBUH) specified Dhu/J:fulayfoh (tu Q

Siltforihrdm)for........................................ ..........................

'" '" '" '" 51.

515 51' 51 7 518

".
52\

'I'
522

'" ". '" '"

Tht muhall/J6/ of Iht ptOp/t of /'1IlI is Dhol/u ./rq....... "Mab )'Our Jittjor ihnlm a p/Dct J; /uatN op('QJilt 10 i/.... "I u:ud 10 scent A/lnh~ Me='W, (PBU H) w1ttntvv he ..-antN to ..ssumt ibnlm...................................................... "Indud, (tht rorrtCtnw ..lid rt .. of) dNdI dt~nd upo'l illl'nl;o"5 .................................................................... Herr I am at Your service, 0 Allah. MrI' I am at loor KTVict... "Therl' WIU an ailment in my head and 1 WIU carried to the Prophet (PRUH). ........... ..................................................... "A muar!m should not Wfllr <I shirt. or. ............................... "A foma ll muarim must no/ Wl"<lr a niqdb........... ............... "Mm would f'<lSS by uJ when we acconl/llmied Allalrs Mtsst ngtr (P/lUH)............................................................... "00 not IIppl)'lIn)' perfumt /0 him........ ,............................. "A muarim mwt neitlu:r moTT)' Irimstlj. not offlln~ Iht morri<l~ of onmM' ont:._ .................... _._ ............ _........... "He who bdirws in A/laIr alldlht Last O<Iy should eilht, $<I)' sometlring good Or.. ................... ..................................... "A $IS"" of Ont~ good oo:Ur >'<lnct of Islam ~ .. Alllht pilgrims dissolwd tire stll't of ianlm ("(rp' lire Proplret (PBUH)..... .............................................................. And wlrOlve. iJ liYing witlrin Ih= boundM/tj can assume illrdmfrom II;s Iromt ............................................................ . .. Tht Prophu(PBUH) rodthiJ mount (hladingfor Min6.J and performtd Ihe,.,...... ...................................................... "The best supplication is lire one on tht Day of Arafoh....
~ ..

4 19
422

..,rrI,

423

42 4
428 429

430 430 43 1

432
433 434 438
438 439

iJ.........................

440

527 "if ""Y"M gm (~ .... 5Iny:l .11) ')om/Ill! twforr: IM dawn (of the Irn/Ir "f Dlru/-Hijjnh) brrnh .................................. _..... 528 "H"D is Arafoh .. .. .......... -. 529 "He (rht Prophd) kpi slanding Ilrtrt (m 'Amfah) ,,"ril
Junst/ . .. ............................. .... .. ... .. ....................... .. _......... .

530 .. .. Wht .. ht (PBUH) rt'tlchfii Mutdalifalr ......................... . 53l ... Allohs Messenger (PBUH) Ih,M lay down until daw"

... .., ..

",

532
533
S)4

SlS
S}6

537 538

539
540

and offered ........................................................................... . " Mutdalifah is a standing plau. bllt btuway from Baln !tll Muhassir................... ..... _ ...................................................... 'Th~ poIylhtists did 1101 uu 1 dtpilTI (from /am'. it. 0 MUMII/ifah) ulllil. . ................................................ _............ . ~III Iht m<7Iing of lhe /J<ly of AI. Aqll""h ......................... -0 Mlllh! Mw il IlII /I((~td Ulljj of OU,.,. Ihlll W"1'B .... Il f'Ilrdlln for auT sins. .............. _............... _.... _........................ "The Mes5Clgc" of Allalr (PBUH) got his hMd Mul..M during Ihe Fartwdltlajj.".................................................... . "Shayjng (Ihe Iulir) i< IWI a dUly laid om (pilgrim) womt'n.. "If / rommand you 10 do somelhlng, Ilrtll do (on it IlS much as you ellll.......... ............................................................ . ' Whtll O of you Ihro ws pebbles al Jamralul- Aqabah ... llt ./ applied perfume c/IIIsisling of musk I" AI/ah l Mwrnger
(PBUH)
OHet ........................ ...... ... .. .................... ................ .

.... .., .. .
3

...

SoIl "rrn:", is n" drily bUI Allah AIOIIe Who h.... llo /'IIrllltr... . 5-42 "Allahj MeSMngn (PB UH) did 1101 grtIlII an>",ne (of Ih~
S43
5-44

..
<s,

..
""

.., .., ..,

..,

S45 546

547
548

pilgrims) pnmiuion 10........... _........... _.............. _............. m "A/lah;' Me=ngt:r (PBUH) Ih",,.. pft>bIu 011 IIu /J<ly of SiJcrifl(c III mid-mornillg..................................................... " II~ uud 10 ..... il Ullli/ the . un dlilltd and Ihtn lW_id Ihro'" IM pdJbk5.."................... _............. _............................. "/..rrlm your ritlillh frvm me (",.11118 lilt ptifoo "'ing 1'-''-' 445,+46,454 "rhe people (j.e. pilgrims) ",,'" (ommllllded 10 perform Ihe Fawvtll IawJ! ................................................. ............ "None amongst you should depart rmlil he performs the Fartwell IawJj ......................................................... "rhe Prophet (PBUH) gaVl' pe""iuion 10 mcnslruating WOmCn 10 ........................................................... . ."

."

'"
'"

1\ Summuy of IsI. mic JUfi' pfud,occ

549 "!iPfiYY"h Bint Huyayy menstruated after performing th e /fddah Tawdf. so... ................................................................ SS(} illl<lM Messenger (PBUH) comma nded uS to become seven partnm (in. ......................................................................... 551 "In Ihe lifelime of the Prophet (PllUH). a person used 10 sacrifict a ewe.. ..................... .. ................................... 552 "Four (IY{>eJ of animals) are impennissible 10 be ofJered os sacrifice......... ....................................................................... 553 "When it is Ihe beginning of Dhkl/'Hijjah and anyone of you inlends 10 ofJer............................................................... 554 "Ewry (newborn) boy is pawned by the 'lU/iqah offeredfor

4 57

460 460 461

461

him:.......................................................................................
555 "TIVQ equal cwes are to be sacrificed f ar the (newborn) boy and one ewe is la... .............................................................. 556 "s<>crifiu is made fo r him (the newborn baby) on the seventh day............................................................................ 557 (On the Day of Resurrection.) you will b. called by your nameS and............................. ................................................ 558 The dearest ofyour Mm,s M Allah are Abdulldh'.. ......... 559 "Whoever dies without fighting in the Cause of Allah....... 560 wt.enever you are called far fighting in the Cause ofAllah... 561 ... . Then go and exert yourself in their service (i.e. his parents):........ ......................... ...................... ..................... 562 "Sp<lils are far those who witnessed the baule:. 563 ~k themfor jizyah and if they agree. then.................. .....

463
464
464 465 465 4 72

473
475

476 478

TRANSUTE RATlON SYSTEM

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