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FIQH

فقه إعداد :

قسم البحث والترجمة بالمكتب

وى األول ــــالمست

ــــــزي ليـــــإنج

JUBAIL DA’WAH & GUIDANCE CENTER

EDUCATION SECTION

المكتب التعاوني للدعوة واإلرشاد وتوعية الجاليات بالجبيل

إدارة التعليم

LEVEL ONE English

(03)362 5500 (Ext.1063) Fax No. (03)362 6600 1580, Jubail 31951

Account No. in Al-Rajhi at Jubail (Gen.9/21, Books & Cassettes 8/26)

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FIQH فقه

What Is Shariah (شريعة)? The word "shariah" literally means "a way."

But in Islamic term, the Shariah is made up of two things:

• The laws dictated in the Quran

• The laws revealed to Prophet Mohammed (صلى هللا عليه و سلم) & taken from the lifestyle (Sunnah) of Prophet Muhammad ( صلى هللا عليه و سلم)

ونَ ُثمَّ َجَعْلَناَك َعَلٰى َشرِيَعٍة مَِّن اْْلَْمِر فَاتَِّبْعَها َوََل تَ تَِّبْع َأْهَواَء الَِّذيَن ََل يَ ْعَلممThen We have put you (O Muhammad صلى هللا عليهه و سهلم) on a (plain) way of (Our) commandment. So follow you that (Islamic Monotheism and its laws), and follow not the desires of those who

know not. (Tafsir At-Tabari).

Definition of Fiqh (Islamic Jurisprudence):

Linguistically, fiqh is an Arabic word that means understanding; deep understanding. The word

faqih means a person of knowledge and understanding.

But in Islamic terms, Fiqh is making rulings and judgements from evidence found in the Shariah,

that is, the Quran and Sunnah, and from consensus of Islamic scholars. Fiqh is usually

translated as “Islamic jurisprudence.”

In the Qur'an, the word fiqh is used to signify deep understanding of matters especially those

matters which are related to religion. It is mostly used to mean the understanding of the words

of someone else and, for religious matters, the words of Allah and His messenger. The Prophet

(peace and blessings be upon him) said,

يِن َمْن يمرِِد اَّللَّم ِبِه َخْْيًا ي مَفقِِّْههم ِف الدِِّ“Whomever Allah wants good for, He will grant him fiqh (deep understanding) of the religion.”

(Tirmidhi, Chapters on Knowledge)

To explain those definitions further, the Shari`ah is Allah's guidance in His Book (the Qur'an)

and the tradition of His Messenger (the Sunnah), while fiqh is our knowledge of these rulings

after exerting all effort to extract them. Scholars arrive at those rulings of fiqh through a

process called ijtihad, a scientific process to reach the Shari`ah rulings from its sources. It

literally means exerting all possible efforts. Scholars may make mistakes, and for that they are

rewarded for their effort and are excused only if they exert all possible efforts. When

scholars arrive at the right ruling, their reward is doubled. The Messenger (peace and blessings

be upon him) said, “Whoever makes ijtihad and arrived at a wrong ruling will be rewarded.

Whoever makes ijtihad and arrived at the correct ruling will be rewarded twice.” (Bukhari)

So the main difference between Shari‘a and fiqh is that the former refers to divine revelation

whereas the latter denotes the human efforts that is focused on studying and understanding

that revelation.

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Questions

1. What is the definition of Shariah?

2. What is the definition of Fiqh?

3. What is the difference between Shariah and Fiqh?

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TAHARA

Islam urges Muslim to "cleanse" his heart and to purify his soul from all evil thoughts and

desires so that the love of Allah should reside in it. Unless the soul is purged/eliminated of all

impurities one cannot achieve salvation. This objective of the purification of the soul requires

intentional and deliberate efforts and a good deal of sacrifice, and the most elementary stage

in this sacred path is the cleanliness of body.

Taharah is a manifestation of both outer cleanliness and internal purification of the heart. It

refers to cleanliness of the body and the surrounding environment. Muslim is required to make

ablution (wudu') five times a day and to wear good and clean clothing and to look his best before

prayer "O Children of Adam! Wear your beautiful apparel at every time and place of

prayer."(7:31). Homes and Masjids must also be clean.

Allah, the Exalted says,

رِينَ َتطَهِِّ بُّ اْلمم اِبنَي َوُيِم وَّ بُّ الت َّ ِإنَّ اَّللََّ ُيِم{Verily, Allah loves those who turn to him in repentance and loves those who clean and purify

themselves.}

Islam gives great importance to cleanliness and has made it the indispensable condition and key

to some kinds of worshipping (ibadah).

Ibn 'Umar narrated that, Prophet said:

ورٍ ََل ت مْقَبلم َصاَلٌة ِبَغْْيِ طمهم"Salat will not be accepted without purification (Sahih Muslim)

ورم ِمْفَتاحم الصَّاَلِة الطُّهمProphet, said: "The key to Salat is the purification (Hasan at-Tirmidhi)

ورم َشْطرم اإِلميَانِ الطُّهمAlso Prophet, said: “Cleanliness is half of faith” (Muttafaqun 'alayh)

Purity of the heart is a way to Paradise. Jabir bin 'Abdullah, may Allah be pleased with them,

narrated that Allah's Messenger said:

ِمْفَتاحم اْْلَنَِّة الصَّاَلةم َوِمْفَتاحم الصَّاَلِة اْلومضموءم "The key to Paradise is Salat, and the key to Salat is Wudu'“. (Hasan at-Tirmidhi )

Islam was built on the foundation of cleanliness and therefore all Muhaddithin started the book

with chapter of Taharah.

A. Definition of At-taharah:

It is cleanliness and purity and removing dirt, filth and impurity.

As dirt and filth blocks the pores of the body and transmits germs which lead to disease,

cleaning it from the body prevents disease. Therefore, the principle of preventive medicine was

to be found in Islam long before the calls for it from contemporary doctors.

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B. Types of Ritual Impurity (Al Hadath)

1. The occurrence of major ritual impurity, which necessitates a ritual bath (Al Ghusl), such as

the emission of sperm

2. The occurrence of minor ritual impurity, which necessitates wudhu, such as urinating,

defecating, passing wind, sleeping and eating camel meat.

The categories of Water and the Rulings concerning them.

A. The categories of Water:

1. Pure water: This is water which remains as Allah created it, for example, well water, river

water, sea water and flood water.

The ruling concerning pure water: It removes impurity and the state of being ritually impure.

2. Impure water: This is any water whether a little or a lot, whose color, taste or smell

has been changed by impurity.

The ruling concerning impure water: It is completely forbidden to use impure water for cleaning

with. It is also forbidden to use it in food and drink except when absolutely necessary. This is

in accordance with the Islamic principle which states that necessity makes what is forbidden

permissible.

B. Various Issues.

The Prophet (صهلى هللا عليهه و سهلم) forbade people from urinating in still and stagnant water and then washing and bathing in it. He (صلى هللا عليه و سلم) said:

اِئِم َوََل يَ ْغَتِسْل ِفيِه ِمَن اْْلََنابَةِ ْم ِف اْلَماِء الدَّ ََل يَ بموَلنَّ َأَحدمكم“None of you should urinate in still, permanent water and then wash in it.” (Related by Al

Bukhari and Muslim)

Whoever is uncertain about the purity of water or anything else he must base his decision on

what is certain. Therefore, if in the first instance, something is impure and he is not sure

whether it has become pure or not, he bases his decision on what is certain, which is impurity

and vise versa. This is according to the Islamic Principle that certainty is not removed by

doubt.

If the place of impurity on a robe or anything else is not clear he must wash enough so

that he is certain the impurity has been removed.

If pure water and impure water resemble each other or have become mixed up, he must

try to identify the pure water and make wudhu with it. If however he is not sure which is

the pure and which the impure water he must leave them both and make tayamum if he

finds no other water.

It is sufficient when removing any impurity, to wash it until the body of the impurity is

removed. This is true whether it be impurity on the ground or anywhere else and there is

no harm if traces of color remain. The Messenger (صهلى هللا عليهه و سهلم) concerning the bedouin who urinated in the mosque, said:

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ْيهِ ُثمَّ َدَعا ِبَدْلٍو ِمْن َماٍء َفصمبَّ َعلَ . "َل ت مْزرِمموهم "

“Pour on his urine a bucket of water.” (Bukhari and Muslim)

Impurity caused by a dog should be washed seven times, the first time with soil. The

Messenger (صلى هللا عليه و سلم) said:

ْم فَ ْليَ ْغِسْلهم َسبْ َع َمرَّاتٍ ِإَذا َشِرَب اْلَكْلبم ِف ِإََنِء َأَحدِكم

“If a dog licks any of your pots, you should wash them seven times, the first time with

soil.” (Bukhari and Muslim – the wording of Muslim)

Questions

4. What is the definition of at-tahara? What is the wisdom of it being part of religion?

5. What are the types of ritual impurity, with examples?

6. What are the categories of water with definitions and example of each?

7. Which of the following sentences are true and which are false? Correct those that

are false.

Impure water is all water whose color, taste or smell has changed with something

pure.

It is permissible to use impure water if absolutely necessary.

If there is doubt about the purity of water, tayamum is done and the water is left.

If it is not clear which is the pure water and which is the impure water, then wudhu

should be done first with this and then with that.

8. What is the difference between removing impurity in general and removing impurity

caused by a dog? Mention a proof.

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Vessels / Receptacles / Containers

The reason for mentioning vessels : because water is contained and carried in them.

a. Containers / Vessels (Al-Aaniah)

Plural : Inaa’ : These are the containers which man uses when eating, drinking and for purifying

and cleaning himself, whether they are made from iron, copper, wood, skin or any other

permitted pure material.

b. Prohibition of Using Gold or Silver Vessels:

It is not permitted to use gold and silver vessels or vessels plated, enameled or coated

with gold and silver. However, a little silver plating, if needed, is excused. The Messenger ( صهلى :said (هللا عليه و سلم

نْ يَ َا ََلمْم ِف الدُّ يَباَج، فَِإَّنَّ وا اْْلَرِيَر َوالدِِّ َهِب َواْلِفضَِّة، َوَلَ تَ ْلَبسم ْم ِف اآلِخَرةِ ََل َتْشَربموا ِف آنَِيِة الذَّ ا َوَلكم “Do not drink from gold and silver vessels nor eat from gold and silver plates, for they

are for them (the disbelievers) in this world and for you in the Hereafter.” (Related by Al

Bukhari and Muslim)

The reason for this is that the purpose of vessels is for use and benefit and not pride,

boasting and showing off. In addition, gold and silver plates and cups break the soul of the poor

and destitute.

c. The Ruling Concerning the Vessels of the Disbelievers.

It is permitted to use the vessels and clothes of the disbelievers as long as they are not

known to be impure (Najis). In this ruling, the tolerance and ease of Islam can be clearly seen.

In the same way, it is also permitted to buy many of the vessels and clothes that they make.

d. The Ruling Concerning the Skins of Dead Animals.

The skins of dead animals are impure unless they have been tanned. After they have

been tanned they can be used for everything on condition that they come from animals which it

is permissible to eat if properly sacrificed. The Prophet (صلى هللا عليه و سلم) said:

رَ َهابم فَ َقْد َطهم ِإَذا دمِبَغ اإْلِ“If skins are tanned they became clean and pure (Taahir)” In addition, the hair and wool

of dead animals are pure and it is permitted to use them in all textiles. All dead animals are

impure, except man, fish and those that have no flowing blood, such as flies, locust and so forth.

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Questions

1. Complete the following sentences:

a. It is permitted to use the vessels of the disbelievers as long as….

b. The skin of dead animals are _______ unless they have been tanned.

c. The hair and _______ of dead animals are pure and it is permitted ____ in

all textiles

2. Circle the correct answers:

a. The use of gold and silver vessels is :

pure prohibited permitted

b. The hair of dead animals is :

beautiful pure prohibited

c. Man, after his death is :

impure halal pure

3. Why are gold and silver vessels prohibited? Mention a proof.

4. Which of the following sentences are true and which are false? Correct those which

are false.

a. It is permitted to use the skins of dead animals after they have been tanned on

condition that they come from animals which it is permissible to eat if properly

sacrificed.

b. Everything dead is impure.

c. It is permissible to use gold plated vessels.

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Cleaning with Water (Al Istinjaa’) & Stones (Al-Istij-maar)&

the Correct Way of Going to the Toilet.

Introduction : Islam has made it obligatory for us to remove any excrement or urine from the

body and to clean the places from where they are excreted, in order to distance the Muslim

from these impurities and bad smells which normal and sound people are disgusted by.

The correct way of going to the Toilet.

1. When a Muslim enters the toilet he should say:

مَّ ِإّنِِّ َأعموذم ِبَك ِمَن اْْلمْبِث َواْْلََباِئثِ اللَّهم“O Allah, I take refuge with you from all evil and evil doers.” (Al Bukhari and Muslim).

And when he leaves he should say:

َ غمْفَراَنك “I ask you (Allah) for forgiveness.” (Abu Dawud and At-Tirmidhi and authenticated by An-

Nawawee)

2. He should enter with his left foot first and leave with his right foot first.

3. He should not take anything into the toilet which mentions Allah, except if he fears losing

it.

4. It is not permitted to urinate or defecate on any path or in any shade that gives benefit

or under a fruit-bearing tree.

5. When going to the toilet, it is not permitted to face the Qiblah (towards the ka’abah) or

turn one’s back on it, when outside.

6. He should conceal himself and go far from people when outside.

7. He shouldn’t touch his private parts with his right hand or clean himself with stones using

his right hand.

8. He shouldn’t urinate standing, except if he is certain his private parts will not be exposed

and that he will not be sprayed with urine.

Cleaning with water and stones.

1. Cleaning with water (Al-Istinjaa’): This is the removal of any trace of urine or excrement

by using pure clean water.

2. Cleaning with stones (Al-Istijmaar): This is the removal of any trace of urine or

excrement by using stones or something similar.

3. Cleaning with stones takes the place of water if the urine or excrement hasn’t spread

beyond its normal place.

The things that it is permissible to make Al-Istijmaar with :

1. Clean stones

2. Paper which does not have anything that must be respected on it

3. Cloth and everything clean and permitted.

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Just as it is a condition that stones, paper and things that take their place must be

clean and permitted it is also a condition that Al-Istijmaar be repeated with them three times

or more, until the place is clean. It is preferred that it is done an odd number of times.

If the urine or excrement goes beyond its normal place then pure water must be used

and nothing else can take its place.

(D.) Things which are not permitted for making Al-Istijmaar

Bones because they are the food of the jinn

Dung because it is the food of the jinns’ riding animals

Food

Everything respected.

(E.) The Ruling concerning Al-Istinjaa’ and Al Istijmaar.

It is obligatory to make Al-Istinjaa’ or Al-Istijmaar for everything that comes out,

except wind. Using both Al-Istinjaa’ and Al-Istijmaar is preferable to using only one. One must

also not be lax in making them because most punishment in the grave is because of it. The

Messenger (صلى هللا عليه و سلم) passed by two graves and said:

ََبِن ِف َكِبٍْي َأمَّا َهَذا َفَكاَن َلَ َيْسَتِِتم ِمْن بَ ْوِلِه َوَأمَّا َهَذا َفَكا ََبِن َوَما ي مَعذَّ َن مَيِْشي َِبلنَِّميَمةِ ِإَّنَّمَما ي مَعذَّ “These two are being punished. And they are not being punished for something major. As

for this one, he would not protect himself from his urine. As for this one, he used to spread

Namimah (slander).” (at-Tirmidhi)

Questions

1. Match an expression from (A) with one from (B).

(A) (B)

Al-Istinjaa’ Removing urine and excrement with

stones and something similar

Al Istijmaar Removing urine and excrement with pure

water

2. Complete the following :

a. It is preferred that the ___ foot enters the toilet first and that a person say……

_______ when entering and that the _______ leaves first and that a person

say ____ when leaving the toilet.

b. It is not permitted to face ___ or have one’s back to it when going to the toilet

____.

3. Say which of the following sentences are true and which are false. Correct those that

are false.

a. Cleaning with stones (Al-Istijmaar) cannot take the place of cleaning with water

when the urine or excrement has spread beyond its normal place.

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b. It is permissible to make Al-Istijmaar with any paper.

4. Mention three things concerning the correct way to go to the toilet.

5. Mention two things with which it is permitted to make Al-Istijmaar and also mention

those things with which it is not permissible to make it.

6. What is the ruling concerning Al-Istinjaa’ and Al-Istijmaar?

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Wudhu

a. Definition.

Worship of Allah, the Exalted, by washing specific parts of the body in the way prescribed by

Allah.

b. The Pre-Requisites (Shuruut) of Wudhu.

a. At-Tamyeez (discrimination): It is that a child has reached seven years of age.

b. Intention: It is made with the heart and not said out loud.

c. The water must be clean and pure (Tahuur)

d. The removal of anything that prevents water getting to the skin, nails or hair,

such as dough, wax, clay, oil and grease.

c. A Description of Wudhu

A Muslim who wants to make wudhu should make the intention to purify himself from the state

of being ritually impure (Al-Hadath). He then says bismillah, washes his hands three times,

rinses his mouth and nose three times, washes his face from where the hair on the head starts

to grow to the bottom of the chin or the end of the beard, and from ear to ear in width. He

then washes the hands and arms from the tips of the finger to the elbows three times,

beginning with the right. He then puts his hands in the water or puts them under running tap

water and then rubs his head with them, from the forehead to the back of the neck and

returning them back to the forehead once more. He then rubs his ears with them (outside the

ears with the thumbs and inside with the index fingers), without taking new water for this.

Finally, he washes his feet up to the ankles three times. This is complete wudhu. However, if

wudhu is made washing the parts of the body only once or twice or some of them once, some of

them twice and some of them three times it is also acceptable. However, the head should be

wiped only once

d. What is obligatory (Al-Waajib) in wudhu

It is obligatory to say bismillah, if someone remembers to say it when beginning wudhu.

However, it ceases to be obligatory if forgotten but should be said whenever it is remembered.

e. The six faroud (Obligatory elements) of Wudhu:

i. Washing the face, which includes rinsing the mouth and nose.

ii. Washing the hands and arms up to the elbows.

iii. Wiping all the head, including the ears.

iv. Washing the feet u p to the ankles.

v. The correct sequence which means that one part of the body should not be washed

before the part that comes before it.

vi. Al-Muwaalaat, which means that there shouldn’t be such a delay in washing one part of

the body that the part after it becomes dry.

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f. From the Sunnah of Wudhu.

i. As-Siwaak (toothbrush stick): the Messenger of Allah (صلى هللا عليه و سلم) said:

لِّ َصاَلةٍ َواِك ِعْنَد كم َلْوََل َأْن َأشمقَّ َعَلى أممَِِّت َْلَمْرُتممْم َِبلسِّ"If it were not that it would be difficult on my nation, then I would have ordered

them to use the Siwaak for each prayer." (Tirmidhi).

ii. Washing the hands three times before beginning wudhu.

iii. Rinsing the mouth and nose before washing the face.

iv. Washing each part of the body three times, except the head which is wiped once

only.

v. Washing between the hair of a thick beard and also between the fingers.

vi. Washing the right before the left because the Messenger of Allah ( صللى هللا عليله و

,liked beginning with the right when putting on his sandals combing his hair (سللم

when cleaning and in all his affairs. (Bukhari and Muslim)

لِِّه. ورِهم, َوِف َشْأنِِه كم ِلِه, َوطمهم نم ِف تَ نَ عُِّلِه, َوتَ َرجُّ َيمُّ َفٌق َعَلْيهممت َّ ي مْعِجبمهم اَلت َّ vii. After finishing wudhu he says:

a.) Ashhadu an la illaaha illallah wahdahu la shareeka lahu, wa ash-hadu anna

Muhammadan ‘abduhu wa rasuuluhu (I testify that there is no god except Allah and

that Muhammad is His slave and Messenger) (Sahih Muslim.)

b.) Allahumma ajalnee min at-tawwaabeen wajalnee min al-mutatahireen (O Allah! Make

me from those who turn in repentance and from those who cleanse and purify

themselves). (Related by at-tirmidhi)

c.) Subaanaka allaahumma wa bihamdika ashhadu an la ilaaha illa anta astaghfiruka wa

atuubu ilayka (How perfect You are and I praise You. I testify that there is no god

except you, I seek forgiveness and turn in repentance to you.) (An-Nasaaee)

viii. Rubbing the hands and feet.

g. The things which it is necessary to purify oneself for, from minor ritual impurity,

and which necessitate Wudhu.

1. The prayer

2. Tawaaf of the House (Al-Ka’bah). However, wudhu is not needed for performing As-

Sa’ee.

3. Touching the Qur’an (Recommended)

h. The Siwaak and Its Benefits

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The Messenger of Allah said:

السواك مطهرة للفم مرضاة للرب “The Siwaak cleans the mouth and is pleasing to the Lord.” (An-Nisaaee).

Using the Siwaak is from the sunnah which the Messenger (صهلى هللا عليهه و سهلم) called people to do. In fact, he nearly made it obligatory for every wudhu and every prayer. It helps to protect

the teeth, gives the mouth a pleasant smell and by using it a person is following the instruction

of the Prophet (صهلى هللا عليهه و سهلم). The result of using a modern-day toothbrush is one of the aims, which our religion calls to-namely cleaning the teeth and mouth. However, using the Siwaak is

more in keeping with the sunnah and easier to do. Using the Siwaak is confirmed in the

following situations because the Prophets (صلى هللا عليه و سلم) used it in these situations:

1. When the smell of the mouth changes.

2. When getting up from sleep.

3. Whenever wudhu is made.

4. Before reading the Qur’an.

5. When entering one’s house.

i. The things which break wudhu.

If you make wudhu in the way described previously, your wudhu remains as long as none of

the following things which break wudhu occur.

1. Any emission from the anus or private parts. This includes al-madhee which is thin, sticky

fluid which is emitted during foreplay, thinking about sexual intercourse or desiring it. It is

related by Ali Ibn Abee Taalib, may Allah be pleased with him: I would get urethral

discharge (Al-Madhee) frequently so I asked Miqdad to ask the Prophet (صهلى هللا عليهه و سهلم) concerning it. He (صهلى هللا عليهه و سهلم) said: “Make wudhu for it”. (Related by Al-Bukhari and Muslim). And in a hadeeth related by Abu Dawuud: “He should wash his penis and testicles

and make wudhu.” This is also the case for al-wadee which is a thick white fluid that is

emitted after urination and is impure (najis). Aisha, may Allah be pleased with her, said:

“Concerning al-wadee, which comes after urination, he should wash his penis and testicles

and make wudhu but not have a ghusl (full bath). (Related by Ibn Mundhar)

2. Losing consciousness such as during sleep or for any other reason.

3. Touching the private parts with the hand without their being any barrier. This is also true

even when touching a small child.

4. Eating camel meat

5. Washing the dead.

6. Apostasy – Leaving Islam.

Whoever loses his wudhu because of any of the above reasons and wishes to pray, touch

the Qur’an or make tawaaf of the House (Al-Ka’abah), must first renew his wudhu.

j. The ruling concerning having doubt about ritual impurity or impurity.

Whoever is certain about being ritually pure and doubts about being impure is in a state

of purity. Whoever is certain about being ritually impure and doubts about being ritually pure is

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impure. This is according to the Islamic law which states that certainty is not removed because

of doubt.

k. Some Mistakes connected with wudhu.

1. Wiping the knees while making wudhu because this has not been mentioned as part of

wudhu.

2. Not performing wudhu perfectly and not allowing the water to reach the skin because of

wax, dough or clay.

3. Being lax in saying bismillah (In the name of Allah), and rinsing the mouth and nose.

4. Saying certain adhkaar (invocations) when washing particular parts of the body, as this

is not mentioned in the Qur’an and Sunnah.

5. Wasting water. The Messenger (صهلى هللا عليهه و سهلم) used a mudd (approx. 1.32 liters) when making wudhu and a saa’(approx. 3.3. liters) when having a ghusl (bath).

6. Washing the anus and private parts every time wudhu is made, even for only passing

wind.

Two Issues:

1. If one of the parts of the body which must be washed while making wudhu is cut or injured,

then when he arrives at the injury, the person making wudhu should wash it. However, if he

is not able to because he fears that it might make it worse, he should wipe over it. If he is

not able to do this he should wash the place before the injury and the place after it and

make tayyamum for the place which has neither been washed nor wiped. Sequence and

continuation between tayyamum and washing are not necessary because one is purification

with water while the other is purification with dust.

2. Whoever suffers from incontinence of urine or wind should make wudhu for every prayer

and ignore whatever is discharged after that. This is on condition that wudhu is made after

the time of prayer has begun.

Questions

1. What is the definition of wudhu? Mention the Pre-requisites for it.

2. Give a brief description of wudhu.

3. The things which break wudhu are:

Any emission from the anus or private parts.

___

___

___

___

___

4. Say which of the following are fard (Obligatory) and which are Sunnah.

As-Siwaak

Correct sequence

Washing the face

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Beginning with the right before the left.

Washing the feet up to the ankles.

Washing the hands three times before beginning wudhu.

5. What is the ruling concerning the Siwaak and what is the benefit from it?

Mention a proof for your answer.

6. Which of the following are true and which are false?

Whoever is certain that he is in a state of ritual impurity and doubts

about being in a state of purity is in a state of purity.

It is not part of wudhu to wipe the knee.

The Messenger ( سهلم صهلى هللا عليهه و ) made wudhu with a mudd (approx. 1.3 liters)

7.

a.) Explain how a person should make wudhu if he has an injury in a part of his

body that needs washing.

b.) What should a person who suffers from incontinence of urine and wind?

17

Wiping Over Leather Socks (Al Khufyan) & whatever has the

same ruling as them

Islam is a religion of ease. There is an Islamic ruling which states: Difficulty brings ease.

For this reason, it is permitted to wipe over leather socks (Al-khufayn) and what is similar to

them, such as leather shoes, thick woolen or cotton socks. This is permissible in wudhu, for

minor ritual impurity. Mugheerah Ibn Shu’bah narrated: I was with the Prophet (صلى هللا عليله و سللم)

on a journey and I bent down to take off his leather socks. He (صللى هللا عليله و سللم) said: “Leave

them because I put them on in a state of purity.” (Al Bukhari and Muslim)

ِغْيَةم ِبَِِداوَ ٍة ِفيَها َماٌء َحَّتَّ فَ رََغ ِمْن َحاَجِتِه فَ تَ َوضََّأ َوَمَسَح َعَلى اْْلمفَّنْيِ أَنَّهم َخَرَج ِْلَاَجِتِه فَات َّبَ َعهم اْلمم The Messenger of Allah went out to relieve himself, and Mughirah followed him with a

vessel of water. When he finished relieving himself, he performed ablution and wiped over his

leather socks. (Ibn Majah)

A. The conditions for wiping over leather socks (Al-Khufayn) and what is similar to

them.

It is not permissible to wipe over leather socks (Al-Khufayn) and what is similar to them,

except with the following conditions:

1. They were worn while in a state of ritual purity.

2. That they cover the place that it is obligatory to wash. Small perforations or

holes, which do not affect it being called a leather sock (khuf), can be

overlooked.

3. That they are permitted and legal. It is not, therefore, permissible to wipe over

anything stolen or forbidden (Muharram).

4. That they themselves are pure, in that they are not from impure skin or

anything impure.

5. That it is for wudhu, from minor ritual impurity.

6. That wiping over the socks is done for a limited period.

B. The difference between wiping over leather socks and wiping over a splint (Al-

Jabeerah)

1. Wiping over leather socks is limited to a specific period whereas wiping over a

splint is not.

2. Leather socks are worn only on the feet whereas a splint can be in any part of

the body.

3. It is a condition for wiping over leather socks that they were worn in a state of

ritual purity. However, this is not a condition for a splint.

4. Wiping over leather socks is only done for minor ritual impurity whereas a splint

is wiped for both minor and major impurity.

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C. A Description of How to Wipe.

Whoever wishes to wipe over leather socks, socks or a splint, when he gets to this part of

the body, puts his hands in the water he is using to make wudhu and then wipes over most of the

upper part of the sock without wiping the bottom part or back part. However, the entire splint

should be wiped.

The period that wiping can be done for:

Socks, and whatever is similar to them, can be wiped for a period of a day and a night

for whoever is resident in a place. However, for the traveler they can be wiped for three days

and nights. This period starts from the first wiping following the breaking of wudhu.

There is, however, no specific period for wiping over splints and it continues until the

splint is taken off or the injury underneath it heals.

Things which invalidate the wiping

Wiping is invalidated, for things which it is permissible to wipe over, by taking them off

or by the completion of the period for the traveler and resident.

Question

1. Give a proof to show that Islam is a religion of ease.

2. Draw a line between A and B to complete the following sentences.

A B

The Period for wiping for the resident.

The Period for wiping over a splint.

The Period for wiping for the traveler

is not limited

is three days and nights

is a day and night

3. What are the conditions for wiping over leather socks?

4. Give three differences between wiping over a splint and wiping over leather socks.

5. Which of the following sentences are true and which false? Correct those that are

false

i. The way to wipe over socks is to wipe under them without wiping the upper parts.

____

ii. It is permissible to wipe over a splint both for minor and major impurity. ____

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Al Ghusl

You have learned previously that wudhu is purification, related to certain parts of the body

, whenever a Muslim wants to pray, make tawaaf of the Ka’abah or touch the Qur’an. Now you

must know about Al Ghusl (full bath), which is more comprehensive than wudhu and includes

washing the whole body.

A. The Things which necessitate Ghusl (full bath)

Having a ghusl is obligatory after any of the following:

i. The emission of semen through dreaming or something else.

ii. If the male and female sexual organs meet both have a ghusl even if nothing is discharged.

iii. The discharge of the blood of menstruation or after-birth.

iv. When a disbeliever embraces Islam-whether a Jew, Christian or anyone else.

v. When a Muslim dies, except for someone martyred in battle.

B. A Description of Ghusl.

First, he makes intention then says bismillah and washes his hands three times. He then washes

his private parts and after that makes complete wudhu. He then pours water on his head

washing between the hair. When he believes that it is all wet, he pours water on it three times.

He then washes all the rest of the body beginning with the right. This description is mentioned

in the hadith narrated by Aisha and related by Al-Bukhari and Muslim, which gives a description

of how the Prophet (صلى هللا عليه و سلم) performed ghusl.

C. Recommended and not obligatory ghusl:

i. Ghusl on Friday

ii. Ghusl on the day of Eid.

iii. Ghusl for Ihraam for Hajj or Umrah

iv. Ghusl for cleaning and hygiene.

v. Some Mistakes connected with ghusl.

i. Not making sure that water reaches the scalp under the hair.

ii. Being lax in making sure that water reaches all parts of the body.

iii. Wasting water. The Prophet (صهلى هللا عليهه و سهلم) would make ghusl with a saa’ (3.3 liters) of water.

iv. Not taking care in covering one’s awrah (private parts)

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Questions

1. Mention three things which necessitate ghusl.

2. Briefly describe how to make ghusl.

3. Which of the following ghusl are recommended and which are obligatory?

i. Ghusl for Ihraam. ______

ii. When a disbeliever embraces Islam ______

iii. Ghusl for the day of Eid. _______

iv. Ghusl after sexual intercourse __________

4. Mention three mistakes related to ghusl.

21

Tayyamum

The Islamic law brought by Muhammad (صهلى هللا عليهه و سهلم) is characterized by being a religion of ease and of raising difficulty from the Muslims. Part of this ease is that Allah has made

dust and earth pure and a substitute for water, in certain situations.

Allah, the Exalted, says:

م مَِّن اْلَغاِئِط َأْو ََل َوِإن نتمم مَّْرَضٰى َأْو َعَلٰى َسَفٍر َأْو َجاَء َأَحٌد مِّنكم رموا ۚ َوِإن كم ن مًبا فَاطَّهَّ نتمْم جم وا َماًء كم َمْستممم النَِِّساَء فَ َلْم َتَِدمم مِّْنهم ۚ َما يمرِ ْم َوأَْيِديكم وِهكم وا ِبومجم وا َصِعيًدا طَيًِِّبا فَاْمَسحم مم ْم َولِيمِتمَّ فَ تَ َيمَّ رَكم م مِّْن َحَرٍج َولَٰ ِكن يمرِيدم لِيمَطهِِّ يدم اَّللَّم لَِيْجَعَل َعَلْيكم

رمونَ ْم َتْشكم ْم َلَعلَّكم نِْعَمَتهم َعَلْيكم{….But if you are ill or on a journey or any of you comes from going to the toilet, or you have

been in contact with women (i.e. sexual intercourse) and you find no water, then go to clean

earth and rub therewith your faces and hands. Allah does not want to place you in difficulty,

but he wants to purify you and complete his favor upon you in order that you might be thankful.

(Surah Maidah 5:6)

The Messenger (صلى هللا عليه و سلم) also said:

ٍل َأْدرََكْتهم اَلصَّاَلةم فَ ْليمَصلِِّ َا رَجم ورًا, فََأميُّ ِعَلْت ِل َاْْلَْرضم َمْسِجًدا َوَطهم َوجم“The earth has been made a mosque and a means of purification for me. Therefore, wherever

someone from my community is at the time of prayer, he should pray. (Al Bukhari and Muslim)

A. When is Tayyamum Permitted?

Tayyamum is permitted in the following situations:

1. If there is no water.

2. If he fears from using water or seeking it harm to his body or to his companion, to

those under his guardianship or to his wealth, then if it is time for the obligatory

prayer, or it is permissible to perform supererogatory prayers (i.e. is not during a time

when they are forbidden) and any of the above apply, he should make tayyamum pray

and not repeat his prayer. Tayyamum counts for both minor and major ritual impurity

together, if the intention is made for that.

B. A Description of Tayyamum

He should strike once the clean dust or earth, with both hands spread open, and then wipe his

face with the insides of his fingers and his hands with the palms of his hands.

The Prophet (صهلى هللا عليهه و سهلم) taught ‘Ammar Ibn Yasir, may Allah be pleased with him, how to do tayyamum and said to him: “It would have been enough for you to strike the ground with your

hands, then blow, then wipe your face and hands with them.” (Related by Al Bukhri and Muslim).

C. Pre-Requisites (Shuruut) for Tayyamum.

1. Intention

2. The use of water not being possible

3. That the dust or earth be pure and not impure (najis)

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4. That the earth be lawful and not stolen or acquired unlawfully.

D. The Things which Invalidate Tayyamum.

Tayyamum becomes invalid if there is water or the reason for not using water is

removed, even if this occurs during prayer. In this case, if tayyamum was made for minor ritual

impurity wudhu must made and if it was made for major ritual impurity a ghusl must be made.

Questions

1. Islam is a religion of ease. Explain this sentence and give an example to show it.

2. Give a proof of the lawfulness of tayyamum from the Qur’an and Sunnah.

3. What are the situations when tayyamum can be used?

4. Fill in the following gaps:

a.) Tayyamum is performed by striking ________ the clean dust or earth, with

______ spread open and then wiping the _________ with the inside of the

__________ and his _____with the palms of his hands.

b.) The pre-requisites (Shuruut) for tayyamum are:

i. _____________

ii. _____________

iii. _____________

iv. _____________

5. What are the things that invalidate tayyamum?

23

The Prayer

Definition: It is the worship of Allah with specific words and actions which begin with Allahu

Akbar (At-Takbeer) and end with As-Salaamu Alaykum (At-Tasleem)

A. The Virtue of Prayer.

Allah, the Almighty, says:

نَكِر ۗ َوَلذِْكرم اَّللَِّ َأْكََبم ۗ َواَّللَّم يَ ْعَلمم َما َتْصنَ عمونَ َهٰى َعِن اْلَفْحَشاِء َواْلمم ِإنَّ الصَّاَلَة تَ ن ْ

{…Verily, prayer prevents al-fahshaa’ (major sins of every kind) and al-munkar (disbelief,

polytheism and every wicked deed) and the praising of (you by) Allah (in front of the angels) is

indeed greater (than your praising of Allah in prayers etc.) And Allah knows what you do.}1

It is also narrated by Abu Hurayrah, may Allah be pleased with him: I heard the Messenger

of Allah say:

لَّ يَ ْوٍم ََخًْسا، َما تَ قمولم َذِلَك ي مْبِقي ِمْن َدرَ أَ ْم، يَ ْغَتِسلم ِفيِه كم قَالموا َلَ ي مْبِقي ِمْن َدرَنِِه ." نِِه رَأَيْ تمْم َلْو َأنَّ ََّنًَرا بَِباِب َأَحدِكمًئا و اَّللَّم ِِبَا ا " قَاَل .َشي ْ ْْلَطَايَ َفَذِلَك ِمْثلم الصََّلَواِت اْْلَْمِس، مَيْحم

“If there was a river at the door of anyone of you and he took a bath in it five times a day,

would any dirt remain on him?” “No dirt would remain on him,” replied his companions. “That is

like the five prayers which Allah blots out (annuls) sins,” said the Prophet (صهلى هللا عليهه و سههلم). (Related by Al-Bukhari and Muslim)

B. The Status of the Prayer in Islam.

The prayer is the second of the five pillars of Islam, following the shahaadatayn. It was

made obligatory for the Muslim community when the Messenger was taken up to the heavens. It

is one of the foundations of Islam and the first things that a person will be asked about and is

accountable for. It is narrated by Abu Hurayrah, may Allah be pleased with him: I heard the

Messenger ( ه و سلمصلى هللا علي ) say:

َح َوِإْن َفَسَدْت فَ َقْد َخاَب ِإنَّ َأوََّل َما ُيمَاَسبم ِبِه اْلَعْبدم يَ ْوَم اْلِقَياَمِة ِمْن َعَمِلِه َصالَتمهم فَِإْن َصلمَحْت فَ َقْد َأفْ َلَح َوَأنَْ َوَخِسرَ

“The first deed a person will be called to account for on the Day of Resurrection is the

prayer. If it is correct and in order he has prospered and succeeded but it is found lacking he

is disappointed and has lost.” (At-Tirmidhi)

C. The Ruling concerning the Prayer.

The prayer is obligatory for every mature Muslim (this excludes children), of sound

intellect (this excludes those who are insane), male or female, slave or free.

Whoever denies that it is obligatory because of his ignorance of its importance in Islam

should be informed, but if he persists he has disbelieved. Whoever denies that it is obligatory

1 Al-Ankaabuut:45

24

out of obstinancy and stubbornness has disbelieved, even if he prays. Whoever stops praying

through being lax or lazy is asked to repent three times. If he repents all well and good, but if

he refuses he is killed and he is considered a disbeliever, an apostate. The Messenger ( صلى هللا عليه و :said (سلم

مم الصَّاَلةم َفَمْن تَ رََكَها فَ َقْد َكَفرَ نَ هم نَ َنا َوبَ ي ْ اْلَعْهدم الَِّذي بَ ي ْ“The covenant between us and them is the prayer so whoever stops praying has

disbelieved.” (Related by At-Tirmidhi)

It is also related by Jaabir, may Allah be pleased with him, that the Prophet ( صهلى هللا عليهه و :said (سلم

ْرِك ِإَلَّ تَ ْركم الصَّاَلةِ لَْيَس َبنْيَ اْلَعْبِد َوالشِّ“Between a man and disbelief (kufr) and associating partners (shirk) is his leaving the

prayer.” (Related by Muslim)

A child should be told to pray when he reaches the age of seven in order that he gets

used to it. The Prophet (صلى هللا عليه و سلم) said:

ْم أبْ َناءم َعْشٍر ، َها ، َوهم ْم َعَلي ْ ْم أبْ َناءم َسْبِع ِسننَي ، َواْضرِبموهم ْم َِبلصَّالِة َوهم ْم ِف املَضاِجعِ ممرموا أْوَلدَكم نَ هم َوفَ رِِّقموا بَ ي ْ “Let your children attend the prayer when they are seven and when they are ten, beat

them for not praying and separate them (the boys and girls) into separate beds.” (Abu Dawuud)

D. The ruling concerning delaying the prayer past its time.

It is not permitted to delay he prayer past its time, except for someone who has made

the intention to join two prayers because he has a permissible reason for joining the prayers.

Allah, the Sublime, says:

ْؤِمِننَي ِكَتاًَب مَّْوقموتً ِإنَّ الصَّاَلَة َكاَنْت َعلَ ى اْلمم {…Verily, the prayer is enjoined on the believers at fixed hours.} 2.

Included in delaying the prayer past its time is the practice of setting the alarm clock

to the time of work in the morning, after the sun has risen, and not praying Salaat Al Fajr

during its proper time and in congregation. This is a major sin, some scholars even considering it

to be an act of disbelief (kufr). Allah, the Almighty, says:

نَكِر ۗ َهٰى َعِن اْلَفْحَشاِء َواْلمم َواَّللَّم يَ ْعَلمم َما َتْصنَ عمونَ َوَلذِْكرم اَّللَِّ َأْكََبم ِۗإنَّ الصَّاَلَة تَ ن ْ {..Verily, prayer prevents al-fahshaa’ (major sins of every kind) and al-munkar (disbelief,

polytheism and every wicked deeds) and the praising of ( you by ) Allah ( in front of the Angels)

is indeed greater (than your praising of Allah in prayers etc.) and Allah knows what you do.}3

The Benefits of the Prayer.

1. The prayer distances a person from committing acts of disobedience. Allah, the

Almighty says: {….Verily, prayer prevents al-fahshaa’ and al-munkar…}4

2. It strengthens a person’s spirit in facing adversities. Allah, the Exalted, says:

2 An-Nisaa:103 3 Al-Ankaabuut:45 4 Al-Ankaabuut:45

25

َي أَي َُّها الَِّذيَن آَمنموا اْسَتِعينموا َِبلصََّْبِ َوالصَّاَلةِ {….seek help in patience and prayer….}5

3. It keeps a person in constant contact with his Lord. The prayer, therefore, is rest and

relaxation of a Muslim and his help and support. The Prophet (صهلى هللا عليهه و سهلم) said: “Soothe and gladden our hearts with it O Bilaal.”

4. It spreads amongst the groups of Muslims friendship, love and true brotherhood. This

is because gathering regularly, five times during the day and night is the best way to

unite the hearts, bring harmony and thereby strengthen the community. The

orientating of the Muslim hearts in one direction and their standing together to

perform a single act of worship before a single Lord is a guaranteed way of purifying

the souls and drawing the hearts together.

5. The prayer also has medical benefits with the movement of joints and muscles and this

has been confirmed by modern medicine.

Questions:

1. Define the prayer and give three benefits of the prayer. Give a proof for the

virtue of the prayer.

2. Fill in the gaps in the following sentences:

The prayer is the ________ of the five pillars of Islam. It was made obligatory for the

Muslim community when the Messenger was __________ ______ to heavens. It is the first

deed that a person will be _____________ about.

3. Which of the following sentences are true and which are false? Correct those

that are false.

a.) The prayer is obligatory for every Muslim, the child, sound of intellect, male and

female, the free and the slave.

b.) Whoever denies out of ignorance that the prayer is obligatory is deemed to be a

disbeliever immediately.

c.) Whoever denies that it is obligatory out of obstinancy and stubbornness has

disbelieved, even he prays.

d.) Whoever stops praying because of laziness is asked to repent three times. If he

refuses to repent, he is killed.

e.) A child is told to pray when he is five years old.

4. What is the ruling concerning delaying the prayer past its time by setting the

alarm clock for the time of work and then praying fajr after its time. Give a

proof for your answer.

5 Al-Baqarah:153

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Al-Adhaan and the Iqaamah

A. Al-Adhaan :

It is notification that it is the beginning of the time for the prayer. It includes the

affirmation of the existence of Allah and His perfection and the affirmation that Muhammad

( is His Messenger. It also includes a call to success, confirmation of Allah’s ( عليهه و سهلمصهلى هللاOneness and negation of any partners with Him. It is one of the outward rites of Islam and by

it a call to the community is achieved.

The Iqaamaah, on the other hand, is the notification that the prayer itself is beginning.

B. The Introduction of the Adhaan and the Iqaamah into Islam and a Description

of Them Both.

The adhaan and the Iqaamah were first introduced into Islam in the first year of the

Hijrah (Emigration). Prior to that they would wait for the prayer and estimate the time for it.

The Adhaan came to honor the prayer in Islam and as a distinguishing feature for the Muslims

in order that they could be distinguished in their worship from the other religions.

It is narrated by Abdullah Ibn Zaid Ibn Abd Rabahu, may Allah be pleased with him,

that he saw in his sleep a man carrying a bell. “Will you sell me that bell?” he asked the man.

“What will you do with it,” the man asked. “We will call to the prayer with it,” replied Abdullah.

“Shall I not show you what is better than it?” said the man. “Certainly,” replied Abdullah. The

man said, “Say: Allahu Akbar, Allahu Akbar , Allahu Akbar, Allahu Akbar, Ash-hadu an la illaaha

illalah, Ash-hadu an la illaaha illalah, Ash-hadu an-na Muhammadan Rasullullah, Ash-hadu an-na

Muhammadan Rasullullah, Hay-ya ala Salah, Hay-ya ala Salah, Hay-ya alal falaah, Hay-ya alal

falaah, Allahu Akbar, Allahu Akbar, la illaha illallah. (Say: Allah is Greater, Allah is Greater,

Allah is Greater, Allah is Greater, I testify that there is no God except Allah, I testify that

there is no God except Allah, I testify that Muhammad is the Messenger of Allah, I testify

that Muhammad is the Messenger of Allah, come to the prayer, come to the prayer, come to

success, come to success, Allah is Greater, Allah is Greater. There is no God except Allah.” The

man then stepped back not far from me and said, “When it’s time for the prayer to begin, say:

Allahu Akbar, Allahu Akbar, Ash-hadu an la illaaha illalah, Ash-hadu an-na Muhammadan

Rasullullah, Hay-ya alal salaah, Hay-ya ala falaah, qad qaamati salaah, qad qaamati salaah, Allahu

Akbar, Allahu Akbar, la illaha illallah.” When it was morning Abdullah went to the Messenger of

Allah (صهلى هللا عليهه و سهلم) and informed him of what he had seen. “Verily, it is a true vision, if Allah wills,” said the Messenger “so stand up with Bilaal and tell him what you saw that he might

declare it aloud, for his voice is more beautiful and more forceful than yours.

This is the adhaan for all the prayers except that in the Fajr (dawn) prayer the words ‘As-

salaatu khayrun min an-nawm’ (Prayer is better than sleep) are included twice, after the words

‘hay-ya alal falah.’

C. The Sunnah of the Adhaan and Iqaamah.

It is sunnah to say the adhaan in a beautiful, loud voice and in an unhurried manner, also

the person calling the adhaan should turn to the right and left when saying ‘Hay-ya ala salah,

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Hay-ya alal falaah.’ He should also say the shahaadatayn the first time in a low voice and then in

a loud voice and also stand in a high place.

It is sunnah for the person calling the adhaan to have a nice voice, to be trustworthy,

aware of the time and not to take a wage for calling the adhaan. It is narrated by Uthman Ibn

Al-Aas, may Allah be pleased with him: One of the last things delegated by the Messenger of

Allah (صهلى هللا عليهه و سهلم) was that he took a muadhin (one who calls to the prayer) who did not take a wage for calling to the prayer. (Related by At-Tirmidhi, An-Nasaaee, Ibn Maajah and Ahmad)

It is also sunnah for the person who hears the muadhin (the one calling to prayer) to

repeat the same as he says, even when he says ‘As-salaatu khayrun min an-nawm.’ However, when

he says ‘Hay-ala salaah, Hay-ya alal falaah’, the person listening should say la hawla wa la

quwatah illah billah (There is no power and no strength except with Allah). After the adhaan

the person listening should say the following adhkaar (invocations):

i. Radaytu billahi raban wa bil Islaami deenan wa bi Muhammadun Rasuulun ( I am

pleased with Allah as a Lord and Muhammad as a Messenger and Islam is a

Religion). The Messenger of Allah (صهلى هللا عليهه و سهلم) said : Verily, whoever says this, his sins are forgiven. (Related by Muslim, Abu Dawuud and At-Tirmidhi)

ii. He should then send prayers on the Prophet (صلى هللا عليه و سلم). He ( سلمصلى هللا عليه و ) said:

َؤذَِّن فَ قمولموا ِمْثَل َما يَ قمولم َوَصلُّوا َعَلىَّ فَِإنَّهم َمْن َصلَّى َعَلىَّ َصاَلًة َصلَّى اَّللَّم ْعتممم اْلمم َعَلْيِه َعْشًرا ُثمَّ َسلموا ِإَذا َسََِبِغي ِإَلَّ اَّللََّ ِلَ َا َمْنزَِلٌة ِف اْْلَنَِّة ََل تَ ن ْ َو َفَمْن َسَأَل ِلَ اْلَوِسيَلَة فَِإَّنَّ وَن َأََن هم و َأْن َأكم ِلَعْبٍد ِمْن ِعَباِد اَّللَِّ َأْرجم

َفاَعةم اْلَوِسيَلَة َحلَّْت َلهم الشَّ“If you hear the muadhin then say as he says and send prayers upon me, for

whoever sends prayers for me once, Allah sends prayer for him ten times. Then

ask for me al-waseelah, for verily it is a level in paradise which only one of Allah’s

slaves will reach and I hope that I am he. Whoever, asks for me al-waseelah, is

allowed my intercession.” (Muslim and An-Nasaaee)

iii. He should say:

ًدا اْلَوِسيَلَة َواْلَفِضيَلَة َوابْ َعْثهم مَ اللَّ ْعَوِة التَّامَِّة َوالصَّاَلِة اْلَقاِئَمِة آِت ُممَمَّ مَّ َربَّ َهِذِه الدَّ وًدا الَِّذي هم َقاًما َُمْممَفاَعةم يَ ْوَم اْلِقَياَمة -َوَعْدَتهم َ ِإَلَّ َحلَّْت َلهم الشَّ

Allahumma Rabba haadhihi da’wah at-taammah wa salatil qaaimah aati Muhammadan

al-waseelah wal fadeelah wab’ath hu maqaaman mahmuudan al-ladhee wa’adtahu (O

Allah, Owner of this perfect call and Owner of this prayer to be performed,

bestow upon Muhammad al-waseelah (a-level in Paradise) and al-fadeelah (a rank

above the rest of creation) and resurrect him on the praised rank which you have

promised him.) Saying this allows him the intercession of the Messengers ( صلى هللا عليه و (on the Day of Resurrection. (Al-Bukhari, Abu Dawud and At-Timidhi (سلم

iv. He should also supplicate for himself with any supplication he wishes. The

Messenger (صلى هللا عليه و سلم) said:

َعاءم َبنْيَ اَْلَذاِن َواإِلقَاَمةِ ََل ي مَردُّ الدُّ“Supplication between adhaan and iqaamah is not rejected.” (Abu Dawud)

It is not permitted for the adhaan to be called before its time. The Messenger said:

َما َما َأْكََبمكم ِإَذا َحَضَرِت الصَّاَلةم فََأذََِّن َوَأِقيَما َوْليَ ؤممَّكم

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“If the time for prayer comes let one of you make the call to prayer and the most senior

of you lead you in prayer.” (Al-Bukhari)

It is the sunnah of the Iqaamah to do it quickly.

D. The Reward of the Muadhin (The One who calls to Prayer)

The muadhin has an immense reward. This includes:

i. He is forgiven to how far his voice extends. The Prophet (صهلى هللا عليهه و سهلم) said: “The muadhin is forgiven to how far his voice extends and his reward is equal to the

reward of those who pray with him. (At-Tabaraani and authenticated by Al-

Albaani)

ii. Everything that hears him, including man, jinn, plants and inanimate objects,

testify for him. The Prophet (صلى هللا عليه و سلم) said to Abu Sa’eed:

ْنَت ِف َغَنِمَك َأْو ََبِديَِتَك فََأذَّْنَت َِبلصَّاَلِة فَاْرفَ بُّ اْلَغَنَم َواْلَباِديََة، فَِإَذا كم ْع َصْوَتَك َِبلنَِِّداِء، فَِإنَّهم ِإّنِِّ َأرَاَك ُتِمَؤذِِّن ِجنٌّ َوََل ِإْنٌس َوََل َشْىٌء ِإَلَّ َشِهَد َلهم ََل يَ يَ ْوَم اْلِقَياَمةِ ْسَمعم َمَدى َصْوِت اْلمم

“ I see that you like sheep and the countryside, so if you are with your sheep or in

the countryside and you make the call to Prayer then raise your voice for verily

nothing hears the adhaan, whether a human being, a jinn or anything, except that it

will testify for you on the Day of Resurrection.” (Al-Bukhari)

iii. The Prophet (صلى هللا عليه و سلم) said:

َؤذِّنموَن َأْطَولم النَّاِس َأْعَناقًا يَ ْوَم ا ْلِقَياَمةِ اْلمم “Those who make the call to prayer will have the longest neck on the day of

Resurrection.” (Muslim, Ahmad and Ibn Maajah)

iv. Paradise is obligatory for him as the Prophet (صهلى هللا عليهه و سهلم) said: “Whoever makes the call to prayer for twenty two years, Paradise is obligatory for him and every

day, for calling the adhaan, sixty good deeds (hasanaat) are written for him and

for calling the Iqaamah thirty good deeds (hasaanat) are written for him. (Al-

Bukhari in his book At-Taareekh, Ibn Maajah, At-Tabaraani and Al-Haakim and

authenticated by Al-Albaani)

Questions

1. Define the adhaan and the iqaamah.

2. Give a proof for the introduction of the adhaan into Islam.

3. Draw lines between the expressions in column A and a corresponding expression in

column B.

A B

It is from the Sunnah of the

adhaan

Not to hurry

To raise the voice

It is from the Sunnah of the

Iqaamah

To be trustworthy

It is form the Sunnah of the

muadhin

Turning to the left and right

It is from the Sunnah of the To do it quickly

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one who hears the adhaan

to have knowledge of the time.

4. What are the lawful invocations (adhkaar) after the adhaan?

5. What is the reward of the muadhin (the one who makes the adhaan)

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The conditions (Ash-Shurut) for the Prayer

The First condition : At-Tahaarah (Purity)

Tahaarah is the removal of the state of ritual impurity and the removal of impurity

(najaasah) from the body, clothes and the place that you pray in. So it is obligatory for a

Muslim, if he wants to pray, to purify his body from dirt and filth (najaasah), if there is any on

his body, and to make wudhu if in a state of ritual impurity. He must also wear pure and clean

clothes and pray in a clean place. The Messenger of Allah (صلى هللا عليه و سلم) said :

ْم ِإَذا َأْحَدَث َحَّتَّ يَ تَ َوضَّأَ ِإنَّ اَّللََّ َلَ يَ ْقَبلم َصاَلَة َأَحدِكم“Allah does not accept the prayers of anyone of you if he is in a state of ritual impurity

(ahdatha), until he makes wudhu.” (Al-Bukhari, Muslim and Abu Dawuud). The whole earth is a

mosque and it is permissible to pray anywhere in it, except in a graveyard, a toilet, the resting

place of camels and the middle of the road. The Messenger of Allah (صلى هللا عليه و سلم) said:

ِعَلْت ت مْربَ ت مهَ فمضِّْلَنا َعَلى النَّ لَُّها َمْسِجًدا َوجم ِعَلْت لََنا اَْلْرضم كم ِعَلْت صمفموف مَنا َكصمفموِف اْلَمالَِئَكِة َوجم ا لََنا اِس بَِثاَلٍث جمورًا ِإَذا ََلْ نَِِد اْلَماءَ َطهم

The earth has been made a mosque and a means of purification, so if the time of prayer

arrives for any of my community, he should pray. (Sahih Muslim)

The Second Condition: The Beginning of the Time for the Prayer.

A prayer is not permissible before its specific time. Allah, the Exalted, says:

ْؤِمِننيَ ِكَتاًَب مَّْوقموتً ِإنَّ الصَّاَلَة َكاَنْت َعَلى اْلمم{…. Verily, the prayer is enjoined on the believers at fixed hours.}6

The time for Dhur Prayer: From when the sun moves past its zenith until when the shadow of

an object is the same length as the object itself.

The time for Asr Prayer: From when the shadow of an object is the same length as the object

itself until when the shadow of an object is two times the object’s length. This period of time

is the optional period, and a person can choose to pray during any of this time. However, the

period of necessity, when someone can pray if they are forced to by circumstances, extends up

to sunset.

The time of the Maghrib Prayer: From the setting of the sun until the disappearance of the

red glow of twilight.

The time of Isha’ Prayer: From the disappearance of the red glow of twilight until half the

night. Delaying it until one third of the night has passed is preferred, if this is possible.

The time of Fajr Prayer : From the beginning of the true dawn, which is a whiteness spreading

horizontally from the east, until sun rise.

6 An-Nisaa’:103

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The Third Condition: Covering the Awrah (Private Parts)

Scholars are agreed that the prayer of anyone who prays naked while he is able to cover

his awrah is invalid. The awrah for a man is from the navel until the knees and for a woman it is

all of her body during the prayer, except her face and hands and so she shouldn’t cover them,

except if around her there are men (other than “Maaharim”) 7 in which case she should cover

them.

The Fourth Condition: Facing the Qiblah (Towards the Ka’abah)

Allah, the Almighty, says:

َلًة تَ ْرَضاَها ۚ فَ َولِّ َوْجَهَك َشْطَر اْلَمْسِجِد َولِِّيَ نََّك ِقب ْ َماِء ۖ فَ َلن م نتمْم َقْد نَ َرٰى تَ َقلَُّب َوْجِهَك ِف السَّ اْْلََراِم ۚ َوَحْيثم َما كمْم َشْطَرهم وَهكم فَ َولُّوا ومجم

{Verily, We have seen the turning of your (Muhammad’s) face toward the heaven. Verily,

We shall turn you to a qiblah (direction of prayer) that shall please you. So turn your face in

the direction of Al Masjid Al Haram (At Mekkah). And wheresoever you people are, turn your

faces (in prayer) in that direction….}8

It is obligatory for a person who is going to pray to try and find out in which direction

the qiblah lies. So whoever can see the Ka’aba, prays towards it and whoever is far from it must

try to find out where it is and then pray towards it. However, the traveler can pray

supererogatory prayers on a riding beast or vehicle towards the direction he is facing. This is

true whether he is travelling by land, sea or in the air.

If it is not clear to him where the qiblah is, and he is travelling, he does his best to find

our where the qiblah is, prays and does not repeat his prayer if he has made a mistake.

However, the resident must ask someone who knows. However, whoever is not able to face the

qiblah, it is no longer obligatory for him. Allah, the Almighty, says:

ََل يمَكلِّفم اَّللَّم نَ ْفًسا ِإَلَّ ومْسَعَها {Allah does not burden a soul beyond its ability}9

The Fifth Condition: Intention

The person praying must make the intention for the prayer itself, just before beginning

it. The place for making intention is in the heart. Saying the intention out loud is reprehensible

innovation (bid’ah) because there are no hadith which state that the Messenger (صهلى هللا عليهه و سهلم) uttered the intention out loud. Every action that the Messenger (صهلى هللا عليهه و سهلم) did not do is rejected. He (صلى هللا عليه و سلم) said:

َو َردٌّ َمْن َعِمَل َعَماًل لَْيَس َعَلْيِه َأْمرمََن فَ هم“Whoever does an action which is not according to our affair (Islam), then it is rejected.

(Al-Bukhari, Muslim, Abu Dawuud, Ibn Maajah and Ahmad) and in another narration

7 Mahaarim : This is a person that a woman is not permitted to marry such as her father or brother 8 Al-Baqarah:144 9 Al-Baqarah:286

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َو َردٌّ َمْن َأْحَدَث ِف َأْمرََِن َهَذا َما لَْيَس ِفيِه فَ هم“He who innovates something in this matter of ours [i.e., Islam] that is not of it will have

it rejected [by Allah].” [Al-Bukhari] [Muslim]

Every action which is not accompanied by an intention is not valid. The Messenger ( صهلى هللا : said (عليه و سلم

اَْلْعَمالم َِبلنِِّيَِّة، َوَِلْمِرٍئ َما نَ َوى، “Verily, actions are by intentions and every person has what he intended…” (Al-Bukhari

and Muslim)

The intention for the prayer should be made prior to the Takbeerat Al-Ihraam (The

first time Allahu Akbar is said in the prayer). It can also be made a short while before this so

long as it hasn’t been rescinded or cancelled. It is sufficient as an intention that a person

makes wudhu, goes to the Mosque and stands for the prayer because he didn’t do all of this

except because of the prayer.

Questions:

1. How many conditions for the prayer are there?

2. Which of the following statements are true and which are false. Correct those

that are false:

a.) Tahaarah is the removal of the state of ritual impurity and the removal of

impurity (najaasah) from the body, clothes and the place a person is praying in.

b.) It is permissible to pray before the specific time of a prayer because Allah,

the Exalted, says: {.. Verily, the prayer is enjoined on the believers at fixed

hours.}

c.) The prayer is considered invalid if a person prays naked and he is able to cover

his awrah (private parts)

d.) Whoever is travelling and praying on a riding beast or in vehicle must face the

qiblah, whether he is travelling by land, sea or air.

e.) A person must make an intention for the prayer itself, by saying the intention

out loud.

3. Give a proof from the Qur’an or Sunnah for three of the following:

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i. That the prayer of someone who is in a state of ritual impurity is

invalid.

ii. That the whole earth is acceptable as a place to pray in.

iii. That it is obligatory to face the qiblah.

iv. That whoever is unable to do something, it is no longer obligatory for

him.

v. That intention is made in the heart.

4. What are the beginning and ending times for Fajr, Dhur, Asr, Maghrib and Isha’

prayers?

5. What is the difference between:

i. The awrah of a man and a woman.

ii. If it is not clear in which direction the qiblah lies, for the traveler

and the resident.

iii. Facing the qiblah for a person who can see it and for someone who

cannot see it.

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Topics Page

I.) At-Tahara

a) Definition of Tahara………..…..…………..……………………. b) The Wisdom of Tahara being part of the Religion…………….…... c) Types of Ritual Impurity………………………………………... d) Questions………..

II.) Vessels / Receptacles/ Containers

a) Containers / Vessels (Al-aaniah)…………………………. b) Prohibition of Using Gold or Silver Vessels…………………..…… c) The Ruling Concerning the Vessels of the Disbelievers….……..……… d) The Ruling Concerning the Skins of Dead Animals………………….. e) Questions…………………………………………………………...

III.) Al-Isinjaa & Al-Istijmaar & the correct way of going to the toilet:

a) Introduction…………………………………………………. b) The Correct way of going to the toilet………………………. c) Cleaning with water and stones……………………….. d) The things that is permissible to make Al-Istijmaar……. e) Things which are not permitted for making Al-Istijmaar ……….. f) The ruling concerning Al-Istinjaa and Al Istijmaar…………………… g) Questions…….……………………...

IV.) Wudhu (Ablution)

a) Definition………………………………………….. b) The Pre-requisites (Shurut) of Wudhu………………. c) A Description of Wudhu………………... d) What is obligatory (Al Waajib) in wudhu………… e) The six faroud (Obligatory elements) of Wudhu …………... f) From the Sunnah of Wudhu………………... g) The things which it is necessary to purify oneself for, from minor ritual h) impurity, and which necessitate Wudhu ……………………………… i) The Siwaak and Its benefit…….………………………... j) The things which breaks Wudhu ……………. k) The ruling concerning having doubt about ritual impurity or impurity …..… l) Some Mistakes connected with Wudhu ………………………….

m) Questions ………………………………..………………………

V.) Wiping Over leather socks (Al Khufyan) & Whatever has the ruling as them.

a) The conditions for wiping over leather socks (Al Khufyan) and what is b) similar to them c) The difference between wiping over leather socks and wiping over a splint d) (Al-Jabeerah) e) The description of How to Wipe… f) Questions…

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VI.) Al Ghusl

a) The things which necessitate Ghusl (full bath) ……………. b) A Description of Ghusl…………………………………………. c) Recommended and not obligatory Ghusl ……………………... d) Some mistakes connected with Ghusl ……………………... e) Questions …………………………………….

VII.) Tayyamum

a) When is Tayyamum permitted ?………………………………... b) A description of Tayyamum…………………………... c) Pre-requisites (Shuruut) for Tayyamum……………….. d) The things which invalidate Tayyamum ………….………. e) Questions………………………………...

VIII.) The Prayer.

a) Definition…………….…………………………. ……... b) The virtue of prayer………………………………………. c) The status of the prayer in Islam……………..…………….... d) The ruling concerning delaying the prayer past its time…… e) The benefits of the prayer…….……………………….…… f) Questions ……………………………………..…..

IX.) X.) Al-Adhaan and the Iqaamah

a) Al-Adhan…………………………………… b) The Introduction of Adhaan and Iqaamah into Islam and a description of c) them both d) The Sunnah of the Adhaan and Iqaamah e) The reward of the muadhin……… f) Questions

XI.) The conditions (Ash-Shurut) for the prayer.

a) The first conditions: At-Tahaarah (Purity) b) The second conditions: The beginning of the time for the prayer c) The third conditions: Covering the Awrah.( Private parts) d) The fourth conditions: Facing the Qiblah (towards the Ka’abah) e) The fifth conditions: Intention f) Questions…………………………………………

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