Simplified Fiqhi Encyclopedia

Questions and Answers

Dr. Magda Amer

New Vision for Translation and Culture 2010

 All rights reserved. No part of this publication may be be reproduced, stored in retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the author.

First Edition 1431 A.H. / 2010 A.C.

Author: Dr. Magda Amer

Translation Dept. Director: Ahmad M. Hasan General Director: Sheikh Muhammad `Abdu

New Vision for Translation and Culture

Cairo, Egypt. P.O. Box: 34 Al-Qalaa Tel.: +229720463 www.newvision.tc Mobile: +2 011 0247040 info@newvision.tc

Deposit No.: I.S.B.N.:

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Publisher's Note
Praise be to Allah alone, peace and blessings be upon the last Prophet, his family and those who follow him until the Day of Judgement. Allah (Exalted be He) has enacted laws for the Ummah to make it easier to abide by His creed and Shari`ah. Fiqh corrects the civilizational cycle of the Ummah through the juristic rulings so that the work and movement of the Ummah run according to Islam and its commands. For that the Prophet (peace be upon him) said, "If Allah wants to do good to a person, he makes him comprehend the religion." (Reported by Al-Bukhari). This book in hand is a translation of an Arabic book titled Al-Mawsu`ah AlFiqhiyyah Al-Muyassarah [Simplified Fiqhi Encyclopedia: Questions and Answers], written by Dr. Magda `Amer. Since translation is an arduous task that requires precision and dedication, we have exerted ourselves to produce this precious work, but perfection is only Divine. In addition, due to the delicate nature of the subject as well as the special style of the Arabic language, the translation in hand is not literal; our translators and revisers have done their best to render the text legible. On various occasions, they have amended the Arabic text by way of paraphrasing, rearranging and summarizing. New Vision would like to express deep thanks to Dr. Magda `Amer for giving us the chance to translate such a precious work, supplicating Almighty Allah to make it profitable to Islam and Muslims. Also, we would like to thank our teamwork, especially Muhammad Sha`ban, Muhammad S. Abdul-Dhahir, Mayyada Ramadan, Samah Abdel-Hakam, Amgad Hasan, and Omar Shehab for their efforts in translating and revising the major part of this book. Great appreciation is due to Ahmad M. Hasan, Emily Richardson, and Selma Cook our editors, under whose guidance and supervision the subject matter took form.

Finally, all praise is due to Allah, through His Blessings all good deeds are completed.

General Director Sheikh Muhammad `Abdu

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Introduction
Praise be to Allah Whom we ask for forgiveness and in Whom we seek refuge from the evils of our selves and bad deeds. I testify that there is no God but Allah and Muhammad is His Servant and Messenger. Allah (Exalted be He) says, You who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islam (as Muslims) with complete submission to Allah. (Al `Imran: 102) Allah (Exalted be He) obligates us to worship Him, and He (Exalted be He) makes this worship the greatest goal of humanity; as He says: And I (Allah) created not the jinns and humans except they should worship Me (Alone). (Adh-Dhariyat: 56) This book has addressed the Fiqh of acts of worship by posing questions and providing suitable answers for them beside other available opinions submitted by Muslim scholars in a brief and flexible manner. However, specialists in tackling additional questions come to mind in every branch of Fiqh are to sail for more Juristic rulings. I have exerted my utmost efforts to facilitate the answers for each question without offering every possible opinion. Whatever is good is by Allah's Success and whatever proves wrong is due to my fault and that of Satan. We ask Allah's Forgiveness for our sins and repent to Him. We pray for Allah (Glorified be He) to shelter us from whims, slips of the pen and lapsus linguae. May Allah benefit the Muslims from this task and lead us to the precious science and righteous deeds. Peace and blessings be upon our Prophet Muhammad

Dr. Magda Amer

Important Terms
Niyyah:
Lexically, it means intention. Technically, it means the intention to do something coupled with its implementation, and it is among the actions of the heart that are not to be uttered. Conditions for the validity of Niyyah: 1. Embracing Islam. 2. Having the power of discernment. 3. Knowing about the intended action. Definition of Shart (condition): The element external to the object, which if non-existent invalidates the related act of worship, such as completing Wudu' (ablution) as a condition for the validity of prayer. Definition of Rukn (pillar): It is an intrinsic part of the object, such as Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the Greatest]" upon starting prayer) being one of the pillars of prayer. Definition of Bid`ah: Every newly introduced act in religion. Definition of the valid act of worship: It is the act that conforms to the Shari`ah through fulfilling its pillars and conditions and through the non-existence of impediments. Definition of the valid contract: A valid contract is that which does not contradict the Shari`ah through lacking a pillar or a condition or through the existence of impediments and thus entails Shar`i (Islamically lawful) consequences, such as the lawfulness of a man having intercourse with his wife due to the validity of the marriage contract. The invalid contract is classified as: Corrupt contract: it is missing a condition and contains impediments. It entails Shar`i consequences, such as concluding a marriage without witnesses, and it is then a corrupt contract that necessitates observation 1

of `Iddah (a woman's prescribed waiting period after divorce or widowhood) following separation and establishment of parentage after the consummation of the marriage. Void contract: It involves a defect in the nature of the pillars of the contract, the contracting parties and the contracted object, and it does not entail any Shar`i consequences. According to the majority of Muslim scholars, a corrupt contract is synonymous with a void one, except in the case of marriage contracts. They claim that a corrupt marriage contract is one to which there are no witnesses or Waliy (a legally accountable person acting for a woman seeking marriage), while a void marriage contract is that in which a man marries his sister or mother. Hanafis, however, hold that a void contract is synonymous with a corrupt one, regardless of the type of contract. Definition of Ada' (timely performance): This is the performance of an obligation within the legally fixed time. Definition of Qada' (delayed performance): This is the performance of an obligation outside the legally fixed time. Definition of I`adah: This is a repeat of the performance of an obligation within the legally fixed time due to the occurrence of a defect in the first performance. Definition of Halal: Halal comprises everything that is not stated to be prohibited in the Shari`ah. The general ruling on all things is permissibility unless the Shari`ah declares it impermissible. Accountability rulings: According to the majority of Muslim scholars, the accountability rulings are divided into five types: Obligatory desirable permissible reprehensible prohibited. 1. The obligatory: It is that which the Shari`ah obligates the Mukallaf (a person meeting the conditions to be held legally accountable for his/her actions) to do through a conclusive injunction; the one who does it is rewarded, the one who neglects it is punished, and the one who denies it is declared a disbeliever.

The following are forms of the obligatory duties: An obligation that is included within another one, such as Ruku` (bowing) in prayer. An obligation that is not included in other obligations, such as `Asr Prayer and fasting Ramadan. The Fard is divided into: Fard `Ayn (individual obligation): An obligation that every Mukallaf is required to perform, such as the five daily prayers. Fard Kifayah (collective obligation): An obligation which, when performed by some, is dropped for the rest of the community, such as the funeral prayer. In this regard, Abu Hanifah viewed that Fard is different from Wajib, as he states that: Fard is an obligatory command in the case of its supporting evidence being speculative, such as Witr prayer, knowing that neglecting a Wajib act during pilgrimage such as spending the night in Mina after standing on `Arafat is made up for by slaughtering a sacrifice. Here, Hanafis differentiate between Fard and Wajib in pilgrimage as follows: According to them, Fard is an obligatory command demanded by the Shari`ah based on a definitive text, that slaughtering a sacrifice does not make up for, such as Tawaf-ul-Ifadah (final obligatory circumambulation around the Ka`bah in Hajj). Wajib also according to Hanafis is an obligatory command demanded by the Shari`ah based on a speculative text such as Hadith-ul-Ahad [a hadith which, at some point in the chain of narrators, has only a single narrator] and the two `Eid Prayers that it is acceptable to make up for by slaughtering a sacrifice, such as spending the night in Mina. In addition, Fard becomes an obligation in the case of it being based on definitive evidence, such as prayer, zakah, and pilgrimage. Regarding pilgrimage, for example, neglect of a related obligation invalidates it, such as (neglect of) Tawaf-ul-Ifadah. 2. The desirable: It is a command given by the Shari`ah, not by way of obligation to perform the command, such as the Witr prayer. 3. The permissible: It is a command given by the Shari`ah by way of choice, such as permissible food and drink. The general ruling regarding all things is permissibility unless a 3

prohibition is reported. There is no reward or punishment for doing or abandoning the permissible, unless abandoning it entails destruction. For in such a case, it is forbidden to abandon it if it is a means of preserving the self (life), such as eating food as a means of saving life. 4. The reprehensible: It is any action that the Shari`ah has instructed to refrain from, not by way of inevitability or obligation. He who abandons it is rewarded, while the one who does it is not punished. According to Abu Hanifah, the reprehensible is divided into the following: Karahah Tahrimiyyah (highly reprehensible act): Any act that the Shari`ah has ordered to refrain from by way of inevitability and obligation based on speculative evidence. The one who complies with the command is rewarded, while the one who neglects it is punished, such as overbidding against another (in a sale transaction), making proposals of marriage upon the proposal already made by another Muslim, or concluding sale transactions during the time of the Jumu`ah (Friday) prayer. Karahah Tanzihiyyah (slightly reprehensible act): Any act that the Shari`ah has commanded refraining from, not by way of inevitability and obligation. The one who avoids such an act is rewarded, while the one who commits it is to blame, such as eating onion and garlic before heading for the mosque. 5. The prohibited: Any act that the Shari`ah decisively demands refraining from by way of obligation, knowing that the one who commits it is punished, while the one who avoids it is rewarded. The stressed Sunnah: It is that which the Prophet (peace be upon him) regularly observed, such as commendable prayers, hence it is a stressed Sunnah. The unstressed Sunnah: It is the commendable acts that were not observed regularly by the Prophet (peace be upon him), such as the supererogatory prayer performed before the `Asr (Afternoon) prayer.

Nafilah (supererogatory):
It is what the Shari`ah has asked the Mukallaf to do not by way of obligation. The following are examples of Nawafil (sing. Nafilah): Nafilah: that which is included in another action, such as commendable acts following the example of the Prophet as relating to Wudu'. 4

 Nafilah: that which is not included in another action, such as Duha (forenoon) prayer. Nafilah Ratibah: namely, supererogatory prayer that is subordinate to an obligatory daily prayer and performed on a regular basis. Nafilah: that which is not Ratibah, namely, supererogatory prayers that are not subordinate to the obligatory daily prayers, such as (voluntary) Night prayer, Duha prayer and Tarawih prayer.

Taharah (Ritual purification)

Taharah means removal of both Hadath (ritual impurity) and Khabath (physical impurity).

Hadath:
It is a legal description that applies to body organs, the removal of which is abstract (intangible).The following are types of Hadath: Minor Hadath: It is caused by anything that comes out from the front or the rear private parts (for example, gas, urination or defecation), and it renders Wudu' obligatory. Major Hadath, such as Janabah (major ritual impurity related to sexual discharge), menstruation, and Nifas (postpartum period), and it renders Ghusl (ritual bath following major ritual impurity) obligatory.

Khabath:
It is a legally impure substance that afflicts the body, the dress one wears during prayer, or the place where one performs prayer.

Tahur (purifying) water:

It means water that is pure in itself and purifies other substances.

Tahir (ritually pure) water:

It refers to water that is pure in itself but that does not purify other substances.

Istinja':
It means cleansing the private parts with water after urination or defecation.

Istijmar:
It means cleansing the private parts with a stone or the like after urination or defecation in case there is no water.

Istibra':
It means removal of impurity after urination. 5

The way to perform Istibra': For women: A woman performs Istibra' through cleansing her genital organ with the left hand after urination until she is sure that it is completely purified. For men: Istibra' is intended to make the man quite sure that no urine that is feared to trickle later is left in the urethra, and it is done through a gentle squeezing of the male organ. It is desirable to splash water on the pants after Istinja' to remove any doubt that urine may have oozed onto the pants. Enuresis: It means the uncontrolled or involuntary discharge (from the body), such as passing gas, urination, or defecation, Madhy (thin white viscid fluid secreted due to sexual thoughts or desire), Istihadah (abnormal vaginal bleeding outside the menstrual or postpartum period), pus, eye mucous, breast or wound discharge.

Water
Q: What are the types of water? A: Muslim jurists divide water into three types: Tahur (purifying), Tahir (ritually pure), and Najis (ritually impure). 1. Unmixed water: It refers to water in a natural state that is free from any change in color, taste, or smell. It includes the water from the heavens (rain), or from underground (springs, rivers, seas, oceans, etc.), both fresh and salty. This water is pure in itself and can be used to purify other things. 2. Water that is mixed with something ritually pure that does not change its color, taste, or smell is Tahur. 3. Used water that has undergone no change in its characteristic features is Tahur. 4. Water that is mixed with inseparable substances like dust, salt, or sand, in spite of a change in its taste or color, is Tahur. 5. Water that is mixed with Najasah (ritual impurity) that is small in amount, like seawater, is Tahur. 6. The type of water that is mixed with pure elements, like soap and musk, that changes its color and smell, is Tahir (ritually pure), but not Tahur. 7. Water that is mixed with a considerable amount of Najasah (ritual impurity) is neither ritually pure in itself nor can it be used in purifying anything else. Q: What is the ruling on water mixed with ritual impurity that does not change its characteristic features? A: Muslim jurists unanimously agree that water that is mixed with ritual impurity that changes any of its characteristic features is considered Najis (ritually impure), regardless of the quantity of this water. Nevertheless, they have differed about water mixed with ritual impurity with no change in any of its characteristic features: According to Hanbalis, some Shafi`is, and one of the opinions attributed to Malik, this kind of water is ritually pure regardless of its quantity, since it remains unchanged. 7

 Hanafis and narrations reported from Malikis, Shafi`is, and Hanbalis hold that it all depends on the quantity of water. If it is a small amount of water, it becomes ritually impure even if its characteristic features do not change. If it is a large amount, then it does not become ritually impure. Q: How could water be estimated as a small or large amount? A: Opinions of the schools of jurisprudence differ concerning this point: Hanafis hold that a small amount of water is that which any of each part could move if the other part is shaken. Malikis hold that a small amount of water is that which could be easily changed in color, taste, or smell, yet if its characteristic features are not changed, then it is considered a large amount of water.

Shafi`is and Hanbalis hold that if water reaches two ollas, it is a large
amount. If it is less than two ollas, it is a small amount. An olla equals 160.5 liters of water. Q: How can impure water be purified? A: Opinions of schools of jurisprudence differ in this regard: Malikis see that impure water is purified by pouring pure water heavily over it until the impurity is removed. Shafi`is and Hanbalis, on the other hand, hold that there is a difference as to whether the amount of water is two ollas, or less than two ollas. If it is less than two ollas, it is purified by increasing it with more additional pure water this is the opinion of Hanablis or leaving or using it until change is removed, because once Najasah ends, it becomes pure. Q: What is the ruling on used water? A: Used water has several definitions and rulings that can be classified as follows: Water used for removing major and minor ritual impurity with its characteristic features unchanged has the following rulings:

 Hanafis hold that used water can be used in cleansing physical impurity. So it is permitted to remove physical Najasah using used water in order to remove ritual impurity, but it is reprehensible to use this same water for removing ritual impurity in another person. Hanbalis, in a narration, hold that used water is ritually pure but it removes neither ritual impurity nor physical impurity. In another narration of Hanbalis, they hold that used water is both ritually pure and purifying. Q: What is the ruling on water mixed with something pure? A: Muslim jurists agree that water mixed with some pure elements (like moss or leaves of trees) and whose characteristic features are not changed is both ritually pure and purifying. However, they differ as regards water, which is mixed with some pure elements like soap and saffron as follows: Hanafis and Hanbalis hold that it is both ritually pure and purifying. Malikis and Shafi`is, on the other hand, see that it is pure but not purifying; i.e. it cannot not be used in acts of worship like Wudu' and Ghusl, but can be used for any other purpose. Q: What is the ruling on a man getting purified using the remaining water of a woman? A: According to the majority of Muslim jurists, it is permissible for men to use the remaining water of women, depending on the hadith narrated on the authority of Ibn `Abbas, which reads, "One of the wives of the Prophet (peace be upon him) took a bath from a large bowl. The Prophet (peace be upon him) wanted to perform Wudu' or take from the water left over. She said to him: 'O Prophet of Allah, verily I was in a state of major ritual impurity. The Prophet said, 'Water is not defiled.'"1 Hanablis hold that the remaining water of the woman's ritual purification cannot be used to remove the ritual impurity of a man, referring to the hadith of Al-Hakam ibn `Amr that: "The Prophet (peace be upon him) forbade the male to perform Wudu' with the water left over by the female."
1

Reported by Abu Dawud and At-Tirmidhi.

Q: What is the ruling on using the water of Zamzam for purification? A: Hanafis , Shafi`is, and Hanbalis in a narration hold that it is permissible to use the water of Zamzam for the removal of ritual impurity, but it is reprehensible to use it for the removal of impurities due to its honor and reverence. This is the most preponderant opinion. Malikis, on the other hand, see that it is permissible to use the water of Zamzam for the removal of ritual impurities and other kinds of impurities without any sort of reprehensibility. Hanbalis in another narration hold that it is absolutely reprehensible to use the water of Zamzam for the removal of ritual impurities and other kinds of impurities, depending on the saying of Al-`Abbas (may Allah be pleased with him): "I think it is not allowed to use the water of Zamzam for a person who takes a ritual bath following Ghusl in the mosque, while it should more likely be used for drinking and Wudu'.1 Q: What are the types of impurity (Najasah)?

A:
The four jurists (Malik, Shafi`i, Ibn Hanbal, and Abu Hanifah) agree that impurity are divided into the following: 1. Excrement and urine. The Messenger of Allah (peace be upon him) said, "keep away from being soiled with urine since the most torment of grave results from it."2 2. Madhy (pre-seminal fluid) and Wadiy (post-urinal fluid). Madhy is a thin white fluid secreted due to sexual thoughts or desire. It renders cleansing the private parts with water (Istnija'), along with Wudu', obligatory. Wadiy is a thick white secretion discharged after urination. It renders cleansing the private parts with water (Istnija'), along with Wudu', obligatory. 3. Menstrual blood. 4. The dung of animals whose meat is not legally edible. 5. Saliva of the dog. 6. Pork.
1 2

Reported by Al-Azraqi. Reported by Al-Bukhari

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7. Carrion or unslaughtered Maytah (dead animals) except of fish and locusts. 8. Blood, except that of the liver and spleen, or animals that do not have running blood, like ants and bees. 9. Any parts cut off from living animals. 10.The remaining water after the drinking of wild animals and those animals whose meat is impermissible to eat, except cats. 11.The meat of animals that it is impermissible to eat. Disputable types of impurity: Sperm/vaginal secretions that are released on orgasm (Maniy), whether in wakefulness or during sleep. It renders Ghusl obligatory. Hanafis, Malikis, and one of the opinions attributed to Ahmad ibn Hanbal, hold that it is ritually impure (Najis). Shafi`is and the most reliable narration attributed to Ahmad hold that it is not ritually impure (Najis). Q: What is the ruling on the impurity (Najasah) of dogs? What is the ruling on touching a dog after performing Wudu'? A: Muslim jurists differ regarding the impurity of the dog: Sha`if'is and Hanbalis hold that dogs have Najasah `Ayniyyah (ritual impurity with discernable characteristics), depending on the saying of the Prophet (peace be upon him): "If a dog licks a utensil, it is essential to wash it seven times, and rub it with earth the first time." In another narration, "Rub it with earth once of the seven."1 Hanafis, on the other hand, hold that dogs do not have Najasah `Ayniyyah, but Najasah is attached to the remaining drinking water of the dog, in its urine, and in its dung, since the hadith relevant to the drinking water of the dog does not mean its discernable characteristics, but it is related to the remaining water after its drinking, saliva, and urine. Q: Does the previous ruling include hunting dogs? A: The hunting dog is not included in this ruling, since it is one of those kinds that the Shari`ah excused. The Prophet (peace be upon him) mentioned the
1

Reported by Al-Bukhari and Muslim.

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licking of the dog but he did not mention its biting or holding with its mouth, which are the essential skills the hunting dog is trained to carry out. Q: What is the ruling on the impurity of cats, and the drinking water remaining after it has drunk? What is the ruling on eating its meat? A: Cats are ritually pure, and touching them does not invalidate Wudu'. Their saliva is generated through their flesh, which is ritually pure. It is not permissible to eat cats even if their flesh is ritually pure because cats are of the fanged beasts of prey, and "Allah's Messenger (peace be upon him) prohibited eating of all the fanged beasts of prey, and of all the birds having talons."1 He also said, "The eating of all fanged beasts of prey is unlawful." Q: Is the pig analogous to the dog in the abovementioned rulings? A: Hanafis, Shafi`is, and Hanbalis hold that pigs do have ritual impurity with discernable characteristics (Najasah `Ayniyyah), which includes its bristle, sweat, saliva, meat, and all parts of their bodies. This is the most preponderant opinion. Malikis hold that pigs are pure during their life but they are impure after death. As for the removal of the impurity resulting from pigs, there is no need for washing them seven times because the Prophet (peace be upon him) did not attach them to the ruling on dogs. So, impurity resulting from pigs should be washed only once. Q: What is the ruling on the impurity of insects, which do not have running blood, if wounded or killed? A: The majority of Muslim scholars are of the opinion that if insects, which do not have running blood, like flies, mosquitoes, cockroaches, and beetles, fell into a small amount of water or any liquid like vinegar or orange juice leading to their death, they would not defile that liquid. They supported this opinion by the hadith of the Prophet (peace be upon him) that reads, "If a house fly falls in

Reported by Muslim.

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the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease."1

Q: What is the ruling on the carrions of animals? Is it permissible to make use of some parts of it like bones, feathers, horns, hoofs, skin, or fur? A: The carrion of animals is ritually impure. The detailed accounts of Muslim jurists in the issue run as follows: Hanafis hold that the fur, bones, nerves, hoofs, horns, and feathers of the carrions of animals are pure. Malikis see that carrions of animals are completely impure except for the fur and feathers. Hanbalis and Shafi`is hold that they are totally impure, but wool, fur and what is taken after slaughtering or during its life, is pure. Q: What is the ruling on eating the flesh of the donkey? A: It is not permissible to eat the meat of the ritually forbidden animals, even if the animal is legally slaughtered, according to the hadith narrated by Salamah ibn Al-Akwa`, "In the evening of the day of the conquest of Khaibar, the Muslims made huge fires. The Prophet (peace be upon him) said, 'What are these fires? For what cooking are you making the fire?' The people replied, '(For cooking) meat.' He asked, 'What kind of meat?' They said, 'The meat of donkeys.' The Prophet said, 'Throw away the meat and break the pots!' Some man said, 'O Allah's Prophet! Shall we throw away the meat and wash the pots instead?' He said, '(Yes, you can do) that too.'"2 It manifested the prohibition of eating domestic donkeys. Q: What is the ruling on purifying the skin of dead animals by tanning? A: Hanbalis hold that the skin of ritually impure dead animals cannot be purified by tanning. Shafi`is, Hanafis, and a narration of Hanbalis hold that the skin of dead animals can be purified by tanning, except the skins of dogs and pigs
1 2

Reported by Al-Bukhari. Reported by Al-Bukhari and Muslim.

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because they are impure in essence. They depend on the hadith of the Prophet (peace be upon him) that reads, "When a skin is tanned, it is pure."1 Q: What is the ruling on the milk of dead animals? A: Hanafis hold that the milk of dead animals is pure. Malikis, Shafi`is, and one of two opinions attributed to Ahmad, hold that the milk of dead animals is impure. Q: What is the ruling on the impurity of blood? A: Allah (Exalted be He) says, Say (O Muhammad): 'I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork); for that surely is impure.'2 This proves the impurity of blood. Examples of impure blood are: blood that comes out of the private parts this is indisputably impure; the blood of a legally slaughtered animal the small amount of blood that remains inside the animal after being slaughtered is excusable. Examples of pure blood are: the blood of fish and the blood of insects, which do not have running blood like mosquitoes, bugs, and flies. Q: What is the ruling on the blood of humans, their urine and excrement? A: The Four Muslim jurists (Shafi`i, Malik, Ibn Hanbal, and Abu Hanifah) agree that human blood is impure except in small amounts. Yet, they exempted the blood of the martyr, considering it pure as long as the blood stains are still on his clothes. They rely on the hadith of the Prophet (peace be upon him) on the martyrs of Uhud "Bury them (i.e. martyrs) with their blood. A wound which a Muslim
receives in Allah's cause will appear on the Day of Resurrection as it was at the time of infliction; blood will be flowing from the wound and its color will be that of the blood but will smell like musk."3

Reported by Ahmad ibn Hanbal and An-Nasa'i. Sura Al-An`am: 145. 3 Reported by An-Nasa'i.
1 2

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 Some jurists hold that the blood of humans is pure except menstrual blood, postpartum blood, and abnormal vaginal bleeding outside the menstrual or postpartum period, because things are primarily pure. However, jurists unanimously agree that human urine and excrement are impure. Q: What is the ruling on the urine and stools of animals whose meat is permissible or impermissible to be eaten? A: Muslim jurists agree on the impurity of the urine and excrement of animals whose meat is impermissible to eat, but they differ regarding animals whose meat is permissible to eat. Their opinions run as follows: Malikis and Hanbalis hold that they are pure during the lifetime of the animal or after its legal slaughter. Shafi`is hold that urine and excrement of animals that are not legally edible is impure. Q: What is the ruling on the purity and impurity of humans? A: Muslim jurists agree on the purity of humans during their lifetime, whether they are Muslims or non-Muslims, but they differ regarding the impurity of humans after death: According to the majority of Muslim jurists, humans are pure; this is the most preponderant opinion. Hanafis see that dead humans are impure until their dead bodies are washed if they were Muslims as a sort of honoring them. If they were non-Muslims, washing would not render them pure. Q: What is the ruling on vomiting? A: Shafi`is and Hanbalis hold that vomiting is impure. Hanafis and Malikis, on the other hand, see that vomiting is pure if it fills the whole mouth and its color is changed. It is impure if it becomes sour.

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Q: What is the ruling on the wetness of women's vulva? A: Malikis and Hanbalis hold that it is impure. Shafi`is see that it is pure. Q: Does the wetness of women's vulva invalidate Wudu'? A: Ibn Hazm holds that it does not invalidate Wudu' since is like any other vaginal secretion. We give preponderance to this opinion, since it is difficult to remove these on-going secretions especially when outside the home. The majority of Muslim scholars, however, hold that these secretions invalidate Wudu'. Q: What is the ruling on sperm/vaginal secretions that are released on orgasm (Maniy), thin white fluid secreted due to sexual thoughts or desire (Madhy), and thick white secretion discharged after urination (Wadiy)? A: Hanafis and Malikis hold that Maniy is ritually impure. Shafi`is and Hanbalis, on the other hand, see that Maniy is pure, and this is the preponderant opinion. They rely on the hadith narrated by `A'ishah (may Allah be pleased with her) that she used to scrub dry semen from the garment of the Prophet (peace be upon him) and wash it when it was wet.1 All Muslim jurists unanimously agree that both Madhy and Wadiy are impure. The Prophet (peace be upon him) ordered `Ali (may Allah be pleased with him) to wash his penis and perform Wudu' when he got Madhy. He narrated: "I used to get emotional urethral discharges frequently and felt shy to ask Allah's Prophet about it. So I requested AlMiqdad ibn Al-Aswad to ask (the Prophet) about it. Al-Miqdad asked him and he replied, 'Wash your penis and then perform Wudu'.'"2

1 2

Reported by Al-Bukhari and Muslim. Reported by Al-Bukhari.

16

Q: What are the etiquettes of relieving one's self? A: Avoid carrying something that has the Name of Allah written on it, the Glorious Qur'an, or verses from it unless one is afraid of stealing. One should enter the bathroom with the left leg and exit with the right one unlike the house and the mosque. One should mention the name of Allah at entering by saying "Bismillah
Allahumma 'inni 'Adhu bika min al-Khubthi wal Kaba'ith. (In the name of Allah! O Allah I seek Your protection against male and female devils)". And when leaving one should say "Ghufranak. Al-hamdu lillah alldhi 'adh-haba `anni al-adha wa `afani. (I ask Your Pardon, Thanks be to Allah Who relieved me from harm and kept me safe and sane)."1

One should not talk or stay for longer than necessary. It is Mustahab (desirable) for both men and women to urinate in a sitting position to protect themselves from the impure spray of sprinkled urine. One should avoid urinating into a hole in the ground, pits, stagnant water, under fruitful trees, and places where people walk and meet, The Messenger of Allah (peace be upon him) said, "Be on your guard against two things which provoke cursing." They (the companions present there) said, 'Messenger of Allah, what are those things which provoke cursing?' He said, 'Easing on the thoroughfares or under the shades (where people take shelter and rest).'"2 One should neither face nor turn his back to the Qiblah (direction faced in prayer towards the Ka`bah) while easing nature, but it is permissible to turn eastward or westward if you are in the desert or any open area. It is not disliked in buildings as in one's house. If one sneezes while in the bathroom, he should thank Allah secretly in his heart. One should screen oneself from others while relieving. Q: Is it permissible for men to urinate while standing up? A: According to the Sunnah of the Prophet, it is desirable for men to urinate while sitting down, but it is permissible to urinate standing, according to what

1 2

Reported by An-Nasa'i. Reported by Muslim.

17

Hudhayfah narrated: "Allah's Prophet (peace be upon him) went to the dumps of some people and urinated while standing."1 Hanafis and Shafi`is hold that it is reprehensible if done unnecessarily. Hanbalis and Malikis hold that it is permissible to urinate while standing if two conditions are fulfilled; guaranteeing that no impurities will touch one's clothes and hiding his private parts from people.

Da`if (weak) Hadith.

18

Taharah
Q: What does the word "Taharah" mean? A: Lexically, it means cleanliness and getting rid of physical impurities. Technically, it means removing impediments of prayer like Hadath (ritual impurity) and Khabath (physical impurity) by water and the like or by dust. Q: What is the legal ruling on Purification (Taharah)? A: Purification (Taharah) is obligatory when it is possible. Q: What are the types of Taharah? A: Purification without discernable characteristics (Taharah Hukmiyyah), which refers to purification from Hadath (ritual impurity). Hadath is divided into two types; Minor and Major. Major ritual impurity refers to Janabah (major ritual impurity related to sexual discharge), menstruation, and Nifas (postpartum period); Minor ritual impurity refers to the ritual impurity of urination, defecation, breaking wind, Madhy, and Wadiy. Real purification (Taharah Haqiqiyyah), which refers to purification from Khabath (physical impurity) in body, dress, and place.

Istinja', Istibra', and Istijmar

Q: What is Istinja' and how can it be performed? A: Istinja' means removing impurities from the private parts with water. The way to perform Istinja': It is desirable that it be performed using the left hand. The number of cleansing times is left to the discretion of the washer and should continue until one is sure that the source of impurity has become pure, but it should not be less than three times.

19

Q: Does breaking wind require Istinja' before Wudu'? A: According to the consensus of Muslim scholars, breaking wind does not render Istinja' obligatory. In this case, only Wudu' need be performed. Q: What is Istijmar and how can it be performed? A: Istijmar means cleansing the private parts with a hard material like stones, paper, or the like. The way to perform Istijmar: Women should start from front to back lest they contaminate themselves and catch diseases. For the same reason, they should adopt the same manner when performing Istinja'. Istijmar should be performed at least three times, or any odd number of times. Abu Hurayrah narrated that the Prophet (peace be upon him) said, "Whoever cleans his private parts with stones should do it with an odd number of stones."1 It is reprehensible to perform Istijmar using bones or dung because they are said to be the food of Jinn.2 Q: What are Sunan-ul-Fitrah (Islamic practices of personal hygiene)? A: Sunan-ul-Fitrah are certain good actions, and those who perform them are considered to be acting according to the natural disposition with which Allah has created people. These practices, as mentioned in the following hadith narrated by Abu Hurayrah, are: The Prophet (peace be upon him) said, "Five
practices are characteristics of the Fitra: circumcision, shaving the pubic hair, cutting the moustach short, clipping the nails, and depilating the hair of the armpits."3

Khitan (Circumcision)
It means to cut. It refers to cutting off the prepuce of the penis for males and the prepuce of the clitoris for females. The ruling on circumcision of males:

Reported by Al-Bukhari and Muslim. Reported by Muslim and Ahmad ibn Hanbal. 3 Reported by Al-Bukhari and Muslim.
1 2

20

Hanafis, Malikis, and an opinion reported from Ahmad, and a strange opinion reported from Shafi`is hold that circumcision is Sunnah for males and not obligatory. Among the health benefits of circumcision are that it prevents the existence of noxious odors and impurities and lessens the possibility of inflammation and catching syphilis. It also decreases the risks of genital cancer and AIDS, and helps men to prolong the period of sexual intercourse due to the loss of a great deal of sensitivity from the nerve cells in this part of the penis because of the circumcision.1 The ruling on circumcision of females: Malikis hold that it is Mandub (commendable). Hanafis and one opinion reported from Hanbalis hold that it is a noble deed but not Sunnah. Shafi`is and Hanbalis hold that it is obligatory. Professor Yusuf Al-Qaradawy is of the opinion that those who see circumcision as obligatory or Sunnah for women did not quote a single authentic hadith. Moreover, the hadith of Um `Atiyyah, who narrated that "A woman used to perform circumcision in Medina. The Prophet (peace be upon him) said to her: 'Do not cut severely, for this is better for a woman and more desirable for a husband.'"2 Abu Dawud said that one of the narrators of this hadith (namely Muhammad ibn Hassan) is unknown. It is clear that circumcision is Mubah (permissible). It still needs study and investigation in some cases, taking into account that cutting, if doctors allow, should be moderate. Istihdad (shaving the pubic hair) It is unanimously a stressed Sunnah. People have to shave their own pubic hair. It is prohibited to have someone to do it for you, as is the custom in some countries before a wedding. The maximum period after which shaving the pubic hair is obligatory is forty days. It is permissible to depilate hair or remove it by any other method instead of shaving.

1 2

Al-Fanjary, Ahmad Shawqy, Islam wa al-Hayat Al-Injinsiah, pp, 135-136. Da`if (weak) Hadith; it was reported by Abu Dawud.

21

Cutting the moustache short It has been stated in some hadiths, "Cut the moustaches short." Muslim scholars agree that cutting the moustache short is Sunnah. The rule governing cutting the moustache short, as An-Nawawy and Malik remark, is to cut it until the margin of the lip appears. Hanafis hold that shaving the moustache off completely is more desirable than cutting it short. Clipping the nails The purpose of clipping the nails is to elevate and distinguish humans from clawed beasts. It also prevents the accumulation of impurities under the fingernails, which cause diseases. It is desirable to begin with the right hand and foot. Its time: this is done according to the individual's need. There are two Bid`ahs (introducing something new contrary to the teachings of the religion) related to fingernails done by some women who are not practicing Muslims, namely manicures and nail extensions. Manicures prevent water from reaching the fingers and, hence, invalidate Wudu'. There is nothing wrong with manicures if they are done at home, applied after Wudu', and removed upon the invalidation of it.

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Wudu'
Q: What are the agreed-upon obligatory acts of Wudu (ablution)? A: There are four agreed upon obligatory acts of Wuduas mentioned in the following verse: Allah (Exalted be He) says, O you who believe! When you intend to
offer the Salah, wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles.1

First: Washing the face, i.e. washing the whole face from the hairline on the forehead to under the chin. As for washing the long hair of the beard, which falls outside the facial circle mentioned above, its ruling runs as follows: Shafi`is hold that it should be washed. Hanafis and Malikis hold that it is not obligatory to wash it. Hanbalis add that the mouth and the nose are parts of the face that is why rinsing the mouth and sniffing water and blowing it out are obligatory acts of Wudu. Second: Washing the forearms to the elbow. The elbow is the joint between the upper and lower arm. Washing the wrinkles of fingertips and under long fingernails is obligatory. All Muslim jurists, except for Hanafis, hold that washing the impurities under the fingernails is obligatory. Malikis hold that running water through the fingers of both hands is obligatory. The majority of Muslim scholars hold that moving the ring a little is obligatory while performing Wudu; on the other hand, Malikis hold that it is considered Sunnah. Third: Passing wet hands over the head (only once). Shafi`is hold that passing wet hands over a small part of the head, even one hair, is obligatory. Hanafis hold that one-fourth of the head must be wiped with a wet hand. Malikis and Hanbalis hold that wiping the whole head from front to rear and then back again is obligatory. `Abdullah ibn Zayd narrated that "the Prophet (peace be upon him) passed his wet hands over his head from
1

Sura Al-Ma'idah: 6

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its front to its back and vice versa (beginning at the front and taking them to the back of his head up to the nape of the neck and then to the front again from where he had started)."1 Hanbalis differentiate between the wiping of men and that of women; the difference is that wiping the full head is obligatory for men, for they can wipe the whole head, while women are rewarded by partial wiping (the front part of the head) because `A'ishah (may Allah be pleased with her) used to wipe the front part of her head in performing Wudu. Hanbalis also hold that wiping the exterior and interior of the ears is obligatory because they are parts of the head. The Prophet (peace be upon him) was reported as saying, "Ears are part of the head."2 Hanbalis hold that ears are part of the head; they are to be wiped with the same water passing over the head. Fourth: Washing feet up to the ankles. Ankles are the two protruding bones at both sides of the joint of the foot. The majority of Muslim scholars hold that washing feet up to the ankles is obligatory, relying on the saying of the Prophet (peace be upon him) "Save your heels from the fire."3 Moreover, there is a Qur'anic verse emphasizes this opinion, as Allah (Exalted be He) says, Wash your faces and your hands
(forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles4 In such Ever-Glorious Verse, the word feet is in the

accusative case, i.e. it is the object of the verb wash. Q: What are the disputable obligatory acts of Wudu? A: Disputable obligatory acts of Wudu are intention, following the prescribed sequence, close sequence, and rubbing. First: Intention It is obligatory, according to the majority of Muslim scholars, but it is Sunnah in the opinion of Hanafis. It should be done secretly. It is done to determine that the person's purpose in performing Wudu will allow him to do something impermissible without it.
Reported by Al-Bukhari and Muslim. Reported by At-Tirmidhi 3 Reported by Al-Bukhari 4 Sura Al-Ma'idah: 6.
1 2

24

 If a person performs Wudu and intends to do acts for which Wudu is only desirable, but not obligatory, like reading the Qur'an, Dhikr (Remembrance of Allah), Adhan (call to prayer), sleeping, sitting in the mosque, teaching or learning something, or visiting a religious scholar, his physical impurity is removed and he can pray whatever he chooses, according to the opinion of Hanbalis. Time of intention: Hanafis hold that it should be done before Istinja'. Shafi`is, on the other hand, hold that it should be done when washing the first part of the face. Second: Following the prescribed sequence as mentioned in the Qur'an or Sunnah of the Prophet (peace be upon him): Shafi`is and Hanbalis hold that following the prescribed sequence is obligatory, relying on the Prophet's (peace be upon him) saying, "Begin your Wudu according to the order shown in the Qur'an."1 Hanafis and Malikis hold that following the prescribed sequence is a stressed Sunnah. Is it excusable not to follow the prescribed sequence of Wudu due to forgetfulness or ignorance? The person who forgets is not excused if he subsequently remembers; so if he finishes Wudu and remembers that he did not follow the prescribed sequence, then he is obliged to perform Wudu again. Yet, if he is still oblivious to what he did, he is excused. Persons who are ignorant of the ruling on following the prescribed sequence of Wudu are excused. Third: Close sequence It means to continue washing one part of the body after another before the previous part has dried. Malikis and Hanbalis hold that it is obligatory. Hanafis and Shafi`is hold that it is Sunnah. Fourth: Soft rubbing It is done by moving the palm of one's hand over the part of the body being washed and rubbing it. The majority of Muslim scholars hold that rubbing is Sunnah.

Reported by An-Nasa'i.

25

 Malikis hold that rubbing is obligatory, according to the hadith of `Abdullah ibn Yazid ibn `Asim: "The Prophet (peace be upon him) performed Wudu and started to explain how to perform Wudu with rubbing."1 Q: What are the conditions that make performing Wudu an obligation? A: Being a Muslim. Adulthood. Sanity. Capability of using enough Tahur (purifying) water. Being in a state of minor impurity. Q: What are the conditions of a valid Wudu? A: Washing all prescribed parts of the body well with purifying water. Removing anything that could block water from passing to the skin, such as wax, grease, ointment, and nail polish. However, oils and the like do not block water from passing to the skin of the body. Getting rid of anything that could invalidate Wudu before starting it. The approach of the time of prayer for those who suffer chronic enuresis; they have to perform Wudu immediately before every prayer. Specifically: Wudu gets invalidated immediately after minor impurity or the existence of anything that could invalidate it in healthy people; yet people who suffer enuresis (or any problem of that kind) could have a minor impurity while still having valid Wudu. Q: What are the Sunan (commendable acts of worship following the example of the Prophet (peace be upon him) regarding Wudu? A: Intention is Sunnah according to Hanafis, but it is obligatory according to the majority of Muslim scholars. Facing the right direction of Qiblah if possible.
1

Reported by Ahmad ibn Hanbal and Abu Dawud.

26

 Washing hands to the wrists thrice before putting them into the pot. Mentioning the name of Allah at the beginning of Wudu. Hanbalis hold that it is obligatory to do so; they quote the Prophet's (peace be upon him) saying that "The prayer of a person who does not perform Wudu is not valid, and the Wudu of a person who does not mention the name of Allah (in the beginning) is not valid."1 On the other hand, the majority of Muslim scholars hold that mentioning the name of Allah is Sunnah. Moving the ring (while performing Wudu) is Sunnah, according to Malikis. Madmadah (rinsing the mouth) and Istinshaq (inhaling and exhaling water nasally), are Sunnah according to the majority of Muslim scholars. Hanbalis, however, consider them obligatory. It is Sunnah to perform them unsparingly unless one is fasting. In Madmadah, the whole mouth should be rinsed, accompanied with moving water inside it and spitting it out. It is Sunnah to perform it thrice. The Prophet (peace be upon him) said, "When you perform Wudu, rinse your mouth."2 Istinshaq means inhaling water nasally. Istinthar means exhaling water outside the nose by squeezing the nose using the thumb and forefinger of the left hand. Istinshaq is done by using the right hand, while Istinthar is done by the left one. Abu Hurayrah narrated that the Prophet (peace be upon him) said, "Whoever performs Wudu should clean his nose with water by putting the water in it and then blowing it out."3 Using Siwak (teeth cleaning stick), the Prophet (peace be upon him) said, "If I had not found it hard for my followers or the people, I would have ordered them to clean their teeth with Siwak in every Wudu."4 Running the fingers through the beard and running water through the fingers and toes. Anas narrated: "Whenever the Messenger of Allah (peace be upon him) performed Wudu, he took a handful of water, and, putting it under his chin, made it go through his beard, saying: 'Thus did my Lord command me'."5 He (peace be upon him) also said, "When a person performs Wudu, he has to wash in between his/her fingers and toes."6 Repeating each washing of the body parts that must be washed three times, but wiping (of the head) should be done only once. `Uthman ibn
Reported by Abu Dawud and Ibn Majah. Reported by Abu Dawud and Al-Bayhaqi. 3 Reported by Al-Bukhari and Muslim. 4 Reported by Malik and Shafi`i. 5 Reported by Abu Dawud, Al-Bayhaqi, and Al-Hakim. 6 Reported by Ahmad ibn Hanbal and At-Tirmidhi.
1 2

27

`Affan (may Allah be pleased with him) narrated that "the Prophet (peace be upon him) used to wash the organs of Wudu thrice."1 Wiping the whole head. Malikis are of the opinion that re-wiping the head from rear to front is Sunnah, even if the person is hairless. Wiping both the exterior and the interior of the ears using a handful of water other than that with which the head is wiped, inserting the fingertips in the inside parts of the ears, according to the majority of Muslim scholars. Ibn Al-Qayyim holds that it is permissible for anyone to reuse the water used to wipe the head for wiping one's ears. Starting with the right organ of each two organs, according to the hadith narrated by `A'isha: "The Prophet (peace be upon him) used to like starting from the right in performing Wudu, combing his hair and putting on his shoes, and everything else."2 He (peace be upon him) used to start by washing his right hand before his left one, and with the right side of the body in taking a Ghusl due to major impurity before the left one. Increasing the washed area of the face (Ghurrah) and that of the feet (Tahjil). Increasing the washed area of the face (Ghurrah), that is, washing more than what is obligatory. It means increasing the washed area of the face, starting vertically from the neck to the ordinary hairline and horizontally from the right ear to the left ear. Tahjeel means to increase the washed area of the foot to some part of the leg. Abu Hurayrah narrated: "The Prophet of Allah (peace be upon him) came to the graveyard and said, 'Peace be upon you! The abode of the believing people and we, if God so wills, are about to join you. I love to see my brothers.' They (the hearers) said, 'Are we not your brothers, Messenger of Allah? He said, 'You are my companions, and our brothers are those who have, so far, not come into the world.' They said, 'Messenger of Allah, how would you recognize those persons of your Ummah who have not yet been born?' He said, 'Supposing
a man had horses with white blazes on their foreheads and legs among horses that were all black, tell me, would he not recognize his own horses?' They said, 'Certainly, Messenger of Allah.' He said, 'They would come with white faces and arms and legs owing to Wudu, and I would arrive at the Lake-fount before them.'"

Hanafis and Hanbalis hold that it is desirable not to use handkerchiefs for drying the water of Wudu, yet Malikis allow doing so.
1 2

Reported by Al-Bukhari and Muslim. Reported by Al-Bukhari and Muslim.

28

 Using a bowl, if possible, to the right of the person who is about to perform Wudu. Following the prescribed sequence, close sequence, and rubbing. To say Shahadah (Testimony of faith) "'Ashhadu 'An La 'Illaha 'Illa Allahu Wa 'Ashhadu 'Anna Muhammadan rasulu Allah (I testify that there is no God but Allah and that Muhammad is the Messenger of Allah)" and supplicate to Allah immediately after finishing Wudu. The Prophet (peace be upon him) said, "If anyone amongst you performs the Wudu, and completes the Wudu well and then says, I testify that there is no god but Allah and that Muhammad
is the servant of Allah and His Messenger, the eight gates of Paradise would be opened for him and he may enter by whichever of them he wishes."1

Q: What are the reprehensible acts when performing Wudu? A: Extravagance in using water. Dashing water fiercely against the face or any other part of the body. Talking of worldly affairs. Unnecessarily asking the help of someone to pouring the water. Performing Wudu in an impure place. Wiping the neck with water, according to the majority of Muslim jurists. The excessive performance of Madmadah (rinsing the mouth) and Istinshaq (inhaling and exhaling water nasally) for fasting persons. Leaving out any of the commendable acts of worship following the example of the Prophet (peace be upon him) regarding Wudu. Using hot or sun-boiled water since it is thought that it causes leprosy. Q: What causes Wudu to be invalidated? A: 1. Anything that comes out of the private parts like urine, stool, and gas. Hanafis excluded the gas passing through the forepart of a woman's private parts as being not invalidating. 2. Things that come out of organs other than the private parts, such as heavy bleeding and emission of pus.

Reported by Ahmad and Muslim.

29

 Bleeding invalidates Wudu, according to Hanafis, relying on the Prophet's (peace be upon him) saying, "Wudu is obligatory after any bleeding."1 Hanbalis hold that only heavy bleeding invalidates Wudu, and small amounts of blood do not invalidate it. This is the most preponderant opinion. Malikis and Shafi`is hold that bleeding does not invalidate Wudu. They rely on the hadith of Anas ibn Malik who narrated that: "The Prophet (peace be upon him) applied Hijamah (cupping), and he prayed without performing Wudu again; he only washed the place where he applied cupping."2 Blood of Istihadah (abnormal vaginal bleeding outside the menstrual or postpartum period), Madhy (thin white fluid secreted due to sexual thoughts or desire), and Wadiy (a thick white secretion discharged after urination) invalidate Wudu. 3. Vomiting. Hanafis and Hanbalis hold that vomiting invalidates Wudu. Phlegm secreted from the stomach, chest, or nose does not invalidate Wudu. This is proven by the hadith of `A'ishah who narrated the Prophet (peace be upon him) as saying, "Whoever vomits, bleeds from the nose, Qals (belches), or secretes Madhy, should quit prayer at once and perform Wudu again, and do that without speaking."3 Qals is an Arabic word that refers to what comes from the throat, whether it is a mouthful or less than this amount. It is not considered vomiting, but if it happens more than once, then it is considered vomiting. Malikis and Shafi`is hold that vomiting does not invalidate Wudu because the Prophet (peace be upon him) vomited and did not perform Wudu again. In fine, it could be concluded that whatever comes from any other organ other than the private parts invalidates Wudu if it is too much; but if it is little in amount, it does not invalidate it. Q: What is the difference between the urine of the unweaned male infant and the unweaned female infant?

Da'if (weak) Hadith; it was reported by Ad-Darqutny. Da'if (weak) Hadith; it was reported by Ad-Darqutny. 3 Da'if (weak) Hadith; it was reported by Ibn Majah.
1 2

30

A: Shafi`is and Hanafis hold that urine of the unweaned male infant could be purified by sprinkling some water on it, but the urine of the unweaned female infant has to be washed. The Prophet (peace be upon him) said, "The urine of a female child should be washed (thoroughly), and the urine of a male child should be sprinkled over." There is no sign of partiality in favor of males against females. I have conducted laboratory studies that have shown that the urine of the female differs characteristically from that of the male. When we isolate the precipitate of the urine of females and examine it microscopically, it is found to contain epithelial cells, which cause it to be viscid, unlike the urine of males, which is proven to be free from these cells. Consequently, the urine of males is not viscid and thus there is no need to wash it off. Just sprinkling with water is enough to purify the urine of an unweaned male infant. Washing off the urine is obligatory in the case of unweaned female infants because of the viscid quality common in their urine; (it should be taken into consideration that these cells come from the uterus). Hanafis and Malikis hold that no difference at all exists between the urine of unweaned males and females in the obligation of washing off both of them. 1. Loss of consciousness due to drinking alcoholic beverages, fainting, or sleep: Hanafis and Shafi`is hold that sleep invalidates Wudu if the buttocks do not firmly stick to the ground or if the person lies down, because lying on one's side relaxes the joints of the body. So, if the person slept while sitting with the buttocks firmly sticking to the ground, his/her Wudu would not be invalidated. They rely on the hadith of Anas ibn Malik, who narrated that, "The Companions, during the lifetime of the Messenger of Allah (peace be upon him), used to wait for the night prayer so much so that their heads were lowered down (by dozing). Then they offered prayer and did not perform Wudu."1 Malikis and Hanablis hold that unlike deep sleep, light sleep does not invalidate Wudu. 2. Touching a woman: Allah (Exalted be He) says, Or you have been in contact with women (i.e. sexual
intercourse)

Reported by Muslim, Abu Dawud and At-Tirmidhi.

31

 The majority of Muslim scholars hold that Wudu is not invalidated by mere touching between men and women, they rely on the hadith of `A'ishah that: "The Prophet (peace be upon him) used to kiss some of his wives and then went to pray without making Wudu."1 Hanafis hold that what is meant by contact with women (in the above quoted verse) is to have sexual intercourse with one's spouse. They take as their proof the opinion of Ibn `Abbas who said that Or you have been in contact with women means sexual intercourse. Malikis and Hanbalis hold that Wudu is invalidated only when touching is accompanied by desire. If desire is absent, Wudu is valid. Shafi`is hold that touching any Ajnabiyyah (a woman lawful for the man to marry) invalidates Wudu absolutely. However, this opinion is impractical and hard to be applied. 3. Touching one's private parts (rear or front): The majority of Muslim jurists hold that touching one's private parts invalidates Wudu. They rely on the hadith of Busra, daughter of Safwan (may Allah be pleased with her), who narrated that the Prophet (peace be upon him) said, "Whoever touches his private parts, he should not pray until he performs Wudu."2 Hanafis hold that it does not invalidate Wudu. They rely on the hadith of Talq ibn` Ali who said, "We came upon the Prophet (peace be upon him). A man, who seemed a Bedouin, came to him and said, 'O Prophet of Allah, what do you think about a man who touches his penis after performing Wudu?' He (peace be upon him) replied: 'That is merely a part of the body.'"3 Shafi`is and Hanbalis hold that touching the private parts invalidates Wudu, whether those of a man or a woman, and whether they touched their own private parts or theirs were touched by others, whether the person is young or old, alive or dead, so long as it is done using the palm of the hand. Ash-Shafi`i holds that if touching is done using the back of the hand, it does not invalidate Wudu. Hanbalis hold that it makes no difference at all whether touching is done using the palm or the back of the hand. Abu Hanifah holds that touching the private parts of a baby does not invalidate Wudu since it is not legally accounted.
Reported by Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. Reported by An-Nasa'i and At-Tirmidhi. 3 Reported by Abu Dawud, At-Tirmidhi An-Nasa'i and Ibn Majah.
1 2

32

4. Loud laughter in prayer: The majority of Muslim scholars maintain that loud laughter does not invalidate Wudu. Hanbalis hold that it invalidates Wudu, though they rely on a weak hadith in this regard. 5. Eating camel meat. The majority of Muslim scholars hold that eating the meat of camels does not invalidate Wudu. Hanbalis hold that it invalidates Wudu. They rely on the hadith of Jabir ibn Samurah, who narrated that: "A man asked the Messenger of Allah (peace he upon him) whether he should perform Wudu after (eating) mutton. He (the Messenger of Allah) said, 'Perform Wudu if you so desire, and if you do not wish, do not perform it.' He (again) asked, Should I perform Wudu after eating camel's flesh? He said, 'Yes, perform Wudu after eating camel's flesh.'"1 6. Washing a dead person: `Ali ibn Abu Talib and Abu Hurayrah narrated that washing a dead person invalidates Wudu, and they support their opinion with the hadith of the Prophet (peace be upon him) that reads: "He who washes a dead person should take a bath, and he who carries him should perform Wudu."2 Hanbalis hold that it is desirable to take a ritual bath after washing a dead person, but those who only pour water or help in washing are not asked to do so. The majority of Muslim scholars hold that it is not required. Ibn `Abbas narrated that the Prophet (peace be upon him) said, "You are not
required to take a bath if you have washed a dead person, for verily your dead are not impure. It is sufficient for you to wash your hands."3

7. Doubting the Wudu: The majority of Muslim scholars, except for the Malikis, hold that doubt does not invalidate Wudu. That is why whoever is sure that he is in a state of purification and doubts whether he committed a sort of ritual impurity, or he is sure of committing ritual impurity and doubts being still in a state of purification, he has to rest on certainty. This is supported by the hadith of `Abdullah ibn Zayd, who said, "My uncle asked Allah's Prophet about a person who imagined to have passed
Reported by Muslim and Ibn Majah. Reported by Abu Dawud, At-Tirmidhi and Ibn Majah. 3 Reported by Al-Bayhaqi.
1 2

33

wind during prayer. Allah' Prophet replied: 'He should not leave his prayer unless he hears sound or smells something.'"1 Building on this, a juristic rule states that "certainty cannot be removed by doubt". 8. Hanbalis hold that anything necessitating a ritual bath following major ritual impurity invalidates Wudu. 9. Riddah (apostasy) invalidates Wudu, according to the opinion of Malikis, yet it does not invalidate Wudu according to Hanafis and Shafi`is. Q: What is the ruling on touching impure substances like urine or excrement? Do they invalidate Wudu? A: Touching these materials does not invalidate Wudu. All we have to do is to remove these impurities from the hands by washing them. Q: What is meant by performing ritual Wudu properly? A: It means washing the parts of the body prescribed for Wudu thoroughly; moreover, it means performing the obligatory and commendable acts of Wudu. Imam Malik maintains that rubbing the parts of the body prescribed to be washed in Wudu is obligatory, though it is Sunnah according to other schools of Islamic jurisprudence. Q: What is the ruling on a person who seeps a few drops of urine while sneezing or laughing? A: If someone seeps a few drops of urine while sneezing or laughing, he would be obliged to perform Wudu again, since Wudu is then invalidated. Moreover, he has to remove the impurity from the underwear and cleanse the private parts with water. It is recommended that women wear sanitary napkins and change them regularly whenever necessary. Q: What is the ruling on a person whose Wudu is invalidated by breaking wind while performing Wudu?

Reported by Al-Bukhari and Muslim.

34

A: He has to start Wudu all over again, even if water is still on the parts of the body. Q: What is the ruling on a person who performed Wudu, put on his socks, and took them off again after only five minutes to clip his nails? A: His Wudu is valid and he can put the socks on again without re-performing Wudu, because he has not started wiping over the socks yet. Q: When is Wudu desirable? A: Wudu is desirable: Before reciting the Qur'an and circumambulating the Ka'bah. Before sleeping. Before eating, drinking, sleeping, or having sex for those in a state of major ritual impurity. Before taking a bath to remove major ritual impurity. Immediately after the invalidation of it due to minor impurity.

Wiping the leather socks

Wiping the leather socks is a substitution for washing one's feet during Wudu. It is a concession allowed by Shari`ah (Islamic law) for both the traveler and the dweller. Evidence of the permissibility of wiping the leather socks: Scholars have drawn evidence of the permissibility of wiping the leather socks from the Qur'anic verse that reads, O You who believe when you prepare for
prayer, wash your faces, and your hands (and arms) to the elbows; rub your heads and your feet to the ankles.1

Q: Which is better: Wiping the leather socks or washing the feet?

Sura Al-Ma'idah: 6.

35

A: The majority of Muslim scholars hold that wiping the socks is permissible. The Hanbali school holds that it is better to wipe the leather socks in order to follow the concession given by Allah (Exalted be He). Q: What are the conditions required in wiping the leather socks? A: Diseases or excuses are not conditions for wiping the leather socks. The requirements, rather, are: 1. To wear the leather socks while in a state of purification, as Al-Mughirah ibn Shu`bah said, "Once I was in the company of the Prophet on a journey and I dashed to take off his Khuffs. He said, 'Leave them as I put them on after performing Wudu.' So he passed wet hands over them."1 According to the opinion of the majority of Muslim scholars, it is also necessary that the purification [preceding wearing the socks] be by means of Wudu', not Tayammum (dry ablution), but the Shafi`i school holds that one may have performed Tayammum before wearing the leather socks. 2. The leather socks must be clean. 3. The socks should cover the whole feet and part of the legs; that is to say, they should extend over the anklebones. It is permissible for the socks to have small cuts, and to be made of leather, cotton, wool, etc. 4. The leather socks must be durable enough to keep walking around without the feet slipping out of them. If the feet are bare, it is better to wash them while performing Wudu'; and if one is wearing the leather socks, they may be wiped. The majority of Muslim scholars prefer washing the feet to wiping the leather socks; however, they also allow the wiping of the leather socks. Q: What is the duration of wiping over the leather socks? A: For the traveler, the duration is three days and nights, while for the resident, it is one day and night. The period of wiping begins from the time of nullifying the Wudu' after wearing the leather socks, not from the time of wearing the leather socks. For example, for the resident, if one has worn the leather socks
1

Reported by Al-Bukhari and Muslim.

36

during Fajr prayer while in state of purity, and then their Wudu' is nullified during Zhuhr prayer, the duration of wiping shall start from the time of Zhuhr prayer until the time of Zhuhr prayer on the following day (as the duration of wiping in his case is to be twenty-four hours); and for the traveler, from the time of Zhuhr prayer on the first day until the time of Zhuhr prayer on the fourth day (as the duration of wiping in his case is to be three days and nights). Q: What is the ruling on a person who intended to wipe his socks while in residence and two hours later, for example, decides to embark on a journey? A: It is permissible to change one's intention from the state of residence to the state of traveling. In this case, the time of wiping over the socks shall start from the first time they are wiped, and the duration of wiping shall change from one day and night to three days and nights. Q: How should the leather socks be wiped? A: The majority of Muslim scholars hold that wiping should be on the top of the leather socks and it suffices to wipe just once. The Maliki school, however, holds the permissibility of wiping both the top and bottom of the leather socks. The Sunnah says to wipe beginning from the toes and pulling the fingers up to the shin, starting with the right foot and then the left. In this regard, Lady `A'ishah (may Allah be pleased with her) narrated, "The Prophet used to like to start from the right side when putting on his shoes, combing his hair, and cleaning or washing himself and in doing anything else."1 It is not permissible to wipe a piece of the leather socks of one foot and wash the other foot. If water reaches the inside of the leather socks, the socks must be taken off in order to wash the feet, so that one is not combining wiping and washing at the same time. Q: What are the nullifiers of wiping the leather socks?

Reported by Al-Bukhari and Muslim.

37

A: Major ritual impurity and so on of what necessitates Ghusl. The expiration of the duration of wiping. Taking off the leather socks. Q: Is it permissible to wipe the leather socks? A: Wiping the socks is permissible based on two conditions: 1. They are thick and completely hide what is underneath. However, Ibn Hazm and Ibn Taymiyah hold that it is permissible to wipe transparent socks. 2. It is permissible to wipe socks one wears at home on condition that they do not fall down while one is walking. Q: What is the ruling on one who has forgetfully put on leather socks or socks while not in a state of purity, wiped them in Wudu' and then performed prayer? A: Their prayer is invalid and they must repeat it. Q: Is it permissible for one to wash the right foot, puts it in the sock, and then wash the left foot and put it in the other sock? A: The majority of Muslim jurists agree that the leather socks are not to be put on the right foot until after the left foot has also been washed. This is what is understood from the hadith reported by Al Mughirah ibn Shu`bah above, as implicit in the Prophet's saying to him, "Leave them on, as I had put them after performing Wudu'."1 Q: What is the ruling on the person who puts on leather socks over another or a pair of socks over another? A: If one has performed Wudu' and put on leather socks or socks, then nullified one's Wudu' and worn the other leather socks or socks, this
1

Reported by Al Bukhari and Muslim.

38

means that one has put on the outer socks before wiping the first one. In this case, it is not permissible to wipe over the outer socks. Rather, one should wipe the inner ones; this is because wiping is an alternative of Ghusl, and an alternative is not to be substituted by another alternative. If one has performed Wudu' and put on leather socks or socks, then worn the other leather socks or socks, then nullified one's Wudu', wiped over the outer socks, and taken them off, one should wipe over the inner ones. Q: What is a Jabirah? A: A Jabirah (the splint or dressing) is a rigid device used to prevent motion of a joint or of the ends of a fractured bone, or to heal a wound or ulcer. Q: What is the ruling on wiping the Jabirah? A: The majority of Muslim scholars hold that wiping the Jabirah when performing Wudu' is Fard. The Hanafi school, however, holds that wiping the Jabira is Wajib. Q: What are the conditions of wiping the Jabirah? A: 1. The resulting harm of removing the Jabirah. 2. Wiping the injured limb itself may cause harm to that limb; in the case of an injured eye, for instance, one is to wear an eye patch and wipe it. 3. The Jabirah should not exceed the area of the wounded limb, that is to say, the Jabirah should be placed exactly on the wounded part of the body, so that the sound part of the limb can be washed while the area of the Jabira is wiped. As for uncovered wounds, washing and wiping them are to be avoided; the allowed concession concerning this is to perform Tayammum on them instead. 4. It is not conditional to place the Jabirah while in a state of purity. 5. The tools used in the Jabirah itself should not be stolen, forbidden, or filthy. Q: How should you wipe the Jabirah? 39

A: Firstly, one is to wash the healthy organs when performing Wudu'; and when it comes to wiping the Jabirah, one may follow one of these two scholarly opinions: The Shafi`i school, in one opinion, holds that it is sufficient to wipe most of the Jabira only once; it is not conditional that the wiping covers all of the Jabirah. The majority of Muslim scholars and the Shafi`i school, in another opinion, holds that one is to wipe the whole Jabirah, as wiping it is an alternative to washing the organ it covers. This opinion is the preponderant one in this regard. Q: Is it a condition to place the Jabirah while in a state of purity? A: The Shafi`i and Hanbali schools hold that the Jabirah must be placed in a state of wet purity. The Hanafi and Maliki schools, in another opinion, hold that it is not conditional to place the Jabirah while in a state of purity, and this is the preponderant opinion in this matter. Q: What is the duration of wiping the Jabirah? A: There is no specific duration for wiping the Jabirah, as wiping it has been allowed by necessity, which is in accordance with its status quo. Q: Is it obligatory to re-perform prayer after removing the Jabirah and recovering one's health? A: Hanafis and Malikis hold that it is not obligatory to repeat prayer for which one has wiped the Jabirah when performing Wudu', after recovering one's health. This is because they do not consider it conditional to wipe the Jabirah while in a state of purity, and this opinion is the preponderant one. Shafi`is and Hanbalis, on the other hand, hold that it is obligatory for one to repeat prayer in such cases, as they consider it conditional to wipe the Jabirah while in a state of purity. 40

Q: What nullifies wiping the Jabirah? A: Wiping the Jabira is nullified if it unintentionally drops after on the condition that one recovers one's health; and if this has taken place during performing prayer, one's Wudu' is nullified and one has to repeat both Wudu' and prayer. Should it have dropped before one had recovered one's health, the wiping would not be nullified, as the reason necessitating it still exists. Hadath (minor ritual impurity) unanimously nullifies wiping the Jabira, and in turn, one's Wudu' shall be nullified, and one has to repeat the wiping during the following Wudu'. Q: Can one wipe the Jabirah and perform Taymmum at the same time? A: The majority of Muslim scholars hold that it is sufficient to wipe the Jabirah, as this is an alternative to washing the organ it covers; and one should not perform Taymmum with it, to avoid combining two methods of purification. This is the preponderant opinion in this matter. Shafi`is hold that should combine wiping the Jabirah and performing Taymmum; i.e., one washes the healthy part of organ in the splint, wipes the Jabirah, and performs Taymmum obligatorily. If one wears many Jabairhs and is Junub (in a state of major ritual impurity), it is sufficient in this case to perform one Taymmum for all. Q: What is the difference between wiping the leather socks/socks and wiping the Jabirah? A: 1. Wiping the Jabirah has no specific duration. 2. It is not conditional to be in a state of purity when wearing Jabirah (according to the preponderant opinion in this regard), whereas wiping leather socks requires one being pure before wearing them. 3. If the Jabirah is removed before recovery, wiping it shall not be nullified, whereas taking off the leather socks nullifies the wiping. 4. Wiping the Jabirah is permissible even if it is put on an organ other than the feet, whereas wiping the leather socks is confined to the feet.

41

5. One wipes the Jabirah in the case of both major and minor ritual impurities, whereas one is to remove the leather socks when in a state of major ritual impurity. 6. One is to wipe the whole Jabirah according to the preponderant view of scholars in this regard, whereas it is sufficient to wipe only most of the socks. 7. Necessity behooves wiping the Jabirah, while wiping the socks is a concession.

Ghusl
Q: What is Ghusl and what are the causes that make it obligatory? A: Ghusl means to wash the entire body with water, intending to remove the major ritual impurity so that one can perform the acts of worship that have been prevented by the major ritual impurity. The causes that make it obligatory are: 1. Discharge of Maniy (sperm/lubrication of the vagina) due to sexual drive while asleep (nocturnal emission) or when awake. But if Maniy has been discharged due to a disease, not sexual drive, it takes the ruling of urine, i.e., it does not necessitate Ghusl; what is obligatory only in this case is to perform Wudu'. Ghusl also is not obligatory on the person who believes they have had a nocturnal emission but has not found traces of secretions in their clothes after waking up. On the other hand, if one got up and found Maniy in their clothes but did not remember having had a nocturnal emission, it is obligatory to perform Ghusl. The Muslim jurists have differed over this point: Hanafis, Malikis, and Hanbalis hold that Ghusl is obligatory when Maniy is discharged due to sexual drive; and this is the preponderant opinion in this regard. Shafi`is hold that Ghusl is obligatory on discharge of Maniy anyway, whether due to sexual drive or not. 2. Contact between the genitals. This is to say when a man's penis is inserted into a woman's vagina who is old enough to have sexual intercourse, Ghusl becomes obligatory on both of them, whether there is discharge of Maniy or not.

42

Allah's Messenger was reported to have said, "When a man sits in between the four parts of a woman and has sexual intercourse with her, a bath becomes compulsory, even if there is no emission."1 The Prophet was also quoted to have said, "If one part touches the other part, then ghusl becomes obligatory."2 Q: Does Ghusl become obligatory if the husband wears a condom that prevents direct touching between him and his wife's private parts when having intercourse? A: Hanbalis hold that Ghusl is not obligatory for the person who penetrates his penis into the woman's vagina with something preventing the direct contact between their private parts. But the majority of Muslim scholars hold that Ghusl is obligatory on having coitus even if there is a condom that prevents their touching, especially if it was thin. This is the preponderant opinion in this matter. 1. Cessation of menstruation and postpartum period. This is because Allah (Exalted be He) says, Therefore, keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina).3 The Prophet (peace be upon him) was also quoted to have said to Fatimah bint Hubaysh: "When the real menses begins, give up your prayers and when it (the period) has finished, wash the blood off your body (take a bath) and offer your prayers."4 It is obligatory for the women to perform Ghusl when her menses period ends. Wudu' does not remove the state of their impurity; it only gives them a concession that is to be allowed if such an excuse exists. 2. Death: The dead except for martyrs slain in battle, who are only to be enshrouded and buried in their blood must be washed. 3. A non-Muslim when embracing Islam: They should first pronounce the Shahadah (testimony of faith) and then perform Ghusl.

Reported by Al-Bukhari and Muslim. Reported by Ahmad ibn Hanbal. 3 Sura Al-Baqarah: 222. 4 Reported by Al-Bukhari and Muslim.
1 2

43

Q: What is the ruling on a person who has performed Ghusl and then the rest of Maniy has been discharged from them? A: The Muslim jurists have different views on this question. The preponderant opinion in this respect is that Ghusl need not be repeated if the Maniy discharges without stimulation; in this case, one must only clean their private parts. But if the Maniy has been discharged due to stimulation, it is necessary to repeat Ghusl. Q: What is the difference between the Ghusl a woman takes on the completion of her menstruation and that which she takes when she is Junub (in a state of major ritual impurity)? A: The majority of Muslim jurists believe that the woman who is Junub does not have to undo her hair; it is sufficient for her to pour water over her hair three times, run her fingers through it, making sure that water has reached its roots, and to wipe her plaits. But if the woman's hair is tightly braided into plaits so that water cannot go through it, she must undo it. The evidence for this opinion is the hadith narrated by Umm Salamah (may Allah be pleased with her) as she said, "O Messenger of Allah, I am a woman who has closely plaited hair on my head; should I undo it for taking a bath, because of sexual intercourse? He (peace be upon him) said, 'No, it is enough for you to throw three handfuls of water on your head and then pour water over yourself, and you shall be purified.'" But if water has not reached the roots of the woman's hair, it is necessary to undo her plaits.1 Hanbalis hold that women do not have to undo their plaits on performing Ghusl when they are Junub; but they have to undo it when performing Ghusl after the completion of menstruation and the postpartum period. In this respect, they cite as evidence the Prophet's Hadith as he said, "Undo your hair and comb it."2 Q: Is it permissible for a newly married woman not to perform Ghusl after consummation of the marriage?

1 2

Reported by Muslim. Reported by Al-Bukhari and Muslim.

44

A: The majority of Muslim jurists hold that she has to perform Ghusl and make sure that water reaches the roots of her hair. Malikis hold that a newly married woman may leave her hair unwashed so that she does not spoil her hairdo. In fact, this is a temporary concession allowed only by Malikis. Q: Can one Ghusl suffice for bathing from both completion of menstruation and major ritual impurity, or for Friday and `Eid [when they occur simultaneously]? Can it serve instead of performing Wudu'? A: Affirmatively, one Ghusl can suffice for two things as mentioned above, if one intends to perform Ghusl for both. Likewise, Ghusl can do for Wudu' that is included in the acts of Wudu'. Q: What are the obligatory integrals of Ghusl? A: 1. The intention: this is considered obligatory, based on a definitive text according to Shafi`is and Malikis, a condition of validity according to Hanbalis, and a stressed Sunnah according to Hanafis. 2. Washing the entire body with water: this is unanimously agreed upon as obligatory, based on a definitive text, as Allah (Exalted be He) says, O
you who believe! Approach not the Salah when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janabah (i.e. in a state of sexual impurity and have not yet taken a bath), except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body.1

3. Washing the whole body [as mentioned in this verse] refers to washing the entire body with water from the roots of one's hair until the bottom of one's feet. 4. Close sequence: This refers to washing one's limbs in sequence during Ghusl. This is considered an act of the Sunnah by the majority of Muslim scholars and obligatory, based on a definitive text, by Malikis. 5. Rubbing one's body: This is considered an act of the Sunnah by the majority of Muslim scholars and obligatory, based on a definitive text, by Malikis.

Sura An-Nisa': 43.

45

6. Running one's fingers through the hair: The Prophet (peace be upon him) was reported to have said in this matter, "There is sexual defilement under every hair; so wash the hair and cleanse the skin."1 Running fingers through the hair is considered an act of the Sunnah by the majority of Muslim scholars and obligatory, based on a definitive text, by Malikis. 7. Rinsing out the mouth and inhaling and exhaling water nasally: These are considered acts of the Sunnah by the majority of Muslim scholars, while regarded as obligatory, based on a definitive text, by both Hanafis and Hanbalis. 8. Washing one's hair three times: This is considered an act of the Sunnah by the majority of Muslim scholars and obligatory, based on a definitive text, by Malikis.

9. Saying, Basmalah (saying, "Bismillah [In the Name of Allah]"): This is

considered an act of the Sunnah by the majority of Muslim scholars and obligatory, based on a speculative text, by Hanbalis.

Q: Is it conditional to have intention for Wudu' before starting Ghusl? A: Having intention for Wudu' before starting Ghusl is not conditional, as Wudu' is the first act in Ghusl. Q: What are the sunan of Ghusl? A: 1. Saying Basmalah (saying,"Bismillah [In the Name of Allah]"). 2. Washing the hands, then pouring water with the right hand over the left one. 3. Washing one's private parts with the left hand. 4. Performing Wudu' is the first act of Ghusl; but one is to postpone washing the feet if the person is standing in a place where water is assembled; this is according to Abu Hanifa's opinion. 5. Washing the entire body three times, starting with the head (the amount of water at each time is not to be less than a handful of both hands). 6. Running one's wet fingers through the hair and beard, according to the majority of Muslim scholars.

Da`if (weak) Hadith; it was reported by Abu Dawud and Ibn Majah.

46

7. Starting with the upper and right parts before the lower and left ones; i.e., beginning with the right upper part of the body from the front to the back side, and then the right lower part of the body from the front to the back side; and repeat the same order with the left side of the body. 8. Washing the head three times, according to the majority of Muslim scholars. Q: What are the commendable Ghusls? A: Performing Ghusl for the two `Eid prayers; For Repentance prayer; For Salat-ul-Istisqa' (Prayer for rain); For Jumu`ah prayer; For Salat-ul-Kusuf and Salat-ul-Khusuf (prayer on the solar and lunar eclipses); 6. For Ihram (ritual state for Hajj and `Umrah); 7. For entering Makkah; 8. After washing the dead. Q: What actions are prohibited for a person in a state of major ritual impurity? A: 1. Performing prayer; 2. Tawaf (circumambulating around the Ka`bah); 3. Staying at the mosque; however, one can pass through the mosque without staying therein; 4. Touching a copy of the Qur'an or carrying it except through a strap; 5. Reciting the Qur'an. Q: Is it obligatory for women to wash the inside of their private parts on performing Ghusl? A: It is not obligatory for women to wash the inside of their private parts; it is sufficient for them to cleanse the outside of their private parts. 1. 2. 3. 4. 5.

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Q: What is the ruling on a man using coitus interruptus during sexual intercourse? A: Shafi`i and Hanbalis hold that coitus interruptus is Makruh Tanzihi (this is the act which has been interdicted but not strictly forbidden). Hanafis and Malikis hold that it is permissible to use coitus interruptus with the wife on condition that she gives her consent, as it was reported from the Prophet (peace be upon him) that, "The Prophet (peace be upon him) forbade the practice of `Azl (coitus interrupts) with a free woman except with her permission."

Tayammum
Tayammum (dry ablution) refers to rubbing one's face and hands with pure earth. The evidence for its validity is derived from the Qur'an, Sunnah, and Ijma` (consensus of scholars). First: Allah (Exalted be He) says, But if you are ill or on a journey or any of you comes from answering the call of nature, or you have been in contact with women (i.e. sexual intercourse) and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands."1 Second: From the Sunnah, Jabir ibn `Abdullah narrated that the Prophet (peace be upon him) said, "I have been given five things that were not given to anyone else
before me and the earth has been made for me (and for my followers) a place for praying and a thing to perform Tayammum."2

Third: From Ijma`, the scholars have unanimously agreed that Tayammum is permissible as an alternative to Wudu' and Ghusl. Q: Is Tayammum a concession or Azimah (an obligatory act)? A: The scholarly definition of concession: What is considered principally forbidden is made permissible for the person held legally accountable for their actions because of need or necessity, noting that they are incapable of following the principal legal ruling in question, although the cause of forbiddance is still there.

1 2

Sura Al-Ma'idah: 6. Reported by Al-Bukhari and Muslim.

48

As for `Azimah, it is what Allah (Exalted be He) has legislated and enjoined on the persons held legally accountable for their actions, such as the five obligatory prayers. Hanbalis and some Malikis hold that Tayammum is considered `Azimah for the person who cannot find water to use for purification; and is considered a concession for the person who finds water but cannot use it. Q: What are the conditions of Tayammum? A: The person performing Tayammum must: 1. Be Muslim; 2. Have the intention of performing Tayammum. 3. Be of sound mind. 4. Be capable of discretion. Additionally: 1. The time of prayer for which the person is to perform Tayammum must be due. 2. It must be difficult to use water due to fear, disease, or cold (unless it is possible to heat the water). Q: Is it conditional to perform Tayammum when the time of prayer has set in? A: The majority of Muslim scholars hold that the prayer time setting in is a condition for fulfilling the purpose thereof; or, there is a specific time for performing Tayammum. Hanafis, however, hold that it is permissible to perform Tayammum before the time of prayer in order to offer more than one prescribed prayer and supererogatory prayers as well. Q: When does Tayammum become permissible with the availability of water? A: Tayammum becomes permissible with the availability of water when one is ill and fears that using water would worsen one's illness. The evidence for this is Allah's words: But if you are ill or on a journey or any of you come from answering the call of

49

nature, or you have been in contact with women (i.e. sexual intercourse) and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands.1

The same ruling applies also when the weather is extremely cold and one cannot heat water. The evidence for this is what `Amr ibn Al `As (may Allah be pleased with him) did when the Prophet (peace be upon him) sent him on the expedition of Dhat As-Salasil. The former said, "I had a sexual dream on a cold night in the battle of Dhat as-Salasil. I was afraid if I washed, I would die. Therefore, I performed Tayammum and led my companions in Fajr (dawn) prayer. They mentioned that to the Messenger of Allah (peace be upon him) and I informed him of the cause that impeded me from washing. And I said, I heard Allah say, Do not kill yourself; verily Allah is merciful to you. The Messenger of Allah (peace be upon him) laughed and did not comment."2 Q: Is it a condition that the substance used for Tayammum be pure not dirt, which produces dust when struck by one's hand as meant by "clean earth" according to the quoted verse? A: Shafi`is, Hanbalis, and Hanafis hold that Tayammum can be done using any pure substance on the earth's surface; so it is not confined to dirt, but includes all pure substances on the earth's surface, such as sand and pebbles, and the ground used in Tayammum does have to be dusty when used. It should also be noted here that Tayammum is not permitted to be done using snowballs. Malikis, however, hold that what is referred to as "clean earth" is anything that is considered to be part of the earth, including snow, mud, and unbaked bricks. Q: What are the obligatory acts of Tayammum? A: 1. Rubbing the face, as Allah (Exalted be He) says, and rub therewith your
faces.3

2. Rubbing the backs of the hands, as Allah (Exalted be He) says, "And rub therewith your faces and your hands."4

Sura Al-Ma'idah: 6. Reported by Al-Bukhari. 3 Sura Al-Ma'idah: 6. 4 Ibid.

1 2

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3. Observing the order of the acts of Tayammum; this is considered obligatory by Shafi`is, and Sunnah by Malikis. 4. Performing the acts of Tayammum in close sequence. This is considered obligatory by Malikis and Hanbalis, and Sunnah by Hanafis and Shafi`is. Q: How should the hands be rubbed during Tayammum? A: Hanafis and Shafi`is hold that rubbing is to be up to and including the elbows, as in Wudu'. Malikis and Hanbalis hold that rubbing is to be up to the wrists. Their evidence in this respect is the hadith narrated by `Ammar ibn Yasir (may Allah be pleased with them both) to the effect that the Prophet (peace be upon him) ordered him to pass dusted hands over the face and the backs of the hands.1 Q: What nullifies Tayammum? A: 1. The things that nullify Tayammum are the same as those that nullify Wudu'. 2. The availability of water, as the Prophet (peace be upon him) said, "But if he finds water, then he should fear Allah and let his skin touch it."2 3. The removal of the reason (disease or cold) for which one was performing Tayammum by becoming able to use water. This is because the ruling enacted due to a specific reason is to be given up by the removal of that reason. 4. The expiry of the prayer time: Hanbalis hold that the expiry of the prayer time for which one has performed Tayammum nullifies one's Tayammum; for example, if one performed Tayammum to perform Zhuhr prayer, one cannot perform `Asr (afternoon) prayer with the same Tayammum. The majority of Muslim scholars hold that the expiry of the prayer time is not to be considered a nullifier of one's Tayammum. This is the preponderant opinion in this regard.

1 2

Reported by Al-Bukhari and Muslim. Reported by At-Tirmidhi

51

Q: Is it mandub to delay the prayer time in the hope that one may find water? A: The majority of Muslim scholars hold that if one is completely certain that water will not be available, it is desirable to perform prayer at the beginning of its time. But if one knows that water is likely to be available [during the span of the prayer time], one may delay performing the prayer until the water becomes available. Q: Should the person who finds water while praying interrupt the prayer or finish it? A: The Muslim jurists agree that if one finds water during their prayer, they should interrupt it as it has become nullified by finding water; one then is to perform Wudu' [and repeat the prayer]. On the other hand, if one has completed the prayer and then found water, one is not to repeat the prayer. However, some scholars say that one should repeat that prayer. One should, rather, in this case intend the prayer he has offered with Tayammum to be a supererogatory one and perform Wudu' to offer the prescribed prayer in question. Q: Is one required to search for water and buy it before performing Tayammum? A: Yes, one is required to search for water and try to buy it if they can afford it; but if they cannot afford it or do not have money enough to buy it, they can perform Taymmum. Q: What is the ruling on a person who has a little water sufficient only for quenching their thirst and that of their animal, and the water left over is not enough for Wudu' or Ghusl? A: Hanbalis hold that one must use the water as far as it will go, and then perform Tayammum. The majority of Muslim scholars, however, hold that one is not to combine between Wudu' and Tayammum. If the water left is sufficient for making Wudu' for at least half of the limbs, one should use water for

52

Wudu' and not perform Tayammum; but if the water suffices less than half of the limbs, one is to perform Tayammum, not Wudu'. Q: Does Tayammum remove the minor ritual impurity? A: Taymmum removes both minor and major ritual impurities; i.e., it is a substitution for Wudu' and Ghusl. Q: Can one perform Tayammum instead of Wudu' lest they miss some of the acts of worship such as a funeral, `Eid, or Jumu`ah prayers? A: Malikis, Hanbalis, and Shafi`is hold that it is not permissible to perform Tayammum instead of Wudu' lest one misses these prayers, as Wudu' is a precondition for offering them. Hanafis, on the other hand, hold that permitting Tayammum for offering the funeral and `Eid prayers is better than missing such prayers if one performed Wudu'. But this does not apply to the Jumu`ah prayer, as it has an alternative, namely, Zhuhr prayer, so one is required to perform Wudu' for it. Q: What are the characteristics of Tayammum? A: 1. Saying Basmlah, (Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most Gracious, the Most Merciful]). 2. Striking the soil once with the hands with the fingers spread wide open, and dusting them off. In fact, Muslim jurists have differed over this point as follows: Hanafis and Shafi'is hold that the striking should be done twice; once for the face and once for the hands. Malikis and Hanbalis hold that Tayammum is one strike for both the face and hands. 3. Rubbing the face and hands. 4. Rubbing the top of the right hand with the left palm and vice versa. Q: What are the reasons for which Tayammum is legislated? 53

A: 1. Lack of water for the traveler: When water is lacking or insufficient, Tayammum is permissible, but one has to search for water. The distance range away from water that allows one to perform Tayammum: Hanafis hold that it is one mile. Malikis hold that it is two miles. Shafi`is hold that it is 6,000 steps. Hanbalis hold that one is to check for water within a range close to them. If one finds water with someone else, one has to buy it from them, if they can afford it; and if it is given as a gift, one is required to accept it. 2. Lack of water for the resident. 3. Forgetting where water is. This point raises a question, i.e., what if one forgets the place of water and then remembers it during the prayer [after he has performed Tayammum for the latter]? The answer to this question is: Malikis and Hanafis hold that if one remembers the place of water within the prayer time, one is to perform Wudu' and repeat the prayer. But if they remember after the prayer time is over, they do not have to make up for it. Shafi`is and Hanbalis hold that it is obligatory to make up for the prayer [he has performed with Tayammum], whether the time of the prayer is over or not. 4. Inability to use water due to illness, fear, cold weather, or a need for the available water for watering an animal, drinking, or cooking. Q: What is the ruling on a person who performs a prayer while there is impurity on their body and there is no water to remove it? A: Shafi`is and Hanbalis hold that in this case the person may perform Tayammum and pray, but they have to make up for that prayer. Hanafis and Malikis hold that he may perform Tayammum and pray without having to make up for that prayer.

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Q: What is the ruling on masturbation? A: Masturbation is the stimulation of one's own genitals to orgasm by means other than sexual intercourse. Hanafis, Shafi`is, and Hanbalis hold that it is Makruh Tanzihi (this is the act which has been interdicted but not strictly forbidden). Malikis and Hanbalis, in another view, hold that one may resort to masturbation in order to abate excessive sexual desire, lest they commit premarital sexual intercourse, noting that masturbation nullifies one's fast and necessitates Ghusl; and in this case, one is to make up for the fast day missed without having to expiate for it. Q: What is the ruling on masturbating during Hajj? A: The majority of Hanafis, Shafi`is, and Hanbalis hold that it does not nullify Hajj, but one who does so must sacrifice an animal. Malikis, on the other hand, hold that masturbation nullifies one's Hajj and one must both make up for it and offer a sacrificial animal. But it is to be noted that masturbation has harmful effects on one's ability of concentration and eyesight; it also badly affects one's confidence in oneself and causes instability in general. In Islam, fasting is a treatment for abating one's sexual desire, as Allah's Messenger (peace be upon him) prescribed, saying: "Whoever among you can marry, should marry, and whoever is not able to marry, should fast, as fasting diminishes his sexual power."

Menstruation, Postpartum Period, and Abnormal Vaginal Bleeding

Q: What does menstruation refer to? When does it start and when does it come to an end? A: Menstruation is the monthly shedding of uterine lining from a healthy woman who is not pregnant. It can begin anywhere from around the age of eleven until the early teenage years.

55

 There is no specific age for the end of menstruation. Q: What are the requirements for blood to be considered menstrual? A: To be discharged from the woman's womb. Not to be a result of childbirth or postpartum blood. To be preceded by an interval of purity. To be discharged from the age of puberty until the age of menopause. Accordingly, the blood discharged before the age of nine and after menopause is not to be considered menstrual blood. Q: What is the minimal period for the menses? A: Hanafis hold that the minimal menstrual period is three days and nights. Shafi`is and Hanbalis hold that it is one day and night. Malikis hold that it is only one gush. Q: What is the maximal period for the menses? A: Shafi`is hold that the minimal interval of purity between two menstruations is fifteen days and the maximum period for the menses is the other fifteen days. Hanafis hold that the maximal menstrual period is ten days, and the blood discharged after this is considered Istihadah (abnormal uterine bleeding outside the menstrual period). Umm Salamah (may Allah be pleased with her) related that she asked the Prophet (peace be upon him) about a woman with an abnormal flow of uterine blood. He said, "She should consider the number of nights and days during which she used to
menstruate each month before she was afflicted with this trouble and abandon prayer during that period each month. When those days and nights are over, she should take a bath, tie a cloth over her private part,s and pray."1

Reported by Abu Dawud, An- Nasa'i and Ibn Majah.

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Q: If a woman performed Ghusl after finishing her menses at the time of `Asr prayer, for example, would she perform Zhuhr and `Asr prayers together, or would she offer only `Asr prayer? A: The majority of Muslim scholars hold that Zhuhr prayer is to be made up for in this case, considering that it may be combined with the `Asr prayer during the time the reason for impurity was lifted, as the time of both prayers is combined, as with the time of Maghrib and `Isha' prayers. Hanafis, however, hold that the prayer to be performed in this case is only the one during the time the reason for impurity was lifted (i.e., `Asr prayer), as at the time of Zhuhr prayer the reason for impurity was still there, so it is not obligatory to make up for it. Q: Is the yellow and dusky-colored discharge during menstruation considered to be part of it? What about when it is discharged at a time other than menstruation? A: The majority of Muslim scholars hold that the yellow and dusky-colored discharge during a woman's days of menstruation is considered part of her menses. Their evidence in this regard is that women would send `A'ishah small boxes with a piece of cotton cloth in each one, on which was yellowness from menstrual blood, and she would tell them, "Do not be hasty until you see a white discharge." By that she meant purity from menses. This is the preponderant opinion in this respect. Shafi`is hold that the yellow and dusky-colored discharge is not part of the menses, citing that Umm `Attayah said, "We never considered yellowish discharge as a thing of importance (as menses)."1 The color of menstrual blood is red, dark, yellow, and dusky-colored; and the smell is distinguishable from veinous blood, which has no smell. On non-menstrual days, a yellow or dusky-colored discharge is not considered part of the menses, according to the preponderant opinion in this regard. Q: What is the ruling on the yellow or white secretions that women see on non-menstrual days? Do they nullify Wudu'?

Reported by Al Bukhari and Malik.

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A: Such secretions are naturally secreted from the woman's uterus and are akin to the mucus produced from the nose. Hence, they are not impure, nor do they nullify Wudu'. Q: What are the colors of menstrual blood? A: The colors of the menstrual blood are dark, red, yellow, or dusky. The yellow and dusky discharges seen after purification from the menstrual blood are not part of the menses. The sign of cessation of the menstrual blood is a white thin liquid secreted from the woman's womb (called the white Qoussa). Q: What is the ruling on the brown secretions seen at non-menstrual times, as well as before and after menstruation? A: If such secretions are discharged directly before or after the menstrual period, they are regarded as part of the woman's period; but if they are not related to the time of menstruation, they are considered Istihadah. Q: What is the ruling on women with irregular menstrual periods? A: They are to count the days of their periods in relation to the lunar calendar. In this case, it usually happens that the menstrual blood starts, then stops for a period of time, and then comes back again. In fact, Muslim jurists differ as to this type of menstruation as follows: Hanafis and Shafi`is hold that if a woman has non-bleeding intervals during the days of her period, these intervals are regarded as part of her period. For instance, if she alternately sees a day when there is blood and a day when there is no blood, and so on, during her period, then the entire interval, bleeding and non-bleeding, is considered menstruation. Malikis and Hanbalis follow the principle of Talfiq: The times of intermittent bleeding are to be collectively combined together, and the times of cessation of blood are to be considered true intervals of purification.

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 This same ruling of menstruation applies to the postpartum period if the postpartum blood is also secreted irregularly. Q: What are the types of menstruating women? A: [Women are either novice in menstruation or accustomed to its occurring monthly.] The novice is the woman who menstruates for the first time in her life. In this instance, her menstruation is considered to be six or seven days, which is the most common among women. This is the opinion of Malikis, Hanbalis, and Shafi`is, as the Prophet (peace be upon him) was reported to have said, "So observe your menses for six or seven days, Allah alone knows which it should be."1 The period of the novice woman may also continue for the maximum period of menstruation. In such a case, she is not to perform Ghusl until the blood stops. The woman accustomed to menstruation is the one who has certain days in which she menstruates regularly every month (the average is seven days). The woman is considered to have customary periods when she has regular days of menstrual blood each month that have occurred three times. If, after that, the blood exceeds her customary period, it will be considered Istihadah. Q: What is the ruling on the woman whose customary period has changed, starting earlier or later than usual? Would this change be considered regular if occurring once only? Or is it necessary for the change to occur three times? A: Shafi`is hold that the change is considered regular even if it occurs only once, which is the preponderant opinion in this regard, as the signs of menstrual blood are recognizable. Hanbalis, however, hold that the change is considered regular only if occurring three times; and they regard the blood secreted at the time other than the woman's customary period to be Istihadah. Q: Is it permissible for a man to have sexual intercourse with his wife when her menses finishes, before Ghusl? Or is it necessary to perform Ghusl first to lift her menstrual impurity before making love?
1

Reported by Abu Dawud and At-Tirmidhi.

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A: The majority of Muslim scholars hold that it is not permissible to make love to one's wife before she performs Ghusl, as Allah (Exalted be He) says, Therefore keep away from women during menses and go not unto them till they have
purified (from menses and have taken a bath).1

Hanafis, on the other hand, hold that it is permissible for a man to make love to his wife when the secretion of blood stops, before she has performed Ghusl, but that in this case he is not to have intercourse with her unless ten days have elapsed since the beginning of the menstruation. Q: What is the ruling on having sexual intercourse with a menstruating woman? A: Muslim jurists agree that it is permissible to make love to the menstruating woman in the places of her body which are above her navel and below her knees. Yet they have differed as to the part between the navel and knees: The majority of Muslim scholars hold that this is forbidden in order for one to be on the safe side. Hanbalis and Muhammad ibn Al-Hanafiah, however, hold that it is permissible, as the Messenger of Allah (peace be upon him) said, "Do everything except intercourse."2 Q: What is the expiation of having sexual intercourse with a menstruating woman? A: The majority of Muslim scholars hold that there is no expiation upon the person who has sexual intercourse with a menstruating woman; he only has to repent to Allah (Exalted be He). Hanbalis hold that expiation is stipulated upon both the man and woman, if the latter has done that to obey her husband. The expiation in this case is to give to charity one or half a dinar. The dinar is estimated to be equal to 4.25 g of 21-carat gold.

1 2

Sura Al-Baqarah: 222. Reported by Muslim.

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 Shafi`is hold that it is commendable for he who has sexual intercourse with his menstruating wife during the beginning of her bleeding to give to charity one dinar, and for he who does so during the last days of menstruation to pay half a dinar, as Ibn `Abass, as narrated by AtTirmidhi, said, "A dinar if the blood was red, and half a dinar if it was yellow." Q: What are the rulings relating to the postpartum period? A: The postpartum period is the period when blood is secreted from a woman's uterus after giving birth, even if the baby is stillborn. On the other hand, if the baby was stillborn at less than four months, it would not be considered a postpartum period. Q: What is the ruling on a menstruating woman or a woman in postpartum period reciting the Qur'an? A: The majority of Muslim scholars hold that it is not permissible for the menstruating woman or the woman in the postpartum period to recite or touch the Qur'an. Malikis hold that it is permissible for them to touch and recite the Qur'an lest they forget what they have already memorized, but not in order to learn new verses or to offer an act of worship. But if the woman is a teacher or student, she may touch the Qur'an, but it is better to do so using a barrier (which may be a glove).1 Q: What is the minimum and maximum duration of the postpartum period? A: Muslim jurists agree that the minimum duration of the postpartum period may be as little as a moment. So if the blood stops after one moment or there has been no blood, the woman is to perform Ghusl and pray; and if she finds blood afterwards, she is to leave prayer until it stops, and when it does, she is to perform Ghusl and pray. Hanafis hold that the maximum duration of the postpartum period is forty days.
1

Bedayat Al Mujtahid, vol.1, p. 30.

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 Malikis and Shafi`is, however, hold that the maximum duration is sixty days. Q: What are the forbidden acts for menstruating women and women in the postpartum period? A: Menstruating women and women in the postpartum period are forbidden to do all the things that a person in a state of major ritual impurity is forbidden to do; they are not to pray, nor are they to circumambulate around the Ka`bah, stay at a mosque, recite or touch the Qur'an. But they may pass through a mosque if there is no other way to pass by. As for reciting certain verses of the Qur'an as Dhikr (remembrance of Allah) or Du`a' (supplication) or citing evidence, all these acts are permissible, according to the well-known opinion of Muslim jurists. Ibn Taymiyiah also sees that menstruating women may attend religious lessons given in mosques. Menstruating women in the postpartum period are also forbidden to fast. If a woman has experienced menstrual or postpartum blood during the daytime in Ramadan even if this has occurred one moment before sunset her fast will be nullified, and she becomes obliged to make up for this missed day of the fast. Divorce is also forbidden during a woman's menses. Divorce in this case is unlawful innovation but it is, however, effective. Sexual intercourse is prohibited during the woman's menstrual period. Allah (Exalted be He) says in this regard: They ask you concerning menstruation.
Say: that is an Adha (a harmful thing for a husband to [and to the woman as well. Trans.] have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina).1

Ahmed and Muslim reported that the Prophet (peace be upon him) said to his Companions when this verse was sent down: "Do everything except intercourse." Q: What are the rulings on Istihadah (abnormal uterine bleeding outside the menstrual or postpartum period)?
Sura Al-Baqarah: 222.

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A: Istihadah is a type of blood that continues to be discharged from the woman's vagina because of an ailment she has. A woman in this condition is still in a state of purity, and hence she can pray, fast, circumambulate around the Ka`bah, and touch and recite the Qur'an. The majority of Muslim scholars hold that if a woman in a state of Istihadah her husband is permitted to have sexual intercourse with her, although abstaining from it is better. Hanbalis hold that it is not permissible to have sexual intercourse with a woman in this condition. Q: What is the duration of the menstrual period of the woman in a state of Istihadah? A: Hanafis hold that a woman in a state of Istihadah may be a novice, accustomed to this state, or confused about it: As for the novice woman in this regard, the duration of her menstruation is estimated to be ten days [and what exceeds this is to be considered Istihadah]. The woman accustomed to this state is to figure out her customary period, and whatever exceeds this is to be regarded as Istihadah. The woman confused about this state is the one who has forgotten her customary period; hence, there is no specific ruling regarding her; but try to be on the safe side in this case. Q: Is the woman in a state of Istihadah required to perform Ghusl when the blood stops? A: The Wudu' performed by the woman in a state of Istihadah does not lift the state of major impurity; it only lifts the state of the minor impurity. And since the necessity in her case is to be estimated according to the circumstances, it becomes necessary to perform Ghusl to lift the state of her major impurity when the reason for it (the blood of Istihadah) is removed. Q: How does a woman in a state of Istihadah purify herself?

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A: She is to perform Wudu' when the time of prayer begins, not before it. She is required to wash her private parts and apply something that soaks up the blood. She may combine prayers nominally, i.e., to pray Zhuhr prayer, for instance, at the end of its time and `Asr prayer at the beginning of its time with the same Wudu'. The same ruling also applies to people who suffer from urinary incontinence and the like. Q: What is the ruling on abortion? What is the punishment for it? A: Before soul is breathed into the embryo, i.e., before 40 days of gestation: Hanafis and Malikis hold that abortion is permissible if there is necessity for it. Hanafis, in another opinion, hold that it is reprehensible. Malikis hold that it is forbidden. The Muslim jurists unanimously agree that abortion is forbidden if the fetus is older than 40 days. Q: What is the expiation for abortion? What is the ruling on expiation? A: Muslim jurists differ as to whether the expiation for abortion is obligatory. The expiation here is called Ghurra, and is, according to the four well-known jurists, equal to half of the tenth of Diyah (blood money), i.e., five camels or fifty dinars. This expiation is to be paid to the heirs of the dead fetus. Hanafis and Malikis hold that this expiation is commendable. Shafi`is and Hanbalis, however, hold that this expiation is obligatory. Q: Who is required to pay the Ghurra? A: Hanafis hold that the family of the killer [who killed the fetus by mistake] is the party who pays the Ghurra as a way of cooperation. If the pregnant woman aborted her fetus, she pays the Ghurra to poor Muslims. If a man beat his wife in her stomach to the extent that she had a miscarriage, he would pay the Ghurra without inheriting his share therein. 64

If the woman had an abortion on purpose, her family guarantees paying the Ghurra without inheriting her share therein; and if the woman has no family, the Ghurra is to be paid from her own money. But if the woman's fetus was alive and then it died as result of crime (an attempt to abort it while it was still in its mother's womb), the family of the person who committed abortion is to pay the Diyah fully, as they, in this case, have killed a living human being. If the fetus aborted in this case is a male, the killer is to pay the Diyah due to a slain male; and if it is a female, the killer is to pay the Diyah due to a slain female. The family of the person who committed such a crime is to pay the Diyah fully for three years.

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Salah
Q: What is prayer (salah)? A: The majority of Muslim jurists define prayer as a group of statements and actions that begin with Takbir (saying, "Allahu Akbar [Allah is the Greatest]") and conclude with Taslim (the salutation of peace that ends the prayer), all of which are preceded by intention and are accompanied by certain conditions. Q: What is the status of prayer in Islam? A: Salah is a relationship between a servant and His Lord and its status in Islam is like the head of the body, as stated in the Sunnah, "The head of the matter is Islam, its pillar is prayer, and the top of its hump is Jihad in the way of Allah." Q: What is the evidence that denotes the obligation of prayer? A: The Glorious Qur'an says, Verily, prayer is enjoined on the believers at fixed hours.1 Also, in the Sunnah, the Prophet (peace be upon him) said, in the sermon of the farewell pilgrimage, "O People, worship your Lord, perform your five daily prayers, fast
your month of Ramadan, Perform Hajj to the House of Allah, and give readily your zakah and you shall be admitted to the Paradise of your Lord."2 There is a scholarly consensus that the

five prayers are obligatory acts and those who might deny them are to be adjudged disbelievers. Q: What is the ruling on those who abandon the Salah? A: If a Muslim abandons prayer, denying its obligation, there is no disagreement that Islam adjudges them as disbelievers. If a Muslim abandons prayer out of laziness while believing in its obligation, they are considered Fasiq (someone flagrantly violating Islamic law), according to Hanafis, Malikis, and Shafi`is.
1 2

An-Nisa': 103. Reported by Ahmad.

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However, the jurists disagree regarding Had (ordained punishment for violating Allah's Law): Malikis and Shafi`is hold that a Muslim who abandons prayer is subjected to the same Had as Murtad (apostate) and they are, in effect, like a Muslim who is washed after death over whom prayer is offered. Hanafis hold that such a person should be warned and confined until they repent and pray. Q: Should an apostate, if returned to Islam, make up missed prayers? A: Hanafis, Malikis, and Hanbalis hold that prayer is not an obligation upon an apostate and they are not asked to make it up if returned to Islam. Shafi`is hold that an apostate should make up the missed prayers after their return to Islam. Q: What are the conditions behind the obligation of prayer? A: The prayer is Wajib for: Muslims who have reached the age of puberty; but it is recommended that children be encouraged to perform prayers to get them accustomed to it. Sane Muslims; it is not obligatory for insane persons unless they come to their senses. Q: What is the ruling on making up missed prayers? A: It is an obligation for the drunk and those who are sleeping, who should be warned if the time of prayer is nearing its end; but disbelievers are not asked to make up prayer when they embrace Islam, as Islam cancels what has passed. Regarding that, the Prophet (peace be upon him) said, "The Pen is lifted from three
(i.e., their deeds are not recorded): an insane man until he comes to his senses; one who is asleep until he wakes up; and a child until he reaches puberty."1

Q: What are the conditions for the validity of prayer?

Reported by Ahmad, Abu Dawud and Al-Hakim.

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A:
Verily, the prayer is enjoined on the believers at fixed hours.1

Knowing that the prayer's time has come, as Allah (Exalted be He) says,

Purification from minor and major ritual impurity; Allah (Exalted be He) says, O you who believe! When you intend to offer the Salah, wash your faces and your hands
(forearms) up to the elbows.2

Purity of body, clothes, and place of prayer; Allah (Exalted be He) says, And your garments purify!3 Clothing nakedness; Allah (Exalted be He) says, O Children of Adam! Take your adornment (by wearing your clean clothes), while praying and going round (the Tawaf of the Ka`bah).4 Facing Qiblah. Regarding this, Allah (Exalted be He) says, So turn your face in
the direction of Al-Masjid-al-Haram (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction.5 This is applied to Fard, while Nafilah (supererogatory

prayer) could begin with the person facing the direction of Qiblah and then continuing their prayer while letting their animal [or a vehicle or any other means of transportation] go in whatever direction it chooses. Q: What is the ruling on reciting Basmalah in prayer? Should it be recited inaudibly or loudly? A: Basmalah (saying, "Bismillahi Ar-Rahmani Ar-Rahim [In the Name of Allah, the Most Beneficent and Most Merciful]") is considered one verse of the Qur'an, according to the majority of scholars, as stated in Sura An-Naml,
Verily! It is from Sulayman (Solomon), and verily! It (reads): In the Name of Allah, the Most Beneficent, the Most Merciful.6 It is permissible to read it in Sura Al-Fatihah and

without it the prayer is still valid. The Prophet (peace be upon him) sometimes recited it loudly and at other times recited it inaudibly. Q: What is `Awrah (private parts of the body that must be covered in public) for men and women in prayer? A:
Sura An-Nisa: 103. Sura Al-Ma'idah: 6. 3 Sura Al-Mudathir: 4. 4 Sura Al-`Araf: 31. 5 Sura Al-Baqarah: 144. 6 Sura An-Naml: 30.
1 2

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As for men, they have to cover what is between the navel and knees. For women, according to the majority of Muslim scholars, her entire body is `Awrah and must be covered, except for her hands and face, and the covering used for `Awrah must be thick enough so the skin color cannot be seen. Q: Is the navel a part of a man's `Awrah? A: Hanafis hold that the knees are parts of `Awrah; so a man's `Awrah is what is above the knees and beneath the navel. The majority of Muslim scholars hold that the knees are not parts of `Awrah; but it is preferable that a part of them be covered as well as the navel, as they are the beginning parts of what it is obligatory to cover. What the Wajib is not completed without it becomes Wajib. Q: What is the ruling on Takbirat-ul-Ihram (saying, "Allahu Akbar [Allah is the Greatest]" upon starting the prayer)? A: Takbirat-ul-Ihram is an integral of prayer and Muslims should be standing when opening the prayer with Allahu Akbar. If they are unable to stand, it is permitted to do this while sitting. If this is not possible, it can be performed while lying on their side and if this still is not possible, the prayer can be performed while lying down. For reciting Takbirat-ul-Ihram, Muslims should be able to hear themselves. Q: Is it permissible to say Takbirat-ul-Ihram in a language other than Arabic? A: Malikis, Shafi`is, and Hanbalis hold that it is not permissible to pronounce it in a language other than Arabic. Hanafis hold that it is permissible to pronounce it in any other language. Q: What is the ruling on reciting Sura Al-Fatihah in Jahri (prayer recited out loud) and Sirri (prayer with sub-vocal recitation) prayer and in congregational prayer? A: Malikis, Shafi`is, and Hanbalis hold that reciting Al-Fatihah is an integral part of prayer, as mentioned in a hadith narrated by Abu Hurayrah (may Allah 70

pleased with him) in which the Prophet (peace be upon him) said, "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid." Hanafis hold that the recitation of Al-Fatihah is obligatory. As for congregational prayer, it is obligatory on Ma'mum (a person being led by an Imam in prayer) in inaudible prayers, while in Jahri (audible) prayers, the recitation of the Imam is for the Ma'mum. When the Imam is silent after reciting Al-Fatihah, Ma'mum can recite it. Q: What is the ruling on Ruku`? A: Ruku` states that the Muslim should bow until they attain a state of calm, by making the back straight with the head level. Regarding this, the Prophet (peace be upon him) said, "Then bow with calmness till you feel at ease." This is done by putting the hands on the knees,1 fingers apart; then straighten oneself up and stand erect, as mentioned in a hadith narrated by `A'ishah (may Allah be pleased with her) that said, "When he raised his head after bowing, he did not prostrate himself till he had stood erect."2 Ruku` is an integral of the prayer and without it the prayer cannot be valid. Q: If someone comes late and joins the Imam while he is bowing, should they pronounce Takbirat-ul-Ihram and then pronounce Takbirat-ul-Ruku`? A: If someone comes late and joins the Imam in bowing, they should pronounce Takbirat-ul-Ihram, as it is an integral of the prayer. As for Takbirat-ulRuku`, it is a minor Takbirah that is included in the Takbirat-ul-Ihram (Great Takbirah).3 Q: What is the ruling on Sujud (prostration)? A: Sujud is an integral part of prayer without which the prayer is not valid. Muslims should prostrate in a state calm until they feel at ease in seven parts of the body: the forehead along with the nose, the palms, the knees, and the feet.

Reported by Al-Bukhari and Muslim. Reported by Muslim. 3 Reported by Al-Bukhari.

1 2

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Q: What is the ruling on Tashahud (a recitation in the sitting position in the last unit of prayer)? A: Shafi`is and Hanbalis hold that the final Tashahud is integral; and that is the preponderant opinion. Malikis hold that that the final Tashahud is supererogatory. Q: What is the ruling on Taslim? A: Malikis and Shafi`is hold that the first salutation is integral while the second one [the final] is supererogatory. Hanbalis hold that both salutations on the right and left sides are obligatory. Q: What is the ruling on adding the phrase "Wa Barakatuh (blessing be upon you)" during the Taslim? A: Hanbalis hold that it is not permissible to add the phrase "Wa Barakatuh" in the first Taslim or in the second one. Other jurists hold that it is permissible to add the phrase "Wa Barakatuh" in the first Taslim as long as it is not repeated many times. It is more appropriate to say only "Wa Rahmat-ul-Allah (May Allah's Peace and Mercy be upon you)", and saying "Wa rahmat-ul-Allah" is supererogatory. Q: How can calmness in prayer be attained? A: The Muslim attains calmness by performing every part of the prayer, whether integral, obligatory, or supererogatory, in such a way that they feel at ease at the end of the prayer. Hudhayfah narrated that the Prophet (peace be upon him) saw a person who was not performing the bowing and prostrations perfectly. He said to him, "You have not prayed and if you should die you would die on a religion other than that of Muhammad." Q: What is the ruling on those who miss an integral part of prayer? A: If an integral part of prayer is intentionally omitted, the prayer is invalid. 72

If an integral part of prayer is unintentionally omitted, that Raka`ah is invalid and the second Raka`ah replaces the previous one and a Sujud-us-Sahw (prostration of forgetfulness) should then be performed. If, shortly after finishing the prayer, the person remembers an integral part of the prayer that they missed, they should immediately make up the missed part of the prayer. But if they remember the missed part after a long time has passed, the prayer is invalid and should be repeated. Q: If a person who has fainted regains consciousness, should they make up the prayer that they missed while they were unconscious? A: Malikis and Shafi`is hold that it is not necessary for those who have fainted to make up the prayer after they regain consciousness. Hanbalis hold that those who are in a coma should make up the prayer after regaining consciousness, as long as they do not go beyond three days. Q: Is commanding a child to perform prayer obligatory or commendable? At what age should they be ordered to pray and punished if they neglect it? A: The majority of Muslim scholars hold that it is obligatory to order a child to perform prayer and that is the preponderant opinion. Malikis hold that the order is only commendable. As for the age when they should be ordered: Hanafis and Hanbalis hold that it is necessary to order a child to perform prayer at the late age of seven and to punish them for missing it at the late age of ten, and this is the preponderant opinion. Malikis hold that the order should be at the early age of seven while the punishment at the early age of ten. Shafi`is hold that the order should be during the age of seven while the punishment during the age of ten. Q: What are the obligatory acts and the integral parts of the prayer without which the prayer becomes invalid? A: The majority of Muslim scholars agree on:

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1. Intention; as the Prophet (peace be upon him) said, "The reward of deeds depends upon the intentions"1 2. Takbirat-ul-Ihram; as the Prophet (peace be upon him) said, "The key of prayer is purification; Takbir (saying "Allah is most great") makes (all acts which break prayer) unlawful and Taslim makes (all such acts) lawful."2 3. Standing; it is obligatory, as Allah says, And stand before Allah with obedience [and do not speak to others during the Salah] and that is the same opinion of Sunnah and the consensus of scholars, as long as the person is able to do it. As for the sick, the prayer can be performed sitting down or lying on their side. 4. Recitation of Al-Fatihah in every Raka`ah; as the Prophet (peace be upon him) said, "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid."3 5. Ruku` with calmness; as Allah (Exalted be He) says, O you who believe!
Bow down, and prostrate yourselves.4

6. Standing erect from Ruku` and straightening up with calmness; as the Prophet (peace be upon him) said, "Then bow with calmness till you feel at ease then raise yourself and stand erect." 7. Attaining calmness with the first prostration; as Allah (Exalted be He) says, O you who believe! Bow down, and prostrate yourselves.5 8. Rising after prostration. 9. Sitting with calmness. 10. Second prostration after sitting. 11. Final sitting accompanied by saying Tashahud. 12. Saying the blessings on the Prophet (peace be upon him) after the final Tashahud. 13. Saying Salam; it has many forms and its smallest form is As-Salamu `Alaykum (Peace be upon you). 14. Attaining calmness; as the Prophet said to the one who was hastening in his prayer, "Then bow and remain quietly in that position, then raise yourself and
stand erect; then prostrate yourself and remain quietly in that attitude; then raise yourself and sit quietly, for if you do that, your prayer will be complete and if you fall short in any of

Reported by Al-Bukhari and Muslim. Reported by Ahmad ibn Hanbal and At-Tirmidhi. 3 Reported by Al-Bukhari and Muslim. 4 Sura Al-Hajj: 77. 5 Ibid.
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this, you will be deficient in your prayer."1 In another narration, the Prophet (peace be upon him) said, "Pray as you have seen me praying."

Q: What is the form of standing in prayer? A: Hanafis hold that it is permissible to draw the feet apart while standing, to the extent of four fingers. Shafi`is hold that it is permissible to draw the feet apart to the extent of the span of the hand and it is reprehensible to hold both feet together. As for the form of standing in congregational prayer, the shoulders and feet should be close to those of the person on either side. This is supported in the Prophet's hadith narrated by Anas (may Allah be pleased with him) in which the Prophet (peace be upon him) said, "Straighten your rows and stand closer together, for I see you from behind my back." Anas added, 'Every one of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion.'"2 If the person next to him has no desire to make his foot close to his neighbor, one should not insist on him doing so it is enough to place the shoulders close together. Q: What is the form of Ruku` in Salah? A: According to the majority of Muslim scholars, the optimal way of Ruku` is to make the head and the buttocks, and the head and the back, at the same level. The hands should be placed upon the knees with fingers spread apart. This is based on a hadith narrated that `Uqbah ibn `Amir (may Allah be pleased with him), when he bowed, placed his hands upon his knees and put his fingers below. Then he said, "Thus we witnessed the Prophet of Allah (peace be upon him) offering his prayer."3 This means straightening the back so that the head is at the same level as the trunk when putting the palms, with the fingers drawn apart, on the knees while bowing. Q: What is the form for going down into Sujud?

Reported by Ahmad ibn Hanbal. Reported by Al-Bukhari and Muslim. 3 Reported by Ahmad ibn Hanbal, Abu Dawud and An-Nisa'i.
1 2

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A: The majority of Muslim jurists, Hanafis, Shafi`is, and Hanbalis, hold that it is placing the knees, then the hands, while descending into prostration. Malikis hold that the Sunnah is to put hands before the knees. Q: What is the form for prostration? A: The buttocks should be raised, except in congregation. Prostration should be on the ground. During prostration, both the nose and forehead should be on the ground; this is according to the hadith of the Prophet (peace be upon him) where he said, "There is no prayer for the one whose nose does not feel as much of the ground as the forehead."1 Prostration should be on the knees, with the palms and feet in the direction of Qiblah. Hands should be held slightly away from the side of the body. Keeping the elbows away from the ground while prostrating. Regarding this, the Prophet (peace be upon him) said, "Be straight in the prostrations, and none of you should put his forearms on the ground (in the prostration) like a dog."2 Q: What is the way of Iftirash while reciting the first Tashahud? A: The sitting posture during the first Tashahud is the same as the sitting posture between the two acts of prostration. Iftirash means to placing the left foot to the side and sitting on it between the two prostrations, keeping the right foot vertical with its toes pointing towards Qiblah. This includes placing the clenched right hand on the right thigh and pointing with the index finger, while the left hand is placed on the left knee. Q: What is the way of Tawarruk during the last Tashahud?

1 2

Reported by Ad-Darqutny, Al-Hakim. Reported by Al-Bukhari and Muslim.

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A: It is the same as Iftirash in the first Tashahud; an authentic hadith narrated by Abu Hamid describes the prayer of the Prophet (peace be upon him) saying, "On sitting in the second Rak'ah he sat on his left foot and propped up the right one; and in the last
Rak'ah he pushed his left foot forward and kept the other foot propped up and sat over the buttocks."1

Q: What is the way of putting the right hand on the left one in prayer? A: The way of placing the hands in prayer is to put the right hand on the left one below the chest, or above or below the navel. Q: What is the ruling on placing the right hand on the left while standing in prayer? A: The majority of Muslim jurists of Hanafis, Shafi`is, and Hanbalis, hold that placing the right hand on the left while standing is Sunnah. Malikis hold that it is commendable to let the hands hang by the sides. Q: How is the right hand placed on the left one in prayer? A: Hanafis and Hanbalis hold that both hands should be placed below the navel. Shafi`is hold that it is Sunnah to place them below the chest or above the navel. Q: What are Sunan (supererogatory acts) of prayer? A: 1. Reciting Du`a'-ul-Istiftah (opening supplication when starting the prayer) while facing the Qiblah. 2. Reciting Isti`adhah (saying: "A`udhu-Billahi mina Al-Shaytan ir-Rajim [I seek refuge with Allah from the accursed Satan]") after the opening supplication and before reciting Sura Al-Fatihah. Regarding that, Allah
1

Reported by Al-Bukhari, Abu Dawud At-Tirmidhi, An-Nasa'i and Ibn Majah.

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(Exalted be He) says, So when you want to recite the Qur'an, seek refuge with Allah
from Shaytan (Satan), the outcast (the cursed one).1

3. Saying Ta'min (saying: "Amen" after reciting Surah Al-Fatihah) as narrated by `A'ishah (may Allah be pleased with her) that the Prophet (peace be upon him) said, "The Jews do not envy you for anything more than they envy you for the salutations and the saying of 'Amin behind the Imam."2 4. Reciting a sura after Sura Al-Fatihah. 5. Lifting the hands while reciting Takbirat-ul-Ihram, and going down and up from Ruku`, according to the majority of Muslim scholars. Shafi`is add that the hands should be lifted while standing after the first Tashahud. 6. Saying a supplication of Subhan Rabbiyal `Azhim (Glorified be My Lord, the Most Great) during Ruku`. When lifting the head after Ruku`, a Muslim should say Sami`a Allahu Liman Hamadah (Allah listens to him who praises Him). When a Muslim is standing upright, they should recite Rabbana laka Al-Hamdu Hamdan Kathiran Tayyiban Mubarakan Fihi (Our Lord, to You is the praise, the praise which is bountiful, pure and blessed). 7. Going down into prostration by placing first the knees and reciting Suban Rabbiyal A`la (Glorified be My Lord, the Most High) three times. 8. Doing Jalsat-ul-Istirahah (a brief sitting after prostration and before standing during the prayer). 9. First Tashahud. 10. Saying prayers and salutations upon the Prophet (peace be upon him) after the final Tashahud. 11. Saying supplications after the final Tashahud. Q: What is the ruling on placing the hands on the chest while standing erect after Ruku`? A: Hanbalis hold that it is permissible to either place the hands on the chest or let them hang by the sides. The majority of Muslim scholars hold that as the hands are placed on the chest before Ruku` then the same act should be done after standing upright from it.
1 2

Sura An-Nahl: 98. Reported by Ahmad ibn Hanbal.

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Q: What is the ruling on pointing with the index finger while Tashahud? A: Muslim jurists hold that Muslim should point with the index finger while reciting Tashahud; they refer to a hadith narrated by Ibn `Umar (may Allah be pleased with them), "When the Messenger of Allah (peace be upon him) sat
for Tashahud, he placed his left hand on his left knee and placed his right hand on his right knee, and he formed a ring like fifty-three and pointed with his finger of attestation."

However, the Muslim jurists disagree upon at what point during Tashahud the index finger should be lifted: The majority of Muslim scholars hold that the index finger should be lifted when saying "but Allah" during Tashahud. Hanbalis hold that the index finger should be pointed, with no movement, each time the name of "Allah" is said. Q: What are Sunnah supplications during prayer? A: 1. After pronouncing Takbirat-ul-Ihram and before reciting Sura Al-Fatihah; one should say, "Allahumma Ba`id Bayni Wa Bayna Khatayaya Kama Ba`ata Bayna
Al-Mashriqi Wal-Maghrib. Allahumma Naqqini Min Khatayaya Kama Yunaqqa AthThawb Al-Abyad Min Ad-Danas. Allahumma Ighsilni Min Khatayaya Bil-Thalji WalMa'i Wal-Barad (O Allah, Set me apart from my sins as the East and West are set apart from each other and clean me from sins as a white garment is cleaned of dirt (after thorough washing). O Allah! Wash off my sins with snow, water, and hail.)"1

2. During Ruku` and after glorifying Allah three times, one should say, "Allahumma Laka Rak`tu, Wabika Amantu, Walaka Aslamt, Khasha`a Laka Sam`i,
Wabasari, Wamukh-khi, Wa`azhmi, Wa`sabi, Wa Mas-taqalla Bihi Qadami (O Allah, it is for You that I bow. I affirm my faith in You, I submit to You, and submit humbly before You my hearing, my eyesight, my bones, and my sinews; what my feet carry are humbled before Allah, the Lord of the worlds.)"2

3. After standing from Ruku`, one should say, "Sami`a Allahu Liman Hamadah
Rabbana Walaka Al-Hamdu Hamdan Kathiran Tayyiban Mubarakan fihi Mil'a AsSamawati Wal-Aradi Wa Mil`a Ma Baynahuma Wa Mil'a Ma Shi'ta Min Shay'in Ba`d (Allah listens to him who praises Him. Our Lord, to You is the praise, the praise

1 2

Reported by Al-Bukhari and Muslim. Reported by Muslim.

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which is bountiful, pure, and blessed that would fill the heavens and earth and fill that which will please You besides them.)"1

4. While prostrating and after glorifying Allah three times, one should say, "Allahumma Laka Sajatu, Wa bika Amantu, Wa laka Aslamtu, Sajada Wajhi
Lilladhi Khalaqahu Wa Sawwarahu Wa Shaqqa Sam`ahu Wa Basarahu, Tabarakallahuanul-khaliqin. (O Allah, it is to You that I prostrate myself, it is in You that I affirm my faith, and I submit to You. My face is submitted before the One Who created it, shaped it, and opened its faculties of hearing and seeing. Blessed is Allah, the best of Creators.)"

5. Between the two prostrations, one should say, "Allahummaghfirli, Warhamni,

Wajburni, Warfa`ni, Wahdini, Warzuqni (O Allah, grant me pardon, have mercy upon me, grant me well-being, raise my rank, direct me to the path of righteousness, provide me sustenance.)"

6. After the final Tashahud and before Taslim, one should say, "Allahumma
Inni A`udhu Bika Min an-Nari, Allahumma Inni A`udhu Bika Min `Adhabil-Qabri, Allahumma Inni A`udhu Bika Min Fitnatil-Mahya Wal-Mamati, Allahumma Inni A`udhu Bika Min Fitnatil-Masih ad-Dajjal (O Allah, I seek refuge with You from the torment of the Hell-fire, from the torment of the grave, from the trial of life and death, and from the trials of Masih ad-Dajjal: (Antichrist).)"

7. After Salam, the Muslim should ask Allah to forgive him three times, say Tasbih (saying "Subhan Allah [Glory be to Allah]"), Hamd (saying "AlHamdul-Lillah [All praise is due to Allah]"), and Takbir (saying: "Allahu Akbar [Allah is the Greatest]") thirty-three times, followed by saying, "La Ilaha Illa-Allahu Wahdahu La Sharika Lahu Lahul-Mulku Walahul-Hamdu Wa-Huwa `Alakulli Shay'in Qadir (There is no god but Allah. He is alone. There is no partner with Him. To Him belongs sovereignty and to Him is praise due, and He is Potent over everything)." Then, the Muslim should recite Al-Mu`awwidhatayn (Suras Al-Falaq and An-Nas) and Ayatul-Kursy (the Qur'anic Verse of Allah's Throne, Sura Al-Baqarah: 255) Q: What are the times that it is not permissible to offer supererogatory prayer? A: Performing a supererogatory prayer is disliked: After Fajr Prayer until the sunrise. After the sunrise until the sunrises in the sky to the height of a spear. When the sun is directly overhead at midday; that is, minutes before Zhuhr Prayer. After `Asr prayer until the sunset.
1

Reported by Muslim.

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When the sun is setting. When the Imam is going to call to start the obligatory prayer. When the Imam is delivering the Jumu`ah Khutbah (sermon); offering supererogatory prayers is Mustahab (desirable), while listening to the Khutbah is Fard, and Fard has precedence over Mustahab except for Tahiyyat-ul-Masjid (twounit prayer to greet the mosque) as it is Sunnah to perform two short Raka`ahs when entering a mosque. Q: Is it permissible to perform reason-based prayers at times when it is not permissible to offer supererogatory Salah? A: Hanaifis, Malikis, and Hanbalis hold that it is absolutely not permissible to pray at times when it is not permissible to offer supererogatory Salah, whether such prayers are based on reasons or not. Shafi`is and a narration of Hanbalis hold that it is permissible to perform reason-based prayers at times when it is not permissible to offer supererogatory Salah; such as the funeral prayer, Tahiyyat-ul-Masjid, two Raka`ahs of Tawaf, two Raka`ahs after Wudu', and making up missed prayers, whether obligatory or supererogatory. Q: Is it permissible to perform any supererogatory or missed prayers at those times when it is not permissible to offer supererogatory Salah? A: Muslim jurists hold that performing any supererogatory prayers at those times when it is not permissible to offer supererogatory Salah is Makruh (reprehensible) except for the funeral prayer, Tahiyyat-ul-Masjid, or Salat-ul-Kusuf (prayer on a solar eclipse). However, Muslim jurists disagree regarding the missed prayer: The majority of Muslim scholars hold that it is permissible to make up the missed prayers at those times. Hanaifis hold that it is not permissible to make up the missed prayers at those times. Before Fajr prayer: The majority of Muslim scholars hold that it is reprehensible to perform any supererogatory prayers (after the Fajr Call) except the two supererogatory Raka`ahs before the Fajr prayer. 81

Malikis hold that it is permissible to make up Witr (prayer with an odd number of units) if it is missed at night. After Fajr prayer: Muslim jurists hold that it is reprehensible to pray any supererogatory prayers without a reason. Shafi`is hold that it is permissible to perform supererogatory prayers that are reason-based; such as Salat-ul-Kusuf, two Raka`ahs of Tawaf, and Salat-ulIstisqa' (prayer for rain). Hanbalis hold that it is permissible to pray the Sunnah prayer of Fajr after it if it was forgotten or missed before the Fajr prayer. After `Asr prayer: Hanafis, Malikis, and Shafi`is hold that it is reprehensible to perform any supererogatory prayers after the `Asr Prayer. Hanbalis hold that it is permissible to make up the Sunnah prayer of Zhuhr after the `Asr prayer if there is an excuse for missing it, as the Prophet (peace be upon him) prayed the supererogatory prayer of Zhuhr after the `Asr prayer. From when the Imam starts delivering the sermon until he ends the prayer: Hanafis, Malikis, Shafi`is, and Hanbalis hold that it is reprehensible to perform supererogatory prayers once the Imam has come to the pulpit, as listening to the Imam's Khutbah is obligatory and one should not abandon what is obligatory for what is supererogatory. Shafi`is and Hanbalis hold that it is reprehensible to perform supererogatory prayers except if performing a short prayer of Tahiyyat-ul-Masjid, even if the Imam is delivering the sermon. When Iqamah (call to start the prayer) starts for performing obligatory prayers: Muslim jurists agree that it is not permissible to perform supererogatory prayer if Iqamah has started, even if it is the supererogatory prayer of the Fajr Prayer, and if the person has already started it they should abandon it and join the congregational prayer. Before Salat-ul-`Eid (the Festival Prayer): Hanafis, Hanbalis, and Malikis hold that it is reprehensible to perform supererogatory prayer before or after Salat-ul-`Eid. Shafi`is hold that it is not reprehensible, except for the Imam, to perform supererogatory prayer before Salat-ul-`Eid after the sunrise.

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Q: Do the prayers of men and women differ? A: Women do not have to raise their voice in audible prayers if there are marriageable men who can hear her, nor should they raise it while saying Amin after the Imam. It is permitted for her to give Iqamah with no Adhan (call to prayer), while both are permitted for men. When the Imam makes a mistake in a congregational prayer, a woman should correct him by clapping (clapping the palm of one hand against the back of the other), without saying, "Subhanallah [Glory be to Allah]" while men should correct the Imam by saying, "Subhanallah". Women should not draw their arms apart either in Sujud or Ruku`, but should keep their limbs close to their body, and they should make their stomach touch their thighs during Sujud, as this is less revealing and thus preferable for them. If women join the congregational prayer with men, the back rows, with children, are better for them than the front ones. If a woman leads a group of women in prayer, she should stand in the middle of the first row and keep more people on her right side than her left. This is contrary to men, as the Imam stands in front of Ma'mums, who occupy the first row. The Hanafis believe that the palms of women should be at the level of her shoulders while reciting Takbirat-ul-Ihram; but a man should raise his palms to the level of the earlobes or equal to the shoulders while reciting Takbirat-ulIhram. While Sujud, it is preferable and more covering for a woman to make their stomach touch their thighs unlike men who do not have to draw their parts close to each other. All of the woman's body must be covered, except for face and hands while men cover between the navel and the knees. Q: Is it permissible for a woman to pray in a dress that she has worn during her menstrual period? A: It is permissible for a woman to pray in a dress she has worn during her menstrual period provided that any spots of menstrual blood have been washed off with water to be certain of the purification of their dress.

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Q: Is it permissible for mothers to carry their children during performing the prayers? A: Yes, mothers are allowed to carry their children while they are praying; as Abu Qatadah Al-Ansari narrated: "Allah's Prophet was praying and he was carrying Umama the daughter of Zaynab, the daughter of Allah's Prophet. When he prostrated, he put her down and when he stood, he carried her (on his neck)."1 Q: What is the difference between Fajr prayer and Subh prayer? A: The word "Fajr" means the time at which daylight first begins, while "Subh" refers to that period between that light and the sunrise; at this time, two obligatory Raka`ahs should be performed, preceded by Sunnah Qabliyyah (supererogatory prayer performed before an obligatory prayer), that is, the two supererogatory Raka`ahs of Fajr. Upon this, Allah (Exalted be He) says,
Perform The Salah (Iqamat-as-Salah) from mid-day till the darkness of the night (i.e. the Zhuhr, `Asr, Maghrib, and `Isha' prayers), and recite the Qur'an in the early dawn (i.e. the morning prayer). Verily, the recitation of the Qur'an in the early dawn is ever witnessed (attended by the angels in charge of mankind of the day and the night).2 Therefore, the Fajr prayer is witnessed

by the angles of day and night, who come in succession at that time, while reciting the Qur'an during Fajr prayer. The Prophet (peace be upon him) said, "Pray Fajr during (Isfar) time, for it's greater for your reward."3 In addition, the Prophet (peace be upon him) said, "The two Raka`ahs at dawn are better than this world and what it contains."4 Here the mention of Fajr refers to the Sunnah of Subh prayer. Q: What is the meaning of the hadith "Whoever prays Fajr is under the protection of Allah"? A: This means that whoever prays Subh early will be under the protection of Allah and will gain His security against any harm as a reward for observing the prayer at its correct time. Whoever makes an effort at the beginning of the day can more easily deal with tribulations during that day, and Allah will also bless their day. Concerning this, Allah (Glorified be He) says, As for those who strive
Reported by Al-Bukhari and Muslim. Sura Al-Isra': 78. 3 Reported By Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. 4 Reported by Muslim.
1 2

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hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah's Religion - Islamic Monotheism). And verily, Allah is with the Muhsinun (good doers).1

Therefore, no harm can come to whoever prays the Fajr prayer unless it is destined by Allah. It is narrated that Al-Hajjaj ibn Yusuf Ath-Thaqafi commanded Salim ibn `Abdullah ibn `Umar to kill a man. While intending to kill him, Salim asked the man, "Did you pray Subh?" The man said, "Yes." Then, Salim told him, "Go away, as I cannot harm you." When Al-Hajjaj asked him about the reason behind not killing him, Salim said, "He performed the prayer of Subh, thus he became under the protection of Allah and I dislike killing a man protected by Allah." Allah (Exalted be He) says, Truly, Allah
defends those who believe. Verily! Allah likes not any treacherous ingrate to Allah [those who disobey Allah but obey Shaytan (Satan)].2

Q: What is the reward of those who performs the Fajr prayer and then sit to remembers Allah until the sunrise? A: The Messenger of Allah (peace be upon him) said, "Whoever prays Fajr in congregation then sits and remembers Allah until the sun rises, then prays two Rak'ahs, shall have the reward like that of Hajj and `Umrah, complete, complete, complete (i.e. reward)."3 Q: The Prophet (peace be upon him) said, "Pray Fajr during Isfar time, for it is greater for your reward." What does "Isfar" mean? Does this contradict the hadith that recommends praying "The prayer in time"? A: Isfar means coming to light and appearance. Abu-Dawud and Al-Bayhaqi narrated from an authentic chain of narrators that, "The Messenger of Allah (peace be upon him) prayed the Fajr prayer in the darkness (of the dawn. Another time, he prayed it when the dawn was shining (or glowing)."4 However, until his death, the Prophet (peace be upon him) usually performed the Fajr prayer in the darkness, at its early time, and the hadith in which he says to wait until the dawn shines, means that the prayer should be performed a bit later. Some scholars maintain that the important thing is that the prayer should end when the day breaks, as the Prophet (peace be upon him) used to prolong the recitation during the Fajr prayer. He used to recite from sixty to
Sura Al-`Ankabut: 69. Sura Al-Hajj: 38. 3 Reported by At-Tirmidhi. 4 Reported by Abu Dawud.
1 2

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a hundred verses. So the prayer began in the darkness of dawn, and finished when it was light. It is also said that when the Prophet (peace be upon him) ordered the people to wait until the coming of the light to perform the Fajr prayer, this was only confined to moonlit nights, when the beginning of the daybreak is not clear-cut; therefore, he ordered them to wait on such nights so as to make sure that the prayer is not performed early, before its due time. Still a third opinion maintains that the Companions used to perform the Fajr Prayer at the first light of dawn, Al-Fajr-ul-Kadhib (false dawn), therefore the Prophet (peace be upon him) ordered them to wait until the second dawn Al-Fajr-ul-Sadiq (true dawn). Q: What is the ruling on reciting Sura Al-Fatihah for the Imam and Ma'mum in congregational prayer? A: The majority of Muslim scholars hold that reciting Sura Al-Fatihah is an integral part of the prayer, so the Ma'mum should recite it during Jahri prayers (i.e. prayers recited out aloud) and Sirri prayers (i.e. prayers with sub-vocal recitation) when the Imam is silent. They provide as their evidence the Prophetic hadith that reads, "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid."1 Hanafis, however, hold that the recitation of the Imam covers the Ma'mum. The Prophet (peace be upon him) said, "Whoever is praying behind an Imam, the recitation of the Imam is in fact the recitation of those following him."2 Q: What is the ruling on saying 'Amen' after reciting Al-Fatihah in prayer? A: It is Sunnah to say 'Amen' after every supplication. Abu Dawud narrated that: "The Prophet of Allah (peace be upon him) came upon a man who was supplicating eagerly and insistently. The Prophet (peace be upon him) waited, listening to him. The Prophet (peace be upon him) then said, "He is more likely to be granted his request if he seals the supplication." When asked how to respond to a supplication, he said, 'To say Amen'" In another narration, the Prophet (peace be upon him) said, "Jibril taught me Amen."

1 2

Reported by Al-Bukhari and Muslim. Da'if (weak) Hadith; it was reported by Ibn Majah and Ahmad ibn Hanbal.

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Moreover, it is desirable during prayer to respond to the Imam with 'Amen' simultaneously. The Prophet (peace be upon him) said, "They [the people of the
Scripture] will not envy us for anything more than they envy us for Friday, which we have been guided to, while they were led astray from it, and for the Qiblah, which we were guided to, while they were led astray from it, and for our saying 'Amen' behind the Imam."1

It follows that it is commendable to say 'Amen' after the recitation of AlFatihah. It is also commendable to say it aloud, and for the Imam and Ma'mum to say it simultaneously, according to the majority of Muslim scholars. Saying 'Amen' also is a declaration of an Islamic ritual and a form of unification, and this is Sunnah in Jahri prayers. Q: What is the ruling on the Imam who prays without performing Wudu' due to forgetfulness? A: The Imam, in such a case, must re-perform the prayer. As for the Ma'mums, they need not re-perform their prayer and they have acquired the reward of praying in congregation. Q: Is it permissible for a person who performed dry Wudu' to lead in prayer one who performed Wudu'? A: Yes, it is permissible because each of them has prayed after performing a permissible form of purification. Q: When is the time of `Isha` prayer over? A: Muslim jurists unanimously agree that the time of the `Isha` prayer starts with the disappearance of twilight after sunset. As for the end of the time for the `Isha` prayer: Hanafis and Shafi`is hold that the end of the time for the `Isha` prayer is at the break of dawn. Malikis, on the other hand, hold that the time for the `Isha` prayer ends with the passing of the first third of the night. Hanbalis, however, maintain that the end for the time of `Isha` prayer is midnight, and it is desirable to delay the prayer to that time.
1

Reported by Ahmad ibn Hanbal.

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Q: What is the ruling on asking Allah for help when the Imam recites Allah's saying, You (Alone) we worship, and You (Alone) we ask for help (for each and everything) and similarly remembering Allah when certain verses are being recited? A: Remembering Allah in prayer does not render it invalid if the intended purpose is the remembrance of Allah, for prayer itself is a form of remembering Allah. It is Sunnah, following the example of the Prophet, when reciting the Qur'an in prayer or otherwise, that one should ask for Allah's Mercy whenever a verse concerning His Mercy is recited; and when a verse concerning Allah's Torment is recited, one should seek refuge with Allah from the torment of the Hell-fire. However, this is to be said in as low a voice as possible so as not to disturb others. Q: What is the ruling on those who delay prayers until late in the night under the pretext of being occupied with work? A: The concession of combining prayers is only due to traveling, illness, or rain. Zhuhr and `Asr prayers, according to such a concession, can be performed together either in advance (i.e. during the time of the first) or later in the time of `Asr. Maghrib and `Isha` prayers also can be performed together in the same way. However, it is not permissible to bring all prayers together, be that at the time of the earlier or the later one, whatever the cause may be. Allah (Glorified and Exalted be He) says, Verily, prayer is enjoined on the believers at fixed
hours.1

Q: What is the ruling on shaking hands after prayer? A: If someone stretches out his hand to shake hands with you after finishing the prayer, you should be lenient with him when telling him this is not from the works of the prayer (if he thinks so). However, shaking hands with others out of the prayer is permissible, even desirable that demonstrates kindness, gentility and friendliness among Muslims and other as well.

Sura An-Nisa': 103.

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Q: Allah (Exalted be He) says, And offer your Salah (prayer) neither aloud nor in a low voice.1 What is meant by that? What is the reason behind that? What are the Jahri and Sirri prayers? A: Al-Bukhari and Muslim reported that this verse was sent down to the Prophet (peace be upon him) when he was in Makkah, where he used to lead the Companions in prayer and recite the Qur'an loudly. When the disbelievers heard him, they would insult the Qur'an. Therefore, the verse was revealed. Moreover, Ahmad ibn Hanbal and Abu Dawud reported that: "The Prophet (peace be upon him) went out at night and found Abu Bakr praying in a low voice, and he passed by `Umar ibn Al-Khattab, who was raising his voice while praying. When they both met the Prophet (peace be upon him) together, he said, `I passed by you, Abu Bakr, when you were praying in a low voice.' He replied: 'I made Him hear with Whom I was holding intimate converse, Messenger of Allah.' He (the Prophet) said to `Umar: 'I passed by you when you were praying in a loud voice.' He replied: 'Messenger of Allah, I was awakening the drowsy and driving away the Devil.' The Prophet (peace be upon him) said, 'Raise your voice a little, Abu Bakr', and he said to `Umar: 'Lower your voice a little.'"2 The obligatory prayers in which the recitation is done loudly (Jahri prayers) are: Fajr, Jumu`ah, and the first two Raka`ahs of Maghrib and `Isha' prayers. As for the prayers in which the recitation is done in a low voice (Sirri prayers), they are: Zhuhr prayer, `Asr prayer, the third Raka`ah of Maghrib prayer, and the last two Raka`ahs of `Isha' prayer. The loud recitation includes Al-Fatihah and the sura that follows. Dhikr (Remembrance of Allah) and Du`a' (supplication) should be said in a low voice. Only the person praying individually or the Imam should recite it audibly. The reason behind ordaining Muslims to recite the Qur'an (in prayer) in a low voice lies in the fact that Muslims in Makkah, whenever they recited the Qur'an aloud in prayer, were subjected to great harm at the hands of the polytheists. The prayer was performed two Raka`ahs at a time. It remained the same in the case of travel, but the Raka`ahs of prayer in (the state of) residence increased. Moreover, the disbelievers used to be asleep at the time of the Fajr prayer and, hence, the prescription of loud recitation during the Fajr prayer. They used also to be asleep or occupied with special parties after sunset. That is why
1 2

Sura Al-Isra': 110. Reported by Abu Dawud and At-Tirmidhi.

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Maghrib and `Isha' prayers are Jahri ones. On the other hand, Jumu`ah prayer was prescribed in Medina, that is, after the Prophet's migration to it. Allah (Exalted be He) says, O you who believe (Muslims)! When the call is proclaimed for the Salah
(prayer) on Friday (Jumu`ah prayer), come to the remembrance of Allah [Jumu`ah religious talk (Khutbah) and Salah (prayer)] and leave off business (and every other thing)1 It is well known

that Adhan (call to prayer) for Jumu`ah prayer and all other prayers was prescribed in Medina because the great number of Muslims gathering for the Jumu`ah prayer would instill fear and respect for Muslims into the hearts of their enemies, who then dared not harm them. Moreover, security was by then settled in Medina and there was no fear of reciting the Qur'an loudly during the day, but the legislation has remained the same to record this chapter in history. Q: Is it permissible to raise one's voice in the Sirri prayer to avoid abstractedness? A: The person praying individually has the choice to pray either loudly or in a low voice in Jahri prayers. On the other hand, Sirri prayers should be performed in a low voice (that would be audible to himself) by moving the lips to avoid being abstracted. It is commendable in supererogatory night prayers to perform them with loud recitation. Q: Is it permissible to recite suras from the Qur'an in prayer in a reversed order (i.e .Tankis)? A: Shafi`is hold that it is permissible to do so as Muslim in his Sahih reported that Hudhayfah ibn Al-Yaman said, "I prayed with the Messenger of Allah (peace be upon him) one night and he started reciting Sura Al-Baqarah. He then started An-Nisa', and recited it; then he started Al `Imran and then bowed." Reciting the Qur'an in order is not obligatory in prayer and there is no definite text reported from the Prophet (peace be upon him) that prohibits reversing the order of the suras. Therefore, one can recite in the second Raka`ah a sura that precedes the one recited in the first one; however, it reprehensible to do that in the same Rak'ah. The majority of Muslim scholars, however, hold that it is reprehensible to do Tankis. `Abdullah Ibn Mas`ud was told that someone was reciting the Qur'an in a reversed order, so he said, "His heart is turned upside down [i.e.
1

Sura Al-Jumu`ah: 9.

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this man's heart is disordered because he has recited the Qur'an in a disordered way]." Reciting the Qur'an in prayer in a reversed order is reprehensible, as it was reported from the Prophet (peace be upon him) that in the second Raka`ah a sura should be recited following (in order) the one recited in the first Raka`ah. Q: Is it permissible to carry the Qur'an during prayer? If so, is it permissible during obligatory or supererogatory prayer? A: Shafi`is hold that it is permissible to carry the Qur'an when praying and recite from it, provided that no movement that may render the prayer invalid is made, such as putting the Qur'an down and then lifting it up and opening it. It should also be placed on a high position and be in a large font so as to be easy to read with no need to browse through pages. An-Nawawi in his Al-Majmu` maintained that there is no fault in browsing through the pages in Tarawih (supererogatory night prayer in Ramadan) and supererogatory prayers in general, according to the majority of Muslim scholars. On the other hand, it is reprehensible to do so in obligatory prayers; however, the prayer is valid only if the movements are no more than three. Abu Hanifah holds that the prayer becomes invalid if the Qur'an is carried during obligatory prayer. Q: Is it permissible for one who does not speak Arabic to recite the meanings of the Qur'an during prayer? A: The majority of Muslim jurists hold that the prayer is corrupted due to reciting a translation of the meanings of the Qur'an, since it is not the Qur'an. Hanafis, however, hold that it is permissible for those who do not speak Arabic; that is, they are practically illiterates [as far as Arabic is concerned], so they do not need to recite the Qur'an until they learn Arabic. Q: What is the ruling on Sutrah (the barrier placed in front of a person praying)? How can it be achieved? A: According to Shafi`is and Hanbalis, Sutrah is General Sunnah. One should seek Sutrah using a wall, a pillar, or a stick. The Prophet (peace be upon him)

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said, "When one of you prays, he should make a partition for his Salah, even if it is an arrow."1 He also said, "If he does not have a staff, he should draw a line [on the ground in front of him]."2 If one is praying on a rug, then the end of the rug is considered to be the Sutrah. The Sutrah of the Imam also counts for that of the Ma'mums; therefore, they should not seek another Sutrah. Q: What is the ruling on passing in front of people who are praying? What is the ruling on Sutrah in front of a person praying? Is it permissible for persons praying to push away those who try to pass in front of them? A: The Prophet (peace be upon him) said, "If the person who passes in front of another person in prayer knew the magnitude of his sin he would prefer to wait for 40 (days, months, or years) rather than to pass in front of him."3 The area where it is forbidden to pass in front of persons praying is from their feet to the place of their prostration; anywhere else is not forbidden. Hanbails exempted (from this ruling) Al-Masjid Al-Haram (the Sacred Mosque in Makkah) and all areas within the Sanctuary of Makkah where people need to pass through especially to perform Tawaf (circumambulation around the Ka`bah). Generally, in congregational prayer, it is permissible to pass in front of people because of having broken wind, for example, upon which one has to pass [among rows] to re-perform Wudu'. It is commendable to put one's hand on one's nose as if having a nosebleed so as not to feel ashamed of the real reason for cutting off prayer. It is desirable to place a barrier in front of a person praying to prevent people from passing in front of him. If someone tried to pass between the praying person and that barrier, he (the praying person) should push him away. Al-Bukhari reported that the prophet (peace be upon him) said, "If, while you are
praying, somebody intends to pass in front of you, prevent him; and should he insist, prevent him again; and if he insists again, fight with him (i.e. prevent him forcefully e.g. pushing him violently), because such a person is (like) a devil."4 The word "prevent" means to stop him by

putting one's hands in front of him. The hadith has an intended exaggeration to signify the magnitude of this sin.

Reported by Ahmad. Reported by Ibn Majah and Ibn Hibban. 3 Reported by Al-Bukhari and Msulim. 4 Reported by Al-Bukhari and Muslim.
1 2

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Q: Is it permissible for a person praying to cut off his own prayer to answer his parents' call for an important matter or should he wait until the prayer is finished? A: It is unanimously impermissible to cut off obligatory prayer except in necessity. As for supererogatory prayer, on the other hand, it is permissible to cut it off to answer one or both parents as in the Prophetic hadith on Jurayj (the worshipper) who did not answer his mother, so she invoked Allah against him. Moreover, it is not permissible to answer them while in prayer by saying, "I am praying," and if one did, the prayer is rendered invalid. The Prophet (peace be upon him) said, "This prayer should not include anything of people's talk; rather it is Tasbih
(saying: 'Subhan Allah [Glory be to Allah]'), Takbir (saying 'Allahu Akbar [Allah is the Greatest]'), and reciting Qur'an."1

Q: Is it permissible to cut off prayer if one senses danger such as the presence of a predator or a suspected robbery? A: Whoever sees a scorpion and fears that it might sting him should kill it, as the Prophet (peace be upon him) said, "Kill the two black things during prayer; the snake and scorpion."2 Muslim jurists unanimously agree that prayer does not become invalid due to this act as it is a necessity and there is no reprehensibility in it. Q: What is the ruling on abstractedness during prayer? A: Allah (Exalted be He) says, Successful indeed are the believers. Those who offer their Salah (prayers) with all solemnity and full submissiveness.3 However, not everyone can achieve total solemnity in prayer. The Prophet (peace be upon him) said, "I am only a human being and I forget just as you do; so when I forget, remind me."4 Al-Bukhari, Muslim, and others reported that: "The Prophet led his Companions in the Zhuhr prayer, offering only two Raka`ahs and then (finished it with) Taslim. Dhul-Yadain (one of the Companions) said to him, 'O Allah's Prophet! Have you forgotten or has the prayer been shortened?' The Prophet said, `Neither have I forgotten, nor has it been shortened.' They (the people) said,
Reported by Muslim. Reported by Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. 3 Sura Al-Mu'minun: 1-2. 4 Reported by Muslim.
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'Surely, you have forgotten, O Allah's Prophet!' So the Prophet got up and offered other two Raka`ahs and finished his prayer with Taslim."1 Everyone is liable to forget on account of the tricks of the devil. The lack of calmness in prayer is a sign of abstractedness. The majority of Muslim scholars hold that attaining calmness is one of the integral elements of prayer. Abu Qatadah narrated the Prophet (peace be upon him) as saying, "The worst thieves are those who steal part of the prayer." When asked how this could be done, he replied, `By not fulfilling the requirements of devoted and submissive bowing and prostration and by the lack of solemnity.'"2 Q: What are the possible means of getting rid of abstractedness in prayer? A: The remedy for this problem lies in avoiding the things that are likely to cause abstractedness, such as looking at attractive pictures and landscapes hung in front of a person praying. Among the practices that can help achieve this is to perform Wudu' well (before starting prayer) and focus one's eyes on the place of prostration (during prayer). Moreover, one should keep in mind that the present prayer may be the last one and that prayer [as an act of worship] connects man with Allah, charges one with spiritual power, erases sins, and endows one with peace of mind. In addition, reciting the Qur'an with Tajwid (art of Qur'anic recitation) and understanding its meanings make prayer a way of maintaining distance from Al-Fahsha' (i.e. great sins of every kind) and AlMunkar (i.e. disbelief, polytheism, and every kind of evil, wicked deed) The Prophet (peace be upon him) said, "The Salah is accepted only when performed faithfully and with presence of mind." Hatim Al-Asam was asked how he could achieve devotion and solemnity in prayer. He replied: "When the time for Salah comes, I commence it with saying Takbir 'Allahu Akbar [Allah is the Greatest]'. Then I visualize that the Ka'bah is in front of me, imagining my feet upon the Sirat (the bridge over the Fire), with Paradise to my right, Hell to my left, the angel in charge of death close behind me, and Allah's Messenger watching my prayer, and thinking that it may be my last Salah, and I say Takbir with glorification (of Allah) and recite the Qur'an with deep thoughtfulness. Then I bow and prostrate submissively, fearing Allah's punishment and hoping to please Him at the same time. At the end of my Salah I become anxious and uneasy as to whether it was accepted or not."

1 2

Reported by Al-Bukhari and Muslim. Reported by Ahmad, Al-Hakim and Ibn Hibban.

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Q: Is it permissible to say "Alhamdu lillah [All praise is due to Allah]" when sneezing in prayer? If so, is it permissible to offer Tashmit (asking Allah's Mercy for someone) during prayer? A: Shafi`is hold that a person has no control over sneezing, and it is a grace for which one should praise Allah, even during prayer. However, they stipulate that one should say the praise in a way that allows only himself to hear it and, consequently, it does not render the prayer invalid. Three opinions were attributed to Malik: one is that it is permissible to say "Alhamdu Lillah" aloud when sneezing in prayer [i.e. in a way others can hear]; the second is that it is said in a voice audible only to oneself; and the third does not permit it at all. As for offering Tashmit during prayer, it is not permissible. Q: Is it better for a woman to pray at home or in the mosque? A: Several hadiths suggest it is preferable for women to pray at home. Among these hadiths is that of Um Hamid, who told the Prophet (peace be upon him) that she would like to pray with him [i.e. in the mosque]. The Prophet said, "I
know you like to pray with me, but a woman's prayer in the particular place where she sleeps in her bedroom is of greater merit than her prayer in any other place in the room, and her prayer in her bedroom is of greater merit than her prayer in her courtyard."1

Moreover, the Prophet (peace be upon him) said, "Do not prevent women from attending the mosque, even though their houses are better for them."2 Therefore, it is permissible for a woman to pray in the mosque. However, it is better for her to pray in her house. On the other hand, if her going to the mosque is for learning or listening to the Jumu`ah sermon, this should be done under certain Islamic rules. Muslim reported that the Prophet (peace be upon him) said, "When your women seek your permission for going to the mosque, you grant them (permission)."3 Ahamd ibn Hanbal and Abu Dawud reported that the prophet (peace be upon him) said, "Do not prevent the maid-servants of Allah from going to the mosques of Allah, but they should go out (to the mosque) without applying perfume or dressing up."4 And in a
Reported by Ahamd, Ibn Khuzaymah and Ibn Hibban. Reported by Muslim and Abu Dawud. 3 Reported by Muslim. 4 Reported by Abu Dawud and Ahmad.
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hadith reported by Muslim, the Prophet (peace be upon him) addressed women, saying, "When any one of you comes to the mosque, she should not apply perfume."1 Q: What is the ruling on women leading a boy in prayer? A: It is not permissible for a woman to lead a boy in prayer, whether he is discriminating or not. Q: Is it permissible to pray on a plane while in flight? A: Muslim jurists agree that praying on a plane while in flight is permissible. In such a case, one should perform purification with water and try to determine the direction of Qiblah as accurately as possible before starting to pray. It is also permissible to pray while sitting if airsickness is feared. Q: Is it permissible for a person in a state of fear [of enemy or the like] to pray without facing the Qiblah? A: Yes, it is permissible to do so whether standing up or riding, depending on one's case. Q: Should a person in prayer look at the sky, or in front of him, or at the place of prostration? A: Malikis hold that a person should look in front of him in prayer and not at the place of prostration, as Allah (Exalted be He) says, so turn your face
in the direction of Al-Masjid-al-Haram (at Makkah). 2

Sufyan Ath-Thawri, Abu Hanifah, and Ash-Shafi`i hold that it is desirable to look at the place of prostration. The Prophet (peace be upon him) forbade looking at the sky during prayer in the hadith that reads, "They should stop (looking towards the sky during the prayer); otherwise their eye-sight would be taken away."3 He (peace be upon him) also forbade looking at anything that might distract the praying person from the prayer.
Reported by Muslim. Sura Al-Baqarah: 144. 3 Reported by Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah.
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Q: What is the ruling on a person who does not face the Qiblah when praying? Should he repeat the prayer? A: He does not have to repeat the prayer if he has already done his best to determine the direction of Qiblah and has been short on time. On the other hand, if he did not do his best to determine the direction of the Qiblah, he should repeat the prayer.

Shortening Prayer
Q: What is meant by shortening the prayer? What are the prayers that are shortened? A: Shortening the prayer means to perform the obligatory four- Raka`ah prayer with only two Raka`ahs, in the case of travel. Prayers that may be shortened are Zhuhr, `Asr, and `Isha' prayers. As for Fajr and Maghrib prayers, they may not be shortened. Q: What is the ruling on shortening prayer? What is the proof of its prescription? A: It is a stressed Sunnah and a favor that Allah has bestowed upon us. The proof of its prescription is the saying of Allah (Exalted be He), And when you (Muslims) travel in the land, there is no sin on you if you shorten your Salah if you fear that the disbelievers may attack you, verily, the disbelievers are ever unto you open enemies.1 As for the proof of its prescription from the Prophetic Sunnah, there are a variety of authentic hadiths affirming the fact that the Prophet (peace be upon him) used to shorten his prayers while he was traveling to perform Hajj or `Umrah or in times of war. Ibn `Umar said, "I accompanied Allah's Messenger (peace be upon him) on journeys and he never offered [for a four- Raka`ah prayer] more than two Raka`ahs." Abu Bakr As-Siddiq, `Umar ibn Al-Khattab, and `Uthman ibn `Affan used to do the same. It is a consensus among scholars that whoever travels on an obligatory journey (such as Hajj or `Umrah), a desirable journey (such as visiting friends), a permissible journey (such as excursion or trade), a coerced journey (as in the
An-Nisa': 101.

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case of a captive), or a reprehensible journey (such as of a person traveling alone), in all such cases prayers may be shortened, provided that the travel is for a certain distance that will be shown in the following question. Q: What is the distance that makes it permissible to shorten prayers? A: The majority of Muslim jurists hold that the distance is estimated to be a two-day walk, i.e. forty-eight miles or about eighty-nine kilometers, and this is the preponderant opinion. According to Hanafis, on the other hand, the distance is estimated to be a three-day walk. Q: When does shortening prayer start? A: Shortening prayer starts when a person leaves behind all the inhabited areas of his home city. It ends when he reaches the borders of his hometown. Q: How long does shortening prayer last? A: The majority of Muslim jurists agree that a traveler may shorten prayers throughout the journey until he accomplishes the purpose of his travel, unless he intends to stay in the destination. Hanafis, however, hold that prayer may be shortened if the traveler intends to have a fifteenday journey or less. Shafi`is hold that prayer may be shortened if he intends to spend eighteen days or less. Malikis and some Hanbalis hold that prayer may be shortened if he intends to spend less than four days. Q: Is it permissible to shorten the prayer during a sin-based journey? A: Hanafis hold that it is permissible to shorten the prayer on any journey, be it permissible or not.

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The majority of Muslim scholars, however, hold that it is not permissible to shorten the prayer in a sin-based journey. Q: Is intention a prerequisite for shortening prayer? A: Hanafis hold that intention is not a prerequisite, as initiating travel is itself enough. Malikis hold that a traveler has to make up his mind (i.e. to have the intention) to shorten prayer during his journey only once for the first shortened prayer. Shafi`is and Hanbalis maintain that the intention is to be renewed for every prayer. Q: What is the ruling on a person who travels frequently? A: A person who travels frequently is practically a resident, so he is required to perform prayers fully. Q: What is the ruling on a residing Ma'mum following in prayer a traveling Imam, and vice versa (i.e. a traveling Ma'mum following in prayer a residing Imam)? A: If the Imam is on a journey, then he should inform residing Ma'mums that he is shortening the prayer so that they do not say Taslim with him but, instead, perform their prayer fully. If the Ma'mums are on a journey and the Imam is residing, then they should perform their prayer fully, for the Ma'mum is obligated to follow the Imam. For example, if the traveling Ma'mum is caught two Raka`ahs of Zhuhr with the Imam, he should complete four Raka`ahs and not say Taslim with the Imam.

Combining Prayers
Q: What is meant by combining prayers? What are the conditions stipulated for its permissibility?

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A: Combining prayers applies to Zhuhr and `Asr prayers, and Maghrib and `Isha' prayers; and shortening is performed only in the four- Raka`ah-prayers. Most Muslim jurists permit combining prayers in the following cases: At `Arafah and Muzdalifah, where prayers can be combined and shortened. During lengthy travel it is permissible to combine prayers, or perform them combined and shortened. Whoever intends to travel for a distance that makes it permissible to shorten prayer, can combines the prayers at the time of the earlier or the later one without shortening them because, in such a case, he has only initiated the intention to travel but is still at home (i.e. within the borders of his country or home city). If he leaves his home before the time of Zhuhr prayer, he can delay it until the time of `Asr and combine the two prayers at the time of the later one (it is permissible to perform them combined and shortened). If he leaves after Zhuhr prayer, he can combine Zhuhr and `Asr prayers at the time of the earlier one (without shortening them). If he leaves before sunset, he can combine Maghrib and `Isha' prayers at the time of the later one (it is permissible to perform them combined and shortened). If he leaves after sunset, he can combine `Isha' and Maghrib prayers at the time of the earlier one (without shortening them). In the case of rain and strong wind Hanbalis permit combining Maghrib and `Isha' prayers at the time of the earlier or later one in the case of heavy rain (without shortening them). In case of sickness or another valid excuse, one can combine prayers without shortening them, or perform nominal combining. Nominal combining means to delay the first prayer till towards the end of its time and hasten to perform the second one at the beginning of its time so that the two are performed nearly at the same time. Hanbalis widen the range of permissibility in that matter to permit the combining of prayers at the time of the earlier or later one for people having an excuse or who are afraid (of eminent danger or an enemy), and also for breastfeeding mothers, women undergoing Istihadah (abnormal vaginal bleeding outside the menstrual or postpartum period), a person suffering urinary incontinence, and those incapable of performing ritual purification. In all such

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cases, according to Hanbalis, one can perform prayers combined, or perform them with nominal combining. Q: What are the conditions of combining two prayers at the time of the earlier one? A: The conditions of combining two prayers at the time of the earlier one are: Making the intention of combining. Sticking to the order of prayers; that is, to perform each prayer in its original order. Close sequence; that is, to perform them in close sequence so that they are not separated by a long period of time. Being on a journey until the beginning of the time of the second prayer. For example, a person should not combine Zhuhr and `Asr prayers knowing for certain that they will reach home before the end of the time for `Asr prayer. Q: What are the conditions of combining two prayers at the time of the later one? A: The conditions of combining two prayers at the time of the later one are: Making the intention of combining the prayers at the time of the later one before the time of the first prayer is over. Being on a journey until the time of the second prayer. Q: What are the conditions that render permissible combining two prayers at the time of the earlier or later one? A: Any of the following cases renders it permissible: Travel. Sickness. Breast-feeding. Incapability of performing ritual purification. Inability to know time (as in the case of a blind person).

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 Rain. Istihadah and the like. Any acceptable excuse, such as fear for oneself or one's property. Q: What is the ruling on making up for missed prayer(s) on a journey? A: Hanafis and Malikis hold that if a four- Raka`ah prayer is missed while on a journey, it is permissible to make up two Raka`ahs after being back home, just as he would perform it during the journey, and whoever misses it while still at home, it is permissible for him to make up four Raka`ahs on the journey just as he would perform it at home. Shafi`is and Hanbalis, however, hold that whoever misses a four- Raka`ah prayer while on a journey is to make it up shortened only during the journey and not after returning home. As for the prayer missed at home, it should be made up in full whether on a journey or still at home. Q: What is the ruling on performing supererogatory prayers on a journey? A: Muslim jurists agree that it is desirable to perform general supererogatory prayers while on a journey, but they differ regarding Sunnah Ratibah (supererogatory prayers performed on a regular basis). Ibn `Umar and others did not perform them, whereas Ash-Shafi`i, his disciples, and the majority of Muslim scholars deemed it desirable to perform them during travel. Building upon this, scholars unanimously agree that they can be performed or not performed according to the wishes of each individual.

Sujud-us-Sahw
Q: What is the ruling on Sujud-us-Sahw (Prostration of forgetfulness)? A: Sujud-us-Sahw is performed at the end of or after prayer to compensate for abandoning an obligatory action or unintentionally doing something forbidden. The difference between the forgetful and the inattentive person is that the former, unlike the latter, when reminded, remembers what he forgot. Sujud-us-Sahw is not required if one overlooks some formal positions in prayer like Tawarruk (placing the left foot under the right leg and sitting on the 102

posterior during the last Tashahud, Iftirash (placing the left foot to the side and sitting on it between the two prostrations), keeping the right foot vertical), and the position of hands during standing up; overlooking such things neither requires Sujud-us-Sahw nor renders the prayer invalid. The majority of Muslim jurists hold that Sujud-us-Sahw is a stressed Sunnah. Hanafis hold that it is obligatory. Q: Should Sujud-us-Sahw be performed before or after Taslim? In what cases is it performed? A: Malikis hold that it consists of two prostrations performed before or after Taslim, depending on whether one misses or adds something to the prayer, followed by Tashahud. If something is lacking in prayer, then the Sujud-us-Sahw is done before Taslim; and if something superfluous is added to the prayer, it is performed after Taslim. If one both inadvertently omits some constituent of the prayer and adds something superfluous to it, then the prostration is to be done before Taslim. Shafi`is and Hanbalis maintain that the two prostrations are performed before Taslim without Tashahud. Hanafis hold that it is performed after Taslim. If someone intentionally abandons an integral part of prayer, the prayer is invalid, and Sujud-us-Sahw would not compensate for it; rather, the prayer should be repeated. If someone intentionally abandons a Sunnah act in prayer, he does not need to perform Sujud-us-Sahw and the prayer is valid, but incomplete. Sujud-us-Sahw is performed in the following cases: 1. Whoever inadvertently omits an integral part of prayer but makes up for it has to perform two prostrations of forgetfulness before or after Taslim, as indicated above. 2. Whoever abandons a stressed Sunnah, first or second Tashahud, or two Takbirs in two bows, has to perform Sujud-us-Sahw. On the other hand, if one abandons one Takbir, he does not need to perform Sujud-us-Sahw as it is a light Sunnah. 3. Whoever adds a superfluous act to the prayer, such as one prostration or more, one bow or more, a full Raka`ah, or stands up for a third Raka`ah in Fajr prayer, must perform Sujud-us-Sahw after Tashahud, whether before or after Taslim, as he wishes.

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4. 5. 6. 7. 8. 9.

10.

11. 12.

If someone adds extraneous or superfluous verbal acts to the prayer, such as reciting Al-Fatihah twice, the sura after it, or Tashahud in the same sitting, they are not required to perform Sujud-us-Sahw. If someone unintentionally recites Tashahud instead of Al-Fatihah, or recites a sura [after Al-Fatiha] in the last two Raka`ahs, some jurists hold that they have to perform Sujud-us-Sahw, while others believe that they are not required to perform it. The same is true of a person who recites sub-vocally what should be recited loudly and vice versa. Whoever is unsure of the number of Raka`ahs he has performed should build on certainty, which is the lesser number, and perform Sujud-us-Sahw. Whoever says Taslim forgetfully, after only two Raka`ahs, must complete the prayer, provided that a long time has not passed [after Taslim], and then perform Sujud-us-Sahw. Whoever makes two mistakes or more in a prayer must perform the usual Sujud-us-Sahw. When the Imam forgets something or makes a mistake in prayer, men should say, "Subhan Allah [Glory be to Allah]" and women should clap their hands. If the Imam made a mistake and no one was able to remind him, his mistake should be overlooked and the Ma'mums should follow him, and they should all perform Sujud-us-Sahw. Whoever forgetfully sits for a period of time similar to that of Jalsat-ulIstirahah (a brief sitting period after prostration and before standing during the prayer) when it is not allowed to do so has to perform Sujudus-Sahw after Taslim. If one forgets the first Tashahud and raises his hands and knees from the ground, he must not go back down, as Tashahud is Sunnah and standing for the third Raka`ah is obligatory; it is not right to leave what is obligatory for what is Sunnah. Then he should perform Sujud-us-Sahw at the end of the prayer. If one forgetfully stands up for a fifth Raka`ah and does not say Tashahud in the fourth one, he must sit down, say Tashahud and then perform Sujud-us-Sahw. Malikis hold that if someone leaves out a prostration and then remembers it while still in a status close to the ground, they should go back down and perform it. On the other hand, if they remembered it while closer to the position of bowing or standing, they should cancel the Raka`ah in which they have forgotten the prostration and make the next Raka`ah in its place.

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13. No Sujud-us-Sahw is performed in a funeral prayer as it is a no-bow-orprostration prayer. Moreover, if someone forgets one of its Takbirs and then remembers it before the funeral procession moves, they can perform it. 14. Whoever omits the first Tashahud and remembers while still close to the position of sitting, he should sit down and say it, and no Sujud-us-Sahw is needed. However, if he is nearly standing, he should go on completing the prayer and then perform Sujud-us-Sahw. Q: What is the ruling on abandoning Sujud-us-Sahw? A: If one intentionally abandons Sujud-us-Sahw, his prayer is not rendered invalid as it is Sunnah. On the other hand, if he abandons it forgetfully and it should have been performed before Taslim, he can perform it after Taslim instead. Moreover, if he remembers it after Taslim and has not yet been involved in speaking of worldly things and not a long time has passed, then he can perform Sujud-us-Sahw. Q: What are the reasons for performing Sujud-us-Sahw? A: Unintentional addition. Unintentional diminution. Doubt. Q: What is the ruling on the Imam's forgetfulness? Should the Ma'mum(s) follow him? A: It is obligatory on the Ma'mum(s) to follow the Imam in the Sujud-us-Sahw. However, if the Ma'mum has come late, he should not follow the Imam, as he does not say Taslim with him; rather, he is to complete his prayer, say Taslim, and then perform Sujud-us-Sahw Q: What is the ruling on the Ma'mum following the Imam if the latter forgets? A: The majority of Muslim jurists hold that if the Imam forgetfully adds to the prayer a superfluous Raka`ah and the Ma'mum knows for certain that he (the 105

Imam) is performing an additional Raka`ah, he must remind him by saying "Subhan Allah [Glory be to Allah]". If the Ma'mum knows that the Imam has added a superfluity to the prayer and follows him until saying Taslim, then the Ma'mum's prayer is not valid and he must repeat it, for he has intentionally followed the Imam knowing that he added superfluity to the prayer. However, those who did not notice that the Imam had made such a mistake in the prayer until he had said Taslim and finished the prayer and only then realized the mistake, they are not to blame and their prayer is valid. As for the Imam, if he knows that he is performing a superfluous Raka`ah and continues anyway, then his prayer is considered invalid. However, if he thinks that he has made no mistake and no one draws his attention to his mistake until the prayer is finished, then his prayer is valid. Q: What is the ruling on the Ma'mum's forgetfulness? Should he perform Sujudus-Sahw? A: If the Ma'mum forgets or makes a mistake (e.g. to prostrate while the Imam is bowing) and realizes his mistake, the Imam will make up for his mistake and, hence, the Ma'mum need not perform Sujud-us-Sahw. If the Ma'mum comes late and misses one or more Raka`ahs and forgets (or makes a mistake) along with the Imam or in the make-up Raka`ahs, he has to perform Sujud-us-Sahw.

Sujud-ut-Tilawah
Q: What is the ruling on Sujud-ut-Tilawah (prostration of recitation)? How should it be performed? In what way is it invalidated? A: The majority of Muslim jurists hold that it is a stressed Sunnah. Hanafis hold that it is Wajib, which is less than Fard. It is performed at the mention of prostration in a verse. It is commendable not to prolong the time between the end of the verse and the prostration. Moreover, if the reciter or listener does not prostrate, he is not considered as having committed a sin; however, he would be abandoning a Sunnah. The verse of prostration should be uttered by a sane human [with flesh and blood] and not just heard from a tape recorder or the like, and it is obligatory on both the reciter and the listener. 106

If the reciter is riding an animal, he has to nod with his head in a way similar to the position of prostration. It is a single prostration without raising the hands, Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the Greatest]" upon starting prayer) or Taslim. Shafi`is hold that it is permissible to perform Takbirat-ul-Ihram, however it is a weak opinion. It is invalidated the same way prayer is. Q: Should Sujud-ut-Tilawah be repeated by repeating the verse of prostration? A: The majority of Muslim scholars hold that it should be repeated with every recitation of the verse. Hanafis, however, hold that it does not need to be repeated with every recitation. Q: When is Sujud-ut-Tilawah reprehensible? What is the ruling on the Ma'mum not following the Imam in performing Sujud-ut-Tilawah? A: It is reprehensible for the Imam to perform Sujud-ut-Tilawah during Sirri prayers. When the Imam recites a verse of prostration, it is up to him to either prostrate or not. However, if he prostrates, the Ma'mum must follow him, and if he (the Ma'mum) does not prostrate intentionally, his prayer becomes invalid, as following the Imam is obligatory. Q: What is the supplication of the Sujud-ut-Tilawah? A: Its supplication is the same as that of ordinary prostration during prayer, i.e. to say, "Subhana Rabbi-al-'A`la [Blessed is my Lord Who is most High and Sublime]".
Or one can say, "Sajada Wajhi Lilladhi Khalaqahu Wa Sawwarahu Wa Shaqqa Sam`ahu Wa Basarahu, bihawlihi wa qwattihi [O Allah, it is to You that I prostrate myself; it is in You that I affirm my faith, and I submit to You. My face is prostrating before the One Who created it, shaped it and, with His Might, formed its faculties of hearing and seeing]".

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Q: What are the conditions of Sujud-ut-Tilawah? A: The conditions required for performing Sujud-ut-Tilawah are the same as those prerequisite for supererogatory prayer, such as purification from ritual and physical impurity, purity of place, facing Qiblah and covering one's `Awrah. It was said that ritual purification is not prerequisite as it is not like prayer. It is prerequisite to perform it after the end of the verse containing the command to prostrate.

Sujud-ul-Shukr
Q: What is Sujud-ul-Shukr (prostration of thankfulness to Allah)? Is it a prostration or a prayer? A: Sujud-ul-Shukr to Allah is the same as prostration of recitation, i.e. it is a single prostration with no Taslim. Abu Bakrah narrated, "When anything came to the Prophet (peace be upon him) that caused pleasure (or by which he was made glad), he prostrated himself in gratitude to Allah." It is not a prerequisite to face the Qiblah or to perfom ritual purification. The majority of Muslim scholars hold that it is a prostration and not a prayer. Malikis see that it is a two- Raka`ah prayer, and it is reprehensible to be performed as only a prostration. If the person (performing it) is riding an animal, he can nod with his head in a way similar to the position of prostration. If one intentionally performs it during an obligatory prayer, his prayer would become invalid, for he would then be adding to the prayer something that is not a part of it.

Reprehensible Acts in the Salah:

Q: What are the reprehensible acts in the Salah? A: 1. Leaving one of the Sunan (commendable acts) of the Salah intentionally. 2. Lifting the eyes towards the sky during the prayer. This is according to the hadith narrated by Jabir ibn Samurah that the Prophet (peace be 108

upon him) said, "The people who lift their eyes towards the sky in Salah should avoid it or they would lose their eyesight."1 3. Turning the face from the Qiblah with no valid excuse, as the Prophet (peace be upon him) said, "Allah continues to turn favorably towards His Slave
whilst he is engaged in prayer, so long as he does not turn away, but if he does so, [Allah] turns away from him."2

4. Reciting Qur'an during bowing and prostration. 5. Tucking up one's clothes while preparing to prostrate, according to Ibn `Abbas who narrated that the Prophet (peace be upon him) was ordered (by Allah) to prostrate on seven parts and not to tuck up his clothes or hair (while praying).3 6. Interlacing the fingers during prayer according to the hadith that reads, "If any of you performs Wudu', and performs his Wudu' perfectly, and then goes out
intending to go to the mosque, he should not cross the fingers of his hand because he is already in prayer."4

7. Playing with one's clothes and chin during prayer. The Prophet (peace be upon him) saw a man playing with his chin during the prayer, and then said to his Companions, "If his heart was humble and tranquil his limbs would be too." 8. It is reprehensible to close one's eyes during prayer except for fear of looking at what might attract attention. 9. Malikis and Hanafis hold that Tankis is reprehensible when reciting the Qur'an. For example, reciting Sura Al-Qadr in the first Raka`ah and Sura Al-`Alaq in the second, knowing that Sura Al-`Alaq comes before AlQadr in the order of the codex. 10. Yawning during prayer since it is from Satan and the person should try his best to restrain it. Abu Hurayrah narrated that the Messenger of Allah (peace be upon him) said, "Yawning as from the Devil. So when one of you yawns he should try to restrain it as much as possible."5 When someone yawns, he should cover his mouth with the palm of his right hand or the outside of his left one. 11. Scholars agree that it is disliked to perform prayer in front of a sleeping man or woman. Ibn `Abbas said that the Prophet (peace be upon him) said, "Do not pray behind a sleeping or a talking person."6
Reported by Muslim. Reported by Abu Dawud and An-Nasa'i. 3 Reported by At-Tirmidhi. 4 Reported by Abu Dawud. 5 Reported by Muslim. 6 Reported by Abu Dawud.
1 2

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12. Holding the urge to defecate and urinate as well as flatus, according to the hadith that reads, "When any of you feels the need to relieve himself while the congregational prayer is ready, he should go and relieve himself."1 13. Performing prayer in the presence of delicious food for which one craves, and there is enough time to offer the prayer later before the expiration of the time of the Salah. 14. Not separating between the obligatory and voluntary prayer since the Muslim has to separate between them by offering the prescribed Dhikr (remembrance of Allah). 15. Performing prayer while feeling sleepy as the Messenger of Allah (peace be upon him) said, "If anyone of you feels drowsy while praying he should go to bed
(sleep) till his slumber is over because in praying while drowsy one does not know whether one is asking for forgiveness or for a bad thing for oneself."2

16. Making signals with the hand or any other part of the body except if necessary like pushing passersby. 17. Repeating Sura Al-Fatihah and repeating one sura in the same Raka`ah or in two Raka`ahs during the obligatory prayer. 18. Joining both feet or standing while leaning on one foot. 19. Wavering during the prayer, lowering and raising the head. 20. Tucking up the sleeves or lifting up the clothes to the shoulder. 21. Performing prayer while others are talking nearby or with the radio and TV on since such things divert the person from prayer. 22. To be on the same footing with the Imam or to exceed him. 23. Making the sitting between the two prostrations and the first Tashahud long and leaving supplication in the last Tashahud. 24. Squatting, since Abu Hurayrah narrated, "My beloved friend, Muhammad (peace be upon him) forbade me from three things. He forbade me pecking like a rooster; sitting like a dog and moving my eyes around like a fox."3 25. Spitting in front of him or to his right side, but there is no harm in using a handkerchief or spitting on the left side. 26. Returning a greeting by hand signal or with one's head. 27. Reciting another sura or verse after the opening sura in the last two Raka`ahs [the last two Raka`ahs of Zhuhr, `Asr and `Isha' prayers or the last Raka`ah of Maghrib prayer. Trans], except in the case that the
Reported by Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. Reported by Al-Bukhari and Muslim. 3 Reported by Ahmad.
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person has come late after the first two Raka`ahs, for example, the Imam is in the third Raka`ah and the Ma'mum is in the first one; they can recite another sura after Al-Fatihah. 28. Making the recitation audible in the case that it should be inaudible and vise versa. 29. Spreading out the arms like a wild beast. 30. Performing prayer in work overalls, while there are other clothes available. 31. Performing prayer, while wearing clothes on which there are pictures of animals or humans. Besides, it is disliked to prostrate on a carpet that contains pictures or the symbol of a cross. 32. Performing prayer in the presence of some people who are talking with audible voices. 33. Performing prayer while wearing red or yellow clothes, especially for men. 34. Uncovering the right shoulder. 35. Making Remembrances of Allah and invocations in the wrong place intentionally. 36. Leaving the barrier placed in front of a person who is praying.

Nullifications of the Salah

Q: What nullifies the Salah? A: 1. Talking while in prayer about matters that are unrelated to prayer invalidates it whether it was done intentionally, unintentionally or ignorantly. 2. Intentionally humming for no need. 3. Uttering sounds of annoyance such as "Ah" or "Ugh". 4. Intentional moaning and crying loudly, but there is no problem if crying is for fear of Almighty Allah. 5. Laughing: The majority of Muslim scholars hold that it invalidates the prayer. Shafi`is hold that it does not invalidate the prayer. If the Imam laughs intentionally, his prayer and that of those who are behind him is invalid.

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 If the Imam could not prevent himself from laughing, he should return to the row and someone else should take his place. That is according to the opinion, which holds that laughing does not invalidate the prayer. The majority of Muslim scholars hold that chuckling invalidates the prayer but does not invalidate Wudu'. Hanafis differed between smiling, laughing and chuckling. They hold that smiling is an expression on the face without sound and it does not invalidate the Salah. Laughing is an audible sound that is only clear for the person who is performing prayer and not those around them, and it invalidates the prayer. Chuckling is an audible sound that is clear for the person who is performing prayer as well as the others around them, and it invalidates both the prayer and Wudu'. 6. Eating and drinking whether intentionally or unintentionally. 7. Doing several actions that contradict the prayer. Shafi`is hold that three actions in one Raka`ah invalidate the prayer. Malikis and Hanbalis do not indicate a number for the actions that would invalidate the prayer. They say that if one sees them and thinks that they are not performing prayer, then their prayer is invalid. 8. Moving away from the Qiblah. 9. Being in a state of minor or major impurity. 10.Uncovering the private parts that must not be seen by others, while there is ability to cover them. Moreover, the prayer is valid if the private parts are disclosed suddenly and the person who is performing prayer covered them immediately. 11.Performing the prayer while the time of the prayer has not yet come. 12.Leaving a pillar intentionally, such as: Leaving standing while there is ability to do so. Leaving Takbirat-ul-Ihram (saying: Allahu Akbar [Allah is the Greatest]) upon starting Salah) intentionally. For example, if the person who is performing Salah came while the Imam is bowing and made Takbir for bowing not Takbirat-ul-Ihram, then his prayer is invalid. Prostration immediately after bowing without standing erect first. 13.Existence of impurity in the place of Salah, body or clothes. 14.Apostasy by word or action. 15.Changing one's intention, as a man intended in his heart to perform `Asr prayer, and then performed the Maghrib Prayer.

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16.Leaving a condition of Salah without excuse, like leaving covering the private parts without a valid excuse. For example, if a part of the woman's body is uncovered suddenly and she covers it quickly, then her Salah is valid. However, if she left it uncovered inasmuch as a pillar, then her prayer is invalid. It is recommended for the woman to cover her body well before starting the prayer even if she was alone in her private room or in the dark. 17.Preceding the Imam but if it was out of forgetfulness, the Salah is valid. 18.Men and women standing next to each other without a space or partition between them. 19.If the one who performs Tayammum finds enough water: Hanbalis hold that the prayer becomes invalid as soon as they see water. Hanafis hold that prayer becomes invalid as soon as they see water before the final sitting in the last Raka`ah of Salah. Malikis and Shafi`is hold that Salah becomes invalid as soon as they see water even if there is enough time to perform one Raka`ah after using the water. 20.Intentional salutations of peace ending the prayer before completing it, but if they do that unintentionally, then their Salah is valid, as long as there were not many actions other than those of the Salah.

Al-Qunut
Q: What are the times of Qunut (supplication recited while standing after bowing in the last Raka`ah of Salah)? A: Malikis and Shafi`is hold that it is recommended in Fajr prayer. Hanafis and Hanbalis hold that it is disliked in Fajr prayer. Hanafis, Shafi`is and Hanbalis hold that it is recommended in the Witr prayer. Malikis hold that it is recommended in the Witr prayer in the last ten days of Ramadan. The ruling of Qunut for no misfortune: Shafi`is and Malikis hold that it is recommended in all prayers. Hanbalis agree with the opinion of Shafi`is and Malikis but they exclude it on Friday. 113

 Muslim jurists agree upon that it is disliked to perform Qunut in other than Witr prayer except for times of misfortune. In such a case, the Imam would make Qunut in all the prayers, in audible prayers and would not miss it in the Fajr prayer till the misfortune is over. Q: When is Qunut performed: before or after bowing? A: Hanafis and Malikis hold that Qunut may be before or after bowing. Shafi`is and Hanbalis hold that Qunut is when standing after bowing and after saying, "Allah hears those praise Him". It is recommended that the Imam makes it loudly, and it should be short and filled with Jawami` Al-Kalim (the most concise expressions carrying the most eloquent meanings). Q: What is the ruling on wiping the face with the hands after Qunut supplications? A: Hanbalis hold that it is permissible to wipe the face and chest with the hands. Shafi`is hold that it is not recommended to do so.

Jumu`ah Prayer
Q: What is the ruling on Jumu`ah prayer? What is the proof of its prescription? A: Jumu`ah prayer is an individual obligation. Allah (Exalted be He) says, O you who believe (Muslims)! When the call is proclaimed for the Salah on Friday (Jumu'ah prayer), come to the remembrance of Allah [Jumu'ah religious talk (Khutbah) and Salah] and leave off business (and every other thing), that is better for you if you did but know!"1 The Prophet (peace be upon him) was reported to have said, "Allah has prescribed on you the Jumu`ah prayer right now in this year and month and at this particular moment till the Day of Reckoning. He who leaves it without an excuse whether the Imam (leading the prayer) is just or unjust, I ask Allah not to keep him tranquil or at ease and not to bless him either; and he will be resurrected with no recorded prayer, pilgrimage, piety or charity."2 In another hadith, he (peace be upon him) said about people who are absent from the Jumu`ah prayer: "I was about to intend that I should command a person to lead people in prayer, and then
1 2

Sura Al-Jumu`ah: 9. Da`if (weak) Hadith; it was reported by At-Tabarani.

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burn those persons who absent themselves from Jumu`ah prayer in their houses."1 The Prophet

(peace be upon him) also said, "People must cease to neglect the Jumu`ah prayer or Allah will seal their hearts and then they will be among the negligent."2 Q: When and where was Jumu`ah prayer prescribed? A: Jumu`ah prayer was prescribed in Rabi` Al-'Awwal [the third month in the Muslim calendar], 1 A.H. in Madinah. However, there is another view that maintains that Jumu`ah prayer was prescribed in Makkah but the Prophet (peace be upon him) could not gather people for it [due to the restrictions imposed on the Muslims by the disbelievers of Makkah], so he commanded Mus`ab ibn `Umair, the first ambassador in Madinah, to gather people for it. Q: Who are prescribed to perform Jumu`ah prayer and who are not? A: Jumu`ah prayer is prescribed on the Muslim who is sane, adult, male, free, residing (i.e. at home and not traveling) and is not excused. Jumu`ah prayer is not prescribed to be performed by a disbeliever, an insane person, a child (however, it is accepted from him if he attends it), women (however, it is accepted from them if they attend it), a slave and a traveler for a distance of at least 89 km (that is, a distance during which it is permissible to shorten prayer). It is also not prescribed to be performed by persons who are unable to attend it due to illness, disability or blindness, when a blind person cannot find someone to help him attend the prayer. Moreover, it is not prescribed on a man-nurse taking care of a patient whose case may be worsened if he leaves him. In addition, a surgeon has the concession not to attend the prayer while conducting an operation, and also a person who is confined in a place from which he cannot get out. Q: Where is Jumu`ah prayer to be performed?

1 2

Reported by Muslim. Reported by Muslim.

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A: Malikis and Shafi`is hold that Jumu`ah prayer is not considered valid but in a mosque. The majority of Muslim scholars, Hanafis and Hanabalis hold that it is permissible to perform it in any place. Q: What are the conditions of Jumu`ah prayer? A: Observance of the time of the prayer, which is the same as the time of Zhuhr prayer. It should be performed in congregation. Perennial residence: The scholars stipulate that whoever is obligated to perform Jumu`ah prayer should not be a traveler or residing for a certain period of time. The prayer should be preceded by a sermon. Q: Is there more than one Adhan for Jumu`ah prayer? A: Some mosques offer one Adhan. Other mosques, however, offer Adhan twice, a tradition that was initiated at the hands of the third, Caliph `Uthman ibn `Affan. This is quite acceptable, given the fact that we are commanded to follow the examples of the Prophet (peace be upon him) and his successors of the RightlyGuided Caliphs as well, and this comes clear in the hadith that reads, "You must then follow my Sunnah and that of the Rightly-Guided Caliphs. Hold to it and stick fast to it."1 Q: How many persons are needed to hold Jumu`ah prayer? A: Hanafis maintain that the prayer is observed by one person along with the Imam, or, in still another opinion, three other than the Imam. Malikis see that the Prayer is held by twelve people other than the Imam.

Reported by Abu Dawud, At-Tirmidhi and Ibn Majah.

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 Ash-Shafi`i writes in his Al-Um, "Perform Jumu`ah prayer if you are forty in number". Shafi`is and Hanbalis hold that they should not be less than forty. Q: Is the act of buying and selling prohibited upon hearing the Adhan of Jumu`ah prayer? A: Allah (Exalted be He) says, O you who believe (Muslims)! When the call is proclaimed for the Salah on Friday (Jumu'ah prayer), come to the remembrance of Allah [Jumu'ah religious talk (Khutbah) and Salah] and leave off business (and every other thing), that is better for you if you did but know!1 The majority of Muslim scholars agree that the verse here prohibits buying and selling upon hearing the Adhan. Hanafis hold that it is highly reprehensible to buy or sell upon hearing the Adhan because of the verse that reads, and leave off business. It is also prohibited to conclude contracts (at the time of Adhan) except for marriage contracts. Q: What is the ruling on the Jumu`ah Khutbah (religious sermon or talk)? What are its conditions? A: It is unanimously agreed that the Khutbah of Jumu`ah prayer is divided into two parts and is delivered before the prayer. The majority of Muslim jurists hold that it is obligatory and a prerequisite for the validity of the prayer, based on the verse that reads, Come to the remembrance of Allah [Jumu'ah religious talk (Khutbah).2 It is juristically well-known that something is considered an obligation so long as it is a prerequisite for the fulfillment of an obligation. Its conditions: Malikis and Shafi`is hold that it is to be divided into two parts with an interval in which the Khatib (preacher) takes a short rest in between. The majority of Muslim scholars hold that it is conditional that the sermon be delivered while the preacher is standing, except in the event of an accepted excuse.

1 2

Sura Al-Jumu`ah: 9. Ibid.

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 Abu Yusuf (a disciple of Abu Hanifah), Ash-Shafi`i (in his later juristic school), and an opinion attributed to Ahmad ibn Hanbal deem purification of the preacher a condition for the validity of the sermon. However, Abu Hanifah, Malik and Ash-Shafi`i (in his earlier juristic school) hold that purification of the preacher is not necessary and that he may deliver the sermon while in a state of [minor ritual] impurity and his sermon is still valid, however reprehensibly. Shafi`is and Malikis stipulate that the preacher should sit down in the interval between the two parts of the sermon. Q: What are the Sunan of the Jumu`ah Khutbah? A: It is commendable that the preacher greets the attendants when ascending the pulpit. The sermon should be delivered from a pulpit, if there is one, or a high place. The preacher should raise his voice (to be heard by all the attendants). He should be aware of the attendants' needs and the extent of their knowledge and, hence, address them in a way that suits them. The sermon should be somewhat short, not long so that people do not feel bored. The preacher should face the attendants when delivering the sermon. The first Adhan should be proclaimed before the preacher ascends the pulpit and the second after he ascends it and sits down. The sermon begins with praising Allah, pronouncing the testimony of faith, offering peace and blessings on the Messenger of Allah (peace be upon him) and reading at least one verse of the Qur'an in the first part of the sermon. Then the preacher sits down, and at the beginning of the second part, he resumes the praise of Allah, offers peace and blessings on the Messenger of Allah (peace be upon him), and ends it with supplicating Allah (Exalted be He) and asking His Forgiveness. Q: What is the ruling on talking during the sermon? A: Muslim jurists unanimously agree that talking during the sermon is unlawful. It is obligatory to listen to the preacher and not to engage in 118

speech even on enjoining what is good and forbidding what is evil or offering thanks to Allah (Exalted be He) aloud after sneezing. The Prophet (peace be upon him) said, "Whoever talks when the sermon is in progress,
is like a donkey carrying huge burdens of books, and the one who tells another to be quiet during the sermon, shall have no Friday Prayer."1

Commenting on this hadith, some scholars said that such a person's reward of the prayer diminishes. However, he is considered as having performed the obligatory prayer. Abu Yusuf, a view of Shafi`is, and Ahmad ibn Hanbal allow the one listening to the Jumu`ah sermon to return the Salam (Islamic greeting of peace) and extend Tashmit to the sneezer. It is preferred for the one who enters the mosque while the preacher is delivering the sermon or people gathering in a knowledge circle not to greet the attendants and to sit in a nearby place. It is reprehensible to collect funds passing between the rows of the attendants while the preacher is delivering the sermon. In addition, it is reprehensible to praise Allah on one's fingers or by using a rosary while the sermon is in progress, and it is preferred to listen carefully to it because it is an inseparable part of the reward of the sermon. Q: Is it permissible for an Imam, other than the preacher, to lead the prayer? A: Hanbalis and Shafi`is hold that it is permissible for any one other than the preacher to lead the prayer. Hanafis and Malikis, however, hold that no one is allowed to lead the prayer other than the preacher except if there is an excuse. Q: How does one fulfill the duty of the Jumu`ah prayer? A: The Majority of Muslim scholars, Malik, Ash-Shafi`i and Ahmad ibn Hanbal, hold that one is considered as having fulfilled the duty of the Jumu`ah prayer by catching one Raka`ah through beginning in time to perform the Ruku` of the second Raka`ah and continues the prayer till

Reported by Ahmad ibn Hanbal and Ibn Abi Shaybah.

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the Imam comes to the Taslim and then stands up to perform the missed Raka`ah. If one catches the second Raka`ah after the Imam rises from Ruku`, he is considered as having missed the Jumu`ah prayer and, so, he has to perform a four- Raka`ah prayer as a Zhuhr prayer. They cite the hadith of Abu Hurayrah who narrated the Prophet (peace be upon him) as saying, "Whoever could get one Raka`ah of a prayer, (in its proper time) has got the prayer."1 In addition, they cite the hadith that reads, "Whoever catches one Raka`ah from Al-Jumu`ah (with the Imam) has only to add another one to it."2 This is the preponderant opinion. Hanafis, however, hold that he who joins the prayer in any part of it is to complete his prayer as a Jumu`ah prayer even if he catches the Tashahud or Sujud-ul--Sahw. As evidence, they cite the hadith that reads, "Whatever you catch up of the prayer is fine, and whatever you have missed you can then make up for it."3

Q: Is there a supererogatory prayer for Jumu`ah prayer? A: Hanafis, Malik and Shafi`is hold that there is no supererogatory prayer before Jumu`ah prayer; however, there is supererogatory prayer after it. Some Shafi`is, like An-Nawawi, hold that there is a supererogatory prayer, consisting of four Raka`ahs, before Jumu`ah prayer. It is performed before the Imam mounts the pulpit, beside two or four Raka`ahs after the completion of Jumu`ah prayer. It was narrated that the Messenger of Allah (peace be upon him) used to offer four Raka`ahs before Jumu`ah prayer, and Ibn Mas`ud used to offer four more Raka`ahs after the prayer. Q: Is it allowed to pray Zhuhr prayer in congregation for someone who missed Jumu`ah prayer? A: The majority of Muslim jurists hold that whoever misses Jumu`ah prayer due to an excuse, e.g. illness or the like, is allowed to perform Zhuhr prayer in congregation.
Reported by Al-Bukhari and Muslim. Reported by Ibn Majah. 3 Reported by Ahmad ibn Hanbal and Ibn Hibban.
1 2

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 Hanafis hold that it is reprehensible, in such a case, to perform Zhuhr prayer in congregation. Q: What are the virtues of Friday? A: The Prophet (peace be upon him) said, "The most virtuous day [lit. the master of days] is the day of Jumu`ah and the most honored in Allah's Sight, even more honored than the day of breaking the fast [Lesser Bairam] or the day of sacrifice [Greater Bairam]. It has five significant merits: on Friday Allah created Adam, sent him down to the earth, and caused him to die. On this day, there is a time during which if anyone asks anything of Allah it will be granted to him unless he asks for something forbidden; and on this day, the Hour will be established. There is no angel close to Allah, no sky, earth, wind, mountain or sea that does not fear the day of Jumu`ah."1 Q: What are the Sunan of Friday? A: It is desirable to offer supplications and remembrance of Allah on Friday: It was narrated that the Prophet (peace be upon him) said, "Friday
is composed of twelve hours. There is one hour in which if a Muslim asks Allah for something, he will have it granted to him. Seek it in the last hour after `Asr."2

It is desirable to offer many prayers and salutations to the Prophet (peace be upon him) during the night and day of Friday as the Prophet (peace be upon him) said, "Among the most excellent of your days is Friday; on it
Adam was created, and on it he died. On it the last trumpet will be blown, and on it the Shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me." The people asked, 'O Prophet of Allah, how can it be that

our blessings will be submitted to you while your body is decayed?' He replied: 'Allah, the Exalted, has prohibited the earth from consuming the bodies of the prophets."3 It is also desirable to recite Sura Al-Kahf during the day or night of Friday. The Prophet (peace be upon him) said, "Whoever recites Sura Al-Kahf
on the day of Jumu`ah, a light will shine for him from beneath his feet to the sky, which will shine for him on the Day of Resurrection, and he will be forgiven (his sins) between the two Fridays."4

Reported by Ahmad ibn Hanbal and At-Tabarani. Reported by Abu Dawud and An-Nasa'i. 3 Reported by Abu Dawud; An-Nasa'i and Ibn Majah. 4 Reported by Ibn Mardawayh.
1 2

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 It is desirable to perform Ghusl, use perfume, and wear clean clothes when attending the Jumu`ah prayer. It is desirable to go early to the mosque and to go on foot, based on the hadith that reads, "If a person takes a bath on Friday like the bath of Janaba and then
goes for the prayer (in the first hour i.e. early), it is as if he had sacrificed a camel (in Allah's cause); and whoever goes in the second hour it is as if he had sacrificed a cow; and whoever goes in the third hour, then it is as if he had sacrificed a horned ram; and if one goes in the fourth hour, then it is as if he had sacrificed a hen; and whoever goes in the fifth hour then it is as if he had offered an egg. When the Imam comes out (i.e. starts delivering the Khutbah), the angels present themselves to listen to the Khutbah."1

Q: What is the ruling on a woman leading men in prayer? A: Scholars unanimously agree that it is not permissible for a woman to call to the prayer or deliver the Jumu`ah Khutbah. Moreover, the prayer is invalid if a woman leads it. Yet, it is permissible for a woman to lead other women in prayer, and, in such a case, she stands amidst them and offers the prayer inaudibly, especially in the presence of men other than her unmarriageable relatives. Islam is far from the heresies that some Muslim women do in the West today. Q: Is it permissible that a discriminating young boy be an Imam of the Jumu`ah prayer? A: Hanafis, Shafi`is and Hanbalis hold that the prayer led by such a boy is valid, and this is the preponderant opinion. Malikis, however, hold that it is not valid. Q: What should be done if Friday coincides with `Eid? A: Hanafis and Malikis hold that it is impermissible, in such a case, not to offer Jumu`ah prayer. Hanbalis, however, hold that it is permissible for the one who prays the `Eid prayer to pray Jumu`ah prayer as a Zhuhr prayer instead.

Reported by Al-Bukhari and Muslim.

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Sunan Ratibah
Q: What are the Sunan Ratibah (supererogatory prayers performed on a regular basis) that precede or follow the five obligatory prayers? A: First: The stressed-Sunnah Prayers a. There are two Raka`ahs before Fajr prayer; b. Four Raka`ahs before Zhuhr prayer and two after it; c. Two Raka`ahs after Maghrib prayer; d. And two Raka`ahs after `Isha' prayer. Second: The unstressed-Sunnah prayers a. There are two Raka`ahs after Zhuhr prayer other than the stressedSunnah prayers; b. Two or four Raka`ahs before `Asr prayer; c. Two Raka`ahs before Maghrib prayer; d. And two Raka`ahs before `Isha' prayer. Q: What are the virtues of the two Raka`ahs before Fajr prayer? A: The Prophet (peace be upon him) said, "The two Raka`ahs at dawn are better than this world and what it contains."1 Moreover, `A'ishah (may Allah be pleased with her) narrated, "The Prophet (peace be upon him) was never more regular and particular in offering any Nawafil (supererogatory acts) than the two Raka`ah Sunnah of the Fajr prayer."2 Abu Hurayrah narrated the Prophet (peace be upon him) as saying, "Do not leave the two Raka`ahs before the Fajr prayer even if you are about to face an eminent war."3 It is desirable that these two Raka`ahs be light so as to be active enough for the Fajr prayer. Q: What is desirable to recite in the two supererogatory Raka`ahs of the Fajr prayer? A: Sura Al-Kafirun is recited in the first Raka`ah and Sura Al-Ikhlas in the second one after Sura Al-Fatihah.
Reported by Muslim, At-Tirmidhi and An-Nasa'i. Reported by Al-Bukhari and Muslim. 3 Da'if (weak) Hadith; it was reported by Abu Dawud and Ahmad ibn Hanbal.
1 2

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It was also narrated that the Prophet (peace be upon him) used to recite in the first Raka`ah the verse that reads, Say (O Muslims), 'We believe in Allah and that
which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma`il (Ishmael), Is-haque (Isaac), Ya`qub (Jacob), and to Al-Asbat [the twelve sons of Ya`qub (Jacob)], and that which has been given to Musa (Moses) and `Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).'1

And, in the second one he (peace be upon him) used to recite the verse that reads, Say (O Muhammad): 'O people of the Scripture (Jews and Christians): Come to a word
that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then, if they turn away, say: 'Bear witness that we are Muslims.'2

It was also narrated that he (peace be upon him) used to recite the verse that reads, "Say (O Muslims), 'We believe in Allah" in the first Raka`ah and in the second Raka`ah another verse that reads, Then when `Iesa (Jesus) came to know of
their disbelief, he said, 'Who will be my helpers in Allah's Cause?" Al-Hawariun (the disciples) said, 'We are the helpers of Allah; we believe in Allah, and bear witness that we are Muslims (i.e. we submit to Allah).'3

Q: What are the desirable acts to do after the two supererogatory Raka`ahs of Fajr prayer? A: Supplication after finishing the two Raka`ahs; it was narrated that the Prophet (peace be upon him) used to say after performing them: "O
Allah, Lord of Jibril, Israfil, Mika'il [all three angels close to Allah] and Muhammad, the Prophet, I seek refuge in You from the Fire."4 He (peace be upon him) used to

repeat it three times. Lying down after offering them; and the person who is performing these two Raka`ahs at home is preferred to lie down on his right side to activate his energy for Fajr prayer due to his exhaustion in Qiyam-ul-Layl (standing for optional prayer at night). However, Hanafis and Malikis hold that it is not Sunnah to lie down in the mosque. Q: Is it obligatory to make up for these two supererogatory Raka`ahs if the person misses them?
Sura Al-Baqarah: 136. Sura Al `Imran: 64. 3 Sura Al `Imran: 52. 4 Da`if (weak) Hadith; it was reported by At-Tabarani.
1 2

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A: The majority of Muslim scholars hold that whoever misses the two supererogatory Raka`ahs of Fajr prayer can make up for them in times other than when it is not permissible to offer supererogatory prayer, i.e. to offer them after the sun rises in the sky three meters above the horizon [about 20 minutes after sunrise] and before it reaches its meridian (a few minutes before noon). Shafi`is hold that it can be made up after Fajr prayer and after the sun rises three meters above the horizon. Q: What is the ruling on Witr prayer? When is it performed? How many Raka`ahs does it consist of? A: The majority of Muslim jurists hold that Witr prayer is a stressed Sunnah; the Prophet (peace be upon him) said, "Allah is one and He loves the Witr (i.e. odd numbers)."1 Its time begins after performing `Isha' prayer; Prophet Muhammad (peace be upon him) said, "Make Witr your last prayer at night."2 The minimum number of Witr prayer is one Raka`ah and its maximum number twelve or thirteen Raka`ahs. It is desirable for the person praying three Raka`ahs to recite Sura AlA`la in the first Raka`ah, Sura Al-Kafirun in the second and Sura AlIkhlas in the third. Q: What is the ruling on making up for Witr prayer after the Fajr prayer? A: Muslim jurists unanimously agree that Witr prayer can even be offered after Fajr prayer. As for making up for it, the Prophet (peace be upon him) said, "If anyone oversleeps and misses the Witr, or forgets it, he should pray it when he remembers."3 Q: Is it desirable to perform Witr prayer in the beginning of the night or in the last part of it?
Reported by Al-Bukhari. Reported by Al-Bukhari and Muslim. 3 Reported by Abu Dawud and At-Tirmidhi.
1 2

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A: It is preferred for those who think that they are unable to get up before Fajr prayer to hasten to perform it before going to bed. It is preferred for those who are sure they will get up before the Fajr prayer to delay it; the Prophet (peace be upon him) said, "If anyone is afraid
that he may not get up in the latter part of the night, he should observe Witr in the first part of it; and if anyone is eager to get up in the last part of it, he should observe Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is preferable."1

Q: Is it permissible to perform Witr prayer in the beginning and the end of the same night? A: Those who have already prayed Witr prayer do not need to repeat it. However, they can offer other supererogatory prayers, as the Prophet (peace be upon him) said, "There are no two witrs during one night."2 Q: How is Witr prayer performed? A: There is a variety of ways to perform Witr prayer: One can pray the two Raka`ahs of Shaf` (two units of prayer, particularly before the final unit of the odd-number prayer) and make Taslim, and then get up to pray the third Raka`ah as a Witr. One can also pray three Raka`ahs without Tashahud after the second Raka`ah. A third way is to pray three Raka`ahs with Tashahud after the second Raka`ah, like Maghrib prayer. However, unlike Maghrib, one is to recite a sura after Sura Al-Fatiha in the third Raka`ah. Q: What is the ruling on night prayer? What are its virtues and specified time? A: Night prayer is Sunnah and the most lovable act of worship in the Sight of Allah due to its intimate discourse with Allah (Exalted be He). Those who pray the night prayer get up with cheerful faces and a good temper. It was narrated
1 2

Reported by Muslim, At-Tirmidhi and Ibn Majah. Reported by Abu Dawud, At-Tirmidhi and An-Nasa'i.

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that the Companions were keen on performing the night prayer. There is a verse praising those who perform the night prayer, that reads, Is one who is
obedient to Allah, prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelieves)? Say: "Are those who know equal to those who know not?" It is only men of understanding who will remember (i.e. get a lesson from Allah's Signs and Verses).1 It was narrated that the Messenger of Allah (peace be upon him) said, "Observe the night prayer; it was the practice of the righteous before you and it brings you closer to your Lord and it is penance for wrongdoings and erases sins and repels diseases from the body."2 It was also narrated that Jibril (the angel Gabriel, peace be upon him) said to the Prophet (peace be upon him), "O Muhammad, live as long as you like, for you are to die. Do whatever deed you wish, for you are to be rewarded accordingly. Love whomever you wish, for you are to part with him. And bear in mind that the honor of the believer is in the night prayer and his dignity is to dispense with the people."3

`A'ishah (may Allah be pleased with her) narrated the details of the Prophet's night prayer when she said, "Allah's Prophet never exceeded eleven Raka`ahs in Ramadan or in other months; he used to offer four Raka`ahs, do not ask me about their beauty and length, then four Raka`ahs, do not ask me about their beauty and length, and then three Raka`ahs."4 The time of the night prayer begins from the start of the night to the rise of dawn, i.e. Fajr prayer, but its best time is in the last third of the night because it is the time when Allah (Exalted be He) descends [in a way that suits His Majesty] to His servants and grants rewards to those standing in prayer. Abu Hurayrah (may Allah be pleased with him) narrated the Prophet (peace be upon him) as saying, "Our Lord, the Blessed, the Superior, comes every night down on the
nearest Heaven to us when the last third of the night remains, saying: 'Is there anyone to invoke Me, so that I may respond to his invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him?'"5

Tarawih Prayer
Q: What is the ruling on Tarawih prayer (special supererogatory night prayer in Ramadan)?

Sura Az-Zumar: 9. Reported by At-Tirmidhi. 3 Reported by Al-Muttaqi Al-Hindi. 4 Reported by Al-Bukhari. 5 Reported by Al-Buhkari and Muslim.
1 2

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A: Muslim jurists agree unanimously that Tarawih prayer is a stressed Sunnah, citing the following hadith, "Whoever establishes prayers during the nights of Ramadan 1 faithfully out of sincere faith and hoping to attain Allah's rewards, all his past sins will be forgiven." Q: How many Raka`ahs are there in Tarawih prayer? A: The majority of Muslim scholars hold that it consists of twenty Raka`ahs beside the Witr prayer. Malikis hold that it is thirty-six Raka`ahs. In another narration, it is eight Raka`ahs plus Witr prayer. Q: Is it commendable to complete one reading of the whole Ever-Glorious Qur'an during Tarawih prayer? A: Yes, it is commendable to complete one reading of the whole Qur'an during Tarawih prayer during the whole month of Ramadan and to offer Qunut supplication in the Witr prayer. Q: What is the ruling on someone who is late to attend Tarawih prayer? A: Those who miss some Raka`ahs of Tarawih prayer do not make Taslim with the Imam and should stand to complete the missing Raka`ahs and then pray Witr. If they do not catch `Isha' prayer, they can join the Imam, who will then be praying Tarawih, and have the intention of performing `Isha' prayer and then complete the missing Raka`ahs.

Salat-ul-`Eid
Q: What is the ruling on Salat-ul-`Eid (the Festival prayer)? Is it permissible for women to attend it? A: The majority of Muslim jurists agree that it is a stressed Sunnah.

Reported by Al-Bukhari.

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 It is desirable for women to attend the Two `Eid Prayers, `Eid-ul-Fitr (Lesser Bairam, Break-fasting Festival) and `Eid-ul-Adha (Greater Bairam, Sacrifice Festival), regardless of whether they are young or old provided that there is no potential temptation when attending the prayer. Um `Atiyyah said, "Our Prophet (peace be upon him) ordered us to come out (on `Eid day) with the mature girls, the menstruating women and the virgins staying in seclusion. The menstruating women should keep away from the Musalla (a place for prayer) and could share the benefits of the religious gathering."1 Q: What is the time of Salat-ul-`Eid? Where is it to be performed? Is there an Adhan or Iqamah for it? A: The time of Salat-ul-`Eid begins when the sun is three meters above the horizon (the time of performing supererogatory prayers about 15-20 minutes after sunrise) and extends until the sun reaches the meridian i.e. before Zhuhr prayer. It is commendable to perform Salat-ul-`Eid in the open or in the precinct of a mosque. It was narrated that the Prophet (peace be upon him) used to go out into the desert to lead Muslims in Salat-ul-`Eid. There is no Adhan or Iqamah for Salat-ul-`Eid; however, it is called for by saying "As-Salatu Jami`ah (Come along and gather for prayer)". Q: How is Salat-ul-`Eid to be performed? A: Salat-ul-`Eid consists of two Raka`ahs during which one pronounces Takbir seven times after Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the Greatest]" upon starting prayer) and before the Qur'anic recital in the first Raka`ah. During the second Raka`ah, one makes Takbir five times after Takbir, which is customarily made for getting up after the prostration. The Imam should make a short pause (to let the led people repeat after him) between Takbirs. It is desirable to recite Sura Al-A`la in the first Raka`ah and Sura AlGhashiyah in the second one. It is also desirable to raise one's hands during each pronouncement of the Takbir.
1

Reported by Al-Bukhari.

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 The recitation is desirable to be audible. Q: What is the ruling on the sermon of Salat-ul-`Eid? A: The sermon after Salat-ul-`Eid is Sunnah and so is listening to it. The sermon is delivered as one part, and that was authentically narrated from the Prophet (peace be upon him). There are other ways adopted by some jurists that suggest that there are two sermons for `Eid and they rely on weak narrations. Q: Is it permissible to delay Salat-ul-`Eid for an excuse? Is it permissible to make up for it? A: 1. Salat-`Eid-ul-Fitr (festival prayer of breaking the fast) is allowed to be delayed until people are able to pay Zakat-ul-Fitr (obligatory charity paid before the festival of breaking the fast). Hanafis, Hanbalis and Shafi`is hold that it is permissible to be prayed the following day if there is a valid excuse, like that of heavy rain. Malikis hold that it is not made up if its time has passed. 2. It is more appropriate not to delay Salat-`Eid-ul-Adha (festival prayer of the sacrifice) in order for the people to be able to slaughter their sacrifices. Hanafis, Hanbalis and Shafi`is hold that if it is delayed for an excuse or even without one, it is made up the following day or the third one because all these days are days of festival and offering sacrifices, unlike `Eid-ul-Fitr in which the prayer may be made up the following day only. Malikis hold that if its time has passed, it is not made up; relying on the opinion maintaining that no supererogatory prayers are made up. Q: What is the ruling on praying Salat-ul-`Eid in congregation? How does one fulfill the duty of this prayer? A: Performing Salat-ul-`Eid in congregation is a stressed Sunnah for the one who is obliged to perform Jumu`ah prayer.

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 It is recommended for anyone who misses the prayer in congregation to pray it alone at its appointed time, and it is not to be made up in the afternoon. Shafi`is hold that it is valid for people praying individually, travelers, slaves and women, and it is made up when missed. Those who join the Imam in Tashahud, their `Eid prayer is valid. Yet, after the Taslim of the Imam they must complete the missing Raka`ahs and pronounce the Takbirs of the prayer, depending on the Prophetic hadith that reads, "If the prayer is started do not run for it but just walk for it calmly and pray whatever you get, and complete whatever is missed."1 Q: What is the proof of the prescription of Takbir on the days of `Eid-ul-Adha? What is its wording? A: Takbir is enacted on the days of sacrifice, and it begins from Fajr prayer on the Day of `Arafah to `Asr prayer of the last of the days of Tashriq (11th, 12th and 13th of Dhul-Hijjah). Such days are called Tashriq [lit. pertaining to the sunlight] due to the tradition of cutting the meat (of sacrifices) into pieces and exposing it to the sunlight, or because people used to begin these days at sunrise by pronouncing Takbir. Jabir ibn `Abdullah narrated, "The Prophet (peace be upon him) performed Fajr prayer on the day of `Arafah and came to us saying,
'Allahu Akbar, Allahu Akbar, Allahu Akbar [Allah is the greatest]', and he kept on reciting Takbir till the afternoon of the last day of Tashriq."2

It is legislated for each Muslim, male or female, residing [i.e. at home] or traveling, to recite Takbir after the obligatory prayers and, even better, after the supererogatory prayers and whenever one likes. The wording of Takbir Allahu Akbar, Allahu Akbar, Allahu Akbar, La Ilaah Ila Allah Wa Allahu Akbar Allahu Akbar Wa Lillahilhamd. [Allah is the Greatest, Allah is the Greatest, Allah is the Greatest; there is no God but Allah, and Allah is the Greatest; Allah is the Greatest, and all praise is due to Allah]. Hanafis hold that it is allowed to add, Allahuma Salli `Ala Muhammad Wa`Ala 'Ali Muhammad Wa`Ala Ashabi Muhammad Wa`Ala Azwaji Muhammad Wa Salim Tasliman Kathiran [May the peace and blessings of
1 2

Reported by Al-Bukhari. Reported by Ad-Darqutny.

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Allah be upon Prophet Muhammad, his family, his Companions and his wives]. Q: What about the prescription of Takibr on the day of `Eid-ul-Fitr? A: Takbir begins after Fajr prayer on 1st of Shawwal until the Imam stands to lead the prayer. It is permissible to recite Takbir audibly or secretly. However, it is preferred to recite it audibly when going to the Musalla (a place for prayer) to express one's happiness with the `Eid. Q: What are the desirable acts to do before and after Salat-ul-`Eid? A: 1. Taking a shower before going to the Musalla of Salat-ul-`Eid. 2. Eating some food before going to the Musalla of Salat-`Eid-ul-Fitr. 3. Paying Zakat-ul-Fitr before Salat-ul-`Eid as the Prophet (peace be upon him) used to command the people to pay it before going to the Musalla. If one pays it after Salat-ul-`Eid, it is considered a voluntary act of charity, and then it does not fulfill the duty of the obligatory Zakat-ulFitr. 4. Going early to Salat-ul-`Eid. 5. Going to the Musalla on foot except for an excuse. People should walk quietly and reverently. 6. Going from one route and returning from another; the wisdom behind this may be to have the witness of the two routes as well as their inhabitants from Jinn and humankind. 7. Sacrificing a ram, or the like, (on `Eid-ul-Adha) for the one who can afford it. 8. It is desirable for the one who intends to offer sacrifice (on Eid-ul-Adha) not to clip his nails or have his hair shaved or cut during the first ten days of Dhul-Hijja. It was narrated that the Prophet (peace be upon him) said, "When any one of you intending to sacrifice an animal enters the month (of Dhul-Hijjah), he should not get his hair or nails touched (cut)."1 9. It is also desirable to provide for one's family openhandedly (more than usual) and give charity to the poor to suffice them on these days.
1

Reported by Muslim.

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10. In `Eid prayer, it is permissible to raise one's hands when reciting Takbir. 11. No supererogatory prayer precedes or follows Salat-ul- `Eid. However, only Tahiyyt-ul-Masjid (Salutation-of-the-mosque prayer) can be performed.

Salat-ul-Kusuf and Salat-ul-Khusuf

Q: What do Salat-ul-Kusuf and Salat-ul-Khusuf mean? What is their ruling? A: Kusuf means solar eclipse in which the moon screens the sun. Khusuf means lunar eclipse in which the sun screens the moon. It is Sunnah for Muslims whenever they see a solar or lunar eclipse to hasten to pray Salat-ul-Kusuf (Prayer on a solar eclipse) or Salat-ul-Khusuf (Prayer on a lunar eclipse). `A'ishah (may Allah be pleased with her) narrated, "On the day when the sun eclipsed Allah's Prophet prayed. He (peace be upon him) then addressed the people, and said, 'The sun and the moon do not eclipse because of the death or
the life (i.e. birth) of someone. But they are two signs among the signs of Allah. So when you see them, make haste for the Salah."1

Q: How are Salat-ul-Kusuf and Salat-ul-Khusuf performed? What are their desirable acts? A: They are two Raka`ahs like other supererogatory prayers. However, it is preferred to perform a lengthy recital during it with two bowings and one standing up in between. Ibn `Abbas (may Allah be pleased with him) narrated, "There was an eclipse of the sun in the lifetime of the Prophet (peace be upon him). He went out to the mosque and the people formed rows behind him. He (peace be upon him) said the Takbir and recited a lengthy sura. Then, he said Takbir and performed a long Ruku`. He stood up and said, 'Sami`a Allahu Liman Hamidah [Allah hears whoever praises Him.]' He did not prostrate and recited a lengthy sura, which was close in length to the first recitation. Then, he performed a long Ruku' which was close to the first Ruku'. Then, he stood up and said, 'Sami`a Allahu Liman Hamidah [Allah hears whoever praises Him]; Rabbana Laka Al-Hamd [Our Lord, praise is Yours.]' Then, he prostrated twice and did the same in the second
1

Reported by Al-Bukhari.

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Rak'ah. He performed four Ruku's and four prostrations in only two Raka`ahs."1 Desirable acts concerning this Salah: 1. There is no Adhan or Iqamah for Salat-ul-Kusuf, but it is preferred to proclaim like saying As-Salatu Jami`ah. 2. It is desirable to be performed in congregation and in the mosque; however, it can be performed individually. 3. It is desirable to perform a lengthy recitation, bowing and prostration. 4. Shafi`is hold that it is desirable for the Imam to deliver a sermon after the prayer. 5. It is desirable to seek forgiveness from Allah (Exalted be He) and supplicate from the beginning of the eclipse till the end of it. 6. It is allowed to perform Salat-ul-Kusuf and Salat-ul-Khusuf in the times when it is not permissible to offer supererogatory prayers. Q: What is the ruling on audible recitation in Salat-ul-Kusuf and Salat-ul-Khusuf? A: The majority of Muslim scholars hold that there is no audible recitation in Salat-ul-Kusuf. However, it is allowed to recite audibly in Salat-ul-Khusuf. Hanbalis, however, hold that it is allowed to recite audibly in both Salatul-Kusuf and Salat-ul-Khusuf.

Salat-ul-Istisqa'
Q: What is the definition and ruling on Salat-ul-Istisqa' (Prayer for Rain)? A: Muslim jurists state that Istisqa' is to seek rain from Allah (Exalted be He) during times of drought. According to the majority of Muslim scholars, Prayer for Rain is a stressed Sunnah. Q: How should the Prayer for Rain be performed?

Reported by Muslim and Ahmad.

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A: The Imam and the followers pray two Raka`ahs (units of prayer) without Adhan or Iqamah (call to commence prayer); rather, Muslims are invited to perform it through saying "As-Salatu Jami`ah [Come to prayer in congregation]". Prophet Muhammad (peace be upon him) only performed it in the desert with either audible or inaudible recitation. He (peace be upon him) used to supplicate humbly to Allah (Exalted be He) to bestow upon them water (rain) abundantly and to save them from His Aversion and Wrath. Ibn `Abbas (may Allah be pleased with him) narrated: "The Messenger of Allah (peace be upon him) went out [to perform Prayer for Rain] in a humble, submissive and subservient manner."1 It is desirable to invite righteous people to attend the prayer and to entreat with them in asking Allah (Exalted be He) to answer their supplications, for this is more likely to accelerate relief. `Umar ibn AlKhattab supplicated Allah (Exalted be He) by virtue of the status of Al`Abbas ibn `Abdel-Muttalib, the Prophet's uncle. It is desirable to deliver a sermon after ending the prayer. Hanafi`s and Shafi`is hold that it is desirable to bring animals along with their young while performing the Prayer for Rain; for they all share sustenance. Al-Bazzar, in a weak hadith, narrated that the Prophet (peace be upon him) said, "If it were not for suckling babies, kneeling worshippers, and grazing animals, punishment would have been poured upon you so heavily." It was narrated that Sulayman (Soloman, peace be upon him) went out seeking water. On the way, he saw an ant lying down and supplicating, "O Allah! We are Your Creatures, and we can not do without Your Provision." Sulayman
(peace be upon him) then said to his people, "Let us go back. Our prayers have been answered because of this little ant."2

Salat-ul-Duha
Q: What is the ruling on Salat-ul-Duha (Forenoon Prayer)? What are its virtues? A: The virtues of Salat-ul-Duha: Abu Dhar (may Allah be pleased with him) narrated the Prophet (peace be upon him) as saying, "In the morning charity is
due from every bone in the body of every one of you. Every utterance of Allah's glorification is an act of charity. Every utterance of His praise is an act of charity, every utterance of profession of His Oneness is an act of charity, every utterance of profession of His Greatness is
1 2

Reported by Ahmad ibn Hanbal, An-Nasa'i and Ibn Majah. Reported by Al-Hakim.

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an act of charity, enjoining good is an act of charity, forbidding what is disreputable is an act of charity, and two Rak'ahs which one prays in the forenoon will suffice."1

Salat-ul-Duha is an unstressed Sunnah. Q: How many Raka`ahs are there in Salat-ul-Duha? A: It may be, at least, two Raka`ahs, or more ad infinitum. `A'ishah (may Allah be pleased with her) narrated: "The Prophet (peace be upon him) used to observe four Raka'ahs for Salat-ul-Duha and sometimes he would pray more as Allah (Exalted be He) pleased."2 Q: When is Salat-ul-Duha performed? A: The time of Salat-ul-Duha begins about fifteen to twenty minutes after sunrise.

Tahiyyat-ul-Masjid
Q: What is the definition of Tahiyyat-ul-Masjid (salutation-of-the-mosque prayer)? A: It is commendable for a Muslim to pray two Raka`ahs upon entering a mosque to greet Allah (Exalted be He), as it is reprehensible to come and stay in the mosque without performing Tahiyyat-ul-Masjid prayer. Allah's Prophet (peace be upon him) said, "If anyone of you enters a mosque, he should pray two Raka'ahs
before sitting."3

If someone enters the mosque and sat down without performing Tahiyyat-ulMasjid prayer due to his forgetfulness or ignorance of the ruling, he should rise and perform it. However, if he enters the mosque while the Mu'adhin (the caller to prayer) is calling to commence the prayer, he should not perform Tahiyyat-ulMasjid prayer, but rather he should join the congregational prayer. Performing two Raka`ahs is the greeting for all mosques except Al-Masjid Al-Haram (the Sacred Mosque in Makkah) whose greeting is to perform Tawaf
Reported by Muslim. Reported by Muslim and Ahmad. 3 Reported by Al-Bukhari and Muslim.
1 2

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(circumambulation around the Ka`bah). Anyone who cannot perform Tawaf may perform two Raka`ahs instead. Q: Can Tahiyyat-ul-Masjid prayer be performed at times when offering supererogatory Salah is impermissible? A: Shafi`is hold that Tahiyyat-ul-Masjid prayer can be performed at any time, even in the prohibited times when offering supererogatory is not permissible as there is a reason for that prayer. Malikis and Hanfis, on the other hand, hold that it should not be performed at times when it is not permissible to offer supererogatory prayer. Hanbalis hold that it consists of two Raka`ahs performed hurriedly if the Imam has come up onto the pulpit. Q: Is Tahiyyat-ul-Masjid prayer commendable for everyone who enters a mosque? A: The majority of Muslim scholars state that performing Tahiyyat-ul-Masjid prayer is commendable. Malikis hold that it is not to be performed by those who enter the mosque only as passersby.

Salat-ul-Istikharah
Q: What is Salat-ul-Istikharah (Consultation prayer)? What is the wording of this supplication? A: Istikharah is to ask for guidance and good from Allah (Exalted be He). Jabir ibn `Abdullah narrated, "The Prophet (peace be upon him) would teach us to perform Istikharah for each and every matter just as he would teach us suras from the Qur'an. He used to say, `If one of you intends to do
something, he should offer a two- Raka`ah prayer other than the compulsory prayer, and after finishing it, he should say, O Allah! I consult You, for You have all knowledge, and I appeal to You to support me with Your Power and ask for Your Bounty, for You are able to do things while I am not, and You know while I do not; and You are the Knower of the Unseen. O Allah, if You know that this matter (name your matter) is good for me both at present

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and in the future, (or in my religion), in this life and in the Hereafter, then fulfill it for me and make it easy for me, and bestow Your Blessings on me in this matter. O Allah! If You know that this matter is not good for me in my religion, in this life and in the Hereafter (or at present and in the future), then divert me from it and choose for me what is good wherever it may be, and make me pleased with it."1

It is desirable to perform it in the last third of the night. It is also desirable to recite in the first Raka`ah, after Al-Fatihah, the verses that read, And your Lord creates whatsoever He wills and chooses: no choice
have they (in any matter). Glorified be Allah, and Exalted above all that they associate (as partners with Him). And your Lord knows what their breasts conceal, and what they reveal.2

And, to recite in the second Raka`ah, It is not for a believer, man or woman,
when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error.3

After concluding the prayer, one should turn to Allah (Exalted be He) with his heart, raise his hands and supplicate Allah (Exalted be He) with the supplication mentioned above. It is not a condition when performing Salat-ul-Istikharah to have a dream (that would give one a hint to do or not to do something); rather the person feels a sense of ease about this (or that) matter. However, if things did not turn out in the way one wished, s/he should not disparage Salat-ul-Istikharah, nor harbor doubts towards Allah (Exalted be He), for the good might come out from what one might see as otherwise. Q: What are the conditions of the Salat-ul-Istikharah? A: 1. Salat-ul-Istikharah should be performed regarding permissible matters. 2. It should be performed without following one's desires or setting one's mind on doing something in particular. 3. The supplication of Salat-ul-Istikharah should be the one of the Prophet Muhammad (peace be upon him), which is reported by a significant chain of narrators, whose agreement upon a lie is impossible.

Reported by Al-Bukhari. Sura Al-Qasas: 68-69. 3 Sura Al-Ahzab: 36.

1 2

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4. Before performing Salat-ul-Istikharah, one should do his/her best to know which is good regarding the matter that concerns him/her.

Salat-ul-Tawbah
Q: What is Salat-ul-Tawbah (Prayer of Repentance)? A: It is desirable, if a person is resolved to repent, that s/he performs Wudu' well and stands before Allah (Exalted be He) and prays two or more Raka`ahs with the intention of repentance. Abu Bakr narrated, "I heard the Prophet (peace be upon him) saying: 'When a servant (of Allah) commits a sin, and he performs Wudu' well and, then, stands and prays two Raka'ahs, and asks Pardon of Allah, Allah pardons him.' He then recited this verse: 'And those who, when they have committed Fahishah (immorality) or
wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah - and do not persist in what (wrong) they have done, while they know. For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah's Orders).'"1

Salat-ul-Tatawwu` in congregation
Q: Is it desirable to perform Salat-ul-Tatawwu` (voluntary prayer) in congregation? A: It is desirable to perform Salat-ul-Tatawwu` in congregation, whether at home or in a mosque. Ibn `Abbas narrated, "I prayed with the Prophet (peace be upon him) one night and stood up by his left side, but he made me stand to his right."2 Q: Is it permissible to perform voluntary prayers while sitting? A: The majority of Muslim jurists state that it is permissible to perform voluntary prayers sitting with or without an excuse.
1 2

Reported by Abu Dawud, At-Tirmidhi and Ibn Majah. Reported by Al-Bukhari and Muslim.

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 However, if a Muslim performs it sitting with no excuse, he will have only half the reward of those who perform it standing. It is permissible to perform Salat-ul-Tatawwu` part of it sitting and part of it standing. `A'ishah (may Allah be pleased with her) narrated, "I did not see the Prophet (peace be upon him) reciting (the Qur'an) in the night prayer while sitting except when he became old; when he used to recite while sitting, and when thirty or forty verses remained from the sura, he would get up and recite them and then bow."1 Q: What are the conditions of the congregational prayer? A: Hanafis, Shafi`is and Hanbalis hold that a congregational prayer is realized by joining the Imam in part of the prayer, even if it is the last sitting before Taslim. Malikis hold that it is only achieved by joining the Imam in a complete Raka`ah. Q: What is the ruling on performing prayer in congregation again for the one who has prayed individually? A: Hanafis and Hanbalis hold that it is permissible for the one who prayed individually and, then, found a group of people praying in congregation, to join them and consider that prayer as Nafilah (supererogatory). Q: What is the ruling on repeating congregational prayer in the same mosque? A: Muslim jurists agree that it is permissible to do so, as the Prophet (peace be upon him) said to his Companions, when he saw that a man had missed the prayer, "Will not a man offer an act of charity for him and pray with him?" So a man stood up and prayed with him."2 It is not Islmaically lawful to have more than one congregational prayer performed at the same time and in the same mosque, as this causes disunity.

1 2

Reported by Al-Bukhari and Muslim. Reported by Ahmad ibn Hanbal and Ibn Hayyan.

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Q: What is the ruling when the intention of the Imam differs from that of the Ma'mum (a person being led in congregational prayer)? A: The majority of Muslim scholars from Hanafis, Malikis and Hanbalis hold that it is not permissible for the Ma'mum to have an intention in prayer different from that of the Imam [e.g. to intend to perform Zhuhr prayer while the Imam is performing `Asr prayer]. Shafi`is, however, see that it is permissible for the Imam and Ma'mum to differ in intention, providing that their prayer is the same in character and number of Raka`ahs. That is, it is not permissible that the Ma'mum performs an obligatory prayer behind an Imam who is praying Salat-ul-Kusuf. Q: Is it permissible to make up for the obligatory prayers? A: Some see that supererogatory prayers suffice for the missed obligatory ones. Others maintain that a person must make up for the missing obligatory prayers. Those who abandoned prayer for a few years should make up for them. On the other hand, those who abandoned prayer for many years are advised to repent and perform supererogatory prayers frequently, for it is difficult to make up for their missing prayers. Q: Is it permissible to make up for supererogatory prayers? A: It is desirable to make up for supererogatory prayers in general, like the two `Eid prayers. The Prophet (peace be upon him) said, "If anyone forgets a prayer, he should pray that prayer when he remembers it. There is no expiation except to pray the same."1 This hadith states that missing prayers are to be made up for, whether obligatory or supererogatory even at times when supererogatory prayers are reprehensible.

Salat-ul-Khawf
Q: What is the ruling on Salat-ul-Khawf (prayer at times of fear)? What is the proof of its legality? A:
1

Reported by Al-Bukhari and Muslim.

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 Salat-ul-Khawf is Sunnah deriving its legality from the sources of the Qur'an and the Sunnah. It is performed during the time of war with the disbelievers. Allah (Exalted be He) says, When you (O Messenger Muhammad) are among them,
and lead them in the Salah, let one party of them stand up [in Salah (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up who have not yet prayed, and let them pray with you taking all the precautions and bearing arms.1

Salat-ul-Khawf was legislated in the Battle of the Trench in 4 A.H. The majority of Muslim jurists state that it is permissible to perform this prayer after the death of the Prophet (peace be upon him). Q: What are the conditions of Salat-ul-Khawf? How can it be performed?

A:
The conditions are: Being certain that the enemy is approaching. Fearing their attack. The Muslim army should be large so that it can be divided into two groups. Q: How should Salat-ul-Khawf be performed? A: The Imam is to divide soldiers into two groups, and then he should perform the two Raka`ahs of the prayer, in which each group attends a Raka`ah with him; the first group prays the first Raka`ah and makes Taslim and then goes to the frontline against the enemy. The second group then comes and prays the latter Raka`ah and makes Taslim with the Imam. It is permissible for the Imam to lead each group in a two- Raka`ahs prayer, so the Imam shall perform a four- Raka`ah prayer with no Taslim in between. It is permissible for the Imam, if the enemy is in the direction of the Qiblah, to organize the group into two rows and lead them in prayer, then he would lead the first row in prostration while the other stands
1

Sura An-Nisa': 102.

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guard until they finish prostration, and then the other row should prostrate and then join the Imam in the next Raka`ah. In the second Raka`ah, those who prostrated with the Imam would now stand guard and do as the other row did in the first Raka`ah. In case of eminent danger, it is permissible for soldiers to pray individually, standing or riding, in their positions or trenches, making gestures for the Ruku` and Sujud towards any direction even if they are not facing the Qiblah.

Funeral and its Rulings

Q: What is Ihtidar and what are the things desirable to do during it? A: Ihtidar (dying) is the period just before the soul leaves the body; slackness of the legs and sinking down of the temples are among its signs. During this period, it is desirable to do the following: Lie the dying person down on his right side facing the Qiblah or on his back with the legs facing the Qiblah if possible. Prevent him from eating food, and if necessary he should only be given water and honey. Apply water to the dying person's forehead. Use Siwak (tooth-cleansing stick). Encourage the dying person but don't insist to utter Shahadah (La ilaha illa Allah [There is no deity but Allah]). Quietly prompt him to say it, for the devil appears before him in these moments in an attempt to mislead him. Therefore, it is desirable to pray for him to hold fast to his religion. Mu`adh ibn Jabal (may Allah be pleased with him) narrated the Prophet (peace be upon him) as saying, "He whose last words are 'La ilaha illa Allah' will enter Paradise."1 Recite the Qur'an; according to the majority of Muslim scholars, it is desirable to recite Sura Ya-sin, relying on the hadith that reads, "Recite Sura Ya-Sin over your dead."2 Q: What are the desirable acts to perform for the deceased immediately after death? A:
1 2

Reported by Abu Dawud and Ahmad. Reported by Abu Dawud and Ibn Majah.

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1. Close his eyes and fasten his lower jaw with a bandage tied from underneath the jaw to the top of the head, saying, "In the Name of Allah, and on the way (creed) of the Prophet of Allah. O Allah, make it easy for him and make equally easy what he shall face after that, and make him the blessed beholder of Your Sighting, and make that to which he has departed better than what he has left behind." 2. The majority of Muslim scholars maintain that the clothes of the dead person should be removed without revealing his `Awrah (private parts) and the body should be covered with a piece of cloth. 3. Loosen the deceased person's joints, fingers, and legs so they do not stiffen while the body is being washed. The joints can be loosened by bending the forearm to the upper arm, calf to thigh, thigh to stomach, and then straightening them and similarly flexing the fingers gently. 4. Put a fan or an air conditioner in the deceased's room to preserve the body. 5. Put something heavy on his stomach in case it is a long time before the burial or in hot weather, so that the stomach does not distend and, hence, become unsightly. 6. It is permissible to kiss the deceased person out of respect, affection, or to give a blessing, for the Prophet of Allah (peace be upon him) kissed `Uthman ibn Mazh`un, and Abu Bakr kissed the Prophet (peace be upon him) after his death. 7. Put the deceased person on something high (a bed or the like) so that earthworms will not reach the body. 8. Death notice: the majority of Muslim scholars, except for the Hanbalis, hold that there is no harm in informing people of a Muslim's death. 9. Make haste in preparing the body for burial. It is desirable to make haste in three things: Preparing a dead body for burial without delay before the body undergoes change. `Ali ibn Abu Talib narrated the Prophet (peace be upon him) as saying to him, "O Ali, never delay three things: prayer when its time
comes, the funeral when the dead body becomes ready for burial, and marrying a woman when a suitable match is found for her."1

Paying the deceased's debt to save him from its liability before Allah. The Prophet (peace be upon him) said, "The soul of the deceased believer remains pending on account of the debt till it (the debt) is paid up."2
1 2

Reported by At-Tirmidhi and Ibn Majah. Reported by At-Tirmidhi and Ibn Majah.

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 Executing the terms of his will. Q: Can a menstruating woman or one in the postpartum period attend upon a dying person? A: The majority of Muslim scholars hold that menstruating women and those in the postpartum period, as well as persons with major ritual impurity, can be present. Hanafis, however, hold that they should leave the room of the dying person as their presence prevents the angels from entering it. Q: What is the ruling on washing the dead? A: Washing the dead is a collective obligation as Ibn `Abbas narrated the Prophet (peace be upon him) as saying, "Wash him with water and Sidr [leaves of lotus jujube tree] and shroud him in two pieces of cloth."1 Q: What is the ruling on a man washing a dead woman and vice versa? Is it permissible for men or women to wash the body of a little girl and who is best suited to wash the dead? A: A dead man should be washed by a man and a dead woman should be washed by a woman, as each is best suited for their gender respectively. The majority of Muslim scholars hold that even a non-Muslim male can wash the body of a Muslim one. Scholars unanimously agree that it is permissible for a woman to wash her dead husband. Ibn Al-Mundhir reported a consensus among scholars regarding this point. The majority of Muslim scholars including Malik, Ash-Shafi`i, Ahmad ibn Hanbal and others hold that it is permissible for a man, by analogy, to wash his dead wife. The proof for this is that `Ali ibn Abu Talib washed his wife, Lady Fatima (may Allah be pleased with her), and Asma' bint `Umays washed her husband, Abu Bakr As-Siddiq (may Allah be pleased with him), with no objection from the Companions therein.

Reported by Al-Bukhari and Muslim.

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 It is permissible for a man or a woman to wash the body of a little boy or girl who is sexually immature. Ahmad ibn Hanbal narrows down the range of permissibility in this respect permitting a man to wash the body of a little girl only if she is his daughter. The people best suited to wash a man's body are those suited to lead the funeral prayer over him, that is, the agnate relatives; the father comes first, and then the grandfather, son, grandson, brother, nephew, paternal uncle, and then (paternal) cousin. People with more knowledge of the Shari`ah are given priority over those older in age. As for those best suited to wash the body of a dead woman, they are her close relatives successively. Q: Is it permissible for a woman from among the people of the Scripture [i.e. a Jew or Christian] to wash her dead Muslim husband? Is it permissible for him to wash her? A: Malikis hold that if there is no one to wash him but his wife, then it is permissible for her to wash him, and vice versa. Shafi`is hold that it is permissible for him to wash her body when she dies, but it is reprehensible for her to wash his. If she does, however, then the wash is accepted, and there is no need to rewash him. Hanafis and Hanbalis hold that it is impermissible for a Christian or Jewish woman to wash her dead Muslim husband because washing the dead requires intention. Q: What is the ruling on a man who dies among women other than his wife, with no men available to wash his body? How about a woman who dies with no woman available to wash her? A: In this case, it is permissible to perform Tayammum with the intention of both Wudu' and washing the dead. Q: Should the body of a drowned person be washed or does the water in which he was drowned suffice? A: The body of a drowned person must be washed despite the fact that water has already washed it. This is not analogous with a person in a state of Janabah 146

(major ritual impurity), who applies water to his body with the intention of cleansing his impurity. Q: What are the conditions that a person performing the washing must meet? A: To be a Muslim. To have the intention of washing the dead person. To be sane. To be cognizant of the rulings of washing the dead. The washer and those attending the washing should lower their gazes unless there is a need to look at the dead body. They should exercise discretion and cover what the deceased person would have wanted to keep covered and not talk ill of him/her. The Prophet (peace be upon him) said, "He who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter."1 It is desirable that those present during the washing are only the washer and his assistants who provide help for him and whose presence is thus necessary. It is reprehensible for anyone else to be present. It is recommended that the washing duties be assigned to the close relatives of the dead person successively. The washer should perform the washing of the dead free of charge and seek Allah's reward. Q: What is the ruling on executing the deceased person's will if it includes entrusting the washing to a person who does not know how to do it? A: The will should be executed and the person entrusted with the washing should be taught how to perform it; and someone should be present at the washing to guide him. Q: What is the ruling on the purity of the washer; that is, the person washing the dead body and not the one pouring the water?

Reported by Al-Bukhari and Muslim.

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A: The majority of Muslim scholars hold that it is desirable for the person performing the washing of the dead to have a full bath after finishing. Abu Hurayrah narrated the Prophet (peace be upon him) as saying, "He who has washed a dead person should take a bath."1 Hanbalis hold that it is desirable for the person having performed the washing of the dead to perform Wudu'. Q: How should the washing of the dead be performed? A: Hanbalis and Shafi`is hold that the dead person's private parts should be covered, except for children less than seven years old, who can be washed naked. The majority of Muslim scholars, however, hold that it is commendable to undress the dead person so as to wash and purify the body more perfectly while covering the private parts and pouring water over the cover. Q: What are the necessary conditions for washing the dead? A: The deceased person should be Muslim. The body of the deceased or most of it should be present, according to Hanafis and Malikis. Hanafis stipulate that most of the body or half of it, including the head should be present. Malikis hold that two-thirds of the body, with the head, should be there; otherwise, it would be reprehensible to perform the washing. Shafi`is and Hanbalis, on the other hand, hold that even if a small part of the body is there, it should be washed and offered a funeral prayer as the Companions did. The martyr killed in the Cause of Allah should not be washed. The majority of Muslim scholars hold that a martyr should not be washed, covered with shroud, or prayed over. Rather, he should be buried in the clothes he was wearing upon his death. Only his weapon is to be taken away. The evidence proving that martyrs are not washed is that the Prophet (peace be upon him) ordered that the bodies of the martyrs of the battle of Uhud should not be washed, as he said, "Do not
1

Reported by Abu Dawud, At-Tirmidhi and Ibn Majah.

148

wash them, for they will come on the Day of Resurrection with their wounds having the color of blood but the scent of musk."1 And the Prophet (peace be upon him) did not

offer a funeral prayer for them. Hanafis hold that a martyr should not be washed, but should be offered a funeral prayer. Q: What is the ruling on washing a martyr? What is the difference between a martyr killed on the battlefield and those labeled "martyrs" in some religious texts? Is it permissible to wash a martyr if he died while in a state of major ritual impurity? A: Muslim jurists unanimously agree that a martyr killed on the battlefield is not washed as the Prophet (peace be upon him) said about the martyrs of the battle of Uhud, "Bury them (i.e. martyrs) with their blood."2 Those who die because of abdominal disease, plague, drowning, being under a falling building, a woman in her postpartum period and the like, should be washed. Malikis, and the preponderant opinion of Shafi`is, hold that the body of a martyr should not be washed, even if he died while in a state of major ritual impurity, as Hanzhalah ibn `Amir (may Allah be pleased with him) was martyred while in a state of major ritual impurity and the Prophet (peace be upon him) did not order him to be washed. Q: What are the steps of washing the dead? A: 1. Scenting the shroud and rolling it from both sides and then folding it. 2. The hands of the washer should be covered with a piece of cloth or disposable plastic gloves. `A'ishah (may Allah be pleased with her) narrated the Prophet (peace be upon him) as saying, "Breaking a dead person's bone is like breaking it while still alive."3 This is because the dead are offended by things that offend the living. 3. Putting the body of the deceased person on a table designed for that purpose, facing the Qiblah, and handling him gently. 4. Covering the woman's body from neck to toes, and the man's from navel to knees. The cover should allow water to go through it. As for
Reported by Ahmad. Reported by Al-Bukhari and Muslim. 3 Reported by Ahmad, Abu Dawud and Al-Bayhaqi.
1 2

149

children less than seven years old, there is no harm in uncovering their body. 5. The water used in washing the dead should be lukewarm. 6. Lifting the head of the deceased's body gently upward nearly to a sitting position, squeezing the stomach repeatedly to cause its contents be out and cleaning the private parts. 7. Undertaking the following steps: Performing Wudu' for the dead body without rinsing the mouth or sniffing water in the nose. It is commendable to start with the right side and to perform the washing an odd number of times, that is, three, five, or seven. Washing hands with water. Wiping the inside of the mouth (teeth and gums) with wet cotton and inclining the head gently while doing so. Twining a piece of cotton and using it to clean the nose, starting with the right nostril and then the left one. Washing the face three times, taking care that no water goes into the mouth or nose. Washing the head with soap and water, and cleaning the ears using cotton. Moving the dead person onto their left side starting with putting the right leg on the left, and then washing the right side from the front then from the rear three times and doing the same with the left side, washing the armpits, between the fingers, and under the breasts. Then water should be poured all over the body, starting with the right side. Washing the body with water and Sidr (Lotus jujube) and then with water and camphor. Re-performing Wudu' lest something might have come out from the private parts; this is the preponderant opinion according to Hanbalis. A woman's hair is braided in three, putting the middle braid on the back and the other two on the chest. Removing the wet cover (in which the body was clad during washing) and drying the body well, taking care to cover the private parts of the deceased person. Shrouding the body.

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Q: What is the ruling on washing a stillborn baby? A: The majority of Muslim scholars hold that if a stillborn reaches four months in the womb, which is the time at which the soul is breathed into it, then it must be washed, shrouded, and offered a funeral prayer. However, if it does not reach four months in the womb, it is not washed, shrouded, or offered a funeral prayer. Malikis, Shahfi`is, and Hanbalis hold that a baby should not be washed, shrouded, or offered a funeral prayer unless it cried, coughed, sneezed, or showed any kind of movement that would signify that it was alive even for a moment. Hanafis hold that a baby should be washed even if it is stillborn, as long as it is completely formed. Q: How should one wash a Muhrim (one in his consecration attire) who died in the ritual state of `Umrah or Hajj? A: Hanafis and Malikis hold that a dead Muhrim should be scented and his head covered, for it is a common rule that all must be washed. Shafi`is and Hanbalis hold that the head of the dead pilgrim is not covered or his body perfumed, as Ibn `Abbas narrated: "While a man was riding (his Mount) in `Arafat, he fell down from it (his Mount) and broke his neck (and died). The Prophet said, 'Wash him with water and Sidr
and shroud him in two pieces of cloth, and neither perfume him, nor cover his head, for he will be resurrected on the Day of Resurrection saying, 'Labbaik,' (i.e. like a pilgrim).'"1

Washing of the dead is performed in odd numbers, as in the hadith "Allah is Witr (One), and He loves 'the Witr' (i.e., odd numbers)."2 Q: Are the thieves and wrongdoers washed? A: The majority of Muslim scholars hold that they should be washed. Hanafis hold that they should not be washed to make an example of them for others.

1 2

Reported by Al-Bukhari and Muslim. Reported by Al-Bukhari and Muslim.

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Q: What is the ruling on washing some parts of the deceased's body? A: Hanafis and Malikis hold that if most of the body or half of it with the head is found, it should be washed. Shahfi`is and Hanbalis, however, hold that the body is washed in any case, even if only some or a small part of it is there. Q: What is the ruling on those who have been buried without being washed? A: Malikis, Hanbalis, and Shahfi`is maintain that the body should be exhumed and washed, so long as it has not begun to decompose. Hanafis, however, hold that it is forbidden to exhume the body. Q: What is the ruling on excrement coming out of the body after it has been washed, while still on the washing board? A: Hanafis, Malikis, and a narration from Shahfi`is, hold that the body should be rewashed, including the part from which the excretion came. Hanbalis and Shahfi`is, in another narration, hold that the body should be washed five or seven times, but in the case of something coming out of the body after it has been shrouded, it should not be rewashed. Q: What should be done regarding the deceased's hair and nails? A: Hanafis and Malikis hold that the hair of the deceased should not be combed or shaved, and the nails should not to be clipped unless they are broken. Doing any of this is highly reprehensible. Shahfi`is hold that the hair and beard of the deceased person should be combed gently with a wide-toothed comb, and if any hair is pulled out, it should be put back, as it is reprehensible to take nails, or hair from the head, armpits, pubic region, or moustache because the deceased body has its respect and sanctity. Hanbalis hold that the moustache and nails of a dead person except for those in the ritual state of `Umrah or Hajj can be trimmed if they are long. Armpit hair can be pulled out, as this is not considered to be 152

cutting an organ; rather, it is the same as removing dirt and filth from the body. Ahmad ibn Hanbal reported that Umm `Atayyah said, "The hair of a dead woman is washed and whatever falls from her hair is washed and then put back on her head." So long as it is commendable to bury the fallen hair and nails of the living, it should be more commendable to do that for the dead. The majority of Muslim jurists hold that a woman's hair should be braided in three pieces without combing. Q: How should the deceased body be shrouded? A: Put the folded shroud underneath the body after it has been washed and dried. Apply musk or camphor to the deceased person's seven parts of prostration (i.e. the forehead and nose, hands, knees, and feet) and perfume to the head (for males). Place the hands aside or in a position like that of standing in prayer, and then put pieces of cotton on the mouth, eyes, nose, ears, and private parts. Tie the legs together. Fold the shroud tightly and in such a manner that the right side is above the left side. The Prophet (peace be upon him) said, "When any one of you shrouds his brother, he should shroud him well."1 Leave the distance of a span of the hand on both sides of the shroud, then fold each side and tie them, as well as the middle, in strips. Q: What is the ruling on shrouding the deceased? Who should bear the costs of shrouding? A: Shrouding the deceased is a collective obligation on Muslims. The costs of shrouding, burial and the like should be taken from the deceased person's own legacy that is debt-free and not entitled to others, as in the case of a mortgage. Paying the costs of shrouding and the funeral procession is given priority to paying off debts and executing the terms of the will.
1

Reported by Muslim and Abu Dawud.

153

Muslim jurists differ concerning whether or not the husband should pay for his dead wife's shroud: Hanafis and Shahfi`is hold that if the wife has no money of her own, then the husband must pay for the costs of her shrouding. Malikis and Hanbalis hold that paying for the costs of shrouding and burial is not obligatory on the husband, as providing for his wife is obligatory only during her life (except for a recalcitrant wife or a wife divorced irrevocably) and ends with her death. Q: What should the shroud be made of and what size should it be? A: The majority of Muslim scholars hold that a dead man must not be shrouded in silk, but it is permissible for a woman to be shrouded in it. Anyway, a shroud should not be extravagantly expensive. Hanbalis hold that it is not permissible for a woman to be shrouded in silk. It should not be transparent, so as not to be able to describe what is within it. It should be clean and pure. It should not be less than one wrap that covers the entire body, and no more than seven. It is best to be three wraps for men and five for women. Q: What are the different kinds of shrouds? A: According to Hanafis, the kinds of shroud are: Necessary shroud for both men and women: It should at least be enough to cover the entire body. This is only in a case of need or when one is unable to afford to buy more, knowing that Mus`ab ibn `Umayr (may Allah be pleased with him) was shrouded in one wrap when he was martyred. Adequate shroud: It is what is usually worn during life; that is, two wraps for a man, Izar (garment worn below the waist) and an outer wrap, and for a woman two wraps and scarf. It is reprehensible to be less than that.

154

 Sunnah shroud: It is the most perfect of all. It consists of three wraps for a man, Izar, long shirt, and outer wrap; and for a woman five wraps, Izar, long shirt, scarf, waist wrap, and three other wraps. The majority of Muslim scholars hold that it is not desirable to shroud the dead person in a shirt, as `A'ishah (may Allah be pleased with her) narrated: "Allah's Prophet was shrouded in three white Yemenite Suhuliya (pieces of cloth) of cotton, in which there was neither a shirt nor a turban."1 Q: What is commendable concerning shrouds? A: The shroud should be white and made of cotton, as the Prophet (peace be upon him) said, "Wear your white garments, for they are among your best clothes, and shroud your dead in them."2 It should be scented with aloes (wood) or the like. The layers of the shroud should be of an odd number. The shroud should be of good material without being extravagantly expensive. The best kind of shroud is the prescribed shroud. Q: What is the ruling on offering prayer over a deceased person? How is it performed as reported from the Prophet (peace be upon him)? A: The majority of Muslim scholars hold that offering a funeral prayer over a deceased person except for a martyr is a collective obligation. Hanafis hold that offering a funeral prayer over every deceased Muslim is obligatory, except for those who help each other in transgression (e.g. thieves and wrongdoers). Muslim jurists differ concerning the Imam's position in the prayer: Hanbalis and Shafi`is hold that the Imam should stand opposite the head of the male, and opposite the chest of the female; this is the preponderant opinion. Hanafis hold that the Imam should stand opposite the chest of the male and female alike.
1 2

Reported by Al-Bukhari, Muslim, abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. Reported by Ahmad, Abu Dawud, Ibn Majah and At-Tirmidhi.

155

 Malikis and Hanbalis hold that those best suited to lead prayer over a deceased person are those whom s/he had entrusted to do so. Schools of jurisprudence agree that it is permissible to offer one funeral prayer for a number of dead persons; however, offering a funeral prayer for each one is much more preferable. A funeral prayer consists of four Takbirs (saying: "Allahu Akbar [Allah is the Greatest]"). It is a Sirri Salah (prayer with subvocal recitation) performed while standing up and putting the right hand over the left one. It is commendable that the people performing it should align in many rows, even if they are few in number. They should form at least three rows. The four Takbirs are as follows: First Takbir followed by Sura Al-Fatihah. Second Takbir followed by the second half of Tashahud starting with offering prayers and blessings over both Prophet Muhammad and Ibrahim (peace be upon them both). Third Takbir followed by supplicating for the deceased person and all deceased Muslims. Fourth Takbir followed by supplicating for oneself. Muslim jurists differ with regard to raising the hands with every Takbir; some hold that it is permissible to do so, while others do not permit it. Q: Is funeral prayer concluded with one Taslim or two? A: Hanafis and Shahfi`is hold that it is desirable to offer two Taslims. Hanbalis, however, hold that it is commendable to offer only one Taslim. Q: Is it permissible for women to perform a funeral prayer? A: Muslim jurists agree that it is permissible for women to perform a funeral prayer. Q: What is the ruling on offering a funeral prayer over dead men and women at the same time?

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A: In this case, women should be placed first in the direction of the Qiblah and men immediately before the Imam. Q: Is it permissible for those who have missed the funeral prayer to perform it over the grave before or after the deceased person is buried? A: Muslim jurists agree that in the case of missing the funeral prayer, it is permissible to offer it over the grave before or after the deceased person is buried. This is done for the sake of Istihsan (juristic preference) or as a kind of making up for a missed obligation. Q: What is the ruling on repeating the funeral prayer? A: Hanafis and Malikis hold that it is permissible to repeat the funeral prayer even if the first one was performed in congregation. Shahfi`is and Hanbalis hold that it is permissible to repeat the funeral prayer, even after the deceased person has been buried, but only for those who did not perform it in the first place. They take as their evidence the hadith narrated by Ibn `Abbas (may Allah be pleased with him) who said, "The Prophet (peace be upon him) passed by a newly buried deceased and the people lined up behind him (in rows) and he said the four Takbirs [i.e. performed the funeral prayer over the grave]."1 Q: What are the commendable acts to do during a funeral procession? A: Hastening in preparing the funeral procession and moving it at a fast pace. Escorting the funeral procession to the gravesite. This is commendable for men, but reprehensible for women. Showing reverence and thinking deeply of the destiny after death. Covering a woman's coffin. Walking in front of the funeral procession.

Reported by Ibn Hibban and Al-Hakim.

157

 Standing up when a funeral procession passes by. The people escorting the funeral procession should not sit until the coffin is put on the ground. Q: What are the reprehensible acts regarding a funeral procession? A: Delaying the funeral prayer or the burial. Sitting down before the coffin is put on the ground. Making noise, i.e. raising one's voice even in remembrance of Allah, recitation (of the Qur'an), or shouting while escorting the funeral. Q: Is it permissible to offer a funeral prayer over an absent deceased? A: Shahfi`is and Hanbalis hold that it is permissible to offer a funeral prayer for an absent person who died in another place, as Jabir ibn `Abdullah (may Allah be pleased with him) narrated: "The Prophet (peace be upon him) offered the funeral prayer of An-Najashi (Ashama ibn Abjar) and said four Takbirs."1 Hanafis and Malikis, however, hold that it is not permissible to do so. Q: Is it permissible to offer a funeral prayer over a person who committed suicide? A: Hanbalis, Malikis, and Shahfi`is hold that the body is washed but no prayer is offered over it, to deter other people from committing the same sin. Hanafis, however, hold that a prayer is offered for such a person; moreover, wrongdoers, thieves, and other sinners should be offered a funeral prayer as well. Q: Is it permissible for women to escort the dead?

Reported by Al-Bukhari and Muslim.

158

A: Hanafis, Shahfi`is, and Hanabilis hold that it is highly reprehensible for women to escort funerals, and this is the preponderant opinion that is supported by the hadith that reads, "The Prophet (peace be upon him) went out and saw a group of women sitting outside. When he asked them, 'Why they were sitting there'. They told him that they were waiting for the funeral procession. He asked them: 'Are you going to wash the dead body?' They said, 'No'. The Prophet (peace be upon him) asked them, 'Are you going to carry the coffin?' They said, 'No.' He asked them once more, 'Will you place the body in the grave?' They said, 'No'. At this, he said to them: 'Then go back burdened with sins and without gaining any reward.'" Malikis hold that it is permissible for old women to attend a funeral procession as well as young women as long as they adhere to the Islamic code and behavior of Hijab. Q: What is the ruling on women visiting the graveyard? A: The majority of Muslim scholars hold that it is highly reprehensible for women to visit the graveyard, as the Prophet (peace be upon him) said, "May Allah curse those women who visit graves."1 Malikis, however, hold that it is permissible for women to visit the graveyard provided that they cause no temptation to men. The Prophet (peace be upon him) said, "I forbade you to visit graves, but you may now visit them, for that makes you mindful of death."2 Moreover, Muslim in his Sahih reported that Abu Hurayrah narrated, "The Messenger of Allah (peace be upon him) visited the grave of his mother and he wept, and moved others around him to tears, and said, `I sought permission from my Lord to beg forgiveness
for her but He did not grant it to me, and I sought permission from Him to visit her grave and He granted it (permission) to me. So visit the graves, for that makes you mindful of death.'"

Q: Is it better to walk in front of or behind a funeral procession? A: Malikis, Shahfi`is, and Hanbalis hold that it is commendable to walk in front of a funeral procession; moreover, it is reprehensible to ride behind
1 2

Reported by Al-Bukhari and Msulim. Reported by Muslim.

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it. Hanbalis add that it is not reprehensible to walk behind or to the right or left of a funeral procession. Hanafis hold that walking behind a funeral procession is commendable. Q: What is the ruling on standing up when a funeral procession passes by? A: The four Imams (Abu Hanaifah, Malik, Ibn Hanbal, and Ash-Shafi`i) hold that one should not stand up for a funeral procession so as to contradict what the Jews do. By the way, the order to stand up for a funeral was abrogated. Q: What is the Islamically lawful form of the grave? What is the ruling on the burial ground used in Egypt? A: The Islamically lawful graves are Lahd (a crevice on the side of a grave facing the direction faced for prayer) and Shaq (a rectangular hole in the bottom of a grave in which the body is buried), which are only valid in sand soil, for a deceased should be buried without reopening the grave. However, the clay soil in Egypt has unfortunately made almost all the burial grounds not Islamically lawful, a matter that results from necessity. Q: What should the grave be like? A: It is commendable to dig deeply both lengthwise and widthwise in the crevice on the side of a grave facing the direction faced for prayer if the land is solid. However, if the land is soft, then making a rectangular hole in the bottom of a grave, in which the body is buried, is better, as it has a ceiling. It is reprehensible to bury the deceased in a casket and to sit on the grave. On the other hand, there is no harm in writing on the tombstone. Q: How is the burial performed? A: If there are any debts, the deceased person's family should pay them off as quickly as possible. Abu Hurayrah (may Allah be pleased with him)

160

narrated the Prophet (peace be upon him) as saying, 'The soul of the deceased believer remains pending on account of his debt till it (the debt) is paid up.'"1 A funeral prayer should be offered for the deceased. The deceased should be placed in his grave on the right side facing the Qiblah, and some dust put under his back while saying, "In the Name of Allah, and on the way (creed) of the Prophet of Allah." Ash-Shafi`i holds that it is permissible to put a brick under his head. Then strip of cloth are untied. If the deceased person is a woman, then her husband is the one best suited to bury her, or one of her unmarriageable relatives. If there are none, a righteous believer will do. Three handfuls of dust are sprinkled on the face while reciting Allah's saying, "Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again." Supplicating to Allah to make him steadfast. The family of the deceased person should stay for an hour after the burial supplicating to Allah to make him steadfast when questioned (by the angels) and occupy themselves with giving him the answers. Q: What time should the burial take place? Is there a time when it is reprehensible to bury the dead? A: The majority of Muslim scholars hold that it is preferable to bury the dead by day; however, it is permissible to do it at night as Abu Bakr (may Allah be pleased with him) was buried at night. The majority of Muslim scholars also add that it is reprehensible to perform the burial at times when it is reprehensible to offer supererogatory Salah. Shahfi`is hold that it is permissible for the burial to take place at the times when it is reprehensible to offer supererogatory Salah providing that that time is not intentionally selected for the burial. Q: What is the ruling on a pregnant woman who dies, while her baby is still alive? A: The majority of Muslim scholars hold that it is permissible to perform a Caesarean section after her death to save the life of the baby.
1

Reported by Ahmad and Ibn Majah.

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 Hanbalis, however, hold that it is impermissible to perform a Caesarean section after her death and the midwives should take the baby out. Q: What is the ruling on burying a non-Muslim in a Muslims' cemetery? A: It is not permissible to do so, as fellow Muslims and family and relatives are more entitled to be buried there (for they share the bond of religion). Allah (Exalted be He) says, But kindred by blood are nearer to one another.1 Q: What is the ruling on offering condolences? A: It is commendable to offer condolences, as the Prophet (peace be upon him) said, "A Muslim who consoles his brother suffering from a calamity will be awarded a dress of dignity by Allah on the Day of Judgment."2 Condolences are offered to Muslims and non-Muslims. When offering condolences to someone, one should say, "`Azhama Allahu Ajrak wa Ghafara Limayyatik (may Allah greaten your reward and forgive your deceased)." The period of offering condolences lasts for three days after the burial. It is said that this period can continue after the three days, as the reason behind offering condolences is to comfort the family of the deceased person and provide them with patience. It is commendable to prepare food for the family of the deceased person. It is permissible to weep without raising one's voice. Q: Is it permissible to transport the deceased person to another country or bury him/her in a city other than that in which s/he died? A: Hanafis and Malikis hold that it is permissible to transport a deceased person to another country; however, it is commendable to bury him in the cemetery of the place in which he died. Hanbalis hold that it is commendable to bury a deceased in the place in which he died. The Prophet (peace be upon him) said, "The bodies are buried

1 2

Sura Al-Anfal: 75. Reported by Ibn Majah.

162

where the souls were taken away."1 Moreover, after they had been moved to

Madinah, the Prophet (peace be upon him) ordered the martyrs of Uhud to be taken back and buried in the place where they were killed. Shafi`is hold that it is prohibited to transport a deceased person, as this will delay the burial.

Reported by Al-Buhkar and Muslim.

163

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Zakah
Zakah (obligatory charity) is a system that encompasses the areas of finance, economics, and social, political, ethical and religious affairs. Zakah is a religious system because it is one of the five pillars of Islam and observing it is one of the fundamentals of faith. Zakah is an economic system because it is a specified financial tax imposed on capital. Furthermore, it is one of the constant resources for the public treasury of the Muslim state; hence, the economy of the Muslim state was prosperous as it had secured a perpetual source that provided the treasury with wealth. Zakah is a social system because it is a sort of insurance for citizens of a society against disability and disasters. Zakah also helps in maintaining human solidarity, getting rid of envy and reconciling hearts. Zakah is a political system because the state takes charge of collecting and distributing it over the due recipients of zakah. Zakah is an ethical system because it aims at purging human souls through exertion of wealth and wishing each other well. The Wise Law-giver (Allah) has urged us to work as much as we can - not as much as we need - to make the surplus earnings a source of help for those who are unable to work and earn their living. In addition, Islam pays attention and cares for the weak groups of mankind. Imam Al-Bukhari narrated on the authority of Sa`d ibn Abu Waqqas that the Messenger of Allah (peace be upon him) said, "You gain no victory or livelihood except through (the blessings and invocations of) the poor among you." Zakah is distinguished from the other Islamic pillars by the fact that it does not stipulate maturity and sanity. However, Muslim jurists have differed over this issue. In addition, zakah is the best means of investment. In this way, there is a great difference between zakah and taxation. (See a comparison between zakah and taxation). Zakah comes on top of all methods adopted to fight poverty. This is due to the fact that the payment of zakah will change the social conditions of the poor. If a poor man received zakah and developed it as much as he could, then he would move from the category of the lower hand to that of the upper hand (i.e. from those who take charity to those who give it). 165

 Islam also respects the feelings of the poor so they will not feel humiliated by taking zakah; however, it considers what the person takes zakah as a part of their rights as individuals in the society in which they live. In addition, this person will take their share of zakah from the public treasury with pride and honor without knowing the identity of the zakah-payer. Nowadays, the state entrusts the collection and distribution of zakah to reliable bodies and authorities. Islam urges its followers to seek wealth, unlike other religions which claim that the rich person will not be allowed into Kingdom of the Heavens. The Prophet (peace be upon him) used to invoke Allah (Exalted be He) saying: O Allah! I seek refuge with You from disbelief and poverty.

In addition to Islam's caring for the poor, it has never neglected those
who are rich who may come about circumstances that might render them weak and needy. Hence, Islam has imposed zakah to raise the rich persons from their fall. This can be seen clearly through the cases of the wayfarer and those who are in debt. For this reason, the person who denies paying zakah is considered a disbeliever. In addition, the person who evades paying zakah is considered disobedient. At the same time, zakah should be taken forcibly from the persons who withholds it. Q: What is the punishment for those who abstain from paying the due zakah? A: Whosoever abstains from paying zakah will receive their punishment in this worldly life. The Messenger of Allah (peace be upon him) said, "No group of people abstain from paying zakah only that Almighty Allah afflicts them with famine and drought."1 They will also receive their punishment on the Day of Reckoning. Allah (Exalted be He) says, And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (Wealth) think that it is good for them (and so they do not pay the obligatory zakah ). Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection.2 Q: What are the conditions of paying zakah? A: Zakah is obligatory on the person who is:

1 2

Reported by At-Tabarani, Al-Hakim and Al-Bayhaqi. Sura Al `Imran: 180.

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1. A Muslim: it is unanimously agreed that zakah is not incumbent upon a disbeliever. 2. A free man or woman: Muslim scholars have unanimously agreed that zakah is not due on a slave. 3. Full growth (maturity) and sanity: However, the majority of Muslim scholars hold that full growth and sanity is not one of the conditions of paying zakah. Hence, the payment of zakah is due on the property of a child as well as insane persons. Hanafis, however, hold that full growth and sanity are some of the conditions necessary for the payment of zakah. Hence, zakah is not due on the property of a child or an insane person. 4. Zakah-incumbent wealth: The wealth on which zakah is obligatory can be divided into five categories: cash, (banknotes), minerals, Rikaz (buried treasures), commercial assets, agricultural crops and fruits, and grazing livestock that produce offspring and fat. Zakah is obligatory on the wealth which is growing. Yet, the growth of such wealth can be made through trade because it is one of the lucrative enterprises. Zakah is not due on jewelry, diamonds and minerals other than silver and gold. 5. The wealth on which zakah is due should be of the minimum amount (Nisab) or its equivalent. 6. The giver of zakah should be in complete possession of the wealth on which zakah is due: Hanafis hold that having wealth means it is in the hands of its possessor. Hence, zakah is not due on endowments or on the debtor who possesses the wealth of others. In this case, the original possessor of such wealth should pay the due zakah. In addition, the wealth should be in the hands of the person who gives zakah. Hence, if a person owns something but did not actually receive it, such as a woman's dowry, then zakah is not due on it. The same also applies to lost property, the wealth sunk in the depths of the sea and the wealth buried in the desert where the possessor is unaware of its whereabouts. Besides, zakah is not due on the buyer before receiving the money. Malikis hold that this means that wealth on which zakah is due must be in the possession of the payer of zakah and at their disposal. Hence, 167

zakah is not due on the mortgagee as that is having what a person does not own. Besides, zakah is not due on wealth that is permissible for all people, such as the plants which grow on public' land. In addition, zakah is not due on deposits or found items, which are in the hands of another person other than their real owners. Zakah, however, is due on a deposit if it remains for years with the person that it is deposited with. After regaining the deposit, the real possessor has to pay its due amount of zakah for each of the years he deposited it with the guardian. As for Luqatah (a lost item found by someone else), zakah is due on the found item after one year has passed from the time it was found and possessed. Zakah is due on women's dowry after receiving it and the passing of one year. Zakah is also due on usurped, stolen, denied, buried and lost objects. Yet, a one-year-zakah is due when a person receives such an object. Shafi`is and Hanbalis hold that zakah is due if the person who pays Zakah is in complete possession of the wealth and it is totally at their disposal. Hence, zakah is not due on endowments. Yet, zakah is incumbent upon the tenant of the lands of endowments. The debtor has to pay zakah on the money he borrowed after the passing of one year while it is still in his possession. This is because borrowing this amount of money has made the debtor the real possessor of that money. 7. Zakah is obligatory after one lunar year has passed with the money in the control of its owner: Hanafis hold that it is not a condition to have Nisab (the minimum amount on which zakah is due) throughout the year. Rather, it suffices for this Nisab to be complete at the beginning or the end of the lunar year. Zakah is also due if this minimum amount is incomplete during the year but has become complete at the end of that year. Yet, the elapse of the year is a condition in all types of zakah other than that due on agricultural crops and fruits. Malikis, however, hold that the passing of a lunar year, from the time a property reaches the minimum amount upon which zakah is due, is a condition for paying zakah on gold and silver, commercial commodities, and livestock. However, they maintain that it is not a

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condition on zakah due on minerals, buried treasure and agricultural crops and fruits. Shafi`is, however, like Malikis, hold that the passing of one lunar year from the time a property reaches the minimum amount upon which zakah is due is a condition in the zakah due on cash and commercial commodities, while it is not a condition in the zakah due on agricultural crops and fruits. However, zakah is not due if the minimum amount is incomplete, even for a short period, during the year. Hanbalis hold that if the minimum amount is incomplete during the year, then a new year should be calculated for the property to reach the minimum amount upon which zakah is due before paying it. As for money that has been utilized during the year without any profit from the money of trade, the products of livestock in selling, grants, inheritance, in profits (salaries, and so on.), then zakah will not be due unless a new lunar year elapses. Zakah is also due for one lunar year on the money a person receives. (For example, zakah is due on the money received from the party council for the elapsed lunar year). 8. Free from debt: The right of Allah's Servants will be given priority over the Right of Allah (Exalted be He). Hence, it is more logical to return the debt to its owner than to give it to the poor (Allah's Right). Hanafis hold that the nonexistence of debt is one of the conditions for paying zakah with the exception of ploughed lands (agricultural crops and fruits). Hanbalis, however, hold that being free from debt is a condition in all categories of properties on which zakah is due. They quoted the saying of `Uthman ibn `Affan in which he stated, "This is the month of your zakah. So, whosoever of you has a debt, they should pay it so that you may commence paying the zakah on your wealth". Malikis hold that being debt-free is a condition to pay zakah due on gold and silver; on the other hand is not a condition for paying the zakah due on agricultural crops and fruits, livestock and minerals. Shafi`is, however, hold that it is not a condition that the person who gives zakah is free from debt. Q: Is intention a prerequisite for giving zakah, on the basis that zakah is an act of worship? 169

A: Intention for paying zakah is a prerequisite for giving zakah because it is one of the acts of worship. This complies with the hadith in which the Messenger of Allah (peace be upon him) said, "The reward of deeds depends upon the intentions."1 Q: What is the time of making the intention to pay zakah? A: Hanafis, Shafi`is and Malikis hold that intention should exist at the time of actual payment or refraining from paying. Hanbalis hold that it is permissible that intention may precede the actual payment of zakah. Q: What are the ethics of paying zakah? A: 1. The person who pays zakah should do so pleasantly and willingly. 2. The person who pays zakah should pay it from his honestly-earned and best wealth. 3. The person who pays zakah should entrust others with paying zakah for fear that he may become subject to laudation and the compliments of those who receive it. 4. On paying zakah, the zakah-giver has to invoke Allah (Exalted be He) saying: "O Allah, make it something to be taken advantage of; do not make it a fine!" 5. Setting out to pay zakah as soon as possible since it is due without any delay. Yet, the death of the zakah-giver (the owner of the wealth) before paying it makes it a debt upon him, because it is Allah's Debt which must be paid. 6. There is no need to inform the poor that what they have been given is zakah. Hanafis hold that it is better to pay zakah secretly and in a way that no one can see. Shafi`is hold that it is better to pay zakah in public.

Reported by Al-Bukhari and Muslim.

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Q: What is the due time to pay zakah? A: Muslim jurists have unanimously agreed upon the necessity of paying zakah as soon as possible after the fulfillment of its conditions, such as the possession of Nisab, the elapse of one lunar year, and so on. Hence, it is not permissible for those upon whom zakah is incumbent and have the financial ability to pay it, to delay paying it. Q: What are the eight categories of zakah-recipients? A: Allah (Exalted be He) says, As-Sadaqat (here it means zakat ) are only for the (poor), and Al-Masakin (the poor) and those employed to collect (the funds), and to attract the hearts of those who have been inclined (towards Islam), and to free the captives, and for those in debt, and for Allah's Cause (i.e. for Mujahidun - those fighting in a holy battle), and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise.1 The Poor and the Needy: Shafi`is and Hanbalis hold that the financial state of the poor is worse than that of the needy. The poor are those who have no wealth or income at all. Hanafis and Malikis hold that the financial state of the needy is worse than those of the poor. This is because the needy person has no shelter, which signifies his state of distress and penury. Q: Is it obligatory to pay zakah to the eight categories of the zakah-recipients? A: The majority of Muslims scholars state that it is permissible to pay zakah only to one category from among these eight. Yet, the poor and the needy should come on top of the recipients of zakah. This is the preponderant opinion. Shafi`is hold that it is obligatory upon those who give zakah to equally distribute to all the incumbent kinds of zakah upon the eight categories, one-eighth for each category. Q: Is it necessary to tell the poor person that what they received is zakah?
1

Sura At-Tawbah: 60

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A:
Muslim jurists agreed that when zakah is paid to the poor, there is no need to inform them that what they received is zakah so as not to hurt their feelings . Q: What is the definition of richness? A: Hanafis hold that richness is the possession of the minimum amount of wealth on which zakah is due. The majority of Muslim scholars hold that richness is having the essential needs, regardless of property and income. A person whose essential needs are satisfied is rich and is not eligible for zakah while the person, whose essential needs are not fully satisfied, even if this person owns Nisab, is eligible. The modest poor whose financial conditions are unknown to others and does not ask people importunately, are more qualified to receive charity and zakah. Allah (Exalted be He) says, They
do not beg of people at all.1

Q: Is it permissible to give zakah to the poor person who is capable of earning?

A:
Shafi`is, Hanbalis and Malikis hold that it is not permissible to pay zakah to the poor person who is capable of earning. They took as their evidence the hadith where the Messenger of Allah (peace be upon him) said, "Sadaqah may not be given to a rich man or to one who has strength and is sound in limbs." Yet, if a capable person cannot find employment, then zakah is lawful for him because he is unable to earn. Q: What are the conditions of those who are able to earn their living? A: 1. Their job should be Islamically lawful. 2. The requirements of the job are within the person's ability. 3. The job is suitable for the person.

Sura Al-Baqarah: 273

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4. To earn sufficient income that is enough for the person and those they support. Q: Are the individuals who are completely devoted to worship and knowledge, eligible to receive zakah? A: Those who devote themselves to worship are not qualified to receive zakah since they are ordained in the Qur'an to perform acts of worship. On the other hand, those who devote themselves fully to acquiring a useful branch of knowledge may be given zakah to help them achieve that purpose, including the cost of necessary books as the benefit of this knowledge extends to the whole Muslim Ummah. Q: How much are the poor and needy given? A: Shafi`is and Hanbalis hold that the poor and the needy should take zakah money to the extent that satisfies their needs for as long as they shall live to remove them from poverty forever, in such a way that they would not need zakah in the future; or to give them what would satisfy their needs for a one-year period; or help them to get married; or provide them with the means that help them to earn their living. If a person is physically incapable of working, a periodical salary should be given to them. In addition, both Shafi`is and Hanbalis hold that the conditions of the poor are worse than those of the needy. Hanafis and Malikis hold that the poor and the needy should be given a certain amount that does not exceed the sustenance for one day only. They also hold that the state of the needy is worse than that of the poor. Yet, the preponderant opinion is to give the poor and the needy what suffices them for a one-year period until the next-year zakah. Q: Who are "Those employed to collect the funds" and what are the conditions of their eligibility? A:
"Those employed to collect (the funds)" is the term given to the persons working in the collection and distribution of zakah. They must not have wealth or income that can satisfy their own needs or the needs of those of they support.

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Eligibility conditions The candidate who works in collecting and distributing zakah must be a Muslim, sane and sufficiently mature. In addition, the candidate must be honest, with general and complete knowledge of zakah rulings and regulations, and efficient to undertake this job. These conditions are applicable on both men and women. Q: What is the amount to be given to zakah collectors? A: Shafi`is hold that zakah collectors should be given one-eighth of the total proceeds of zakah and what exceeds the one-eighth from other resources of the Muslim State. The majority of Muslim scholars state that they must be given all that they deserve even if it exceeds the one-eighth. Zakah workers should take what suffices them in return for their work that they have done in the distribution of zakah and which is equivalent to their jobs. Zakah collectors are not allowed to use anything from the amounts they collect because these are public funds. In like manner, zakah workers are forbidden to accept any grants from zakah payers, even if it is in the form of gifts. Q: Who are the persons "Whose hearts are being reconciled"?

A:
They are those whose hearts are being attracted towards Islam, or need to hold their hearts steady to it, or keeping their evil away from Muslims. Subdivisions of this category: 1. Disbelievers: One group in this category is that of individuals to whom zakah is given in the hope that they and their people might embrace Islam. The second group includes those who may do harm to Muslims, and giving zakah to them would stop them, and their followers, from hurting Muslims. 2. Muslims:

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 Individuals who have just embraced Islam, and giving them zakah helps them to be steadfast. When Az-Zuhri was asked, who comprises those whose hearts are being reconciled? He answered, "Whoever embraces Islam from among the Jews and Christians." He was then asked, "Even if they were rich?" "Even if they were rich," he answered.1 Prominent Muslims whose social status is respected by the disbelievers and by giving them zakah their non-Muslim counterparts may consider embracing Islam. 3. Muslim leaders whose faith is shaky: They can be given zakah as such individuals may have great influence on Muslims stationed on the borders of a Muslim country and who are expected to defend the Muslim land against any attack from enemies. Yet, Muslim jurists have differed in their views regarding those whose hearts are being reconciled: Shafi`is hold that those whose hearts are being reconciled include new converts to Islam, and that disbelievers must not be given zakah with the intention of reconciling them to embrace Islam. The majority of Muslim scholars state that the term `Those whose hearts are being reconciled' may include Muslims as well as non-Muslims. During his Caliphate, `Umar ibn Al-Khattab (may Allah be pleased with him) did not give anything from zakah funds to those whose heart are being reconciled. He told them, "Indeed, the Messenger of Allah (peace be upon
him) used to give you in order to reconcile you to Islam, but today Allah, Exalted be He, has strengthened this religion." The action of `Umar does not signify dropping the

share of those whose hearts are being reconciled or not complying with the Qur'anic text. Rather, a Fatwa (legal opinion issued by a qualified Muslim scholar) can be changed in accordance with changes of time, circumstances and necessity. In his comment on the act of `Umar ibn Al-Khattab (may Allah be pleased with him), Sheikh Yusuf Al-Qaradawi argues: The action of `Umar does not indicate annulment of this category, since those whose hearts were reconciled in a certain era may not be needed in another era. He simply judged that there were no eligible people in that category at that point in time. At present, the share of zakah for those whose hearts are being reconciled can be expended to give aid to some persons,

Tafsir At-Tabari vol.14, p. 314 and Al-Mussanaf by Ibn Abu Shaybah, vol. 3, p. 223.

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organizations, and writers to defend Islam and the affairs of the Muslim Ummah. Q: What is meant by the phrase "To free the captives"? A: This phrase means spending zakah in liberating slaves from slavery and bondage. Spending zakah to liberate slaves may take many forms: Zakah can be used to help a contracted slave pay his master. A contracted slave (Al `abd al mukatab) is a slave who has an agreement with his master that upon paying the latter an agreed-upon amount, the slave becomes free. Another way of liberating is to buy slaves with the proceeds of Zakah and set them free. Zakah can also be used to free Muslim prisoners of war. Q: What is meant by "Al-Gharimun"? A: "Al-Gharimun" are the persons who are in debt. Hanafis hold that this group includes all those who do not own Nisab above what is needed to pay their debts. On the other hand, the majority of Muslim scholars state that there are two kinds of people who are in debt: 1. Those whose debts are for personal use: In such a case, debts may have been from money borrowed for marriage, building a house for personal residence, and debt resulting from accrued liability toward others. Also, in this group are those afflicted by natural disasters or accidents that destroy their assets and force them to borrow in order to continue fulfilling their basic needs. If that is the case, the person in debt should be given an amount that is sufficient enough to satisfy their needs, compensate their loss, and pay off their debts. 2. Those in debts for social purposes This category includes benevolent persons of stature who undertake activities for the public interest, such as adjusting matters of difference among groups and individuals. Q: What are the conditions that must be met before aid is given to those with personal debts?

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A: The debtor must be in need of financial aid. The debt must have stemmed from Islamically-lawful activity. The debt must be due immediately. The debt must be due to people and not to Allah (Exalted be He), such as expiations for breaking certain conditions in Shari`ah. Q: Is it permissible to pay the debts of deceased persons from zakah? A: Malikis and Shafi`is hold that it is permissible to pay the debts of deceased persons from zakah on the basis of the general implication of the pertinent Qur'anic verse, and this is the preponderant opinion. Hanafis and Shafi`is, in another opinion, hold that this act is not permissible. Q: Is it permissible to waive debts as payment of zakah? A: Waiving the debt of a person who is unable to repay the debt as payment of the creditor's zakah is not permissible. This is because this debt or loan is in the hands of other persons, the debtor who may or may not repay it in the future. Zakah should be in the hands of its owner. Hence, it is not permissible to make the debt a part of zakah on the basis of the fact that the creditor is not in possession of this debt and did not make the intention at the time of lending. Q: Is it permissible to pay an interest-free loan from zakah? A: Muslim jurists have unanimously agreed that it is permissible to give loans to needy persons from the share of those who are in debt. Q: What is meant by the phrase "fi sabil Allah"?

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A: "Sabil Allah" is the way that leads to pleasing Allah (Exalted be He), including fulfilling religious obligations and voluntary acts of worship and deeds. When the term `fi sabil Allah' is not modified, it usually means Jihad [fighting for the sake of Allah]. Hanafis hold that the term "fi sabil Allah [in the way of Allah]" means equipping fighters and knowledge seekers, and all acts of obedience and sacrifice. In this way, these persons will be eligible to receive Zakah on the condition that they are poor and needy, whether they are fighters, pilgrims, knowledge seekers or anyone who is working in the way of promoting good deeds. Maliki, Shafi`is and Hanbalis hold that what is meant by the term "fi sabil Allah" in this context is "fighters". They argue that zakah can be given to those who fight in the cause of Allah, even if they are rich. In addition, zakah can also be given to spies who are sent to explore the conditions of enemies . Hanafis and Hanbalis, in another narration, hold that it is permissible to give zakah to poor individuals to perform obligatory pilgrimage . The four jurists have unanimously agreed that Jihad (fighting for Allah's Sake) is definitely included in the category "fi sabil Allah". They have also agreed that it is not permissible to spend zakah on public interests or general good deeds such as the building schools, hospitals, roads, and so on. Dr. Yusuf Al-Qaradawi maintains that the meaning of "For the sake of Allah" should neither be expanded to include public interests and good deeds nor narrowed to be restricted to military Jihad or fighting. It must also be noted that some authorities in certain countries (which suffer from the rarity of mosques and Islamic centers) believe that the establishment of mosques and Islamic schools can be included under the category of "Fi sabil Allah (in the way of Allah)". Q: What is the meaning of the term "Ibn as-Sabil"? A: This term means the wayfarer or traveler on the way from one locale to another.

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Q: What are the conditions for paying zakah to the wayfarer? A: The wayfarer must be in need when traveling, and the purpose of the zakah in this case is to help the wayfarer reach home. The purpose of their journey must not be in disobedience to Allah (Exalted be He). The wayfarer in such a situation cannot find someone to borrow from. Q: How much should the wayfarer be given? A: Wayfarers must be given a sufficient amount for food and clothing, until they reach home or a place where they have funds of their own. And such expenses should not be paid back. Rather, the wayfarer must be given what is needed to suffice them in their journey to home and back. Examples of the wayfarer include the following: A rich person who is cut off from his wealth. There are refugees who are driven out of their homes and land; those who have no access to their wealth; the tramps or street beggars, who have no homes, and foundlings. In fact, foundlings are even more in need of care and charity than orphans. This is on the basis of the fact that foundlings are neglected and liable to being harmed more than the orphans. Yet, the foundlings are included in this category of "Ibn as-Sabil", since they are generally included in the meaning of the poor and the needy. Q: What are the conditions incumbent upon the recipients of zakah? A: 1. They must be poor since zakah must not be given to the rich based on the saying of the Messenger of Allah (peace be upon him): "Sadaqah may not be given to a rich man or to one who has strength and is sound in limbs."1 2. The recipient of zakah should be a Muslim, except those whose hearts are being reconciled. 3. Zakah must not be given to any person whose living expenses are provided by the zakah-giver, such as relatives and wives, even if the
1

Reported by Abu Dawud, and At-Tirmidhi.

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wife is in `Iddah (woman's prescribed waiting period after divorce or widowhood). Hence, zakah must not be paid to parents, grandparents, children, or grandchildren. Q: What are the conditions of paying zakah on grains and fruits? A: 1. The grains should be planted with the purpose of developing and profiting from the planted lands. 2. Hanbalis hold that the crop yields must be from grains and fruits (dates, raisins and olives). However, they maintain that zakah is not due on fruits, vegetables and beans. Malikis and Shafi`is hold that zakah is due on all dry products which remain for a long period of time without going rotten, such as wheat and barley. Hanafis hold that zakah is due on all agricultural products without making any distinction between vegetables and other products. They stipulated that such plants must be planted with the aim of storing and non-storing. 3. The yield grain should reach the minimum amount on which zakah is due, which can be calculated as five Wasqs (653 kg). The minimum amount on which zakah is due in agricultural products can be calculated as twelve Andalusian quintals after clearing them from straw, hay and the like, except rice, which can be stored in its husk. Yet, the same amount can be applied to fruits after drying them, namely to turn the date into dried dates and the grapes into raisins. Q: Is it a prerequisite for zakah due on fruits to complete a period of one lunar year and reach the minimum amount on which zakah is due? A: Zakah due on agricultural crops and fruits must be paid from its yields when the production is repeated, even if it is repeated more than once within the same year. Allah (Exalted be He) says, Eat of their fruits when they ripen but pay the due thereof (its Zakat) on the day of its harvest 1 Yet, the majority of Muslim scholars hold that it is a prerequisite for paying zakah on fruits and grains to reach the minimum amount, but they do not stipulate the passage of a lunar year.
1

Sura Al-An`am: 141.

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 Hanafis hold that neither the passage of one lunar year nor reaching the minimum amount on which zakah is due is a prerequisite. Q: What is the ruling on zakah due on honey; its minimum and due amounts? A: Hanafis and Hanablis hold that it is an obligation to pay zakah on honey. They maintained that the due amount on honey is one tithe, and this is the preponderant opinion. Malikis and Shafi`is hold that zakah is not due on honey. As for the minimum amount of honey on which zakah is due: Hanafis hold that zakah due on honey should be paid, whether the amount is little or much. Abu Yusuf holds that the minimum amount of zakah due on honey is five Wasqs (64 kg), and this is the preponderant opinion. Q: What is the amount of zakah due on gold and silver? A: The amount of zakah due on gold and silver is one-fourth of a tenth, i.e. 2.5 %. The evidence is the hadith in which the Messenger of Allah (peace be upon him) said, "When you possess two hundred dirhams and one year passes on them, then five dirhams are payable."1 Q: What are the conditions of zakah due on commercial commodities (inventories)? A: 1. To reach the minimum amount on which zakah is due. This means that the value of the commercial assets should reach a minimum amount of gold, which is the equivalent of twenty Mithqal (1 Mithqal = 4.25 grams) of gold or two hundred dirhams of silver.

2. The passage of one lunar year on the invested capital in addition to the
profit during the whole year. Hanafis and Malikis only consider the beginning and end of the year, but not its middle for paying zakah.

Reported by Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah.

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 Hanbalis consider the beginning, middle and end of the year. 3. Making the intention of trade is a prerequisite upon purchasing. 4. The possession of commercial commodities in return for a certain amount of money. The majority of Muslim scholars, other than Hanafis, stipulated the possession of the commercial commodities in return for a certain amount of money, such as purchasing and Ijarah (a lease for a lawful identified use or a hiring agreement). It should be taken into consideration that if the commercial commodities are owned without a return of money, such as inheritance, Khul` (divorce initiated by a wife for a consideration), gifts, bequest or voluntary charities, then zakah is not due on such commodities until the possessors intend to invest them in trade. Q: How are commercial commodities calculated to pay the due amount of Zakah? A: The majority of Muslim scholars maintain that commercial commodities should be evaluated at the end of the year according to their price at the moment of paying zakah, not on the basis of their original prices. Then the possessor of such commercial commodities must pay the due amount of zakah. In addition, zakah is only due on the value of the commercial commodities and not on the commodities themselves. Accordingly, the value of the commercial commodities can be calculated at the time of commercial inventory. If this value reached the minimum amount, then the possessor should pay 2.5 % and add the profit to the capital. Yet, furniture, assets of a shop and the tools of trade, manufacturing and earning will not be taken into consideration. Hanafis hold that it is permissible to pay zakah from commercial commodities if they can bring an interest to the poor. Q: What is ruling of zakah on animal productions, such as silkworms which produce silk and the animals which give milk, and so on? A: Livestock or animals can be divided into two categories: Grazing livestock which feeds on grass which grows in open lands. Hence, Muslim jurists have unanimously agreed that zakah is not due on the milk of 182

free-grazing livestock. Yet, the milk of the other livestock can be calculated at the end of the year along with their production. Then, the amount of zakah due on them must be paid as it is in the case of trade. In addition, zakah is due on the persons who buy silkworms to sell their revenues. Q: What is the ruling on the person who dies while zakah is due on him? Can it be paid by their heirs, or is zakah dropped by a person's death? A: Zakah must be paid before distributing one's properties upon the heirs. Allah (Exalted be He) says, (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts1 Owing zakah means the person is in debt to Allah and it is worthier of paying one's debt to Allah. Q: What is the ruling on repaying a debt to the creditor and considering it a part of zakah due on the creditor? A: This is not permissible owing to the fact that when the creditor lent money to the debtor they did not intend to make this money a part of zakah due upon them, but it is a mere loan. Q: Is zakah due on the wealth of the child and the wealth of those who are insane? A: The majority of Muslim jurists hold that zakah is due on the wealth of the child and insane persons. They present as their supportive evidence the hadith where the Messenger of Allah (peace be upon him) said, "Trade with the property of orphans lest it is eaten up by zakah "2 Hanafis hold that zakah is not due on the wealth of the child and the insane. They argue that zakah is an act of worship such as prayer which requires making an intention. Yet, intentions cannot be fulfilled by a child. They also have to provide as their evidence the hadith in which the Messenger of Allah (peace be upon him) said, "There are three persons whose actions are not recorded: a boy till he reaches puberty"3

Sura An-Nisa': 11. Da`if (weak) Hadith; it was reported by Malik. 3 Reported by Abu Dawud, and Ibn Majah and Abu Dawud.
1 2

183

Q: Is it permissible to give zakah to non-Muslims?

A:
The four imams agreed that it is not permissible to give zakah to nonMuslims, with the exception of those whose hearts are being reconciled to Islam. They provide as supportive evidence the hadith in which the Messenger of Allah (peace be upon him) said, "Inform them that Allah, Exalted be He, has enjoined on them zakah, taken from the rich among them and given to the poor among them."1 Yet, this is applied to obligatory zakah only. However, the imams have differed among themselves with respect to giving non-Muslims from Zakat-ul-Fitr (obligatory charity paid before the Festival of Breaking the Fast). However, non-Muslims can be given from the voluntary charities in consideration of the right of neighborhood. Q: Is zakah due on oil or naphtha? A: Muslim jurists have unanimously agreed that zakah is due on oil and its revenues, whether or not it is public or private property. Yet, jurists differed among themselves regarding the obligatory amount and the ways it should be paid. Hanafis hold that the amount due on Rikaz (buried treasures) is one-fifth in case this oil or naphtha is in the possession of individuals or companies. Yet, zakah is not due on naphtha if it is in the possession of the government. Rather, zakah due on naphtha must be paid to the government. Malikis hold that zakah is due on Rikaz even if it is possessed by the government, as the rich countries will pay to the poor ones the equivalent of one-fifth of this Rikaz. Q: Is it permissible to spend zakah money on building mosques, hospitals, schools, and so on? A: Building mosques is one of the categories over which Muslim scholars disputed under the category of "For the sake of Allah", where it can be included in the eight categories of zakah recipients. Yet, these scholars have agreed that the term "for the sake of Allah" includes the meaning of Jihad.
1

Reported by Al-Bukhari.

184

Dr. Yusuf Al-Qaradawi views that the term Jihad can be expanded to include the forms of Jihad, which entail spreading Islam and consequently building mosques in the countries, which are in need of them so as to make Allah's Word the uppermost. Q: Is it permissible that zakah be paid to one's sister or to poor relatives, such as uncles, aunts, and so on? A: Muslim jurists have agreed that zakah can be given to a poor widowed sister. Rather, this sister is worthier of zakah than a stranger who is poor and because in this case it will be considered both zakah and maintaining the ties of kinship. This is on the basis that zakah can be given to anyone whose living expenses are not an obligation and responsibility for the one who is paying zakah. Other relatives are also included under this category. Q: Is it permissible that zakah be paid to one or both parents, or to one's children? A: Zakah must not be given to one's parents or children on the basis of the fact that the zakah payer is obligated to provide for their living expenses. The Messenger of Allah (peace be upon him) is quoted as saying, "You and your property belong to your father."1 Q: Is it permissible to give zakah to eligible recipients before the due time of paying zakah? A: The majority of Muslim scholars state that it is permissible to pay zakah before the due time for payment. As evidence they provide the fact that the Prophet (peace be upon him) borrowed the Saddaqah of Al-`Abbas before the due time for payment. However, Imam Malik does not permit the payment of zakah before the passage of one year. Q: What is the ruling on the destruction of wealth after zakah is to be paid on it?
1

Reported by Ibn Majah, Abu Dawud and Ibn Majah.

185

A: Hanafis hold that if wealth or property is destroyed after zakah is to be paid on it, then the necessity to pay zakah will be cancelled. The majority of Muslim scholars hold that the destruction of wealth or property owing to neglect will not nullify the payment of zakah. Rather, the zakah-payer would procure the due amount in case of destruction or loss. This is on the basis of the fact that inability to pay zakah cannot nullify or drop the decreed obligation as it is the case in Zakat-ul-Fitr, the observance of pilgrimage and the repayment of debts. In addition, zakah is an obligation on the owner of wealth. Q: Does zakah become null if it is wrongly paid to undue recipients? A: Hanafis and Hanbalis, in one narration hold that if the payer of zakah wrongly pays it to recipients who are not entitled to it, then this would be permissible and he will not be obliged to pay it again as long as they did their best and searched properly before paying zakah. Shafi`is and Hanbalis, in another narration, hold that this act is not permissible and the payer of zakah is obliged to pay it again. Malikis hold that if the payer of zakah did his best but paid zakah to recipients who were not entitled to it, then they have to restore it if possible or the undue recipients would compensate for it in case of loss or destruction. Q: Is it permissible to pay zakah in another country apart from the country of the zakah payer? A: The majority of Muslim scholars agree that it is permissible to transport zakah to those who are eligible to receive it as long as the people of the country in which it is collected are not in need of it. Hanafis hold that it is reprehensible to transport zakah from its region unless it is paid to needy relatives, for it is a form of maintaining the ties of kinship, or to some persons who are more in need than the poor of the country from which zakah is collected. Shafi`is hold that it is not permissible to transport zakah from the region in which it is collected to another land as long as this region still contains

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poor persons more deserving of receiving zakah. Rather, zakah must be paid in the country in which it is obligated. Zakat-ul-Fitr must be distributed in the region of the person who paid zakah, because it is due on the person, not on his or her wealth. Q: What is the amount of zakah due on the money lent to others? A: Hanafis and Malikis hold that zakah is not due on the creditor for the past years before recovering their money as long as a lunar year upon which zakah is due did not elapse. Shafi`is and Hanbalis hold that the creditor has to pay zakah that is due on the past year as soon as they receive their debt. Q: Is it permissible for the ruler to collect zakah and use it to free Muslim captives taken by unbelievers, or to repay the debts of Muslims or to purchase public necessities for his people? A: The seventh category of zakah distribution is expressed in the Qur'an as "fi sabil Allah". Modern Muslim scholars have expanded this meaning to include all the good deeds which bring good to Muslims. The term is not restricted to fighting in the Cause of Allah (Jihad). Rather, freeing Muslim captives can be considered in the way of Allah (Exalted be He) since it is associated with Jihad. Hence, it is permissible to pay a portion of zakah for this purpose or others which lead to the prosperity of the Muslim Ummah. Q: Can zakah be given to those who do not observe obligatory prayer deliberately or to Fasiq (someone flagrantly violating Islamic law)?

A:
Anyone who abandons the observance of prayer deliberately and denies its obligation is considered a disbeliever. Hence, a disbeliever is not eligible to receive zakah. Yet, paying zakah to the poor and upright Muslim who is keen on observing prayer is more deserving than giving it to people who are astray. This is on the grounds that paying zakah will promote obedience and doing good. However, it is permissible to pay zakah to Fasiq who do not harm Muslims or challenge the rites of Islam so as to give up their wrongdoings. Yet, Muslim jurists have unanimously agreed that righteous people must be given preference in receiving zakah. 187

Q: Can zakah be given to deviant sects? A: Ahl-ul-Sunnah (those adhering to the Sunnah) state that it is permissible to pay zakah to all Muslims as long as they are upright and righteous. However, they do not permit giving zakah to innovators whose innovations have nothing to do with Islam. Q: Is zakah due on the monthly salary or income if it exceeds the minimum amount on which zakah is due? A: Muslim jurists have unanimously agreed that zakah is not obligatory on monthly salary unless it exceeds the minimum amount on which zakah is due and one lunar year has passed. Q: What is the ruling on a woman who collected her wealth from prohibited resources and then intended to repent to Allah (Exalted be He)?

A:
In this case, this woman must invest her wealth in a lawful enterprise, and then spend on it out of the profit she acquires. Then, she can gradually give charity equivalent to the value of the invested amount of money. In this way, she purges her capital. Then she can pay zakah when her wealth, along with the profit, reaches the minimum amount on which zakah is due. Q: What is the minimum amount of zakah due on gold and sliver? A: Muslim jurists have agreed that the minimum amount of zakah due on gold is twenty Mithqal or one dinar, namely eighty-five grams of gold of the twenty-one category. The minimum amount of zakah due on silver is two hundred dirhams, the equivalent of about 700 grams, or about 642 grams as it is evaluated by the majority of Muslim scholars. Q: Is zakah due on women's jewelry?

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A: The majority of Muslim scholars hold that zakah is not due on women's jewelry, other than gold and silver. Yet, there is a dispute among Muslim jurists regarding gold and sliver. Shafi`is hold that it is not obligatory to pay zakah on women's jewelry as long as they do not exceed the reasonable limit. Yet, if they exceed the reasonable limit, then zakah will be due on them. This is the preponderant opinion. Malikis hold that zakah is not due on women's jewelry regardless of the amount, provided that it is for personal use only. As evidence they cite the fact that Asma' bint Abu Bakr used to adorn her daughters with gold, which reached about fifty thousand in value, without paying zakah on it. Hanafis hold that zakah is due on women's jewelry if the gold reaches the minimum amount on which zakah is due since both gold and sliver are classified among the property that grows. As evidence they present the hadith where two women came to the Prophet (peace be upon him) while wearing two bracelets of gold, then the Messenger of Allah (peace be upon him) said, "Would it please you that Allah will encircle you with two bracelets of fire? They said, `No'. Thereupon the two ladies removed the bracelets, and, placing them before the Prophet (peace be upon him) said, "They are for Allah and His Messenger."1 Q: What is the ruling of zakah on women's jewelry on which they did not pay its due zakah during their lifetime? A: The ruling on women's jewelry was discussed earlier. Yet, if women's jewelry is made from gems or diamonds then they are exempt from zakah if they are used for a purpose other than saving and hoarding. However, zakah is due on women's jewelry made from gold if they were stored and still unused. The majority of Muslim scholars state that zakah is not due on gold if it is used for the purpose of decoration. Abu Hanifah believes that zakah is obligatory, even by a retroactive effect, on all the years that passed. This zakah is a debt the person owes to Allah (Exalted be He), which must be paid before distributing the property to the heirs.

Da`if (weak) Hadith; it was reported by At-Tirmidhi.

189

Q: What is the ruling on adulterated gold and silver? A: Hanafis hold that if the dominant amount is silver, then it is considered silver and the same applies for gold. Yet, if the dominant amount is adulterated, then it can be treated as commercial commodities upon which zakah is only due when it reaches a pure minimum amount. Shafi`is, Hanbalis and Malikis hold that zakah is not due on adulterated gold and silver until their pure amount reaches the minimum amount on which zakah is due. Q: What is the ruling on paying zakah on commercial commodities? A: Zakah due on trade inventory can be calculated through evaluating the commodities. Then, the due amount of zakah, which is 2.5 %, is paid. The evaluation of commodities cannot be calculated by its original prices, but by the price which the commodities reach after the passage of one lunar year; the time due for paying zakah. The Messenger of Allah (peace be upon him) said, "An honest trader will be with the prophets, righteous persons and martyrs on the Day of Judgment."1 Q: What is the due amount of zakah on diamonds, pearls and other precious stones? A: The majority of Muslim jurists state that zakah due on Rikaz (buried treasure) is one-fifth. Rikaz includes minerals, which require money to be extracted from the earth, such as silver, steel, rubies and aquamarine. The Messenger of Allah (peace be upon him) said, "There is no compensation for one
killed or wounded by an animal or by falling into a well, or because of working in mines; but Khumus [one-fifth] is compulsory on Rikaz."2 The minimum amount and the passage of

one lunar year are not prerequisites for zakah due on Rikaz; rather, onefifth must be paid immediately after deducting the costs of extraction. Hanbalis hold that zakah is due on all extracted treasures as long as they reach the minimum amount on which zakah is due. Hanafis hold that zakah is due on minerals, which can be ground, expanded or melted by fire such as gold and steel. However, zakah is not
1 2

Reported by At-Tirmidhi and Ad-Darmi. Reported by Al-Bukhari.

190

due on liquid minerals such as naphtha and on solid minerals which cannot be melted by fire, such as corundum and diamonds. However, trading in such minerals makes payment of zakah due on them, as is the case with other commercial activities. Q: What is the amount of zakah due on minerals? What is a mineral? A: Muslim jurists have differed among themselves regarding the amount of zakah due on minerals: Hanafis and Maliks, in one view, hold that the due amount of zakah on minerals is one-fifth. Hanbalis, Shafi`is and Maliks, in their final view, hold that the due amount is one-fourth of a tenth: 2.5 %. A mineral can be defined as any item extracted from the earth, such as gold, silver, copper, steel, tin, salt, and so on., and which represents mineral wealth. Q: What is the ruling on the person who saves money to establish an enterprise, but does not pay the due zakah for fear of shortage or suspension of this project or enterprise? A: Zakah is due on this amount of money after it reaches the minimum amount and the elapse of one lunar year and as long as it is in excess; above the needs of its owner, irrespective of the future. Setting out to observe the Right of Allah will lead to His blessing in this wealth. Allah (Exalted be He) says, And whosoever fears Allah and keeps his duty to Him, He will make his matter easy for
him.1

Q: What is the amount of zakah due on the items extracted from the sea such as pearls, ambergris and fish? A: Hanafis hold that zakah is not due on such things. Ibn `Abbas holds that the due amount of zakah on such objects is onefifth. This is the preponderant opinion in analogy to mineral wealth.

Sura At-Talaq: 4.

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 In general, if precious and priceless objects are extracted with little effort, then the due amount on them would be one-fifth. Malikis and Shafi`is hold that the due amount on such things is 2.5 %. Q: What is the amount of zakah due on shares, profits, investment certificates and the shares of commercial inventories? A: Zakah is due on shares if they reach the minimum amount and after the passage of one lunar year. The same is applied to investment certificates. Q: What is the amount of zakah due on rented buildings? A: Zakah is not due on buildings that are owned used as residences. Rather, zakah will be due on the revenue which results from leasing such buildings if reaches an amount that exceeds the basic needs of its owners and after the elapse of one lunar year. Q: What is the amount of zakah due on a piece of land left for constructing a home or any other type of building in the future? A: Zakah is neither due on this land, no matter how many years have passed, before or after building. However, the amount of a one-year zakah payment is due on this land when it is sold. This can be applied to real estate and other properties. Q: Is it permissible to pay zakah due on a pharmacy in the form of pharmaceuticals? A: The majority of Muslim scholars hold that it is not permissible to pay zakah due on a pharmacy in the form of pharmaceuticals. Rather, zakah must be paid from the value of the commodities as well as the profits. Hanafis hold that it is permissible to pay zakah in the form of pharmaceuticals if they are of benefit to the recipient of zakah.

192

Q: What is the ruling on paying zakah in spite of paying taxes that exceed the proportion of zakah? A: Taxes cannot be a substitute for zakah. This is on the basis that zakah is imposed by Allah (Exalted be Exalted). Zakah is also one of the five pillars of Islam. In addition, it has specific categories of recipients, minimum amount and assets. On the other hand, taxation is a man-made legislation. Hence, the taxes which are imposed for the interest of the state cannot be a substitute for paying the obligatory and due zakah. Q: A group of persons have participated in a small enterprise, so can zakah be paid on the total amount or should it be paid on the share of each person separately? A: Hanafis and Hanbalis, in one view, hold that zakah is due on the share of each one of the partners when it reaches the minimum amount and after the passage of one lunar year. Shafi`is and the Hanbalis, in another view, hold that zakah is due on the total sum of money when it reaches the minimum amount. Malikis hold that zakah is due on the total shares if each one of them reaches the minimum amount. Otherwise, zakah will not be due on the total sum of money if the share of each partner does not reach the minimum amount. Q: What is meant by Mudarabah and who is eligible to pay zakah? A: Mudarabah is a type of speculative partnership in which a person pays money to another person with the aim of trading with it, provided that the return will be divided between them on an amount agreed upon beforehand. The person doing Mudarabah is not a partner in capital, but they only share in the profit which results from the capital. Then, this person is considered an employee or a hired person. Thus, zakah is not due on the worker, because they own nothing. Rather, the form of zakah incumbent upon the owner of the capital is that of the due zakah on trade, namely 2.5 % on the capital and returns after deducting the amount of debts and expenses which comprise the

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share of the worker. However, zakah will be due on the share of the worker if it reaches the minimum amount and after the passage of one lunar year. Q: Is it permissible for the wife to consider the private money she expends in her home to help her husband a part of the zakah due on her wealth? A: The profit of zakah on wealth should not return to the payer of zakah. If it returns to them, then it will be considered voluntary charity. It is permissible for the wife to pay zakah to her husband in things other than living expenses, such as repaying his external debts, even if these debts have been previously expended in home needs. This is on the basis of the fact that debt is something and benefiting from zakah is something else. Muslim jurists have differed among themselves over the ruling on the wife's payment of zakah to her husband: Hanafis hold that it is not permissible since the wife will benefit from the zakah which she pays to her husband. The two disciples (Abu Yusuf and Abu Al-Hassan Ash-Shaybani) of Abu Hanifah, as well as Shafi`is and Malikis hold that it is permissible for the wife to give her zakah to her husband and children on the grounds of the hadith narrated on the authority of Zaynab, the wife of Ibn Mas`ud, in which the Messenger of Allah (peace be upon him) said, "Your husband and your children had more right to it (zakah) than anybody else."1 They have also permitted giving zakah to one's children, grandchildren, parents and grandparents, if they are included under the category of "those in debt". Q: What is the ruling on zakah paid from Haram (prohibited) wealth? A: It is reported in the authentic hadith that the Messenger of Allah (peace be upon him) said, "Neither prayer is accepted without purification nor is charity accepted out of ill-gotten (wealth)."2 Prohibited wealth includes all types of prohibitions. Muslim scholars are of the view that it is incumbent upon the recipients of zakah to return the given prohibited zakah to those who paid it, or to
1 2

Reported by Al-Bukhari. Reported by Muslim.

194

their heirs, or to the poor in case they know it is from prohibited sources. The recipient of zakah must pay in charity all or some of the amount he received from the zakah-payer. The payer of zakah will not be rewarded for this zakah because the Law-giver does not value richness through prohibited wealth. Q: What are some of the aspects of trickery and deception in evading paying zakah and what is the ruling on doing that? A: Among the aspects of evading paying zakah is working on interrupting the passage of one year by nominal change of ownership, such as giving one's wealth to one's children or wife or to others and then taking it back after the passage of the one lunar year in order to avoid paying the due amount of zakah. Muslim jurists have unanimously agreed that doing so is prohibited. Q: What is the ruling on paying zakah by proxy? A: A Muslim who is required to pay zakah is not obligated to pay zakah in person. Rather, he has the right to entrust another reliable and trustworthy Muslim to pay this zakah to those worthy of receiving it. Actually, this is one of the desirable acts to evade hypocrisy, laudation and receiving compliments. Q: What is the ruling on paying zakah in public? A: Muslim jurists have unanimously agreed that it is permissible to pay zakah in public so as to demonstrate the rites of worship in Islam and to endear zakah close to peoples' hearts. This comes in compliance with Almighty Allah's Saying, Thus it is an obligation that mankind owes to Allah. And whosoever honors the Symbols

of Allah, then it is truly from the piety of the heart.1

Q: Are there any other dues on one's wealth other than zakah? A: Muslim jurists have unanimously agreed that among the dues on one's wealth, other than paying zakah, is providing the living expenses of one's parents, if they are in need, as well as the right of one's relatives. They have
1

Sura Al-Hajj: 32.

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also agreed that money should be paid at the time of disasters, even if they occurred after the observance of zakah. In addition, jurists agreed that among the other dues one's wealth is honoring the close guest. Besides, they agreed on the right of extending help to neighbors. Clearly enough, extending small kindnesses is undoubtedly obligated and its refusal is a cause for "woe", as it is mentioned in the Qur'an. Allah (Exalted be He) says, And prevent Al-Ma`un (small
kindnesses e.g. salt, sugar, water, and so on.)
1

Q: What is the difference between zakah and taxes? A: Zakah Zakah is an act of worship imposed on Muslims as thankfulness to Allah (Exalted be He), and coming closer to Him. Hence, intention is a prerequisite for paying zakah. Zakah is a certain amount imposed by the Law-giver (Allah) and there is no substitution in its minimum amount. Zakah is a fixed and permanent obligation. Zakah has certain specific categories of recipients. Zakah is paid by a Muslim pleasantly and wholeheartedly. The zakah payer cannot benefit from the amount they had paid. Zakah purifies wealth, purges the Muslim and develops their wealth. Zakah is to be taken from the rich Muslim and rendered to the poor. It also achieves some public interests and works on eradicating class differences. Taxes Taxes are a mere civil obligation devoid from the meanings of worship and obedience to Allah (Exalted be He). The evaluation of taxes is left to the guardians or rulers. A tax is always subject to change and alteration. Taxes are spent on public services in the state. People pay taxes unwillingly and often evade paying them. Taxes cannot be promoted to the objective of zakah since taxation is a man-made law. Taxes are taken from the rich to be returned in the form of direct or indirect services. Hence, taxes cannot be a substitution for zakah whose benefits cannot be returned back to the payer of zakah. This in addition to the fact that the categories of zakah recipients are different.

Sura Al-Ma`un: 6.

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The inimitability of Divine Legislation lies in the fact that the more a Muslim invests their money, the smaller the due amount of zakah will be compared to the real capital. Yet, when the capital becomes less, the due amount of zakah will increase along with the rate of zakah. Hence, it is reported that the Messenger of Allah (peace be upon him) said, "Do not leave your wealth to be consumed by zakah". Thus, Islam has urged Muslims to invest their wealth so as not to be consumed by zakah. As for taxes, the more one invests his wealth and the returns increase, the more taxes will be due. Hence, taxes will be liable to rise and change according to the capital. In addition, taxes may rise to the extent that they may demotivate the wealthy to save and invest. The four jurists have agreed upon the permissibility of imposing additional taxes, known as Kaharaj or (tributes), and which are one of Masalih Mursalah (considerations of public interests) in Islamic Shari`ah.

Zakat-ul-fitr
Q: What is the meaning of Zakat-ul-Fitr? A: Zakat-ul-Fitr is an obligatory charity paid before the festival of breaking the fast of Ramadan. It is sometimes called "Sadaqat-ul-Fitr". This zakah has no minimum amount. Q: What is the ruling on Zakat-ul-Fitr? A: Malikis, (in one view, Shafi`is and Hanbalis hold that Zakat-ul-Fitr is Fard. Hanafis hold that it is Wajib. Malikis, in another view, hold that Zakat-ul-Fitr is a stressed Sunnah. Q: What is the wisdom behind the legislation of Zakat-ul-Fitr? A: The Prophet of Allah (peace be upon him) has enjoined Zakat-ul-Fitr as purification for the fasting person from vain talk and bad deeds, and as provision of food for the needy. Q: On whom is Zakat-ul-Fitr obligated?

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A: Zakak-ul-Fitr is due on every free person or slave, male or female, young or old, poor or rich. Q: Is Zakaht-ul-Fitr incumbent on women and children? A: Hanafis hold that that Zakak-ul-Fitr is obligated on all women, married or not. The majority of Muslim scholars believe that the husband is required to pay Zakak-ul-Fitr on behalf of his wife, because she is included in the husband's obligatory financial support. Q: Is Zakat-ul-Fitr obligated on the fetus? A: The majority of Muslim scholars maintain that it is not obligated on the fetus. Hanablis hold that paying it is desirable. Q: What are the conditions of making Zakat-ul-Fitr an obligation upon poor persons? A: Muslim jurists agreed that zakah is obligated upon poor persons on the condition that they must have the amount of Zakat-ul-Fitr above what is needed as provision for the evening and day of `Eid-ul-Fitr for the person and his family. Q: Does deferred debt prevent the observance of Zakat-ul-Fitr? A: A deferred debt will never prevent the paying of Zakat-ul-Fitr unless the debtor is required to pay the debt that is due on that day. Q: What is the amount and kinds of Zakat-ul-Fitr?

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A: The majority of Muslim scholars agree that the amount of Zakat-ul-Fitr is one Sa` of wheat and raisins. It is reported that Abu Sa`id Al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said, "One Sa` of meal, or one Sa` of barley, or one Sa' of raisins (dried grapes)." Hanafis hold that the amount of zakah is one half a Sa` of wheat. As evidence, they took the hadith in which the Messenger of Allah (peace be upon him) said, "Sadaqat-ul-Fitr is one Sa' of wheat to be taken from every two."1 The food items from which the amount of zakah is due include dates, raisins, barley and dried whole-milk yogurt. Q: What is the amount of a Sa`? A: A Sa` is a volume measure that equals 2 kilos and 156 grams of wheat. Some scholars have adopted the view, which depends in its estimation of the amount of Zakah-ul-Fitr, on the quantity equal to the volume measure of one Sa`, and not on weight. This is on the basis of the fact that there are some food items which are heavier than others. At present, most food items can be evaluated by weight. A group of Muslim scholars have estimated one Sa` as four Mud (a dry measure of half a bushel, 543 grams). Q: What are the food items that can be paid in Zakat-ul-Fitr? A: Malikis and Shafi`is hold that these kinds are mentioned only as examples, and the requirement can be paid in the form of the most common food items in the payer's area or the most common food the payer usually eats. According to Malikis, these items include barley, dates, raisins, wheat, corn, rice and millet. This is in addition to the other available items such as meats and milk. Certainly, it is preferred to give the best among them in accordance with one's financial status. Q: Is it permissible to pay Zakat-ul-Fitr in value instead of the food items and which is better than the other?
1

Reported by Abu Dawud.

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A: The majority of Muslim scholars hold that it is permissible to pay Zakatul-Fitr from barley, dates, rice, and so on. Hanafis hold that it is permissible to pay Zakat-ul-Fitr in value. However, Hanafis consider it better to pay Zakat-ul-Fitr from wheat at times of need, and to pay it in value at times of prosperity. Q: What is the due time of paying Zakat-ul-Fitr? A: Shafi`is, Hanbalis and Malikis hold that Zakat-ul-Fitr is due at sunset of the last day of Ramadan. Hanafis and Malikis, in one view, hold that it is due at the dawn of the day of `Eid-ul-Fitr and before people go out to perform Salat-ul-`Eid. Q: Is Zakat-ul-Fitr due on the baby who is born or died after sunset of the last day of Ramadan and before the break of dawn of `Eid-ul-Fitr? A: Muslim jurists have unanimously agreed that Zakat-ul-Fitr is due on newlyborn babies and babies who died during that time. Q: What is the ruling on the person who delays the payment of Zakat-ul-Fitr until after the day of `Eid ends? A: Muslim jurists have unanimously agreed that this act is prohibited and considered sinful. In addition, the payer of Zakat-ul-Fitr has to expiate for this delay. Q: What is the ruling on prepaying Zakat-ul-Fitr? A: Shafi`is hold that Zakat-ul-Fitr can be paid as early as the beginning of Ramadan. Some Hanbalis hold that Zakat-ul-Fitr can be paid as early as the middle of Ramadan.

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Q: Is it permissible to pay Zakat-ul-Fitr to Dhimmies (protected non-Muslims living under Islamic rule)? A: The majority of Muslim scholars state that it is not permissible to give Zakat-ul-Fitr to Dhimmies. Hanafis hold that it is permissible to give them Zakat-ul-Fitr. Q: Is it permissible to transport Zakat-ul-Fitr from one land to another? A: Zakat-ul-Fitr must be paid in the area in which it is due, namely the country of the payer of zakah. Moreover, it is undesirable to give it to any other than the poor of one's area. Q: Is it due on the Muslim husband to pay Zakat-ul-Fitr on his non-Muslim wife? A: The majority of Muslim scholars hold that Zakat-ul-Fitr is not due on the non-Muslim wife, since zakah in general is not obligated upon her on the basis of her being a non-Muslim. This complies with the Prophet's (peace be upon him) saying, "Zakat-ul-Fitr is due on every Muslim, slave or free, male or female, young or old."1 Hanafis hold that Zakat-ul-Fitr is due on the non-Muslim slave and wife. They provide as their supportive evidence the hadith where the Messenger of Allah (peace be upon him) said, "Pay half a Sa' of wheat on behalf of everyone, free or slave, young or old, Jew, Christian or Magian."2

Zakah on Livestock
Q: What are the kinds of livestock from which zakah is to be paid? A: Muslim scholars have unanimously agreed that zakah can be paid from camels, cows and sheep.

1 2

Reported by Al-Bukhari. Da`if (weak) Hadith; it was reported by Ad-Darqutny.

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 However, Muslim scholars have disputed over the ruling on horses and whether or not zakah is due on them.1 The majority of Muslim scholars maintain that zakah is not due on the horses which are not used for trade - even if they are grazing livestock and are used for breeding - whether they are from the working or non-working kinds. Their view is supported by the hadith where the Messenger of Allah (peace be upon him) said, "There is no zakah either on a slave or on a horse belonging to a Muslim."2 Hanafis and Zafr hold that zakah is due on horses, males and females, if they belong to the category of grazing livestock. However, zakah is not due on geldings since they cannot procreate. The same also applies to mares, which live in isolation from stallions. They took as their proof the hadith where the Messenger of Allah (peace be upon him) said, "Keeping
horses may be a source of reward to some (man), a shelter to another (i.e. means of earning one's living), or a burden to a does not forget the Right of Allah concerning their backs and their necks."3

Zakah is not due on other rest of animals such as mules and donkeys, unless they are used for trade. When the Messenger of Allah (peace be upon him) was asked about donkeys he said, "Nothing particular was revealed to
me regarding them except this one verse of a comprehensive nature: Then anyone who has done good, equal to the weight of an atom (or a small ant) shall see it, and any one who has done evil, equal to the weight of an atom (or a small ant) shall see it.4

Q: What are the conditions of the due zakah on livestock? A: There are three conditions for zakah to be on livestock: 1. Reaching the minimum amount, a topic, which will be discussed later. 2. The passage of one lunar year, based on the hadith where the Messenger of Allah (peace be upon him) said, "No zakah is payable on property till a year passes on it."5 3. If the livestock are grazing in permissible pasture most of the year.

Al-Mughni, vol. 2, p. 620, Fat-h Al-Qadir, vol.1, p. 502, Sharh Al-Minhaj, vol. 2, p. 3 and AlMawsu`ah, vol. 23, p. 262. 2 Reported by Al-Bukhari and Muslim. 3 Reported by Al-Bukhari and Muslim. 4 Ibid. 5 Da`if (weak) Hadith; it was reported by Ibn Majah.
1

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Livestock (camels, cows and sheep) can be divided into four categories:1 1. Grazing livestock: which graze in permissible pasture most of the year and are prepared for milking and procreation. Allah (Exalted be He) says, and from it (grows) the vegetation on which you send your cattle to pasture2 2. Zakah is not due on fodder-fed (fattened) livestock, even if they are used for milking and procreation, which cost their owners their forage and food. 3. Working livestock, where their owners hire them to carry items on their backs and use them for riding, such as cows which are used for plowing and watering. The majority of Muslim scholars, unlike the Malikis, hold that zakah is not due on such animals.3 4. Livestock prepared for trading. In this case, zakah will be due on them in the same way as commercial inventories or commodities. In addition, zakah may be due on a single camel if its value reaches the minimum amount, whether it is from grazing, fattened or mounted livestock.

Zakah Due on Camels

Five camels are the minimum number upon which zakah is due. Thus, if a person possesses only four camels or she-camels whether they are young or old, there is no due zakah on him. Abu Sa`id Al-khudri narrated that the Messenger of Allah (peace be upon him) said, "No zakah is due on less than five camels."4 Anas narrated when Abu Bakr sent me to (collect the zakah from) Bahrain, he wrote the following to me: In the name of Allah, the Most Beneficent, the Most Merciful. These are the orders for compulsory charity (zakah) which Allah's Prophet had made obligatory for every Muslim, and which Allah had ordered His Prophet to observe: Whoever among the Muslims is asked to pay zakah accordingly, he should pay it (to the zakah collector) and whoever is asked more than that (what is specified in this script) he should not pay it for twenty-four camels or less, sheep are to be paid as zakah; for every five camels one sheep is to be paid, and if there are between twenty-five to thirty-five camels, one Bint Makhad is to be paid; and if they are between thirty-six to forty-five (camels), one Bint Labun is to be paid; and if they are between fortysix to sixty (camels), one Haqqah is to be paid; and if the number is between
Ash-Saharh Al-Mumti` `Ala Zad Al-Mustaqni` (6/52-53). Sura An-Nahl: 10 3 Sharh Fath Al-Qadir (1/509) and Al-Mughni (2/576). 4 Reported by Al-Bukhari and Muslim.
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sixty-one to seventy-five (camels), one Jadh`a is to be paid; and if the number is between seventy-six to ninety (camels), two Bint Labuns are to be paid; and if they are from ninety-one to one hundred and twenty (camels), two Haqqahs are to be paid " According to this part of the hadith, the following chart shows the Nisab and amounts of zakah due on camels as follows: No. of Camels From 1 to 4 From 5 to 9 From 10 to 14 From 15 to 19 From 20 to 24 From 25 to 35 From 36 to 45 From 46 to 60 From 61 to 75 From 76 to 90 From 91 to 120 The Amount of Zakah Due No zakah One Sheep Two Sheep Three Sheep Four Sheep A one-year-old she-camel1 A two-year-old she-camel A three-year-old she-camel A four-year-old she-camel Two two-year-old she-camels Two three-year-old she-camels

"and if they are over one-hundred and twenty (camels), for every forty (over one hundred and twenty) one Bint Labun is to be paid, and for every fifty camels (over one hundred and twenty) one Haqqah is to be paid; and if the person only has four camels, he does not have to pay any zakah, but if the owner of these four camels wants to give something, he can. If the number of camels increases to five, the owner has to pay one sheep as zakah" The next chart illustrates - in number - the view of all scholars except Hanafis2, Al-Nakh`i and Ath-Thawri in which they say that when the number of camels exceeds 120, one, for every fifty, a three-year old she-camel is due, while for every forty, a two-year old she-camel is due, as mentioned in the previous hadith: No. of Camels
From 121 to 129 From 130 to 139 From 140 to 149 From 150 to 159
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The Amount of Zakah Due

Three two-year-old she-camels A three-year-old she-camel + Two two-year-old she-camels Two three-year-old she-camels + A two-year-old she-camel Three three-year-old she-camels

If there is no a year old she-camel found, then a one-year-old camel will suffice. However, according to Abu Hanifah, if the number exceeds a hundred and twenty, then zakah is due on them; The zakah is one sheep for every five camels, two sheep for every ten, three sheep for every fifteen, four sheep for every twenty, a one-year old she-camel for every twenty-five and so on. See Fat-h Al-Qadir, vol. 1, p. 497.

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From 160 to 169 From 170 to 179 From 180 to 189 From 190 to 199 From 200 to 209

Four two-year-old she-camels Three two-year-old she-camels + A three-year-old she-camel Two two-year-old she-camels + Two three-year-old she-camels Three three-year-old she camels +A two-year-old she-camels Four three-year-old she-camel + Five two-year-old she camels

Thus, no zakah is due on nine camels. However, if they become ten, Haqqahs (a three-year-old she-camel) or Bint Labun (a two-year-old she-camel) are due on the basis of every fifty, one Haqqah is due, and for every forty, one Bint Labun1 is due. N.B. all the due numbers mentioned are due for all kinds of camels, which have two humps or one-hump (dromedary) because the name of camels applies to them. Q: What is the ruling on a person who has to pay a specific age of camels; however, he does not have the same age? A: Anas narrated, "Abu Bakr wrote to me about the zakah which Allah had ordered His Prophet to observe: Whoever had to pay Jadh`a (Jadh`a means a four-year-old she-camel) as zakah from his herd of camels and he did not have one, and he had a Haqqah (three-year-old she-camel), that Haqqah should be accepted from him along with two sheep if they were available or twenty Dirhams (one Durham equals about Saudi Riyal) and whoever had to pay Haqqah as zakah and he had no Haqqah but had a Jadh`a, the Jadh`a should be accepted from him, and the zakah collector should repay him twenty Dirhams or two sheep; and whoever had to pay Haqqah as zakah and he did not have one, but had a Bint Labun (two-year-old she-camel), it should be accepted from him along with two sheep or twenty Dirhams; and whoever had to pay Bint Labun and had a Haqqah, that Haqqah should be accepted from him and the zakah collector should repay him twenty Dirhams or two sheep; and whoever had to pay Bint Labun and he had not got one but had a Bint Makhad (one-yearold she camel), that Bint Makhad should be accepted from him along with twenty Dirhams or two sheep."2 It is deducted from this hadith3 that when one does not find the very age of due camels, he pays a two-year-old from older or younger camels, and another forty Dirhams and four sheep as compensation. However, if he has to pay Bint Makhad but he does not have Bint Labun and has Ibn Labun, he can pay it
See Dr. Yusuf Al-Qaradawi, Fiqh Az-Zakah, vol. 1, p. 195. Reported by Al-Bukhari and Ibn Majah. 3 See Fat-h Al-Bari, vol. 3, p. 371.
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instead without paying money based on the hadith of Anas, "If the Zakat payer did not have a Bint Makhad, but he had Ibn Labun (a two year old he-camel) then it could be accepted as his zakat, but he would not be paid anything."1 Q: Is it permissible to pay extra due camels as zakah? A: Paying extra camels is in two cases: First: When the payer of zakah pays an older age than what is prescribed for him to pay such as paying Bint Labun or Haqqah or Jaz`ah instead of Bint Makhad and this is permissible unanimously.2 It was narrated that Ubayy ibn Ka`b who narrated that Prophet (peace be upon him) said when someone came with a fatty camel, for whom is prescribed Bint Makhad, "That is what is due from you. If you give voluntarily a better (animal) Allah will give a reward to you for it."3 Second: When the payer of the zakah pays a camel instead of a sheep for whom it is prescribed to pay a sheep in less twenty-five camels. However, scholars differed in this case. Hanafis and Shafi`is and the right view of Malikis allows this. However, Hanabalis hold that it is not permissible to do that because he pays what is not prescribed from the same species.4 However, some adopt the view of the majority of scholars.5

Zakah Due on Cows

Q: What are the Nisab and amounts of zakah due on cows? A: Mu`adh ibn Jabal narrated, "When the Prophet (peace be upon him) sent to the Yemen, he ordered me to take a year old male or a female calf for every thirty cattle, and a cow in its third year for every forty."6 Buffalo take the same ruling of the cow as a species.7 The majority of Muslim scholars hold that there is due zakah on thirty cows, no zakah is due on less than thirty, and Tabi` or Tabi`ah (a one year-old
Reported by Al-Bukhari and An-Nasa'i. Al-Mughny, vol. 2, p. 582 and Nayl Al-Awtar, vol. 4, p. 161. 3 Reported by Abu Dawud and Ahmad. 4 Al-Mughni, vol. 2, p. 578, Rawadat At-Talibin, vol. 2,p. 154. 5 Al-Insaf, vol. 3, p. 49. 6 Reported by At-Tirmidhi Abu Dawud, An-Nasa'i and Ibn Majah. 7 Al-Mahla (6/2), Al-Mughni. Vol. 2, p. 594 and Majmu` Al-Fatawa, vol. 25, p. 27-35.
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cow) is only due as zakah. The following chart shows the number of cows on which zakah is due: No. of Cows The Amount of Zakah Due
From 1 to 29 From 30 to 39 From 40 to 59 From 60 to 69 From 70 to 79 From 80 to 89 From 90 to 99 From 100 to 109 From 110 to 119 From 120 to 129 No zakah is due A one year-old cow or bull A two year-old cow Two one year-old cows or bulls A one year-old cow and a two year-old cow Two two-year-old cows Three one year-old cows Two one year-old cows or bulls and a two year-old cow Two cows aging 2 years and a bull aged 1 year Three cows aging 2 years or four bulls aged 1 year

Any increase beside the above-mentioned amounts is to be calculated as follows: On every increment of 30 cows, Tabi` or Tabi`ah is due as zakah. On every increment of 40 cows, Musinnah (a two year-old cow) is due as zakah. Q: When cows come to be 120, is a one year-old cow or two year-old cows due as zakah? A: The preponderant opinion is that the payer of zakah can choose to pay four one year-old cows or to pay three two year-old cows as zakah.1

Zakah Due on Sheep

Q: What are the Nisab and amounts of zakah due on sheep?

A:

See Majmu` Al-Fataw, vol. 25, p. 37.

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Scholars unanimously agree that zakah is due on sheep based on the abovementioned hadith of Anas from the message of Abu Bakr " As regards the zakah for the (flock) of sheep; if they are between forty and one-hundredand-twenty sheep, one sheep is to be paid; and if they are between onehundred-and-twenty to two hundred (sheep), two sheep are to be paid; and if they are between two-hundred to three-hundred (sheep), three sheep are to be paid; and for over three-hundred sheep, for every extra hundred sheep, one sheep is to be paid as zakah. And, if somebody has less than forty sheep, no zakah is required, but if he wants to give, he can." They also unanimously agreed that sheep also includes goats as they are from the same species.1 The following chart illustrates the Nisab and amounts of sheep on which zakah is due: No. of Sheep
From 1 to 39 From 40 to 120 From 121 to 200 From 201 to 399 From 400 to 499 From 500 to 599

The Amount of Zakah Due

No zakah is due A ewe Two ewes Three ewes Four ewes Five ewes

The majority of Muslim scholars agree that on over 300 sheep, on every increment of 100 sheep, a ewe is due as zakah. N.B. A male or female sheep, or a male or female goat suffices to pay the due zakah on sheep according to Hanafis, Malikis and Ibn Hazm and this is the preponderant view. What should be taken in consideration when paying the due zakah on sheep. The average sheep is paid in zakah and this is achieved by the owner of sheep and the collector of zakah: 1. The collector of zakah should avoid choosing the best sheep as long as the owner does not pay it voluntarily. The Prophet (peace be upon him) said to Mu`adh when he ordered him to take the zakah from the people of Yemen: "Do not' take their best properties as zakah, and be afraid of the curse of an oppressed person as there is no screen between his invocation and Allah."2 And, on the authority of Lady `A'ishah (May Allah be pleased with
1 2

See Al-Majmu`, vol. 5, p. 417 and Majmu` Al-Fatawa, vol. 25, p. 30-35. Reported by Al-Bukhari and Muslim.

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her), "Sheep from zakat were brought past `Umar ibn Al-Khattab and he saw among them a sheep with a large udder, ready to give milk. `Umar said, `What is with this sheep?' They replied, `This is a sheep which is part of charity.' `Umar said, `The owner of this sheep did not give it willingly. Do not subject people to trials. Do not take from the Muslims those of their animals which are the best food-producers.'"1 2. The owner should not give the worst sheep like those that are blemished, sick, broken or old whose teeth have fallen out. Allah (Exalted be He) says, "And do not aim at that which is bad to spend from it"2 Also, it comes in the hadith of `Abdullah ibn Mu`awiyah Al-Ghadiri reported the Prophet (peace be upon him) as saying, "He who performs
three things will have the taste of the faith. They are: one who worships Allah alone and one who believes that there is no god but Allah; and one who pays the zakah on his property agreeably every year. One should not give an aged animal, nor one suffering from itch or ailing, and one most condemned, but one should give animals of medium quality, for Allah did not demand from you the best of your animals, nor did he command you to give the animals of worst quality."3

Q: Is zakah obligatory on the property itself or is it an obligation on the owner? A: Scholars differ concerning this point: First: The majority of Muslim scholars hold that zakah is obligatory on the property itself for the following reasons: If the property perishes after zakah becomes due, the due zakah will not be required. Whoever has forty sheep, one sheep is due as zakah. However, whoever does not give due zakah after a year passes, this sheep is still due on him and nothing else, because this forty sheep become as if they are thirtynine. Hanbalis hold that zakah is still obligatory on the owner and they adopted the following opinion: Zakah is not required when property perishes after becoming due.

Reported by Malik and Ash-Shafi`i. Sura Al-Baqarah: 267. 3 Reported by Abu Dawud.
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 Whoever had forty sheep and did not pay the due sheep, he is to give two sheep the next year for he is indebted by the first one and has to pay another one for the Nisab of the following year. Q: How should a Muslim give due zakah on sheep owned by two partners? A: Partnership in combined or separate properties renders the properties of both partners one based on the hadith that reads, "Those which are in one flock are not to be separated, and those which are in separate flocks are not to be brought together for fear of Sadaqah (zakah)."1 The conditions of zakah in partnership property are the same as those stipulated in separate property:2 1. The partners should qualify financially to pay zakah. 2. The combined property must attain a Nisab. 3. Its zakah is due at the end of the year. 4. None of the properties is singled out from the other as regards resting pens, grazing area, watering, herdsmen, and milking parlors.3 5. Flocks of the same kind are bred by the same ram. The meaning of the Prophet's (peace be upon him) saying, "Those which are in one flock are not to be separated, and those which are in separate flocks are not be brought together for fear of Sadaqah (zakah)." is illustrated through the following examples: 1. Two partners make use of combined partnership. For example, each one has forty sheep, i.e. eighty in total; if they combine them, the zakah due is one sheep, i.e. the zakah due for each partner is half a sheep. However, if treated separately, each should pay one sheep. Thereupon, the Prophet (peace be upon him) forbade people from seeking to combine properties in partnership to escape from giving the due zakah. 2. Partnership may cause a burden on the two partners. For example, two men, each possessing twenty sheep, forty in total. After combining, a sheep is due as zakah. However, if they do not combine them, there is no zakah to be payable by either one. Thereupon separation of property in partnership to escape the due zakah is also forbidden.

Reported by Al-Bukhari, Ibn Majah, An-Nasa`i, Abu Dawud and At-Tirmidhi. See Al-Fiqh Al-Islami Wa Adilatuho, vol. 2, p. 851. 3 Hanafis and Ibn Hazm hold that, as far as the determination of zakah is concerned, combining (animals) has no effect.
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Zakah Due on Crops and Fruits

Q: When is zakah due on agricultural products and fruits? A: 1. According to Imam Abu Hanifah, zakah is due on all agricultural products and fruits that are produced through land investment. However, plants that grow without human efforts, such as wood trees, grass, reeds, and so on, are not counted for zakah, unless they are intended to be invested in trade. In this case, they will be treated in the same way as commercial commodities. 2. Unlike other kinds of property, zakah on crops and fruits does not become due after the lapse of a full year after reaching the Nisab. Rather, the determining factor here is the agricultural season and crop. This is confirmed by the Qur'anic verse, "But pay the due thereof (its zakah, according to Allah's Orders) on the day of its harvest."1 Thus, zakah will be due on each crop produced the same year. 3. If the crop is shared due to a contract or crop-sharing (which implies that the owner appoints another person to take care of cultivating or irrigating the land in return for a portion of its yield), the zakah is due on both parties once the yield reaches the Nisab. Q: Can zakah be paid in cash according to the market value? A: Though the owner of the land should pay zakah from the crop, some scholars maintain that it is permissible to pay it in cash according to the market value. Q: How are fruits and other crops counted for zakah? A: According to Abu Hanifah and other jurists who adhered to the outward meanings of the related Qur'anic and Prophetic Texts, zakah is due on all crops and fruits grown with the aim of investing arable land. A Qur'anic verse says, "O ye who believe! Spend of the good things which you have (legally) earned, and of that which We
have produced from the earth for you."2 The Prophet (peace be upon him) said, "One-tithe is due as Zakah on plantations irrigated by the water of rain or springs, or which water is drawn from the inner layers of the earth (by its roots), and half of one-tithe is due as zakah on the plantations
Sura Al-An`am: 141. Sura Al-Baqarah: 267.

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irrigated by tools." However, plants that grow without human efforts, such as

wood trees, grass, and reeds, are not counted for zakah, unless they are intended to be invested in trade. In this case, they will be treated in the same way as commercial commodities. Q: How is zakah on agricultural products counted? A: Agricultural products are not counted for zakah unless they are intended to be invested in trade. In this case, they are treated in the same way as commercial commodities. Q: What are the amounts of crops and fruits due for zakah? A: There is an authentic hadith, "A quantity less than five Wasqs is not counted for zakah." Five Wasqs equal 653 kg of wheat or other grains. The payer of zakah should pay attention to the various weights of the different kinds of foodstuff. The Nisab of dried food should be calculated after, not before, the process of drying is complete. Q: When does zakah on crops and fruits become due? A: Unlike other kinds of property, zakah on crops and fruits does not become due after the lapse of a full year since reaching the Nisab. Rather, the determining factor here is the agricultural season and the kind of crop. This is confirmed by the Qur'anic verse, "But pay the due thereof (its Zakah, according to Allah's Orders) on the day of its harvest."1 Thus, zakah will be due on each crop that is produced by the land during the same year. He time when zakah is due on crops and fruits begins when they are ripe. However, crops and fruits should first be gathered and piled up. Thus, if the yield is wasted before being piled up, either unintentionally or due to negligence, no zakah is due on it. Zakah on crops and fruits, however, is due on the owner who sells the ripe yield of his land or gives it in donation or the one who dies after the crops are ripe. But if the owner dies before the crops are ripe, zakah will be incumbent on the buyer, the donator or the heir of the owner.

Sura Al-An`am: 141.

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Q: How is zakah on crops and fruits estimated? A: The amount of zakah payable on crops and fruits varies according to costs spent and effort exerted in irrigation, as follows: If the produce incurs no cost the amount of zakah would be 10 %. If irrigation was necessary to produce the crops with the aid of a costly method, such as digging a well and bringing up water automatically, or buying water, the amount of zakah would be 5 %. If irrigation includes the two probabilities, the amount of zakah would be estimated according to the major method of irrigation. But in case of equality, a fixed amount of 7.5 % of zakah should be given. When it is difficult to decide, an amount of 10% should be paid. Q: What is the approximate estimation of the amount of zakah due on fruits and other crops? A: Sometimes the owner of fruits and other crops has no time to estimate the yield of his land by measuring. In this case, he is permitted to have this yield estimated by an expert and pay the amount of zakah accordingly. According to Al-Awza`i and Al-Laith, this method of estimation can be applied to all kinds of fruits and crops. Estimating the amount of zakah is carried out after the fruits and other crops have become ripe, while paying it is performed after the process of drying (as in the case of dates and raisins). An amount of one-forth or one-third is to be exempted from the obligation of paying zakah and left for the benefit of the owner. This is to be left to the expert's discretion. Q: What are the amounts of crops and fruits exempted from zakah? A: The owner of crops and fruits is not obliged to pay zakah on the following: a. The amount consumed by the owner while the crops or fruits are still not yet ripe. b. The amount consumed by the beasts utilized in cultivation. c. The amount consumed by wayfarers. d. The amounts donated as charity.

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Q: Are the expenditures of cultivation deducted from the total amount counted for zakah? A: According to Ibn `Abbas and other jurists, all expenditures of ploughing, planting, fertilizing, and harvesting are to be deducted from the total amount counted for zakah, provided that these expenditures do not exceed the amount of one-third. Q: How is zakah paid on crops and fruits produced on leased land? A: The lessee of a piece of land has to pay zakah on its produce of fruits and other crops. The owner of the land, on the other hand, will add the leasing value to other cash money in his possession and pay zakah on them at the rate of 2.5 %. If the produce of the land is shared due to a contract or sharing-cropping (which implies that the owner appoints another person to take care of cultivating or irrigating the land in return for a portion of its yield), the zakah is due on both parties once the yield reaches the Nisab. Q: What are the general rules concerning zakah on crops and fruits? A: 1. Crops and fruits of like kind are to be added and estimated together, while those of different kinds, like fruits and vegetables, are to be estimated separately. 2. If the crop varies in quality, zakah is paid on the basis of the average rate, but not the lesser one. 3. The values of plantations grown in different soils are to be added together, so long as they belong to the same owner. 4. Though the owner of the land should pay zakah from the crop, some scholars maintain that it is permissible to pay it in cash according to the market value. Q: Is there zakah on dates, raisins and staple crops? A: 214

The first quotum of dates, raisins, and staple crops is five wasqs which are equivalent to three-hundred sa`s (847 kg), one according to the sa` of the Prophet, (peace be upon him), whose measure is kept in al-Hijaz. Crops of the same type harvested in the same year are to be combined to check if a quotum is formed. Crops of different types are not required to be combined, like barley with wheat. Zakah is due upon: 1. The ripeness of the fruits i.e., when they are ready to be eaten; hence, no zakah is due on unripe grapes or dates. 2. The hardening of the seeds of the crops. The due zakah is one-tenth of the harvest if one did not irrigate, and half of that if one irrigated at an expense. Proportionate zakah is due upon what exceeds a quotum. No zakah is due on what is less than a quotum. However, one can volunteer to pay on what is less than a quotum. Q: Is there zakah on sult? A: On the basis of obligatory precaution, zakah should be paid on Sult, which is a soft, grain like wheat with the property of barley and on `alas, which is like wheat, and is the food of the people of San'a (Yemen). Q: When is zakah obligatory on wheat and barley? A: Payment of zakah on wheat and barley becomes obligatory when they are recognized as wheat and barley. Also, zakah on raisins becomes obligatory when they are called rapes. And, zakah on dates becomes obligatory when Arabs call them Tamr. However, the time for determining the minimum amount on which zakah is due and the payment of zakah on wheat and barley is when they are threshed, and grains are separated from chaff; and the time for payment of zakah on raisins and dates is when they are picked. This is also known as the time of drying. For establishing the liability of zakah on items like wheat, barley, raisins and dates, it is not a prerequisite that they should be in the control of their owner, so that he can dispose of them or have discretion over them. If the owner is absent, and the goods are neither in his control nor in that of his agent, like, when it has been usurped, even than the liability of zakah remains.

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Q: What should happen if a person and members of his family consume the grapes, dates, barley and wheat, on which payment of zakah has become obligatory, or if, for example, he gives these things to a poor person without the intention of paying zakah? A: He should give zakah on the quantity used. Q: What is the ruling if the owner of wheat, barley, dates and grapes dies after Zakah on them has become obligatory? A: The quantity of zakah should be paid from of his estate. However, if he dies before zakah becomes obligatory, each one of his heirs, whose share reaches the minimum amount on which zakah is due, should pay zakah from his own share. Q: When does a person who has been appointed by the Mujtahid (a scholar qualified to exercise juristic effort to infer expert legal rulings) to collect zakah, demand it? A: He can demand it at the time of harvest when wheat and barley are threshed and chaff is separated from grains, and when the dates and grapes become dry. And, if the owner of these items does not give zakah, and they perish, the owner should compensate for it. Q: What is the ruling on a person who sells the crop and trees after zakah on wheat, barley, palm-dates and grapes becomes obligatory? A: The seller should pay the zakah on them, and if he pays, it will not be obligatory on the buyer to pay anything. Q: What is the ruling on a person who purchases wheat or barley or dates or grapes, and knows that the seller has paid zakah on them, or doubts whether or not he has paid it? A: It is not obligatory on him (i.e. the buyer) to pay anything. But if he knows that he (the seller) has not paid zakah on them, he should pay zakah himself. 216

However, if the seller cheats him by telling him that he has not paid zakah, he can reclaim the zakah from the seller if he has paid it. Q: What is the ruling on the weight of wheat, barley, dates and grapes when they are about 847 kg when they are wet, and reduces when they become dry? A: In that case, payment of zakah on them is not obligatory. Q: What is the ruling on a person who disposes of wheat, barley and dates before the time of drying, and if they reach the minimum amount on which zakah is due after they have dried? A: He should pay zakah on them. Q: What is the ruling on a person who has paid zakah once on wheat, barley, dates and raisins? A: No further zakah is payable on them, even if they remain with him for a few years. Q: What is the ruling on wheat, barley, dates and grapes when they are watered with rain or river, or if they benefit from the moisture of the land, like in the case of Egyptian crops? A: The zakah payable on them is 10 % and if they are watered with buckets and so on, the zakah payable on them is 5 %. Q: What is the ruling on a person who doubts and does not know whether it will be customarily held that the land was irrigated both ways, or that it has been watered with buckets and so on? A: It will be sufficient for him to pay 5 %. And the position will be the same if the common opinion would probably be that it was irrigated with rain water.

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Q: What is the ruling on a crop that is watered with buckets and so on, and in the adjoining land he raises a crop which benefits from the moisture of that land (which is irrigated with bucket water and so on) and does not need extra watering? A: The zakah of the crop which is watered with buckets is 5 % and the zakah of the crop in the adjoining land, as a precaution, is 10 %. Q: What is the ruling on a person who cannot deduct the expenses incurred by him on the production of wheat, barley, dates and grapes from the income obtained from them, in order to determine the minimum amount on which zakah is due? A: If the weight of any one of them, before calculating the expenses, was about 847 kg, he should pay zakah on it. Q: What is the ruling on a person who has used seeds for farming but cannot deduct their value from the total harvest for calculating the minimum amount on which zakah is due? A: In that case, he should calculate the minimum amount on which zakah is due taking into account the entire crop. Q: What is the ruling on what the government takes away from the goods or wealth itself? A: It is obligatory to pay zakah on the remaining amount as long as is still a Nisab. Q: What is the ruling if a date tree or vine bears fruit twice in a year, and when combined they reach the minimum amount on which zakah is due? A: It is obligatory, as a precaution, to pay its zakah.

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Q: What is the ruling on a who person dies with a debt and also has wheat, barley, dates or grapes, and this happens before zakah on these things had become obligatory? A: His heirs pay his debt from other property; the heir, whose share equals to 847 kg, should pay zakah. And, if the debts of the deceased were not paid before zakah on these things became obligatory, and if his estate is only equal to his debt, it is not obligatory for the heirs to pay any zakah. And, if the property of the deceased is more than his debt, and if the debt calls for payment from a quantity of wheat, barley, ates and grapes, then whatever is paid towards the debt will have no liability of zakah. In the residue, anyone of the heirs who receives a share equal to the minimum amount on which zakah is due, should pay zakah.

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Fasting
Q: What are the virtues of fasting? A: The Prophet (peace be upon him) said, "Fasting and the Qur'an intercede for the worshipper on the Day of Reckoning. The fasting says, `O my Lord! I prevented him from food and desire during the day, so allow me to intercede for him.' The Qur'an says, O my Lord! I prevented him from sleeping at night, so allow me to intercede for him.' And then both are allowed to do."1 He (peace be upon him) also said, "He who observes fasting for one day for the Sake of Allah, Allah will draw his face farther from Hell-fire to the extent of a distance to be covered in seventy years." He also said, "There is a gate in Paradise called Ar-Raiyn, and those who observe fasting will enter through it on the Day of Resurrection and none except them will enter through it. It will be said to them, Where are those who used to observe fasting?' They will get in and none except them will enter through it. After their entry, the gate will be closed and nobody else will be allowed to enter through it.'"2 Q: What are the types and levels of fasting? A: First: Obligatory fasting: (fasting at Ramadan fasting for expiation fasting to fulfill a vow) Second: Voluntary fasting: Absolutely voluntary fasting, which has no definite time. Timed voluntary fasting, which includes the fasting of the 10th of Muharram, the day of `Arafah, three days (the 13th, 14th, and 15th) of every lunar month, six days of Shawwal, Mondays and Thursdays, and the fasting of the first eight days of Dull-Hijjah that precede the day of `Arafah. Third: The forbidden fasting (reprehensible, according to the Hanafi school) that includes the following: Voluntary fasting of a wife without her husband's permission; the Prophet (peace be upon him) said, "A woman is not to fast while her husband is present, except with his permission"3 Fasting the Day of Doubt (the 30th of Sha`ban).
Reported by Ahmad and Al-Hakim Reported by Muslim. 3 Reported by Al-Bukhari and Muslim.
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 Fasting the first day of the two Bairams and fasting the days of Tashriq (three days following the Sacrificial Bairam). Fasting of the woman during the period of menses or postpartum period. Fasting during the second half of Sha`ban (according to the Shafi'i school). Fasting of the one whose life may be exposed to risk due to fasting. Fourth: The reprehensible fasting: Singling out Friday for fasting. It was narrated that the Messenger of Allah (peace be upon him) said, "Do not single out the night (preceding) Friday for
prayer and do not single out Friday for fasting, but only when anyone among you is accustomed to fast (on dates), which coincides with this day (i.e. Friday)."1

Singling out Saturday for fasting. It was narrated that the Prophet (peace be upon him) said, "Do not fast on Saturday, except what has been made obligatory on
you; and if one of you can get nothing but a grape skin or a piece of wood from a tree, he should chew it."2

Singling out the 10th of Shawwal for fasting (slightly reprehensible). Perpetual fasting; since the Prophet (peace be upon him) said, "There is no [reward for] fasting for the one who perpetually fasts."3 Fasting during travel. Voluntary fasting is reprehensible when one has missing days (from an obligatory fasting) that should be made up for. Fasting of the guest without the permission of his host. Levels of fasting: Fasting of `Umum 'i.e. the ordinary people') in which one abstains from eating, drinking, and having sex until the time of breakfast. Fasting (of Khusus 'i.e. the practicing Muslims') in which one abstains from all Islamically unlawful practices (e.g. backbiting and calumny) besides abstention from eating, drinking, and having sex. Fasting (of Khusus Al-Khusus 'i.e. highly pious Muslims') in which one abstains not only from eating, drinking, having sex, backbiting and calumny, but also from even lawful acts that may distract one from the worship of Allah.
Reported by Muslim. Reported by Abu Dawud, At-Tirmidhi and Ibn Majah. 3 Reported by Muslim.
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Q: What are the virtues of Ramadan? A: The Messenger (peace be upon him) said, "Whoever fasts Ramadan out of sincere faith, and hoping to attain Allah's Rewards, then all his past sins will be forgiven."1 He also said, "He who performs any recommended act during Ramadan will attain the reward
of an obligatory act; and he who performs an obligatory act of devotion will be rewarded seventy times more than in any other month. It is the month of patience, and the reward of patience is Paradise. It is the month of rewards in which a believer's provision increases. He who provides food for a person to break his fast, his sins will be forgiven, and he will be saved from the Hellfire, and he will receive a reward similar to that of the one for whom he provided food, without diminishing anything from the reward of the one he has fed. It is a month whose beginning is mercy, middle is forgiveness, and end is salvation from Fire."2

Q: What are the virtues and rewards of giving food to a fasting person to break his fast? Is it conditional to be poor? A: The Prophet (peace be upon him) said, "He who gives food to a fasting person to break his fast will have a reward similar to his without detracting from his reward in the slightest,"3 and in another narration, "The companions said, O, Messenger of Allah! Not all of us are capable of providing food for fasting persons. The Messenger (peace be upon him) said, "Allah will reward whoever provides food for a fasting person, even
if it be a date, a sip of water, or some milk mixed with water, whether the fasting person is rich or poor."4

Q: What are the conditions of fasting? A: The conditions of fasting are as follows: Embracing Islam Adultness Sanity Purity from menses or postnatal discharge
Reported by Al-Bukhari and Muslim. Da`if (weak) Hadith; it was reported by Ibn Khuzaymah. 3 Reported by At-Tirmidhi and Ahmad ibn Hanbal. 4 Reported by Ibn Khuzaymah and Al-Bazar.
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 Intention Ability to fast; no fasting is prescribed on a patient or an aged person. Fasting on permissible, not prohibited or reprehensible, days. Q: What are the Sunan of fasting? A: Having Suhur (a pre-dawn meal before fasting), even if a sip of water, as the Prophet (peace be upon him) said, "Eat suhur. Surely there is a blessing in it." Hastening in breaking the fast. The Prophet (peace be upon him) said, "People will continue to adhere to the good as long as they hasten to break the fast."1 Supplication after breaking the fast. Ibn `Umar (may Allah be pleased with him) narrated that the Messenger or Allah (peace be upon him) used to supplicate after breaking his fast by saying, "The thirst has gone and the veins are quenched, and reward is confirmed, Allah willing."2 Breaking the fast with a date or a sip of water. The Prophet said, "When a
fasting person wants to break his fast, he is recommended to break it by eating date(s), as it is a blessing. If he does not have dates, he can break it by drinking some water, as it is purifying."3

Taking a full ritual bath from impurity, menses, and postnatal discharge before dawn. Abstaining from foul words, deeds, and lustful attitudes. Spending the time in the recitation of the Qur'an and Remembrance of Allah. `Itikaf (seclusion for worship in a mosque), especially in the last ten days of Ramadan. Q: What are the reprehensible acts of fasting? A: Perpetual fasting. Kissing, for the one who has not ability to control his desire,

Reported by Al-Bukhari and Muslim. Reported by Abu Dawud and Al-Hakim. 3 Reported by Abdu Dawud and At-Tirmidhi.
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 Rinsing or sniffing not for Wudu', and exaggeration in them during Wudu'. Cupping. Unnecessary tasting of food. Not cleaning the teeth after eating. Q: What are the excuses that allow non-fasting? A: Traveling: Allah (Exalted be He) says, And whoever is ill or on a journey, the
same number [of days which one did not observe Saum (fast) must be made up] from other days.1 However, it is permissible to intend the fasting before dawn or to

commence the fasting and then break it whenever one is unable to bear the hardship of the journey. The traveling should be for a long distance (that allows shortening the prayer) and cause hardship. Making up for these days of traveling is obligatory. Illness. Pregnancy and breastfeeding. Old age. Exhaustion due to severe hunger and thirst, especially for those who engage in hard work. Q: Is the intention of fasting Shart (a condition) or Rukn (a pillar)? A: The Hanafi, Hanbali, and Maliki schools consider it a condition. However, the Shafi`is consider it a pillar. It takes place in the heart, i.e. it need not be uttered. Q: What are the types of intention? A: An intention that should be appointed in advance (before dawn), such as the intention of making up for the days missed in Ramadan, as well as making up for the voluntary fasting that one broke (i.e. without completion), all types of the expiation fasting (e.g. oath expiations),
1

Sura Al-Baqarah: 185.

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fasting of Tamattu` (in which the pilgrim brings together Hajj and `Umrah 'lesser Pilgrimage' with a break in between), fasting of Qiran (in which the pilgrim brings together Hajj and `Umrah simultaneously), and absolute vow of fasting. An intention that requires no prior appointment (before dawn) because it is appointed per se, such as the fasting of Ramadan and of timed vow, and voluntary fasting. In such cases, the intention is valid until midday. Q: Does fasting become invalid when the fasting person wakes up ritually impure after dawn time? A: Purification is not among the conditions of fasting, so taking a full bath is allowed even after the dawn time and the fast will be valid. It was narrated that the Messenger of Allah (peace be upon him) got up after the dawn time while he was ritually impure, and then took a full bath to join the Fajr prayer in congregation and lead the people. The same ruling applies to women being in the period of menses or postnatal discharge, as long as the blood stopped before the dawn time. It is Musthab (desirable) to take a full bath quickly to join the Fajr prayer in time. Q: Is it permissible for patients to be injected during the daytime of Ramadan? A: The majority of scholars maintain that only enemas invalidate fasting. The Malikis adopted the opinion that an enema does not invalidate fasting, except in the case of its content reaching the stomach. As for the intravenous, intramuscular, or subcutaneous injection, it does not invalidate the fast because it does not feed hunger or quench thirst. Insulin injections for diabetic patients are an example. Q: Does cupping invalidate fasting? A: Cupping is reprehensible during the fast. However, the majority of scholars agree that cupping does not invalidate fasting. Q: What is the ruling on vomiting during fasting?

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A: Muslim jurists agree that if vomiting is unavoidable, it does not invalidate fasting. However, if it is a deliberate act, it does invalidate fasting. Vomiting actually does not insert food and water into the stomach, but excretes from it. The Messenger of Allah (peace be upon him) said, "He who faces a sudden attack of
vomiting, he is not required to make up for that day; but, if he throws up intentionally, he must make up for it."1

Q: Does fasting become invalid by a blood transfusion? A: The ruling as for the donor is the same as the ruling on cupping. However, he can break his fast to strengthen his body and then make up for this day later on. The scholars unanimously agree that the fast remains valid. Regarding the one who receives the blood, it is the same as the ruling on injections, i.e. if it is for medication, not for nourishment, his fast is still valid. Q: Is it permissible for a Muslim to observe fasting according to the vision of the crescent (of Ramadan) in another country? A: Scholars unanimously agree that it is not allowed for a Muslim to observe fasting according to the vision of the crescent in another country. Q: Does eating forgetfully or unintentionally during the daytime of Ramadan invalidate the fast? A: Scholars unanimously agree that eating forgetfully while fasting in Ramadan or any other month does not invalidate it. The Messenger of Allah (peace be upon him) said, "Allah will not hold
anyone of this nation responsible for what is done in error, forgetfulness, or under coercion.[i.e. of doing unlawful act like to insult a Muslim or the Messenger]"2

Again, he (peace be upon him) said, "Whoever forgets he is fasting and eats or drinks, let him complete his fast for it is Allah Who has fed him and given him to drink"3

Reported by Abu Dawud, At-Tirmidhi and Ibn Majah. Reported by Ibn Majah. 3 Reported by Al-bukhari and Muslim.
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 Umm Is-haq was at the Prophet's home and a bowl of porridge was brought in. She shared the food with the Prophet (peace be upon him) and, after a while, she remembered that she was fasting. Dhul Yadayn exclaimed: Oh! You could not remember except after you became full?! Hereupon the Prophet (peace be upon him) said to her, "Complete your fasting, for this is a boon Allah gave you."1 Q: What is the ruling on fasting for those people who live in countries where the daytime is incessant? A: Scholars differ regarding fasting in such countries: Some say that they should follow the timing of the nearest normal country. Others say that they should follow the norms of places where the Divine Revelation was sent down, such as Makkah and Madinah. It is allowed to break the fast in countries with a very long daytime if it leads to hardship. In this instance, the one who breaks his fast should make up for these days in a normal country if possible, or otherwise he can expiate for it. Q: What is the ruling on one who unknowingly breaks the fast on the first day of Ramadan, but then realizes during the daytime? A: Because of the sacredness of Ramadan, he should start fasting once he realizes. Yet, his fasting is invalid due to the absence of intention, and he has to make up for this day later. Q: What is the ruling on a person who began fasting in his own country and then left for another one, or vice versa, where fasting began a day before or a day later? A: The traveler has to complete his thirty days fasting during Ramadan. If he traveled to a country that is still fasting, he should fast along with them in order not to offend them. In like manner, if he has not completed fasting for thirty days and came to a country celebrating `Eid-ul-Fitr, he should share with
1

Da`if (weak) Hadith; it was reported by Ahmad and At-Tabarani.

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them the celebration of the `Eid, and then make up for this day later to avoid disorder and maintain the agreement, unity, and harmony in the society. Q: Does abstention from food begin from the start of the call for Fajr prayer or after the end of the call? Does breaking the fast begin once the call for Maghrib prayer starts or after the end of the call? A: He who eats or drinks while hearing the call for Fajr prayer, his fasting is invalid. However, if there is food or water inside his mouth during the call, he can swallow it and abstain immediately. As for breaking the fast, one should start breaking it as soon as possible whenever he hears the call for Maghrib prayer. Q: Who are the ones allowed to not fast and expiate for it? A: The aged, patients with incurable diseases, people who engage in hard work and have not another alternative source for living, are all allowed to abstain from fasting. But they have to expiate for it. The expiation is to feed a poor person two meals for each of the days on which one has broken fasting, from the average food of his/hers. Allah (Exalted be He) says, And as for those who can
fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day).1

Q: Who is allowed to abstain from fasting (during Ramadan) and make up for it later? A: Patients with curable diseases and travelers for a short-term journey are allowed to skip their fast, and then make up for it later. Allah (Exalted be He) says, And whoever is ill or on a journey, the same number [of days on which one did not observe Saum (fast) must be made up] from other days.2. Both the healthy who fear illness due to fasting and those who suffer from severe hunger or thirst and fear death come under the ruling of the patient. Allah (Exalted be He) says, Allah intends for you ease, and He does not want to make things difficult for you.3 and, And do not kill

Sura Al-Baqarah: 184. Ibid. 3 Sura Al-Baqarah: 185.

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yourselves (nor kill one another).1 The Prophet (peace be upon him) said, "Allah likes for His Rukhsahs (concessions) to be used as He likes obligatory acts to be observed."2 Rulings concerning fasting during travel: Abu Hanifah, Ash-Shafi`i and Malik see that fasting is better than breaking it for the able (traveler). However, abstaining from the fast is better for those unable to fast, such as workers in perennially hard jobs, the aged, and patients with incurable diseases. The Hanabalis, on the other hand, see that abstaining from the fast is better in all such cases. Q: Upon whom are the making up (for fasting) and expiation both obligatory? A: The majority of scholars maintain that only sexual intercourse in the daytime of Ramadan renders making up for the fasting and expiation obligatory. Making up means to fast a day for every missed day. As for the expiation, one has to fast two consecutive months, and if he cannot fast, he is to feed sixty poor persons. Abu Hurayrah narrated: "While we were sitting with the Prophet (peace be upon him), a man came and said, 'O Allah's Messenger! I have been ruined.' The Prophet (peace be upon him) asked, What is the matter? He (the man) replied: I had sex with my wife while I was fasting (in Ramadan). The Prophet (peace be upon him) asked him: 'Can you afford to manumit a slave?' He replied: No. The Prophet (peace be upon him) asked him: 'Can you fast for two consecutive months?' Again, he replied: No. The Prophet asked him: Can you afford to feed sixty poor persons?..." As for the one who has sex with his wife twice on one day, he has to make up for that day and expiate for it, in spite of the repetition of the act. If the wife is forced to have sex with her husband, she has only to make up for the day without expiation, but the husband has to make up for the day and expiate for it too. The majority of scholars see that expiation is observed according to the order indicated in the hadith. The Malikis, on the other hand, see that the one who expiates is free to choose any proper expiation and offer it. However, they give priority to feeding sixty poor persons over other kinds of expiation.

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Sura An-Nisa': 29. Reported by Al-Bukhari and Muslim.

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Q: Does the use of eardrops invalidate fasting? A: Scholars view that the use of eardrops does not invalidate fasting. Q: Does the use of a Metered-Dose Inhaler (MDI) invalidate fasting? A: Scholars unanimously agree that aerosolized medicine that is inhaled by asthma patients invalidates fasting because part of the spray reaches the stomach. However, if the patient cannot help using it, he can abstain from fasting and make up for it later. If his disease is chronic and incurable, the patient can abstain from fasting, and then feed sixty poor persons two meals for each day. However, if the inhaler contains pressed oxygen used to expand the bronchial tubes, then there is no fault in using it during fasting, for it does not invalidate it. Q: Does smoking invalidate fasting? A: Smoking invalidates fasting because it satisfies a certain desire, which is contrary to the purpose of fasting that is embodied in refraining from the lawful things one craves for, and so it is axiomatic that one has to give up the prohibited acts that destroy the body and mind. In addition, the vessels in which tobacco is soaked for days are also used to prepare wine. Besides this, man smokes through his mouth, the opening for food and drink. Smoking is unlawful because it destroys the body. Moreover, all researchers have unanimously concluded that smoking is the cause behind cancer and many other diseases. Q: Is Suhur a condition for the validity of fasting? What about fasting without having Suhur? A: Scholars unanimously agree that suhur is Mustahab. No sin incurs on the one who does not have it, and his fasting is still valid. Anas ibn Malik (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "Eat Suhur. Surely there is a blessing in it."1

Reported by Al-Bukhari and Muslim.

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Q: Does the use of creams and suppositories to treat hemorrhoids invalidate fasting? A: Scholars unanimously agree that the use of suppositories and creams during fasting does not invalidate it. Q: Does applying a painkiller on a molar invalidate the fast? A: Scholars agree that pulling out a molar does not invalidate fasting, but applying a painkiller invalidates it, as it would dissolve and mix with the salvia. It is preferable not to use painkillers during fasting. In such a case, it is permissible to break the fast and make up for it later. Q: What is the ruling on the use of nose drops during fasting? A: Nose drops may reach the throat, and then the stomach, which leads to invalidating the fast. Therefore, making up for this day will be obligatory upon the fasting person. Hence, it is preferable not to use nose drops during fasting. Q: Is a student allowed to abstain from fasting in Ramadan to keep strong to study and prepare himself for imminent exams? A: A student should appoint the intention to fast during the night, and whenever he feels tired or exhausted to the extent that it may prevent him from concentrating, he should break his fast. Q: Is it reprehensible to use a Siwak during fasting? A: The majority of jurists agree that there is no reprehensibility in the use of a dry Siwak for the fasting person. The Prophet (peace be upon him) said, "By Him in Whose Hands my soul is, the smell coming out from the mouth of a fasting person is better for Allah than the smell of musk."1 The Shafi`is, however, see that it is reprehensible during fasting.
1

Reported by Al-Bukhari and Muslim.

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 The fresh Siwak should not be used since its liquid would mix with the saliva, and then invalidate the fast. Q: What is the ruling on using perfumes during fasting? A: Scholars agree on the lawfulness of perfumes during fasting. Ibn Taymiyah found no fault in using perfumes during fasting. He commented that perfumes were used in the era of the Prophet (peace be upon him), and no narration proved that he forbade it during fasting. Q: What is the ruling on epistaxis patients if the nosebleed reaches the throat during fasting? A: If blood reaches the stomach, then fasting becomes invalid and making up for the day becomes obligatory; otherwise, the fast is still valid. Q: What is the ruling on swallowing phlegm during fasting? A: The Shafi`is see that swallowing the saliva does not invalidate the fast, since it is not food or drink. The patient should try to spit out any phlegm resulting from a curable disease. If he swallows it unintentionally, his fast is still valid. Q: What is the ruling on sleeping the whole day of Ramadan? Does it diminish the reward of fasting? A: Islam is the religion of movement, work, and production. During fasting, people can work within the limits of their capacity. The Companions of the Prophet used to carry out their tasks during fasting even at the time of battles, at the top of which are the Battle of Badr and the Fat-h of (bringing Islam into) Makkah. The Prophet (peace be upon him) said, "Fasting and the Qur'an intercede for
the worshiper on the Day of Reckoning. The fasting says, `O my Lord! I prevented him from food and desire during the day, so allow me to intercede for him.' The Qur'an says, O my Lord! I prevented him from sleeping at night, so allow me to intercede for him.' And then both are allowed to do."1 Therefore, if the fasting person sleeps the whole day, his fasting is
1

Reported by Ahmad and Al-Hakim.

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considered valid, but his reward will then be diminished. It would be much better to perform as many good and useful deeds as one can during fasting. Q: What is the ruling on kissing the wife during fasting? A: `A'ishah said, "The Prophet (peace be upon him) used to kiss and embrace (his wives) while he was fasting, but he had more power to control his desires than any of you"1 The Shafi`is and Hanafis see that it is reprehensible only for the one who does not have the ability to control his desire. Yet, abstaining from kissing is preferred. The Malikis maintain that it is impermissible for the one who fears they will get a discharge. If not, it is still reprehensible. Q: What is the ruling on the one who opens a restaurant during the daytime of Ramadan? What is the ruling on the one who abandons fasting in public? A: He who abstains from fasting on one day of Ramadan without an excuse or illness, his fasting for his whole lifetime will not suffice to compensate for it. As for the one who opens his restaurant during the daytime of Ramadan in order for those who do not observe fasting to eat, he is a sinner too. He should avoid this in order to enjoy the Blessings of Allah. With regard to abandoning the fast publicly, it is a sin, and it is unlawful to publicize sins. He should be directed and advised wisely and with fair preaching. Q: Does the vaginal medical examination invalidate fasting? A: The vaginal examination is not a food or a drink that reaches the stomach; therefore, it does not invalidate fasting. The same applies to the examination of internal hemorrhoids and the use of a spoon to examine the tonsils. Q: What is the ruling on a woman who fasts during the period of menses?

Reported by Al-Bukhari and Muslim.

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A: She who fasts during her monthly period is a sinner as it is unanimously prohibited. Fasting is not accepted from her and she must make up for the days of menstruation. She is like the one who performs prayer while she is menstruating. She has to make up for the days of fasting missed during her monthly cycle, but she does not have to make up for the missed prayers. Q: Is it allowed for a woman to take medicine to prevent menses in Ramadan? A: A woman is allowed to take medicines to prevent menses. It was narrated that women used to drink the soaked water of the Arak tree (a tree from which Siwak is obtained) in the pilgrimage season to prevent menses. Yet, it is recommended to consult a gynecologist, since such medicines may cause potential disorders in the monthly period. Q: What is the ruling on a woman who could not make up for the missed days of the previous Ramadan before the advent of the next one? A: The majority of scholars see that she who did not make up for the missed days of the previous Ramadan before the advent of the next one without excuse must make up for the missing days and expiate for them by offering a Fidyah (two satisfied meals for a poor person for each day as expiation). The Hanafis, on the other hand, see that it is obligatory to make up for the missed days without the need for Fidyah, depending on the Glorious Verse that reads, The same number [of days which one did not observe fasts must be made up] from other days.1 There is no mention of Fidyah in the verse. Consecutive or immediate fasting is not conditional for make-up fasting, depending on what was narrated about the habit of Lady `A'ishah, who used to make up for the missing days of Ramadan in Sha`ban. Q: What is the ruling on pregnant and breastfeeding women during Ramadan?

Sura Al-Baqarah: 184.

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A: The majority of scholars maintain that it is lawful for pregnant and breastfeeding women to abstain from fasting if they fear risks for their children or themselves. In this case, both have to make up for these days later and offer a Fidyah. However, Abu Hanifah sees that they have to make up for the missing days without the need for Fidyah. Q: What is the ruling on a woman who doubts the number of the missing days that should be made up for? A: She who doubts the number of the missing days should do her best to determine the number of these days and then make up for them. It is commendable to fast more days to be more certain and reassured. Q: What is the ruling on one who dies before making up for the missed days? A: The Prophet (peace be upon him) said, "Whoever died and he ought to have fasted (the missed day of Ramadan), then his guardians must fast on his behalf."1 In addition, it was narrated that a man came to the Prophet (peace be upon him) and said, "O Allah's Prophet! My mother died and she ought to have fasted one month to make up for her missed Ramadan. Shall I fast on her behalf? The Prophet (peace be upon him) replied in the affirmative and said, "The debts of Allah have more right to be paid."2 Building upon this, the Shafai`is and Hanbalis see that it is desirable for a dead person's guardians to make up for the missing days on his/her behalf. However, the Hanafis and Malikis see that making up for fasting is not necessary, but instead to feed a poor person for each day, whether the dead person asked for this or not. Q: What is the ruling on a Saqt (a fetus born before completing the normal period of pregnancy?
1 2

Reported by Al-Bukhari and Muslim. Reported by Al-Bukhari and Muslim.

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A: If it is an embryo (i.e. within the first two months of pregnancy), the bleeding of the mother is not considered a postnatal discharge, and so she can fast and pray. However, if the Saqt reaches four months of pregnancy, the mother is then considered to have postnatal discharge, therefore, she is not to fast or pray. Q: What is the ruling on getting up in the morning without the intention to fast during the night? A: If fasting is obligatory, his fasting is invalid, and he must make up for it later, for he did not appoint his intention at any part of the night. This ruling relies on the hadith that reads, "He who does not determine to fast before dawn will have no fast."1 However, if fasting is voluntary, one can intend to fast before noon, for the Prophet (peace be upon him) used to ask his wives, "Do you have food? If the answer was in the negative, he would intend to fast. As for the make-up fasting, it should be determined during any part of the night. Q: How are devils shackled in Ramadan ,though there are many crimes taking place during this month? A: Shackling the devils in Ramadan refers to their inability to overpower those who fast truly and observe the etiquettes of fasting. Among these etiquettes are gripping the tongue from backbiting and slander, and lowering the gaze and other senses from committing sins. The Prophet (peace be upon him) said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink [i.e. Allah will not accept his fasting]."2 This takes into consideration that sins and evil actions take place because of the wicked selves inclining to evil. Q: Are the so-called white days the same six days of Shawwal that it is recommended to fast?

1 2

Reported by Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. Reported by Al-Bukhari, Abu Dawud, At-Tirmidhi and Ibn Majah.

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A: The white days are the 13th, the 14th, and the 15th of every lunar month. Ibn `Abbas said, "The Prophet (peace be upon him) did not fail to fast the white days either when at home or on a journey."1 On the other hand, the six days of Shawwal are not called "the white days". The Prophet (peace be upon him) said, "He who observes the fast of Ramadan and then follows it with six (fasts) of Shawwal will be [rewarded] as if he had fasted the entire year."2 The fast of Ramadan is equivalent to the fast of ten months; for the reward of one good deed is multiplied ten times, therefore the fasting of the six days of Shawwal is equivalent to fasting sixty days, i.e. two months. Hence, fasting Ramadan and then six days of Shawwal equals the fasting of the entire year. Q: Is it allowed to fast the six days of Shawwal with two intentions ,one as a voluntary fasting and the other as making up for the missed days (of Ramadan)? A: Scholars differ in their opinions on this issue as follows: Some see that he who has fasting to be made up for can fast the six days of Shawwal with two intentions. Therefore, he can combine voluntary and obligatory acts and gain the reward of the six days. Others maintain that he has to differentiate between fasting the six days and making up for the missed days (of Ramadan). This is by far the most preponderant opinion. As for a woman whose successive fasting would offend her husband, she has to appoint the intention in advance to make up for the missed days (of Ramadan) before starting to fast the six days (of Shawwal). Then, she would start fasting the six days of Shawwal for fear that the month would pass. In this case, if she dies before making up her missed days, she will not incur sins. The single woman or the married woman whose husband is away can make up for her missed days first, and then fast the six days of Shawwal. Q: Why is Muharram (the first month of the Muslim calendar) the month of Allah? What are the virtues of fasting during it?
1 2

Da`if (weak) Hadith; it was reported by An-Nasa'i. Reported by Muslim, Abu Dawud, At-Tirmidhi and Ibn Majah.

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A: The Prophet (peace be upon him) said, "The most excellent fast after Ramadan is that of Allah's month, Muharram, and the most excellent prayer after what is prescribed is prayer during the night."1 All names of the lunar months are pre-Islamic names except for Muharram, whose name (in the pre-Islamic period) was Safar Al-'Awal. With the advent of Islam it came to be known as Muharram and it was attributed to Allah. Q: What are the virtues of fasting the first ten days of Dhul-Hijjah? A: The Prophet (peace be upon him) said, "No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijja)." Then some Companions said, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things."2 He (peace be upon him) also said, "No day is better in the Sight of Allah than the day of `Arafah (the ninth of Dhul-Hijjah."3 The virtues of the first ten days of Dhul-Hijjah are embodied in the fact that all pillars of Islam (prayer, fasting, giving charity, and pilgrimage) gather, which does not happen at any other time of the year. Q: What is the ruling on fasting the day of `Arafah? A: Fasting the day of `Arafah is Sunnah. The Prophet (peace be upon him) was asked about fasting the day of `Arafah, and he replied, "Fasting the day of `Arafah is an expiation for (the sins of) two years; the year preceding it and the year following it."4 However, this virtue is for those who are not performing the pilgrimage (on that day). Q: What are the virtues of fasting Mondays and Thursdays? A: The prophet (peace be upon him) said, "The deeds (of people) are submitted (to Allah) on every Monday and Thursday. Allah then forgives every Muslim."5
Reported by Muslim. Reported by Al-Bukhari and At-Tirmidhi. 3 Reported by Al-Bayhaqi. 4 Reported by Muslim. 5 Reported by Muslim.
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He (peace be upon him) was asked about the virtues of fasting Mondays, and he said, "That is the day on which I was born and the day when I was sent - or when revelation descended on me."1 Q: Is it allowed to break the voluntary fasting before the end of the day? A: It is not impermissible or reprehensible for the one who is performing voluntary fasting to break it (i.e. before completion). However, most scholars maintain that it is commendable to make up for that day later. It was narrated that the Prophet (peace be upon him) handed over a beverage to Um Hani' on the day of Fat-h of (bringing Islam into) Makkah. She drank of it, and then said, "O Prophet of Allah! I have broken my fast; I was fasting." The Prophet (peace be upon him) said to her, "Were you making atonement for something? She replied, 'No.' He said, "It does not harm you if it was voluntary (fast)." In another narration of the hadith, the Prophet (peace be upon him) said, "The one who is
fasting voluntarily is in charge of himself. If he wishes he may fast and if he wishes he may break his fast."2

It was narrated that the Prophet (peace be upon him) made a bond of brotherhood between Salman Al-Farisi and Abu Ad-Darda'. One day, Salman paid a visit to Abu Ad-Darda', who was fasting that day, and who prepared food for Salman. Salman asked Abu Ad-Darda' to eat (with him), but Abu AdDarda' said, "I am fasting." Salman said, "I am not going to eat unless you eat." So, Abu Ad-Darda' ate (with Salman). Salman said to Abu Ad-Darda' (after offering the night prayer), "Your Lord has a right on you, your soul has a right on you, and your family has a right on you; so you should give each his due (rights)." When the Prophet was told of the story, he said, "Salman spoke the truth."3 Abu Sa`id Al-Khudri narrated, "I prepared food for the Prophet (peace be upon him). He came to me with some of his Companions." When the food was served, one of the men said, "I am fasting." The Prophet (peace be upon him) said, "Your brother has invited you and incurred expenses on your behalf." Then, he ordered him to eat by saying, "Break your fast, and then fast another day in place of it." Q: What is the meaning of `Itikaf and its ruling?

Reported by Ahmad. Reported by Abu Dawud and At-Tirmidhi. 3 Reported by Al-Bukhari and At-Tirmidhi.
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A: `Itikaf is to confine and consecrate oneself to worship Allah in a mosque. It is sunnah. However, it is considered obligatory when it is a vow. It is preferred in Ramadan, especially during the last ten days of it. The Prophet (peace be upon him) said, "He who confines and devotes himself to (the worship of) Allah for one day, Allah distances him away from the Hell-Fire by three trenches."1 The Prophet (peace be upon him) also said, "He who confines and devotes himself to (the
worship of) Allah for ten days in Ramadan will be given a reward similar to that of performing two pilgrimages and two `Umrahs (Minor Pilgrimage)."2

Q: What are the permissible acts during `Itikaf? A: It is permissible for the one in `Itikaf to do the following: Departing his `Itikaf to bid any of his relatives farewell. Safiyah, a wife of the Prophet's, (may Allah be pleased with her) said, "The Prophet (peace be upon him) was performing `Itikaf and I went to visit him in the night. I talked to him, and then I got up to go home. He got up with me and accompanied me to my home."3 Combing one's hair and having it cut, clipping nails, cleaning the body from dishevel and dirt, putting on the best clothes, and using perfumes. `A'ishah (may Allah be pleased with her) said, "The Prophet (peace be upon him) was performing `Itikaf, and he would put his head out through the opening to my room and I would wash his head "4 Going out (of the mosque) for something urgent. Ibn Al-Mundhir said that scholars unanimously agree that the one in his `Itikaf is allowed to go out to ease nature, for this is indispensable. The same applies to eating, drinking, vomiting, and other necessary actions that cannot be done in the mosque, and his `Itikaf is valid unless he stays out for a long time. Attending funerals and visiting the sick; this is the opinion of `Ali, Sa`id ibn Jubayr, Al-Hasan Al-Basry, and Ibrahim An-Nakh`i, based on the hadith reported by Abu Dawud on the authority of `A'ishah that the Prophet (peace be upon him) used to pass by a patient while he was observing `Itikaf (in the mosque), but he passed as usual, and did not stay

Da`if (weak) Hadith; it was reported by At-Tabarani, Al-Hakim and Al-Bayhaqi. Reported by Al-Bayhaqi. 3 Reported by Al-Bukhari and Muslim. 4 Reported by Al-Bukhari and Muslim.
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asking about him."1 It was, however, reported from her that it is sunnah for the one observing `Itikaf not to go out from his `Itikaf. This means not to go out with the intention of visiting a patient, but if he is out, there is no fault in passing by a patient and asking about his health. The person observing `Itikaf may eat, drink, and sleep in the mosque provided that he keeps it clean. Q: What nullifies `Itikaf? A: `Itikaf is nullified by doing any of the following actions: Going out of the mosque unnecessarily even for a short period of time - nullifies `Itikaf. This is because staying in the mosque is one of the pillars of `Itikaf, Apostasy, for it is contrary to the concept of worship. Allah (Exalted be He) says, And indeed it has been revealed to you (O Muhammad), as it was to those (Allah's Messengers) before you: "If you join others in worship with
Allah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.2

Losing one's reason due to insanity or drunkenness. The onset of menstruation or postnatal discharge. Sexual intercourse, based on the Glorious Verse that reads, And do not
have sexual relations with them (your wives) while you are in `Itikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allah, so approach them not.3 However, there is no fault in

touching without arousing desire. It was narrated that one of the Prophet's wives used to brush and comb his hair in his `Itikaf. Scholars disagree as regards kissing and touching with a desire as follows: The Hanafis and the Hanbalis see that it is a misbehavior on the part of the one performing `Itikaf. However, it does not nullify his `Itikaf unless he ejaculates. Malik, however, sees that it nullifies `Itikaf, for it is an illegal touch in such a case regardless of whether he ejaculates or not. There are two opinions attributed to Ash-Shafi`i that correspond respectively to the two preceding opinions.
Reported by Abu Dawud. Sura Az-Zumar: 65. 3 Sura Al-Baqarah: 187.
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Hajj and `Umrah

Important Terms in Hajj Rukn (integral /pillar), a ritual which, if left undone, renders Hajj invalid. Wajib, a ritual which, if left undone, should be compensated by Dam (atonement required of a pilgrim for a willful violation of a prohibition or obligation while in the ritual state for Hajj and `Umrah). Examples of obligatory rituals include, assuming Ihram (ritual state for Hajj and `Umrah) at the Miqat (site for entering the ritual state for Hajj and `Umrah), pebble throwing, staying the night(s) (of pebble throwing) at Mina, and Tawaf-ul-Wada` (circumambulation around the Ka`bah on leaving Makkah). A Sunnah act, a ritual which, if left undone, does not render Hajj invalid and is not compensated by Dam. It is divided into stressed and unstressed Sunnah. Stressed Sunnah, the actions that the Messenger of Allah (peace be upon him) did consistently (such as staying the night following the standing on `Arafat at Muzdalifah). Unstressed Sunnah, the actions that the Messenger of Allah (peace be upon him) did sometimes and abandoned some others. Q: What is the meaning of Hajj? A: Lexically, Hajj means heading (or travelling) toward a destination or purpose. Al-Khalil ibn Ahmad Al-Farahidi said, "Hajj lexically means frequenting an object of reverence, veneration, respect, or honor." In Shari`ah (Islamic law), Hajj means going to the Sacred House of Allah. i.e. the Ka`bah, to observe certain rituals stipulated in the Qur'an and Sunnah. Q: What is the ruling on Hajj? What is the proof that it is required? A: Hajj is the fifth pillar of Islam. It is Fard on every free, adult, sane Muslim capable of carrying out the rites and affording its expenses, for Allah (Exalted be He) says, And Hajj
to the House (Ka`bah) is a duty that mankind owes to Allah, those who can afford the

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expenses (for one's conveyance, provision and residence); and whoever disbelieves (i.e. denies Hajj), then Allah stands not in need of any of the worlds.1

Abu Hurayrah (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "Allah has made Hajj obligatory for you; so perform it."2 The Ummah (nation based on one creed) has agreed that Hajj is obligatory only once in a lifetime. Abu Hurayrah (may Allah be pleased with him) narrated, "The Messenger of Allah (peace be upon him) addressed us and said, 'O people, Allah has made Hajj obligatory for you; so perform it.' Thereupon a person said, 'O Messenger of Allah, (is it to be performed) every year? He (the Messenger of Allah) kept quiet, and he (the man) repeated (these words) thrice, whereupon Allah's Messenger (peace be upon him) said, 'If I were to say 'Yes' it would become obligatory (for you to perform it every year) and you would not be able to do it.' Then, he said, 'Leave me with
what I have left to you, for those who were before you were destroyed because of excessive questioning, and their opposition to their prophets. So, when I command you to do anything, do it as much as lies in your power and when I forbid you to do anything, then abandon it.'"3

Q: What are the historical reasons for the prescription of Sa`y (going between Safa and Marwah during Hajj and `Umrah) and pebble-throwing? A:

Sa`y, In Jahiliyyah (pre-Islamic time of ignorance), Al-Ansar (Helpers, inhabitants of Madinah who supported the Prophet, (peace be upon him) used to perform pilgrimage to two idols, called Isaf and Na'ilah, perform Tawaf (circumambulation around the Ka`bah) between Safa and Marwah and then get their heads shaved. They claimed that Isaf and Na'ilah had committed adultery inside the Ka`bah and, therefore, they had been metamorphosed into two stones. Over the passage of time, people started to worship them.
With the advent of Islam, Muslims did not like to perform Tawaf between Safa and Marwah as they used to do during Jahiliyyah. It was on account of this that Allah (Exalted be He) revealed, "Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah." Pebble-throwing, this is done following the action of Prophet Ibrahim (Abraham, peace be upon him), his wife Hajar and his son Prophet Isma`il (Ishmael, peace be upon him) when Almighty Allah revealed to Ibrahim to slaughter Isma`il. Each of them threw pebbles at Iblis (Satan) to put an end to
Sura Al `Imran: 97. Reported by Muslim. 3 Ibid.
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his evil whisperings into their hearts not to obey Allah's orders. This symbolizes complete and unwavering obedience to Almighty Allah. Q: What is the wisdom behind the prescription of Hajj? A: Al-Husayn ibn `Ali (may Allah be pleased with them both) narrated that a man came to the Messenger of Allah (peace be upon him) and said, "I am a coward and weak." The Messenger of Allah (peace be upon him) said, 'You can perform Jihad (fighting/striving in the Cause of Allah) in which there is no burden, that is, Hajj.'"1 Abu Hurayrah (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "The Jihad of the aged, the weak and women is Hajj."2 Abu Hurayrah (may Allah be pleased with him) also narrated, "The Messenger of Allah (peace be upon him) was asked, 'What is the best deed?' He replied, 'To believe in Allah and His Prophet (Muhammad).' The questioner then asked, 'What is next (in goodness)?' He replied, 'To participate in Jihad in Allah's Cause.' The questioner again asked, 'What is next (in goodness)?' He replied, 'To perform Hajj 'Mubrur (which is accepted by Allah and is
performed with the intention of seeking Allah's pleasure only and not to show off and without committing a sin and in accordance with the traditions of the Prophet).'"3

Abu Hurayrah narrated the Messenger of Allah (peace be upon him) as saying, "The Muslims performing Hajj and `Umrah are Allah's guests. If they supplicate Him, He will grant them, and if they ask for Forgiveness, He will forgive them."4 Wisdom of Hajj 1. In Hajj, all pilgrims are equal with no distinction between the rich and the poor, the white and the black, or the ruler and the ruled. 2. Pilgrims honor the Symbols of Allah and obey His Commands, such as kissing a stone (Al-Hajar Al-Aswad, the Black Stone located in one of the corners of the Ka`bah), throwing pebbles at a stone (i.e. that symbolizes Satan), and performing Tawaf around a stone (i.e. the Ka`bah itself). 3. Hajj is an invitation to train on asceticism, patience on the hardship of travel, altruism, fair treatment of Muslims, and readily maintaining others' rights.
Reported by At-Tabarani and Al-Haythami. Reported by An-Nasa'i and Ahmad ibn Hanbal. 3 Reported by Al-Bukhari and Muslim. 4 Reported by Ibn Majah.
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4. Hajj is an opportunity to recharge one's energy in worship so that once the pilgrims return home, they become more pious, remain on Al-Siratul-Mustaqim (the Straight Path), fight worldly desires, and prepare themselves for the Day of Judgment. 5. When the pilgrims assume Ihram (Conscretion [ritual state for Hajj and `Umrah]) they are occupied with Remembrance of Allah and not with His Graces, so that they are more prepared to enter Allah's House. 6. Hajj is an annual gathering of Muslims from all over the world. In this sense, it is an Islamic conference that provides an opportunity for consultation regarding all important issues. The inhabitants of Makkah benefit both materially and morally, beside the large numbers of pilgrims who practice trade and other vocations. Allah (Exalted be He) says, And proclaim to mankind the Hajj. They will come to you on
foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj). That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the Name of Allah on appointed days (i.e. 10th, 11th, 12th, and 13th of Dhul-Hijjah), over the beast of cattle that He has provided for them (for sacrifice) (at the time of their slaughtering by saying, Bismillah, WallahuAkbar, Allahumma Minka wa Ilaik). Then eat thereof and feed therewith the poor who have a very 1 hard time.

Q: What are the preconditions of the obligation of Hajj? A: 1. Embracing Islam: Non-Muslims are not obligated to perform Hajj. 2. Sanity: Insane people are not obligated to perform it. The Messenger of Allah (peace be upon him) said, "There are three (persons) whose actions are not
recorded, an insane person till he is restored to reason, a sleeping person till he awakes, and a young boy/or girl till s/he reaches puberty."2

3. Adulthood: A young boy or girl is not obligated to perform Hajj until s/he reaches puberty. However, if s/he performs Hajj before that, his/her Hajj is considered valid and shall have the respective reward but the obligation remains to be fulfilled [after reaching adulthood]. According to the preponderant opinion of Muslim jurists, if a young boy or girl reaches puberty just before attending the Day of `Arafah (9th of Dhul-Hijjah), s/he then can be deemed as having performed the obligation.

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Sura Al-Hajj: 27-28. Reported by Abu Dawud, Ibn Majah and Abu Dawud.

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4. Freedom: A slave is not obligated to perform Hajj because he would then be busy in the service of his master. 5. Timing: Hajj cannot be performed before or after its due time. It starts in Shawwal and ends on the 10th of Dhul-Hijjah. 6. Ability: Allah (Exalted be He) says, "Allah burdens not a person beyond his scope."1 Q: What are the virtues of Hajj? A: Hajj expiates minor and major sins except for injustice against others. Abu Hurayrah (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "Whoever performs Hajj for Allah's Pleasure and
does not have sexual relations with his wife [during the time of Hajj], and does not do evil or sins then he will return (after Hajj free from all sins) as if he were born anew."2

Abu Hurayrah (may Allah be pleased with him) also narrated the Messenger of Allah (peace be upon him) as saying, "He who came to this House (Ka`bah) (with the
intention of performing Pilgrimage), Allah shall record for him a Hasanah (good reward), abrogate a sin, and raise his degree for each step of the camel [he is riding]. Once he reaches the Sacred House, performs Tawaf, performs Sa`y betweem Safa and Marwa, gets his hair shaved or cut, he shall be absolved from his sins as on the (very first) day his mother bore him."3 So, let's work diligently.

`Abdullah ibn Mas`ud (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "Alternate between Hajj and
'Umrah (regularly), for these two remove poverty and sins just as the blacksmith's bellows removes all impurities from metals like iron, gold and silver. The reward for Hajj Mabrur is nothing short of Paradise."4

As for attending at `Arafah, Ibn`Umar (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "Allah descends to
the heaven of the world and proudly says to the angels, 'My worshippers have come to Me uncombed from every distant place wishing for my Jannah (Paradise).' If their sins are the same as the number of sand partciles or rain drops or the foam of the sea, I will forgive them all."5

As for pebble-throwing, Almighty Allah expiates one major sin for every pebble. As for Nahr (Sacrifice), with every drop of blood, the pilgrim's sins are forgiven.
Sura Al-Baqarah, 286. Reported by Al-Bukhari and Muslim. 3 Reported by Al-Bayhaqi. 4 Reported by At-Tirmidhi. 5 Reported by Al-Bayhaqi.
1 2

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As for head-shaving, each falling hair gives the pilgrim a good reward and blots out a sin. Q: Should a Muslim perform Hajj leisurely or immediately [i.e. once he is able to do]? A: The majority of Muslim scholars hold that Hajj is an immediate obligation, depending on the hadith narrated by Ibn `Abbas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said, "Those who want to perform Hajj let them hasten to do it, for they may become sick, lose their riding animals, or any need may arise."1 Ibn Abbas (may Allah be pleased with him) also narrated the Messenger of Allah (peace be upon him) as saying, "Hurry to perform Hajj i.e. the basic obligation for you do not know what may happen to you."2 Shafi`is, however, hold that Hajj can be performed at one's leisure on the basis that the Messenger of Allah (peace be upon him) performed Hajj in the 10th year A.H. even though it had been made an obligation on him and his Ummah since the sixth year. If Hajj had been an immediate obligation, the Messenger of Allah (peace be upon him) would not have postponed it until the 10th year. Q: Which one is given priority, Hajj or marriage? A: It depends; If a Muslim is in dire need to marry and to maintain chastity, Hajj becomes an obligation that can be performed later. If he can wait and postpone marriage, Hajj then becomes an immediate obligation. Q: What is the meaning of ability in Hajj? How is it achieved? A: 1. Being healthy enough to perform all the rites of Hajj. 2. Having the required amount of money to spend during Hajj as far as
1 2

Reported by Ahamd ibn Hnabal. Ibid.

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tickets, accommodation, food and drink, and family expenses during his absence are concerned. 3. Safety of travel during the Hajj journey. Q: What are the Miqats of Hajj? A: Temporal Miqat (time for entering the ritual state for Hajj and `Umrah) The majority of Muslim scholars hold that the time of Hajj starts on the 1st of Shawwal and ends at sunset of the 3rd of Dhul-Hijjah. Malikis hold that postponing some of the acts of Hajj should be compensated by Fidyah. Spatial Miqat (site for entering the ritual state for Hajj and `Umrah), The Miqats are as follows, The people of Madinah, Dhul-Hulaifa. The people of Levant, Al-Juhfa. The people of Najd, Qarn. The people of Yemen, Yalamlam. The people of Iraq, Dhat `Irq. If the people of Egypt go first to visit the mosque of the Prophet (peace be upon him) in Madinah and then they want to assume Ihram, they must do that at Dhul-Hulaifa, the Miqat of the people of Madinah. The inhabitants of Makkah assume Ihram from Makkah itself. The person on Tamattu` Hajj (combining Hajj and `Umrah with a break in between) should assume Ihram for `Umrah from the Miqat and for Hajj from the nearest Miqat. The inhabitants of Makkah and those non-Makkans who want to perform `Umrah should go to Al-Hil (all areas outside the Sacred Sanctuary of Makkah), i.e. At-Tan`im, 6 km to the north of Makkah or Al-Ju`ranah, 16 km to the east of Makkah. Most Muslim jurists hold that it is permissible for the pilgrim to assume Ihram before the Miqat. He can assume Ihram from his house or from the airport. A person who has passed the Miqat without assuming Ihram should return to it and assume Ihram, and he should not offer a Fidyah. If he 249

does not return to the Miqat to assume Ihram, he should offer a Fidyah because then he is considered as having missed a Wajib. Q: What is the ruling on a person who assumes Ihram for Hajj before the months of Hajj? A: Muslim jurists differ in opinion regarding the validity of assuming Ihram for Hajj before its months, i.e. before Shawwal. Ibn `Abbas, `Abdullah ibn `Umar, Jabir ibn `Abdullah and As-Shafi`i hold that it is not valid to assume Ihram for Hajj except during its months. If one did, he should assume Tahallul (removal of the ritual state) after performing `Umrah. Hanafis, Malikis and Hanbalis hold that it is valid to assume Ihram for Hajj before its months but it is reprehensible. Q: What is the ruling on Ihram? A: Ihram is the first pillar of Hajj. It means assuming one of the two rituals, Hajj or `Umrah or the intention to assume both of them. Q: What are the types of Ihram? A: 1. Ifrad, it is the performance of Hajj only. The pilgrim completes all Hajj rituals and then he can perform `Umrah, and he need not offer a Hady (sacrificial animal offered by pilgrims). 2. Tamattu`, the pilgrim intends to perform `Umrah first. When he enters Makkah, he performs Tawaf (circumambulation around the Ka`bah) and Sa`y (going between Safa and Marwah) and then he assumes Tahallul and wears his ordinary clothes. On the Day of Tarwiyah (8th of Dhul-Hijjah) the pilgrim assumes Ihram for Hajj from the nearest Miqat and offers a Hady. Allah (Exalted be He) says, "Then if you are in safety, whosoever performs
`Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Tamattu` and Qiran Hajj), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Sawm (fast) for three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-al-

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Haram (i.e. non-resident of Makkah)."1 The Muhrim (pilgrim in the ritual state)

for `Umrah in this way is calld Mutamatti` (lit. enjoying) because he enjoys what the ordinary Muhrim cannot do. 3. Qiran, it is to assume Ihram for both Hajj and `Umrah simultaneously. The pilgrim says, "I intend to perform Hajj and`Umrah and I have assumed Ihram for both for the Sake of Allah (Exalted be He)." Upon reciting Talbiyah (devotional expressions chanted at certain times during Hajj and `Umrah), he should say, "Here I am at Your Service! O Allah, I intend to perform `Umrah and Hajj" and intend to perform `Umrah first. This third type is called Qiran (lit. bringing together) because the pilgrim combines Hajj and `Umrah while assuming Ihram. A pilgrim performs Tawaf and Sa`y for `Umrah and does not assume Tahallul until he completes all the rituals. `Umrah goes into Hajj as Sunnah (supererogatory act of worship following the example of the Prophet) goes into Fard In Hajj, the pilgrim performs Tawaf-ul-Ifadah (final obligatory circumambulation around the Ka`bah in Hajj) but he does not perform Sa`y again. He has to offer a Hady. The intention can be changed from one type of Hajj to another. Therefore, a woman who assumes Tamattu` Hajj and starts menstruating afterwards can change her intention to Qiran Hajj. Q: What is the ruling on making conditions in Ihram? A: The meaning of 'making conditions' here is that the Muhrim says, "I intend to perform Hajj or `Umrah as Ifrad, Tamattu` or Qiran, and if I am prevented (from performing rituals) after entering the ritual state, I will end my state of Ihram at the time and in the place of such prevention." Hanafis and Malikis hold that making conditions is invalid if there is a block, and the pilgrim has to offer a Hady. Shafi`is and Hanbalis, however, consider making conditions desirable. They hold that the pilgrim assumes Tahallul without offering a sacrifice or observing fasting. Q: What is the ruling on a pilgrim who assumes Ihram at At-Tan`im with the intention of performing `Umrah on behalf of another person or to repeat it?

Sura Al-Baqarah, 196.

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A: Ghusl is not required at At-Tan`im while assuming Ihram. This can be done in the place of accommodation in Makkah and then the pilgrim goes to AtTan`im while he is ritually pure. Q: What is the ruling on a person who has to perform Hajj and `Umrah but he is unable to do so? A: The majority of Muslim scholars, of Hanafis, Shafi`is and Hanbalis, hold that deputation is valid provided that the illness of the one who authorizes is incurable, and he should pay all the expenses, and the (authorized) deputy should have performed the Fard for himself. Malikis, however, hold that deputation in Hajj is invalid unless it is done to execute the will of a deceased person from a third of the inheritance. Q: Is it permissible to perform Hajj on behalf of a deceased person even if he did not mention that in the will? A: Hanafis hold that it is permissible if the deceased mentioned that in the will. Malikis, Shafi`is and Hanbalis, on the other hand, hold that it is permissible whether or not he mentions that in the will and whether or not the heirs perform that for him. They also maintain that it is permissible to hire someone to perform Hajj on behalf of the deceased. Q: What are the Sunan of Ihram? A: a. Cleaning and Ghusl, A pilgrim starts by clipping his nails, trimming his moustache, shaving his armpits and pubic hair, and combing his hair. He then performs the bath of Ihram which is like Ghusl, but it is Sunnah, that is, it is not a sin not to do it and there is no Fidyah for that. Just like man, a woman performs the bath of Ihram even if she is menstruating or in her postpartum period because this was ordained to clean the body, bearing in mind that this bath does not purify her from

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menstruation or postpartum bleeding. In this way, Taharah is not a condition for Ihram. `Abdullah ibn `Abbas (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "A menstruating woman
and a woman in the pospartum period should take a bath, put on Ihram and perform all the rites of Hajj except circumambulation around the Ka'bah until they are purified."1

If a person cannot perform Ghusl, Wudu' would suffice. b. Putting on Ihram Clothes, Ihram clothes consist of Izar (a garment worn below the waist), Rida' (a garment worn around the upper part of the body) and a pair of slippers that do not cover the heels. A Muhrim should not cover his head or face. It is desirable that Izar and Rida' be white. `Abdullah ibn Abbas (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "Wear your white garments, for they are the best of your clothes, and shroud your dead in them."2 The one who does not have an Izar is allowed to wear pants. The one who does not have slippers is allowed to wear Khuffs. c. Wearing Perfume, The majority of Muslim scholars hold that it is desirable to wear perfume before assuming Ihram and not after wearing Ihram clothes, according to the Hanafis and Hanbalis. Malikis, however, hold that wearing perfume before or after Ghusl is reprehensible because of the remaining smell. Lady `A'ishah (may Allah be pleased with her) said, "I used to scent Allah's Messenger when he wanted to
assume Ihram and also on finishing Ihram before the Tawaf round the Ka`bah (Tawaf-alIfada)."3

d. Praying two Raka`ahs upon assuming Ihram, It is desirable for the person who wants to assume Ihram for Hajj or `Umrah to pray two Raka`ahs before the intention to revive his heart. In the first Raka`ah it is desirable to recite Sura Al-Kafirun after Al-Fatihah and in the second one to recite Sura Al-Ikhlas. The majority of Muslim jurists hold that performing these two Raka`ahs is Sunnah. It was narrated that the Messenger of Allah (peace be upon him) offered two Raka'ahs at Dhul-Hulayfah before he assumed Ihram.4
Reported by Abu Dawud and At-Tirmidhi. Reported by Abu Dawud, Ibn Majah, Ahmad ibn Hanbal, Ibn Hibbanand Al-Hakim. 3 Reported by Al-Bukhari and Muslim. 4 Reported by Muslim and Ahmad ibn Hanbal.
1 2

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Q: Muslim jurists have different opinions regarding the person who does not find water for Ghusl or Wudu': is it desirable in such a case to perform Tayammum? A: Shafi`is and Hanbalis adopt the opinion that it is desirable to perform Tayammum. Hanafis and Malikis see that it is not desirable to perform Tayammum. Q: What are the conditions for Tamattu`? A: 1. A pilgrim assumes Ihram for `Umrah before Hajj but not together; otherwise, it will be considered Qiran. 2. `Umrah should be performed in the months of Hajj. 3. `Umrah and Hajj should be performed in the same year. 4. A pilgrim should not travel between `Umrah and Hajj. 5. He should assume Tahllul before assuming Ihram for Hajj. 6. He should not be a resident of Makkah or of one of the Miqats where Ihram is assumed. 7. He should not spoil `Umrah or Hajj. Q: What are the prohibitions during Ihram? A: After assuming Ihram in the Miqat, a pilgrim is prohibited to do any of the following actions: A Muhrim is not permitted to have his hair cut or trim his nails on purpose. However, there is no blame for him who does this while oblivious or ignorant of the ruling. He is not permitted to wear perfume whether on body or clothes. However, there is no blame for the trace of perfume on his body that was applied before Ihram. But if there is a trace on his clothes, it should be washed off. He is not permitted to kill game (hunting), frighten it or help others do that within the boundaries of Haram (all areas within the Sanctuary of Makkah). He is not permitted to cut down the trees and plants of the Haram that grew naturally. 254

 He is not permitted to take Luqatah (a lost item found by someone else) of money, gold, silver, and so on, within the boundaries of the Haram except to search for their owners. A Muhrim is not permitted to marry or propose marriage whether for himself or for others. He is also not permitted to have sexual intercourse. `Uthman ibn `Affan (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "A
Muhrim must neither marry himself, nor arrange the marriage of someone else, nor should he propose marriage."1

He is not permitted to cover his head with Ihram clothes or any other thing such as muffler, Ghutrah (traditional Arabic headdresses), or turban. If the Muhrim does this while oblivious or ignorant of the ruling, he must remove the cover once he remembers or knows the ruling, and there is no blame on him. He is not permitted to wear Makhit clothes sewn to fit body limbs) on any part of his body such as shirts, burnoose (hooded robes), pants, or leather socks. On the other hand, if he does not have an Izar, he may wear pants, and if he does not have sandals or slippers, he may wear leather socks. A female pilgrim is not permitted to wear gloves or cover her face with Niqab (face veil) or Burqu` (full-face veil). However, if there are Ajanib (marriageable men), she can cover her face with Khimar (long veil covering to the waist) or something like that. Q: What is the Fidyah for the one who commits any of the prohibitions of Ihram such as having his hair cut or trimming his nails, wearing perfume, covering his head or wearing sewn clothes or gloves? A: He has to choose either of three things: to slaughter a Hady, feed the poor, or fast for three days. Allah (Exalted be He) says, And whosoever of you is sick or has
an ailment in his scalp (necessitating shaving), he must pay a Fidyah of either observing Sawm (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep).2

Q: What is the Fidyah for the one who hunts during Hajj? A:
1 2

Reported by Muslim. Sura Al-Baqarah: 196.

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He has also three choices: to slaughter an animal equivalent to what he has killed and distribute it among the poor of Makkah, to pay a forfeit equivalent to that which he has killed to feed poor persons of Makkah with half a Sa` (1 Sa` = 2.172 kg) of wheat (or the like) for each poor person, or to fast one day for each poor person he would have fed. Q: What is the ruling on the one who cuts down the trees of Makkah during Ihram? A: Abu Hanifah holds that he should offer a Hady at the equivalent amount of the trees he has cut down. Shafi`is and Hanbalis hold that if the tree is large, the Muhrim should offer a cow; and if it is small, he should offer a sheep. Malik regards this as a sin, but he thinks there should not be a Hady in compensation. Q: What are the exclusive actions for the residents of Makkah? A: They do not have Miqat; instead, they assume Ihram from their own homes. They are not obligated to perform Tawaf-ul-Qudum (circumambulation around the Ka`bah on arrival in Makkah) according to the opinion of the majority of Muslim scholars. However, the Malikis see that they should perform it. They are not obligated to perform Tawaf-ul-Wada` (circumambulation around the Ka`bah on leaving Makkah). The residents of Makkah only perform Ifrad Hajj, and they do not have to offer a Hady unless only as Sunnah. Q: What are the permissible actions for the Muhrim? A: 1. 2. 3. 4. Bathing. Using an umbrella. Using kohl (antimony powder eyeliner) for medication. Wearing rings and wristwatches.

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5. Smelling basil, extracting molars, lancing sores, and the like. 6. Killing the five harmful beasts: a rat, a scorpion, a crow, a kite and a voracious dog. 7. Killing lice. 8. Rubbing and massaging the body, and trimming nails if they get broken. Q: What is the meaning of Talbiyah? A: Talbiyah (devotional expressions chanted at certain times during Hajj and `Umrah) means ongoing submission. When a Muslim says "Labbayka Allaahumma labbayk (O Allah, here I am at Your Service! O Allah, here I am at Your Service!)" It means, "O Allah, I have submitted myself to You and devoted myself completely to obey You". Repetition here is for confirmation. Allah (Exalted be He) ordered Prophet Ibrahim (peace be upon him) to call upon people to perform Hajj. Allah (Glorified and Exalted be He) says, And proclaim to mankind the Hajj. They will come to you on foot and on every lean
camel; they will come from every deep and distant (wide) mountain highway (to perform Hajj).1

People, from that time on, are replying to this call by saying "Labbayka Allaahumma labbayk". Q: What is the ruling on Talbiyah? A: Malikis hold that Talbiyah is a Wajib in Hajj and that the one who does not recite it should offer a sacrifice. They see that Talbiyah should be connected with one's intention. The proof for this is the hadith reported by Ahmad ibn Hanbal with a good Sanad (chain of narrators), Lady Umm Salamah (may Allah be pleased with her) narrated the Messenger of Allah (peace be upon him) as saying, "O family of Muhammad, Who among you intends to perform Hajj must raise his voice while uttering Talbiyah."2 Hanafis hold that Talbiyah is a condition for the validity of Ihram without which it is rendered invalid. Shafi`is and Hanbalis hold that it is one of the Sunan (commendable acts) of Hajj.
1 2

Sura Al-Hajj: 27. Reported by Ahmad ibn Hanbal.

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Q: What is the virtue of Talbiyah? A: Sahl ibn Sa`d narrated the Messenger of Allah (peace be upon him) as saying, "When a Muslim recites Talbiyah, then verily every stone, tree, and all the ground to his right and left repeat the Talbiyah with him to the end of the earth from both sides."1 Abu Hurayrah (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "He who declares, 'There is no God but Allah' will get the good news of reward
(for him), and he who glorifies Allah (or, says Allahu Akbar - Allah is the Greatest) will receive the good news of reward (for him)." They (the Companions) asked, 'O Prophet of Allah, is it the (good news of) Paradise?' He replied, 'Yes."2

Q: What is desirable in Talbiyah? A: It is desirable for men to raise their voices and this does not apply to women who should pronounce it quietly. `Abdullah ibn `Umar (may Allah be pleased with him) said, "Women should not ascend on Safa and Marwah and should not raise their voices in Talibyah." The Messenger of Allah (peace be upon him) said, "Gabriel came to me and
commanded me to order my Companions to raise their voices in Ihlaal (declaring that 'There is no God except Allah') and Talbiyah."3

It is desirable that the pilgrims supplicate Almighty Allah for themselves and for others after reciting Talbiyah. It is also desirable to repeat Talbiyah at all times, especially at early dawn, that is, the last third of the night and upon ascending or descending a height. Q: When does Talbiyah start and when does it end? A: The majority of Muslim scholars, of Hanafis, Shafi`is and Hanbalis, hold that the time of Talbiyah starts directly after assuming Ihram for Hajj or `Umrah or for both, and it ends upon throwing the first pebble of Jamrat-ul-`Aqabah (the closest stone pillar to Makkah) on the Day of Nahr (Sacrifice, 10th of Dhul-Hijjah, when pilgrims slaughter their sacrificial animals). `Abdullah ibn Abbas narrated from his uncle, AlReported by At-Tirmidhi and Ibn Majah. Reported by At-Tabarani, Al-Haythami and At-Tabarani. 3 Reported by Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah.
1 2

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Fadl, (may Allah be pleased with them all) that the Prophet (peace be upon him) continued reciting Talbiyah till he reached the Jamra (Jamratul-`Aqabah).1 The majority of Muslim scholars, from the Hanafis, Shafi`is and Hanbalis, hold that Talbiyah should continue till throwing the first pebble of Jamrat-ul-`Aqabah on the Day of Nahr. If a person performs `Umrah, he should stop reciting Talbiyah once he touches, kisses or points at AlHajar Al-Aswad (the Black Stone located in one of the corners of the Ka`bah). `Abdullah ibn `Abbas narrated the Messenger of Allah (peace be upon him) as saying, "A person who performs `Umrah should continue Talbiyah till he touches the Black Stone."2 Malikis hold that Talbiyah ends when the pilgrims enter Makkah. They then perform Tawaf and Sa`y. Afterwards, they resume reciting Talbiyah until the noon of the Day of `Arafah (9th of Dhul-Hijjah). Nafi` said that when `Abdullah ibn `Umar was performing Hajj, he would stop reciting Talbiyah when he reached the Haram (the Sacred Mosque in Makkah) and performed Tawaf around the House and Sa`y between Safa and Marwah. He would then resume Talbiyah till he left Mina to go to `Arafah, at which point he would stop Talbiyah.3 Q: How is Tawaf performed? A: Tawaf is circumambulation around the Ka`bah in a certain way. A pilgrim starts Tawaf from the Black Stone while the Ka`bah is to his left. Each round ends at the Black Stone. Q: What are the conditions for the validity of Tawaf? A: 1. Taharah: (ritual purification) from major and minor ritual impurity and covering `Awrah; it is like prayer, though Almighty Allah has allowed speech during it. 2. Muwalah: (close sequence) of Tawaf rounds unless there is nullification of Wudu' or if necessity arises. 3. Order: That is, starting from the Black Stone while the Ka`bah is to the pilgrim's left.
Reportd by Al-Bukhari and Muslim. Reported by Abu Dawud. 3 Reportd by Malik.
1 2

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4. To perform Tawaf inside the Sacred Mosque because performing it outside it is invalid. 5. To perform seven rounds of Tawaf starting and ending each round at the Black Stone. If the pilgrim doubts the number of rounds he has performed, he should count on the fewer. 6. Tawaf should be outside Hijr Isma`il (short semi-circular wall adjacent to the Ka`bah and considered part of it) because it is part of the Ka`bah. 7. To walk if possible. 8. Intention. Q: What are the Sunan of Tawaf? A: 1. To kiss the Black Stone at the beginning of Tawaf if possible. The wisdom behind this is to show complete obedience and submission to the order of Allah (Glorified and Exalted be He). However, it is sufficient to touch or to point at the Black Stone if it is difficult to kiss it. It was narrated that `Umar ibn Al-Khattab (may Allah be pleased with him) kissed the Black Stone and addressed it saying, "No doubt, I know that you are a stone and can neither benefit nor harm anyone. Had I not seen Allah's Prophet (peace be upon him) kissing you, I would not have kissed you."1 Almighty Allah says, Indeed in the Messenger of Allah (Muhammad
peace be upon him) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.2 It is Sunnah to supplicate when kissing the Black Stone saying, "Bismillah, In the Name of Allah! Allahu Akbar, Allah is the Greatest!). O Allah! I begin this Tawaf believing in You, affirming the truth of Your Book, fulfilling my covenant with You, and following the example of Your Prophet (peace be upon him)."

2. Idtiba` (uncovering the right shoulder), to put the middle of the Rida' under the right armpit and its right end on the left shoulder so that the right shoulder remains uncovered. 3. Touching the Yemeni Corner (southern corner of the Ka`bah facing Yemen). 4. Performing Ramal (ritual rapid walk for men in the Arrival Circumambulation) in the first three Tawaf rounds.

1 2

Reportd by Al-Bukhari, and Muslim. Sura Al-Ahzab, 21.

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Wisdom behind Ramal, Ibn `Abbas (may Allah be pleased with him) narrated that "When Allah's Messenger (peace be upon him) and his Companions arrived in Makkah, the pagans circulated the news that a group of people were coming to them and they had been weakened by the Fever of Yathrib (Medinah). So the Prophet ordered his Companions to do Ramal in the first three rounds of Tawaf of the Ka'ba and to walk between the two corners (The Black Stone and Yemeni Corner). The Prophet did not order them to do Ramal in all the rounds of Tawaf out of pity for them."1 1. Upon reaching the Yemeni Corner, it is Sunnah to say, "Our Lord! Give us in
this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire."

2. It is Musthab for a pilgrim to come as close to the Ka`bah as possible without undergoing hardship. 3. The heart of the one performing Tawaf should be devout and humble. 4. It is Sunnah to pray two Raka`ahs behind Maqam Ibrahim (the Station of Ibrahim, peace be upon him) or, if not possible because of crowd, perform prayer at any available place. 5. Drinking from the water of Zamzam (a well near the Ka`bah). Q: What are the types of Tawaf? A: There are five types of Tawaf: 1. Tawaf-ul-Qudum: circumambulation around the Ka`bah on arrival in Makkah. It is Sunnah in the opinion of the majority of Muslim jurists for the pilgrim who arrives in Makkah before the Day of `Arafah. Moreover, the residents of Makkah do not have to perform Tawaf-ul-Qudum. However, Malikis hold that a pilgrim who does not perform Tawaf-ulQudum while still having enough time to do so, should offer a Fidyah. 2. Tawaf-ul-Ifadah: it is the final obligatory circumambulation around the Ka`bah in Hajj. Muslim jurists unanimously agree that it is one of the pillars without which Hajj is incomplete because Allah (Glorified and Exalted be He) says, Then let them complete the prescribed duties (Manasik of Hajj)
for them, and perform their vows, and circumambulate the Ancient House (the Ka`bah at Makkah)."2 Malikis and Hanafis hold that its time starts from the dawn of
1 2

Reportd by Al-Bukhari and Muslim. Sura Al-Hajj: 29.

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the Day of Nahr, while Shafi`is and Hanbalis hold that it starts at midnight. 3. Tawaf-ul-`Umrah: it is permissible to combine Tawaf-ul-Qudum and Tawaful-`Umrah in one intention. 4. Tawaf-ul-Wada`: circumambulation around the Ka`bah on leaving Makkah. It is the last ritual of Hajj. It is only prescribed for those who do not reside in Makkah. The majority of Muslim scholars hold that Tawaf-ul-Wada` in Hajj is obligatory and the one who does not perform it should offer Dam, while it is Sunnah in `Umrah. Malik and Ash-Shafi`i, in one of the narrations attributed to him, hold that Tawaf-ul-Wada` is Sunnah, and there is no blame on the one who does not perform it. A menstruating woman is not obligated to perform Tawaf-ul-Wada` with no blame on her. Tawaf-ul-Nafl: (supererogatory Tawaf), it is permissible at all times. Q: What are the conditions of Tawaf-ul-Wada`? A: This Tawaf should be performed after the completion of all the other rituals. It is Musthab to supplicate after the Tawaf saying the Du`a' of Ibn `Abbas, "O Allah, I am Your servant, the son of Your servant, the son of Your maidservant. You have brought me here by means of what You made serviceable to me of Your creatures and protected me in Your towns and villages until You made me by Your Graces reach Your House. You have helped me perform my rituals. Therefore, if You are pleased with me, advance me in Your Favor. Otherwise, please bestow Your Favor on me from now on before I leave Your House, for it is now time for my departure, if You permit, not exchanging You or Your House and not being far from You. O Allah, keep me healthy in my body and infallible in my religion, make my end good and provide me with obedience to You as long as I live and gather the goodness of this world and the Hereafter for me because You have Power over all things."

Tawaf-ul-Wada` should be the last of the Hajj rituals. A pilgrim should not be occupied with selling or buying and should not remain for long in Makkah. If he stays in Makkah for a long time, he should perform Tawaful-Wada` once again.

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Q: Is it permissible to combine Tawaf-ul-Wada` and Tawaf-ul-Ifadah? A: Yes, they can be combined together in the swift Hajj, provided that the pilgrim travels immediately after that and does not stay, sell or buy in Makkah. Q: What is the ruling on a pilgrim who nullifies Wudu' during Tawaf? A: Shafi`is and Hanafis hold that he should perform Wudu' and complete the remaining rounds and that he should not start anew even if the break lasts for a long time. It was reported that Ibn `Umar (may Allah be pleased with him) was performing Tawaf, but upon Iqamah (call to commence prayer) he joined the congregational prayer and then completed the remaining rounds of Tawaf. Q: What is the ruling on praying two Raka`ahs at the end of Tawaf? A: Hanafis hold that it is obligatory. Malikis hold that it is obligatory in case of the obligatory Tawaf, and Sunnah if the Tawaf is Sunnah as well. The more accurate opinion of Muslim jurists is that if these two Raka`ahs are not observed, there is no blame or need to offer a Fidyah. Q: What are the reprehensible things in Tawaf? A: 1. It is reprehensible not to do any of its Sunan. 2. It is reprehensible to eat or drink during it. 3. It is reprehensible to perform Tawaf while fighting the two foul things: urine and stool. 4. It is reprehensible to speak other than Dhikr. 5. It is reprehensible to raise one's voice in supplication. Q: Is it permissible to walk in front of the one performing prayer in the Sacred Mosque (in Makkah) and Al-Masjid Al-Nabawy (the Prophet's Mosque in Madinah)? A:

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Muslim jurists unanimously agree that it permissible in times of overcrowding. Q: What are the Sunan of drinking Zamzam water? A: Intention, facing the Ka'bah, Dhikr, breathing, drinking till the ribs are filled, praising Allah, and sitting down. It was narrated that the Messenger of Allah (peace be upon him) said, "Zamzam water is a type of food and a cure of illness." And, "Zamzam water is (proper) for whatever (purpose) for which it is drunk."1 Therefore, if you drink Zamzam water, face the Qiblah (direction faced for prayer towards the Ka`bah), remember Allah, breathe thrice, and then drink your full, and praise Allah when you finish. The Messenger of Allah (peace be upon him) said, "The mark of difference between us and the hypocrites is that they do not drink Zamzam to the full."2 The supplication upon drinking Zamzam water is to say, "O Allah, I beseech You to grant me beneficial knowledge, a devout heart, true guidance, abundant provision, and healing cure from all diseases." Q: What is the ruling on Sa`y between Safa and Marwah? A: Malikis, Shafi`is and Hanablis (in one narration) hold that it is a pillar. Hanafis hold that it is obligatory, and if not performed, Dam should be offered as compensation. Hanbalis (in another narration) hold that it is Sunnah. Q: What is the origin of the prescription of Sa`y? A: Ibn `Abbas (may Allah be pleased with him) narrated the Messenger of Allah as saying, "Abraham brought Hajar (his wife), and her son Ishmael while she was suckling him, to a place near the Ka'bah under a tree on the spot of Zamzam, at the highest place in the Mosque. During those days there was nobody in Makkah, nor was there any water. So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ismael's mother followed him
1 2

Reported by Ibn Majah, Ahmad ibn Hanbal and Al-Hakim. Da`if (weak) Hadith; it was reported by Ibn Majah and Ad-Darqutny.

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saying, 'O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?' She repeated that to him many times, but he did not look back at her. Then she asked him, 'Has Allah ordered you to do so?' He said, 'Yes.' She said, 'Then He will not neglect us'. Ishmael's mother went on suckling Ishmael and drinking from the water (she had). When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly to see if she could see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached Mount Marwah where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwah) seven times."1 Q: What are the conditions for the validity of Sa`y? A: 1. It should follow a valid Tawaf. 2. It should start with Safa and end with Marwah. 3. There should be seven complete rounds (from the beginning of Safa to the end of Marwah). 4. To be performed at the dedicated place. 5. To have the intention of Sa`y. Q: Is Wudu' a condition for the validity of Sa'y? A: Most scholars see that Taharah is not a condition for Sa`y between Safa and Marwah because the Messenger of Allah (peace be upon him) told Lady `A'ishah (may Allah be pleased with her) when she menstruated, "So perform all
the ceremonies of Hajj like the other pilgrims, but do not perform Tawaf of the Ka`bah till you are clean (from your menses)."2 However, it is desirable to be ritually pure during all the

rituals because Taharah is generally desirable in Shari`ah.

1 2

Reported by Al-Bukhari. Reported by Al-Bukhari and Muslim.

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Q: What are the commendable and desirable acts of Sa`y? A: 1. It is commendable for Sa`y to be connected to Tawaf. 2. It is also commendable to be in a state of Taharah from minor and major ritual impurities and to cover one's `Awrah. However, if a pilgrim performs Sa`y after nullifying his Wudu', being in a state of major ritual impurity, being stained with any sort of impurities, or not covering his `Awrah, his Sa`y is considered valid and he does not have to offer Dam. 3. It is Sunnah to climb up Safa and Marwah, recite Tahlil (saying, "La ilaha illa Allah [There is no god except Allah]") and Takbir (saying, "Allahu Akbar [Allah is the Greatest]"), and supplicate while facing the Qiblah saying, "There is no deity but Allah alone. He has no partner. To Him belongs all sovereignty and praise and He is over all things omnipotent. There is no deity but Allah alone. He fulfilled His Promise, aided His Servant and single-handedly defeated the confederates" thrice before descending Marwah. 4. It is commendable to walk. 5. It is commendable to perform Sa`y with close sequence except for prayer and the like. 6. It is commendable for men to walk moderately from Safa to the first mile, then to do Ramal from the first to the second mile, and then to walk moderately till Marwah. 7. The supplication during Ramal is to say, "O Allah, forgive us, shower mercy upon us, and excuse what You know. Verily, You are the Most Mighty, Most Noble. O Allah, give us in this world that which is good, and in the Hereafter that which is good, and save us from the torment of the Fire." 8. Idtiba` is Sunnah in Sa`y as has been mentioned before. Q: What is the ruling on attending at `Arafah? What is the proof that it is required? A: It is a pillar of Hajj without which it becomes invalid. The Messenger of Allah (peace be upon him) said, "Hajj is on the day of `Arafah."1

Reported by Abu Dawud, At-Tirmidhi An-Nasa'i and Ibn Majah.

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Q: What is the time of attending at `Arafah? A: Muslim jurists have different opinions regarding the time of attending at `Arafah, According to the majority of Muslim jurists, it starts from Zawal (midday) of the Day of `Arafah until the dawn of the Day of Nahr. It would suffice for the pilgrim to attend it at night. However, if he attends by day, he must stay there until sunset. Otherwise, he should offer a Dam according to the majority of Muslim scholars because then he is considered as having left one of the obligations of Hajj undone. Q: What are the required rituals on the Day of `Arafah? A: Lady `A'ishah (may Allah be pleased with her) narrated the Messenger of Allah (peace be upon him) as saying, "There is no day when Allah sets free more
servants from Hell than the Day of 'Arafah. He draws near, then praises you to the angels..."1

It is Sunnah to remain at Namirah till noon if possible. It is Sunnah to perform Zhuhr and `Asr prayers shortened (i.e. only two Raka`ahs for each) at the time of the former. A pilgrim must make sure he is within the boundaries of `Arafah after completing his prayer because Hajj becomes invalid if he stands outside these boundaries. After sunset, pilgrims head to Muzdalifah while reciting the Talbiyah, "O Allah, here I am at Your Service! O Allah, here I am at Your Service! There is no partner with You. Yours are praise, grace, and dominion. There is no partner with You." Q: What is the ruling on a pilgrim who misses attending the Day of `Arafah? A: He would then have missed one of the pillars of Hajj and, therefore, missed Hajj as a whole. Therefore, he must assume Tahallul by performing `Umrah; that is, performing Tawaf, Sa`y and getting his hair shaved, but he does not have to perform the remaining rituals of Hajj. He has to offer a Hady. If he
1

Reported by Muslim, An-Nasa'i and Ibn Majah.

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does not have one, he should fast three days in Makkah and seven after returning home. Q: What are the Sunan of attending the Day of `Arafah? A: Ghusl for attending at`Arafah. To head to `Arafah after sunrise on the Day of `Arafah and go to Namirah if possible. To combine Zhuhr and `Asr prayers shortened at the time of the former. Not to fast in order to have the power to supplicate. To be pure from minor and major impurities and Najasah. To face the Qiblah while supplicating and devote one's heart to Almighty Allah. To increase Talbiyah, Du`a', Istighfar (seeking forgiveness from Allah), and Qur'an recitation. To leave `Arafah at sunset with quietness. Q: What are the rituals of the 10th of Dhul-Hijjah? A: A pilgrim slaughters a Hady and assumes minor Tahallul (partial ending of the ritual state for Hajj or `Umrah through shaving the head and throwing pebbles at Jamrat-ul-`Aqabah before performing Tawaf-ul-Ifadah). Every action that has been prohibited for the Muhrim before Tahallukl now becomes permissible except having sexual intercourse. Q: What are the obligatory rituals in Hajj? A: They are the rituals that must be performed and it is prohibited to leave them undone without excuse. If undone, a pilgrim must offer a Fidyah. They are as follows, 1. To assume Ihram at the Miqat. If a pilgrim passes the Miqat without assuming Ihram, he must return or offer a Fidyah as is unanimously agreed upon by Muslim scholars. 2. To attend at `Arafah until sunset. Otherwise, he should offer a Fidyah. 3. To stay the night (following `Arafah) at Muzdalifah. The time for that is 268

after the sunset of the Day of `Arafah until before sunrise of the Day of Nahr. Muslim jurists have different opinions regarding the period of this stay, Hanafis hold that a pilgrim realizes the condition of staying at Muzdalifah even if he only passes by it. Malikis hold that he must stay at Muzdalifah on his way from `Arafah to Mina. Shafi`is and Hanbalis, however, hold that a pilgrim must stay there (at Muzdalifah) till midnight. But this depends on the ability of each pilgrim accordingly. Pebble-throwing (at the stone pillars during Hajj), the order and time of that is from the small to the large one. Tawaf-ul-Wada`. Staying at Mina for two days. Having one's hair shaved or cut, according to different opinions. Q: What is the meaning of and ruling on Hady? A: Lexically, the Arabic word Hady means offering a gift, and it refers to the sacrificial animal a Muhrim offers for the Sake of Allah. Technically, it is an animal offered by a pilgrim as a sacrifice for Allah's Pleasure. Its prescription from the Qur'an and Sunnah, Allah (Exalted be He) says, And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) We have made for you as among the Symbols of Allah.1 He (Exalted be He) also says, Whosoever performs the `Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Tamattu` and Qiran Hajj), he must slaughter a Hady such as he can afford.2 Jabir ibn `Abdullah (may Allah be pleased with him) said, " and then he (the Messenger of Allah, peace be upon him) went to the place of sacrifice, and sacrificed sixty-three (camels) with his own hand. Then, he gave the remaining number to Ali who sacrificed them, and he shared him in his sacrifice. He then
1 2

Sura Al-Hajj: 36. Sura Al-Baqarah: 196.

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commanded that a piece of flesh from each animal that was sacrificed should be put in a pot, and when it was cooked, both of them (the Noble Prophet and Ali) took some meat out of it and drank its soup."1 As for Ijma` (consensus of scholars), Ibn Rushd, in his Bidayat Al-Mujtahid Wa Nihayat Al-Muqtasid (The Start of the Mujtahid [a scholar qualified to exercise juristic effort to infer expert legal rulings] and the Uttermost of the Muqtasid [a person not very advanced in knowledge]) states that scholars unanimously agree that Hady is done following the example of Prophet Ibrahim (peace be upon him). The types of Hady are as follows: 1. Obligatory Hady, the Hady of Tamattu` and Qiran Hajj offered to thank Allah (Exalted be He) for enabling one to perform both rituals in one journey. 2. Obligatory Hady offered as compensation for missing an obligatory ritual of Hajj such as assuming Ihram from Miqat, throwing pebbles, attending at`Arafah at both day and night, staying the night (following attending at `Arafah) at Muzdalifah, staying the night(s) of pebble-throwing at Mina, and Tawaf-ul-Wada` and so on. 3. Hady offered as an expiation for committing one of the Ihram prohibitions, other than sexual intercourse, such as wearing perfume, having one's hair cut, and so on. This type of Hady is optional. 4. Obligatory Hady offered as an expiation for killing a game or cutting down a tree in the Sanctuary. 5. Obligatory Hady which a pilgrim offers fulfilling a vow to sacrifice for Allah's Sake at the Sacred House. 6. Voluntary Hady: the Hady offered by a pilgrim performing either Hajj or `Umrah alone. It is desirable to distribute it among the poor of the Haram. 7. Hady Kaffarah: (expiation), such as expiating for having sexual intercourse with one's wife during Hajj. Hady in this case should be a camel or a cow. Q: What is the time to offer sacrifice? A: Hanafis, Malikis, and Hanbalis hold that the time of sacrifice is the three days of Nahr until the end of the 3rd Day of Tashriq (11th, 12th and 13th of Dhul-Hijjah) for voluntary Hady and Hady of Tamattu` and Qiran Hajj.
1

Reported by Muslim.

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The time of Hady of vowing and expiation have no limited time. Shafi`is, however, hold that the time of sacrifice for Hady of Tamattu` and Qiran Hajj is upon assuming Ihram for Hajj. It is permissible to offer the sacrifice before the Day of`Eid-ul-Adha, and it continues till the last Day of Tashriq. Shafi`is also hold that it is permissible to offer the sacrifice of Tamattu` Hajj after performing `Umrah. Q: Where is the place to offer sacrifice? A: All types of Hady are slaughtered at the Haram. The Messenger of Allah (peace be upon him) was reported to have said, "The whole of Mina is a place of
sacrifice, the whole of al-Muzdalifah is a place of Wuquf (i.e. attending at `Arafah), and all the roads of Makkah are places of sacrifice."1

It is Sunnah that the pilgrim performing Hajj slaughters his Hady in Mina, while the one performing `Umrah slaughters in Makkah. Q: How is the Hady slaughtered? A: It should be facing the Qiblah. Camels should be slaughtered while standing and the left foreleg tied up. Cows and sheep are slaughtered while lying on the left side. The knife should be sharpened. The following words should be said, "In the name of Allah, Allah is the Greatest. O Allah, this is from You and unto You." Q: What is the ruling on the person who sacrifices the animal eating some of the Hady of all kinds? A: Muslim jurists agree that it is permissible to eat from the voluntary Hady if it reaches its place of sacrifice.

The Hady of Tamattu` Hajj and Qiran Hajj The majority of Muslim scholars hold that it is impermissible to eat. Malikis hold that it is permissible to eat from it.
1

Reported by Abu Dawud and Ibn Majah.

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However, all Muslim jurists agree that it is impermissible to eat from the Hady of expiation and vow because it is for the needy of the Haram. Q: How much can the person who sacrifices the animal eat from the Hady? A: Hady should be divided into three parts: the pilgrim eats one third, gives one third as gifts, and gives the last third as charity. It is impermissible to give the butcher any part of the Hady. Q: What are the conditions for Hady? A: It should be of the beasts of cattle such as camels, cattle and sheep. One camel or cow equals seven sheep. Jabir ibn `Abdullah (may Allah be pleased with him) said, "we, along with Allah's Messenger (peace be upon him), sacrificed a camel for seven persons and a cow for seven persons."1 It should be healthy and free from any defects. It is impermissible to slaughter a sick, one-eyed or lame animal. The age of the camel should be five years, the cow two, goat one, and the sheep six months.2 Q: What is the ruling on the one who does not have the price of the Hady? A: Whosoever performs `Umrah in the months of Hajj or performs Qiran Hajj should offer Hady. Otherwise, he should fast three days during Hajj and seven days after returning home. It is permissible to fast these days before the 9th and after the 10th day of Dhul-Hijjah. If a pilgrim does not fast these days during Hajj, he should make up for them. Q: What is the time for the fasting performed as a substitute for Hady? A:

1 2

Reported by Muslim. See Al-Kasani, Bada'i` As-Sana'i`, vol. 3, p. 1201, and Ibn Rushd, Bidayat Al-Mujtahid Wa Nihayat AlMuqtasid, vol. 1, p. 376.

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Whoever cannot afford Hady should fast three days during Hajj and seven days after returning home. There are different opinions regarding the time of the three days. The majority of Muslim scholars, of Hanbalis, Malikis, and Hanafis, hold that the time for fasting is between assuming Ihram for Hajj and the Day of `Arafah. In other words, it should be before the Day of Tarwiyah (8th of Dhul-Hijjah). Shafi`is, one narration of Ahmad and another of Malikis hold that it is permissible for the pilgrim to fast the Days of Tashriq if he cannot do that between Ihram and Hajj. Q: When should the remaining seven days be fasted? A: Hanafis, Malikis and Hanbalis hold that fasting these seven days should be after completing Hajj, even if still at Makkah. Shafi`is, on the other hand, hold that it is impermissible to fast these seven days before returning home unless the pilgrim is going to stay at Makkah. Q: What is the ruling on a pilgrim who becomes able to afford Hady after starting to fast? A: Shafi`is and Hanbalis hold that if the pilgrim starts fasting and then becomes able to offer Hady, he should continue his fast. Hanafis, however, hold that once the pilgrim becomes able to offer Hady, this invalidates his fast, by analogy with the one who finds water after performing Tayammum, in which case Tayammum is rendered invalid. Malikis hold that if he is able to offer Hady on the first day, then he should offer it, but if this takes place after the third day, it is permissible to complete his fast. Q: What is Fidyah for ailment? A: Allah (Exalted be He), says, And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad) the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allah. 273

But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah of either observing Saum (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep).1

Whoever shaves his head, trims his nails, or wears sewn clothes because of illness or other necessity, he is obligated to, 1. Fast three days, 2. or feed six poor persons, two Muds (a dry measure of half bushel, 543 grams) of wheat or the like for each. Abu Yusuf, one of the jurists of the Hanafi school, holds that such feeding consists of two meals (e.g. lunch and dinner) for each of the six poor persons. Each meal consists of half a Sa`. (Sa` = 2.172 kg). or 3. Slaughter a sheep. Q: Does Fidyah multiply according to the number of prohibitions of Ihram committed? A: If the prohibition is of the same type such as shaving one's hair twice or trimming the nails twice during the same Ihram and the pilgrim has not expiated for the first, he has to offer one Fidyah. If he commits the same prohibition again, he must offer another Fidyah. Q: Where is the place to do Fidyah, whether it is fasting, giving charity or offering a sacrifice? A: Giving charity and offering a sacrifice should be done at Makkah. The three days of fasting should be performed either at Makkah or Mina. Q: What are the Sunan recommended to do during the night stayed at Muzdalifah? A: It is Sunnah to shorten and combine Maghrib and `Isha' prayers at the
1

Sura Al-Baqarah: 196.

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time of the latter. It is Sunnah to stay the night (following the Day of `Arafah) at Muzdalifah. This is achieved through arriving in Muzdalifah before dawn. It would suffice to come to any place at Muzdalifah and stay there for a period of a night. Muslim jurists differ regarding the time spent of that night at Muzdalifah: Hanafis hold that just passing by Muzdalifah is enough; Malikis maintain that remaining there is obligatory while Shafi`is and Hanbalis see that the pilgrim should stay there till midnight. It is Sunnah to stand up, supplicate, ask for Allah's Forgiveness, and remember Allah (Exalted be He) at Al-Mash`ar-ul-Haram (Sacred Monument) while facing the Qiblah between Fajr prayer and sunrise. Allah (Exalted be He) says, Then when you leave Arafat, remember Allah (by
glorifying His Praises, i.e. prayers and invocations, etc.) at the Mash`ar-ul-Haram. And remember Him (by invoking Allah for all good, etc.) as He has guided you, and verily, you were, before, of those who were astray.1

It is Sunnah to collect the seventy pebbles from Muzdalifah. It is permissible to collect only seven pebbles from Muzdalifah for the greater Jamrat-ul-`Aqabah (on the 10th of Dhul-Hijjah). The sixty-three remaining pebbles can be collected from Mina to be thrown during the Days of Tashriq (11th, 12th and 13th of Dhul-Hijjah) as twenty-one pebbles a day. The person who is in a hurry can throw forty-nine pebbles: seven on the 10th day (greater Jamrat-ul-`Aqabah), seven on the 11th and seven on the 12th as twenty-one pebbles a day. It is desirable for the pilgrim to hurry while passing by Wadi Muhsar (a valley between Muzdalifah and Mina). The wisdom behind that is to be different from the Christians who stopped there with the elephants wanting to demolish the Ka`bah, but Almighty Allah sent against them birds in flocks striking them with stones of Sijjil (baked clay). It is desirable to reach Jamrat-ul-`Aqabah in Mina before sunrise. Q: What is the ruling on staying the night(s) of pebble throwing at Mina? A: Staying the 11th and 12th days at Mina is obligatory, while it is commendable on the 13th day. A pilgrim who has performed Tawaf-ul-Ifadah should return to Mina and stay there during the three Days of Tashriq. Lady `A'ishah (may Allah be
1

Sura Al-Baqarah: 198.

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pleased with her) narrated, "The Messenger of Allah (peace be upon him) came down from 'Arafah on the last day where he prayed Zhuhr prayer and then he returned to Mina where he stayed for three nights on the Days of Tashriq."1 Malikis, Shafi`is and Hanbalis hold that the pilgrim should offer a Dam for every night he does not stay at Mina. Hanafis and one narration of Ahmad hold that it is Sunnah and, hence, there is no blame on the pilgrim who does not do it. The Prophet (peace be upon him) permitted some of his Companions to stay at Makkah during the Days of Tashriq due to necessity. `Abdullah ibn `Abbas (may Allah be pleased with him) narrated that "Al-`Abbas asked for the Prophet's permission to stay at Makkah during the nights of Mina in order to provide water to the people, so the Prophet (peace be upon him) gave him permission to do so."2 It is permissible to stay part of the day and part of the night, that is, after `Asr prayer until after midnight or from midnight until after dawn. Whoever in a hurry should leave Mina before the sunset of the 12th day. If he is still at Mina after the sunset of the 12th day, he has to stay the night at Mina and throw the three pebbles on the following day (13th of Dhul-Hijjah). Staying the night(s) at Mina is not obligatory on the sick and those taking care of them.

Q: What is the meaning of Rami-ul-Jamrat? A: Lexically, it means to throw something forward. Pebbles are small stones that are larger than chick-peas and smaller than hazelnuts. Q: What is the ruling on throwing the pebbles? A: Muslim jurists agree that throwing pebbles is an obligatory act in Hajj. A pilgrim who does not do it should offer a Fidyah; a slaughtering of a sheep. Women, the aged, and the sick can appoint someone else to perform it on their behalf.
1 2

Reported by Abu Dawud, and Ahmad ibn Hanbal. Reported by Al-Bukhari and Muslim.

276

Q: What is the ruling on throwing Jamrat-ul-`Aqabah for women? A: Muslim jurists consider it permissible for women and children to leave Muzdalifah and go to Mina after midnight and before the dawn of `Eid-ul-Adha to throw Jamrat-ul-`Aqabah. Throwing pebbles at night is limited to women, weak persons, the sick and the company of women. Q: What are the types of Jamarat (stone pillars) a pilgrim throws? A: There are three Jamarat a pilgrim throws pebbles at them: The small Jamarah: it is the first of the Jamarats. The middle-sized Jamarah: it is the one between the small and the greater Jamarat. Jamrat-ul-`Aqabah, or the greater Jamarah: it was called so because there was an obstacle (`Aqabah) nearby but it was later removed. Q: What is the order of throwing pebbles and the number thereof? A: A pilgrim throws only Jamrat-ul-`Aqabah on the Day of Nahr. When he reaches Muzdalifah coming from Mina, he stops reciting Talbiyah and throws seven pebbles while reciting Takbir with each pebble. On the first and second Days of Tashriq, a pilgrim throws the three Jamarat starting with the small ones, then the middle-sized ones and finally the larger one. He throws seven pebbles each time while reciting Takbir for every pebble, facing the Qiblah, reciting Du`a' on the small and middle-sized Jamarat, and not stopping at Jamrat-ul-`Aqabah. On the third of the Days of Tashriq, a pilgrim who is not in a hurry throws the Jamarat as he did on the first and second days. Q: Is the order of throwing pebbles at the Jamarat obligatory or Sunnah? A: The majority of Muslim scholars hold that it is obligatory. Therefore, a pilgrim who does not throw pebbles in the aforementioned order should offer a Fidyah. 277

 Hanafis hold that this order is Sunnah, and there is no blame on the one who does not follow it. Q: What is the time appointed for throwing the Jamarat? A: A pilgrim throws Jamrat-ul-`Aqabah on the Day of Nahr. Hanafis and Malikis hold that the time for throwing Jamrat-ul-`Aqabah starts from sunrise of the Day of Nahr and ends, according to the opinion of the Malikis, at sunset of the same day, while in the opinion of the Hanafis, it ends at dawn of the following day, and if the pilgrim delays it, he should offer a Fidyah. Shafi`is and Hanbalis, on the other hand, hold that the time for throwing pebbles starts from midnight preceding the Day of Nahr and ends on the last Day of Tashriq. If the pilgrim delays it, he should offer Dam. This is the preponderant opinion. The pebbles of the Days of Tashriq, Scholars have recently authorized throwing from dawn to dawn in order to protect lives. The majority of Muslim scholars hold that it starts in the afternoon and ends on the last day of Tashriq. Hanafis hold that the time of throwing starts before noon and ends with the end of the day. If the pilgrim delays throwing of the first day to the second and the second to the third, there is no blame on him. Q: What are the conditions for the validity of throwing the Jamarat? A: 1. Each Jamarah should be thrown seven stones. 2. Throwing one pebble by hand at a time. It is impermissible to throw more than one pebble at a time. 3. It is impermissible to throw shoes or the like. 4. Directing the pebbles towards the dedicated location and coming closer to it if possible. 5. Following the aforementioned order in throwing pebbles and close sequence. 6. Standing after the small and middle-sized pebbles facing the Qiblah and supplicating as one likes. He should not do so after Jamrat-ul-`Aqabah. 278

7. Throwing with the right hand. 8. Showing the pebbles.

9. The pebbles should not have been thrown before.

Q: What is the ruling on a pilgrim who does not throw the Jamarat? A: Muslim jurists agree that a pilgrim must offer a Dam if he misses all or some of them. Q: What is the ruling on leaving out one or more pebbles? A: Shafi`is hold that the pilgrim who does not throw one pebble should offer one Mud of food, wheat or its equivalent, and if he leaves out two, he must offer two Muds. Hanbalis hold that there is no blame on the one who leaves out one or two pebbles. If the pilgrim leaves out seven or less, he must feed a poor person for each one. Q: What is the ruling on shaving/clipping hair and the proof that it is required? A: Shaving means removing the hair of the head completely with a razor. Clipping hair means removing part of the hair of the head with scissors [i.e. to cut it short]. Proof of its prescription, Allah (Exalted be He) says, Indeed Allah shall fulfill the true vision which He showed to His Messenger (i.e. the Prophet (peace be upon him) saw a dream that he has entered Makkah along with his Companions, having their (head) hair shaved and cut short) in very truth. Certainly, you shall enter Al Masjid Al Haram; if Allah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear.1 `Abdullah ibn `Umar (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "May Allah have mercy upon those who get their heads shaved." The people said, 'O Allah's Prophet! And (invoke Allah

Sura Al-Fat-h: 27.

279

for) those who get their hair cut short.' He said, 'And upon those too who got their hair clipped.'"1 As for Ijma`, they agree that either shaving the (head) hair or cutting it short is obligatory for Muhrim men. However, shaving is much better. Q: What is the ruling on shaving the (head) hair and cutting it short? A: Hanafis, Malikis, and a narration of Hanbalis and Shafi`is see that shaving and clipping hair is an obligatory ritual that should be done during Hajj as a form of worship. It should be compensated for by Dam if left undone. This is the preponderant opinion. Shafi`is and Hanbalis, in another narration, hold that shaving or clipping hair is desirable. If it is not done, there is no blame, and the pilgrim can assume Tahallul without doing either of them. Q: How much hair is required to be shaved or clipped? A: Muslim jurists agree that shaving the hair is better than clipping it. However, clipping is preferred when assuming Tahallul from`Umrah. They also agree that shaving is only for men. But they differ as regards the amount required in shaving and clipping, Hanafis hold that a quarter of the head is enough in either shaving or clipping. Malikis and Hanbalis hold that it is obligatory to shave or clip the entire head. This is more preferable. Shafi`is see that it is enough to shave or clip three hairs. Q: What is the time and place of shaving? A: The majority of Muslim scholars hold that there is no specific time or place for shaving or clipping hair. However, it is Sunnah to do it at Haram during the Days of Nahr. Hanafis hold that shaving or clipping should be done during the Days of Nahr and in the precincts of Haram.
1

Reported by Muslim.

280

Q: What is the order of the rituals performed during the Days of Nahr and the position of shaving or clipping among them? A: A pilgrim had better order the rituals of the Day of Nahr as follows, 1. Throwing the pebbles. 2. Offering sacrifice for the pilgrim performing Tamattu` and Qiran Hajj. 3. Shaving or clipping the hair, and the former is better than the latter, for the first Tahallul after which the pilgrim can do anything except have sexual intercourse. It is commendable to have the right half of the head shaved or clipped first and then the left one. 4. Tawaf. Shafi`is hold that if the pilgrim does not stick to this order in performing rituals, there is no blame on him. When a man came to the Prophet (peace be upon him) and said, "O Allah's Prophet, I shaved my head before slaughtering my sacrifice." The Prophet (peace be upon him) said, 'There is no harm, go and slaughter your sacrifice.' Another man said, 'I slaughtered the animal before I threw the pebbles.' The Prophet (peace be upon him) told him, 'There is no harm. Go and throw the pebbles.'" This is the preponderant opinion. Hanafis hold that the pilgrim who does not follow the order should offer Dam. Hanbalis hold that the pilgrim who does not follow the order on purpose should offer Dam. Malikis hold that if the pilgrim shaves before throwing pebbles, he must offer Dam. Otherwise, there is no blame on him. Q: What is the ruling on Tawaf-ul-Wada`? A: Muslim jurists agree that the residents of Makkah do not have to perform Tawaf-ul-Wada`, but they differ on its ruling. The majority of Muslim scholars, of Hanafis and Hanbalis, and Shafi`is in one narration, hold that Tawaf-ul-Wada` is obligatory. The Messenger of Allah (peace be upon him) said, "None of you should leave until the last thing he has done is to circumambulate the House." Malikis and Shafi`is, however, hold that it is Sunnah and there is no blame on the one who leaves it because a menstruating woman is not obligated to perform it. 281

Q: What are the Sunans of Hajj? A: 1. Tawaf-ul-Qudum is the greeting of the Ka`bah, just like Tahiyyat-ul-Masjid for those coming from outside Makkah. The majority of Muslim scholars maintain that Tawaf-ul-Qudum is Sunnah. Malikis see that it is obligatory and the one who does not do it should offer Dam. It is desirable for a pilgrim to do it once he arrives in Makkah because it is the greeting of the Sacred Mosque before the Day of `Arafah after which Tawaf-ul-Ifadah becomes obligatory. It is Sunnah that the Imam delivers some sermons during Hajj to teach the pilgrims the rituals, on the Day of `Arafah between Zhuhr prayer and `Asr prayer, and on the 7th of Dhul-Hijjah at Makkah. These are different from the sermon on the Day of `Arafah (in Mina) that is delivered after the prayer. The Imam starts his sermon with Talbiyah if he is Muhrim or with Takbir if he is not. 2. Staying the night preceding the Day of `Arafah at Mina (Day of Tarwiyah). It is Sunnah on the Day of Tarwiyah (the 8th of Dhul-Hijjah) to leave Makkah and go to Mina after sunrise of that day. Muslim jurists agree that a pilgrim should observe Zhuhr, `Asr, Maghrib, `Isha', and Fajr prayers at Mina. In dawn of the 9th of Dhul-Hijjah pilgrims start moving to `Arafah. 3. Walking from Mina to `Arafah. 4. Staying the night (after the Day of `Arafah) at Muzdalifah till dawn. After dawn, the pilgrim stands at Al-Mash`ar-ul-Haram to supplicate and then moves to Mina. 5. Shaving after throwing pebbles and slaughtering his sacrifice on the Day of `Eid-ul-Adha. 6. Drinking Zamzam water to his fill. The Messenger of Allah (peace be upon him) said, "Zamzam water is (proper) for whatever (purpose) it is drunk for."1 Q: What is the difference between Hady fasting and Fidyah fasting? A: Hady fasting: three days during Hajj and seven days after returning home. This is done as a substitute for offering Hady for those unable to afford one.
1

Reported by Ibn Majah.

282

 Fidyah fasting: three days during Hajj. Q: What is Ihsar? A: Ihsar means being prevented from reaching one's destination because of illness, or an enemy at sea or on land. Therefore, upon assuming Ihram, the pilgrim says, "I intend to perform `Umrah and if I am prevented (from performing `Umrah) after entering the ritual state, I will end my state of Ihram at the time and in the place of such prevention." Or he may say, "I am not to blame if I am prevented by any means." Almighty Allah says, "But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford."1 The pilgrim who is prevented (from completing the rituals) should offer Hady in the place of such prevention, send its price to Makkah, or fast ten days and then immediately assume Tahallul by removing Ihram clothes, and have his hair shaved or clipped (according to Hanafis and Malikis). Shafi`is and Hanbalis hold that it is permissible to assume Tahallul without being obligated to offer a Dam or observe fasting where he is prevented. Q: Where is the place to offer Ihsar Hady? A: The majority of Muslim scholars hold that Ihsar Hady should be slaughtered in the location of Ihsar. Hanafis, however, see that it should be slaughtered at Haram. Q: What are the types of Ihsar? A: 1. Ihsar from attending at `Arafah, Hanafis and one narration of Hanbalis hold that the pilgrim can assume Tahallul through performing `Umrah without having to offer a Dam or make up for anything. Malikis and Shafi`is hold that in this case the pilgrim is prevented from
1

Sura Al-Baqarah, 196.

283

completing the rituals and, therefore, he should assume Tahallul through performing `Umrah and offer Ihsar Dam. 2. Ihsar from Tawaf-ul-Ifadah, Hanafis and Malikis hold that in this case the pilgrim is not prevented because then he has attended at `Arafah. Therefore, he has to remain in a state of Ihram and is not allowed to assume the second Tahallul except after Tawaf, and there is time for that. Shafi`is and Hanbalis hold that he should attend at `Arafah, offer a Dam and then assume Tahallul. He does not have to make up for anything, and his Hajj is valid. Q: What are the conditions of Ihsar? A: The pilgrim should not have known the reason of Ihsar upon assuming Ihram. He should make sure that the reason of such prevention is still there before the end of the time of Hajj. If Ihsar takes place before Ihram, there is no blame on him because he has not entered the ritual state yet. Q: What are the rulings concerning Ihsar? A: 1. Hady: The majority of Muslim scholars hold that slaughtering Hady is obligatory for the Muhrim to assume Tahallul as was the case in the year of Al-Hudaybiyah. We have already mentioned the conditions for Hady above. If the pilgrim does not have Hady, he should fast ten days by analogy with the case of being unable to afford the Tamattu` Hady. Malikis hold that the pilgrim does not have to offer Hady to assume Tahallul. 2. Shaving or clipping (hair): Hanafis, Malikis, and Hanbalis hold that shaving or clipping hair is not a condition for the Tahallul of the prevented pilgrim. Shafi`is hold that shaving or clipping is a condition for Tahalul. 3. Tahallul: Q: Does a pilgrim who underwent Ihsar have to make up for Hajj? A:

284

Muslim jurists agree that the person who is prevented from completing the rituals of Hajj or `Umrah should make up for this Hajj or `Umrah, especially in case of the obligatory Hajj. As for voluntary Hajj and `Umrah: The majority of Muslim scholars hold that he does not have to make up for that. This is the preponderant opinion. Hanafis see that making up for Nafl (supererogatory act) is a must. Q: What is the ruling on a person who died while in the state of Ihram for Hajj or `Umrah? A: Some Muslim jurists hold that the remaining rituals should be performed on his behalf, while others see that there is no need for that. The deceased should be washed and shrouded in his clothes; his head should not be covered, and he shall be resurrected on the Day of Judgment while reciting Talbiyah. Ibn `Abbas narrated, "A man was in the company of the Prophet and his shecamel crushed his neck while he was in a state of Ihram and he died. The Messenger of Allah (peace be upon him) said, "Wash him with water and Sidr and
shroud him in his two garments; neither perfume him nor cover his head, for he will be resurrected on the Day of Resurrection, reciting Talbiyah."1

Q: Is it permissible to borrow money to perform the obligatory Hajj? A: Yes, it is permissible provided that the borrower can pay back the loan sooner or later according to the lender's conditions. The borrower should leave his family with their expenses during his absence. Q: What is the ruling on the one who assumes Ihram without specifying the type of Hajj? A: It is permissible. There is no blame on the one who has the intention to perform Tamattu' Hajj and then changes his mind to make it Qiran Hajj or vice versa.

Reported by Al-Bukhari; and Muslim.

285

Q: Is it permissible to perform `Umrah on behalf of someone and Hajj on behalf of another in Tamattu' or Qiran Hajj? A: It is impermissible. Hajj and `Umrah should be on behalf of the same person. Q: What is the ruling on a woman who had been able to perform Hajj but passed away before she did? A: She is considered as having committed a sin if there is no excuse for that. As for parents, and out of dutifulness to them, their children may give money to someone to perform Hajj on behalf of their mother whether or not she mentions this in her will, provided that this person has already performed Hajj for himself. Q: What is the ruling on a woman who died after asking the heirs, in her will, to perform Hajj on her behalf? A: Before distributing the inheritance, a person should perform Hajj on her behalf with her money provided that this person has already performed Hajj for himself. Q: Is it permissible for a husband to prevent his wife from performing the obligatory Hajj? A: Good relation between couples should be based on helping each other regarding obeying Allah, (Glorified and Exalted be He). Therefore, a good husband should help his wife to obey Almighty Allah and perform obligatory acts. He is considered as committing a sin if he prevents her because she wants to fulfill a religious obligation which if left undone would result in a sin. And, no creature should be obeyed in the disobedience of the Creator. Q: Is it obligatory that a husband provides his wife with Hajj expenses? What is the ruling on a woman whose husband refuses to do so? A:

286

It is not obligatory on the husband to provide his wife with Hajj expenses; rather, it should be from her own money. Almighty Allah provides women with independent financial status. Therefore, she has to pay zakah of her own money and perform Hajj from her money as well. But if her husband volunteers to pay for that, he shall be rewarded and shall share with her the reward of Hajj. If the woman cannot afford it and her husband refuses to give her money to perform Hajj, in this case she is not obligated to perform Hajj because her husband is obligated to only provide her with food, clothes, accommodation, medical treatment, and other life necessities. Q: Is it obligatory that the husband provides his wife with necessary expenses during Hajj and `Umrah? A: It is obligatory during Hajj and `Umrah that the husband provides his wife with ordinary expenses (e.g. food and drink), but it is not obligatory on him to provide her with the expenses of Hajj or `Umrah itself. Q: What is the ruling on the woman who performs Hajj while her husband needs her? A: It is impermissible for the woman to perform Hajj while her husband needs her, that is, if he is sick or if they have many children of whom he cannot take care alone. In case there is no one who can do her duties, she is not obligated to perform Hajj because of inability. Q: What is the ruling on the woman who has been widowed or divorced and desires to perform Hajj during the `Iddah? A: If the woman is divorced or if her husband dies during the months of Hajj, she should not perform Hajj that year because Allah (Exalted be He) obligates her not to leave her home during the period of `Iddah except for necessity. Q: What is the ruling on a woman who travels for Hajj or `Umrah without a Mahram (spouse or unmarriageable relative)? 287

A: 1. Hanbalis and Hanafis hold that a woman should not travel without a Mahram. Ibn `Abbas (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "It is not permissible for a
man to be alone with a woman, and no lady should travel except with a Muhram (i.e. her husband or a person whom she cannot marry in any case for ever; e.g. her father, brother, and so on)." Then a man got up and said, 'O Allah's Prophet! I have enlisted in

the army for such-and-such Ghazwa and my wife is proceeding for Hajj.' Allah's Prophet (peace be upon him) said, 'Go, and perform the Hajj with your wife.'"1 2. Shafi`is and Malikis, on the other hand, hold that it is pemissible for a woman to travel with a safe and good company of women. What supports this opinion is that a woman who embraces Islam in the land of Kufr (disbelief) should leave it to the land of Islam without the company of men or women. Their proof is the Prophetic hadith that reads, "If you
should live for a long time, you will certainly see that a lady in a Howdah traveling from AlHira will (safely reach Makkah and) perform Tawaf, fearing none but Allah."2

Q: Is there a difference between young and old women in this regard? A: The majority of Muslim scholars hold that there is no difference between young and old women. Malikis hold that an old woman can perform Hajj alone because she is not liable to be tempted. Travel agencies organizing Hajj journeys are considered as company for the travelers because such agencies are responsible for travel, accommodation and the return of the travelers. Q: What is the ruling on a woman traveling during her `Iddah to perform Hajj? A: 1. `Iddah of widowhood A woman whose husband has died should spend her `Iddah at home. If `Iddah ends by delivery (if she were pregnant) or the passing of four months and ten days, she is free to travel. However, if she decides to travel for Hajj before the end of `Iddah, in this situation she has two conflicting obligations to
1 2

Ibid. Reported by Al-Bukhari and Muslim.

288

perform: one is Hajj and the other to spend `Iddah at home. There are various opinions in this regard, The Four Imams (Abu Hanifah, Malik, As-Shafi`i, and Ahmad ibn Hanbal) agree that she should not travel during her`Iddah as she is considered unable and Hajj is not obligatory for her. She can perform Hajj another year. Some scholars see that even if she travels and then her husband dies, she should return if she has not yet reached the Miqat, depending on the authentic hadith narrated by Al-Fari`ah bint Malik, sister of Abu Sa`id Al-Khudri. She asked the Prophet (peace be upon him) to permit her to leave the house of her husband, who has recently died while traveling, to visit her family, but he did not permit her. `Umar ibn Al-Khattab, `Uthman ibn `Affan and many others depended on this hadith in Shar`i (Islamic legal) judiciary. Dawud Az-Zhahiri, however, sees that it is permissible to travel during`Iddah on the basis of the hadith narrated by Lady `A'ishah (may Allah be pleased with her) that she traveled with her sister, Um Kulthum, when the latter's husband died, to perform `Umrah. AzZhahiri maintains that the order is for observing `Iddah and not for staying at home. Some Tabi`is (Followers) adopted this opinion. We can adopt this opinion regarding the obligatory Hajj for the first time because the chance may not come again in light of restrictions imposed on Hajj. As for Mandub (commendable) Hajj, however, a woman should not travel to perform it during `Iddah. 2. `Iddah of Revocable Divorce It is impermissible for her to perform Hajj without the permission of her husband, especially Nafl Hajj. 3. `Iddah of Irrevocable Divorce It is permissible for her to travel to perform Hajj because she is not entitled to Nafaqah (obligatory financial support) or accommodation from her ex-husband. Q: What is the ruling on a menstruating woman assuming Ihram? A: If a woman starts to menstruate upon assuming Ihram, she must have a complete bath and assume Ihram. She must not perform Tawaf. The Messeger of Allah (peace be upon him) told Lady `A'ishah (may Allah be pleased with her) when

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she menstruated, "Perform all the ceremonies of Hajj like the other pilgrims, but do not perform Tawaf of the Ka`bah till you get clean (from your menses)."1 Q: What is the ruling on a woman who menstruates after having the intention of Tamattu` Hajj? A: If she is performing Tamattu` Hajj and menstruates before performing Tawaf for `Umrah, she must not perform it because Tawaf is like prayer and she is prohibited to enter the mosque in this case. According to the majority of Muslim scholars, a menstruating woman in this case has to perform Qiran Hajj, assume Ihram for Hajj and `Umrah and cancel the intention of Tamattu` Hajj. Their proof for this is the hadith narrated by Jabir ibn `Abdullah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said to Lady `A'ishah (may Allah be pleased with her) "Now take a bath and put on Ihram for Hajj." She (`A'ishah) did accordingly, and stayed at the places of staying till the monthly period was over. She then circumambulated the House, and (ran between) Safa and Marwah. He (the Prophet) then said, "Now both your Hajj and `Umrah are complete"2 Abu Hanifah sees that the Hajj of a woman performing Tamattu` Hajj becomes Ifrad Hajj. She has to intend Hajj, leave `Umrah and assume Ihram for Hajj based on the fact that the Prophet (peace be upon him) told Lady `A'ishah (may Allah be pleased with her), "Undo your hair, comb it, and pronounce Talbiyah for Hajj, and give up `Umrah (for the time being)." Q: What is the ruling on Tawaf-ul-Qudum for menstruating women? A: The majority of Muslim scholars, except Malikis, hold that that Tawaf-ulQudum is Sunnah and, therefore, a menstruating woman is not obligated to perform or make up for it. Q: What is the ruling on a woman who menstruates during Tawaf-ul-Ifadah? A: The majority of Muslim scholars hold that it is impermissible for
1 2

Reported by Al-Bukhari and Muslim. Reported by Muslim.

290

menstruating women to perform Tawaf-ul-Ifadah. Hanafis hold that if a menstruating woman has to leave Makkah while she has not performed Tawaf-ul-Ifadah, she should wear a sanitary pad and then perform Tawaf and Sa`y, and there is no blame on her. Q: What is the ruling on Tawaf-ul-Wada` for menstruating women? A: Muslim jurists agree that a menstruating woman - after attending at `Arafah - is not obligated to perform Tawaf-ul-Wada`. There is no Fidyah on her if she menstruates before performig Tawaf-ul-Wada`. Their proof is the hadith narrated by Lady 'Aishah (may Allah be pleased with her) that "Lady Safiyyah (a wife of the Prophet) got her menses and the Prophet (peace be upon him) desired from her what a husband desires from his wife. I said to him, "O Allah's Prophet! She is menstruating." He said, 'Is she going to detain us?' We informed him that she had performed Tawaf-al-Ifadah on the Day of Nahr. He said, '(Then you can) depart.'"1 He did not order her to offer a Fidyah or compensate for that in any manner. Ibn `Abbas (may Allah be pleased with him) narrated, "The people were ordered to perform the Tawaf of the Ka'bah (Tawaf-al-Wada`) as the last thing before leaving (Makkah), except the menstruating women who were excused."2 A woman in her postpartum period has the same ruling as she who is menstruating. Q: When does a woman assume Ihram from At-Tan`im? A: 1. After she completes Hajj and wants to perform `Umrah,

2. And, when performing more than one `Umrah. However, the Ihram of

the first `Umrah should be from the dedicated Miqat of her country, while she can assume Ihram for the second `Umrah from At-Tan`im.

Q: What is the ruling on having sexual intercourse during Hajj before and after the Day of `Arafah? What is the expiation for that on the part of the man? A:
1 2

Reported by Al-Bukhari and Muslim. Reported by Al-Bukhari and Muslim.

291

Having sexual intercourse with one's wife is one of the most serious offences a Muhrim can commit; it leads to the invalidation of Hajj. Hajj should be made up for even if it is Nafl. If sexual intercourse takes place while the person is in the state of Ihram before the Day of `Arafah, his Hajj becomes invalid. He should then complete it, offer a camel or a cow, and make up for it later. If it takes place after the Day of `Arafah, then Hajj is considered valid, but he has to offer a camel or a cow. The majority of Muslim scholars maintain that if a pilgrim has sexual intercourse while in the state of Ihram before attending at `Arafah, he must offer a camel or a cow and his Hajj is invalid. He has to complete the remaining rituals and make up for his Hajj later. Hanafis, however, hold that the expiation for that is only one sheep or one seventh of a camel or a cow. He should then complete the remaining rituals of Hajj and make up for it later. He should be kept aloof from his wife. If he cannot afford the sacrifice, he must fast three days during Hajj and seven after returning home. If he touches and kisses his wife but this does not lead to ejaculation, and he is motivated by desire, he is considered as having committed a sin. If he touches or kisses his wife without desire, he is not to blame, but it is better to avoid that anyway. Q: What is the expiation for a woman whose husband has sexual intercourse with her willingly or forcibly? A: Expiation is obligatory on the woman as on the man if she does it willingly. Hanafis and Hanbalis hold that expiation is only obligatory on the man in any case. Forcing the woman to have sexual intercourse: The majority of Muslim scholars maintain that if the husband forces his wife to have sexual intercourse with him while in a state of Ihram, he has to expiate for the act both for himself and for her. If he is poor and unable to afford the expiation, the woman must pay expiation from her own money. Shafi`is hold that it is only one expiation. Q: What is the expiation for the sensuous acts that usually precede sexual intercourse? 292

A: The majority of Muslim scholars hold that if a Muhrim touches his wife but he does not ejaculate, his Hajj is valid and he has to offer one sheep for committing something that is prohibited in Hajj.

Malikis and a narration of Hanbalis see that if he touches, kisses, or

fondles his wife until he ejaculates, his Hajj becomes invalid and he has to offer a camel or a cow and make up for his Hajj. Q: What is the ruling on wearing Niqab and gloves for a Muhrim woman? A: It is impermissible for a Muhrim woman to wear gloves and Niqab during Ihram. However, if she is afraid of temptation, she can place a cover from the head over the face. Q: Is it permissible for a Muhrim woman to wear jewelry? A: Hanbalis and Hanafis hold that it is permissible for a woman to wear few pieces of jewelry such as a ring or earrings. However, it is impermissible to wear bracelets and anklets. Q: What is the ruling on wearing perfume for women before Ihram? A: Wearing perfume, washing with musk and ambergris before Ihram is desirable for men but impermissible for women. Q: What is the ruling on henna for a Muhrim woman? A: Shafi`is hold that it is reprehensible for women during Ihram and `Iddah of widowhood to dye their hair with henna. It is prohibited for the Muhrim woman, whether or not she is in `Iddah, to use ornamented dye. Khawlah bint Hakim (may Allah be pleased with her) narrated from her mother that the Prophet (peace be upon him) told Lady Um Salamah, one of his wives (may Allah be pleased with her), "Do not wear perfume while assuming Ihram nor touch henna because it is a kind of perfume."1

Reported by At-Tabari.

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Q: What is the ruling on removing hair for the Muhrim? A: The majority of Muslim scholars hold that it is prohibited for a Muhrim to remove any of the hair of his head or any other part of the body. However, if it causes any harm, it is permissible to remove it, and he has to offer a Fidyah. This does not apply to the hair of the eye if it caused harm. In this case, there is no Fidyah. Malikis hold that it is absolutely prohibited for a Muhrim to remove hair. If he did, he should offer a Fidyah. Q: What is the ruling on using kohl? A: The majority of Muslim scholars hold that it is not permissible for a Muhrim to use kohl that has perfume in it. If the kohl is not scented, it is permissible to use it. Malikis, however, see that it is absolutely prohibited for a Muhrim to use kohl, except for necessity. If he did, he should offer a Fidyah. Q: What is the ruling on combing hair during the state of Ihram? A: Shafi`is hold that it is reprehensible to do so as well as rubbing the head with the nails. In this case, Fidyah is obligatory if more than three hairs fall and if this was done intentionally. Malikis hold that it is impermissible to do so and Fidyah, one Sa` (1 Sa` = 2.172 kg), is obligatory in this case. Q: What is the ruling on washing the head for a Muhrim woman? A: It is permissible without rubbing the head. Q: What is the ruling on using scented soap? A: The majority of Muslim scholars hold that it is impermissible to use scented soap. If a pilgrim did, he should offer a Fidyah.

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 Hanbalis allow the use of water, lotus jujube, and soap that does not have a strong smell. Fidyah for them is not obligatory in this case. Summary of Hajj Steps 1. 2. 3. 4. 5. Tawbah. Learning the rulings. Choice of good company. Halal expenses. Issuing a will to the family.

Rituals practiced while Traveling 1. Repeating Du`a'. 2. Shortening four- Raka`ah prayer (i.e. performing only two, instead of four, Raka`ahs). 3. Good behavior. Before assuming Ihram 1. Cleaning the body and clothes, clipping the nails and shaving the hair. 2. Putting on Ihram clothes, intention, performing prayer, and the supplication of Ihsar. 3. A pilgrim starts reciting Talbiyah according to his intention and choice. In Makkah Tawaf of `Umrah or Tawaf-ul-Qudum - praying two Raka`ahs Sa`y - shaving or clipping the hair (especially in Tamattu' Hajj)- and Tahallul for those performing Tamattu' Hajj. Before the Day of `Arafah On the Day of Tarwiyah, those performing Tamattu' Hajj reassume Ihram, whereas those performing Qarin Hajj would keep their Ihram. They should observe Zhuhr, `Asr, Maghrib, `Isha', and Fajr prayers at Mina. On the Day of `Arafah After sunrise, a pilgrim goes to `Arafah and stays at Namirah. In the afternoon, he combines and shortens Zhuhr and `Asr prayers. He is recommended to repeat Dhikr and supplication to Allah with devotion and submission. 295

 Pilgrims should make sure that they are standing within the boundaries of `Arafah. They should attend there from noon to the dawn of the Day of Nahr. They should not leave `Arafah until the sunset of the 9th Day of DhulHijjah. Rituals on the Night of Nahr (the night before the `Eid) Pilgrims go to Muzdalifah and combine and shorten Maghrib and `Isha' prayers with one Adhan and two Iqamahs. They should try to stay at Muzdalifah till midnight. They collect pebbles to throw Jamrat-ul-`Aqabah and go to Mina before sunrise. At Wadi Muhassir (a valley between Muzdalifah and Mina) it is preferred to hasten. They observe Fajr prayer and go to Al-Mash`ar-ul-Haram. They face the Qiblah and supplicate. Women and the aged can leave Muzdalifah at midnight and go to Mina. Rituals on the 10th Day of Dhul-Hijjah (the Day of Nahr) Pilgrims should perform the rituals of the Day of Nahr, throwing pebbles, offering sacrifices, shaving/clipping hair, Tawaf-ul-Ifadah, Sa`y and observing the rituals in that order is not conditional. They keep on reciting Talbiyah from Muzdalifah until they reach Jamratul-`Aqabah at Mina. They throw Jamrat-ul-`Aqabah with seven pebbles and recite Takbir with every pebble. They slaughter the sacrifice after throwing Jamrat-ul-`Aqabah. They have their hair shaved or clipped. They assume the minor Tahallul (partial ending of the ritual state for Hajj or `Umrah through shaving the head and throwing pebbles at Jamrat-ul`Aqabah before performing Tawaf-ul-Ifadah), so that everything (of Ihram prohibitions) becomes lawful for him except sexual intercourse. They have Ghusl and go to Makkah to perform Tawaf-ul-Ifadah and pray two Raka`ahs. If the Hajj is Tamattu' or Ifrad, they perform Sa`y. If it is Qiran Hajj, there is no Sa`y.

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Rituals practiced during the Days of Tashriq Pilgrims stay the night(s) of Tashriq at Mina on the 11th, 12th, and 13th days if they are not in a hurry, or the 11th and 12th if they are in a hurry. They throw the pebbles on the Days of Tashriq starting with the small, then the middle-sized and finally the larger pebbles each with seven pebbles. With each pebble they should say, "Allahu Akbar [Allah is the Greatest]." They should face the Qiblah while throwing the small and the middle-sized pebbles but not while throwing the larger ones. A pilgrim who cannot throw pebbles can appoint someone else to do this on his behalf. The time for throwing pebbles extends from dawn to dawn in order to reduce crowds and save lives. Pilgrims then go to the Sacred House to perform Tawaf-ul-Wada` of seven rounds and pray two Raka`ahs. After completing the Hajj rituals, pilgrims return home committing themselves to quietness and good manners and occupying themselves with Dhikr and supplications. Q: What are the etiquettes and manners of visiting the Prophet's grave? A: It is desirable for pilgrims to have full bath and wear the best clothes they have. Repeating prayers on the Messenger (peace be upon him) on their way. Turning the back on the Qiblah. Abu Hanifah reported that `Abdullah ibn `Umar said, "It is Sunnah to come to the Prophet's (peace be upon him) grave turning your back on the Qiblah and facing the tomb, and then say, 'May Allah's Peace, Mercy, and Blessings be upon you.'" Feeling that the Messenger (peace be upon him) hears and answers him. Abu Hurayrah narrated the Messenger of Allah as saying, "If any one of you greets me, Allah returns my soul to me and I respond to the greeting."1 Not to raise one's voice at Al-Masjid Al-Nabawy (the Prophet's Mosque in Madinah).

Reported by Abu Dawud and Ahmad ibn Hanbal.

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Q: What is the desirable visit to Madinah? A: Visiting Baqi` (the graveyard of Madinah, near the Prophet's Mosque) at which many of the Prophet's (peace be upon him) Companions, relatives and loved ones were buried. The Prophet (peace be upon him) used to visit them, salute them and ask Allah's Forgiveness for them. Visiting the martyrs of Uhud (mountain site of the Battle of Uhud [3 A.H./625 A.D.] the second battle between the Muslims and the disbelievers of Makkah) starting with the grave of Hamzah, the Prophet's uncle. Visiting the Mosque of Quba' (a town near Madinah where the Prophet established the first mosque). The Messenger of Allah (peace be upon him) said, "Whoever purifies well at his home and then comes to the Mosque of Quba' for nothing else but prayer shall have the reward of `Umrah."1 Q: What is the difference between Al-Masjid Al-Haram (the Sacred Mosque in Makkah) and Al-Masjid Al-Nabawy (the Prophet's Mosque in Madinah)? A: Malikis, Shafi`is and Hanbalis hold that the Haram of Madinah is like that of Makkah in the sense that it is prohibited to hunt its game or to cut down its trees. Jabir ibn `Abdullah (may Allah be pleased with him) narrated the Messnger of Allah (peace be upon him) as saying, "Ibrahim
declared Makkah as sacred and I declare sacred the area between its two stony grounds (lava lands by which he meant Madinah)."2

The majority of Muslim jurists hold that it is prohibited to hunt game or to cut down the trees of Madinah. Whoever does so is considered as committing a sin, and there is no due compensation for that, according to the preponderant opinion. Hanafis, however, hold that there is no Haram for Madinah. In other words, it is not prohibited to hunt its game or cut down its trees. Entering the Haram of Makkah is different from entering that of Madinah. The former is entered while assuming Ihram for those who desire to perform Hajj or `Umrah, while this does not apply to the Haram of Madinah. Luqatah (a lost item found by someone other than its owner) of both
1 2

Reported by Ahmad ibn Hanbal, An-Nasa'i and Ibn Majah. Reported by Muslim and Abu Dawud.

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Harams are equal in the sense that it cannot be owned. Rather, it should be declared (so as to give it back to its owner) or submitted to those in charge. One prayer in the Haram of Makkah is equal (in reward) to one hundred thousand prayers in any other place, while one prayer in the Haram of Madinah is equal to only one thousand. The punishment for sins in Makkah multiplies just like Hasanah (good reward). Almighty Allah says, And whoever inclines to evil actions therein or to do
wrong (i.e. practice polytheism and leave Islamic Monotheism), him We shall cause to taste a painful torment.1

Rulings of `Umrah Q: What is `Umrah? A: Lexically, `Umrah means to visit. In Shari`ah it designates the visit of the Ka`bah to perform Tawaf. Q: What are the pillars of `Umrah? A: 1. Assuming Ihram from the Miqat. 2. Performing seven rounds of Tawaf. 3. Performing seven rounds of Sa`y between Safa and Marwah. Q: What is the ruling on `Umrah? A: Hanafis and Malikis hold that `Umrah is Sunnah that is done once in a lifetime. Jabir ibn `Abdullah (may Allah be pleased with him) narrated, "The Prophet (peace be upon him) was asked, 'Is `Umrah obligatory?' 'No, but it is much better to do it.' replied the Prophet (peace be upon him)."2 Shafi`is and Hanbalis, however, see that it is obligatory once in a lifetime because Allah (Exalted be He) says, And perform properly (i.e. all the ceremonies
according to the ways of Prophet Muhammad peace be upon him), the Hajj and `Umrah (i.e. the pilgrimage to Makkah) for Allah.3 In this Ayah (Qur'anic verse) `Umrah is

coupled with Hajj, which is obligatory, and, hence, it is also obligatory.

Sura Al-Hajj: 25. Reported by At-Tirmidhi. 3 Sura Al-Baqarah: 196.

1 2

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Q: When should `Umrah be performed? A: There is no specific time for `Umrah. It can be performed throughout the whole year. Abu Hanifah considers it reprehensible to perform it on the Day of `Arafah, the Day of Nahr, and the Days of Tashriq. Q: What is the virtue of `Umrah? A: Abu Hurayrah (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "(The performance of) `Umrah is an
expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise."1

Ahmad ibn Hanbal and Ibn Majah reported that Ibn `Abbas (may Allah be pleased with him) narrated the Messenger of Allah (peace be upon him) as saying, "`Umrah in Ramadan is equal to Hajj (in reward)." However, this does not mean that `Umrah performed during the month of Ramadan is a substitute for Hajj; rather, Hajj should be performed, and this `Umrah is just given a reward similar to that of Hajj. Q: What is the ruling on a pilgrim who has sexual intercourse with his wife while in a state of Ihram of `Umrah? A: If he does so before performing Tawaf, his `Umrah becomes invalid. Hanafis and Hanbalis hold that if this happens before the completion of `Umrah, it becomes invalid. However, he has to complete it, offer a sheep and make up for it later. Shafi`is and Malikis hold that if this happens before the completion of `Umrah, it becomes invalid. However, by analogy with the case in Hajj, he has to complete the remaining rituals, make up for it and offer a cow or a camel.

Reported by Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i and Ibn Majah.

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Summary of the Hajj Rulings

Ruling Intention

Ifrad Hajj
Hajj Only

Pillar Obligation

Assuming Ihram from the Miqat Tawaf-ul-Qudum

separately Assuming Ihram Tawaf-ul-`Umrah suffices for Tawaf-ulQudum. Sa`y Shaving or clipping the hair Tahallul Attending at `Arafah Attending at Muzdalifah Throwing Jamrat-ul`Aqabah Hady Shaving and clipping

Tamattu` Hajj `Umrah and

Hajj

Qiran Hajj `Umrah and

Hajj together Assuming Ihram Tawaf-ul-`Umrah suffices for Tawaf-ulQudum. Sa`y Shaving or the clipping hair Tahallul Attending at `Arafah Attending at Muzdalifah Throwing Jamrat-ul`Aqabah Hady Shaving and clipping

Shaving clipping

and

Pillar

First Tahallul Tawaf-ul-Ifadah Sa`y Second Tahallul

First Tahallul Tawaf-ul-Ifadah Sa`y Second Tahallul

First Tahallul Tawaf-ul-Ifadah Sa`y Second Tahallul

Wajib

Staying the night(s) at Mina Throwing the remaining Jamarat Tawaf-ul-Wada`

Staying the night(s) at Mina Throwing the remaining Jamarat Tawaf-ul-Wada`

Staying the night(s) at Mina Throwing the remaining Jamarat. Tawaf-ul-Wada`

301

Hady

Sunnah There is no Tawaful-Qudum for the residents of Makkah and the surrounding areas. `Umrah after Hajj on behalf of another person or for oneself is permissible.

Obligatory `Umrah and Hajj for one person.

Obligatory `Umrah and Hajj for one person.

The residents of Makkah are not obligated to perform Tawaf-ul-Wada`. Those performing Tamattu` or Qiran Hajj from the residents of Makkah are not obligated to offer Hady.

302

Bibliography
Abdurrhaman AL-Jiziry, Al-Fiqh `Ala Al-Madhahib Al-Arb`ah, vol. 1, Dar Al-Kutub Al-`Ilmiyyah, 1410 A.H./1990 A.C., Beirut, Lebanon. Al-Mawsu`ah Al-Fiqhiyyah Al-Kuwyatiyyah, 22 volumes. Dr. `Abdullah ibn Muhammad At-Tayyar, Dr. `Abdullah ibn Muhammad Al- Mutlaq and Dr. Muhammad ibn Ibrahim Al-Musa, AlMawsu`ah Al-Fiqhiyyah Al-Muyassarh, Dar Al-Watan for Distribution, 1428 A.H./2007 A.C. Dr. Muhammad Bakr Ismael, Al-Fiqh Al-Wadih, vol. 1, Dar Al-Manar, 1410 A.H.-1990 A.C. Dr. Wahbah Az-Zuhayli, Al-Fiqh Al-Islami wa Adilatahu, Dar Al-Fikr, Damascus, Syria and Dar Al-Fikr Al-Mu`asir, Beirut, 4th edition, 1418 A.H./1997 A.C. Dr. Yusuf Al-Qaradawi, Fiqh At-Taharah, Maktabat Wahbah, 3rd edition, 1427 A.H./2006 A.C. Dr. Yusuf Al-Qaradawi, Fiqh Az-Zakah, Makatabat Wahbah, Cairo, 21st edition, 1414 A.H./1994 A.C. Muhammad ibn Ahmad ibn Muhammad Ahmad ibn Rushd, Bidayt AlMujtahid wa Nihayt Al-Muqtasid, Dar Al-Harm litruth, 1417 A.H./1997. Muhammd ibn Salih Al-`Uthaymin, Fiqh Al-`Ibadat, Dar Al-Watan, 1416 A.H. Sheikh `Atiyyah Saqr, Audio Encyclopedia in Sahih Fiqh As-Sunnah prepared by Abu Malik Kamal ibn Sayed Salem, Al-Makatabah AlTawifiqiyyah, 2003.

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Contents
Publisher's Note ....................................................................................................................iii Introduction .......................................................................................................................... iv Important Terms .................................................................................................................... 1 Water ..................................................................................................................................... 7 Taharah ............................................................................................................................... 19 Istinja', Istibra', and Istijmar ........................................................................................... 19 Wudu'................................................................................................................................... 23 Wiping the leather socks.................................................................................................. 35 Ghusl................................................................................................................................ 42 Tayammum....................................................................................................................... 48 Menstruation, Postpartum Period, and Abnormal Vaginal Bleeding............................... 55 Salah .................................................................................................................................... 67 Shortening Prayer ............................................................................................................ 97 Combining Prayers .......................................................................................................... 99 Sujud-us-Sahw ............................................................................................................... 102 Sujud-ut-Tilawah ........................................................................................................... 106 Sujud-ul-Shukr ............................................................................................................... 108 Reprehensible Acts in the Salah: ................................................................................... 108 Nullifications of the Salah ............................................................................................. 111 Al-Qunut ........................................................................................................................ 113 Jumu`ah Prayer .............................................................................................................. 114 Sunan Ratibah................................................................................................................ 123 Tarawih Prayer .............................................................................................................. 127 Salat-ul-`Eid .................................................................................................................. 128 Salat-ul-Kusuf and Salat-ul-Khusuf ............................................................................... 133 Salat-ul-Istisqa'.............................................................................................................. 134 Salat-ul-Duha ................................................................................................................ 135 Tahiyyat-ul-Masjid ........................................................................................................ 136 Salat-ul-Istikharah......................................................................................................... 137 Salat-ul-Tawbah ............................................................................................................ 139 Salat-ul-Tatawwu` in congregation ............................................................................... 139 Salat-ul-Khawf............................................................................................................... 141 Funeral and its Rulings .................................................................................................. 143 Zakah ................................................................................................................................. 165 Zakat-ul-fitr ................................................................................................................... 197 Zakah on Livestock........................................................................................................ 201 Zakah Due on Camels.................................................................................................... 203 Zakah Due on Cows....................................................................................................... 206 Zakah Due on Sheep...................................................................................................... 207 Zakah Due on Crops and Fruits ..................................................................................... 211 Fasting ............................................................................................................................... 220 Hajj and `Umrah ................................................................................................................ 243 Summary of the Hajj Rulings ............................................................................................ 301 Bibliography ...................................................................................................................... 303 Contents............................................................................................................................. 305

305