Lessons in Hanafi Fiqh

Death and The Grave

2006-01-08T11:18:00.000-08:00

Death occurs when the angel ^azraa'iil takes the soul from the human being through he mouth, and immediately hands it to either the angels of mercy or the angels of torture. The reason why a dead person is staring is that he is watching his soul leave. (Muslim)

After burial, the soul comes back to the dead person, and he can hear his companions' footsteps as they leave. (Bukhaariy) Umar once asked, "Are our minds returned to us, O Messenger of Allah?" The Prophet (may Allah raise his rank) confirmed that this will be so. (Ahmad)

Two blueish black angels Munkar and Nakiir come to the newly buried, sit him up, and ask him "what did you use to say about this man, Muhammad?" As for the believer, he will say "He is the slave of Allah and His messenger. I bear witness that there is no god but God." Then the angels will show him his place in the Hellfire that Allah substituted for a place in Paradise, which he will also see. His grave will be widened and illuminated, and he is told to sleep.

The unbeliever and hypocite, however, will answer, "I don't know. I used to say what the people were saying about him." Upon that the angels will hit him with a kind of iron hammer between his ears whereupon he screams a scream that is heard by those nearby except humans and jinn. The ground around him will squeeze and crush him.

Note, however, that martyrs of the battlefield, prophets and chldren are spared the questioning of the angels.

These states of the grave continue until there is only a small part of the tailbone left. This part will not be eaten by the soil, but around it the person will be re-composed. Upon this, the soul of the non-muslim will be in a place called "Sijjiin," the soul of the sinful muslim between the sky and the earth, and the soul of the pious in Paradise. The souls of the martyrs go directly to Paradise after death. The martyrs, the prophets, and some of the Muslim saints do not decompose at all. It was related that "the prophets are alive in their graves, praying," (Ibn Hajar) and the Quran states that the Martyrs are alive.

In addition to the above Ibn ^abbaas related that if a Muslim greets a buried muslim who used to know him in this life, then he will know who it is and return his greeting from the grave. (Ibn ^abdu-l-Barr)

All of the above hadits and many more show that death is not total annihilation, but a different state of being.

As for the things that can save one from the torture of the grave, they are:
Sincere repentance
Reading the suurah called al-Mulk every day
Martyrdom, which one gets through dying by drowning, burning, diarrhea, constipation, fighting for ones family or property, unjust killing, falling from a height, and other reasons.

The Obligation of Zakaat

2005-06-16T21:57:00.000-07:00

Paying Zakaat is obligatory upon accountable muslims

Zakaat is only paid by Muslims that are free, sane and have reached puberty. Free, because slaves do not fully own property. Sane and having reached puberty, because the insane and children are not accountable for their deeds. Muslim, because paying zakaat is an act of worship, and worship is not valid from a non-muslim.

Zakaat is not due unless one owns the specified quota (nisaab) that obligates it.

The zakaat quota must be clear of debts to others. (Because covering it is a basic need.)
The zakaat quota must not be of the persons basic needs (housing, clothes, tools, etc. that are not for trading or currency (money, gold, silver.))
The quota must be completely owned by the person.
- Debt that one has witnesses to, or the judge knows about, is added to the zakaat quota. Accordingly, a trader with outstanding credits counts them when calculating quotas. He pays zakaat when a year has passed if he wants, but is allowed to wait until he collects.
- Property that one does not hope to get back has no zakaat, such as:
  1. Debt someone refuses to pay and one has no proof of it's existence to get the debtor to pay it back.
  2. Things that have been lost, stolen or robbed (without a proof of who did it), or taken forcefully by the government.

The above 2 conditions must be met at two dates with one year between them. If one still has a quota after one year, then one pays for all that is owned at the year-end date, even if it was earned just a few days before the year end. Fluctuation during the year below or above the quota is ignored, unless it is completely eliminated. For example:
- If someone had a quota of gold (85 grams) on the 1st of muharram, and at one point during the following year he had only one gram of gold, but had at least one quota on the following 1st of muharram, then he must pay for whatever he has at that date.
- In the last example, if he used all of the gold (and he has no silver, money or goods for trading) to buy basic needs or cows for gracing (not trade) at one point during the year, then the year has been interrupted, and he should start counting a year for the cows if they meet at least one quota. If he changed his mind and sold the cows for gold again, then he starts counting a new year for the quota of gold he got from the sale. If he does thing like this to escape from paying zakaat then he has committed a sin, but does not have to pay zakaat.
One must have the intention of paying the obligatory zakaat either when paying, or when separating it from other property. The exception is if someone paid all of his money to the poor for the sake of Allah, but didn't have the intention of zakaat, then he has paid the zakaat that was due on it.
If the zakaat was not yet paid, after being due, when the entire quota was destroyed, then the zakaat due is cancelled. If part of the quota is destroyed, then the zakaat is reduced accordingly.
- If trading goods were all substituted for other goods after zakaat was due, and then the substitute goods were destroyed, then the zakaat has been cancelled. • Zakaat is due only on the quota, not on what is between quotas.
One may pay zakaat (including fiTr) according to the value of the day one it became due, except for grazing animals, where one looks at the value the day one is paying. Atonements (except if it is to free a slave,) kharaj, 'ushr and vows to pay alms to the poor may also be done by value. Slaughtering (in Hajj and Eid) may NOT be substituted by value.
The zakaat is paid according to the average quality, neither the very high, nor the very low.
Once one owns at least one quota, it is allowed to pre-pay for the year(s) to come, and even for several quotas. Zakaat on grazing animals Camels, cows, buffalos, sheep, and goats that graze public lands for most of a year have zakaat due if they meet the quota. The following are the first quotas and the zakaat due (in brackets) for these animals: Five camels (1 one-year old sheep); ten (2); fifteen (3); twenty (4); twenty-five (1 one-year old she-camel); thirty six (1 two-year old she-camel); forty six (1 three-year old she-camel); sixty one (1 four-year old she-camel); seventy six (2 two-year old she-camels); ninety one to one hundred and twenty (2 three-year old she-camels); etc. Thirty cows or buffalos (1 one-year old); forty (1 two year old); sixty (2 one-year olds); seventy (1 one-year old and 1 two-year old); eighty (2 two-year olds) etc. Forty sheep or goats (1 one year old sheep); One hundred and twenty one (2); two hundred and one (3); four hundred (4); five hundred (5); six hundred (6); etc. One grazing horse that is not for work, trade or riding (2.5% of the value) Zakaat on gold, silver and goods for trade 1. The quota for gold is 85 grams, and for silver 595 grams. The zakaat due is 2.5%. • If the gold or silver is mixed with other metals, one considers as gold or silver what has more than 50% gold or silver content respectively. 2. Money has zakaat due like gold and silver, if the value of the money reaches that of the gold or silver quota. 3. Property that was bought with the intention of trading it has zakaat like gold and silver. Once the market value of the property reaches the value of the quota of gold or silver, one starts to pay 2.5%. • Someone bought one cow with the intention of trade: it is counted as a good for trade. • If someone bought a house for trading, but then lived in it: if he changed his intention there is no zakaat, otherwise there is. • There is no zakaat in houses for rent. 4. Gold, silver, money and goods for trade are added together to make a quota in terms of the value of the gold or silver quota. If the total value reaches the value of a quota of gold or silver, then zakaat is due. Zakaat on farm products One needs to pay 1/10 of the output. There is no Zakaat in… Donkeys and mules that are not for trade. Baby cows, camels and sheep. Animals for work or riding. Animals that are fed privately most of the year (not grazed on public property/ in no man's land). Those that one may pay zakaat to Introduction: The levels of poverty and wealth: Very poor: The one that has less than the food he needs for the current day and is not able to work for it. He is allowed to beg. Poor: The one who does not have the value of a quota in excess of what is occupied by his basic needs or debt. He is allowed to take zakaat, but not to beg. Rich: The one who owns, in excess of his basic needs, the value of a quota. He must pay the zakaat of breaking fast, slaughter for the pilgrimage Eid and cannot take zakaat for himself. Zakaat can be paid to: Very poor or poor Muslims in the first two categories above, or the traveler who needs money to get home, or soldiers in jihad/ pilgrims who don't have access to their money, or as salary for those who collect zakaat, or for Muslim slaves who are working to free themselves by contract, or for those who have so much debt as to be considered poor. Some scholars said one can give to new Muslims who are still weak in their religion; others said this was only in the Prophet’s time. It is NOT allowed to pay for: Building masjids or other charity that does not fit the above categories, such as burials or teaching religion. One may not pay to a non-Muslim, one's own descendents or ancestors, or the descendents of Hashim (the Prophet’s great grandfather). Ones own ancestors (father, mother, grandfather …), descendants, wife or husband. The young child of a rich person. How to pay: One makes the intention when giving it or separating it for giving. One must feel sure that the person is one of those that deserve zakaat.

Conditions of sound sales transactions

2005-02-02T22:34:00.000-08:00

The items exchanged must be described well enough to avoid conflicts

This is because ignorance of description lead to conflicts that prevent delivery and acceptance of the goods, which is a required part of any transaction. The knowledge required can be achieved by description (e.g. if it is a box or the warehouse) or by pointing. With regard to description:

Description of price

If the price was mentioned without stating the currency, then the common currency is considered to be intended, e.g. Kuwaiti Dinar in Kuwait.
If someone sold something for "its value", then the sale is corrupt since the price is unknown, even if the evaluator is specified.
If someone sold something at a percentage markup, e.g. 10% over the purchase price, then the sale is corrupt unless the price is known in the contract session.
If the good sold was destroyed after being sold at an uncertain price, then the buyer must replace it, or if it is not something of uniform quality, pay the seller the market value for the goods. This is the case for all unsound sales transactions.

Knowing which item is being sold and the option of specification

If the seller said "I sell you one of these four pieces of clothing for such and such a price", then the sale is invalid in any case. However if he said "three pieces" or "two pieces", then the sale is valid if he said "on the basis that you opt to choose the one you want". This should all be onsound according to the apparent analogy that the goods are unknown, just like in the case of choosing between four pieces. At a more subtle level, however, this choice is like the conditional option to return the goods (which is allowed) in that both of them are strongly needed to defend oneself against being duped. This need however, is covered sufficiently by the choice between three, namely bad, medium and good, as is also according to customary practice in the markets. This option is called "option of specification", and is different from the "option to return goods" in that the first is inherited and the second is not. Both however, need a specified period.

The option of specification requires a specified price for each piece, a specified period, and specified goods of no more than three to choose from.

***Sidebar***

There are three types of options in trade:

Option upon seeing the goods. This is the option to cancel the sale upon seeing the goods, if they were bought by description.
Option of flaws. This is the option to return the goods when a flaw is discovered that would normally require a reduction in price if known.
Option of return. This is the stated option to cancel the deal from either the buyer's or the seller's side.
Option of specification.

Selling by weight, volume or unknown quantity

Things sold by weight can be sold by volume and vice versa, or by grabbing a quantity of what is normally sold by a specified weight or volume. This is provided it is not trading goods of the same kind (such as wheat for wheat, gold for gold, or silver for silver), due to the danger of riba.

Beneficial Note: If one buys something sold by weight or volume on the condition that it is a certain weight or volume, then one must either be with the seller when measuring, or measure it another time before eating it or selling it. The reason is the hadith of Ibn Maajah that might be translated as "he forbade selling wheat until two measures have occurred, the measure of the seller and the measure of the buyer," and because any excess weight or volume belongs to the seller.

Description of separatable goods of even quality

These are goods that are not harmed by being separated from each other and are of even quality and sold by weight, volume or count. These goods can be sold without separating the goods at transaction time, but one must specify the quantity.

If someone made a sales contract to buy sugar at the price of 1 dollar per Kg., then he must state the total quantity wanted if the sales is by verbal contract. If it is not stated, then the contract is for 1 Kg. The same is the case for anything sold by count, weight or volume that is of uniform quality.
If someone sold a batch of flour for 50 cents per kg on the condition that the total batch pointed out is 100 kg. then: if it turned out to be 101 kg he needs to return 1 kg. to the seller. if it turned out to be 99, then the buyer gets 50 cents back or cancels the deal.

All even goods are handled in this way.

Selling goods of uneven quality by piece

Goods that are harmed by being separated from each other, or goods of uneven quality sold by length or count, need to be pinpointed in the contract session, and it is not enough to specify a price per piece or per square meter, unless one buys the entire quantity.

If someone made a sales contract to buy a horses from a flock at USD 10,000 per horse, then he must specifically select those he want. If the contract was made without specifying, the transaction will be corrupt. This is true for anything counted that is not of uniform quality and of things that are sold by area size, such as land and cloth.
If someone agrees to buy 99 horses out of a flock of 100, for USD 1000 per piece, then this is invalid. The reason is that the 99 are unknown, and conflict may arise in specifying them. The same is true for 100 square meters out of 150 of a piece of land; one must specify the 100.
If someone bought what is sold piece by piece and is of uneven quality, such as animals or watermelons, and the count turned out to be more than what was stated in the sale, then the sale is unsound. However, the transaction is mended by mutual agreement to rectify the number or that the seller agrees to include the extra piece(s).

Selling things that are harmed by separation

If someone sold a piece of land for USD 10,000 on the basis that it is 100 square meters, then:

If it turned out to be 99 square meters, the buyer can choose between paying USD 10,000 or cancelling the deal.
If it turned out to be 101 square meters then there is no cancellation or change in payment.

The reason is that this was merely a faulty description, so the buyer gets a choice because he was duped. The proof of it being a faulty descrition is that the size of the land affects the price per square meter, just the way better or lesser quality does. This is unlike flour, wheat, raisins, and the like.

In other words, the buyer gets a choice if the land turned out to be smaller than specified, just like he would in all cases where he specified a certain quality and found that it was missing. E.g. if someone bought white bread and found that it was brown. There is no option to increase or decrease the price based on a mere quality, because the price is in return for the thing itself, whereas qualities merely follow the thing.

However, if the price per square meter was verbally specified, e.g. if someone sold a piece of land for USD 10,000 on the basis that it is 100 square meters, and each square meter is at the cost of USD 100, then:

If it turned out to be 99 square meters, the buyer can choose between paying USD 9,900 or cancelling the deal. This is because by specifying the per area price, the area size has become like the thing itself, just like in the case of selling wheat.
If it turned out to be 101 square meters, the buyer can choose between paying USD 10,100 or cancelling the deal. He does not have the option of separating out 1 square meter, because although each square meter has become like the thing itself in this deal, it still has the element of being a quality in that splitting the land affects its value per square meter.

All things sold by weight and volume that are harmed by being split are like the selling of land. For example,

If someone bought a bracelet from platinum or silver and the weight of the bracelet was stated at 100 grams, then there is no option for the buyer if it turned out to be heavier, but the buyer can cancel the deal if it was found to be less.
If the price for each gram was stated for the platinum, e.g. USD 10 per gram, then the price is increased or decreased according to the difference in weight. This is unlike the case of gold and silver jewelry if the gram price is stated.

Selling gold or silver jewelry when the price per gram is specified

If the bracelet was made of gold or silver, and the price the situation changes, because these two metals are currencies by nature, so we have to meet the rules of currency transactions if the price per gram is stated, since it is no longer just a quality of the jewelry. So if a gold bracelet was sold at USD 10 per gram and the stated total was 100 grams, and it was found to be 99 grams, then the buyer has the option to cancel or get back USD 10, like in the case of platinum. In addition, if it was found to be 101 grams, then if the buyer and seller did not depart, the buyer can choose between paying another USD 10 or cancel the deal, also just like in the case of platinum. However, if they left one another and only then it was found that the bracelet was 101 grams, then the deal is invalid for the extra gram, because delayed payment is invalid in currencies, and he has the option to cancel the deal, because sharing the ownership of a good is a flaw in the good.

The proof is what was related of Umar's sayings, "don't sell silver coins for gold if one of them is present and the other not," and, "if he asks you to wait for him to go to his house, then don't wait" (Malik), and "the Prophet (may Allah raise his rank) said 'gold for silver is ribaa except hand to hand." A non-verified story states that Umar said, ".. and if he (the counterpart in the currency transaction) jumps from the ceiling - jump with him." (Al-MabsuuT).

An additional reason is that the Prophet (may Allah raise his rank) forbade selling "credit for credit" (al-Haakim), so at least one of the parties must take their part, because currency is not specified other than by receiving them. The proof that it is only specified after receiving is that if Zaid said to Umar, I sell you this bike for this USD 100 in my hand, and Zaid accepted, he may still give him a different 100 dollar bill for the bike? As for the second part, it must also be received, because they are both both are equal in terms of needing to be received, so having one received, and not the other looks like giving more value to one of them, and this gives the meaning of riba; an undeserved increase in a transaction. This meaning of riba must be avoided because Umar said "the Aayah of ribaa is among the last that descended, and Prophet Muhammad didn't give us enough detail for us to be freed from analogy in deriving all its judgements, so avoid ribaa and the doubt of ribaa."

Conditions for the contract to take effect

2005-01-27T04:33:00.000-08:00

Immediate effectiveness: the seller is free and owns the goods sold or has jurisdiction to sell it.

Jurisdiction to buy and sell is either by being appointed by the owner (agency/delegation), or by law (trusteeship).

Trusteeship by fatherhood or by judgeship over a child.

Trusteeship of fatherhood refers to the father, grandfather or their appointed trustee for a legally incompetent person. Trusteeship of judgeship refers either to the judge or the trustee he has appointed for a legally incompetent person. The order of rank of trustees is according to their expected sympathy of the child: the father is first, then his chosen trustee, then the chosen trustee of the father's chosen trustee. After that the grandfather, then his chosen trustee, then the chosen trustee of the grandfather's chosen trustee. After that follows the judge and finally the trustee appointed by the judge, because it is mentioned in hadith that "the ruler is the guardian of the one that does not have one". Trusteeship has several conditions of soundness:

The trustee is free (not a slave), because he does not have guardianship.
The trustee is sane, so that he can act responsibly and be held accountable.
The trustee is a muslim if he represents a muslim, because (4, 141)
{ وَلَنْ يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا }

Which could be tralslated literally as, "Allah does not make a way for the non-muslims to subdue the believers"
The person under the trustee is below puberty, because otherwise he has the right to make his own dealings.
The transaction is not harmful to the represented, since the Prophet (may Allah raise his rank) said, "the one who does not show mercy to our small ones, is not of us."

Pending effectiveness: The sale or purchase of an outsider is endorsed by the owner's acceptance.

This happens when an outsider sells something that belongs to another, without his prior permission. This transaction becomes legally effective only if the owner endorses it afterwards, such as by saying "I accept". This is valid because it is mentioned in hadith that Prophet Muhammad once delegated another to buy for him a sheep and gave him one dinar to do so. What the man did instead was buy two sheep and sell one of them, so he came back with the dinar and a sheep. The Prophet was pleased with what he had done and supplicated Allah to bless his selling. It is mentioned that the man after that used to profit even if he bought soil.

The conditions for the endorsement to be valid

The buyer and seller endorses the transaction of the outsider.
The owner is alive at endorsement time (the endorsement is not inherited).
The goods sold are intact. If they were destroyed or consumed in the hands of the buyer, then the owner may require either the buyer or seller to replace it.

Conditions for the sales contract to be valid

2005-01-13T23:28:00.000-08:00

Conditions of validity pertaining to the contract parties

Each party must be sane, but it is not necessary to have reached puberty.

There must be two parties bound by the contract

The exception here is the case of a father buying and selling to his minor child - provided that the price is not out of the market range in the child’s disfavor. This is because the father will not usually act against the best interest of the child, and for this it is allowed just like it is allowed to deal with an orphan in a way that makes him better off, as established by the Quran (6, 152).
(ولا تقربوا مال اليتيم إلا بالتي هي أحسن)
The trustee of a child, unlike the father, can only do this if it is clearly in the benefit of the child. If it is clearly in the benefit of the child, it is allowed based on him being the child’s father’s chosen caretaker.
A person cannot be agent for both the buyer and the seller at the same time, because he is himself bound by rights and obligations through the contract. He would end up being deliverer and receiver, as well as demander and demanded at the same time, which is contradictory.
A person can be a mere messenger for both parties in the contract, because he is merely a communication instrument and is not tied to any right or obligations through the contract. An agent in a marriage contract is in reality a mere messenger, because he has no rights or obligations tied to the marriage contract.

Conditions of validity pertaining to the contract text itself

The content of the bid (the affirmation of the option to buy or sell) and its acceptance must be the same.

If someone gave a bid to buy two horses for USD 3000, then it would be invalid if the seller accepted the bid by saying, "I have accepted for this one," while pointing at one of the two horses.

Conditions of validity pertaining the place of the contract

Bid and acceptance must happen in the same place/session (covered earlier in the section on the verbal sales transaction).

If the acceptor is not present, but hears about it later and says “I accept”, then this is invalid.
If the bid is done by a messenger or writing, and the receiver accepts without changing the place he is in when receiving, then the contract is valid.

Conditions of validity pertaining to what is exchanged in the contract

It must be existing.

The reason is that the Prophet (may Allah raise his rank), as related by Muslim “forbade selling risk” (i.e. it is not whether it will be or not).

It is not allowed to sell a baby animal while in the womb, because it is merely on the verge of existence.
It is not valid to sell milk while it is still in the cow.
It is not valid to sell fruits before they appear.
It is not valid to sell semen of stallions (or rent for this purpose).
It is not valid to sell the juice of a fruit, or the flower of wheat, because it is not existing at point of sale.
It is valid, however, to sell grains, seeds and nuts in their shells, because they exist already as is without any treatment.
It is invalid if someone sold glass as diamonds, because diamonds are of a different kind than glass, so they were non-existent.
It is likewise invalid if one sells something of the same kind, but the description is widely different from actual, such as selling a green cloth saying it is black.

It must be considered valuable property in Islam.

Property as islamically defined is something that a sane human being is inclined towards and people expend and protect out of desire for it and a reluctance to give away according to norms. The hanafi scholars added that it must be storeable for later use. Valuable means that it is allowed to use according to Islam. Examples of things that aren’t valuable property:

An un-slaughtered dead animal. However its bones, hair, feathers, tanned leather can be sold after treatement.
Blood.
Human bodyparts, such as hair.
Pigs.
Wine.
Bees without their hive.
Silkworms without silk.
Animal excrements, unless the soil content is more than 50%.
Musical instruments if they can’t be used for anything other than playing them.
If property and non-property was in the same deal, then the contract is invalid, even if all were separately priced.

It must be owned.

One cannot sell grass from public land, fish in the ocean and the like.

It must be owned by the actual seller

This is the case whether it is the seller who conducts the contract or someone conducts it for him. This is because the Prophet forbade "selling what one does not own" (Tirmithiyy). The exception here is a transaction called "salam" where several strict conditions makes the transaction as if the transaction is from hand to hand. The salam transaction will be covered later.

The seller must be able to deliver the goods.

It is invalid to sell a bird in the sky, even if one owns it.
It is invalid to sell fish in the water.
It is invalid to sell milk still in the cow, as indicated in hadith (Tabaraaniyy - Al-Awsat) and because it seaps so one cannot separate what was sold from newly produced milk.
It is invalid to sell wool on a sheep's back as indicated in hadith (Tabaraaniyy - Al-Awsat) and because it continuously grows, so one cannot tell what part was sold. However, selling the branches on trees is allowed because they do not grow from the bottom out.
It is invalid to sell debt, because one is not able to deliver what has not been collected, and the time and ability to collect are both unknown. The exception here is if the debtor is the other party.
It is invalid to sell the goods of a salam transaction (where the good was non-existent at the time of transaction and delivery was set for a specific date in the future) is invalid.
It is invalid to sell what is in the hands of another injustly if one is unable to collect it.

The sales contract by mutual exchange

2005-01-12T22:15:00.000-08:00

It is allowed to perform a sales contract by giving and taking the prices and items being exchanged. This is because the definition of a sale is to exchange something desireable for something desireable. The proof of this is that the words "trade", "buy" and "sell" is used in the Quran simply to mean "exchange" such "buying deviance for guidance" (2,16).

The sales contract by mutual exchange takes effect when one of the parties receives his part of the deal, whether it is a price or a good.

Copyright claims are invalid

2005-01-12T14:05:00.000-08:00

Is Copyright Property?

Since most will agree that selling a book or the like on the conditions that one cannot photocopy it or some other restriction on benefitting from it, the adherents of the western innovations or copyright and patent laws have instead claimed that Copyright is intellectual property, not physical property. They say that when you buy a book, CD, or other copyrighted material, you have purchased a physical copy of something that another owns the intellectual copyrights to. According to them, you have the ownership-based right to use this physical copy as you wish.

The answer to this claim is that, since the physical copy is mine, then I will take this physical book, copy it physically and sell another physical book. I am selling the physical book, not the "intellectual property." In Islam, when you buy a physical property you can use it as you please for halal purposes. If you say, "I sell you this book on the condition that you don't copy it" you have added a condition to benefit the seller which restricts the rights of the buyer to benefit from it. This is not valid, as knowledgeable people admit. It does not change anything to apply the label "intellectual copyright", because it is a benefit of the entity no matter what you call it. What is a right other than a right to benefit, i.e. other than the benefit itself when it comes down to it?

If you admit they are the benefit, then how can the ownership of the benefit be restricted? This is not something that is naturally required by the salescontract, so it must therefore be invalid. The argument should end here, but since the idea of ideas being property have been brought up, lets examine it:

Copying books is allowed by consensus

Muslims have been selling books for centuries without anyone ever claiming "copyright." This means that copying a book you have bought is lawful by "consensus by action." (اجماع فعلي) It is also clear that this is not something invented by muslims, nor has it even today become part of peoples customs (عرف). That is why, even in the west, copyright laws are only followed when there is significant threat of vigorous and expensive law enforcement practices. Since this is true for books, then it is also true that muslims have never considered ideas to be property.

The same is true for any goods sold, it is invalid to say: "I sell you this on the condition that you don't make something like it to sell." Since there is no scholar in history that has claimed that this is a valid condition, then there is consensus on this as well.

The idea of restricting copyrights is a bad innovation from the west

Can you show me even one example where a muslim has claimed intellectual copyright, and saleability of it, in the history of this ummah before this idea was imported from the west? Isn't it clear that this idea came from the west, and that it is a innovation in non-muslim law then attempted imported to islamic law? This alone should be enough to reject it. Nobody spoke of this until the west invented it.

The idea of intellectual property as ownership is anti-innovation and harmful to society

The original idea behind copyright and patent laws was to give inventors a short period of monopoly. Not for the sake of the producer, but to give an incentive for innovation that would benefit consumers. Of course, this is not what actually happened, because corporate lobbying has used these laws simply to extend their monopoly power.

In reality however, the argument that periods of copyright increase the amount of innovation in society can be countered by saying that:

Restricting copyrights and patents lets the innovator relax instead of continuing to push ahead to stay on top of the competition.
It prevents other innovative people from using the innovation to make something better still.
Competition is enough incentive for innovation. Businessmen are forced to innovate by competition.
Patents might restrict the use of the idea for others, even though they might have thought of it before the one who registered it as his. This is unfair to say the least.

Patent and copyright laws cause an incredible legal mess in the west (mainly for the benefit of the rich and resourceful) something islam has always been free from. For example, do you know that British Telecom is now claiming to have a patent on hyperlinks? Apparently they have in mind taxing internet users based on this. Or that Amazon.com has claimed its "one-click" patent, whereby the company has patented the idea of purchasing items with a single mouse click. Another crazy one is when companies are expected to start copyrighting the human genome that was recently mapped out. Aren't these laws just a symbol of greed and selfishness? These things are happening as a result of being consistent in applying the idea of ideas being owned.

In the New Yorker, The Talk Of The Town, Issue of 2003-07-14 and 21, Posted 2003-07-07, James Surowiecki said:

"Now the first thing someone with a good notion does is press the government to protect it. Priceline patented its reverse-auction method for selling cut-rate airline tickets. I.B.M. patented a method for keeping track of people waiting in line for the bathroom. Last month, Netflix, a company that runs an online DVD-rental subscription service, got a patent covering, among other things, the way its customers request titles and the way it sends out DVDs. And eBay is now in court appealing a verdict that it infringed on a Virginia man’s patent. The crime? Selling auctioned items at a fixed price. What gall.

For most of American history, it was next to impossible to get a patent on what the U.S. Patent and Trademark Office called “a mere method of doing business.” A business method was considered to be an idea—selling newspapers in the streets, delivering packages overnight—and ideas of this sort were not patentable. But in July, 1998, the U.S. Court of Appeals for the Federal Circuit did away with that principle. The case, State Street v. Signature Financial, involved software that Signature had written to enable it to administer mutual funds more efficiently. But the court’s language was broad enough to embrace any business process (as long as it was new and “nonobvious” and had a “useful, concrete, and tangible result”). The gates opened, and in the past five years thousands of business-method patents have been granted. One inventive soul won a patent for a system of using pictures to train janitors. Another got one for describing a way to cut hair with both hands."

Is this sort of madness in the best interest of the muslims?

Ideas as property is not analogous to ownership as known in Islam

If I read the sentence in a article, does this mean I cannot use a sentence of his without asking the author? If you say I can, then how does this fit with the idea of ownership? Where are you going to set the quantitative limit? Based on what islamic evidence? How are you going to do all this without contradicting the Prophet's sayings:

وذروا الناس يرزق الله بعضهم من بعض من اشترط شرطا ليس في كتاب الله فليس له وإن شرط مائة مرة

Which could be translated as: "Leave the people alone, Allah gives them their sustenance by them dealing with one another" and "The one who put a condition that is not in Allah's book does not get it, even if he set the condition a hundred times."

Moreover, no private property can be established in Islam without evidence to show that Islamic law treats it as such. This is because the things on earth are for orginally created for all, so noone can make a claim to own anything without a proper islamic legal proof of this being so:

خلق لكم ما في الأرض جميعا

The first thing one needs to do to establish the right for ownership is to define what is to be owned. How would you define intellectual property? How would you differ one such intellectual property from another? The only way that ideas get a shared, external, observable form is through words. Does anybody own the words used in a book? If not, how can they then claim ownership of the whole? If you say he owns the combination/ sequence, then I say I substitute one of the words and the sequence is no longer his--which renders any intellectual property laws meaningless.

Another problem is that new ideas are usually just combinations of old ideas from somewhere else. Once again -- how can one own something one does not own the parts of? This does not fit the concept of ownership in Islam at all. Also, even in the west it is not the idea that gets protection, it is the expression of it in tangible form. If you express the same idea differently then it is not counted as infringement -- such as Microsofts copy of Apple's operating system's "look and feel." Although this seems, from the quotes above, to be changing now.

Finally, it is obvious that the ideas and words in a book are the benefit of the book, and the benefits of a thing belongs to the owner. This benefit then, belongs to the questions surrounding rent, and this has already been widely covered by the scholars through the ages.

Problems with legal enforcement

Copyright laws are a vague, something Islamic law is clear of. Once the ruling is know, then the Muslim judge has firm criteria to go by. In contrast, take a look at this author said as follows:

------------------------------quote------------------------------

Copying is Theft - and other legal myths By Mark Rasch, SecurityFocus Posted: 28/07/2003 at 13:39 GMT

The U.S. Constitution permits Congress "to promote the Progress of Science and useful Arts, by securing for limited Times to Authors and Inventors the exclusive Right to their respective Writings and Discoveries." Under intensive lobbying by the movie, publishing and recording industries, Congress has nudged that "limited" time from the original 17 years in 1789, to the publisher's life plus 75 years today -- a time limit that the U.S. Supreme Court recently approved.

For this "limited" time, Copyright law essentially grants the author the exclusive rights to copy or reproduce the work, make derivative works, distribute copies of the work (sell, give away, lease or license), and to perform the work, and, of course, to keep others from doing the same.

The law recognizes that many uses of copyrighted works -- even without the permission of the copyright holder -- are not an infringement. While there is no "right" as such to make a fair use, the making of such a use is not an infringement.

Thus, if you make copies for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, it is not an infringement of the copyright, even if the copyright holder does not want you to do so.

This isn't black and white, of course. In deciding whether a use is fair or not, courts will consider a number of factors: Did you make the copies for commercial purposes? Does the copy deprive the copyright holder of revenues? Did you copy all, or substantially all, of the work, or just a small portion? The less of the work copied, the less commercial and the less impact on the copyrighted work, the more likely it is to be considered "fair."

http://www.theregister.co.uk/content/6/32004.html

------------------------------end quote------------------------------

It is clear from the above and what preceded it that defining intellectual property and how it is established is a complicated mess. Let me ask some quasi-rhetorical questions regarding legal and economic consequences of copyright laws:

Copyrights and patents have a limited timespan in the west, or are your going to go all the way with your analogy of ownership, or follow western footprints in this by setting arbitrary timelimits?

If you are not going to restrict the periods, isn't this going to put a brutal stop to innovation in society? If you are not, then how is this analogous to ownership?

If somebody claimed to own an idea, how would a judge handle this? What if somebody disputed his claim?

If I read the sentence in an article, does this mean I cannot use a sentence of his without asking the author? Isn't this an enormous burden to put on the intellectual activity of muslims? Does muslims need more restrictions on their intellectual and cultural lives?

If the idea of intellectual property neither has an anology in islamic law, nor a textual basis, nor a basis in consensus, how are you going to derive the rules? How are you going to avoid mixing in the philosophy and methodology of man-made law? More importantly, who is the mujtahid doing this?

Some of those who claim scholarship argue that "owning a something does not necessarily give you the right to make another copy of it. A simple example they give is money. If I have a US$100 bill, I have the ownership-based right to use it as I wish. However, I do not have the legal right to make "copies" of the US$100 bill, as most of us would reasonably agree."

The answer to this fallacious argument is that copying USD bills would be haram if it is for the purpose of forgery (cheating,) which is another issue all together. That is why copying a dollar bill on on a regular sheet of paper wouldn't be haram at all. In any case, this has absolutely nothing to do with whether an idea can be owned.

They also argue that the danger of breaking copyright laws is clear: you would be wronging others, and the Prophet (Allah bless him & give him peace) said, "Wrongs are darknesses on the Day of Judgement." The warnings against wronging others are frequent in the Qur'an and Sunnah.

The answer is that you haven't shown that breaking copyright laws is wrongdoing. What is really dangerous is to claim to be haram what is not haram by an ijma3 that is as clear as it gets.

Conclusion

For those associated with the hanafi school, here is a quote to think about from the book "Badaa'i^ Al-Sanaa'i^" in the section on the conditions for sound sales transactions:

The permissability of renting has been established in spite of analogy (which says it should not be allowed) due to peoples use of it in their dealings, so it is not allowed to rent something that is not normally rented.... For this reason it is not allowed to rent books and the like, and there is no rent due if someone did it.

بدائع الصنائع في ترتيب الشرائع ؛ كتاب البيوع ؛ فصل في شرائط الصحة في البيوع: الإجارة ... جوازها ثبت على خلاف القياس لتعامل الناس فما لم يتعاملوا فيه لا تصح فيه الإجارة ؛ ولهذا لم تصح ... إجارة الكتب للقراءة ونحو ذلك حتى لم تجب الأجرة

So the Hanafi school considers the ideas in a book "benefit", not property, and he even does not allow the renting of it, let alone the sale of it as property.

Moreover, if it really was property, then how can you buy a book and the conditional right to the so called intellectual property in the same contract? Wouldn't this be two contracts in one? Like the buying the fruits on a tree on the condition that they will be left on the tree?

Finally, how can someone claim to invent an entirely new section of fiqh when he is not a mujtahid? Or has western law and legal philosophy become an acceptable substitute for Thaahir al- Riwaayah?

Jesus, the prophet of Islam

2005-01-11T01:29:00.000-08:00

Introduction

God, the only Creator, named Allah in Arabic, sent many messengers to humankind as a mercy. He sent them all to teach people the correct and acceptable way to worship Him. All the prophets of Allah, the first of whom was Adam and the last of whom is Muhammad, came with one Religion--Islam, one creed--the belief in the Oneness of Allah. They all taught that Allah is attributed with attributes of completeness and perfection and that He does not resemble any of His creations. They taught humankind what Allah orders us to do and what to refrain from in this life. They taught that there is a Judgment Day in which each one of us will be judged according how we performed our obligations and avoided prohibitions. None of them taught their followers what contradicts the belief in the Oneness of Allah. Each one of them ordered their followers to believe in the rest of the prophets.

Imam al-Bukhariyy related that Prophet Muhammad, may Allah raise his rank, said:

‏‏

أنا أولى الناس ‏بابن مريم ‏والأنبياء أولاد ‏علات ‏ليس بيني وبينه نبي

It means: “I am the closest to the Son of Maryam. The prophets are like brothers from the same father (i.e. belief system) with different mothers (i.e. rules and practices). There was no other prophet between us.”

Allah sent Prophet Jesus as the last messenger before Prophet Muhammad. He was one of the five highest-ranking messengers of Allah - those most patient. He was Jesus, the son of Maryam, the daughter of ^Imran, from the "Sons of Israel" (Prophet Jacob). Prophet Jesus, as all the prophets, was truthful in what he conveyed from Allah. Today we follow the religious rules revealed to Prophet Muhammad, however, Muslims respect, love, and believe in Jesus and in his prophethood. To disbelieve in or disrespect Jesus in any way is blasphemy.

Mary, the mother of Jesus

Mary (Maryam in Arabic), the mother of Jesus, was a pious Muslim woman from the offspring of Israel during the time of Prophet Zakariyya. Prophet Zakariyya was a prophet of Allah that taught people to follow the religious rules revealed to Prophet Moses. In the Qur'an there is a block of text (called suurah in Arabic) named Maryam (Mary). This suurah talks about Mary: her birth, her pregnancy, the birth of Prophet Jesus, and other events of her life.

Mary’s mother conceived and delivered Mary when she was an old woman, at an age when women are usually unable to have babies. One-day Mary's mother saw a bird feeding its young and she longed for a baby herself. She asked Allah to bless her with a child and vowed that she would make him a servant for the Holy House in Jerusalem, dedicated to worship, because she thought the child would be male. Allah answered her supplication and Mary's mother conceived and delivered a baby girl. She named her "Maryam" and asked Allah to protect her and her offspring from evil.

Since Mary's father had died, Prophet Zakariyya (who was the husband of Mary's sister) became Mary's guardian. Maryam learned her religious knowledge from him. She grew up as a righteous, pure, and pious Muslim woman, worshipping Allah and making great efforts to obey Him. Before she turned fourteen (14) years old, Maryam was a waliyyah (a very pious woman with a special status - a muslim saint). She became the best of the women in the world. It is mentioned in the Qur'an that the angels said Allah chose Mary and preferred her over the other women of the world. (Al ^Imran, 42-43).

The birth of Jesus

Ibn Jareer al-Tabaree and other narrators told that Mary once ran out of water. She asked her cousin to go with her to get some. He declined, saying he had what he needed for that day, so Mary went to get water alone. There, she found Gabriel (Jibriil), whom Allah had sent to her in the shape of a man. Thinking he was a human who might harm her, she asked Allah for protection from him. Gabriel told her, "I am the Messenger of your Lord to you. I was sent to give you a pious child who is free of sin." Mary told him, "How could I have a son? I have no husband, and I am neither an adulteress nor a fornicator." Gabriel told her, "Creating a son without a father is an easy matter to Allah. Allah will make him a sign for humans and an indication of the Power of Allah. He will send him as a mercy from Him and an endowment to the one who follows him and believes in him. Creating him is a matter that Allah has willed and destined, so it will not be prevented or changed."

Gabriel blew the soul of Jesus into Mary. The soul entered her womb, and she became pregnant with Jesus, peace be upon him. There is a difference of opinion as to the term of her pregnancy, some said nine months, some said eight, and some said other than that.

Whatever the period, when the signs of pregnancy became apparent on her, her cousin Yusuf, the carpenter, was disturbed. He did not know how to interpret this matter; he knew how pious she was, yet he could see the signs of pregnancy. So he decided to open the subject with her. He asked her, "Tell me, would plants grow without seeds? Would trees grow without rainfall? Would there be a child without a male?" To all these questions Mary answered, "Yes." Then she asked him, "Did you not know that Allah made the plants emerge without seeds the day He created them? Did you not know Allah created the trees the first time without rain? Did you not know Allah created Adam and Eve (Hawwaa’) without a father or a mother?" Yusuf knew all these things, and when she responded in this way, he felt assured of her innocence and that this was an extraordinary event given to her by Allah.

When the signs of her pregnancy became apparent, Mary left her people. The pangs of birth led her to the trunk of a dead palm tree. Out of her shyness, and fearing that people would accuse her of having done something wrong, she wished she was dead and forgotten. Gabriel called her to comfort her, and said that Allah made a small river run under her from which she could drink, and that if she would shake the trunk of the dead palm tree next to her, it would turn green and moist dates would fall down from which she could eat and take nourishment. Gabriel also told her that when she faces her people with her newborn son, she should tell anyone who questions her about him, that she had made a vow not to talk to any human that day. That day, Maryam gave birth to her son, Jesus, peace be upon him.

Forty (40) days later she carried Jesus back to her people. They accused her of fornication. In response, Maryam pointed to her son, meaning that they should talk to him. They were angered by this and thought she was mocking them by asking them to address a 40-day old baby in a cradle. At that moment, Allah made Jesus speak. He said: ‏‏

قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا 30 وَجَعَلَنِي مُبارَكًا أَيْنَ مَا كُنتُ وَأَوْصانِي بِالصَّلاةِ وَالزَّكاةِ مَا دُمْتُ حَيًّا 31 وَبَرًّا بِوالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا 32 وَالسَّلامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا33

which are verses 30-33 of Surat Maryam and mean: [I am a slave of Allah. He will reveal the Book to me and make me a prophet. He blessed me wherever I am. In the rules revealed to me there will be a special attention given to Prayers and Zakat. Allah predestined that I will be kind to my mother and not a tyrant with a bad ending. Peace was upon me the day I was born. Peace will be upon me on the day I will die and on the day I am raised alive again.]

When Mary’s people heard that, they refrained from harming her or Prophet Zakariyya, to whom they had made ugly accusations. After Jesus spoke these words, he did not speak again until he became at an age when children normally speak. Jesus’ speech from the cradle was a preparation and a sign of his coming prophethood, when he would call the people to believe in only one god and that Jesus is His the prophet and messenger. Note that the first words he spoke were, "I am a slave of Allah."

The early life of Prophet Jesus

Lady Mary took Jesus to Egypt where they stayed for a period of time. Then they returned to the countries of Levant--to a city known as an-Nasirah. Jesus, peace be upon him, studied the Torah and memorized it. He spoke Syriac, the language of the people of Palestine at that time, and the language in which the Heavenly Book, called the Injeel, was revealed to him. He was a pious worshipper of Allah, following the rules of the Torah revealed to Prophet Moses.

Jesus' revelation and entry into prophethood

Allah sent the Revelation of Prophethood to Jesus when he was thirty years old. Allah revealed to him new laws that unprescribed some of the laws revealed to Prophet Moses. Prophet Jesus conveyed the revelation to the people and called them to believe in his message.

Prophet Jesus, like all the prophets of Allah, performed miracles as a proof to his prophethood. Many of Prophet Jesus’ miracles were in curing illnesses, since the people he addressed were famous for being knowledgeable in the field of medicine. Prophet Jesus cured those with seemingly incurable illnesses. Prophet Jesus once cured a man inflicted with leprosy. In another incident, he put his noble hand on the face of a man who was born blind and cured his sight. In yet another instance, Prophet Jesus supplicated to Allah to bring back to life a dead person who was being carried to the burial place, and Allah brought him back to life.

Prophet Jesus had other kinds of miracles also, such as when he formed the shape of bats from clay and they would fly away. One of the miracles of Jesus is mentioned in the Qur'an in Surat al-Ma'idah, Verses 112-114, which tells us that Prophet Jesus and his followers once reached a place where there was not enough food for them all. The students of Jesus requested him to ask Allah for food that would come down to them from the sky. Jesus made supplication to Allah and the angels brought down food in front of the eyes of the people. Hundreds of people ate from that food, and there was no sign that the food had diminished in quantity. This miracle increased the belief of the believers. The blasphemers however, claimed that Jesus had performer sorcery on their eyes.

After his revelation, Prophet Jesus lived on earth for about three years. He used to travel to different places calling people to the proper worship of Allah. He was so detached from worldly matters that he did not worry about not having a house to return to at night. He used to sleep wherever the night fell upon him; whether he was in an open field or in a sheltered place. He wore clothing made out of unwoven wool. He ate raw plants, without desiring to cook them. He neither married nor had children.

The Injiil

Jesus received a Heavenly Book, the Injiil, which contained the Shari^ah, (rules of the Religion) revealed to him. In it was the prohibition from associating partners with Allah, and from consuming usurious gain (riba), pig meat, blood, or meat of animals not slaughtered properly. It contained the order to perform the Prayer (with bowing and prostration) twice a day. It had the order to fast (but in another month than Ramadan), and the order to perform ritual purification (taharah). Prophet Jesus came with a Shari^ah that permitted some of the things which had been forbidden upon the children of Israel in the Torah. Although what is called "The Bible" today contains some true stories of Prophet Jesus, it does not contain the true Injiil which was revealed to him.

The ascension of Prophet Jesus

When Prophet Jesus was 33 years old, the blasphemers among the offspring of Israel plotted to kill him, but Allah saved him from their harm. Ibn Abi Hatim and an-Nasa'iyy narrated from the route of Ibn ^Abbas that he said:

Prophet Jesus was in session with twelve of his elite companions in a house. He told them that among them were those who would blaspheme in the future. Then he asked them, "Who among you would want to be made to look like me, be killed in my place, and be my companion in Paradise." The youngest among them stood up and said, "Me." Prophet Jesus told him to sit, then repeated the same question. Again, the same young man said, "Me." Again, Prophet Jesus told him to sit, and again he asked the same question. When the same young man volunteered for the third time, Prophet Jesus received the Revelation that this young man was the one who would be made to look like him and killed in his place. Prophet Jesus was raised to the sky from an opening in the ceiling of the house. When the Jews came after Prophet Jesus, they saw the young man that Allah had made look like Jesus. They took him, thinking he was Prophet Jesus, and crucified him.

It should be noted here that there are two widespread false stories about this matter. In one, it is claimed that one of Jesus’ students was paid a great sum of money to lead the Jews to him, however Allah made this person look like Jesus so he was taken instead and crucified. In another, it is said that the person killed in place of Jesus was the leader of the Jews. Both of these stories are false. After Prophet Jesus was raised to the sky, his nation lived following his guidance, teaching, and methodology for two hundred (200) years. However, the nation of Prophet Jesus did not remain steadfast to Islam. Three hundred (300) years after Prophet Jesus was raised to the sky, the followers of those who had perverted his teachings became very numerous. At the same time, those who were truly following the Religion of Islam were few and weak. After some five hundred (500) years, none of the believing Muslims of Jesus’ nation were left. When Prophet Muhammad received his revelation, he was the only Muslim among the people on earth.

Prophet Jesus' future descent to earth

Prophet Jesus, peace be upon him, is still alive and residing in the second of the seven skies, preoccupied with worship. He will descend to earth before the Day of Judgment and his descent will be one of the great signs of the last days. Prophet Muhammad informed us that Jesus will descend to earth at a place on the eastern side of Damascus, with his hands on the wings of two angels. He will meet a group of Muslims getting ready to perform the Prayer, with the Mahdiyy as their Imam. The Mahdiyy will ask Prophet Jesus to lead them in that prayer, however, Jesus will ask the Mahdiyy to lead them--as a sign that Prophet Jesus will rule according to the rules revealed to Prophet Muhammad. After this one time, Jesus will lead the people in prayers because he has a higher status than the Mahdiyy.

After he descends, Prophet Jesus will rule the earth with the Shari^ah of Prophet Muhammad, the Shari^ah Muslims are ordered to follow until the Judgment Day. He will break the crosses, kill the pigs, and abolish the jizyah (compulsory payment by the People of the Book to the Muslim state), because in the rules of Prophet Muhammad the jizyah is only applicable until the descent of Jesus. He will kill the Dajjal, an ugly, evil blasphemer who claims to be God, and who misleads many people into blasphemy. Prophet Jesus will perform Hajj-pilgrimage and travel to visit the grave of the Prophet to salute him, and to greet him by saying, "As-salamu ^alaykum ya rasul Allah", as narrated by Abu Dawud at-Tayalisiyy and others.

During his time, the people of Ya'juj and Ma'juj will appear and cause great destruction to the earth and devastation to the Muslims. Prophet Jesus will take the believers to Mount at-Tur to ask Allah to relieve them from those people. Allah will answer their supplication and destroy the people of Ya'juj and Ma'juj. After that, Prophet Jesus will rule the Muslims and there will be a time when peace, comfort, and safety will prevail. Prophet Jesus will live for forty (40) years on earth after his return. He will marry and have children. He will die and be buried. ^Adullah Ibn Salam said, "It is written in the original Torah that Prophet Jesus will be buried next to Prophet Muhammad" (in the chamber of Lady ^A'ishah.)

Final remarks

Prophet Jesus was a messenger of Allah. He had a revelation to teach the religion of Islam and to call people to worship Allah, their Creator. Muslims believe in his prophethood and in his truthfulness in conveying that message. Prophet Jesus is alive now, living in the second heaven, worshipping Allah. He will return to earth before the Day of Judgment and will rule the Muslims with the Shari^ah of Prophet Muhammad. May peace be upon this respected, honored and beloved Messenger of Allah.

Praise be to Allah, and Allah knows best. ‏‏

وَالسَّلامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا 33

Verse #33 of Surat Maryam means: [Peace was on me the day I was born. Peace will be on me on the day I will die and on the day I am raised alive again.]

Commentary on why it is blasphemy to say that Allah has a son

The essential meaning of the word "son" is something begotten - something that is generated out of something else. In other words, if someone said that Allah has a son, then he is saying that Allah multiplies or divides, and this contradicts the belief that Allah is one. This again leads to worshipping other than Allah.

The word "son" also contradicts the concept of ownership; it would be absurd to say that someone "owns" his "son". Something can't be someone's son and personal property at the same time. In other words, to say that Allah has a son is to deny that he has absolute ownership of all created things. That is why it is blasphemous to say that Allah has a son, even as a figure of speech. Muslims must believe that Allah is the true owner of everything, because He is their Creator.

As shown above, the concept of having a son is incompatible with the concept of believing in one Creator. That is why one cannot logically claim that the Creator has a son. It is like saying 2+2=5, which is a lie and has no possible meaning. That is why muslims must believe that it is impossible that Allah should have a son; it has nothing to do with ability, because it is nonsensical and illogical. If someone asks, "Can Allah have a son?" it is as if they are saying "can the number 3 be 4?", thus the correct way of answering this is to say that "It is impossible that Allah should have a son."

Note that it is blashpemy to say that Allah "can" have a son, because this is to deny Allah's attribute of godhood - being the Creator and absolute owner of everything. However, it is also blashpemy to say that He is "unable" to have a son, because this is to insult Allah's power. The correct expression is to say that it is "impossible that Allah should have a son" or "absurd to claim that Allah could have a son". Having a son has nothing to do with being the Creator, and therefore is not related to Allah's attribute of power.

Avoiding Kufr (blasphemy)/ Riddah (apostasy)

2005-01-11T01:13:00.000-08:00

Kufr is any saying, deed or belief that denies, disrespects or makes fun of God, the Prophets, the Angels, the Quran or the Islamic religion. Deny means to say or believe anything that contradicts what our beloved prophet Muhammad taught. Committing Kufr causes one to be a non-Muslim (kaafir), even if one was previously a Muslim. Kufr after being Muslim is called riddah (apostasy).

Important basic beliefs and what denies them

Every Muslim must believe that Allah's existence does not have a beginning and that everything else has a beginning.

Allah said in the Quran that He created everything, and Prophet Muhammad (may Allah raise his rank) said that "Allah existed and there was nothing else".

Saying or believing that any of Allah's attributes has a beginning, is kufr, because this would mean that He is part creator and part brought into existence.
Saying or believing that Allah is in a place or location is kufr, because place has a beginning, and therefore everything in it must also have a beginning. Allah existed before place and He still exists without it. Moreover, Allah said that the Jews committed kufr by their worship of the gold calf, pointing out that it is a body.
Saying or believing that God is united with His creation, or physically enters created things, such as the sky or a body is kufr.
It is kufr to say or believe that Allah changes, because changes are series of events and all events have a beginning.
Important note: we neither say that Allah is in place nor say that He is outside place. We say that He exists without a place.
Important note: Allah is not attributed with change, because all change has a beginning. Rather, we believe that Allah's attributes are without a beginning or an end.
Important note: Although created things become existent and annihilated in sequence, Allah's act of creating them is not sequential. Rather, we believe that Allah's attributes are without a beginning or an end.
Important note: To understand that one cannot know the reality of Allah attributes is to understand the Islamic belief in Allah; one must not think about the self of Allah, but rather think about created things instead.

Every Muslim must believe that Allah does not resemble His creation.

Allah said in the Quran that He does not resemble anything.

Saying of believing something that contradicts this belief is kufr, such as believing that Allah is in a place, or that He has a shape or travels distances. This is because being in a place is the attribute of created things, and because place itself is a creation, so Allah does not need it.
To say that "Allah is like so and so" is kufr, because this is drawing a resemblance.
Important rule: Allah is different from anything you imagine in your mind.
Important rule: Allah is not attributed with a where or a how.

Every Muslim must believe that Allah is attributed with self sufficiency.

Saying or believing that Allah needs something is kufr.
Saying or believing God has a partner is kufr; having a partner means needing agreement.

Every Muslim must believe that Allah is attributed with onenness, i.e. He does not have a partner or a part or an equal.

Saying or believing that Allah has a rival, child, part or a partner is kufr.
Saying or believing that Allah has a mother or a wife is kufr.
Calling Allah "father" is kufr.
Saying or believing that anything other than Allah deserves worship is kufr.
Saying or believing that Allah has limbs or bodyparts such an ear or an eye is kufr.
Saying or believing that anyone or anything has a similarity to Allah or His attributes is kufr.

Every Muslim must believe that Allah has the power to create anything.

To say or believe that anything other than Allah can create is kufr.
To say or believe that Allah does not have the ability to do something is kufr.
Believing that anyone other than God has the power to create, such as believing that humans create their own actions is kufr.

Every Muslim must believe that Allah is attributed with a Will, that everything is predestined and that there is a wisdom in all of Allah's actions.

To say or believe that Allah does something unwise or unjust is kufr.
It is kufr to say or believe that Allah's will changes.

Every Muslim must believe that Allah knows, hears and sees everything. They must also believe that His Knowledge, Hearing and Seeing is not like ours; it has nothing to do with instruments, such as an ear or an eye or a brain. They are eternal attributes of Allah that do not have a beginning or an end.

To say or believe that Allah does not know something is kufr.
To believe that Allah sees with an eye or hears with an ear is kufr, because Allah is One, without a partner or a part.

Every Muslim must believe that Allah is attributed with life, but that His life does not have a beginning or an end, and does not resemble our life.

To believe or say that Allah's life is in a body or soul is kufr, because this is the life of created things.

Every Muslim must believe that Allah has the attribute of speech (Kalaam), and that His speech is not like ours; it is not sound, letters or language; it does not depend on traveling through a medium such as air; it does not resonate in our ear; it has no beginning and no end; it is not sequential.

Important rule: The (the revealed book of the Quran) refers to Allah’s attribute of speech, just as the utterance of Allah’s name “Allah” refers to Allah. In Arabic the word "Quran" refers to both Allah's attribute of speech and the book.
Everything that has a beginning needs a Creator, because it was brought into existence.

Every Muslim must believe that Allah's attributes are attributes of absolute perfection.

Saying or believing that Allah has attributes of imperfection: flaws, weaknesses, boundaries, needs or limits (such as body, location, size, shape, or distance.) is kufr.
Saying or believing that Allah changes is kufr. Changing or developing implies a need to do so. In addition, something that changes becomes more or less perfect, and Allah is attributed with complete perfection.
Believing it is possible for God to have a child is kufr; having a child is a created attribute indicating need, physical existence, multiplication, etc. Such a belief also denies the Creator’s absolute ownership of all created things.

Every Muslim must believe that prophets are examples of human perfection and are models for us to follow.

Saying or believing that it is possible for prophets (even before prophethood) to lie, cheat or betray, or to be cowards, stupid, mean, ill mannered, unattractive or to have an illness that makes an onlooker feel disgusted is kufr.
Saying or believing that it is possible for prophets (even before prophethood) to commit kufr, large sins, or small sins that show meanness is kufr.
Saying or believing that it is possible for prophets (even before prophethood) to be mean, such as contemplating adultery or fornication is kufr. This is insulting a prophet.

Other examples of kufr sayings and beliefs

If someone says that there is a Prophet after the Prophet Muhammad, this is kufr.
It is kufr to say it is acceptable for someone to follow a religion other than Islam.
It is kufr to believe that any prophet, such as Jesus or Moses taught the beliefs of another religion than Islam. All prophets taught the beliefs of Islam.
Cussing, insulting or making fun of God, a prophet, a revealed book, the Islamic religion or any of its rules is kufr. Neither ignorance, nor anger is an excuse in this.

Deeds that are Kufr

Any deed or action that denies, disrespects or makes fun of God, the Prophets, the Angels, the Quran or the Islamic religion is Kufr, such as:

Throwing the Quran, or the written name of God, in the trash; this is an insult.
Wearing a cross believing it is all right to do so. This is Kufr because the cross is the sign of another religion, and God only accepts Islam.
Prostrating (kneeling on the ground placing his forehead on the ground) to the sun or fire, or another object. If someone does a prostration to a human to worship him, then he has committed Kufr. If it is not done to worship him, however, then it is not Kufr, but it is forbidden.
Committing a sin, such as adultery, stealing or leaving an obligatory prayer is not kufr unless one believes it is OK to do so.

Important rules regarding Kufr

It is important to know and not to confuse an actual belief with a thought that crosses one's mind. Satan (the Devil) can bring thoughts to our mind, which are Kufr. If this should happen we need to reject the thought in our heart and fight to get rid of it. As long as we fight it and do not believe it, we are Muslim. However, if someone believes soemthing that is Kufr he becomes a kaafir. Satan often tries to bring such thoughts to Muslims.
It is very important when mentioning kufr stated by someone else to mention that it was that person who made the statement, either directly before or after you mention the statement. If someone repeats kufr, or writes kufr without relating it to those who said it, it causes him to leave Islam, whether he believes the Kufr or not.
If someone was talking about statements that Christians make in order to show how ignorant they are, and he was mentioning the following statement, he needs to say, "Christians say that Jesus is the son of God." If the speaker does not use something like the phrase, "Christians say," either before or after the rest of the statement, in order to relate it to someone else, then the speaker has left Islam, even if he does not believe the statement.
To help someone commit kufr is kufr.
To be happy with someone's kufr is kufr.

Some of the effects caused by committing riddah

If a Muslim committed apostasy, then his fasting would be interrupted if he was fasting, the meat of his slaughter forbidden to eat, his marriage contract void and any attempt at worship invalid. All his previous goods deeds have been lost, even if he returns to Islam later. He must return to Islam immediately.

How to return to Islam after committing riddah

If someone commits kufr, he is required to immediately say "I firmly believe that no one and nothing deserves to be worshipped except God, and Muhammad is His Prophet and Messenger," with the intent in his heart to become Muslim and to leave anything that contradicts that belief, loud enough to hear himself, with the intent in his heart to become Muslim, leave that kufr and never repeat it again. This is how one returns to Islam (becomes Muslim again). One is required to feel sorry for having committed kufr.

When saying kufr does not cause one to leave Islam

There are 3 occasions under which if someone says kufr he does not leave Islam:

If someone has a slip of the tongue, i.e. he is trying to say something that is not kufr, but by a slip of the tongue, he says something else that is kufr, he does not leave Islam.
If someone is not sane or is not conscious of what he is saying, and he commits kufr, he does not leave Islam.
If someone is directly and immediately threatened with loss of life, limb or the like unless he says something kufr. For example, if someone was threatened with being killed if he did not curse God, he has the option to refuse, be killed and die martyr, or curse God, on the condition that he hates this before he does it, while he is doing it, and after he did it.

Ignorance is NOT an excuse in kufr pertaining to the attributes of Allah or the attributes of the prophets, or the fact that Islam is the only correct religion. However, if someone was new to Islam, or lived far away from Islamic scholars, then he does not fall out of Islam if he thinks something forbidden to be permitted or vice versa, such as adultery.

Allah's attributes of power and will

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Allah has the attribute of power

Allah has the power to do whatever He wills.
God has power over everything in this world (world here means all creation.)
God's power is related to those things which are possible to the sound intellect, even those things which are not currently in existence.
God’s power is not related to the impossible propositions; that which cannot ever be. The impossible usually refers to contradictions in terms; such as if someone said that Allah is attributed with attributes of completeness and perfection and then said that He has a limit. The terms "comleteness" and "perfection" are incompatible with having a limit, so it cannot ever be that Allah has a limit.
Impossible propositions refer to things that cannot ever be, so they are not really “things”, but mere verbal absurdities.
An important concept here is to understand that Muslims must believe that Allah is clear of any imperfection, need, limit or weakness. This MUST be so, because the one who created this cosmos cannot possibly be limited in any way. In other words, it is impossible that Allah is attributed with imperfection, such as:

to need something; needing is to be incomplete.
to resemble a creation; everything about a creation needs a creator.
to have a partner; having a partner implies needing agreement.
to have a child; having a child is a created attribute indicating need, physical existence, etc.
to have attributes that change or develop; changing or developing implies a need to do so.
to have a body, shape or form, because these are all limited and have boundaries, which is an imperfection.
to have a limb; only creatures have limbs, and implies a need for instruments. In addition limbs need space..
to have a beginning or an end; anything with a beginning needs a creator and anything with an end is weak.
to have a changing will; this implies indecisiveness.
to be ignorant of something.
to die; anything susceptible to death is weak.
to be in a place; anything in a place is bounded by it.

It is impossible for Allah to resemble His creation, because all creation and everything that happens to it needs a creator.
If someone says that Allah can have a son, then he is saying that it is possible for Allah to be weak, because being attributed with the possibility of weakness is a weakness. This is obvious kufr (blasphemy – something that makes one a non-muslim).
If someone says that Allah is unable to have a son then he commits kufr because he has attributed to Allah inability. Impossible things have nothing to do with ability. To clarify, without intending similitude: it would be absurd to describe a stone by saying “it can’t speak very well”, because speaking is not related to being a stone.
Muslims believe Allah is attributed only with complete perfection, meaning that it is impossible for Him to be attributed with imperfection.

Allah has the attribute of will

Allah has the attribute of will. What Allah wills, will be, what Allah does not will, will not be.
Something can only exist, if Allah wills for it to exist.
God's will does not have a beginning or an end.
God's will does not change.
Everything is predestined.
Allah wills for things to exist, but does not need anything

To rely on Allah means:

To believe that the Creator of all causes and their effects is Allah.
To work on the apparent causes of what one wants, but not rely on them in one's heart.
To ask Allah for the result one is after.

The verbal sales contract

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A sale in Islam is defined as exchanging something desired for something desired. This happens by verbal contract when the affirmation of the option to buy or sell (or bid) is followed by the counterpart's acceptance while the option remains. The two statements could be in past or present tense. Examples are:

1. Both bid and acceptance are in past tense, e.g.: Bid to buy: "I have bought this car for USD 1000." Acceptance: "I have accepted."

2. Both bid and acceptance are in present tense (provided that the intention is to affirm and accept, not haggling,) e.g.: Bid to buy: "I buy this car for USD 1000." Acceptance: "I accept."

3. The bid or the acceptance is in one tense and the other in another tense, e.g.: Bid: "I buy this car for USD 1000." Acceptance: "I have accepted." Bid: "I have bought this car for USD 1000." Acceptance: "I accept."

Imperatives (orders) and questions are not considered valid as affirmations, such as, "Sell me this car for USD 1000!", "Do you sell me this car for USD 1000?", and "Buy this car for 1000!" These statements are part of the bargaining process, and are not contractually binding. In marriage contracts, unlike in buying and selling, orders are considered affirmations, such as if someone said "Marry me for a dowry of USD 5000!" and the other answered, "I hereby accept your marriage." This is because haggling is not normally part of the marriage process.

If one of the parties makes an affirmation (bid) to buy or sell, then the counterpart has the option to accept during the contract session, as long as the bidder does not withdraw his affirmation (bid). This is based on the hadith of Tirmithiy that "the buyer and seller have the option as long as they did not depart from each other."

The contract session lasts as long as the two parties remain in their place and they do not engage in unrelated conversation. If they are walking together, then there must be no moment of silence between affirmation (bid) and acceptance.

If affirmation (bid) is followed by acceptance in the contract session, then there is no option to withdraw the bid or acceptance, even in the same session. This is because in the Quran (5, 1) we are ordered to remain faithful to our contracts:

"يَا أَيُّهَا الَّذِينَ آمَنُواْ أَوْفُواْ بِالْعُقُود"

Introduction to buying and selling transactions

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One of the greatest ways to worship Allah is to make sure that one's trading transactions are islamically sound. This is because it requires struggling hard against one's natural desires, and because it is mentioned in hadith that the honest tradesperson dies a martyr. It has been said that the meaning of renouncement of this world, is to ensure that all one's income is permitted.

On the on other hand, one of the fastest ways to drown in sin, is to engage in transactions without having studied what Islam says about them. A saying has been narrated from Umar which means that "noone trades in our markets, unless he is understands how to do transactions soundly. Otherwise he will commit ribaa." From this we know that sound business dealings is something that must be learned, especially because the linguistic meaning of "riba" in Arabic is "addition", and there is not doubt that some types of addition in transactions are allowed, such as profit.

Definition of the sales transaction

A sale in Islam is defined as exchanging something desired for something desired. A sales transaction has happened if this definition is met. The exchange can be either physical or by a verbal contract. The latter happens when the affirmation of the option to buy or sell is followed by the counterpart's acceptance while the option remains.

Kinds of Sales Transactions

There are several kinds of sales transactions and they can be divided according to several criteria.

Kinds according to their Islamic judgement:

Correct. This one meets all conditions for the transaction to be without any sin.
Contingent. This transaction is valid, but contigent upon som later event to take effect, such as someone's approval.
Corrupt. This transaction is a sale in that it meets its definition, but an islamically forbidden element is related to the contract.
Invalid. This transaction is not a sale at all because its definition was not met.

Kinds according to what is bought and sold:

Object for object, or barter.
Object for debt. This means selling an object for a price. The price can be absolute, i.e. gold, silver or going currency. The price could also be relative; sold by weight or volume, or by unit count and is of consistent quality.
Debt for object, or "salam" in Arabic. In this, the buyer pays for something that the seller does not yet possess.
Debt for debt, or "sarf" in Arabic. This is the trade of currencies, gold and silver.

Kinds according to the purchase and sales price:

The most common is the haggler's price. This is the price that the two parties agree upon without regard to the purchase price of the seller.

However, sometimes there is an agreed relation between the two prices. These kinds of relationships are 4:

Al-Wadhii^ah: The price is set lower than the original price by a certain amount.
Al-Tawliah: The price is set equal.
Al-Ishtiraak: The price is set equal for part of the goods.
Al-MuraabaHah: The price is set higher by a certain amount.

Ribaa ("usury")

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Linguistic Definition of the Arabic word "ribaa":

"an increase"

Islamic Definition:

Something extra taken without anything in its exchange (according to Islamic legal standards) as a condition for one of the parties in a transaction of property for property.

Its judgment:

Prohibited, and one of the large sins.

The warning against ribaa

Allah threatened those who take ribaa with war and those who deny its prohibition with eternal torment. The Prophet (may Allah raise his rank) cursed those who give it, receive it, record it, or bear witness to it.

The wisdom in its prohibition:

It leads to taking the property of Muslims, which has sanctity, without something in exchange.
Riba lets a person make money without producing anything, which reduces efforts in the production of goods and services.
Prohibiting ribaa makes it easy for people to give loans out of charity.
Ribaa often traps the debtor in a vicious circle of higher loans and interest.

… and Allah knows best.

Ribaa can be said to be of at least 4 kinds:

Obvious ribaa:

Taking a loan with interest in exchange for a delayed return of the loan. This is the ribaa of the jaahiliyyah mentioned in the Quran. The interest taken is for the time of the loan, and time cannot be sold in Islam; it is an extra without anything in its exchange.

A similar type of ribaa is taking a loan on the condition of any benefit to the lender.

Ribaa of something extra in sales:

Selling things that are sold by weight or volume and of the same kind with a difference in weight or volume or a delay in delivery (or specification). E.g. salt for salt, or cow's milk for cow's milk.
Selling gold for gold, silver for silver, or currency for the same kind of currency with a difference in amount or without physically exchanging the goods before leaving the place of transaction. It has been related from Umar "if the other party jumps before exchanging, jump with him."
Note that things sold by piece or area are not of the type of property that cannot be sold with uneven amounts. It is allowed to sell 2 cloths for 1 cloth or 2 eggs for 1 egg.

Ribaa of credit in sales:

Selling things that are of the same kind with a delay in delivery (or specification). E.g. one may sell a cow for 2 cows; a cloth for 2 cloths; an egg for 2 eggs, but without delaying delivery or specification.
Selling something that is sold by weight for something of another kind that is also sold by weight with a delay in delivery (or specification). E.g. If selling sugar for salt, one may have a difference in weight between the two, but no delay in delivery or specification.
Selling something that is sold by volume for something of another kind that is also sold by volume with a delay in delivery (or specification). E.g. cow's milk for goat's milk.

Ribaa of corrupt or invalid sales-transactions: This is a large chapter of Islamic jurisprudence that needs separate treatment under buying and selling.

Useful Extra Information for Pilgrimage

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Some important issues before leaving

To ask permission from one's debitors who's debt is due is a duty.
To be generous in providing for one's dependents before leaving.
To reduce unnecessary talk to the minimum.
To avoid getting najis filth on one's body and clothes as much as one can.
To remain in the state of ritual purity (having wudu' and ghusl.)
To pray two subsets in one's regular masjid before leaving.
To give some charity to the poor before leaving.
To ask those muslims whom one has wronged for forgiveness.
To say goodbye to people one knows, and ask for peoples supplication.

Before showering for Ihram it is good to:

Cut one's nails.
Trim one's mustage.
Removing pubic hair and armpit hair.
Have intimacy with one's partner if possible.

Take to avoid the following common sins:

Arguing with others (however, one must still order people to do their obligations, if they are slacking, and to avoid sins)
Talking about sex or flirting with the opposite sex, even one's wife.
Take care to avoid backbiting, which is to say something about an absent muslim that he wouldn't like to be said.
To avoid namiimah, which is to spread rumours among muslims that result in hatred between them, even if it is true.

Important matters of the heart

One should keep constantly in mind that everything happens by the Will of Allah, and avoid both despair and overconfidence. One should ask Allah for help in everything, even if it is just in the heart.
One should take particular care to not spend a moment on anything but worship in Mount Arafah.
One should cry over one's sins and sincerely repent as much as one can. If one can't cry, or is not aware of any sins, then one should cry over that, as this is among the greates of calamities.
One should fill one's heart with love and thankfulness to Allah by remembering all the good things one has experienced.
One should fill one's heart with fear of Allah and His awesome punishment, without complete despair of being forgiven. One should should remember one's own inevitable death and accountability to invoke these feelings.
One should fill one's heart with love to the Prophet (may Allah raise his rank), as we have been ordered, for he is the means by which we can hope for salvation through his teachings and intercession: "... they shall ask help from Adam, then from Musa, then from Muhammad - who will intercede..." (Al-Bukhaariyy).
One should fill one's heart with true monotheism. Monotheism is to believe that Allah is the only Creator, and that everything else is dependent upon Him, therefore only He deserves to be worshipped. He is eternal without a beginning and so are all His attributes, including His attributes of action - such as creating and shaping things. He does not resemble anything. He is the Creator of time, place, light and darkness and thus cannot be imagined.

Obligations and Common Sins One Should Know

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Sins of human beings are invariably committed through forbidden acts or leaving obligatory acts. Acts can only be done by the body or mind. Therefore, for the purpose of convenience, one may split the topic of sins according to the parts of the body.

Obligations of the heart

It is an obligation to believe in Allah
It is an obligation to believe that Allah is one. That is, he doesn't have a partner, he doesn't have part (such as a limb or a son), and noone resembles Him.
One must also believe that Allah is NOT limited, bounded, flawed, incomplete or weak in any way.
It is an obligation to believe in what Allah has revealed to his Prophet Muhammad
It is an obligation to believe in Allah's Messenger
It is an obligation to believe in what was taught by the Messenger Muhammad
It is an obligation to do good deeds only in obedience to Allah and not for the praise of any creation
It is an obligation to be sorry for having committed sins
It is an obligation to rely on Allah. Since Allah is the only Creator, only Allah creates benefits and harm. Therefore, we need to rely on Allah
It is an obligation to stay away from sins, because we fear Allah
It is an obligation not to object to what Allah has willed to happen. Allah is not judged, because He does not have a creator, but He will judge us. Remember that even our sense of justice and injustice are mere creations of Allah in us.
It is an obligation to be respectful of the rules and practices of the Islamic religion and respected objects, such as the Quran or a mosque
It is blasphemy to respect other religions than Islam, since these religions are blasphemous inventions of mankind (such as Christianity and Judaism today - not the true teachings of Jesus and Moses, because they were muslims) and all their accountable followers are going to Hell forever.
It is an obligation to refrain from the use of what Allah has provided one with in disobedience to Him
It is an obligation to be patient in doing what Allah ordereds us to do
It is an obligation to be patient in avoiding what Allah forbids us to do
It is an obligation to be patient with the difficulties Allah gives us in our lives
It is an obligation to detest Shaytan
It is an obligation to detest all sins
It is an obligation to love Allah. It is blasphemy if someone hates Allah
It is an obligation to love and respect the original revealed books of the prophet, the true bible and the Quran
It is an obligation to love and respect the Prophet Muhammad , the Sahabah (those who met the Prophet Muhammad , became Muslim and died Muslim), and the Salihin (those who did all they were required to do and refrained from what they were forbidden to do).

Sins of the heart

Insincerity in worship (riyaa’) is sinful to commit, which is to do something good for the praise of another creation, or in order to get credit for good deeds AND be praised by another creation.
It is sinful to be proud of oneself and the good deeds one does, forgetting that Allah enabled him to do these good deeds.
It is sinful and blasphemous (kufr) to have doubt in Allah or His attributes.
It is sinful to continue to commit sins feeling confident of God's forgiveness.
It is sinful to believe that no matter what, Allah will punish you for the sins you have committed because they were so numerous.
It is sinful to reject the truth and look down on Muslims, because of one's social status or material possessions.
It is sinful to hide hostility towards a Muslim that pushes you into action. It is sinful not to hate this hostility.
It is sinful to be jealous or envious of something nice belonging to another Muslim, to the extent that you hope they will lose it and you get it. You must hate and reject this feeling in your heart.
It is sinful to persistently commit small sins without any intent of leaving them.
It is sinful to think that Allah will definitely punish you and will not give you mercy.
It is sinful to think badly of a Muslim without a sound reason.
It is sinful and kufr not to believe in predestination.
It is sinful to be happy or pleased with a sin, whether yours or someone else's.
It is sinful to covertly cause harm to a Muslim.
It is sinful to hate those who deserve to be loved.
It is sinful to be stingy with what Allah ordered Muslims to give: Zakat.
It is sinful to love this life and be tied to this life to the extent that you work with things that are sinful in order to gain the possessions of this life.
It is kufr to be disrespectful of those things Allah ordered us to respect.
It is kufr to be pleased with kufr.
It is kufr to believe it is acceptable to follow another religion than Islam
It is blasphemy to hate all the companions of the Prophet (may Allah raise his rank)
It is sinful not to believe there is wisdom in everything in the Islamic religion, whether we know the wisdom or not. We are required to follow Shari^ah (rules of the Islamic Religion), even if we do not know the wisdom.

Sins of the stomach and greed

It is sinful to eat something bought using Ar-riba. Ar-riba is generally known as interest on loans, but it is a very detailed subject which will be covered in business dealings.
It is sinful to impose taxes. The Khaliifah, however, may request money from the very rich in order to pay for something that is obligatory for the muslim community to have.
It is sinful to use a Muslim's property if unjustly taken by force. It is also sinful to unjustly use the property of non-muslims who are paying Jizyah and obeying the rules imposed upon them.
It is sinful to sell something with a defect that is known (to the seller) without pointing out the defect. This is sinful even if the person you are selling to was a kaafir who was a Muslim and left Islam (Murtadd/ apostate).
It is sinful to steal. There is a more detailed discussion of stealing in 'Sins of the hand.'
It is sinful to take anything in an Islamically incorrect way or benefit from such a thing.
It is sinful to drink alcohol, or to eat anything that gives the effect of drunkenness.
It is sinful to eat any Najis filth as defined in Islam (see articles on purification).
It is sinful to eat from an orphan's inheritance. An orphan is someone who has not reached puberty and his father is dead.
It is sinful to misuse a place donated (waqf) for a certain purpose. Misuse is to use it for a purpose other than the one it was donated for.
It is sinful to embarrass someone into giving you something.

Sins of the eyes

It is sinful for a man to look at a woman who is not his Mahram anywhere other than her face and hands. A Mahram is a person of the opposite sex you can never marry.
It is sinful for a woman to look at any man in the area between the navel and the knees, except her husband.
It is sinful for a man to look at the area between the navel and the knees of another man.
It is sinful for a woman to look at the area between the navel and the knees of another woman.
It is sinful to look at a Mahram with desire.
It is sinful for a man to look at a woman's face, other than his wife's, with desire.
It is sinful for a woman to look at a man, other than her husband, with desire.
It is sinful to remain completely naked in a room without a sound reason.
It is sinful to uncover the sexual organs without a sound reason.
It is sinful to look down on Muslims out of pride.
It is sinful to look into another Muslim's house without the owner's permission.
It is sinful to look at something a Muslim is hiding without permission.

Sins of the tongue

There is a Hadith which means that most of the people who go to Hell go there because of the sins they committed with their tongues (they are suffering because of what they said).

It is sinful to hurt a Muslim by telling him he should be grateful to you because you did something for him. It is worse to do this in front of people.
Backbiting: In the absence of a Muslim it is sinful to say something about him that he hates to have said about him, even if it is true. It is worse if it is a lie.
It is sinful to commit backbiting with a lie. In other words, to say something about a Muslim in his absence that he hates to be said and what is said is not true. This is called buhtaan.
It is sinful to transmit sayings between Muslims for the purpose of causing problems between them. This is known as Namiimah.
It is sinful to encourage fighting between Muslims or to encourage fighting between animals.
It is sinful to lie.
To tell a joke which contains a lie is sinful.
It is sinful to swear by God to a lie.
It is sinful to accuse someone of adultery, whether directly or indirectly.
It is blasphemy to curse all of the companions (those who met our beloved prophet Muhammad, became Muslim and died Muslim)
It is sinful to curse any single one of the companions of the Prophet (may allah raise his rank).
It is sinful for a person to beg (ask for free money or goods), unless he does not have enough food for the day, and is unable to earn the money needed for it.
It is sinful for a person to insist that another person gives him money or embarrass him into giving him money
It is sinful to vow (make it an obligation on himself -- nadhr) in front of witnesses in order to give something to someone and prevent relatives from inheriting something from him.
It is sinful for someone who owes money to another person to not tell anyone else about it. Also if someone left something with you, it is sinful for you to not tell anyone else about it
It is sinful to ask to become engaged to a girl who is already engaged and her engagement is accepted by the one responsible for her.
It is sinful to try and convince someone who has already agreed to buy something from someone else, but still has the right to call off the deal, to break this agreement and buy something similar from you instead.
It is sinful to give false witness, if asked to testify by an Islamic judge, whether the reason for lying was for money or friendship.
It is sinful to not pay back a debt one is able to pay, if the debt becomes due.
It is sinful to curse or insult a Muslim. It is also sinful to insult a Muslim's mother, even if she was not Muslim, if that insult hurts the Muslim.
It is sinful to make fun of a Muslim in satire. It is sinful to say anything that hurts a Muslim.
It is sinful to tell a lie about God or His Messenger, even if that lie was intended to encourage someone to do something good.
It is sinful to intentionally say a single letter of the Quran incorrectly while reading it out loud.
It is sinful to claim someone owes you something when he does not owe you anything.
It is sinful for a man to divorce his wife during the time when she has her period or post-partum bleeding.
It is sinful for a man to divorce his wife during a the time between a woman's periods in which he has had sexual intercourse with her.
It is sinful for a man to tell his wife, "You are forbidden to me like my sister or mother." This is a translation of a statement sometimes made in Arabic.
It is sinful to divorce one’s wife 3 times in one saying, but the divorce is valid.
It is sinful to divorce one’s wife three separate times between two periods of her’s.
It is sinful to claim that one is the son of a man who is not his father.
It is sinful for a person who was previously a slave to claim that someone other than his owner freed him.
It is sinful to give an Islamic judgment without knowledge. The Angels in the sky curse the one who does this.
It is sinful to teach something that is harmful without an Islamic reason.
It is sinful to give a non-Islamic judgment or ruling.
It is sinful to praise a dead person, as if he were still alive, by shouting.
It is sinful to mourn excessively loud. It is sinful to mourn by pulling one's hair.
It is sinful to laugh at a Muslim for something he did.
It is sinful not to answer the salaam of another Muslim that is directed to you.
It is sinful to refuse to testify to something you witnessed when asked to do so by someone who has the Islamic right to ask for a witness.
It is sinful for the one who is performed Al-Ihram for Hajj or ^Umrah or was fasting a day it is an obligation to fast, to kiss anyone with desire, including their spouse.
It is sinful to not teach necessary Islamic knowledge when someone is asking for it and you have learned it.
To tell someone to do something which is sinful is sinful.
To abstain from ordering someone to do an obligation when he must be ordered is sinful.
Every statement that encourages someone to commit a sin and every statement that discourages someone from doing what is an obligation is sinful.
Every statement that criticizes or insults the Quran, prescribed Islamic practices or Islamic traditions or a Prophet is blasphemy.
Divorce, marriage, vows and oaths are valid by uttering the required statements, regardless of one’s intention. Unless one knows this, one can end up committing serious sins.
If someone utters a statement that implies disbelief in, disdain of, or making fun of Allah, Islam, a prophet, a revealed book, an angel, hell, paradise, or prescibed Islamic beliefs, practices, rules or laws then he has committed blasphemy, unless he explicitly relates this saying to someone else. This is regardless of ones intention. One relates this to someone else by saying “it might be said”, “someone said”, “the Christians say” etc.

Obligations and duties of the tongue

All accountable people (those that are sane, have reached puberty and have heard the meaning of the creedal statement of Islam: “there is no god but God and Muhammad is His messenger”) must immediately become Muslims by uttering the creedal statement loud enough to hear themselves under normal circumstances.
If one thinks, but has some doubt, that one has committed blasphemy after becoming Muslim, then one must utter the creedal statement as a precaution. It is good to utter the creedal statement as a precaution at night before sleeping (unless one is absolutely sure that nothing blasphemous might have happened.)
It is a duty to say “Salla-Allahu-3alayhi-wa-sallam” at least once in a session or sitting where the Prophet’s name was mentioned.
It is an obligation to answer "wa^alaykum-us-salaam" when a muslim addresses one saying "as-salaamu ^alaykum".

Sins of the ears

It is sinful to listen to people speaking secretly if they do not want you to hear.
It is sinful to listen to wind and string instruments.
It is sinful to listen to backbiting. Backbiting is any saying about an absent Muslim that he hates to have said about him, even if it is true.
It is sinful to listen to Namiimah. Namiimah is any statement that is transmitted to cause problems between Muslims.
As with any sin, if someone can do something to stop it, it is an obligation for him to do something to stop it. If he cannot do something to stop it, it is an obligation for him to say something to stop it. If he cannot say something to stop it, it is an obligation for him to hate it in his heart and leave the place where it is happening. To hate it in the heart is the least thing he is required to do.

Sins of the hands

It is sinful for a seller to cheat the buyer by giving him less than the mentioned length, weight or volume of what he is selling.
It is sinful to steal the belongings of other Muslims or of Christians and Jews who obey the rules of Jizyah.
It is sinful to take taxes (see sins of the stomack for details).
It is sinful to commit Al-ghulul. When the Muslims fight the kuffaar, the money and goods that are captured (ghaniimah) need to be divided and given out according to the rules of the Islamic religion. To take anything before this division has been made is called Al-ghulul, except for those cases described in the books of Fiqh.
It is sinful to kill someone Allah has forbidden us to kill. It is sinful to kill a Muslim without a right (this includes suicide) or someone from a group of people the Khaliifah has a treaty with and the treaty contains a truce. It is also sinful to kill a Christian or Jew who abides by the rules of Jizyah, or one who is under the protection of a Muslim.
It is sinful to enter a non-muslim country as a guest, such as by visas or entry stamps, and then harm them or their property. Even if they throw verbal insults, one is not allowed to answer by physical force. One cannot use physical force unless they started - i.e. for self-defense.
It is sinful to hit a Muslim without the right to do so.
It is sinful to accept or give a bribe.
It is sinful to kill an animal by burning, unless it is causing problems (such as biting or killing) and burning is the only way of getting rid of it.
It is sinful to torture animals.
It is sinful to shoot a horse, even if its leg is broken.
It is sinful to play backgammon or any game played using a dice.
It is sinful to play with anything that relies on chance more than skill.
It is sinful to play any string or wind instrument, whether in solo or in a group. Excempted here is a trumpet in war.
It is sinful to intentionally touch, flesh to flesh, someone of the opposite sex that you are allowed to marry, excluding your marital partner. Even if it is without desire. This includes handshakes.
It is sinful to touch with desire someone of the same sex, or someone of the opposite sex, excluding your marital partner. Even if it is over the clothes.
It is sinful to draw a picture of something that has a spirit, even if it does not have a shadow.
It is sinful to prevent oneself or another from paying all or part of Zakat if it is an obligation to pay Zakat, what needs to be paid is present, and to whom Zakat may be paid is present.
It is sinful to withhold the pay of someone you have hired to do something after he has completed his service.
It is sinful not to save a Muslim who is going to die because of starvation, drowning, exposure, burning or the collapse of a building, if you are able.
It is sinful to write something that is sinful to say.
It is sinful to cheat or betray; the opposite of being trustworthy.

Sins of the sexual organs (genitals)

It is sinful to fornicate, practice adultery or homosexuality.
Adultery and sodomy are the greatest sins of the sexual organs.
It is sinful to put the head of the penis into the sexual organ of any animal. There is no specifically prescribed punishment for this (hadd).
It is sinful to drink urine. There is no specifically prescribed punishment for this (hadd).
It is sinful to have sex with a dead woman. There is no specifically prescribed punishment for this (hadd).
It is sinful to masturbate.
It is sinful to have sexual intercourse with a woman who is having menstrual or post-partum bleeding (see article "Prohibitions for the one who is ritually impure").
It is sinful to reveal the parts of your body that it is forbidden to reveal when there are someone present that can see.
It is sinful for a man to reveal the area between the navel and the knees in the presence of another man or woman other than his wife or unmarried female slave.
It is sinful to uncover one's genitals and anus for no reason, even if no one else is present.
It is sinful to face the Ka^bah or turn your backside toward it while urinating or defecating.
It is sinful to defecate orurinate on the grave of a Muslim.
It is sinful to urinate in a mosque, or in another respected place.
It is sinful not to circumcise one who has reached puberty, if they have not already been circumcised.

Sins of the Feet

Sins of the feet increase step by step. One may start walking and if he is going to commit a sin, each step he takes is a sin.

It is sinful to walk to commit a sin.
It is sinful for a wife to leave the house without her husband's permission or agreement. She may leave without his permission or agreement to do something that she is required to do, such as learn something that is an obligation for her to learn, provided that he does not teach her.
It is sinful to run away from those one is obligated by Allah to support. This includes not paying for one's wife, children and parents what one is required to provide for them.
It is sinful for a slave to run away from his owner.
It is sinful to enter a room or a house where someone of the opposite sex is alone, if this person is not a mahram. This sin is called khalwah. There must be a third person in the room that one would feel embarrased from. A mahram is someone that one could never marry – i.e. NOT brothers- and sisters- in law, because one could marry them if there was a divorce.
It is sinful to run away from one's creditor, if one is obligated to pay the loan immediately.
It is sinful to intentionally and purposely walk with a stature that is proud and boastful and shows vanity.
It is sinful to step over people causing them difficulty and discomfort.
It is sinful to walk between a person who is praying and the place he puts his head in prostration (sujuud).
It is sinful to put one's feet towards the Quran if the Quran is not higher than one's feet.
It is sinful to NOT go to do something that is an obligation. For example, not to go to the required Friday prayer or not to go to learn what one is required by Allah to know.

Common Sins of the Body in General are:

It is sinful to hurt one's parents in a way that if it had been done to another Muslim, it would have been a small sin. Hurting ones parents in this way is called ^uquuq and is a large sin.
It is sinful to cause great difficulties for one's parent. For example, if a mother asks her son or daughter for something and they reply in a manner that breaks her heart, it is from the large sins.
It is sinful to not visit one's Muslim relatives without a sound reason. Relatives include one's grandparents, aunts, uncles, and cousins from both sides of the family. That is, all your parent's relatives.
It is sinful for men to wear women's clothes and it is sinful for women to wear men's clothes. Unisex clothes are permitted.
It is sinful for men to imitate women and vice versa.
It is sinful to wear long clothes that extend below the ankle out of pride or to show off.
It is sinful for a man to dye his hands or feet with henna unless there is a need to do so.
It is sinful to interrupt doing something that is an obligation without an acceptable excuse.
It is sinful to imitate the behavior of a Muslim in order to make fun of him.
It is sinful to force a free Muslim to work without his agreement.
To be an enemy of a Muslim Saint (Waliyy), whether his karaamah is seen or not, is from the biggest sins of the body. This is like someone who was an enemy of a good Caliph.
It is sinful to help someone commit a sin. Examples are selling grapes to someone who wants to make wine from them, or selling weapons for a robbery.
It is sinful to spread something that is counterfeit by saying that it is real.
It is sinful to use containers or instruments made of gold or silver.
It is sinful to make tattoos.
It is sinful for two muslims to let more than three days pass, in which they met, without saying, "As-salaamu ^alaykum" to one another because of anger between them, unless there is an Islamic reason.
It is sinful to spend time with someone who is committing sins just to entertain them.
It is sinful for a male who has reached puberty as defined in Islam to wear something made of gold or silver or something made of more than 50% silk, with the exception of a silver ring. It is allowed for a man to wear a ring made of silver. It is better to wear it on the little finger with the crest turned toward the palm.
It is sinful for two members of the opposite sex who are not Mahram (someone that one could never marry – i.e. NOT brothers- and sisters- in law) for each other to stay in a room or house alone together. It is not sinful if there is another man or woman present. This sin is called khalwah.
It is sinful for a woman to travel alone without a Mahram.
It is sinful to do something that causes an obligation to become invalidly performed.
It is sinful to kill game by using something that kills by its weight.
It is sinful to kill animals for mere sport or target practice.
It is sinful to put something najis in a mosque, or to make a mosque dirty by spitting.
It is sinful to sit looking at sins if one does not have an acceptable excuse for remaining.
It is sinful for a woman whose husband has died, or has been irrevocably divorced, to leave the house during her ^iddah, without an acceptable excuse. Irrevocably divorced means that the husband does not have the option to take her back during her ^iddah.
It is sinful for someone who is required to perform Hajj and has the resources to perform Hajj not to intend to do Hajj. If he dies without making the intent to perform Hajj he has a sin.
It is sinful to borrow money from someone without an apparent way to pay him back except if the lender knows he does not have a way to pay him back.
It is sinful to pay money to do something sinful.
It is sinful and blasphemous not to completely respect the Quran or any other Islamic religious books or papers. It is also sinful not to treat with respect the written name of God even if it were written in books that contain blasphemy, such as the perverted bible.
It is sinful to change a boundary that distinguishes between yours and someone else's property or a public street.
It is sinful to close a public street without the right to do so.
It is sinful to use something you borrowed for something other than what you have been given permission to use it for.
It is sinful to use something for longer than you have permission to use it. It is also sinful to loan it to someone else.
It is sinful to prevent others from using public land and use it only for yourself. Examples are a public pasture used for feeding sheep, or a public forest used for collecting firewood, or public lands used for mining. It is sinful to prevent other Muslims from using these public lands.
It is sinful to use something lost and found without first being sure that the owner is no longer looking for it, or that it will be ruined if more time passes. Only poor people are allowed to use it or take it after that.
It is sinful to go to a party or dinner without the host’s permission, or to enter because one embarrassed the host to invite.
It is sinful to make people pay protection money. In other words, coerce someone to give you something in exchange for which you will not harm them.
It is sinful for a man not to spend equal time and money among his wives if he has more than one.
It is sinful for a woman to put on perfume and pass by men with the intent to attract them to commit a sin (such as looking with desire).
It is sinful to learn something that is harmful without an Islamically acceptable reason (e.g. magic).
It is sinful to discharge an unjust Khaliifah and it is sinful not to obey him in those things that are not sinful.
It is sinful to take the responsibility for something like other people's money, the guardianship of an orphan, the management of a mosque, or being a judge if you know you will not be able to do this correctly.
It is sinful to defend someone who has done something unjust from those who want to take what they have a right to from him.
It is sinful to frighten a Muslim.
It is sinful to block off a road in order to steal (highway robbery).
It is sinful not to do a Nadhr (vow) you made. A vow is to make something an obligation upon oneself.
It is sinful to fast two consecutive days without breaking your fast at all.
It is sinful to interrupt an optional Hajj or ^Umrah once you have started.
It is sinful for a man not to pray Al-Jumu^ah if it is an obligation for him, even if he prays Al-Thuhr.
It is sinful to postpone the obligated prayers past their proper time without an acceptable excuse.
It is sinful to leave the group prayer for the 5 obligatory prayers in a village, if not enough men are praying together.

Funerals

2005-01-05T02:46:00.000-08:00

When death is expected

If a person is dying, he is put on his right side facing the Qiblah as a sunnah, or flat on his back to make the exit of the soul easier.
Someone will repeat for him the creedal statement, but he is not ordered to say it (because of the tension he might refuse).
If he dies, then his mouth is closed by tying a cloth over the head and under the chin and his eyes are closed as well.

Washing the dead

The obligation is to wash the dead person at least once, but there are optional things that should be observed listed below.
Ablution is made for him as a sunnah, without rinsing the mouth or nose.
He is put on a bed so that the water will flow off.
A cloth is put to cover his private parts alone, and his clothes are removed.
His bed is perfumed with incense an odd number of times (3, 5 or 7).
Water is boiled with sidr or ushnaan (plants boiled with water to give it greater cleansing effect.) If they are not found, then pure water is used.
His head and beard is washed with khatmi (another plant) if available.
He is put on his left side and washed with sidr water until it is seen that water has reached under him on the bed.
He is put on his right side and washed with sidr water until it is seen that water has reached under him on the bed.
He is sat up leaning against the one washing, who lightly squeezes his stomach. This is so that the funeral clothes won't later become filthy.
If something comes out, it is washed away, but neither the full wash (ghusl) nor the ablution is repeated.
After this he is put on the right side and washed a 3rd time.
After this he is dried by a cloth and perfumed before shrouding.
Some perfume is put on the dead's head and beard - but not what is exclusive for women if the dead is a man.
Neither his hair nor his beard is combed
His nails and hair are not cut.

Shrouding the dead

The sunnah is to put the man in 3 shrouds: one to the neck (shirt), one from the top of the head to the end of the toes (izaar), one beyond the head and feet (wrap). In that order.
It is allowed to shroud a man in only 2 shrouds; izaar and wrap; Abu Bakr ordered to be shrouded in this way.
For the man it is disliked to use only one shroud, except in necessity.
If there is fear that the shroud might fall off, then it is tied with a cloth to prevent that.
The woman is shrouded in 5 as a sunnah: shirt, headcover, izaar, wrap and chest-cover (in that order).
It is allowed to use only three for her; izaar, wrap and headcover, but less than that is disliked.
The woman is first put in her shirt, and then her hair is braided into two braids and placed over her shirt on her chest. After that her head-cover is put on.
All the shrouds (for men and women) are perfumed by incense an odd number of times (3 times) before use.
After this the prayer is performed.

The Prayer for the dead

This prayer is an obligation for the community (fard kifaayah) and its pillars (conditions for valid performance) are: supplication, standing and proscription.
Its prerequisites are that the dead is a Muslim, has been washed and is placed in front of those praying.
The sultan is the preferred leader, then the judge, then the local imam, then the guardian is preferred (but unlike in a woman's marriage the father is first), then the sons according to age. If there is no guardian, then the husband (in the case of a woman) leads, and if there is none, the neighbor.
If someone lower in priority than the guardian leads, then the guardian repeats the prayer later if he wishes.
If the guardian prayed, or those higher than him in priority, then the funeral prayer may not be repeated.
If the dead one was buried without having been prayed for, then the prayer is performed by the grave, if it is before the body starts to disintegrate (according to what one thinks is most likely the case.)
The prayer consists of: proscription with raising the hands, the thanaa' (or praising Allah saying "al-hamdu lillaah" and the like), a takbiirah (without lifting the hands) followed by praising the Prophet (saying sallallaahu 3alayhi wa sallam and the like, but it is best to do it like in prayer after tashahhud), another takbiirah followed by supplication for the after life of oneself, the dead, ones muslim parents and the muslims in general. It is better to say supplications mentioned in hadit. After this one makes the fourth takbiirah and then the salaam.
If the leader makes a fifth takbiirah, then the follower does not follow him in this.
The supplication for the dead (after the third takbiirah) consists of asking for forgiveness for the dead one.
One does not ask forgiveness for a child (since the child is not accountable). Instead one says:

اللّهمّ اجْعَلْه لَنا فَرَطاً ، واجْعَلْه لَنا أَجْراً وَذُخْراً ، واجْعَلْه لَنا شافِعاً مُشفَّعاً

"Allahumma-j3alhu lanaa faraTan, wa-j3alhu lanaa Ajran wa dhukhran, wa-j3alhu lanaa shaafi3an mushaffa3an"

If one is late, then one does not make a takbiirah until the leader makes one after one is present.
If the leader has made 4 takbiirahs before the follower's presence, then he does not enter the prayer, even if the leader didn't make the salaam yet.
If someone was present and did not make the takbiirah immediately with the leader, then he does not wait for him to make another takbiirah.
The one who is praying for a dead man or woman faces the body's chest, since this is the place of the heart where the light the belief of Islam is.
One must stand for the funeral prayer - unless there is an excuse.
It is allowed for the guardian to permit others to lead the prayer.
It is allowed to announce the prayer, i.e. to send the word around to get people to attend the funeral prayer.
The funeral prayer should not be performed inside the masjid.

Funeral for Children

If there are lifesigns (sound or movement) from a newborn before its death (but after most of him/her has come out of the mother), then it is named, washed and prayed for.
If the newborn gave no lifesigns (after most of him had come out and he had some visible bodyparts), then he is washed and wrapped in a cloth and buried in respect of his humanity, but he is neither prayed for nor named. He does not inherit, unlike the case where he is named.
If a child was captured from the non-muslims together with its parents and then died, then it is not prayed for since he is attached to them. This is unless he declares his Islam when old enough to believe the basics of the belief.
If one of the child's parents became a Muslim, then he is also prayed for, because he follows the best of them in terms of religion.
If the child was captured alone, then he is prayed for, because he is now attached to the abode of Islam (Islamic land), just like in the case of an abandoned child found in a Muslim country.
If a non-Muslim died and he has a Muslim guardian, then he is washed, shrouded and buried, but without any observation of the sunnahs.

Carrying the dead

When they carry the dead on his platform/ open chest, they hold it in its four corners.
They walk with him quickly without jogging (so that the dead will not be thrown around in the box).
When they reach the grave, it is disliked to sit before he has been put down from the necks of those carrying. This is because help may be needed and standing makes one ready to do so.
The manner of carrying is to put the casket on your right shoulder first in front (which is also the right side of the dead by his head since he is on his back), then go behind and put him on the right shoulder, then go up front to the right of the casket (the left of the dead by his head) and place him on your left shoulder and finally go behind to the right and put him on the left shoulder. This way is to give preference to the right hand side of the dead and the carriers, (and to keep behind the casket). (Each person makes ten steps on each corner for a total of 40.) This is all in the case of many available carriers.
Those who are not carrying follow behind, not in front or to the sides, and recite or make remembrance silently.

The burial

The grave is dug and side-slotted (in the side of the grave towards the Qiblah (the prayer direction)). In soft earth one makes a wide cleft straight down, and then a narrower one to place the dead in the middle.
The dead one is placed on the side of the Qiblah of the grave (so that the one taking him down will be facing the Qiblah).
The undertaker says while putting him in the slide slot: "bismillaah wa 3alaa millati-rasuulillaahi" and he is put on his right side facing the Qiblah.
The grave of the woman is covered until the bricks have been placed on the slot, but this is not done for men.
The knots are then untied since one is now safe from it falling off, and (unburned) clay-bricks are placed to close the side-slot.
It is disliked to use building bricks or wood, because these are for solidifying buildings, and the grave is a place of tribulations.
After that the grave is filled and given a slightly elevated top from earth. Those who have seen the Prophet's grave (may Allah raise his rank) bore witness that his grave is shaped in this way.

The Case of the Martyr

The martyr (i.e. the complete martyr that has special funeral treatment) is the muslim that was killed by non-muslims, or was found on the battlefield with a sign of having been killed, or was killed injustly by muslims in a way that does not obligate payment of diyah (i.e. it was on purpose, not by mistake or by something that does not cut). This martyr is shrouded and prayed for, but not washed, because he died in the manner of the martyrs of Uhud. The Prophet (may Allah raise his rank) said about them that they were to be wrapped with their injuries and blood.

Any muslim that was killed by iron injustly and he is ritually pure (Taahir), has reached puberty, and there is no financial damages to be paid for his loss, is a martyr like those of Uhud.
The meaning of sign of having been killed is external or internal injury, because this is the indication of having been killed. Internal injuries are detected by blood exiting from an irregular place, such as the eye or ear.
Al-Shaafi3iy disagrees with us with regard to the prayer, and says that the sword removes all sins, so the martyr does not need intercession. The answer is that the prayer is to show the dignity of the dead, and the martyr has first priority in this. Moreover, the person free of sins, is still in need of supplication, like a prophet or a child.
The one that was killed by any instrument (even what does not cut) by the non-muslims, or rebels (against the khaliifah), or highway robbers is not washed, because not all the martyrs of Uhud were willed by swords.
If someone who is in need of greater ritual purity (ghusl) died as a martyr, then washing is required. Accordingly, the woman in menstruation or post-partum bleeding, or after it has stopped before washing, is washed.
The martyred child is also washed according to Abu Hanifah. He says that the sword removed the need for washing adults since it removes sins, and a child has no sins, so he does not fall under the meaning of the martyrs of Uhud.
Blood is not washed off the martyr, and his clothes are not removed. However, what does not have the meaning of shrouding is removed, such as padding, fur, hats, weapons, socks or shoes. (However, pants are kept on. In addition, he is not stripped naked, and padding and fur is kept on if nothing else is available.)
Shrouding is added or removed as needed in order to do the sunnah number of shrouds.

The Deadly Wounded in Battle

The one who was deadly wounded in battle and does not die immediately (hereby refered to as deadly wounded) is washed, because his attribute of martyrdom had someting following it, namely some lifespan after it. This way the trace of injustice was weakened, so he does not take the meaining of the martyrs of Uhud. The one considered to have been deadly wounded so that this trace was weakened is the one who ate, drank, slept, took medicine or was tranported from the battlefield alive, because he engaged in the matters and benefits of this life. On the other hand, the martyrs of Uhud died thirsty while the water was offered them, and they did not accept in fear of losing martyrdom.

If the wounded was removed from the place he fell so that he wouldn't be trampled, and died after that, then he is a martyr, because he did not get any rest or pleasure out of that. However, if he was put in a tent or the like, then he is considered deadly wounded, not a plain martyr in the meaning of Uhud.
If the wounded remained alive the entire time of a prayer, while conscious and rational, then he is a deadly wounded person (and is washed). This is because this prayer became a debt that must be made up, and this is a judgement for the living.
If the wounded made a testament regarding things of the afterlife, then he is also a deadly wounded person according to Abu Yusuf, because this is a business of this life. However, Muhammad said this is not so, because such a testament is a matter of the dead, and he is therefore a martyr.

Murder victims and those punished by death

The person found dead in a town is washed, because oaths and diyah (bloodmoney) is due, so the trace of injustice is lessened. The exception is if is known that he was killed by something sharp injustly (so there is no diyah), because the duty here is capital punishment for the killer or punishment in the hereafter.
The one who was killed in prescribed physical punishment is washed and prayed for. This is because he expended himself to settle the right of others upon him, whereas the martyrs of Uhud expended themselves for the sake of Allah only.
Highway robbers or rebels against the Khaliifah that were killed are not prayed for. This is because Ali did not pray for the dead among the rebels against him.

Prayer by, in or on top of the Kaabah

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Prayer in the Kaabah

To pray inside the Kaabah is allowed both for obligatory and optional prayers.
If the leader prayed inside it with a group, unless the follower put his back to the front of the leader, because he is in front of the leader.

Prayer on the roof of the Kaabah

The one who prays on the roof of the Kaabah has a valid prayer, because the Kaabah is actually the place itself and the air above it up to the sky, not the building
However, it is disliked to pray on the roof of the Kaabah, because it is not respectful to it.

Prayer around the Kaabah

If the leader prayed in the masjid of Mekkah (the Masjid-ul-Haraam), and the people stood around the Kaabah and joined him in prayer, then their prayers are correct if they are closer to the Kaabah than he is, unless they are on his side of the building. This is because being in front or back is only realized from the same side.

Prayer in Fear

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If people are facing the enemy in battle (or wild beasts or the danger of drowning or fire,) then the leader makes two groups for the prayer: one facing the enemy and one behind that group.
He first prays one subset with the group behind.
The moment he lifts his head from the second prostration, the first group goes to face the enemy while the second come to pray.
The leader leads the second group in his second subset, and sits for tashahhud and says the salaam. At that point the second group does not make salaam, but goes to face the enemy again and the other comes back.
The first group comes back again and they pray their second subset. They pray as singles without reciting -- because they were with the leader from the beginning. They sit for tashahhud and the salaam to end their prayer.
The first group goes back again to face the enemy, while the second comes back to pray their second subset with reciting - because they were preceded by a subset. They sit for tashahhud and the salaam to end their prayer.
If the leader is a resident, then he prays a pair of subsets with the first group and a pair with the second. If it is Maghrib he prays a pair with the first and a single subset with the second group.
If the fear and danger is very strong, then everyone prays single, hinting at bows and prostrations in any direction they are able.
In the middle of fighting activity one does not pray, but postpones the prayer.

Prayer of Asking For Water (istisqaa’)

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Asking of rain (istisqaa') consists of supplication (du3aa') and asking for forgiveness.
There is no sunnah group prayer when asking for rain, but one may pray in group or single if one wishes.
If one wishes to pray, then it is done as in Eid, outside the masjid with loud reciting and a speech at the end.
The leader faces the Qiblah while supplicating, and turns his coat if he wishes.
The non-muslims that live in muslim countries do not join the muslims in asking for water, because the purpose is to ask for the descent of mercy, and they attract the descent of damnation.

The Eclipse Prayers

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The Prayer of the Solar Eclipse

If the sun eclipses, then the leader prays with the group two subsets in optional prayer fashion (there is no call to prayer or speech, and there is only one bow in each subset. (Al-Shaafi3iy said: there are 2 bows)

The leader of the prayer should be the leader of their Friday Prayers, and if he doesn't show up, then people should pray single to avoid problems.
The leader recites lengthily and with silence according to Abu Hanifah.
Reciting lengthily in the prayer is a preference, but he may shorten it if he wants to do so. The sunnah is to occupy the entire time with prayer and supplication, so if one of the two is short in time, then the other is lengthened.
One supplicates after this prayer until the sun appears since this is what the Prophet (may Allah raise his rank) advised.
There is no speech with any of the eclipse prayers.

The Prayer of the Lunar Eclipse

There is no group prayer if a lunar eclipse occurs. Instead, everybody plays single (as a sunnah).

The Eid Prayer

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The Eid Prayer is a duty for those who must pray Friday Prayer (not travelers, women, the sick, slaves or the blind).

It is a virtue before the prayer on the Eid of Fitr (the Eid after Ramadan) to:

eat,
take a complete shower (full ghusl),
use the siwaak,
put perfume before going to the prayer,
wear one's best clothing,
pay the Sadaqah of Fitr before prayer.

After this one heads for the prayer, saying AllahuAkbar silently and repetitively.

It is a virtue before the prayer on the Eid of ADHaa (the Eid after Hajj) to:

postpone eating until after prayer, and eat after prayer from ones own slaughtered meat,
take a complete shower (full ghusl),
use the siwaak,
put perfume before going to the prayer,
wear one's best clothing.

After this one heads for the prayer, saying AllahuAkbar loudly and repetitively.

The rules of the two Eid Prayers

When prayer becomes allowed by the sun rising high enough, then the Eid prayer time starts and its time lasts until the sun is in its zenith. It ends at the zenith.
There is no optional prayer before or after the Eid prayer where it is being held; one goes home if one wishes to pray after it.
The way that some people imitate those in Arafaat is invalid, i.e. getting together on the day of Arafaat in special places in order to imitate the pilgrims in Arafaat. This is because staying in Arafaat is a special form of worship in a special place, so it is not a worship in other places, just like all the rites of the pilgrimage.
There is no call to prayer for the Eid prayer.

The leader prays two subsets with the group for Eid as follows:

After the takbiirah (saying Allahu’Akbar) of the proscription he adds three more (with lifting the hands in all of them). According to Al-Shaafi3iyy the takbiirahs are 7.
After that he reads the FatiHa and a suurah and then he makes the takbiirah for bowing.
In the second subset he prays normally, but adds three takbiirahs before the takbiirah of bowing. According to Al-Shaafi3iyy the extra takbiirahs are 5 in this subset and are made at the beginning of it.
One lifts the hands in the extra takbiirahs of the two Eid prayers. However, one does not raise them when saying "Allahu'akbar" for bowing (rukuu3).

Two speeches are held after the prayer:

In the speeches the rules pertaining to the zakat of fitr (the Eid at the end of Ramadan) are taught.
In the speeches after the Eid-al-ADHa the rules pertaining to slaughtering and the takbiirahs of tashriiq are taught.

Making up the Eid of Fitr Prayer:

The one who missed any Eid prayer with the leader, does not make it up as a single.
If the hilaal of shawaal was not visible, and then some bore witness of seeing it after the sun's zenith, then Eid is prayed the next day, because it was postponed for a valid reason.
If the Eid of fitr prayer was not made on the second day, then it is not prayed after that.
If the Eid of ADhHaa prayer is not performed on the day of Eid, then it is prayed the next day or the day after that, but after that it is not prayed. This is because the prayer time is the time of slaughter, so it is bound by the days the latter is performed. However, one has done something bad if one postpones it for no valid excuse.

The Takbiirahs of tashriiq (a duty):

The takbiirahs of tashriiq are to say one time: "Allahu'akbar, Allahu'akbar, laa'ilaaha'illallaah, wallahu'akbar, Allahu'akbar, wa lillaahilHamd."
These takbiirahs are started after Fajr Prayer on the day of Arafaat and end after Asr on the last day of tashriiq (23 prayers over 5 days).

These takbiirahs are made immediately after the 5 obligatory prayers by:

Residents of cities (not travelers or villagers of a tiny village) in group prayers that are not disliked (not groups with only women.)
Women and travelers praying behind a male that is a resident. This is because they are followers of the leader.

Some scholars say: they are made by anyone, even singles and travelers.
The follower does not leave these takbiirahs, even if the leader does.

The Friday Prayer

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Prerequisites of Friday Prayer

It must be in a town where the people are so many that the largest masjid will not hold all of them.
It must be performed by the ruler (with not ruler above him), or someone he has appointed (i.e. the governors, judges or preachers.)
The time is the time of Thuhr prayer; not before it and not after. If the time of Thuhr finishes during the Friday Prayer, then it becomes invalid. Those that were in it must pray Thuhr from the beginning, because they are two different prayers.
Another prerequisite is the speech. This speech must be before the prayer and after the time of prayer has entered.

It is a ascertained merit (sunnah) to hold two speeches separated by a brief sitting of the leader.
Ritual purity and standing during the speech are also ascertained merits for the speaker.
If the speech was held by someone sitting and without ritual purity, it is still valid. However, it is disliked, because it breaks with the inherited tradition, and because it will lead to a separation between the speech and the prayer.
If the speaker only praised Allah, it would be enough for the speech to be valid according to Abu Hanifah.

There must be 3 people plus the leader present according to Abu Hanifah, and 2 plus the leader according to the other two.
The group must remain until the leader has prostrated once.
- If the people took off before the leader has bowed and prostrated in the first subset, so that no adult accountable men remained, then he must pray Thuhr from the beginning according to Abu Hanifah.

The obligation of performing Friday Prayer

The Friday Prayer is not obligatory upon travelers, women, the sick, slaves or the blind. It is enough for them to pray Thuhr.
If those who are excused from the Friday Prayer attend and pray with the group, then they do not need to pray Thuhr.
It is valid for the traveler, the slave and the sick to lead the Friday Prayer, but not women or children.
The one who prayed Thuhr in his house on Friday before the prayer of the leader, without an excuse, has done something disliked but his prayer is valid.
If after praying Thuhr it occurs to him to attend the Friday Prayer, and headed towards it while the leader is already in prayer, then his Thuhr is invalidated by merely moving towards it.
It is disliked for those who are excused from Friday Prayer to pray Thuhr in a group in a town where there is Friday Prayer.

Performance of the Friday Prayer

When the (first) call for prayer occurs for the Friday Prayer, all those that are not excused must leave all buying and selling and head for the prayer.

This is provided that the prayer time has entered.
It is haram to buy and sell during Friday Prayer.

When the leader of the prayer exits for the Friday Prayer in the masjid, one must leave all prayers and talk until he finishes his speeches.
When the leader climbs upon the minbar, the (second) call for prayer is made in front of it.
After the speeches the Friday Prayer of 2 subsets are performed.

Catching the Friday Prayer

The one who entered behind the leader in the Friday Prayer, prays with him whatever remains, and completes the subsets he missed after the leader finishes. This is even so if he entered right before the salaam.

The prayer of the traveler

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The distance that makes one a traveler

The travelling by which rules change (fasting Ramadan, prayer subset numbers, permissability of female travel, duty of Friday and Eid prayers, duty of slaughtering in Eid, the period for which one may wipe the khuff) is the one for which one intends (i.e. starts travelling wanting) to travel the distance of 3 complete days and nights at the average pace of a person on foot or riding a camel. Today this is estimated by about 98 kilometers.
Travel by sea is not estimated according to travel by land. Instead, one estimates according to normal conditions of travel by sea.
The sinful and the obedient (to Allah) in his traveling is the same with regards to its license.

The description of the travelers prayer

The obligatory prayers of the traveller with 4 subsets are reduced to 2 subsets ONLY (not optional).
If a traveller prayed 4 subsets and sat (the time it takes to say the tashahhud) after the first pair, then the first pair become the obligatory prayer and the second an optional prayer. However, he has done something bad by delaying the salaam of the obligatory prayer.
If a traveller prayed 4 subsets and did not sit (the time it takes to say the tashahhud) after the first pair, then his obligatory prayer is invalid. This is because he effectively entered an optional prayer before he completed the obligation.
The one who missed a prayer while traveling, and makes it up after settling, prays it by 2 subsets. The one who missed a prayer while settled, and makes it up while traveling, prays in 4 subsets.

Group prayer with travelers

If a traveller entered as a follower behind a settled person in a 4 subset prayer, in the time of that prayer, then he competes 4 subsets.
If a traveller entered (note that it is the time of entry that matters) behind a settled person in a 4 subset prayer, after the time of the prayer has expired, then his prayer is invalid. This is because it is now making up a prayer for him and he is supposed to make up 2 subsets, not 4.
If a traveller leads settlers, then he says the salaam after 2 subsets while the others complete 4. They complete the 3rd and 4th subsets without reciting, but must recite in any subsets that they did not catch.
It is a virtue for the leader who is a traveller to say "complete your prayers, because we are travellers!" after having said the salaam.

Start- and end-points of being a traveler

If the traveller went beyond the buildings of his place of settlement, then he starts praying 2 subsets.
After exiting the town, he remains a traveller until he intends to settle in a town or village for 15 days or more. If he intended less, he will remain a traveller.
Settlement in the middle of the desert is not valid for ending the state of being a traveller.
If the traveller entered a town with the firm intention of leaving "tomorrow or after tomorrow", and never intended to stay for 15 days, then he shortens his prayer, even if years pass by.
If the muslim troops entered the warzone (non-muslim land) and intended to settle, they still shorten their prayer, even if they besieged a town or a fortress. This is because they are in the state between victory thus settlement and defeat thus retreat, so their place is not a place for settlement yet. The same is the case if they besieged (muslim) rebels against the Khaliifah in muslim lands outside the cities or at sea.
The intention of settlment for herders living in tents is valid, and is not invalidated merely by moving from one pasture to another.
If the traveller enters his home town, then he must complete all 4 subsets, even if he did not intend to stay.
Whoever had a hometown but emigrated to another town, remains a traveller if he should travel through his original hometown. This is provided that it is not also his hometown. The basic rule is that one's original hometown is invalidated as a "hometown" by taking another place as ones home, but not by mere travelling or settling in another town.
The place of settling is invalidated by settling somewhere else (because the new place is its equal) or by travelling (because it is contradictory to settling) or by reaching one's hometown.
If the traveller intended to settle in "Makkah and Mina" for 15 days, then he keeps shortening his prayer. Exempted here is if he intended to stay all nights in one of them, because settlement has to do with were you stay at night, so in this case he becomes a settler by entering the place he intends to stay at night.

The Prostration of Recital

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There are 14 places for the prostration of recital in the Quran. These were noted in the mushaf of Uthman.
Note: The second prostration in surat-ul-Hajj is for the prayer (not of recital - in disagreement with Shafi3iy), whereas there IS a prostration in suurah "Saad" (in disagreement with Shafi3iy).
Note: The place for prostrating in suurah "Ha-Mim" is after aaya number 38 (not 37 as some scolars say). This is the saying of Omar, and is precautionary since it is allowed to postpone the prostration, but not the other way around.
These prostrations are all a duty upon both the recitor and the listener, even if the latter did not intend to listen.
If the leader of the prayer recited an aayah of prostration, then he prostrates and so does the followers.
If the follower recites an aayah of prostration, then neither he nor the leader should prostrate during the prayer or after it. However, if someone outside the prayer heard it, then this outsider must prostrate.
If those in a group prayer heard someone outside their prayer recite an aayah of prostration, then they do not prostrate during the prayer. However, they do prostrate it after the prayer.
If they did prostrate in the prayer for the reciting done outside their prayer, then this is invalid and they must repeat it after the prayer, but not the prayer itself.
If the leader of a prayer recited an aayah of prostration and someone outside the prayer heard it, but entered into the prayer after the leader had prostrated for the recital, then this man does not have to prostrate for it. This is provided that he entered while the leader was still in the same subset (rak^ah). If he enters the prayer before the leader prostrates, then he must prostrate, because he must do so even if he did not hear the reciting. However, if he did not enter the prayer, or did not catch the subset, then he must prostrate it.
Any prostration of recital that became a duty during the reciting of a particular prayer and was not performed in it, cannot be caught up afterwards. This is because it was a part of the actions of prayer (imposed by the recital of the prayer), and therefore has extra virtues, so it cannot be performed by a prostration that is deficient of these virtues.
The prostration of the prayer itself does not stand for the prostration of recital, unless one prostrates within three aayahs after it became a duty (with the intention to fulfill this duty in addition to the obligation of the prayer itself).
If someone recited an aayah of prostration while outside prayer and before having prostrated entered a prayer (without interruption by engaging in something unrelated - like chatting, or going to another corner of the room) in which he recited the same aayah and prostrated, then this prostration fulfills the duty of both recitings. However, if he recited it and prostrated for it and then prayed and recited it again in the prayer, then he must prostrate for this second reciting.
If someone repeated the same Aayah of prostration several times in the same session, then one prostration is enough for all of them.
If someone recited an Aayah of prostration once, prostrated, left the place of sitting, and subsequently came back and recited it again, then he needs to prostrate again. If he didn't prostrate the first time, then he needs to prostrate twice.
If the sitting of the listener changed, but not that of the recitor, then the duty of prostrating for the same aayah is renewed for the listener only.
If the sitting of the recitor changed, but not that of the listener, then the duty is renewed for the reciter only.
The one who wants to perform the prostration of recital says "Allahu Akbar" without lifting the hands, then he prostrates, then he says "Allahu Akbar" again and raises his head from the ground. There is no tashahhud or salaam.
To read a suurah, in prayer or otherwise, and leave out the aayah of prostration in it is disliked. This is because it looks like one is avoiding it out of pride. To read an aayah of prostration, and leave the rest of the suurah is acceptable.

Praying While Sick

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If someone was too weak to be able to stand, then he performs bowings and prostrations while sitting. This is because obedience to Allah is according to ability.
If he is unable to sit, then he lies on his back, supported by a pillow to incline his upper body, and stretches his legs in the direction of the prayer, hinting at bows and prostrations.
If someone that is unable to sit lied down on his side facing his chest in the direction of the prayer while hinting, then his prayer is valid also. However, sitting with ones legs stretched is better, because the hints point in the prayer direction.
If someone was not able to hint by his head, then he delays the prayer and does not hint by his eyes, heart or eyebrows.
If someone is able to stand, but not to perform bowing and prostration, then he does not have to stand, but sits and hints at the movements. He may stand, but the best is to sit, because hinting while seated is closer to real prostration
If a healthy person performed some of his prayer standing but suddenly fell ill, then he completes while seated (prostrating or hinting as able), or lying on his back if necessary.
If someone praying seated, while performing complete bowings and prostrations due to illness, became well during the prayer, then he builds upon what has been done and performs the rest standing (i.e. he stands where it is required.)
If someone praying by hinting at bows and prostrations due to illness became well during it, then he must pray all over again.
If someone started praying optionally while standing but became weak, then it is acceptable for him to lean on a stick or wall, or to sit down. This is because this is an excuse.
If he started leaning during optional prayer without an excuse then this is disliked, because it is improper behavior.
If he sat (during an optional prayer - after having stood in the beginning) without an excuse, then it is disliked but valid.
If someone prays seated in a boat (while sailing) without being sick, then it is valid, but standing is better.
If the boat is tied to the shore, then one must pray on land if the boat is unstable; praying on the boat would be invalid.
The boat tied to an anchor in the middle of the sea takes the judgment of the boat sailing if there is a lot of movement. If it is stable, then one must stand.
The one who loses consciousness or sanity for 5 consecutive prayer times or less must make them up. If it was more, then he does not have to pray them.
The one who sleeps through prayers must make them up, no matter how many.

The Prostration of Inattentiveness (sujuud as-sahw)

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These two extra prostrations at the end of prayer are a duty, because their role is to repair a defect that happened to the prayer during its performance, just like slaughtering during the pilgrimage if one has committed something prohibited.

Performing the prostration of inattentiveness

Say the tashahhud
Say the salam to both sides
Prostrate twice for the inattentiveness that occurred
Say the tashahhud
The Salaat alaa-an-nabiyy
Supplication (if you wish)
Say the salam to both sides to end the prayer

These two prostrations are not repeatable, therefore they should be made after the first salam. However, it is valid to perform them before the salam and then end the prayer.

The basic causes for this duty

1. Postponing an obligation or a duty inattentively: The prostrations of inattentiveness are a duty if someone added an action in a prayer that does not belong to the prayer he is in, but it is of the kind of actions that are done in prayer. (E.g. prostrating 3 times in a subset or saying the salaatul-Ibrahmimiah after the first tashahhud)

2. Neglecting a duty, such as:

Reciting the FaatiHah (if one is the prayer leader or praying single)
Supplicating the qunuut of Witr prayer
Saying the tashahhud (both of them)
Sitting for the first tashahhud
The takbiiras of Eid prayer
Reciting more than 3 aayas of the Quran loudly when it should be silent
Reciting more than 3 aayas of the Quran silently when it should be loud

Prostrating for inattentiveness in a group prayer

If the leader prostrates for inattentiveness, then the follower must prostrate with him, but not if the leader did not prostrate.
If the follower made a mistake out of inattentiveness, then nobody prostrates for this.
It is valid to enter the prayer of a leader before he has said the salam after prostrating for inattentiveness.

Negligence in the first sitting for the tashahhud

The one who forgot the first sitting, but remembered while he was still closer to sitting (than standing), sits down and performs the tashahhud. The prostration of inattentiveness is not required in this case.
If he was closer to standing than sitting, then he does not return to sit, but must prostrate for this inattentiveness.

Negligence in the last sitting for the tashahhud

If someone omitted the last sitting and stood for a fifth subset, then:

He must return to sit unless he has prostrated once for this subset. He must perform the prostration of inattentiveness since he delayed an obligation.
If he prostrated once in this fifth subset, then his (and any follower’s) prayer is invalid as an obligation and has become an optional prayer.

If someone sat after the 4th subset and then stood for a fifth without saying the salaam first, then he returns to sit and say it as long as he has not prostrated in the fifth. His obligation is complete in either case. If he prostrated in the fifth, then a sixth subset is added so that the 2 extra subsets become an optional prayer. He must perform the prostration of inattentiveness at the end for leaving out the salaam.

3 special cases

The person who prayed 2 optional subsets and was inattentive and prostrated for that in them, cannot build upon these 2 subsets if he wanted to add more subsets.
The traveler who finished 2 subsets (while shortening) and prostrated for inattentiveness, but then intended to settle (to stay more than 15 days) before saying the salam: he must complete 4 subsets so as not to invalidate his entire prayer.
The one who said the salaam intending to exit from the prayer, and still has prostrations of inattentiveness due, must still prostrate them.

Doubting the number of subsets prayed

If someone doubted whether he had prayed 3 or 4 subsets during prayer, then:

If this is the first time this happens, he must pray over again. One should exit from the prayer one is in by saying the salaam.
If this happens often, he goes by what he thinks is the most likely number of subsets prayed. If a more likely number of subsets does not occur to him, then he goes by the number he is sure of (i.e. the least number.) In the case of building upon the least number, the person should sit and perform the tashahhud at the end of every subset that he imagines might be the last. This is to avoid leaving out the obligation of the last sitting.

Catching up missed prayers or parts of group prayer

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Catching part of the group prayer

The one who reached the group prayer while the leader was in the bowing position, then proscribed and remained standing until the leader stood up, has not caught this subset. He stands up and prays this subset and all others missed after the leader has completed his prayer.
If a follower bowed before the leader, then his bow was valid if the leader caught the follower in it, not otherwise. However, it is better to repeat the bow.

Catching Up Missed Obligatory Prayers

The correct sequence of missed prayers and the obligation of the current time is required, and leaving it invalidates the prayer, unless:
One fears that the time to pray the current obligation is running out
The missed prayers are more than 5
One forgot about the missed prayers until after the current time’s obligation

Making Up Missed Optional Prayers

The 2 optional subsets before Fajr are prayed after the group prayer has started, if one can catch the second subset with the leader, but outside the masjid. This is not for the optional subsets before other obligatory prayers.
If someone misses the Ascertained Merit (sunnah) before Fajr, then he does not pray it after Fajr unless he missed Fajr itself so he can pray it in combination with the missed Fajr.
Other ascertained sunnah prayers are caught up within their associated obligatory prayer's time, but not after.

Interrupting the prayer to join a group prayer

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If someone completed his obligatory prayer alone, then he may join the group prayer afterwards as an optional prayer, but not after Fajr, Asr or Maghrib.
If he has not made the first prostration of the second subset of Fajr; he interrupts Fajr and joins the group.
If he had prostrated once in the 3rd subset of Thuhr, 2nd subset of Maghrib or Fajr then he completes the prayer.
If he was praying the sunnah mu'akkadah (ascertained merit) before Thuhr or the Friday Group Prayer, and then the group prayer or the speech started, then he interrupts after competing the first pair of subsets.

Witr Prayer

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Witr's is a duty, has three consequtive subsets (no tasliim after the first sitting for tashahhud) with FatiHah and a suurah, and with a supplication (qunuut) before bowing in the 3rd subset.
When one wants to make the Witr Supplication, one raises the hands like in the proscription while saying "Allahu Akbar," then starts to supplicate silently.
There is no regularly prescribed qunut supplication (like the supplication of Witr) other than in Witr.
If there are calamities, such as war, one may make qunut supplication in other than Witr in the standing after the bow (rukuu^) in the last subset.
Followers remain silent if the leader of the prayer makes the qunuut supplication in Fajr.
Witr is prayed in group in Ramadan only, by the consensus of the muslims, and with loud reciting.

Optional Prayers

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The optional prayers and their description

All subsets in optional prayer must have the FatiHah and a suurah recited in them because every pair of subset is like a separate prayer.
The number of subsets of optional prayers of the daytime are 2 or 4
During the night one may pray 2, 4, 6 or 8 subsets in one prayer.
The best number of subsets for optional prayers is 4.
The Merit (sunnah) prayers are: 2 subsets before Fajr, 4 in one prayer before Thuhr, 2 (or 4) after Thuhr, (2 or 4 before Asr), 2 after Maghrib, (2 or 4 before Eisha) and 2 (or 4) after Eisha. Those in brackets are not ascertained.
One does not leave the Merit prayers, unless time is running out for the obligatory prayer.
Duha is prayed by 4 subsets after the sun rises high, but before its zenith
The best place to pray optional prayers is in the house (except taraawiiH).
Ramadan’s TaraawiiH: 10 prayers of 2 subsets behind a leader, or alone at home, after the obligatory night prayer, with a resting period every 4 subsets.
A traveler outside the city prays optional prayers on the back of his animal in the direction it is facing, hinting at the prayer movements.
If someone started praying on the back of an animal, then descended and finished on the ground, then his prayer is correct, but not the other way around.
Optional prayers seated while able to stand are permitted. It is best to sit as in the tashahhud.
If someone started to pray an optional prayer standing, but later sat without an excuse, then this is valid.

The one who starts an optional prayer and then invalidates it must pray it later.

Since every pair of subset is like a separate prayer:

If someone was praying 4 subsets optionally, and invalidated the prayer after standing up for the 3rd subset, then he must pray 2 subsets later.
If one does not recite in a subset pair, then the proscription has been invalidated.
Reciting in only one subset of a pair of subsets invalidates that pair only.

Invalidators of Prayer

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In prayer, the underlying cause of invalidation is a lot of activity that does not belong to the prayer:

Speaking in prayer, whether purposefully or forgetfully, invalidates it. An exception here is forgetfully saying the "assalam" saying during prayer.
If the leader of the prayer recited Qur'aan by reading from a book (not merely reading)
Entering another prayer by proscription (one has entered the other prayer)
If someone said "there is no god but God" intending it as an answer to someone else, but not if he intended by it to make someone aware that he was praying.
If someone helps in the reciting of someone other than the leader of the prayer he is in, then his prayer becomes invalid.
If someone helps his own leader remember in his reciting, it does not invalidate his prayer, unless the leader has already gone to another aayah. He should not hurry in this.
If someone sneezed, and someone who was praying said "raHimaka Allah" (bless you), then the latter's prayer is invalidated.
The one who clears his throat, and pronounces letters in doing so, invalidates his prayer unless he is excused by being unable to prevent it (i.e. naturally or to be able to recite), just like sneezing or belching.
If a person sighed, moaned or cried with letter-sounds in prayer, then it invalidates it unless it is because of remembering Paradise or Hell (not pain or adversity)
More than two consecutive movements
Killing scorpions or any type of snake during prayer is not harmful
The one who eats or drinks in prayer invalidates it, whether it was intentionally or not.

Exempted here is if you swallowed something that was already in your mouth before the prayer started and it was less that a chick-pea in size.

To answer a greeting during prayer invalidates it, if it is by the tongue or by shaking hands. It is disliked if it is done by giving a sign (such as a nod.)

Disliked acts related to prayer and the masjid

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Disliked acts in the prayer

To count suuras or aayas of the Quran during prayer by the hand (not merely pressing the fingers into the body)For the leader of the prayer to stand (not just prostrate) in the arcade, or on a separate platform (or the followers being on a platform and the leader not).
To pray with a forbidden picture in front, over the head, to the side, behind, on the clothes or on the prayer rug.

To pray towards the back of a man sitting and having a conversation has no harm in it.
To pray with a copy of the Qur'aan or a sword hung up directly in front is not disliked.
If the head of a statue has been removed, then it is not considered a forbidden image.
It is not disliked to have a picture in the house on a pillow or a carpet on the floor, because it is stepped on.
The image of something that does not have a soul is not disliked (such as plants and trees).

It is disliked for the one in prayer to toy with his clothing, fingers, body or pebbles.
One may remove pebbles from the place of prostration by a single movement if it affects one's ability to perform it properly.
To place one's hands on the hips during prayer is disliked
Turning one's head in prayer is also disliked but turning one's eyes alone left and right during prayer is not
To sit on one's buttocks with the knees up in front during prayer is disliked
To put ones forearms on the ground in prostration is disliked
To sit cross-legged in prayer is disliked without an excuse
To lift and hold one's clothing while descending into prostration
For the man to have his hair collected in a ponytail or by pigment at the back.
To let one's clothes hang loosely from ones head and shoulders during prayer

Dislikes related to the masjid

Locking up the masjid is disliked, because it resembles prevention of prayer, unless one fears for the property in it outside the prayer times.
Ornamenting a masjid with gypsum, wood or gold paint has no sin in it, but it is not rewardable to do so. Some said it is if someone did it using his own money.
Intercourse, defecation, urination or having Greater Ritual Impurity above a public masjid is disliked, because its roof is like being inside it.

Passing in front of someone praying and using a sutrah

The one who passes between the praying person and the place he makes prostration has committed a sin -- unless there is a barrier between, such as a wall. It does not invalidate the prayer.
When praying in an open area, one should put a divider in front, about 70 cm high and wider than a finger.) One should stand close to the divider, and keep it a little to the left or right from the middle, so as not to pray directly towards it.
One may pray without the divider if one feels safe from anyone passing in front and one is not facing a road.
The divider in front of the leader works as a divider for all his followers.
The person praying prevents people from passing in front of him by either using the hand to stop them or by saying "subhaanallaah".

Entering a masjid in which the call for prayer had already been made

If the call has been made, then it is disliked to exit from the masjid until one has prayed. Exempted is the one who is part arranging the group prayer in another place.
If he had already prayed and it was the time of Eisha or Thuhr, then he may exit before the call to stand to pray starts, not after. For Fajr, Asr and Maghrib he exits regardless.

Accidents during group prayer

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Breaking ones ablution in prayer

The one who breaks his ablution during prayer unintentionally, but not intentionally or by loss of mind or ejaculation, may go to take ablution and then continue from where he was in the prayer. If he does anything else that invalidates the prayer other than making the necessary movements to make ablution, such as speaking, exposing the ^awrah, or passing by water close by in order to use other water, then his prayer is invalidated. It is also invalidated if he waits for the time it takes to perform an obligation before he takes off, or performs a part of the prayer after breaking the ablution. It is in any case better to start over.
If the leader broke his ablution unintentionally or became unable to recite (before completing the minimum recital), then he appoints a replacement immediately.

12 invalidators of the prayer before saying the ending salaam

These invalidate the prayer even after sitting for the last tashahhud before saying the salam:

The one who has taken ablution by soil sees water.
The unintentional exposure of the foot of the one who has been wiping his footwear (khuff) by little movement.
The time-period for wiping the footwear runs out.
The unable to recite learns to recite a suurah of the Quran.
The naked one finds something to cover with.
The one who was only hinting at the movements of prayer became strong enough to bow and prostrate.
Someone remembered an obligatory prayer that he missed and didn't pray yet.
The leader of the prayer broke his ablution and appointed a replacement that doesn't know how to recite.
The time of Fajr ended.
The time of Asr entered during the Friday Group Prayer.
Someone was wearing a bandage and it fell off exposing a healed wound.
Someone became well after being excused from taking ablution from some of its invalidators due to an ailment, such as irregular vaginal bleeding.

When the leader ends his prayer by other than saying salaam

If the leader of the prayer sat for the length of time of the tashahhud (the last obligation), and then laughed or willfully broke his ablution then:
1. The prayer is valid, but it is a duty to repeat it.
2. Those who did not catch the first subset with him have invalid prayers.
If the leader spoke or exited from the moske after completing all his obligations, without saying the salaam, then the prayers of those who did not catch the first subset were not invalidated.

Prayer Leadership

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Group Prayer

Group prayer for men in the 5 obligatory prayers in the masjid is an Ascertained Merit. It's disliked, but valid, for women to pray alone as a group. It is disliked for the young woman to join the group prayer in the mosque.

The suitability of a Prayer Leader (Imaam)

The most fit leader of the prayer, is the one who has the most knowledge.
It is disliked, but valid, to let a big sinner lead the prayer
It's invalid to pray an obligatory prayer behind someone in an optional prayer
It is invalid for a man to follow a woman or boy that has not reached puberty
It's invalid for a person who has complete ablution to pray behind someone who is excused from having to take ablution due to an ailment
It's invalid for all if the one who is not able to recite leads someone who can
It’s invalid for the one who is able to bow and prostrate, to pray behind the one who only hints at the prayer movements
Someone who is able to stand in prayer can pray behind the one who sits (but is able to prostrate) - but he himself must stand
The one who has taken ablution by earth (tayammum) may lead those who have ablution by water
The one who wipes his footwear instead of washing his feet, may lead the prayer of those who are washing
Someone who is praying an optional prayer may pray behind someone praying an obligatory prayer
The follower in the prayer that later finds out that the leader did not have ablution, must repeat his prayer

Arranging the rows

When setting up the rows for the group prayer, the men should come first, then young boys, and finally women
A single follower stands to the right and slightly behind.
Two followers in the prayer stand behind

Reciting in prayer

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When to perform loud or silent reciting

To recite silently means making your self hear only, whereas reciting loudly means to make others hear.

The leader of the prayer recites Quran loudly as a duty:
- In the two first subsets of all obligatory prayers except Thuhr and Asr.
- The Friday Prayer, the Eiid prayers, Witr Prayer (in Ramadan) and taraawiiH
The one praying alone may pray silently in all prayers if he likes.
Optional prayers are silent in daytime, but one may recite loudly in them at night.
The followers in a group prayer keep silent.
Attendees of the Friday Speech keep silent (except if the speaker recites the aayah that orders to praise Prophet Muhammad (may Allah raise his rank.))
If one misses the obligatory night prayer, and performs it the next day in a group, then the leader of the prayer recites loudly. However, if one is praying it alone then one must recite silently.

Forgetting Fatihah

The one who recited Quran, but forgot to recite the Faatihah in the first two subsets of an obligatory prayer, does not catch them up in the last to subsets. However, if one recited the Faatihah in the two first subsets and nothing more, then it is waajib (a duty) to catch up by reciting it again with another suurah in the two last subsets (loudly if it was supposed to have been recited aloud). One must prostrate for innatentiveness (sujuud al-sahw) in both cases above.

Obligatory and Waajib Reciting

The obligatory required reciting is fulfilled by a single aayah. This must be done in every subset in optional prayer, but at least in two in obligatory prayers.
It is a duty to read at least an additional suurah or a long aayah after the Fatihah (except in the 3rd and 4th subsets of the 5 obligatory daily prayers).
It is a sunnah to read the Fatihah in all subsets in obligatory prayers (but one does not add to it other reciting in the 3rd and 4th subsets).

The preferred amount to recite

The Quran is divided into 30 parts, the last three of these as a unit are called "The Divided One" because its divided into many suurahs.

It is a convention in the Fajr prayer and the Thuhr prayer to recite in the first two subsets between 40 and 50 aayah, or the longer suurahs of The Divided One. This is in addition to the Faatihah.
Other numbers have been related, and the way to make agreement between the sayings is to say that the leader recites with the hard-working 100 aayah, but with the lazy only 40, and with average people between 50 and 60. Others said that the criteria is to look at how busy people are, especially with regard to Thuhr prayer.
In the Asr prayer and the Eisha prayer, one should read middle length suurahs from The Divided One. For the Maghrib prayer one should recite shorter suurahs from The Divided One.
The first subset of the Fajr prayer should be made longer than the second one. This is to help people make the group prayer at a time when they are sleeping or drowsy.
The first two subsets of Thuhr prayer are equally deserving of recital length. The same is true for all the prayers except the Fajr prayer, as mentioned. It does not matter if the first or second subset is longer than the other one by two or three aayahs.
The traveler recites the Faatihah and any suurah, if he is in a hurry.

Umrah with Hajj Pilgrimage

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Hajj is wajib for the one who meets the following criteria

He is free (not a slave).
He has reached puberty.
He is sound minded (not crazy).
He is healthy enough to perform the hajj.
He has enough money for food, necessities and transportation for the trip beyond his financial obligations to his dependents as well as his house and other basic necessities.
The road to hajj is safe.

The prerequisite of Hajj

Proscription (Ihraam)

The Requisites of Hajj

Being at Arafah between the sun's zenith on the day of ^Ararah, and the start of Fajr on the day of Eid.
Most of Tawaaf-uz- Ziyaarah (with intention) after Fajr on Eid.

The duties of Hajj

Proscription (Ihraam) before or at the mawaaqiit
Starting Tawaaf from the Black Stone
Going counter-clockwise around the Kaabah
Ritual purity in Tawaaf
Covering the ^awrah in Tawaaf
Walking in Sa^y if able
Making Sa^y after Tawaaf (it is invalid alone)
Being at Muzdalifah after Fajr time enters
Sa^y between Safa and Marwah
Throwing the pebbles
The farewell tawaaf for strangers
Shaving (men only) or cutting (about 1 inch of) one's hair (at least 1/4 of all the head, but preferrably all)
Remaining in ^Arafah until Maghrib enters
Slaughtering for tamattu^ and Qiraan
Order between throwing and shaving for regular single Hajj
Order between throwing, slaughtering and shaving for tamattu^ and Qiraan
Tawaaf-uz- Ziyaarah between Fajr on Eid until the entry of Maghrib on the 12th (the 3rd day of Eid.)
Shaving or cutting one's hair in the Haram area.

Leaving any waajib requires atonement, but ones Hajj is valid without it.

Sunnahs of Hajj

The Tawaaf of entering Mekkah for the stranger
If a man (not a woman) has the intention of sa^y after Tawaaf: to walk fast with a strutt in 3 rounds; to uncover the right shoulder and cover the left
Going to Mina on the 8th and staying until having prayed Fajr on the 9th
Exiting from Mina after sunrise
Staying at Muzdalifah the night of Eid
Taking ghusl in ^Arafah
Spending the nights of Eid in Mina

Tamattu^ Pilgrimage - Umrah then Hajj

1. One must proscribe before or at the miiqaat. When one wants to make proscription, one takes a full shower and ablution, puts one's (preferrably white) pilgrimage clothes (sandals, ridaa' and izaar for men), prays two subsets and then intends to make Umrah, saying " O Allaah, I have hereby intended to make Umrah, so make it easy for me!" then one immediately says the talbiyah: "labbaykAllaahumma labbayk, labbayka laa shariika laka labbayk, innal-Hamda wanni^mata laka wal-mulk, laa shariika lak!" (Loudly for the man, quietly for the woman (she is like that in all sayings). One continues to say this until one reaches the doors of the masjid of the haram.)

2. When one first sees the ka^bah one should say "Allaahu akbar, laa ilaaha illa-Allaah" and supplicate.

3. Head towards the black stone and proscribe for Tawaaf by saying "Allaahu-akbar" lifting your hands as in prayer. Stretch your right hand towards the black stone saying "bismillahi Allaahu akbar" then kiss the inside of your hand. Every time you pass by the stone do the same. Don't try to touch or kiss the stone unless you can do it without harming anybody.

4. Complete 3 rounds walking fast and struttingly, then 4 at normal pace. Uncover the right shoulder during all rounds, and cover the left shoulder.

5. After completing 7 rounds, pray the two subsets of tawaaf. This is a duty anytime one makes Tawaaf. The best place to do it is behind "maqaam Ibraahiim".

6. Drink some zamzam water.

7. Go to al-Safa intending al-sa^y, face the Ka^bah when you reach and say "Allaahu akbar, laa ilaaha illa-Allaah" and "Allaahumma Salli ^alaa MuHammad" and supplicate as you wish while lifting your hands.

8. Go from al-Safa to al-marwah. Walk fast with a strut between the green pillars. When you reach al-marwah, say "Allaahu akbar, laa ilaaha illa-Allaah" and "Allaahumma Salli ^alaa MuHammad" and supplicate as you wish while lifting your hands.You have now completed one round.

9. Go from al-marwah to al-Safa . Walk fast with a strut between the green pillars. When you reach al-Safa, say "Allaahu akbar, laa ilaaha illa-Allaah" and "Allaahumma Salli ^alaa MuHammad" and supplicate as you wish while lifting your hands. You have now completed two rounds.

10. Complete 7 rounds, ending finally in al-marwah.

11. Cut your hair (women and men) or shave your head (men only). You have now completed the Umrah.

12. Proscribe for Hajj on the day before Arafah in Makkah.

13. Go to Mina during the day before the standing on Arafah and stay there at night.

14. Go to Arafah after Fajr prayer in Mina and stay until after Maghrib. Pray Thuhr and Asr together in Thuhr time if you like and keep busy with worship.

15. Go to Muzdalifah. Pray Maghrib and Eisha together there in the time of Eisha as a duty. Stay there until after midnight. It is better to stay until after Fajr prayer.

16. Go to Mina and throw the 7 stones of ^Aqabah, lifting the hand and throwing 7 pebbles saying "bismillahi Allaahu akbar". Avoid harming others by pushing and the like.

17. Slaughter a sheep in Mina or Makkah. You may ask a trustworthy person to do it for you, but you cannot cut your hair until you are sure it has been done.

18. After the slaughter has happened, cut or shave you hair. You can now wear normal clothes, wear perfume - anything normally allowed, except what pertains to sex.

19. Make the obligatory Tawaaf (of ziyaarah) and sa^y as in steps 2 to 10. This can be done any time after sunrise the first day of Eid until Maghrib enters the 3rd day of Eid (3 days.)

20. After Tawaaf you are now allowed everything a normal person can do.

21. Stay in Mina at night until after Fajr the second day of Eid, and likewise the next night. There is no sin if you stay until midnight only, or don't stay at all.

22. Throw the 7 pebbles of the smaller, medium and larger stoning places both on the second and third days of Eid. It must be done after Thuhr time enters until Fajr time enters to be valid. After finishing the smaller and medium stonings it is good to stop and supplicate, but not after the larger (i.e. you do not stop, but keep moving).

23. If one stays until Maghrib enters in Mina on the 3rd day of Eid, then one should stay and throw on the 13th as well. If one stays until Fajr enters on the 13th, then it is a duty to throw on this day also.

24. Before leaving Makkah one should make the tawaaf of farewell (as a duty). This Tawaaf is with regular clothing and at a regular pace. There is no sa^y after it.

Description of the Prayer

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The description of the prayer.

Prerequisites of prayer

Ritual impurity (hadath) has been removed by ablution or a full body wash
Filth (najâsat - substances which Islam prescribes as filthy) has been removed from the body, clothes and place of prayer
The color of the skin of those areas one is not allowed to show publicly has been covered: all the body except the face and hands for the woman, everything between the navel to below the knee for the man
One is facing in the direction of the prayer (qibla)
The prescribed prayer time has entered
One has the intention of the prayer if it is a duty, or simply to pray if it is not.
Proscription (beginning the prayer by saying "Allahu’akbar")

The prayer obligations (fard)

Standing, if able (when making proscription and reciting Quran) .
Reciting Quran (at least one aayah) , while standing, in two rak^ahs (subsets).
The bow from the hip (rukuu').
Prostration (sujuud).
Order between standing, bowing at the hip and prostration.
To sit at the end of the prayer the amount of time it takes to say the tashahhud.
To exit the prayer by one's own doing.

There are more, but these are the "headlines" mentioned in basic texts.

The prayer duties (waajib)

Reciting the Faatihah in the two first subsets.
Reciting a short suurah after the Faatihah and in that order.
Order between repeated actions in the same subset, i.e. the two prostrations.
Sitting after the two first subsets in prayers with more than two.
Saying the tashahhud in the last sitting.
Saying the qunuut supplication in Witr Prayer.
Reciting loudly or quietly as prescribed.
The repeated sayings of Allahu'akbar in the Eiid Prayer.
Remaining calm for at least a moment in the bow at the hip and the prostration.
Standing after the bow at the hip
Sitting between the two prostrations
To not say something more than the equivalent of the length of "subhaanallaah" in the first sitting after saying the creedal statement.
To say "assalaam" to end the prayer.
To recite loudly or silently as prescribed (more later.)
Recite the Faatihah and suurah in the two first subsets in obligatory prayers, and all subsets in other prayers.

If one leaves out an obligation of a prayer, then the prayer is invalid. If one leaves out something waajib from the prayer intentionally, then one needs to pray again. If one left it unintentionally, then one needs to make the two prostrations of omitting (sujuud al-sahw).

How to pray

Say "Allaahu 'akbar" while standing and simultaneously making the intention of the prayer you want to pray.

This is what is called the "tahriimah," or in English "proscription" and it is a prerequisite.
If one is unable to pronounce "Allaahu 'akbar", then one may say something equivalent.
The leader of the prayer says “Allaahu 'akbar” loudly in all prescribed places as an ascertained merit (sunnah).

It is a sunnah to lift ones hands when making the proscription.

The man raises them so that the thumbs are at the level of the ear lobes, and the inside of ones hands are facing forward, and the fingers are slightly spread.
The woman on the other hand, only raises her hands to the level of her shoulders, since this catches less attention.
This is the way one raises ones hands in any prayer, including the Burial Prayer, Witr Prayer and the Eiid Prayer, but also in Tawaaf

While standing it is better (but not a duty) to:

Keep one's eyes on the floor at the place where one would put one's head in prostration
Put the right hand on top of the left hand's wrist around the wrist with the little finger and thumb of the right hand.

Under the navel for the man or on the chest for the woman
This is the way one should keep ones hands whenever one is standing and saying something that is prescribed in the prayer.

At this point, as a merit (sunnah), the person praying starts quietly saying the "thanaa': "subhaanaka-llaahumma-wa-bi-hamdika-wa-tabaarak-asmuka-wa-ta^aalaa-jadduka-wa-laa-’ilaaha-ghairuka"

Like all sayings in the religion, it must be learned properly from a teacher.

After this, as a merit (sunnah), and only if he wants to start reciting Quran (either by being alone or being the leader), he quietly says the expression for asking protection from Satan, "a^uudhu-billaahi-min-ash-shaytaan-ir-rajiim"

After that, the one who wants to recite quietly says the basmalah, which is: "bismi-llaahi-r-Rahmaani-r-Rahiim"

The basmalah is repeated before the FaatiHah throughout the prayer, but not for what is read after it.

After this one reads FaatiHah as a duty: "al-hamdu li-llaahi Rabbi-l-^Aalamin. ar-Rahmaani-r-Rahiim. Maaliki Yawmi-d-Din. 'iyyaaka na^budu wa 'iyyaaka nasta^iin. 'ihdina-s-siraata-l-mustaqiim. siraata-lladhiina 'an^amta ^alayhim ghayri-l-maghduubi ^alayhim wa la-d-daalliin."

It is absolutely necessary that the Faatihah is pronounced correctly. This means that all the letters have to be pronounced correctly and no mistakes are made that change the meaning. Reciting it incorrectly is invalid. One should instead resort to reciting something else from the Qura'aan if one is able to do so. (See this article for minimum prayer knowledge).

As a leader or praying single, it is sunnah to say “'aamiin” after the FatiHah.

If the leader of the prayer was reading loudly, then the followers say ”'aamiin” immediately after he finishes the Faatihah.
One should make sure not to emphasize the "m" in "'aamiin."

After FaatiHah it is a duty to read another suurah.

After finishing the suurah, one says "Allaahu 'akbar" (loudly if one is leading the prayer only) as one's starts to bow the upper body down from the hip until one places ones hands on one's knees while the legs are straight.

It is obligatory to bow deep enough to reach one's knees, but holding them is sunnah. This is called rukuu3 in Arabic, but let's refer to it as the "bow from the hip."

It is a duty to stay still (without movement) for at least a moment
One should spread one's fingers across one's knees as a man (but keep them close together as a woman.)
Other than in the bow from the hip and in the prostration (where they are kept tightly together), one keeps one's fingers spread naturally.
The man should keep his back flat and parallel to the floor and his head in line with it, while keeping one's elbows out
The woman only goes down as much as she has to in order to reach her knees and keeps her arms close together.
One should not bend one's neck up or down
One should keep one's eyes on one's feet.
One should say silently "subhaana-Rabbiy-al-^athiim" at least three times.

After the bow one rises to stand while loudly saying:

"sami^a-llaahu-li-man-hamidah" if one is leading the prayer.
"rabbanaa-lak-al-hamd” as a follower in immediate response to that.
If one is praying by oneself, one should silently say both sayings.

After standing up (a duty) one says "Allaahu 'akbar" (which is a sunnah) as one descends to prostrate.

It is better if one first puts the knees on the ground, then the hands, then the nose, and finally the forehead.

One prostrates by putting the forehead on the ground (obligatory) as well as the hard part of the nose (waajib).

It is waajib to put all of one's toes on the ground in the direction of the prayer.
It is waajib to put one's hands and knees as well. Some say that putting all of these seven places is an obligation, i.e. that the prostration is invalid without this, so one should take care to do this.
It is sunnah to keep the stomack away from the thighs and to spread ones elbows out for the man, but the woman does the opposite in both.
One should keep ones fingers close together and in the direction of the prayer.
One should put one’s head at the level of his hands in the prostration, but in a group prayer one should not spread one’s elbows so much as to annoy the neighbor.
One should not let the elbows touch the floor.
One should say "subhaana-Rabbii-al-'a^laa" at least 3 times and end up with an odd number of times, but not so many as to test the patience of any followers.

After the first prostration one rises to sit while saying "Allaahu 'akbar". The least one has to do is to rise enough so that one would be considered to be sitting.

The best way of sitting for a man is to lay the left foot down sideways and flat under one's buttocks, while having the right foot at one's right side and the toes in the direction of the prayer.
The woman sits on her left hip while putting both legs out on her right side, with the right leg on top of the left

Prostrate a second time.

At this point, one has completed one rak3ah, or a complete subset of the prayer, i.e. standing, reciting, bowing, and then prostrating twice. All obligatory prayers have at least two subsets. The number of subsets in the obligatory daily prayers are:

Fajr Prayer two subsets
Thuhr Prayer four subsets
Asr Prayer four subsets
Maghrib Prayer three subsets.
Eishaa' Prayer four subsets.

When one gets up for the next subset, i.e. to stand, one first lifts the forehead, then the nose, then the hands, then the knees without the support of the hands. All of this while saying "Allaahu akbar".

In the subsets other than the first one does NOT:

raise ones hands at the beginning,
say the "thanaa'," ("subhaanakallaahumma.... etc.") or "a^uudhu...etc."

Whenever one has done two subsets, one sits to say the tashahhud (which is a duty): "At-tahiyyaatu li-llaah wa-ssalawaatu w-attayyibaat. As-salaamu ^alayka 'ayyuha n-nabiyyu wa rahmatu-llaahi wa barakatuh. As-salamu ^alaynaa wa ^alaa ^ibaadi llaahi s-saalihin. 'Ashhadu 'allaa 'ilaaha 'illa-llaah, wa 'ashhadu 'anna Muhammadan ^abduhuu wa rasuuluh".

One places ones hands on top of the thighs near the knees, fingers pointing in the direction of the prayer.
One lifts the right index-finger while saying the first part of the creedal statement.
If one has more subsets to do, then one stops after the two professions of Islam.

In the obligatory prayers, unlike optional prayers, one does not read more than Faatihah in other subsets than the first two.

Reading Faatihah in the 3rd and 4th subsets of obligatory prayers is a sunnah, and not a duty.
In optional prayers and Witr one must recite the FaatiHah and a suurah in all subsets.

After the final subset, one says the tashahhud, which is a duty, and adds the prophetic habit of praising the Prophet Mohammed with the Abrahamic praise: "Allaahumma salli ^alaa Muhammad, wa ^alaa 'aali Muhammad, kamaa sallayta ^alaa 'Ibraahiim wa ^ alaa 'aali 'Ibrahiim. wa baarki ^alaa Muhammad wa ^alaa 'aali Muhammad, kamaa baarakta ^alaa 'Ibraahiim wa ^ alaa 'aali 'Ibrahiim, fi-l-^aalamiin. 'innaka hamiid-um-Majiid".

Outside the prayer, saying the Prophet's Praise once is a duty if one hears his name mentioned, even several times, in a single sitting.

At the end, one makes supplication for whatever one wants, in expressions similar to those in the prophetic teachings or the Quran. Not something that sounds like ordinary speech, such as, if someone said "O God let me find a beautiful woman to marry."

Finally, one says "as-salaamu-^alaykum-wa-rahmatu-llaah" first to the right then to the left.

The minimum (duty) here is to say "as-salaam" to end the prayer. If one did not say this, and simply got up and left on purpose, then one has a sin, and it is a duty (wajib) to repeat the prayer.
One should turn one's head only and look at the right shoulder when turning right and the left shoulder when turning left.
There is no nodding in these movements as you see some people do.
When saying the salaam, one intends to say it to all the people to the left and right respectively, as well as any angels and pious jinn present.
If the leader of the prayer is right in front of you, then you include him in both salaams.
The person who is praying alone intends only any angels present.

Times when it is Sunnah or Mustahabb to take ghusl

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It is a sunnah to take Ghusl for:

Jumu^ah (Friday) Prayer
The 2 Eid prayers
The Ihram (proscription - entering the sacred state) of Hajj Pilgrimage
The pilgrim in the place of ^Arafah on the day of ^Arafah, after the sun's zenith.

It is Mustahabb to take Ghusl (Full Body Wash) for:

The one who became muslim and was Tahir (otherwise he must take ghusl).
The one who reached puberty by age.
The one who became sane after being insane.
The one who did hijaamah (cupping with small cuts to let some blood out).
The one who washed a dead person.
The night of the middle of Sha^baan.
The night of Qadr, if he saw it or according to narrated hadiths.
Entering Mediinah (the Prophet's City - may Allah raise his rank).
Staying in Muzdalifah in the morning of Eid in Hajj.
Entering Makkah for Tawaaf of Ziaarah (the obligatory one in Hajj).
The prayer of the eclipse of the sun or moon.
The prayer of asking for rain.
A prayer performed due to fright.
A darkness that happened during the day.
When there is very strong wind.
Repenting from sins.
The one who returned from travel.
The one who is wanted killed.
The woman who's irregular bleeding stopped.
For throwing pebbles in Hajj.
For wearing new clothes.
For going to a gathering of people.
The one who came in contact with something islamically filthy (najis), but does not where it is on his body. This is also true for his clothing in this case - it is better to wash all of it.

Source: "al-Maraqi" and "al-Durr al-Mukhtaar"

Preferred and disliked prayer times

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The Preferred Prayer Times

Its better (mustahabb) to postpone the Fajr Prayer until light appears in the sky, but there should be time enough left (so that it would be hypothetically possible) to pray fajr in the sunnah manner twice and perform all of the prerequisites of prayer once. This is to ensure that there is enough time to repeat the prayer if something should happen that invalidates the first one.
It's mustahabb (virtuous) to delay the Early Afternoon (Thuhr) Prayer in the summer to avoid the strong heat. However in the winter it is a virtue to pray it urgently.
It's mustahabb (virtuous) to postpone the Asr Prayer, as long as the color of the sun does not change to the extent that on can look at it without difficulty to the eyes. This is to increase the amount of optional prayers, because optional prayers are makruuh after the completion of Asr Prayer.
It's virtuous to pray the Maghrib Prayer urgently, and disliked to delay it.
It's mustahabb (virtuous) to postpone the Eishaa prayer until 1/3 of the night has passed. This is to avoid idle talk after Eishaa prayer. However, it has been said that its better to pray it early in the summer in order to maximize the number of people showing up for prayer in the mosque. There is no problem in postponing the Eishaa prayer until midnight, but beyond that is makruuh since few people will show up and most idle conversing has already ended.
For the one who is used to getting up at night to pray, it is virtuous to delay Witr Prayer until the end of the night. Otherwise, one should pray before sleeping.
On cloudy days, because it is difficult to keep track the prayer times, it is mustahabb to postpone Fajr Prayer, Thuhr Prayer and Maghrib Prayer. However, one should pray Asr Prayer and Eishaa prayer urgently, to avoid postponing Asr Prayer to the makruuh time and avoid reducing the number of people showing up for Eishaa Prayer in the Mosque. According to Abu Hanifa, all prayers are postponed on cloudy days, because no prayer is valid before its time, but all regular obligatory prayers are valid after their time.

The times in which it's disliked to pray all prayers

when the sun rises before it has risen the length of a spear
when the sun is at midpoint in the sky before Thuhr Prayer
when the sun becomes easy to look at before sunset until the sun has set. The only exception here is the Asr Prayer of the same day (i.e. not one that was missed)
The Burial Prayer and the Prostration of Reciting the Quran are valid (but disliked) if performed in these three times. All other prayers in these times would be invalid

Times in which it's disliked to pray optional prayers

After Fajr Prayer before the sun has risen
After Asr Prayer before the time when one is able to look at the sun.
After the leader of the prayer has come out for the Friday Prayer Speech.
Before the Fajr Prayer it's disliked to pray more than the sunnah (two subsets) of the Fajr Prayer
Note that:
1. In these times one also does not pray the two subsets of Tawaaf, interrupted Optional Prayers or Vowed Prayers (vowed to be prayed)
2. It is not disliked in these times to: pray missed obligatory prayers, make the Prostration of Recitation or pray the Burial Prayer.
3. It's also disliked to start any optional prayer during the call to stand to pray (iqaamah). The exception here, as long as one does not fear missing both subsets of the group prayer, is the two subsets before Fajr Prayer.

The calls for prayer

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The call for prayer ('athaan)

The call for prayer is a ascertained merit (sunnah) for the five obligatory prayers and the Friday Prayer only.
In the call for the Fajr Prayer the words "assalaatu-khayrum-min-annaum" are added twice.
The call for prayer is not made before the time of the prayer has entered, because its purpose is to make the entry of the prayer time known.
Abu Yusuf and al-Shafi3y said that it's allowed to call for prayer in the second half of the night before the Fajr Prayer.

The call to stand up to pray (iqaamah)

The call to stand up to pray is like the call for prayer, but its performed to announce for people to get ready to pray and stand in rows.
Unlike the call for prayer it is done quickly. The words "qad-qaamat-issalaah, qad-qaamat-issalaah" are added also.

How to call for prayer

This preferred for the caller for prayer to be a good, knowledgeable Muslim.
In both of the above calls, the caller should face in the same direction as one does in prayer. It's disliked not to do that.
One does not whisper the two professions of Islam before they are said loudly in the call for prayer.
When one says "hayya-3ala-ssalaah" one should turn towards the right without moving one's feet. When one says "hayya-3ala-lfalaah" one should turn towards the left without moving one's feet.
It is good for the one who is performing the call for prayer to put his right index finger in the right ear, and likewise on the left side.
It is a merit to have ablution when calling for prayer.
It is disliked to make the call to stand up to pray without ablution.
If the call to stand up to pray is made by someone in greater ritual impurity (in need of ghusl), then it needs to be repeated. However, if it is not repeated the prayer is still valid.

Calling for prayer during travel, alone and for missed prayers

If someone wants to pray obligatory prayers that he has missed, then he should make the call for prayer and the call to stand up to pray, even if he is alone.
If he wants to pray several missed prayers then one call for prayer is enough, but he should make the call to stand up to pray for each one.
The traveler calls for prayer and makes the call to stand up to pray when he wants to pray. It is disliked to not make any call, but enough if he just makes the call to stand to pray.

Prerequisite of prayer: To face in the direction of the Kaabah

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The one who is in Mekkah must face the Kaabah exactly.

The one outside Mekkah only needs to face in its direction, because that's all he is able to do.

The one who is afraid of facing in its direction, for example during a battle, faces wherever he is able. He is excused, like the one who does not know the direction and makes an effort to find it, then prays.

The one who does not know the direction and finds no one to ask about that, makes an effort to make up his mind about the where he thinks it is, then prays. Note that:

If he finds out later that he was wrong then he does not have the repeat the prayer, because the religion only orders to do what one is able to do, and all he can do is face in the direction he finds most likely.
If he finds out during the prayer that he was wrong, or changes his mind about where it is, then he turns towards the new direction and continues from where he was in the prayer. This is what the Prophet's (may allah raise his rank) companions did when the direction changed from Jerusalem to Mekkah while praying.

The Prayer Times

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The Fajr Prayer Time

It begins at the end of the night when the horizontal line of light appears in the horizon. Not the earlier vertical light. The Fajr Prayer time hands when the disk of the sun first appears on the horizon with reference to a flat landscape.

The Thuhr Prayer Time

It begins once the sun has passed the midpoint of the sky, and the shadow has started moving towards the east. The Thuhr Prayer time ends when the length of the shadow of all things becomes equal to the length of the thing itself, after having subtracted the length of the shadow when the sun is in the midpoint of the sky. Abu Hanifa said that its time does not end until the shadow becomes equal to twice the length of the thing itself after subtracting the shadow at the sun's midpoint.

The Asr Prayer Time

It begins when Thuhr ends. The Asr Prayer time lasts until the disk of the sun disappears completely in the west with reference to a flat landscape.

The Maghrib Prayer Time

It begins when Asr ends. The Maghrib Prayer ends when the white light in the western sky disappears, after all the redness has already disappeared. According others it ends when the redness disappears.

The Eishaa’ Prayer Time

It begins when the Maghrib Prayer ends. The end of the Eisha Prayer is when the Fajr Prayer begins.

The Witr Prayer Time

Its time is like the time of Eishaa prayer, but it's not prayed until after the Eishaa prayer.

Wiping the Khuff

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The khuff is a footwear one wipes instead of washing the foot in ablution. The khuff prevents the state of "lesser hadath" (lesser ritual impurity - the one removed by ablution) from reaching the feet for 24 hours (72 hours for the traveler.)

Conditions for Wiping the Khuff

The khuff must be worn after washing the feet, and one must complete the ablution before anything that breaks it happens. In addition, the khuff worn must meet all the following conditions:

It is suitable for traveling, which means it meets the following 3 conditions:
1. Water resistance: its material does not let wetness through to the skin when wiping. Most cotton socks will therefore not be suitable*.
2. Firmness: if placed on the floor like a pair of shoes, then the khuff stands by itself unsupported. This includes the part going up the shin until above the ankle (i.e. it remains upright, like the leg of a leather boot)
3. Suitability for walking: they should not be made from iron, wood or glass, since one cannot walk significant distances in these.
It covers all of the area that is obligatory to wash in ablution for the foot (i.e. including the ankle.) Two important exceptions are:
- It is allowed for each khuff to have a hole or holes that do not, when added together, exceed the size of the 3 smallest toes on the foot.
- It is OK if one can see the ankles from above if the khuff goes above the level of the ankle and covers all sides. An example: wearing tall rubber boots.

*Note: the imam Ahmad Ibn Hanbal said that one can wipe socks if nothing appears from the skin through them. Thin socks will not do, because the skin appears through the material, especially when being stretched while doing something like putting shoes on.

Invalidators of Wiping the Khuff in Ablution

Doing something that requires a complete body wash (ghusl), i.e. causes greater ritual impurity
Taking one single khuff off
Having most of one single foot reach the (tall) shin of the khuff
Having worn the khuff for more than 24 hours after breaking ones ablution with the khuff on if one is not a traveler. In other words, if someone took a complete ablution and put the khuff, he starts counting the 24 hours from the moment he broke this ablution. The traveler counts 72 hours (The traveler is someone has exited from the place he was settled, by a distance of about 1 kilometer without buildings, and is intending to travel over 98 kilometer from that breakpoint.). Note that:

If someone wore the khuff and was not a traveler and then left before the 24 hours were up, he continues to wear them for 72 hours.
If someone wore the khuff as a traveler and then became a non traveler after 24 hours had past, then he cannot continue wiping the khuff

Using socks over the Khuff

If someone wears a sock on top of the khuff before breaking ones complete ablution (washing the feet) then it is allowed to wipe the sock instead of the khuff. This is provided that wetness from the wiping reaches the khuff underneath.

The five kinds of water

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I. Pure (Taahir), purifying (muTahhir/Tahuur) and not disliked (not makruuh)

This is the pure water of rain, rivers, lakes, wells, dew or the sea. It can be used for wuduu' (ablution) and ghusl (Complete Body Wash).

II. Pure, purifying and disliked.

This water is makruuh to use for wudu' or ghusl IF one has other water. It is like the water above (pure, purifying and liked), but it is little (see below for the definition of little water) and one of the following animals drank from it:

A domesticated cat (not a wildcat) because it eats najis meat.
An uncaged hen or rouster because it eats najaasah
A gecko or a domesticated snake or mouse because their meat is najis, but the water they drink from does not became najis due to domestication (they live in peoples houses.)
A animal whose meat is edible (not najis), such as a cow or a sheep, but it is in the habit of eating animal feces.

Important Notes:

If humans or edible animals drink from little water then the water is still considered pure unless one knows there is filth in their mouth, such as alcohol.
If the domesticated cat licks ones hand, then it is disliked to pray without washing it.
If the domesticated cat eats from one's food, then it is disliked to eat it unless one is poor.

III. Pure but not purifying

This water cannot be used for wudu' or ghusl but can be used to remove najis. This water is of two kinds:

First kind: used water

a. Water that has been used for sound worship* with the intention of worship, such as all the three washes in wudu', or washing ones hands before and after food.
(* Note: Repeating ones wudu' in a single seating is not sound unless one broke it. In such an unsound case the second wudu' will not make the water used, because the second wudu' was makruuh and not valid worship.)

b. Water that washed the hadath (ritual impurity) of wudu' or ghusl, even if it was without the intention of worship. An example would be someone washing dirts off his hand after breaking his wudu'.

Note that water becomes used by leaving the surface of the body in case a and b above.

Second kind: Water that has been changed substantially by a pure substance (not najis)

"Changed substantially" means that the water is no longer called "water" or it becomes viscous or loses its flow. This happens in the following cases:

by being absorbed by plants - water from plants is not allowed to use for wudu' or ghusl
water which's natural viscosity or flow was lost by cooking, such as soup
water which lost its name through cooking, such as tea
water which was mixed without cooking with a solid matter, so that it lost its viscosity and flow. NOT if it only changed color, smell and/or taste
water that was mixed or cooked with something meant for cleaning, such as soap, to the extent that it became like shampoo. Not otherwise
water that was mixed with a fluid that has two characteristics (smell, taste or color) so that one of them appeared in the water. E.g. if the taste OR color of milk appeared in the water, since it has taste and color but no (significant) smell
water that was mixed with a fluid that has three characteristics (smell, taste and color) so that two of them appeared in the water. An example would be vinegar that has color, taste and smell; if only one of these characteristics appeared in the water, then it can still be used for wudu' and ghusl
water that was mixed with a fluid that has the same smell, taste and color as water (such as used water) so that its weight was greater than the water it was mixed with.

IV. Filthy (najis) water.

This water is not used for wudu', ghusl, washing najaasah or human drinking. Water becomes najis in two ways:

by direct contact with najaasah if the water is little. Water is considered little if it is either less than approx. 7 meters across or it is not flowing. Water is considered flowing if it can carry a straw away.

It is important to note that:
- Note that if a dog, wildcat or beast of pray drink from water that is little, it becomes najis. Any contact with a pig makes water najis if it is little. The details of what is considered najis has been mentioned in detail elsewhere.
by contact with najaasah so that the water changes in either color, smell or taste - even if it is flowing or in a large quantity.

V. Water which's purifyingness is doubted (not its purity).

This is the water that was little and a mule or a donkey drank from it. If one only has this type of water, then one makes ablution with soil AND water.

Pearls of Monotheism from Islamic History

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Prophet Ibrahim (peace be upon him)

Prophet Ibrahim (peace be upon him) said about the stars in the sky that his people were worshipping, "I don't like those who go away."(suurah 6, 76-78) He said this becasue going away is an event and an obvious sign that the star is a creation; it needs someone to specify its time, and it makes blatantly obvious its possibility of non-existence. He also said about the sun "this is bigger!". He was pointing out to his people that what is attributed with a limit (size needs a limit) is an event (something that has a beginning), because it needs someone to specify its size, like anything else with a size.

The Prophet Muhammad (may Allah raise his rank

Al-Bayhaqiyy, may Allah have mercy on him, related the hadith of the Messenger of Allah, sallallahu ^alayhi wa sallam: "You are adh-Dhahir (the One Whose existence is obvious by proofs). Hence there is nothing above You, and You are al-Batin (the One Who is clear of the delusions of bodily attributes). Hence there is nothing underneath You." Then he said: "Some of our companions took that hadith as a proof to Allah's transcendence of place. If there is nothing above Him and nothing underneath Him, then He is not in a place." This hadith is also related by Muslim and others. Al-Bukhariyy, al-Bayhaqiyy and Ibn al-Jarud related that the Messenger of Allah, sallallahu ^alayhi wa sallam, said: "Allah existed and there was nothing else existing." In other words, Allah existed eternally and there was no place or any other creation. After creating place, Allah, subhanahu, did not change from what He was. From this hadith and what is similar among the texts, Ahlus-Sunnah took their saying that Allah's existence is not in time or place. He is transcendent of them. Al-Tabaraaniyy, related that someone was praising Allah in his supplication, and said, "events do not change you," among other things. The Messenger of Allah, sallallahu ^alayhi wa sallam, gave him some gold because of the way he had praised Allah. From this we know that Muslims must believe that Allah is not something that changes or exists in time. Prophet Muhammad -may Allah raise his rank- recited his revelation, the Quran, to humankind. A subtle but powerful Quranic proof of Allah's transcendence is in the story of the Israelites who started worshipping a statue of a calf that they had made from their jewelry. Allah told us that they worshipped 'a calf, a body that makes the sound of cattle.' This description of their idol pointed out the flaws in this idol that should have made it obvious to them that it did not deserve to be worshipped, and one of these flaws is that it was 'a body', or 'jasad'in Arabic.

Umm Salamah and Rabi^ah Ibn Abi ^Abdar-Rahman

Imam al-Lalaka'iyy narrated from Umm Salamah and Rabi^ah Ibn Abi ^Abdar-Rahman a saying which means: "The attribute of istiwaa' is not unknown, because it is mentioned in the Qur'an. Al-kayf,( that is, the how of it) is inconceivable," because its applicability to Allah is impossible. In other words, istawaa ^ala-l-^arsh does not mean 'to establish himself on the throne' or the like, because the concept of establishment is a bodily attribute and therefore has a temporal and spatial description, that is, "a how".

^Aliyy Ibn Abi Talib and His descendants

Abu Nu^aym in his book Hilyat-ul-Awliyaa’, in the biography of ^Aliyy Ibn Abi Talib, reported that Nawf Ibn ^Abdullah entered the quarters of the Emirate in Kufah (the house of ^Aliyy Ibn Abi Talib) and said: "O Amir of the Believers, there are forty Jews at the door." To this, ^Aliyy replied: "Let them in." When they entered, they said to ^Aliyy: "Describe your Lord for us, the One Who is in the sky. How is He? How was He? When was He? On what is He?" ^Aliyy sat up and said: "You Jews, hear me out and you would not have to ask anyone else. My Lord, the Exalted, is al-'Awwal (i.e., the One Whose Existence is without a beginning). He is not from anything, nor mixed with anything, nor deluded about, nor a person that would be sought, nor is he veiled, thus contained, nor did He exist after non-existence." And he said: "Allah spoke to Moses without limbs or instruments or lips nor uvulas.............. He who claims that our God is limited, is ignorant of the Creator Who is worshipped." Ar-Ramliyy and others narrated the saying of ^Aliyy Ibn Abi Talib, may Allah honor him: "Allah existed eternally without a place, and now He is as He was." Az-Zabidiyy narrated in the explanation of al-'Ihya' by a continuous chain of narration to ^Aliyy, Zayn al-^Abidin: "O Allah, the One Who is clear of non-befitting attributes, You are not contained in a place." ^Aliyy, Zayn al-^Abidin was the best of the family members of the Prophet at his time. Moreover, this statement was made by many other Muslim scholars like Abu Hanifah, Ibn Jarir at-Tabariyy, al-Maturidiyy, al-'Ash^ariyy, and others. Moreover, at-Tamimiyy related the consensus of Ahlus-Sunnah that Allah exists without a place. He mentioned it in his book, Al-Farqu Bayn al-Firaq.

Ibn ^Abbas

Al-Bayhaqiyy related that Ibn ^Abbas said: "Think of the creation of Allah and do not think of the Self of Allah.”

The Imam Abu Haniifah

In al-Fiqh-ul-'Akbar" he said: "He has been, unceasing, and He is, unceasing, with His names and attributes; both His attributes of self and those referring to His acts.... His attributes are eternal without a beginning and are not created. Whoever says that they are created or have a beginning, or is uncertain about the attributes or doubts them, is an unbeliever in God." He also said: "He is existing , but unlike other existing things; by saying "existing," we intend merely to affirm the reality of his existence without a body, substance, bodily property, limit, opposite, like or similitude."

The Imam Maalik Ibn Anas

Maalik Ibn Anas explaining the hadith where the Prophet -may allah raise his rank" ordered, "Don't prefer me over Yunus..." said, "He specifically mentioned Yunus to point out Allah's transendence (of direction or place), because He (may Allah raise his rank) was raised to the Arsh ("throne"), while Yunus was down in the sea (inside the whale), and despite of that their relationship to the Creator, as far as direction is concerned, is the same. If there was a preference as far as direction was concerned, then he (may Allah raise his rank) would have been better by that and would not have ordered against this."

When Maalik was asked "How did he istawaa" about the Aayah "Ar-rahmaan ^alaa al-^Arsh istawa" Maalik answered "the how of it is impossible" and said to the one who asked, "I think you are a deviant". This clearly shows that Maalik did not understand this Aayah literally.

The Imam Ash-Shafi^iyy

Al-Shaafi^iyy said, "Whoever seeks to know his Creator, and concludes that his Creator is something that exists which his mind can imagine, then he is a person who likens Allah to the creation. If he settles on pure non-existence, then he is an atheist. If he concludes that He exists, and admits that his mind cannot conceive Him, then he is practicing tawhid." Since no one knows the Reality of Allah except Allah, the Salaf prohibited thinking about the Self of Allah in an attempt to seek the Reality of Allah. In "ithaaf saadatu-l-muttaqiin" relates that al-Shaafi^iy said: "He existed and there was no place, then He created place and He was attributed then with eternal existence, just as He was before creating place. It is impossible that He should change or have one attribute substituted by another."

The Imam Ahmad Ibn Hanbal

Ahmad Ibn Hanbal used to denounce those that used to use the word 'body' about Allah and said, "Adjectives are taken from the sacred law and the language, and the linguists assigned this adjective for something that has length, width, thickness, assemblage, shape and formation; Allah transcends all these meanings, so it is not allowed to call him a "body", because the meanings do not apply to Him, and since the word has not come with the sacred law."

The Imam Al-Bukhaariy

In the section explaining the aayah, "ta^ruju al-malaa'ikatu wa-r-ruuh 'ilaihi" (70,4)which the ignorant and careless Pickthall translated as "the angels and the Spirit ascend unto Him," al-Bukhaariy says, "ta^ruj (linguistically speaking) means 'they ascend', and al-ruuh is Gabriel, and other meanings (of al-ruuh) have been said (by scholars)." Ibn Hajar al-^Asqalaaniy in his famous explanation of al-Bukhaariy related and approved the saying of some scholars that al-Bukhariy wanted in this section to reject the antropomorphists who believe that Allah is in a physical direction.

The Imam Ibn Jariir At-Tabariy

This famous mujtahid, explainer of the Quran, hadith master and historian, said in his book on world history, "He is the Creator of all beginnings...and there is nothing in the observable world except bodies (i.e. something that fills space) and what exists via bodies (i.e. things like color).... and anything that has this meaning must be created." Then he said, "It is clear from what we have said that the Creator of all things and the one who give all events their beginning existed before anything else...and that night, day, time and periods are all created... and that the createor does not resemble any of what He has created." He also said in his history "He existed before anything else... He existed and there was no time, no night, no day, no darkness, no light, no sky, no earth, no sun, no moon, no stars, and anything other than Him has a beginning, and is created. He alone created everything without a helper or a partner."

The Imam At-Tahaawiy

This Imam said in his summary of the sunni muslim beliefs: "Allah is clear of and above limits, ends, corners, limbs and instruments. Unlike all created things, He is not surrounded by the six directions".

The Imam of Hadith Ibn Hibbaan

He said, "Allah existed and there was no place or time."

Ibn Hazm of Andalus (Spain)

Ibn Hazm is a controversial figure among the scholars and was a fanatical literalist - he refuted analogical reasoning in Islamic jurisprudence lock, stock and barrel. Yet despite his literalist tendencies, he said in his al-Muhallaa, "Allah is not in place or time... place is only for bodies."

Abu Haamid Al-Ghazaaliy

This Imaam, who is the only scholar ever to receive the nickname "The Proof of Islam" said, "He is clear of and above being contained in a place or bounded by time."

The Imaam Al-Nasafiy

He said, "we have affirmed by aayas that allow no interpretation and by proofs of reasoning that it is impossible that Allah should settle in a place or be in all places."

Abu Ya^laa the Hadith Scholar and Hanbali Jurist

Abu Ya^laa was an antropomorphist at one stage in his scholarly career, but in his book "Al-Mu^tamad" he states, "It is impossible for Him to have a limit, an end, a beginning, an after, an under, a front or a behind, because these attributes have not been related in the sacred law, and because such attributes necessarily carry the meaning of location." We hope that this is what he settled upon as his belief. This hope is aided by the fact that he lived for 30 years after he was trialed for antromorphism.

Ibn ^Uqail the Hanbaliy scholar

He was the head of the Hanbaliy school (died 513 hijri), and said "Allah is clear of and above having attributes of pertaining to place".

The Hadiith Master Al-Qaadiy Ibn al-Arabiy of Andalus (not the sufi)

He said, "Allah is greater than to be limited by directions" and in another place "He is clear of being attributed with movement, because he is not bounded by space, just as He is not contained in time."

The Hadiith Master Qaadiy Ayaad of Andalus

"Allah's nearness is not of place and distance, because as we have related from Jaafar Ibn Muhammad al-Saadiq 'it is not a nearness of limits'."

The Hadiith Master and historian Ibn ^Asaakir

He related from another scholar and affirmed that "Allah is as He was before the creation of space."

The Imaam Al-Raaziy

Ayah 93 of Surat Maryam means: "All those in the heavens and earth must come to Allah as a slave." In his Tafsir (book of explaining the Qur'an), Imam ar-Raziyy said: "... and since it is affirmed by this ayah that everything that existed in the heavens and earth is a slave to Allah, and since it is obligatory that Allah is clear of being a slave, thus He is clear of being in a place or direction, or on al-^arsh or al-kursiyy."

In another place in his explanation of the Quran he said: "The earth is round, so it is impossible that Allah should be in the direction up." What al-Razi said is true, because what is "up" on one side is "down" on the other.

Conclusion

From this we know that the ahadith and the ayat that attribute aboveness to Allah, refer to the aboveness of status and not the aboveness of place, direction, touching or suspending. Know beyond doubt that the question 'how' does not apply to Allah, because this is a question about shapes, bodies, places, depths and dimensions; Allah is clear of all of that. Be firm that it is invalid to say about Allah’s attributes "... but we do not know how” because it falsely indicates that Allah has a color, shape, dimensions, body, place, movement, etc., except that one is ignorant of the 'how' of it.

The questions “How was he?”, “When was he?” and “Where was he?” do not apply to Allah

Removing filth and cleaning in the bathroom

2004-11-28T21:01:00.000-08:00

Removing filth happens by:

Washing filth with water (even if used for ablution ) or non-oily liquids (e.g. vinegar):

3 different vessels of water for invisible filth with a wringing, OR dipping it once in running water without wringing.
Filth that is visible is cleaned by removing it, even by one wash. It makes no difference if a trace of it is left (color, taste or smell) that other than water would be needed to remove, e.g. soap.

Wiping anything with a polished surface in which the filth is not soaked up or enters cracks e.g. mirrors/ knives.)
Shaving the surface of new (old wood is washed and left to dry 3 times.)
Rubbing filth off leather footwear on dry ground if the filth has a body or has been covered with clay.
Scratching and rubbing dry semen off clothes (unless it is mixed with other filthy fluids or is wet.
The trace of filth disappearing from the ground after drying or from plants after the filth has dried. It is allowed to pray there, but not to use this ground for ablution by soil (tayammum.)
The original filth changing into something else. E.g. Wine changing into vinegar, or dung into soil or ashes, or filthy olive oil into soap.
If the filth comes from a dog, then it is an Ascertained Merit to wash it 7 times, including one time with water and soil mixed.

Useful questions regarding removal of filth

Oil that was originally filthy never becomes clean. This is provided that the oil itself was not originally filthy, such as lard or the fat of a dead animal that had not been slaughtered correctly. However, if there was filthy oil on one's body that was NOT originally filthy (such as olive oil that had come in contact with something filthy,) then the trace of oil left after washing 3 times is not considered filthy.
Meat cooked in something filthy cannot be cleaned. However, the poultry that has been put a little in hot water in order to take its feathers out is cleaned by washing it.
Similarly, oil that was not originally filthy but comes in contact with filth is cleaned by pouring water on it and then separating it three times.
Honey that has become filthy is boiled with water and left to solidify three times (while pouring the water off each time.)
A cloth that has been pigmented with filth, such as blood, becomes clean when the water being used to wash it no longer changes color.
The woman’s breast is purified from the baby’s vomit by the saliva of the baby when drinking milk.
The mouth of the one who has drunk wine becomes pure through the flow of new saliva several times.
What has been distilled from filth is itself filthy.
Clothing with dry semen that has been cleaned by scratching it off, dry earth which's trace of filth has disappeared, or tanned leather that has been tanned by the sun, do not become filthy again by contact with water.
In addition, one should mention that urine drop splashes the size of needle heads are excused. The same is the case for the used water of the Complete Body Wash (ghusl) for the dead as long as the washing is ongoing, but not after the water has settled.
Likewise exempted is the filthy clay and clay-water of the streets unless one sees the filth itself in it.
If a filthy mattress or soil became wet from the sweat from someone sleeping on it, then the filth is not considered as transferred to that person unless its smell, taste or color is apparent on him. The same is the case if someone's foot was moist and he stepped on a filthy mattress or soil, or if a moist cloth was put on filthy dry ground.
If the wind blows over filthy ground before hitting some clothing, then the clothing does not become filthy unless the filth appears in it.
If a dry clean cloth was wrapped in a filthy wet cloth, but it was not so wet that water could be wringed out of it, then the former does not become filthy unless the filth appears in it (odor, taste, color.)
If someone was wearing wet clothing and had flatus, then the clothing does not become filthy.

Regarding cleaning oneself in the toilet (istinjaa’):

Say "A^uuthu-billaahi-min-al-khubthi-wal-khabaaa'ith" then the basmalah ("bismillaah-ir-Rahmaan-ir-Rahiim"), then enter the bathroom with the left foot.
It is disliked to face or turn one’s back to the direction of prayer during defecation/ urination.
It is a merit to clean the exit place with water or something uprooting, but if it has spread to an area of more than one dirham (Equivalent to the area in which water would remain if the hand was held open and flat with water in it) it is obligatory to wash until clean by the left hand.
If using stones, toilet paper or the like, there is no prescribed number of wipes. One wipes until it is clean. It is better to use both stones/paper/etc. than water.
It is disliked to make to wipe with something of respectable value (e.g. food or coal), manure or bones.
It is disliked to uncover the between the navel to below the knee without a reason, so minimize the time.
It is disliked to make istinjaa' with one’s right hand.
To wet ones hand with water before istinjaa' is an etiquette.
To wipe oneself dry after washing is an etiquette.
It is disliked to mention Allah’s name by the lips in the bathroom (but not in the heart.)
After exiting say "Ghufraanaka" and "Al-hamdu lillahi-llathii athhaba ^annii al-athaa wa ^aafaanii"

Other important notes regarding filth

2004-11-16T02:44:00.000-08:00

If one cannot find clothes without an amount of filth that invalidates the prayer, one prays in those clothes.
If some clothing had filth on it, but the place of the filth was forgotten and part of the clothing was washed in water without investigation, then the clothing is considered pure. However, if the trace of the filth appeared later, then one must remove the filth and repeat the prayers.
If one has several containers of water and knows that some of them have filthy water, but not which one, then:

If most of them have pure water one makes some effort in deciding which one has pure water, and takes ablution from the water one thinks is pure
If half of the containers or more of them have filthy water, then one cannot go by what one thinks for ablution at all, but one can do this for drinking.

If one knows that some pieces of clothing mixed together have filth on them, one makes an effort to find out which ones, and then prays in the others. This is irrespective of the proportion of clothes with filth -- unlike the case of water containers.
If one has 3 containers of water, one unknown of which is filth and three men thought (after an effort) a different container to have pure water, then their prayers are correct if they pray single.
If a man took a complete ablution from two different containers, one unknown of which has filth, without trying to find out which one has filth, then his prayer is correct if he wiped his head in 2 different places. This is if there is no other water available.

Rules of Fasting

2004-10-16T01:35:00.001-07:00

Fasting is of the following kinds:

Obligatory – Ramadan. Every sane, accountable Muslim is obligated to fast in Ramadan, but it is invalid for the woman in her period or postpartum bleeding to fast.
Duty – vows, atonement, optional fasts broken
Optional
Forbidden – days of Eid and the 3 days after the Eid of the pilgrimage

How to Fast:

Ramadan enters by observing the hilaal (the appearance of the crescent of the moon) or finishing 30 days of Shaabaan. The Islamic authorities in Muslim countries will announce this, and one must start fasting every day until Ramadan ends by completing 30 days or by observing the hilaal of the next month (called Shawwaal).
One fasts by refraining from eating, drinking and intercourse from the beginning of the obligatory morning prayer until the disk of the sun has disappeared with reference to a flat landscape.
One must make the intention before the time of the morning prayer enters, but in fasting during Ramadan, fasting vowed for a particular day, and optional fasting one may make the intention before half the day has passed.

Those who left fasting in Ramadan (with an excuse) to catch up later are:

The traveler (at least 98 kilometer) who shortens the prayers of 4 subsets
The sick who fears getting more ill from fasting
The pregnant or nursing mother who fears serious harm for herself or the child
The person who is too old and weak to fast. He feeds a poor person two satisfying meals for each day, OR he pays like in sadaqah of breaking fast each day (see below).
The insane that was sane for a part of Ramadan must catch up what he missed, otherwise no.
The one who was unconscious during all Ramadan must catch it up later.

Non-fasters that should meet the conditions for valid fasting during the day:

Those who became Muslims, and Muslims who reached puberty, during the day of Ramadan must refrain from eating the remainder of the day and catch that day up later
The traveler who settled (became a non-traveler) or woman that finished her period during the day refrains from eating in respect (as a duty).

Breaking the fast without an excuse has two categories according to its consequences:

One must make the day up later and make atonement* (only for Ramadan) if one intentionally:

has intentional intercourse (even anal)
eats or drinks something nutritious or medicine

One must make the day up later only if one:

Excreted semen due to a touch, rubbing or a kiss
Ate something like a stone or a piece of iron
Put medicine in the anus, ear or nose or a wound that made it reach the brain or the inside the body (such as the bloodstream by taking medicine through an IV).
Ate thinking that the time of fasting had finished, or not entered yet, but then discovered otherwise.
Made oneself throw up more than a mouthful.

Some things that do not break the fast:

Using eye drops or applying oil and the like to the skin
Taking out blood
Vomiting or swallowing vomit involuntarily
One forgot one was fasting and ate, drank or had intercourse
Wet dreams or semen discharge due to looking alone
Kissing, unless one had semen discharge
Involuntarily breathing dust or smoke or swallowing a fly – because they aren’t food and one cannot avoid it.
Smelling perfume or flowers. However, smoking does break the fast.
Backbiting (saying something about a Muslim in his absence that he would not like)

Things that it is disliked for the fasting person to do:

Kissing, if one does not trust one’s self control
Tasting something then spitting it
Chewing gum (without swallowing)
Cleaning the teeth unless it is with a siwaak
Chewing for a small child, unless there is no other way

During Ramadan one should:

Do a lot of optional worship, such as attending religious lessons of trustworthy teachers, reading Quran, and charity.
Make I^tikaaf - (Staying in the masjid without exiting other than for necessities). Doing this for the last 10 days of Ramadan is an ascertained sunnah.
Pay particular attention to avoiding lies, backbiting Muslims or other sins.
Avoid busying one's heart with matters of this life, and focus on the hereafter.

Sadaqah of Breaking Fast:

It is a duty upon any free Muslim who owns the value of a nisaab (the value of 595 grams of silver or 85 grams of gold) that is not of his basic needs (e.g. clothes, dwelling and furniture in use) and is in excess of his debt. This is even if this nisaab is in things that zakaat is not an obligation in, such as a car one does not need, but is not intended for sale. It becomes a duty at the time of the obligatory morning prayer of Eid. He must pay for himself, his small children and any slaves that are not for trade only. It is allowed for the husband to pay for his wife and older children without their permission, unlike in regular zakaat.

The levels of poverty and wealth:

Very poor: The one that has less than the food he needs for the current day and is not able to work for it. He is allowed to beg.
Poor: The one who does not have the value of a nisaab in excess of what is occupied by his basic needs or debt. He is allowed to take zakaat, but not to beg.
Rich: The one who owns, in excess of his basic needs, the value of a nisaab. He must pay the sadaqah of breaking fast, slaughter for the pilgrimage Eid and cannot take zakaat for himself.

Zakaat can be paid to:

Very poor or poor Muslims in the first two categories above, or the traveler who needs money to get home, or soldiers in jihad/ pilgrims who don't have access to their money, or as salary for those who collect zakaat, or for Muslim slaves who are working to free themselves by contract, or for those who have so much debt as to be considered poor. Some scholars said one can give to new Muslims who are still weak in their religion, others said this was only in the Prophet’s time.

It is NOT allowed to pay for:

Building masjids or other charity that does not fit the above categories, such as burials or teaching religion.
One may not pay to a non-Muslim, one's own descendents or ancestors, or the descendents of Hashim (the Prophet’s great grandfather).

How to pay:

One makes the intention when giving it or separating it for giving during Ramadan or on Eid.
One must feel sure that the person is one of those that deserve zakaat.
The amount: 2 kg. of wheat, or its flower, or raisins OR 4 kg. of dates or barley, OR the value of these. One is allowed to pay outside ones own home region if people outside are in greater need or they are family or students of the Islamic sciences.

Fatwa of the scholars of Azhar on the one who believes that Allah settles in created things or that He has a direction

2004-07-17T01:41:00.000-07:00

The source in Arabic is found by clicking on this article's title above. Note that translator's notes are in italics, and that titles have been added by the translator. If you can't see the Arabic, make sure to go to the view menu and choose an Arabic encoding.

From the Fatwas of the scholars of Azhar regarding the one who believes that Allah enters creations or is in a material direction.

Introduction

The imam and great scholar, the muhaddith, The Renewer of the Religion, Abu Muhammad, Mahmud Ibn Muhammad Ibn Ahmad Ibn Khitaab, Al-Subkiyy, Al-Azhariyy, the founder of the Association of Islamic Law in Egypt, the author of Al-Manhal Al-^Athb Al-Mawruud Sharh Sunan Abiy Daawuud (an explanation of Abu Daawuud), who died 1352 h., may God have mercy upon him, said in his book "Ithaf Al-Kaa’inaat bi-Bayaan Mathhab Al-Salaf wa Al-Khalaf Fi Al-Mutashaabihaat", page 2:

Praise to the Lord of the Worlds, who is clear of the attributes of creation, like direction and body and place and physical highness, and may God raise the rank of Prophet Muhammad, who wiped out shirk and blasphemy and ordered us to believe that Allah is clear of created attributes and revealed to him in the Koran what means that Allah is one, doesn’t have a partner or parts, that He does not need anything or anyone, does not beget and was not begotten and that He has no equal, and also revealed to him what means that Allah does not resemble anything and that He hears and sees everything. May Allah also raise the rank of the Prophet’s companions and all those who imitated his ways.

After that, Mahmud Ibn Muhammad Ibn Ahmad Ibn Khitaab, Al-Subkiyy says:

The question asked:

Some of those who desire knowledge about the beliefs of the religion and to stand firm in the school of the salaf and khalaf with regard to the hadiths and aayaat that do not have a clear or well known meaning (called mutashaabihaat in Arabic) asked as follows:

What is the saying of the scholars, may Allah protect them, regarding the one who believes that God has a physical direction, and that He sits on the throne in a special place and says, “this is the belief of the salaf!” promotes this idea, and accuses those who deny this of blasphemy. All this while pointing to the 2 aayahs:

الرحمن على العرش استوى and ءأمنتم من في السماء

(If someone translated them literally, they would say “The Merciful established on the throne” and “Do you feel safe from who is in the sky?”. In the first case one should know that istawa has some 14 different meanings in Arabic (not just to establish), and that the meaning of ^Arsh is something the scholars disagreed upon. The second Aayah is said to refer to the angels, because the sky is their abode. In other words, there is nothing which says that these two Aayas must be taken literally.)

Is this a valid or an invalid belief? If invalid, does the one who says so commit blasphemy so that all his previous works are annulled, such as prayer, fasting and other religious activities and is his marriage contract invalidated? If he dies in this state, before repenting, is he not washed and prayed for and buried in the graveyards of the muslims? Is the one who believed that what this one is saying is true, also a non-muslim, like him? What is your saying about what some people say that denying that Allah is attributed with the six directions (i.e. up, down, front, back and the two sides) is wrong, and that it entails denying His existence? Let us benefit from your showing of what the mathhab of the salaf and the khalaf in these two aayas, and other aayas, such as,

"إليه يصعد الكلم الطيب"

(If translated literally, it would say “to Him ascend the good words.”) and the hadith,

"ينـزل ربنا إلى السماء الدنيا

(If translated literally, it would say “He descends to the sky of the world.”) with a complete and satisfactory explanation.

Include the sayings of the scholars of hadith, Quran-explanation, fiqh and tawheed, and clarify completely, so that the tongues of those who speak thoughtlessly are silenced - those who liken Allah to His creation and believe that what the khalaf scholars did in terms of ta'weel (interpreting figuratively) is blasphemy, while claiming that this is the way of the Jahmiyyah, the blasphemous sect, and spread this rumor among the common people. May Allah reward you!

The Answer of The Imam Abu Muhammad Mahmud Khitaab Al-Subkiyy

The answer of the Imam Abu Muhammad Mahmud Khitaab Al-Subkiyy: So I answered, by Allah's help, and said: In the name of Allah, the one who is merciful to muslims and non-muslims in this life, but only to muslims in the next. Praise to Allah, the Creator of true guidance, and may Allah raise the rank of the one who was given wisdom and clear speech, and of those who support him and his companions, whom Allah guided and gave success and steadfastness. After saying that, the judgment is that this belief is invalid, and the one who believes it is a non-Muslim by the consensus of those who count among the scholars.

The proof in terms of reasoning

The proof of reasoning for this is that Allah's existence is eternal without a beginning, and does not resemble anything that has a beginning.

The proof in terms of Quran and Hadith

In terms of what has been related, the proof is "He does not resemble anything, and He is All-Hearing, All-Seeing." (meaning of suurah 42, 11). (What Al-Subkiy has mentioned is enough for the sound minded, because Islam does not teach something contradictory - all its teachings are harmonious in meaning. However, in order to bring Hadiths as well as Quran and logical reasoning, he might have added that Al-Bayhaqiyy, Muslim and others, related the hadith of the Messenger of Allah, sallallahu ^alayhi wa sallam: "You are adh-Dhahir,hence there is nothing above You, and You are al-Batin, hence there is nothing underneath You." Then Al-Bayhaqiyy said (in his book "Al-Asmaa' wa as-Sifaat"): "If there is nothing above Him and nothing underneath Him, then He is not in a place.")

The consequence of these proofs for the one who believes something contradictory to them

Accordingly, anyone that believes that Allah settled in a place, or was in contact with it or anything else that has a beginning, such as the ^Arsh (sometimes translated as "throne" - it is a creation with 4 legs, and is like the Kaabah for the Angles), or the Kursiyy (sometimes translated as "chair"), or the sky, or the earth, or anything else - he is a blasphemer absolutely and without a doubt. All his religious works are invalid, such as prayer, fasting and Hajj, and his wife is separated, and he must repent immediately. If he dies with this belief, then he is not washed, not prayed for, and he is not buried in the graveyard of the muslims. In addition, all those who believed that his belief is the truth take this same judgment. May Allah protect us from the evils of our selves and the liability of our bad deeds.

As for such a person's encouragement of others to have such blasphemous beliefs, and his telling them that the one who does not have it is a blasphemer; this (activity of his) is (another) blasphemy and an abhorrent lie with the intent to spread deviance. As for him taking as evidence, according to his invalid claim, the two aayas mentioned, and their likes, to show that Allah settles on the ^arsh, or sits on it, or descends in the sky or the like, as this group of people claims... They do this despite the fact that Allah's attribute of speech (which the revealed book of the Quran refers to) is not created, and it is one of the eternal attributes of Allah that existed before the ^Arsh or the sky, so Allah is attributed with "^ala al-^arsh istawa" before the ^arsh existed. Moreover, was He sitting, according to them, on the non existing ^arsh before it existed???!! Was He (according to them) in the sky before it existed???!!

(The revealed book of the Quran refers to Allah's attribute of speech (which does not have a beginning, or an end, and does not change - as is true for all of His attributes), just as the word "Allah" refers to the Creator and is not Him Himself. Words, languages, letters and sounds are all obviously created things - if someone is in doubt, let them say "bism-i-llaah-ir-Rahmaan-ir-Rahiim" without a beginning or an end! The word "Quran" in Arabic may refer to Allah's eternal attribute of speech or to the book. It is kufr to say that the Quran is created if one means Allah's attribute. It is a sin (but not kufr) to say so if one is referring to the book, because it is inappropriate and a bid^ah.)

These (sorts of claims) are something a rational being does not even hesitate about. Does sound reason accept that something eternal settles in something that has a beginning? Verily we are Allah's creation and we will return to be judged by Him! In summary, this careless person and his likes have claimed something that cannot be verified; neither by reason, nor by what has been related. They have committed blasphemy, and they think they have done something good! And the greatest calamity that they are struck by is that they claim to be salafis, while they are deviants from the true path, and disgracing the best among the muslims. There is no power or ability other than what Allah creates!

(Subki's saying that this belief "cannot be verified neither by reason, nor by what has been related" needs some explanation. In terms of reason it is clear, because Allah is eternal, and directions are not, as Subki has already pointed out. For more details, you may read the article Foundations of the Religion. The scholars all agreed that all Hadith and Quran sayings must be understood by their apparent meaning, with two exceptions only:

The first exception is if taking it literally would lead to the absurd, i.e. it is self contradictory, such as saying "a square circle" or "the part is larger than the whole." Saying that Allah is actually in a geographical direction leads to saying either that directions are eternal or that Allah changed from being without direction to having a direction. This cannot be, because direction is an attribute of space, and space is attributed with change, therefore it must be a creation. Moreover, it cannot be that Allah changes, because that would mean He needs a creator. For more on this, see the above article link. The second exception is if there are other hadiths and Quranic sayings that contradict the literal meaning. In this case there are many texts that contradicts the claim that Allah is in a direction, among them: "He does not resemble anything," as Subki mentioned.)

The Salaf's way of dealing with mutashaabihaat

Concerning the way of the salaf (the scholars of the first 3 centuries) and khalaf (scholars after the salaf) in dealing with the aayahs and hadiths that do not have only one possible or well-known meaning: they all agreed that Allah is clear of and above the attributes of whatever has a beginning. Therefore, He does not have a place for Him on the Arsh or the sky or anywhere else. He is also not attributed with settling in or on anything that has a beginning, and not with transformation or movement or the like. Rather, He is as he was before the existence of the Arsh or the Kursi or the skies and other things that have a beginning. The Haafith (ibn Hajar al-Asqalani) said in al-Fath (Fath-ul-Baariy - the explanation of al-Bukhaariy): "the Fuqahaa' (fiqh scholars) all agreed, from east to west, upon the belief in the Quran and the hadiths that trustworthy people related from the Prophet (may Allah raise his rank) about the attributes of Allah, without likening them to creation or explanation."

They only disagreed on the matter of explaining the meaning of these aayahs, so the salaf (i.e. most of them) believe in them as they were related and that they are not literally meant, because of the saying of Allah which means, "He does not resemble anything and He is All-Hearing, All-Seeing", and leave the meaning be, due to the saying of Allah that means: "and noone knows their meaning except Allah" (suurah 3, 5 – more details later).

Accordingly, they say regarding the Aayah "Al-Rahman ^alaa al-^Arsh istawa" (if literally translated it would say “He established on the throne”), that He "istawa" in a sense that befits Him, and only He knows it, and regarding the aayah "'a 'amintum man fii al-samaa'" (if literally translated it would say: “Do You feel safe from who is in the sky?”) that we believe in it and the meaning that Allah gave it, while clearing Him of the attributes of whatever has a beginning and of settling (in a place.) They also say about the Aayah "yad-ullahi fawqa aydiyhim" (if literally translated it would say: “His hand is above their hands”) that He has a "yad" not like our yad (i.e. our hand), and only Allah knows it. This was their way in dealing with these aayahs that do not have only a single possible meaning or only one famous meaning.

A saying of Ibn Kathir and Nu^aym Ibn Hammaad about mutashaabihaat

The great salafi (i.e. that he was like the salaf in his ways, not that this is a mathhab) Imam Ibn Kathiir said: "As for the saying of Allah "thumma istawa ^alaa al-^arsh" (if someone translated it literally he would say "then He ascended the throne"), there are so very many sayings about this that this is not the place to mention them all, and we will rather take the way of the pious salaf, Malik, al-Awzaa^iy, Al-Thawriy, Al-Layth ibn Sa^d, Al-Shaafi3iy, Ahmad ibn Hanbal, Ishaaq in Raahwayh and other imams, new and old, which is to pass by them without giving them a how, or a likeness, or deny them. As for the apparent literal meanings that come to the minds of those who liken Allah to His creation; those are rejected, because He does not resemble anything, and there is nothing like Him, and he is All-Seeing, All-Hearing. Rather, it is like what the imams said, among them Nu^aym Ibn Hammaad Al-Khuzaa^iyy, the sheikh of Al-Bukhaariyy: "The one who likens Allah to His creation has committed blasphemy, and the one who denies what Allah has attributed to Himself has also committed blasphemy. There is no (meaning of) likening (to the creation) in any of what Allah has attributed to Himself or what the Prophet attributed to Him. So the one who affirms what has been related in plain aayahs and authentic hadiths in a way that is befitting with Allah' greatness, and denies that Allah has any flaws; he has taken the path of guidance." The like of the above is to be found in all tafseer books of the masterful imams.

Examples of how the Salaf dealt with mutashaabihaat

They say about the hadith (which if translated literally, would say that) "our Lord descends to the sky of the world," that this has a meaning that befits Allah, and that only Allah knows it. Then there is another hadith, the Hadith of the slave girl related by Muslim and Abu Daawood where it is mentioned that the Prophet said to her: "aina Allah? and she said "fii as-samaa'" (which if translated literally, would be said to mean "where is Allah" and that she said " in the sky") and that he said "who am I?" and she answered "you are the Messenger of Allah." Then he said "free her, for she is a believer." This hadith is handled with the same approach as the aayah "'a 'amintum man fii as-samaa'" and likewise all other such hadiths and aayahs. They took this approach because of the aayah:

هو الذي أنزل عليك الكتاب منه آيات محكمات هن أم الكتاب وأخر متشابهات ، فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله ، وما يعلم تأويله إلا الله والراسخون في العلم يقولون ءامنا به كل من عند ربنا وما يذّكّر إلا أولوا الألباب

(This Aayah (suurah3, 7) means that: Allah revealed to Prophet Muhammad some Aayahs –called muhkamaat (محكمات) - that have only one meaning according to the Arabic language or only one famous meaning, such as those prescribing halaal and haraam, and other aayahs – called mutashaabihaat (متشابهات) - that do not. Those with deviance in their hearts will emphasize the latter kind of aayahs in order to spread deviance (i.e. by contradicting the meaning of the muhkamaat) through pretending that they are only explaining the meaning. Only Allah knows their meaning, and the very knowledgeable say “we believe in them, they are all from Our Lord”, and only the sound minded take heed and ponder this.)

The salaf (i.e. the salaf in general, not all of them) said there is a full stop in the aayah after, "only Allah knows their meaning." As for the "steadfast in knowledge" mentioned after this in the Quran; this is the beginning of a new sentence (i.e. they do not know the meaning) to show that the great scholars believe in these aayahs, (i.e. without assigning a particular meaning.)

The Khalaf's way of dealing with mutashaabihaat

Regarding the Khalaf (scholars after the 3rd century); they say (i.e. it is more prevalent among them to say) that these aayahs and hadiths have a known meaning, so the meaning of "istawa" is "control", and the meaning of "man fii as-samaa'" (if literally translated it would say "who is in the sky") is that it is a figure of speech referring to His punishment, authority and orders, or it is simply a figurative way of praising Allah by attributing to him above-ness and greatness, and clearing him of lowliness or below-ness, NOT that He settles in it. This is because settlement is an attribute of bodies and signifies having a beginning, and Allah is clear of that. (Also, understanding it literally contradicts aayah 93 of surat Maryam, which means: "All those in the heavens and earth must come to Allah as a slave." It is possible also that the word "who" is referring to the angels, because the sky is their abode. Finally, the sky is below the ^arsh...

The meaning of (literally translated) "descending" in the hadith is that His Messenger or His Mercy descends. (The hadith attributes the so called "descending" to the last 3rd of the night, and since it is always the last 3rd of the night somewhere on earth, we know that the meaning is NOT that Allah is moving from one place to another.) As for the Prophet's approval of the slave-girl's hint towards the sky; this was a concise way from her of showing that she was not associating partners with Allah, because it was thereby known that she did not worship the idols on earth. (Also, some scholars said the hadith has weaknesses in its text, because Abd-ur-Razzaaq related it without any mention of the words "aina?" or "fii as-samaa'".)

This is the way of the khalaf in all aayahs and hadiths of this kind, based on their saying that the full stop in the aayah about the aayahs that do not have a single possible, or well known, meaning comes after ""only Allah knows their meaning and those steadfast in knowledge," i.e. the steadfast in knowledge knows their meaning. Their proof is that the Quran is in Arabic, and this Arabic uses these expressions. However, the weightiest opinion is that of the salaf. (Note: he means of course that the majority of the salaf take this approach to this aayah, not absolutely all, since this would be consensus (ijmaa^.))

The one who attributes to the salaf or khalaf other than this is a deviant and a deviator.

The Jahmiyyah are very different from the Khalaf

The one who claims that the way of the khalaf is the way of the Jahmiyyah is a transgressor and a liar, because the Jahmiyyah are the followers of Jahm Ibn Safwaan, who said that humans are forced to do what they do and denied all ability to humans, and claimed that Paradise and Hell will end. He also claimed that belief is only knowledge of Allah, whereas blasphemy is not knowing Him. He said that noone does anything except Allah, and that humans are said to have actions only as a figure of speech, in the same way one says that "the sun passed its zenith" or the "mill turned," without any actual real action or ability from them. He also claimed that Allah’s knowledge has a beginning, and prevented people from saying that Allah is attributed with life, knowledge or will. He said "I don't attribute to Him an adjective that can be used for others, such as existing, alive, willing and such," and accepted to say that He has power, brings into existence, acts, creates, gives life and death, because only He has these attributes. He also claimed that Allah's attribute of speech has a beginning, as the Qadariyyah sect did, and refused to say that Allah speaks. Our companions said he was a blasphemer for all his deviances, and the Qadariyyah said he was an infidel for his claim that Allah creates the acts of humans, so all the nation said that he was a Kaafir. Here ends the quote (i.e. the above description of the Jahmiyyah) from the book "Al-Farq Baina Al-Firaq", written by the Imam Abu Mansuur ^Abd-ul-Qaadir Ibn Taahir Al-Baghdaadiyy, page 199. From this you know that the scholars of the Khalaf are free from the this sect and its claims.

An answer to those that claim that denial of direction is denial of existence

As for the idea that denying that Allah is attributed with any of the six directions is a denial of His existence, this is obviously invalid since Allah existed before they existed, namely up, down, front, back, left and right. Rather, He existed before the world as a whole by consensus of ancient and later scholars. How then does someone that has even a tiny mind picture that clearing Him of being attributed with these 6 directions is the same as denying His existence??!! How can it be imagined that the Eternal Allah's existence depends on some things that have a beginning, or all of those that He created??!! You (Oh Allah) are clear of all imperfection!

This is a great lie! How (could it not be), when a number of the salaf and the khalaf have plainly stated that the one who believes that Allah is in a direction (i.e. up) is a blasphemer, as was stated by Al-Baghdadiyy. This was also the saying of Abu Hanifa, Malik, Al-Shaafi^iyy, Abu Hasan Al-Ash^ariyy and Al-Baaqillaaniyy, as mentioned by the great scholar Mullaa Aliyy Qaariy in "Sharh al-Mishkaat" in the second volume on page 137. Allah said (what means that) real blindness is not that of the eyes, but that of the heart (suurah 22, 46.) and that if Allah has not created the light of guidance in someone's heart, then he will never be guided (suurah 24, 40.) We ask Allah to guide us all on the straight path and block the misguidance of the cursed Satan, and to raise the rank of The Last Of The Prophets, and whoever follows him in his works.

A list of scholars that signed this fatwa

After writing this, I have shown this answer to a number of honorable scholars of Azhar University, and they have agreed and signed it, and they are the following distinguished companions of ours:

Sheikh Muhammad Najdi, the sheikh of the Shaafi^i followers.
Sheikh Muhammad Sabii^ Al-Dhahabi, the sheikh of the Hanbaliyy followers.
Sheikh Muhammad Al-^Azbi Rizq, the lecturer in the higher section.
Sheikh Abd-ul-Hamiid ^Ammaar, the lecturer in the higher section.
Sheikh Ali Al-Nahraawi, the lecturer in the higher section.
Sheikh Dusuuqi Abdullah Al-Arabi, from the Council of the Great Scholars.
Sheikh Muhammad Al-^Azbi Rizq, the lecturer in the higher section.
Sheikh Ali Mahfuuth, the lecturer in specialization section of Azhar.
Sheikh Ibrahim ^Iiaarah Al-Daljamuuni , the lecturer in specialization section of Azhar.
Sheikh Muhammad ^Alyaan, from great scholars of Azhar.
Sheikh Ahmad Makki, the lecturer in specialization section of Azhar.
Sheikh Muhammad Husain Hamdaan.

--End of Fatwa--

Water for ritual purification (Brief Introduction)

2004-07-14T05:23:00.000-07:00

This water must be pure (Taahir), purifying* (muTahhir/Tahuur) and preferably not disliked (not makruuh). This water is the pure water of rain, rivers, lakes, wells, dew or the sea. As long as it does not become filthy, or changes by coming in contact with something pure that changes its natural flow and thinness, or is of a higher quantity, or changes its name, then it remains pure and purifying. Water in a pool more than 7 meters across, and water that is flowing, only becomes filthy if a trace of filth (color, taste or smell) appears in it. If the water is still and less than 7 meters across, then it becomes filthy by mere contact with filth (and one is sure that it did.) Filthy water follows the rules of other filth, e.g. urine. The concept of water will receive a more detailed treatement in a later lesson. However, note that there is an important special permit: according to the scholar Malik, the founder of the Maliki school of Islamic Law, water does not become filthy unless the filth’s color, taste or smell appears in it.

The types of filth

2004-07-14T04:53:00.000-07:00

Filth (Najaasah) are of two types:

1. Harsh filth. It is invalid to pray with more than the size of a dirham of this kind of filth on one's body or clothes. In this one considers the weight for najis that has a body (4.5 gram ), and the surface area (equivalent to the area in which water would remain if the hand was held open and flat) for liquid.
2. Lesser filth. It is invalid to pray with this filth on ones body if it is more than 25% of the body or 25% of a piece of clothing.

Harsh filth	Lesser filth
All of the pig	Urine of edible animals
The saliva, blood, urine and feces of beasts of prey	Dung of cows, camels, sheep and goats
Wine from grapes	Alcohol other than that from grapes
Spilled blood of any kind. Exempted is the blood remaining in the meat of a slaughtered animal. Likewise exempted is the spleen, heart and liver of a slaughtered animal.	Feces of birds of prey (but the feces of edible birds that defecate while flying is not filthy - such as sparrows and doves)
The feces of poultry, geese and ducks	--
The urine and eggs of inedible animals	--
Anything that comes out of the body that breaks the ablution. This means that vomit is not filth until it reaches a mouthful.	--

Some things that are not filth (najis):

The feces of edible birds that defecate while flying.
Tanned leather , bones and hair (cleaned from blood and grease), except if it is from the pig.
The meat of any animal that has been slaughtered the way edible animals are slaughtered by Muslims.
Some scholars said that the feces or urine of edible animals is not (najis) filthy.
The blood of fish, insects and animals that are both born and continue to live in the water. In the case of a frog that lives outside the water: its blood is filthy if it has flowing blood.
The saliva of edible animals and humans unless one is aware of filth in their mouth or lips. This means that if they drink from little water, then it remains pure, purifying and not disliked.
The drops of the moisture that collect on the walls and roof of bathrooms (i.e. from evaporation).

Prohibitions for the one who is ritually impure

2004-07-14T04:21:00.000-07:00

It is forbidden for the one who does not have ablution to:

Pray.
Touch the book of the Quran or it's explanation directly. It is allowed to carry it in something like a cloth that is not part of the book's binding or the clothes one is wearing. It is allowed to hold books of the religious subject other that the above in the clothing one is wearing (e.g. holding the book in one's sleeve). Small boys are exempted from this for learning purposes; they can touch it without ablution.
Make Tawaaf (walking around the Kaabah in Mekkah.)

For the one who is junub (from ejaculation out of desire or from intercourse without ejaculation) it is forbidden to:

Do what is forbidden to do without ablution.
Reciting the Quran (but one can make thikr if it is less than an aayah of he Quran.
Entering a masjid.

For the woman who is in her period of postpartum bleeding or menstruation it is forbidden to:

To do what is forbidden to the junub.
To fast.
To have intercourse.
To let the man directly touch the area between the navel and the knee without a cover.

When the postpartum bleeding or menstruation stops before the habitual time

In this case, the woman should start to pray and fast, but she should not be touched between the navel and the knee or have intercourse until at least one of the following has occurred:

The maximum period has passed (40 and 10 days respectively), even if she didn't take a Complete Body Wash.
Her habit has been completed and she has taken Complete Body Wash.
Her habit has been completed and she has taken ablution by soil for an excuse and prayed any prayer.
Her menstruation stopped according to habit and the time of a prayer expired while she was not menstruating (or having postpartum bleeding,) even if she did not pray. This is provided that enough of the prayer time was left to take a Complete Body Wash and say "Allahu Akbar" when the discharge stopped.

Note that for the non-Muslim woman, it is enough that her habit was completed and the bleeding stopped. The man does not have to wait for her to take Complete Body Wash.

The woman who had menstruation or postpartum bleeding must make up the fasting the missed, but not the prayer.

Dealing with injuries and continuously breaking one's Wudu'

2004-07-14T04:03:00.000-07:00

Removing ritual impurity (hadath) on injured body parts

If one has an injury/wound with a bandage/splint and it would be harmful to remove it, then one first washes all one is able to wash without harm, then wipes what one is able to (i.e. without harm) of the body part and wipes most of the bandage/splint.

If the bandage falls off while the wound has not yet healed, then one does not need to wipe its replacement, but it is better to do so. If the bandage falls off and reveals a healed wound, then the wiping has been invalidated, and one must wash what has not been washed.

General rule in ablution (wuduu') or the Complete Body Wash (ghusl)

If one is able to wash an injury/wound without harm one must do so (if washing the body part is an obligation). If not, then one must wipe it if this can be done without harm. If there is ointment or the like on the wound and it would be harmful to remove it, then one wipes the ointment if it is not harmful to do so.

Becoming partially excused from taking ablution

Having an excuse requires that something is breaking the ablution continuously. A person who, within the entire time period of any prayer which is obligatory to perform, could not keep his ablution for the amount of time it takes to perform the obligatory prayer and its ablution, becomes an excused person.

For example, if one of the causes breaking an ablution exists continuously, such as irregular vaginal blood (lasts less than 3 days or more than 10 days, or it falls within 15 days of an ended menstruation), urine leaks, nose bleed etc. so that from the beginning till the end of any prescribed prayer time one could not stop it long enough to take ablution and perform only the obligatory prayer, one becomes a person with an excuse.

One remains in this state until an entire prayer time passes without the occurrence of the reason for ones excuse, such as urine leakage.

A person with an excuse does not take ablution if his excuse occurs, but his ablution is invalidated by the exit of any obligatory prayer time. It is also invalidated if his ablution is broken for any other reason than the one that he is excused for. As long as his ablution is not invalidated, he can pray as much as he wants, but he cannot lead the prayer of those who are not excused.

Greater Ritual Impurity and removing it (ghusl)

2004-07-12T05:31:00.000-07:00

Removing greater ritual impurity:

Its obligation is done by a Complete Body Wash including inside the mouth and the soft part of the nose.

Greater Ritual Impurity is caused by:

Ejaculation of semen for the man or woman due to desire.
Intercourse (The prophet defined it as the head of the man’s part disappearing) or anal sex (which is of course also also strictly forbidden.)
Menstruation or postpartum bleeding

Postpartum bleeding:

There is no lower limit for postpartum bleeding, but its maximum period is 40 days. If the woman has no habitual period of postpartum bleeding, and bleeds more than 40 days, then what is beyond 40 is considered irregular blood. If she has a habit, and the blood continues past 40, then she considers all that was beyond her habit as irregular.
If a woman aborts and the aborted child has some human features appearing, then this is considered childbirth, except that there is no inheritance for the child, nor is it prayed for in burial. Bleeding after it is considered postpartum bleeding.
If a woman has twins, then the postpartum bleeding period is counted from the first child.
The postpartum bleeding period is counted from the moment that most of the child has come out, i.e. the child's chest has come out. If it comes out legs first, then the period starts from the moment the navel comes out. If the child is alive at this point, then it has inheritance rights and is prayed for in burial.

Menstruation

Menstruation as Islamically defined lasts between 3 to 10 days, no more and no less. It is not required that the blood flows out continuously in this period to be considered menstruation. The least period between two menstruations is 15 days.

The above is clarified with some examples as follows:

If a woman finds blood when 15 days has past since her last period, she should consider this menstruation unless it lasts less than 3 days.
If a woman finds blood before 15 days has passed she should consider this irregular bleeding, unless it falls within 10 days of her first seeing blood.
If a woman who's period usually lasts 7 days, sees blood up to 10 days, but no more, then she considers this all as menstruation (i.e. her habit changed.) However, if she sees blood on the 11th day, then she should consider all that was beyond 7 days as irregular bleeding.
Any prayers or obligatory fasting that was missed because of thinking irregular bleeding was menstruation has to be prayed and fasted.
The woman who reaches puberty while bleeding irregularly considers 10 days of the month as menstruating and 20 as non-menstruating.
The woman who gets irregular bleeding after having a monthly habit should follow her old habit in judging which bleeding is menstruation. E.g. if her habit was 20 days non menstruation and 7 days menstruation, she should follow this schedule by keeping track of the days.

Prerequisites of prayer - wuduu' (ablution)

2004-07-12T05:09:00.000-07:00

The prerequisites of prayer are:

Ritual impurity (hadath) has been removed by ablution or a full body wash.
Filth (najâsat - substances which Islam prescribes as filthy) has been removed from the body, clothes and place of prayer.
The color of the skin of those areas one is not allowed to show publicly has been covered: all the body except the face and hands for the woman, everything between the navel to below the knee for the man.
One is facing in the direction of the prayer (qibla).
The prescribed prayer time has entered.
One has the intention of the prayer.
Proscription (beginning the prayer by saying "Allahu’akbar".)

Ablution has 4 obligations:

Washing (make the water flow on) the face (from the hairline to the chin and from ear to ear), except inside the eyes or the skin under a thick beard that is not seen at normal conversation length.
Washing the hands and lower arms to above the elbow.
Washing the feet to above the ankles.
Wiping (make water touch) 1/4 of the head.
Note: One must remove all obstacles for the water to reach (e.g. tight rings, mucus, make-up.)

Ablution described with merits and etiquettes:

Intention of ablution for the sake of Allah, so that one may have credit.
Say “bismillaahirraHmaanirraHiim.”
Wash the hands 3 times.
Rinse the mouth 3 times, then the nose 3 times.
Use the siwaak (branch of a kind of tree) to clean the teeth with rinsing the mouth.
Wash the face 3 times.
Wash right hand and arm 3 times, then the left.
Wipe all of the head, the ears, and the neck one time.
Wash the right foot 3 times, then the left.
In step 6, 7 and 9 use your fingers to wash between the toes, fingers and inside the beard.
Perform the ablution without interrupting activities.
Avoid idle talk.
To not waste water, especially in the moske.

Causes of minor ritual impurity (things that invalidate ones ablution)

EVERYTHING excreted from the front and rear organs, even air or a worm.
Vomiting the amount of a mouthful unless it is phlegm.
Blood or pus flowing out of a wound to a place required to wash in the full body wash (ghusl) (the skin, hair, mouth, inside the soft part of the nose, not inside the eyes.) Exempted are: bleeding from a wound in the mouth itself that does not make the spit red or thick black blood coming down from the head into the mouth or nose.
Sleeping, unless one is sitting firmly on one's seat, thus preventing the exit of air.
Fainting, going crazy, or having an epileptic fit (without exceptions.)
Laughter loud enough for others to hear it during a prayer that has bowing and prostration, unless one is a child.
Intense sexual contact breaks the ablution', that is, when a man and woman physically rub their private parts on each other.

Women in Islam

2004-07-11T05:18:00.000-07:00

The women’s situation before and after the message of Prophet Muhammad (may Allah raise his rank.

Before the Prophet's (may Allah raise his rank) prophethood, in the Jaahiliyah women's situation was poor, as exemplified in the following:

No inheritance rights.
No limit to the number of times her husband can divorce and take her back.
No limit for the number of wives for the husband.
She was part of her husband's inheritance if he died.
Some Arab tribes had the habit of burying female babies in fear of poverty or dishonor.
They used to dislike having daughters.
They used to send their wives to be impregnated by nobles.
They used to habitually trade marriage by marrying the other party a sister or daughter in return for marrying his sister or daughter.

After Islam’s return after the Jaahiliyyah her situation had changed radically:

In terms of her humanity: She is a human being just like he is and a partner for her husband.
She is not an ill omen or the source of original sin, but can reach a high rank in paradise, just like the man. She is also responsible only for her own deeds.
Her good deeds are accepted by Allah just like those of a man.
She is to be treated with respect, kindness and dignity. Especially the mother of a man has the right to be well treated by her sons, to the extent that a man who carried his mother on his back in pilgrimage was informed that he had not done much. In addition, to teach and bring up well bred daughters is one of the acts that are described as a key to paradise.
She has the right to inheritance, just like the man. The fact that her inheritance is sometimes (but not always) less than that of other inheritors is that she is not obligated to work or pay anybody allowance unless she is rich. The man, however, must pay allowances as prescribed, even if he is poor. Moreover, she has the right to allowance from her husband, even if she is rich and he is poor. In addition, if she is not married and needs allowance, then her relatives must pay her, unlike the man if he is able to work.
She has full property rights and the right to conduct her own business dealings, including marriage.
The woman was given many rights and obligations just like the man, some of which have been mentioned above. These include matters of public interest, such as childbearing, and matters of worship, such as correct belief, prayer and fasting.

Some issues that are used by the enemies of the religion to mislead people regarding women's standing in Islam:

Differences in inheritance. These differences are explained by the obligations of work and paying allowances that men have.
Differences in the fine for accidental killing. This is explained by the man's obligation to work and provide for his dependents. One clear proof of that is that the intentional killing of a woman has the same punishment as that of killing a man: capital punishment. Note that intentional killing is an attack on dignity, unlike the one by mistake.
Differences in the number of witnesses required. This is not an attack on her worth as a human, in fact, in some private cases regarding virginity, childbirth and so on, her witnessing is accepted without male counterparts. Note that among muslims the woman is preoccupied with the matters of her household, which may lead to forgetfulness in public matters. For this reason, Islam requires two women in the place of one man in court cases for contractual dealings.
Female circumcision. This issue is neither like it is described in western media, nor as practiced by some of the muslims, nor as claimed by those who speak about Islam to westerners as apologists. The least that was said is that it is an honour (makrumah), and the most that was said is that it is a duty. There are also sayings between these two, but no saying that it is not prescribed. It is done by removing a small part of the skin above the exit of the urine tract. Its purpose is to improve the sex life of both parties, just as it is for the man.

In general one should look at Islam as a holistic system that promote the greater good. One cannot look at single rules and regulations in isolation to understand their wisdom. Moreover, one must understand that the basic proof for the correctness of Islam is not how it suits peoples opinions, but the undeniable proofs of the correctness of the belief that there is no god but Allah and Muhammad is His prophet and messenger.

Rights of the married woman

It is not allowed for the woman's guardians to marry her away without her permission if she has reached puberty. This regardless of whether she is a virgin or not. If they marry her away before puberty, and the one conducting the marriage was neither the father nor the grandfather, then she has the right to break up the marriage when she reaches puberty.

After puberty the woman can give herself in marriage without a guardian present. However, her guardians may cancel the marriage if she has married someone that is not of her standing. In this the scholars consider his religiousness, family and ability to pay her dowry and allowance.

The woman has several rights to her husband's wealth, including dowry, allowance and a place to live.

Dowry: the dowry is not a condition for the validity of the marriage contract except according to Malik. However, her right to dowry does not disappear unless she gives up her right after the marriage. That is, her right to dowry does is not invalidated even if she agreed to marry without dowry; her right remains to claim the dowry of her social standing. One way to look at the purpose of dowry is that it is to show the importance of her entering a marriage under a husband.
Allowance: She has the right to the average food, shelter and clothing of her social standing if her husband is able. This includes their small children. This right comes in return for her being bound to his house according to his wish.
Housing: he needs to provide her with a place to live that is not shared with his family or other wives.
The woman has several non-material rights upon her husband including: the right to be treated equally with any other wife and the right not to be harmed by him. She also has the right to normal intercourse without interruption.

Rights of the Husband over the Wife

To be under his guardianship: the husband is in charge of the household through orders, directions and leadership, in the same manner that the King or Amiir is in charge of the public. The reason for this is that Allah has given the average man preference through foresight and management, as well as greater physical and emotional strength . In addition, the man must pay dowry and allowance. All of these are reasons why the man is in charge of the household, as indicated in the Quran:
قال تعالى : الرجال قوّامون على النساء بما فضّل الله بعضَهم على بعضٍ وبما أنفقوا من أموالهم

To let her husband enjoy her lawfully if he requests it and she is able. If she is in need of purification after postpartum bleeding or childbirth, then she must do so. Also, she cannot fast optionally without his permission.
To prevent people that the husband don't like to enter his house from entering. However, he should let the parents visit her every week in the house or for her to visit them if they are not able. Other relatives: once per year.
Not to exit the house except by the husband's permission. This is provided that the house is suitable for living. In addition:
- She is allowed to exit if she needs to ask obligatory religious questions and the husband is not able to provide her the answer.
- She may exit to perform her obligatory Hajj pilgrimage.
- If her parent is chronically ill (long sickness), and has no one to take care of him/her, then she can go to take care of him as required.
With regard to serving him; she does not have to serve her husband in terms of cooking and cleaning. If she is used to having a servant, then he must provide her one, but not more.
The husband alone has the right to divorce. This is due to the monetary costs he has born for the marriage. It is also because he has better foresight in terms of the future consequences, and is less likely to commit imprudent acts with far-reaching consequences. This is in the average case, not all cases; there are certainly cases where the opposite may be true, but an underlying theme of Islamic law is that general welfare is more important than that of single and peculiar incidents.
The husband has the right to discipline his wife if she:
1. Refuses to make herself attractive if he orders her to do that
2. Refuses to sleep with him if he calls her
3. Exits from his house without his permission
4. Leaves the obligatory prayer
This is done first by advice, then mild warning, then not taking care of her sexual needs. Hitting (without bruising or bleeding, because the intention must be mending, not relief from anger) is the last resort, since the Prophet said "The best of you will not hit" (after he had prevented completely) when it was allowed. The following Aayah prescribes warning, leaving their beds and hitting in that order:

قال تعالى وَاَللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضاجِعِ وَاضْرِبُوهُنَّ

The wisdom in allowing discipline is that these are his rights and without them families disintegrate and thereby the fabric of society at the cost of the greater good. Extreme cases sometimes calls for tougher measures. Moreover, it was related "look what is your standing with your husband, for he is your Paradise and your Hell" (i.e. the key to them), so this is also in her personal benefit. Indeed, it was related that some people will be dragged to Paradise. Finally, keep in mind that in general Muslims are ordered to prevent the sins of others by force or speech if able, so the issue of discipline is close to this general obligation upon all Muslims, except that the wife is generally not able to force her husband physically.

In general, the husband must be good to his wife, and not harm her by requesting too much from her, forcing her to do things she is not obligated to do, shouting at her for no reason, etc. It is virtuous for him to be courteous, playful and kind with her, even in the manner by which he speaks to her. The same is true for her; she should avoid demanding more than he can bear sexually, emotionally or financially. The following hadith states literally that "the best of you are those with the best manners toward their wives:"

يقول الرسول صلى الله عليه وسلم : أكمل المؤمنين إيمانا أحسنُهم خلُقا ، وخيارُكم خياركم لنسائهم خلقاً

The Choice of a Good Wife.

Since the woman is generally entrusted her husbands money, secrets, reputation and the upbringing of his children, Islam has defined the desired characteristics of a good choice of wife, namely that she should first of all be: religious and pious. It is also good if she comes from a family of prolific women (to increases the number of Muslims), and of pious people and scholars. She should also be intelligent, and not silly so that she might harm him without realizing it. For the man's feelings and attachment, which strengthens family bonds, it is also good if he looks for virginity and beauty. Some of the Hanbali scholars recommended that she should not be a very close relative.

Minimum Prayer-knowledge for absolute beginners

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This is a bare minimum for foreigners new to Islam. There are more details that are a duty to learn as soon as possible, such as the Fatihah, and the tashahhud. The first sitting has been left out at this stage, on the basis of Imam Malik's saying that it is a sunnah, to avoid overloading the novice. However, it can be taught by this rule: "every time you have completed 2 subsets, and still have 1 or 2 left to do, you should sit for 30 seconds - unless you are praying behind someone that did not sit at that point." Novices should be encouraged to attend group prayer, since the imam's recital will cancel their need to recite.

Before Prayer make sure that:

Ritual impurity (hadath) has been removed by ablution or a complete body wash (see below.)
Urine, vomit, blood and pus has been removed from the body, clothes and place of prayer. It is removed by flowing water.
The woman covers all the body except the face and hands; the man everything between the navel to below the knee. These bodyparts must always be covered in public; not only in prayer.
The prescribed prayer time has entered.

Ablution to remove minor ritual impurity has 4 obligations:

Washing (make the water flow on) the face (from the hairline to the chin and from ear to ear), except inside the eyes or the skin under a thick beard that isn't seen at normal conversation length.
Washing (make the water flow on) the hands and lower arms to above the elbow
Wiping (make water touch) 1/4 of the head.
Washing (make the water flow on) the feet to above the ankles.

NB! One must remove all obstacles for the water to reach (e.g. tight rings/ mucus/ make-up.)

These break one’s ablution so that it must be repeated before praying again:

EVERYTHING excreted from the front and rear organs, even air or a worm.
Vomiting the amount of a mouthful unless it is phlegm.
Blood or pus flowing out of a wound to reach the skin, hair, mouth, inside the soft part of the nose, but not inside the eyes.
Sleeping, unless one is sitting firmly on one's seat, thus preventing the exit of air.
Fainting, going crazy, or having an epileptic fit (without exceptions.)
Intense sexual contact; a man and woman physically rub their private parts on each other.
Laughter loud enough for others to hear it during a prayer that has bowing and prostration.

The obligatory Complete Body Wash to remove greater ritual impurity:

Wash all the body including inside the mouth and the soft part of the nose, not inside the eyes.

These break one’s Complete Body Wash so that it must be repeated before praying again:

Ejaculation of semen for the man or woman due to desire
Intercourse (The prophet defined it as the head of the man’s part disappearing) or sodomy
Menstruation or postpartum bleeding

Description of Prayer:

Stand facing the direction of the prayer (south-west in Kuwait)
Pronounce “Alllaaahu akbar” with the intention of praying the prayer you want
Recite al-FaatiHah correctly. If unable, say “malikinnnaaas ilaaahinnnaaas” 11 times.
Bow to touch you knees and remain still for a moment
Stand up straight
Prostrate by putting your forehead and nose on the ground, supported by your hands, knees and underside of your toes. Remain still for a moment.
Sit up
Repeat prostration as in point number 6 above. Now you have completed one subset (rak3ah).
Stand up and repeat steps 3 to 8 for your next subset.
After completing the number of subsets prescribed, sit for 30+ seconds after the last prostration.
Say “Asssalaaam” to end your prayer.
If you are following someone and missed some subsets, you must complete the number required after he ends his prayer (you do not say "assalaam" with him).

The number of subsets in the 5 obligatory prayers are (in brackets in red): Morning Fajr (2), Early Afternoon Thuhr (4), Late Afternoon Asr (4), Sunset Maghrib (3), Night Esha (4). The prayer times are listed in the newspaper, but add a few minutes to ensure that the time has entered when you want to pray.

The Role and Importance of Knowledge in Islam

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The Importance of Islamic Knowledge

Genuine Islamic knowledge is the key to success in the hereafter. Allah said in the Quran (at-Tahrim, 6):

يا أيها الذين ءامنوا قوا أنفسكم وأهليكم ناراً وَقودها الناس والحِجارة

This means that we must protect ourselves and our families from the Hellfire. The scholars commented on this and said that one does this by learning how to pray, fast, sell, buy, marry, and divorce.

Worship requires knowledge; good intentions are not enough. If good intentions were enough, then where would be no need for prophets to teach Islam. In fact, someone who commits a sin out of ignorance has two sins: one for committing it and one for not having learned. When society is full of such people it leads to disaster in this life and the next.

Obligatory Knowledge

The Prophet said that seeking the knowledge of the Religion is obligatory on every Muslim (al-Bayhaqiy.) Obligatory knowledge is of two kinds: Obligatory upon each individual and obligatory upon some in a community of Muslims.

The principle behind what is obligatory for the individual is that he needs to learn to protect him from sins and leaving obligations out of ignorance. What is obligatory depends on the individual's circumstances; some that are shared and some that are not. Everybody must learn the essentials of beliefs and what invalidates one’s Islam, as well as how to pray. One must also learn how to fast when Ramadan comes, how to pay zakaat when one owns the quota that makes it due, how to make Hajj when one going. If one deals in business transactions or other contractual dealings, such as marriage and divorce, then one must learn how to do these islamically so as not to fall in sin. All this knowledge falls under the category of knowledge called “fiqh”, except that the later scholars do not consider the knowledge of the Islamic beliefs as part of fiqh, but as a separate field of knowledge; a separate specialty. Another important category of knowledge that may be obligatory on certain individuals is how to purify the heart of insincerity, envy, greed and pride. This is if one is not able to get rid of such corruption without learning their cures.

That which is obligatory for some people in the community to know depends on the needs of the community. If enough people have this knowledge, then the obligation has been met. If there aren't enough people with this knowledge, then all who are able to acquire this knowledge (but don’t) become sinners. As for the obligations of sufficiency, these are the fields of knowledge that are necessary to uphold and preserve the Muslims in terms of their religion and their secular affairs. In secular affairs, these include fields like engineering and medicine. Among the obligations of sufficiency in the religious sciences are memorizing all of the Quran. The individual does not have to learn more than the Fatihah plus one ‘aaya, because he needs this for the duties of prayer.

Other such obligations include learning the proofs of the correct beliefs, as well as detailed studies and memorization in fiqh, hadith (reports on what the prophet said, did or did not do), the sayings of the scholars, the methodology of fiqh and the Arabic language. Knowing the proofs of fiqh, which is the knowledge of what is for or against one’s self in the afterlife, or the judging of human actions as obligatory, duty, merit, permissible, disliked, prohibited, valid or invalid, etc. is not an obligation upon every individual. This is because understanding such proofs requires substantial talent, qualification and time. In fact, most people who spend their entire lives as Islamic scholars never reach the level where they are truly qualified to weigh the evidences of the scholars capable of extracting the judgments mentioned above directly from the Quran, hadith, scholarly consensus or analogical reasoning. The obligation upon every Muslim in this matter is to go to a trustworthy scholar to get answers to his questions in fiqh. This is what Allah ordered us to do in the Quran: if you don’t know, then ask those who know.

Learning and reviewing Islamic Knowledge is the best way to get extra credit for the hereafter. It has more credit than, for example, optional prayer or fasting.

Conditions for receiving credit for learning

First: one must have a sincere intention. This condition holds for all worship. No worship is accepted unless one is doing it for the sake of Allah only, and not for money, fame or admiration. There are also conditions for the sincere intention to be correct:

One must be Muslim.
One must be able to understand. The insane or small children cannot have correct intentions.
One must know what one is intending, i.e. wanting to do such as learning, praying, etc.

Extra valuable points regarding learning Islamic Knowledge In Bustaan-ul-3aarifiin Abu Laith mentions what should be the intention of the student of the Islamic sciences: First, to escape from ignorance, because Allah said that those who know are better than those who don’t. Second, to be of benefit to people, because the Prophet (may Allah raise his rank) said, “the best people are those that benefit the others.” Third, to revive and preserve the religious sciences because the Prophet ordered us to learn before knowledge disappears by the disappearance of the scholars. Fourth, to act according to ones knowledge, because to do otherwise resembles acting without knowledge, which is foolish.

Second: One must receive knowledge from knowledgeable people, not merely from books. The reason is that this is the way the Prophet and the first generations of scholars after him taught and learned. Books may have typos that change meanings, or have perversions in them made by the enemies of the religion. Moreover, one needs someone to help one understand correctly.

Third: the teacher must be trustworthy; someone who avoids big sins and who’s smaller sins are fewer than his good deeds. The ancient Muslims used to ride a camel for months to cross the desert to get a reply on a certain question, or to acquire one chapter of knowledge from qualified teachers.

Be warned of those ignorant people the Prophet spoke about in his hadith related by at-Tirmidhiyy:

إن الله لا ينزع العلم بعد أن أعطاكموه انتزاعا ولكن ينتزعه منهم مع قبض العلماء بعلمهم فيبقى ناس جهّال يستفتون فيُفتون برأيهم فيضلون ويضلون

..., which means that Allah does not take away the Islamic knowledge by having it pulled out of people's hearts, but by making the scholars die. When no scholar remains, people take for themselves ignorant leaders whom they ask for religious answers. These leaders will answer them out of ignorance, and all will go astray.

If one wants to go to university, one would spend a great deal of time evaluating universities to identify the best one; if one needs a treatment from a doctor, one would usually look for a recognized specialist; if one wants to build a house, one would search for the best contractors. Most definitely the knowledge of the religion is a far more important than any of these issues, so one needs to look thoroughly to find a trustworthy teacher. The ancient Muslims used to ride a camel for months to cross the desert to get a reply on a certain case, or to acquire one chapter of knowledge from trustworthy and knowledgeable teachers.

Forbidden Sciences

There are also kinds of knowledge that are not allowed to study. One of these is the study of magic, whether it is the illusory kind or actual black magic. Also forbidden is the study of astrology and fortune telling.

The field of philosophy needs some detailed discussion, because the word can mean so many things. After all, math, logic, epistemology, theology and music are all part of philosophy, and they are not all forbidden. Math and logic, with few exceptions, are generally allowed, and one can find books in these fields that have been modified to suit the Islamic creed. It is the study of the theology of the philosophers that is forbidden, because it contains blasphemous beliefs such as the belief that the world or its kind has no beginning, or that the Hellfire has an end, or that some of Allah’s attributes have a beginning. To read theology then, or the books of other religions, such as the perverted Bible, is forbidden to regular Muslims, because one might be affected by their teachings. The exception here is a highly knowledgeable and pious scholar who is reading these books in order to fight such bad beliefs and bring proofs against them. An example of the latter was when Abu Haamid al-Ghazaaliy read philosophy in order to crush the arguments of the Aristotelian philosophers. He succeeded in his quest through authoring “The Downfall of the Philosophers” and was nicknamed Hujjat-ul-Islam (the Proof of Islam.)

The Special Importance of Fiqh

The Prophet (may Allah raise his rank) said “If Allah has willed well for someone, then he will let him understand the religion”. This means understanding fiqh. Fiqh is the most important of the Islamic sciences after the science of monotheism (also called the greatest fiqh), because it teaches the rules of all matters of the religion; it is the conclusions of studying Quran and hadith. That is why it is the best starting point for studying the other sciences as well. The Prophet (may Allah raise his rank) said: “the faqiih is tougher for the devil than one thousand regular Muslims” and “there is nothing better to worship Allah by than understanding the religion.”

The Pillar of Knowing the Rules of Islam

The pillar of Islamic knowledge is the belief in God and the Prophet and Messenger Muhammad (may Allah raise his rank). We know that God exists, because this world could not exist without a Creator. We know that the prophets bring the message of God, because they have miracles to prove who they are.

What is the meaning: of the Prophet and messenger?

The Prophet (may Allah raise his rank) is a man who received the revelation to follow and teach Islam according to the rules of the messenger who came before him. The messenger is the man who not only received the revelation to teach Islam, but the revelation also included some changes in some of the rules of the religion from the messenger before him. For example, a messenger before Prophet Mohammed (may Allah raise his rank), taught his followers to pray twice a day. During the prophethood of the Prophet Mohammed, the number of daily prayers was changed to five. All messengers are prophets, but not all prophets are messengers.

How do we know what the Prophet taught?

The Prophet (may Allah raise his rank) as is well known could neither read nor write. He taught the people in person, clarifying his teachings to the students, pointing out important aspects, responding to questions and protecting his followers from misunderstandings. When he did not teach himself, he sent his knowledgeable and trustworthy followers to do so. After his death, these followers continued to teach in the same way, as did their students in the next generation and so on. Through this method of personal instruction by trustworthy people, the religion has been kept free from perversion, and was transferred through 4 sources:

There are four sources of knowledge for the rules of Islam

The Quran
Traditions of the Prophet (what was related about what he said/ did not say/ did/ did not do in different situations.)
Scholarly consensus (what all of the top scholars of a certain generation agreed-upon unanimously)
Analogical reasoning (only if the first 3 don't give a plain answer—see below)

Some rules of the religion are unequivocally known through the first three. However, only the great scholars are qualified to determine what these issues are. This is because they need encyclopedic knowledge of:

The Arabic language
The sciences of the Quran
The sciences of the traditions of the Prophet
The various sayings of the previous scholars so as not to contradict a consensus.

In some cases, there are rules of the religion that have not directly been addressed by the Quran or by the Prophet. In these cases, scholars that meet all of these and other conditions, will use analogical reasoning to decide what the rule is. The scholars qualified to do this are very few. Even among the companions of the Prophet, the most knowledgeable generation, they are said to have been only around 12.

To other than these great scholars, no one is allowed to derive the rules of the religion directly from the Quran or the Traditions of the Prophet. To do so is a big sin called giving ruling (fatwa) without knowledge. Rather, one must go to such a great scholar or one of his trustworthy students, or their students again, and so on (see Why one must follow one of the 4 schools (mathhab)). In this manner, the teachings of the Prophet is preserved and protected from illegitimate opinions. The chain of such scholars and their trustworthy students goes all the way back to the Prophet himself (may Allah raise his rank).

The Islamic Belief in God: an explanation to fresh converts and non-Muslims

2004-07-11T01:22:00.000-07:00

The utterance "Allah" in Arabic means "the one who is attributed with Godhood," which is the power to create. To create is to bring something into existence, whether it is a physical entity, an act or an attribute. No one and nothing has the power to create except Allah, and everything else is His creation. He alone exists without a beginning, and everything else is created and sustained by Him. Therefore, only He deserves to be worshipped. He does not need anything, but everything in existence needs Him.

With this understanding, it is perfectly acceptable to use the word "God" in English referring to Allah. However, it is important to understand that when Muslims refer to "God" as "He," they do not mean that He has gender. God is not male, female or neuter, as He is not a creature or an object. He is attributed only with complete perfection, and is clear of created attributes, such as having children, a partner, a rival or a wife.

The attributes of the Creator do not resemble the attributes of the created, because His attributes are without a beginning or an end. He is not limited by time or space; He is their Creator and all that exist in them including light, darkness, cold, heat, nature, atoms, colour, good and evil. Our imaginations are limited, so we cannot imagine Him. That is why Muslims say: "God is different from whatever you imagine in your mind."

When Muslims say that God is “one,” they don’t mean “one” as in a number; they mean that he does not have a partner, equal, rival or part. Idol worshippers believe God has a partner or a counterpart. This cannot be true because if one wants one thing and the other something else, then the one that did not get what he wanted cannot be God since he was defeated.

As for those who believe that God has parts, such as the Christians who believe in the trinity, they must also be wrong, because parts need each other to form a united whole, and whatever needs cannot be God. In addition, one of the obvious proofs of the Creator’s existence is the existence of this universe. Whenever we see something composed from parts, we say: “someone has put it there.” For example, when you see a car, you know that this car has a beginning; someone put it where it is now. If this is true for a simple car, then what about the entire universe? If one accepts this argument, then one must also accept that God is free of the attributes that makes one say “someone must have put it there”, such as weight, volume, length, width, shapes, limits, boundaries, composition, physical movement, physical distance and physical direction. In other words, you must accept that God does not resemble His creation. This is what Muslims mean when they say, “He has no equal,” i.e. nothing resembles Him.

Muslims believe that God is attributed with perfect and limitless life, sight, hearing, speech and knowing, because death, blindness, deafness, dumbness, and ignorance are weaknesses. However, His life, sight, hearing, speech and knowing do not resemble ours; the words are the same, but the meanings are completely different. For example, God’s attributes have nothing to do with instruments, such as a body, a soul, an eye, an ear, a mouth, a language or a brain. Rather, they are perfect attributes of God that have no beginning, no end, no sequence and do not change.

In addition to the above, it is clear that God specifies the things that exist and their characteristics, and that He brings them into existence. We must conclude then, that He is attributed with will and power. His attributes of will and power do not have a beginning or an end and they do not change, as is true for all God’s attributes. In the above, we have mentioned some of what Muslims must know and believe in regarding the Creator. However, God’s attributes are not limited, because God cannot be limited, bounded or deficient in any way.

The Belief in Prophet Muhammad: an overview for fresh converts

2004-07-11T01:20:00.000-07:00

Muslims believe that Muhammad (son of ^Abdullah, the son of ^Abdul Muttalib, the son of Haashim, the son of ^Abdu Manaaf, of the noblest Arab tribe: Quraysh) was God's last Prophet and Messenger (may Allah raise his rank). He was sent to both Jinn (invisible beings that God created from fire– the non-Muslims among them are called devils) and all mankind. He was born in Mekkah, but immigrated to Medinah where he is buried.

A prophet is someone who receives a revelation to teach Islam, whereas a messenger is a Prophet that brings new rules that his followers must follow. Muslims must believe in all prophets, such as Jesus, Moses, Abraham, Noah and Adam (the first prophet) and that they all taught the same belief; that there is no god but God, the Creator of everything. Muslims must also believe in the books Allah sent to them, such as the Quran for Prophet Muhammad and Injeel for Jesus.

Allah created the Prophets with attractive attributes so that people would believe them when they taught Islam, such as: honesty, trustworthiness, intelligence, courage, beauty and good manners. Muslims must accordingly believe that the prophets never (even as children) lie, cheat, steal anything, betray or do anything indicating meanness or lowly character, such as committing adultery or even intending it. They are all born Muslims and never commit blasphemy, such as believing that Allah has a partner or a son, or worshipping celestial bodies, or believing that Allah resembles His creation or that He has created attributes, or doubting Allah's existence, or hesitating about any of these blasphemies. They are truthful about everything they say about this life and the next, as well as about what happened in the past. The best human beings are the Prophets (may Allah increase their honor), and the best Prophet is our beloved prophet Muhammad.

A prophet supports his claim of prophethood by miracles. A miracle is an (1) extraordinary event that (1) happens in support of a Prophet's claim to Prophethood. His opponents cannot duplicate it.

Believing in Prophet Muhammad entails believing in his teachings. Some of these are about what is to come in the future, such as:

the torture in the grave for non-Muslims and sinful Muslims
the pleasure in the grave for good Muslims
the questioning of two Angels in the grave (except for Prophets, martyrs, and children)
the Resurrection of all people, Jinn and animals from their graves
the gathering of all people on the Plain on the Day of Judgment
the Scale with pans and a fulcrum on which deeds are weighed
the Bridge which connects the Plain to Paradise and extends over Hell
the suffering of non-Muslims in Hell forever because they did not believe in Islam
the suffering of the Muslims that Allah did not forgive in Hell for some time (before entering Paradise)
the Day of Judgment that begins with the resurrection and ends when all those who will be in Heaven for eternity are in Heaven, and all those who will be in Hell for eternity are in Hell
the Basins from which the followers of each particular Prophet will drink and quench their thirst forever before entering Paradise
the intercession of prophets, angels and great Muslims (by the Will of Allah) by which some Muslims benefit by being forgiven or suffering less
the everlasting pleasure of the Muslim's body and soul in Paradise (even those who will suffer in Hell first)
the greatest pleasure in Paradise, which will be to see Allah without Him being in a place, direction, distance or shape (because Allah is the Creator of time and place and does not exist in them; He is not seen as a creation is seen, and cannot be imagined).

Muslims are further required to believe:

that Angels are beings Allah created from light to worship Him, are completely obedient to Him, and never sin; Angels are neither male nor female, and they do not eat, sleep or drink.
that all things both good and bad happen according to God's will.

Why one must follow one of the four schools of fiqh

2004-07-11T01:09:00.000-07:00

To be a true follower of the salaf-generation you need to attend one of their schools. If and when you have gone through the curriculum and think you can be an evaluator of the schools' opinions or more, go for it! However, fiqh is like any other field of knowledge: you need to start with some basic facts and move from there. It takes years of study to tell whether a hadith, as an example, really proves an opinion or has been taken out of context. Therefore, as a beginner you are dependent on your teacher's opinions and biases, whether you like it or not, so choose with care.

The answers of these schools have been evaluated and tested for more than 1100 years since their establishment. This means that the remaining differences of opinion between these schools exist for very good reasons; the right answer cannot be known with certainty. It also means that following the mainstream opinion in any of these schools is much safer than relying on one's own opinion or a person that claims to be independent.

Relying on one's own opinion is not allowed unless you are a scholar capable of extracting answers directly from their 4 basic sources (Quran, Hadith, Consensus, Analogy). This is very unlikely, because even among the Prophet's companions there were only a handful of them, and they didn't have to evaluate chains of relators with 50 people. A person who draws his own conclusions based on Quran and Hadith is exposing himself to damnation, unless he is truly qualified. The Prophet (may Allah raise his rank) cursed the companions who told a person to take ghusl despite a severe headwound. Surely they made this ruling based on what they knew.

Even having an opinion of what one thinks is the best answer among the 4 schools requires years of studying. One needs to study Hadith, the science of Hadith, the Quran, quranic interpretation, grammar, liguistics, rhetoric, fiqh, the methodology of fiqh, the general rules of fiqh, etc. Most people who think they can evaluate scholarly opinions have, at best, only a rudimentary knowledge of any of these fields. Indeed, it is rare to find an individual today that truly masters a single one of them.

Terminology for learning the rules of Islam

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The study of the rules of Islam (fiqh) is about categorizing and judging human acts according to the teachings of God and His messenger. Acts include what we do with our bodies and in our hearts. The basic categories a student of fiqh needs to know are:

Acts that are punishable in the hereafter, and rewardable to avoid:

Prohibited (Haraam) refers to an act that is sinful and punishable in the hereafter. It is known by obvious proofs from the Quran, Hadith or Scholarly Consensus. Examples include adultery, fornication and drinking wine. The worst kind of prohibited act is called blasphemy, which are sayings, beliefs and doings that make one a non-Muslim.
Prohibitively Disliked (Makruuh taHriimii) refers to an act that is sinful and punishable in the hereafter, but it is not known by obvious proofs. An example would be shaking hands with someone of the opposite sex and a desirable age who is not a relation, even if it is without desire. Another example is sitting alone in a room with such a person.
Haraam (prohibited) & Makruuh (disliked) are sometimes used as synonyms.

Acts that are NOT punishable in the hereafter, but rewardable to avoid:

Virtuously Disliked (Makruuh tanziihhii) refers to a disliked act that is neither sinful nor punishable in the hereafter, but it is rewardable to leave it for the sake of Allah.
The word “Makruuh” / “disliked” alone might mean prohibitively or virtuously.

Mandatory acts that are punishable to leave out:

Obligation (Fard) refers to an act that is known to be punishable to leave by obvious proofs. Obligatory acts include the 5 daily prayers and fasting in Ramadan.
Duty (Waajib) refers to an act that is known to be punishable to leave by proofs that are not obvious. An example is the Eid prayer for men.
Fard “Obligation” and Waajib “Duty” are often used as synonyms.

Optional rewardable acts:

Ascertained Merit (Sunnah Muakkadah) refers to an optional act that the Prophet persistently did for the purpose of worship, but left out a few times. To leave it out is blameworthy, but not punishable in the hereafter.
Virtue or Etiquette (MustaHabb or Adab) refers to an optional act that the Prophet did a few times for the purpose of worship. Some say that the former is of somewhat higher rank.
Merit, Virtue and etiquette are often used as synonyms.

Acts in terms of their fulfillment of prerequisites or conditions:

Valid (Sahiih) refers to an act that has had all its prerequisites and conditions fulfilled, such as a valid prayer.
Invalid (baaTil) refers to an act that did not have all its prerequisites or conditions fulfilled, such as an invalid prayer.

Acts that are allowed:

Permitted (mubaaH) refers to acts that are allowed, such as eating bread.
Sometimes the word Jaa'iz in Arabic refers to something mubaaH, other times it means "valid." Beware that something "valid" may still have a sin in it, such as selling grapes to someone who wants to make wine from them. That is, the transaction is valid in that ownership was transferred, but the seller commited a sin.

The Foundations of the Religion

2004-07-07T05:36:00.000-07:00

Introduction

If I am ever asked about what makes Islam different from any other religion, I will always answer that Islam is the religion of the sound mind; there is no contradiction between the Islamic faith and sound reasoning. This means that the core religious beliefs and methodology of knowing the religious judgment on human actions can be defended by reason alone, without referring to scriptures. It also means that there is nothing in the teachings in the religion that contradicts sound reasoning, although not everything in the religion can be known by reason alone (such as knowing how and when to pray).

In other words, Islam is neither founded on the mysticism, nor on the “take it or leave it” propositions that other religions are. There is no separation of logic and faith in Islam.

When the scholars of Islam spoke of the knowledge of foundations (usuul in Arabic,) they meant either the foundations of the religion (the Islamic belief) or the foundations of fiqh (rules of the religion), sometimes both. The foundations of the religion are the Islamic beliefs. The foundations differ from the branches (furuu^), which are the detailed questions pertaining to the religion’s judgment on the actions of humans (i.e. fiqh).

Sound reason, the foundations of the religion, the foundations of fiqh and the branches of fiqh are connected as follows: First, it is by sound reason we know that God exists, is one, without a partner or an equal, and is attributed only with attributes of perfection. Second, it is by sound reason that a prophetic miracle becomes known as an irrefutable proof of prophethood. Third, it is by sound reason we can establish that Prophet Muhammad had miracles and other prophetic attributes. For these three reasons, the scholars all agreed that nothing in the scriptures is interpreted in a way that contradicts sound reasoning or sensory reality (such as square is different from round, 2 is different from 3); if this was not so, then it would be a denial of the faith itself.

Fourth, it is by sound reason we can establish how to extract the judgments of the branches of fiqh from textual evidence; a scientific methodology for knowing these branches (i.e. what the judgment is on a particular human action). After all, it is by reason we can determine what is a strong proof and what is not.

This article is dedicated to explaining these four points, but before that we need to explain the concept of sound reasoning.

Sound reasoning: the ability to know right from wrong, or to know what must be, can be and cannot be

No religious community is anywhere near as meticulous and fair minded as the Muslims with regards to the evidences of the correctness of their beliefs and practices. Muslims recognize different levels of probability regarding the validity of their texts, and other types of evidence. These can be viewed as:

Must be true
Most likely
Likely
Maybe
Improbable
Impossible

This ranking is actually fundamental to any science, because these are the natural categories in which the sound mind views things. In the same manner, the acceptance of these categories is fundamental in Islamic scholarship, because denying them leads to denying the human ability to see reality at all, and thereby the ability to understand when being addressed.

The opposite of sound reasoning is sophistry, or extreme relativism, where a person claims to doubt everything, even sometimes his or her own existence. Since they thereby doubt the existence of proofs, arguing with them is a useless activity. Instead, they are handled by putting them in a situation where they are forced to admit the certain existence of sensory reality. An example of how this can be done, is saying to them, “I will not discuss anything with you until you admit that you are certain that we are speaking to one another.” A slightly harsher way is to throw some cold water in their face, and when they complain say, “you mean the water you are not certain exists thrown in the face you are not certain exists by a person you are not certain exists?”

How to categorize a claim as either certain or possible

Explaining what constitutes certainty is of fundamental importance, because this is the means by which belief and reason come together; a unique attribute of Islam. The fundamental beliefs of Muslims are all coupled with certainty in terms of their evidences, and from those the remaining beliefs and practices flow.

Certainty is of two kinds: knowing by plain reason that a claim MUST BE true or that it is IMPOSSIBLE. All other claims are considered POSSIBLE, unless there is material evidence of otherwise. Here is an explanation of what is meant by “MUST BE”, “IMPOSSIBLE” and “POSSIBLE”:

MUST BE: These are claims that sound reasoning cannot deny because their opposites are absurd. For example 1+1=2 MUST BE true, because claiming otherwise would be absurd (in the case of natural numbers). It does not apply to scientific theories such as MC^2=E, because it is conceivable that they could be proven wrong.

IMPOSSIBLE: These are claims that sound reasoning concludes to be absurd, such as the claim that 1+1=3, or that a part of a whole can be larger than the whole, or that there is a square circle. Another example of something impossible would be for a camel to enter through a needles eye, without a change in the size or shape of either party. Impossible claims refer to things that cannot ever be; they are mere verbal absurdities without a sound meaning. They are usually contradictions of terms (such as the idea of a square circle) or meaning (such as the idea of 1+1=3 using natural numbers). Impossible things do not include claims that are NATURALLY IMPOSSIBLE, such as pigs flying or rivers flowing up a mountain. These are things that are known to be impossible only by knowing how the world works, and cannot be said to be impossible by reasoning alone.

POSSIBLE: Possible means possible according to reason alone. It does not mean possible according to the normal course of events. This category includes all normal events, but also things that are NATURALLY IMPOSSIBLE, such as the examples of rivers flowing up mountains or pigs flying mentioned earlier. If something happens that is NATURALLY IMPOSSIBLE then this is an extraordinary event, such as feeding hundreds of people with one piece of bread, curing a leper by touching him, awakening the dead, walking on water, etc. I.e. events that are NATURALLY IMPOSSIBLE are POSSIBLE, but completely extraordinary. This shows the highly open minded attitude learned Muslims have towards claims regarding worldly events, i.e. towards science.

Accepting these categories for sound reasoning is absolutely fundamental. Denying them implies denying the religion as a whole, because it means denying the possibility of knowing with certainty that Allah exists, that the Quran is an unperverted book and a miracle, and that Prophet Muhammad was Allah’ prophet and messenger. To claim that one only achieves knowledge through the revealed text is absurd, and a form of sophistry, because one must first establish that the text itself is reliable, and this can only be done through sound reasoning.

These categories are firmly established by the Quran, where the rhetorical question “afalaa ta^qiluun” meaning, “Don’t You realize the truth?” or the like, is repeated throughout. This question is an appeal to be sound minded.

Proving with certainty that God exists using common sense

Islam orders Muslims to believe in the fundamental creed of Islam without a fragment of doubt. At the same time, Allah (God, the Creator of this world) has stated in the Quran that He does not order someone to do something he is unable to do. Allah also named himself al-Thaahir, which means, “The One Who’s Existence is Obvious by Proofs.” It is clear then, that these fundamental beliefs can all be proven correct with certainty.

The basic Islamic belief belongs to the MUST BE category of claims. This belief is that there is only one Creator and that he has no partner, part or equal in his attributes. A simple way to show this to be true is to first establish that this world needs a Creator.

It is clear that this world is an incredible organized place. Take for example the human cell and how it develops and is coordinated with the rest of the body, or the incredible precision of the solar system and the earth’s atmosphere. Sound reasoning tells us that these are not random events, and if they are not random, then they are organized, and organization requires specification and power without exception. We conclude then that this world MUST have a Creator that is attributed with will and power. Don’t you see that if you leave a few trees by the riverside they will never become a raft if left alone? Or, that a ship will never sail straight to its destination in a hurricane without a captain? If this is true for these simple events, then it is obviously true that someone controls the events of this universe, and that He is attributed with will, knowledge and power.

Proving with certainty that God is clear of imperfection, such as having a partner, using common sense.

The above argument is used by anyone that believes in the existence of a Creator, such as Christians and Jews. However, accepting this proof leads to other necessary conclusions as follows:

The one that has the power to create this incredible cosmos cannot be attributed with any weaknesses. This is clear, because the world we see around us shows us that His power, knowledge and will are absolutely unlimited. After all, He created all this from non-existence. I.e. the claim that He sleeps or gets sleepy is IMPOSSIBLE. Such a claim is simply a failure to conceive existence beyond material existence, and drawing analogies between the Creator and the created. It is also a failure to realize the amazing detail and complexity of creation, which brings one to the natural conclusion that its Creator cannot be subject to any limits. This is what Muslims mean when they say “subhaan-Allah”, i.e. Allah is clear of non-befitting attributes, i.e. flaws or weaknesses.
It must be true that the Creator does not have a partner. This is because having a partner indicates need; the need for help, the need to overpower or the need to make concessions. Having a need is a weakness, and the Creator must be free from that. I.e. it is IMPOSSIBLE for Him to have a partner.
Since we said that this world must have a Creator (because it requires specification) then it MUST BE true that the Creator does not have attributes that require specification, such as composition of parts, physical dimension or location, limits, boundaries, beginnings or ends, weaknesses, movement, gender, etc. In other words, He must be clear of temporal, physical or spatial attributes; attributes which the question “how?” apply to. This is because being in need of specification is a tremendous weakness in need of a Creator.
Only the Creator deserves to be worshipped. This is clear because He does not have a partner or a part, as established above, so everything else that exists MUST BE merely a creation and completely submitted to the power of the Creator.

Anyone that is fair minded will admit this. However, because of the atheist and agnostic propaganda people are exposed to, it is appropriate to present a more detailed proof as follows.

A mathematical proof that Allah exists and does not resemble His creation, supported by the reasoning of Prophet Ibrahim

Islam is greater than those religions that are taken on faith alone; as the scholars have shown in their answers to pagans and atheists throughout history. The proof of God's existence is mathematical, however, rather than experimental. One such proof is:

Premise a - We exist here today.

Premise b - Before we existed there were a series of events, one after another, leading up to our existence today. (The passing of such series of events is what we call time, and measure in minutes, days, weeks and years.)

If one accept these two premises, then one must also accept that this series of events must have a beginning. This MUST BE, because if someone claims that an eternal amount of events had to be concluded before his existence, then he is saying that eternity came to an end, which is a contradiction in terms. It is like someone saying "this car will only get to its destination after its wheels have spun infinitely many times." Would the car ever get to its destination if this was the condition for its arrival? Another way to illustrate this contradiction is that those who claim that the world has no beginning are in fact saying that it is a prerequisite for tomorrow to arrive that an infinite number of events first take place. This is impossible, because infinity cannot end.

In addition, since this series of events MUST have a beginning, i.e. it MUST BE true that it has a beginning, then we must also conclude that before this beginning there were no series of events (i.e. anything with a beginning). If someone claimed otherwise, then they would end up with the same contradiction (saying that infinity came to an end). Moreover there MUST BE a Creator that gave the series of events existence - since it was nonexistent before. It is now clear why muslims say that Allah must exist (waajib al-wujuud).

Moreover, since it is impossible for there to be any events before the existence of this series (otherwise one would end up in the same contradiction in terms), then it MUST BE that the Creator is not attributed with events, i.e. any attribute or action with a beginning.

Finally, since all created attributes have a beginning, then it MUST BE true that the Creator does not resemble His creation.

The last point above can also be known by saying that since God’s existence MUST BE, then He cannot also be a POSSIBILITY (since the “must be” and “can be” are incompatible meaning). Therefore, He must be clear of any attribute that belongs to the POSSIBLE category of things. For example, weakness, limits, boundaries and needs are attributes that may or may not have existence; their existence depends on them being created; their existence is a possibility, not a must. They need a Creator to specify their limits. We know that we need a Creator, because we know that our own attributes need specification. We know they need specification because they have limits, and limits must be specified. For example, if you pointed at a table in a room and said, "Who made it that shape?" and someone answered, "No one, it is just there like that eternally!" would you accept this? Of course not, because we know anything limited needs someone to specify it.

This is what Ibrahim (peace be upon him) meant when he said about the star in the sky "I don't like those who go away."(suurah 6, 76-78) Going away is an event and an obvious sign that the star is a creation; it needs someone to specify its time, and it makes blatantly obvious its possibility of non-existence. He also said about the sun "this is bigger!". He was pointing out to his people that what is attributed with a limit (size needs a limit) is an event (something that has a beginning), because it needs someone to specify its size, like anything else with a size.

Therefore, Allah is not attributed with limits, since He is not created. We know from the above, by mathematical precision and necessity, that Allah exists and does not resemble His creation, which is the muslim creed. Even if the pagans disapprove.

Now that we have shown with certainty that the Creator exists, is one without a partner, and that He is clear of created attributes, we will move on to the next fundamental part of the creed. Namely that Muhammad is God’s Prophet and Messenger.

Proving with certainty that Muhammad is God’s Prophet and Messenger

First, when we say that Muhammad is God’s Prophet and Messenger, we mean that he received a revelation from God ordering him to teach the true belief (Islam), and to bring changes in the rules and laws of previous messengers. Muslims believe that Jesus, Moses, Johannes, Abraham and the other prophets were prophets of Islam. Their belief was the same, but the laws and rules they brought were sometimes different. This is because the needs of human kind have differed through the ages.

Second, nobody denies the historical existence of Prophet Muhammad, so there is no need to discuss this.

Third, as for the proof of his prophethood, this is done, like with all other prophets, by claiming prophethood while showing a miracle. By “miracle” Muslims mean an extraordinary event that nobody opposing the claim can imitate. If a person shows a clear miracle while claiming prophethood, and at the same time this person is known to never lie and to be of exceptional moral character and beauty, then the sound minded conclude that this person has God’s support in his claim. In other words, he MUST BE a prophet.

Before becoming a Prophet, the Prophet Muhammad was known among his people as being sincere and trustworthy, even as an infant, and he was greatly loved for this. Never telling a lie is an essential characteristic of any Prophet, before and after prophethood. That is why the king of Ethiopia at the time believed Prophet Muhammad. He heard from the Arabs that he was known never to have lied, and this king knew that if such a man claimed prophethood, then he could only be a Prophet.

As for his miracles, they are many, but the most obvious is the Quran itself. The Quran has been preserved to the last letter, without any perversions or other versions for some 1400 years. This in itself is a miracle, because no other book has been preserved in this way in human history, as Prophet Muhammad said it would. This is a miracle, because the claim of the Prophet matched this already extraordinary preservation.

Add to the preservation the fact that the Quran challenges anybody who opposes Prophet Muhammad’s claim to prophethood, to compose a suurah like any of its 114 suurahs. This is despite the fact that the shortest suurah in the Quran can be written on a single line on a piece of paper. Yet, nobody succeeded in meeting this challenge among the Arabs, despite the Arabs pride in eloquence at the time and the widespread occurrence of poetry competitions between tribes and individuals. In fact, nobody during these 1400 years has met this challenge. Moreover, if the challenge had been met during his time, then Prophet Muhammad would have lost his support. Add to that the fact that Prophet Muhammad was illiterate and never took part in composing any poetry.

In addition, the Quran contains many statements about things the Prophet could not have known through ordinary means, such as the promise of the incredible spread of Islam at a time when the Muslims were very weak as a community, or the description of what would happen to the breathing of a person if lifted up into the atmosphere.

Another example was that once when the Prophet and his army were stuck in the desert without water, he filled empty jars with water by putting his hands in them. The water was eventually enough for an army of 1500 people to drink and wash.

Remember that these events happened in broad daylight in front of masses of people, and that these things were related to the next generation without interruption until this day. These are not stories found in books with unknown authors, or tales of single individuals in the darkness of history. Rather, when the Prophet performed his last pilgrimage he had more than 100,000 people with him and was the established ruler of the Arabian Peninsula. He was there when the Islamic civilization was founded and it only grew since then.

Now that we have established the creed of Islam as correct with certainty, what about the various rules and stories in the Islamic religion?

The Rational and Reasoned Approach to Islamic Texts

Since we have already established that Muhammad was a Prophet and Messenger of Allah, then all we have to do regarding the other teachings of Islam is to show that something was actually taught by the Prophet. These teachings are of 4 main sources:

The Quran.
Collections of statements about what the Prophet said, did or did not do in different circumstances. This is called Hadith.
Collections the saying of scholars to establish what they all agreed upon.
Analogy in the absence of clear proofs from the 3 above sources. This is in rules and laws of the religion only.

I will only discuss the first two sources, since the third and forth go beyond answering the question that prompted this article.

Before discussing the two sources it should be known that both Quran and Hadith is related from person to person in chains of relators that extend from the Prophet to those who relate them today. For example, if you go to a properly qualified scholar today, he can tell you what his chains of relators are for the Quran or Hadiths all the way to the Prophet. He would say I was taught this by so and so, who was taught by so and so, etc. These chains are called chains of relators.

As for the Quran, it has already been established that the Quran has been completely preserved. Masses of people memorized Quran around the Prophet. These masses taught other masses and so on until today, and there is still only one Quran; whether you test someone who has memorized in Mecca or someone who lives in China or Argentina. It is NATURALLY IMPOSSIBLE that any of these masses in the various generations could have gotten together to agree to fabricate, insert or remove something. That is why a plain statement in the Quran is a plain proof.

As for Hadiths, these are ranked according to the probability of correctness, as I indicated at the beginning of this article. The highest-ranking Hadiths are the ones that have been related in the same manner as the Quran. Such Hadiths are automatically established as correct, without looking at who related them, because it would normally be impossible for them to be lies. These Hadiths would be comparable to the news we have received that there was a war in Iraq. There is no sound reason to doubt this because it has been related by so many different sources in a way that does not allow for a conspiracy to lie. This is unlike, for example, moon travel. This incident is entirely based on what NASA says as an organization, and there were military and political motives to lie, so a conspiracy is a real possibility. According to the Islamic manner of relating Hadith, the story of traveling to the moon is no more than a possibly true. This is to illustrate how strict the science of Hadith is.

The next level for Hadiths is for those that were not related in the manner above. Rather, they were related by one or more individuals, who then related it on to others. These Hadiths may be related from masses to masses today, but at some stage they were not. These Hadiths can range from highly likely true to certainly untrue. Several factors are taken into consideration when ranking these, including:

What was said about the people in the chain of relators? The existence of people accused of lying would weaken the chain tremendously, as would the existence of people with inaccurate memories, or a person with a known bias in a particular issue (if the Hadith is on that issue), or people who are not well known. Disqualified or weak relators are also identified by analyzing what was related from a particular person, by comparing that to what else he related, or what others related in similar matters.
What was the level of understanding of the different relators with regard to the religion in general and scholarship?
Is there evidence of interruption in the chain of relators? I.e. Are there relators missing or indications that two of them never met, or were unlikely to have met?
Are there weaknesses in the text of the Hadith? For example, does it narrow down the absolute meaning of a statement in the Quran or a Hadith that was related like the Quran? Is it in disagreement with well-known and established rules of the religion? How does the text agree with Hadiths related for the same or similar events? It is in answering these questions the truly great scholars, such as Abu Hanifah and Al-Shaafi^iy, are separated from the crowd. It is also dealing with these issues that is the main concern of the foundations of fiqh and that caused the scholars to disagree, namely the topic of conflicting evidences.
Is there a claim in the text that belongs to the impossible category of claims (i.e. it is absurd)? If so, the Hadith is either interpreted as a figure of speech or rejected. This is because a Hadith that has an authentic and strong chain of relators (but was not related in the manner of the Quran) only establishes a high likelihood of it being true, and a proof that shows high likelihood is much weaker than a proof that shows certainty (i.e. that something belongs to the MUST BE or IMPOSSIBLE category of claims).

All of the above factors are taken into consideration to rank a particular Hadith, and the work of ranking them is a highly scientific task. When establishing what the meaning of a Hadith is, one takes into consideration all the consideration of ranking. Moreover, they must be interpreted according to the most obvious meaning in Arabic unless there are other Hadiths or statements in the Quran that indicate otherwise. In other words, before claiming that a statement is figurative one must have a solid proof for why this is so. This is done by showing that the literal meaning is absurd or inconsistent with other related texts from the Quran or Hadith. This must be so, otherwise anybody could make any interpretation they desire and there would be no meaning in having a Prophet sent.

In the end, and putting it simply, what is considered to be obligatory for Muslims to believe, are the things that are established with certainty. Moreover, if it is concluded that the Prophet most likely prescribed something, then one must follow this, because it is improbable that he did not, and God ordered us to follow him. To illustrate, if a person that you trust at work came to you and said that the boss wants you to do so and so, do you ignore it, or do you naturally accept the task? Would it be reasonable to reject the command on the basis that it is not impossible for this to be wrong? Of course not. These rhetorical questions illustrate that accepting Hadiths with strong chains of relators and a meaning that is free of inconsistencies (in view of the text of the Quran or other Hadiths, or established rules of scholarship) is only reasonable and rejecting it would be unreasonable, and there is no doubt that it is better to be reasonable than unreasonable.

Figures of speech identified by sound reasoning in the Quran and Hadith

To finalize this article, one particular issue needs to be discussed in more detail; the role of identifying literal meanings as absurd, and thereby interpreting them as figures of speech.

Identifying literal meanings that are absurd is of particular importance in matters of belief, so it deserves a more detailed discussion. It should first be pointed out that rejecting absurd meanings and understanding expressions as figures of speech is something natural that we all do constantly. To illustrate: A few years ago the telephone company AT&T had an advertising slogan saying, “reach out and touch someone.” What they meant here was not a physical touch, but simply pleasing another person by calling them. To interpret this slogan literally would be absurd and laughable. We know this through our knowledge of what a telephone is and what it is not.

In this same manner, among others, figurative speech is identified in the Quran and Hadith; a learned muslim knows what attributes are impossible for the Creator or a prophet to have. He knows thereby that expressions in the Quran whose literal meaning implies attributes that are physical, or have a beginning, or an end, or change, must not be taken literally. He knows that interpreting them literally would be absurd and an insult to the Creator, just like the sane person who heard the AT&T slogan knew its literal meaning to be absurd.