The Prayer Times

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

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:

1. 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.
2. 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

1. Doing something that requires a complete body wash (ghusl), i.e. causes greater ritual impurity
2. Taking one single khuff off
3. Having most of one single foot reach the (tall) shin of the khuff
4. 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

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:

1. 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:
   • water that is little does not become najis unless one is sure that najaasah came in direct contact with it. Sureness is not achieved unless one is informed by a trustworthy muslim or sees it by ones own eyes. One does not have to ask anyone about the state of the water one wants to use.
   • 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.
2. 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

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

Removing filth happens by:

• Washing filth with water (even if used for ablution ) or non-oily liquids (e.g. vinegar):
1. 3 different vessels of water for invisible filth with a wringing, OR dipping it once in running water without wringing.
2. 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

• 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:
1. 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
2. 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

Fasting is of the following kinds:

1. 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.
2. Duty – vows, atonement, optional fasts broken
3. Optional
4. 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:

1. 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
* The atonement is to free a slave, or if unable, to fast two consecutive months without interruption (avoiding Ramadan or the days that fasting is forbidden), or if unable, to feed 60 poor Muslims, as in sadaqah of breaking fast, or by feeding each (adult) two satisfying meals.)
2. 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:

1. 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.
2. 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.
3. 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

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)

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

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).