Purification & Science of Jurisprudence

April 29
2012

The following are notes taken from the text book Shariah: The Islamic Law written by Abdur Rahman Doi

Purification & Science of Jurisprudence

The Importance of Knowledge

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Knowledge leads to Paradise and protects from Hell-Fire. When the question of which is superior, knowledge or wealth is asked the answer is that knowledge is superior over wealth because knowledge is the basis of living successfully. Without having knowledge their ignorance will cause themselves harm. For example: whosoever is ignorant of the fact that Allah is all deserving of worship and they do not worship Allah alone as He should be worshipped then they will find it difficult to utter the shahadah (testimony of faith on which will affirm ones entry into Paradise) on their deathbed. Or another example of the importance of knowledge is that whosoever does not have knowledge of how to protect their wealth will lose it to thieves. In Islam there are many Quranic text and Hadith, which show the benefits of knowledge and how Allah All Mighty blesses the seeker of knowledge. For example Muawiyah (RDUH) reported that the Messenger of Allah (s.a.w) said: when Allah wishes good for someone He bestows upon them the understanding of the Deen (religion and way of life), [Saheeh Al Bukhari and Muslim] which is explained further that if Allah gives a person understanding of the Deen it means that Allah favours them and is protecting them as that person will no longer carry on with their life in ignorance which is causing them to perform acts which leads to the Hell-Fire. Other examples : are those who know equal to those who know not? *Quran 39: 9+ When a seeker of knowledge goes out of their house angels descend to watch them and there are angels that surround the gatherings with their wings as to shelter and honour the seekers of knowledge. The fish in the ocean and the ant in its hole and everything in the Heavens and Earth also contribute by seeking forgiveness to Allah (swt) for the seeker of knowledge.

Other Notes: Attaining closeness to Allah is to study and understand Islam. Teaching young children to memorise the Quran will help them mature into righteous adults who may even take the path of becoming a scholar.

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Introduction to the science of Fiqh
Maqaasid of Shariah The objective of Shariah (moral code and religious law) is to preserve and protect: Faith eg): understanding who and where is Allah and how to worship Him Alone

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Life eg): understand what is halal and haraam and to enjoin in good and forbid evil Intellect eg): books Family eg): marriage, interacting with in-laws and relatives, lineage - children Honour eg): good character towards others protecting their reputation by not accusing others

Shariah is the most important aspect of Islam and it must be fully comprehended in order to achieve the objectives. Musharaa means the power to regulate rules and laws and it is another word for Shariah. Shariah means Divine Law (from Allah Azawajal) and Fiqh is the understanding of Shariah. The difference between Fiqh and Shariah Fiqh is the following: 1. A body of laws deduced from the Shariah to cover specific situations not covered in the Shariah. 2. Fiqh changes according to the circumstances surrounding it. 3. Fiqh laws tend to be specific: they demonstrate how the basic principles of Shariah should be applied in given circumstances. Shariah is the following: 1. Shariah is the body of laws found both in the Quran and Sunnah. 2. Shariah is fixed and unchangeable. 3. The laws of Shariah are, for the most part, general: they lay down basic principles.
(Taken from: The evolution of Fiqh (Islamic law & and the Madhhabs) Dr. Bilal Phillips pg. 1)

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Fiqh

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Fiqh can be translated as the science of Jurisprudence, which means theory, or philosophy of law. Fiqh is the complete understanding of ibadat (worship) as well as transactions or dealings with people. There is fiqh that is agreed upon and that is from Quran, Hadith, Ijma (consensus) and Qiyas (analogical reasoning) and then there is fiqh which can be disagreed upon and that comes from: Ikhstihsaan - legal preference i.e. preferring one proof over another because it appears more suitable to the situation even though the preferred proof is technically weaker than the other. Eg): an object cannot be sold if it is not in the sellers actual possession. Istikhaab The presumption of continuity or the precedence of linking the latter set of circumstances with a former circumstance in order to reach a verdict. Eg): a missing person cannot be presumed dead if he/she was last known to be alive. Maslah Mursalah The extended analogy or unrestricted public interest. Eg): Abu Bakr compiling the Quran as one book in order to better preserve the Quran as a whole. Sadd Al Dhariah - prevention of evil before it materializes. Qawl Al Sahabi The companions opinion. Shar man Qablana The earlier scriptures and; Urf The customs and social habits of Muslims around the world as long as it does not contradict the Quran and Hadith. Eg): language is a custom of a people; in the Arabic language the word deB means four legged animal but in Syria its only meaning is horse, so if deB was included in a contract made in Syria we must consider the fact that the Syrians have a specific translation and that they only mean horse and not four legged animal. There are five degrees relating to Shariah. For example the law of getting married are as follows: 1. Wajib : - it is compulsory eg): theres a fear of fornication 2. Mustahab : - it is recommended eg): there is the desire for the opposite gender but there is no actual danger of committing zina (fornication) 3. Mubaha : - it is permissible eg): there is no lust involved but there is a desire to marry because of old age one needs a companion 4. Makrouh : - it is disliked eg): a marriage occurs without the man or womans desire or lust therefore they are depriving their partner of his or her rights

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5. Haraam : - It is forbidden eg): a marriage occurs in order to bring harm upon a person i.e. getting married for revenge Other notes: A companion is someone who has met the Prophet s.a.w and died upon Islam and they can be female or male but must be of sane mind such as Abu Hurairah A scholar of the books of Hadith include Al Bukhari, Muslim, At Tirmidhi or Az Zuhri An imam is translated as a leader such as Imam Ash-Shafiee or a leader in a congregational prayer Tabieen are the students of the companions such as Az Zuhri or Ibn Serene

The Four Sources of Fiqh The primary sources where proof and facts can be found relating to Islam come from the following: Quran Words of the All Mighty Most High Allah. The Quran means read or recite and is known as Al Kitab (the Book) Al Thikr (The Remembrance), Quran Al Kareem (The Generous Quran), Tanzil (Revelation) and so on. Hadith the sayings, actions and approval of the Prophet s.a.w. The approval of the Prophet s.a.w is a difficult source of proof to use because one must look into his (s.a.w) seerah and biographies to obtain the truth. For example Khalid bin Walid invited the Prophet s.a.w to dinner whereupon he served him lizard. The Prophet s.a.w did not touch his plate but he also did not prevent Khalid from eating it thus showing his approval of this. Ijma consensus of the scholars Qiyas analogical reasoning by using past situations that are similar to the issue in order to produce a verdict. For example illegal drugs such as marijuana, cocaine and other drugs that the kufr (disbelievers) continue to invent all fall under the category of haraam (prohibited) based on the Hadith of the Prophet s.a.w who said: every intoxicant is khamar (alcohol) and every form of khamar is haraam. [Saheeh Muslim] Question_ What do you say to somebody who tells you that you are not following the Sunnah of Prophet Muhammad s.a.w wholeheartedly because you sit on a chair while you eat and you use plates and

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knives and forks to eat unlike the Prophet s.a.w who during his life would eat on the floor with a bowl and his right hand? Answer_ Basically, a Muslim tries their best to live like Prophet Muhammad s.a.w but they will never be able to do so in a complete manner as the world is something which advances and improves throughout time and so what wasnt available then such as chairs, knives and forks are available now, this does not make it haraam to utilise as long as it does not contradict the Quran and Sunnah; thus, it is permissible in Islam. But what is important from the Sunnah of eating is to recite the basmallah (reciting bismillah in the Name of Allah) and to eat with the right hand. Other examples include aeroplanes, which were not present during the time of Prophet Muhammad s.a.w but are permissible in Islam and all Muslims use aeroplanes to travel across the lands. Such things that make daily life easier are not forbidden or frowned upon unless it contradicts what is said and taught in the Quran and Sunnah. Other notes: The linguistic meaning of bidah is innovation and everything that is new now and was not there at the time of the Prophet s.a.w is known as bidah. For example a mobile phone is bidah because during the time of the Prophet s.a.w they used to communicate through letters. Bidah in terms of ibadat is forbidden in Islam because Islam is complete and the Shariah is unchangeable and does not need new inventions, ideas, traditions, etc. For example a group of people who raise their hands together to make dua (supplication to Allah Alone) after completing a congregational fard prayer is committing something that is bidah and therefore unacceptable in Islam. The only times that the Prophet s.a.w made dua in congregation and aloud whilst raising his hands is during a qunoot prayer, a prayer for rain and a prayer in regards to seeking relief from a calamity. Another common example of bidah is when the teacher instructs their student to utter Subhanallah (glorified is Allah) a hundred times for reward and benefit in relation to a Hadith of the Prophet s.a.w; but in fact, in that Hadith the Prophet s.a.w did not specify a certain number but rather he s.a.w said that the utterance of Subhanallah is highly recommendable and rewarded and so it can be said many times without restriction. It is important to understand information relating to Islam and its adherence correctly as a slight misinterpretation may lead the student astray from the straight path (to Allah Azawajal) as the Prophet s.a.w did not specify as to how many times one should say Subhanallah in order to reap its reward. Whenever someone denies anything from the Shariah they are classified as kafir (disbeliever) even if that someone is a Muslim. Whenever a Muslim neglects their obligation to adhere to the Shariah they are classified as a wrong doer.

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Akhaam Akhaam in the Quran is categorised as the following:

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Concept of Ibaadat: Ibaadah is a collective term for everything that Allah loves and is pleased with; from amongst the sayings and inward (eg. tawwakul (trust in Allah), hope, love and fear of Allah)/outward (eg. prayers, charity, hajj) actions. Shaykh Ibn Taymiyah He also said that ibaadah is obedience to Allah (swt) and carrying out what He (swt) has commanded through the Prophet Muhammad (s.a.w). Explanation: all action begins with an intention thus if the intention of performing an act was for the sake of pleasing Allah or to be obedient to Him then it is counted as ibaadah. For example a person might buy clothes for themself everyday but if they intended to buy the clothes to dress more like a Muslim or to cover their awrah (private body parts) while pleasing Allah; each time they buy these clothes it is counted as ibaadah, but if they had no intention of pleasing Allah and or to abide by His commandments then it is not an act of ibaadah and they do not receive any reward from Allah. Ibaadah has fifteen principles that may be divided between the heart (intention), tongue (speech) and limbs (actions). Mukallaf : means a person has become accountable for their actions in front of Allah when they have reached the age of puberty/maturity, they are of sound intellect and sanity, they are a Muslim and have the ability eg): able to pay zakaat upon reaching the nisab amount (minimum amount payable for zakat). The two types of Akhaam

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Akhaam Ul Khams means the rulings in regards to actions which is categorised into five : 1. Wajib : - it is compulsory 2. Mustahab : - it is recommended 3. Mubaha : - it is permissible 4. Makrouh : - it is disliked 5. Haraam : - It is forbidden Further explained:

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Wajib / fard are obligations which is mandatory upon a person (fardu ain) or community (fardu kifaya) if performed it is rewarded and when not performed it is punished and this is severe as it may lead to leaving the fold of Islam or committing an act of kufr (disbelief). Eg): being dutiful to parents is wajib and if a child so much as says ooft Allah Most High will reprimand them. Mustahab are things that are recommended and are a Sunnah and preferable actions. If performed it is rewarded and if it is not performed there is no punishment. Eg): using a siwak as the Prophet s.a.w did to clean his teeth. Mubaha are permissible and allowable actions. When performed there is no reward and if not performed there is no punishment. Eg): putting on a garment however if one intends to put on their clothes for the sake of obedience and seeking pleasure of Allah then they will be rewarded as completing an act of ibaadah. Makrouh are offensive acts that are disliked and hated so if it is performed there is no reward and if it is not performed it is rewarded. Eg): the Sunnah is to enter the Masjid with the right foot but if someone forgets possibly because they were on the phone with someone as they walked into the Masjid they will not be punished for not performing this act. Haraam are the unlawful, forbidden acts that are punished severely and may cause a person to leave the fold of Islam and commit acts of kufr when performed but is rewarded when not performed. Eg): intoxicating oneself with alcohol or smoking. To receive the reward for refraining from the haram a person must first be placed in a situation whereby they choose to leave the haram for the sake of obedience to Allah Azawajal.

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Schools of Fiqh were created after the time of Prophet Muhammad s.a.w as an additional source of help to understand the Quran and Sunnah. All imams of these madhabs (schools of fiqh) have made it clear that if a Muslim finds a contradiction in their work against the Quran and Sunnah that the person should leave their opinion and follow the Quran and Sunnah. Therefore, Muslims should not strictly follow one madhab but to learn from all of them and then at the end follow what the Quran and Sunnah say about the matter, since the imams of these madhabs follow the Quran and Sunnah and any opinion they have about it may be wrong due to lack of knowledge and human error. It is said that the differences between the scholars opinions is a mercy from Allah that there are a number of ways of doing something that is acceptable. The differences occur when the scholar interprets a Hadith or a verse from the Quran based on their interpretation of the Arabic word, or they use a different narration of Hadith, there are differences in textual proofs (ijma and qiyas although many scholars do not use qiyas) and fundamental principles and differences due to customs and societies/locations. Al Muwatta is an authentic Hadith book which Imam Ash Shafee said to have been the most authentic book after the Quran however Saheeh Al Bukhari Hadith book came out later on and it was said that Saheeh Al Bukhari is the most authentic book after the Quran. The three scholars under the As Sunni branch of Ahlul Hadith were very fortunate to have easy access to large number of Hadiths whereas Al Hanafi did not and so he had to rely on qiyas, which is analogical reasoning.

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An Introduction on Taharah (purification)

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The following information regarding the chapter of taharah has been derived from the following textbook: The Concise Presentation of the Fiqh by Dr. Abdul Azeem Badawi.

The Arabic meaning of taharah is cleaning and being free from impurities physically and lifting the spiritual impurities. Physical impurity is removed by water from the body, clothes and place of prayer; eg): urine, faeces, blood and so forth. Khabath means najasah (physical impurity) and najas is the Arabic word to describe the removing the physical impurities. There are three types of khabath which are the following: 1. Physical impurities that are required to be washed with water eg): urine, faeces, menstruation and post partum bleeding 2. Physical impurities that are required to be sprinkled upon with water eg): the urine of a breast feeding baby boy 3. Physical impurities that are required to be rubbed/ wiped away with water eg): impurities that are on the bottom of the shoes which can then be wiped on the ground Spiritual impurity is removed whilst performing wudhu in the spiritual sense eg): menstruation falls under the category of spiritual impurity as one must abstain from acts of worship such as prayer, performing tawaf, touching the mushaf and so forth and can only perform these acts of worship once they have taken ghusl (spiritual bath) which removes the spiritual impurity. Hadath is the Arabic word to describe lifting spiritual impurities. Hadath is a condition which occurs to the body in which does not allow it to perform acts of worship until they have been purified. Hadath is classified into two categories, which is minor hadath and major hadath. Minor hadath for example is to answer the call of nature and to remove such hadath is to perform wudhu. Examples of major hadath can be sexual impurity or menstruation, which is removed by performing ghusl.

Types of impurities : Human waste i.e. urine, faeces, blood, al madhi (thin, clear, sticky fluid) and wadi (thick white fluid) are all impure and animal dung, blood and carcass are all impure. Hair, bones, liver, spleen, nails, horns and feathers are all considered pure.

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Question _

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Why does a Muslim need to understand and implement the fiqh of purification (or generally speaking, any other act of worship) before performing the prayer or the other acts of worship? Answer_ It is a commandment from Allah Most High The Prophet s.a.w taught the Muslims to perform wudhu before the prayer so it is part of the Sunnah of Islam It is a known condition of prayer It should be known that one must be purified whilst performing an act of worship to Allah Who is The Most Deserving and All Honourable

How to remove the impurities : Water is the best agent for removing all sorts of impurities because water is self-purified. In order to remove the impurities one is to cleanse the area with water (or other substances or methods) until the colour, smell and taste of the impurity has vanished. Water is used by sprinkling, rubbing or pouring water over the area of impurity. Sprinkling water to remove the urine of a baby boy Rubbing to remove dirt from the bottom of shoes or clothes Soil and dirt to remove impurity of a dogs saliva or to perform tayammum Wind removes impurities through movement Tanning or drying out the skins of dead animals are tanned and used for clothing Modern means remove impurities through chemicals and modern technology such as a washing machine In terms of purification of menstrual blood on clothes the woman should wash that area with water then scrape off the impurity and wet the area once more before she may use the clothes for prayer. In terms of purification of dogs saliva found in a bowl, vessel, clothes or on a person, they must wash that area seven times and the first with dirt i.e. soil or mud. Allah had mentioned that the dogs saliva is impure and it has been recently discovered by researchers that it is impure because there are millions of germs within the saliva. Dead animals that do not have flowing blood such as ants, flies, bees and spiders are considered impure. The Prophet s.a.w said regarding flies found in soup or water bottles that they should

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completely immerse that fly into the bowl of soup or water and then to throw it out as the fly carries a disease on one wing and its cure in the other wing. (Sahih Al Jami) Dead animals that have died due to natural causes or were not slaughtered in the Name of Allah are also considered impure and forbidden to eat. The only exception to the rule is dead animals of the ocean and locusts, which are permissible to eat whether they were slaughtered in the Name of Allah or had died due to natural causes. (Sahih Al Jami)

Sunan Al Fitrah (The natural practices) Circumcision Clipping the nails Removing of pubic hair through shaving, waxing or plucking Cleaning the private parts with water after relieving oneself in the toilet Growing the beard and trimming the moustache Using the siwak before the prayer, reciting Quran, upon waking and performing whudu Using perfume (women should consider the ruling of no perfume whilst in presence of non mahram men) Managing ones hair and not plucking out the white/grey hairs Changing the colour of the white/ grey hair (avoid black) with henna

Recorded by Saheeh Bukhari

Water and its various categories It is a fact that all water that has fallen from the sky (rain, snow and hail) or comes from the earth (oceans, rivers, lakes, wells etc) is pure as Allah has confirmed in Quran 25: 48. This water is called maaun tahur. The Prophet s.a.w also said that the ocean and wells have pure water and the animals that have died in the ocean are permissible to eat. (Sahih Al Jami no. 300) Therefore all water is pure even if pure objects have been placed into it such as fish or leaves of trees, soap, flour etc as long as it is still considered as water it may be used for wudhu. However, water that is mixed with pure objects such as a tea bag or water that has been cooked into a soup is no longer considered as water and may not be used for wudhu yet it is still pure and this is called maaun tahir. In order to differentiate pure and impure water one must examine if the colour, taste and smell of the water has been changed when something has been placed in it. If it has been changed then the water is impure and may not be used for wudhu but, if the water (of more than 20 Litres) has not been changed in colour, taste or smell even though an impure object has been placed in it then it is still pure and may be used for wudhu. Such as the case when an animal carcass is placed into the ocean; even though it is an impurity it does not change the oceans colour, taste or smell and so one may perform wudhu with the ocean water, as it is still pure. The following example clarifies that the water is pure even if something impure was mixed with it but it had not changed its quality (in colour, taste and smell). Abu Saeed narrated the Prophet s.a.w

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was asked by his s.a.w companions shall we make wudhu from the well of Budhah? this was the well in which the filth of the menstruating women, dogs and putrid things were thrown; the Prophet s.a.w replied verily water is pure (and purifying) and nothing makes it impure. (Sahih Abu Dawood) The following example clarifies that the water is pure even if something pure was mixed with it as long as it is still considered as water. The Prophet s.a.w told the women who were preparing his s.a.w daughters burial to wash her three, five or more times as they would see fit. The water was mixed with lotus leaves and during the last wash the water was mixed with camphor (which is a perfume that comes from a certain tree which protects the deceased body from vermin and insects and from decomposing rapidly as it would stiffen the body, cool and dry the body and prevent wastes from being expelled). (Sahih Bukhari and Muslim) Prohibitions Do not urinate in stagnant water Do not place hands inside a vessel of water or a water pot unless hands has been washed beforehand

Permissions Use water to clean oneself from hadath and to perform ghusl Make tayammum if water is not available

Ablution : Ablution is defined in Arabic as whudu. Linguistically it means cleanliness and purification and in Islamic terms it means to wash particular body parts with water in accordance to the Sunnah of Prophet Muhammad s.a.w as an act of ibaadah and a requirement before performing a certain act of ibaadah as Allah states in Quran 5: 6 O you who believe! When you intend to offer the prayer, wash your faces and your arms up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles.. It is important to know the rulings of what is obligatory and what is recommended and the conditions of an Islamic law pertaining to acts of ibaadah so that Allah Azawajal may accept it. The evidence of performing whudu can be found in the Quran as mentioned above (Quran 5: 6) and it can also be found in the Sunnah of the Prophet s.a.w as he s.a.w said in a Hadith the prayer is not accepted without purification (Saheeh Muslim) and thirdly, the evidence can be found in the ijma (consensus) of the scholars who all agree that the prayer would be invalid without whudu. Question_ Where in the verse of the Quran (5: 6) that states that the rinsing of the mouth and nose and the wiping of the ears is part of whudu? Answer_ The Quran can be general but the word face also implies that the mouth and nose is part of the face and that the ears is part of the head and the Prophet (s.a.w) had affirmed the rinsing of the

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mouth and nose and the wiping of the head and ears because it is recorded in the Sunnah (an act which he s.a.w always does) and anything from the Quran and Sunnah can be taken as a strong source of information. The conditions of whudu Must be a Muslim Be in a state of sound mentality Has reached the age of maturity Made the intention for whudu Using pure water obtained legally Removing things that prevent water from reaching the skin such as nail polish and mud Ensuring that the private parts are thoroughly cleansed and both major and minor hadath is removed through either ghusl or whudu Washing all obligatory parts of whudu i.e. face, arms (up to elbows), wipe over head and washing the feet Its performed in its sequential order and without any breaks in between i.e. should not stop in the middle of whudu to answer the phone or talk to someone

The obligatory acts of whudu To wash the face completely (including the rinsing of the mouth and nose) at least once To wash the arms up to the elbows at least once To wipe over the head (including the ears) at least once To wash the feet up to the ankles at least once

The Prophet s.a.w advised the Muslims to wash these particular parts of the body at least once, twice or three times as he would do so himself and he s.a.w also explained that it must be done in this order (face, arms, head then feet). The recommended acts of whudu To use a siwak before performing the whudu To begin the whudu from the right side (for every act of ibaadah) To begin the whudu by washing the hands three times To begin the whudu by rinsing the mouth and nose To wash three times except for the wiping of the head which is done once The beard is to be combed with ones wet fingers

When to perform whudu Before going to sleep Before picking up a Quran to read Before performing ghusl Before performing a prayer In the state of janabah (sexual defilement) one should perform whudu before repeating intercourse Before eating or drinking

When it is wajib (obligatory) to perform whudu

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Before performing the prayer Before tawaf (at the house of Allah in Masjid Al Haram)

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What will invalidate the whudu Breaking wind from the anus (women who break wind from front will not invalidate the whudu) Large quantity of blood or vomit coming out from the body Losing ones mental faculties such as at the time of drunkenness due to intoxicants or due to deep sleep

Ghusl : The linguistic meaning of ghusl is to wash the entire body with water and the Islamic terminology of ghusl is to purify oneself from major ritual impurities. Every condition and requirement of ablution also applies to ghusl. The evidence of ghusl can be found in the Quran and Sunnah of Prophet Muhammad s.a.w. In the Quran 4: 43 Allah includes ghusl (or ablution and tayammum) as a requirement of purification O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah, except those passing through [a place of prayer], until you have washed [your whole body]. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and find no water, then seek clean earth and wipe over your faces and your hands *with it+. Indeed, Allah is ever Pardoning and Forgiving. In Quran 5: 6 the second part of the verse is in regards to ghusl and tayammum And if you are in a state of janabah, then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it... The verse found in Quran 2: 222 speaks in general terms regarding ghusl And they ask you about menstruation. Say, It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves." The following are some Hadiths that provides evidence of ghusl. The Prophet s.a.w said in response to Umm Salamahs question that the woman does have to perform ghusl if she has a wet dream and she sees liquid. Aisha rduh narrated that Asma asked the Prophet s.a.w about the ghusl after menstruation and he s.a.w replied she should take her water mixed with lote tree leaves and purify herself well with it and then pour water over her head and rub it in well until it reaches the roots of her hair. Then she should pour water over herself. Then she should take a piece of cotton with musk on it and purify herself with it (to remove the traces of blood). (Saheeh Bukhari)

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The ruling of ghusl is that it is obligatory upon the Muslim when there is a cause for doing so i.e. after menstruation, after sexual defilement and even before jumah (Friday) prayer. When ghusl becomes wajib Once ejaculation of the sperm takes place Once the private parts of the man and woman meet Once a person has embraced Islam (imam Ash-Shafee madhab states that it is not obligatory to do so while the imam Ahmad Hanbali madhab states that it is obligatory to do so) Once a person dies it is required to make ghusl on the deceased body After menstruation After the post natal bleeding

When ghusl is recommended At the time one wishes to repeat intercourse On Friday before attending the Jumah prayer On the Day of Arafat Before attending the two Eid prayers When making ihram for Umrah or Hajj Washing the dead and after burying a polytheist (Saheeh Abu Dawood) Before entering Makah After being unconscious (ijma) After the istihadah of a woman (Saheeh Abu Dawood)

The Prohibitions while in a state of major impurities Do not have intercourse Do not stay inside a Masjid while the people are praying Do not touch the Quran Do not pray any of the obligatory or Sunnah prayers Do not perform the tawaf around the Kabah

The method of ghusl There is a sufficient method that is acceptable and the complete and perfect method which is acceptable and closer to the Sunnah of Prophet Muhammad s.a.w 1. 2. 3. 4. Intention coming from the heart and not necessarily verbalised Reciting the basmallah Wash the hands (begin with right) three times Wash the private parts thoroughly until it is completely cleansed from impurities (wash the private parts with left hand) 5. Perform the complete whudu. The Prophet s.a.w was seen to have performed whudu in its sequential order while leaving out the washing of the feet til the end of his ghusl as he s.a.w was standing in a pool of water (Saheeh Bukhari) therefore it was unnecessary to wash his feet at that time 6. Pour water over the head and body three times (the woman is required to undo her braids in order for the water to reach the roots of her hair)

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7. Pour water over the entire body beginning with the right side then rub it in with hands so that it may reach all parts of the body completely and this is done three times The sufficient method of performing ghusl is to make the intention and recite the basmallah and then to wash the private parts until it is completely cleansed from impurities and then to perform the complete whudu and finally stand under the shower (or in the ocean) rubbing in the water with hands so that it may reach all parts of the body completely.

Tayammum : Tayammum can be translated as dry ablution using any clean soil of the earth if water is not available for whudu (ablution). In the Quran 5: 6 there is a word used which is As Saeed which can be translated as the clean earth/ face of the earth therefore a person need only to strike their hands onto the ground whether or not there is soil in that spot or on a rock with no soil on it and then blow into their palms to blow away the dust and then wipe their face and wrists with it once. It is also permissible to perform tayammum with a wall as the Prophet s.a.w turned to a wall (with his hands) and wiped his face and hands (Saheeh Bukhari). The Prophet s.a.w had explained that while living in desert areas one may experience droughts in which water is scarce and so in order to be purified after relieving oneself from the call of nature one may use stones, sticks, leaves and other natural materials to cleanse themselves and this is to be done no less than three times so as to ensure that one has completely cleansed the whole area. When does tayammum become permissible when there is no water to be found after having searched the entire area and exhausted all options of finding water When a person cannot use water out of fear that it may harm the body or cause an illness i.e. water may be extremely cold due to the conditions of the area and it would cause illness to the person had he used that water to perform ablution such as the Hadith from Jabir who narrates (this is my shortened version and it is a good Hadith according to Abu Dawood) that one of his friends was struck on the head by a rock and he had a wet dream that night so he asked his companions accompanying him if he would still have to perform ghusl with water and the companions replied in the affirmative (out of ignorance) and so he was killed and later on the Prophet s.a.w said that his companions killed him because they gave a verdict without knowing the legal rulings of the matter When water is available; however, the sick or elderly person is unable to perform ablution as there is no one to assist him in doing so

What can be used to perform tayammum The pure soil of the earth Pure sand Pure stone or dust

The method of tayammum 1. Intention 2. To strike the earth with both hands at the same time.

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3. Blow into the palms of ones hands to remove the excess dirt then with both hands wipe over the face once and then the hands (inside then out beginning with the right hand) up to the wrists once. There is no need to strike the earth for the second and third time but only the first time that is mentioned in step two.

Conditions of tayammum To make the intention in the heart and not verbalising it aloud There is definitely no water available The ground or earth that is used for tayammum should be pure The conditions and requirement of ablution and ghusl also apply to tayammum

What will invalidate the tayammum Everything that invalidates the ablution and ghusl will also invalidate the tayammum If the person who has performed tayammum then finds water, they should perform ablution with the water

Menstruation and Post Partum Bleeding (after childbirth) A woman has been decreed to go through menstruation and post partum bleeding, as a mercy from Allah but only Allah alone knows exactly why a woman should go through menstruation and post partum bleeding. Menstruation normally last 6-7 days although there is no limit to the minimum or maximum duration of the menstrual cycle and anything after that is considered istihaadah. In order for the women to identify the difference between menstruation blood and istihaadah blood she must realise that menstruation blood is thick, dark and has an odour while the istihaadah blood is thin, red and has no odour, its blood is from the womb bleeding between periods. Umm Salamah (the wife of the Prophet s.a.w) narrated that post partum bleeding was up to forty days, the other opinion is up to sixty days but the most correct opinion is forty days. The fiqh concerning menstruation is found in the Quran 2: 222 :And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves."

The verse mentioned above indicates that women going through menstruation should not have sexual intercourse with her husband as it is a harmful thing to do so, they should wait until their menstrual cycle has finished and they have purified themselves (perform ghusl). It is prescribed to perform ghusl after menstruation, which is evident in the following Hadith

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The Prophet s.a.w said to Fatimah bint Abu Hubaujsh that when the time of your menses comes, stop praying, when it ends, do ghusl and pray. (Saheeh Bukhari)

The prohibitions during menstruation and post partum bleeding: Sexual intercourse Divorce Prayer (there is no need to repay the missed days of prayers) Fasting (it is required to repay the missed days of fasting during Ramadan) Tawaf (this is another type of prayer) Reading the Quran (however it is permissible to listen to the Quran) Touching the Mushaf Entering a Masjid

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An Introduction To The Prayers
History of Salah The time of Prophet Ibraheem a.s

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"O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makah); in order, O our Lord, that they may perform As-Salat (Iqamat-as-Salat), so fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks. *Quran 14: 37+ The time of Prophet Musa a.s

And We inspired Musa (Moses) and his brother (saying): "Take dwellings for your people in Egypt, and make your dwellings as places for your worship, and perform As-Salat (Iqamat-as-Salat), and give glad tidings to the believers." *Quran 10: 87+ The time of Prophet Isa a.s

O Mary!Submit yourself with obedience to your Lord (Allah, by worshipping none but Him Alone) and prostrate yourself, and Irka'i (bow down etc.) along with Ar-Raki'un (those who bow down etc.)." *Quran 3: 43+

The importance of Salah Salah is a source of aid and assistance as the verse says seek help through patience and prayer *Quran 2: 45+ Taqwa means to prevent oneself from falling into the Hell Fire and is often referred to ones piety and fear of the punishments from Allah. The salah is a means of gaining tawqa. The one who perfects their salah has obtained a high level of taqwa. On the Day of Judgment the salah is the first obligation that is questioned by Allah so if the salah has been fulfilled and is sufficient then the rest of the judgment process will be good, if ones salah is not sufficient, the voluntary prayers can also be counted but if a person has not fulfilled their obligation of salah then the rest of their judgment process will be bad. Imam Al Taimiyyah said that salah is how a person receives their provision, it is a protection of a persons health and it strengthens the heart. Salah makes a persons face glow and it makes them feel content. When performing salah it acts as a deterrent from harm and laziness. In terms of the Whudu before the salah, it nourishes the soul and refreshes the body.

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Salah in the early stages of Islam STAGE 1 -

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Prophet Muhammad s.a.w used to pray two prayers, one in the morning and one at night before the commandment of prayer was established *Quran 40: 55+

The qiblah was directed towards Masjid Al Aqsa in Jerusalem

STAGE 2 The night prayer which is called qiyam al layl was obligatory upon the Muslims but after a year the commandment verse was abrogated by another verse which stated that qiyam al layl is no longer obligatory but highly recommended *Quran 73: 20+ Before Prophet Muhammad s.a.w died he was quite ill and one day he looked out the window and saw Abu Bakr leading the congregation in prayer; he s.a.w saw that the line was straight and the people were worshipping Allah in the manner that he taught them so he smiled out of joy as he watched them. The companions saw Prophet Muhammad s.a.w smiling and they almost left their salah to greet him s.a.w out of their love for the Prophet but he s.a.w gestured to them to stay and remain in prayer. Abu Bakr also saw the Prophet s.a.w watching andhe stepped back to allow Prophet Muhammad s.a.w to come lead the prayer but Prophet Muhammad s.a.w gestured to Abu Bakr to remain in his position and lead the prayer, that was the last time that the companions saw the Prophet s.a.w before he died and that is also why Abu Bakr was elected as caliph after Prophet Muhammad s.a.w. STAGE 3 The people of Makah (Quraish) boycotted Prophet Muhammad s.a.w and his family Banu Hashim (who was placed into a concentration camp), which caused them to suffer from hunger. By the third year of the boycott the wife (Khadijah) and uncle (Abu Talib) of Prophet Muhammad s.a.w passed away. Prophet Muhammad s.a.w visited Taif (the neighbouring town of Makah) for support from the Quraish but the people of Taif did not welcome him and instead prosecuted him even more so brutally than he had ever experienced before. Mutim ibn Adi and his ten sons helped Prophet Muhammad s.a.w enter Makah to perform tawaf safely, and when the Quraish questioned Mutim as to why he protected the Prophet s.a.w he said that it was just a job and he did not believe in Prophet Muhammad s.a.w and he did not intend to become a Muslim. Prophet Muhammad s.a.w slept outside the Kabah when Angel Jibreel came to him and that was when he experienced Isra Wal Miraj. During Isra Wal Miraj Prophet Muhammad s.a.w

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was given the commandment of the prayer directly in the presence of Allah, which signifies the importance and high degree of the prayer. The commandment was then practiced by the Prophet s.a.w in Medina 2nd yr after Hijrah and Angel Jibreel taught Prophet Muhammad s.a.w how to pray. Angel Jibreel came at the beginning of each prayer time and lead the Prophet s.a.w in prayer and the next day Angel Jibreel came towards the end of each prayer time (except maghrib) and lead the Prophet s.a.w in prayer, he then told Prophet Muhammad s.a.w that he came at two different times to show that it is permissible to pray between these times [Tirmidhi]. It was narrated by Aisha (RDUH) that the prayer used to consist of only two rakaat *Abu Dawood]. STAGE 4 It was permissible to speak during the prayer in order to find out which rakaat the congregation was up to. The direction of the qiblah was changed to the Kabah when Prophet Muhammad s.a.w was praying Asr on the 2nd yr of Hijrah (Quran 2: 143). This was done to discredit Banu Israel and honour Banu Ismail who was from the progeny of Prophet Ibraheem a.s and that Allah had promised to Prophet Ibraheem that his linage will all be worshippers of Allah alone and Prophet Muhammad s.a.w came from Banu Ismail. When the direction of qiblah changed a man that prayed with Prophet Muhammad s.a.w passed by a congregation facing Jerusalem whilst praying so he called out to them Walah (I swear by Allah which is the strongest oath) I witnessed the Prophet, Muhammad (s.a.w) face the Kabah in his prayers and they all turned to face the Kabah immediately out of their faith and love of the Messenger s.a.w. The number of rakaat during the prayers was increased from two to four for Dhuhr, Asr, and Isha and Maghrib was increased to three and speaking was now prohibited during the prayer [Abu Dawood]

The Sweetness of Salah Muslims are following the righteous nations that had passed The salah today is the original form which is our pride and strength Qiyam al layl is a powerful spiritual retreat and the companions were trained with qiyam al layl before other obligations which signifies the powerful nature of the salah

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The salah prescribed is five per day and if it is done on time and in the correct manner it is then rewarded with having done fifty prayers per day as each prayer completed equals to ten rewards

Salah is a means of protection, guidance and peace of mind Salah is the method of conversation with Allah Most High When raising ones hands in the first takbir of the salah it is as if one is throwing away the burdens of this world behind them in order to come to Allah in obedience.

Definitions of Salah Linguistic meaning: Dua and istighfar Quran 9: 103 Forgiveness (magfirah) and mercy (rahmah) Quran 33: 56 House of worship Quran 22: 40 i.e. the term salawat means place for salah Burn. The three letters of sa le ee means to roast something therefore salli is translated as to burn sins Technical or Islamic meaning: Salah is a particular act of worship that involves specific acts and statements or words that is to be performed. The relationship between the linguistic and technical meaning of salah is that it involves both the body and mind. The important aspect of salah is kushoo (complete focus). The important act of salah is thikr (remembrance of Allah). The important requests in salah are of forgiveness and mercy. The salah is best performed in a Masjid while for women it is best performed at home in their own room and even when a woman visits Masjid Al Haram in Makah it is better for her to offer her prayers in her own room while she is there rather than going out to the Masjid and she shall be rewarded more highly for following the recommendations from Allah. For a fact a single prayer performed inside Masjid Al Haram is rewarded a hundred thousand times.

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The Ruling of Salah and its pre-requisites Ubada ibn As Samit narrated that the Prophet s.a.w said: Allah has obligated five prayers whoever excellently performs their ablution, pray them in their proper times, complete their bows, prostrations and had kushoo has a promise from Allah that He will forgive him. And whoever doesnt do that has no promise with Allah. And Allah may either forgive or punish him. [Malik, Ahmad]

The following rules apply to the Salah: To perform the wuduh in the correct manner which is neither to rush nor splash in order to wet every part of the body that is required to get wet. To pray within the prescribed times and not to leave it to the last minute or to pray when it is convenient but to pray on time. To perfect the actions and recitations associated with the salah. To have kushoo and complete focus on Allah and that is to remain calm and still, to lower the gaze and to understand what is being recited. Every mukallaf i.e. male or female who has reached the age of puberty and who is of sound mind is accountable for salah. Aisha (rduh) narrated that the Prophet s.a.w said: the pen has been lifted from a child until they reach the age of puberty, from the sleeper until they awaken and from the one who has lost their mind until they recover. [Abu Dawood]

A child is not obliged to pray but it is highly recommended to encourage them to learn how to pray at an early age so that they may be able to perform the prayer on their own when it does become an obligation upon them and also it gives them the discipline to perform the prayer consistently and on time. The Prophet s.a.w was very merciful towards children especially his two beloved grandsons Hassan and Hussain that when he s.a.w was in

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prostration during the prayer the two grandsons hoped on his s.a.w back and he s.a.w did not move until they hoped off because he did not want to disturb their play. And children love to learn through play so it is highly recommended to teach children at the age of 6 or 7 years old and encourage them to imitate parents when they pray and when they reach the age of 10 years old instruct them to pray and incorporate the system of reward and punishment if they do not pray. [Abu Dawood]

Ruling of abandoning the Salah 1. Denying the obligation of salah The majority of scholars believe that whoever does not believe that the salah is compulsory upon them then they have become a kafir (disbelievers) and they have left the fold of Islam. [Abu Hanifah, Malik, Shafeee and Ahmad+. The evidence that whosoever denies the obligation of salah is a kafir is found in Quran 9: 11 but if they repent, establish prayer, and give zakah, then they are your brothers in religion; and We detail the verses for a people who know therefore if a person does not pray then they are not part of the brotherhood of Islam. Furthermore Jabir narrates that the Prophet s.a.w said: between a man, shirk and kufr there stands his neglect of the salah [Muslim] and so from this Hadith it shows that the difference between a Muslim and a Non Muslim is that the Muslim fulfils their salah obligations. 2. Neglecting the Salah due to laziness or other reasons, without denying its obligation There are two opinions; the first opinion [of Malik, Abu Hanifah and Shafeee+ is that this person is disobedient due to the evidence from the Hadith recorded by Malik and Ahmad that the Prophet s.a.w said: whoever doesnt pray has no promise with Allah and Allah may forgive or punish him therefore, if Allah may forgive or punish the person who neglects the prayer this means that the person has not left the fold of Islam but he is being disobedient to Allah. The second and strongest opinion [of Ahmad] is that this person is a kafir because the above Hadith did not specify a reason for neglecting the prayer but it is a general Hadith and so generally if a person leaves the prayer for any reason then they are regarded as a kafir and has left the fold of Islam. Abdullah ibn Shaqeeq narrated that the companions of Prophet Muhammad s.a.w used not to regard the abandonment of any action to be infidelity (kufr disbelief) except for the abandonment of the prayer. [Tirmidhi and declared sound by Sheik al Albaanee no.2114]

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Values and virtues of Salah -

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Salah comes after tawheed in importance. The Prophet s.a.w said: the uppermost level of the matter of Islam is submission (so listen and obey) and its pillar is the salah and its pinnacle is jihad fisabilillah (striving for the sake of Allah).

Salah is a pillar which holds together a structure; therefore, salah is the bricks of a building in which it stands tall and strong but if the bricks (i.e. salah) is not strong then the building (i.e. person) will fall.

The virtue of salah is that it is the first obligation that will be asked on the Day of Judgement so if one has fulfilled their obligation of salah in the correct manner then everything that comes after it will be good too; therefore, salah is a great investment for the Hereafter.

The best deed of worship is the salah and salah can be a form of jihad. The salah provides human beings with a direct link to their Creator Allah. When salah is performed sincerely and correctly then it helps to increase the imaan (faith). The salah is a reminder of Allah and ones humble position in front of Allah All Mighty and Most High.

The salah teaches one discipline and organisation in their life. When performing the salah it becomes a deterrent from munkar (evil and bad deeds). The salah is that its obligation is second to Shahadah (the testimony of faith la illaha illallah, wa Muhammadar-rasullah Transated: I testify that there is no diety worthy of worship besides Allah and Muhammad is His Messenger).

The salah is that it was prescribed during the Isra Wal Miraj when the Prophet s.a.w ascended to the skies/heavens to appear in person and in front of Allah in order to receive only this command which shows the importance of it and the fact that the Prophet s.a.w received the commandment from Allah without any intermediaries such as Angel Jibreel also shows of its importance and value in Islam.

The virtue of salah is that purification is required beforehand in order to prepare oneself for standing in front of Allah in prayer. If the wudhu is broken then that person must leave the salah to perform wudhu and pray again. Tawaf is another form of salah and also requires wudhu beforehand.

The salah is compulsory upon all mukallaf Muslims however there are conditions for those who cannot perform the salah because of travelling (by air, sea or land), or due to sickness or fear for their life; thus, Allah has made the salah easy upon them by either cutting down the number of rakaat in the salah and joining two prayers together (except Fajr prayer), and providing alternate methods of praying (i.e. tayammum is the alternative for wudhu or praying in a seat or lying on a bed or ground). The Muslims is therefore dedicated to their prayers even during battle the Prophet s.a.w and his army never neglected their prayer.

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The virtue of the salah is its public call known as the azaan, which reminds the masses to come to Salah to come to success and it is called so that the Muslims can respond to it by leaving behind the materialism of this life for the sake of Allah.

Salah in its appointed time And when you have completed the prayer, remember Allah standing, sitting, or (lying) on your sides. But when you become secure, re-establish (regular) prayer. Indeed, prayer has been decreed upon the believers a decree of specified times *Quran 4: 103+. Sunnah before 2 rakaat
This is more important than the whole world (Muslim).

Fard Fajr (2 rakaat) from dawn til sun is about to rise Dhuhr (4 rakaat) When sun passes its highest point til late afternoon

Sunnah after 0

2 rakaat+ 2 rakaat

2 rakaat

4 rakaat but not highly recommended 2 rakaat optional

Asr (4 rakaat) From late afternoon til the sun sets Maghrib (3 rakaat) When the shape of the sun has completely disappeared from the horizon til the sun light completely disappears

2 rakaat

2 rakaat optional

Isha (4 rakaat) From night til dawn

2 rakaat highly recommended + witr

The Prophet s.a.w said: whoever prays optionally twelve rakaats every one day and night, Allah will reward him by an established dwelling in Paradise [Bukhari]

The forbidden times for Salah are as follows : It is forbidden to pray (after fajr) when the sun is rising above the horizon as the Prophet s.a.w said: pray as much as you like, for the prayer is attended by the angels and it is recorded till you offer the dawn prayer; then stop praying when the sun is rising till it has

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reached the height of one or two lances, for it rises between the two horns of the Devil, and the infidels offer prayer for it (at that time). [Abu Dawood] Ubadah ibn Amr narrated that the Prophet s.a.w said: there are three instances in which it is forbidden to pray; 1. When the sun begins to rise until it is fully up, 2. When the sun is at its zenith (middle of the sky) at midday until it passes the meridian and 3. When the sun draws near to setting until it has completely set [Muslim]. Abu Sad al Khudri narrated that the Prophet s.a.w said: no salah is to be offered after the morning salah until the sun rises and after Asr salah until the sun sets [Bukhari and Muslim]. It is forbidden to pray while the imam in delivering the khutbah on a Friday unless one has arrived late and not yet prayed tahiyyatul Masjid. Speaking is also absolutely not allowed as the khutbah is part of the prayer and so one should be attentive and quiet, it is not permissible to even tell the person next to you to stop speaking. It is forbidden to pray once the imam has called the iqaamat and raised his hands for the first takbir of the prayer as the Prophet s.a.w said that all other prayers while the fard prayer is performed is rejected. However if one is in their final rakaat (in the sitting position reciting tahiyat) of their Sunnah prayer they may quickly finish and immediately join the congregation or else if one has just began their Sunnah or is half way through then they should stop and make salam and quickly join the congregation. However, there are exceptions that allow one to pray during the forbidden time, the exception are the specific prayer with a reason such as the istikharah prayer, or the sunnah Duha prayer, or the whudu prayer or the tahiyaatul Masjid prayer or if one forgets to pray and remembers when it is the time that it is forbidden to pray then it is acceptable to pray at these times and for these reasons and there is nothing wrong with that. How are the times for Salah determined? : It was established through a Hadith of Abdullah Ibn Abbas who narrated that the Prophet s.a.w said: Angel Jibreel led me in prayer at the House (i.e. the Ka'bah). He prayed the noon prayer with me when the sun had passed the meridian to the extent of the thong of a sandal; he prayed the afternoon prayer with me when the shadow of everything was as long as itself; he prayed the sunset prayer with me when one who is fasting breaks the fast; he prayed the night prayer with me when the twilight had ended; and he prayed the dawn prayer with me when food and drink become forbidden to one who is keeping the fast. On the following day he prayed the noon prayer with me when his shadow was as long as himself; he prayed the afternoon prayer with me when his shadow was twice as long as himself; he prayed the sunset prayer at the time when one who is fasting breaks the fast; he prayed the night prayer with me when about the third of the night had passed; and he prayed the dawn prayer with me when there was a fair amount of light. Then turning to me he said:

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Muhammad, this is the time observed by the prophets before you, and the time is anywhere between two times. [Abu Dawood] Notes: In summer it is recommended to delay the Dhuhr prayer until it cools down because the extreme heat is from the Hell Fire as the Prophet s.a.w said: if it is very hot, then pray the Dhuhr prayer when it becomes (a bit) cooler, as the severity of the heat is from the raging of the Hell-fire [Bukhari] It is recommended to pray the Sunnah recommended prayers at home before going to the Masjid. It is recommended to pray the Isha prayer just before going to bed to get ready to a peaceful sleep. Do not pray in the forbidden times, as these are the times the idol worshippers and shaitan are praying unless there is a specific reason that is approved in the Shariah.

Conditions of validating the Salah (pre-requisites of salah) 1. Time The prayer is to be performed after the time has started but while travelling the condition is to shorten and join the prayer. Dhuhr and Asr can be shortened to two rakaat each and combined with one azaan and two iqaamat which may be performed at the time of Dhuhr or Asr. Maghrib and Isha can be shortened to three rakaat and two rakaat and combined with one azaan and two iqaamat and may be performed at the time of Maghrib or Isha. Fajr cannot be shortened or combined with any other prayer. 2. Taharah Purification is a requirement before performing Salah therefore one must be purified from minor and ritual impurities by either performing whudu (ablution) or ghusl (spiritual purification bath). The Prophet s.a.w said: Allah doesnt accept the prayer of a person who has released gas until he makes new whudu. [Bukhari and Muslim] 3. Removal of physical impurities from the body and place of worship Anas ibn Malik narrated that a Bedouin came and passed urine in a corner of the Masjid. The people shouted at him but the Prophet s.a.w stopped them until he finished urinating. The Prophet s.a.w ordered them to spill a bucket of water over that place to they did. *Bukhari+

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The Prophet s.a.w then spoke to the Bedouin and advised him to relieve himself in the bathroom in private and that the places of worship should be respected. The Bedouin was pleased to hear the Prophet s.a.w advise him in a kind and courteous manner that he embraced him s.a.w and asked Allah to bless him and the Prophet s.a.w while not blessing those that scolded him. This Hadith shows that water is a purifier and that it is important to maintain the purity of Masjids and it also shows how to deal with others in a kind and courteous manner. 4. Covering the awrah (private parts on a man and womans body) The awrah is different for a man and woman, while the womans awrah is considered as her entire body from head to toe except for the face and hands (see Quran 24: 31) Abu Hanifah gave his opinion that the feet of a woman is not part of awrah as it is similar to her hands but the other three schools of fiqh believe that the feet is part of awrah and should be covered. The mans awrah is considered from his navel to his knee. He should also cut or fold his pants up to his ankles as the Prophet s.a.w said that it is a sign of ones arrogance when they drag their lower garment across the floor. 5. Face the qiblah The direction of prayer for the Muslims is towards the Kabah in Makah. If someone realises that they have faced the wrong way during their prayer then they may repeat the prayer but if the time for prayer has finished then Allah is most forgiving, as they did not intentionally face the wrong way. If someone sees someone praying in the wrong direction then they should move him towards the correct direction for prayer. 6. Intention All acts of worship require a sincere and purified intention (to worship Allah alone). The intention of Salah should not be spoken out loud as the Prophet s.a.w did not do this but it should be intended from the heart and the act of preparing oneself for Salah is an intention to perform the Salah. The intention can be changed when the prayer has began but it can only be downgraded and not upgraded.

Azaan - the call for prayer Azaan is called to alert the public that the prayer time has begun and the iqamaah is called to alert the public that the congregational prayer is about to begin. Azaan is an expression of a Muslims belief, the prophet-hood of Muhammad (s.a.w), the pillar of Islam and the invitation to success.

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The first azaan was called in Masjid Quba, the first Masjid built in Medina. The azaan did not initiate in Makah as the Muslims were experiencing harsh prosecutions and could only pray inside their house which is why Prophet Muhammad s.a.w immigrated to Medina as he s.a.w was able to establish an Islamic city with the help of the people of Medina, called the Ansars. The second Masjid built in Medina was called Masjid An Nabawi, which was near Prophet Muhammads s.a.w house. During this time the Ansars and muhajirun of Medina were often preoccupied with work that they would either arrive at Masjid An Nabawi too late or too early for their prayers. They found it difficult to establish the correct time for prayer so they bought the issue to Prophet Muhammad s.a.w and he s.a.w opened the floor for some suggestions, a companion suggested a bell like the Christians would use, and another companion suggested a horn like the Jews would use and a third companion suggested that they kindled a fire such as the fire worshippers would do but Prophet Muhammad s.a.w did not like any of these suggestions as he s.a.w was looking for originality. Soon after, Abdullah ibn Zayd had a dream that the instrument the Muslims could use to call people to prayer was the voice to call out statements of the Muslims belief, Abdullah immediately informed Prophet Muhammad s.a.w who jumped on the idea and instructed Bilal ibn Rabah with the beautiful voice to stand on the roof of the Masjid and call out the azaan as Abdullah ibn Zayd saw in his dream. [Abu Dawood] Bilal ibn Rabah and Abdullah ibn Mahtoom were the two popular muathins during the time of the Prophet s.a.w. When Prophet Muhammad s.a.w died, Bilal refused to call the azaan as it saddened him to do so but Umar ibn Al Khattab persuaded Bilal to call the azaan once more while they were in Jerusalem in order to remind the people of the beauty of Islam and the time they shared with Prophet Muhammad s.a.w. As soon as the Muslims heard Bilal calling the azaan their tears gushed down their cheeks as they remembered Prophet Muhammad s.a.w and Bilal was also crying whilst he called the azaan. The azaan is a communal obligation (fard Kifayah) for the brothers praying in congregation and it is recommended to call the azaan and iqaamah when praying alone too. Women can ONLY call the azaan and iqaamah in a congregation of women and they may choose to call the azaan and iqaamah while they pray alone to teach their children.

Conditions of azaan: The azaan can only be called once the time for prayer has begun. If a person enters a Masjid that usually calls the azaan an hour after the prayer time has begun (which is to allow the Muslims time to prepare themselves and travel to the Masjid) it is permissible for the one

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who arrives in that Masjid before the muathin had called the azan to pray as the prayer time has begun and the brothers may call the azaan whenever they are ready to pray. The azaan can only be called by one muathin (the person calling the azaan) of the congregation inside the Masjid or the likes thereof. The muathin must complete the call of the azaan without interruption; if he is interrupted then another muathin should begin calling the azaan from the beginning. The azaan can only be called in Arabic and it has specific words, which are announced in a specific order, if the muathin has made a mistake then he must correct it immediately. The azaan should be loud enough and this should not be a problem because of the variety of technology that can be used such as speakers and microphones that amplify the voice without having to strain the voice. Purification such as whudu is not a requirement but it is recommended. It is not required to face the qiblah as Bilal ibn Rabah would stand at the door or roof of the Masjid to call the azaan but it is recommended. Imam Shafee, Malik and Ahmad recommended two azaans at the time of Fajr. The first azaan is called to wake up the Muslims and the second azaan is called after the time of Fajr has begun. The azaan of Fajr has one extra line added after the second hayya alal falah the muathin announces As salatu Khayrum minan nawm. Sunnah conditions of azaan: It is Sunnah to stand whilst calling out the azaan It is Sunnah to insert ones index finger into ones ears to amplify the voice It is Sunnah to call the azaan in a beautiful melody that does not take too long and is in line with the rules of tajweed (reciting). It is Sunnah to turn the face to the right while announcing hayya alas Salah and then left while announcing hayya alal falah so that the voice spreads to different directions but if one is calling the azaan through a microphone there is no need to do this. The same muathin should call the azaan and iqamaah. It is Sunnah for those who hear the azaan to respond to it under their breath. It is highly not recommended to leave after the azaan has been called, as this is the time shaitan flees from the scene.

Benefits of the muathin: There is reward for the muathin and a reward for those who respond to the call.

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Imam An Nawawi explained the Hadith related by Muslim that the muathin would have the longest necks on the Day of Resurrection; Imam An Nawawi explained that the muathin would be the people who mostly expect the mercy of Allah, because the one who is expecting something would stretch their necks high enough to see what he is longing for. Allah and His Angels send blessings upon the front row of the congregation in prayer, and the muathin is forgiven as far as his voice reaches and whatever hears him, the animate or inanimate confirms what he says, and he will have a reward like that of those who pray with him. *An Nisai+ If only the people knew of the reward for the person who prays in the front row and for the muathin they would have to draw lots to avoid abruption in the Masjid. *Bukhari+ The muathin is a trustee in that he always completes his duty of calling the azaan on time. Abu Hurairah narrated that the imam is the guarantor and the muathin is a trustee. O Allah guide the imams and forgive the muathins. [Abu Dawood] THE AZAAN: Arabic Allahu Akbar (x4) Ash hadu ala ilaaha illallah (x2) translated in English Allah is the greatest I bear witness that there is no deity but Allah. Ash hadu anna Muhammadar rasulallah (x2) Hayya 'alas salah (x2) I bear witness that Muhammad (saw) is the messenger of Allah Come to payer La hawla wa la quwwata illa billah (there is no might or power expect by Allah) Hayya 'alal falah (x2) Come to your success La hawla wa la quwwata illa billah (there is no might or power expect by Allah) As salatu Khayrum minan nawm (x2) only for Fajr Allahu Akbar (x2) La ilaaha illallah Prayer is better than sleep Allah is the greatest There is no deity but Allah Allahu Akbar La ilaaha illallah sadaqta wa barirta Ash hadu anna Muhammadar rasulallah the response of those listening Allahu Akbar Ash hadu ala ilaaha illallah

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THE IQAAMAT: Arabic Allahu Akbar (x2) Ash hadu ala ilaaha illallah (x2) translated in English Allah is the greatest I bear witness that there is no deity but Allah.

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the response of those listening Allahu Akbar Ash hadu ala ilaaha illallah

Ash hadu anna Muhammadar rasulallah (x2)

I bear witness that Muhammad (saw) is the messenger of Allah

Ash hadu anna Muhammadar rasulallah

Hayya 'alas salah

Come to payer

La hawla wa la quwwata illa billah (there is no might or power expect by Allah)

Hayya 'alal falah

Come to your success

La hawla wa la quwwata illa billah (there is no might or power expect by Allah)

Qad qamati-s-Salah, Qad qamati-s-Salah Allahu Akbar (x2) La ilaaha illallah

Prayer is ready, Prayer is ready Allah is the greatest There is no deity but Allah

Aqamaha-llahu wa adamaha (may Allah keep it established forever) Allahu Akbar La ilaaha illallah

After the azaan, it is recommended to say the following dua (supplication):

Allahumma rabba hadhihi-d-daawati-t-tammati wa-s-Salati-l-qaimati, ati Muhammadan ilwasilata wa-l-fadilata wa-d-darajata-r-rafati wa-bath-hu maqamam mahmudan illadhi waadtahu.

O Allah, Lord of this most perfect call, and of the prayer that is about to be established, grant to Muhammad the favour of nearness (to You) and excellence and a place of distinction, and exalt him to a position of glory that You have promised him.

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The description of Prophet Muhammads (s.a.w) salah

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Prepare oneself for salah by taking into account all pre-requisites that must be performed beforehand such as whudu, within timeframe, facing qiblah, intention in the heart, clean clothes and space of prayer and so on.

1. Standing position: -The salah begins with takbir (recite Allahu Akbar) as one raises the hand over the shoulder or ears and then rests the right hand over the left hand over the chest -Then concentrate ones gaze at the place where one will place their forehead in the position of prostration. -Recite one or more supplications, then recite Audhu billahi min ash-shaytan ir-rajeem, Bismillahi rahmani rahim (- I seek refuge with Allah from the accursed shaitan, In the Name of Allah Most Gracious Most Merciful) and Surah Al Fatihah (Chapter 1, Quran) plus any short or long surah. Recite surah Al Fatihah and the additional surah silently (siriyah) during the dhuhr and asr prayers and audibly (jahiriyah) during the fajr, maghrib and isha prayers, the jumah prayer and the two eid prayers.

2. Bowing position: -Pause for a second or two then raise hands to shoulders or ears while reciting takbir and going down in ruku (bowing) position. -Ensure that while in this position the back is straight, the hands are grasping the knees or the fingers are spread over the knees and upper arms are not touching the sides of the body. -Reciting Quran should not be done at this time nor at the time of prostration but one should recite subhana Rabbi al adheem (addition = wa bihamdih) (-glorified is Allah The Magnificent (addition =and may He be praised)) three times and other supplications.

3. Standing position: - From ruku position stand up straight and raise hands to shoulders or ears and say sami Allahu liman hamidah (-Allah has heard him who praises Him). -the arms are parallel to side of body and say Rabbana wa lakal hamd (-Our Lord and to You is the praise).

4. Prostration position: -Then proceed to prostration position whilst saying takbir. Hands touch the ground before the knees, stomach and knees must not touch, arms should not touch sides of the body and elbows should be

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lifted off the ground. The Prophet s.a.w ordered to prostrate on seven bones, which is the forehead, nose, the two palms of hands, the two knees and two feet. - Remain calm in prostration and say subhana Rabbiyal Alaa (addition = wa bihamdih) (-glorified is Allah The Most High (addition= and may He be praised)) three times, it is highly recommended to supplicate in prostration as it is more likely to be granted.

5. Sitting between the two prostrations position: -relax into sitting position, sit on left leg and toes of the right foot face qiblah, both palms of hands are rested on thighs, fingers slightly spread and say Allahummagh-firlee, war hamnee wah-dini war zuqni (-O Allah forgive me, have mercy on me guide me aright and grant me sustenance).

6. Prostration position: -proceed into prostration position as before reciting the same as before. -relax into sitting position for a second or two before rising to standing position for the second rakaat. - continue the prayer as it was done in the first rakaat up to the second prostration when one will remain sitting and recite the tashahud.

7. Tashahud (sitting) position: -After the second prostration remain sitting for the tashahud as one would sit between the two prostrations. Make a fist with right hand and point the index finger. Recite At-tahiyytu lillhi, wassolawtu wat-toyyibtu. As-salmu alayka ayyuhan-nabiyyu wa rahmatullhi wa baraktuh. Assalmu alayn wa 'al ibdillhis-slihn (-All worship through prayer and pure words are for Allah alone. Peace be on you O Prophet [Muhammad s.a.w] and also the mercy of Allah and His blessings. Peace be on us and on the righteous slaves of Allah [in which includes every righteous slave in the Heavens and on the earth]. Fix ones gaze (do not turn entire head) on to ones pointed index finger and move it up and down and recite Ash-hadu al l ilha illallhu wa ash-hadu anna Muhammadan ab,duh wa rasluh (-I bear witness that none has the right to be worshipped but Allah and I bear witness that Muhammad is His slave and Messenger). Then stop moving the finger and continue reciting Allhumma solli al Muhammadin wa al li Muhammadin kam solayta al Ibrheem wa al li Ibrheem, innaka Hamdum-Majd.Allhumma brik al Muhammadin wa al li Muhammadin kam brakta al Ibrhm wa al li Ibrhm, innaka Hamdum-Majd (-O Allah exalt Muhammad and the followers of Muhammad [his family and pious Muslim adherents] as You did exalt Ibraheem and the family/followers of Ibraheem. O Allah we ask You to

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bless Muhammad and his family/followers as You did bless Ibraheem and the family/followers of Ibraheem. Verily You are the One Whom deserves to be praised and thanked and the One Who is Glorified). - If praying a three or four rakaat prayer one should stand up to complete another rakaat.

8. Taslim (ending the prayer): - When the final tashahud has been completed it is recommended to supplicate to Allah before ending the prayers with taslim (say assalamu alaykum wa rahmatullahi wa barakatu). -To end the prayer turn the face to the right and say assalamu alaykum wa rahmatullahi wa barakatu then turn the face to the left and say assalamu alaykum wa rahmatullahi wa barakatu.

The prayer of a Muslim should not be rushed, they should be calm and have complete kushoo (focus, concentration). Prophet Muhammad s.a.w said: If you stand up for salah say Allahu Akbar. Then read what comes easy for you from the Qur'an. Then, bow until you are comfortable in your ruku. Then, stand up until you are standing up straight. Then, prostrate until you are comfortable in your sujood. Then, sit until you are comfortable in your juloos. Then, prostrate until you are comfortable in your sujood. And do this in your entire salah [Bukhari and Muslim].

The pillars of salah The salah consists of essential and voluntary components while there are differences regarding these components of salah it is not significant enough to invalidate the salah. For example there is a difference of opinion regarding the pointing and moving of the index finger during tashahud.

The essential components of the salah are what validate the salah; however, there are exceptions that can be made for medical reasons. The following are the pillars of salah: Standing Pronouncing the takbir (say Allahu akbar) Reciting Surah Al Fatihah (Chapter one, Quran) Ruku (bowing) Rising from ruku Prostration Sitting after prostration Sitting between the two prostrations Sitting for the final tashahud Reciting the tashahud Pronouncing the supplications for Prophet Muhammad (s.a.w) Reciting the two taslims (one to the right and one to the left)

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To perform the above mentioned pillars in a calm manner and not to rush these actions -

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To perform the above mentioned pillars in the correct order

If one cannot perform the salah standing then they may sit but if they cannot do that then they may lay on their side and move their arms or if that is difficult then to move their eyes to indicate the motions of prayer.

Please note that this booklet has been compiled to the best of my ability and any errors made are due to my own weaknesses so please forgive me for any errors. Please accept all that which is correct as it is from Allah Most High.