Fiqh Made Easy PDF - Basic Textbook on Fiqh

Fiqh Made Easy Basic Textbook on Fiqh A By Dr. Saalih ibn Ghaanim al-Sadlaan Professor, College of Shareeah Muhammad ibn Saud Islamic University Riyadh, Saudi Arabia Translated by Jamaal al-Din M. Zarabozo  Fiqh Made. Ea...

Fiqh Made Easy Basic Textbook on Fiqh A By Dr. Saalih ibn Ghaanim al-Sadlaan Professor, College of Shareeah Muhammad ibn Saud Islamic University Riyadh, Saudi Arabia Translated by Jamaal al-Din M. Zarabozo  Fiqh Made. Easy Table of Contents TRANSLATOR’S INTRODUCTION 1 INTRODUCTION 5 PART ONE: ACTS OF WORSHIP 9 CHAPTER ONE: PURITY 11 Introduction 11 Definition 11 The Different Types 11 Topic One: A Discussion of Water 12 (1) Water That Is Purifying 12 (2) Water That Is Pure [But Which Cannot Be Used As A Purifying Agent] 13 (3) Impure Water 13 Related Points 13 Topic Two: Containers and Utensils 14 Definition 14 The Different Types of Containers and Utensils 14 The Islamic Ruling Concerning Utensils 15 The Containers and Utensils of Non-Muslims 15 Related Points 16 Topic Three: Impurities and Their Rulings 16 Definition 16 The Types of Impurities 17 The Categories of Impurities 17 (1) Agreed Upon Impurities 17 (2) Impurities Concerning Which There is Some Disagreement 18 (3) Impurities Pardoned by the Shareeah 18  Dr. Saalifi ai-SadCaan The Manner of Purifying [or Removing] Impurities 19 Topic Four: Etiquette and Cleaning Oneself After Relieving Oneself 19 Topic Five: The Acts Corresponding to the Nature of Humans (Sunanal-Fitra) 21 Definition 21 The Sunan al-Fitra ((a 21 Topic Six: Ablution (Wudhu) 22 Definition of al-Wudhu 22 The Virtues of Wudhu 23 The Prerequisites for the Wudhu 24 Actions That Obligate the Making of Ablution 24 The Obligatory Acts of the Ablution 25 The Recommended Acts of the Ablution 25 Disliked Acts Related to the Ablution 26 What Nullifies One’s Ablution 27 Topic Seven: Ghusl or Complete Washing 27 The Lexical and Technical Definition of Ghusl 27 The Acts That Obligate Ghusl 28 Acts For Which Ghusl is Recommended 28 The Prerequisites of the Ghusl 29 The Mandatory Acts of the Ghusl 29 The Obligatory Acts of the Ghusl 29 The Recommended Acts of the Ghusl 30 Disliked Acts Related to the Ghusl. 30 Acts Forbidden for the Person Required to Make Ghusl 30 Topic Eight: Ta yammum 31 Lexical and Technical Definition 31 Who is Allowed to Resort to Tayammum 31 Prerequisites for the Obligation of Tayammum 31 Conditions for the Soundness of the Tayammum 32 The Obligatory Portions of the Tayammum 32 The Recommended Portions of the Tayammum 32 What Negates the Tayammum 32 The Manner in Which Tayammum is Performed 33 Tayammum for Casts and Injuries 33  Fiqfi. Made Easy Topic Nine: Wiping Over Leather Sandals, [Socks] or Splints 33 CHAPTER TWO: THE PRAYER (AL-SALAAT) 35 Introduction 35 Lexical and Technical Definition 35 Its Obligatory Nature 36 The Wisdom Behind Its Legislation 36 Topic One: Some Regulations Related to Prayer 37 The Ruling Concerning the Prayer and The Number of Prayers 37 Ordering the Young to Rray 39 The Ruling Concerning One Who Denies the Obligation of Prayer 39 The Essential Components (Arkaan) of the Prayer 40 The Obligatory Acts (Waajibaat) of the Prayer 41 The Prerequisites for the Prayer 42 The Timings for the Five Daily Prayers 42 The Timings for the Prayers in Very Northern or Southern Lands 44 Topic Two: Congregational Prayer 46 Wisdom Behind Its Legislation 46 The Ruling Concerning Congregational Prayer. 46 What Constitutes a Congregational Prayer 47 The Place Where the Congregational Prayer is to Be Held 47 Topic Three: Shortening and Combining Prayers 48 The Meaning of Shortening the Prayers 48 Shortening the Prayers Generally, While in a State of Security or Otherwise 48 The Distance That Allows One to Shorten the Prayer While Traveling 49 When One Begins to Shorten the Prayer 49 Combining the Prayers 49 Combining at the Earlier or the Later Time 50 [Topic:] The Prostrations of Forgetfulness 50 Topic Four: Voluntary Prayers 51 tit  Dr. Soallft ai-Sat^aan. The Wisdom Behind Their Legislation 51 The Best Voluntary Acts 51 Some of the Voluntary Prayers: 52 The Late-Night Prayers 52 The Dhuha Prayer 52 The Prayer for “Greeting” the Mosque 53 Prostration While Reading [Specific Verses] of the Quran 53 Prostration of Thankfulness 54 The Taraweeh Prayer 54 The Witr Prayer 55 The Regular [Daily] Sunnah Prayers 55 Topic Five: The Friday Prayer 56 The Virtue of Friday 56 The Status of the Friday Prayer 57 Upon Whom is the Friday Prayer Obligatory 57 The Timing for the Friday Prayer 57 What Number Can Constitute the Friday Prayer 57 Conditions for the Validity of the Friday Prayer 58 Topic Six: The Eid Prayers 58 The Wisdom Behind Their Legislation 58 Its Status 59 Its Conditions 59 Its Timing 59 How the Eid Prayer is Performed 59 The Place in Which It is to Be Prayed 60 Recommended Acts Related to the Eid Prayers 60 Topic Seven: The Prayer for Rain (al-Istisqaa) and the Eclipse Prayers (al-Kusoof) 61 The Prayer for Rain: 61 The Wisdom Behind Its Legislation 61 Its Meaning 62 Its Status 62 The Prayer of the Eclipse (al-Kusoof): 62 The Meaning of al-Kusoof and the Wisdom Behind the Prayer 62 Topic Eight: The Funeral Prayer 64 iv  Fiqh Made Easy Washing the Deceased 65 Description of the Recommended Way to Wash the Deceased.65 Shrouding the Deceased 66 Description of the Prayer Over the Deceased 66 The Virtue of Praying the Prayer Over the Deceased 70 Description of the Grave and Burial and What is Prohibited at the Gravesites 70 CHAPTER THREE: ZAKAAT 73 Introduction 73 The Wisdom of Legislating Zakaat 73 The Definition of Zakaat 73 The Place of Zakaat in Islam 74 The Status of Zakaat 74 Topic One: Some Rules Concerning Zakaat 75 The Types of Wealth Upon Which Zakaat is Obligatory 75 (1) The Zakaat on Monetary Assets: Gold, Silver and Currency 76 (2) The Zakaat on Livestock 76 Zakaat on Agricultural Produce 78 What is Obligatory Concerning Grains and Produce 78 Zakaat on Merchandise Goods 79 The Conditions for the Obligation of Zakaat., 79 Paying the Zakaat: 80 The Time for Paying the Zakaat 80 The Ruling Concerning Withholding Zakaat 80 Recommended Acts When Paying Zakaat 81 The Recipients of Zakaat 81 Topic Two: Zakaat al-Fitr 82 Its Wisdom 82 Its Amount and the Types of Foods in Which it is to Be Given 83 The Time of Its Obligation and the Time of Its Payment 83 Upon Whom is Zakaat al-Fitr Obligatory 83 The Recipients of Zakaat al-Fitr 84 v  Or. Saafifi ai-Sadtaan CHAPTER FOUR: THE FAST 85 Introduction 85 Definition of Fasting 85 The History of the Obligation of Fasting 85 The Benefits of Fasting 86 Confirming the Beginning of the Month of Ramadhaan 86 The Obligation of Fasting Ramadhaan 88 Topic One: Conditions Related to Fasting 89 The Conditions Requiring One to Fast 89 The Essential Components of the Fast 89 The Conditions for the Soundness of the Fast 89 Recommended Acts of the Fast 90 Actions That are Disliked During the Fast 91 Topic Two: Acceptable Excuses to Not Fast 91 What Nullifies the Fast 92 Important Notes 92 Topic Four: Itikaaf 93 Definition 93 The Wisdom Behind Its Being Sanctioned 94 The Types of Itikaaf 94 The Essential Components of Itikaaf 94 The Conditions for the Soundness of the Itikaaf. 95 The Itikaaf is Voided by the Folio-wing Acts 95 Excuses That Permit One to Leave the Mosque 95 CHAPTER FIVE: HAJJ [PILGRIMAGE] AND UMRAH [LESSER VISITATION] 97 Introduction 97 The Place of the Pilgrimage in Islam 97 The Legal Status of the Pilgrimage 98 The Umrah [Lesser Visitation] 99 The Wisdom Behind the Enjoining of Hajj and Umrah 99 Topic One: The Conditions of the Hajj and Umrah 99 The Conditions of Obligation 99 The Different Ways in Which the Pilgrimage vi  Fiqh Made Easy Can Be Performed 100 Topic Three: The Essential Components of the Hajj and Umrah 101 The First Essential 102 The Obligatory Aspects of the Inviolable State 102 The Second Essential: The Circumambulation 103 Recommended Aspects for the Circumambulation 104 The Third Essential: The Sa’ee 105 The Conditions of the Sa’ee 105 The Recommended Acts of the Sa’ee 106 The Fourth Essential: Stopping at Arafah 107 Topic Three: The Obligatory Acts of the Hajj and Umrah107 The Obligatory Acts of the Hajj 107 The Obligatory Acts of the Umrah 108 Important Notes 108 Topic Four: Acts Forbidden for One in the Inviolable State 108 Topic Five: The Specific Times and Locations for Entering into the Inviolable State 112 Topic Six: The Sacrifice and Aqeeqah. 114 The Sacrifice 114 The Timing of the Sacrifice 114 The Aqeeqah 115 CHAPTER SIX: JIHAD 117 Definition 117 The Wisdom Behind Its Legislation 117 The Legal Status of the Jihad. 117 The Conditions for Jihad to Be Obligatory 118 The Different Types of Jihad 118 The Virtues with Allah Awaiting the Martyr 119 Etiquette of War 119 The Captives of War 119 How the Army Should Treat Their Leader 120 PART TWO: TRANSACTIONS AMONG HUMANS 121 vii  Dr. Saatifi al-Sadlaan CHAPTER ONE: BUSINESS TRANSACTIONS 123 Introduction 123 Lexical and Legal Definition of Bai’ 123 The Wisdom Behind Legalizing Buying and Selling 123 Topic One: The Essential Components and Conditions for Buying and Selling 124 The Essential Components of Buying and Selling 124 The Form of the Transaction 124 Transactions Over the Phone 125 The Conditions for a Sound Business Transaction 125 Stipulations in the Contract 126 Topic Two: Prohibited Transactions 127 CHAPTER TWO: RIBA (INTEREST) AND ITS RULINGS....129 Introduction 129 The Definition of Riba 129 The Wisdom Behind the Prohibition of Riba 129 Topic One: The Types of Riba 130 Topic Two: The Doors That Islam Opens to Freedom from Riba 132 Topic Three: Interest Paid by Banks 133 CHAPTER THREE: LEASING, RENTING AND HIRING 135 Introduction 135 Definition ofljaarah (Leasing, Renting or Hiring) 135 Its Legal Status 135 The Wisdom Behind Its Sanctioning 135 Two Types of Ijaarah 136 Topic One: Conditions Required for Leasing and What is Being Hired or Leased 136 The Conditions for Leasing. 136 Conditions for What is Being Leased or Hired 137 Topic Two: Issues Related to Ijaarah 137 CHAPTER FOUR: ENDOWMENTS 139 viii  FiqH Made. Easy Introduction 139 Lexical and Legal Definition of an Endowment 139 The Basis for the Legality of Endowments 139 The Wisdom Behind Sanctioning Endowments 140 The Wording of the Endowment. 141 Topic One: The Types of Endowments and What May Be Given as Endowments 142 Types of Endowments 142 What is Proper to Be Made Endowments 142 Topic Two: The Conditions for an Endowment 143 Conditions for the One Making the Endowment 143 Conditions for What is Being Made an Endowment 144 How to Use the Benefits of Endowments 145 Topic Three: The Difference Between an Endowment and a Bequest ; 145 CHAPTER FIVE: BEQUESTS 147 Introduction 147 Definition of a Bequest 147 The Basis for the Legality of a Bequest 147 What Constitutes the Making of a Bequest 148 Topic One: The Types of Bequests and Its Legal Status..149 The Legal Status of a Bequest 149 The Types of Bequests 149 The Amount of a Bequest 150 What is Taken Into Consideration for the Bequest to Be Valid 150 Topic Two: The Conditions of a Bequest 151 Conditions for the One Making the Bequest 151 Conditions for the One for Whom the Bequest is Made 151 Conditions for What is Being Bequeathed 152 Confirming a Bequest 152 The Types of Executors 152 Topic Three: Nullifiers of the Bequest 153 PART THREE: FAMILY MATTERS 155 vc  Dr. SaaCift al-Sadiaan CHAPTER ONE: MARRIAGE AND ITS RULINGS 157 Introduction 157 The Wisdom for Legalizing Marriage 157 The Wisdom Behind Marriage 158 Lexical and Legal Definition of Marriage 158 Topic One: Conditions for Marriage and Its Legal Status 159 The Legal Status of Marriage 159 Its Verbal Form 159 The Essential Components of a Marriage Contract 159 The Conditions for a Marriage Contract 160 Topic Two: What is Recommended and What is Forbidden with Regards to Marriage 161 CHAPTER TWO: RULINGS PARTICULAR FOR MUSLIM WOMEN 163 Introduction 163 Issues Specifically Related to Women 163 The First Issue: Wiping Over a Wig 163 The Second Issue: Fingernail or Toenail Polish 164 The Third Issue: Menstruation 164 The Fourth Issue: Post-Partum Bleeding 165 The Fifth Issue: al-Istahaadhah (Abnormal Prolonged Flow of Blood) 165 The Sixth Issue: Shaving Hair and Other Issues 166 The Seventh Issue: The Aurah of a Woman 166 The Eighth Issue: Beautification for Women 167 The Ninth Issue: The Voice of Women 167 The Tenth Issue: Related to Death and Funerals 168 The Eleventh Issue: Jewelry 168 The Twelfth Issue: Women Giving Charity 168 The Thirteenth Issue: Breaking the Fast 169 The Fourteenth Issue: Performing the Pilgrimage 169 The Fifteenth Issue: Clothing During the Pilgrimage 170 x  Fiqft Mada Easy The Sixteenth Issue: Pilgrimage During Menses and Post- Partum Bleeding 170 The Seventeenth Issue: The Talbiyyah 170 The Eighteenth Issue: Cutting the Hair as a Rite of Pilgrimage 170 The Nineteenth Issue: The Farewell Circumam-bulation 171 The Twentieth Issue: Marrying Non-Muslims 171 The Twenty-First Issue: Custody 172 The Twenty-Second Issue: Covering the Face 172 xi  Fiqfi Made. Easy Translator s Introduction In the name of Allah, Most Compassionate, Most Merciful. All praises are due to Allah; we praise Him; we seek His help; we seek His forgiveness; and we seek His guidance. We seek refuge in Allah from the evil in our souls and the badness of our deeds. For whomever Allah guides, there is none to lead him astray. And for whomever He allows to go astray, there is none to guide him. I bear witness that there is none worthy of worship except Allah, for whom there is no partner. And I bear witness that Muhammad is His servant and Messenger. In this work, the author has done an excellent job of concisely mentioning the most important aspects of the different fiqh topics he discussed. Furthermore, he has discussed many issues that are not greatly discussed in the English literature, such as the rules concerning bequests and endowments. Hence, this work was chosen to be translated as a welcomed addition to the available English literature. It should be noted that this work was first written with the intention that it would be translated as a basic and introductory work on fiqh for the Islamic republics that formerly formed part of the U.S.S.R. To meet that goal, the author was forced to keep this book free of details and arguments over different fiqh opinions. Therefore, he had the unenviable task of presenting his conclusions without stating his evidence or reasoning. For the greater portion of this book, the fiqh opinions expressed are generally agreed upon and non-controversial. Obviously, there are going to be some other points concerning which there is difference of opinion. On these points, many of Dr. al-Sadlaan’s conclusions may be criticized or questioned by some readers. (Some readers may even note that in this 1  Dr. SaaGfi af-Sadfaan translator’s own writings, he disagrees with the author on various points.) One may even come across some points that seem very odd or unheard of. However, one must keep in mind that Dr. Saalih al-Sadlaan is one of the most well-read scholars today and he has never obliged himself to follow a particular madhhab (school of fiqh). Hence, at the very least, the views expressed in this work are the conclusions of a well-respected scholar who a specialist in the field of fiqh. Furthermore, upon study, one can find that all of the views mentioned by Dr. al- Sadlaan in this work are held by at least one or more of the famous scholars in the history of Islam. Again, due to the nature of this work, he does not mention which of the famous scholars held these same opinions. Furthermore, he does not state why he felt that such was the strongest or correct opinion. But that is the nature of this type of work. If the author had gone into those details, it would have defeated the purpose of the work. Due to the points made above, much debate was held over whether or not a work of this nature needs to or should be published at this time, even though the disputed points are actually relatively small in number. It was finally concluded that the book should be published as its publication would entail many benefits. First, it was decided that it may be very good to expose people to different fiqh opinions. Knowledge and awareness is a definite key in avoiding some of the disputes— and even hatred — that are occurring among Muslims. There is a disturbing trend among some Muslims today to think that their fiqh opinion is the only opinion and no other opinion has any worth to it whatsoever. Other opinions are sometimes even ridiculed and not tolerated in any way. In reality, though, there may be many other opinions that have — some evidence for them even though one may conclude that 2  Fiqfi Made. Easy they are weaker opinions.1 Furthermore, there are well-known scholars who have come to those conclusions. Hence, those opinions are worthy of some respect and of understanding between the people who hold different opinions. This is a very important point as people are going to differ on fiqh matters. Allah, in His wisdom, did not make every fiqh issue definitive with no room for scholarly judgment and reasoning. This is an undeniable fact and, therefore, one has to accept that others may come to different conclusions. The result of these differences of opinion should not be division and hatred. There has to be some room for tolerance and discussion. In fact, through discussion and exploration one often finds that what he believed to be the strongest opinion without doubt turns out to be the weaker opinion. Second, it was decided to publish this book because it can be excellent as a textbook for workshops and schools, as well as a primer for new Muslims. There is definitely a need for such books in English. The fundamental, agreed upon points are presented clearly for the teacher and the students. Teachers and Imams may expound on the evidence for the positions that Dr. al-Sadlaan holds and discuss the issues in greater detail. Hence, it may lay the foundation for a much better understanding of the essential topics that Dr. al-Sadlaan has chosen to discuss in this introductory work. Throughout the translation, this translator has kept his comments to a minimum. At times, though, one will find words added to the text in brackets; this was only resorted to when it was felt that the text in itself may still be unclear to some readers or if something was obviously inadvertently left out by the author. Finally, thanks must be expressed to Shaikh Dr. Saalih al-Sadlaan for his kind permission to translate this work that 1 The causes of differences of opinion, acceptable and non-acceptable differences, and how to deal with differences in opinion will be dealt with by this author in a future work, Allah willing. 3  Dr. Saafi.fi aL-Sadfaan he prepared for a very noble cause. May Allah reward him handsomely. Thanks and appreciation must also go to Sr. Imaan for her editing and proofreading of the work. And, last but not least, thinks must also be extended to my wife for her efforts and proofreading of the work. May Allah grant them all Paradise. Jamaal Zarabozo Boulder, CO Dec. 1, 1999 4  Fiqh Made Easy Introduction Verily, all praises are to Allah; we praise Him, seek His help and seek His guidance. We seek refuge in Him from the evil of our souls and the sinfulness of our deeds. Whomever Allah guides, there is none to lead astray; and whomever He lets stray, there is none who can guide him. I bear witness that there is none worthy of worship except Allah, alone, who has no partners. And I bear witness that Muhammad is His servant and messenger. iui # Z Z Z U>JaP Ijjd jli “O you who believe! fear Allah, and (always) say a word directed to what is right that He may make your conduct whole and sound and forgive you your sins: he who obeys Allah and His Messenger attains the highest achievement” (al-Ahzaab 70-71). May the blessings and peace of Allah be upon our leader Muhammad, His servant and Messenger, he who was sent by his Lord with guidance and the true religion so that it may prevail over all religions. By him, the blessing was completed and he was made pleased by Islam as a way of life. To proceed: In the religion of Islam, fiqh (Islamic jurisprudence) is the scale for the deeds of a person, with respect to determining them to be permissible, forbidden, sound or non-valid. By his nature, a Muslim is eager to know what is permissible and what is forbidden as well as what is sound or not sound from  Dr. Saafift ai-Sadiaan his deeds. This is true, regardless if the deed is concerning his relation with his Lord or if it is with respect to his interaction with others. The laws for such are found in the science of fiqh. This science emanates fundamentally from adhering to the clear texts of the Book of Allah and the sunnah of His Messenger as well as in the derivation of further laws from those two sources, and by the supporting of its principles and fundamentals. These principles and fundamentals have a very strong connection with the principles of ethics and behavior all of that without the influence of desires or personal whims —— in accord with the basic logic that seeks to know what Allah wants from us and orders us to do and what Allah has prohibited us from doing. [The result of that fiqh is] the distinguishing features of the excellence of the laws and principles of Islam being made clear, with respect to their comprehensiveness, flexibility and profoundness. 45^5 J? z 3z * z z “Nor should the believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them, that thus they (may learn) to guard themselves (against evil)” (al-Taubah 122). Studying and understanding the religion is one of the greatest ways to get closer to Allah. Similarly, spreading the laws of the Shareeah is also one of the greatest ways to get closer to Allah, especially those matters related to fiqh, so that the people may be following clear guidance with respect to their acts of worship and worldly matters which form the basis of their well-being in both this life and the Hereafter. The Messenger of Allah (peace and blessing of Allah be upon him) 6  Fiqh. Made Easy said,1 “For whomever Allah desires good, He gives him an understanding of the religion.”2 “Verily, knowledge is only through learning.’’^ “Certainly, the prophets may Allah’s — blessings and peace be upon them did not leave behind gold — or silver coins; they only left behind knowledge. Whoever takes it, takes abundant good.”4 This book comprises the topics that are of concern to Muslims who live in non-Arab societies. It covers the fiqh topics that are in accord with the clear statements of the Book of Allah, authentic sunnah and what the Muslim scholars and nation have agreed to. It remains away from the differences of opinion among the schools of fiqh as well as the differences concerning detailed issues that are only of interest to specialized researchers. All of this has been presented in an easy-to-understand language so that it may reach the reader in a fresh way. In that way, it will be an incentive for him to try to increase his understanding and turn more towards knowledge. This research is comprised of three main parts as follows: part one concerns acts of worship; part two discusses interpersonal transactions; part three deals with matters related to the family. 1 This translator could not find the following entire statement recorded as one hadith of the Prophet (peace be upon him). It seems, Allah knows best, that the author has 2 — combined a number of different hadith into one statement. Hence, each portion of his quote will be dealt with separately in the forthcoming footnotes. JZ The words in this portion of the above quote were recorded by al-Bukhari and Muslim.—JZ 5 There is a slight mistake in the wording of the printed text of al-Sadlaan’s work. The translation above is based on the correct wording from Sahib al-Bukhari. These words were recorded by al-Bukhari in mualaq form (that is, without its complete chain). According to al-Albaani, it is recorded by al-Daaraqutni in al-Afraad and by al-Khateeb al- Baghdaadi in Tareekh Baghdaad. Al-Albaani has graded it to be basan. See Muhammad Naasir al-Deen al-Albaani, Sabeeb al-Jaami al-Sagheer (Beirut: al-Maktab al-lslaami, 1986), vol. 1, p. 461.—JZ 4 Recorded by Ahmad, al-Tirmidhi, Abu Dawood, ibn Maajah and al-Daarlmi. According to — al-Albaani, it is sabih. See al-Albaani, Sabeeb al-Jaami, vol. 2, p. 1079. JZ 7  Dr. SaaUh aL-Sadiaan We ask Allah alone to make this deed purely for the sake of His Noble countenance. We also ask that He make this work beneficial for our Muslim brothers everywhere. He is all¬ Hearing, responding [to the prayers]. He is sufficient for us and the best of guardians. Hoping for the forgiveness of his Lord Saalih ibn Ghaanim al-Sadlaan 1st of Rajab 1415 A.H. 8  6 Fiqft Made Easy Part One: Acts of Worship This part shall be comprised of the following chapters: Chapter One: Purity Chapter Two: Prayer Chapter Three: Zakaat Chapter Four: Fasting Chapter Five: Pilgrimage Chapter Six: Jihad 9 Dr. Saaiifi cd-SatSaan 10  Fiqft Made Easy Chapter One: Purity This chapter shall consist of an introduction followed by the discussion of nine topics: Topic 1: Water; Topic 2: Vessels and Bowls; Topic 3: Impurities; Topic 4: Cleaning Oneself and Etiquette Related to Relieving Oneself; Topic 5: The Acts in Accord with Human Nature; Topic 6: Ablution (Wudhu); Topic 7: Ghusl; Topic 8: Tayammum; Topic 9: Wiping over Shoes and Splints. Introduction Definition Lexically, the word tahaarah (» k) means cleanliness and purity. As a technical term, it means the removal of the attribute of one’s body that prevents one from being allowed to pray and so forth. The Different Types In Islamic law, tahaarah has both a spiritual and a physical sense to it. The physical sense is related to the human body. The spiritual sense is the purifying of the heart from the u  Dr. Sadik d-Sadaan filth of sins. The physical sense is the one related to the science of fiqh that is required for the prayer; that is, it is related to the external aspects. The external acts of purification are of two varieties: (1) Purification after the acts that nullify one’s state of purity; (2) Purification from impure substances. Purification from the acts that nullify one’s state of purity is further subdivided into three categories: (1) the major act, which is a complete washing of one’s body or ghusl (J—*); (2) the minor act, which is ablution or wudhu («- j); and (3) the substitute for either (1) or (2) when they cannot be performed, which is known as tayammum Purification from impure substances involves three types of acts: (1) washing, (2) wiping and (3) moistening or sprinkling. Topic One: A Discussion of Water Water can be divided into the following three categories: (1) Water That Is Purifying Water that can be used as a means of purification is water that retains its natural characteristics [that is, free of any impurities or any change in its qualities, as described in the following categories]. This is the water that [is to be used to] remove the state of impurity or to remove any impurities that are present in an [otherwise] pure place. Allah says, 12  Fiqfi. Made. Easy “He caused rain to descend on you from heaven, to purify yourselves therewith” (al-Anfaal 11). (2) Water That Is Pure [But Which Cannot Be Used As A Purifying Agent] Pure water is that which has had its color, taste or smell changed by a substance which is not impure. The water is pure in itself [meaning, for example, if it gets on a person’s clothing, he does not have to remove it in order to pray]. However, it cannot be used as a means of purification since at least one of its characteristics has changed. (3) Impure Water Impure water is any water that has had one of its characteristics [of color, smell or taste] altered by something impure, whether it be a small or large amount. Related Points Impure water is purified by it changing its characteristics naturally or by cleaning it or by adding enough pure water to it that the alteration is removed. If a Muslim is in doubt about whether some water is impure or pure, he acts on the basis of what was known for certainty: the general ruling for anything is that of purity [in other words, something is considered pure unless there is clear evidence demonstrating that it has been made impure]. If one cannot differentiate liquid that is pure from that which is not, one leaves them both and performs tayammum. 13  Dr. Sadifi ai-SadLaan If a person is confused about garments, not knowing which is impure or forbidden from that which is pure, he bases his act on what he knows for certain and prays one prayer only [in that garment; in other words, he uses the garment he believes to be pure and prays once; he does not have to pray, change his clothing and then pray another prayer just to make sure that he prayed in a garment that was not impure or forbidden]. Topic Two: Containers and Utensils Definition The word al-aaniyah is the plural of inaa Lexically, it is any container or utensil used for food or drink. The legal definition of the word is the same. The Different Types of Containers and Utensils With respect to the composition of utensils, they can be divided into the following categories: (1) utensils made of gold or silver; (2) silver plated utensils; (3) gold plated utensils; (4) expensive utensils due to their material or way of being made; (5) leather utensils; (6) utensils made out of bone; and (7) any other type of utensils, such as those made of pottery or wood. 14  Fi^h. Made Easy The Islamic Ruling Concerning Utensils Every container or utensil made of a pure substance, costly or not costly, is permissible to be owned and used except for that made from gold or silver or plated with either of them. Hudhaifah narrated that the Prophet (peace be upon him) said, “Do not drink from a gold or silver container and do not eat from such plates for they are for them [the disbelievers] in this world and for us [the believers] in the Hereafter.” (Recorded by al-Bukhari and Muslim.) What is forbidden to use is also forbidden to possess in a form that is to be used, like possessing musical instruments which is also forbidden. Note that the above prohibition applies to both men and women due to the generality of the text. Nothing is to be considered impure simply based on conjecture until one is certain that it is impure. That is, the basic or general ruling is that of purity. The Containers and Utensils of Non-Muslims This includes the utensils of the People of the Book [Jews and Christians] and the utensils of the polytheists. The ruling concerning these utensils is that they are permissible for use as long as one is not certain that they are impure. This is because the general ruling is that of purity. 15  Dr. Saati.fi ai-Satdaan Related Points The clothing of non-Muslims is considered pure as long as one is not certain that they contain some impurity. The skin of a dead animal from the types of animals that one is normally allowed to eat is purified by tanning. What is cut off from a live animal [meaning, flesh or bones] is considered impure like carrion. However, the wool, feathers, hairs and fur are considered pure even if taken from a live animal. It is recommended (sunnah) to cover the containers and drinking utensils and to close the mouths of waterskins. The Prophet (peace be upon him) said, b Zip *jpJ a x o “Tie and close the mouths of the water containersand mention the name of Allah [over them]. Cover your containers, even if just with a piece of wood, and mention the name of Allah [over them].” (Recorded by al-Bukhari and Muslim.) Topic Three: Impurities and Their Rulings Definition Lexically, impurities or al-najaasah (1— means something filthy. Something becomes impure when it is tarnished by something filthy. 16  Fiqh Made Easy In the terminology of Islamic law, impurity refers to a specific amount of particular substances, such as urine, blood and alcohol, whose presence prohibits one from being able to perform the prayer. The Types of Impurities There are two types of impurities. One is something that is impure due to its essence and the second is impure with respect to its ruling. The first category includes those articles that are impure in and of themselves such that they cannot be made pure, such as dogs and pigs. The second category covers those things that are impure due to an impure substance coming upon something otherwise pure. The Categories of Impurities Impurities can be divided into three categories: (1) those substances concerning which there is agreement that they are impure; (2) those substances concerning which there is a disagreement that they are impure; and (3) those substances that are pardoned or overlooked by Islamic law. (1) Agreed Upon Impurities (1) Carrion of all land animals [except for locusts]. Dead sea animals are considered pure and permissible to eat. (2) Blood that has been poured forth, that is, the blood that pours forth from a land animal when it is slaughtered. (3) Pig flesh [and other parts of the pig], (4) Human urine. (5) Human feces. (6) Seminal fluid. 17  Dr. Saafifi at-Sadtaan (7) Al-wadi [an uncommon white substance that flows from the male private part due to a medical condition]. (8) Meat from an animal that one is not allowed to consume. (9) [Flesh or bones] cut off from a live animal. For example, if one were to cut off the foreleg of a live sheep, that foreleg would be considered impure. (10) Menstrual blood. (11) Post-partum blood. (12) Blood from a prolonged flow from the woman’s private part. [(13) Al-madhi or prostatic fluid which is a fluid that flows out of the sexual parts due to sexual stimulationJ] (2) Impurities Concerning Which There is Some Disagreement (1) The urine of an animal that one is permitted to eat. (2) The feces of an animal that one is permitted to eat. (3) Sperm. (4) Dog’s saliva. (5) Vomit. (6) Dead animals that do not have flowing blood, such as ants, cockroaches, fleas and so forth. (3) Impurities Pardoned by the Shareeah (1) Mud found in the streets. (2) Small amounts of blood. (3) Pus from a human or from an animal one is permitted to eat. 1 This point was not mentioned in the original text but it is something that is agreed upon.—JZ IS  Fi^ft Made Lasy The Manner of Purifying [or Removing] Impurities Impurities are purified [or removed] by washing, moistening, scrubbing or wiping, as follows: The purification of clothing having impurities: If the impurity has some body or weight to it, it is to be rubbed and scraped off and then washed. If the impurity is wet or moist, then it is to be washed. The urine of a weaning boy who does not yet eat solid foods needs simply to be moistened. Impurities on the ground are to be physically removed and then water is poured over any liquid impurity. Shoes are made pure by rubbing them or walking over pure areas. Finished or polished items, such as glass, knives, tiles and similar items are cleaned by wiping them. If a dog licks into a bowl, the bowl is to be washed seven times, one of them being with dirt. Topic Four: Etiquette and Cleaning Oneself After Relieving Oneself The word al-istinjaa means to remove the — remains of one’s feces or urine with water. The word al- istijmaar (j!^ ^1) means to remove the remains of one’s feces or urine with rocks, paper or something of that nature. It is recommended for the person to enter the bathroom with his left foot first and to say, 19  Dr. Saalid aL-Sadiaan. “In the name of Allah. I seek refuge in Allah from the male and female devils.” Upon leaving the bathroom, it is recommended to step out with the right foot first and to say, “[I seek] Your forgiveness. All praise be to Allah who removed from me what is harmful and made me healthy.” It is recommended for the one who is relieving himself to lean on his left leg [meaning the left thigh]. It is also recommended for him to be out of the sight of the people and to conceal himself. For urination, he should choose a place that would prevent his urine from getting on to his clothing. It is disliked to enter the bathroom with anything containing the name of Allah, unless there is some strong need to do so. One should also avoid raising one’s clothing before getting close to the ground. One should also avoid speaking in the bathroom. He should also avoid touching his private part with his right hand or cleaning it with his right hand. It is forbidden to face or have one’s back toward the qiblah [the direction in which one prays] while relieving oneself in open lands. If one is in a building, it is permissible, although even then it is best to avoid it. It is forbidden to urinate or defecate in the roadways, useful areas of shade, under a fruit-producing tree and similar other locations [in other words, any place that will bring harm or discomfort to others]. One should clean oneself with a clean rock, wiping oneself three times, if that totally cleans the person. If that does not clean the person, he should wipe himself more. It is recommended to make it an odd number of times, three, five and so forth. It is forbidden to clean oneself with bones, dung, food or anything respectable. It is allowed to remove the remains 20  Fiqh Made. Easy with water, napkins or paper. To combine both water and rocks is better than to use water alone. It is obligatory to wash with water the parts of one’s clothing that have impurities on them. If one is not sure exactly where such places are, he is to wash the entire garment. It is from the sunnah for a man to urinate sitting. It is not disliked for him to do so standing given that he can keep himself free from any impurities landing on him. Topic Five: The Acts Corresponding to the Nature of Humans (Sunan al-Fitr^ Definition In essence, these are the acts that are consistent with the natural and original way that humans were fashioned to be. Hence, they are the acts that a human should fulfill in his life. The Sunan al-Fitrafi [These acts are the following]: (1) Using the toothstick [or toothbrush]: It is recommend to use this at any time, as it is purifying for the mouth and pleasing to the Lord. However, it is even more emphasized while making ablution for prayer, before reading the Quran, upon entering the mosque or house, when rising from one’s sleep and whenever one’s breath has changed its smell. 21  Dr. Saadfi cd-Sadlaan (2) Shaving the pubic hairs, plucking the underarm hairs, trimming the [finger and toe] nails and washing the finger joints and knuckles. (3) Trimming the moustache and allowing the beard to grow full and big. (4) Treating the hair on one’s head properly by oiling and combing it. It is disliked to shave part of the head while leaving the rest unshaved. This is considered a type of mutilation. (5) Dyeing the gray hairs with henna or katam [a type of herb used in dyeing hair]. (6) Perfuming oneself with musk or something similar. (7) Getting circumcised: This is the cutting off of the foreskin of the male organ so that filth and urine cannot build up there. With respect to the female, it is the cutting off of the tip of the clitoris, which looks like a seed. [It is not the same as what is known as “female genital mutilation,” which implies the removal of the entire clitoris and which is forbidden.] It is known to those who specialize in this field. Circumcision is an act of purification and cleanliness. It has many advantages to it. It is a recommended act for males and a noble act for females. Topic Six: Ablution (Wudhi) Definition of a!-Wudhu(i jll) Ablution is the use of purifying water [in washing] the four extremities [and the head] in the manner particularly prescribed by the Law. 22  Fiqh Made Easy The Virtues of Wudhu The virtues of wudhu are indicated in the hadith of the Prophet (peace be upon him) which states, of ipi NJ 1J “None of you makes ablution and completes the ablution fully and then says, ‘I bear witness that none is worthy of worship except Allah and that Muhammad is the servant of Allah and His messenger,’ except that opened for him will be the eight gates of Paradise and he enters from any of them he wishes.” (Recorded by Muslim.) Completing the washing fully of the extremities, without extravagance, entitles one to be among al-ghurr al~ muhajjaloon on the Day of Resurrection. The Prophet (peace be upon him) said, “My nation will be called on the Day of Resurrection by the name ghurr muhajjileen [implying that the parts of the body will be glittering or radiant] due to the traces of ablution. Whoever among you who can lengthen his portions of radiance should do so.” [Recorded by al-Bukhari and Muslim.] 23  Dr. Saa&R af-Scufloan The Prerequisites for the Wudhu The prerequisites [or the required aspects that one must meet in order for his ablution to be valid] are ten: (1) The person must be a Muslim. (2) The person must be sane. (3) The person must be old enough that he is able to discern matters. (4) The person must have the intention to perform the ablution. This intention must remain with him throughout the act, in the sense that he may never have the intention to stop performing the ablution. (5) The actions that require one to make ablution are no longer going on. (6) Al-istinjaa or al-istijmaar [these are the washing of the remains of urine or feces after relieving oneself, as described earlier; these acts must have been performed prior if one had relieved himself since the last time he made ablution]. (7) The water being used must be of the “purifying” category. (8) The water must be permissible [that is, received through permissible means]. (9) Anything that would keep the water from reaching the skin must first be removed. (10) The time of the prayer must have begun for those people who are in a continual state of nullifying the ablution.! Actions That Obligate the Making of Ablution Ablution becomes obligatory after those acts that negate ablution [that shall be described shortly and before performing an act which requires one to be in a state of purity]. 1 For example, those suffering from enuresis (bladder control diseases) or a prolonged flow of blood from the vagina. 24  Fiqfv Made Easy The Obligatory Acts of the Ablution The obligatory acts in making ablution are six: (1) Washing the face, including the mouth and nose. (2) Washing the arms [from the hands] to the elbows. (3) Wiping the head, including the ears. (4) Washing the feet. Allah has said, Ji 1jLilj Jl UU 131 IJiT JJJi j! [J&-/ j i jk~li j JiJJi Ji Jiwi “O you who believe! When you prepare for prayer, wash your faces, and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles” (al-Maaidah 6), [thus establishing the above mentioned obligatory acts of the ablution], (5) The above stated acts must be done in the proper order as Allah has mentioned them in order and has stated an act of wiping in between two parts that need to be washed J The Recommended Acts of the Ablution (1) Using the toothstick (siwaak). (2) Washing the hands [first] three times. (3) Rinsing one’s mouth and nose. (4) Putting water through a thick beard and between the fingers and toes. (5) Starting with the right side in all of the acts. 1 The argument that the author is making is that if the order was not intended, all of the parts that are to be washed would be mentioned first and then what is to be wiped would be mentioned afterwards.—JZ 25  Dr. af-Sa^aan (6) Washing [the appropriate parts] two or three times. (7) Using new water for the ears [that is, not just using the water leftover from wiping the head]. (8) The [specific] supplication that comes after the ablution. (9) Praying two rakats afterwards. Disliked Acts Related to the Ablution (1) Making ablution in a place that has impurities with the fear that such impurities may fall upon the person. (2) Washing the different bodily parts more than three times. The Prophet (peace be upon him) said [after performing the ablution and washing each part three times], j jiaa iJub ^JLp ilj “[That is how the ablution is to be performed.] Whoever adds to that has done evil, transgressed and done wrong.” (Recorded by al-Nasaai.l) (3) Being wasteful with respect to the amount of water used. The Messenger of Allah (peace be upon him) used to make ablution with an amount of water equivalent to what a person can hold with his two hands cupped together. Furthermore, extravagance and waste in any matter is prohibited. (4) Leaving one or more of the recommended acts of the ablution. Not performing them means that one will miss the reward of that act and one should be very keen upon getting such rewards. Therefore, he should not leave that act. 1 Recorded by al-Nasaai and others. According to al-Albaani, it is bason sabib. See Muhammad Naasir al-Deen al-Albaani, Saheeb Sunan al-Nasaai (Riyadh: Maktabal- — Tarbiyyah al-Arabi li-Duwal al-Khaleej, 1988), vol. 1, p. 31. JZ  Fiqft Made Easy What Nullifies One’s Ablution (1) Anything that comes out of the body via the private parts. (2) Losing consciousness [or sanity] through temporary insanity, fainting or intoxication. (3) The person, him or herself, touching his or her sexual organ. (4) A man touching a woman with desire or a woman touching a man with desire. (5) Eating camel meat. (6) Everything that obligates ghusl (the complete washing) also obligates ablution, such as accepting Islam, releasing sperm and so forth mandates ghusl only and not ablution. — except for death which [(7) A sound sleep.1] Topic Seven: Ghusl or Complete Washing The Lexical and Technical Definition of Ghusl Lexically, ghusl (J*^) is the water; ghasl is the act; and ghisl is the cleaning agent. Technically, it refers to putting water over all of the body, from the top of the head to the bottom of the feet, with purifying water in the specified manner. Men and women are the same with respect to ghusl except that after menses or post¬ partum bleeding, the woman must completely remove all of 1 For some reason, perhaps simply a printing mistake, this was not included in the Arabic text but it is definitely one of the agreed upon and established acts nullifying the ablution.— JZ 27  Dr. SaaUfi ai-Sadiaan the traces of blood and clean that area with something that will remove the scent of the blood. The Acts That Obligate Ghus! (1) Ejaculation of sperm due to sensual pleasure. (2) Placing of the man’s sexual organ into the woman’s sexual organ. (3) If a Muslim dies, ghusl must be made on his body, except in the case of the one who dies as a martyr on the battlefield. (4) A non-Muslim becoming Muslim or an apostate repenting. (5) Menstruation. (6) Post-partum bleeding. Acts For Which Ghusl\$ Recommended (1) The Friday Prayer. (2) Upon entering into the inviolable state of the pilgrimage. (3) By the one who washed the dead body. (4) For the Eid Prayers. (5) Upon losing one’s consciousness through tempora¬ ry insanity or fainting. (6) For entering into Makkah. (7) For the eclipse prayer and the prayer for rain. (8) For each prayer by the woman who has a prolonged flow of blood. (9) For any type of social gathering. 28  Fiqfi Made. Easy The Prerequisites of the Ghusl [The following must be met for the ghusl to be considered proper:] (1) The factor obligating the ghusl has stopped, for example, the menses have come to an end, the sexual fluid has been all emitted. (2) Intention. (3) Being a Muslim. (4) Being sane. (5) Being beyond the age of discernment. (6) Permissible, purifying water. (7) Having the water reach the skin. The Mandatory Acts of the Ghusl One must mention the name of Allah. If one forgets it, it is then overlooked but it is not pardonable if one intentionally does not mention it. The Obligatory Acts of the Ghusl The obligatory aspects are the intention and ensuring that the water reaches all of the parts of the body, including inside the mouth and nose. It is sufficient for one to suspect [without absolute certainty] that the water has reached all the parts. If a person intends both a recommended or obligatory ghusl, then one [act of ghusl\ suffices for the other. If a person needs to make ghusl for both sexual defilement and menses, one ghusl with one intention suffices. 29  Dr. Saalifi ai-Scudaan The Recommended Acts of the Ghusl (1) Mentioning the name of Allah. (2) Beginning by first removing any filth from one’s body. (3) Washing one’s hands before entering them into the water container. (4) Making ablution first. (5) Beginning with the right side of one’s body. (6) Following each act immediately with the succeed¬ ing act. (7) Passing one’s [wet] hand over the remainder of one’s body. (8) Rewashing the feet in a separate place. Disliked Acts Related to the Ghus! (1) Wasting water or using it extravagantly. (2) Washing in an impure place. (3) Washing without having some kind of barrier [that prevents others from seeing the person]. (4) Making ghusl in stagnant water. Acts Forbidden for the Person Required to Make Ghusl (1) Prayer. (2) Circumambulating the Kaabah. (3) Touching or carrying the Quran except in its con¬ tainer. (4) Sitting in the mosque. 30  Fiqfi Made Easy Topic Eight: Tayammum Lexical and Technical Definition Lexically, tayammum means intent, purpose and aim. Technically, it refers to wiping the face and hands with clean soil in a particular fashion. It is from the things that have been sanctioned by Allah only for this Nation [the followers of the Prophet Muhammad (peace be upon him)]. It is a substitute for purifying with water. Who is Allowed to Resort to Tayammum (1) The one who has no water available to him, either because it is not present or it is far away. (2) The one who has an injury or disease and he fears that water may cause him more harm. (3) The one who only has extremely cold water available to him and he has no means to heat it. (4) The person who is in need of his water for himself or others to drink and he fears dying of thirst. Prerequisites for the Obligation of Tayammum (1) The person involved must be adult. (2) The person must have the means to use the soil [in the way described below]. (3) The act obliging ablution [or ghusl] has occurred. 31  Dr. Saalifi at-Scufiaan Conditions for the Soundness of the Tayammum (1) Being Muslim. (2) Ending of the bleeding of menstruation or post¬ partum bleeding. (3) Being sane. (4) The presence of pure soil. The Obligatory Portions of the Tayammum (1) Intention. (2) Pure soil. (3) The first strike on the earth. (4) Wiping the face and hands. The Recommended Portions of the Tayammum (1) Mentioning the name of Allah. (2) Facing the qiblah. (3) Performing it when one is intending to pray. (4) A second striking of the earth. (5) Performing the acts in the proper order. (6) Performing the acts one after the other. (7) Putting the fingers through each other. What Negates the Tayammum (1) The existence of water. (2) It is nullified by all the things previously men¬ tioned that nullify the ablution; similarly, what nullifies the ghusl also nullifies the tayammum. This is because it is a replacement for them and what nullifies the replaced act also nullifies its replacement. 32  Fiqft Made Easy The Manner in Which Tayammum\s Performed The person has the intention, then mentions the name of Allah, then strikes the soil with his hands and wipes them over his face and hands in the proper order and right after the other. TayammumXw Casts and Injuries If a person has a broken bone or wound and he fears that he will harm himself by washing and it is difficult for him to wipe over those areas, then he may make tayammum for them and wash the remaining parts of his body. If a person has no access to water or soil, he may pray in whatever situation he is and he does not have to later repeat his prayer. Topic Nine: Wiping Over Leather Sandals, [Socks] or Splints (1) Ibn al-Mubaarak, “There is no difference of opinion about [the permissibility] of wiping over the sandals.” Imam Ahmad said, “There are no [qualms] in my heart about wiping over the sandals. There are forty hadith from the Messenger of Allah (peace be upon him) about it.” He [Imam Ahmad] also said, “It is better than washing because he [the Prophet (peace be upon him)] used to seek doing it and they would only seek what is best.” (2) Its time length: For the non-traveler, he may wipe over his sandals for a period of one day and night. The traveler may do it for three days with their nights. This timing begins with the first time a person invalidates his ablution after wearing his sandals. 33  Dr. SaaUfi al-Sadlaan (3) Its prerequisites: What is being worn is permissible and pure, covering the required area, staying up on its own and put on while in a state of purity. (4) The manner in which to wipe over the sandals: The person puts his hand into the water and wipes the top of the sock from the toes to the back [of the top of the foot], one time, without wiping the bottom of them or the heels. (5) What negates the wiping: (a) Removing the piece of clothing from the foot; (b) what requires one to make ghusl, such as sexual defilement; (c) having a large hole in them, beyond what is customarily acceptable; (d) the permissible time limit expiring. It is permissible to wipe over a cast wherever it may be and no matter how long it may be there, even if one becomes sexually defiled. 34  Fiqh Made Easy Chapter Two: The Prayer Ull-Sa/M This chapter is comprised of an introduction and the following eight topics: Topic One: Some rulings related to the prayer; Topic Two: Prayer in congregation; Topic Three: Shortening and combining the prayers; Topic Four: Voluntary prayers; Topic Five: The Friday Prayer; Topic Six: The Eid Prayers; Topic Seven: The prayer for rain and the eclipse prayers; Topic Eight: The funeral prayer. Introduction Lexical and Technical Definition Linguistically, the word al-salaat (W supplication. Allah says, — ^') means &&& oi “Supplicate on their behalf, verily your supplications area source of security for them” (al-Taubah 103). Technically, the word refers to specific statements and actions beginning with the takbeer (saying “Allahu akbar") and ending with the salutations with its particular prerequisites. 35  Dr. Saaiift al-Sadlaan Its Obligatory Nature The prayer was made obligatory during the Night of Ascension to heaven before the migration to Madinah. It is one of the pillars of Islam. It was the first act required by the Prophet (peace be upon him) after proper belief in Allah. The Messenger of Allah (peace be upon him) said, X X XX “The head of the matter is Islam. Its pillar is prayer. And its apex is jihad.”l The Wisdom Behind Its Legislation Prayer is in gratitude to the great blessings that Allah has bestowed upon his servants. Similarly, it is one of the clearest demonstrations of the meaning of worship, as it displays one turning to Allah and submission and humility in front of Him and a private conversation with Quranic reciting, words of remembrance and supplications. Furthermore, it establishes a relationship and connection between the servant and his Lord; by it, the person rises above the materialistic world [and moves on] to the purification of the soul and its tranquillity. Furthermore, [in this world,] the person becomes immersed in the throngs of life and its attractions and the prayer rescues him before he becomes drowned and, instead, places him in front of the reality of which he was beforehand negligent. He realizes that there is something greater [than this life]. He realizes that this life could not have been created with such perfection and [this world] subjugated to mankind just so that man can live a life of uselessness, without purpose, just moving from one pleasure to another. [Instead, there must be a 1 An authentic hadith recorded by Ahmad, al-Tirmidhi and others.—JZ 36  Fiqft Made. Easy much greater purpose: the worship of Allah and His pleasure in the Hereafter.] Topic One: Some Regulations Related to Prayer The Ruling Concerning the Prayer and The Number of Prayers Prayer is of two types: obligatory and voluntary. The obligatory prayers are also divided into two categories: prayers obligatory upon each and every individual and prayers only obligatory on the community as a whole. The prayers that are obligatory upon each individual are those obligatory upon every legally capable man or woman; these are the five daily prayers. Allah says, CjIS* 01 Z z “Verily, the prayers are enjoined on the believers at stated times” (al-Nisaa 103). Allah also says, (XUi j dlfTjJl “And they have been commanded no more than this: to worship Allah, offering Him sincere devotion, being true (in faith), and to establish regular prayer, and to pay the zakaat, and that is the religion right and straight” (al-Bayyinah 5). The Messenger of Allah (peace be upon him) said, 37  Dr. Saaiift at-Sarftaan Ijiki 35 J* f^V1 5^1 J J / / dUx«j “Islam is built upon five [pillars]: testifying that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayers, giving the zakaat, making the pilgrimage to the House and fasting the month of Ramadhaan.” (Recorded by al-Bukhari.) Naafi ibn al-Azraq said to ibn Abbas [the Companion of the Prophet (peace be upon him)], “Do you find the five [daily] prayers in the Quran.” He responded, “Yes,” and then recited the verse, X XX “So (give) glory to Allah, when you reach the evening [for the sunset and the night prayers] and when you rise in the morning; to Him be praise, in the heavens and on earth; and in the late afternoon and when the day begins to decline [for the noon prayer]” (al-Room 17-18). In the hadith of the bedouin, he came to the Messenger of Allah (peace be upon him) and said, “Concerning the prayers, what has Allah made obligatory upon us?” The Messenger of Allah answered, “Five prayers.” The bedouin said, “Are there any other prayers obligatory on us?” He replied, “No, unless you do so voluntarily.” (Recorded by al- Bukhari and Muslim.) The prayers that are obligatory upon the community as a whole include the other [obligatory] prayers and aspects [related to the prayers], such as the call to prayer, the eclipse prayer and funeral prayer. 38  Ei^ft Maxie Easy Ordering the Young to Pray When the youth reach the age of seven, they should be ordered to pray. When they are ten, they should be disciplined by a mild beating if they do not pray. This is based on the hadith, “Order your children to pray at the age of seven and beat them to do so at the age of ten and separate them in their bedding.” (Recorded by Ahmad and Abu Dawood J) The Ruling Concerning One Who Denies the Obligation of Prayer Whoever denies the obligatory nature of prayers has — — committed an act of unbelief if he was a person who was not ignorant even if he performs the prayer. This is because he is belying Allah, His Messenger (peace be upon him) and the consensus of the Muslim Nation. The same ruling applies for the one who abandons the prayer due to being lackadaisical or lazy, even if he believes in its obligatory nature. Allah has said, 1 According to al-Albaani, this hadith is basan. See al-Albaani, Sabeeb al-Jaami, vol. 2, pp. 1021-1022.—JZ 39  Dr. Saalik ai-Sadlaan I y\ J O^UaJl I IjAaAIj 4 9 9 s i x X x ^t-s^j ^1 |t olS*jll “Then fight and slay the pagans wherever you find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and pay the zakaat, then open the way for them: for Allah is Oft-Forgiving, Most Merciful” (al-Taubah 5). Jaabir (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said, , > „ 4 9 0 0 X *# o X £ * Z 21y z 21Jjjl z Ji-Jl z JI z “Between a man and polytheism (al-shirk) and disbelief (al- kufr) is the abandoning of the prayer.” (Recorded by Muslim.) The Essential Components (Arkaarii of the Prayer There are fourteen essential components or arkaan (JLT jl) of the prayer which may not be left, not intentionally, forgetfully or ignorantly.! (1) Standing straight in the obligatory prayer for the one who has the ability to do so. (2) The opening takbeer which is the statement, “Allahu akbar” and nothing else suffices for the beginning of the prayer. (3) Reciting soorah al~Faatihah. 1 Essential components (arkaan) differ from obligatory acts (waajibaat). If a person fails to perform the essential components, under most circumstances it will be as if he did not perform the act at all. If a person fails to perform the obligatory acts, under some circumstances he may simply have to make up for those acts in another way.—JZ 40  Fiqfi Made. Lasy (4) The bow. (5) Rising from the bow and standing up straight. (6) Prostration. (7) Coming up from the prostration. (8) Sitting between the two acts of prostration. (9) Having calmness and stillness [in each of the acts of the prayer]. (10) The final tashahudS (11) Sitting for the final tashahud. (12) Saying the prayers for the Prophet Muhammad (peace be upon him). (13) Saying the salutation. This is to say twice, “Assalaam alaikum wa rahmatullaahi (peace be upon you and the mercy of Allah).” It is best not to add, “wa baarakatuhu (and his blessings)” for in the hadith of ibn Masood, he narrated that the Prophet (peace be upon him) would greet on his right, “Assalaam alaikum wa rahmatullaahi (peace be upon you and the mercy of Allah)” and on his left, “Assalaam alaikum wa rahmatullaahi (peace be upon you and the mercy of Allah).” (Recorded by Muslim.) (14) Performing the above in the correct order. The Obligatory Acts (Waajibaati of the Prayer There are eight obligatory or waojibaat (cjLstIj) acts of the prayer: (1) The takbeers other than the opening takbeer. (2) Saying, “Sami-Allaahu liman hamidah (Allah has heard him who praises Him),” for both the Imam and the one who prays alone. (3) Saying, “Rabbanaa wa lakal-hamd (Our Lord and to you is the praise).” 1 These are the first set of words recited while sitting, beginning with the words al- tahiyaatu-lilaabi... 41  Dr. Saadft ai-ScuSaan (4) Saying, “Subhanna Rabbiyal-Adheem (Exalted and perfect is my Lord, the Great),” at least once while bowing. (5) Saying, “Subhanna Rabbiyal-Ala (Exalted and perfect is my Lord, the Most High),” at least once while prostrating. (6) Saying the first tashahud. (7) Sitting for the first tashahud. The prayer is nullified if any of these are left intentionally. The prayer is not nullified if they are left forgetfully or ignorantly. The Prerequisites for the Prayer Shuroot (prerequisites, conditions) lexically means a sign. Technically, it refers to something, say X, that Y cannot exist without; however, the mere existence of X does not necessarily mean that Y will occur. The prerequisites of the prayer are: (1) Intention. (2) Being Muslim. (3) Being sane. (4) Being at least of the age of discernment. (5) The time for the prayer having begun. (6) Being in a state of purity. (7) Facing the qiblah. (8) Covering the private parts. (9) Being free of any physical impurities [on one’s clothing or place where one is praying]. The Timings for the Five Daily Prayers The timings show the limits for the prayer. The time is a cause mandating the obligation of the prayer and it is one of the prerequisites for the prayer. 42  Fiqft Made. Easy The Prophet (peace be upon him) delineated the timings of the five daily prayers in more than one hadith. Ibn Abbaas narrated that the Prophet (peace be upon him) said, “[The angel] Gabriel led me in the prayers at the House [of Allah] on two [days].” Then he mentioned the timings of the prayers and he then said, “Then Gabriel turned to me and said, ‘O Muhammad, this is the timing of the prophets before you and your timings are between these two [extremes that he had shown the Prophet (peace be upon him)].’” Recorded by Abu Dawood J The five daily prayers are divided between the day and night. If a person gets his portion of sleep such that he is rested and the morning time is approaching, the time for work and seriousness, the time of the Fajr prayer also comes. This is so that humans consciously realize that they are different from the remainder of the creation. He faces his day and his faith has been increased. When midday comes, he stops again to ponder over his day with his Lord in the Dhuhr Prayer and in order to correct his deeds of the beginning of the day. As mid-afternoon comes, he prays his prayer, facing with it the rest of his day. Then the Maghrib (Sunset) comes. In front of him is the night and the [Sunset and] Isha Prayers during it will carry him through the night, although it is the time of hidden acts, with light and guidance to the sound path. Furthermore, the prayer, in its varied times, is an opportunity to ponder over Allah’s dominion and His perfection concerning everything that encompasses man in his night and day. The Time of the Dhuhr Prayer. The time of the Dhuhr Prayer begins when the sun passes the meridian or its zenith. The ending of the time for Dhuhr is when the shadow of something is equal to the thing’s length in the afternoon. 1 According to al-Albaani, this hadith is basan sahib. See Muhammad Naasir al-Deen al- Albaani, Sabib Sunan Abi Dawood (Riyadh: Maktab al-Tarbiyyah al-Arabi li-Duwal al- Khaleej, 1989), vol. l,p. 79-42 43  Dr. SaaUfi af-Sadfaan The Time of the Asr Prayer. The beginning of the time for the Asr Prayer is when the shadow of something is equal to its length in the afternoon, as such is when the time for the Dhuhr Prayer comes to an end. As for the ending of the time of the Asr Prayer, the choice time by which to pray it is when the shadow of something is twice its own length. However, if necessary, it may be prayed all the way up until [just before] the sun sets. The Time of the Maghrib Prayer. The beginning of the time for the Maghrib Prayer is when the sun sets. Its final time is when the stars become numerous and form clusters with one another. However, its actual final time, although it is disliked to delay it until this time, is when the twilight is finished. The Time of the Isha Prayer. Its earliest time is when the twilight has disappeared. Its ending time is when half of the night has passed. The Time of the Fajr Prayer. Its earliest time is at the second [or true] dawn and its ending time is sunrise. The Timings for the Prayers In Very Northern or Southern Lands The lands of extreme latitudes are divided into three categories: (1) Those lands that are between 45° and 48° north or south of the equator; in these lands, the signs of the day and night are very apparent, of long or short lengths. (2) Those lands that are between 48° and 66° north or south of the equator; in these lands, some of the signs of the day and night are not apparent during portions of the year. For example, the twilight may continue to exist until nearly the time of Fajr. (3) Those lands that are from beyond 66° north or south of the equator until the respective poles; in these lands, 44  Fiqfi Made Easy the daily signs of night and day are not visible for long periods of the year. The Rulings Concerning Each of These Lands. As for the lands in category (1), it is obligatory upon their inhabitants to perform the prayers in their specified times, as were described above. As for those lands in category (3), there is no difference of opinion that their inhabitants must estimate or approximate the timings of the prayers. This is analogous to the case of estimating the times of the prayers during the time of the Anti-Messiah (Dajjaal). In the hadith, the Prophet (peace be upon him) was asked how long the anti-Messiah would be on the earth. In the response, he said, “A day like a year.” The Companions asked, “That day which is like a year, is it sufficient for us to pray [the prayer of] a day and night?” He answered, “No, you must estimate [the times for the prayers].” (Recorded by Muslim.) There is a difference of opinion as to how they should approximate the timings. Some say that they should follow the timings of the closest land that has the regular signs of day and night and follow those proper signs for the timings of the prayers. Perhaps that is the strongest opinion. Some say that they should approximate them with the timing of a temperate zone, where the night is treated as twelve hours as is the daytime. Some say that they should estimate the prayers according to the timing of Makkah or Madinah. As for the lands in the second category, their timings for the prayers other than the Isha and Fajr Prayers will be the same as those in the first category [that is, they pray according to what they see]. As for the Isha and Fajr Prayers, their ruling is the same as for those in the third category [that is, they must estimate the times for those prayers]. 45  Dr. SaaCift at-Sa&um Topic Two: Congregational Prayer Wisdom Behind Its Legislation The congregational prayer is from the most important acts of obedience to Allah and one of the greatest acts of worship. Furthermore, it is a great show of togetherness, mercy and equality between the Muslims, as they gather together in a small convention five times in a day and night, in a noble fashion, under one person’s leadership and all facing one direction. The hearts come together and are purified; mercy and relationships are strengthened; and the differences flow away. The Ruling Concerning Congregational Prayer The prayer in congregation is obligatory upon the free, capable men, whether resident or traveling. This is based on Allah’s statement, Wd? jUdi cJUU lilj “When you (O Messenger) are with them, and stand to lead them in prayer, let one party of them stand up (in prayer) with you” (al-Nisaa 102).1 The command [in the verse] implies obligation. If that is the case while in a state of fear, [the 1 As is clear from the remainder of this verse that the author did not quote in full, this verse is about praying while on the battlefield. Hence, the conclusion that the author — makes above. JZ 46  Fiqfi Made Easy obligation to pray in congregation] must more so be the case in a time of safety. What Constitutes a Congregational Prayer A congregational prayer is made up of [as a minimum] an Imam and a follower, even if it be a woman. This is based on the hadith narrated by Abu Musa, Iog oLul “Two and any [number] above that are a congregation.” (Recorded by ibn Maajah.1) The Place Where the Congregational Prayer Is to Be Held It is the recommended practice to perform the congregational prayer in the mosque. However, it is permissible to pray it elsewhere if need requires that. The women may also pray in congregation separately from the men, as Aisha and Umm Salamah (as al-Daraqutni recorded) used to do. The Prophet (peace be upon him) ordered Umm Waraqah to lead her household in prayer. (Recorded by Abu Dawood.) 1 According to al-Albaani, this hadith is weak. See Muhammad Naasir ai-Deen al-Albaani, — Dbaeef al-Jaami al-Sagbeer (Beirut: al-Maktab al-lslaami, 1988), p. 22. JZ 47  Dr. Saafili aC-Scuflaan Topic Three: Shortening and Combining Prayers The Meaning of Shortening the Prayers Shortening the prayers while traveling means to perform the four rakat prayers as only two rakahs. This law is related to the great aspect of the Shareeah of taking into consideration the needs and circumstances of the Muslim and to make things easier upon him. Shortening the prayers is sanctioned in the Book of Allah, sunnah and is permissible according to the agreement of the leading scholars. Shortening the Prayers Generally, While in a State of Security or Otherwise The prayer is shortened while traveling, regardless of whether one is in a state of security or fear. The fear that is mentioned in the verse1 is only referring to the usual case at that time because most of the Prophet’s journeys were conducted while there was reason to fear the enemy. Ali once said to Umar, “Do we still shorten the prayer even though we are in a state of security?” Umar said, “I was surprised by the same thing that you are surprised at so I asked the Prophet (peace be upon him) and he said, z > a z > z « z x f/ I J ivJ A^J^p 1 The verse related to shortening one’s prayer while traveling is, “When you travel through the earth, there is no blame on you if you shorten your prayers, for fear the unbelievers — may attack you: for the unbelievers are unto you open enemies” (al-Nisaa 101). JZ 48  FujE Made Easy “This is a charity that Allah has bestowed upon you, so accept His charity.” (Recorded by Muslim.) The Distance That Allows One to Shorten the Prayer While Traveling The distance which allows one to shorten one’s prayer while traveling is whatever is termed “traveling” according to the convention of the people and which also involves some form of transportation and taking along one’s provisions. When One Begins to Shorten the Prayer The person begins to shorten his prayer as soon as he leaves the buildings of his city [while on a trip that can be considered “traveling”], according to the conventional usage of the term “leaving from”. This is concluded because Allah has tied shortening the prayer with “going out through the land” and one does not “go out through the land” until he leaves the buildings of his area. Combining the Prayers Combining the prayers is an exceptional permission that is resorted to upon need. Many scholars recommend not combining the prayers unless there is some clear need to do so because the Prophet (peace be upon him) did not combine his prayers except on a small number of occasions. Everything that allows a person to shorten his prayers allows him to combine his prayers. However, not everything that leads to the permission of combining the prayers means that it is also permissible to shorten the prayers. 49  Dr. Saalih d-Sadfaan Combining at the Earlier or the Later Time It is best for the person to do what is easier for him with respect to combining at the earlier of the two prayer times or at the later time. This is because the goal of combining the prayers is to make matters easy and simpler upon the person. If the two cases are equivalent [with respect to ease], then it is better to combine the prayers at the time of the later prayer. If a person is stopped at a location, the sunnah is to pray every prayer in its proper time. [Topic:] The Prostrations of Forgetfulness1 Al-sahu in the prayer means forgetfulness. The prostrations of forgetfulness are part of the law, according to the agreement of the leading scholars, for whoever does something [in the prayer] out of forgetfulness. This is based on both the action and the command of the Prophet (peace be upon him). It is proper to perform it whenever anyone has added anything, left anything out or became doubtful as to an act that he has performed in the prayer. It can be performed before the salutations or after them. They are two prostrations, without any tashahud between them, and one says Allahu akbar for every prostration and then makes the salutations after them. 1 The Arabic text has included this as a subtopic under shortening the prayers but that arrangement has not been followed here as it is a topic on its own, independent of the — question of shortening or combining the prayers. JZ 50  Fiqfi Made Easy Topic Four: Voluntary Prayers The Wisdom Behind Their Legislation It is from the blessings of Allah upon His servants that He has established for them acts of worship that correspond to their natural human inclination and fulfill what He wants of performing the deeds in the proper manner. Since mankind is always open to mistakes and shortcomings, Allah has sanctioned what will complete their acts and will be a substitute for them. Among such sanctioned acts are the voluntary prayers. It is confirmed from the Messenger of Allah (peace be upon him) that the voluntary prayers complete the obligatory prayers when the person has not performed them in their complete sense. The Best Voluntary Acts The best act one can perform voluntarily is jihad for the sake of Allah. Next [in virtuousness comes] learning the knowledge of the religion. Allah says, “Allah will raise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted knowledge” (al- Mujaadilah 11). Then comes the prayer, which is the most virtuous act of the body. The Messenger of Allah (peace be upon him) said, bCJi i i A 1AA1 51  Dr. Saalifi al-Sadlaatt “Adhere to the straight path. And you will not be able to do so [in all of your affairs]. And know that the best of your deeds is the prayer.” (Recorded by ibn Maajah.l) Some of the Voluntary Prayers: The Late-Night Prayers The [voluntary] prayers of the night are better than those of the day. The last half of the night is better than the earlier half. This is based on the Prophet’s statement, x x x x x £ f J 9 x so 0 x JI JUfJ 4JI JjS oUL‘ jl JUI >2 lit dill “After half of the night or two-thirds of it have passed, our Lord, the Blessed and Exalted, descends to the lowest heaven...” (Recorded by Muslim.) [This late night prayer is known as tahajjud.] The tahajjud is what is prayed after one has first slept. Aisha said, “The tahajjud is the standing for prayer after first sleeping.” The Dhuha Prayer [The Dhuha Prayer is a prayer that is performed sometime after the sun has risen a little bit on the horizon until just before high noon.] It is preferable to pray the Dhuha prayer on some days and to leave it on others. This is based on the hadith of Abu 1 According to al-Albaani, this hadith is sahib. See al-Albaani, Sabeeb at-Jaami, vol. 1, p. 225—JZ 32  Fiqfi Made Easy Saeed who said, “The Prophet (peace be upon him) used to pray the Dhuha prayer so often that we would say, ‘He does not abandon it.’ [Yet on other occasions] he would leave it so much that we would say, ‘He does not pray it.’” (Recorded by Ahmad and by al-Tirmidhi who said, “It is hasan ghareeb.”!) As a minimum, it is two rakats. The Prophet (peace be upon him) prayed it as four or six or, as a maximum, eight rakats. It is not a condition to be persistent in performing this prayer. The Prayer for “Greeting” the Mosque It is sunnah to pray what is known as the prayer of “greeting the mosque”. This is based on the hadith from Abu Qataadah in which the Prophet (peace be upon him) said, “When any of you enters the mosque, he should not sit until he prays two rakats." (Recorded by al-Bukhari, Muslim, Abu Dawood, al-Tirmidhi, al-Nasaai, ibn Maajah and Ahmad.) Prostration While Reading [Specific Verses] of the Quran It is recommended for the one reading the Quran and the one listening to prostrate [after reading specific verses of the Quran] and to say,“Allaahu akbar” upon prostrating and to make the salutations upon rising from the prostration. One should say while prostrating, “Subhaana Rabbiya-l-Ala 1 According to al-Albaani, this hadith is weak See Muhammad Naasir al-Deen al-Albaani, — Dhaeef Sunan al-Tirmidhi (Beirut: al-Maktab al-lslaami, 1991), p. 53. JZ 53  Dr. Saafi.fi af-Sadfaan (Perfect and exalted is my Lord, the Most High)” or the other words that have been recorded. Prostration of Thankfulness It is recommended to make the prostration of thankfulness whenever a blessing comes to a person or some evil is repelled. This is based on the hadith from Abu Bakr who said, “Whenever news that pleased the Prophet (peace be upon him) came to him, he would quickly go down in prostration.” (Recorded by Abu Dawood, al-Tirmidhi and ibn MaajahJ) Ali prostrated when he found Dhu al-Thidayah of the Khawarij