Lessons in Hanbali Fiqh

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Lesson #1

- RULES REGARDING WATER

- Classifications of Water
There are three classifications for water:

(ahr): Purifier (1)
(hir): Pure (2)
(Najis): Filthy (3)

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
- (ahr): Purifier

is clean in itself and a purifier for others - :

Al-Imm Ibn Qudmah (may have mercy upon him) writes in al-Umdah:
Water has been created as , which purifies from
(al-adth - ritual
impurity) and
(an-najst - filth). Purification can not be achieved with any liquid

other than the .
[1]

(dall - proof) for this is: The

o X W n :
The Most High says in The Qurn: . . . you find no water, perform tayammum with
clean earth . . . (Srah an-Nis (4) : yah 43)

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THE TYPES OF WATER THAT ARE AND THEIR :

Rain water:
o X W d c b a ` _ n :
The Most High says in The Qurn: . . . and We send down purifying water from the
sky. (Srah al-Furqn (25) : yah 48)
&
o XW m l k j i h g n
:
The Most High says in The Qurn: . . . and He caused water (rain) to descend on you
from the sky, to clean you thereby . . . (Srah al-Anfl (8) : yah 11)

Sea Water:
:
:
The Messenger of (may the salutations and peace of be upon him) said about the
sea: Its water is a purifier and its dead are
(all - permissible to consume).

[2]

Water, Snow, and Hail:
:
(Raslu-llh - the Messenger of Allh) (may the salutations and peace of be

upon him) said in the authentic transmission reported in a al-Bukhr and a
Muslim: Oh , cleanse me of my sins with water, snow, and hail.
[3]

(yah - verse) mentioned above: Hence looking at the general meaning of the
o XW d c b a ` _ n :
The Most High says in The Qurn: . . . and We send down purifying water from the
sky. (Srah al-Furqn (25) : yah 48)
(yt - plural of yah) and (adth and the other - plural of adth) mentioned
above, the scholars of Islm derive that all water that is still upon its original state is .
This would include the following: water from the sea, rain, snow, ice, wells, rivers, and
springs.

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Lesson #1
= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
- (hir): Pure

is clean in itself but it is NOT a purifier for others - :

The purifying quality of water departs if:
(1) a non-purifying substance is cooked therein
(2) it is mixed with something that changes its name from water
(3) it is used for ritual purification

THE FOR EACH ARE:

1. A non-purifying substance is cooked therein.
The first cause is if a object (meat, vegetables, beans, and etc.) is cooked in
water. This takes away the purifying quality of water and renders it only
since it changes the water from its original sate. The for this is (ijm -
consensus of the scholars of Islm)
[4]

2. It is mixed with something that changes its name from water.
o X W n :
The Most High says in The Qurn: . . . you find no water, perform tayammum with
clean earth . . . (Srah an-Nis (4) : yah 43)
Here only uses the word water; not any other liquid. Hence anything that is not called
water; it can not be used for purification. If there was any other liquid or substance
appropriate for purification, would have informed us of it.

3. It is used for ritual purification.
(may the salutations and peace of be upon him) said in the authentic :
None of you should bathe in standing water when he is in a state of major impurity.
[5]

It is understood from this that ritual purification takes away the purifying
quality of the water.
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Lesson #1

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
- (Najis): Filthy

is not clean itself nor is it a purifier for other - :

If water, reaches the quantity of
(qullatn - approximately 216 liters) or if it is
running then it can not become , unless it changes its:
(1) color
(2) taste
(3) smell
otherwise, the water which is stagnant and less than becomes if contaminated
with
(najsah - filth). Meaning, if the water is standing and less than , then it
becomes by any falling in it, irrespective of whether it changes its color,
taste, smell-or not.

is the dual for
(qullah), and the plural of that is
(qill). is a water
container in which people in the past would use to store and carry water. would
approximately hold up to 216 liters of water.
Therefore, if the water is more than 216 liters and some drops it in, then the
water does not become ; and likewise, if the water is less than 216 liters and at the
same time it is flowing. However, if the that drops in this water, changes any of
the three qualities of water (color, taste or smell), then the water becomes , even if
it is a flowing river.
, then this is due to the : As for the limit of
:
:
(may the salutations and peace of be upon him) said: If water reaches ,
it is not contaminated by filth.
[6]

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As for the flowing water, then it is due to the of (may the salutations and
peace of be upon him) with regards to a well called,
(Bir Buah - the Well of

Buah), where people would throw their waste material into. This was a well which
water would flow under.
(may the salutations and peace of be upon him) said about it: "Indeed, water
is , and cannot be contaminated by any filth."
[7]

As for the change in its color, taste, or smell; then this is one of the rulings established
by alone, since there are no authentic in relation to this.
[8]

There is a weak :
"Nothing can make water unless it alters the water's smell, taste, or color."
[9]

Imm ash-Shfi (may have mercy upon him) said:
"What I said that water becomes if its taste, color, or scent is altered by impurities
is attributed to (may the salutations and peace of be upon him), but its chain
of transmission is not acceptable to the scholars of . However, its meaning is
agreed upon by everyone and I know of no one who disagrees on this matter."
[10]

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Lesson #1
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REFERENCES:

[1] Al-Uddah Shar al-Umdah Page #19-20

[2] Reported by the Five and at-Tirmidh said: this is (asan - good) (a
- authentic) and it was also reported by Amad, Ibn Mjah, and authenticated by Ibn
Khuzaimah and Ibn ibbn.

[3] a al-Bukhr and a Muslim

[4] Al-Uddah Shar al-Umdah Page #21

[5] a Muslim, Sunan an-Nas, Sunan Ibn Mjah, Sunan ad-Draqun, Sunan al-Baihaq,
and others. This has been classified as .

[6] Reported by at-Tirmidh, Ab Dwd, an-Nas, and Ibn Mjah, al-Baihaq, and others. It
was declared by Ibn Khuzaimah, al-kim, Ibn ibbn, Ibn azm, an-Nawaw, Ibn
Taimyah, and Ibn ajar.

[7] Reported by Amad, Ab Dwd, at-Tirmidh, an-Nas, ad-Draqun, al-Baihaq, and
others. It is a and was declared as such by Amad, Yay ibn Man, Ibn al-
Mulaqqin, al-Baghaw, and others.

[8] Al-Uddah Shar al-Umdah Page #22

[9] Reported in Sunan Ibn Mjah, Sunan al-Baihaq, and Mujam a-abarn al-Kabr,
Amad, ad-Draqun, al-Baihaq, an-Nawaw, Ibn al-Mulaqqin, and others declared this
to be weak.

[10] Sunan al-Baihaq

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Lesson #2

- SECTION OF UTENSILS

Al-Imm Ibn Qudmah (may have mercy upon him) states:
It is not permissible to use utensils of gold and silver for purification or anything else,
due to:
:

the saying of (may the salutations and peace of be upon him): "Do not drink
from gold and silver utensils, nor eat from its plates, for they are for the disbelievers in this
world, and for you in the hereafter.
[1]

Al-Imm Ibn Qudmah (may have mercy upon him) utilizes this to establish
the prohibition on the usage of all gold and silver utensils, for purification or any other
purpose.
It is noteworthy that this prohibition is equally applicable to men, women, adults,
children, etc.. This is because of the wording of the is general in meaning not
specified to a gender or age group. Wearing gold is only prohibited for men, it is
allowed for women, and yet using utensils of gold and silver are prohibited for both.

The same ruling is applied to utensils soldered with gold and silver.
This means just as it is prohibited to use gold and silver utensils, it is also prohibited to use
utensils soldered with gold and silver, since using such soldered utensils can easily be
termed using gold and silver. However, al-Imm Ibn Qudmah (may have mercy
upon him) then mentions an exception to the rule by saying:
. . . unless the solder is of silver and a very little quantity.
[2]

Note that al-Imm Ibn Qudmah (may have mercy upon him) mentioned four
conditions for the use of such metal:
(1) it must be for soldering
(2) it must be small in quantity
(3) it must be silver
(4) it must be done out of necessity
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This is because Imm al-Bukhr (may have mercy upon him) narrated in his
that:
(may the salutations and peace of be upon him): fixed one of his broken
utensils with the solder of silver.
[3]

Al-Imm Ibn Qudmah (may have mercy upon him) writes:
It is permissible to use the rest of the pure utensils.
The rest of the utensils other than gold and silver include all utensils irrespective
of whether they are precious or not.
The reasons for the permissibility here is:
(1) It is authentically narrated in various transmissions, reported by Imm al-
Bukhr, Imm Muslim, and others (may have mercy upon them all), that
(may the salutations and peace of be upon him) made
(wu -
ritual ablution) from various types of utensils from a variety of elements.
(2) There are no legal texts prohibiting the usage of utensils other than gold and
silver. Therefore they remain on the original ruling of permissibility; since all
objects are permissible in origin, until they are declared prohibited by a legal
text.

Then al-Imm Ibn Qudmah (may have mercy upon him) writes:
It is likewise permissible to use the utensils of the People of the Book, as well as their
garments, so long as their contamination with filth is not known.
People of the Book are the Jews who were blessed with (Taurh - Old Testament)
and the Christians who were blessed with the (Injl - New Testament).
Al-Imm Ibn Qudmah (may have mercy upon him) says that it is permissible to use
their utensils, so long as one does not know of their contamination with a substance.
[4]

This is the clear opinion of the

(madhhab - a school of jurisprudence in Islm; here
referring to the anbal madhhab) and the opinion held by the vast majority of scholars of
Islm. It should be noted here that the term People of the Book is distinguished from
the rest of the non-believers since the People of the Book did not eat dead meat and
they were the ones who slaughtered animals in a manner that was like the Muslim.
This is why Muslims are allowed to eat from their meat and use their utensils. Yet,
today we see that Christians in the West do not follow the rules of their religion and eat
of dead meat. Consequently we can divide utensils into the following four categories:
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(1) utensils we can use without washing are those that belong to Muslims who do not eat
swine nor do they eat un-slaughtered meat
(2) utensils that belong to Jews or Christians who do not eat swine nor do they eat un-
slaughtered meat
(3) utensils we can not use except after washing; that belong to those Christians or members
of other religions who eat dead meat, or whose slaughtered meat we can not eat
(4) utensils we may use without washing that belong to those listed above, but it is not
known whether they ever used those utensils or not; in this case, as the principle of
certainty verses doubt dictates, we regard these utensils to be , which is its
original state.
It is however preferred not to use the utensils of non-believers, based upon the following
:
Thalabah al-Khushan (may be pleased with him) reported: I said: O Allhs
messenger! We are living in a land inhabited by the People of the Book, can we eat
from their utensils? He said: Do not eat from their utensils unless you can not find
utensils other than theirs. (If you can not find other than theirs) Wash them and eat
from them.
[5]

Now as far as clothing is concerned, we can categorize it as the following:
(1) clothing that is made by or is worn by Muslims: the ruling concerning them is that they
are by
(2) garments made by the non-believers, but never worn by them: the ruling concerning
them is that they are by as well
(3) outer-garments worn by the non-believers that do not come in contact with their private
parts: the ruling concerning them is that they are also
(4) under garments worn by non-believers that come in contact with their private parts:
according to the majority of the scholars including Imm Amad (may have mercy
upon him), one should wash them before using them; this is because the non-believers do
not have the concept of
(ahrah - cleanliness and purity by Islmic rules and

standards) and in their acts of worship
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Lesson #2
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NOTES ON TERMINOLOGY USED FOR CITATION OF : NOTES ON TERMINOLOGY USED FOR CITATION OF :

(1) (ath (1) (ath-thalthah - The Three) = Ab Dwd, at-Tirmidh, & an-Nas

(al-arbaah - The Four) = Ab Dwd, at-Tirmidh, an-Nas, & Ibn Mjah (2)
(al-khamsah - The Five) = Ab Dwd, at-Tirmidh, an-Nas, Ibn Mjah,
& Amad
(3)

(as-sittah - The Six) = al-Bukhr, Muslim, Ab Dwd, at-Tirmidh, an-
Nas, & Ibn Mjah
(4)
(as-sabah - The Seven) = al-Bukhr, Muslim, Ab Dwd, at-Tirmidh, an-

Nas, Ibn Mjah, & Amad.
(5)

REFERENCES:

[1] reported by Imm al-Bukhr in his and Imm Muslim in his :

[2] Al-Uddah Shar al-Umdah Volume #1 - Page #25

[3] reported by Imm al- Bukhr on the authority of Anas ibn Mlik (may be
pleased with him)


[5] reported by Imm al- Bukhr in his and Imm Muslim in his on the
authority of Thalabah al-Khushan (may be pleased with him)

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Lesson #3

REMOVING THE FILTH

- Classifications of
:
-

There are three classifications for
(an-Najsah al-Mugh (1) allaah): Major Impurities
(2) (an-Najsah al-Mutawassiah): Medium Impurities
(an-Najsah al-Mukh (3) affafah): Light Impurities

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
- (an-Najsah al-Mughallaah): Major Impurities

"The filth of a dog or a pig is to be washed seven times, one of them with sand."
[1]

for this is the : The
:

(may the salutations and peace of be upon him) said: If a dog licks in the
utensils of one of you, then he should wash it seven times, one of them with sand."
[2]

The saliva of a dog would be considered . The

(anbilah - plural of
anbal) included the of pigs in the same ruling as a dog by way of
(qiys -
analogical deduction). This is due to the fact that a pig is filthier than a dog. The to
show that the pig is is:
o X W b a ` _ ~ } | n :
The Most High says in The Qurn: He has only forbidden you dead meat, and blood,
and the flesh of swine . . . (Srah al-Baqarah (2) : yah 173)
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(sul - question): In our time can we replace sand with soap, detergent, or etc.?
(jawb - answer): There is an
(ikhtilf - difference of opinion) between the

scholars on this issue, even within the . Yet the

(muft bih - the fatw which
is relied upon) of the is: yes soap or other substances that clean just as well or
better than sand may be used. Yet some of the , like Imm ibn mid and Shaikh
ibn Uthaimn (may have mercy upon them both) state that sand should be the only
substance used and no other substance may be used unless you are not able to find
sand.
[3]

Al-Imm Ibn Qudmah (may have mercy upon him) continues to write:
"The rest of the types of filth are washed a minimum of three times until cleanliness is
achieved."

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
- (an-Najsah al-Mutawassiah): Medium Impurities

One should wash at least three times to be purified of it according to al-
Imm Ibn Qudmah (may have mercy upon him).
(may the salutations and peace of be upon him) said: "When one of you
wakes up from sleep, then let him not insert his hand in a utensil before washing his
hands thrice, for he does not know where his hands have been."
[4]

Imm Bah ud-Dn (may have mercy upon him) points out in his Shar that there is
an opinion reported from Imm Amad (may have mercy upon him) that
is washed three times, another opinion stating seven times like that of dogs and
pigs, and yet another opinion that it is washed only once. Al-Imm Ibn Qudmah and
Imm Bah ud-Dn (may have mercy upon them both) preferred the opinion of three
times due to their strict adherence to the .

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"If the filth was on the ground, then one pour of water alone is enough to remove the
filth, due to:
the saying of (may the salutations and peace of be upon him): Pour over
the Bedouins urine, a portion of water.
[5]

is related by Imm al-Bukh The complete r and Imm Muslim (may have
mercy upon them both):
A Bedouin arrived and urinated in one corner of the

(masjid - mosque). People
wanted to forcibly stop him but (may the salutations and peace of be upon
him) forbade them from reacting. When the desert dweller had finished, (may
the salutations and peace of be upon him) ordered that a pitcher of water be brought
and poured over the area. The Bedouin after listening to (may the salutations
and peace of be upon him), said: have mercy on me and

(Muammad) (may
the salutations and peace of be upon him) and no one else! Then (may the
salutations and peace of be upon him) replied: You have restricted something that
is vast.
[6]

Hence we understand from the that if someone is to find some on the floor,
then one must pour water over it until the actual substance is removed. However, if it is
something solid then one has to physically remove it.

Al-Imm Ibn Qudmah (may have mercy upon him) thereafter states:
It is sufficient for the urine of a male infant who does not eat solids to sprinkle it with
water.
[7]

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Lesson #3
= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
- (an-Najsah al-Mukhaffafah): Light Impurities

If a male infant who has not started eating solids yet urinates on one's garment, then it
is sufficient to sprinkle it with water. This is called
(an-naa).
of (may the salutations and peace of be upon him): This is due to the
Narrated by Umm Qais bint Musin (may be pleased with her) who came to
(may the salutations and peace of be upon him) with her baby boy who hadn't yet
started eating solids. (may the salutations and peace of be upon him) sat
him on his lap and the baby boy urinated on his garment. He (may the salutations and
peace of be upon him) then called for water and sprinkled his garment with it, without
washing it.
[8]

This excludes a baby boy who has started eating solids; or a baby girl irrespective of
whether she eats solids or not. The for this is found in a reported by Imm
Ab Dwd and Imm Ibn Mjah (may have mercy upon them both):
(may the salutations and peace of be upon him) said: "The urine of a baby
girl should be washed and the urine of a baby boy should be sprinkled as long as he has
not yet been fed (anything other than breast milk)."
[9]

Al-Imm Ibn Qudmah (may have mercy upon him) then states:
"The same ruling is applied to al-madh."

THE FLUIDS OF THE MALE ORGAN:

The different types of fluids that are discharged from the male organ may be classified
into three categories:
(Madh (1) ): Pre-Seminal Fluid
(Man): Semen (2)
(Wad): White Fluid (3)

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is the name given to pre-seminal fluid. It is discharged unintentionally when a
person male or female is sexually aroused. It is colorless and odorless. Occasionally a
person may emit while not being aware of having emitted it. is classified as
; hence, all that is required to cleanse oneself from it is to have water
sprinkled over it.
for this is found in the : The
Reported by Sahl ibn unaif (may be pleased with him), who said that he used to
release a lot of , which would create great hardship on him. So he asked
(may the salutations and peace of be upon him) about how to clean his garment
affected by , to which he replied:
"It is sufficient for you to take a handful of water and moisten your garment with it
wherever you see the affects of ."
[10]

does however nullify ones . Hence the one who experiences discharge of
should renew his or her . This is based on the following from Imm al-
Bukhr and Imm Muslim (may have mercy upon them both):
(may the salutations and peace of be upon him) said concerning :
is required for it.
[11]

. This will be discussed in detail during our upcoming lesson on the nullifiers of

is the name given to what is discharged during sexual climax. According to the

(mutamad - reliable, approved, authorized) opinion in the , is classified
.
The for this is found in the reported by Imm Muslim (may have
mercy upon him) in his :
It is reported by ishah (may be pleased with her): I used to scrape it () off the
garment of (may the salutations and peace of be upon him) and then he
offered prayer wearing it.
[12]

This is also supported by a second also from the of Imm Muslim (may
have mercy upon him):
It is reported by ishah (may be pleased with her): I used to scrape it () off his
(may the salutations and peace of be upon him) garment with my fingernail while it
was dry.
[13]

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Imm an-Nawaw (may have mercy upon him) said in his Shar of the of Imm
Muslim (may have mercy upon him):
Many scholars said that is . This was narrated from Al ibn Ab lib, Sad ibn
Ab Waqqs, Ibn Umar, ishah, Dwd and Amad in the more correct of his two
views; it is the of ash-Shfi and the scholars of . . .
[14]

is the name given to the white fluid that is discharged after someone urinates,
defecates, or lifts something heavy. It is also known to discharge due to illness and
other health related conditions. One may differentiate between and
understanding that is emitted when there is sexual desire and is not emitted as a
result of sexual desire. Another indication is that gushes out, while slowly leaks out.
is ; meaning it must be washed and it does break ones , but does
not require (ghusl - major ritual ablution, washing of entire body, bath).
Shaikh Muammad Slih ibn Uthaimn (may have mercy upon him) writes in ash-
Shar al-Mumti al Zd al-Mustanqi:
The evidence for that are the words of (may the salutations and peace of be
upon him) when he (may the salutations and peace of be upon him) said to Al ibn
Ab lib (may be pleased with him):
If water gushes forth, then is required.
Gushes forth means that it comes out forcefully, with feelings of desire. Hence
does not require .

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REFERENCES:


[2] reported by al-Bukhr, Muslim, at-Tirmidh, Ab Dwd, an-Nas, ad-Draqun,
al-Baihaq, and others; all classified it as

[3] Ash-Shar al-Mumti al Zd al-Mustanqi Volume #1 - Page #292

[4] reported by Imm al-Bukhr on the authority of Ab Hurairah (may be pleased
with him)


[6] reported by Imm al- Bukhr in his and Imm Muslim in his


[8] reported by Imm al- Bukhr in his , Imm Muslim in his , Ab Dwd
in his Sunan, and others

[9] reported by Ab Dwd in his Sunan

[10] Reported by Imm at-Tirmidh in his Sunan; #115; classified as

[11] reported by Imm al- Bukhr in his and Imm Muslim in his

[12] reported by Imm Muslim in his

[13] reported by Imm Muslim in his

[14] Shar of the of

[15] Ash-Shar al-Mumti al Zd al-Mustanqi Volume #1 - Page #278

[16] Reported by Ab Dwd; #206; classified as in al-Irw
Imm Muslim of Imm an-Nawaw Volume #3 - Page #198

and Ibn Mjah in his Sunan

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Lesson #4

REMOVING THE FILTH (CONTINUED)

" . . . however, a small amount of , blood, and its by-product-like pus, matter, etc.-is
to be overlooked."
So we understand from the statement of al-Imm Ibn Qudmah (may have mercy
upon him) that small amounts of need not be washed; rather, one just moistens the
garment with water.
As we learned in the last lesson, is classified as , and only
requires to be sprinkled with water not rigorously washed. However we should keep in
mind that the discharge of does invalidate .

BLOOD:
o X W ~ } | { z y x n
:
The Most High says in The Qurn: . . . or blood poured forth (by slaughtering or the
like), or the flesh of swine (pork); for that surely, is impure . . . (Srah al-Anm (6) :
yah 145)
The Mufassir, Imm a-abar (may have mercy upon him) said:
Rijs means something that is impure and repulsive.
[1]

This has also been confirmed by the :
It is reported by Asm bint Ab Bakr (may be pleased with her): A woman came to
the Prophet (may the salutations and peace of be upon him) and said: Menstrual
blood may get onto the clothes of any one of us; what should she do with it? He (may
the salutations and peace of be upon him) said: She should scratch it, then rub it
with water, then wash it, then pray in it.
[2]

Imm al-Bukhr (may have mercy upon him) reported this in a chapter
entitled: chapter on washing blood.
Imm an-Nawaw (may have mercy upon him) included it in a chapter entitled:
chapter on the impurity of blood and how to wash it.
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This is also an issue that has , as reported by Imm an-Nawaw (may have mercy
upon him):
Blood is impure, and this is the consensus of the Muslims. The scholarly consensus in this
issue was also confirmed by Imm al-Qurub in his Tafsr
[3]
and by Imm Ibn Rushd in
Bidyah al-Mujtahid.
[4]

Hence we see that the basic principle dealing with blood is that it is , unless
exceptions are made due to clear and authentic evidence.

EXCEPTIONS MADE TO THIS RULE & THEIR :

(1) A small amount of blood, as stated by al-Imm Ibn Qudmah (may have mercy upon
him). This is due to the numerous of
(abah - companions; specifically

referring to the Companions of [may the salutations and peace of be upon him])
praying while bleeding. One of these as related by Ibn Ab Shaibah and Baihaq
with a chain:
Ibn Umar (may be pleased with him) burst open a pimple on his face and some
blood came out. He rubbed it out between his fingers and thereafter prayed without
making a fresh .
[5]

Now the question may be raised as to what is a small amount? Al-Imm Ibn Qudmah
(may have mercy upon him) explains:
A small amount is that which is not detestable to ones self.
Hence, if one notices a small amount of blood flowing from him and it does not frighten
him, then it is to be overlooked; however, if the blood is in a large amount, such that it
shocks and disgusts him, then it must be washed since it is .
The reality of what constitutes a large and small amount will differ from person to
person. This was explained as such by the great scholar and
(ab - singular of
abah) Ibn Abbs (may be pleased with him), and many generations of scholars
after him.

due to the : (2) The blood from the liver and spleen are also
It is reported by Ibn Umar (may be pleased with him) that (may the
salutations and peace of be upon him) said: Two types of dead animals and two types
of blood have been made lawful for us. The two types of dead animals are fish and locusts.
The two types of +blood are the (blood of the) liver and the spleen."
[6]

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Al-Imm Ibn Qudmah (may have mercy upon him) continues:
The human and the urine of those animals allowed for us to eat are (both)
regarded pure.
[7]

We have already discussed the issue of in the last lesson. As for the urine of those
animals that can be eaten, this is based on the :
Some people from
(Ukl) and had come to Madnah to see the Prophet (may

the salutations and peace of be upon him) and pronounced Islm. They said:
Prophet of , we were people of udders; we were not people of plantation [i.e.:
nomads, not farmers]. They found Madnah insalubrious (istaukham), so the Prophet
(may the salutations and peace of be upon him) ordered that they be given some
three to ten year-old milch camels with a camel herd and that they set out with them to
drink of their milk and urine.
[8]

This would be a good place to summarize a few points. The following summary was
prepared by the great scholar, Shaikh ul-anbilah of his time, the Mufassir of the
Qurn, and the teacher of Shaikh Muammad li ibn Uthaimn (may have mercy
upon him); ash-Shaikh Abd ar-Ramn (AbdurRamn) ibn Nir as-Sad (may have
mercy upon him). He wrote in his book of
(Ul wa Fiqh - Principles of

Jurisprudence and Its Rulings), Minhj as-Slikn:
Things that are are:
(1) urine of humans and their stool
(2) human blood, except a small amount of blood that comes out; that is forgivable and
nothing is done about it
(3) the blood that gushes out from a slaughtered animal is - the bits that stay in the
animal are
(4) urine and dung of every animal that is not to be eaten; also all animals of prey (i.e.:
wolves, tigers, and dogs) and the same for dead animals, except the corpses of humans
(does not become )
Flies are not , as they do not have blood; generally fish and locusts are not .
(Bloodless animals shall be discussed in the next lesson)
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:
"Two types of dead animals are , and two types of blood: from the spleen and
liver."
[9]

Shaikh as-Sad (may have mercy upon him) explains further:
"The believer does not become impure in life or death."
[10]

animals are . Dung and urine of
:
"The Prophet (may the salutations and peace of be upon him) ordered a delegation of
Madnah to go and drink the urine of camels as they were complaining of heat."
The semen of humans is . The Prophet (may the salutations and peace of be upon
him) used to wash semen off when it was wet and rub it off when it was dry.
As for urine of a small boy who is not yet eating solid food, then it is to remove it
by sprinkling water on it. (may the salutations and peace of be upon him)
said:
"The urine of a baby girl should be washed off and the urine of a baby boy should have
water sprinkled upon (without washing)."
[11]

If a little boy, who has been trained to eat, but does not eat, urine of such a boy should
only be sprinkled on.

ALCOHOL:

The opinion of the majority of scholars is that alcoholic beverages are . This is the
opinion of the scholars of the anaf, Mlik, and anbal Schools of Islmic
Jurisprudence. It is also the position of the majority of Shfi scholars. Many later
scholars, like Shaikh al-Islm Ibn Taimyah, al-Imm Ibn al-Qayyim, Shaikh ash-
Shinq, and Shaikh Abd al-Azz (AbdulAzz) ibn Abd Allh (Abdullh) ibn Bz (may
have mercy upon them all) also hold this view. Imm an-Nawaw (may have mercy
upon him) reported that there is on this issue.
[12]

for this view is as follows: The
o X W I H G F E D n :
The Most High says in The Qurn: . . . intoxicants, gambling, idols, and divination by
arrows are but filth . . . (Srah al-Midah (5) : yah 90)

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WOOL AND HAIR OF ANIMALS:

The wool and hair of a dead animal is pure.
[13]

What is meant by the term dead animal is any animal not slaughtered in accordance
with the Islmic method of slaughtering. This would include includes animals that die
a natural death or killed in a manner contrary to the Islmic method of slaughtering. This
catorgory also includes animals that are not for us to eat.
However, animals like: pigs, carnivores, and all animals that die in any way other than
the Islmic method of slaughtering; become due to death. Yet, al-Imm Ibn
Qudmah (may have mercy upon him) mentions two exceptions to the rule: the wool
and the hair of these animals. The Fuqah explain that the wool and hair of an animal
do not die due to the death of the animal itself. Since the wool and the hair of animal
do not posses a soul, it is not said the hair died when they are trimmed or shaved.
Hence, it follows that the wool and hair of an animal do not become due to the
death of the animal; rather it remains .
Ibn Taimyah (may have mercy upon him) explains:
This opinion is more supported by the evidence that indicates the purity of all hair,
feathers, fur, and wool; regardless of whether or not we can eat the flesh of the animal whose skin
possesses it and regardless of whether the animal is alive or dead. This is the strongest of the
two opinions held by scholars and one of the two opinions of Amad.
[14]

The following break down offered by Ibn Taimyah (may have mercy upon him)
regarding the filth of a dog will help understand this concept better:
There are three views among the scholars regarding the purity of dogs:
(1) they and their saliva are both ; this is the view of Imm Mlik (may have mercy
upon him)
(2) they and their hair are both ; this is the view of ash-Shfi (may have mercy upon
him) and is one of the two views of Imm Amad
(3) their hair is , but their saliva is ; this is the view of Imm Ab anfah and is the
other of the two views of Imm Amad
This (3) is the most correct view. So if the wetness of the dogs hair gets onto ones
garment or body, that does not make it .
[15]

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REFERENCES:

[1] Jmi al-Bayn Volume #8 - Page #53

[2] Reported by Imm al-Bukhr in his #227 and Imm Muslim in his

[3] Tafsr al-Qurub Volume #2 - Page #210

[4] Bidyah al-Mujtahid Volume #1 - Page #79

[5] It is related in Muannaf Ibn Ab Shaibah as and in Sunan al-Baihaq Volume #1 -
Page #141

[6] Related by Imm Amad, Imm ash-Shfi, al-Baihaq, and ad-Draqun; but Imm
Amad says that it is mauqf and takes the ruling of a that is marf


[8] Reported by Imm al-Bukhr in his

[9] This has already been cited under [6]

[10] Reported by Ibn Mjah and Imm Amad as

[11] Reported by Ab Dwd and an-Nas

[12] Al-Majm of Imm an-Nawaw Volume #2 - Page #563


[14] Majm al-Fatw Volume #21 - Page #38-39

[15] Majm al-Fatw Volume #21 - Page #530
#3871 and #5286
#291

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Lesson #5

REMOVING THE FILTH (PART 3)

All skins of dead animals, irrespective of whether they have been tanned or not, are
.
[1]

It is crucial to have a proper understanding of what is meant here by dead animals.
What is intended are those animals that die in a situation other than the proper Islmic
method of slaughtering. This would include animals that are slaughtered by people of other
religions who do not follow the Islmic method of slaughtering animals. This would also
include animals that die an accidental or natural death without being properly
slaughtered. This does not include the tanned skins of animals that are for
consumption and are slaughtered in the proper Islmic method, since those animals are
by . (This is a reason amongst the many why it is vital for one to study these
texts with a qualified teacher; otherwise one may derive meanings other than those
which are intended by simply reading the texts themselves.)
Along with a proper understanding of what is intended by dead animals, it also
important to know what is meant by tanning. Tanning is the process of making leather
from the skins of dead animals. From an Islmic perspective, it is vital for one to know
whether these tanned skins which are used to make leather goods are classified as
or . This ruling has an enormous impact on ones daily life as everyone uses
products made from leather in some form or another. Many of these leather goods
(wallets, belts, jackets, shoes, etc.) are worn during
(alh - ritual prayer) and affect

the validity of .

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
DEAD ANIMALS BEFORE BEING TANNED

The first issue in dealing with skins of dead animals is that of their ruling before they
have been tanned. This is by based upon the following :
:

Ibn Abbs (may be pleased with him) reported that (may the salutations and
peace of be upon him) said: If the hide of an animal is tanned, it becomes pure.
[2]

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such as the following: This opinion is further corroborated by many other
"Tanning removes its impurity."
[3]

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
DEAD ANIMALS AFTER BEING TANNED

The next issue in dealing with skins of dead animals is that of their ruling after they
have been tanned. There are four opinions in regarding this issue.

THE FIRST OPINION:

The first opinion is that of al-Imm Ibn Qudmah (may have mercy upon him). He is
stating here that the hide of all dead animals can not be made by way of tanning;
regardless of what type of animal it is. This opinion has been attributed to both Imm
Mlik and Imm Amad ibn anbal (may have mercy upon them both).
: The main piece of evidence supporting this opinion is the following
Abd (Abdullh) ibn Akm reported: A statement of (may the salutations
and peace of be upon him) was read to us: Do not benefit from the hide or the sinew
of an animal that dies.
[4]
The scholars who hold this opinion use this to say that it abrogated other
on this matter. The first issue with using this as is that Abd (Abdullh) ibn
Akm never met (may the salutations and peace of be upon him). There is a
missing narrator, who is the one that Abd (Abdullh) ibn Akm heard this statement
from. This type of is called a mursal . The second issue is that the
narrator who heard this from Abd (Abdullh) ibn Akm, whose name is Ibn
Ab Lail, was not known to the scholars of to have heard from Abd
(Abdullh) ibn Akm. Due to this, many scholars of declared this to be
(af - weak), including the two Imms of al-Jar wa t-Tadl
[5]
: Imm Amad ibn
anbal and Imm Yay ibn Man (may have mercy upon them both).
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Imm Bah ad-Dn al-Maqdis (may have mercy upon him) explains this issue in al-
Uddah Shar al-Umdah quoting Imm at-Tirmidh (may have mercy upon him),
who reported that Imm Amad ibn anbal (may have mercy upon him) would rely
on this , but later retracted this opinion due to the manifestation of the weakness of
this .
[6]
The Q of the , Q Ab Yal (may have mercy upon him) also
reported that Imm Amad ibn anbal (may have mercy upon him) left this opinion
after the weakness of this was found.

THE SECOND OPINION:

The hide of all dead animals which are to eat had they been properly slaughtered,
may be made by way of tanning. This means that the hides of dead cows, sheep,
camels, and other animals which are to consume can be purified by tanning them.
Yet those animals that are
(arm - forbidden, impermissible) to eat, such as pigs,

dogs, carnivores, etc.; their skins are not made by the process of tanning. This is
the view of the majority of the scholars of Islm, including: Al-Auz, Abd
(Abdullh) ibn al-Mubrak, and Isq (may have mercy upon them all); it was also
narrated from Imm Amad ibn anbal (may have mercy upon him), as his final
verdict.
[7]
This was also the view favored by Imm Majd ad-Dn ibn Taimyah, al-Imm
Ibn Qudmah al-Maqdis
[8]
, Ibn amdn al-anbal, Ibn Razn, Q Ab Yal, Imm
Bah ad-Dn al-Maqdis, Shaikh al-Islm Taq ad-Dn ibn Taimyah
[9]
, and his student
Ibn Qaiyim al-Jauzyah (may have mercy upon them all). This is also the preferred
opinion of Shaikh Abd Al-Azz (AbdulAzz) ibn Bz, Shaikh Muammad li ibn
Uthaimn, and Shaikh li al-Fauzn (may have mercy upon them all).
[10]

for this opinion is based upon the following : The
Salamah al-Mubiq (may be pleased with him) reported that: The Prophet (may
the salutations and peace of be upon him) asked a woman during the Battle of Tabk
for some water, and she replied that the only water that she had was in a water skin
made from the hide of an animal that was not properly slaughtered. To this, the
Prophet (may the salutations and peace of be upon him) said: Didnt you tan it?
When she replied that she had, he (may the salutations and peace of be upon him)
said: Tanning, it is as slaughtering it.
[11]

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Since the clearly states Tanning, it is as slaughtering it., we see that the skin of
pigs or dogs would not be purified due to tanning since they do not become for
consumption with slaughtering.
: This is also supported by the
It is reported by ishah (may be pleased with her) that: The Prophet (may the
salutations and peace of be upon him) was asked about the hides of dead animals, to
which he replied: Tanning them purifies them.
[12]

In the mentioned above, it is clearly stated that tanning fulfills the same function as
slaughtering with respect to purification. These and others like it are the that
tanning is a means of purifying, only applies to animals that are , since they
connect tanning to slaughtering. Hence if an animal is not made by slaughtering
it, then its skin is not made by tanning.
The proponents of this view also cite as the numerous that prohibit the use
of the hides of predatory animals. One of these is the following:
All predatory animals with tusk and every bird with claw are forbidden for
consumption.
[13]

: This is also supported by the
Muwiyah ibn Ab Sufyn (may be pleased with him) reported that: (may
the salutations and peace of be upon him) forbade tiger skins.
[14]

Furthermore:
Muwiyah ibn Ab Sufyn (may be pleased with him) reported that (may the
salutations and peace of be upon him) said: The angels do not accompany a group
of people among whom there is a tiger skin.
[15]

THE THIRD OPINION:

The hide of all dead animals can be made by way of tanning other than that of a pig or dog.
This is the well known opinion of the Shfi .
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Their is that the skin of the pigs can not be made , because describes the
animal itself as :
o X W ~ } | n
:
The Most High says in The Qurn: . . . the flesh of swine (pork); for that surely, is
impure . . . (Srah al-Anm (6) : yah 145)
The skin is a part of the animal; consequently the impurity of a pig is a permanent
attribute that can not be removed by tanning. As for the dog, the severity of its
impurity is established by the fact that (may the salutations and peace of be
upon him) ordered us to wash a dish seven times, once with dirt, if a dog drinks from it.
Hence the Shfi scholars draw a connection between the filth of a dog and that of a
pig.

THE FOURTH OPINION:

The hide of all dead animals can be made by way of tanning other than that of a pig. This is
the opinion of the anaf , as quoted by the great anaf scholar Imm al-Qudr
(may have mercy upon him):
Any skin which has been tanned becomes pure, hence prayer is valid on it, and
from (water contained in) it, except the skin of a pig and human.
[16]

Their is that the skin of the pigs can not be made , because describes the
animal itself as :
o X W ~ } | n
:
The Most High says in The Qurn: . . . the flesh of swine (pork); for that surely, is
impure . . . (Srah al-Anm (6) : yah 145)

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CONCLUSION:

The strongest of all these opinions and knows best is the second opinion; tanning
only purifies the hides of the animals that we would be allowed to eat had they been
properly slaughtered. The for this opinion is numerous and it is related from
sources. It is a moderate opinion that does not raise any serious objections. It does not
reject any of the related by other opinions, when all other opinions struggle in
attempting to reject its . It coincides with the anaf opinion in prohibiting the use
of pigskin and the Shfi opinion in prohibiting both pigskin and dog skin. So it does
not reject their , but rather it is supported by them. Hence a follower of any of
these

(madhhib - plural of ) could follow this opinion without having left
their .
It is the later and final opinion of Imm Amad ibn anbal (may have mercy upon him)
as reported by both Q Ab Yal and Imm Bah ad-Dn al-Maqdis (may have
mercy upon them both). It also accommodates the various that prohibit using
the hides of predatory animals. It puts forth the verdict without rejecting any
which are , while all the other opinions struggle to reject the put forth by this
opinion.

Shaikh Ibn Uthaimn (may have mercy upon him) provides a useful summary:
Animal skins may be divided into three types:
(1) skins which are whether they are tanned or not; these are the skins of animals that
may be eaten and are slaughtered correctly
(2) skins which can not be either before or after tanning, because they are , these
are the skins of animals whose meat we can not eat, like pigs
(3) skins which become after tanning, but are not before tanning; these are the
skins of animals whose meat may be eaten if they are slaughtered properly but not if they
die otherwise
[17]

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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
BONES & MISCELLANEOUS ISSUES

. . . and likewise, their bones.
Hence al-Imm Ibn Qudmah (may have mercy upon him) holds the view that the
bones of animals that are either to begin with such as pigs and dogs, or those that
die in a manner other than the Islmic method of slaughtering are . This is due to
the fact that the bones of an animal are a part of the animal, unlike hair or wool that
shed without causing harm to the animal; if the skin or bones are removed, it would
cause major damage or even death to the animal. So the bones and skin are from the
body of the animal and fall under the prohibition mentioned in the yah of the Qurn:
o X W C B A n :
The Most High says in The Qurn: The dead animal has been made forbidden upon you
. . . (Srah al-Midah (5) : yah 3)

Al-Imm Ibn Qudmah (may have mercy upon him) continues by stating:
Every dead animal is .
This has been established by the words of mentioned above. Hence every dead
animal being is a universal rule based upon the yah of the Qurn and supported
by of the scholars.
However, there are some exceptions to this rule. These exceptions have been
established by which are clear and . Al-Imm Ibn Qudmah (may have
mercy upon him) mentions three exceptions: a dead human being, a dead animal from
the sea, and a dead bloodless animal.

A DEAD HUMAN-BEING:
A human Believer, male or female, alive or dead, is not ; even when in a state of ritual
impurity. The for this has been discussed in detail in the earlier lessons. The base of
this ruling stems from the :
(may the salutations and peace of be upon him) said: Verily, a Muslim does
not become .
[18]

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A DEAD ANIMAL FROM THE SEA:
This was also discussed in detail in the earlier lessons. This is based upon the
:
(may the salutations and peace of be upon him) said about the sea: "Its
water is , and its dead are ."
[19]

A DEAD BLOODLESS ANIMAL:
Here an explanation of the difference between an animal with blood and a bloodless
animal in Islmic books is noteworthy. In the earlier days of Islm, animals were
divided into two categories.
(1) Animals with blood. This would be similar to what are labeled as vertebrates
today. All animals in which the blood flows are included in this category. This
category would include fish, reptiles, amphibians, birds, and mammals.
(2) Animals without blood. This would be similar to what are labeled as
invertebrates today. All animals except for those in the Chordate subphylum
Vertebrata (fish, reptiles, amphibians, birds, and mammals). These are animals
in which blood does not circulate nor flow. This includes insects, such as a fly.
Al-Imm Ibn Qudmah (may have mercy upon him) says that the bloodless animals do not
become due to death. The for this can be found in the :
(may the salutations and peace of be upon him) said about a fly: If a fly falls
into one of your containers [of food or drink], immerse it completely before removing
it, for under one of its wings there is venom and under another there is its antidote.
[20]

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REFERENCES:


[2] Reported by Imm Muslim in his

[3] Reported by an-Nas, at-Tirmidh, Ibn Mjah and al-kim in his

[4] reported in Musnad Imm Amad, Sunan at-Tirmidh, Sunan an- Nas, Sunan Ibn Mjah, and other
sources with chains of transmission from al- kim ibn Utaibah from Ibn Ab Layl from Abd bin Akm. Others
have narrated it with unknown people between al- kim ibn Utaibah and `Abd bin Akm or without
mentioning any narrator between the two whatsoever. Hence the is graded to be

[5] Al-Jar (declaration of unreliability) and At-Tadl (affirming someones integrity)


[7] Imm an-Nawaw reports these in his Shar of Muslim Volume #4 - Page #54; these opinions have also been
reported by Imm Ibn Mufli al-anbal in al-Fur Volume #1 - Page #102

[8] Al-Kf Volume #1 - Page #46

[9] Majm al-Fatw Volume #21 - Page #95

[10] The opinion of Shaikh Ibn Bz is reported in al-Fatw al-Jamah li l-Marah al-Muslimah Volume #3 - Page #860;
the opinion of Shaikh Ibn Uthaimn is stated in his book Shar al-Mumti Al Zd al-Mustaqni Volume #1 - Page #74;
the opinion of Shaikh li al-Fauzn is recorded in his book al-Mulakhkha al-Fiqh Volume #1 - Page #18

[11] reported in Musnad Imm Amad, Sunan Ab Dwd, Sunan an- Nas, and other sources; Ibn ibbn
has reported it as ; Ibn ajar al-Asqaln also declared it to be in al-Talkh

[12] Reported by Ibn ibbn as


[14] Reported by Ab Dwd, 4239; classified as by al-Albn in Ab Dwd, 3566

[15] Reported by Ab Dwd, 4130; classified as by al- Albn in Ab Dwd, 3478

[16] Al-Lubb f Shar al-Kitb Volume #1 - Page #47

[17] Liq al-Bb al-Maft by Ibn Uthaimn, 52/39

[18] Reported by Ibn Mjah and Imm Amad as

[19] Reported by the Five and at-Tirmidh said: this is and it was also reported by Amad, Ibn
Mjah, and authenticated by Ibn Khuzaimah and Ibn ibbn

[20] Related by Imm Bukhr in his

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:
Lesson #6

- ANSWERING THE CALL OF NATURE

Before we begin this lesson, we should understand this topic is not to be taken lightly.
This topic should remind the student of knowledge that Islm is a perfect, complete,
unique, and integral way of life. Nothing is required in our spiritual or worldly life that is
not clearly explained by the
(Dn - way of life; religion) of Islm. Even the etiquettes

related to answering the call of nature are clearly explained. This is one of the methods
that mankind, whom has honored over animals, may distinguish themselves from
animals.
Islm is the religion of cleanliness and purity. Islm teaches us spiritual and physical
cleanliness; consequently standards of cleanliness are ordained upon the believer. To
illustrate the importance of this subject, (may the salutations and peace of be
upon him) revealed to us in the that:
Most of the punishment in the grave will be because of urine.
[1]

This is further explained by the next :
Ibn Abbs (may be pleased with him) reported that (may the salutations and
peace of be upon him) said as he passed by two graves: They are being punished,
but they are not being punished for any major sin. One of them would not protect
himself (keep himself clean from) his urine while the other would walk about spreading
malicious gossip.
[2]

Hence we see the importance of protecting ourselves from , because a failure to do
as such and to not follow the proper sanitation standards of Islm may warrant severe
punishment in the grave. (

- Oh ! We take refuge with YOU from
the punishment of the grave.)

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ENTERING & LEAVING THE LAVATORY

It is recommended for the one who wants to enter the lavatory to say:

(Bi-smi-LLHI - adhu bi-LLHI mina l-khubthi wa l-khabith).
[3]

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The word used here is , which may be translated into lavatory or toilet-room.
Secondly he uses the word
, meaning that it is

(mustaabb - recommended,
commendable, preferable).

At this juncture it would be beneficial for the student of knowledge to understand some
terminologies which are used in the books of
(Ul al-Fiqh -
Principles/Foundations/Fundamentals of Jurisprudence). Every action in life falls into one of five
categories. This is explained by the great scholar Shaikh Abd Ar-Ramn (AbdurRamn) ibn
as-Sad in his book Minhj as-Slikn:
Whatever a person does falls into one of these five categories:
(1) \
(Far / Wjib - obligatory, mandatory, necessary) - these deeds are such that:
if they are carried-out, the person shall be rewarded; if they are left-out, the person
shall be punished. There are two subcategories of this class of deeds:

(Far Ain - individual duty) - the performance of these deeds is a must

upon every

(mukallaf wa bligh wa qil - responsible / obliged to
observe the precepts of Islm and legally mature / of age and sensible / rational / sane in
mind / in full possession of ones mental faculties) person.
a)

(Far Kifyah - collective duty) - the performances of these deeds are a

collective obligation on the community. If these deeds are being performed by a
segment of the community, then the rest of the community are absolved from this
obligation.
b)
(arm - forbidden, prohibited, unlawful; sin) - these deeds are such that: if they are
carried-out, the person shall be punished; if they are left-out for the sake of , the
person shall be rewarded.
(2)
(Mub - permitted, allowed, lawful) - these deeds are such that: whether they are
carried-out or left-out, the person shall neither be rewarded nor punished.
(3)
(Makrh - detested, disliked, reprehensible) - these deeds are such that: if they are
carried-out, the person shall not be punished; if they are left-out, the person shall be
rewarded.
(4)
(Masnn - recommended, prescribed) - these deeds are sure that: if they are
carried-out, the person shall be rewarded; if they are left-out, the person shall not be
punished. (The opposite of )
[4]

(5)

Al-Imm Ibn Qudmahs (may have mercy upon him) recommendation for the one
entering the toilet to first say: is based upon the :
Al (may be pleased with him) reported that (may the salutations and peace
of be upon him) said: The cover of the
(aurah - nakedness) when he wants to

enter the house of (Shain - Satan) (toilet), is to say: ."
[5]

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Then al-Imm Ibn Qudmah (may have mercy upon him) further recommends:
One should then supplicate: -
.
This may be translated as: (I begin) With the name of - I take refuge with from all
the male and female Jinn. The word means male Jinn or Devils and the word

means female Jinn.

There is yet another narration which provides us with one more appropriate (du
- supplication, invocation, prayer) at this occasion which is based upon the
related in the two books:
Anas ibn Mlik (may be pleased with him) reported that (may the
salutations and peace of be upon him) would say on entering the :

(ALLHUMMA inn adhu bi-KA mina l-khubthi wa l-khabith).
[6]

This may be translated as: Oh ! I take refuge with YOU from all the male and female
Jinn.
This issue has to do with the unseen; there are beings such as Jinn who reside in the
toilets. We may not be able to see them, but they do exist and we must be aware of them.

(al-amdu li-LLH - all praise is for ), our beloved (may the salutations
and peace of be upon him) has shown us the method of being protected from such
beings and their malice. These methods are the aforementioned
(adiyah - plural of
, supplications),

Al-Imm Ibn Qudmah (may have mercy upon him) then mentions:
When the person leaves the toilet they should say:
-

(Ghufrna-KA - al-amdu li-LLHI l-ladh adhhaba anni l-adh wa fn).
This may be translated as: All praise is for , WHO removed from me what was
harmful and restored me to soundness.
( ) has been reported in the : The first part of the
ishah (may be pleased with her) reported that (may the salutations and
peace of be upon him) said: Whenever (may the salutations and peace of
be upon him) would come out from the toilet, he would say, .
[7]

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, is a asking for forgiveness. One might ask for the reason someone asks
for forgiveness while leaving the toilet; is it because he or she has sinned.
To answer this question, first and foremost we must understand that whatever and
his (may the salutations and peace of be upon him) have taught us should be
followed. These
and guided ways contain great wisdom that we may or may not
understand. Our understanding and comprehension should not be a requisite of our
following and obeying.
After having said that, some of what the scholars of Islm have said regarding the
wisdom behind asking for forgiveness while exiting the toilet shall be shared here.
The renowned scholar of Islm, Shaikh diq al-Mannah (may preserve him) gave the
following explanation:
We do not seek the forgiveness and mercy of only after sinning, but rather we seek the
forgiveness and mercy of at all times. We know from the that (may
the salutations and peace of be upon him) would ask for forgiveness from , 100
times a day; that was not due to sin, but rather due to a love and awareness of . He
(may the salutations and peace of be upon him) would ask for forgiveness after the
obligatory ; even though it is not a sin, rather it is one of the greatest deeds in Islm.
Hence his (may the salutations and peace of be upon him) asking for forgiveness
after the is not due to sinning, but rather asking for forgiveness for our
shortcomings and thanking for allowing us to perform such a deed that we are not
worthy of performing.
The process of digestion that breaks down food in our bodies happens due to the fact
that made it easy for us, when He may not have made it easy for others. We do not
consider this fact and are ungrateful for it. Thus we seek forgiveness for not thanking for
giving us such a system within our body. Another point of wisdom behind this asking for
forgiveness is so that may cleanse us of our spiritual impurities, as has cleansed us
of physical impurities.

Al-Imm Ibn Qudmah (may have mercy upon him) also mentioned the :

.
[8]

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It should be mentioned at this point that this has not been authentically reported
from (may the salutations and peace of be upon him). Yet, one has to wonder
why this has been mentioned by great scholars of Islm in their respected books.
This has been mentioned in all of the classical books of the by scholars who
were the strictest in sticking to the which are . It has been mentioned in al-
Umdah by al-Imm Ibn Qudmah (may have mercy upon him)
[9]
, in Zd al-Mustaqni
by Imm al-ajjw (may have mercy upon him)
[10]
, in Dall a-lib by Imm al-Mar
(may have mercy upon him)
[11]
, and by one of the greatest scholars alive today
Shaikh li al-Fauzn (may preserve him) in al-Mulakhkha al-Fiqh
[12]
. This is
also mentioned in the books of of all four of the well-known ; for example it is
quoted in the anaf book Tufah al-Mubtad.
That fact that these scholars recommended this is not a itself since scholars
may make mistakes. Yet, the question remains why would such scholars recommend a
based upon a narration? Unfortunately most of the commentators of these
books, students of knowledge, and even major scholars have rejected this as being
based upon a narration without having done an in-depth research on this issue.
The answer to why such great scholars of past and present recommend this may be
found in the (takhrj - checking of the status and source of ) of the book Shar
al-Mumti Al Zd al-Mustaqni of Shaikh Muammad li ibn Uthaimn (may have
mercy upon him).
[13]
Even though the reporting this from (may
the salutations and peace of be upon him) is , there are many supporting
narrations from the (may be pleased with them). These narrations are called

. From these narrations is what Imm Ibn Ab Shaibah (may have mercy
upon him) reported in form on the authority of Ab Dharr (may be pleased
with them); this narration was authenticated by Imm Ibn ajar (may have mercy
upon him) as . Hence this may not be narrated with a chain from
(may the salutations and peace of be upon him) but it was narrated with a
chain from Ab Dharr (may be pleased with them).
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Since a is a in (Sharah - the revealed/canonical law of Islm), this
is in fact proven. If this is supported by a weaker one that is
, this is then considered as being well established.

Al-Imm Ibn Qudmah (may have mercy upon him) continues by stating:
One should enter the toilet with the left foot and leave with the right foot.
No that specifically mention entering the bathroom with the left foot and
leaving it with the right were found. Rather this ruling seems to be based upon
of
the scholars. Yet it is noteworthy to notice that
is not made without a base and

the scholars of Islm based their
upon the following :

peace of be upon him): would use his right hand for eating and for his purifications
and would use his left hand when he went to the bathroom or dealt with things that
were harmful.
[14]

: This specification of the general preference for the right is also evidenced by the
(may the salutations and peace of be upon him) said: If one of you puts his
sandals on, let him start with his right foot. When he takes them off, let him start with
his left, so that his right foot is the first to wear the sandal and the last to be taken out of
it.
[15]

Based upon these and many other , there is of the scholars of Islm that
one should enter the bathroom with his left foot and exit with the right; as it has been
mentioned in the that one enters the with his right foot and exits
with the left. Since the is a place of purity and cleanliness, one enters with the
right foot and exits with the left. Since the toilet is a place of , one enters with the
left foot and exits with the right.

Al-Imm Ibn Qudmah (may have mercy upon him) then writes:
One should not carry anything in the bathroom with name of on it, except in need.
The words he used here are:

(the name of , The Lofty). This would thus
include the

(Muaf - written copy of The Qurn) or printed that contain
the name of and any other item with the name of on it. Many people are in the
habit of wearing rings that have the name of on them.
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Here the noble student might ask what one is to do when he or she has something on
them that has the name of (like a ring) and is afraid it would be stolen if left outside?
The answer to this may be found in al-Imm Ibn Qudmahs (may have mercy upon
him) masterpiece on , al-Mughn. He (may have mercy upon him) sates:
If a person wants to enter the toilet and he has with him something in which is
mentioned, it is to put it aside . . . if he keeps the thing in which is mentioned
with him and is careful not to let it fall, or he turns the stone of the ring towards the
inside of his palm, there is nothing wrong with that.
Imm Amad (may have mercy upon him) said: If a ring has the name of on it
and he turns it towards to the inside of his palm, and enters the toilet (that is
permissible).
Ikrimah (may be pleased with him) said: He should turn it like this towards the
inside of his palm, and fold his fist over it.
This was also the view of Imm Isq (may have mercy upon him) and the same
concession was granted by Ibn al-Muaiyib, al-asan al-Bar, and Ibn Sirn (may
have mercy upon them all).
[16]

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LEANING ON THE LEFT FOOT

One should lean himself on the left foot.
The scholars of Islm have mentioned a few point of wisdom with regards to this. The
first thing they mention is that it a position that helps ease the flow of urine from the
body and it helps a person fully discharge urine. This stops urine from seeping out
later.
Also there are a number of that report (may the salutations and peace of
be upon him) instructing the (may be pleased with them) to sit leaning on
the left foot. Imm Bah ad-Dn al-Maqdis (may have mercy upon him) explains
this in al-Uddah Shar al-Umdah
[17]
by mentioning the narration of Surqah ibn Mlik
(may be pleased with him) which is reported by a-abarn (may have mercy
upon him).
[28]
Shaikh Ibn Uthaimn (may have mercy upon him) explains this in
Shar al-Mumti Al Zd al-Mustaqni
[19]
by mentioning the narrations from al-Baihaq
(may have mercy upon him),
[20]
yet he (may have mercy upon him)himself grades
them as . Since these are not , they are only used as supporting .
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PROPER/APPROPRIATE PLACES

If one is outside, then they should go far away and seek to be secluded; so people may
not see him when he relieves himself.
Thus from these words of al-Imm Ibn Qudmah (may have mercy upon him), we
understand that it is prescribed for the Muslim when he desires to relieve himself to
screen himself from the people.
Al-Mughrah ibn Shubah (may be pleased with him) reported that (may the
salutations and peace of be upon him) said: Hold this container. Then he (may
the salutations and peace of be upon him) walked away until he disappeared from me
and relieved himself (may the salutations and peace of be upon him).
[21]

This is that one must conceal himself from the eyes of the people when
relieving himself. Imm an-Nawaw (may have mercy upon him) said that it is the
of the scholars on this issue. One practical ruling that can be derived from this is
that it is not permissible for Muslims to use urinals.
Al-Imm Ibn Qudmah (may have mercy upon him) thereafter continues:
One should choose the floor that is soft when he wants to urinate.
The reason for this is that on hard ground, there is a strong possibility that one will get
splashes of urine onto his clothing. On soft ground, (like sand) the ground absorbs the
urine and it does not splash back. Keeping oneself pure and clean is an integral part of
worship in Islm. This is one of the unique and distinguishing features of Islm which
shows the internal and external cleanliness of a Muslim. Once again this also points to
the prohibition of Muslims using urinals.
One should not urinate in a crack or a hole because that is where the Jinn reside.
which is : This is based upon the
(may the salutations and peace of be upon him) forbid the (may be
pleased with them) from urinating in holes; when asked why, he (may the salutations
and peace of be upon him) replied that: Jinn live in them.
[22]

It is also impermissible to urinate on a roadway and under places providing shade for
people.
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for this is the which is almost verbatim: The
Al-Imm Ibn Qudmah (may have mercy upon him) reports that (may the
salutations and peace of be upon him) said: Beware of the two things which
provoke the curse (of people upon you): the one who relieves himself on the road the
people use or in their area of shade.
[23]

Al-Imm Ibn Qudmah (may have mercy upon him) carries on:
One is not allowed to urinate under fruit bearing trees.
This shows that the scholars of Islm used the earlier mentioned to understand
that is applies to every place that people use, whether it be a road, some shaded area, or
an area where are trees with fruits, or in their water area (for washing). It is not
permissible for a Muslim to relieve himself in these places, because he will cause them
to become impure for other Muslims.
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REFERENCES:

[1] Reported by Ibn Mjah #342; Imm Amad Volume #2 - Page #326. Graded as in al-Jmi #1202

[2] Reported by Imm al-Bukhr in his - #5592


[4] Minhj as-Slikn - Page #11

[5] Reported by Imam at-Tirmidh; Imm Ibn Mjah in his Sunan #297; Imm Ibn ajar graded it as

[6] Reported by The Seven: Imm Amad #99 & #101; al- Bukhr in his #142; Muslim in his #375;
Bukhr; Muslim; Ab Dwd #4; an-Nas #5 & #6; Ibn Mjah #297

[7] Reported by The five: Imm Amad, Ab Dwd, at- Tirmidh, an-Nas and Ibn Mjah. At- Tirmidh graded
it , Ab tim said it was the most on the subject. It was authenticated by Ibn Hibbn,
al-Hkim, and an-Nawaw as

[8] Reported by Ibn Mjah; it was graded as by an- Nawaw in Majm Shar al-Madhhab Volume #2 - Page #83.
It was also reported by Ibn Ab Shaibah as on the authority of Ab Dharr & Ibn ajar authenticated it as


[10] Zd al-Mustanqi - Page #11

[11] Manr as-Sabll Shar ad-Dall Volume #1 - Page #27

[12] Al-Mulakhkha al-Fiqh Volume #1 - Page #23

[13] Shar al-Mumti Al Zd al-Mustaqni Volume #1 - Page #107-108

[14] Sunan Ab Dwd #33. This was declared by an-Nawaw in Majm Shar al-Madhhab Volume #1
- Page #108 as well as in al-Adhkr & Riy a-lin; and by al-Irq in Tarh a-athrb Volume #2 - Page #71

[15] al-Bukhr #5855 & Muslim #2097

[16] Al-Mughn Volume #1 - Page #109


[18] Reported by Imm a-abarn in Majam al-Kabr #6605; graded as ; reported in Majm az-Zawid
Volume #1 - Page #206

[19] Shar al-Mumti Al Zd al-Mustaqni Volume #1 - Page #109

[20] Reported by Imm al-Baihaq Volume #1 - Page #96; graded as

[21] This is agreed upon, meaning it has been narrated by al-Bukhr & Muslim

[22] Reported by Imm Amad, Ab Dwd, and an-Nas; graded as
:
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-
ANSWERING THE CALL OF NATURE (CONTINUED)

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PROPER & APPROPRIATE DIRECTIONS TO FACE

One should not face the direction of the sun or the moon (while answering the call of
nature).
[1]

This is a recommendation from the scholars of Islm. This recommendation is based
upon the authentic :
Al-Mughrah ibn Shubah (may be pleased with him) reported that: On the day of
Ibrhms death (the son of the Prophet), the sun eclipsed and the people said that the
eclipse was due to the death of Ibrhm. (may the salutations and peace of
be upon him) said: "The sun and the moon are two signs amongst the signs of . They do
not eclipse because of someones death or life. So when you see them, invoke and
pray till the eclipse is clear."
[2]

Since the sun and the moon have been honored as being among the signs of , it is
deemed disrespectful to be directly facing them while urinating or defecating. Yet, if
someone is in a covered toilet, this would not affect them. This is only for someone
answering the call of nature in the open.
This is mentioned in the books of all the four . For example: in the Shfi book
Umdah as-Slik wa Uddah an-Nsik by Amad ibn Naqb al-Mir (may have mercy
upon him); or the famous anaf book Radd al-Mutr al ad-Dur al-Mukhtr by Imm
Ibn bidn (may have mercy upon him).
Some of the scholars of Islm have skipped this in their respected books since the is
not clearly linked to the offense. For example: Imm al-ajjw (may have mercy
upon him) did not mention this in Zd al-Mustaqni nor did Shaikh Ibn Uthaimn (may
have mercy upon him) in his Shar al-Mumti al Zd al-Mustaqni.
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Then al-Imm Ibn Qudmah (may have mercy upon him) continues:
Nor should one face the direction of the Qiblah.
Unlike the earlier mentioned recommendation, this is a strict guideline. This is based
upon the clear :
Ab Aiyb (may be pleased with him) said that (may the salutations and
peace of be upon him) said: If you need to relieve yourself, then do not face the Qiblah
nor turn your back towards it-whether you are urinating or defecating-rather face to the
east or to the west.
[3]

Shaikh al-Islm Ibn Taimyah (may have mercy upon him) said in his Shar al-
Umdah:
This is stating that facing any direction other than the east or the west would mean
that one is either facing the Qiblah or turning ones back towards it.
[4]

This is because (may the salutations and peace of be upon him) was
addressing the people of Madnah which is directly north of Makkah.

Hence if the people were to face north or south, they would ether be facing the Qiblah
or turning their backs to it. Yet if they were to face the east or the west, they would not
be facing the Qiblah nor would they be turning their back to it.
This is further proven from the :
Salmn al-Fris (may be pleased with him) said that a Mushrik said to him: Your
Prophet has taught you everything; even how to defecate! To which Salmn al-Fris
(may be pleased with him) replied: Yes, he forbade us to face the Qiblah when
urinating or defecating . . . ( will be continued later in lesson)
[5]

Madnah
Makkah
:
:
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This is further supported by the from the of Imm Muslim (may have
mercy upon him):
(may the salutations and peace of be upon him) said: When any one of you
sits down to answer the call of nature, he should not face the Qiblah or turn his back
towards it.
[6]

A question would then arise in regards to the :
Ibn Umar (may be pleased with him) said: One day I climbed up on the roof of the
house of afsah (may be pleased with her), and (may the salutations and
peace of be upon him) was relieving himself, facing towards Syria, with his back
towards the Kabah.
[7]

Those who lack in knowledge will try to make it seem as though there is a contradiction
between these . Yet one whom blesses with insight and knowledge will
know that there is in-fact no contradiction at all. This issue is clarified by the following
reported by Ab Dwd (may have mercy upon him) and al-kim (may
have mercy upon him) in his :
Marwn al-Afar (may be pleased with him) said: I saw Ibn Umar (may be pleased
with him) making his camel kneel, facing towards the Qiblah and urinating in that
direction. I asked: Oh Ab Abd Ar-Ramn (AbdurRamn), is that not forbidden?
He replied: It is only forbidden to do that out in the open, but if there is something
between you and the Qiblah that conceals you, there is nothing wrong with it.
[8]

Some ignorant people along with some others who have studied (due to partisanship)
tried to reject this of Ibn Umar (may be pleased with him), saying that if one
was facing Syria, he would be facing east of the Arabian Peninsula. This is again due to
ignorance since Syria is directly north of Madnah.
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Hence we see that the prohibition is only for the one who is out in the open not for
those inside a build toilet. So for those inside buildings or with a barrier between them
and the Qiblah, there are no prohibitions for them.
This is the opinion of the majority of scholars including Imm Mlik, Imm ash-Shfi,
and Imm Amad (may have mercy upon them all). This is the position of the
and what is clearly supported by the . Furthermore, this position does not
cause a contradiction nor does it require a rejection of any other . It takes all the
on the subject and uses them in harmony.
[9]

Some of the scholars, including Imm Ab anfah (may have mercy upon him), are
of the view that it is to face the Qiblah or turn ones back towards it when relieving
oneself in all cases; whether out in the open or inside a building.
[10]

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PROCESS OF RELIEVING ONESELF

SQUEEZING FOR SURETY OF DISCHARGE:
When one finishes urinating, he should squeeze the private part from base to tip three
times.
Syria
Madnah
:
:
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Imm Bah ad-Dn al-Maqdis (may have mercy upon him) explains this is to insure
that urine has completely discharged from the male organ.
[11]

This is because one must be extremely meticulous when it comes to fully discharging the urine,
based upon the that was mentioned in the beginning of this chapter:
Most of the punishment in the grave will be because of urine.
[12]

As for the number three, then this is based upon the :
When one of you urinates, he should push out (any urine remaining in) his penis -
three times.
[13]

Although this is graded as , it is supported by :
peace of be upon him): Would wash his posterior three times.
[14]

TOUCHING THE PRIVATE PARTS:
Al-Imm Ibn Qudmah (may have mercy upon him) thereafter continues:
One should not touch their private part with their right hand.
This is based upon the clear and :
When any one of you urinates, he should not hold his penis in his right hand or clean it
with his right hand.
[15]

There are numerous to support this; for example the :
afsah (may be pleased with her) reported that (may the salutations and
peace of be upon him): Would use his right hand for eating, drinking, making ,
getting dressed, and giving and taking things; and he would use his left hand for other
things.
[16]

Yet another :
Ab Hurairah (may be pleased with him) reported that (may the salutations
and peace of be upon him) said: When any one of you cleans himself, he should not
use his right hand, he should use his left hand.
[17]

There is no dispute amongst the scholars of Islm regarding this issue; hence all the
agree and have upon it.

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PROCESS OF CLEANING ONESELF

& :
Al-Imm Ibn Qudmah (may have mercy upon him) then begins discussing

(istijmr - the use of stones to clean ):
Then one performs an odd number of times.
This is based upon the clear and reported by al-Bukhr and Muslim (may
have mercy upon them both):
When anyone of you cleans himself (with stones or similar material) let him use an
odd number.
[18]

Here an explanation of both and
(istinj - the use of water to clean ) is

appropriate and needed:
(1) - the removing of offensive matters on the place with small stones; it may be
performed by the use of small stones or other clean and dry material such as that of toilet
paper in present times
(2) - the washing of the place of filth with water; derived from (najh - to save,
rescue), in other words: to cut; is as if the one who does this is removing something
offensive from himself and is thus saving himself from the punishment mentioned in the
about urine being the cause of most punishment in the grave.
Al-Imm Ibn Qudmah (may have mercy upon him) then directs:
Thereafter, one performs with water.
Al-Imm Ibn Qudmah (may have mercy upon him) further elaborates:
It is sufficient to only perform if it removes the .entirely. It is not
sufficient to use less than three wipes for purifying; each of these wipes should be
causing one to become more purified ().
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Water should be used to clean oneself. This is reported by al-Bukhr and Muslim (may
have mercy upon them both):
Anas (may be pleased with him) reported that (may the salutations and
peace of be upon him): Would enter the bathroom area, so I and a youth would hold
up a water pitcher and a spear on either side while he (may the salutations and peace of
be upon him) would make with the water. The spear would be pitched in the
ground and a garment would be placed on it, such that he (may the salutations and
peace of be upon him) would be concealed from the eyes of the people.
[19]

NUMBER OF REPETITIONS:
If one chooses to make , he must perform this for a minimum of three times. This is
clear from the mentioned earlier which will be mentioned here in its entirety:
Salmn al-Fris (may be pleased with him) reported that (may the
salutations and peace of be upon him): Forbade us to: face the Qiblah when
defecating or urinating; clean ourselves using the right hand; clean ourselves with less
than three stones; clean ourselves with dung or a bone.
[20]

Hence we see that the minimum number of times to clean is three (while one may clean
more than three times if necessary). This is clear from the which was quoted
above:
peace of be upon him): Would wash his posterior three times.
[14]

This coupled with the following narrated by al-Bukhr (may have mercy
upon him) is more than sufficient:
Ibn Masd (may be pleased with him) reported that (may the salutations and peace of
be upon him): Went to defecate and so he (may the salutations and peace of be upon him)
ordered me to bring him (may the salutations and peace of be upon him) three stones.
[21]

If three times is not enough, because impurities are still remaining, then one should
continue to wipe or wash until the impurities are gone; the number of wipes should total
and odd number of repetitions.

ITEMS OF USAGE:
Al-Imm Ibn Qudmah (may have mercy upon him) ends the chapter with:
It is not allowed to use bones or dung or anything sacred to perform .
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This is based upon clear and authentic :
Ab Hurairah (may be pleased with him) reported that: I would carry a vessel for
(may the salutations and peace of be upon him) to make and clean
himself (may the salutations and peace of be upon him) after answering the call of
nature. Whilst I was following him (may the salutations and peace of be upon him),
he (may the salutations and peace of be upon him) asked: Who is that? I replied:
I am Ab Hurairah. He (may the salutations and peace of be upon him) said: Get
me some stones I can use to clean myself, but do not bring me any bones or dung. So I
brought him some stones, carrying them in the hem of my garment, and placed them
by his (may the salutations and peace of be upon him) side. Then I went away. When
he (may the salutations and peace of be upon him) had finished, I came back and
asked him (may the salutations and peace of be upon him): What is wrong with
bones and dung? To which he (may the salutations and peace of be upon him)
answered: They are the food of the jinn.
[22]

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
MISCELLANEOUS ISSUES

FACING BAIT AL-MAQDIS:
Some people say that it is to answer the call of nature facing Bait al-Maqdis because
of its being holy. Yet this is not been based upon any whatsoever. In-fact it
contradicts the :
Abd (Abdullh) ibn Umar (may be pleased with him) reported that: "Some People
say if you are going to the toilet, do not face the Qiblah nor Bait al-Maqdis. One day I
stood up on the roof of my house and saw the Prophet (may the salutations and peace
of be upon him) urinate facing Jerusalem."
[23]

GREETINGS:
Out of respect of , one should not mention His name in a dirty place by greeting a
person who is answering the call of nature, or returning a greeting whilst one is
answering the call of nature.
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This is derived from the following :
Jbir ibn Abd (Abdullh) (may be pleased with him) reported that: A man passed
by the Prophet (may the salutations and peace of be upon him) whilst he was
urinating, and greeted him. (may the salutations and peace of be upon him)
said to him: If you see me in this state, do not greet me; because if you do, I will not
respond.
[24]

STANDING-UP:
As for urinating standing up, it is important to understand that it is for a Muslim
man to urinate sitting down. This is based upon the clear and :
ishah (may be pleased with her) said: Whoever tells you that the Prophet (may
the salutations and peace of be upon him) would urinate standing up, do not believe
him. He always urinated sitting down.
[25]

The scholars of Islm have explained that this is preferred because the sitting position
is more concealing, and it reduces the risk of any drops of urine splashing onto a
person or his clothing.
Yet it can not be said that it is for one to urinate standing since it is reported in a
:
Umar, Ibn Umar, and Zaid ibn Thbit (may be pleased with them) said: It is allowed
to urinate standing up on the condition that there is no risk of drops of urine splashing
onto ones body or clothes, and that one does not expose one's .
This is so, because both al-Bukhr and Muslim (may have mercy upon them both)
have reported:
udhaifah (may be pleased with him) said: The Prophet (may the salutations and
peace of be upon him) came to a garden belonging to some people, and urinated
standing up.
:
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Uthmn ibn Frq (may preserve him) reports that he heard from his teacher Shaikh
Abd al-Bsi (AbdulBsi) (may preserve him), who heard from his teacher Shaikh
amd al-amd (may preserve him), who heard from Shaikh Ibn Uthaimn (may
have mercy upon him), that there is no contradiction between this and the of
ishah (may be pleased with her). The reason is that ishah (may be pleased
with her) saw the (nab - prophet) (may the salutations and peace of be upon him)
in the home where it was easy for him (may the salutations and peace of be upon
him) to urinate in the preferred position, which is sitting. Yet what udhaifah (may
be pleased with him) described was outside, in a situation where he (may the
salutations and peace of be upon him) was unable to sit down. Hence looking at the
various , it is concluded that it is to sit down, however this can not be
called .
Shaikh Abd al-Bsi (AbdulBsi) (may preserve him) advises that it is best to sit
down while urinating since this was the regular practice of our beloved (may the
salutations and peace of be upon him) and it will help protect us from urine
splashing on us.

(wa alam - saying which translates to: and knows better/best)

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REFERENCES:

[2] al-Bukhr Volume #2 - Book #18 - #168
[3] Reported by The Seven; al-Bukhr #144, Muslim #264
[4] Shar al-Umdah of Ibn Taimyah
[5] Reported by at-Tirmidh #16; he said it is a
[6] Muslim #389
[7] Reported by al-Bukhr in his , Muslim in his , and others
[8] Reported by Ab Dwd and al-kim; Ibn ajar said in al-Fat: its isnd is
[9] Reference al-Mughn Volume #1 - Page #107
[10] shiyt Ibn bidn Volume #1 - Page #445
[12] Reported by Ibn Mjah #342 and Amad Volume #2 - Page #326; it was graded as in al-Jmi
#1202
[13] Reported by Ibn Mjah graded
[14] Reported by Ibn Mjah #350; graded as in al-Jmi #4993
[15] Reported by al- Bukhr in his #150
[16] Reported by Amad; see also al-Jmi, 4912
[18] Reported by al- Bukhr in his #153, Muslim in his #267, and by Amad in his
Musnad
[19] al-Bukhr and Muslim
[20] Muslim
[21] Reported by al- Bukhr in his
[22] Reported by al- Bukhr in his #3571
[23] Reported by al- Bukhr in his #145 and by Muslim in his #266
[25] Reported by at-Tirmidh under the chapter of a-ahrah #12; Ab s (meaning at- Tirmidh) said this
is the most report on this subject; it was also graded as by al-Albn in Sunan at-Tirmidh
#11
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- -- - A AA ABLUTION BLUTION BLUTION BLUTION

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =
I II INTENTION NTENTION NTENTION NTENTION

Al-Imm Ibn Qudmah (may have mercy upon him) begins this chapter with:
Neither Neither Neither Neither nor any o nor any o nor any o nor any other form of worship is correct without intention ther form of worship is correct without intention ther form of worship is correct without intention ther form of worship is correct without intention. .. .
[1] [1] [1] [1]

This is due to the saying of the (may the salutations and peace of be upon him):
"The reward of deeds depends upon the intentions and every person will get the reward The reward of deeds depends upon the intentions and every person will get the reward The reward of deeds depends upon the intentions and every person will get the reward The reward of deeds depends upon the intentions and every person will get the reward
acc acc acc according to what he has ording to what he has ording to what he has ording to what he has in in in intended tended tended tended. .. .
This is very clear and well established based on the famous , which is the first in al-
Bukhr:

"The reward of deeds depends upon the The reward of deeds depends upon the The reward of deeds depends upon the The reward of deeds depends upon the intentions intentions intentions intentions and every person will ge and every person will ge and every person will ge and every person will get the reward t the reward t the reward t the reward
according to what he has according to what he has according to what he has according to what he has intended intended intended intended. .. ."
[2] [2] [2] [2]

This is also clear from the of (al-Qurn - the Qurn):
oX W L K J I HG F ED C B A
T S RQ P O NM \ [Z Y X WV U
f e d c b a ` _ ^ ] m l k j i h g
{zy x w vu t s rqp on
` _ ~ }| a n :
The Most High says in : O OO Oh hh h you who have believed you who have believed you who have believed you who have believed! !! ! W WW When you rise to hen you rise to hen you rise to hen you rise to ( (( (perform perform perform perform) )) ) prayer, wash prayer, wash prayer, wash prayer, wash
your faces and your forearms to the elbows and wipe over you your faces and your forearms to the elbows and wipe over you your faces and your forearms to the elbows and wipe over you your faces and your forearms to the elbows and wipe over your heads a r heads a r heads a r heads and wash your feet to the nd wash your feet to the nd wash your feet to the nd wash your feet to the
ankles; ankles; ankles; ankles; a aa and if you are in a state of nd if you are in a state of nd if you are in a state of nd if you are in a state of major (legal) impurity major (legal) impurity major (legal) impurity major (legal) impurity, then purify yourselves; , then purify yourselves; , then purify yourselves; , then purify yourselves; b bb but if you are ill or ut if you are ill or ut if you are ill or ut if you are ill or
on a journey or one of you comes from the place of relieving himself or you have contacted women on a journey or one of you comes from the place of relieving himself or you have contacted women on a journey or one of you comes from the place of relieving himself or you have contacted women on a journey or one of you comes from the place of relieving himself or you have contacted women
and do not find wa and do not find wa and do not find wa and do not find water, then seek clean earth and wipe over your faces and hands with it. ter, then seek clean earth and wipe over your faces and hands with it. ter, then seek clean earth and wipe over your faces and hands with it. ter, then seek clean earth and wipe over your faces and hands with it. does does does does
not intend to make difficulty for you, but H not intend to make difficulty for you, but H not intend to make difficulty for you, but H not intend to make difficulty for you, but HE EE E intends to purify you and complete H intends to purify you and complete H intends to purify you and complete H intends to purify you and complete HIS IS IS IS favor upon you favor upon you favor upon you favor upon you
that you may be grateful. that you may be grateful. that you may be grateful. that you may be grateful.. .. . (Srah al-Midah (5) : 6)

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The Mufassir, Imm Ibn Kathr (may have mercy upon him) writes in his tafsr of this :
The The The The obligation for the obligation for the obligation for the obligation for the intention intention intention intention before before before before is proven by this is proven by this is proven by this is proven by this . .. .
The
(Ulam - Plural of ; People of Knowledge; the Scholars of Islm) have used this as a to
conclude that all deeds require the correct
(nyah - intention). Hence if someone was to walk

through a pond of water, walk in rain, take a bath and wash every part of the body that is required to
be washed for ; however this person did not intend to perform the , then they will not be in a
state of .

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =
T TT TASMIYAH ASMIYAH ASMIYAH ASMIYAH

Then one should say Then one should say Then one should say Then one should say
. .. .
After having the in the heart, one should verbally say the (tasmiyah - saying of the basmalah;
use/saying of the formula: .) This is the first step in making . This is based on the clear
reported on the authority of Ab Sad al-Khudr (may be pleased with him) that (may the
salutations and peace of be upon him) said:

"There is no There is no There is no There is no for the one who does not mention the for the one who does not mention the for the one who does not mention the for the one who does not mention the name of name of name of name of . .. ."
[3] [3] [3] [3]

All the agree that one should say the while starting the . Yet based on the strong
wording of the , a question arises in regards to saying the in : is it or ?
The disagreed on this issue. The majority of the including Imm Ab anfah, Imm Mlik,
Imm ash-Shfi, and (according to one view narrated from) Imm Amad (may have mercy upon
them all) are of the opinion that saying the is during , and not . This was the
stance preferred by Imm Bah ad-Dn al-Maqdis (may have mercy upon him) in his al-Uddah
Shar al-Umdah.
[4] [4] [4] [4]

Some of the regarded the to be in due to the clear and strong wording of the
as well as supporting narrations. This is one of the narrations reported from Imm Amad (may
have mercy upon him). It was supported by Imm al-ajjw (may have mercy upon him) in both
Zd al-Mustaqni and al-Iqn and Imm Mar ibn Ysuf (may have mercy upon him) in at-Tlib.

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Q Ab Yal al-anbal states in his abaqt :
Reciting Reciting Reciting Reciting i ii is s s s (in (in (in (in ) and this is the ) and this is the ) and this is the ) and this is the report report report report (from Im (from Im (from Im (from Imm A m A m A m A mad). mad). mad). mad). That is due to That is due to That is due to That is due to
Im Im Im Imm A m A m A m A mad mad mad mad (may (may (may (may have mercy upon him) have mercy upon him) have mercy upon him) have mercy upon him) reporting from reporting from reporting from reporting from Ab Ab Ab Ab Sa Sa Sa Sad al d al d al d al- -- -Kh Kh Kh Khudr udr udr udr ( ( ( (may may may may be be be be
pleased with him pleased with him pleased with him pleased with him) )) ): :: :
(may the salutations and (may the salutations and (may the salutations and (may the salutations and peace of peace of peace of peace of be upon him) be upon him) be upon him) be upon him) said said said said: : : : There is n There is n There is n There is no o o o for the one for the one for the one for the one
who does not mention who does not mention who does not mention who does not mention the name of the name of the name of the name of . .. .
If one was to examine the , it would seem there are many narrations that support the opinion that
reciting of is . First and foremost there is the reported by Ab Sad al-Khudr
(may be pleased with him) which we have quoted above which is further supported by what is
authentically reported:
Ab Hurairah (may be pleased with him) reported that (may the salutations and
peace of be upon him) said: There is no There is no There is no There is no for him who does not mention for him who does not mention for him who does not mention for him who does not mention the name of the name of the name of the name of
upon it. upon it. upon it. upon it.
[5] [5] [5] [5]

This has been reported as the opinion of asan al-Bar, Imm Isq, Ab Bakr al-anbal, and others
(may have mercy upon them all) as reported by al-Imm Ibn Qudmah (may have mercy upon
him) in al-Mughn.
[6] [6] [6] [6]

Those who disagree with the being interpret these to mean that the is not
perfect without the , but is still valid. This is clearly a point of contention where there is room for
disagreement. Both groups of agree that one should recite the in . Regardless of whether
one takes the opinion of it being or , it is evidently clear from the that it is very important.
In al-Mughn, al-Imm Ibn Qudmah (may have mercy upon him) makes a valuable point:
If If If If one was to take the opinion one was to take the opinion one was to take the opinion one was to take the opinion that it is obligatory, then the that it is obligatory, then the that it is obligatory, then the that it is obligatory, then the of one who deliberately leaves of one who deliberately leaves of one who deliberately leaves of one who deliberately leaves
it is not correct as he has left an it is not correct as he has left an it is not correct as he has left an it is not correct as he has left an obligatory duty in Purification; obligatory duty in Purification; obligatory duty in Purification; obligatory duty in Purification; yet if he yet if he yet if he yet if he leaves leaves leaves leaves it forgetfully it forgetfully it forgetfully it forgetfully, ,, ,
then his purification is then his purification is then his purification is then his purification is still still still still cor cor cor correct rect rect rect. .. .
Hence everyone should strive to recite the while performing the ; yet if someone omits it due to
forgetfulness, their would still be valid. This was the opinion of all of the teachers of Uthmn ibn
Frq (may preserve him): Shaikh a-diq al-Mann Muammad, Shaikh Abd al-Bsi (AbdulBsi),
and Shaikh Ysuf Mishaal (may preserve them all).

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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =
H HH HANDS ANDS ANDS ANDS

Then on Then on Then on Then one washes the hands three times e washes the hands three times e washes the hands three times e washes the hands three times. .. .
This washing of the hands is , not . There is no disagreement amongst the regarding this
issue. This is based on the clear :
umrn (may be pleased with him) reported that: U UU Uth th th thm mm m n n n n i ii ibn bn bn bn Aff Aff Aff Aff n n n n ( (( (may may may may be pleased be pleased be pleased be pleased
with him with him with him with him) )) ) called for water to make called for water to make called for water to make called for water to make and washed his and washed his and washed his and washed his hands hands hands hands three times three times three times three times . . . . . . . . . . . . then said: then said: then said: then said: I saw I saw I saw I saw
(may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be upon him) be upon him) be upon him) be upon him) make make make make just as I have just as I have just as I have just as I have made made made made
. .. .
[7] [7] [7] [7]

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =
M MM MOUTH OUTH OUTH OUTH & && & N NN NOSE OSE OSE OSE

Then one Then one Then one Then one performs the m performs the m performs the m performs the ma aa a ma ma ma ma ah and ah and ah and ah and istin istin istin istinsh sh sh shq q q q, ,, , combin combin combin combining ing ing ing them using o them using o them using o them using one or three handfuls ne or three handfuls ne or three handfuls ne or three handfuls
of water of water of water of water. .. .
Here an explanation of
(mamaah - to rinse),
(istinshq - to inhale), and
(istinthr
- to make fall-out) is appropriate and needed:
( (( (1 11 1) )) ) - washing of the mouth while moving the water around within it
( (( (2 22 2) )) ) - taking of the water into the nose and breathing it into the backmost part
( (( (3 33 3) )) ) - expelling of the water from the nose after
Abd (Abdullh) ibn Zaid al-Anr (may be pleased with him) said that it was said to him:
Perform for us the Perform for us the Perform for us the Perform for us the of of of of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be upon him) be upon him) be upon him) be upon him). .. . So he
called for a pot of water . . . until he said: So he So he So he So he performed performed performed performed and and and and with with with with a single a single a single a single
handful and did that three times handful and did that three times handful and did that three times handful and did that three times. .. .
[ [[ [8] 8] 8] 8]

Imm an-Nawaw (may have mercy upon him) said in his Shar Muslim:
"These are These are These are These are indicating the practice of combining between the indicating the practice of combining between the indicating the practice of combining between the indicating the practice of combining between the rinsing of the mouth rinsing of the mouth rinsing of the mouth rinsing of the mouth
and nose and nose and nose and nose. . . . As for doing these two things separately, no As for doing these two things separately, no As for doing these two things separately, no As for doing these two things separately, no is established that conveys that is established that conveys that is established that conveys that is established that conveys that
meaning. meaning. meaning. meaning. There is only the There is only the There is only the There is only the of of of of al al al al ah ah ah ah i ii ibn Mu bn Mu bn Mu bn Mu arrif arrif arrif arrif ( (( (may may may may be pleased with him be pleased with him be pleased with him be pleased with him) )) ) and it is and it is and it is and it is
. .. ."
[9] [9] [9] [9]

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The that Imm an-Nawaw (may have mercy upon him) refers to is:
alah ibn Muarrif (may be pleased with him) reports from his father that his grandfather
said: "I saw I saw I saw I saw (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be upon him) be upon him) be upon him) be upon him) rinse his mouth and nose rinse his mouth and nose rinse his mouth and nose rinse his mouth and nose
separately. separately. separately. separately."
[ [[ [10 10 10 10] ]] ]

Imm Ibn ajar (may have mercy upon him) agreed with Imm an-Nawaw (may have mercy upon
him) by also declaring this to be in ad-Diryah. Ibn al-Qaiyim al-Jauzyah (may have
mercy upon him) also pointed out the weakness of this and clearly stated that the of
combining between the rinsing of the mouth and nose is stronger in Zd al-Mad.
The position of the is that one should perform the and combining them using one or
three handfuls of water. We see from the quotes above that Imm an-Nawaw (may have mercy upon
him) and Imm Ibn ajar (may have mercy upon him) (who were both Shfi) also preferred what is
the opinion of the . This was also the opinion that Shaikh al-Islm Ibn Taimyah (may
have mercy upon him) preferred in his Shar of al-Umdah.
[1 [1 [1 [11 11 1] ]] ]

A question arises in regards to the status of the and : is it or ? The
disagreed regarding this issue. There are basically three major opinions.

T TT THE HE HE HE F FF FIRST IRST IRST IRST O OO OPINION PINION PINION PINION: :: :
The and are acts of both and . This is according to the schools of thought of:
Imm Mlik, ash-Shfi, al-Auz, Laith ibn Sad, and a-abar (may have mercy upon them all).
The for this opinion is:
Ibn Abbs (may be pleased with him) attributes to the (may the salutations and peace of
be upon him) that: and and and and are are are are . .. .
[12] [12] [12] [12]

However, this is . The chain of narrators of this contains Isml ibn Muslim and
Imm ad-Draqun (may have mercy upon him) says about him:
Ism Ism Ism Ism l ibn Muslim l ibn Muslim l ibn Muslim l ibn Muslim is a is a is a is a narrator. narrator. narrator. narrator.
Ibn ajar and Ibn al-Jauz (may have mercy upon them both) also declare the to be .

T TT THE HE HE HE S SS SECOND ECOND ECOND ECOND O OO OPINION PINION PINION PINION: :: :
The and are when performing to remove major ritual impurity while they are merely
acts of . This is according to the schools of thought of: Imm Ab anfah and Imm ath-Thaur
(may have mercy upon them both).

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They cite the following to support the view that and are for the performance
of :
Ab Hurairah (may be pleased with him) reported that the (may the salutations and peace
of be upon him) said: Major ritual impurity is found under every hair, so wet the hair and Major ritual impurity is found under every hair, so wet the hair and Major ritual impurity is found under every hair, so wet the hair and Major ritual impurity is found under every hair, so wet the hair and
cleanse the skin surface. cleanse the skin surface. cleanse the skin surface. cleanse the skin surface.
[ [[ [13 13 13 13] ] ] ]

They argue that in the mouth there is skin surface and in the nose there is hair. Therefore, these places
must be washed when performing on account of major ritual impurity.
However, the problem with using this as is that this is not only , but it is actually
rejected; as stated by Ab Dwd and Ibn Ab tim (may have mercy upon them both). Amongst
others, it was also declared by: at-Tirmidh, ash-Shfi, al-Baihaq, ad-Draqun, al-Khab,
and Ibn ajar (may have mercy upon them all). Al-Baihaq also quotes al-Bukhr as declaring this
to be rejected.

T TT THE HE HE HE T TT THIRD HIRD HIRD HIRD O OO OPINION PINION PINION PINION: :: :
The and are for both and . This was one of the opinions expressed by the
Tbin: A ibn Ab Rab and ath-Thaur (may have mercy upon them both); as well as the
opinion of Ibn al-Mubrak, ammd, Ibn Ab Lail, and Isq (may have mercy upon them all).
Furthermore, this is the opinion of Imm Amad ibn anbal as well as the opinion of the . This is
also the opinion of some of the anaf of our time such as Shaikh Abd as-Salm (AbdusSalm) ar-
Rustam (may preserve him).
The that they cite to support this view is as follows:
oX W I H G F ED C B A a n :
your your your your faces faces faces faces . . . . . . . . . . . . (Srah al-Midah (5) : 6)
They argue that the nose and mouth are a part of the face; therefore it is to wash them since this
verse orders us to wash our faces. Likewise, the practice of the (may the salutations and peace of
be upon him) when he performed his clarifies that intended the rinsing of the mouth and nose
along with the rest of the face when He commands us to wash our face.
This is further supported by the where the (may the salutations and peace of be upon
him) said:
Wh Wh Wh When one of you performs en one of you performs en one of you performs en one of you performs , he should take water into his , he should take water into his , he should take water into his , he should take water into his nose and then exhale it nose and then exhale it nose and then exhale it nose and then exhale it . . . . . . . . . . . .
[ [[ [14 14 14 14] ]] ]

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It is seen here that the wording of the reflects an order. Hence this is used as that
is during , since the (may the salutations and peace of be upon him) ordered to
do it; and in , an order requires the action to be .
Another for this opinion is the fact that the (may the salutations and peace of be upon him)
had always made sure to do and whenever he performed . This is what is conveyed
to us by all the (may be pleased with them all) who took care to observe his (may the
salutations and peace of be upon him) , like: Uthmn, Al, Abd (Abdullh) ibn Amr ibn al-
, Ab Hurairah, ishah, ar-Rab, Abd (Abdullh) ibn Zaid ibn im, al-Miqdm ibn Mad Yakrib,
Ibn bbs, Wil ibn ajar, and Muwiyah (may be pleased with them all).
In fact, more than twenty-two (may be pleased with them all) have described the of the
(may the salutations and peace of be upon him), and not one of them has ever failed to mention
that he did and .
Al-Imm Ibn Qudmah (may have mercy upon him) points out in al-Mughn that this is the case even
when the (may the salutations and peace of be upon him) shortened his to its bare
essentials; performing each act only once instead of thrice.
[15] [15] [15] [15]

This point has also been mentioned by Ibn Taimyah, Ibn al-Qaiyim, and ash-Shaukn (may have
mercy upon them all).
The great Mlik scholar Ibn Abd al-Barr (AbdulBarr) (may have mercy upon him) writes in the
famous Mlik book of al-Istidhkr:
Not one single person has preserved for us from Not one single person has preserved for us from Not one single person has preserved for us from Not one single person has preserved for us from the the the the (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be be be be
upon upon upon upon him) him) him) him) that that that that he ever left out he ever left out he ever left out he ever left out the the the the and and and and from either his from either his from either his from either his or from his or from his or from his or from his ; ;; ; and and and and
he he he he (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be upon him be upon him be upon him be upon him) )) ) is the one who makes clear is the one who makes clear is the one who makes clear is the one who makes clear the intended the intended the intended the intended
meaning of meaning of meaning of meaning of . .. .
[16] [16] [16] [16]

Therefore it is becomes clear to the sincere student of knowledge, who is seeking the pleasure of ,
that the correct ruling is that it is .

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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =
F FF FACE ACE ACE ACE & && & B BB BEARD EARD EARD EARD

Then one washes the surface of the face from the hairline t Then one washes the surface of the face from the hairline t Then one washes the surface of the face from the hairline t Then one washes the surface of the face from the hairline to the chin and from ear to ear o the chin and from ear to ear o the chin and from ear to ear o the chin and from ear to ear. .. .
Therefore the face is determined as being everything between the beginnings of the hairline down to
the cheeks and the chin - and up to the start of the ears including that which is between the beard and
ear.
Washing the face is during and there is of the on this. This is based upon the of
previously mentioned.
One may run his fingers through his beard if it is thick One may run his fingers through his beard if it is thick One may run his fingers through his beard if it is thick One may run his fingers through his beard if it is thick. .. .
This is based upon the following clear and :
Uthmn (may be pleased with him) reported that the (may the salutations and peace of
be upon him): Wo Wo Wo Would uld uld uld run his (wet fingers) through his run his (wet fingers) through his run his (wet fingers) through his run his (wet fingers) through his beard beard beard beard. .. .
[17] [17] [17] [17]

Anas (may be pleased with him) reported that the (may the salutations and peace of be
upon him): would take a handful of water would take a handful of water would take a handful of water would take a handful of water when he made when he made when he made when he made and enter it below his chin and and enter it below his chin and and enter it below his chin and and enter it below his chin and
rub it through his rub it through his rub it through his rub it through his beard beard beard beard and and and and say say say say: :: : This is what my Lord This is what my Lord This is what my Lord This is what my Lord - -- - the Great and Exalted the Great and Exalted the Great and Exalted the Great and Exalted - -- - has ordered me has ordered me has ordered me has ordered me
to do. to do. to do. to do.
[ [[ [18 18 18 18] ]] ]

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =
A AA ARMS RMS RMS RMS

Then one Then one Then one Then one washe washe washe washes ss s the ha the ha the ha the hands all the way to the elbows nds all the way to the elbows nds all the way to the elbows nds all the way to the elbows. .. .
Again this is based upon the of quoted above. There is no difference of opinion amongst the that
this is during . There is much regarding this action, but due to the fact that there is
of the and this is clearly stated in , there is no need to further discuss the .

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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
H HH HEAD EAD EAD EAD

Then al-Imm Ibn Qudmah (may have mercy upon him) states:
One wipes over the head including the ears. One begins with the start of the hire line and One wipes over the head including the ears. One begins with the start of the hire line and One wipes over the head including the ears. One begins with the start of the hire line and One wipes over the head including the ears. One begins with the start of the hire line and
wipes all the way to the back of the head and then r wipes all the way to the back of the head and then r wipes all the way to the back of the head and then r wipes all the way to the back of the head and then returns to where he eturns to where he eturns to where he eturns to where he began from began from began from began from. .. .
This again is based upon the of quoted above in this lesson. There is no disagreement amongst the
that wiping over the head is during .
The method of wiping has been clearly demonstrated to us by our beloved (may the salutations and
peace of be upon him) in the :
Abd (Abdullh) ibn Zaid (may be pleased with him) reported that (may the
salutations and peace of be upon him): W WW Wiped his iped his iped his iped his head head head head with his two hands, moving them with his two hands, moving them with his two hands, moving them with his two hands, moving them
forwards and b forwards and b forwards and b forwards and backwards ackwards ackwards ackwards - -- - beginning with the front of the beginning with the front of the beginning with the front of the beginning with the front of the head head head head and (wiping) with them up to his and (wiping) with them up to his and (wiping) with them up to his and (wiping) with them up to his
nape then nape then nape then nape then h hh he e e e (may the salutations and (may the salutations and (may the salutations and (may the salutations and peace of peace of peace of peace of be upon him) be upon him) be upon him) be upon him) returned them to the place from returned them to the place from returned them to the place from returned them to the place from
wh wh wh where ere ere ere he began. he began. he began. he began.
[19] [19] [19] [19]

salutations and peace of be upon him): Wi Wi Wi Wiped his ped his ped his ped his head head head head and entered his two forefingers into and entered his two forefingers into and entered his two forefingers into and entered his two forefingers into
his ears and wiped the backs of his ears with his thumbs. his ears and wiped the backs of his ears with his thumbs. his ears and wiped the backs of his ears with his thumbs. his ears and wiped the backs of his ears with his thumbs.
[ [[ [20 20 20 20] ]] ]

With regard to a womans hair, she should wipe it whether it is loose or braided from the front of her
head to the nape of her neck, but she does not have to wipe the entire length of her hair.
Wiping over the head is according to the of the . Yet the have disagreed as to the ruling
in regards to wiping the ears. According to some of it is , while others held that the ruling for
the ears is the same as that for the head; meaning that it is to wipe over the ears during .
They base their argument upon the following :
(may the salutations and peace of be upon him) said: The two The two The two The two ears ears ears ears are a part of the are a part of the are a part of the are a part of the
head. head. head. head.
[ [[ [21 21 21 21] ]] ]

Since the has been judged to be , this is clearly the stronger view. This was the view of
many of the amongst the Tbin, such as: Ibn al-Muaiyib, A, al-asan, Ibn Srn, Sad ibn
Jubair, and an-Nakha (may have mercy upon them all). It is also the view of those that came after,
such as: ath-Thaur, Imm Mlik, and Imm Amad ibn anbal (may have mercy upon them all). This
is the opinion of the as stated in Kashf al-Qin.
[22] [22] [22] [22]

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R RR REFERENCES EFERENCES EFERENCES EFERENCES: :: :

[1] [1] [1] [1] Al-Uddah Shar al-Umdah Volume #1 - Page #33

[2] [2] [2] [2] al-Bukhr Volume #1 - Book #1 #1; it is also reported by Muslim, Imm Amad, Ab Dwd, Ibn Mjah and others; it is graded as
gharb

[3] [3] [3] [3] Imm Amad, Ibn Mjah, al-kim in his , ad-Draqun, al-Baihaq, ad-Dram, al-Bazzr, Ibn us-Sunn in his Aml al-Yaum wa l-
Lailah, and others; Al-kim stated that it is and Imm adh-Dhahab agreed to it being

[4] [4] [4] [4] Al-Uddah Shar al-Umdah Volume #1 - Page #33

[5] [5] [5] [5] Ibn Mjah #399, At-Tirmidh #26, Ab Dwd #101 and others; it was graded as by Shaikh al-Albn in at-
Tirmidh

[6] [6] [6] [6] Al-Mughn Volume #1 - Page #84

[7] [7] [7] [7] al-Bukhr, Muslim in his ,and others

[8] [8] [8] [8] al-Bukhr #192 and Muslim in his #235

[9] [9] [9] [9] Shar Muslim by Imm an-Nawaw Volume #3 - Page 105106

[10] [10] [10] [10] Sunan Ab Dwd #139 graded as

[11] [11] [11] [11] Shar al-Umdah by Shaikh al-Islm Ibn Taimyah Volume #1 - Page 177178

[12] [12] [12] [12] Sunan ad-Draqun as

[13] [13] [13] [13] Sunan Ab Dwd , Sunan at-Tirmidh , and Sunan Ibn Mjah; graded as munkar

[14] [14] [14] [14] al-Bukhr and Muslim

[15] [15] [15] [15] Al-Mughn Volume #1 - Page #86

[16] [16] [16] [16] Al-Istidhkr Volume #2 - Page #13

[17] [17] [17] [17] At-Tirmidh #31, Ibn Mjah #430, al-kim declared its isnd as as did Ibn Khuzaimah and Ibn ibbn

[18] [18] [18] [18] Ab Dwd #145, Baihaq Volume #1 #54, kim Volume# 1 #149; al-Albn declares it to be in al-Jmi
#4572

[19] [19] [19] [19] al-Bukhr, Muslim in his and at-Tirmidh #28

[20] [20] [20] [20] Ab Dwd #135, an-Nas #140, Ibn Mjah #422; graded as by Ibn Khuzaimah

[21] [21] [21] [21] At- Tirmidh, #37; Ab Dwd #l34, and Ibn Mjah #444; it was graded as by al-Albn in a- aah Volume #1 -
Page #36

[22] [22] [22] [22] Kashaf al-Qin Volume #1 - Page #100
:
:
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- -- - A AA ABLUTION BLUTION BLUTION BLUTION ( (( (CONTINUED CONTINUED CONTINUED CONTINUED) )) )

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =
F FF FEET EET EET EET

The The The The f ff feet should be washed up eet should be washed up eet should be washed up eet should be washed up to to to to t tt the ankles three times he ankles three times he ankles three times he ankles three times. .. .
[1] [1] [1] [1]

The have that this is . Imm Bah ad-Dn al-Maqdis (may have mercy upon him)
explains in al-Uddah Shar al-Umdah
[3] [3] [3] [3]
that this is because:
oX W L K J I HG F ED C B A
Q P O NM n :
your faces and your forearms to the elbows and wipe over your heads a your faces and your forearms to the elbows and wipe over your heads a your faces and your forearms to the elbows and wipe over your heads a your faces and your forearms to the elbows and wipe over your heads and nd nd nd wash your feet to the ankles wash your feet to the ankles wash your feet to the ankles wash your feet to the ankles
. . . . . . . . . . . . (Srah al-Midah (5) : 6)
The (may the salutations and peace of be upon him) washed his feet as well.
[2] [2] [2] [2]
As a result, his
(may the salutations and peace of be upon him) actions are a brief explanation of the
aforementioned . Once the (may the salutations and peace of be upon him) saw people who
were performing and their ankles were dry so he said:
"Woe to those Woe to those Woe to those Woe to those ankles ankles ankles ankles from the f from the f from the f from the fire ire ire ire. .. ."
[ [[ [4 44 4] ]] ]

Run the fingers through the toes Run the fingers through the toes Run the fingers through the toes Run the fingers through the toes. .. .
Imm Bah ad-Dn al-Maqdis (may have mercy upon him) explains in al-Uddah Shar al-Umdah

that this is due to the :
The (may the salutations and peace of be upon him) said to Laq ibn abirah (may be
pleased with him): "And perfect your And perfect your And perfect your And perfect your and and and and run run run run your finger your finger your finger your fingers through your toes s through your toes s through your toes s through your toes. .. ."
[5] [5] [5] [5]

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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =
A AA AFTER FTER FTER FTER

Then one should Then one should Then one should Then one should g gg gaze to aze to aze to aze to the the the the sky and recite sky and recite sky and recite sky and recite: :: :

( (( (A AA Ash sh sh shhadu a hadu a hadu a hadu a- -- -ll ll ll ll ilha illa ilha illa ilha illa ilha illa- -- -LL LL LL LLHU wa HU wa HU wa HU wada da da da- -- -HU l HU l HU l HU l sh sh sh shar ar ar ar - -- -KA la KA la KA la KA la- -- -HU wa a HU wa a HU wa a HU wa ash sh sh shhadu anna Mu hadu anna Mu hadu anna Mu hadu anna Muammadan ammadan ammadan ammadan
abdu abdu abdu abdu- -- -HU wa ras HU wa ras HU wa ras HU wa raslu lu lu lu- -- -H HH H) )) ). .. .
This may be translated as: I bare witness that none is worthy of worship except , alone is HE, there
is partner for HIM; and I bare witness that Muammad is HIS servant and HIS messenger.
After completing the rituals of , one should recite this . This is based upon the :
Umar (may be pleased with him) reported that the (may the salutations and peace of be
upon him) said that will open for the person who recites this after performing a perfect
: . . . . . . . . . . . . the eighth gate of the eighth gate of the eighth gate of the eighth gate of J JJ Jannah of which he will annah of which he will annah of which he will annah of which he will enter in wherever he wishes enter in wherever he wishes enter in wherever he wishes enter in wherever he wishes. .. .
[6] [6] [6] [6]

Hence we see that reciting this has been authentically reported and contains great reward. As
for what has been mentioned in regards to raising ones sights towards the sky, this is reported in a
narration records by Ab Dwd (may have mercy upon him) in his Sunan;
[7] [7] [7] [7]
yet some of the
of have objected to this addition.
Shaikh Muammad li ibn Uthaimn (may have mercy upon him) explains in Shar al-Mumti
Al Zd al-Mustaqni:
This chain of narrat This chain of narrat This chain of narrat This chain of narrators contains a ors contains a ors contains a ors contains a majh majh majh majhl l l l narrator. Majh narrator. Majh narrator. Majh narrator. Majh l is l is l is l is a aa a technical term technical term technical term technical term an an an an of of of of
give give give gives ss s a narrator whose status a narrator whose status a narrator whose status a narrator whose status un un un unclear. He could be trust clear. He could be trust clear. He could be trust clear. He could be trustworthy or not, worthy or not, worthy or not, worthy or not, but but but but since not enough is since not enough is since not enough is since not enough is
known about him known about him known about him known about him, ,, , a decision can not be made. Hence the ruling on such a a decision can not be made. Hence the ruling on such a a decision can not be made. Hence the ruling on such a a decision can not be made. Hence the ruling on such a is tha is tha is tha is that of a t of a t of a t of a
. .. . Yet the Yet the Yet the Yet the have used this have used this have used this have used this due to supporting due to supporting due to supporting due to supporting as well as the fact that as well as the fact that as well as the fact that as well as the fact that it it it it
points towards the highness of points towards the highness of points towards the highness of points towards the highness of as well as Ta as well as Ta as well as Ta as well as Tau uu u d dd d. .. .
[8] [8] [8] [8]

This was also supported by other narrations and strengthened by some of the of .
Imm Ibn ajar (may have mercy upon him) regarded it as and this was supported by the
great scholar of , Imm Al Ibn al-Madan (may have mercy upon him), who was the teacher
of Imm al-Bukhr (may have mercy upon him) who also graded it as .

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T TT THINGS HINGS HINGS HINGS T TT THAT HAT HAT HAT A AA ARE RE RE RE D DD DURING URING URING URING

Al-Imm Ibn Qudmah (may have mercy upon him) presents a list of acts in :
What's What's What's What's amongst what has been mentioned is th amongst what has been mentioned is th amongst what has been mentioned is th amongst what has been mentioned is the following: e following: e following: e following: , washing every limb once , washing every limb once , washing every limb once , washing every limb once
with the exception of the two palms of the hands, with the exception of the two palms of the hands, with the exception of the two palms of the hands, with the exception of the two palms of the hands, w ww wiping the whole head iping the whole head iping the whole head iping the whole head, performing each act , performing each act , performing each act , performing each act
in sequence is as we have mentioned, and the washing of a in sequence is as we have mentioned, and the washing of a in sequence is as we have mentioned, and the washing of a in sequence is as we have mentioned, and the washing of a limb limb limb limb of th of th of th of the body must not be delayed e body must not be delayed e body must not be delayed e body must not be delayed
until the one before it becomes dry until the one before it becomes dry until the one before it becomes dry until the one before it becomes dry. .. .
Imm al-ajjw (may have mercy upon him) presents a useful summary in Zd al-Mustaqni. He
writes the following list of actions which are in :
( (( (1 11 1) )) ) washing of the face (which includes the mouth and nose)
( (( (2 22 2) )) ) washing of the arms
( (( (3 33 3) )) ) wiping of the whole head (which include the ears)
( (( (4 44 4) )) ) washing of the feet
( (( (5 55 5) )) ) performance of each act in sequence
( (( (6 66 6) )) ) prohibition of a gap between washing of a limb so long that the last washed limb becomes dry
and the is a precondition.
[ [[ [9 99 9] ]] ]

An elaboration of what has been mentioned by Imm al-ajjw and al-Imm Ibn Qudmah (may
have mercy upon them both) now follows:

: :: :
According to Imm al-ajjw, al-Imm Ibn Qudmah, and Imm Bah ad-Dn al-Maqdis (may have
mercy upon them all), is a precondition for from all types of ; as the (may the salutations
and peace of be upon him) was reported by Umar ibn al-Khab (may be pleased with him) to
have said:

"The reward of deeds depends upon the The reward of deeds depends upon the The reward of deeds depends upon the The reward of deeds depends upon the intentions intentions intentions intentions and every person will get the reward and every person will get the reward and every person will get the reward and every person will get the reward
according to what he has according to what he has according to what he has according to what he has intended intended intended intended. .. ."
[ [[ [10 10 10 10] ]] ]

Thus, because is a type of
(ibdah - worship, ritual of worship), it will not be correct without ,

just as alh will not be correct without one.

Lesson #9
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Shaikh Muammad li ibn Uthaimn (may have mercy upon him) elucidates in Shar al-Mumti
Al Zd al-Mustaqni:
This is the opinion held by the This is the opinion held by the This is the opinion held by the This is the opinion held by the vast vast vast vast majority of majority of majority of majority of . .. .
[11] [11] [11] [11]

It is the opinion of Imm Mlik (may have mercy upon him) as stated in the well known book
shiyah ad-Dasq.
[12] [12] [12] [12]

It is the opinion of Imm Shfi (may have mercy upon him) as stated by Imm an-Nawaw (may
have mercy upon him) in al-Majm Shar al-Muhadhdhab.
[ [[ [13] 13] 13] 13]

It is the opinion of Imm Amad (may have mercy upon him) as stated by Imm al-Mardw (may
have mercy upon him) in al-Inf.
[14] [14] [14] [14]

W WW WASHING ASHING ASHING ASHING O OO OF F F F E EE EACH ACH ACH ACH L LL LIMB IMB IMB IMB O OO ONCE NCE NCE NCE: :: :
Meaning to wash each limb at least once is . For each part of the washing, we have discussed the
in the past lesson. One being the minimum number of times to wash for has been established by
the reported in al-Bukhr.
[15] [15] [15] [15]
Washing twice is also established by the
reported in al-Bukhr.
[ [[ [16 16 16 16] ]] ]
Washing three times is also established by the
reported in al-Bukhr.
[ [[ [17 17 17 17] ]] ]
Hence we see that all three have been established by .
The regarding washing three times clearly show it to be the preferred number though.
An important to summarize this concept is what is reported by Ibn Mjah and Imm Amad
(may have mercy upon them both):
The The The The (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be upon him) be upon him) be upon him) be upon him) washed each lim washed each lim washed each lim washed each limb bb b once and once and once and once and said: said: said: said:
This is the correct This is the correct This is the correct This is the correct , so whosoever does n , so whosoever does n , so whosoever does n , so whosoever does not make it this way, ot make it this way, ot make it this way, ot make it this way, will not accept his will not accept his will not accept his will not accept his al al al al h hh h. .. .
T TT Then hen hen hen h hh he e e e (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be upon him) be upon him) be upon him) be upon him) washed washed washed washed each limb each limb each limb each limb t tt twice and said: wice and said: wice and said: wice and said:
This is a This is a This is a This is a correct correct correct correct , , , , so so so so who who who whoso so so soever does it this way, ever does it this way, ever does it this way, ever does it this way, will guarantee for will guarantee for will guarantee for will guarantee for him him him him reward. reward. reward. reward. Then Then Then Then
he he he he (may the salut (may the salut (may the salut (may the salutations and peace of ations and peace of ations and peace of ations and peace of be upon him) be upon him) be upon him) be upon him) made made made made washing each part washing each part washing each part washing each part three times three times three times three times
and and and and said: said: said: said: This is my This is my This is my This is my and the and the and the and the of the Messengers before me of the Messengers before me of the Messengers before me of the Messengers before me. .. .
[ [[ [18 18 18 18] ]] ]

The great of Islm, Q Ab Yal (may have mercy upon him) said regarding the number of
times to wash in :
The first is an obligation, the second is vi The first is an obligation, the second is vi The first is an obligation, the second is vi The first is an obligation, the second is virtuous rtuous rtuous rtuous, ,, , and and and and the third is the third is the third is the third is . .. .

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W WW WIPING IPING IPING IPING O OO OF F F F T TT THE HE HE HE E EE ENTIRE NTIRE NTIRE NTIRE H HH HEAD EAD EAD EAD: :: :
This was discussed in detail in the previous lesson. This is based upon the of which has been
referenced a number of times already along with the following :
salutations and peace of be upon him): Wiped over his head Wiped over his head Wiped over his head Wiped over his head; ; ; ; beginning with the front of the beginning with the front of the beginning with the front of the beginning with the front of the
head head head head, ,, , wiping al wiping al wiping al wiping all ll l the way to his nap the way to his nap the way to his nap the way to his nape ee e, , , , then return then return then return then returned ed ed ed them to the them to the them to the them to the place from place from place from place from where where where where he began. he began. he began. he began.
[19] [19] [19] [19]

As for wiping over a part of the head when wearing a turban, this will be discussed in detail in the
forthcoming lesson. Until then, it should suffice to rely upon what has been reported by Shaikh al-
Islm Ibn Taimyah
[20] [20] [20] [20]
and Imm Ibn al-Qaiyim al-Jauzyah (may have mercy upon them both)
[ [[ [21] 21] 21] 21]
of
there being three methods of wiping upon the head that are established by the :
( (( (1 11 1) )) ) wipe the entire head
( (( (2 22 2) )) ) wipe a part of the head and complete the wiping by wiping over the turban; this is illustrated in the
related from al-Mughrah ibn Shubah (may be pleased with him)
( (( (3 33 3) )) ) wipe the entire turban; this is illustrated in the various related from Bill, Amr ibn Umaiyah,
and others (may be pleased with them all)
This was the opinion of the majority of (may be pleased with them all), including Umar ibn al-
Khab (may be pleased with him), who went as far as to say:
Whoever feels he can Whoever feels he can Whoever feels he can Whoever feels he can not attain purity by not attain purity by not attain purity by not attain purity by wiping over his turban wiping over his turban wiping over his turban wiping over his turban, may , may , may , may no no no not a t a t a t allow him to attain llow him to attain llow him to attain llow him to attain
purity. purity. purity. purity.

S SS SEQUENCE EQUENCE EQUENCE EQUENCE: :: :
This is the sequence and order as was explained by Imm Bah ad-Dn al-Maqdis (may have mercy
upon him) in al-Uddah Shar al-Umdah. .. .
[22] [22] [22] [22]
This is because has commanded the washing of these
bodily limbs in sequence.
This is further supported by the fact that all which has been reported from the (may the
salutations and peace of be upon him) with regards to , has been mentioned in sequential form and
thus they are an explanation of what has been mentioned in the book of . In other words, the (may the
salutations and peace of be upon him) made his in sequence and said: This is a correct
and will not accept alh except by it; meaning except that which is like my .

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C CC CONTINUATION ONTINUATION ONTINUATION ONTINUATION (N (N (N (NOT OT OT OT D DD DELAYING ELAYING ELAYING ELAYING) )) ): :: :
The washing of a limb must not be delayed so long that the one before it (in sequence) becomes dry.
This is based upon what has been reported from Umar ibn al-Khab (may be pleased with him):
A AA A man left the nails of his foot man left the nails of his foot man left the nails of his foot man left the nails of his foot dry dry dry dry in in in in and and and and thereafter thereafter thereafter thereafter was shown to was shown to was shown to was shown to the the the the (may the (may the (may the (may the
salutations and peace of salutations and peace of salutations and peace of salutations and peace of be upon him), be upon him), be upon him), be upon him), who said: who said: who said: who said: "Go back and "Go back and "Go back and "Go back and perfect your perfect your perfect your perfect your ." ." ." ." So he So he So he So he
went back went back went back went back and and and and repeated the repeated the repeated the repeated the and and and and the the the the praye praye praye prayer rr r. .. .
[ [[ [23 23 23 23] ]] ]

It is also reported by Ab Dwd and al-Athram (may have mercy upon them both) that:
T TT The he he he (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be upon him) be upon him) be upon him) be upon him) saw a man who was praying and saw a man who was praying and saw a man who was praying and saw a man who was praying and
behind his foot was behind his foot was behind his foot was behind his foot was a dry spot a dry spot a dry spot a dry spot equal to the size of equal to the size of equal to the size of equal to the size of dirham dirham dirham dirham (coin) (coin) (coin) (coin), , , , so so so so the the the the (may the salutations (may the salutations (may the salutations (may the salutations
and peace of and peace of and peace of and peace of be upon him) be upon him) be upon him) be upon him) told him to rep told him to rep told him to rep told him to repeat his eat his eat his eat his and and and and al al al al h. h. h. h.
[24] [24] [24] [24]

Al-Athram (may have mercy upon him) mentioned that Ab Abd (Abdullh) (Imm Amad)
(may have mercy upon him) once mentioned the isnd of this and that he asked him whether
the isnd was good, to which Imm Amad (may have mercy upon him) replied that it was. Thus if
its continuation was not , it would have sufficed to just wash off that particular spot.
Furthermore, the (may the salutations and peace of be upon him) performed the washing in between parts
in sequence, without delay.
What is related here regarding the previous limb becoming dry has to do with the lapse of time.
Imm Ab al-Waf Ibn Aql al-anbal (may have mercy upon him) said:
The The The The distinction of invalidating is determined by what distinction of invalidating is determined by what distinction of invalidating is determined by what distinction of invalidating is determined by what is considered is considered is considered is considered an an an an abomination in the abomination in the abomination in the abomination in the
customs customs customs customs, ,, , because the because the because the because the sh sh sh shar ar ar ar has not set a specific restriction, thus the ruling of it returns to the has not set a specific restriction, thus the ruling of it returns to the has not set a specific restriction, thus the ruling of it returns to the has not set a specific restriction, thus the ruling of it returns to the
custom custom custom customs ss s of the people. of the people. of the people. of the people.
[25] [25] [25] [25]

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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =

Next al-Imm Ibn Qudmah (may have mercy upon him) presents a list of actions which are
during to :
( (( (1 11 1) )) )
( (( (2 22 2) )) ) Washing of the hands
( (( (3 33 3) )) ) exaggeration of the and (except for the one who is fasting)
( (( (4 44 4) )) ) running of wet fingers through the beard
( (( (5 55 5) )) ) wiping of the ears
( (( (6 66 6) )) ) washing of right side before the left side of each section
( (( (7 77 7) )) ) washing of everything three times

: :: :
This was discussed in detail in the previous lesson as well.

W WW WASHING ASHING ASHING ASHING O OO OF F F F T TT THE HE HE HE H HH HANDS ANDS ANDS ANDS: :: :
This was also discussed in detail in the previous lesson.

E EE EXAGGERATION XAGGERATION XAGGERATION XAGGERATION O OO OF F F F T TT THE HE HE HE & && & : :: :
Imm Bah ad-Dn al-Maqdis (may have mercy upon him) explains that the capacity of
exaggeration is to inhale the water to the farthest section of the nostril. As for the , it is to
swirl the water in the furthest section of the mouth; it is , except for the one who is fasting
because:
The (may the salutations and peace of be upon him) said to Laq ibn abirah (may be
pleased with him): And exaggerate in making And exaggerate in making And exaggerate in making And exaggerate in making , , , , except if you are fasting except if you are fasting except if you are fasting except if you are fasting. .. .
[ [[ [26 26 26 26] ]] ]

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R RR RUNNING UNNING UNNING UNNING O OO OF F F F W WW WET ET ET ET F FF FINGERS INGERS INGERS INGERS T TT THROUGH HROUGH HROUGH HROUGH T TT THE HE HE HE B BB BEARD EARD EARD EARD: :: :
This has been discussed in detail in the previous lesson. This is based upon the :
Uthmn (may be pleased with him) reported that the (may the salutations and peace of
be upon him): Would Would Would Would run run run run ( (( (his wet fingers) his wet fingers) his wet fingers) his wet fingers) through his through his through his through his beard beard beard beard. .. .
[27] [27] [27] [27]

W WW WIPING IPING IPING IPING O OO OF F F F T TT THE HE HE HE E EE EARS ARS ARS ARS: :: :
What is intended here is the wiping of the inside of the ears. The wiping of the outside of the ears was
already mentioned as being part of the head, thus making it . What is is inserting the
fingers into the inside of the ears and wiping the inside. This is based upon the :
Ibn Abbs (may be pleased with him) reported that the (may the salutations and peace of
be upon him): W WW Wiped his head and iped his head and iped his head and iped his head and his his his his ears ears ears ears, ,, , inside inside inside inside and outside as well. and outside as well. and outside as well. and outside as well.
[28] [28] [28] [28]

W WW WASHING ASHING ASHING ASHING O OO OF F F F T TT THE HE HE HE R RR RIGHT IGHT IGHT IGHT B BB BEFORE EFORE EFORE EFORE T TT THE HE HE HE L LL LEFT EFT EFT EFT: :: :
This is based upon the :
Ab Hurairah (may be pleased with him) reported that (may the salutations and
peace of be upon him) said: If one of you makes If one of you makes If one of you makes If one of you makes , then let him start , then let him start , then let him start , then let him start from the from the from the from the right right right right side side side side. .. ."
[29] [29] [29] [29]

This is supported by many other narrations, such as:
Uthmn and Al (may be pleased with them both) reported that when the (may the
salutations and peace of be upon him) made : H HH He would start e would start e would start e would start from his from his from his from his right right right right before his before his before his before his
left left left left. .. .
[30] [30] [30] [30]

W WW WASHING ASHING ASHING ASHING O OO OF F F F E EE EVERYTHING VERYTHING VERYTHING VERYTHING T TT THREE HREE HREE HREE T TT TIMES IMES IMES IMES: :: :
Washing each limb three times has been established by the in al-Bukhr, as was
mentioned earlier in the lesson.
It is to wash more than three times. This is very clear and evident from the :
Amr ibn Shuaib reported from his father, who reported from his grandfather, who said: A A A A
desert Bedouin came to desert Bedouin came to desert Bedouin came to desert Bedouin came to the the the the (may the salutations and peace (may the salutations and peace (may the salutations and peace (may the salutations and peace of of of of be upon him) be upon him) be upon him) be upon him) and and and and asked him asked him asked him asked him
regarding regarding regarding regarding the the the the . H . H . H . He ee e (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be upon him) be upon him) be upon him) be upon him) washed washed washed washed everything everything everything everything
three times three times three times three times and said: and said: and said: and said: "This is "This is "This is "This is the the the the , whoever , whoever , whoever , whoever increases increases increases increases upon this has sinned and upon this has sinned and upon this has sinned and upon this has sinned and
transgressed transgressed transgressed transgressed. . . .
[31] [31] [31] [31]

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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
M MM MISCELLANEOUS ISCELLANEOUS ISCELLANEOUS ISCELLANEOUS I II ISSUES SSUES SSUES SSUES

W WW WASTING ASTING ASTING ASTING O OO OF F F F W WW WATER ATER ATER ATER: :: :
It is to waste water. This is based upon the :
The (may the salutations and peace of be upon him): Commanded Commanded Commanded Commanded Sa Sa Sa Sa d d d d ( (( (may may may may be pleased be pleased be pleased be pleased
with him with him with him with him) ) ) ) while he was making while he was making while he was making while he was making by saying to him: by saying to him: by saying to him: by saying to him: Do not be Do not be Do not be Do not be wasteful wasteful wasteful wasteful. . . . T TT To which he o which he o which he o which he
replied: replied: replied: replied: O OO Oh hh h (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be upon him)! I be upon him)! I be upon him)! I be upon him)! Is there such thing as s there such thing as s there such thing as s there such thing as
wasting water? wasting water? wasting water? wasting water? He He He He (may the salut (may the salut (may the salut (may the salutations and peace of ations and peace of ations and peace of ations and peace of be upon him) be upon him) be upon him) be upon him) responded: responded: responded: responded: Yes, even if Yes, even if Yes, even if Yes, even if
you are in front of flowing river you are in front of flowing river you are in front of flowing river you are in front of flowing river. . . .
[32] [32] [32] [32]

S SS SIW IW IW IWK K K K: :: :
The use of siwk is a at all times because:
ishah (may be pleased with her) said: When When When When (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of
be u be u be u be upon him) pon him) pon him) pon him) entered his house, he would start using the entered his house, he would start using the entered his house, he would start using the entered his house, he would start using the siw siw siw siw k kk k. .. .
[33] [33] [33] [33]

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[ [[ [1 11 1] ]] ] Al-Uddah Shar al-Umdah Volume #1 - Page #35
[ [[ [2 22 2] ]] ] al-Bukhr & Muslim
[ [[ [3 33 3] ]] ] Al-Uddah Shar al-Umdah Volume #1 - Page #35-36
[ [[ [4 44 4] ]] ] Muslim #25
[ [[ [5 55 5] ]] ] At-Tirmidh #38 - ()
[ [[ [6 66 6] ]] ] Muslim #17
[ [[ [7 77 7] ]] ] Sunan Ab Dwd #170, Musnad Imm Amad Volume #4 - Page #150-151
[ [[ [8 88 8] ]] ] Shar al-Mumti Al Zd al-Mustaqni Volume #1 - Page #218
[ [[ [9 99 9] ]] ] Zd al-Mustaqni Page #15
[ [[ [10 10 10 10] ]] ] al-Bukhr Volume #1 - Book #1 #1, Muslim, Imm Amad, Abu Dwd, Ibn Mjah, & others ( )
[ [[ [11 11 11 11] ]] ] Shar al-Mumti Al Zd al-Mustaqni Volume #1 - Page #197
[ [[ [12 12 12 12] ]] ] shiyah ad-Dasq Volume #1 - Page #78
[ [[ [13 13 13 13] ]] ] Al-Majm Shar al-Muhadhdhab Volume #1 - Page #309
[ [[ [14 14 14 14] ]] ] Al-Inf Volume #1 - Page #307
[ [[ [15 15 15 15] ]] ] al-Bukhr #156, Sunan Ab Dwd #138, at-Tirmidh #42, an-Nas #101, Ibn Mjah, & Imm Amad
#2913 ()
[ [[ [16 16 16 16] ]] ] al-Bukhr #157
[ [[ [17 17 17 17] ]] ] al-Bukhr & Muslim #230
[ [[ [18 18 18 18] ]] ] Ibn Mjah in his Sunan #420 & Imm Amad in his Musnad #5701
[ [[ [19 19 19 19] ]] ] al-Bukhr, Muslim, & at-Tirmidh #28
[ [[ [20 20 20 20] ]] ] Majm al-Fatw Volume #21 - Page #122
[ [[ [21 21 21 21] ]] ] Zd al-Mad Volume #1 - Page #193
[ [[ [22 22 22 22] ]] ] Al-Uddah Shar al-Umdah Volume #1 - Page #36
[ [[ [23 23 23 23] ]] ] Muslim #243
[ [[ [24 24 24 24] ]] ] Sunan Ab Dwd #175 & an-Nas #663 ()
[ [[ [26 26 26 26] ]] ] At-Tirmidh ()
[ [[ [27 27 27 27] ]] ] At-Tirmidh #31, Ibn Mjah #430, al-kim (isnd ) as well as Ibn Khuzaimah & Ibn ibbn
[ [[ [28 28 28 28] ]] ] At-Tirmidh ()
[ [[ [29 29 29 29] ]] ] Ab Dwd #4141 & Ibn Mjah #402 ()
[ [[ [30 30 30 30] ]] ] Ab Dwd #111 (from Al) & #106 (from Uthmn) (both )
[ [[ [31 31 31 31] ]] ] Ab Dwd #135, an-Nas #173, & Ibn Mjah #422 (Jaiyid)
[ [[ [32 32 32 32] ]] ] Ibn Mjah #425 graded as ()
[ [[ [33 33 33 33] ]] ] Muslim #253
:
:
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- -- -
W WW WIPING IPING IPING IPING O OO OVER VER VER VER T TT TH HH HE EE E L LL LEATHER EATHER EATHER EATHER S SS SOCKS OCKS OCKS OCKS
( (( (& && & T TT THAT HAT HAT HAT W WW WHICH HICH HICH HICH IS IS IS IS R RR RELATED ELATED ELATED ELATED) )) )

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =

It is permissible to wipe over the It is permissible to wipe over the It is permissible to wipe over the It is permissible to wipe over the kh kh kh khuff uff uff uffn, n, n, n, what resembles them from what resembles them from what resembles them from what resembles them from the the the the jaw rib if they are if they are if they are if they are
thick and hide the foot, and boots that cover the ankles for minor purification thick and hide the foot, and boots that cover the ankles for minor purification thick and hide the foot, and boots that cover the ankles for minor purification thick and hide the foot, and boots that cover the ankles for minor purification. .. .
[1] [1] [1] [1]

D DD DEFINITION EFINITION EFINITION EFINITION O OO OF F F F : :: :
/ (khuffn / khuffain - dual for khuff) is the dual for
(khuff - leather sock). Imm ash-

Shaukn (may have mercy upon him) explains in his famous commentary, Nail al-Aur:
The The The The is a is a is a is a leather sock leather sock leather sock leather sock which covers the ankle which covers the ankle which covers the ankle which covers the ankle- -- -bones. bones. bones. bones.
[2] [2] [2] [2]

This is in accordance with what has been mentioned in classical Arabic dictionaries. Two of the best-
known and well-respected classical Arabic dictionaries, Tahdhb al-Lughah and al-Qms al-Mu,
describe the as:
T TT That which is made from thin hat which is made from thin hat which is made from thin hat which is made from thin leather leather leather leather to be worn over the foot. to be worn over the foot. to be worn over the foot. to be worn over the foot.
[3] [3] [3] [3]

R RR RULINGS ULINGS ULINGS ULINGS & && & T TT THEIR HEIR HEIR HEIR : :: :
Wiping over the is
(jiz - permissible, allowed) according to the of the . Imm Ibn al-

Mubrak (may have mercy upon him) said:
There is no disagreement that There is no disagreement that There is no disagreement that There is no disagreement that wiping over wiping over wiping over wiping over the the the the is is is is . .. .
[4] [4] [4] [4]

Imm an-Nawaw (may have mercy upon him) states in his famous explanation of Muslim:
All those who qualify for All those who qualify for All those who qualify for All those who qualify for agree that it is agree that it is agree that it is agree that it is allowed to wipe over the allowed to wipe over the allowed to wipe over the allowed to wipe over the . .. .
[5] [5] [5] [5]

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The of the relies upon the fact that this practice has been reported by which are

(mutawtir - a which is narrated by a large number of narrators at all stages of the chain/sequence of
transmission which is recurrent/unbroken/uninterrupted, numerous, and continuous). Imm asan al-Bar
(may have mercy upon him) stated that 70 of the (may be pleased with them all) narrated to
him that (may the salutations and peace of be upon him) wiped over the . Imm Ibn ajar
(may have mercy upon him) reports that some of the Anf even go as far as to say that those who
deny wiping over the are feared to be unbelievers.
[6] [6] [6] [6]

This statement is supported by what the great scholar of Islm, Imm Ab anfah (may have mercy
upon him) mentions in his book outlying the Islmic Aqdah, Fiqh al-Akbar:
T TT The w he w he w he wiping over iping over iping over iping over the the the the is is is is . .. .
[7] [7] [7] [7]

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =

D DD DEFINITION EFINITION EFINITION EFINITION O OO OF F F F : :: :
(jaurabn / jaurabain - dual for jaurab) is the dual for
(jaurab - sock). Shaikh

Muammad li ibn Uthaimn (may have mercy upon him) explains the meanings of both and
:
The meaning of The meaning of The meaning of The meaning of is that which is worn on is that which is worn on is that which is worn on is that which is worn on the foot being made of the foot being made of the foot being made of the foot being made of leather leather leather leather and and and and that which is that which is that which is that which is
like it like it like it like it. . . . The meani The meani The meani The meaning of ng of ng of ng of is that which is worn on the foot being made of is that which is worn on the foot being made of is that which is worn on the foot being made of is that which is worn on the foot being made of cotton cotton cotton cotton and and and and that that that that
which is like it; which is like it; which is like it; which is like it; it is what is referred to commonly as it is what is referred to commonly as it is what is referred to commonly as it is what is referred to commonly as sh sh sh shurr urr urr urrb b b b. .. .
[8] [8] [8] [8]

The famous linguist Ab Bakr ibn al-Arab (may have mercy upon him) said:
means a thin cover for the f means a thin cover for the f means a thin cover for the f means a thin cover for the feet made of eet made of eet made of eet made of wool wool wool wool, worn to keep the feet warm. , worn to keep the feet warm. , worn to keep the feet warm. , worn to keep the feet warm.

R RR RULINGS ULINGS ULINGS ULINGS & && & T TT THEIR HEIR HEIR HEIR : :: :
Regarding the permissibility of wiping over the , this is an issue that mandates some discussion.
It would seem that all of the permitted wiping over the , however they disagreed in regards
to the conditions. These conditions will be discussed later, as the opinions of all the four well-known
and other in regards to the permissibility are now mentioned:

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The The The The anaf anaf anaf anaf O OO Opinion: pinion: pinion: pinion: According to all the classic works of of the Anf, wiping over the is .
Imm al-Kasn (may have mercy upon him) states that wiping over the is not according to
Imm Ab anfah (may have mercy upon him); while it is according to Imm Ab Ysuf and
Imm Muammad ash-Shaibn (may have mercy upon them both). Later he mentions that it is
narrated that Imm Ab anfah (may have mercy upon him) changed his opinion during his last
days and allowed wiping over the .
[9] [9] [9] [9]

This is in-fact a strong narration as it was recorded by Imm at-Tirmidh (may have mercy upon
him), who said:
I heard I heard I heard I heard li li li li ibn Mu ibn Mu ibn Mu ibn Mu ammad ammad ammad ammad (may (may (may (may have mercy upon him) have mercy upon him) have mercy upon him) have mercy upon him) say say say say that he that he that he that he heard heard heard heard from from from from Ab Ab Ab Ab
Muqat Muqat Muqat Muqattil as til as til as til as- -- -Samarqand Samarqand Samarqand Samarqand (may (may (may (may have mercy upon him) have mercy upon him) have mercy upon him) have mercy upon him), who said that he , who said that he , who said that he , who said that he visited Ab visited Ab visited Ab visited Ab anf anf anf anfah ah ah ah
(may (may (may (may have mercy upon him) have mercy upon him) have mercy upon him) have mercy upon him) while while while while he was in the illness from which he died. he was in the illness from which he died. he was in the illness from which he died. he was in the illness from which he died. He called for He called for He called for He called for
water to be brought water to be brought water to be brought water to be brought; ;; ; he made he made he made he made while while while while he was wearing he was wearing he was wearing he was wearing , , , , and he and he and he and he wiped over them wiped over them wiped over them wiped over them. . . . He He He He
said: said: said: said: I h I h I h I have done today something that I ave done today something that I ave done today something that I ave done today something that I forbid forbid forbid forbid before before before before. . . . I I I I wiped over wiped over wiped over wiped over the the the the and they do not and they do not and they do not and they do not
have leather soles. have leather soles. have leather soles. have leather soles.
This is further clarified by the anaf , Ibn bidn (may have mercy upon him):
It is related concerning It is related concerning It is related concerning It is related concerning him, him, him, him, Ab Ab Ab Ab anfah anfah anfah anfah (may (may (may (may have mercy upon him), have mercy upon him), have mercy upon him), have mercy upon him), that he returned to that he returned to that he returned to that he returned to
their position their position their position their position ( (( (meaning meaning meaning meaning the the the the position of position of position of position of his students Ab his students Ab his students Ab his students Ab Y YY Y suf and suf and suf and suf and Mu Mu Mu Muammad a ammad a ammad a ammad ash sh sh sh- -- -Sh Sh Sh Shaib aib aib aibn n n n
(may (may (may (may have mercy upon them both)) have mercy upon them both)) have mercy upon them both)) have mercy upon them both)), and the fatw , and the fatw , and the fatw , and the fatw is upon this. is upon this. is upon this. is upon this.
[10] [10] [10] [10]

Hence allowing one to wipe over the was the final opinion of Imm Ab anfah (may have
mercy upon him) as well as the opinion of both of his major students. According to the anaf muft
Ibn bidn (may have mercy upon him), this is the opinion of the anaf .

The M The M The M The M lik lik lik lik O OO Opinion: pinion: pinion: pinion: According to Imm Ibn al-Qsims (may have mercy upon him) al-Mudauwanah,
a classical work of of the Mlikyah, wiping over the is .
[11] [11] [11] [11]

The The The The Sh Sh Sh Sh f ff fi ii i O O O Opinion: pinion: pinion: pinion: According to Imm an-Nawaws (may have mercy upon him) al-Majm, wiping
over the is and that this is the position of the Shawfi; he went as far as to say that if
the were made out of glass while it being possible to walk in them, it would be to wipe over
them.
[12] [12] [12] [12]

The The The The anbal anbal anbal anbal O OO Opinion: pinion: pinion: pinion: Wiping over the is and is clearly the established, well-known,
position of the .

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The famous anbal jurist Imm al-Khiraq (may have mercy upon him), writes in his Mukhtaar:
Nothing can be wiped over except the Nothing can be wiped over except the Nothing can be wiped over except the Nothing can be wiped over except the and what serves the same purpose and what serves the same purpose and what serves the same purpose and what serves the same purpose: :: : like the like the like the like the
maq maq maq maq n n n n ( (( (short leather socks short leather socks short leather socks short leather socks) )) ) that come above the that come above the that come above the that come above the ankles and likewise the ankles and likewise the ankles and likewise the ankles and likewise the that are thick that are thick that are thick that are thick
and do not fall down when they are walked in. and do not fall down when they are walked in. and do not fall down when they are walked in. and do not fall down when they are walked in.
[13] [13] [13] [13]

Imm Bah ad-Dn al-Maqdis (may have mercy upon him) explains that it is not necessary that they
be made of leather. He quotes Imm Amad (may have mercy upon him) to have said:
Wiping over the Wiping over the Wiping over the Wiping over the is related from seven or eight of the is related from seven or eight of the is related from seven or eight of the is related from seven or eight of the (may (may (may (may be pleased with them be pleased with them be pleased with them be pleased with them
all) all) all) all) of of of of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be upon him) be upon him) be upon him) be upon him). .. .
[14] [14] [14] [14]

Hence we see the of all four of the well-known on this issue. As for the , there is the :
Al-Mughrah ibn Shubah (may be pleased with him) reported that the (may the
salutations and peace of be upon him): made made made made and and and and wiped over his wiped over his wiped over his wiped over his and na and na and na and nalain lain lain lain
(sandals) (sandals) (sandals) (sandals).
[15] [15] [15] [15]

Imm at-Tirmidh (may have mercy upon him) said in regards to this :
It is It is It is It is , and this is the position of more than one of the people of knowl , and this is the position of more than one of the people of knowl , and this is the position of more than one of the people of knowl , and this is the position of more than one of the people of knowledge edge edge edge; ;; ; and it is and it is and it is and it is
adopted by Sufy adopted by Sufy adopted by Sufy adopted by Sufy n n n n a aa ath th th th- -- -Thaur Thaur Thaur Thaur , Ibn al , Ibn al , Ibn al , Ibn al- -- -Mub Mub Mub Mub rak, rak, rak, rak, a aa ash sh sh sh- -- -Sh Sh Sh Shfi fi fi fi , A , A , A , A mad, and Is mad, and Is mad, and Is mad, and Is q qq q ( (( (may may may may have have have have
mercy upon mercy upon mercy upon mercy upon all of them all of them all of them all of them) )) ), who all said: , who all said: , who all said: , who all said: One may One may One may One may wipe over the wipe over the wipe over the wipe over the even if not wearing sandals even if not wearing sandals even if not wearing sandals even if not wearing sandals, ,, ,
provided they are thick. provided they are thick. provided they are thick. provided they are thick.
Other Mauqf reporting wiping over the are narrated from the following list of
(may be pleased with them all):
( (( (1 11 1) )) ) Al ibn Ab lib
( (( (2 22 2) )) ) Ibn Masd
( (( (3 33 3) )) ) al-Bar ibn zib
( (( (4 44 4) )) ) Anas ibn Mlik
( (( (5 55 5) )) ) Ab Ummah
( (( (6 66 6) )) ) Sahl ibn Sad
( (( (7 77 7) )) ) Amr ibn uraith
( (( (8 88 8) )) ) Umar ibn al-Khab
( (( (9 99 9) )) ) Ibn Abbs
Imm ash-Shaukn (may have mercy upon him) has related these in Nail al-Aur.
[16] [16] [16] [16]

Imm Ibn Saiyid an-Ns (may have mercy upon him) continues the list in his Shar al-Tirmidhi:
( (( (10 10 10 10) )) ) Abd (Abdullh) ibn Umar
( (( (11 11 11 11) )) ) Sad ibn Ab Waqq
( (( (12 12 12 12) )) ) Ab Masd al-Badr
( (( (13 13 13 13) )) ) Uqbah ibn Umar
Yay al-Bakk (may have mercy upon him) narrates that he heard Ibn Umar (may be pleased
with him) saying:
Wiping over the Wiping over the Wiping over the Wiping over the is like wiping over the is like wiping over the is like wiping over the is like wiping over the . .. .
[17] [17] [17] [17]

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Ibn azm (may have mercy upon him) said:
W WW Wiping over anything that is worn on the feet iping over anything that is worn on the feet iping over anything that is worn on the feet iping over anything that is worn on the feet - -- - of things that are of things that are of things that are of things that are to be worn and which to be worn and which to be worn and which to be worn and which
come up above the ankles come up above the ankles come up above the ankles come up above the ankles is is is is ; ;; ; whether they ar whether they ar whether they ar whether they are e e e made of leather made of leather made of leather made of leather, ,, , felt felt felt felt, or wood; , or wood; , or wood; , or wood; or or or or if they are if they are if they are if they are
made of linen, wool, cotton, camel hair made of linen, wool, cotton, camel hair made of linen, wool, cotton, camel hair made of linen, wool, cotton, camel hair, ,, , or goat hair or goat hair or goat hair or goat hair - -- - whether leather is worn over them or whether leather is worn over them or whether leather is worn over them or whether leather is worn over them or
not, or whether they are overshoes or slippers worn over slippers or socks worn over socks. not, or whether they are overshoes or slippers worn over slippers or socks worn over socks. not, or whether they are overshoes or slippers worn over slippers or socks worn over socks. not, or whether they are overshoes or slippers worn over slippers or socks worn over socks.
[18] [18] [18] [18]

Ibn al-Mundhir (may have mercy upon him) made a very valuable point when he said:
W WW Wiping over iping over iping over iping over the the the the is narrated from nine different is narrated from nine different is narrated from nine different is narrated from nine different (may (may (may (may be pleased with them all) be pleased with them all) be pleased with them all) be pleased with them all), , , ,
and there was and there was and there was and there was none known to oppose them none known to oppose them none known to oppose them none known to oppose them. .. .

C CC CONDITIONS ONDITIONS ONDITIONS ONDITIONS: :: :
Now that it has been made abundantly clear that wiping over the is , an outline of the
conditions and criteria of what constitutes a is appropriate:

The Anf stipulate the following conditions for the :
[19] [19] [19] [19]

( (( (1 11 1) )) ) they should be and lawful
( (( (2 22 2) )) ) they must be worn in a state of
( (( (3 33 3) )) ) they should cover both ankles entirely
( (( (4 44 4) )) ) they should be durable enough that a person can walk wearing them for three miles without them
being torn
( (( (5 55 5) )) ) they should be independently free from holes to the extent of three small toes
( (( (6 66 6) )) ) they should remain on the leg without it being tied or fastened
( (( (7 77 7) )) ) they should be such that water is not able to seep through them
Having stated those conditions as the well known position of the anaf , it is noteworthy to
mention that many well-respected within the anaf disagreed with these conditions due to the
lack of to support them. Amongst these is the great anaf jurist, Imm al-Ar Muammad
Anwar Shh al-Kashmr (may have mercy upon him). The Anf called him the Imm of his era and
he is frequently quoted in most of the major books of the Anf after his time. Imm al-Kashmr (may
have mercy upon him) was of the opinion that the specification of 3 miles should not be set within
the conditions. He held the opinion that a person should be able to continuously walk without the sock
slipping-off, without specifying a distance.
[20] [20] [20] [20]

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The Shawfi stipulate the following conditions for the :
( (( (4 44 4) )) ) they should be durable enough that a person can walk wearing them
( (( (5 55 5) )) ) they should be independently free from holes
( (( (6 66 6) )) ) the socks should remain on the leg
( (( (7 77 7) )) ) they should be such that water is not able to seep through them
However, some of the Shfi disagreed with their and allowed wiping over the without
conditions. Such were of the likes of Imm Ysuf ibn usain al-Karkh (may have mercy upon
him). Well-known and reputable of the Shfi such as Imm Ab Isq ash-Shirz, Imm al-
Ghazl, and Imm an-Nawaw all indicate that there is disagreement regarding the condition of the
being waterproof within the Shfi .
[ [[ [21] 21] 21] 21]

The stipulate the following conditions for the :
( (( (6 66 6) )) ) they should be free from major holes that would expose the skin
Al-Imm Ibn Qudmah (may have mercy upon him) writes in his masterpiece on Fiqh, al-Mughn:
It is only It is only It is only It is only to wipe over to wipe over to wipe over to wipe over the the the the if two conditions are met: if two conditions are met: if two conditions are met: if two conditions are met: t tt the first is that they are thick he first is that they are thick he first is that they are thick he first is that they are thick
to the point that to the point that to the point that to the point that nothing of the foot nothing of the foot nothing of the foot nothing of the foot is visible; is visible; is visible; is visible; the second is the second is the second is the second is that it is possible to walk in them that it is possible to walk in them that it is possible to walk in them that it is possible to walk in them for for for for
some length. some length. some length. some length. This is the clear meaning of This is the clear meaning of This is the clear meaning of This is the clear meaning of al al al al- -- -Kh Kh Kh Khiraq iraq iraq iraq s s s s words. words. words. words.
[22] [22] [22] [22]

Imm Amad (may have mercy upon him) said regarding wiping over the without sandals:
If he walks on them and they remain upon his feet, t If he walks on them and they remain upon his feet, t If he walks on them and they remain upon his feet, t If he walks on them and they remain upon his feet, then there is hen there is hen there is hen there is nothing wrong nothing wrong nothing wrong nothing wrong with doing so with doing so with doing so with doing so. .. .
On another occasion, he said:
He can He can He can He can wipe over them wipe over them wipe over them wipe over them if they remain firm upon his heels. if they remain firm upon his heels. if they remain firm upon his heels. if they remain firm upon his heels.
Yet another time he said:
If he can walk in them without their falling down, then there is If he can walk in them without their falling down, then there is If he can walk in them without their falling down, then there is If he can walk in them without their falling down, then there is nothing wrong nothing wrong nothing wrong nothing wrong with his wiping with his wiping with his wiping with his wiping
o oo over them. ver them. ver them. ver them. This is because if they fall down, the part (of the foot) that needs to be washed in This is because if they fall down, the part (of the foot) that needs to be washed in This is because if they fall down, the part (of the foot) that needs to be washed in This is because if they fall down, the part (of the foot) that needs to be washed in
becomes exposed. becomes exposed. becomes exposed. becomes exposed.

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Imm Ab al-Faraj Abd Ar-Ramn (AbdurRamn) ibn Qudmah (may have mercy upon him)
writes in ash-Shar al-Kabr:
A A A A is equival is equival is equival is equivalent to the ent to the ent to the ent to the , because it is something worn that covers the area that needs to , because it is something worn that covers the area that needs to , because it is something worn that covers the area that needs to , because it is something worn that covers the area that needs to
be washed and is something that can be walked in for some length. be washed and is something that can be walked in for some length. be washed and is something that can be walked in for some length. be washed and is something that can be walked in for some length. As for those who argue that As for those who argue that As for those who argue that As for those who argue that
it is not possible to walk at length it is not possible to walk at length it is not possible to walk at length it is not possible to walk at length while wearing a while wearing a while wearing a while wearing a , , , , we we we we say say say say i ii it is only t is only t is only t is only to wipe over them to wipe over them to wipe over them to wipe over them
if they hold their place on their own and it is pos if they hold their place on their own and it is pos if they hold their place on their own and it is pos if they hold their place on their own and it is possible to walk in them at length; sible to walk in them at length; sible to walk in them at length; sible to walk in them at length; o oo otherwise it is therwise it is therwise it is therwise it is
not not not not. . . . As for the sheer socks, they do not provide cover. As for the sheer socks, they do not provide cover. As for the sheer socks, they do not provide cover. As for the sheer socks, they do not provide cover.
[23] [23] [23] [23]

Imm at-Taghlab (may have mercy upon him) writes in his well-known book of anbal , which is
a commentary of Dall a-lib, that the material does not need to be waterproof.
Hence those who have claimed that one of the conditions of the is that it needs to be
waterproof are in plain error. Nor is there that one must walk in them 3 miles, since the
and others did not stipulate any distance. In-fact, within the Anf and Shawfi there is not an on
these conditions.
Some of the stipulated that they be free from any holes, while others like Shaikh al-Islm Ibn
Taimyah and Ibn Qaiyim al-Jauzyah (may have mercy upon them both) disagreed and allowed
wiping over the socks with holes.
One of the more moderate fatw on this issue was recently given by one of the highest authorities
amongst the , al-Lajnah ad-Dimah. This is the senior most committee of from Sadyah.
They recently issued a fatw regarding the stating:
It is It is It is It is to wipe over t to wipe over t to wipe over t to wipe over them hem hem hem instead of washing one instead of washing one instead of washing one instead of washing ones feet when doing s feet when doing s feet when doing s feet when doing if they were put on if they were put on if they were put on if they were put on
when one was in a state of when one was in a state of when one was in a state of when one was in a state of . (This is . (This is . (This is . (This is ) U ) U ) U ) Unless the holes are bigger than is ordinarily nless the holes are bigger than is ordinarily nless the holes are bigger than is ordinarily nless the holes are bigger than is ordinarily
acceptable, or acceptable, or acceptable, or acceptable, or if if if if the the the the are so thin that the feet would be judged to be naked are so thin that the feet would be judged to be naked are so thin that the feet would be judged to be naked are so thin that the feet would be judged to be naked, , , , because they because they because they because they
show the color of show the color of show the color of show the color of the the the the skin beneath them. skin beneath them. skin beneath them. skin beneath them.
[24] [24] [24] [24]

In synopsis, it seems the of the four agree upon the following conditions:
( (( (6 66 6) )) ) they should be free from major holes that would expose the skin

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These conditions are agreed upon by the of the four , yet of the Ummah can not be
claimed, since some of the of Islm such as Ibn azm (may have mercy upon him) and others
allowed wiping over thin socks.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =
M MM METHOD ETHOD ETHOD ETHOD & && & D DD DURATION URATION URATION URATION O OO OF F F F W WW WIPING IPING IPING IPING

Shaikh li al-Fauzn (may preserve him) answers this question in al-Mulakhkha al-Fiqh:
The way in which one wipes over them is to put one The way in which one wipes over them is to put one The way in which one wipes over them is to put one The way in which one wipes over them is to put one s wet fingers on the toes then pass them s wet fingers on the toes then pass them s wet fingers on the toes then pass them s wet fingers on the toes then pass them
over the feet to the shin over the feet to the shin over the feet to the shin over the feet to the shin. .. . T TT The right foot should be wiped with the right hand and the left foot he right foot should be wiped with the right hand and the left foot he right foot should be wiped with the right hand and the left foot he right foot should be wiped with the right hand and the left foot
with th with th with th with the left hand. e left hand. e left hand. e left hand. The fingers should be spread The fingers should be spread The fingers should be spread The fingers should be spread- -- -out out out out when wiping and it should not be when wiping and it should not be when wiping and it should not be when wiping and it should not be
repeated repeated repeated repeated. .. .
[25] [25] [25] [25]

This is clear from many . One which is particularly important is that of Al ibn Ab lib (may
be pleased with him), who said:
If If If If the religion were the religion were the religion were the religion were according to opinion according to opinion according to opinion according to opinion, ,, , then the underside of the then the underside of the then the underside of the then the underside of the would have been would have been would have been would have been
wiped, but I have seen wiped, but I have seen wiped, but I have seen wiped, but I have seen (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be upon him) be upon him) be upon him) be upon him) wiping over wiping over wiping over wiping over
the upper part of the the upper part of the the upper part of the the upper part of the . .. .
[26] [26] [26] [26]

As for the specification of al-Imm Ibn Qudmah (may have mercy upon him) as quoted earlier in the
lesson: for minor purification; this means that one may only wipe over the / for . One
may not wipe over them for ; and there is of the of Islm on this issue.
. . . f . . . f . . . f . . . for one day and one night for the or one day and one night for the or one day and one night for the or one day and one night for the resident resident resident resident, three for the , three for the , three for the , three for the traveler traveler traveler traveler. . . . This is because of the This is because of the This is because of the This is because of the
saying of saying of saying of saying of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of (may the salutations and peace of be upon him): be upon him): be upon him): be upon him):
Wiping is Wiping is Wiping is Wiping is for the for the for the for the traveler traveler traveler traveler for three days and th for three days and th for three days and th for three days and thr rr ree ee ee ee nights nights nights nights; ;; ; and for the and for the and for the and for the resi resi resi resident dent dent dent for one day for one day for one day for one day
and its night. and its night. and its night. and its night.
This is clear from the :
Auf ibn Mlik (may be pleased with him) reported that: (may the salutations and (may the salutations and (may the salutations and (may the salutations and
peace of peace of peace of peace of be upon him) order be upon him) order be upon him) order be upon him) ordered the wiping of the ed the wiping of the ed the wiping of the ed the wiping of the for three days and for three days and for three days and for three days and their nights for the their nights for the their nights for the their nights for the
traveler traveler traveler traveler; ;; ; and a day and its night for the and a day and its night for the and a day and its night for the and a day and its night for the resident resident resident resident. .. .
[27] [27] [27] [27]
Imm Amad (may have mercy upon him) recorded this as strong.
The of Islm are in that the traveler may wipe over the for three days and nights while the
resident may wipe over them for a day and night.

Lesson #10
Page #9
www.ibnfarooq.com


[ [[ [2 22 2] ]] ] Nail al-Aur Volume #1 - Page #178
[ [[ [3 33 3] ]] ] Tahdhb al-Lughah Volume #11 - Page #53 & al-Qms al-Mu Page #86
[ [[ [4 44 4] ]] ] Al-Aus Volume #1 - Page #434
[ [[ [5 55 5] ]] ] Shar Muslim Volume #3 - Page #164
[ [[ [6 66 6] ]] ] Tufah Volume #1 - Page #397
[ [[ [7 77 7] ]] ] Fiqh al-Akbar Page #11 - Reference Point #52
[ [[ [8 88 8] ]] ] Fatw F l-Mas Al l-Khuffain
[ [[ [9 99 9] ]] ] Al-Badi a-ani
[ [[ [10 10 10 10] ]] ] Radd al-Mutr al d-Durr al-Mukhtr
[ [[ [11 11 11 11] ]] ] Al-Mudauwanah
[ [[ [12 12 12 12] ]] ] Al-Majm Volume #1 - Page #102
[ [[ [13 13 13 13] ]] ] Al-Mughn Shar Mukhtaar al-Khiraq Volume #1 - Page #372-373
[ [[ [15 15 15 15] ]] ] At-Tirmidh #99
[ [[ [16 16 16 16] ]] ] Nail al-Aur Volume #1 - Page #180
[ [[ [17 17 17 17] ]] ] Al-Musannaf of Ibn Ab Shaibah Volume #1 - Page #173
[ [[ [18 18 18 18] ]] ] Al-Muallah Volume #1 - Page #321
[ [[ [19 19 19 19] ]] ] Al-Bar ar-Riq Volume #1 - Page #191
[ [[ [20 20 20 20] ]] ] Al-Arf ash-Shadhdh Shar Sunan at-Tirmidh Volume #1 - Page #131
[ [[ [21 21 21 21] ]] ] Al-Muhadhdhab Volume #1 - Page #21
[ [[ [22 22 22 22] ]] ] Al-Mughn Shar Mukhtaar al-Khiraq Volume #1 - Page #373-374
[ [[ [23 23 23 23] ]] ] Ash-Shar al-Kabr Volume #1 - Page #381
[ [[ [24 24 24 24] ]] ] Fatw al-Lajnah ad-Dimah Volume #5 - Page #246
[ [[ [25 25 25 25] ]] ] Al-Mulakhkha al-Fiqh by al-Fauzn Volume #1 - Page #43
[ [[ [26 26 26 26] ]] ] Ab Dwd and ad-Draqun ( Isnd)
[ [[ [27 27 27 27] ]] ] Imm Amad in his Musnad and Ibn Mjah in his Sunan #552
:
:
Lesson #11
Page #1
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-
W WW WIPING IPING IPING IPING O OO OVER VER VER VER T TT TH HH HE EE E T TT TURBAN URBAN URBAN URBAN

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =

R RR RULING ULING ULING ULING: :: :
Al-Imm Ibn Qudmah ( ) writes:
. . . a . . . a . . . a . . . and nd nd nd it it it it is is is is to wipe over the to wipe over the to wipe over the to wipe over the turban, turban, turban, turban, if it has if it has if it has if it has a tail a tail a tail a tail and it covers the entire head except and it covers the entire head except and it covers the entire head except and it covers the entire head except
what is customarily ap what is customarily ap what is customarily ap what is customarily apparent; parent; parent; parent; and from the conditions of wiping on all that is wiped over is that and from the conditions of wiping on all that is wiped over is that and from the conditions of wiping on all that is wiped over is that and from the conditions of wiping on all that is wiped over is that
it was worn while in a state of it was worn while in a state of it was worn while in a state of it was worn while in a state of . .. .
[1] [1] [1] [1]

After the discussion the wiping over the and the , the subject of wiping over the

(immah - turban) follows.
Al-Imm Ibn Qudmah ( ) states that it is to wipe over the . There is an amongst the
in regards to the permissibility of wiping over the ; however there is some
(ikhtilf -
disagreement, difference of opinion) regarding the conditions associated with this action.

: :: :
The for the permissibility of wiping over the is based upon the following which are
:
Amr ibn Umaiyah () reported that: I saw I saw I saw I saw ( (( ( ) )) ) wipe over his wipe over his wipe over his wipe over his and and and and . .. .
[2] [2] [2] [2]

Jafar ibn Amr () reported that his father said: I saw I saw I saw I saw the the the the ( (( ( ) ) ) ) pass pass pass pass his his his his wet hands over wet hands over wet hands over wet hands over
his his his his and and and and . .. .
[3] [3] [3] [3]

Al-Mughrah ibn Shubah () reported that: ( (( ( ) ) ) ) made made made made and wiped over his and wiped over his and wiped over his and wiped over his
forelock forelock forelock forelock, ,, , , and , and , and , and . .. .
[4] [4] [4] [4]

Lesson #11
Page #2
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C CC CONDITIONS ONDITIONS ONDITIONS ONDITIONS: :: :
Based on the aforementioned which are , the permitted one to wipe over the . As
for the conditions, there is some .

The first condition The first condition The first condition The first condition, ,, , which is a cause of , is whether one is permitted to wipe over the
entirely or if one mandated to wipe over a part of the head while wiping over the .
In essence, there are two opinions in regards to this issue.

The first opinion is that it is to wipe over at least part of the head. It is not sufficient to merely wipe
over the . This is the view of some of the () of (); including Ibn Umar and Jbir
(). This is also the position of the Anf, Mlikyah, and Shawfi.
They cite as the :
Al-Mughrah ibn Shubah () reported that: ( (( ( ) made ) made ) made ) made and wiped over his and wiped over his and wiped over his and wiped over his
forelock forelock forelock forelock, ,, , , and , and , and , and . .. .
[4] [4] [4] [4]

The second opinion is that it is to wipe over the alone if it covers the entire head, except that which is
customarily apparent. This was the opinion of the majority of the () of ();
including Ab Bakr, Umar, Anas ibn Mlik, Ab Ms al-Ashar, and Sad ibn Ab Waqq (). It was
also the view of a number of eminent of Islm after them; including Imm Amad ibn anbal,
Isq, Ab Thaur, Dwd a-hir, Ibn al-Mundhir, Wak ibn al-Jarr, and al-Auz ( ).
They agree with the presented by the first opinion while pointing out that a part of the forelocks
was exposed and therefore () wiped over them. This does not contradict the second
opinion; rather it is in harmony with it, because according to the second opinion, the exposed part of
the head must be wiped over along with the .
The who hold the second opinion further cite the following which are to prove that
the may be wiped over by itself:
Amr ibn Umaiyah () reported that: I saw I saw I saw I saw ( (( ( ) )) ) wipe over his wipe over his wipe over his wipe over his and and and and . .. .
[2] [2] [2] [2]

Jafar ibn Amr () reported that his father said: I saw I saw I saw I saw the the the the ( (( ( ) ) ) ) pass his wet hands over pass his wet hands over pass his wet hands over pass his wet hands over
his his his his and and and and . .. .
[3] [3] [3] [3]

Bill () reported that: ( (( ( ) )) ) wipe wipe wipe wiped dd d over over over over his his his his and and and and head head head head- -- -cover cover cover cover. .. .
[5] [5] [5] [5]

Lesson #11
Page #3
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What is meant here by head-cover is the . Even though in this narration the word used is

(khimr - head-covering; veil), Shaikh Muammad li ibn Uthaimn ( ) explained in ash-Shar al-
Mumti al Zd al-Mustaqni that this is explained by an other narration recorded by Imm
Amad ( ) in his Musnad,
[6] [6] [6] [6]
with the same chain using the word instead of . Thus, these
are additional for being able to wipe over the .
[7] [7] [7] [7]

These which are and many others like it do not mention () wiping over a part of the
head. There is no contradiction between these .

In-fact, there are three methods of wiping established by the :
( (( (1 11 1) )) ) Wiping over the entire head. This has been illustrated by numerous which are that
were covered in lesson #8. One of these is:
Abd ibn Zaid () reported that: ( (( ( ) )) ) wipe wipe wipe wiped dd d his his his his head head head head with his two hands, moving with his two hands, moving with his two hands, moving with his two hands, moving
them forwards and backwards them forwards and backwards them forwards and backwards them forwards and backwards - -- - beginning with the front of the beginning with the front of the beginning with the front of the beginning with the front of the head head head head and (wiping) with them up and (wiping) with them up and (wiping) with them up and (wiping) with them up
to his nape then to his nape then to his nape then to his nape then h hh he e e e ( (( ( ) )) ) returned them to the place from wh returned them to the place from wh returned them to the place from wh returned them to the place from where ere ere ere he began. he began. he began. he began.
[8 [8 [8 [8] ]] ]

( (( (2 22 2) )) ) Wiping over a part of the head and thereafter completing the remainder of the wiping by wiping over the
. This is illustrated by the of al-Mughrah ibn Shubah () which was mentioned
earlier.
( (( (3 33 3) )) ) Wiping over the entire . This is proven from the various which have been discussed.
All three methods of wiping must be accepted as all the above-mentioned are and no
report of a practice of ) ( may be disregarded.
This is the opinion of the majority of the () and many of the of the
(Salaf a-
lin - righteous predecessors) ( ); some of whom have already been mentioned. This was also
the preferred opinion of: al-Imm Ibn Qudmah in al-Umdah;
[1] [1] [1] [1]
Imm Bah ad-Dn al-Maqdis in al-
Uddah Shar al-Umdah;
[9 [9 [9 [9] ]] ]
Shaikh al-Islm Ibn Taimyah;
[10 [10 [10 [10] ]] ]
fi Ibn Qaiyim al-Jauzyah in Zd al-
Mad;
[11 [11 [11 [11] ]] ]
Imm al-ajjw in Zd al-Mustaqni;
[12 [12 [12 [12] ]] ]
and agreed upon by Shaikh Muammad li ibn
Uthaimn in ash-Shar al-Mumti al Zd al-Mustaqni;
[1 [1 [1 [13 33 3] ]] ]
( ).
One of the strongest proponents of this opinion was the great (ab - singular of ) of
(), Umar ibn al-Khab () who said:
Whoever feels he can not attain Whoever feels he can not attain Whoever feels he can not attain Whoever feels he can not attain by by by by wiping over his wiping over his wiping over his wiping over his , may , may , may , may not allow not allow not allow not allow him to attai him to attai him to attai him to attain n n n
. .. .
[1 [1 [1 [14 44 4] ]] ]

Lesson #11
Page #4
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The second condition The second condition The second condition The second condition, ,, , which was mentioned above, is as al-Imm Ibn Qudmah ( ) stipulated, that
the have a (dhubah - tail).
Imm Bah ad-Dn al-Maqdis ( ) explains:
Having a Having a Having a Having a is f is f is f is from the conditions rom the conditions rom the conditions rom the conditions: :: : that t that t that t that the he he he must have must have must have must have a a a a lo lo lo loo oo ose tail that hangs in the back se tail that hangs in the back se tail that hangs in the back se tail that hangs in the back; ;; ; or or or or
having having having having it is tied under the chin from one side to the other it is tied under the chin from one side to the other it is tied under the chin from one side to the other it is tied under the chin from one side to the other. Since the . Since the . Since the . Since the that does not have a lose tail that does not have a lose tail that does not have a lose tail that does not have a lose tail
nor does it have a lose tail that is tied under the chin nor does it have a lose tail that is tied under the chin nor does it have a lose tail that is tied under the chin nor does it have a lose tail that is tied under the chin from one side to the other, the from one side to the other, the from one side to the other, the from one side to the other, then nn n it it it it
resembles the disbelievers. If someone imitates the disbelievers then they may not benefit from resembles the disbelievers. If someone imitates the disbelievers then they may not benefit from resembles the disbelievers. If someone imitates the disbelievers then they may not benefit from resembles the disbelievers. If someone imitates the disbelievers then they may not benefit from
this this this this a aa allowance. llowance. llowance. llowance.
[1 [1 [1 [15 55 5] ]] ]

In other words, either a part of the should be secured under the chin/jaw (coming from one side
of the to the other) or it should have a tail-like part hanging from the back.
Shaikh li al-Fauzn ( ) explains this in his book al-Mulakhkha al-Fiqh with the following
explanation:
As As As As regards to the regards to the regards to the regards to the , it is , it is , it is , it is to wipe over to wipe over to wipe over to wipe over it on two conditions: it on two conditions: it on two conditions: it on two conditions: t tt the first is th he first is th he first is th he first is that the at the at the at the must must must must
be covering the area of the head be covering the area of the head be covering the area of the head be covering the area of the head which is traditionally covered; t which is traditionally covered; t which is traditionally covered; t which is traditionally covered; the second is that the he second is that the he second is that the he second is that the must must must must
be be be be wrapped wrapped wrapped wrapped a aa around the lower jaw up to the head round the lower jaw up to the head round the lower jaw up to the head round the lower jaw up to the head, one or more then one turn, or , one or more then one turn, or , one or more then one turn, or , one or more then one turn, or for it for it for it for it to be with a to be with a to be with a to be with a
back tail back tail back tail back tail. . . . It is stated in many It is stated in many It is stated in many It is stated in many r rr re ee epor por por ported by more than one of the ted by more than one of the ted by more than one of the ted by more than one of the of of of of that the that the that the that the
( (( ( ) )) ) wiped over his wiped over his wiped over his wiped over his during during during during . .. .
[1 [1 [1 [16 66 6] ]] ]

Here are some examples of what an tied with a looks like:

Here are some examples of what an wrapped around the jaw looks like:

Lesson #11
Page #5
www.ibnfarooq.com
There is much wisdom behind this ruling. One of the benefits that Shaikh diq al-Mannah ( )
points out was that it encourages the Muslim to distinguish himself from the disbelievers. Hence the
method that () tied his became the adopted practice and distinguishing characteristic
of the Muslims; while the tying the without a loose or tied tail became the distinguishing characteristic of
the disbelievers.
() clearly and unambiguously forbade the believers from imitating the disbelievers. There
are numerous on this subject. One such is:
Ibn Umar reported that () said: Whoso Whoso Whoso Whosoever ever ever ever resembles a people in resembles a people in resembles a people in resembles a people in appearance, appearance, appearance, appearance, he is he is he is he is
one of them one of them one of them one of them. .. .
[17] [17] [17] [17]

This ruling is found to be true today since the major difference between the method of wrapping an
by the Sikhs and the method of wrapping an by the Muslims is the tail hanging from the
back or under the chin. Here is an example of how the Sikh ties his and how the Muslims ties
his:
Sikh Sikh Sikh Sikh

Muslim Muslim Muslim Muslim

The for this ruling is also found in the fact that the only types of that () was
narrated to wear were ones either wrapped under the chin or with a .
It has been authentically reported that:
The The The The ( (( ( ) ) ) ) informed informed informed informed Abd Ar Abd Ar Abd Ar Abd Ar- -- -Ra Ra Ra Ramn i mn i mn i mn ibn bn bn bn Auf ( Auf ( Auf ( Auf ( ) that a squadron of Muj ) that a squadron of Muj ) that a squadron of Muj ) that a squadron of Muj hid hid hid hid n would be n would be n would be n would be
departing in the morning and that he should prepare himself to join them. departing in the morning and that he should prepare himself to join them. departing in the morning and that he should prepare himself to join them. departing in the morning and that he should prepare himself to join them. In the morning In the morning In the morning In the morning, ,, , Abd Abd Abd Abd
Ar Ar Ar Ar- -- -Ra Ra Ra Ramn ibn Auf ( mn ibn Auf ( mn ibn Auf ( mn ibn Auf ( ) )) ) wearing a black wearing a black wearing a black wearing a black and and and and cotton cotton cotton cotton , presented himself ready for the , presented himself ready for the , presented himself ready for the , presented himself ready for the
impe impe impe impending mission. nding mission. nding mission. nding mission. The The The The ( (( ( ) ) ) ) motioned him closer to himself motioned him closer to himself motioned him closer to himself motioned him closer to himself, ,, , removed his removed his removed his removed his , , , , and tied a and tied a and tied a and tied a
white white white white on his head. on his head. on his head. on his head. This This This This was tied in such a manner that was tied in such a manner that was tied in such a manner that was tied in such a manner that a loose end of approximately four a loose end of approximately four a loose end of approximately four a loose end of approximately four
fingers fingers fingers fingers length was allowed to hang down from the back length was allowed to hang down from the back length was allowed to hang down from the back length was allowed to hang down from the back. . . . While d While d While d While doing so, t oing so, t oing so, t oing so, the he he he ( (( ( ) )) ) said: said: said: said: Ibn Ibn Ibn Ibn Auf Auf Auf Auf! ! ! !
T TT Tie your ie your ie your ie your in a like fashion as it is more appropriate and apparent. in a like fashion as it is more appropriate and apparent. in a like fashion as it is more appropriate and apparent. in a like fashion as it is more appropriate and apparent.
[18] [18] [18] [18]

Lesson #11
Page #6
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This is further corroborated by other which are . The following is such a which is
found in Muslim:
Jbir () said: T TT The he he he ( (( ( ) ) ) ) entered Makkah entered Makkah entered Makkah entered Makkah on the on the on the on the Day of Day of Day of Day of V VV Victory ictory ictory ictory wearing a black wearing a black wearing a black wearing a black ; ; ; ;
and and and and he loosened its he loosened its he loosened its he loosened its two ends between his shoulders two ends between his shoulders two ends between his shoulders two ends between his shoulders. .. .
[19] [19] [19] [19]

Hence an without being wrapped under the chin or without a would not have been approved to be
wiped-over by (), but rather they would be in an imitation of the disbelievers.
Here are some examples of what an resembling the disbelievers looks like:

Al-Imm Ibn Qudmah ( ) further elaborates in al-Mughn:
And if part of the head is unc And if part of the head is unc And if part of the head is unc And if part of the head is uncovered and it is normally so, then it is preferable to wipe over that overed and it is normally so, then it is preferable to wipe over that overed and it is normally so, then it is preferable to wipe over that overed and it is normally so, then it is preferable to wipe over that
along with the along with the along with the along with the . . . . This is what is recorded from This is what is recorded from This is what is recorded from This is what is recorded from Im Im Im Imm A m A m A m A mad ( mad ( mad ( mad ( ): ): ): ):
as the as the as the as the ( (( ( ) wiped over his ) wiped over his ) wiped over his ) wiped over his and forelock and forelock and forelock and forelock - -- - as occurs in the as occurs in the as occurs in the as occurs in the of of of of a aa al ll l- -- -Mu Mu Mu Mugh gh gh ghrah ibn rah ibn rah ibn rah ibn
Sh Sh Sh Shu uu ubah bah bah bah ( (( ( ) )) ). . . .
[20] [20] [20] [20]

As for a cap, it is not to wipe over it as Imm Amad ( ) elaborates for the following reasons:
( (( (1 11 1) )) ) it has not been reported that the () wiped over them
( (( (2 22 2) )) ) it does not normally cover all of the head nor is it tied around the head; hence it would not qualify as an

( (( (3 33 3) )) ) there is no difficulty in their removal

As for the woman's head cover (what is usually referred to as the ijb or ), it is to wipe over
it. This is based on the following which is authentically reported by Ibn al-Mundhir ( ):
Umm Salamah Umm Salamah Umm Salamah Umm Salamah ( (( ( ) would ) would ) would ) would wipe over her wipe over her wipe over her wipe over her head head head head- -- -cover cover cover cover. .. .
[21] [21] [21] [21]

Lesson #11
Page #7
www.ibnfarooq.com
Another is that permissibility in Islm is not unique to men only. () blesses both men and
women with permissibility; such as the shortening of the prayer for the traveler or the performing of
the prayer while sitting of the one who is unable to stand. Thus, if the man is blessed with the
permission to wipe over his , a woman should not be deprived of this permission as well. This
indicates the fairness of the law of Islm in dealing with men and women.
Imm Ibn Ab Shaibah ( ) reports this opinion from asan al-Bar ( ). It is also the opinion of
Imm Amad ibn anbal ( ) and Imm Ibn azm ( ); and is the position of the anbal
.

The conditions for wiping over the may be summarized as the following:
( (( (1 11 1) )) ) it should be from
( (( (2 22 2) )) ) it should be made of a substance
( (( (3 33 3) )) ) it should be put on in a state of
( (( (4 44 4) )) ) it should either be wrapped under the chin or have hanging from the back
( (( (5 55 5) )) ) it should cover the area of the head customarily covered by an (the part of the head that would
regularly be wiped in is included)

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
S SS SPLINT PLINT PLINT PLINT

Al-Imm Ibn Qudmah ( ) continues:
And it is And it is And it is And it is to wipe over the splint to wipe over the splint to wipe over the splint to wipe over the splint. .. .
Wiping over the splint is only if it is done out of necessity. Having a cast on a broken arm would be
such a necessity. A person is not able to remove the cast to perform . Another example would of
someone with a bandage over a wound that would get infected if it were to be exposed.
Al-Imm Ibn Qudmah ( ) said that Imm Amad said:
When he does When he does When he does When he does , if he fears that the water may harm , if he fears that the water may harm , if he fears that the water may harm , if he fears that the water may harm his wound, he may wipe over the his wound, he may wipe over the his wound, he may wipe over the his wound, he may wipe over the
dressing dressing dressing dressing. .. . Similarly if one has put medicine on his wound, and he is afraid to take it off, Similarly if one has put medicine on his wound, and he is afraid to take it off, Similarly if one has put medicine on his wound, and he is afraid to take it off, Similarly if one has put medicine on his wound, and he is afraid to take it off, he may he may he may he may
wipe over it wipe over it wipe over it wipe over it. .. .
Q Ab Yal ( ) said concerning dressings on wounds:
If taking it off will not cause harm then he sh If taking it off will not cause harm then he sh If taking it off will not cause harm then he sh If taking it off will not cause harm then he should take it off, but if taking it off will cause harm, ould take it off, but if taking it off will cause harm, ould take it off, but if taking it off will cause harm, ould take it off, but if taking it off will cause harm,
then the ruling is the same as that on splints, and then the ruling is the same as that on splints, and then the ruling is the same as that on splints, and then the ruling is the same as that on splints, and he may wipe over it he may wipe over it he may wipe over it he may wipe over it. .. .
[22] [22] [22] [22]

Lesson #11
Page #8
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Hence, wiping over the and the is different from wiping over the splint. The first of these
differences is that one may wipe over the or the without a special circumstance; while one
may only wipe over the splint when in need. The second is that the one who wipes over the or the
must be in a state of when putting on the or the ; while the one wiping over the
splint may or may not have been in a state of . Yet another difference is that the or the may
only be wiped over for a day and night for the resident and three days and nights for the traveler;
while the splint may be wiped-over for as long as needed.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = == =
A AA A S SS SUMMARY UMMARY UMMARY UMMARY O OO OF F F F W WW WIPING IPING IPING IPING

A useful summary extracted from ar-Rau al-Murbi Shar Zd al-Mustaqni
[23] [23] [23] [23]
regarding wiping over
the and the follows:

C CC CONDITIONS ONDITIONS ONDITIONS ONDITIONS O OO OF F F F O OO OBJECT BJECT BJECT BJECT B BB BEING EING EING EING W WW WIPED IPED IPED IPED- -- -O OO OVER VER VER VER: :: :
The object which is being wiped-over must fulfill the following conditions:
( (( (1 11 1) )) ) it must be
( (( (2 22 2) )) ) it must be
( (( (3 33 3) )) ) it must cover the essential portion which is washed during
( (( (4 44 4) )) ) it must not fall off
( (( (5 55 5) )) ) it must be worn in a state of
( (( (6 66 6) )) ) it must not be removed after meeting the above conditions and after entering into a state of

O OO OBJECTS BJECTS BJECTS BJECTS W WW WHICH HICH HICH HICH M MM MAY AY AY AY B BB BE E E E W WW WIPED IPED IPED IPED- -- -O OO OVER VER VER VER: :: :
Only the following objects may be wiped-over while in a state of :
( (( (1 11 1) )) )
( (( (2 22 2) )) ) thick socks that hide the color of the skin
( (( (3 33 3) )) ) a mans which loops under the chin or possesses
( (( (4 44 4) )) ) a womans head-covering which covers her neck
All of these may only be wiped-over for . One may not wipe over them for . However, a splint
which covers only what is necessary to be covered, may be wiped-over if it was put on while in a state
or or not and may also be wiped-over for .

Lesson #11
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O OO OBJECTS BJECTS BJECTS BJECTS W WW WHICH HICH HICH HICH M MM MAY AY AY AY N NN NOT OT OT OT B BB BE E E E W WW WIPED IPED IPED IPED- -- -O OO OVER VER VER VER: :: :
The following objects may not be wiped-over:
( (( (1 11 1) )) ) hats
( (( (2 22 2) )) ) something wrapped around the foot simply to keep it warm
( (( (3 33 3) )) ) something which does not adhere to the foot
( (( (4 44 4) )) ) something from which a part of the wiped area is exposed
These may not be wiped-over since there is no from or the to allow such wiping.

A AA AREA REA REA REA W WW WHICH HICH HICH HICH I II IS SS S W WW WIPE IPE IPE IPED DD D: :: :
It is essential to wipe the following portions:
( (( (1 11 1) )) ) the majority of an
( (( (2 22 2) )) ) the top of the foot from the toes to the ankle (not the bottom or the ankle)
( (( (3 33 3) )) ) the entire of a splint

T TT THINGS HINGS HINGS HINGS T TT THAT HAT HAT HAT N NN NECESSITATE ECESSITATE ECESSITATE ECESSITATE T TT THE HE HE HE R RR RENEWING ENEWING ENEWING ENEWING O OO OF F F F : :: :
It is necessary to renew the by removing the (or whatever takes its place) if one of the
following occurs:
( (( (1 11 1) )) ) the time expires
( (( (2 22 2) )) ) part of what is essential to wipe-over becomes uncovered after the initial incident of losing

Lesson #11
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[ [[ [2 22 2] ]] ] al-Bukhr - Fat al-Br Shar al-Bukhr Volume #1 - Page #266
[ [[ [3 33 3] ]] ] al-Bukhr #198
[ [[ [4 44 4] ]] ] Muslim #410
[ [[ [5 55 5] ]] ] Muslim #413
[ [[ [6 66 6] ]] ] Musnad Amad Volume #2 - Page #11-12
[ [[ [8 88 8] ]] ] al-Bukhr - Muslim - at-Tirmidh #28
[ [[ [10 10 10 10] ]] ] Majm al-Fatw Volume #21 - Page #122
[ [[ [11 11 11 11] ]] ] Zd al-Mad Volume #1 - Page #193
[ [[ [12 12 12 12] ]] ] Zd al-Mustaqni Page #18
[ [[ [14 14 14 14] ]] ] Referenced in al-Mulakhkha al-Fiqh Volume #1 - Page #50
[ [[ [16 16 16 16] ]] ] Al-Mulakhkha al-Fiqh Volume #1 - Page #50
[ [[ [17 17 17 17] ]] ] Ab Dwd; Musnad Amad Volume #2 - Page #50; Musannaf Ibn Ab Shaibah Volume #5 - Page #313; Fat al-Br Volume #10 - Page #274; Tafsr
Ibn Kathr Volume #8 - Page #53; al-Irq said its chain is ; Ibn Taimyah graded it as strong in Iqti a-ir al-Mustaqm Page #82
[ [[ [18 18 18 18] ]] ] Mustadrak Al aain by Imm kim Volume #4 - Page #540
[ [[ [19 19 19 19] ]] ] Muslim - Sunan Ab Dwd
[ [[ [20 20 20 20] ]] ] Al-Mughn Volume #1 - Page #310
[ [[ [23 23 23 23] ]] ] Ar-Rau al-Murbi Shar Zd al-Mustaqni
:
:
Lesson #12
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-
N NN NULLIFIERS ULLIFIERS ULLIFIERS ULLIFIERS O OO OF FF F

Al-Imm Ibn Qudmah begins this chapter:
A AA And they ( nd they ( nd they ( nd they (the the the the nul nul nul nullifiers of lifiers of lifiers of lifiers of ) are ) are ) are ) are seven seven seven seven . . . . . . . . . . . .

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
N NN NULLIFIER ULLIFIER ULLIFIER ULLIFIER #1: #1: #1: #1: T TT THE HE HE HE E EE EXIT XIT XIT XITING ING ING ING O OO OF F F F A AA ANYTHING NYTHING NYTHING NYTHING F FF FROM ROM ROM ROM E EE EITHER ITHER ITHER ITHER O OO OF F F F T TT TWO WO WO WO P PP PATHS ATHS ATHS ATHS

The first thing that nullifies ones is whatever comes out from the two paths. What the two paths mean are
the two private part areas (the urethra and the anus). Hence, everything that comes out from these two places (whether
feces, urine, wind, blood, sperm, ejaculation, and so on), will invalidate the . This includes everything or that
exits out of these two paths.
This is clearly established by the from regarding the nullifiers of :
o XW c ba ` _ ^ n :
The Most High says in : . . . or any of you comes after answering the . . . or any of you comes after answering the . . . or any of you comes after answering the . . . or any of you comes after answering the call of nature call of nature call of nature call of nature . . . . . . . . . . . . (Srah al-Midah (5) :
6)
This is supported by the recorded by Imm Bukhr :
said: does not accept the prayer of any one of you having does not accept the prayer of any one of you having does not accept the prayer of any one of you having does not accept the prayer of any one of you having committed committed committed committed , ,, , until he makes until he makes until he makes until he makes
. .. .
[2] [2] [2] [2]

here refers to answering the call of nature, which would invalidate ones . This is a point that the have
upon, hence it does not require further discussion.
If anything other than urine or stool is discharged from these two paths, it will also invalidate ones since this
has been recorded in many that are . One of them would be:
The said to Fimah bint Ab ubaish (who was suffering from prolonged vaginal bleeding):
Wash the Wash the Wash the Wash the blood blood blood blood from yourself then pray, from yourself then pray, from yourself then pray, from yourself then pray, then do then do then do then do f ff for each prayer or each prayer or each prayer or each prayer until that time ( until that time ( until that time ( until that time (the usual time of the usual time of the usual time of the usual time of
menstruation menstruation menstruation menstruation) )) ) comes. comes. comes. comes.
[3] [3] [3] [3]

Again, there is amongst the regarding this issue.

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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
N NN NULLIFIER ULLIFIER ULLIFIER ULLIFIER #2: #2: #2: #2: T TT THE HE HE HE E EE EXITING XITING XITING XITING O OO OF FF F S SS SOMETHING OMETHING OMETHING OMETHING F FF FROM ROM ROM ROM T TT THE HE HE HE B BB BODY ODY ODY ODY

The second thing that nullifies ones is anything which exits from the rest of the body. This second
category may be further divided into two sub-categories.
( (( (1 11 1) )) ) Stool or urine discharged from other than the two paths. Stool or urine discharged from other than the two paths. Stool or urine discharged from other than the two paths. Stool or urine discharged from other than the two paths. This would include the slightest amount of urine or feces
discharged from any part of the body. This would be the case if someone has had surgery and urine or stool comes out of
an opening from ones stomach. As for this sub-category, there is no amongst the that it invalidates the ;
due to the general text regarding the discharge of stool or urine invalidating .
( (( (2 22 2) )) ) Any other Any other Any other Any other which exits from which exits from which exits from which exits from the body (meaning other than urine or feces), such as blood and vomit. the body (meaning other than urine or feces), such as blood and vomit. the body (meaning other than urine or feces), such as blood and vomit. the body (meaning other than urine or feces), such as blood and vomit. As for this sub-
category, there is some between the . Some of the , such as Imm Ab anfah , hold the view that
it invalidates the , while others said it would only invalidate the if it was a large amount, while others held the
view that it did would not invalidate the at all.
Shaikh Abd Al-Musin ibn ammd al-Abbd writes in his commentary of Imm Muammad ibn Abd Al-
Wahhbs classical treatise of anbal Fiqh, Shur a-alh:
The The The The have differed with regard to blood that comes out of the body have differed with regard to blood that comes out of the body have differed with regard to blood that comes out of the body have differed with regard to blood that comes out of the body apart from the private parts apart from the private parts apart from the private parts apart from the private parts as to as to as to as to
whether or not that breaks ones whether or not that breaks ones whether or not that breaks ones whether or not that breaks ones . . . . Some Some Some Some hold that hold that hold that hold that it it it it does not does not does not does not break the break the break the break the , , , , because nothing concerning because nothing concerning because nothing concerning because nothing concerning
this has been authentically reported this has been authentically reported this has been authentically reported this has been authentically reported fr fr fr from om om om . . . . However, other However, other However, other However, other hold that hold that hold that hold that the the the the is broken if a large is broken if a large is broken if a large is broken if a large
and vile amount of it comes out from him and vile amount of it comes out from him and vile amount of it comes out from him and vile amount of it comes out from him. . . . This (lat This (lat This (lat This (latter ter ter ter) opinion has been reported ) opinion has been reported ) opinion has been reported ) opinion has been reported from from from from some of th some of th some of th some of the e e e and and and and
T TT Tbi bi bi bi n nn n; ;; ; and it is the view preferred here by the author ( and it is the view preferred here by the author ( and it is the view preferred here by the author ( and it is the view preferred here by the author (Im Im Im Imm m m m Mu Mu Mu Muammad ibn Abd Al ammad ibn Abd Al ammad ibn Abd Al ammad ibn Abd Al- -- -Wahh Wahh Wahh Wahhb b b b ) )) ). .. . This is This is This is This is
the view that is most cautious and which avoids differing the view that is most cautious and which avoids differing the view that is most cautious and which avoids differing the view that is most cautious and which avoids differing. .. .
[4] [4] [4] [4]

Those who hold the opinion that bleeding breaks quote as the :
Abu Dardah reported that: The The The The vomited, and then vomited, and then vomited, and then vomited, and then performed performed performed performed . .. .
[5] [5] [5] [5]

They drew an analogy between vomit and blood, because both are when they come out of the body.
Yet other have objected to this, saying that the wording of the only shows that it is preferred to make the
after vomiting and not an obligation. They also say that there is no link between vomiting and bleeding. They
point out that there are many narrations of the praying while bleeding. Such as the following which
Imm Ab Dwd narrates with a reliable chain:
Jbir reported: We went out with We went out with We went out with We went out with on the campaign of on the campaign of on the campaign of on the campaign of Dh Dh Dh Dh t al t al t al t al- -- -Riq Riq Riq Riq . . . . asked asked asked asked: : : : Who will gu Who will gu Who will gu Who will guard us? ard us? ard us? ard us? A A A A
man from among the man from among the man from among the man from among the Emigrants Emigrants Emigrants Emigrants and a man from among the and a man from among the and a man from among the and a man from among the Helpers Helpers Helpers Helpers volunteered. volunteered. volunteered. volunteered. He He He He said: said: said: said: Stand at the mouth Stand at the mouth Stand at the mouth Stand at the mouth of the mountain of the mountain of the mountain of the mountain
pass. pass. pass. pass. When the two men went out to the mouth of the mountain pass, the When the two men went out to the mouth of the mountain pass, the When the two men went out to the mouth of the mountain pass, the When the two men went out to the mouth of the mountain pass, the Emigrant Emigrant Emigrant Emigrant lay down lay down lay down lay down while while while while the the the the Helper Helper Helper Helper stood and prayed. stood and prayed. stood and prayed. stood and prayed. A A A A
pagan pagan pagan pagan man man man man came, shot him with an arrow, came, shot him with an arrow, came, shot him with an arrow, came, shot him with an arrow, and struck him and struck him and struck him and struck him; ;; ; and he pulled it out, until he had shot him with three arrows. and he pulled it out, until he had shot him with three arrows. and he pulled it out, until he had shot him with three arrows. and he pulled it out, until he had shot him with three arrows. Then he bowed Then he bowed Then he bowed Then he bowed
and prostrated, then his companion woke up. and prostrated, then his companion woke up. and prostrated, then his companion woke up. and prostrated, then his companion woke up. When the When the When the When the Emigrant Emigrant Emigrant Emigrant saw the blood on him, he saw the blood on him, he saw the blood on him, he saw the blood on him, he asked asked asked asked: : : : ! !! ! , why didnt you wake me , why didnt you wake me , why didnt you wake me , why didnt you wake me
the first time he shot you? the first time he shot you? the first time he shot you? the first time he shot you? He He He He answered answered answered answered: : : : I I I I was in the middle of reciting a was in the middle of reciting a was in the middle of reciting a was in the middle of reciting a S SS Srah, rah, rah, rah, and and and and I did not want to interrupt it. I did not want to interrupt it. I did not want to interrupt it. I did not want to interrupt it.

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Imm Bah ad-Dn al-Maqdis elaborates further in al-Uddah Shar al-Umdah:
Imm Amad said: A number of A number of A number of A number of the the the the spoke about this: spoke about this: spoke about this: spoke about this: Ibn Ibn Ibn Ibn Umar Umar Umar Umar squeezed a pimple squeezed a pimple squeezed a pimple squeezed a pimple
and blood came out of it, then he praye and blood came out of it, then he praye and blood came out of it, then he praye and blood came out of it, then he prayed dd d and he had not renewed his and he had not renewed his and he had not renewed his and he had not renewed his ; ;; ; a aa and Ibn Ab nd Ibn Ab nd Ibn Ab nd Ibn Ab A AA Au uu uf ff f spat bloo spat bloo spat bloo spat blood and d and d and d and
continued with his prayer; continued with his prayer; continued with his prayer; continued with his prayer; a aa and Ibn nd Ibn nd Ibn nd Ibn Abb Abb Abb Abb s s s s said: said: said: said: If it is a huge or shocking amount, If it is a huge or shocking amount, If it is a huge or shocking amount, If it is a huge or shocking amount, it will nullify the it will nullify the it will nullify the it will nullify the
. .. .
fi Ibn ajar narrated in al-Fat al-Br, a report that Umar prayed when his wound was
streaming with blood. Hence, some of the from the held the view that it would not invalidate the if
one were bleeding even, regardless of it being a great amount.
According to Shaikh Muammad li Ibn Uthaimn , this is the opinion of Imm ash-Shfi , the
Seven Fuqah,
[6] [6] [6] [6]
the other opinion within the (anbal) , and this was the preference of Shaikh al-Islm Ibn
Taimyah .
[7] [7] [7] [7]

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
N NN NULLIFIER ULLIFIER ULLIFIER ULLIFIER #3: #3: #3: #3: T TT THE HE HE HE L LL LOSS OSS OSS OSS O OO OF F F F C CC CONSCIOUSNESS ONSCIOUSNESS ONSCIOUSNESS ONSCIOUSNESS

The third thing that nullifies ones is the losing of ones consciousness. Shaikh Abd Al-Musin al-Abbd
explains this further in Shar Shur a-alh:
Ones Ones Ones Ones is broken is broken is broken is broken by the by the by the by the loss of consciousness loss of consciousness loss of consciousness loss of consciousness that occurs either through insanity, intoxication, fainting that occurs either through insanity, intoxication, fainting that occurs either through insanity, intoxication, fainting that occurs either through insanity, intoxication, fainting, ,, , or deep or deep or deep or deep
sleep. sleep. sleep. sleep. As for drowsiness As for drowsiness As for drowsiness As for drowsiness, ,, , that is not deep sleep and by which one does that is not deep sleep and by which one does that is not deep sleep and by which one does that is not deep sleep and by which one does not lose control of his senses; not lose control of his senses; not lose control of his senses; not lose control of his senses; such as when such as when such as when such as when
one is sitting or standing and sleepiness overtakes him causing his head to bop one is sitting or standing and sleepiness overtakes him causing his head to bop one is sitting or standing and sleepiness overtakes him causing his head to bop one is sitting or standing and sleepiness overtakes him causing his head to bop, ,, , bu bu bu but then he regains t then he regains t then he regains t then he regains
consciousness; consciousness; consciousness; consciousness; this does not this does not this does not this does not break ones break ones break ones break ones . .. .
Imm Muslim reports in his :
Anas reported that: T TT Th hh he e e e of of of of would sleep then pray would sleep then pray would sleep then pray would sleep then pray without renewing without renewing without renewing without renewing their their their their . .. .
[8] [8] [8] [8]

The meaning of this is explained by the wording of the same narration reported by Ab Dwd :
T TT Th hh he e e e of of of of would would would would wait around for wait around for wait around for wait around for I II Ish sh sh sh , to the point that their heads would bop (from , to the point that their heads would bop (from , to the point that their heads would bop (from , to the point that their heads would bop (from
drowsiness) drowsiness) drowsiness) drowsiness), ,, , then they would pray and then they would pray and then they would pray and then they would pray and not renew their not renew their not renew their not renew their . .. .
[9] [9] [9] [9]

This proves that the loss of consciousness does not break the in and of itself, but rather it is the place where the
breaking of ones most likely takes place. What indicates this as well is the saying of the :
The eye is the drawstring for the anus, so he who The eye is the drawstring for the anus, so he who The eye is the drawstring for the anus, so he who The eye is the drawstring for the anus, so he who sleeps sleeps sleeps sleeps, ,, , then let him make then let him make then let him make then let him make . .. .
[10] [10] [10] [10]

Imm an-Nawaw in his explanation of Muslim mentions that deep sleep and the intellect going away
by any means because of insanity, fainting, or intoxication invalidates the and this is the opinion of the vast
majority of the .
[11] [11] [11] [11]
Al-Imm Ibn Qudmah also reports this from a great majority of the in al-
Mughn.
[12 [12 [12 [12] ]] ]

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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
N NN NULLIFIER ULLIFIER ULLIFIER ULLIFIER #4: #4: #4: #4: T TT THE HE HE HE T TT TOUCHING OUCHING OUCHING OUCHING O OO OF F F F P PP PRIVATE RIVATE RIVATE RIVATE P PP PARTS ARTS ARTS ARTS

The fourth thing that nullifies ones is the touching of ones private parts with the hand. There are three
opinions regarding this issue:

O OO OPINION PINION PINION PINION #1 #1 #1 #1: :: :
It does not invalidate the It does not invalidate the It does not invalidate the It does not invalidate the . .. . This is the opinion of Anf and their for this opinion is the :
Qs ibn alq reported that: was asked about a man's was asked about a man's was asked about a man's was asked about a man's touching his penis touching his penis touching his penis touching his penis; ;; ; s ss should he make hould he make hould he make hould he make ? ? ? ?
He He He He replied: replied: replied: replied: And is it except a part of him? And is it except a part of him? And is it except a part of him? And is it except a part of him?
[13] [13] [13] [13]

The of disagreed regarding the authenticity of this . A-aw authenticated it while
such as Imm ash-Shfi and Imm Amad ibn anbal regarded this as .
One of the major issues with this even if it were to be taken as , is that it is contradicted by other
narrations. These narrations will be discussed in the next opinion.

It does invalidate the It does invalidate the It does invalidate the It does invalidate the . .. . This is the opinion of Imm ash-Shfi and is the opinion of his . It is
also the opinion of majority of the , including al-Imm Ibn Qudmah and Shaikh Muammad ibn Abd al-Wahhb
.
Shaikh Abd Al-Musin al-Abbd writes regarding this issue:
This view was preferred here This view was preferred here This view was preferred here This view was preferred here by the author ( by the author ( by the author ( by the author (Im Im Im Imm Mu m Mu m Mu m Muammad ibn Abd Al ammad ibn Abd Al ammad ibn Abd Al ammad ibn Abd Al- -- -Wahh Wahh Wahh Wahhb b b b ) and ) and ) and ) and is the view of is the view of is the view of is the view of
the majority of the the majority of the the majority of the the majority of the . . . . And it is the correct view so long as the touch occurs And it is the correct view so long as the touch occurs And it is the correct view so long as the touch occurs And it is the correct view so long as the touch occurs without any barrier without any barrier without any barrier without any barrier. . . . And there is no And there is no And there is no And there is no
difference if one is touching his own private part or that difference if one is touching his own private part or that difference if one is touching his own private part or that difference if one is touching his own private part or that of someone else of someone else of someone else of someone elses s s s or if the one whose private part is or if the one whose private part is or if the one whose private part is or if the one whose private part is
being touched is being touched is being touched is being touched is young or old or alive or dead. young or old or alive or dead. young or old or alive or dead. young or old or alive or dead.
This is based upon the :
Busrah bint ufwn reported that the said: Whoever Whoever Whoever Whoever touches his penis touches his penis touches his penis touches his penis must perform must perform must perform must perform . .. .
[ [[ [
14] 14] 14] 14]

The reported by Busrah is also supported by the :
Ab Hurairah reported that said: If one of you If one of you If one of you If one of you touches his penis touches his penis touches his penis touches his penis and there is no veil between and there is no veil between and there is no veil between and there is no veil between
him and it, nor any cover, then him and it, nor any cover, then him and it, nor any cover, then him and it, nor any cover, then has become obligatory for him. has become obligatory for him. has become obligatory for him. has become obligatory for him.
[15] [15] [15] [15]

The refute the of Qs ibn alq by saying firstly that it is and secondly it could refer to touching
with a barrier such as clothing.
This view is a strong view that is supported by the strongest
(dalil plural of ) and is followed by the majority of the of the .

Lesson #12
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Only the touch accompanied by desire breaks the Only the touch accompanied by desire breaks the Only the touch accompanied by desire breaks the Only the touch accompanied by desire breaks the . .. . This was the opinion held by some of the and was the
correct opinion according to Shaikh Muammad li Ibn Uthaimn in his explanation of Zd al-Mustaqni.
[16] [16] [16] [16]
It was also the preferred opinion of Shaikh al-Islm Ibn Taimyah who harmonized all of the on the
subject.
[17] [17] [17] [17]

Hence, these take that the of Qs ibn alq to mean the touch without desire and the of Busrah
and Ab Hurairah to be in regards to touching with desire.
This view is a moderate view that does not require rejecting any . It harmonizes the varying reports and presents
a balanced approach.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
N NN NULLIFIER ULLIFIER ULLIFIER ULLIFIER #5: #5: #5: #5: T TT THE HE HE HE T TT TOUCHING OUCHING OUCHING OUCHING O OO OF F F F W WW WOMEN OMEN OMEN OMEN W WW WITH ITH ITH ITH D DD DESIRE ESIRE ESIRE ESIRE

The fifth thing that nullifies ones is the touching of a woman with sexual desire. Regarding this issue, the
have three opinions.

Touching a woman does not invalidate the Touching a woman does not invalidate the Touching a woman does not invalidate the Touching a woman does not invalidate the , , , , regardless of it being with or without desire. regardless of it being with or without desire. regardless of it being with or without desire. regardless of it being with or without desire. This is the opinion of
the Anf and their for this are the following :
ishah reported that: prayed and I was lying in front of him as in fro prayed and I was lying in front of him as in fro prayed and I was lying in front of him as in fro prayed and I was lying in front of him as in front of a j nt of a j nt of a j nt of a jan an an anzah zah zah zah; ;; ; so so so so
when he wished to pros when he wished to pros when he wished to pros when he wished to prostrate trate trate trate, ,, , I pulled up I pulled up I pulled up I pulled up my leg my leg my leg my leg. .. .
[18] [18] [18] [18]

ishah reported that: I didn't find the I didn't find the I didn't find the I didn't find the one night one night one night one night, ,, , so I tried to find him with my hand so I tried to find him with my hand so I tried to find him with my hand so I tried to find him with my hand - -- - and and and and my my my my
hand fell upon his feet hand fell upon his feet hand fell upon his feet hand fell upon his feet which were raised up as h which were raised up as h which were raised up as h which were raised up as he was making prostration. e was making prostration. e was making prostration. e was making prostration.
[19] [19] [19] [19]

Touching a woman Touching a woman Touching a woman Touching a woman invalidates the invalidates the invalidates the invalidates the in all cases in all cases in all cases in all cases; ;; ; whether it is done with desire or without. whether it is done with desire or without. whether it is done with desire or without. whether it is done with desire or without. This is the opinion of
the Shfi and their for is the following two of :
o XW n :
The Most High says in : . . . or . . . or . . . or . . . or you have been in you have been in you have been in you have been in contact with women contact with women contact with women contact with women . . . . . . . . . . . . (Srah an-Nis (4) : 43)
o XW ` _ ^ f e d c b a n :
The Most High says in : . . . or any of you comes after answering the call of nature . . . or any of you comes after answering the call of nature . . . or any of you comes after answering the call of nature . . . or any of you comes after answering the call of nature or you have been in or you have been in or you have been in or you have been in
contact with women contact with women contact with women contact with women . . . . . . . . . . . . (Srah al-Midah (5) : 6)

Lesson #12
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Here the word for contact
, would be literally translated as touch; hence, Imm ash-Shfi

understood it as touching. Other disagreed saying that what is meant by
here refers to sexual contact.

The reason those interpreted
as sexual intercourse is due to it having this meaning in the :

o XW n :
The Most High says in : And if you divorce them before you had And if you divorce them before you had And if you divorce them before you had And if you divorce them before you had touche touche touche touched them d them d them d them, and you have appointed , and you have appointed , and you have appointed , and you have appointed not not not not
them a dowry, then pay half of that . . . them a dowry, then pay half of that . . . them a dowry, then pay half of that . . . them a dowry, then pay half of that . . . (Srah al-Baqarah (2) : 237)
Hence, it is clear from this, that
can stands for sexual intercourse. Keeping the earlier stated in mind, it
seems that the tafsr of this may be made by the of . Hence, this will mean sexual contact as
Ibn Ab tim recorded that this was also the opinion of: Al, Ubaiy ibn Kab, Mujhid, wus, al-asan,
Ubaid ibn Umair, Said ibn Jubair, ash-Shabi, Qatdah, and Muqtil ibn aiyn; as it has been reported in
Tafsr Ibn Kathr.

Touching a woman Touching a woman Touching a woman Touching a woman with sexual desire will invalidate the with sexual desire will invalidate the with sexual desire will invalidate the with sexual desire will invalidate the , as , as , as , as touching without desire would not. touching without desire would not. touching without desire would not. touching without desire would not. This is the
opinion of the al-Imm Ibn Qudmah and is the opinion of the as well as the of Imm Mlik
.
[20] [20] [20] [20]
This was supported and given preference to by Shaikh Abd ibn umaid .
[21] [21] [21] [21]

This opinion takes all the from the first two opinions and harmonizes them. The reported by ishah
are clearly regarding touching without desire and this would also be in harmony with the of . This was
the opinion of the majority of the and it does not require rejecting any of the . This would clearly be the safest
opinion to follow.
Some of the went as far as to stipulate that the touch would have to be such in nature that it was accompanied by a
discharge of or as a result of the touch.
This opinion is based upon the :
ishah reported that the : K KK Kissed one of his wives then went out to pray, and he issed one of his wives then went out to pray, and he issed one of his wives then went out to pray, and he issed one of his wives then went out to pray, and he did did did did not not not not renew his renew his renew his renew his
. .. .
[22] [22] [22] [22]

Although this is mursal, it is strengthened by other supporting . This was the opinion of Shaikh al-Islm
Ibn Taimyah,
[23] [23] [23] [23]
Shaikh Abd Al-Azz ibn Bz,
[24] [24] [24] [24]
and Shaikh Ibn Uthaimn .
[25] [25] [25] [25]

Lesson #12
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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
N NN NULLIFIER ULLIFIER ULLIFIER ULLIFIER #6: #6: #6: #6: T TT THE HE HE HE A AA APOSTASY POSTASY POSTASY POSTASY F FF FROM ROM ROM ROM I II ISL SL SL SLM M M M

The sixth thing that nullifies ones is the apostasy from Islm. (May protect us from that!) The
becoming annulled due to apostasy is the well-known opinion of the and is clearly supported by the :
o XW n :
The Most High says in : . . . and . . . and . . . and . . . and whosoever whosoever whosoever whosoever denies faith denies faith denies faith denies faith, then fruitless are his deeds, , then fruitless are his deeds, , then fruitless are his deeds, , then fruitless are his deeds, and in the Hereafter he and in the Hereafter he and in the Hereafter he and in the Hereafter he
will be among the losers. will be among the losers. will be among the losers. will be among the losers. (Srah al-Midah (5) : 5)
o XW n :
The Most High says in : . . . . . . . . . . . . if you if you if you if you join others in worship with join others in worship with join others in worship with join others in worship with , ,, , (then) surely (all) your deeds will be in (then) surely (all) your deeds will be in (then) surely (all) your deeds will be in (then) surely (all) your deeds will be in
vain, and you will certainly be among the losers. vain, and you will certainly be among the losers. vain, and you will certainly be among the losers. vain, and you will certainly be among the losers. (Srah az-Zumar (39) : 65)
Since is an , it will be nullified for the one who apostates from Islm.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
N NN NULLIFIER ULLIFIER ULLIFIER ULLIFIER #7: #7: #7: #7: T TT THE HE HE HE E EE EATING ATING ATING ATING O OO OF F F F T TT THE HE HE HE M MM MEAT EAT EAT EAT O OO OF F F F A AA A C CC CAMEL AMEL AMEL AMEL

The seventh thing that nullifies ones is the eating of camels meat. It was reported:
T TT The he he he was asked was asked was asked was asked: :: : Should I perform Should I perform Should I perform Should I perform from sheep meat? from sheep meat? from sheep meat? from sheep meat? He He He He responded responded responded responded: :: : If you wish, you may If you wish, you may If you wish, you may If you wish, you may
perform perform perform perform , and if you wish you may not. , and if you wish you may not. , and if you wish you may not. , and if you wish you may not. He He He He was then was then was then was then asked: asked: asked: asked: Should I perform Should I perform Should I perform Should I perform from camel from camel from camel from camel
meat? meat? meat? meat? He He He He replied replied replied replied: : : : Yes, Yes, Yes, Yes, perform perform perform perform from camel meat from camel meat from camel meat from camel meat. .. . He He He He then was then was then was then was asked asked asked asked yet again yet again yet again yet again: : : : Can I pray in Can I pray in Can I pray in Can I pray in
the sheep pens? the sheep pens? the sheep pens? the sheep pens? To which h To which h To which h To which he e e e answered answered answered answered: : : : Yes. Yes. Yes. Yes. The man The man The man The man then then then then asked: asked: asked: asked: Can I pray in the camel stables? Can I pray in the camel stables? Can I pray in the camel stables? Can I pray in the camel stables?
He He He He said: said: said: said: No. No. No. No.
[26] [26] [26] [26]

The first thing that should be noted is that al-Imm Ibn Qudmah does not fail to mention this in the
text of al-Umdah, even though it is a summarized text. Secondly, it is a clear and an order from .

Lesson #12
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Shaikh Abd Al-Musin al-Abbd writes in his commentary of Imm Muammad ibn Abd Al-Wahhbs
classical treatise of anbal Fiqh, Shur a-alh:
What indicates that one who eats the meat of camels What indicates that one who eats the meat of camels What indicates that one who eats the meat of camels What indicates that one who eats the meat of camels must perform must perform must perform must perform is the is the is the is the of J of J of J of Jbir i bir i bir i bir ib bb bn Samurah n Samurah n Samurah n Samurah , , , ,
who reported that: who reported that: who reported that: who reported that:
The The The The was asked: Should I perform was asked: Should I perform was asked: Should I perform was asked: Should I perform from sheep meat? He from sheep meat? He from sheep meat? He from sheep meat? He responded: If you wish, you may responded: If you wish, you may responded: If you wish, you may responded: If you wish, you may
perform perform perform perform , and if you wish you may not. He , and if you wish you may not. He , and if you wish you may not. He , and if you wish you may not. He was then asked: Should I perform was then asked: Should I perform was then asked: Should I perform was then asked: Should I perform from camel meat? from camel meat? from camel meat? from camel meat?
He He He He replied: Yes, perform replied: Yes, perform replied: Yes, perform replied: Yes, perform from from from from camel meat camel meat camel meat camel meat. He . He . He . He then was then was then was then was asked yet again: Can I pray in the asked yet again: Can I pray in the asked yet again: Can I pray in the asked yet again: Can I pray in the
sheep pens? To which he sheep pens? To which he sheep pens? To which he sheep pens? To which he answered answered answered answered: Yes. The man then asked: Can I pray in the camel stables? He : Yes. The man then asked: Can I pray in the camel stables? He : Yes. The man then asked: Can I pray in the camel stables? He : Yes. The man then asked: Can I pray in the camel stables? He
said: No. said: No. said: No. said: No.
[26] [26] [26] [26]

There is also the :
Al-Bar ibn zib reported that: was asked about performing was asked about performing was asked about performing was asked about performing from camel meat, from camel meat, from camel meat, from camel meat, and and and and
that that that that he he he he replied: replied: replied: replied: Perform Perform Perform Perform from it from it from it from it. . . . A AA And nd nd nd when when when when he he he he was asked about the meat of sheep, he was asked about the meat of sheep, he was asked about the meat of sheep, he was asked about the meat of sheep, he
answered answered answered answered: : : : Do not perform Do not perform Do not perform Do not perform from it. from it. from it. from it.
[27] [27] [27] [27]

The foundation with regard to a command is that it denotes an obligation and with regard to the word it
refers to the religious . Therefore, this command should not be understood to mean a recommendation nor should the
word be understood here to refer to the linguistic form of (which consists of only washing the hands and
rinsing the mouth), due to the lack of there being any text that changes it from its foundation.
In his explanation of Muslim, Imm an-Nawaw mentioned the of the on the necessity of
performing due to eating camel meat. He said:
Im Im Im Im m A m A m A m A mad i mad i mad i mad ib bb bn n n n anbal and Im anbal and Im anbal and Im anbal and Im m Is m Is m Is m Is q mentioned two q mentioned two q mentioned two q mentioned two for this for this for this for this (t (t (t (the he he he of J of J of J of Jbir and the bir and the bir and the bir and the of of of of a aa al ll l- -- -
Bar Bar Bar Bar). ). ). ). This view has the strong This view has the strong This view has the strong This view has the strongest est est est to support it to support it to support it to support it. .. .
[28] [28] [28] [28]

This is the opinion held by Imm Amad, Isq, Ibn al-Mundhir, Ibn Khuzaimah, al-Baihaq, Ibn azm, Shaikh al-
Islm Ibn Taimyah, ash-Shaukn, and Shaikh Muammad ibn Abd Al-Wahhb; .

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[ [[ [2 22 2] ]] ] Bukhr - Fat al-Br Volume #1 - Page #206 - Muslim #245
[ [[ [3 33 3] ]] ] Bukhr #226 & Muslim #333
[ [[ [4 44 4] ]] ] Shar Shur a-alh Page #22
[ [[ [5 55 5] ]] ] Amad, Ab Dwd, & At-Tirmidh #87
[ [[ [6 66 6] ]] ] Amongst the Major of the Tbin are The Seven Fuqah: Sad ibn al-Musaiyib, al-Qsim ibn Muammad, Urwah ibn az-
Zubair, Khrijah ibn Zaid, Ab Salamah ibn Abd Ar-Ramn, Ubaid ibn Abd ibn Utbah, Sulaimn ibn Yasr (Muqaddimt ibn
a-alh Page #67
[ [[ [8 88 8] ]] ] Muslim #376
[ [[ [9 99 9] ]] ] Sunan Ab Dwd #200
[ [[ [10 10 10 10] ]] ] Sunan Ab Dwd #203
[ [[ [11 11 11 11] ]] ] Shar Muslim Volume #4 - Page #74
[ [[ [13 13 13 13] ]] ] At-Tirmidh #85 who said it was the best of what was reported in this regard - authenticated by a-aw while others such as
ash-Shfi & Amad regarded it as
[ [[ [14 14 14 14] ]] ] At-Tirmidh #82 & others & at- Tirmidh said it was - declared as by Amad, Bukhr, Ibn Man
[ [[ [15 15 15 15] ]] ] Al-kim as Volume #1 - Page #138
[ [[ [17 17 17 17] ]] ] Shar Mishkt al-Mab Note #3,19,320
[ [[ [18 18 18 18] ]] ] Bukhr & Muslim
[ [[ [19 19 19 19] ]] ] Muslim #203
[ [[ [20 20 20 20] ]] ] Bidyah al-Mujtahid, Volume #1 - Page #33
[ [[ [21 21 21 21] ]] ] Fatw Shaikh Abd ibn umaid Volume #1 - Page #48
[ [[ [22 22 22 22] ]] ] Ab Dwd #180, At-Tirmidh #86, an-Nas, #104 & Ibn Mjah #502
[ [[ [23 23 23 23] ]] ] Majmah al-Fatw Volume #21 - Page #401
[ [[ [24 24 24 24] ]] ] Fatw of Shaikh Ibn Bz Volume #10 - Page #132
[ [[ [26 26 26 26] ]] ] Muslim #360
[ [[ [27 27 27 27] ]] ] Ab Dwd #184 with an chain
[ [[ [28 28 28 28] ]] ] Shar Shur a-alh Page #29
:
:
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-
B BB BODY ODY ODY ODY A AA ABLUTION BLUTION BLUTION BLUTION F FF FROM ROM ROM ROM M MM MAJOR AJOR AJOR AJOR I II IMPURITY MPURITY MPURITY MPURITY

o XW WV U T S n :
The Most High says in : . . . . . . . . . . . . if you are in a state of sexual if you are in a state of sexual if you are in a state of sexual if you are in a state of sexual impurity, purify impurity, purify impurity, purify impurity, purify yourself yourself yourself yourself . . . . . . . . . . . . (Srah al-Midah (5)
: 6)

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
T TT THINGS HINGS HINGS HINGS T TT THAT HAT HAT HAT N NN NECESSITATE ECESSITATE ECESSITATE ECESSITATE

C CC CAUSE AUSE AUSE AUSE #1 #1 #1 #1: :: :
(the name of al-Imm Ibn Qudmah will now be written in Arab from here onwards) begins this
chapter with:
The causes that necessitate one to perform The causes that necessitate one to perform The causes that necessitate one to perform The causes that necessitate one to perform are: are: are: are: t tt the emission of he emission of he emission of he emission of , , , , that is what gushes out with pleasure that is what gushes out with pleasure that is what gushes out with pleasure that is what gushes out with pleasure. .. .
[1] [1] [1] [1]

Hence the first cause of being made upon a
(Muslim one who completely submits to ; an adherent to

the faith of Islm) is the discharge of . is semen that is discharged which is accompanied by pleasure. While
obligates one to perform , does not. The difference between and is that gushes out with pleasure
while simply seeps out without the sensation of pleasure. (Refer to Lesson #3 for more detail)
The for this statement may be found in the words of the , when he said to Al ibn Ab lib :
If water If water If water If water gushes forth gushes forth gushes forth gushes forth, ,, , then then then then is required. is required. is required. is required.
[2] [2] [2] [2]

Shaikh Muammad li Ibn Uthaimn explains gushes forth to mean that it comes out forcefully, with
feelings of desire.
[3] [3] [3] [3]

If is discharged without penetration, is still as it was clearly reported:
The said: What requires water ( What requires water ( What requires water ( What requires water ( ) is if you see water (semen) ) is if you see water (semen) ) is if you see water (semen) ) is if you see water (semen) coming out of you coming out of you coming out of you coming out of you. .. .
[4] [4] [4] [4]

This view, that the discharge of accompanied by feelings of desire obligates one to perform the , is a view that
the have come to an upon. This has been reported by Shaikh al-Islm Ibn Taimyah in al-
Majm,
[5] [5] [5] [5]
and by in al-Mughn.
[6] [6] [6] [6]

Lesson #13
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Hence, the gushing discharge of will necessitate the performance of ; regardless of whether one is awake or asleep.
Yet if a person has what seems to be a wet dream, but upon waking, he does not see any trace of on his clothes or
his body, then he does not have to perform .
This is clearly established from the :
ishah reported that: Someone asked the Someone asked the Someone asked the Someone asked the about a man seeing himself discharging in his dream about a man seeing himself discharging in his dream about a man seeing himself discharging in his dream about a man seeing himself discharging in his dream
though he does not feel wet. though he does not feel wet. though he does not feel wet. though he does not feel wet. The The The The replie replie replie replied: d: d: d: He does not have to bathe He does not have to bathe He does not have to bathe He does not have to bathe. . . . Umm Salamah Umm Salamah Umm Salamah Umm Salamah thereafter thereafter thereafter thereafter
asked: asked: asked: asked: What about women, oh What about women, oh What about women, oh What about women, oh ? ? ? ? He He He He responde responde responde responded: d: d: d: Women ar Women ar Women ar Women are the full sisters of men. e the full sisters of men. e the full sisters of men. e the full sisters of men.
[7] [7] [7] [7]

In another :
The confirmed that a woman had to perform : . . . . . . . . . . . . if she sees if she sees if she sees if she sees liquid liquid liquid liquid. .. .
[ [[ [11 11 11 11] ]] ]

C CC CAUSE AUSE AUSE AUSE #2 #2 #2 #2: :: :
continues with the causes that necessitate one to perform :
Contact between the two circumcised parts (meaning t Contact between the two circumcised parts (meaning t Contact between the two circumcised parts (meaning t Contact between the two circumcised parts (meaning the genitals of a man and woman) he genitals of a man and woman) he genitals of a man and woman) he genitals of a man and woman). .. .
This is based upon the reported by Imm al-Bukhr :
Ab Hurairah reported that said: When a man sits in between the four parts of a woman When a man sits in between the four parts of a woman When a man sits in between the four parts of a woman When a man sits in between the four parts of a woman
and enters into her (for intercourse), and enters into her (for intercourse), and enters into her (for intercourse), and enters into her (for intercourse), the the the then nn n becomes obligatory becomes obligatory becomes obligatory becomes obligatory. .. .
[8] [8] [8] [8]

Imm Muslim reports the same with the additional wording at the end:
. . . even if he doesnt ejaculate. . . . even if he doesnt ejaculate. . . . even if he doesnt ejaculate. . . . even if he doesnt ejaculate.
[9] [9] [9] [9]

Hence the penetration, even if it is not followed by ejaculation, will require both the husband and wife to perform .
The said:
If one part enters the other part, If one part enters the other part, If one part enters the other part, If one part enters the other part, then then then then becomes obligatory becomes obligatory becomes obligatory becomes obligatory. .. .
[ [[ [10] 10] 10] 10]

Women fall under the same ruling as men in this regard. This is based upon the :
Umm Salamah reported that: Umm Sulaim Umm Sulaim Umm Sulaim Umm Sulaim , the wife of Ab , the wife of Ab , the wife of Ab , the wife of Ab al al al al a aa ah hh h , asked , asked , asked , asked : :: :
is not is not is not is not shy when it comes to the truth; shy when it comes to the truth; shy when it comes to the truth; shy when it comes to the truth; s ss so is it obligatory for a woman to perform o is it obligatory for a woman to perform o is it obligatory for a woman to perform o is it obligatory for a woman to perform if she has a wet if she has a wet if she has a wet if she has a wet
dream (i.e. dream (i.e. dream (i.e. dream (i.e.: :: : seminal fluid comes out)? seminal fluid comes out)? seminal fluid comes out)? seminal fluid comes out)? The The The The re re re rep pp plied lied lied lied: : : : Yes, if she Yes, if she Yes, if she Yes, if she sees the fluid sees the fluid sees the fluid sees the fluid. .. .
[11] [11] [11] [11]

We learn from this the ruling for a woman being the same as a man in regards to wet dreams and we learn
from this that the women amongst the were keen to seek knowledge. Despite them being shining
examples in modestly and shyness; this would not be a hindrance nor would it hold them back when it came to
learning the rulings that apply to their worshiping .

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O OO OTHER THER THER THER C CC CAUSES AUSES AUSES AUSES: :: :

Other instances when becomes (which will be discussed in upcoming lessons in detail) are after
menstruation and post-natal bleeding; as says:
o XW n :
The Most High says in : . . . . . . . . . . . . and when they have purified themselves and when they have purified themselves and when they have purified themselves and when they have purified themselves . . . . . . . . . . . . (Srah al-Baqarah (2) : 222)
The clarified this command when:
He said to Fimah bint Ab ubaish : When your period starts, stop praying, and when your period When your period starts, stop praying, and when your period When your period starts, stop praying, and when your period When your period starts, stop praying, and when your period
ends, ends, ends, ends, perform perform perform perform and start praying again. and start praying again. and start praying again. and start praying again.
[12] [12] [12] [12]

Apart from a martyr slain in battle, a corpse must be washed (), because when the daughter of ,
Zainab died, he said:
Wash Wash Wash Wash her her her her with water three or five times, or as many times as you see fit with water three or five times, or as many times as you see fit with water three or five times, or as many times as you see fit with water three or five times, or as many times as you see fit. .. .
[13] [13] [13] [13]

There are instances of when is performed, about which the differed as to whether they are , such as
(these are discussed in detail below):
on Fridays when a person embraces Islm

There are instances of when making is highly encouraged, such as:
on the two ds
after washing a corpse
before entering the state of Irm
before entering Makkah
of a woman who is suffering from non-menstrual
bleeding before every alh
after being unconscious
after burying a Mushrik

The had an regarding the status of performing on
(jumuah Friday; Day of Gathering). Some of the

considered it , while others held it to be strongly recommended, but not .
Those who hold the view that performing on is support it with the following :
Ab Sad al-Khudr reported that said: Performing Performing Performing Performing on the on the on the on the D DD Day of ay of ay of ay of is a is a is a is a duty duty duty duty ( (( ( ) ) ) )
on every person pas on every person pas on every person pas on every person passed sed sed sed the age of puberty. the age of puberty. the age of puberty. the age of puberty.
[14] [14] [14] [14]

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This opinion is also supported by the :
Ab Hurairah reported that said: It is a It is a It is a It is a duty duty duty duty upon every upon every upon every upon every to perform to perform to perform to perform once every once every once every once every
seven days, by washing his head and body. seven days, by washing his head and body. seven days, by washing his head and body. seven days, by washing his head and body.
[15] [15] [15] [15]

Those who do not hold it to be say what is meant here, by is in the linguistic sense of the word, meaning
strongly recommended but not in the Sharah sense of the word. Their understanding and view is supported by
the following :
said: Whoever performs Whoever performs Whoever performs Whoever performs on the Day of on the Day of on the Day of on the Day of , then he has done good with it; , then he has done good with it; , then he has done good with it; , then he has done good with it; a aa and whoever nd whoever nd whoever nd whoever
performs performs performs performs , then , then , then , then is better is better is better is better. .. .
[16] [16] [16] [16]

This is further supported by the which is Mauqf, reported by Imm al-Bukhr :
Ibn Umar reports that: O OO One day his father ne day his father ne day his father ne day his father, ,, , Umar ibn al Umar ibn al Umar ibn al Umar ibn al- -- -Kh Kh Kh Kha aa a b b b b was standing and delivering the was standing and delivering the was standing and delivering the was standing and delivering the
kh kh kh khu uu ubah when bah when bah when bah when U UU Uth th th thm mm mn n n n entered. entered. entered. entered. Umar Umar Umar Umar said to him said to him said to him said to him: :: : What time is it now? What time is it now? What time is it now? What time is it now? He He He He replied: replied: replied: replied: I was I was I was I was
busy and could not return home. busy and could not return home. busy and could not return home. busy and could not return home. When I heard the call to When I heard the call to When I heard the call to When I heard the call to alh alh alh alh, I did not make , I did not make , I did not make , I did not make more than the regular more than the regular more than the regular more than the regular . . . .
Umar Umar Umar Umar responded: responded: responded: responded: And the And the And the And the only, when you know that only, when you know that only, when you know that only, when you know that ordered us to perform ordered us to perform ordered us to perform ordered us to perform ? ?? ?
[17] [17] [17] [17]

Commenting on the incident, Imm ash-Shfi says:
U UU Uth th th thm mm mn n n n did not leave the prayer to perform did not leave the prayer to perform did not leave the prayer to perform did not leave the prayer to perform , nor did , nor did , nor did , nor did Umar Umar Umar Umar order him to do so. order him to do so. order him to do so. order him to do so. This This This This
illustrates that the illustrates that the illustrates that the illustrates that the knew that this order was one of knew that this order was one of knew that this order was one of knew that this order was one of choice choice choice choice. . . . It also shows that it is pref It also shows that it is pref It also shows that it is pref It also shows that it is preferred. erred. erred. erred.
Imm Muslim recorded that:
Ab Hurairah reported that the said: Whoever makes Whoever makes Whoever makes Whoever makes , ,, , perfects it perfects it perfects it perfects it, ,, , then goes to the then goes to the then goes to the then goes to the
alh alh alh alh, ,, , and listens attentively and listens attentively and listens attentively and listens attentively; ;; ; will have forgiveness during (the period) between the will have forgiveness during (the period) between the will have forgiveness during (the period) between the will have forgiveness during (the period) between the and the next ( and the next ( and the next ( and the next ( ); ); ); ); and and and and
an additional three days. an additional three days. an additional three days. an additional three days.
Imm al-Qurub comments on this explaining:
This This This This shows that shows that shows that shows that is preferred. is preferred. is preferred. is preferred. The mention of The mention of The mention of The mention of , the reward , the reward , the reward , the reward, ,, , and acceptability and acceptability and acceptability and acceptability; ;; ; points to the fact that points to the fact that points to the fact that points to the fact that
alone is alone is alone is alone is sufficient sufficient sufficient sufficient. .. .
Imm Ibn ajar states in at-Talkh:
It is one of the strongest proofs that It is one of the strongest proofs that It is one of the strongest proofs that It is one of the strongest proofs that for the for the for the for the alh alh alh alh is not is not is not is not . . . . The statement that it is preferred is built The statement that it is preferred is built The statement that it is preferred is built The statement that it is preferred is built
upon the fact that if one does not perform upon the fact that if one does not perform upon the fact that if one does not perform upon the fact that if one does not perform , ,, , it will not harm (his it will not harm (his it will not harm (his it will not harm (his alh alh alh alh). ). ). ).
Yet even these hold that if others are harmed by a persons perspiration or bad smell from his clothes and body,
becomes ; and not performing it detracts from the rewards of alh. They use the following for
supporting this view:
ishah reported that: The people used to engage in their various employments. The people used to engage in their various employments. The people used to engage in their various employments. The people used to engage in their various employments. Then when they went Then when they went Then when they went Then when they went
off to the off to the off to the off to the alh alh alh alh in the state that in the state that in the state that in the state that they were in, they were told: they were in, they were told: they were in, they were told: they were in, they were told: Wo Wo Wo Would that you had taken a uld that you had taken a uld that you had taken a uld that you had taken a bath bath bath bath! !! !
[18] [18] [18] [18]

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There is also another supporting which is narrated by the same person:
ishah reported that: People People People People would would would would go out on go out on go out on go out on from their homes and families. from their homes and families. from their homes and families. from their homes and families. They would get dirty, They would get dirty, They would get dirty, They would get dirty,
would sweat would sweat would sweat would sweat, ,, , and become covered in dust. and become covered in dust. and become covered in dust. and become covered in dust. One such person One such person One such person One such person approached approached approached approached while while while while he was with me. he was with me. he was with me. he was with me. The The The The
said: said: said: said: If only If only If only If only you people woul you people woul you people woul you people would d d d bathe bathe bathe bathe for this day of yours for this day of yours for this day of yours for this day of yours! !! !
[19] [19] [19] [19]

Hence, this is like the former in that it specifies the reason for taking a bath on and indicates that doing so
is preferable.
This is the opinion of all four of the well known , as it was stated by the well known Mlik jurist Ibn Abd Al-
Barr :
The Muslims have agreed, throughout the ages, that bathing for The Muslims have agreed, throughout the ages, that bathing for The Muslims have agreed, throughout the ages, that bathing for The Muslims have agreed, throughout the ages, that bathing for is not is not is not is not . . . . This is sufficient to put This is sufficient to put This is sufficient to put This is sufficient to put an an an an end end end end
to much argument. to much argument. to much argument. to much argument.
[20] [20] [20] [20]

This was stated as the opinion of the Anf in Radd al-Mutr al ad-Durr al-Mukhtr by Imm Ibn bidn
and it was chosen as the strongest opinion by Shaikh al-Islm Ibn Taimyah in his Ikhtiyrt. This is also the
opinion of the as stated by Shaikh Muammad li Ibn Uthaimn in his explanation of Zd al-
Mustaqni, when he said:
This is the This is the This is the This is the ( (( ( ) )) ) and it is the opinion held the overwhelming majority amongst the and it is the opinion held the overwhelming majority amongst the and it is the opinion held the overwhelming majority amongst the and it is the opinion held the overwhelming majority amongst the . .. .
[21] [21] [21] [21]

Having stated the above, it does not mean the should ignore this very important part of worship: the of
. One of the eminent , Sad ibn Ab Waqq said:
I never saw any I never saw any I never saw any I never saw any neglecting to neglecting to neglecting to neglecting to bathe bathe bathe bathe on on on on . .. .
As for the time for the , it ends with the time of the alh. If one performs after the alh, it would not be
considered the of the alh; and one who does so is not following the order of the :
Ibn Umar reported that the said: Before you come to the Before you come to the Before you come to the Before you come to the alh alh alh alh, you should perform , you should perform , you should perform , you should perform . .. .
[22] [22] [22] [22]

According to Imm Ibn Abd Al-Barr , there is an of the on this point.

Some of the have said that it is for a person who embraces Islm to perform , since the
ordered Qais ibn im to perform using water mixed with the leaves of the lote tree when he embraced
Islm.
[23] [23] [23] [23]

Others said it is not for a new to perform . They argued that had it been , it would be a well-known
practice; as there are many people who embrace Islm very often.
concludes in al-Mughn:
If a If a If a If a becomes becomes becomes becomes , , , , he has to he has to he has to he has to perform perform perform perform , whether he is new to Isl , whether he is new to Isl , whether he is new to Isl , whether he is new to Isl m or had apostatized m or had apostatized m or had apostatized m or had apostatized . . . . . . . . . . . . this is the view of this is the view of this is the view of this is the view of
M MM Mlik, Ab lik, Ab lik, Ab lik, Ab Th Th Th Tha aa au uu ur rr r, ,, , a aa and Ibn nd Ibn nd Ibn nd Ibn al al al al- -- -Mun Mun Mun Mundh dh dh dhir ir ir ir . .. .

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This is the opinion of the as stated by Nr ad-Dn al-arr in al-Wi F Shar al-Khirq and by al-
Baht in al-Rau al-Murbi.
[24] [24] [24] [24]

This was also the view preferred by Shaikh Abd Al-Azz ibn Bz and the senior most from Sadyah from
the Board for Inquiry and Fatw, al-Lajnah ad-Dimah.
[25] [25] [25] [25]

This included the following :
Shaikh Abd Al-Azz ibn Bz
Shaikh Abd Ar-Razzq Aff
Shaikh Abd ibn Ghudyn
Shaikh Abd ibn Qud
Shaikh Muammad li Ibn Uthaimn also preferred this view and considered it the safest view.
[26] [26] [26] [26]

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =

continues:
And the And the And the And the elements of elements of elements of elements of are: are: are: are: and washing the entire body and washing the entire body and washing the entire body and washing the entire body which includes the which includes the which includes the which includes the and and and and . .. .

E EE ELEMENT LEMENT LEMENT LEMENT #1 #1 #1 #1:
The first element is the . This is based upon the :
Umar ibn al-Khab reported that: I heard the I heard the I heard the I heard the say: say: say: say:
The reward of deeds depends upon the The reward of deeds depends upon the The reward of deeds depends upon the The reward of deeds depends upon the intentions intentions intentions intentions and every person will get the reward according to what he has and every person will get the reward according to what he has and every person will get the reward according to what he has and every person will get the reward according to what he has
intended intended intended intended. .. .
[27] [27] [27] [27]

E EE ELEMENT LEMENT LEMENT LEMENT # ## #2 22 2: :: :
The second element is to wash the entire body including the mouth and nose. This is based upon the of :
o XW WV U T S n :
The Most High says in : . . . . . . . . . . . . if you are in a state of sexual impurity, purify yourself if you are in a state of sexual impurity, purify yourself if you are in a state of sexual impurity, purify yourself if you are in a state of sexual impurity, purify yourself . . . . . . . . . . . . (Srah al-Midah (5)
: 6)
Shaikh Muammad li Ibn Uthaimn explains:
The The The The understood purify yourself meaning completely wash your understood purify yourself meaning completely wash your understood purify yourself meaning completely wash your understood purify yourself meaning completely wash your entire body entire body entire body entire body; ;; ; and the mouth and and the mouth and and the mouth and and the mouth and the the the the nose nose nose nose
are a part of the body, are a part of the body, are a part of the body, are a part of the body, hence hence hence hence it is it is it is it is to wash them to wash them to wash them to wash them. .. .
[28] [28] [28] [28]

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This is supported by the practice of who washed his entire body while performing . Hence, the have
that it is for the to wash his/her entire body and get water to the roots of his/her hair while
performing the from
(janbah state of major ritual impurity).

There is however an exception made for the woman who has her hair braided and it would be difficult for her to
reach the roots of her hair. This ruling is based upon the which is found in Muslim:
Umm Salamah reported that: I II I asked asked asked asked: : : : Oh Oh Oh Oh ! !! ! I am a woman with many braids in my head. I am a woman with many braids in my head. I am a woman with many braids in my head. I am a woman with many braids in my head.
Should I undo them when performing Should I undo them when performing Should I undo them when performing Should I undo them when performing , due to , due to , due to , due to and menses? and menses? and menses? and menses? He He He He responded: responded: responded: responded: No No No No, ,, , i ii it is sufficient for t is sufficient for t is sufficient for t is sufficient for
you to just pour three handfuls of water you to just pour three handfuls of water you to just pour three handfuls of water you to just pour three handfuls of water over over over over your head your head your head your head. . . .
[29] [29] [29] [29]

Washing the mouth and nose are included in washing the entire body. This is done with what is called and
. (These two actions have been explained in detail in lesson #8)
The opinion of the and being while performing the was the view held by A ibn Rab, az-
Zuhr, Abd ibn al-Mubrak, ammd, Ibn Ab Lail, Isq, and ath-Thaur ; and was the opinion held by
both Imm Amad ibn anbal and Imm Ab anfah . As such, this is also the position of both the
and the Anf.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =

continues as will be paraphrased:
The The The The elements are: the elements are: the elements are: the elements are: the , then washing the hands, , then washing the hands, , then washing the hands, , then washing the hands, then washing the then washing the then washing the then washing the right side first and then the left, right side first and then the left, right side first and then the left, right side first and then the left, then then then then
washing the washing the washing the washing the private parts private parts private parts private parts and whatever is affected and whatever is affected and whatever is affected and whatever is affected, then making the , then making the , then making the , then making the of of of of alh, then starting with the right alh, then starting with the right alh, then starting with the right alh, then starting with the right- -- -
side washing the entire body, and then washing the feet last side washing the entire body, and then washing the feet last side washing the entire body, and then washing the feet last side washing the entire body, and then washing the feet last. .. .
These are all based upon the , which is found in al-Bukhr and Muslim (the wording will be that of
Muslim):
ishah reported that: When When When When would perform would perform would perform would perform due to due to due to due to , he , he , he , he w ww would begin by ould begin by ould begin by ould begin by
washing his hands washing his hands washing his hands washing his hands, ,, , t tt then he hen he hen he hen he would would would would pour water from his right hand to his left pour water from his right hand to his left pour water from his right hand to his left pour water from his right hand to his left and and and and wash his private parts wash his private parts wash his private parts wash his private parts with it (i.e. with it (i.e. with it (i.e. with it (i.e.: :: :
the left hand), the left hand), the left hand), the left hand), t tt then hen hen hen he he he he would p would p would p would perform erform erform erform , ,, , t tt then he hen he hen he hen he would take water would take water would take water would take water and and and and place his (wet) fingers on the place his (wet) fingers on the place his (wet) fingers on the place his (wet) fingers on the
roots off his hair roots off his hair roots off his hair roots off his hair, ,, , t tt then he hen he hen he hen he would would would would pour three pour three pour three pour three handfuls of water over his head handfuls of water over his head handfuls of water over his head handfuls of water over his head, ,, , t tt then he hen he hen he hen he would would would would pour wate pour wate pour wate pour water all r all r all r all
over the rest of his body over the rest of his body over the rest of his body over the rest of his body, ,, , t tt then he hen he hen he hen he would would would would wash his feet wash his feet wash his feet wash his feet. .. .

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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
S SS SUMMARY UMMARY UMMARY UMMARY

There is an excellent summary provided by Imm al-ajjw in Zd al-Mustaqni regarding how to perform
the complete :
[30] [30] [30] [30]

The complete and perfect is:
( (( (1 11 1) )) )
( (( (2 22 2) )) )
( (( (3 33 3) )) ) washing the hands three times
( (( (4 44 4) )) ) washing the affected body parts
( (( (5 55 5) )) ) performing
( (( (6 66 6) )) ) pouring water on the head three times (washing it to the root of the hair)
( (( (7 77 7) )) ) completely washing the body three times
( (( (8 88 8) )) ) rubbing the body while washing
( (( (9 99 9) )) ) beginning with the right side
( (( (10 10 10 10) )) ) washing the feet
The absolute minimum :
( (( (1 11 1) )) )
( (( (2 22 2) )) ) completely washing the body (including and )

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[ [[ [2 22 2] ]] ] Ab Dwd #206 - graded as in al-Irw al-Ghall # 125
[ [[ [4 44 4] ]] ] Muslim #269
[ [[ [5 55 5] ]] ] Majmah al-Fatw Volume #2 - Page #111
[ [[ [6 66 6] ]] ] Al-Mughn Volume #1 - Page #266
[ [[ [7 77 7] ]] ] Sunan Ab Dwd & Sunan at-Tirmidh
[ [[ [8 88 8] ]] ] al-Bukhr
[ [[ [9 99 9] ]] ] Muslim #349
[ [[ [10 10 10 10] ]] ] Amad & Muslim #526
[ [[ [11 11 11 11] ]] ] Muslim #313 & al-Bukhr #130
[ [[ [12 12 12 12] ]] ] al-Bukhr
[ [[ [13 13 13 13] ]] ] al-Bukhr
[ [[ [14 14 14 14] ]] ] al-Bukhr #879 & Muslim #846
[ [[ [15 15 15 15] ]] ] al-Bukhr #877 & Muslim #582
[ [[ [16 16 16 16] ]] ] Ibn Khuzaimah in his & at-Tirmidh who graded it - it was authenticated by Ibn al-Qaiyim in Alm al-Muwaqqin
Volume #2 - Page #125
[ [[ [17 17 17 17] ]] ] al-Bukhr
[ [[ [18 18 18 18] ]] ] Muslim & al-Bukhr # 903
[ [[ [19 19 19 19] ]] ] Muslim & al-Bukhr #902
[ [[ [20 20 20 20] ]] ] At-Tamhd Volume #10 - Page #79
[ [[ [22 22 22 22] ]] ] Musnad Amad, Jmi at-Tirmidh, Sunan Ab Dwd
[ [[ [23 23 23 23] ]] ] Musnad Amad, Sunan Ab Dwd #355, Jmi at-Tirmidh #605 - it was graded as by Ibn Khuzaimah, Ibn ibbn,
& an-Nawaw
[ [[ [24 24 24 24] ]] ] Ar-Rau al-Murbi shiyah al-Qsim Volume #7 - Page #410
[ [[ [25 25 25 25] ]] ] Fatw al-Lajnah ad-Dimah Question #1557 - Volume #3 - Page #381
[ [[ [27 27 27 27] ]] ] al-Bukhr Volume #1 - Book #1 - #1, Muslim, Amad, Ab Dwd, Ibn Mjah - it is graded as
[ [[ [29 29 29 29] ]] ] Muslim
[ [[ [30 30 30 30] ]] ] Zd al-Mustaqni Page #22
:
:
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- -- - D DD DRY RY RY RY A AA ABLUTION BLUTION BLUTION BLUTION

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
D DD DEFINITION EFINITION EFINITION EFINITION & && &

(tayammum dry ablution) literally means to aim, to seek, or to intend. In Islmic Sharah, it refers to:
seeking soil to wipe ones face and hands with the intention of . This is based upon the from :
o XW o n m l k j i h g n :
The Most High says in : . . . . . . . . . . . . and and and and if you find no water, then seek (perform if you find no water, then seek (perform if you find no water, then seek (perform if you find no water, then seek (perform with) clean earth and rub with) clean earth and rub with) clean earth and rub with) clean earth and rub
therewith your faces and hands therewith your faces and hands therewith your faces and hands therewith your faces and hands . . . . . . . . . . . . (Srah al-Midah (5) : 6)
This first thing the noble student of knowledge should reflect upon in the mercy of in allowing us to
perform and the practicality of the religion of Islm. The ability to perform is a special blessing for the
Ummah of our beloved , which no other Ummah was awarded before us. As it has been reported in the two
books of :
Jbir reported that the said: I have been given five things that were not given to anyone before I have been given five things that were not given to anyone before I have been given five things that were not given to anyone before I have been given five things that were not given to anyone before
me: me: me: me: (1) (1) (1) (1) made me victorious by awe, for a d made me victorious by awe, for a d made me victorious by awe, for a d made me victorious by awe, for a distance of one month's journey. (2) istance of one month's journey. (2) istance of one month's journey. (2) istance of one month's journey. (2) The The The The E EE Earth has been made arth has been made arth has been made arth has been made
for me (and for my followers) a place for praying and for me (and for my followers) a place for praying and for me (and for my followers) a place for praying and for me (and for my followers) a place for praying and a means to perform a means to perform a means to perform a means to perform with with with with, therefore anyone of my followers , therefore anyone of my followers , therefore anyone of my followers , therefore anyone of my followers
can pray wherever the time of a can pray wherever the time of a can pray wherever the time of a can pray wherever the time of a alh is due. (3) alh is due. (3) alh is due. (3) alh is due. (3) The spoils of war have been The spoils of war have been The spoils of war have been The spoils of war have been made made made made for me yet it was not for me yet it was not for me yet it was not for me yet it was not
for anyone else before me. (4) I for anyone else before me. (4) I for anyone else before me. (4) I for anyone else before me. (4) I have been given the right of intercession (on the Day of Resurrection). have been given the right of intercession (on the Day of Resurrection). have been given the right of intercession (on the Day of Resurrection). have been given the right of intercession (on the Day of Resurrection). (5) E (5) E (5) E (5) Every very very very
would would would would be sent to his nation be sent to his nation be sent to his nation be sent to his nation specifically, specifically, specifically, specifically, however however however however I have been sent to all mankind. I have been sent to all mankind. I have been sent to all mankind. I have been sent to all mankind.
[1] [1] [1] [1]

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
M MM METHOD ETHOD ETHOD ETHOD O OO OF FF F

opens this chapter with:
Its description is: Its description is: Its description is: Its description is: o oo one hits the clean earth once and ne hits the clean earth once and ne hits the clean earth once and ne hits the clean earth once and wipes his face and hands wipes his face and hands wipes his face and hands wipes his face and hands. .. . This is based upon the saying of This is based upon the saying of This is based upon the saying of This is based upon the saying of
the the the the to to to to Amm Amm Amm Ammr r r r : :: :
It would have been sufficient for you to do this It would have been sufficient for you to do this It would have been sufficient for you to do this It would have been sufficient for you to do this. .. . T TT Then he hen he hen he hen he struck the palms of his hands on the ground and wiped struck the palms of his hands on the ground and wiped struck the palms of his hands on the ground and wiped struck the palms of his hands on the ground and wiped
his face and hands his face and hands his face and hands his face and hands. .. .
[2] [2] [2] [2]

Lesson #14
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One hits the clean earth once and then wipes his hands and face with his hands. It should not escape the student of
knowledge that the author, wrote al-Umdah as a brief and summarized text; yet he still
mentioned many in this concise
(matn body and text of a document/book aside from footnotes, annotations,

commentary, isnd, etc.). This demonstrates his strict adherence to the and the need to learn the from and .
The being referred to by is one recorded in the two books of :
The The The The said to said to said to said to Amm Amm Amm Ammr r r r : : : : It would have been sufficient for you to do like this. It would have been sufficient for you to do like this. It would have been sufficient for you to do like this. It would have been sufficient for you to do like this. - -- - The The The The then then then then
str str str struck uck uck uck lightly the earth with his hands and then blew off the dust and passed his hands over his face and hands lightly the earth with his hands and then blew off the dust and passed his hands over his face and hands lightly the earth with his hands and then blew off the dust and passed his hands over his face and hands lightly the earth with his hands and then blew off the dust and passed his hands over his face and hands. .. .
[3] [3] [3] [3]

This method has also been established by the of :
The Most High says in : . . . . . . . . . . . . and and and and if you find no water, if you find no water, if you find no water, if you find no water, then seek (perform then seek (perform then seek (perform then seek (perform with) clean earth and rub therewith with) clean earth and rub therewith with) clean earth and rub therewith with) clean earth and rub therewith
your faces and hands your faces and hands your faces and hands your faces and hands . . . . . . . . . . . . (Srah al-Midah (5) : 6)
Hence, it is seen that the performance of as well as the basic method of performing it has been clearly established
by and that are . Shaikh li al-Fauzn reports that:
is stated in the Noble Qur is stated in the Noble Qur is stated in the Noble Qur is stated in the Noble Qur n, prescribed n, prescribed n, prescribed n, prescribed by by by by the the the the , , , , and approved by and approved by and approved by and approved by . .. .
[4] [4] [4] [4]

Thus, the are in regarding the validity of performing as well as the fact that one must wipe the hands and face
while performing it.

P PP POINTS OINTS OINTS OINTS O OO OF F F F : :: :
Now there is some amongst the concerning some of the finer details.
The first point of is how many times one hits the ground. The second point of is how far one wipes the
hands. There are two opinions amongst the with these regards.
The first opinion is: one should strike the earth twice, once for the face and the second time for the two hands and then wipe the
arm all the way from the hands to the elbows. This is the opinion of the Anf, Mlikyah, and Shawfi; and they
cite the following as :
The The The The is is is is two strikes: two strikes: two strikes: two strikes: o oo one for the face and the other ne for the face and the other ne for the face and the other ne for the face and the other for the hands up to the elbows for the hands up to the elbows for the hands up to the elbows for the hands up to the elbows. .. .
[5] [5] [5] [5]

The major problem with the use of this is that it was graded by the of in the marfu form. The
only reliable sanad is found in a mauqf form.
The second they use is to make of with . Since one washes the arm up to the elbow in , one
should wipe the same in .

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The second opinion is: one should strike the earth once, and then wipe the face and hands up to the wrists. This is the opinion
of Al, Uthmn, Ibn Abbs, A, Amad ibn anbal, al-Auz, and Isq . It is also the opinion of the
as expressed here by the author . The for this opinion is found in numerous reported in
the two most books of . Such as the mentioned previously on the authority of Ammr
(reference note [3]). There are seven in al-Bukhr alone supporting this method
[6] [6] [6] [6]
and many more
narrations are found in other books of as well.
Further support for this opinion may also be found the of :
The Most High says in : . . . . . . . . . . . . and and and and if you find no water, then seek (perform if you find no water, then seek (perform if you find no water, then seek (perform if you find no water, then seek (perform with) clean earth and rub with) clean earth and rub with) clean earth and rub with) clean earth and rub
therewith your faces and therewith your faces and therewith your faces and therewith your faces and hands hands hands hands . . . . . . . . . . . . (Srah al-Midah (5) : 6)
Shaikh Ibn al-Uthaimn points out that clearly mentions hands here without mention of forearms
when in the earlier part of the dealing with , the clearly mentions: up to the elbow as follows:
o XW L K J n :
The Most High says in : . . . . . . . . . . . . and your hands and your hands and your hands and your hands up to the elbows up to the elbows up to the elbows up to the elbows . . . . . . . . . . . . (Srah al-Midah (5) : 6)
Yet in the later part of the dealing with , it is mentioned:
o XW o n :
The Most High says in : . . . . . . . . . . . . and and and and hands hands hands hands . . . . . . . . . . . . (Srah al-Midah (5) : 6)
Hence, it is clear from the of that the hands are only meant and not the entire forearm up to the elbows. This
is clearly understood when we look at the regarding the thief:
o XW R Q P O n :
The Most High says in : As for the mail thief and the female thief: cut off (from the wrist) As for the mail thief and the female thief: cut off (from the wrist) As for the mail thief and the female thief: cut off (from the wrist) As for the mail thief and the female thief: cut off (from the wrist) their hands their hands their hands their hands . . . . . . . . . . . .
(Srah al-Midah (5) : 38)
The are in that the hands are cut at the wrist and not at the elbow. Therefore, the who hold the
second opinion refute the of those who hold the first view with the wording from . Furthermore, the
that the of the first opinion use as (reference under note [5]), may not be used as since it is a single
which is that is in contradiction to multiple from and numerous which are from the
most books of . Additionally, their of with in regards to the wiping up to the elbow is also not
established. This is so because the clearly states up to the elbows in regards to and only mentions and
hands noticeably and not extending it to the elbows in regards to .

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After reviewing the from and that are , it becomes clear to the student of knowledge that the
second view is clearly the more correct view. Although this (the second) opinion is not the opinion of the
anaf, Mlik, or Shfi , many of the of these themselves left opinion of their and adopted the
view of the anbal due to the strength of . Here are just a few of the examples of such :
Al-fi Ibn ajar al-Asqaln was a great of and of the Shfi . He wrote in his
explanation of the of Ammr :
Amm Amm Amm Ammr r r r g gg ga aa ave a ve a ve a ve a fatw fatw fatw fatw ( (( (of striking the earth of striking the earth of striking the earth of striking the earth once, and wiping up to the wrists once, and wiping up to the wrists once, and wiping up to the wrists once, and wiping up to the wrists) )) ) based on this based on this based on this based on this after the after the after the after the
death of death of death of death of ; ;; ; a aa and i nd i nd i nd it is agreed upon by the t is agreed upon by the t is agreed upon by the t is agreed upon by the that the narrator of a that the narrator of a that the narrator of a that the narrator of a is the one who knows best its intended is the one who knows best its intended is the one who knows best its intended is the one who knows best its intended
meaning meaning meaning meaning. .. . As for the As for the As for the As for the who respond to this who respond to this who respond to this who respond to this with the with the with the with the which mention striking the earth twice and which mention striking the earth twice and which mention striking the earth twice and which mention striking the earth twice and
wiping up to the elbows; wiping up to the elbows; wiping up to the elbows; wiping up to the elbows; know that know that know that know that all those all those all those all those are all considered to be are all considered to be are all considered to be are all considered to be . .. .
Al-fi Ibn Abd al-Barr was known as the Bukhr of the West due to his deep knowledge of . He
was a highly respected and well-known of the Mlik and the author of at-Tamhd which is one of the most
famous and widely respected commentaries of al-Muwa of Imm Mlik . He said:
Most of the narrations attributed to Most of the narrations attributed to Most of the narrations attributed to Most of the narrations attributed to by by by by Amm Amm Amm Ammr r r r mention one strike (on the earth). As for mention one strike (on the earth). As for mention one strike (on the earth). As for mention one strike (on the earth). As for
what what what what have have have have been reported mentioning two strikes (on the earth) been reported mentioning two strikes (on the earth) been reported mentioning two strikes (on the earth) been reported mentioning two strikes (on the earth), , , , all of these are mu all of these are mu all of these are mu all of these are mu arib arib arib arib (weak, due to being self (weak, due to being self (weak, due to being self (weak, due to being self- -- -
contradictory). contradictory). contradictory). contradictory).
Imm Ibn Daqq al-d was a renowned Mlik who was called the Mujaddid of the 7
th
century Hijr by
Imm as-Subk and was the Q al-Quh (Chief Justice) of the Mlik during this era said:
There are There are There are There are narrations narrations narrations narrations of of of of concerning concerning concerning concerning the the the the which mention two strikes, one for the face and one for the which mention two strikes, one for the face and one for the which mention two strikes, one for the face and one for the which mention two strikes, one for the face and one for the
hands. However, hands. However, hands. However, hands. However, those those those those can not measure up to, or contend with, this can not measure up to, or contend with, this can not measure up to, or contend with, this can not measure up to, or contend with, this ( (( (of of of of Amm Amm Amm Ammr r r r ) )) ) in terms of in terms of in terms of in terms of
authenticity; nor can the likes of this authenticity; nor can the likes of this authenticity; nor can the likes of this authenticity; nor can the likes of this ( (( (of of of of Amm Amm Amm Ammr r r r which is reported by both Muslim and al which is reported by both Muslim and al which is reported by both Muslim and al which is reported by both Muslim and al- -- -Bu Bu Bu Bukh kh kh khr r r r) )) )
be contradicted by the likes of these be contradicted by the likes of these be contradicted by the likes of these be contradicted by the likes of these ( (( ( narration's which mention two strikes narration's which mention two strikes narration's which mention two strikes narration's which mention two strikes) )) ). .. .
Imm al-Khab who was a leading of the Shfi in four Hijri said:
A group of the A group of the A group of the A group of the hold the opinion that hold the opinion that hold the opinion that hold the opinion that the the the the is performed by one strike is performed by one strike is performed by one strike is performed by one strike ( (( (upon the earth upon the earth upon the earth upon the earth) )) ) for both the face and hands for both the face and hands for both the face and hands for both the face and hands
(up to the wrists) (up to the wrists) (up to the wrists) (up to the wrists); ;; ; and and and and this opinion is the most this opinion is the most this opinion is the most this opinion is the most one in terms of what has been one in terms of what has been one in terms of what has been one in terms of what has been narrated narrated narrated narrated ( (( (from from from from ) )) ). .. .
[7] [7] [7] [7]

This was also the opinion of Imm Ab anfah himself as it was reported in the famous explanation of al-
Hidyah, al-Inyah Shar al-Hidyah.
Shaikh li al-Fauzn comments on this with the following:
It is permissible to strike the earth twice, wiping over the face after the first strike and over the hands after the other. It is permissible to strike the earth twice, wiping over the face after the first strike and over the hands after the other. It is permissible to strike the earth twice, wiping over the face after the first strike and over the hands after the other. It is permissible to strike the earth twice, wiping over the face after the first strike and over the hands after the other.
However, However, However, However, the striking the earth once is what has been authentically narrated the striking the earth once is what has been authentically narrated the striking the earth once is what has been authentically narrated the striking the earth once is what has been authentically narrated to have bee to have bee to have bee to have been observed by the n observed by the n observed by the n observed by the . .. .
[8] [8] [8] [8]

Shaikh Muammad Ibn li al-Uthaimn said in Shar al-Mumti al Zd al-Mustaqni:
In my view, how it is to be done In my view, how it is to be done In my view, how it is to be done In my view, how it is to be done in accordance with the in accordance with the in accordance with the in accordance with the is as follows: is as follows: is as follows: is as follows: one one one one should strike the earth with should strike the earth with should strike the earth with should strike the earth with ones ones ones ones
hands once, without spreading the fingers, and wipe his face with his hands hands once, without spreading the fingers, and wipe his face with his hands hands once, without spreading the fingers, and wipe his face with his hands hands once, without spreading the fingers, and wipe his face with his hands; ;; ; then then then then one one one one should wipe one hand with should wipe one hand with should wipe one hand with should wipe one hand with
the other. the other. the other. the other. Thus Thus Thus Thus the the the the will be completed. will be completed. will be completed. will be completed.
[9] [9] [9] [9]

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Now the student of knowledge may wonder regarding the validity of the performed by striking the earth twice
and wiping the hands all the way to the elbow. This question is answered by in the next line of al-
Umdah as he continues:
I II If one was to strike the earth more than once or wipe over more (meaning up t f one was to strike the earth more than once or wipe over more (meaning up t f one was to strike the earth more than once or wipe over more (meaning up t f one was to strike the earth more than once or wipe over more (meaning up to the o the o the o the elbow) elbow) elbow) elbow), ,, , it is it is it is it is . .. .
What is understood by the words of is that the best method is to strike the earth once, and then
wipe the face and hands up to the wrists. Yet if someone were to strike the earth twice and wipe the hands up to the
elbows, their would be valid. This is because there is some for this method and it is the opinion of many of
the great of Islm.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
P PP PRECONDITIONS RECONDITIONS RECONDITIONS RECONDITIONS O OO OF F F F

P PP PRECONDITION RECONDITION RECONDITION RECONDITION #1 #1 #1 #1 T TT THE HE HE HE S SS SITUATION ITUATION ITUATION ITUATION: :: :
continues with:
There are four preconditions for it ( There are four preconditions for it ( There are four preconditions for it ( There are four preconditions for it ( ). ). ). ). T TT The first is he first is he first is he first is t tt the he he he inability to use water; inability to use water; inability to use water; inability to use water; i ii if it is insufficient f it is insufficient f it is insufficient f it is insufficient; ;; ; if there is fear if there is fear if there is fear if there is fear
from disease from disease from disease from disease; ;; ; due to extreme cold due to extreme cold due to extreme cold due to extreme cold; ;; ; due fear of extreme thirst for oneself due fear of extreme thirst for oneself due fear of extreme thirst for oneself due fear of extreme thirst for oneself, ,, , his family his family his family his family, ,, , companion companion companion companion(s), (s), (s), (s), or or or or livestock livestock livestock livestock; ;; ; if if if if
the price of the price of the price of the price of the water is exceedingly high; the water is exceedingly high; the water is exceedingly high; the water is exceedingly high; other necessary possible uses other necessary possible uses other necessary possible uses other necessary possible uses for the water for the water for the water for the water; ;; ; if one finds water but it is if one finds water but it is if one finds water but it is if one finds water but it is
not enough to complete the not enough to complete the not enough to complete the not enough to complete the so a part will be washed and the rest will be made so a part will be washed and the rest will be made so a part will be washed and the rest will be made so a part will be washed and the rest will be made upon upon upon upon. .. .
The absence and insufficiency of water is the first precondition that entitles one to perform .
The from this may be derived from words of :
o XW j i h g n :
The Most High says in : . . . . . . . . . . . . and and and and if you find no water if you find no water if you find no water if you find no water, then seek (perform , then seek (perform , then seek (perform , then seek (perform with) with) with) with) . . . . . . . . . . . . (Srah al-Midah (5) :
6)
As for the inability to use water due to an illness or an extreme cold weather, one should bear in mind that the fear
for ones health must be certain and not imaginary. The consider the illness that entitles one to perform as that
which might add to ones physical injury. However, it does not necessarily mean that it has to be a near fatal illness.
When is done because of extreme cold weather, it is allowed only when water may not be warmed up. In present
times, hot water is readily available. Should one face a situation where the water is extremely cold and that making
with it will be harmful, then one may resort to .

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The for this may be found in the that is :
Amr ibn al- reported: I had a we I had a we I had a we I had a wet dream on a cold t dream on a cold t dream on a cold t dream on a cold night in the B night in the B night in the B night in the Battle of attle of attle of attle of Dh Dh Dh Dht as t as t as t as- -- -Sal Sal Sal Salsil sil sil sil. .. . I feared that I feared that I feared that I feared that if I if I if I if I
made made made made , I would die , I would die , I would die , I would die. . . . I therefore performed I therefore performed I therefore performed I therefore performed and led my companions in the Fajr and led my companions in the Fajr and led my companions in the Fajr and led my companions in the Fajr alh alh alh alh. . . . They mentioned that to They mentioned that to They mentioned that to They mentioned that to
the the the the . . . . He He He He asked me asked me asked me asked me: : : : Amr, you led your companions in Amr, you led your companions in Amr, you led your companions in Amr, you led your companions in alh alh alh alh while while while while you were sexually defiled? you were sexually defiled? you were sexually defiled? you were sexually defiled? I I I I
informed him informed him informed him informed him of the of the of the of the cause that cause that cause that cause that impeded me from washing. impeded me from washing. impeded me from washing. impeded me from washing. Then I said: Then I said: Then I said: Then I said: said (in said (in said (in said (in a close a close a close a close
meaning): meaning): meaning): meaning): Do not kill yourself, for Do not kill yourself, for Do not kill yourself, for Do not kill yourself, for is merciful to you. is merciful to you. is merciful to you. is merciful to you. T TT The he he he smiled a smiled a smiled a smiled and did not say anything nd did not say anything nd did not say anything nd did not say anything. .. .
[10] [10] [10] [10]

Al-fi ibn ajar said:
This This This This indicates that indicates that indicates that indicates that it is it is it is it is for the one who thinks that using water will kill him to do for the one who thinks that using water will kill him to do for the one who thinks that using water will kill him to do for the one who thinks that using water will kill him to do , whether that is , whether that is , whether that is , whether that is
becau becau becau because of cold or some other reason; se of cold or some other reason; se of cold or some other reason; se of cold or some other reason; and it is and it is and it is and it is for the one who has done for the one who has done for the one who has done for the one who has done to pray with to pray with to pray with to pray with those who have done those who have done those who have done those who have done
. .. .
[11] [11] [11] [11]

Shaikh Abd Al-Azz ibn Bz said:
If you can find warm water or you are able to heat the cold water, or you can buy water from your neighbor or If you can find warm water or you are able to heat the cold water, or you can buy water from your neighbor or If you can find warm water or you are able to heat the cold water, or you can buy water from your neighbor or If you can find warm water or you are able to heat the cold water, or you can buy water from your neighbor or
from someone else, then you from someone else, then you from someone else, then you from someone else, then you must use that must use that must use that must use that . . . . . . . . . . . . y yy you have to ou have to ou have to ou have to do whatever you can, whether buying the water, do whatever you can, whether buying the water, do whatever you can, whether buying the water, do whatever you can, whether buying the water,
heating it or whatever ways will enable you to do heating it or whatever ways will enable you to do heating it or whatever ways will enable you to do heating it or whatever ways will enable you to do as prescribed with water. as prescribed with water. as prescribed with water. as prescribed with water. If you are unable to do that and If you are unable to do that and If you are unable to do that and If you are unable to do that and
the cold is severe and is posing a danger to you, and there is no way for you to heat it or t the cold is severe and is posing a danger to you, and there is no way for you to heat it or t the cold is severe and is posing a danger to you, and there is no way for you to heat it or t the cold is severe and is posing a danger to you, and there is no way for you to heat it or to buy some warm water o buy some warm water o buy some warm water o buy some warm water
from those who are around you, then you are excused, and from those who are around you, then you are excused, and from those who are around you, then you are excused, and from those who are around you, then you are excused, and is sufficient for you, because is sufficient for you, because is sufficient for you, because is sufficient for you, because says ( says ( says ( says (in a in a in a in a
close close close close meaning): meaning): meaning): meaning):
oX W z y x w n :
The Most High says in : So keep your duty to So keep your duty to So keep your duty to So keep your duty to and fear H and fear H and fear H and fear Him im im im as as as as much as you can much as you can much as you can much as you can . . . . . . . . . . . . (Srah at-Taghbun (64) : 16)
in addition in addition in addition in addition: :: :
oX W o n m l k ji h g n :
The Most High says in : . . . . . . . . . . . . and if you find no water and if you find no water and if you find no water and if you find no water, then seek (perform , then seek (perform , then seek (perform , then seek (perform with) clean earth and rub therewith your faces with) clean earth and rub therewith your faces with) clean earth and rub therewith your faces with) clean earth and rub therewith your faces
and hands . . . and hands . . . and hands . . . and hands . . . (Srah al-Midah (5) : 6)
t tt the one who is unable to use water comes under the same ruling as one who he one who is unable to use water comes under the same ruling as one who he one who is unable to use water comes under the same ruling as one who he one who is unable to use water comes under the same ruling as one who is unable to is unable to is unable to is unable to find any water find any water find any water find any water. .. .
[12] [12] [12] [12]

However, one should not take the religion of lightly and misuse rulings to accommodate laziness. As for the
insufficiency of water, such as where one does not have enough water for ones daily essential use and alh, one
should make for alh and use the water for ones essential needs.
Imm Amad said:
Many of the Many of the Many of the Many of the performed performed performed performed to to to to save their water for drinking save their water for drinking save their water for drinking save their water for drinking. .. .

P PP PRECONDITION RECONDITION RECONDITION RECONDITION #2 #2 #2 #2 T TT THE HE HE HE E EE ENTERING NTERING NTERING NTERING O OO OF F F F T TT THE HE HE HE T TT TIME IME IME IME: :: :
continues with:
The second The second The second The second is the entrance of the time. is the entrance of the time. is the entrance of the time. is the entrance of the time. One may not perform One may not perform One may not perform One may not perform for a for a for a for a before its time or for a before its time or for a before its time or for a before its time or for a act du act du act du act during ring ring ring
the times it is the times it is the times it is the times it is . .. .

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In other words, one may not perform for a alh before its time. Since is done out of necessity and the necessity
does not arise until the time for the alh. Nor may one perform for a act (i.e.: praying a alh that is )
during a time that it is . An example would be making for a alh that is and it is between the time of Ar
and Maghrib.
The for this can be found the wording of the that have already been mentioned. In all of these , the
was made when the need for it arose.

P PP PRECONDITION RECONDITION RECONDITION RECONDITION #3 #3 #3 #3 T TT THE HE HE HE : :: :
continues with:
The third is the The third is the The third is the The third is the . . . . Therefore if one was to perform the Therefore if one was to perform the Therefore if one was to perform the Therefore if one was to perform the for for for for a a a a act act act act, then , then , then , then h hh he may not perform a e may not perform a e may not perform a e may not perform a act with act with act with act with
it it it it; ;; ; or if or if or if or if on on on one performs e performs e performs e performs for a for a for a for a act act act act, ,, , he may perform any he may perform any he may perform any he may perform any or or or or act until the time of that act until the time of that act until the time of that act until the time of that act expires act expires act expires act expires. .. .
Hence, the third condition that allows one to perform a valid is the . This is an obligation due to the :
Umar ibn al-Khab reported that: I heard the I heard the I heard the I heard the say: say: say: say:
The reward of deeds depends upon the The reward of deeds depends upon the The reward of deeds depends upon the The reward of deeds depends upon the intentions intentions intentions intentions and every person will get the reward according to what he has and every person will get the reward according to what he has and every person will get the reward according to what he has and every person will get the reward according to what he has
intended intended intended intended. . . .
[13] [13] [13] [13]

There is no between the concerning this issue. Yet there is some regarding the second part of the
statement of which states that if one was to perform the for a act, then he may not
perform a act with it; or if one was to perform for a act, then he may perform any or act until the
time of that act expires.
Some of the Anf disagreed with this, as it is stated in Mukhtaar al-Qudr:
One may pray with his One may pray with his One may pray with his One may pray with his whatever he wis whatever he wis whatever he wis whatever he wishes hes hes hes of of of of and and and and ( (( (alh) alh) alh) alh). .. .
The for the Anf is strengthened by what Imm Amad recorded:
Ab Dharr reported that said: Clean earth is a purifier for the Clean earth is a purifier for the Clean earth is a purifier for the Clean earth is a purifier for the , even if he do , even if he do , even if he do , even if he does not find es not find es not find es not find
water for ten years; water for ten years; water for ten years; water for ten years; w ww when he finds water, let him use it for his skin hen he finds water, let him use it for his skin hen he finds water, let him use it for his skin hen he finds water, let him use it for his skin, for this is better , for this is better , for this is better , for this is better.
[14] [14] [14] [14]

Since the wording of the mentions ten years, they deduce that one may perform multiple alawt with one
.
However, the opinion of the is what stated. The must be renewed for each
alh. The point out that the key reason of this is that is not the same as . Thus, when a person
performs , he does not have to repeat it for each alh or differentiate between making for a alh or a
alh. This is true because lifts the from a person yet does not. is only a temporary allowance
and mercy for the believer, but it does not in itself lift the .

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The for this is that by the of the of Islm, one who performs and then finds water must perform
or with water. Hence, if had lifted his , he would not have to perform or upon finding water.
This indicates that is only a temporary allowance and not a lifter of by itself. This is also indicated by the
quoted above (reference note [14]) with the wording:
When he When he When he When he finds water finds water finds water finds water, let him use it for his skin , let him use it for his skin , let him use it for his skin , let him use it for his skin.
This is also supported by the following Mauqf of the :
Ibn Umar said: Perform Perform Perform Perform for for for for every every every every alh alh alh alh. .. .
[15] [15] [15] [15]

Al said: is performed for is performed for is performed for is performed for each each each each alh alh alh alh. .. .
[16] [16] [16] [16]

Amr ibn al- said: Renew the Renew the Renew the Renew the for for for for each each each each alh alh alh alh.
[17] [17] [17] [17]

Hence based upon these narrations, the hold the view that must be renewed for each alh. The do not
reject the earlier stated (reference note [14]), but understand the wording even if he does not find water for
ten years to mean that one may perform instead of for an extended period of time, even if it is ten years,
but that does not mean that a single performance will be valid for ten years. Therefore, if someone was sick and due
to illness or another valid excuse continued to perform instead of performing , he may do so, but he will have
to renew his for each alh.
Then pointed out that if one was to perform the for a act, he may not perform a act
with it; yet if he performs for a act, he may perform any act or act until the time of that act
expires.
What is meant here is that if one was to perform to pray a prayer, then the time for a prayer comes-in, he
may not perform the prayer with that . This is due to what was stated earlier that is not like in lifting
, rather just a temporary allowance and mercy from . Yet if one performs with the of performing
uhr for example, then he may perform all the associated with that time until the time for Ar comes-in. This is
because the here is for uhr and all that is associated with it from prayers. This is the ijtihd of the based
upon the :
"The reward of deeds depends upon the The reward of deeds depends upon the The reward of deeds depends upon the The reward of deeds depends upon the intentions intentions intentions intentions and every person will get the reward according to what he has and every person will get the reward according to what he has and every person will get the reward according to what he has and every person will get the reward according to what he has
intended intended intended intended. .. .
[13] [13] [13] [13]

P PP PRECONDITION RECONDITION RECONDITION RECONDITION # ## #4 44 4 T TT THE HE HE HE S SS SUBSTANCE UBSTANCE UBSTANCE UBSTANCE: :: :
continues:
The fourth is the The fourth is the The fourth is the The fourth is the e ee earth arth arth arth; ;; ; one may not perform one may not perform one may not perform one may not perform except w except w except w except with clean earth which has dust ith clean earth which has dust ith clean earth which has dust ith clean earth which has dust. .. .
All the are in that clean earth with dust may be used for . Yet there is some amongst the whether
other substances that are not turb (earth), but still come from the ground can be used.

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It is stated in Mukhtaar al-Qudr that according to Imm Ab anfah and Imm Muammad , is
with anything that is of the category of earth, such as: soil, sand, stone, gypsum, lime, antimony, and arsenic. Yet
Imm Ab Ysuf disagreed and said that it is not except with soil and sand specifically.
The opinion of Imm Ab Ysuf is also the opinion of the anbal and this is what
stated in al-Umdah. The for this is the from :
o XW l k j n :
The Most High says in : . . . . . . . . . . . . then seek (perform then seek (perform then seek (perform then seek (perform with) with) with) with) clean earth clean earth clean earth clean earth . . . . . . . . . . . . (Srah al-Midah (5) : 6)
The great Mufassir of , Imm Ibn Kathr mentions in the explanation of this that clean earth means
dust.
In his , Imm Muslim recorded that:
udhaifah ibn al-Yamn reported that said: We were given preference over people in three We were given preference over people in three We were given preference over people in three We were given preference over people in three
things things things things: :: : o oo our lines (in ur lines (in ur lines (in ur lines (in alh alh alh alh) were arranged in rows to resemble the rows of the ) were arranged in rows to resemble the rows of the ) were arranged in rows to resemble the rows of the ) were arranged in rows to resemble the rows of the A AA Angels ngels ngels ngels; ;; ; all of the earth was made a all of the earth was made a all of the earth was made a all of the earth was made a
Masjid for us Masjid for us Masjid for us Masjid for us; ;; ; and and and and its dust was made clean its dust was made clean its dust was made clean its dust was made clean for us when for us when for us when for us when there is no water. there is no water. there is no water. there is no water. mentioned the favor of mentioned the favor of mentioned the favor of mentioned the favor of
making dust a making dust a making dust a making dust a purifier purifier purifier purifier for us, and for us, and for us, and for us, and if there were any other substance if there were any other substance if there were any other substance if there were any other substance to replace it for to replace it for to replace it for to replace it for , he , he , he , he would have would have would have would have
mentioned it. mentioned it. mentioned it. mentioned it.
[18] [18] [18] [18]

Imm Bah ad-Dn explains in al-Uddah Shar al-Umdah:
Ibn Abbs said: adan adan adan adan is earth with dust and is earth with dust and is earth with dust and is earth with dust and aiyiban aiyiban aiyiban aiyiban means it is means it is means it is means it is ; ;; ; a aa and it is a condition that it nd it is a condition that it nd it is a condition that it nd it is a condition that it
has has has has dust dust dust dust due to the saying of due to the saying of due to the saying of due to the saying of : :: :
oX W o n m n :
The Most High says in : . . . and . . . and . . . and . . . and rub therewith rub therewith rub therewith rub therewith your faces and hands . . . your faces and hands . . . your faces and hands . . . your faces and hands . . . (Srah al-Midah (5) : 6)
The condition for it having dust is clearly seen here as it is being commanded to rub something upon the face and
hands. If there were no dust, then there would be nothing to rub.
This is clearly the safer and stronger view. It sticks to the clear wording from the of and the of ;
and knows best.

ends the chapter with:
Whatever invalidates Whatever invalidates Whatever invalidates Whatever invalidates is: is: is: is: w ww whatever invalidates hatever invalidates hatever invalidates hatever invalidates made with water made with water made with water made with water; ;; ; the exiting of the exiting of the exiting of the exiting of the the the the time time time time; ;; ; the ability to the ability to the ability to the ability to
use water use water use water use water; ;; ; (all this) (all this) (all this) (all this) even if one is praying even if one is praying even if one is praying even if one is praying. .. .
Hence, the is invalided by whatever invalidates . The are in concerning this issue and it is clear from the
wordings of the mentioned above.
In addition, the exiting of the time; in other words, if one had made for uhr and the time for Ar comes in, one
must renew the ; and this has been discussed above in much detail.

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The last thing is finding water and this also something that the are in about, since there is clear for this
in the mentioned above (reference note [14]).
The are not in concerning the case of a person who is performing alh and if during the alh, water
becomes apparent to him. The opinion expressed here by is that his is nullified by the fact
that he found water, hence he must break his alh and perform and then repeat his alh. Yet for the one who
has already prayed, and thereafter he finds water, he does not have to repeat his alh.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
M MM MISCELLANEOUS ISCELLANEOUS ISCELLANEOUS ISCELLANEOUS I II ISSUES SSUES SSUES SSUES

One who has performed may lead others in alh who have performed , on the condition that there was a valid
reason for one performing . The for this may be found in the of Amr ibn al- (reference note
[10]) and there is an of the on this issue.
If one finds water sufficient for part of his , then he must wash what he can and perform on what is left dry.
If one has a wound that may be harmed by washing, he must make upon it and wash the remaining parts of the
body.
It is required for a person to search for water from ones traveling companions, the local area, and by using
indicators.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =

Here is a useful summary paraphrased from Zd al-Mustaqni of Imm al-ajjw :

Preconditions of :
( (( (1 11 1) )) ) the entrance of the time for something or a time that allows acts
( (( (2 22 2) )) ) one is not able to find water; its price is extremely high; one is not able to afford the price; there is fear of harm to ones
body, friends, someone in their charge (including his wife or children); harm to his property; due to sickness; and what is
similar to that

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Essential and actions of :
( (( (1 11 1) )) ) wiping the face
( (( (2 22 2) )) ) wiping the hands up and including to the wrists
( (( (3 33 3) )) ) being in order
( (( (4 44 4) )) ) consecutiveness
( (( (5 55 5) )) ) it is a condition to intend the minor or major ritual impurity that is being made for; if one intends one, it does not
suffice for the other; if one intends something , one may not pray a alh with it; if one intends to pray a alh,
then one may pray and during the entire time
( (( (6 66 6) )) ) to make from pure and unburned dirt

Nullifiers of :
( (( (1 11 1) )) ) the time exiting
( (( (2 22 2) )) ) anything that nullifies
( (( (3 33 3) )) ) presence and ability to use water, even if while praying

Description of the complete :
( (( (1 11 1) )) ) making the
( (( (2 22 2) )) )
( (( (3 33 3) )) ) striking the hands on the ground
( (( (4 44 4) )) ) wiping the face
( (( (5 55 5) )) ) wiping the hands up to the wrists

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[ [[ [1 11 1] ]] ] Muslim #521 & & al-Bukhr #331
[ [[ [3 33 3] ]] ] Muslim & & al-Bukhr #337
[ [[ [4 44 4] ]] ] Al-Mulakhkha al-Fiqh Volume #1 - Page #54
[ [[ [5 55 5] ]] ] Ad-Draqun Volume #1 - #180; al-kim Volume #1 - #179; al-Baihaq Volume #1 - #207; Ibn ajar graded it
[ [[ [6 66 6] ]] ] al-Bukhr #331; 333-339
[ [[ [7 77 7] ]] ] Taisr al-Allm Shar Umdah al-Akm by Shaikh Abd ibn Abd Ar-Ramn l Bassm
[ [[ [10 10 10 10] ]] ] Ab Dwd #334; graded by Shaikh al-Albn in Ab Dwd
[ [[ [11 11 11 11] ]] ] Fat al-Br Volume #1 - Page #454
[ [[ [12 12 12 12] ]] ] Majm al-Fatw Ibn Bz Volume #10 - Page #199
[ [[ [13 13 13 13] ]] ] al-Bukhr Volume #1 - Book #1 - #1; Muslim; Amad; Abu Dwd; Ibn Mjah; graded as
[ [[ [14 14 14 14] ]] ] Amad and the collectors of Sunan, with the exception of Ibn Mjah; at-Tirmidh said it is
[ [[ [15 15 15 15] ]] ] Ad-Draqun & al-Baihaq said its sanad is
[ [[ [16 16 16 16] ]] ] Ad-Draqun Volume #1 - #184
[ [[ [17 17 17 17] ]] ] Ibn Mundhir in al-Ausa Volume #2 - Page #57
[ [[ [18 18 18 18] ]] ] Tafsr Ibn Kathr Tafsr of 5:6
:
:
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- -- -
M MM MENSTRUA ENSTRUA ENSTRUA ENSTRUAL LL L & && & P PP POST OST OST OSTN NN NATAL ATAL ATAL ATAL B BB BLEEDING LEEDING LEEDING LEEDING

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =

D DD DEFINITION EFINITION EFINITION EFINITION & && & R RR RULING ULING ULING ULING: :: :

(ai menstruation, monthly period) refers to the monthly period of bleeding that the average woman has.
has decreed for the women of the Children of dam to bleed from their wombs and the average woman (womb-
man a man with a womb) releases this (dam blood) every month. This releasing of is named .

begins this chapter with:
prevents one from prevents one from prevents one from prevents one from 10 10 10 10 things: things: things: things: t tt the act of he act of he act of he act of alh alh alh alh, obligation of , obligation of , obligation of , obligation of alh alh alh alh, the act of , the act of , the act of , the act of aum aum aum aum, , , , aw aw aw awf, reciting f, reciting f, reciting f, reciting , , , ,
touching the M touching the M touching the M touching the Mus us us us af, being in the af, being in the af, being in the af, being in the , ,, , sexual sexual sexual sexual intercourse in the vagina, divorce, intercourse in the vagina, divorce, intercourse in the vagina, divorce, intercourse in the vagina, divorce, and r and r and r and reckoning the eckoning the eckoning the eckoning the iddah iddah iddah iddah. .. .
[1] [1] [1] [1]

T TT THAT HAT HAT HAT W WW WHICH HICH HICH HICH I II IS S S S D DD DURING URING URING URING : :: :

The first of these actions mentioned by is:
the act of the act of the act of the act of alh alh alh alh . . . . . . . . . . . .
This means that the Muslim woman who is in a state of may not perform the alh. The for this is based
upon the :
ishah reported that the said to me: Give up the Give up the Give up the Give up the alh alh alh alh when your when your when your when your begin begin begin begins ss s; ;; ; and when and when and when and when it it it it ha ha ha has ss s
finished, wash the finished, wash the finished, wash the finished, wash the off your body ( off your body ( off your body ( off your body (perform perform perform perform ) and start praying. ) and start praying. ) and start praying. ) and start praying.
[2] [2] [2] [2]

Based upon this and other supporting that are , the have that a woman does not pray alh
during her .

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further states:
. . . obligation of obligation of obligation of obligation of alh alh alh alh . .. . . . . . . . . .
This statement implies that the Muslim woman during her has been excused from the duty of alh. Hence, she
is not sinning by not performing a alh nor does she have to make them up after her . This is a mercy and an
allowance for the Muslim woman from ; while she endures the hardship of her , she has been given
some ease by means of her duty of alh being removed from her without the responsibility of making-up a single
alh from any of the ones she has missed. The for this is based upon the very comprehensive that is
:
ishah reported: We We We We would would would would menstruate at the time of menstruate at the time of menstruate at the time of menstruate at the time of , ,, , and we were commanded to make and we were commanded to make and we were commanded to make and we were commanded to make
up the up the up the up the aum aum aum aum, but we were , but we were , but we were , but we were not commanded to make up the not commanded to make up the not commanded to make up the not commanded to make up the alh alh alh alh. .. .
[3] [3] [3] [3]

Based upon this and other supporting that are , the are in further that a woman who does not
pray during the days of does not have to make them up either.

continues with:
. . . the act of the act of the act of the act of aum . . . aum . . . aum . . . aum . . .
Therefore, the Muslim woman does not have to fast during the month of Raman or other than it while in a state
of . Yet, the key difference between the aum and the alh as related to the woman in her is that she
must make up her missed aum while she does not have to make up her missed alh. The for this is the
that has been quoted above (reference note [3]) and many other supporting that are . This is also an
issue which there is an of the in regards to; as it was reported by Imm an-Nawaw in al-Majm
[4] [4] [4] [4]

and by in al-Mughn.
[5] [5] [5] [5]

As for the woman who began her day fasting, and her came before Maghrib, she must make up this aum.
Shaikh Muammad Ibn li al-Uthaimn wrote in regards to this:
If a woman If a woman If a woman If a woman begins her begins her begins her begins her when she is when she is when she is when she is in her in her in her in her aum aum aum aum, , , , her her her her aum aum aum aum is invalidated is invalidated is invalidated is invalidated, ,, , even if that is a even if that is a even if that is a even if that is a single single single single moment just moment just moment just moment just
before before before before Ma Ma Ma Magh gh gh ghrib; rib; rib; rib; and she has to make up that day and she has to make up that day and she has to make up that day and she has to make up that day ( (( (aum) aum) aum) aum) if it was a if it was a if it was a if it was a aum aum aum aum. .. . If she feels that her If she feels that her If she feels that her If she feels that her is about to is about to is about to is about to
begin but nothing comes out until after begin but nothing comes out until after begin but nothing comes out until after begin but nothing comes out until after Ma Ma Ma Magh gh gh ghrib rib rib rib, then , then , then , then her her her her aum aum aum aum is is is is complete complete complete complete and is not invalidated and is not invalidated and is not invalidated and is not invalidated according to the according to the according to the according to the
correct view. correct view. correct view. correct view.
[6] [6] [6] [6]

Now the student of may wonder: may the woman who begins her in a day of Raman openly eat and
drink? It is clear that since she is no longer fasting, she is allowed to eat, and drink, but the have stated that it
is better she does not do so openly. The great of Islm, Imm al-Mardw writes in his masterpiece on
anbal Fiqh, al-Inf that Q Ab Yal said:
The one who eats openly in The one who eats openly in The one who eats openly in The one who eats openly in Rama Rama Rama Raman n n n is to be is to be is to be is to be denounced denounced denounced denounced, even if there is an excuse. , even if there is an excuse. , even if there is an excuse. , even if there is an excuse. It says in It says in It says in It says in al al al al- -- -Fur Fur Fur Fur : : : : I II It seems t seems t seems t seems
that it is not allowed in any case. that it is not allowed in any case. that it is not allowed in any case. that it is not allowed in any case. It was It was It was It was asked asked asked asked to Ibn to Ibn to Ibn to Ibn Aq Aq Aq Aql l l l : : : : S SS Should travelers, the sick hould travelers, the sick hould travelers, the sick hould travelers, the sick, ,, , and and and and women in women in women in women in
their their their their be prevented from breaking their fast openly lest they be accused? be prevented from breaking their fast openly lest they be accused? be prevented from breaking their fast openly lest they be accused? be prevented from breaking their fast openly lest they be accused? He He He He answered answered answered answered: : : : If the If the If the If the
reason is invisible, reason is invisible, reason is invisible, reason is invisible, they should not be allowed to break the fast openly they should not be allowed to break the fast openly they should not be allowed to break the fast openly they should not be allowed to break the fast openly, such as one who is sick with no outward signs of , such as one who is sick with no outward signs of , such as one who is sick with no outward signs of , such as one who is sick with no outward signs of
sickness and a traveler on whom sickness and a traveler on whom sickness and a traveler on whom sickness and a traveler on whom there is no sign of travelling there is no sign of travelling there is no sign of travelling there is no sign of travelling. .. .
[7] [7] [7] [7]

Lesson #15
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Hence, the woman who breaks her aum in Raman should not eat openly in public, rather she should eat secretly. This
is because her reason for not fasting is not publicly known and her eating openly will only cause suspicion upon
her character and it will be an evil temptation for others who are fasting.

continues with:
. . . . . . . . . . . . awf awf awf awf. . . . . . . . . . . .
This is also an issue in which there is an of the about; a woman during her may not perform awf.
This is true whether it is a awf for ajj, or a awf for Umrah or visiting the aram in Makkah. This is
based up what said to ishah when she got her during ajj:
Do everything that the pilgrims do, but Do everything that the pilgrims do, but Do everything that the pilgrims do, but Do everything that the pilgrims do, but do not do not do not do not make make make make awf awf awf awf around around around around the House the House the House the House (Ka (Ka (Ka (Kabah) bah) bah) bah) until you become until you become until you become until you become . .. .
[8] [8] [8] [8]

As for the other actions of ajj: as-Say between a-af and al-Marwah, standing at Araft, staying overnight in
Muzdalifah and Min, stoning the Jamart, and other rituals of ajj and Umrah; a woman may perform them during
her . Based on that, if a woman does awf when she is , then her begins immediately after she does
awf, or during as-Say, there is nothing wrong with that.

continues:
. . . . . . . . . . . . reciting reciting reciting reciting . . . . . . . . . . . .
Shaikh Muammad Ibn li al-Uthaimn wrote:
With regard to the With regard to the With regard to the With regard to the reading reading reading reading , if she is looking at it or thinking of it in her heart, without speaking the , if she is looking at it or thinking of it in her heart, without speaking the , if she is looking at it or thinking of it in her heart, without speaking the , if she is looking at it or thinking of it in her heart, without speaking the
words out loud, words out loud, words out loud, words out loud, there is nothing wrong with that there is nothing wrong with that there is nothing wrong with that there is nothing wrong with that; ;; ; such as if the such as if the such as if the such as if the Mus Mus Mus Musaf af af af is placed there, and she looks at the is placed there, and she looks at the is placed there, and she looks at the is placed there, and she looks at the and and and and
reads them in her heart. reads them in her heart. reads them in her heart. reads them in her heart. An An An An- -- -Nawaw Nawaw Nawaw Nawaw said said said said in in in in Sh Sh Sh Shar ar ar ar : :: :
It is It is It is It is and there is no and there is no and there is no and there is no of of of of the opinions of the the opinions of the the opinions of the the opinions of the on this point. on this point. on this point. on this point.
But if she is reciting it out loud, the majority of But if she is reciting it out loud, the majority of But if she is reciting it out loud, the majority of But if she is reciting it out loud, the majority of are of the view that are of the view that are of the view that are of the view that this is not allowed this is not allowed this is not allowed this is not allowed. .. .
[9] [9] [9] [9]

The for this is the :
Al ibn Ab lib reported: would would would would teach teach teach teach and and and and h hh he e e e never prevented anyone from never prevented anyone from never prevented anyone from never prevented anyone from
learning it learning it learning it learning it except those who were in a state of except those who were in a state of except those who were in a state of except those who were in a state of . .. .
[10] [10] [10] [10]

The made a connection between and , since they both come under the same rulings and they both
require .
This is also supported by another :
Ibn Umar reported that said: The menstruating woman and the one who is in a state of The menstruating woman and the one who is in a state of The menstruating woman and the one who is in a state of The menstruating woman and the one who is in a state of
should not recite anything of should not recite anything of should not recite anything of should not recite anything of . .. .
[11] [11] [11] [11]

This is graded by the of , however it is used as supporting . Since the concept has already
been established by a that is (reference note [10]), this that is may only used as support.

Lesson #15
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continues with:
. . . touching the Mus touching the Mus touching the Mus touching the Musaf af af af . . .
It is to touch the Musaf when one is in any kind of state of impurity. This is clear from the words of :
o XW M L K J I n :
The Most High says in : (A Mus (A Mus (A Mus (A Musaf) Which none can touch, af) Which none can touch, af) Which none can touch, af) Which none can touch, except the purified except the purified except the purified except the purified. .. . (Srah al-Wqiah (56) : 79)
This is explained by a that is :
wrote to the people of Yemen in a letter: No one should touch No one should touch No one should touch No one should touch except except except except the the the the one who is one who is one who is one who is . .. .
[12] [12] [12] [12]

continues:
. . . being in the . . . being in the . . . being in the . . . being in the . . . . . . . . . . . .
It is for the
(i - menstruating woman) to stay in the for an extended period; nor is it for her to
be in the place for the d alh. This is based upon the that is :
said: Let the girls who have attained puberty, women in seclusion Let the girls who have attained puberty, women in seclusion Let the girls who have attained puberty, women in seclusion Let the girls who have attained puberty, women in seclusion, ,, , and women and women and women and women in their in their in their in their go out go out go out go out
(to the (to the (to the (to the d d d d alh alh alh alh). ). ). ). He then added: :: : However, However, However, However, the women the women the women the women in their in their in their in their should should should should avoid the avoid the avoid the avoid the place of place of place of place of alh alh alh alh. .. .
[13] [13] [13] [13]

This is also supported by reliable that is , which is reported by Ab Dwd :
I do not make I do not make I do not make I do not make the the the the for for for for the the the the . .. .
The great of and researcher of the Anf, al-fi az-Zaila graded this as in Nab ar-
Ryah.
[14] [14] [14] [14]

Shaikh Muammad Ibn li al-Uthaimn was asked whether it was for a to attend gatherings in
the . He replied:
It is not It is not It is not It is not for a for a for a for a to stay in the to stay in the to stay in the to stay in the . . . . As for passing through the As for passing through the As for passing through the As for passing through the , there is nothing wrong with that, , there is nothing wrong with that, , there is nothing wrong with that, , there is nothing wrong with that,
subject to the condition that there is no risk of the subject to the condition that there is no risk of the subject to the condition that there is no risk of the subject to the condition that there is no risk of the being contaminated with the being contaminated with the being contaminated with the being contaminated with the that is coming out of her. that is coming out of her. that is coming out of her. that is coming out of her.
If it is not If it is not If it is not If it is not for her to stay in the for her to stay in the for her to stay in the for her to stay in the , it is not , it is not , it is not , it is not for her to go there to listen to lectures and recitation of for her to go there to listen to lectures and recitation of for her to go there to listen to lectures and recitation of for her to go there to listen to lectures and recitation of
unless there is a place outside the unless there is a place outside the unless there is a place outside the unless there is a place outside the where the s where the s where the s where the sound can reach via loudspeakers; ound can reach via loudspeakers; ound can reach via loudspeakers; ound can reach via loudspeakers; in which case there is in which case there is in which case there is in which case there is
nothing wrong with her sitting there to listen to the nothing wrong with her sitting there to listen to the nothing wrong with her sitting there to listen to the nothing wrong with her sitting there to listen to the lectures lectures lectures lectures. . . . There is nothing There is nothing There is nothing There is nothing wrong with a woman listening to wrong with a woman listening to wrong with a woman listening to wrong with a woman listening to
lectures and recitation of lectures and recitation of lectures and recitation of lectures and recitation of , as it is proven that , as it is proven that , as it is proven that , as it is proven that would would would would lay his head lay his head lay his head lay his head on on on on i i i ish sh sh shahs ahs ahs ahs lap and lap and lap and lap and
recite recite recite recite when she was when she was when she was when she was in her in her in her in her ; ;; ; however, however, however, however, it is not it is not it is not it is not for a for a for a for a to go to the to go to the to go to the to go to the and stay there to listen to and stay there to listen to and stay there to listen to and stay there to listen to
lectures or lectures or lectures or lectures or . . . . Hence, Hence, Hence, Hence, when when when when heard heard heard heard during the Farewell during the Farewell during the Farewell during the Farewell ajj ajj ajj ajj, that Saf , that Saf , that Saf , that Saf yah yah yah yah was was was was in her in her in her in her , he , he , he , he
asked whether asked whether asked whether asked whether she detained she detained she detained she detained them; them; them; them; because he because he because he because he thought that she had not done thought that she had not done thought that she had not done thought that she had not done aw aw aw awf al f al f al f al- -- -if if if if ah, but ah, but ah, but ah, but
they said that she had already done it. they said that she had already done it. they said that she had already done it. they said that she had already done it. This indicates that it is not This indicates that it is not This indicates that it is not This indicates that it is not for the for the for the for the to stay in the to stay in the to stay in the to stay in the even for even for even for even for
acts of worship; acts of worship; acts of worship; acts of worship; as as as as it is proven that it is proven that it is proven that it is proven that told women to go out to the told women to go out to the told women to go out to the told women to go out to the place of the place of the place of the place of the d d d d alh alh alh alh to pray and to pray and to pray and to pray and
remember remember remember remember , but he , but he , but he , but he told the told the told the told the to keep away from the to keep away from the to keep away from the to keep away from the alh alh alh alh place itself. place itself. place itself. place itself.
[1 [1 [1 [15 55 5] ]] ]

Lesson #15
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continues with:
. . . sexual intercourse in the vagina . . . . . . sexual intercourse in the vagina . . . . . . sexual intercourse in the vagina . . . . . . sexual intercourse in the vagina . . .
During , it is for a husband to have intercourse with his wife, and it is for a wife to allow her husband to do
so. This is clearly established by the from :
o XW ~ } | {z y x w v u t sr q p n :
The Most High says in : They ask you concerning the They ask you concerning the They ask you concerning the They ask you concerning the . Say: that is an a . Say: that is an a . Say: that is an a . Say: that is an adh dh dh dh; therefore ; therefore ; therefore ; therefore keep keep keep keep away from away from away from away from
women during the women during the women during the women during the and go not unto them until they are purified and go not unto them until they are purified and go not unto them until they are purified and go not unto them until they are purified . .. . . . . . . . . . (Srah al-Baqarah (2) : 222)
uses words that may be translated to intercourse and vagina, because it is not totally for a
man to touch his wife during her . This is clear from the following that is :
said: Do everything Do everything Do everything Do everything except have intercourse except have intercourse except have intercourse except have intercourse. .. .
[1 [1 [1 [16 66 6] ]] ]

There is an of the that it is to have intercourse with a in her vagina. Furthermore, it is known that anal
intercourse is unconditionally , whether a woman is in her or not. It is however, for a husband when
his wife has her , to do all that which will satisfy his desire without having intercourse, such as kissing,
touching, and intimacy that is less than intercourse.
This is established from the following that is :
ishah said: would would would would tell tell tell tell me to wear a waist me to wear a waist me to wear a waist me to wear a waist wrapper, the wrapper, the wrapper, the wrapper, thereafter reafter reafter reafter he he he he would be intimate would be intimate would be intimate would be intimate
with with with with me when I was me when I was me when I was me when I was in my in my in my in my . .. .
[17] [17] [17] [17]

continues:
. . . divorce divorce divorce divorce. . .
It is for a husband to divorce a during her . This is clear from the words of :
o XW G F E D C B A n :
The Most High says in : Oh Prophet Oh Prophet Oh Prophet Oh Prophet ! W ! W ! W ! When you divorce women, hen you divorce women, hen you divorce women, hen you divorce women, divorce them at their divorce them at their divorce them at their divorce them at their iddah iddah iddah iddah . . . . . . . . . . . . (Srah
a-alq (65) : 1)
Therefore, the divorce may only occur when a woman is ether: (1) pregnant; or (2) pure from , without having
had intercourse since the ended. This is so, because if a woman is divorced when she is in her , she can not
start her iddah, because the time during which she was divorced may not be counted as part of the iddah; if she is
divorced when she is , but has had intercourse since her ended, she can not start her iddah, because it can
not be known whether she became pregnant from this intercourse. So it should be reckoned by her pregnancy, or if
she is not pregnant it should be reckoned by her cycle. If it can not be ascertained what sort of iddah it is, it is
for him to divorce her until things become clear.

Lesson #15
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Divorcing a at the time of her is , because of the quoted above; and furthermore because of the report in
a-an/a-aain. Ibn Umar reported that he divorced his wife when she was in her . Umar
told about that. He got angry and said:
Tell him to take her back and keep her until she becomes Tell him to take her back and keep her until she becomes Tell him to take her back and keep her until she becomes Tell him to take her back and keep her until she becomes , then , then , then , then has her has her has her has her , then becomes , then becomes , then becomes , then becomes again. again. again. again. Then Then Then Then
if he wishes if he wishes if he wishes if he wishes, ,, , he may keep her after that, or if he wishes he may keep her after that, or if he wishes he may keep her after that, or if he wishes he may keep her after that, or if he wishes, ,, , he may divorce her before he touches (has intercourse he may divorce her before he touches (has intercourse he may divorce her before he touches (has intercourse he may divorce her before he touches (has intercourse
with) her. with) her. with) her. with) her. That is the prescri That is the prescri That is the prescri That is the prescribed bed bed bed time time time time within which within which within which within which has enjoined divorce has enjoined divorce has enjoined divorce has enjoined divorce upon upon upon upon women. women. women. women.
[18] [18] [18] [18]

If a man divorces his wife when she is in her , he is sinning and must repent to and take the woman back
in order to divorce her in the prescribed manner as enjoined by and by . He then should leave
her alone after he takes her back until she becomes from the during which he divorced her. Thereafter, she
has her again, after which, when she becomes again, he may keep her or may divorce her before having
intercourse with her.

concludes this statement with:
. . . reckoning the reckoning the reckoning the reckoning the iddah iddah iddah iddah.
If a man divorces his wife after having had intercourse with her, then she must observe an iddah of three complete
cycles if she is a woman who has and is not pregnant, because says:
o XW ml k j i h n :
The Most High says in : So the divorced women shall wait (as regards to their marriage) for So the divorced women shall wait (as regards to their marriage) for So the divorced women shall wait (as regards to their marriage) for So the divorced women shall wait (as regards to their marriage) for three three three three menstrual menstrual menstrual menstrual
periods periods periods periods . . . . . . . . . . . . (Srah al-Baqarah (2) : 228)
If she is pregnant, her iddah lasts until her pregnancy ends, whether the time is long or short, because says:
o XW n :
The Most High says in : . . . and as for those who are pregnant, their . . . and as for those who are pregnant, their . . . and as for those who are pregnant, their . . . and as for those who are pregnant, their iddah is iddah is iddah is iddah is until they deliver until they deliver until they deliver until they deliver . . . . . . . . . . . . (Srah
a-alq (65) : 4)
If a woman does not have because she is old, has had a hysterectomy, or for some other reason and there is no
hope that she will have a again, then her iddah is three months, because says:
o XW n :
The Most High says in : . . . as for those who have no . . . as for those who have no . . . as for those who have no . . . as for those who have no , their , their , their , their iddah is iddah is iddah is iddah is three months three months three months three months . . . . . . . . . . . . (Srah a-alq
(65) : 4)
These are rules and regulations from the wisdom of . There are many benefits from them including
preventing humans from making rash, life-shattering decisions without contemplating the consequences. Since
divorce is a serious matter that can ruin a persons life and destroy a family, one should exercise extreme caution in
these matters.

Lesson #15
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The noble student of is reminder here of the :
The The The The thing which thing which thing which thing which hates most hates most hates most hates most, ,, , is is is is divorce divorce divorce divorce. .. .
[19] [19] [19] [19]

T TT TH HH HE EE E T TT THINGS HINGS HINGS HINGS T TT THAT HAT HAT HAT A AA ARE RE RE RE C CC CONDITIONS ONDITIONS ONDITIONS ONDITIONS & && & F FF FO OO OR RR R : :: :
then moves on to the things which are of :
It requires It requires It requires It requires , puberty, , puberty, , puberty, , puberty, and a (regular) and a (regular) and a (regular) and a (regular) cycle. cycle. cycle. cycle.

When the of the ends, she must perform by purifying her entire body, because of the where:
said to Fimah bint Ab ubaish : When the time of your When the time of your When the time of your When the time of your comes, stop praying, then comes, stop praying, then comes, stop praying, then comes, stop praying, then
when it ends, when it ends, when it ends, when it ends, perform perform perform perform and pray. and pray. and pray. and pray.
[20] [20] [20] [20]

One of the conditions of is reaching the age of puberty. This based upon the :
said: does not accept the does not accept the does not accept the does not accept the alh alh alh alh of a of a of a of a woman who has reached puberty woman who has reached puberty woman who has reached puberty woman who has reached puberty unless she wears a unless she wears a unless she wears a unless she wears a
. .. .
[21] [21] [21] [21]

The word used here for puberty in Arab is: ; meaning the one who has her .

Due to the mentioned in regards to divorce, it is clear that the is connected to a regular cycle.

continues the chapter with:
If the If the If the If the stops stops stops stops, ,, , one may begin one may begin one may begin one may begin the the the the aum aum aum aum and be divorced and be divorced and be divorced and be divorced. .. . However, However, However, However, for every other act for every other act for every other act for every other act, ,, , that is that is that is that is ; ;; ; one must one must one must one must
perform perform perform perform the the the the before beginning it. before beginning it. before beginning it. before beginning it.
If a woman wakes up in the early morning and finds that the from her has stopped before eating anything, she
may begin her aum even before performing the . Similarly if her husband was to initiate the first divorce after her
stopped, but she has not performed the , it would still be valid. Yet for all other prohibitions (such as: praying,
touching the Musaf, awf, etc.), she must perform the after her ends before continuing with these acts of worship.
This is based upon the that is , which has been mentioned above (reference note [2]).

M MM MINIMUM INIMUM INIMUM INIMUM & && & M MM MAXIMUM AXIMUM AXIMUM AXIMUM D DD DAYS AYS AYS AYS O OO OF FF F : :: :
writes:
The minimum time fo The minimum time fo The minimum time fo The minimum time for rr r the the the the is a day and is a day and is a day and is a day and a a a a night a night a night a night as the maximum is 15 s the maximum is 15 s the maximum is 15 s the maximum is 15 days. days. days. days. T TT The minimum he minimum he minimum he minimum time of purity time of purity time of purity time of purity
between a between a between a between a and another and another and another and another is 13 days. is 13 days. is 13 days. is 13 days.

Lesson #15
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These are guidelines provided by the to help the differentiate between the of the which lifts the
obligation of alh and prohibits certain forms of worship, and that of other (will be discussed in next lesson)
which does not lift the obligation of alh and not does it prohibit one from performing the acts of worship that
prohibits.

According to the famous anaf book, Mukhtaar al-Qudr, and its commentary, Al-Lubb f Shar al-Kitb, the
opinion of the Anf is that the minimum number of days for the is three while the maximum is ten;
and the minimum time of purity between a and another is 15 days.

This is also the opinion of the of Imm Shfi . Thus, the Shawfi and the agree that the
minimum time for the is a day and a night while the maximum is 15 days. Yet the Shawfi hold the view
that the minimum time of purity between a and another is 15 days.

The well-known opinion of the is that the minimum time for the is a day and a night while the maximum is
15 days; and the minimum time of purity between a and another is 13 days.
This is the opinion of the of Imm Amad as stated by: in al-Kf
[22] [22] [22] [22]
and in
al-Mughn
[23] [23] [23] [23]
; Imm Bah ad-Dn al-Maqdis in his Shar of al-Umdah
[24] [24] [24] [24]
; and Imm Mar ibn Ysuf
in a-lib.
[25 [25 [25 [25] ]] ]
This is also the opinion preferred by Shaikh Ab Bakr al-Jazir in his book Minhj
.
This is all based upon ijtihd and urf. However, the quote a for their opinion by the way of what was
narrated by Imm al-Bukhr in a that was mulaq and by ad-Drim who quotes with a
chain from A , who was a senior Tbi and was known to have studied from many of the .
A said that the is at minimum one day and maximum 15 days.
[26] [26] [26] [26]

M MM MINIMUM INIMUM INIMUM INIMUM & && & M MM MAXIMUM AXIMUM AXIMUM AXIMUM A AA AGE GE GE GE F FF FOR OR OR OR S SS SOMEONE OMEONE OMEONE OMEONE T TT TO O O O H HH HAVE AVE AVE AVE : :: :
continues:
The minimum age for a The minimum age for a The minimum age for a The minimum age for a female female female female to to to to have her have her have her have her is nine years old is nine years old is nine years old is nine years old and the maximum is and the maximum is and the maximum is and the maximum is 60 60 60 60. .. .

The well-known opinion of the Anf, Shawfi, and is that the minimum age is nine years of age. This is based
upon the that is , which recorded by at-Tirmidh :
ishah said: When the girl reaches When the girl reaches When the girl reaches When the girl reaches nine years nine years nine years nine years of age of age of age of age, she is a woman. , she is a woman. , she is a woman. , she is a woman.
[27] [27] [27] [27]

Lesson #15
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Now the student of should understand that this is a minimum meaning that if a girl under the age of nine has a
discharge of , it will not be considered .
The well-known opinion of the is that the maximum is 50 years of age. While some of the stated it to be 60.
Other have given other numbers, all based upon their ijtihd and urf. Yet the most number is what has
been narrated by the majority of the , which is the opinion of the as stated by in al-
Kf,
[28] [28] [28] [28]
which is 50 years. This is based upon the that is , which is recorded by at-Tirmidh:
ishah said: W WW When a woman reaches hen a woman reaches hen a woman reaches hen a woman reaches the age of the age of the age of the age of 50 50 50 50, ,, , and pr and pr and pr and pregnancy stop. egnancy stop. egnancy stop. egnancy stop.
The student of should keep in mind that these are general guidelines and that each individual case should be
referred to a learned and reliable for evaluation.

Lesson #15
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[ [[ [2 22 2] ]] ] al-Bukhr #327
[ [[ [3 33 3] ]] ] Muslim & al-Bukhr #318
[ [[ [4 44 4] ]] ] Al-Majm Volume #2 - Page #386
[ [[ [6 66 6] ]] ] Ad-Dim a-abyah li n-Nis Page #28
[ [[ [7 77 7] ]] ] Al-Inf Volume #7- Page #348
[ [[ [8 88 8] ]] ] Muslim #1211 & al-Bukhr #1650
[ [[ [9 99 9] ]] ] Rislah f d- Dim a-abyah li n-Nis
[ [[ [10 10 10 10] ]] ] Ab Dwd Volume #1 - #281; at-Tirmidh #146, an-Nas Volume #1 - #144, Ibn Mjah Volume #1 - #207, Amad
Volume #1 - #84, Ibn Khuzaimah Volume #1 - #104; at-Tirmidh graded it as & al-fi ibn ajar said
that this is the type of that could be used as
[ [[ [11 11 11 11] ]] ] At-Tirmidh #131; Ibn Mjah #595; ad-Draqun Volume #1 - #117; al-Baihaq Volume #1 - #89; graded as
& Ibn Taimyah said it is by the of of
[ [[ [12 12 12 12] ]] ] Al-Muwaa Mlik Volume #1 #199, an-Nas Volume #8 #57, Ibn ibbn #793, al-Baihaq Volume #1 #87;
graded as in al-Irw al-Ghall Volume #1 - Page #158
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[ [[ [14 14 14 14] ]] ] Muslim & al-Bukhr
[ [[ [15 15 15 15] ]] ] Fatw a-ahrah Page #273
[ [[ [16 16 16 16] ]] ] Muslim
[ [[ [17 17 17 17] ]] ] Muslim & al-Bukhr
[ [[ [18 18 18 18] ]] ] Muslim & al-Bukhr
[ [[ [19 19 19 19] ]] ] Ab Dwd & Ibn Mjah; al-kim graded it as
[ [[ [20 20 20 20] ]] ] al-Bukhr
[ [[ [21 21 21 21] ]] ] At-Tirmidh, Amad, Ibn Mjah; graded as by al-Albn in al-Jmi, Volume #2 Page #1280
[ [[ [22 22 22 22] ]] ] Al-Kf f Fiqh al-Imm Amad Volume #1 - Page #130
[ [[ [25 25 25 25] ]] ] Manr as-Sabll Shar Volume #1 - Page #77
[ [[ [26 26 26 26] ]] ] al-Bukhr #424 which is mulaq & ad-Drim with a chain
[ [[ [27 27 27 27] ]] ] At-Tirmidh #1109 & he graded it as
[ [[ [28 28 28 28] ]] ] Al-Kf f Fiqh al-Imm Amad Volume #1 - Page #132
:
:
Lesson #16
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- -- -
M MM MENSTRUA ENSTRUA ENSTRUA ENSTRUAL LL L & && & P PP POST OST OST OSTN NN NATAL ATAL ATAL ATAL B BB BLEEDING LEEDING LEEDING LEEDING ( (( (CONTINUED CONTINUED CONTINUED CONTINUED) )) )

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
( (( (CONTINUED CONTINUED CONTINUED CONTINUED) )) )

E EE ESTABLISHING STABLISHING STABLISHING STABLISHING T TT THE HE HE HE F FF FIRST IRST IRST IRST O OO OCCURRENCE CCURRENCE CCURRENCE CCURRENCE O OO OF FF F : :: :
continues the chapter with:
If a young girl experiences discharge of If a young girl experiences discharge of If a young girl experiences discharge of If a young girl experiences discharge of around the regular time that a woman begins her around the regular time that a woman begins her around the regular time that a woman begins her around the regular time that a woman begins her , then she , then she , then she , then she
(should) begin observing of the rules and regulations of (should) begin observing of the rules and regulations of (should) begin observing of the rules and regulations of (should) begin observing of the rules and regulations of . .. .
[1] [1] [1] [1]

Such regulations are those that were mentioned in the prior lesson. A summary to benefit the noble student of
knowledge is presented:
( (( (1 11 1) )) ) alh
( (( (2 22 2) )) ) aum
( (( (3 33 3) )) ) awf
( (( (4 44 4) )) ) Reciting
( (( (5 55 5) )) ) Touching the Musaf
( (( (6 66 6) )) ) Remaining in the
( (( (7 77 7) )) ) Vaginal intercourse
( (( (8 88 8) )) ) Divorce
continues:
I II If the f the f the f the stops in less than a day and night, it is not considered as stops in less than a day and night, it is not considered as stops in less than a day and night, it is not considered as stops in less than a day and night, it is not considered as . This is because only the . This is because only the . This is because only the . This is because only the that flows more that flows more that flows more that flows more
than that may be considered as than that may be considered as than that may be considered as than that may be considered as . .. .
This was also discussed in the prior lesson; that the shortest duration for is one day and night. This is based
upon what was narrated by Imm al-Bukhr in a that was mulaq and by ad-Drim who quotes it
with a chain from A , who was a senior Tbi and was known to have studied from many of the .
A said that the is at minimum one day and maximum 15 days.
[2] [2] [2] [2]

In the books of , there are different categories of those who experience . The first category is for one who is
called a beginner. This means that she is a young girl, above the age of nine, who has never had a . If she sees
in a time when it is possible for it to be for the shortest duration (one day and night), then she observes the rules
and regulations of and performs afterwards. However, if the stops before a day and night, then she does not
have to observe the rules and regulations of nor does she have to perform afterwards. If the stops in less than
15 days, she performs and begins the alh, aum, etc..

Lesson #16
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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =

D DD DEFINITION EFINITION EFINITION EFINITION: :: :

(istiah non-menstrual bleeding, extra-menstrual bleeding; chronic vaginal bleeding) is the bleeding that does
not fall under or the bleeding that which comes after childbirth. Hence, whatever blood comes out that is not
or post-childbirth bleeding, will be considered and there are particular rulings for this type of bleeding.

R RR RULING ULING ULING ULING: :: :
begins with:
If this cycle repeats three times, then this is established as her regular If this cycle repeats three times, then this is established as her regular If this cycle repeats three times, then this is established as her regular If this cycle repeats three times, then this is established as her regular cycle. If the cycle. If the cycle. If the cycle. If the exceeds the greatest exceeds the greatest exceeds the greatest exceeds the greatest
amount amount amount amount (15 days) (15 days) (15 days) (15 days), it is , it is , it is , it is (considered) (considered) (considered) (considered) and it is and it is and it is and it is upon upon upon upon her that she performs her that she performs her that she performs her that she performs at the end of her at the end of her at the end of her at the end of her . .. .
Hence, if the exceeds 15 days, then it is no longer considered , but rather it will be considered . Therefore, it
becomes upon the to perform at the end of her . If her exceeds the maximum days of and she
experiences continued , then she must perform what is upon her (such as the daily alh and the aum of
Raman).
continues:
Regarding the one suffering from Regarding the one suffering from Regarding the one suffering from Regarding the one suffering from ; she must wash her vagina, cover her vagina, ; she must wash her vagina, cover her vagina, ; she must wash her vagina, cover her vagina, ; she must wash her vagina, cover her vagina, and and and and then then then then perform perform perform perform for for for for
each each each each alh. Her condition is like the one suffering from chronic urinary discharge. alh. Her condition is like the one suffering from chronic urinary discharge. alh. Her condition is like the one suffering from chronic urinary discharge. alh. Her condition is like the one suffering from chronic urinary discharge.
Hence, the woman suffering from washes her vagina and thereafter covers it with cotton, cloth, or the like to
prevent from flowing out. In present times, this is done with the use of pads. Then she must perform for each
alh.
The for this is the that is :
said to amnah : I suggest you use a I suggest you use a I suggest you use a I suggest you use a piece of cotton piece of cotton piece of cotton piece of cotton, for , for , for , for it will absorb the it will absorb the it will absorb the it will absorb the . .. . She responded:
It is more than that. It is more than that. It is more than that. It is more than that. He answered: Use a cloth. Use a cloth. Use a cloth. Use a cloth. She once again responded: It is more than that. It is more than that. It is more than that. It is more than that. He
answered thereafter: Then tie it tightly around yourself. Then tie it tightly around yourself. Then tie it tightly around yourself. Then tie it tightly around yourself.
[3] [3] [3] [3]

Yet another :
said to Fimah bint Ab ubaish : Do not perform Do not perform Do not perform Do not perform alh during the days of your alh during the days of your alh during the days of your alh during the days of your , then , then , then , then
perform perform perform perform and and and and do do do do for every for every for every for every alh alh alh alh. .. .
[4] [4] [4] [4]

If a woman is experiencing and she performs for a alh, and thereafter no comes out of her until the
next alh, then it is not upon her to make a new for this alh. On the other hand, if she has a small or
large amount of discharge, she will only be required to perform one per alh.

Lesson #16
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continues with:
If the If the If the If the continues continues continues continues for for for for an entire month an entire month an entire month an entire month, ,, , then the usual days of the then the usual days of the then the usual days of the then the usual days of the will be considered as will be considered as will be considered as will be considered as , ,, , while the rest while the rest while the rest while the rest
will be will be will be will be considered as considered as considered as considered as . .. .
Meaning if a woman has continuous for over a month and she reaches the time of her regular , then she must
stop praying and abide by the rules and regulations of . The for this is the that is :
said to Fimah bint Ab ubaish : When the time of your When the time of your When the time of your When the time of your comes, comes, comes, comes, stop stop stop stop the the the the alh alh alh alh; ;; ; then when then when then when then when
it ends, perform it ends, perform it ends, perform it ends, perform and pray. and pray. and pray. and pray.
[ [[ [5 55 5] ]] ]

continues:
If a woman is not able to determine the difference between the days of her If a woman is not able to determine the difference between the days of her If a woman is not able to determine the difference between the days of her If a woman is not able to determine the difference between the days of her , ,, , then she should try to look at then she should try to look at then she should try to look at then she should try to look at
the the the the . The . The . The . The of of of of is black while the is black while the is black while the is black while the regular regular regular regular is red. is red. is red. is red.
The from is dark and almost a black color while the from is lighter and looks more like red . The for
this is the that is :
said to Fimah bint Ab ubaish : When it is When it is When it is When it is the the the the from from from from , , , , it is it is it is it is dark and recognizable dark and recognizable dark and recognizable dark and recognizable, so when , so when , so when , so when
it is like that, then stop it is like that, then stop it is like that, then stop it is like that, then stop the the the the alh; alh; alh; alh; and when it and when it and when it and when it (the (the (the (the ) ) ) ) is otherwise, is otherwise, is otherwise, is otherwise, perform perform perform perform and pray, for that and pray, for that and pray, for that and pray, for that ( (( ( ) ) ) ) is from a is from a is from a is from a
vein. vein. vein. vein.
[6] [6] [6] [6]

continues with:
If she is still not able to determine the difference in If she is still not able to determine the difference in If she is still not able to determine the difference in If she is still not able to determine the difference in the the the the , ,, , then she should then she should then she should then she should regard six or seven days of the month regard six or seven days of the month regard six or seven days of the month regard six or seven days of the month
as as as as , , , , while the rest will be considered as while the rest will be considered as while the rest will be considered as while the rest will be considered as . This is . This is . This is . This is because this is the most common duration of because this is the most common duration of because this is the most common duration of because this is the most common duration of
amongst women. amongst women. amongst women. amongst women.
Therefore, if a woman who is suffering from is neither able to determine the duration of her nor is she
able to determine the duration by the color of the , then she will do her best to remember the days of her regular
cycle and for 6 or 7 days she will observe the rules and regulations of .
said to Fimah bint Ab ubaish : S SS So count your o count your o count your o count your as as as as six or seven days six or seven days six or seven days six or seven days - -- -which is something which is something which is something which is something
between you and between you and between you and between you and - -- - then wash yourself and when you see that you have become then wash yourself and when you see that you have become then wash yourself and when you see that you have become then wash yourself and when you see that you have become and you are certain of and you are certain of and you are certain of and you are certain of
it, then pray for twenty it, then pray for twenty it, then pray for twenty it, then pray for twenty- -- -four or twenty four or twenty four or twenty four or twenty- -- -three days, and fast. three days, and fast. three days, and fast. three days, and fast.
[7] [7] [7] [7]

Shaikh Muammad Ibn li al-Uthaimn explains this with the following:
T TT The words of he words of he words of he words of six or six or six or six or seven seven seven seven days days days days do do do do not mean that one has the choice, rather it is for the purpose of not mean that one has the choice, rather it is for the purpose of not mean that one has the choice, rather it is for the purpose of not mean that one has the choice, rather it is for the purpose of
ijtih ijtih ijtih ijtih d dd d. .. . S SS So the woman should look at those whose situation is o the woman should look at those whose situation is o the woman should look at those whose situation is o the woman should look at those whose situation is closest to hers closest to hers closest to hers closest to hers in terms of physical resemblance, age in terms of physical resemblance, age in terms of physical resemblance, age in terms of physical resemblance, age, ,, ,
relationship, relationship, relationship, relationship, and and and and etc. etc. etc. etc.; ;; ; and see whose and see whose and see whose and see whose cycle most closely resembles cycle most closely resembles cycle most closely resembles cycle most closely resembles that of that of that of that of hers. hers. hers. hers. If the closest one has a six If the closest one has a six If the closest one has a six If the closest one has a six- -- -
day period day period day period day period, ,, , then she should regard her then she should regard her then she should regard her then she should regard her as six days as six days as six days as six days; ;; ; and if the closest is seven days and if the closest is seven days and if the closest is seven days and if the closest is seven days, ,, , then she should regards then she should regards then she should regards then she should regards
her her her her as seven days. as seven days. as seven days. as seven days.
[8] [8] [8] [8]

continues:
T TT The one who is pregnant does not he one who is pregnant does not he one who is pregnant does not he one who is pregnant does not have have have have . .. .
Once a woman becomes pregnant, she no longer has a regular cycle, and any during this time will not be
considered as , rather it will be considered as . This is the opinion of the and the Anf as stated in
al-Mughn.
[9] [9] [9] [9]

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Other disagreed and favored the view that a woman may have during her pregnancy. This is the view of
Imm Mlik and Imm ash-Shfi as stated in al-Majm.
[10] [10] [10] [10]

After much research into this issue, examination of the medical evidence, consultation with medical professionals as
well as the Islmic , the of the Standing Committee for Issuing Fatw of Sadyah, agreed with the view of
Imm Amad and Imm Ab anfah . They wrote:
disagreed disagreed disagreed disagreed whether the pregnant whether the pregnant whether the pregnant whether the pregnant woman woman woman woman experiences experiences experiences experiences or not. or not. or not. or not. The correct The correct The correct The correct saying saying saying saying out of the two is that out of the two is that out of the two is that out of the two is that
the overwhelming the overwhelming the overwhelming the overwhelming prove that prove that prove that prove that she does not she does not she does not she does not have have have have during pregnancy during pregnancy during pregnancy during pregnancy. . . . Therefore, Therefore, Therefore, Therefore, ordered the divorced ordered the divorced ordered the divorced ordered the divorced
woman to undergo a period of woman to undergo a period of woman to undergo a period of woman to undergo a period of i i i idda dda dda ddah hh h during which she may experience about three during which she may experience about three during which she may experience about three during which she may experience about three . . . . These three These three These three These three are are are are
that her womb does not nurse any offspring. that her womb does not nurse any offspring. that her womb does not nurse any offspring. that her womb does not nurse any offspring. If the pregnant woman undergoes regular If the pregnant woman undergoes regular If the pregnant woman undergoes regular If the pregnant woman undergoes regular , it would have no , it would have no , it would have no , it would have not t t t
been made, as a been made, as a been made, as a been made, as a means of prov means of prov means of prov means of proving the emptiness of the divorce ing the emptiness of the divorce ing the emptiness of the divorce ing the emptiness of the divorcees es es es womb from any sign of pregnancy. womb from any sign of pregnancy. womb from any sign of pregnancy. womb from any sign of pregnancy.
This seems to be the strongest view and knows best.
ends the chapter on with:
If the pregnant woman sees If the pregnant woman sees If the pregnant woman sees If the pregnant woman sees any any any any two or three days before the childbirth two or three days before the childbirth two or three days before the childbirth two or three days before the childbirth, then it will be considered as post , then it will be considered as post , then it will be considered as post , then it will be considered as post- -- -
childbirth childbirth childbirth childbirth . .. .

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =

D DD DEFINITION EFINITION EFINITION EFINITION & && & R RR RULING ULING ULING ULING: :: :
(nifs post-childbirth bleeding, post-natal bleeding) is the bleeding that which comes after childbirth from the
woman carrying the baby to term. offers a definition as well as he begins the chapter on .
begins with:
It is the It is the It is the It is the that is discharged due to childbirth. that is discharged due to childbirth. that is discharged due to childbirth. that is discharged due to childbirth. It contains th It contains th It contains th It contains the same rules and regulations as e same rules and regulations as e same rules and regulations as e same rules and regulations as with with with with regards to regards to regards to regards to
what it permits what it permits what it permits what it permits, ,, , prohibits prohibits prohibits prohibits, ,, , a aa and what is left out during it. nd what is left out during it. nd what is left out during it. nd what is left out during it.
This is an issue regarding which there is an of the about. This is based upon the forthcoming .

M MM MINIMUM INIMUM INIMUM INIMUM & && & M MM MAXIMUM AXIMUM AXIMUM AXIMUM D DD DAYS AYS AYS AYS O OO OF F F F : :: :
continues:
The longest it The longest it The longest it The longest it ( (( ( ) ) ) ) can last is 40 days a can last is 40 days a can last is 40 days a can last is 40 days and there is no minimum nd there is no minimum nd there is no minimum nd there is no minimum for it. for it. for it. for it.
This is based upon the narrated by the wife of :
Umm Salamah reported: W WW When hen hen hen was alive, women was alive, women was alive, women was alive, women would would would would refrain from due to their refrain from due to their refrain from due to their refrain from due to their for for for for 40 40 40 40
days days days days. .. .
[11] [11] [11] [11]

The wording of: refrain from indicates that they would not pray alh and would follow the rules and regulations
as the one experiencing .

Lesson #16
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As for the minimum, the majority of the agree that there is no minimum. This is the opinion of the Anf,
Mlikyah, Shawfi, and . Mukhtaar al-Qudr, a well-known book of anaf reads:
There is There is There is There is no limit for the minimum no limit for the minimum no limit for the minimum no limit for the minimum of of of of , but i , but i , but i , but it tt ts maximum is s maximum is s maximum is s maximum is 40 40 40 40 days. days. days. days.
[12] [12] [12] [12]

As for the maximum: it is 40 days by the agreement of the majority of the . Imm Ab s at-Tirmidh
said in al-Jmi that the view of the among the , Tbin , and those who came after them was
that the woman in should not pray alh for 40 days unless she sees that she is before that, in which case she
should do and start the alh.
This is supported by the of Umm Salamah mentioned above and it is further supported by the saying of
Ibn Abbs :
The woman in The woman in The woman in The woman in should wait for should wait for should wait for should wait for 40 40 40 40 days days days days. .. .
[13] [13] [13] [13]

Imm Ibn Abd al-Barr wrote with regard to the maximum period of in al-Istidhkr:
T TT There here here here is is is is no opinion to be followed no opinion to be followed no opinion to be followed no opinion to be followed except except except except the opinion of those who say that it is the opinion of those who say that it is the opinion of those who say that it is the opinion of those who say that it is 40 40 40 40 days days days days. . . . This is the view the This is the view the This is the view the This is the view the
of of of of ; ;; ; and there was no and there was no and there was no and there was no among among among amongst st st st them concerning this matter. them concerning this matter. them concerning this matter. them concerning this matter. All other opinions are of All other opinions are of All other opinions are of All other opinions are of those those those those
people other than the people other than the people other than the people other than the , and in our view , and in our view , and in our view , and in our view, ,, , no other opinion can be counted because the no other opinion can be counted because the no other opinion can be counted because the no other opinion can be counted because the of the of the of the of the
is is is is for those who came after them. for those who came after them. for those who came after them. for those who came after them. Usually everyone feels comfortable with their opinion; how could anyone Usually everyone feels comfortable with their opinion; how could anyone Usually everyone feels comfortable with their opinion; how could anyone Usually everyone feels comfortable with their opinion; how could anyone
hold a different view hold a different view hold a different view hold a different view when there is when there is when there is when there is no no no no from the from the from the from the ? ? ? ? This view is the correct one, and t This view is the correct one, and t This view is the correct one, and t This view is the correct one, and that is for a number of hat is for a number of hat is for a number of hat is for a number of
reasons: reasons: reasons: reasons:
( (( (1 11 1) )) ) i ii it is the view of the t is the view of the t is the view of the t is the view of the and no one ha and no one ha and no one ha and no one has the right s the right s the right s the right to go against them to go against them to go against them to go against them
( (( (2 22 2) )) ) i ii it is essential in this case to define a number of days during which a woman may remain in t is essential in this case to define a number of days during which a woman may remain in t is essential in this case to define a number of days during which a woman may remain in t is essential in this case to define a number of days during which a woman may remain in ; it is not ; it is not ; it is not ; it is not to ignore to ignore to ignore to ignore
the view of the the view of the the view of the the view of the and accept someone elses view and accept someone elses view and accept someone elses view and accept someone elses view
( (( (3 33 3) )) ) t tt this is the view of doctors who are specialized in knowledge of this his is the view of doctors who are specialized in knowledge of this his is the view of doctors who are specialized in knowledge of this his is the view of doctors who are specialized in knowledge of this ; ;; ; t tt their v heir v heir v heir view coincides with that of Ibn iew coincides with that of Ibn iew coincides with that of Ibn iew coincides with that of Ibn Abb Abb Abb Abb s ss s
and of most of the and of most of the and of most of the and of most of the
With regard to the minimum length of With regard to the minimum length of With regard to the minimum length of With regard to the minimum length of , most of the , most of the , most of the , most of the have not set any limit for that. have not set any limit for that. have not set any limit for that. have not set any limit for that. If the woman sees that If the woman sees that If the woman sees that If the woman sees that
she is she is she is she is which is when the which is when the which is when the which is when the stops stops stops stops then she should then she should then she should then she should perform perform perform perform and and and and start start start start alh alh alh alh. .. .
[14] [14] [14] [14]

continues with:
When she sees that her When she sees that her When she sees that her When she sees that her has stopped, has stopped, has stopped, has stopped, she she she she should perform should perform should perform should perform , and after that she is , and after that she is , and after that she is , and after that she is . .. .
When the stops or if 40 days have passed from childbirth, a woman performs and begins her regular duties, such as
the alh and aum. The for this have been started above and this is again an issue where the have an
about.
continues:
If If If If returns with returns with returns with returns within in in in the 40 days period from childbirth the 40 days period from childbirth the 40 days period from childbirth the 40 days period from childbirth, ,, , it will be considered it will be considered it will be considered it will be considered . .. .
If a woman performs the after childbirth before the 40 days of are completed, and thereafter the begins
again, it will be considered as ; and be governed by the rules and regulations of . However, if a woman
completes her 40 days after childbirth and then performs the , and thereafter the begins again, it will not be
considered as ; rather it will be considered .

Lesson #16
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M MM MISCELLANEOUS ISCELLANEOUS ISCELLANEOUS ISCELLANEOUS I II ISSUES SSUES SSUES SSUES O OO OF F F F : :: :
This completes the sections on and from al-Umdah. Following are some related issues that may be
beneficial to the student of knowledge.

The completion of may be known by one of two signs:
( (( (1 11 1) )) ) the bleeding stops and there is no sign of any discharge ( (( (2 22 2) )) ) emission of the white discharge
Imm an-Nawaw said:
The sign that the The sign that the The sign that the The sign that the has ended and the woman has become has ended and the woman has become has ended and the woman has become has ended and the woman has become is when the is when the is when the is when the and yellowish and brownish and yellowish and brownish and yellowish and brownish and yellowish and brownish
discharge stop discharge stop discharge stop discharge stop. . . . When that stops When that stops When that stops When that stops, ,, , the woman becomes the woman becomes the woman becomes the woman becomes even if some white discharge comes out after that or even if some white discharge comes out after that or even if some white discharge comes out after that or even if some white discharge comes out after that or
not. not. not. not.
[15] [15] [15] [15]

If one experiences bleeding for two, three, or four days, thereafter it stops and the place becomes completely dry,
then one become and it will be upon her to perform her alh and aum. However, if the place is not dry, but
there is some yellowish or brownish discharge, then one should not be hasty; one should rather wait until it becomes
completely clean or the white discharge comes.
Women would send pieces of cotton with traces of yellow to ishah and she would say to them:
Do not hasten until you see the Do not hasten until you see the Do not hasten until you see the Do not hasten until you see the white discharge white discharge white discharge white discharge, meaning purification from , meaning purification from , meaning purification from , meaning purification from . .. .
[16] [16] [16] [16]

If there is brownish discharge and it is during the regular days of , it will be considered as . However, if the
regular days of are complete and a woman finds the bleeding to have stopped and she performs the ,
thereafter she notices some discharge, this will not be considered ; this will be considered .
Umm Ayah reported: We We We We would not would not would not would not regard brownish or yellowish discharge regard brownish or yellowish discharge regard brownish or yellowish discharge regard brownish or yellowish discharge after purification after purification after purification after purification ( (( (from from from from ) ) ) )
as anything that as anything that as anything that as anything that mattered. mattered. mattered. mattered.
[17] [17] [17] [17]

There is a false misconception that removing hair and nails during the is not . This stems from a false belief
that some people have: all parts of a person will come back to them on the Day of Resurrection; thus, if someone
removes them when they are in a state of major impurity due to janbah, , or , they will come back to them
and not on the Day of Resurrection. This is a false notion and an illusion, which is not correct at all.

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Shaikh al-Islm Ibn Taimyah was asked -as is recorded in Majm al-Fatw- about a man who cut his nails
and moustache and combed his hair when he was in janbah; and whether there is any blame on him for that? Some
of them referred to that and said:
If the person who is If the person who is If the person who is If the person who is in jan in jan in jan in janbah bah bah bah cuts his hair or nails, his parts will come back to him in the Hereafter and he will cuts his hair or nails, his parts will come back to him in the Hereafter and he will cuts his hair or nails, his parts will come back to him in the Hereafter and he will cuts his hair or nails, his parts will come back to him in the Hereafter and he will
be raised be raised be raised be raised on the Day of Resurrecti on the Day of Resurrecti on the Day of Resurrecti on the Day of Resurrection with on with on with on with a share of jan a share of jan a share of jan a share of janbah commensurate with whatever was removed, and for bah commensurate with whatever was removed, and for bah commensurate with whatever was removed, and for bah commensurate with whatever was removed, and for
every hair he will have a shar every hair he will have a shar every hair he will have a shar every hair he will have a share of jan e of jan e of jan e of janbah. bah. bah. bah. Is that true or not? Is that true or not? Is that true or not? Is that true or not? He replied: It is proven It is proven It is proven It is proven by by by by the the the the of of of of
u u u udh dh dh dhaifah aifah aifah aifah and the and the and the and the of Ab of Ab of Ab of Ab Hura Hura Hura Hurai ii irah rah rah rah that that that that when when when when the situation of the person in jan the situation of the person in jan the situation of the person in jan the situation of the person in janbah was bah was bah was bah was
mentioned to mentioned to mentioned to mentioned to , he , he , he , he said: said: said: said:
The believer does The believer does The believer does The believer does not become not become not become not become . . . .
In In In In al al al al- -- -kim kim kim kim, , , , it adds: it adds: it adds: it adds:
alive alive alive alive or dead. or dead. or dead. or dead.
I do not know of any I do not know of any I do not know of any I do not know of any sh sh sh shar ar ar ar for the view that it is for the view that it is for the view that it is for the view that it is for the person who is for the person who is for the person who is for the person who is in jan in jan in jan in janbah bah bah bah to remove hair or nails, to remove hair or nails, to remove hair or nails, to remove hair or nails,
rather rather rather rather said: said: said: said:
Rid yourself of the hair of kufr and get Rid yourself of the hair of kufr and get Rid yourself of the hair of kufr and get Rid yourself of the hair of kufr and get circumcised. circumcised. circumcised. circumcised.
[18] [18] [18] [18]

So he So he So he So he told the one who became told the one who became told the one who became told the one who became to do to do to do to do , and he , and he , and he , and he did not tell him to delay did not tell him to delay did not tell him to delay did not tell him to delay the the the the circumcision and circumcision and circumcision and circumcision and
removing the hair until after doing removing the hair until after doing removing the hair until after doing removing the hair until after doing . . . . The general meaning of his The general meaning of his The general meaning of his The general meaning of his words implies words implies words implies words implies that that that that both are both are both are both are . . . .
Similarly the Similarly the Similarly the Similarly the is enjoined to comb her hair when doing is enjoined to comb her hair when doing is enjoined to comb her hair when doing is enjoined to comb her hair when doing , even though , even though , even though , even though combing the hair pulls combing the hair pulls combing the hair pulls combing the hair pulls some hair some hair some hair some hair
out; out; out; out; a aa and nd nd nd knows best. knows best. knows best. knows best.
[19] [19] [19] [19]

Thus, Shaikh al-Islm Ibn Taimyah referred to the of ishah , when she had her during the
Farewell ajj and said to her:
Undo your hair and Undo your hair and Undo your hair and Undo your hair and comb it comb it comb it comb it, enter , enter , enter , enter I II Irm rm rm rm for for for for ajj, and leave Umrah ajj, and leave Umrah ajj, and leave Umrah ajj, and leave Umrah for now. for now. for now. for now.
[20] [20] [20] [20]

A person who has intercourse with his wife while she is in has sinned and must seek forgiveness from , repent
to Him , and must give a dnr or half a dnr in adaqah as expiation for what he has done. The for this is the
that is :
Ibn Abbs reported that the said concerning one who had intercourse with his wife when she was
in : He should give a He should give a He should give a He should give a d dd dnr nr nr nr or half a or half a or half a or half a d dd dnr nr nr nr in in in in adaqah adaqah adaqah adaqah. .. . [21]
An Islmic dnr is 4.25 grams of gold, so one should find out what the worth of that (or half of it) is and give that
amount in adaqah, and should resolve not to do this thing again.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =

: :: :
does not usually occur:
before nine years after 50 years during pregnancy

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Duration for :
minimum is one day (24 hours) maximum is 15 days majority is 6 or 7 days

Duration for purity between two occurrences of :
minimum is 13 days no maximum

Make-ups for things missed during :
makes-up aum does not make-up alh

Things not during :
( (( (1 11 1) )) ) alh
( (( (2 22 2) )) ) aum
( (( (3 33 3) )) ) awf
( (( (4 44 4) )) ) Reciting
( (( (5 55 5) )) ) Touching the Musaf
( (( (6 66 6) )) ) Remaining in the
( (( (7 77 7) )) ) Vaginal intercourse
( (( (8 88 8) )) ) Divorce

: :: :
Whatever regularly occurs for more than three consecutive cycles is considered as and whatever occurs
sporadically is considered as . In other words: any additional days of prior to or after a womans regular
cycle is normally considered as ; however, if this extra occurs and repeats three cycles in a row, it will then be
considered as . If it is does not repeat and thereby remains sporadic, it will continue to be considered .

Yellowness and murkiness during the regular cycle is . If it occurs after the time of the , then it is considered
as .

If a woman has discharge of blood for less than a day and night or more than 15 days, it will be considered as .

The woman suffering from must wash the affected area, cover and bind it in a manner that will prevent any
discharge from seeping out, and perform for each alh. One may pray with that single the alh that it is
the time for and any other alh during that duration. She does not have to perform a fresh if something
discharges between two durations.

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A woman suffering from must perform alh, aum, and recite . She may attend the as long as she is
careful not to soil it.

It is but not for a woman suffering from to perform for each alh. She may combine the alhs if
there is hardship upon her.

: :: :
Make-ups for things missed during :
makes-up aum does not make-up alh

Things not during :
alh aum

Duration for :
no minimum maximum is 40 days

If a woman gives birth to twins, the beginning and ending of the period of is from the first birth.

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[ [[ [2 22 2] ]] ] al-Bukhr #424 which is mulaq & ad-Drim with a chain
[ [[ [3 33 3] ]] ] Ab Dwd #287; at-Tirmidh #128, graded
[ [[ [4 44 4] ]] ] al-Bukhr #319
[ [[ [5 55 5] ]] ] al-Bukhr
[ [[ [6 66 6] ]] ] Ab Dwd & an-Nas; graded as by Ibn ibbn & al-kim
[ [[ [7 77 7] ]] ] Amad; Ab Dwd; at-Tirmidh - graded as by at-Tirmidh; Amad; al-Bukhr graded
[ [[ [8 88 8] ]] ] Rislah f d- Dim a-abyah li n-Nis
[ [[ [11 11 11 11] ]] ] Ab Dwd #311; at-Tirmidh #139; Ibn Mjah #648 - al-kim graded & an-Nawaw graded in al-Majm
Volume #2 - Page #525; Albn agreed in al-Irw al-Ghall Volume #1 - Page #222
[ [[ [12 12 12 12] ]] ] Mukhtaar al-Qudr Chapter on
[ [[ [13 13 13 13] ]] ] Al-Muntaq on the authority of Ibn al-Jrd
[ [[ [14 14 14 14] ]] ] Al-Istidhkr Volume #1 - Page #400
[ [[ [16 16 16 16] ]] ] Muwaa of Imm Mlik & Imm Muammad al-asan, as well as Imm al-Bukhr mulaq
[ [[ [17 17 17 17] ]] ] al-Bukhr #326 and Ab Dwd #307
[ [[ [18 18 18 18] ]] ] Ab Dwd #356 - graded as by al-Albn in al-Irw al-Ghall Volume #1 - Page #120
[ [[ [19 19 19 19] ]] ] Majmah al-Fatw Volume #21 - Page #120
[ [[ [20 20 20 20] ]] ] al-Bukhr #1556 & Muslim #1211
[ [[ [21 21 21 21] ]] ] Amad #2032; Ab Dwd #264; at-Tirmidh #135; an-Nas #289; Ibn Mjah #640 - graded
:
:
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- -- - P PP PRAYER RAYER RAYER RAYER

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
I II INTRODUCTION NTRODUCTION NTRODUCTION NTRODUCTION

The linguistic definition of
/ // /
(alh Islmic prayer ritual) is: du; while the technical definition in is:
sayings and actions beginning with takbr and ending with taslm along with .

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
V VV VIRTUES OF IRTUES OF IRTUES OF IRTUES OF

Shaikh li al-Fauzn writes in his masterpiece on , al-Mulakhkha al-Fiqh:
is the greatest is the greatest is the greatest is the greatest from the F from the F from the F from the Five ive ive ive P PP Pillars of Isl illars of Isl illars of Isl illars of Isl m after the m after the m after the m after the Sh Sh Sh Shah ah ah ahdat dat dat dat n nn n (the two (the two (the two (the two Sh Sh Sh Shah ah ah ahdahs) dahs) dahs) dahs); it was ordained in the ; it was ordained in the ; it was ordained in the ; it was ordained in the
best and most perfect manner for an act of best and most perfect manner for an act of best and most perfect manner for an act of best and most perfect manner for an act of . . . . includes many of the acts of includes many of the acts of includes many of the acts of includes many of the acts of , like the , like the , like the , like the remembrance remembrance remembrance remembrance of of of of , , , ,
the recitation of the recitation of the recitation of the recitation of , standing , standing , standing , standing humbly before humbly before humbly before humbly before , b , b , b , bowing, prostration, owing, prostration, owing, prostration, owing, prostration, du du du du , and takb , and takb , and takb , and takbr. r. r. r. is also the head of is also the head of is also the head of is also the head of
the physical acts of the physical acts of the physical acts of the physical acts of ; of ; of ; of ; of which which which which none of the messages brought by any of none of the messages brought by any of none of the messages brought by any of none of the messages brought by any of the the the the M MM Messengers essengers essengers essengers of of of of is void. is void. is void. is void.
, unlike all other acts of , unlike all other acts of , unlike all other acts of , unlike all other acts of , was enjoined by , was enjoined by , was enjoined by , was enjoined by on on on on , the , the , the , the S SS Seal of the eal of the eal of the eal of the M MM Messengers, in the essengers, in the essengers, in the essengers, in the
highest highest highest highest skies, on the night of al skies, on the night of al skies, on the night of al skies, on the night of al- -- -Mi Mi Mi Mirj rj rj rj. . . . This is an indication of its greatness, a confirmation of it being This is an indication of its greatness, a confirmation of it being This is an indication of its greatness, a confirmation of it being This is an indication of its greatness, a confirmation of it being , and a sign of , and a sign of , and a sign of , and a sign of
its high status in the sight of its high status in the sight of its high status in the sight of its high status in the sight of . .. .
[1] [1] [1] [1]

The first aspect of the greatness of that Shaikh li al-Fauzn points out is that it is the greatest after
the Shahdatn. The for this is based upon the :
said: Isl Isl Isl Isl m is built m is built m is built m is built up up up upon five pillars: on five pillars: on five pillars: on five pillars: the the the the Sh Sh Sh Shah ah ah ahdah dah dah dah that there is that there is that there is that there is none worthy of worship except none worthy of worship except none worthy of worship except none worthy of worship except
a aa and that Mu nd that Mu nd that Mu nd that Mu ammad is His Messenger, ammad is His Messenger, ammad is His Messenger, ammad is His Messenger, establishing establishing establishing establishing , paying Z , paying Z , paying Z , paying Zak ak ak ak h, performing h, performing h, performing h, performing ajj ajj ajj ajj to the House, and to the House, and to the House, and to the House, and the the the the aum aum aum aum
of of of of Rama Rama Rama Rama n. n. n. n.
[2] [2] [2] [2]

There is an of the that after the Shahdatn, is the greatest in Islm. Shaikh li al-Fauzn
continues to remind the noble of the greatness of by pointing out that it was the only that was not sent to
by means of Jibrl on earth; rather, he was taken from the blessed city of Makkah to the holy
city of al-Quds (Jerusalem) as states in :

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oX W K J I H G FED C B A n :
The Most High says in : Exalted is He Exalted is He Exalted is He Exalted is He who took His who took His who took His who took His S SS Servant ervant ervant ervant by night from al by night from al by night from al by night from al- -- -Masjid Masjid Masjid Masjid al al al al- -- - ar ar ar ar m m m m
(Makkah) (Makkah) (Makkah) (Makkah) to al to al to al to al- -- -Masjid al Masjid al Masjid al Masjid al- -- -Aq Aq Aq Aq (Jerusalem) (Jerusalem) (Jerusalem) (Jerusalem) . . . . . . . . . . . . (Srah al-Isr (17) : 1)
Thereafter, with one of the greatest miracles ever bestowed upon any human being, ascended (with the Will of
) through the seven skies, all the way to the Arsh of . There at this is blessed and important juncture
in the history of humanity, blessed this Ummah with the gift of . 50
(alawt plural of ) a day

were enjoined at first. The number was thereby reduced to five, but the reward of 50 remains. This is indicative of the
love and mercy upon this Ummah and it is an indication of the great reward associated with the five daily and
compulsory .

is a blessing from , a means of gaining immense reward, and a means of purifications from sins; as it has
been narrated in the that is :
asked the : If there were a stream at the door of one of you in which he takes a bath five If there were a stream at the door of one of you in which he takes a bath five If there were a stream at the door of one of you in which he takes a bath five If there were a stream at the door of one of you in which he takes a bath five
times a times a times a times a day, would any dirt remain on him? day, would any dirt remain on him? day, would any dirt remain on him? day, would any dirt remain on him? They replied: No dirt would remain on him. No dirt would remain on him. No dirt would remain on him. No dirt would remain on him. He added:
That is That is That is That is the the the the example of example of example of example of the five the five the five the five . . . . cleanses cleanses cleanses cleanses all all all all the the the the sins as a result of performing them. sins as a result of performing them. sins as a result of performing them. sins as a result of performing them.
[3] [3] [3] [3]

Another :
said: The five daily The five daily The five daily The five daily and the Friday and the Friday and the Friday and the Friday to the to the to the to the next next next next Friday Friday Friday Friday expiate whatever sins may have expiate whatever sins may have expiate whatever sins may have expiate whatever sins may have
been committed in between, so long as major sins are avoided. been committed in between, so long as major sins are avoided. been committed in between, so long as major sins are avoided. been committed in between, so long as major sins are avoided.
[4] [4] [4] [4]

Therefore, it is made abundantly clear that these are a mercy and blessing from upon this Ummah.
Furthermore, pointed to the importance of the by informing the Ummah that the is the first thing
regarding which a person will be brought to account for on the Day of Resurrection:
said: The first deed for which a person will be brought to account The first deed for which a person will be brought to account The first deed for which a person will be brought to account The first deed for which a person will be brought to account for for for for on the Day of Resurrection will be his on the Day of Resurrection will be his on the Day of Resurrection will be his on the Day of Resurrection will be his
. . . . If it is good If it is good If it is good If it is good, ,, , then he wi then he wi then he wi then he will have prospered and succeeded; ll have prospered and succeeded; ll have prospered and succeeded; ll have prospered and succeeded; but if it is bad but if it is bad but if it is bad but if it is bad, ,, , then he will be doomed and have then he will be doomed and have then he will be doomed and have then he will be doomed and have
lost. lost. lost. lost. If anything is lacking from his If anything is lacking from his If anything is lacking from his If anything is lacking from his that are that are that are that are , the Lord , the Lord , the Lord , the Lord will say: will say: will say: will say: Look and see whether My slave Look and see whether My slave Look and see whether My slave Look and see whether My slave
did any did any did any did any that are that are that are that are , and make up the shortcomings , and make up the shortcomings , and make up the shortcomings , and make up the shortcomings in his in his in his in his that are that are that are that are from that. from that. from that. from that. Then all his deeds Then all his deeds Then all his deeds Then all his deeds
will be will be will be will be dealt with likewise. dealt with likewise. dealt with likewise. dealt with likewise.
[5] [5] [5] [5]

begins this chapter by quoting the that is :
Ubdah ibn a Ubdah ibn a Ubdah ibn a Ubdah ibn a- -- -mit mit mit mit reported that reported that reported that reported that said: said: said: said: Five Five Five Five are ordained by are ordained by are ordained by are ordained by for his slaves in for his slaves in for his slaves in for his slaves in
a day and night. a day and night. a day and night. a day and night. Whoever fulfills them properly (without any shortcoming), he will have a pact with Whoever fulfills them properly (without any shortcoming), he will have a pact with Whoever fulfills them properly (without any shortcoming), he will have a pact with Whoever fulfills them properly (without any shortcoming), he will have a pact with , , , , that that that that
He He He He will admit him into will admit him into will admit him into will admit him into Jannah Jannah Jannah Jannah. . . . Whoever does not do them, he will have no Whoever does not do them, he will have no Whoever does not do them, he will have no Whoever does not do them, he will have no pact with pact with pact with pact with - -- - if He if He if He if He
wills wills wills wills, ,, , He He He He may punish him may punish him may punish him may punish him; ;; ; and and and and if He if He if He if He wills wills wills wills, ,, , He He He He may may may may forgive him. forgive him. forgive him. forgive him.
[6] [6] [6] [6]

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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
E EE ELEMENTS T LEMENTS T LEMENTS T LEMENTS THAT MAKE HAT MAKE HAT MAKE HAT MAKE A AA A UPON UPON UPON UPON S SS SOMEONE OMEONE OMEONE OMEONE

then outlines:
The five The five The five The five are are are are upon upon upon upon every every every every who is sane who is sane who is sane who is sane and pubes and pubes and pubes and pubescent cent cent cent. .. .

P PP PRECONDITION RECONDITION RECONDITION RECONDITION #1 #1 #1 #1 B BB BEING EING EING EING : :: :
began the chapter by explaining to the reader who exactly is obligated to perform these . The
first precondition of the five daily being is being . The for this is based upon the that is :
said to Mudh ibn Jabal when he was sent by to govern Yemen: You will go to You will go to You will go to You will go to
Ahl al Ahl al Ahl al Ahl al- -- -Kit Kit Kit Kitb b b b ( (( (the Jews and the Christians); the Jews and the Christians); the Jews and the Christians); the Jews and the Christians); f ff first irst irst irst invite them to testify that invite them to testify that invite them to testify that invite them to testify that there is none worthy of worship except there is none worthy of worship except there is none worthy of worship except there is none worthy of worship except
a aa and that Mu nd that Mu nd that Mu nd that Muammad is His Messenger ammad is His Messenger ammad is His Messenger ammad is His Messenger. .. . I II If they accept this, then tell them that f they accept this, then tell them that f they accept this, then tell them that f they accept this, then tell them that has enjoined upon has enjoined upon has enjoined upon has enjoined upon
them five them five them five them five during the day and night. during the day and night. during the day and night. during the day and night.
[7 [7 [7 [7] ]] ]

Thus it is clear that the being is a precondition for . There is an of the on this point.

The second precondition of the five daily being is being
(qil understanding, rational, in full possession of

ones mental faculties). Being is a comprehensive term meaning to be judicious, reasonable, sensible, sane, or of
sound mind and intellect. Meaning those who are mentally challenged, insane, asleep, or unconscious are not
obligated to pray; they will not be held accountable on the Day of Judgment for not having prayed nor is there any
punishment for them in the duny. The for this is the that is :
said: The pen has been lifted for three: The pen has been lifted for three: The pen has been lifted for three: The pen has been lifted for three: the insane until he regains his sanity, the child until he reaches the insane until he regains his sanity, the child until he reaches the insane until he regains his sanity, the child until he reaches the insane until he regains his sanity, the child until he reaches
puberty, and the puberty, and the puberty, and the puberty, and the sleeper until he wakes up sleeper until he wakes up sleeper until he wakes up sleeper until he wakes up. .. .
[ [[ [8 88 8] ]] ]

Those who are mentally challenged to the point that they do not understand the of the , or a child under the
age of 10, and the one who is asleep are excused from . This is a mercy from , as does not burden
anyone with more than they can handle as explained by in the following of :
o X W n :
The Most High says in : does not burden a soul does not burden a soul does not burden a soul does not burden a soul more than it can bear more than it can bear more than it can bear more than it can bear . . . . . . . . . . . . (Srah al-Baqarah (2) : 286)
One side-point a should keep in mind, is that the orders that has commanded the , with, are clearly
within his capacity and to make the excuse that is often uttered by those with weak mn: its too hard for me, would
be tantamount to Kufr as they would be accusing of lying in this .

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As for those who are insane or severely mentally challenged, it is clear that they will not be required to pray. As for
children, has excused them since those under the age of 10 will not understand the importance of . This
is true since children do not fully understand the concept of right and wrong, actions and consequences, and
responsibilities, until they reach some level of maturity. As for the one who is asleep has no control over oneself,
with His divine and infinite mercy, forgives the one who has no control over their situation. Yet this does not mean
that it is acceptable for people to sleep through the time for claiming to not have control over oneself. What is
being discussed is the one who tries their utmost hardest and thereafter happens to sleep through the time for . In
present times, the use of alarm clocks and other means of waking oneself up for are abundantly available. Thus
if one was to use all these means, yet somehow sleep through the time for , they would be forgiven. In such a
situation, one must perform the missed as soon as one wakes.
said: Whoever forgets a Whoever forgets a Whoever forgets a Whoever forgets a or sleeps and misses it, the expiation for that is to or sleeps and misses it, the expiation for that is to or sleeps and misses it, the expiation for that is to or sleeps and misses it, the expiation for that is to pray it when he pray it when he pray it when he pray it when he
remembers remembers remembers remembers it. it. it. it.
[ [[ [9 99 9] ]] ]

Imm Shaukn explains this in his book Nail al-Aur:
If If If If someone someone someone someone deliberately deliberately deliberately deliberately goes to sleep to miss the goes to sleep to miss the goes to sleep to miss the goes to sleep to miss the , then there is , then there is , then there is , then there is no doubt that they are sinning no doubt that they are sinning no doubt that they are sinning no doubt that they are sinning. .. .
[ [[ [10 10 10 10] ]] ]

The third precondition of the five daily being is being
(bligh physically mature, of age). may be

translated as being pubescent; and that is understood here to mean that he or she has reached the Islmic age where
the becomes upon him or her. This means someone underage is not obligated to pray and that they will not
be held accountable on the Day of Judgment for not having prayed nor is there any punishment for them in the
Duny. The for this is the that is :
said: Teach your children to pray when they are seven years Teach your children to pray when they are seven years Teach your children to pray when they are seven years Teach your children to pray when they are seven years- -- -old and punish them if they do not do old and punish them if they do not do old and punish them if they do not do old and punish them if they do not do
so when they are so when they are so when they are so when they are 10 10 10 10 years years years years- -- -old old old old, and , and , and , and separate them in their beds. separate them in their beds. separate them in their beds. separate them in their beds.
[1 [1 [1 [11 11 1] ]] ]

This does not mean that every 10 year-old is considered , rather the age of puberty varies from person to person. This
is a guideline that has taught the Ummah and should be followed. Hence, children should always be
encouraged to pray. Then they should be encouraged to regularly pray at seven years-of-age. Thereafter, at the age of 10
they should be strictly instructed to observe the five times daily .

P PP PRECONDITION RECONDITION RECONDITION RECONDITION #4 #4 #4 #4 B BB BEING EING EING EING F FF FREE REE REE REE F FF FROM ROM ROM ROM O OO OR R R R : :: :
then continues with:
E EE Except the one experiencing xcept the one experiencing xcept the one experiencing xcept the one experiencing or or or or . .. .

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This is something that was discussed in detail in the previous two lessons, thus will not be detailed extensively here.
A woman who is experiencing or is excused from . She does not get a sin for not praying during these
times nor is she required to make up these . This is a mercy from for the (Muslimah female ).
The for this is based upon the that is :
ishah said: We We We We would would would would menstruate at the time of menstruate at the time of menstruate at the time of menstruate at the time of and were commanded to make up the and were commanded to make up the and were commanded to make up the and were commanded to make up the
aum aum aum aum, but , but , but , but were not commanded to make up the were not commanded to make up the were not commanded to make up the were not commanded to make up the . .. .
[1 [1 [1 [12 22 2] ]] ]

Thus it is clear that the being free from and is a precondition for . There is an of the on this point.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
T TT THOSE HOSE HOSE HOSE W WW WHO HO HO HO L LL LEAVE EAVE EAVE EAVE

D DD DENYING ENYING ENYING ENYING / // / R RR REJECTING EJECTING EJECTING EJECTING : :: :
continues with:
Whoever denies Whoever denies Whoever denies Whoever denies/rejects /rejects /rejects /rejects th th th that these (the five daily at these (the five daily at these (the five daily at these (the five daily ) ar ) ar ) ar ) are e e e out of ignorance out of ignorance out of ignorance out of ignorance should be informed of the should be informed of the should be informed of the should be informed of them m m m
being being being being . If someone denies . If someone denies . If someone denies . If someone denies/rejects /rejects /rejects /rejects them out of stubbor them out of stubbor them out of stubbor them out of stubbornness, then he is a disbeliever nness, then he is a disbeliever nness, then he is a disbeliever nness, then he is a disbeliever. .. .
If someone denies/rejects the five-time that are due to ignorance of the order of regarding their
establishment, then they should not be called a
(kfir unbeliever, disbeliever; one who covers/subdues [the firah upon

which every human was created to recognize and worship ]), rather they should be educated about the issue. If
after knowing the five daily are , one continues to deny/reject them as being , the ruling upon them is that
they are , according to the of the .
Imm Bah ad-Dn al-Maqdis explains in al-Uddah Shar al-Umdah:
There is There is There is There is an an an an of the of the of the of the regarding regarding regarding regarding this person being this person being this person being this person being and the ruling upon and the ruling upon and the ruling upon and the ruling upon them them them them is that of is that of is that of is that of those who are those who are those who are those who are
apostate apostate apostate apostate. .. .
[1 [1 [1 [13 33 3] ]] ]

D DD DELAYING ELAYING ELAYING ELAYING : :: :
continues:
And it is not And it is not And it is not And it is not to delay it to delay it to delay it to delay it (the (the (the (the ) )) ) from its time from its time from its time from its time. .. .
Each must be performed during its prescribed time. The for this is based upon the of :
oX W z y x w v u t s n :
The Most High says in : . . . verily the . . . verily the . . . verily the . . . verily the is enjoined upon the believers at is enjoined upon the believers at is enjoined upon the believers at is enjoined upon the believers at fixed times fixed times fixed times fixed times. .. . (Srah an-Nis (4) : 103)
This is further supported by the that is :
Ibn Masd reported: I asked I asked I asked I asked : W : W : W : Which act is the best? hich act is the best? hich act is the best? hich act is the best? He He He He answered: answered: answered: answered: at at at at its its its its fixed fixed fixed fixed
times times times times. . . .
[1 [1 [1 [14 44 4] ]] ]

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continues with:
Except if combi Except if combi Except if combi Except if combini ni ni ning the ng the ng the ng the or out of extreme need or out of extreme need or out of extreme need or out of extreme need. .. .
(The particular conditions that allow a to combine the and their corresponding shall be discussed in
detail in a forthcoming lesson)

A AA ABANDONING BANDONING BANDONING BANDONING / // / N NN NEGLECTING EGLECTING EGLECTING EGLECTING : :: :
ends the chapter with:
If one If one If one If one abandons/ abandons/ abandons/ abandons/neglects neglects neglects neglects due to laziness, he is to be reminded three times due to laziness, he is to be reminded three times due to laziness, he is to be reminded three times due to laziness, he is to be reminded three times; ;; ; and if he continues and if he continues and if he continues and if he continues
abandoning abandoning abandoning abandoning/neglecting /neglecting /neglecting /neglecting , he is , he is , he is , he is to be to be to be to be killed killed killed killed. .. .
closes the first chapter in the book of with the ruling on the one who abandon/neglect out
of laziness, while not denying/rejecting the of it.
The first thing that the
(lib al-ilm pursuer/seeker/student of knowledge) should be reminded of is that the

ruling regarding punishment of deeds can only be carried out by the Islmic State after following the checks and
balances of an Islmic court under the supervision of a qualified Islmic Q. Consequently, it does not concern the
here to learn in-depth the Islmic punishment for the one who leaves due to laziness; nor does it
concern the what the opinions of different and their were. This is the responsibility of those
who are involved in the Islmic court systems and are living in countries that implement Islmic . It is absolutely
not correct nor for someone to take Islmic law into their own hands and try to implement punishments on their own. Islm
provides checks and balances through the Islmic court system to ensure the innocent are not mistakenly punished.
Only a qualified Islmic Q is able to determine the correct punishment and Islm always encourages the judge to
have mercy upon people. This is observed by the saying of ishah , one of the Mothers of the Believers:
It is It is It is It is preferable for the ruler preferable for the ruler preferable for the ruler preferable for the ruler to pardon mistaken to pardon mistaken to pardon mistaken to pardon mistakenly than to punish mistakenly. ly than to punish mistakenly. ly than to punish mistakenly. ly than to punish mistakenly.
However, on another note, it does concern every living in the East or West, in Islmic States or other than that,
what the ruling in Islm of the one who denies/rejects or abandons/neglects it out of laziness is.
As mentioned earlier, the ruling of one who denies/rejects it being is a by the of the .
As for one who considers the to be , yet totally abandons/neglects it due to laziness; there is an of the
ruling of such a person amongst the of Islm.
To begin with, it is crucial that it is understood that this ruling is not concerning one who missed due to forgetfulness
or any other valid reason; including sleep, unconsciousness, etc.. Such a person is a by the of the and is
only required to make up the when one remembers or is able to. Nor is this ruling regarding one who is unaware of
the being . This ruling is regarding and applicable to one who is fully able to pray and knows that it is , yet
totally abandons/neglects it due to laziness.

There are two major opinions regarding such a person who abandons/neglects while is able and knows of it being .

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The first opinion is that such a person is committing a major sin, one of the greatest sins in Islm, but they are still
considered . This is the opinion of the Anf, Shawfi, and Mlikyah. They quote the following as their :
Ubdah ibn a-mit reported that ,_ said: Five Five Five Five are ordained by are ordained by are ordained by are ordained by for his slaves in for his slaves in for his slaves in for his slaves in
a day and night. Whoever fulfills them properly (without any shortcoming), he will have a pact with a day and night. Whoever fulfills them properly (without any shortcoming), he will have a pact with a day and night. Whoever fulfills them properly (without any shortcoming), he will have a pact with a day and night. Whoever fulfills them properly (without any shortcoming), he will have a pact with , that , that , that , that
He He He He will admit him into Jannah. Whoever does not do them, he will have no pact with will admit him into Jannah. Whoever does not do them, he will have no pact with will admit him into Jannah. Whoever does not do them, he will have no pact with will admit him into Jannah. Whoever does not do them, he will have no pact with - -- - if He if He if He if He
wills, He may punish him; and if He wills, He may punish him; and if He wills, He may punish him; and if He wills, He may punish him; and if He wills, wills, wills, wills, He may forgive him He may forgive him He may forgive him He may forgive him. .. .
[6] [6] [6] [6]

The proponents of this view say that if one who did not pray can possibly be sent to Jannah with the mercy of ,
then such a person is a sinner, not a .
Another that is , which supports this view is:
Ab Hurairah reported that said: Whoever says: There is none worthy of worship except Whoever says: There is none worthy of worship except Whoever says: There is none worthy of worship except Whoever says: There is none worthy of worship except . . . .
will enter Jannah will enter Jannah will enter Jannah will enter Jannah. .. .
[ [[ [15 15 15 15] ]] ]

The second opinion is that such a person is a . This is so because one who completely abandons/neglects is
actually totally rejecting , and is an integral part of Islm. This is the opinion of the of
and many of the great of Islm that followed them, including: Amad, Isq, Abd ibn al-Mubrak, an-Nakha,
al-kam ibn Utaibah, Aiyb as-Sakhtayn, Ab Dwd, Ibn Ab Shaibah, az-Zuhair ibn arb, and others . It
is also an opinion narrated from Imm ash-Shfi , as attributed to from him by Ibn Kathr . They quote
as :
said: Between a man Between a man Between a man Between a mans s s s Sh Sh Sh Shirk and irk and irk and irk and Kufr Kufr Kufr Kufr, ,, , there stands his there stands his there stands his there stands his leaving leaving leaving leaving . .. .
[1 [1 [1 [16 66 6] ] ] ]

Yet another :
said: The covenant that distinguishes between us and them The covenant that distinguishes between us and them The covenant that distinguishes between us and them The covenant that distinguishes between us and them (the Kuff (the Kuff (the Kuff (the Kuffr) r) r) r) is is is is , , , , so so so so whoever whoever whoever whoever leaves leaves leaves leaves it it it it
has has has has committed Kufr committed Kufr committed Kufr committed Kufr. .. .
[1 [1 [1 [17 77 7] ]] ]

This is further supported by the :
said: The best of your leaders are those whom you love and who love you, who pra The best of your leaders are those whom you love and who love you, who pra The best of your leaders are those whom you love and who love you, who pra The best of your leaders are those whom you love and who love you, who pray for you and you y for you and you y for you and you y for you and you
pray for them; pray for them; pray for them; pray for them; t tt the worst of your leaders are those whom you hate and who hate you, he worst of your leaders are those whom you hate and who hate you, he worst of your leaders are those whom you hate and who hate you, he worst of your leaders are those whom you hate and who hate you, who who who who you send curses you send curses you send curses you send curses up up up upon on on on
and they send curses and they send curses and they send curses and they send curses up up up upon you. on you. on you. on you. He was then asked: O O O Oh hh h , ,, , should we not fight them by the should we not fight them by the should we not fight them by the should we not fight them by the
sword? sword? sword? sword? He responded: Not as long as they are Not as long as they are Not as long as they are Not as long as they are establishing establishing establishing establishing amongst you. amongst you. amongst you. amongst you.
This is a clear and strong , since it is not for a to fight another as is made clear from the following
that is :
Ubdah ibn a-mit reported: called us and we gave called us and we gave called us and we gave called us and we gave ba ba ba bai ii i ah (oath of allegiance) to him ah (oath of allegiance) to him ah (oath of allegiance) to him ah (oath of allegiance) to him . . . .
Among the things that we pledged to do was to listen and obey him Among the things that we pledged to do was to listen and obey him Among the things that we pledged to do was to listen and obey him Among the things that we pledged to do was to listen and obey him both when we felt enthusiastic and both when we felt enthusiastic and both when we felt enthusiastic and both when we felt enthusiastic and
when we were disinclined to act, both at times of difficulty and times of ease, and at times when others were when we were disinclined to act, both at times of difficulty and times of ease, and at times when others were when we were disinclined to act, both at times of difficulty and times of ease, and at times when others were when we were disinclined to act, both at times of difficulty and times of ease, and at times when others were
given preference over us given preference over us given preference over us given preference over us - -- - and that we wo and that we wo and that we wo and that we would not oppose those in authority. uld not oppose those in authority. uld not oppose those in authority. uld not oppose those in authority. He He He He continued continued continued continued: : : : U UU Unle nle nle nless they ss they ss they ss they
made a made a made a made a blatant show of K blatant show of K blatant show of K blatant show of Kufr ufr ufr ufr and you have evidence from and you have evidence from and you have evidence from and you have evidence from that what they are doing is indeed that what they are doing is indeed that what they are doing is indeed that what they are doing is indeed Kufr Kufr Kufr Kufr. .. .
[1 [1 [1 [18 88 8] ]] ]

On this basis, their abandoning/neglecting , for which said the should oppose them and fight
them by the sword, constitutes a blatant act of Kufr, for which we there is from that it is indeed Kufr.

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The proponents of this opinion have another : the of the upon that the one who abandons/neglects
completely is a . This has been reported in that is :
Abd ibn Shaqq reported: T TT The he he he of of of of did not think that did not think that did not think that did not think that leaving leaving leaving leaving any deed made a any deed made a any deed made a any deed made a
person a person a person a person a , apart from , apart from , apart from , apart from leaving leaving leaving leaving . .. .
[1 [1 [1 [19 99 9] ]] ]

Shaikh Muammad Ibn li al-Uthaimn wrote a complete book on this subject and pointed-out that the
wording of this the of points to their upon this, since it does not say some of the
or even most of the ; rather the refers to them all. This has been mentioned in many
of the books of the and is clearly supported by the fact that there are numerous quotes from the
indicating the same meaning while there is not a single quote known of the opposing this view.
Shaikh Muammad Ibn li al-Uthaimn writes:
Is Is Is Isq q q q ibn R ibn R ibn R ibn Rhawa hawa hawa hawai ii ih hh h , the , the , the , the well well well well- -- -known known known known Im Im Im Imm m m m said said said said: :: :
It It It It is is is is reported with a reported with a reported with a reported with a isn isn isn isnd d d d that that that that said: T said: T said: T said: The one who he one who he one who he one who leaves leaves leaves leaves is a is a is a is a . .. . This was also the view of This was also the view of This was also the view of This was also the view of
the the the the from the time of from the time of from the time of from the time of until until until until present present present present- -- -day day day day. .. .
Shaikh Muammad Ibn li al-Uthaimn concludes with:
The correct view is that the person who The correct view is that the person who The correct view is that the person who The correct view is that the person who abandons/ abandons/ abandons/ abandons/neglects neglects neglects neglects is a is a is a is a who is beyond the pale of Isl who is beyond the pale of Isl who is beyond the pale of Isl who is beyond the pale of Isl m, as is m, as is m, as is m, as is
clearly stated in the report by Ibn clearly stated in the report by Ibn clearly stated in the report by Ibn clearly stated in the report by Ibn Ab Ab Ab Ab tim tim tim tim in his in his in his in his Sunan Sunan Sunan Sunan: :: :
Ubdah ibn a Ubdah ibn a Ubdah ibn a Ubdah ibn a- -- -mit mit mit mit reported reported reported reported: : : : exhorted us: exhorted us: exhorted us: exhorted us: Do not Do not Do not Do not make make make make Sh Sh Sh Shirk irk irk irk with with with with and do not and do not and do not and do not leave leave leave leave
deliberately, for whoever deliberately, for whoever deliberately, for whoever deliberately, for whoever leaves leaves leaves leaves deliberately puts himself deliberately puts himself deliberately puts himself deliberately puts himself beyond the pale of Isl beyond the pale of Isl beyond the pale of Isl beyond the pale of Isl m mm m. .. .
Imm Ibn azm said that this view was reported from Umar, Abd Ar-Ramn ibn Auf, Mudh ibn Jabal, Ab
Hurairah, and others among the . He said:
We do not know of any We do not know of any We do not know of any We do not know of any opposing view opposing view opposing view opposing view among the among the among the among the . .. .
Al-Mundhir narrated this from him in at-Targhb wa t-Tarhb, and added more names from amongst the
: Abd ibn Masd, Abd ibn Abbs, Jbir ibn Abd , and Ab Dard . He further stated that apart
from the , there was also: Amad ibn anbal, Isq ibn Rhawaih, Abd ibn al-Mubrak, an-Nakha, al-
akam ibn Utaibah, Aiyb as-Sakhtayn, Ab Dwd a-iylis, Ab Bakr ibn Ab Shaibah, Zuhair ibn arb, and
others .
[ [[ [20 20 20 20] ]] ]

Imm Nr ad-Dn presents the following sayings from the in his Wi f Shar Mukhtaar al-
Khirq:
Umar ibn al-Khab said: There is There is There is There is no share in Isl no share in Isl no share in Isl no share in Isl m mm m for the one who does not pray. for the one who does not pray. for the one who does not pray. for the one who does not pray.
Al ibn Ab lib said: Wh Wh Wh Whoever does not pray is oever does not pray is oever does not pray is oever does not pray is a aa a . .. .
Ibn Masd said: The one who does not pray ha The one who does not pray ha The one who does not pray ha The one who does not pray has s s s no religion no religion no religion no religion. .. .

While both these views are authentic views and must be respected, the later view is clearly the stronger view due to
the of the . The were the greatest generation and understood meanings of the texts better
than those that came after them. Hence, it is upon us to follow their understanding and benefit from their .
This was also the opinion preferred by Shaikh li al-Fauzn in al-Mulakhkha al-Fiqh.
[ [[ [21 21 21 21] ]] ]

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This was also the conclusion reached by Shaikh Muammad Ibn li al-Uthaimn in his shar of Zd al-
Mustaqni where he wrote:
Im Im Im Imm A m A m A m A mad mad mad mad said that the one who does not pray because of laziness is a said that the one who does not pray because of laziness is a said that the one who does not pray because of laziness is a said that the one who does not pray because of laziness is a . . . . This is the more correct This is the more correct This is the more correct This is the more correct
view and is indicated by the view and is indicated by the view and is indicated by the view and is indicated by the of the Book of of the Book of of the Book of of the Book of and the and the and the and the of His of His of His of His , and by the words of the , and by the words of the , and by the words of the , and by the words of the Salaf Salaf Salaf Salaf
and the proper understanding. and the proper understanding. and the proper understanding. and the proper understanding.
[2 [2 [2 [22 22 2] ]] ]

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[ [[ [2 22 2] ]] ] al-Bukhr #16 & Muslim #8
[ [[ [3 33 3] ]] ] al-Bukhr #528 & Muslim #667
[ [[ [4 44 4] ]] ] Muslim #228
[ [[ [5 55 5] ]] ] At-Tirmidh #413; an-Nas #465 - graded as by Albn in al-Jmi #2573
[ [[ [6 66 6] ]] ] Ab Dwd #62
[ [[ [7 77 7] ]] ] al-Bukhr & Muslim
[ [[ [8 88 8] ]] ] Ab Dwd #4403; at- Tirmidh #1423; an-Nas #3432; Ibn Mjah #2041 - graded as by Albn in Ab
Dwd
[ [[ [9 99 9] ]] ] al-Bukhr #572 & Muslim #684
[ [[ [10 10 10 10] ]] ] Nail al-Aur Volume #2 - Page #34
[ [[ [11 11 11 11] ]] ] Amad #6689 & Ab Dwd #495 - graded as
[ [[ [12 12 12 12] ]] ] al-Bukhr #318
[ [[ [14 14 14 14] ]] ] al-Bukhr #504 & Muslim #85
[ [[ [15 15 15 15] ]] ] al-Bukhr #294 & Muslim #55
[ [[ [16 16 16 16] ]] ] Muslim #82
[ [[ [17 17 17 17] ]] ] Amad; Ab Dwd; an-Nas; Ibn Mjah; at-Tirmidh #2621 - graded as
[ [[ [18 18 18 18] ]] ] al-Bukhr & Muslim
[ [[ [19 19 19 19] ]] ] At-Tirmidh & al-kim who graded it according to the conditions of al-Bukhr & Muslim
[ [[ [20 20 20 20] ]] ] Rislah f ukm Trik a-alh
[ [[ [21 21 21 21] ]] ] Al-Mulakhkha al-Fiqh Volume #1- Page #72
[ [[ [22 22 22 22] ]] ] Shar al-Mumti al Zd al-Mustaqni Volume # 2 - Page #26
:
:
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- -- - T TT THE HE HE HE A AA ADH DH DH DHN N N N & && & I II IQ QQ QMAH MAH MAH MAH

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =

According to the , the (adhn proclamation, call to ) is the of accomplished by announcing the
time of , using phrases that have been narrated from the , in a specific and prescribed manner.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
V VV VIRTUES OF IRTUES OF IRTUES OF IRTUES OF THE THE THE THE

Ab Hurairah reported:
said: Were people to know the blessing Were people to know the blessing Were people to know the blessing Were people to know the blessings ss s of pronouncing of pronouncing of pronouncing of pronouncing the the the the and the standing in the first row, and the standing in the first row, and the standing in the first row, and the standing in the first row,
they would resort to d they would resort to d they would resort to d they would resort to drawing lots in o rawing lots in o rawing lots in o rawing lots in order to secure these privileges rder to secure these privileges rder to secure these privileges rder to secure these privileges; ;; ; were they were they were they were they to realize the reward of to realize the reward of to realize the reward of to realize the reward of
performing performing performing performing early, they would race for it; and were they to know the merits of early, they would race for it; and were they to know the merits of early, they would race for it; and were they to know the merits of early, they would race for it; and were they to know the merits of after nightfall ( after nightfall ( after nightfall ( after nightfall (I I I Ish sh sh sh ) and ) and ) and ) and
that of that of that of that of the dawn (Fajr) the dawn (Fajr) the dawn (Fajr) the dawn (Fajr) , they would come to t , they would come to t , they would come to t , they would come to them e hem e hem e hem even if they had to crawl. ven if they had to crawl. ven if they had to crawl. ven if they had to crawl.
[1] [1] [1] [1]

From this , it is understood that the
(muadhdhin caller of the ) would be blessed with such a great

reward, that if people fully understood this reward, they would compete with each other to gain such a reward.
Abd ibn Abd Ar-Ramn reported:
Ab Ab Ab Ab Sa Sa Sa Sa d d d d a aa al ll l- -- -Kh Kh Kh Khudr udr udr udr said to me: said to me: said to me: said to me: I see that you like living among your sheep in I see that you like living among your sheep in I see that you like living among your sheep in I see that you like living among your sheep in the the the the wilderness. wilderness. wilderness. wilderness. So So So So
whenever you are with your sheep or in whenever you are with your sheep or in whenever you are with your sheep or in whenever you are with your sheep or in the the the the wilderness wilderness wilderness wilderness, ,, , and you want to call and you want to call and you want to call and you want to call the the the the , , , , you should raise yo you should raise yo you should raise yo you should raise your voice ur voice ur voice ur voice, ,, ,
because because because because whoever hears whoever hears whoever hears whoever hears the the the the , whether a human , whether a human , whether a human , whether a human, ,, , jinn jinn jinn jinn, ,, , or any other creature, will testify for you on the Day of or any other creature, will testify for you on the Day of or any other creature, will testify for you on the Day of or any other creature, will testify for you on the Day of
Resurrection Resurrection Resurrection Resurrection. .. . Ab Ab Ab Ab Sa Sa Sa Sa d d d d then a then a then a then added: dded: dded: dded: I heard this from I heard this from I heard this from I heard this from . . . .
[2] [2] [2] [2]

Once again, points out the great reward that the is entitled to. Therefore, those who are blessed by
to call the people to will have everything testify on their behalf on the Day of Judgment.
In the light of these and many others like it, Shaikh Muammad Ibn li al-Uthaimn came to the
conclusion that calling the is more virtuous than leading the or calling the (iqmah raising, lifting-up; second
call to , indicating the imminent beginning of the ).
[3] [3] [3] [3]

Lesson #18
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= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
R RR RULINGS ULINGS ULINGS ULINGS & && & M MM METHOD OF ETHOD OF ETHOD OF ETHOD OF & && &

P PP PRESCRIBED RESCRIBED RESCRIBED RESCRIBED T TT TIMES IMES IMES IMES O OO OF F F F : :: :
They are prescribed for the five d They are prescribed for the five d They are prescribed for the five d They are prescribed for the five daily aily aily aily that are that are that are that are and not and not and not and not prescribed for prescribed for prescribed for prescribed for anything anything anything anything other than that other than that other than that other than that. .. .
Thus it is understood that the is legislated for the five daily , as well as what takes their place (such as the
Friday ). Other than this, the is not prescribed for any other (such as the that are , funeral , or
the d ).
Shaikh Abd ibn umaid said:
"It was not narrated that when It was not narrated that when It was not narrated that when It was not narrated that when stood up to pray any stood up to pray any stood up to pray any stood up to pray any that was that was that was that was , he , he , he , he gave gave gave gave th th th the ee e or or or or the the the the . . . .
The The The The a aa and nd nd nd the the the the are are are are only for the only for the only for the only for the that are that are that are that are . . . . As for As for As for As for the Tar the Tar the Tar the Tarw w w w, , , , Witr Witr Witr Witr, ,, , and other and other and other and other that are that are that are that are , there is , there is , there is , there is
no no no no n nn nor or or or , as the , as the , as the , as the have stated have stated have stated have stated and as is the and as is the and as is the and as is the of of of of and the and the and the and the Kh Kh Kh Khulaf ulaf ulaf ulaf a aa ar rr r- -- -R RR R sh sh sh shid id id id n n n n . .. .
[4] [4] [4] [4]

O OO OF F F F W WW WOMEN OMEN OMEN OMEN: :: :
Then continues:
It is prescr It is prescr It is prescr It is prescribed for men and not for women ibed for men and not for women ibed for men and not for women ibed for men and not for women. .. .
Shaikh Abd Al-Azz ibn Abd ibn Bz was asked whether it was for a woman to recite the and the
for or not. He replied:
It is It is It is It is not pres not pres not pres not prescribed for women cribed for women cribed for women cribed for women to pronounce to pronounce to pronounce to pronounce the the the the or or or or the the the the for for for for , rather that is for men. , rather that is for men. , rather that is for men. , rather that is for men. Neither Neither Neither Neither the the the the nor nor nor nor
the the the the is prescribed for women, rather they should pray without is prescribed for women, rather they should pray without is prescribed for women, rather they should pray without is prescribed for women, rather they should pray without the the the the or or or or the the the the . .. .
[5] [5] [5] [5]

The for this is based upon the mauqf that is :
Ibn Umar said: There is There is There is There is no no no no n nn nor or or or for women for women for women for women. .. .
[6] [6] [6] [6]

This is also an issue regarding which the four well-known have an upon. It is related in the renowned book of the
Anf, Badi a-ani:
It is It is It is It is not not not not for a woman t for a woman t for a woman t for a woman to give o give o give o give the the the the , according , according , according , according to all the reports. to all the reports. to all the reports. to all the reports.
[7] [7] [7] [7]

It is reported in the famous book of the Mlikyah, Mawhib al-Jall:
Th Th Th The e e e of a woman is of a woman is of a woman is of a woman is not valid not valid not valid not valid. .. .
[8] [8] [8] [8]

Imm ash-Shfi wrote in his prominent book al-Umm:
A woman A woman A woman A woman should not give should not give should not give should not give the the the the , and if she gives , and if she gives , and if she gives , and if she gives the the the the for men, her for men, her for men, her for men, her is not valid. is not valid. is not valid. is not valid.
[9] [9] [9] [9]

It is reported in the recognized book of the , al-Inf:
T TT The he he he of a woman is of a woman is of a woman is of a woman is not valid not valid not valid not valid. .. .
[10] [10] [10] [10]

Lesson #18
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In fact, the of Islm have an that women should not give the . The great , writes in his
masterpiece al-Mughn:
We know of We know of We know of We know of no no no no between the between the between the between the (on this point) (on this point) (on this point) (on this point). .. .
[11] [11] [11] [11]

This has been reported as the opinion of many of the well-known of , as it was reported:
Ibn Umar and Anas said: There is no There is no There is no There is no n nn nor or or or for for for for women women women women. .. .
[12] [12] [12] [12]

Having stated that, some of the of Islm did allow a woman to give the if she is praying in a of only
women and no non-maram man can hear her voice.
Shaikh Muammad Ibn li al-Uthaimn was asked whether there was an for women when they gather
to perform . He answered:
If they call a If they call a If they call a If they call an nn n , there is no objection to it , there is no objection to it , there is no objection to it , there is no objection to it. I . I . I . If they leave it, there is no sin u f they leave it, there is no sin u f they leave it, there is no sin u f they leave it, there is no sin upon them. This is pon them. This is pon them. This is pon them. This is because because because because the the the the
and and and and the the the the are are are are only only only only upon men upon men upon men upon men. .. .
[13] [13] [13] [13]

While other maintained that regardless if a woman prays in with only women, she should not call the or the
. This was the opinion of Shaikh Abd Al-Azz ibn Abd ibn Bz who said:
It is It is It is It is not legally sanctioned for women not legally sanctioned for women not legally sanctioned for women not legally sanctioned for women to give to give to give to give the the the the or or or or the . .. . That is something That is something That is something That is something sanctioned for men only sanctioned for men only sanctioned for men only sanctioned for men only. .. .
[14] [14] [14] [14]

The safest view is that women should not give the nor the , and this is the opinion of the as stated by Shaikh
Muammad Ibn li al-Uthaimn in Shar al-Mumti al Zd al-Mustaqni.
[15] [15] [15] [15]

M MM METHOD ETHOD ETHOD ETHOD O OO OF F F F : :: :
Then continues with:
T TT The he he he is is is is 15 15 15 15 lines and lines and lines and lines and the the the the is is is is 11 11 11 11 lines lines lines lines. .. .
Abd ibn Zaid reported: When When When When ordered that a bell should be made so that it could be struck ordered that a bell should be made so that it could be struck ordered that a bell should be made so that it could be struck ordered that a bell should be made so that it could be struck
to call the people to to call the people to to call the people to to call the people to , a man walked around me whilst I was sleeping (in a dream), carrying a bell in his hand. , a man walked around me whilst I was sleeping (in a dream), carrying a bell in his hand. , a man walked around me whilst I was sleeping (in a dream), carrying a bell in his hand. , a man walked around me whilst I was sleeping (in a dream), carrying a bell in his hand. I I I I
said: said: said: said: O O O Oh hh h slave of slave of slave of slave of ! !! ! W WW Will you sell this bell? ill you sell this bell? ill you sell this bell? ill you sell this bell? He asked He asked He asked He asked: :: : What will you do with it? What will you do with it? What will you do with it? What will you do with it? I I I I answered: answered: answered: answered: We will We will We will We will
call the people to call the people to call the people to call the people to (with it) (with it) (with it) (with it). . . . He He He He responded: responded: responded: responded: Shall I not tell you of something better than that? Shall I not tell you of something better than that? Shall I not tell you of something better than that? Shall I not tell you of something better than that? I I I I acceded: acceded: acceded: acceded:
Yes. Yes. Yes. Yes. He He He He said: said: said: said: Say: Say: Say: Say:

( (( ( A AA Akbar kbar kbar kbaru uu u L LL L- -- -L LL LHU HU HU HU A AA Akbar kbar kbar kbar! ! ! ! Akbaru L Akbaru L Akbaru L Akbaru L- -- -L LL LHU Akbar! A HU Akbar! A HU Akbar! A HU Akbar! Ash sh sh shhadu a hadu a hadu a hadu a l ll l- -- -l ll l ilh ilh ilh ilha aa a ill ill ill illa L a L a L a L- -- -L LL LH! H! H! H! A AA Ash sh sh shhadu a l hadu a l hadu a l hadu a l- -- -l ll l ilha illa L ilha illa L ilha illa L ilha illa L- -- -L LL LH H H H! ! ! !
A AA Ash sh sh shhadu hadu hadu hadu anna Mu anna Mu anna Mu anna Mu ammada ammada ammada ammada r rr r- -- -R RR Ras as as asl l l lu L u L u L u L- -- -L LL LH! H! H! H! A AA Ash sh sh shhadu anna Mu hadu anna Mu hadu anna Mu hadu anna Muammada r ammada r ammada r ammada r- -- -Ras Ras Ras Raslu L lu L lu L lu L- -- -L LL LH! H! H! H! a aa ai ii iya ya ya ya ala ala ala ala - -- - al al al alh h h h! !! !
aiya ala aiya ala aiya ala aiya ala - -- -alh! aiya alh! aiya alh! aiya alh! aiya ala ala ala ala l ll l- -- -F FF Fal al al al ! aiya ala l ! aiya ala l ! aiya ala l ! aiya ala l- -- -Fal Fal Fal Fal ! ! ! ! Akbaru L Akbaru L Akbaru L Akbaru L- -- -L LL LHU Akbar! HU Akbar! HU Akbar! HU Akbar! L LL L ilha illa L ilha illa L ilha illa L ilha illa L- -- -L LL LH! H! H! H!
--- --- --- ---
is is is is THE GREATEST THE GREATEST THE GREATEST THE GREATEST is is is is THE GREATEST THE GREATEST THE GREATEST THE GREATEST! ! ! ! is is is is THE GREATEST THE GREATEST THE GREATEST THE GREATEST is is is is THE GREATEST THE GREATEST THE GREATEST THE GREATEST! ! ! ! I bare witness that there is I bare witness that there is I bare witness that there is I bare witness that there is
none worthy of worship except none worthy of worship except none worthy of worship except none worthy of worship except ! I bare witness that there is non ! I bare witness that there is non ! I bare witness that there is non ! I bare witness that there is none worthy of worship except e worthy of worship except e worthy of worship except e worthy of worship except ! I bare witness ! I bare witness ! I bare witness ! I bare witness
that Mu that Mu that Mu that Muammad is the Messenger of ammad is the Messenger of ammad is the Messenger of ammad is the Messenger of ! I bare witness that Mu ! I bare witness that Mu ! I bare witness that Mu ! I bare witness that Muammad is the Messenger of ammad is the Messenger of ammad is the Messenger of ammad is the Messenger of ! Come to the ! Come to the ! Come to the ! Come to the ! ! ! !
Come to the Come to the Come to the Come to the ! Come to the Success! Come to the Success! ! Come to the Success! Come to the Success! ! Come to the Success! Come to the Success! ! Come to the Success! Come to the Success! is is is is THE GREATEST THE GREATEST THE GREATEST THE GREATEST is is is is THE GREATEST THE GREATEST THE GREATEST THE GREATEST! ! ! ! There is There is There is There is
none worthy of worship except none worthy of worship except none worthy of worship except none worthy of worship except ! !! !) )) ). . . .

Lesson #18
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Then he went a short distance away from me and said: Then he went a short distance away from me and said: Then he went a short distance away from me and said: Then he went a short distance away from me and said: And when the And when the And when the And when the is about to begin say: is about to begin say: is about to begin say: is about to begin say:

( (( ( Akbaru L Akbaru L Akbaru L Akbaru L- -- -L LL LHU Akbar! A HU Akbar! A HU Akbar! A HU Akbar! Ash sh sh shhadu a l hadu a l hadu a l hadu a l- -- -l ll l ilha illa L ilha illa L ilha illa L ilha illa L- -- -L LL LH! A H! A H! A H! Ash sh sh shhadu anna Mu hadu anna Mu hadu anna Mu hadu anna Muammada r ammada r ammada r ammada r- -- -Ras Ras Ras Raslu L lu L lu L lu L- -- -L LL LH! H! H! H! aiya ala aiya ala aiya ala aiya ala - -- -alh! alh! alh! alh!
aiya ala l aiya ala l aiya ala l aiya ala l- -- -Fal Fal Fal Fal ! Qad Qmati ! Qad Qmati ! Qad Qmati ! Qad Qmati - -- -alh! Qad Q alh! Qad Q alh! Qad Q alh! Qad Qmati mati mati mati - -- -alh! alh! alh! alh! Akbaru L Akbaru L Akbaru L Akbaru L- -- -L LL LHU Akbar! L ilha illa L HU Akbar! L ilha illa L HU Akbar! L ilha illa L HU Akbar! L ilha illa L- -- -L LL LH! H! H! H!
--- --- --- ---
is THE GREATEST is THE GREATEST is THE GREATEST is THE GREATEST is THE GREATEST! I bare witness that there is none worthy of worship except is THE GREATEST! I bare witness that there is none worthy of worship except is THE GREATEST! I bare witness that there is none worthy of worship except is THE GREATEST! I bare witness that there is none worthy of worship except ! I bare ! I bare ! I bare ! I bare
witness that Mu witness that Mu witness that Mu witness that Muammad is the Messenger of ammad is the Messenger of ammad is the Messenger of ammad is the Messenger of ! Come to the ! Come to the ! Come to the ! Come to the ! Come to the Succes ! Come to the Succes ! Come to the Succes ! Come to the Success! s! s! s! The The The The has been has been has been has been
established established established established! ! ! ! The The The The has been established! has been established! has been established! has been established! is THE GREATEST is THE GREATEST is THE GREATEST is THE GREATEST is THE GREATEST! There is none worthy of is THE GREATEST! There is none worthy of is THE GREATEST! There is none worthy of is THE GREATEST! There is none worthy of
worship except worship except worship except worship except !). !). !). !).
The following morning, I went to The following morning, I went to The following morning, I went to The following morning, I went to and told him what I had seen. and told him what I had seen. and told him what I had seen. and told him what I had seen. He He He He said: said: said: said: This is a true This is a true This is a true This is a true dream dream dream dream, , , , . .. .
Go to Bil Go to Bil Go to Bil Go to Bill l l l and teach him what you saw, for he has a more melodious voice than you. and teach him what you saw, for he has a more melodious voice than you. and teach him what you saw, for he has a more melodious voice than you. and teach him what you saw, for he has a more melodious voice than you. So I went to So I went to So I went to So I went to Bil Bil Bil Bill l l l
and taught him, and he gave the and taught him, and he gave the and taught him, and he gave the and taught him, and he gave the . . . . Umar ibn al Umar ibn al Umar ibn al Umar ibn al- -- -Kh Kh Kh Kha aa a b b b b heard that in his house and he came out, heard that in his house and he came out, heard that in his house and he came out, heard that in his house and he came out,
dragging his lower g dragging his lower g dragging his lower g dragging his lower garment and saying arment and saying arment and saying arment and saying: :: : By By By By the One Who sent you with the T the One Who sent you with the T the One Who sent you with the T the One Who sent you with the Truth ruth ruth ruth , I saw the same as , I saw the same as , I saw the same as , I saw the same as
he saw! he saw! he saw! he saw! thereafter s thereafter s thereafter s thereafter said aid aid aid: :: : To To To To be be be be all all all all praise. praise. praise. praise.
[16] [16] [16] [16]

This and comprehensive describes the as being 15 lines and the as being 11.
As for the being 15 lines, this is the opinion of Imm Ab anfah and Imm Amad ibn anbal . While
according to Imm Mlik , the is 17 lines, with the difference being that one starts by only reciting
twice (as opposed to four times), then one would recite the Shahdatn to himself before saying them out-loud (four
extra lines), and thereafter continue with the in the same manner.
According to Imm ash-Shfi , the is 19 lines, with the difference being that one starts by reciting
four times (as opposed to two times as Imm Mlik holds), then one would recite the Shahdatn to himself
before saying them out-loud (four extra lines), and thereafter continue with the in the same manner.
What is well-known throughout the lands and the opinion of the majority of the is that the is 15 lines,
while all these forms have been narrated in that are , hence they would all be .
As for the being 11 lines, this is the opinion of the majority of the , including Imm ash-Shfi, Imm Amad
ibn anbal, and one of the opinions reported from Imm Mlik . Another opinion narrated as being from
Imm Mlik is that the is 10 lines with the phrase said only once. This was based upon the
practice of the people of Madnah, but many outstanding Mlik such as al-fi Ibn Abd Al-Barr
disagreed, stating that there was no to support this method.
While Imm Ab anfah disagreed with the majority and held that the is 17 lines. This is the opinion of
the Anf and their is the that is :
Ab Madhrah said: taught me taught me taught me taught me the the the the with with with with 19 19 19 19 phrases and phrases and phrases and phrases and the the the the wi wi wi with th th th 1 11 17 77 7. .. .
[17] [17] [17] [17]

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This is used as for the Anf in regards to the even though the method of the mentioned in this
is not accepted by the Anf; rather it is in accordance with the Shawfi. The Anf also use as a narration
reported by Ibn Ab Shaibah on the authority of Ibn Ab Lail where it mentioned that the and the
are in pairs.
[18] [18] [18] [18]
There is a missing link in the sanad of this since Ibn Ab Lail did not mention which
he heard the from, yet the rest of the sanad of the is .
Since all these methods have and sources, they would all be considered as . Yet the method with the most
and numerous reported on the issue and the only method reported from al-Bukhr is that the is
15 lines and the is 11.
It is also reported:
Anas said: People suggested the fire and the bell (as means of calling people to People suggested the fire and the bell (as means of calling people to People suggested the fire and the bell (as means of calling people to People suggested the fire and the bell (as means of calling people to ) and by that they ) and by that they ) and by that they ) and by that they
mentioned the Jews and the Chri mentioned the Jews and the Chri mentioned the Jews and the Chri mentioned the Jews and the Christians. stians. stians. stians. Then Bil Then Bil Then Bil Then Bil l l l l was ordered to pronounce was ordered to pronounce was ordered to pronounce was ordered to pronounce the the the the for the for the for the for the by saying by saying by saying by saying
its wordings twice, and its wordings twice, and its wordings twice, and its wordings twice, and the by by by by saying its wordings once saying its wordings once saying its wordings once saying its wordings once. .. .
[19] [19] [19] [19]

This is supported by three additional narrations from al-Bukhr.
[20] [20] [20] [20]
There are also numerous other that
are which further corroborate this opinion including the that is , which is narrated by Abd ibn Zaid
quoted earlier (reference note [16]). This is what is known as the of Bill and this is what is accepted
as the preferred method by the .

C CC CONDITIONS ONDITIONS ONDITIONS ONDITIONS O OO OF F F F : :: :
Then continues:
The The The The should be someone who is trustworthy, should have a loud voice should be someone who is trustworthy, should have a loud voice should be someone who is trustworthy, should have a loud voice should be someone who is trustworthy, should have a loud voice, ,, , and should be well and should be well and should be well and should be well- -- -acquainted with acquainted with acquainted with acquainted with
the times for the times for the times for the times for . .. .
Since the is a major responsibility, it should be entrusted to one who will fulfill this responsibility properly. As for having
a loud voice, this is something confirmed by the that is :
Abd ibn Zaid reported that he was told by : Go to Bil Go to Bil Go to Bil Go to Bill l l l and t and t and t and teach him what you saw, each him what you saw, each him what you saw, each him what you saw,
for he has a for he has a for he has a for he has a more melodious voice more melodious voice more melodious voice more melodious voice than you. than you. than you. than you.
[16] [16] [16] [16]

Then continues with:
And it is And it is And it is And it is that the that the that the that the is standing, in a state of is standing, in a state of is standing, in a state of is standing, in a state of , on a raised place , on a raised place , on a raised place , on a raised place, ,, , and facing the Qiblah and facing the Qiblah and facing the Qiblah and facing the Qiblah. .. .
As for standing, this is clear from the that is narrated by Imm Muslim :
said to Bill : Stand up Stand up Stand up Stand up and call and call and call and call the the the the
[21] [21] [21] [21]

As for being in a state of , this is based upon the :
Ab Hurairah said: The one who does not have The one who does not have The one who does not have The one who does not have , ,, , should should should should not not not not call call call call the the the the . .. .

[22] [22] [22] [22]
This is in its marf form, but it was authenticated in mauqf form on the authority of Ab Hurairah .
[23] [23] [23] [23]

Lesson #18
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Shaikh Abd Al-Azz ibn Abd ibn Bz was asked whether it was correct to give the and the when one
does not have . He answered:
All p All p All p All praise raise raise raise is for is for is for is for . . . . It is correct It is correct It is correct It is correct to give to give to give to give the the the the and and and and the the the the when one does not have when one does not have when one does not have when one does not have , but , but , but , but it is it is it is it is for the for the for the for the
one calling one calling one calling one calling the the the the and and and and the the the the to have to have to have to have .
[24] [24] [24] [24]

As for standing on a raised place, this was the practice of Bill , since this was a means of the sound of the to
reach further.
As for facing the Qiblah, Imm Bah ad-Dn al-Maqdis explains in al-Uddah Shar al-Umdah:
There is There is There is There is an an an an of the of the of the of the that that that that the the the the should face the Qiblah should face the Qiblah should face the Qiblah should face the Qiblah. . . . This was the practice of all those who called This was the practice of all those who called This was the practice of all those who called This was the practice of all those who called the the the the in in in in
the time of the time of the time of the time of . .. .
[25] [25] [25] [25]

continues:
When the When the When the When the reaches the words reaches the words reaches the words reaches the words

, h , h , h , he turns to the right and e turns to the right and e turns to the right and e turns to the right and left without moving his left without moving his left without moving his left without moving his
feet feet feet feet while putting while putting while putting while putting his fingers in his ears his fingers in his ears his fingers in his ears his fingers in his ears. .. .
As for turning ones head to the right while saying
and turning ones head to the left while saying
,
this has been authentically reported in al-Bukhr and Muslim.
[26] [26] [26] [26]

As for putting the fingers in the ears, this is based upon the that is :
Bill said: I put my index fingers into my ears I put my index fingers into my ears I put my index fingers into my ears I put my index fingers into my ears and called and called and called and called the the the the . .. .
[27] [27] [27] [27]

V VV VARIANCE ARIANCE ARIANCE ARIANCE O OO OF F F F : :: :
continues with:
One is leisurely in One is leisurely in One is leisurely in One is leisurely in the the the the and hastens and hastens and hastens and hastens the the the the . .. .
One should recite the words of the in a slow and clear manner while one may rush the . This is based on the :
said to Bill : Oh Bil Oh Bil Oh Bil Oh Bill l l l! !! ! W WW When you call hen you call hen you call hen you call the the the the , ,, , take take take take your time your time your time your time, ,, , but but but but hasten hasten hasten hasten the the the the . .. .
[28] [28] [28] [28]

V VV VARIANCE ARIANCE ARIANCE ARIANCE O OO OF F F F F FF FAJR AJR AJR AJR : :: :
continues:
In In In In the the the the for Fajr for Fajr for Fajr for Fajr, ,, , one should say one should say one should say one should say: :: :

(a (a (a (a - -- - al al al altu tu tu tu kh kh kh kha aa ai ii iru ru ru ru m mm m- -- -min min min mina aa a n nn n- -- -na na na nau uu um mm m
--- --- --- ---
the the the the is better than the sleep!) is better than the sleep!) is better than the sleep!) is better than the sleep!)
after saying after saying after saying after saying

. . . .
Ab Madhrah said: I I I I would would would would give give give give the the the the for for for for and and and and in the first in the first in the first in the first of Fajr I of Fajr I of Fajr I of Fajr I would would would would say say say say

. . . .
[29] [29] [29] [29]

Lesson #18
Page #7
www.ibnfarooq.com
further elaborates:
It is not It is not It is not It is not to give to give to give to give the the the the before the time before the time before the time before the time of of of of that that that that , ,, , except for Fajr based upon the saying of except for Fajr based upon the saying of except for Fajr based upon the saying of except for Fajr based upon the saying of : :: :
Bil Bil Bil Bill l l l calls the calls the calls the calls the while it is st while it is st while it is st while it is still night, so eat and drink until Ibn Umm Ma ill night, so eat and drink until Ibn Umm Ma ill night, so eat and drink until Ibn Umm Ma ill night, so eat and drink until Ibn Umm Mak kk kt tt tm m m m gives gives gives gives the the the the , for he , for he , for he , for he
does not give does not give does not give does not give the the the the until the time for until the time for until the time for until the time for Fajr Fajr Fajr Fajr arrives arrives arrives arrives. .. .
The that is being referenced here by has been reported by Ibn Umar and ishah .
[30] [30] [30] [30]

According to Ibn Mundhir , there is an of the that one may not call the for a until its time except of Fajr.
Many of the hold that there are in-fact two Adhns for Fajr. The first is just before dawn; this is for those who are
awake performing the of Qiym al-Lail to give them a notification for them to either rest for Fajr or have food if
they intend to fast the next day; also for those who are asleep in order that they may wake-up and be ready for Fajr.
The second is at the actual time of Fajr; this is to indicate the appropriate time and to call people to the , among
other benefits of the .

R RR RESPONSE ESPONSE ESPONSE ESPONSE T TT TO O O O : :: :
finishes the chapter on the and the with:
It is It is It is It is for the one who hears for the one who hears for the one who hears for the one who hears the the the the to repeat what to repeat what to repeat what to repeat what the the the the says says says says, because of , because of , because of , because of the saying of the saying of the saying of the saying of : :: :
"If you hear "If you hear "If you hear "If you hear the the the the , say , say , say , say ( (( (repeat repeat repeat repeat) )) ) a aa as he says s he says s he says s he says. . . .
This is reported in al-Bukhr and Muslim. Repeating the words of the is by of the .
There is one point that the should know: the one who hears the should repeat the words of the ,
except for when the says
and
; the appropriate thing to say that point is:

(l aula wa l qwata ill bi L-LH
---
there is no might nor power except with )
This is clear from the that is :
Umar ibn al-Khab reported that said: If If If If the the the the says says says says
and one of you and one of you and one of you and one of you responds responds responds responds

; ; ; ; then he says then he says then he says then he says
and you and you and you and you respond respond respond respond
and and and and

you you you you respond respond respond respond
; ;; ; then he says then he says then he says then he says

; then he says ; then he says ; then he says ; then he says
; then he ; then he ; then he ; then he

says says says says
and one of and one of and one of and one of you you you you responds responds responds responds
; ;; ; (saying all this sincerely) (saying all this sincerely) (saying all this sincerely) (saying all this sincerely) from the heart, he from the heart, he from the heart, he from the heart, he will enter Paradise will enter Paradise will enter Paradise will enter Paradise. .. .
[31] [31] [31] [31]

As for the , the majority of are of the view that the comes under the same rulings as the , and it is
to repeat the one who recites it.
It is stated in al-Mausah al-Fiqhyah:
The same applies with regard to the one who recites The same applies with regard to the one who recites The same applies with regard to the one who recites The same applies with regard to the one who recites the the the the . .. . The A The A The A The A n nn nf, f, f, f, Sh Sh Sh Shaw aw aw awf f f fi ii i, , , , and and and and all all all all clearly stated that clearly stated that clearly stated that clearly stated that
it is it is it is it is to repeat the wording to repeat the wording to repeat the wording to repeat the wording of the of the of the of the as is done with as is done with as is done with as is done with the the the the . .. .
[32] [32] [32] [32]

Lesson #18
Page #8
www.ibnfarooq.com
This has been stated as the opinion of the Anf in the reliable book of anaf , ad-Durr al-Mukhtr.
[33] [33] [33] [33]
This is
also the opinion of the Shfi as stated by Imm an-Nawaw in al-Majm.
[34] [34] [34] [34]
It was also recorded by
as the opinion of the in al-Mughn.
[35] [35] [35] [35]

A question may arise in the mind of the as to whether one can add anything to the words of the or the .
One may notice that in many of the countries populated by Muslims, people add phrases such as

(may the Salutations and Peace be upon the Messenger of ) or
(Al is the friend of ) with the . The

of Islm have from the past and present have clearly stated that adding anything to the or the is a (bidah
reprehensible innovation, heretical doctrine, heresy) that should be condemned. The great of Islm al-fi Ibn ajar
al-Asqaln wrote in his famous Shar of al-Bukhr:
The wording taught to us The wording taught to us The wording taught to us The wording taught to us by by by by are ta are ta are ta are tau uu uq qq qf f f f (one of those acts of (one of those acts of (one of those acts of (one of those acts of that that that that must be done as prescribed in must be done as prescribed in must be done as prescribed in must be done as prescribed in
the texts with no room for ijtih the texts with no room for ijtih the texts with no room for ijtih the texts with no room for ijtihd) and they have special characteristics that d) and they have special characteristics that d) and they have special characteristics that d) and they have special characteristics that can can can can not not not not be subject to be subject to be subject to be subject to . .. .
[36] [36] [36] [36]

Imm Ibn Jauz also condemned any addition to the in famous book Talbs Ibls.
[37] [37] [37] [37]

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =

Here is a useful summary paraphrased from Zd al-Mustaqni of Imm al-ajjw :

It is for the to:
have a loud and beautiful voice be trustworthy be knowledgeable of the times

The is 15 lines and the is 11 lines.

The should be:
( (( (1 11 1) )) ) clearly recited
( (( (2 22 2) )) ) recited from an elevated place
( (( (3 33 3) )) ) recited while in a state of
( (( (4 44 4) )) ) recited facing the Qiblah
( (( (5 55 5) )) ) recited with the index fingers in the ears
( (( (6 66 6) )) ) recited without turning ones back to the Qiblah
( (( (7 77 7) )) ) recited facing to the right and left when saying
and

respectively
( (( (8 88 8) )) ) in Fajr the wording
is added twice

The is 11 lines and unlike the , it is read rapidly. It is also that whoever calls the also calls the .

Lesson #18
Page #9
www.ibnfarooq.com
Required for the to be valid is for it:
( (( (1 11 1) )) ) to be recited in order
( (( (2 22 2) )) ) to be recited consecutively
( (( (3 33 3) )) ) to be recited by a male who is
( (( (4 44 4) )) ) to be recited after the time of that having arrived (except for Fajr)

The is valid even if the one who recites it makes some mistakes in pronunciation.
If one is joining two , there will be one and two Iqmahs (one for each that is ).

It is for one who hears the to:
( (( (1 11 1) )) ) to quietly repeat the words of the ( (( (2 22 2) )) ) to recite
after both

and

( (( (3 33 3) )) ) to recite any between the and the (especially those mentioned in the ) and also send salutations on
:
:
Lesson #16
Page #10
www.ibnfarooq.com


[ [[ [1 11 1] ]] ] al-Bukhr #589 & Muslim #877
[ [[ [2 22 2] ]] ] al-Bukhr #583
[ [[ [3 33 3] ]] ] Shar al-Mumti al Zd al-Mustaqni Volume #2 - Page #46
[ [[ [4 44 4] ]] ] Fatw Samah ash-Shaikh Abd ibn umaid Page #114
[ [[ [5 55 5] ]] ] Majm Fatw wa Maqlt Mutanawwiah Volume #10 - Page #356
[ [[ [6 66 6] ]] ] Al-Baihaq #1959 & he said its sanad is
[ [[ [7 77 7] ]] ] Badi a-ani Volume #1 - Page #411
[ [[ [8 88 8] ]] ] Mawhib al-Jall Volume #2 - Page #87
[ [[ [9 99 9] ]] ] Al-Umm Volume #1 - Page #84
[ [[ [12 12 12 12] ]] ] Muannaf Abd Ar-Razzq #5022 & Ibn Mundhir #1222 & 1227
[ [[ [13 13 13 13] ]] ] Fatw Islmyah Volume #2 - Page #133
[ [[ [14 14 14 14] ]] ] Islmic Fatw Regarding Women Page #102
[ [[ [15 15 15 15] ]] ] Shar al-Mumti al Zd al-Mustaqni Volume # 2 - Page #44
[ [[ [16 16 16 16] ]] ] Amad #15881 & Ab Dwd #499; classed as by Ibn Khuzaimah Volume #1 - #191 & Ibn ibbn Volume #1 - #572; at-
Tirmidh said that al-Bukhr deemed it as it says in Sunan al-Baihaq Volume #1 - #390; graded as by Albn in Ab
Dwd
[ [[ [17 17 17 17] ]] ] Ab Dwd #474 graded as by Albn in Ab Dwd
[ [[ [18 18 18 18] ]] ] Nab ar-Ryah f Takhrj Adth al-Hidyah
[ [[ [19 19 19 19] ]] ] al-Bukhr #578
[ [[ [20 20 20 20] ]] ] al-Bukhr #580, 581, & 582
[ [[ [21 21 21 21] ]] ] Muslim #735
[ [[ [22 22 22 22] ]] ] Jmi at-Tirmidh #184; graded as in Marf form
[ [[ [23 23 23 23] ]] ] Jmi at-Tirmidh #185; authenticated by at-Tirmidh as Mauqf
[ [[ [24 24 24 24] ]] ] Majm Fatw Shaikh Abd Al-Azz ibn Bz Volume #10 - Page #338
[ [[ [26 26 26 26] ]] ] al-Bukhr #607 & Muslim #1014
[ [[ [27 27 27 27] ]] ] Ab Dwd & Ibn ibbn in his
[ [[ [28 28 28 28] ]] ] Jmi at-Tirmidh #180
[ [[ [29 29 29 29] ]] ] Ab Dwd #500; graded as by Albn in Ab Dwd
[ [[ [30 30 30 30] ]] ] al-Bukhr #1919 & Muslim #1092
[ [[ [31 31 31 31] ]] ] Muslim #385
[ [[ [32 32 32 32] ]] ] Al-Mausah al-Fiqhyah Volume #18 - Page #250
[ [[ [33 33 33 33] ]] ] Ad-Durr al-Mukhtr Volume #1 - Page #431
[ [[ [34 34 34 34] ]] ] Al-Majm Volume #3 - Page #122-123
[ [[ [36 36 36 36] ]] ] Fat al-Br Volume #11 - Page #112
[ [[ [37 37 37 37] ]] ] Talbs Ibls - Page #157

:
:
Lesson #19
Page #1
www.ibnfarooq.com

T TT THE HE HE HE P PP PRE RE RE RECONDITION CONDITION CONDITION CONDITIONS SS S OF OF OF OF

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =

(shur - conditions, preconditions, necessary elements) is the plural of (shar - singular of ), which can be
literally translated as signs. In the terminology of , it means an element that is essential, without which,
the related is unacceptable.
Therefore, the for being valid refers to those essentials elements upon which the validity of depends. If
any of these are not present, then is invalidated as a result.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
#1 #1 #1 #1 F FF FROM ROM ROM ROM

These These These These are six are six are six are six. .. . The first The first The first The first is is is is: : : : from from from from . This is . This is . This is . This is because of the saying of because of the saying of because of the saying of because of the saying of : :: :
does n does n does n does not accept the ot accept the ot accept the ot accept the of one of you if he becomes ritually impure, unless he of one of you if he becomes ritually impure, unless he of one of you if he becomes ritually impure, unless he of one of you if he becomes ritually impure, unless he does does does does . . . .
Therefore, the first for a persons to be valid is from . This is of two types:
(adath akbar major

impurity) and (adath aghar minor impurity). includes and sexual intercourse; to attain
from requires . includes anything from the (such as passing of wind and deep sleep); to
attain from requires . This is proven from , the of the , and the of the .

The from is:
o X W RQ P O N M L K J I H GF ED C B A n :
The Most High says in : Oh you who have believed! Oh you who have believed! Oh you who have believed! Oh you who have believed! When you rise to (per When you rise to (per When you rise to (per When you rise to (perform) form) form) form) , wash your faces and your , wash your faces and your , wash your faces and your , wash your faces and your
forearms to the elbows and wipe over your heads and wash your feet to the ankles . . . forearms to the elbows and wipe over your heads and wash your feet to the ankles . . . forearms to the elbows and wipe over your heads and wash your feet to the ankles . . . forearms to the elbows and wipe over your heads and wash your feet to the ankles . . . (Srah al-Midah (5) : 6)

Lesson #19
Page #2
www.ibnfarooq.com
Hence, places the of performing for the one who intends to offer .

The from the is the that is narrated in the two most books of :
said: does not accept the does not accept the does not accept the does not accept the of one of you if he becomes ritually impure, unless he performs of one of you if he becomes ritually impure, unless he performs of one of you if he becomes ritually impure, unless he performs of one of you if he becomes ritually impure, unless he performs . .. .
[1] [1] [1] [1]

quotes this in the text of al-Umdah, even-though it is a brief and concise , which indicates
the importance of knowing the and the love of to stick to the .

There are many other from and that are . In addition to this, there is an of the regarding this issue.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
# ## #2 22 2 T TT TIME IME IME IME O OO OF F F F

continues:
The s The s The s The second is: econd is: econd is: econd is: t tt that the time for hat the time for hat the time for hat the time for has begun has begun has begun has begun. .. .
According to many of the , this is the most important . A offered before its time has begun is not valid.

The from is:
oX W z y x w v u t s n :
The Most High says in : . . . verily the . . . verily the . . . verily the . . . verily the is enjoined upon the believers is enjoined upon the believers is enjoined upon the believers is enjoined upon the believers at at at at fixed times fixed times fixed times fixed times. .. . (Srah an-Nis (4) :
103)

The from the is the that is :
said: The time for The time for The time for The time for uhr uhr uhr uhr is is is is from when the sun has passed its zenith from when the sun has passed its zenith from when the sun has passed its zenith from when the sun has passed its zenith till till till till a mans shadow i a mans shadow i a mans shadow i a mans shadow is equal in s equal in s equal in s equal in
length to his height length to his height length to his height length to his height - -- - until until until until the time for the time for the time for the time for A AA A r rr r comes. comes. comes. comes. The time for The time for The time for The time for A AA A r rr r lasts until the sun turns yellow. lasts until the sun turns yellow. lasts until the sun turns yellow. lasts until the sun turns yellow. The time for The time for The time for The time for
Ma Ma Ma Magh gh gh ghrib rib rib rib lasts until the twilight has faded. lasts until the twilight has faded. lasts until the twilight has faded. lasts until the twilight has faded. The time for The time for The time for The time for I II Ish sh sh sh lasts until the midnight lasts until the midnight lasts until the midnight lasts until the midnight. . . . The time for the The time for the The time for the The time for the of of of of ub ub ub ub
(Fajr) (Fajr) (Fajr) (Fajr) lasts from the beginning of the pre lasts from the beginning of the pre lasts from the beginning of the pre lasts from the beginning of the pre- -- -dawn so long as dawn so long as dawn so long as dawn so long as the s the s the s the sun has not yet started to rise; w un has not yet started to rise; w un has not yet started to rise; w un has not yet started to rise; when the sun hen the sun hen the sun hen the sun begins begins begins begins
to rise to rise to rise to rise, then stop praying, , then stop praying, , then stop praying, , then stop praying, for it rises between the two horns of the for it rises between the two horns of the for it rises between the two horns of the for it rises between the two horns of the Sh Sh Sh Sha aa ai ii i n. n. n. n.
[2] [2] [2] [2]

There are many other from and that are . In addition to this, there is also something in which
there is an of the about.

Shaikh Muammad Ibn li al-Uthaimn writes in Shar al-Mumti al Zd al-Mustaqni:
The The The The is is is is not accepted before its time not accepted before its time not accepted before its time not accepted before its time, ,, , by by by by of the Muslim of the Muslim of the Muslim of the Muslim n. n. n. n.
[3] [3] [3] [3]

Lesson #19
Page #3
www.ibnfarooq.com
writes in al-Mughn:
There is There is There is There is an an an an of the Ummah on that fact that of the Ummah on that fact that of the Ummah on that fact that of the Ummah on that fact that before its time is invalid before its time is invalid before its time is invalid before its time is invalid. .. .
[4] [4] [4] [4]

Although the have an that the must be performed during its time, there is some regarding the
beginning and ending times of some of the , such as
(uhr midday/afternoon ; noon, midday),
(Ar
late afternoon ; afternoon), and
(Ish evening/night ; night, nightfall). The times for (Fajr morning/dawn

; dawn, daybreak, morning twilight; beginning) and
(Maghrib post-sunset ; sunset; west) have no .

continues:
The time for The time for The time for The time for is from when the sun has passed its zenith is from when the sun has passed its zenith is from when the sun has passed its zenith is from when the sun has passed its zenith un un un until til til til every things every things every things every things shadow is equal in length to shadow is equal in length to shadow is equal in length to shadow is equal in length to its its its its
height. The time for height. The time for height. The time for height. The time for , ,, , and it and it and it and it is is is is the middle, is from the middle, is from the middle, is from the middle, is from when when when when ends and ends and ends and ends and lasts until the sun turns yellow. lasts until the sun turns yellow. lasts until the sun turns yellow. lasts until the sun turns yellow. Then Then Then Then
there is the time of necessity, which last until the sun begins to set. there is the time of necessity, which last until the sun begins to set. there is the time of necessity, which last until the sun begins to set. there is the time of necessity, which last until the sun begins to set. The time for The time for The time for The time for is from when the sun begins is from when the sun begins is from when the sun begins is from when the sun begins
to set and lasts until to set and lasts until to set and lasts until to set and lasts until the twilight has faded. the twilight has faded. the twilight has faded. the twilight has faded. The time for The time for The time for The time for starts from the end of starts from the end of starts from the end of starts from the end of and and and and lasts until the lasts until the lasts until the lasts until the
midnight. midnight. midnight. midnight. Then there is the time of necessity until the second Then there is the time of necessity until the second Then there is the time of necessity until the second Then there is the time of necessity until the second . . . . The time for the The time for the The time for the The time for the of of of of ub ( ub ( ub ( ub ( ) lasts from ) lasts from ) lasts from ) lasts from
the beginning of the pre the beginning of the pre the beginning of the pre the beginning of the pre- -- -dawn dawn dawn dawn until the sunrise until the sunrise until the sunrise until the sunrise. .. .
What all this is referring to, is the wording of the that was mentioned earlier (reference note [2]).

There is some of the regarding when ends and begins. According to one of the opinions attributed
to Imm Ab anfah , the time for ends when the shadow of everything doubles excluding its shadow. While
according to the majority of the , including the two major students of Imm Ab anfah (Imm
Muammad and Ab Ysuf ), ends and begins when the shadow or everything is equal to its original
height. This is the opinion of the majority of the of Islm; amongst them is Imm Mlik, Imm ash-Shfi, and
Imm Amad ibn anbal . This is also the opinion of the Mlikyah, Shawfi, and . Along with being
the opinion of Imm Muammad and Ab Ysuf , the two greatest students of Imm Ab anfah ,
this was according to some reports an opinion attributed to Imm Ab anfah himself.
The of is what is called the middle , since it is in the middle of the five daily . The time for is
from when ends until the sun turns yellowish. If someone prays after the sun turns yellow, yet it is before , it will
still be accepted. The for this is the that is :
said: . . . t . . . t . . . t . . . the time for he time for he time for he time for lasts lasts lasts lasts u uu until the sun turns yellow ntil the sun turns yellow ntil the sun turns yellow ntil the sun turns yellow . . . . . . . . . . . .
[2] [2] [2] [2]

Yet, in another that is also , it is found that:
said: He who prays a r He who prays a r He who prays a r He who prays a rak ak ak ak ah from the ah from the ah from the ah from the of of of of befo befo befo before the sunrise re the sunrise re the sunrise re the sunrise, ,, , has offered has offered has offered has offered the the the the of of of of at its at its at its at its
time and he who prays a time and he who prays a time and he who prays a time and he who prays a rak rak rak rakah ah ah ah from the from the from the from the of of of of before the sun sets before the sun sets before the sun sets before the sun sets, ,, , has offered the has offered the has offered the has offered the of of of of . .. .
[5] [5] [5] [5]

Therefore, it is understood that there is a time and a time to pray . One may pray in the time due to a
need; this is what is meant by the time of necessity.
The of is from when the sun sets to the time that the redness in the sky totally disappears (meaning that it is
completely dark). The for this is the that is :
said: . . . t . . . t . . . t . . . the time for he time for he time for he time for lasts lasts lasts lasts until the twilight has faded until the twilight has faded until the twilight has faded until the twilight has faded . . . . . . . . . . . .
[2] [2] [2] [2]

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Another issue concerning which there is an over, is when the time for ends. Some of the held that the
time for ends in the middle of the night while others held that it lasts until . Others held a more balanced
view, which is the view preferred by here, that the true and preferred time for is from when the sun
completely sets (meaning the end of the time of ) until the middle of the night; yet if someone prays before the of ,
their will still be valid. This is a similar example to that of after the sun has turned yellow. The for this is
the that is :
said: . . . t . . . t . . . t . . . the time for he time for he time for he time for lasts lasts lasts lasts until until until until the the the the midnight midnight midnight midnight . . . . . . . . . . . .
[2] [2] [2] [2]

Hence, that is the time and it is to delay it past it. Yet if someone does pray due to some necessity before ,
his or her is still valid. The for this is the that is :
said: Negligence (regarding the Negligence (regarding the Negligence (regarding the Negligence (regarding the ) is ) is ) is ) is not from oversleeping not from oversleeping not from oversleeping not from oversleeping, but negligence is found with the one , but negligence is found with the one , but negligence is found with the one , but negligence is found with the one
who does not pray until the time of the next who does not pray until the time of the next who does not pray until the time of the next who does not pray until the time of the next comes. comes. comes. comes.
This was reported by Imm Muslim in his , and based on this it is clear that the time for each lasts until
the next with the exception of , since its time ends when the time for the of Ishrq comes in.
This is the opinion of the majority of the , including all four of the well-known . It is stated in Mukhtaar al-
Qudr:
The beginning of the time The beginning of the time The beginning of the time The beginning of the time o oo of ff f is is is is when when when when the twilight has disappeared the twilight has disappeared the twilight has disappeared the twilight has disappeared. .. . The end of its time is The end of its time is The end of its time is The end of its time is as long as long as long as long as the dawn as the dawn as the dawn as the dawn
has not yet risen has not yet risen has not yet risen has not yet risen. .. .
Imm an-Nawaw is recorded to have said in al-Majm:
What is What is What is What is is to is to is to is to pray by the first third of the night. pray by the first third of the night. pray by the first third of the night. pray by the first third of the night. If this If this If this If this time passes, we are left with the time passes, we are left with the time passes, we are left with the time passes, we are left with the time, time, time, time,
which is which is which is which is till the time of the second (true) till the time of the second (true) till the time of the second (true) till the time of the second (true) . . . . This is the This is the This is the This is the that has been narrated from Im that has been narrated from Im that has been narrated from Im that has been narrated from Imm m m m a aa ash sh sh sh- -- -Sh Sh Sh Shfi fi fi fi , , , ,
and it is what has been clearly rep and it is what has been clearly rep and it is what has been clearly rep and it is what has been clearly reported from our orted from our orted from our orted from our , past and present. , past and present. , past and present. , past and present.
writes in al-Mughn:
What is more befitting What is more befitting What is more befitting What is more befitting - -- - is that one does not delay it ( is that one does not delay it ( is that one does not delay it ( is that one does not delay it ( ) past the first third of the night. ) past the first third of the night. ) past the first third of the night. ) past the first third of the night. If he delays it If he delays it If he delays it If he delays it
past the middle of the night, this is past the middle of the night, this is past the middle of the night, this is past the middle of the night, this is . . . . What is beyond this What is beyond this What is beyond this What is beyond this is allowed only for necessity is allowed only for necessity is allowed only for necessity is allowed only for necessity, and its ruling is the , and its ruling is the , and its ruling is the , and its ruling is the
same as praying same as praying same as praying same as praying in the time of necessity (in the last portion of its allotted time) in the time of necessity (in the last portion of its allotted time) in the time of necessity (in the last portion of its allotted time) in the time of necessity (in the last portion of its allotted time) . . . b . . . b . . . b . . . beyond this, the time of eyond this, the time of eyond this, the time of eyond this, the time of
extends extends extends extends till the emergence of the second (true) till the emergence of the second (true) till the emergence of the second (true) till the emergence of the second (true) . .. .
This is what is correct; .

The stating the time of necessity for does not end until the second or what is called the true ,
requires some explanation.
There are in fact two types of . The first is the rising of the vertical column of white glow while the second or true
is the appearance of the horizontal spreading of redness.
said: The The The The is two is two is two is two. .. . A AA As for the first s for the first s for the first s for the first , it does not make food , it does not make food , it does not make food , it does not make food (for (for (for (for ) )) ) nor does nor does nor does nor does it make the it make the it make the it make the at at at at
that time that time that time that time . . . . As for the second As for the second As for the second As for the second , it makes food , it makes food , it makes food , it makes food and the and the and the and the at that time at that time at that time at that time . .. .
[6] [6] [6] [6]

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This is also explained by:
said: Let not the Let not the Let not the Let not the of Bil of Bil of Bil of Bill l l l deceive you, nor this vertical whiteness of dawn deceive you, nor this vertical whiteness of dawn deceive you, nor this vertical whiteness of dawn deceive you, nor this vertical whiteness of dawn until it spreads until it spreads until it spreads until it spreads
horizontally horizontally horizontally horizontally. .. .
[7] [7] [7] [7]

This is further supported by:
said: Eat and drink and do not let the tall vertical brightness deceive you, but eat and drink until Eat and drink and do not let the tall vertical brightness deceive you, but eat and drink until Eat and drink and do not let the tall vertical brightness deceive you, but eat and drink until Eat and drink and do not let the tall vertical brightness deceive you, but eat and drink until the the the the
reddish one spreads horizontally reddish one spreads horizontally reddish one spreads horizontally reddish one spreads horizontally for you. for you. for you. for you.
[8] [8] [8] [8]

This is further explained by Shaikh Muammad Ibn li al-Uthaimn as stated in Shar al-Mumti al Zd
al-Mustaqni:
The second dawn is The second dawn is The second dawn is The second dawn is the brightness that appears along the horizon the brightness that appears along the horizon the brightness that appears along the horizon the brightness that appears along the horizon in the east and extends north to south. in the east and extends north to south. in the east and extends north to south. in the east and extends north to south. The first The first The first The first
dawn occurs approximately one hour before this, and there dawn occurs approximately one hour before this, and there dawn occurs approximately one hour before this, and there dawn occurs approximately one hour before this, and there are differences b are differences b are differences b are differences between the two. etween the two. etween the two. etween the two. The The The The first dawn first dawn first dawn first dawn is is is is
followed by darkness followed by darkness followed by darkness followed by darkness ( (( (the brightness lasts for a short period then it becomes dark the brightness lasts for a short period then it becomes dark the brightness lasts for a short period then it becomes dark the brightness lasts for a short period then it becomes dark) )) ). . . . The The The The second dawn is not followed by second dawn is not followed by second dawn is not followed by second dawn is not followed by
darkness darkness darkness darkness, rather the light increases. , rather the light increases. , rather the light increases. , rather the light increases. The The The The second dawn is connected to the horizon second dawn is connected to the horizon second dawn is connected to the horizon second dawn is connected to the horizon, with no darkness , with no darkness , with no darkness , with no darkness between it and between it and between it and between it and
the horizon, whereas the the horizon, whereas the the horizon, whereas the the horizon, whereas the first dawn is separated from the horizon first dawn is separated from the horizon first dawn is separated from the horizon first dawn is separated from the horizon with darkness between it and the horizon. with darkness between it and the horizon. with darkness between it and the horizon. with darkness between it and the horizon.
[9] [9] [9] [9]

The time for is from when the first beam of light appears until the sun begins to rise. The for this is the
that is :
said: . . . t . . . t . . . t . . . the time for he time for he time for he time for the the the the of of of of ub ub ub ub ( (( ( ) lasts from ) lasts from ) lasts from ) lasts from the beginning of the pre the beginning of the pre the beginning of the pre the beginning of the pre- -- -dawn until sun dawn until sun dawn until sun dawn until sun begins begins begins begins to rise to rise to rise to rise . . . . . . . . . . . .
[2] [2] [2] [2]

continues:
Whoever begins the Whoever begins the Whoever begins the Whoever begins the by pronouncing the by pronouncing the by pronouncing the by pronouncing the Takb Takb Takb Takbr r r r before the time of that before the time of that before the time of that before the time of that ha ha ha has s s s exited exited exited exited, ,, , has caught the has caught the has caught the has caught the . .. .
said: He who prays a He who prays a He who prays a He who prays a r rr rak ak ak ak ah from the ah from the ah from the ah from the of of of of before the sunrise before the sunrise before the sunrise before the sunrise, ,, , has offered has offered has offered has offered the the the the of of of of at its at its at its at its
time time time time; ;; ; and he who prays a rak and he who prays a rak and he who prays a rak and he who prays a rak ah from the ah from the ah from the ah from the of of of of before the sun sets before the sun sets before the sun sets before the sun sets, ,, , has offered has offered has offered has offered the the the the of of of of . .. .
[10] [10] [10] [10]

continues:
And the And the And the And the at it at it at it at its ss s earliest time is earliest time is earliest time is earliest time is , ,, , except for except for except for except for which should be delayed an which should be delayed an which should be delayed an which should be delayed and d d d if the sun is very hot if the sun is very hot if the sun is very hot if the sun is very hot. .. .
It is to pray each it as its earliest time, except for , which should be delayed and , which may be delayed to the
later part of its time if the sun is hot. This does not mean that either of these may be delayed past their appointed
time, rather what is being discussed is praying them in their early or later times.
said: Were it not that it would be too Were it not that it would be too Were it not that it would be too Were it not that it would be too hard for my hard for my hard for my hard for my Ummah Ummah Ummah Ummah, I would have commanded them to , I would have commanded them to , I would have commanded them to , I would have commanded them to delay delay delay delay
until one until one until one until one- -- -third of the night third of the night third of the night third of the night had passed, or one had passed, or one had passed, or one had passed, or one- -- -half half half half. .. .
[11] [11] [11] [11]

Imm Muslim narrates a :
ishah reported that: The The The The stayed stayed stayed stayed- -- -up up up up late one night late one night late one night late one night until most of the night had gone until most of the night had gone until most of the night had gone until most of the night had gone and t and t and t and the people he people he people he people
in the in the in the in the had fallen asleep had fallen asleep had fallen asleep had fallen asleep. .. . He He He He then then then then went went went went- -- -out and prayed. out and prayed. out and prayed. out and prayed. He said He said He said He said thereafter: thereafter: thereafter: thereafter: This would be its time, were it This would be its time, were it This would be its time, were it This would be its time, were it
not that this would be difficult for my not that this would be difficult for my not that this would be difficult for my not that this would be difficult for my Ummah Ummah Ummah Ummah. . . .
[12] [12] [12] [12]

It is also narrated in al-Bukhr and Muslim that Jbir described the times the prayed as such:
He He He He sometimes delayed sometimes delayed sometimes delayed sometimes delayed and sometimes and sometimes and sometimes and sometimes made made made made it it it it early early early early if he if he if he if he saw that they saw that they saw that they saw that they (the (the (the (the ) )) ) had had had had
gathered early; b gathered early; b gathered early; b gathered early; but if he ut if he ut if he ut if he saw that they were coming saw that they were coming saw that they were coming saw that they were coming late, he late, he late, he late, he would delay it. would delay it. would delay it. would delay it.
[13] [13] [13] [13]

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As for delaying due to the heat from the sun, the is:
Ab Hurairah and Abd ibn Umar report that said: Scorching heat is from the blast of Scorching heat is from the blast of Scorching heat is from the blast of Scorching heat is from the blast of
Jahannam Jahannam Jahannam Jahannam, ,, , s ss so when the heat is fierce, o when the heat is fierce, o when the heat is fierce, o when the heat is fierce, delay the delay the delay the delay the until it gets cooler until it gets cooler until it gets cooler until it gets cooler. .. .
[14] [14] [14] [14]

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
#3 #3 #3 #3 T TT THE HE HE HE

continues:
The The The The t tt third is: hird is: hird is: hird is: c cc covering the overing the overing the overing the a aa au uu urah. rah. rah. rah. The The The The a aa au uu urah of a man is what is between the nav rah of a man is what is between the nav rah of a man is what is between the nav rah of a man is what is between the navel and knee and el and knee and el and knee and el and knee and the the the the a aa au uu urah of rah of rah of rah of a aa a
woman is her entire woman is her entire woman is her entire woman is her entire body body body body save save save save her face and hands her face and hands her face and hands her face and hands. .. .
If a person prays with his or her
(aurah nakedness, genitals, private parts; deficiency) uncovered, then their is

not valid. There are many from and that are ; and in addition to that, this is once again an issue
regarding which there is an of the .

The from is:
oX W H G FE D C B n :
The Most High says in : Oh Children of Oh Children of Oh Children of Oh Children of dam! dam! dam! dam! Take Take Take Take your adornment your adornment your adornment your adornment (by wearing your clean clothes) at every (by wearing your clean clothes) at every (by wearing your clean clothes) at every (by wearing your clean clothes) at every
. . . . . . . . . . . . (Srah al-Arf (7) : 31)

The from the is the that is :
said: does not accept the does not accept the does not accept the does not accept the of a woman who of a woman who of a woman who of a woman who is is is is unless she wears a unless she wears a unless she wears a unless she wears a . .. .
[15] [15] [15] [15]

As for men, there are two opinions as to what constitutes the . The first opinion, which is the view held by the
majority of the Mlikyah and a few of the , is that the is only the two private parts. Meaning they do not include
what is between the navel and the knee in the , rather strictly the two private parts.
This is the opinion of the Mlik as it has been stated by Imm Ibn Ab Zaid :
What is What is What is What is between the t between the t between the t between the thigh and the hip high and the hip high and the hip high and the hip is the is the is the is the . .. .
[16] [16] [16] [16]

There for this is based upon the that is :
ishah reported that: was lying in the bed in my apartment with his was lying in the bed in my apartment with his was lying in the bed in my apartment with his was lying in the bed in my apartment with his thigh or his shank thigh or his shank thigh or his shank thigh or his shank
uncovered uncovered uncovered uncovered when Ab when Ab when Ab when Ab Bakr Bakr Bakr Bakr sought pe sought pe sought pe sought permission to enter rmission to enter rmission to enter rmission to enter; ; ; ; i ii it was given to him and he conversed in the same t was given to him and he conversed in the same t was given to him and he conversed in the same t was given to him and he conversed in the same
very state ( very state ( very state ( very state (t tt the thigh or shank uncovered). he thigh or shank uncovered). he thigh or shank uncovered). he thigh or shank uncovered). Then Then Then Then Umar Umar Umar Umar sought permission to enter sought permission to enter sought permission to enter sought permission to enter; ;; ; it was given to him and it was given to him and it was given to him and it was given to him and
he conversed in that very state. he conversed in that very state. he conversed in that very state. he conversed in that very state. Then Then Then Then U UU Uth th th thm mm mn n n n sought permission to enter; sought permission to enter; sought permission to enter; sought permission to enter; then then then then sat sat sat sat- -- -up up up up and and and and
set set set set- -- -right his clothes. right his clothes. right his clothes. right his clothes. U U U Uth th th thm mm mn n n n then entered an then entered an then entered an then entered and conversed and as he went out, d conversed and as he went out, d conversed and as he went out, d conversed and as he went out, i i i ish sh sh shah ah ah ah inquired inquired inquired inquired: : : :
Ab Ab Ab Ab Bakr Bakr Bakr Bakr entered and you did not stir and did not observe much c entered and you did not stir and did not observe much c entered and you did not stir and did not observe much c entered and you did not stir and did not observe much care (in arranging your clothes). are (in arranging your clothes). are (in arranging your clothes). are (in arranging your clothes). T TT Then hen hen hen
Umar Umar Umar Umar entered and you did not stir a entered and you did not stir a entered and you did not stir a entered and you did not stir and did not arrange your clothes. nd did not arrange your clothes. nd did not arrange your clothes. nd did not arrange your clothes. T TT Then hen hen hen U U U Uth th th thm mm mn n n n e ee entered and ntered and ntered and ntered and
you go you go you go you got up and set your clothes right. t up and set your clothes right. t up and set your clothes right. t up and set your clothes right. T TT There here here hereafter after after after he he he he explained explained explained explained: : : : Should I not show modesty to one whom Should I not show modesty to one whom Should I not show modesty to one whom Should I not show modesty to one whom
even the Angels show modesty even the Angels show modesty even the Angels show modesty even the Angels show modesty to to to to. .. .
[17] [17] [17] [17]

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This is also supported by a second :
Anas ibn Mlik reported that: The The The The thigh thigh thigh thigh of of of of became uncovered became uncovered became uncovered became uncovered on the day of on the day of on the day of on the day of Kh Kh Kh Kha aa ai ii ibar, so much bar, so much bar, so much bar, so much
so that I could see the whiteness of the so that I could see the whiteness of the so that I could see the whiteness of the so that I could see the whiteness of the thigh of thigh of thigh of thigh of . .. .
[18] [18] [18] [18]

The second view and this is the opinion of the Anf, Shawfi, and is that everything between the navel and knee is
included in the of a man. This is confirmed by the Anf as it is stated in Mukhtaar al-Qudr as part of the of :
T TT To cover the o cover the o cover the o cover the . . . . The The The The of a man is that which is of a man is that which is of a man is that which is of a man is that which is beneath the navel up beneath the navel up beneath the navel up beneath the navel up to the kne to the kne to the kne to the knee ee e; ;; ; and the knee is (part) of the and the knee is (part) of the and the knee is (part) of the and the knee is (part) of the . . . .
T TT The body of a free woman is all he body of a free woman is all he body of a free woman is all he body of a free woman is all , exc , exc , exc , except for her face and her hands. ept for her face and her hands. ept for her face and her hands. ept for her face and her hands.
Other books of the Anf do not include the navel and knee as , only what is in-between them; as it is reported in
the famous book of the Anf, Bar ar-Riq:
The The The The of a man of a man of a man of a man is is is is from the navel up to the knees from the navel up to the knees from the navel up to the knees from the navel up to the knees, excluding the navel itself and including the knees. , excluding the navel itself and including the knees. , excluding the navel itself and including the knees. , excluding the navel itself and including the knees.
[19] [19] [19] [19]

The opinion of the as stated by is that the of a man is what is between the navel and knee,
excluding the navel and the knees themselves. This is clearly stated by him in his book, al-Kf.
[20] [20] [20] [20]

There for this is from the :
said to Jarad : Cover your thigh, for Cover your thigh, for Cover your thigh, for Cover your thigh, for the thigh is from the the thigh is from the the thigh is from the the thigh is from the . .. .
[21] [21] [21] [21]

This is further supported by many other . Such a would be:
Al reported that said: Do not show your thigh Do not show your thigh Do not show your thigh Do not show your thigh, and do not look at the thigh of anyone, living or , and do not look at the thigh of anyone, living or , and do not look at the thigh of anyone, living or , and do not look at the thigh of anyone, living or
dead. dead. dead. dead.
[22] [22] [22] [22]

This is further supported by what Imm Amad reported:
Muammad ibn Jash reported that: p pp passed assed assed assed by by by by Ma Ma Ma Ma mar mar mar mar when I was with him when I was with him when I was with him when I was with him while while while while his his his his
thighs were uncovered. thighs were uncovered. thighs were uncovered. thighs were uncovered. He He He He said: said: said: said: O O O Oh hh h Ma Ma Ma Ma mar mar mar mar ! !! ! C CC Cover your over your over your over your thighs, for thighs, for thighs, for thighs, for the thigh is the thigh is the thigh is the thigh is . .. .
[23] [23] [23] [23]

Yet another that corroborates this is:
Ibn Abbs reported that said: Th Th Th The thigh is e thigh is e thigh is e thigh is (from the) (from the) (from the) (from the) . .. .
[24] [24] [24] [24]

Regarding the authenticity of these , Shaikh Albn said in his takhrj of Manr as-Sabl named al-Irw al-Ghall:
Although their isn Although their isn Although their isn Although their isnd are not entirely free of weakness, they strengthen one another, becau d are not entirely free of weakness, they strengthen one another, becau d are not entirely free of weakness, they strengthen one another, becau d are not entirely free of weakness, they strengthen one another, because there is no se there is no se there is no se there is no
narrator among them wh narrator among them wh narrator among them wh narrator among them who may be regarded as suspicious; o may be regarded as suspicious; o may be regarded as suspicious; o may be regarded as suspicious; rather their weakness has to do with confusion and rather their weakness has to do with confusion and rather their weakness has to do with confusion and rather their weakness has to do with confusion and
ambiguity. ambiguity. ambiguity. ambiguity. T TT There are similar reports which make one confident that here are similar reports which make one confident that here are similar reports which make one confident that here are similar reports which make one confident that these these these these are are are are , especially since some of , especially since some of , especially since some of , especially since some of
them were classed a them were classed a them were classed a them were classed as s s s by al by al by al by al- -- -kim, kim, kim, kim, and a and a and a and ad dd dh hh h- -- -Dh Dh Dh Dhahab ahab ahab ahab agreed with him. agreed with him. agreed with him. agreed with him. Furthermore, Furthermore, Furthermore, Furthermore, al al al al- -- -Bu Bu Bu Bukh kh kh khr r r r
narrated it in a mu narrated it in a mu narrated it in a mu narrated it in a mu allaq report in his allaq report in his allaq report in his allaq report in his . .. .
[25] [25] [25] [25]

Now the may wonder why these eminent preferred these narrations to those used by the first
opinion, even-though they are from more books; namely al-Bukhr and Muslim. There are a number
of points to consider when giving preference to a ruling.
First, the used to support the first opinion are the practices of , while the for the second
opinion are the orders and commands of . An order is a stronger since a practice could be due to certain
circumstances or could have been a practice before an order was revealed.

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Second, the resolve the of ishah (reference note [17]) by stating that the wording of the reads:
his thigh or shank; meaning that the narrator was not sure if it was the thigh or the shank (shin). Hence, this
would not be a for the thigh not being from the , since the shin is not between the navel and knee.
This is why Imm an-Nawaw concluded that this is not a for saying that the thigh is not from the .
[26] [26] [26] [26]

As for the second regarding the Campaign of Khaibar, the state this was during a war and the thigh may have
been exposed due to fighting; this was something out of a persons control.
In numerous that are deemed as , the
/ // /
(Muslimn / Muslimn plural of ) are ordered that

the thigh be covered. Furthermore, they clearly state that the thigh is a part of the . Keeping these couple things
in mind, it seems the stronger and safer opinion is that what is between the navel and the knee is the of a man.
This was the conclusion of well-known of of the past: Imm an-Nawaw as stated in al-Majm
[27] [27] [27] [27]
and
as stated in al-Mughn.
[ [[ [28] 28] 28] 28]
This was also the conclusion of well-known of the present: Shaikh
li al-Fauzn as stated in al-Mulakhkha al-Fiqh,
[29] [29] [29] [29]
Shaikh Muammad Ibn li al-Uthaimn as
stated in Shar al-Mumti al Zd al-Mustaqni,
[30] [30] [30] [30]
Shaikh Albn as stated in al-Irw al-Ghall,
[31] [31] [31] [31]
and Shaikh
Abd Al-Azz ibn Abd ibn Bz as stated in Fatw Islmyah.
[32] [32] [32] [32]

As for the one who prays with his or her uncovered, then their is invalid and there is an of the on this
point. The well-known Mlik , al-fi Ibn Abd Al-Barr said:
The The The The have a unanimous have a unanimous have a unanimous have a unanimous that the that the that the that the of one who does not wear his clothes when he is able to cover of one who does not wear his clothes when he is able to cover of one who does not wear his clothes when he is able to cover of one who does not wear his clothes when he is able to cover
himself with the himself with the himself with the himself with them and m and m and m and then then then then prays naked prays naked prays naked prays naked (in that state) (in that state) (in that state) (in that state), , , , is invalid is invalid is invalid is invalid. .. .
writes in al-Mughn:
What is required is to cover with somet What is required is to cover with somet What is required is to cover with somet What is required is to cover with something that conceals the color of the skin. hing that conceals the color of the skin. hing that conceals the color of the skin. hing that conceals the color of the skin. If it is thin and the color of the If it is thin and the color of the If it is thin and the color of the If it is thin and the color of the
skin can be seen beneath it, and it can be seen whether it is white or red, skin can be seen beneath it, and it can be seen whether it is white or red, skin can be seen beneath it, and it can be seen whether it is white or red, skin can be seen beneath it, and it can be seen whether it is white or red, then it is not then it is not then it is not then it is not to pray in it to pray in it to pray in it to pray in it; ;; ; this is this is this is this is
because covering is not achieved by that. because covering is not achieved by that. because covering is not achieved by that. because covering is not achieved by that.
[33] [33] [33] [33]

Imm an-Nawaw is recorded to have said in al-Majm:
Our Our Our Our (meaning the (meaning the (meaning the (meaning the Sh Sh Sh Shaw aw aw awfi fi fi fi) said: ) said: ) said: ) said: I I I It is essential to cover with something that prevents anyone from seeing t is essential to cover with something that prevents anyone from seeing t is essential to cover with something that prevents anyone from seeing t is essential to cover with something that prevents anyone from seeing
the color of the skin. the color of the skin. the color of the skin. the color of the skin. It is not sufficient It is not sufficient It is not sufficient It is not sufficient to wear a thin garment through which it may to wear a thin garment through which it may to wear a thin garment through which it may to wear a thin garment through which it may be seen whether t be seen whether t be seen whether t be seen whether the skin is he skin is he skin is he skin is
black or white. black or white. black or white. black or white.
[34] [34] [34] [34]

Shaikh Muammad Ibn li al-Uthaimn writes in Shar al-Mumti al Zd al-Mustaqni:
If what is worn on the body clearly shows the color of the If what is worn on the body clearly shows the color of the If what is worn on the body clearly shows the color of the If what is worn on the body clearly shows the color of the skin, then skin, then skin, then skin, then this is not covering this is not covering this is not covering this is not covering; ;; ; but if it only but if it only but if it only but if it only shows where shows where shows where shows where
the undergarment s the undergarment s the undergarment s the undergarment stops tops tops tops, ,, , then this does cover. then this does cover. then this does cover. then this does cover.
[35] [35] [35] [35]

Lesson #19
Page #9
www.ibnfarooq.com


[ [[ [1 11 1] ]] ] al-Bukhr #6954 & Muslim
[ [[ [2 22 2] ]] ] Muslim #612
[ [[ [5 55 5] ]] ] al-Bukhr #589 & Muslim #608
[ [[ [6 66 6] ]] ] Al-kim Volume #1 - #191, ad-Draqun Volume #2 - #165, al-Baihaq Volume #4 - #261; its sanad is
[ [[ [7 77 7] ]] ] Muslim #1094
[ [[ [8 88 8] ]] ] At-Tirmidh Volume #3 - #76, Ab Dwd Volume #2 - #304, Amad Volume #4 - #23, Ibn Khuzaimah Volume #3 - #211;
its sanad is
[ [[ [10 10 10 10] ]] ] At-Tirmidh, Amad, Ibn Mjah; graded by Albn in al-Jmi Volume #2 Page #1280
[ [[ [11 11 11 11] ]] ] At-Tirmidh #167
[ [[ [12 12 12 12] ]] ] Muslim #638
[ [[ [13 13 13 13] ]] ] al-Bukhr #141 & Muslim #646
[ [[ [14 14 14 14] ]] ] al-Bukhr #510
[ [[ [15 15 15 15] ]] ] al-Bukhr
[ [[ [16 16 16 16] ]] ] Ar-Rislah of Ibn Ab Zaid
[ [[ [17 17 17 17] ]] ] Muslim #5906
[ [[ [18 18 18 18] ]] ] al-Bukhr
[ [[ [19 19 19 19] ]] ] Bar ar-Riq Volume #8 - Page #192
[ [[ [20 20 20 20] ]] ] Al-Kf Volume #1 - Page #211
[ [[ [21 21 21 21] ]] ] Al-Bukhr in Muallaq form, at-Tirmidh graded it , Ibn ibbn graded it , Ibn ajar in Fat al-Br
[ [[ [22 22 22 22] ]] ] Ab Dwd #3140 & Ibn Mjah #1460
[ [[ [23 23 23 23] ]] ] Amad #21989
[ [[ [24 24 24 24] ]] ] At-Tirmidh #2798
[ [[ [25 25 25 25] ]] ] Al-Irw al-Ghall Volume #1 - Page #297
[ [[ [26 26 26 26] ]] ] Shar Muslim #4414
[ [[ [27 27 27 27] ]] ] Al-Majm, Volume #3 - Page #173
[ [[ [29 29 29 29] ]] ] Al-Mulakhkha al-Fiqh Volume #1 - Page #54
[ [[ [31 31 31 31] ]] ] Al-Irw al-Ghall Volume #1 - Page #299
[ [[ [32 32 32 32] ]] ] Fatw Islmyah Volume #7 - Page #380
[ [[ [34 34 34 34] ]] ] Al-Majm, Volume #3 - Page #176
:
:
Lesson #20
Page #1
www.ibnfarooq.com

T TT THE HE HE HE P PP PRECONDITIONS RECONDITIONS RECONDITIONS RECONDITIONS OF OF OF OF ( (( (CONTINUED CONTINUED CONTINUED CONTINUED) )) )

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
P PP PRECONDITION RECONDITION RECONDITION RECONDITION #3 #3 #3 #3 T TT THE HE HE HE

U UU USED SED SED SED F FF FOR OR OR OR : :: :
continues:
Whoever prays in stolen clothes or on stolen land, Whoever prays in stolen clothes or on stolen land, Whoever prays in stolen clothes or on stolen land, Whoever prays in stolen clothes or on stolen land, then their then their then their then their is not valid is not valid is not valid is not valid. .. .
This is due to the general rule in that something may never be used for . This is derived from the
that is :
said: is pure and is pure and is pure and is pure and only only only only accepts accepts accepts accepts that which is pure that which is pure that which is pure that which is pure. .. .
[1] [1] [1] [1]

spoke about a man saying:
He raises his ha He raises his ha He raises his ha He raises his hands to the heavens supplicating: nds to the heavens supplicating: nds to the heavens supplicating: nds to the heavens supplicating: O OO Oh hh h my Lord! my Lord! my Lord! my Lord! O OO Oh hh h my Lord! my Lord! my Lord! my Lord! W WW Whilst his food is hilst his food is hilst his food is hilst his food is , his drink is , his drink is , his drink is , his drink is
, , , , his clothing is his clothing is his clothing is his clothing is , ,, , and he is nourished with and he is nourished with and he is nourished with and he is nourished with . . . . How can his How can his How can his How can his be accepted due to these fa be accepted due to these fa be accepted due to these fa be accepted due to these factors? ctors? ctors? ctors?
[2] [2] [2] [2]

G GG GOLD OLD OLD OLD & && & S SS SIL IL IL ILK KK K: :: :
continues with:
Clothing containing gold or made of silk are Clothing containing gold or made of silk are Clothing containing gold or made of silk are Clothing containing gold or made of silk are for women and for women and for women and for women and for men for men for men for men, ,, , unless there is a need as unless there is a need as unless there is a need as unless there is a need as
said regarding gold and silk: said regarding gold and silk: said regarding gold and silk: said regarding gold and silk:
These two are These two are These two are These two are for the males from my Ummah and for the males from my Ummah and for the males from my Ummah and for the males from my Ummah and for the females. for the females. for the females. for the females.
Hence, it is for women to pray wearing gold and silk while it is for men to do so. includes the
following as :
said regarding gold and silk: These two These two These two These two are are are are for males for males for males for males from my Ummah and from my Ummah and from my Ummah and from my Ummah and for women for women for women for women. .. .
[3 [3 [3 [3] ]] ]

This is also supported by the following reported in Muslim:
Abd ibn Abbs reported that: saw a gold ring on a mans hand. saw a gold ring on a mans hand. saw a gold ring on a mans hand. saw a gold ring on a mans hand. He He He He took it off and took it off and took it off and took it off and
threw it aside threw it aside threw it aside threw it aside, saying , saying , saying , saying: :: : Would any of you take a burning coal and hold it in Would any of you take a burning coal and hold it in Would any of you take a burning coal and hold it in Would any of you take a burning coal and hold it in his hand? his hand? his hand? his hand? When When When When had had had had
gone away, someone said to the man gone away, someone said to the man gone away, someone said to the man gone away, someone said to the man: :: : Take your ring and benefit from it (sell it). Take your ring and benefit from it (sell it). Take your ring and benefit from it (sell it). Take your ring and benefit from it (sell it). He He He He responded: responded: responded: responded: No, by No, by No, by No, by ! !! !
I will not take it after I will not take it after I will not take it after I will not take it after has thrown it away has thrown it away has thrown it away has thrown it away! !! !
[4] [4] [4] [4]

Lesson #20
Page #2
www.ibnfarooq.com
It is further supported by the reported by Imm Ahmad :
Al ibn Ab lib reported that said: These two These two These two These two ( (( (gold and silk gold and silk gold and silk gold and silk) )) ) are are are are for the males for the males for the males for the males of my of my of my of my
Ummah and Ummah and Ummah and Ummah and for the females. for the females. for the females. for the females.
[5] [5] [5] [5]

In addition to the above-mentioned , al-fi Ibn Abd Al-Barr said:
This is an issue regarding which This is an issue regarding which This is an issue regarding which This is an issue regarding which there is there is there is there is an an an an of the of the of the of the . .. .

C CC COVERING OVERING OVERING OVERING T TT THE HE HE HE S SS SHOULDERS HOULDERS HOULDERS HOULDERS: :: :
continues:
If a man prays in a single piece of clothing If a man prays in a single piece of clothing If a man prays in a single piece of clothing If a man prays in a single piece of clothing, ,, , then a part of it must then a part of it must then a part of it must then a part of it must cover the shoulders cover the shoulders cover the shoulders cover the shoulders. .. .
said: None of you should pray in a single garment with None of you should pray in a single garment with None of you should pray in a single garment with None of you should pray in a single garment with the the the the shoulders being uncovered shoulders being uncovered shoulders being uncovered shoulders being uncovered. .. .
[6] [6] [6] [6]

writes in al-Mughn:
It is It is It is It is for the one praying for the one praying for the one praying for the one praying to cover his shoulders to cover his shoulders to cover his shoulders to cover his shoulders with a part of his clothing. with a part of his clothing. with a part of his clothing. with a part of his clothing.
[7] [7] [7] [7]

The great of Islm, Imm Abd Al-Qdir Jailn wrote:
As for the covering to be worn, this should be a clean article of clothing, As for the covering to be worn, this should be a clean article of clothing, As for the covering to be worn, this should be a clean article of clothing, As for the covering to be worn, this should be a clean article of clothing, sufficient to cover the sufficient to cover the sufficient to cover the sufficient to cover the and the shoulders and the shoulders and the shoulders and the shoulders. . . .
It can be made of any kind of clothing material except silk (for men), because It can be made of any kind of clothing material except silk (for men), because It can be made of any kind of clothing material except silk (for men), because It can be made of any kind of clothing material except silk (for men), because is invalid if performed while is invalid if performed while is invalid if performed while is invalid if performed while
wearing silk, even if it is clean. wearing silk, even if it is clean. wearing silk, even if it is clean. wearing silk, even if it is clean. The same applies to any garment that has been illegally acquired The same applies to any garment that has been illegally acquired The same applies to any garment that has been illegally acquired The same applies to any garment that has been illegally acquired. .. .
[8] [8] [8] [8]

According to Shaikh Abd Al-Azz ibn Abd ibn Bz , it is to cover the shoulders in due to the above-
mentioned .
[9] [9] [9] [9]
Shaikh Mashhr asan Salmn (a well-known student of Shaikh Albn ) points-out
in his book al-Qaul al-Mubn f Akh al-Mualln that it is according to the , and according to the
Anf, Mlikyah, and Shawfi. This is also considered as according to the head Muft of Sadyah, Shaikh Abd
Al-Azz al sh-Shaikh in his book al-Minthr f Kathr min al-Akh ash-Shiah.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
P PP PRECONDITION RECONDITION RECONDITION RECONDITION #4 #4 #4 #4 F FF FROM ROM ROM ROM

continues:
The The The The f ff fo oo ou uu urth is: rth is: rth is: rth is: from from from from with regards to the body, clothes with regards to the body, clothes with regards to the body, clothes with regards to the body, clothes, ,, , and the place of and the place of and the place of and the place of . .. .
Therefore, the fourth condition is from . If anyone deliberately prays with an unacceptable amount of
on their body, clothes, or place of , then their is invalid.
points out three places that the worshipper must ensure is clean from .
The first of these three places is the body. There should not be any on his or her body.

Lesson #20
Page #3
www.ibnfarooq.com
The for this is in the that is :
passed by two graves and said: They are being punished, but they are not being punished for They are being punished, but they are not being punished for They are being punished, but they are not being punished for They are being punished, but they are not being punished for
anyth anyth anyth anything that was difficult to avoid; ing that was difficult to avoid; ing that was difficult to avoid; ing that was difficult to avoid; o oo one of them ne of them ne of them ne of them would would would would walk ar walk ar walk ar walk around spreading malicious gossip ound spreading malicious gossip ound spreading malicious gossip ound spreading malicious gossip while while while while the other the other the other the other
did not protect did not protect did not protect did not protect himself from his urine himself from his urine himself from his urine himself from his urine. .. .
[10] [10] [10] [10]

The second of these three places is the clothing. The for this is from the Book of :
oX W n :
The Most High says in : And your And your And your And your garments garments garments garments purify! purify! purify! purify! (Srah al-Muddaththir (74) : 4)
This is explained by the that is :
was asked: If one of us sees blood If one of us sees blood If one of us sees blood If one of us sees blood from from from from on her garment, what should she do? on her garment, what should she do? on her garment, what should she do? on her garment, what should she do? He replied:
Scratch it, then rub it with your fingers whilst pouring water on it and Scratch it, then rub it with your fingers whilst pouring water on it and Scratch it, then rub it with your fingers whilst pouring water on it and Scratch it, then rub it with your fingers whilst pouring water on it and continue to pour water on continue to pour water on continue to pour water on continue to pour water on it it it it (until it is (until it is (until it is (until it is
clean), and then pray in it. clean), and then pray in it. clean), and then pray in it. clean), and then pray in it.
[11] [11] [11] [11]

The third of these three places is the place in which the is offered. The for this is the that is , which is
reported by Imm al-Bukhr :
Anas ibn Mlik who said: A Bedouin came and urinated in the A Bedouin came and urinated in the A Bedouin came and urinated in the A Bedouin came and urinated in the . . . . The people rebuked him but The people rebuked him but The people rebuked him but The people rebuked him but
told them not to do that. told them not to do that. told them not to do that. told them not to do that. When (the man) had finished urinating, When (the man) had finished urinating, When (the man) had finished urinating, When (the man) had finished urinating, ordered that ordered that ordered that ordered that a bucket of water be a bucket of water be a bucket of water be a bucket of water be
poured over it poured over it poured over it poured over it. .. .
[12] [12] [12] [12]

continues with:
Except for a Except for a Except for a Except for an nn n insignificant amount of insignificant amount of insignificant amount of insignificant amount of , ,, , such such such such as a small amount of blood, etc. as a small amount of blood, etc. as a small amount of blood, etc. as a small amount of blood, etc.. .. .
This was discussed in Lesson #4. Please refer back to it for the explanation of what is considered a small amount as
well as its .
Shaikh Muammad Ibn li al-Uthaimn explains some of the common scenarios and how to deal with them
in Shar al-Mumti al Zd al-Mustaqni:
[13] [13] [13] [13]

When gets onto clothes, one of the following scenarios must apply:
( (( (1 11 1) )) ) a person is certain that there is some on a particular part of his or her clothing; in this case, one must wash the area
where the is
( (( (2 22 2) )) ) a person thinks that it is most likely that the is on a particular part of the garment, but the person is not sure
( (( (3 33 3) )) ) a person thinks that it is most likely that some in some part of the garment, but they are not sure of it being on the
clothing nor are they sure which part of the clothing is it on
In the second and third scenarios, the person should make a decision; if they can narrow it down to a part of the
garment they think is affected by the , then they must wash it.
As for the one who is not sure nor is it likely that there is any on ones clothing, rather it is just a suspicion, then
the general rule in is utilized and those garments are unless proven otherwise.

Lesson #20
Page #4
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Shaikh Muammad Ibn li al-Uthaimn wrote:
W WW With regard to a persons clothes, the basic principle is that ith regard to a persons clothes, the basic principle is that ith regard to a persons clothes, the basic principle is that ith regard to a persons clothes, the basic principle is that they are they are they are they are so long as he is not certain that some so long as he is not certain that some so long as he is not certain that some so long as he is not certain that some
has gotten onto his body or clothes has gotten onto his body or clothes has gotten onto his body or clothes has gotten onto his body or clothes. . . . This basic principle is supported by what This basic principle is supported by what This basic principle is supported by what This basic principle is supported by what said when a man said when a man said when a man said when a man
complained to him that something happened to him during his complained to him that something happened to him during his complained to him that something happened to him during his complained to him that something happened to him during his ( (( (he broke his he broke his he broke his he broke his ) )) ). . . . said to him: said to him: said to him: said to him:
Do not stop Do not stop Do not stop Do not stop praying unless you hear a sound or detect a smell. praying unless you hear a sound or detect a smell. praying unless you hear a sound or detect a smell. praying unless you hear a sound or detect a smell. If a person is not sure about it, then the basic If a person is not sure about it, then the basic If a person is not sure about it, then the basic If a person is not sure about it, then the basic
principle is that he is principle is that he is principle is that he is principle is that he is . . . . A person may think it is more likely that his clothes have become contaminated with A person may think it is more likely that his clothes have become contaminated with A person may think it is more likely that his clothes have become contaminated with A person may think it is more likely that his clothes have become contaminated with
, , , , but so long as he is not certain, the basic principle is that they remain but so long as he is not certain, the basic principle is that they remain but so long as he is not certain, the basic principle is that they remain but so long as he is not certain, the basic principle is that they remain . .. .
[14] [14] [14] [14]

continues:
And if some And if some And if some And if someone one one one unknowingly prayed with unknowingly prayed with unknowingly prayed with unknowingly prayed with on them or if they knew that they had on them or if they knew that they had on them or if they knew that they had on them or if they knew that they had on them and then on them and then on them and then on them and then
forgot and prayed in a state of not knowing, the forgot and prayed in a state of not knowing, the forgot and prayed in a state of not knowing, the forgot and prayed in a state of not knowing, their ir ir ir is correct. If someone realizes they have is correct. If someone realizes they have is correct. If someone realizes they have is correct. If someone realizes they have on them on them on them on them
during the during the during the during the and is able to remove it without moving a lot, then they should do that and continue the and is able to remove it without moving a lot, then they should do that and continue the and is able to remove it without moving a lot, then they should do that and continue the and is able to remove it without moving a lot, then they should do that and continue the . .. .
Ab Sad al-Khudr said: was leading his was leading his was leading his was leading his in in in in , he took off his shoes and placed , he took off his shoes and placed , he took off his shoes and placed , he took off his shoes and placed
them to his left. them to his left. them to his left. them to his left. When the people saw tha When the people saw tha When the people saw tha When the people saw that, they took off their shoes also t, they took off their shoes also t, they took off their shoes also t, they took off their shoes also. . . . When When When When finished his finished his finished his finished his , , , , he he he he
asked: asked: asked: asked: Wha Wha Wha What made you take off your shoes? t made you take off your shoes? t made you take off your shoes? t made you take off your shoes? They They They They replie replie replie replied dd d: :: : We saw you taking off We saw you taking off We saw you taking off We saw you taking off your shoes so we took off your shoes so we took off your shoes so we took off your shoes so we took off
ours as well ours as well ours as well ours as well. .. . then s then s then s then said aid aid aid: :: : Jibr Jibr Jibr Jibr l ll l came to me and told me that there was came to me and told me that there was came to me and told me that there was came to me and told me that there was something dirty something dirty something dirty something dirty on them on them on them on them
( (( (my shoes my shoes my shoes my shoes) )) ). .. .
[15] [15] [15] [15]

Since did not repeat the , this shows that if someone prays unknowingly with , his or her is not
invalidated. If they remember in the middle of the and are able to clean themselves without a great amount of
movement, then again their is valid.

continues with:
All of the E All of the E All of the E All of the Earth is a arth is a arth is a arth is a and it is correct to and it is correct to and it is correct to and it is correct to pray pray pray pray anywhere on anywhere on anywhere on anywhere on the the the the E EE Earth arth arth arth, ,, , except except except except the the the the graveyard graveyard graveyard graveyards ss s, , , , the b the b the b the bathhouses athhouses athhouses athhouses, , , ,
the toilets the toilets the toilets the toilets, the stalls , the stalls , the stalls , the stalls of camels, and in the roadways of camels, and in the roadways of camels, and in the roadways of camels, and in the roadways. .. .
Hence it is understood that one may pray anywhere on Earth and this is a special favor upon the Ummah of our beloved
, which no other Ummah was awarded before us; as it has been reported in the two books of :
Jbir reported that the said: I have been given five things that were not given to anyone before I have been given five things that were not given to anyone before I have been given five things that were not given to anyone before I have been given five things that were not given to anyone before
me: (1) me: (1) me: (1) me: (1) made me victorious by awe for a made me victorious by awe for a made me victorious by awe for a made me victorious by awe for a distance of one month's journey; distance of one month's journey; distance of one month's journey; distance of one month's journey; (2) (2) (2) (2) t tt the Earth has been made for me (and he Earth has been made for me (and he Earth has been made for me (and he Earth has been made for me (and
for my followers) a place for praying for my followers) a place for praying for my followers) a place for praying for my followers) a place for praying and a means to perform and a means to perform and a means to perform and a means to perform with, therefore anyo with, therefore anyo with, therefore anyo with, therefore anyone of my followers can pray ne of my followers can pray ne of my followers can pray ne of my followers can pray
when when when whenever the time of a ever the time of a ever the time of a ever the time of a is due is due is due is due; ;; ; (3) (3) (3) (3) t tt the spoils of war have been made he spoils of war have been made he spoils of war have been made he spoils of war have been made for me yet it was not for me yet it was not for me yet it was not for me yet it was not for anyone for anyone for anyone for anyone
else before me; else before me; else before me; else before me; (4) I have been given the right of intercession (on the Day of Resurrection) (4) I have been given the right of intercession (on the Day of Resurrection) (4) I have been given the right of intercession (on the Day of Resurrection) (4) I have been given the right of intercession (on the Day of Resurrection); ;; ; (5) (5) (5) (5) e ee every very very very would be would be would be would be
sent to his nation specifically, however I have been sent to all mankind. sent to his nation specifically, however I have been sent to all mankind. sent to his nation specifically, however I have been sent to all mankind. sent to his nation specifically, however I have been sent to all mankind.
[16] [16] [16] [16]

Yet some places that are to pray are: upon the graves, graveyards, toilets, and bathhouses.
The said: All of the All of the All of the All of the E EE Earth is a arth is a arth is a arth is a , ,, , except for the graveyard except for the graveyard except for the graveyard except for the graveyards ss s and and and and the bathrooms the bathrooms the bathrooms the bathrooms. .. .
[17] [17] [17] [17]

In regards to the graves, it has also been reported in Muslim:
The said: Do not sit upon the graves and Do not sit upon the graves and Do not sit upon the graves and Do not sit upon the graves and do not pray towards them do not pray towards them do not pray towards them do not pray towards them. .. .
[18] [18] [18] [18]

Lesson #20
Page #5
www.ibnfarooq.com
Another place that is to pray is the stall of a camel.
The was asked: Can we pray in the stalls of the sheep? Can we pray in the stalls of the sheep? Can we pray in the stalls of the sheep? Can we pray in the stalls of the sheep? He replied: Yes Yes Yes Yes. .. . The man then asked:
Can we pray in the holding pens of the Can we pray in the holding pens of the Can we pray in the holding pens of the Can we pray in the holding pens of the c cc camel amel amel amels ss s? ?? ? He answered: No! No! No! No!
[19] [19] [19] [19]

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
P PP PRECONDITION RECONDITION RECONDITION RECONDITION #5 #5 #5 #5 F FF FACING ACING ACING ACING T TT THE HE HE HE

continues:
The The The The f ff fifth ifth ifth ifth is is is is: : : : f ff facing towards the acing towards the acing towards the acing towards the . .. .
If a person offers a that is facing anywhere other than the
(Qiblah direction of the Kabah to which is

prayed), when he is able to face it, then his is invalid according to the of the .
The said: Then Then Then Then turn to face the turn to face the turn to face the turn to face the and say and say and say and say Takb Takb Takb Takbr r r r. .. .
[20] [20] [20] [20]

continues with:
Except for Except for Except for Except for . . . . . . . . . . . .

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
P PP PRECONDITION RECONDITION RECONDITION RECONDITION #6 #6 #6 #6

continues:
The The The The s ss sixth ixth ixth ixth is is is is: : : : . .. .
states in his book al-Kf:
The The The The of one who does not have it (the of one who does not have it (the of one who does not have it (the of one who does not have it (the ) ) ) ) is invalid is invalid is invalid is invalid, , , , (and this is) (and this is) (and this is) (and this is) without without without without . .. .
[21] [21] [21] [21]

Therefore, this is another issue in which there is an of the about.
Umar ibn al-Khab reported: I heard the I heard the I heard the I heard the say: say: say: say: The reward of deeds The reward of deeds The reward of deeds The reward of deeds depends upon the depends upon the depends upon the depends upon the and and and and
every person will get the reward according to what he has intended. every person will get the reward according to what he has intended. every person will get the reward according to what he has intended. every person will get the reward according to what he has intended.
[22] [22] [22] [22]

reminds the reader in al-Kf:
And the place of the And the place of the And the place of the And the place of the is the heart is the heart is the heart is the heart. .. .
Imm Bah ad-Dn al-Maqdis states in his in his al-Uddah:
And And And And is not correct without it is not correct without it is not correct without it is not correct without it, by , by , by , by an an an an of the of the of the of the . .. .
[23] [23] [23] [23]

Lesson #20
Page #6
www.ibnfarooq.com
= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =

The six conditions mentioned above apply only to . To them may be added the general conditions that apply to
all acts of : one should be a who is and .
Based on this, some of the list the conditions of being valid are nine in all:
( (( (1 11 1) )) ) being
( (( (2 22 2) )) ) being
( (( (3 33 3) )) ) being
( (( (4 44 4) )) ) being free of
( (( (5 55 5) )) ) being free of
( (( (6 66 6) )) ) covering the
( (( (7 77 7) )) ) the time for that has begun
( (( (8 88 8) )) ) facing the
( (( (9 99 9) )) ) forming the correct
:
:
Lesson #20
Page #7
www.ibnfarooq.com


[ [[ [1 11 1] ]] ] Muslim #1050
[ [[ [2 22 2] ]] ] Muslim #2343 & Jmi at-Tirmidh #2989
[ [[ [3 33 3] ]] ] Jmi at-Tirmidh #1720; at-Tirmidh graded it
[ [[ [4 44 4] ]] ] Muslim #2090
[ [[ [5 55 5] ]] ] Amad, Ab Dwd, an-Nas, & wording from Ibn Mjah; at-Tirmidh, al-kim, & a-abarn graded it
[ [[ [6 66 6] ]] ] al-Bukhr #359 & Muslim #516
[ [[ [8 88 8] ]] ] Al-Ghunyah a-libn
[ [[ [9 99 9] ]] ] Majm al-Fatw Ibn Bz
[ [[ [10 10 10 10] ]] ] Muslim #292
[ [[ [11 11 11 11] ]] ] al-Bukhr #337
[ [[ [12 12 12 12] ]] ] al-Bukhr
[ [[ [14 14 14 14] ]] ] Majm al-Fatw Shaikh Ibn al-Uthaimn Volume #11 - Page #107
[ [[ [15 15 15 15] ]] ] Ab Dwd #605; graded it
[ [[ [16 16 16 16] ]] ] Muslim #521 & al-Bukhr #331
[ [[ [17 17 17 17] ]] ] Ab Dwd, at-Tirmidh, Ibn Mjah, Amad
[ [[ [18 18 18 18] ]] ] Muslim
[ [[ [19 19 19 19] ]] ] Muslim & Ab Dwd
[ [[ [20 20 20 20] ]] ] al-Bukhr #6667
[ [[ [21 21 21 21] ]] ] Al-Kf
[ [[ [22 22 22 22] ]] ] al-Bukhr Volume #1 - Book #1 - #1; Muslim, Amad, Ab Dwd, Ibn Mjah; graded as

Lessons in Hanbali Fiqh

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Lessons in Hanbali Fiqh

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- RULES REGARDING WATER

(an-najst - filth). Purification can not be achieved with any liquid

(dall - proof) for this is: The

(all - permissible to consume).

(Raslu-llh - the Messenger of Allh) (may the salutations and peace of be

(Bir Buah - the Well of

(ahrah - cleanliness and purity by Islmic rules and

(as-sabah - The Seven) = al-Bukhr, Muslim, Ab Dwd, at-Tirmidh, an-

(jawb - answer): There is an

(ikhtilf - difference of opinion) between the

(Madh (1) ): Pre-Seminal Fluid

(Man): Semen (2)

(Wad): White Fluid (3)

(abah - companions; specifically

(Ukl) and had come to Madnah to see the Prophet (may

(Ul wa Fiqh - Principles of

(alh - ritual prayer) and affect

(arm - forbidden, impermissible) to eat, such as pigs,

- ANSWERING THE CALL OF NATURE

(Dn - way of life; religion) of Islm. Even the etiquettes

(Far Ain - individual duty) - the performance of these deeds is a must

(Far Kifyah - collective duty) - the performances of these deeds are a

(aurah - nakedness) when he wants to

means female Jinn.

is not made without a base and

upon the following :

(istinj - the use of water to clean ) is

(nyah - intention). Hence if someone was to walk

(istinshq - to inhale), and

(ibdah - worship, ritual of worship), it will not be correct without ,

(khuff - leather sock). Imm ash-

(jiz - permissible, allowed) according to the of the . Imm Ibn al-

(jaurabn / jaurabain - dual for jaurab) is the dual for

(jaurab - sock). Shaikh

(dalil plural of ) and is followed by the majority of the of the .

, would be literally translated as touch; hence, Imm ash-Shfi

here refers to sexual contact.

as sexual intercourse is due to it having this meaning in the :

(Muslim one who completely submits to ; an adherent to

(jumuah Friday; Day of Gathering). Some of the

(janbah state of major ritual impurity).

(matn body and text of a document/book aside from footnotes, annotations,

(alawt plural of ) a day

(qil understanding, rational, in full possession of

(bligh physically mature, of age). may be

(kfir unbeliever, disbeliever; one who covers/subdues [the firah upon

(lib al-ilm pursuer/seeker/student of knowledge) should be reminded of is that the

(muadhdhin caller of the ) would be blessed with such a great

and turning ones head to the left while saying

; the appropriate thing to say that point is:

; ; ; ; then he says then he says then he says then he says

; ; ; ; then he says then he says then he says then he says

and and and and

; ; ; ; then he says then he says then he says then he says

; ;; ; then he says then he says then he says then he says

; then he says ; then he says ; then he says ; then he says

; then he ; then he ; then he ; then he

(Al is the friend of ) with the . The

(adath akbar major

(uhr midday/afternoon ; noon, midday),

(Ish evening/night ; night, nightfall). The times for (Fajr morning/dawn

(Maghrib post-sunset ; sunset; west) have no .

(aurah nakedness, genitals, private parts; deficiency) uncovered, then their is