Comprehension of the Collected TreatisesAl-Risalah al-Jami’a Comprehension of the Collected Treatises Al-Risalah al-Jami’a Habib Ahmed bin Zain bin Alawi Al-Habshi ¢ 2008 Jamal Hysaw Comprehension of the Collected Treatises ISBN: 978-0-9550891-2-1 A catalogue record for this book is available with the British Library All rights reserved No part of this book may be reproduced, stored or transmitted in any form or by any means, electronic or otherwise, without prior written permission of the publisher Cover illustration by XXX Cover design by XXX Typeset by Abdassamad Clarke Published by: IslamicR RrRenaissance R R Contents Acknowledgements Author’s Biography Iman 3 5 9 The Integrals of Islam The Foundation of Iman Islam 11 13 19 21 Purification (Tahara) Things that nullify one’s ablution Prayer (Salaah) Acts that invalidate prayer The Friday Prayer (Jumu’a) Fasting (Saum) Alms (Zakat) Zakat ul-Fitr The Pilgrimage (Hajj and ‘Umrah) The Integrals of Hajj Ihsan 26 28 38 39 45 48 50 52 52 54 61 Protecting the Heart from Disobedience Obedience of the Heart The Disobedience of the Limbs The Stomach The Tongue 63 67 70 70 71 A l -R isAlA Al -JAmi‘ The Eye The Ear The Hand The Feet The Private Parts The Whole Body The Qunut of Imam Shafi’i Short biographies of those mentioned in the text 72 73 74 75 75 76 79 81 vi P بسم الله الرحمن الرحيم raise be to a llâh, Lord of the worlds. Him we worship and from Him we seek help in all of our affairs. Allâh’s peace and blessings be upon the seal of the prophets, Muhammad, and his family and companions until the end of time. Ameen. The angel Jibril ï came to the Prophet @ and asked him to define Islam, Iman, and Ihsan. In doing so, the Prophet @ opened the doors to understanding how the servant of Allâh is able to express their devotion to Allâh through the acts of prayer, giving alms, fasting, and making the pilgrimage. Performing these acts with sincerity and humility leads to one perfecting them and truly coming to understand what “bearing witness” to the oneness of Allâh means. These acts of devotion coupled with absolute certainty (believing in Allâh, His books, etc) equates to one finding themselves in a state of perfection (Ihsan), as one begins to take themselves to account, paying more attention to their actions, and trying to go through life acting “as though they see Him.” “Comprehension of the Collected Treatises” (Al-Risalah al-Jami’a) is a small text that gives a basic introduction in the areas of belief (Iman), Fiqh (Islam), and perfection (Ihsan). 1 a l -r isala al -Jami‘a This text is one of the first books of fiqh studied in Dar alMustafa, and is also a text that students are expected to memorize. Although this is not a complex text to learn from, one should always find a teacher to help “unlock” the subtleties that it contains. Allâh has given the human being a wonderful gift of intellect and the ability to reason, however we should not let our egos cloud our ability to understand that we cannot simply read a text and think that we were able to completely comprehend every aspect of it, as there are nuances of the text that may be missed. Knowledge has traditionally been taken from the heart of the teacher to the heart of the student. It is my hope that those who study this text will do so with empty hearts, realizing that the study of fiqh (Islam) is a means in which to learn how to improve, and perfect their devotional acts to Allâh and how it aids in the increase of their belief (Iman) and ultimately developing a stronger sense of perfection (Ihsan), as these are the elements that aid us in truly experiencing the essence of this wonderful way of life we call Islam. Ameen. Jamal ud-Deen Hysaw 5 Shawwal 1428 2 Acknowledgements My special thanks to: Abdul-Aziz Fredricks, Ibrahim Osi-Efa, Faiz Qureishy, Abdul-Kareem Yahya, AbdulWahid, Yahya Rhodus, Yusuf Walsh, Jabril Esa, Nyimah Byrd, and Sumayyah Delvalle. ِ ِ ِ ُ ِ ِ ِ ْ ُ ْ ِ َأح َمد بِن َزيْن بِن ع َلوي بِن َأح َمد الع َلوي احلبشي َمول ُِد ُه َِبدينة الغر َفة في ْ َ ِّ ْ ْ َ َ ِّ َ ْ ِّ ْ َ ْ َ ِ ِ َأ َوائِل عا ِم 9601 ِمن ال ِهج َرةِ، َوبِها َتدرج ح َّتى َأي ْ َف َع. كان في ُمب َتدأ ط َل ِبه َ ْ َ َ َّ َ َ َ ْ ِ ِ ِ كَثير ال َّت َن ُّقل ماشي ًا إِلى شبام، و َتريس، َوسي ُؤون، َو َترمي في س ِبيل الع ْلم. ِ َ ِ ِ َ َ َ َِ َ ِ ِ ِ َ ْ َ ِِ ِ ِ ِ ِ َ ِ َواس َتوعب على شيخه: السيد احل ِبيب َأح َمد بِن عبد الله َب ْل َف ِقيه كا َّف َة ْ َْ َ َ َّ ِّ ْ ْ َ ْ َْ َِ ِ ِ َّ ِ ِ ِ ِ الع ُلو ِم الشرعية َو ُف ُروعها، َو ُك ُتب ال َّتصوف، َوالسير، َوال ُّل َغة، َوالبالغة، ُ َ َ ُّ َ ِّ َ ْ َّ َ ِ َواأل َدب. ِ ِ ِ ِ َوصحب السيد احل ِبيب: عبد الله بِن ع َلوي احلداد َمدى َأر َبعني عام ًال، ْ َ ِ ِّ َ ّ َ ْ َ َ َ َّ ِّ َ َ َ َ ْ َ ِ ِ ِ ْ ِ ِ قارئ ًا ع َليه في ُغضونِها نَيف ًا َوسبعني ُمؤلَّف ًا في ُمخ َتلِف الع ُلو ِم َوال ُف ُنون. لَ ُه ُ ِّ َ ْ َ َ ُ َ ْ عد ُة مؤلَّفات وخطب، ووصايا ومكاتبات، و ُك ُّلها نافع ٌة ومفِ ِ ِ َ ٍ ٍ ُ َ ٍ َ َ ُ يد ٌة. َو َقد َّ ُ َ َ ْ َُ َ ََ َ ِ ِ شيد بِض َع َة عش َر َمسجداً في ن ََواحي ُم َت َعد َدةٍ بِحض َر َموت. ُت ُوفِّي عص َر يَو ِم ِّ َ ْ ْ َ َ َ ْ ْ َ َّ َ ْ َ َ ْ ِ اجلُم َعة 91 شعبان عام 5411 بِحض َر َموت. َ ْ َْ ُ َْ َ َ 4 ِ ِ ِ َترج َم ُة صاحب الرسالَة َْ ِّ H Author’s Biography abib ahmed bin Zain bin Alawi bin Ahmed bin Alawi Al-Habashi was born in the city of Ghorfahin the beginning of the year 1069 Hijriyah, where he was rasied until he reached puberty. When he began his studies, he would walk to many places to learn such as Shibam, Taris, Seyoun, and Tarim, all for the sake of gaining knowledge. He mastered all of the sciences of Sacred Law and its branches with his sheikh, Habib Ahmed bin Abdullah Bilfaqeh. He also read with him books of tasawwuf, Sirah, language, rehtoric, and literature. He was also the companion of Habib Abdullah bin Alawi Al-Haddad for over forty years. During that time, he studied over seventy books in various sciences and disciplines. Habib Ahmed wrote many books, gave sermons, and wrote many letters of advice and had correspondence with other scholars. Benefit has been found in all of his works. He built over ten mosques in different places within the Yemeni valley of Hadaramout. He died on Friday the 19th of the Islamic month of Sha’ban 1145 Hijriyah, in the valley of Hadramaut. He is buried in the city of Hawtah. Allâh be pleased with him and continue to benefit us from his works in this life and in the hereafter. Ameen. 5 َ ِ ِ ِ احلمد لله َرب العالِني، حمداً ُيوافي ن ِ َع َم ُه َو ُيكافئ َمزيد ُه، َوص َّلى الله على ُْ ُ َ ُ َِ َ ِّ َ َ َ ْ ِ ُ ِ ِ ٍ ِ سيدنا ُمحمد َوع َلى آل ِِه َوصح ِبه َوس َّل َم. قال َرسول الله ص َّلى الله ع َليه َ ِّ َ َّ َ َ ُ َ َ ْ َ ُ َ ْ ٍ ِ ِ َوس َّل َم: }ط َلب الع ْلم َفريض ٌة ع َلى ُكل ُمسلِم َو ُمسلِ َمة{. َوقال ص َّلى الله ُ َ َ َ َ ُ ِ َ َ ِّ ْ ٍ ْ ِ َ َِ ِ ِ َ ُ َِ ع َليه َوس َّل َم: }من س َلك طريق ًا يَ ْل َتمس ِفيها ع ْلم ًا س َلك الله ب ِِه طريق ًا إِلى َ َْ َ َ ْ َ ُ َ ِ اجل َّنة{. بسم الله الرحمن الرحيم ِ ِ َو َبعد: َف َهذهِ َمسائ ِ ُل ُمخ َتص َر ٌة ِمن َبعض ُك ُتب حجة اإلسال ِم الغزالي غالِب ًا ْ َ ْ ْ ِ ِ ُ َّ ِ ْ َ ُْ ِ ِ ِ ِ ِ ِ َمن ع َر َفها َوعمل بِها، نَرجو لَ ُه ِمن الله َأن يَكون ِمن َأهل الع ْلم ظاهراً َوباطن ًا ََِ ْ َ ُْ َ ْ ُ َ ْ ْ ِ َوبِالله ال َّتو ِفيق. ْ ُ 6 In the name of Allâh, the Merciful, the Compassionate 1 A to Allâh Lord of the worlds,2 a praise that is suitable to His favors, and equal to His increase. And Allâh’s peace and blessings be upon our master Muhammad, and upon his family3 and companions.4 ll praise The Messenger of Allâh @ said, “Seeking knowledge is obligatory upon every (male and female) Muslim”,5 and he @ said: “He who travels a path seeking in it knowledge, Allâh will lead him upon a path to Paradise.”6 To proceed: the subjects discussed in this book have been abridged from some of the books of the proof of Islam alGhazaali. We ask Allâh, for the person that knows these subjects and acts upon that knowledge that they become of the people of true knowledge, outwardly and inwardly. And with Allâh is success. The Prophet @ said: “Any action that is done without first saying Bismilla-hir- Rahma-nir-Rahim the action is cut (from the blessings of Allâh).”. Imam An-Nawawi graded this as a good hadith. The rulings for saying Bismillah fall under five categories within the Sacred Law, which are further defined on page @21: 1. Obligatory (Wajib) when reciting the beginning of a surah. 7 1 a l -r isala al -Jami‘a 2. Recommended (Mandub) when performing an action such as starting one’s car. 3. Permissible (Mubah) when performing an action in which one would wish to receive blessings such as when beginning to eating or beginning to put on clothes etc. 4. Abominable (Makruh) when performing an action such as plucking a grey hair 5. Prohibited (Haram) when performing an action such as stealing. 2 The world of Mankind, The Jinn, and Angels. 3 According to Imam Ash-Shafi this extends to the believers of Bani Hashim and Bani Mutalib, However Imam Malik was of the opinion that it was limited only to the believers of Bani Hashim. 4 A companion (sahaba) is defined as one that is a believer (mu’min) and died with belief (iman) and either saw the Prophet @ or the Prophet @ saw them. 5 Related by Ibn Majah. Muslimah was added to the hadith. 6 Related by At-Tirmidhi. Narrated by Abu Hurrayrah 8 Iman ِ ِ َ ِ ِ َِ َقال :} َف َأخ ِبرنِي عن اإل َْيان{، َقال } َأن ُتؤ ِمن بِال َّله َو َمالئِكَ ِته َو ُك ُت ِبه َ َ ْ ْ َ ْ ْ ِ َِ ِ َ َِ َ ْ ِِ .{َِو ُرسلِه َواليو ِم اآلخر َو ُتؤ ِمن بِال َقدر خيرهِ َوشره َْ ُ ْ He ( Jibril) said: “Inform me about Iman.” He @ replied: “That you believe in Allâh and His angels and His (revealed) books, and His messengers, and the Last Day, and you believe in His decree of things both good and bad.” 9 َأركان اإلسالم خَ مس ٌة: شهاد ُة َأن ال إِلَ َه إِال الله َو َأن ُمحمداً َرسول ُ ُ َّ َ َّ ُ َّ ْ َ َ َ ْ ِ ِْ ُ ْ ِ ِ الله. َوإِقام الصالةِ، َوإِيتاء الزكاةِ، َوصو ُم َر َمضان، َوحج البيت َمن اس َتطاع َ ْ ِ ْ َ ُّ َ ِ َّ ُ َّ ُ ْ َ ِ إِلَيه س ِبيال؛ َم َع اإلخالص َوال َّتصديق َف َمن لَم يَكن ُمخلِص ًا َف ُهو ُمنافق، َو َمن ً َ ِْ ْ ْ ُ ْ ْ ِ ِ ْ ِ ِْ ْ ٌ َ ِ ِ .لَم يَكن ُمصدق ًا بِ َق ْل ِبه َف ُهو كاف ٌر ِّ َ ْ ُ ْ َ ِ ُ َأركان اإلسال ِم ْ ْ T 2. 3. 4. 5. 7 The Integrals of Islam 7 of Islam8 are five:9 1. Bearing witness10 that there is no God except Allâh and that Muhammad @ is the Messenger of Allâh;11 Establishing the prayer; Giving Zakat; Fasting during the month of Ramadan; And performing Hajj (pilgrimage to the Ka‘ba) for whoever is able to. he integrals Integrals (Arkan pl., Rukn sing.) linguistically means a part that strengthens something else. Legally, according to Sacred Law, it is 11 a l -r isala al -Jami‘a All of the above must be done with sincerity12 and belief.13 Whoever is not sincere is a hypocrite (munafiq); and whoever does not believe with his heart is a disbeliever (kafir). defined as an essential part of an entity that if one portion did not exist, the entire entity could not be realized. 8 Islam is linguistically defined as the complete surrendering and annihilation of one’s self and the desires coupled with absolute belief in Allâh. Legally, it is defined as the obedience to the Divine Law. 9 The Messenger of Allâh @ said: “ Islam is based on five things: Bearing witness that there is no deity worth of worship except Allâh and bearing witness that Muhammad is his messenger and servant, establishing the prayer, giving in charity, fasting in the month of Ramadan, and making the pilgrimage for those who are able.” Narrated by Abdullah bin Umar, Allâh be pleased with them both. Related by Bukhari. 10 To bear witness means to have complete conviction and certainty. 11 One must believe in their hearts with conviction, not only that nothing in existence is worthy of any form of worship except Allâh, but also that Muhammad is the messenger of Allâh that was sent by Allâh to all of creation with the religion of Islam. Ad-Dilalah An-Nafiah ‘ala Ma’ani Ar-Risalah Al-Jami’a (Tarim: Dar Al-Faqeeh, 2003) pg. 13. 12 Sincerity is defined as actions that are done specifically for Allâh alone. 13 Belief is defined as having complete acceptance and absolute certainty. 12 The Integrals of Islam ِ و َأصل اإلميان: َأن َتع َت ِقد َأن الله َتعالَى َموجود ،و َأن َّ ُه َتعالَى َواحد َ َّ َ ْ ْ ِ ِ ُ ْ َ ٌ َ ٌ ُْ ِ ِ ِ ِ ال شريك لَ ُه َوال ِم ْثل لَ ُه َوال شب َه لَ ُه؛}لَيس كَم ْثلِه شي ٌء َو ُهو السميع َ َِ َ ُ َّ َ َ ْ ْ ْ َ ِ {البصير ُ َ The Foundation of Iman The foundation of iman is that you believe (without doubt) that Allâh exists and that He, the Exalted, is One without partner, likeness or similarity. There is nothing like him, and He is the All-Hearer, the All-Seer14 He created the heavens and the earth, death and life, obedience and disobedience, health and sickness and the entire universe and all that it contains. ِ ِ ،خ َلق السماوات َواألرض، َوخ َلق ا َلوت َواحلياة، َوالطاع َة، َوا َلعصي َة َ َّ َ َ َ ْ َ َ َ ْ َ َّ َ َ َ ْ ِ ِ ِ .َوالصح َة، َوالس َق َم، َوجميع الكَ ون َوما ِفيه َّ ِّ َّ ْ َ َ 14 Surah Ash-Shura 42:11. 13 a l -r isala al -Jami‘a He created human beings, their actions, and determined their sustenance and lifespan. There can be no increase or decrease in these appointed things. Nothing happens except by His decree, His determining, and His will that it happen. َوخ َلق اخل ْلق َو َأعمالَ ُهم، َو َقد َر َأرزاق ُهم َوآجالَ ُهم، ال َتزيد َوال َت ْن ُقص َوال ُِ ُ ْ ْ َ ْ َّ ْ ْ َ َ َ َ ِ .يَحدث حادث إِال بِ َقضائ ِِه َو َقدرهِ َوإِرادتِه َّ ٌ ِ ُ ُ ْ َ َِ Verily He, Exalted is He, is the Ever-Living, the AllKnower, He Wills and is Able. He is attributed with Speech, the AllHearer and All-Seer. He is the knower of the treacherous eyes and what is hidden in the chests15 He knows all secrets and that which is deeply hidden16 He created all things and He is the One, the Subduer17 Surah Ghafir 40:19. Surah TaHa 20:7. 17 Surah Ar-R’ad 13:16. 16 15 ِ ِ ِ َو َأن َّ ُه َتعالَى حي، عال ِ ٌم، ُمريد، قاد ٌر، ٌم َتكَ لِّ ٌم، سميع، َبصير؛}ي َْع َل ُم خائ ِ َن َة ٌّ َ ٌِ ٌ َ ٌ ِ َْ األع ُني َوما ُتخ ِفي الصدور{، }وي َْع َل ُم السر َو َأخ َفى{، }خال ُِق ُكل ْ ِّ ْ َّ ِّ ُ ُّ َ ٍ ِ {شيء َو ُهو الواحد ال َق َّهار ُ ُ َ ْ َ 14 The Integrals of Islam His servant and messenger18 to all of mankind for their guidance and to aid them in perfecting their lives and completing their return [to Allâh], and Allâh aided him with clear miracles.19 The characteristics of a messenger are his being: A human being; a free (non-slave) male; free from blemishes and deformities; not being born from lewd parents; given revelation; and commanded to call people to revelation that he has received. A prophet is one that has not been commanded to call people to revelation; whereas a messenger can also be a prophet, a prophet might not also be a messenger. The scholars have reported, with some differences of opinion, that Allâh has sent between 313-315 messengers and 100,040 prophets. There are 25 that we must know. They are: 1. Adam 2. Idris 3. Nuh 4. Hud 5. Salih 6. Ibrahim 7. Lut 8. Isma’eel 9. Ishaq 10. Ya‘qub 11. Yusuf 12. Ayyub 13. Shuaib 14. Musa 15. Haroun 16. Al Yas’a 17. Dawoud 18. Sulaiman 19. Elias 20. Yunus 21. Zakariya 22. Yahya 23. Dhul Kifl 24. ‘Isa 25. Muhammad, Alaihim As-Salaam. Ad-Dilalah An-Nafiah ‘ala Ma’ani Ar-Risalah Al-Jami’a (Tarim: Dar Al-Faqeeh, 2003) pg. 18. 1. 2. 3. 4. 5. 6. 15 18 ِ َ ِ َِ َو َأن َّ ُه َتعالَى َب َعث سيدنا ُمحمداً عبد ُه َو َرسولَ ُه إِلى جميع اخل ْلق؛ ل ِ ِهدايَ ِت ِهم ُ َ ْ َ َّ َ َ ِّ َ َ ْ ِ َّ ِ ِ ِِ ِ ِ ِ .َِول ِ َتكْ ميل َمعاش ِهم َو َمعادهم َو َأي ََّد ُه بِا ُلعجزات الظاه َرة ْ ْ ْ Verily, the Exalted sent our master Muhammad @ a l -r isala al -Jami‘a Verily this Messenger @ was truthful in everything that he conveyed to us from Allâh: whether concerning the Traverse,20 the Scales,21 the Pool,22 and other matters of the hereafter and purgatory,23 including the questioning by the two angels,24 and the torment and bliss in the grave. Such as seeing Bait Al-Maqdas while in Mecca in front of the Quraish, and the leg of lamb speaking to him, and drinking from the well of Hudaibiyyah when there wasn’t any water in it, and the Quran itself. 20 A bridge that is stretched over the gulf of Hell, sharper than a sword and thinner than a hair. Whosoever has in the world kept upright upon the Straight Path shall bear lightly upon the traverse of the afterlife and will be saved. But whosoever deviates from uprightness in this world, and weighs down his back with burdens, and disobeys his Lord, shall slip upon taking his first step on the traverse, and fall into Hell. Ghazali, Remembrance of Death and the Afterlife (The Islamic Text Society 1995) pg. 205-207 21 The scales are where all actions will be weighed. 22 The Messenger of Allâh @ said: “ the distance between the two sides of my pool is like that which is between Medina and San’aa or Amman.” Related by Muslim. In another narration he @ said: “ My pool will stretch for a distance like that between Aden and Amman of 16 19 ِ ِ ِ ِ ِ َو َأن َّ ُه ع َليه الصالة َوالسالم صادق في جميع ما َأخب َر ب ِِه عن الله َت َعالَى: ِمن َ َْ ِ َ ٌ َ ُ َّ ُ َّ ْ َ ِ ِ ِ ِ َ ِ َ ِ ِ الصراط َوالِيزان َواحلوض، َوغير َذلِك ِمن ُأ ُمور اآلخ َرةِ َوالبر َزخ، َو ِمن سؤال ُ ْ ِ َْ ْ َ َْ ِّ ْ ِِ ِ ِ ِ .ا َل َلكَ ْني َوعذاب ال َقبر َونَعيمه َ ِ ْ The Integrals of Islam Verily the Qur’an and all the books25 that were revealed by Allâh are true. The Angels26 are true. Paradise is true. The Hellfire is true. And everything that our master Muhammad @ informed us of is true. ِ ِ ِ ِ ، ٌَّو َأن ال ُقرآن َوجميع ُك ُتب الله ا ُل َنزلَة حقٌّ ، َوا َلالئِكَ َة حقٌّ ، َوالنار حق َ َ َّ َ َ َّ َ َ َ ْ َّ ِ ِ ِ َوجميع ما جاء ب ِِه سيدنا ُمحمد صلّى الله ع َليه َوع َلى آل ِِه َو صح ِبه َوس َّل َم َ ْ َ ُ َ َ ٌ َّ َ ُ ِّ َ َ َ ْ َ َ َ . ٌّحق َ Al-Balqa. Its water is whiter than milk and sweeter than honey and finer smelling than musk. It flows over stones that are pearls, both large and small.” Related by At-Tirmidhi 23 The time between death and resurrection, in which all will experience a portion of eternal bliss or eternal torment. 24 Munkir and Nakir are the two angels that will come to the grave of one, after being buried, when the last person walks away from the grave and will ask, “Who is your Lord?” “What is your religion?” “Who is your prophet?” If one answers properly, without stutter or pause, then they will be shown the hellfire where they were headed and then will be shown Paradise where they are going. If one answers incorrectly or with stutter or pause, they will be hit in the head with an iron rod of which all of creation will hear the crack except mankind, then the opposite of the former will occur. 25 There are four that we must believe in: 1. The Torah given to Musa; 2. The Palsms given to Dawoud; 3. The Injeel given to ‘Isa, 4. And the Qur’an given to Muhammad, Allâh’s peace and blessings be upon them all. 17 a l -r isala al -Jami‘a Angels are beings of light that vary in form and size. They do not sleep, eat, or drink. They are constantly in obedience to Allâh. There are those angels that only stand in prayer, those that only bow in prayer, and those that only prostrate in prayer, never leaving these positions praising Allâh. There are other angels that only sit and recite the remembrance of Allâh. The angels are numerous and their actual number is not known; however there are ten angels that we must know and their duties. They are: 1. Jibril - The carrier of revelation; 2. Mikail – The disseminator of sustenance and rain; 3. Israfil – The blower of the horn; 4. Izrail – The angel of death; 5, 6. Munkar and Nakir – The questioners of the grave; 7, 8. Raqib and Ateed – The writers of good and bad actions; 9. Malik – The keeper of the gates of Hell; 10. And Ridwan – the keeper of the gates of Paradise. 18 26 Islam ِ ُ َقال: }يَا ُمحمد َأخ ِبرنِي عن اإلسال ُم{، َف َقال َرسول ال َّله ص َّلى ال َّل ُه َ َ ْ ِ ِ َ ْ ْ ْ ُ َّ َ ُ َ َ ِ ُ ِ ،ع َليه َوس َّل َم }اإلسال ُم أن َتش َهد أن ال إِلَ َه إِال ال َّل ُه َوأن ُمحمدا َرسول ال َّله َّ َ ْ َ ْ ْ َ ْ ِ ُ ً َّ َ َّ َ ْ َ َو ُت ِقي َم الصال َة، َو ُتؤتِي الزكَاة، َو َتصوم َر َمضان، َو َتُج البيت إن اس َتطعت َ َ َ ُ َ َّ َ ْ َ َّ ْ َ ْ َ ْ ِ َ ْ َ َّ .{إلَيه س ِبيال ً ْ َ ِْ He ( Jibril) said: “O Muhammad inform me about Islam.” So the Messenger of Allâh @ said: “Islam is to bear witness that there is no god worthy of worship except Allâh, and that Muhammad is the Messenger of Allâh, to establish the prayer, and to give Alms, and to fast the month of Ramadan, and to make pilgrimage to the house (Ka‘ba) if one is able.” 19 Purification (Tahara) 27 Linguistically, purification means to be purified or cleaned from tangible filth (such as urine, fecal matter, blood, etc.) or intangible filth (such as pride, jealousy, rancor, etc.). Following the methods of the legal and moral system of Islam, called the sharîca, Imâm an-Nawâwî defined purification as “lifting a state of ritual impurity (by ablution or a purification bath) or the removal of filth (by means of istinjâ or washing an item such as a long shirt that has blood or fecal matter on it).” [Kitâb taqrîrât as-sadîd fî masâ’il al-mufîd, p. 14] 28 The sharîca has classified all actions into five categories: 1. Actions that are obligatory ( farâ’id, sing. fard; the word wâjib is synonymous with this in the Shafici school) are imperative and binding demands addressed to the one who is held legally responsible (mukallaf ). Acting upon these obligations brings reward, whereas not doing so leads to punishment in this life, the Hereafter, or both. 2. Actions that are recommended (mandûb) ask the mukallaf to do something that is not binding, but its performance earns the mukallaf spiritual rewards. No punishment is inflicted for failure to perform it. It is also broken into three types: a. sunna mu’akkada, which refers to a sunna that was never left by the Prophet @ 21 T 27 he obligations of ablution (wudu) are six: 1. The intention.30 28 ِ ِ ُ ُ ُ َ ...فُروض الوضوء س َّت ٌة: األو ُل الني ُة ُ ِّ ِّ َّ 29 a l -r isala al -Jami‘a b. sunna ghayr mu’akkada, which refers to supererogatory actions such as praying the witr prayer c. sunna az-zawîda, which refers to actions of the Prophet @ such as how he slept, ate, dressed, etc. 3. Actions that are forbidden (harâm) demand that one abandon something, on the basis of a definitive or speculative proof. Committing harâm is punishable and omitting it is rewarded. 4. Actions that are abominable (makrûh) require the mukallaf to avoid something but not in strictly prohibitory terms. The act does not bring punishment, however leaving it merits praise and gains closeness to Allâh. 5. Actions that are permissible (mubâh) give the mukallaf the option to do or not do something. Performing or not performing the action in this category brings neither benefit nor punishment. Kamali, Muhammad Hashim, Principles of Islamic Jurisprudence, 2nd edition, pp. 324-327. 29 These obligations are found in the Quranic verse: “O you who believe! When you rise up for prayer, wash your faces, and your hands to the elbows, and rub your hands and [wash] your feet up to the ankles…” Al-Mâ’ida 5:6. According to a hadîth related by Ibn cAbbâs î: “The Prophet @ made ablution washing one time.” Sahîh Bukhârî, 124. Abû Hurayra î relates that when he made wudû, he washed his face and in order to perfect his wudû he then washed his right hand until he reached his upper arm, then he washed his left hand until he reached his upper arm. Then he wiped his head, and then he washed his right foot until he reached his shin, and then he washed his left foot until he reached his shin. Then he said, “This is the way I saw the Messenger @ make wudû.” Sahîh Muslim,246. 30 Recorded in Sahîh Bukhârî, Sahîh Muslim, and others: “All acts are only in accordance with intention; and everyone is accredited 22 Purification (Tahara) ِ ِ ِ ِ َ ِ .ال َّثانِي غَ سل الوجه َوحد ُه ِمن َمنابِت شعر الر ْأس إِلَى ُم ْن َت َهى اللِّحي ْني ْ ُّ َ ْ َ ُ ْ َّ ْ َْ ِ ُ ِ ُ ِ ِ َ ،َوالذ َقن طوال َوعرض ًا ِمن األ ُذن إِلَى األ ُذن، ال َّثالِث غس ُل اليديْن إِلَى الِر َف َق ْني َ ْ َ ً ُ ِ َّ ْ َ ْ َ ُ ٍ ِ ِ الرابِ ُع َمسح شيء ِمن َبش َرةِ الر ْأس َأو شعر في حدهِ، اخلامس غس ُل الرج َل ْني ِّ َ ٍ ْ َ ْ ِ َّ َ ْ ْ َ ُ ْ َّ ْ ِّ ْ َ ُ ِ ِ ِ .َم َع الكَ عب ْني، السادس ال َّترتِيب ع َلى َهذهِ الكَ ي ِفية َ ُ ْ ُ َّ ِ َ ْ َّ ْ 2. Washing the face. The limits of the face are from the hairline of the forehead to the chin. The width of the face is from ear to ear. 3. Washing the hands and arms to the elbow. 4. Wiping a part of the head’s skin or hair within its limit. 5. Washing the feet including the ankles. 6. Performing these actions in the order mentioned.31 according to what they intend.” The time of the intention usually precedes an action; the place of the intention is in the heart. It is not a condition that the intention be pronounced. It is recommended because the tongue aids the heart in maintaining focus. Sincerity and devotion of the intention being for Allâh, is required in all actions (in worship or otherwise). Kitâb al-Arbacîn an-Nawawî wa-Dâbitu al- Fathihi al-Mushkilât, p. 19. 23 a l -r isala al -Jami‘a If one is in a state of major impurity32 as a result of sexual intercourse, or nocturnal emission, or the emission of semen as the result of other means, then it becomes incumbent to wash the entire body with the intention to remove oneself from major impurity.33 31 َوإِن كان ع َليه جناب ٌة ِمن ُمجام َعة َأو خ ُروج َم ِني بِ َنو ٍم َأو غيرهِ: لَز َم ُه غس ُل جميع ِ ِ َ ْ َ ِ ِ ْ َ ْ ْ ٍّ ِ ُ ْ ٍ َ ْ َ َ ِ ْ َ َ ْ ِ َ ِ ِ .َبدن ِِه َم َع نِية َر ْفع اجلنابة َ َ َّ This is the order (tartîb) in which it is mentioned in the Quran and hadîth. One must remember this is the fard of wudû, meaning this is the minimum one must do. The sunna of wudû is more extensive, it being: 1. Using siwak; 2. washing the hands; 3. washing the mouth; 4. washing the nostrils (or mouth and nostrils at the same time); 5. washing the face, including running the fingers through the beard; 6. washing both hands to the elbow (right first, then left); 7. wiping the entire head; 8. wiping the inner and outer surfaces of the ears, and behind the ears; 9. washing the feet up to the ankles, cleaning between the toes with the little finger of the left hand (starting with the right foot, then the left); 10. and rubbing when washing the hands, face, arms, head, and feet. All of the aforementioned actions should be done three times. 32 Major impurity is that which prevents one from making the prayer, 24 Purification (Tahara) circumambulating the Ka‘ba, or touching and reading the Quran, and it requires one to perform a purification bath (ghusl). Things that require one to perform a purification bath are six: 1. The entry of the head of the penis into the vaginal area; 2. when sperm or sexual fluid exits; 3. after a menstrual period; 4. after post-natal bleeding; 5. after childbirth; 6. and washing the body of the deceased (though it is sunna for the one washing the body). 33 The obligations of performing a purification bath are two: 1. The intention to remove oneself from major impurity. 2. Making sure the entire body is covered with water, including the area between the legs, between the two private parts. The sunnas of the purification bath are: 1. Washing the hands; 2. washing the private parts; 3. making wudu;. 4. facing the qibla; 5. saying bismi-Llâh; 6. washing the head; 7. washing the right side of the body; 8. washing the right side of the back; 9. washing the left side of the body; 10. washing the left side of the back; 11. to wash each limb three times; 12. and to rub the body while washing. 25 a l -r isala al -Jami‘a ِ .و َي ْنقُض الوضوء اخلار ُج ِمن َأحد الس ِبي َل ْني ال ُق ُبل َأو الد ُبر ع َلى ما كان َ َ ِ ُّ ِ ِ ِ َّ َ ْ ِ َ ُ ُ ُ َ ِ ِ و َي ْنقُض الوضوء َزوال الع ْقل بِ َنو ٍم َأو غيرهِ إِال نَو َم َُمكِّ ن َم ْق َعد َت ُه ِمن َ َ ٍ ْ َّ ْ َ ْ ْ َ ُ َ ُ ُ ُ َ ِ ِ ِْ ِ َ ْ األرض. و َي ْنقُض الوضوءَ َمس ُق ُبل َأو ُد ُبر آد ِمي ِم ْن ُه َأو ِمن غيرهِ بِبطن ُ ُ ُ َ ِ َْ ْ ُّ َ ْ ٍّ َ ْ َ ِ ُ ِّ الكَ ف َو ُبطون األصاب ِِع، َك ِبيراً كان َأو صغيراً َولَو َولَد ُه َولَو َميت ًا. و َي ْنقُض ُ َ ِّ ْ َ ْ ِ َ ْ َ ٍ ٍ ِ ِ الوضوء ال ْ ِتقاء َبش َر َتي َرجل َوام َر َأةٍ َك ِبيريْن َأج َن ِبي ْني بِال حائِل. إِال ظ ْفراً َأو ْ ُ ْ َ ُ َ ُ ُ ْ ُ َّ َّ ْ َ ِ .شعراً َأو س ّن ًا َفال يَ ْن ُقض الوضوء َ ُ ُ ُ ْ َْ Things that nullify one’s ablution 1. Anything that exits from the front or rear private parts34 nullifies one’s ablution; 2. The loss of intellect as a result of sleep or otherwise, unless one is seated firmly and fixed on the ground35; 3. Touching the front or rear private parts of any human whether it be oneself or someone else, adult or child, with the palm of the hand or the inside of the fingers even if it be of one’s own dead child; 4. The touching of the skin36 of an adult male by a marriageable37 adult female or vice versa, without any intervening barrier; however, the touching of nails, hair, or teeth does not nullify ablution. 26 Purification (Tahara) Allâh Most High says: “Or if one of you comes from relieving yourself” An-Nisa 4:43. 35 The Prophet @ said: “He who sleeps must make abolution.” Related by Abû Dawud and others. If one is sitting firmly and then falls asleep this does not break the wudu as is related in a hadith from Anas î who said: “I made the call to commence the prayer and the Prophet @ was calling a man, and he called the man for so long that [some] of his @ companions fell asleep. Then when the man came he prayed with them.” Related by Muslim. 36 Ibn Masoud î said that touching did not mean intercourse. He also said that a kiss is a touch and from it one must make wudu. At-Tabarani relates in his Isnad, a narration of Abdullah Ibn Masoud î said: “A man must make ablution from skin to skin contact, from touching with his hand, and kissing (a woman). And he said that this is from the verse “…or if you have touched women” it meaning touching (affectionately).”. Imam Malik in his Muwwatta, relates a hadith narrated by Abdullah bin Umar Al-Khattab from his father ? that: verily he said: “Whoever kisses his wife or touches her with his hand he has to make ablution.”. The great Hafith of hadith Abu Hassan Ad-Darqutni relates the same hadith in his Sunnan, narrated by Umar bin Khattab. 37 Allâh Most High says: “Forbidden for you are your mothers, and your daughters, and your sisters, and your father’s sisters, and your mother’s sisters, and your brother’s daughters, and your sister’s daughters, and your foster mothers, and your foster sisters, and your mothers-in-law, and your stepdaughters who are under your protection [born] of your women unto whom you have gone in — but if you have not gone into them, then it is no sin for you [to marry their daughters] — and the wives of your sons who spring from your loins” An-Nisa 4:23. 27 34 Prayer (Salaah) ٍ ِ ٍ ِ ِ ُ ِ ِ َّ ِ َّ ِ َ َ و ُيشْ َترطُ لِصحة الصالة: َمعر َف ُة ُدخول الو ْقت بِي ِقني، َأو اج ِتهاد، َأو ْ ْ ْ َ َ ِغ َلبة ظن، َف ِإن ص َّلى مع الشك لَم َتصح صال ُته. ويش َترط معر َف ُة القب َلة ِ ِ ُ ِ ِ . ْ َ َ ْ ُ َ ُ َ َّ ْ ِّ َّ َ َ َ ْ ٍّ َ َ َ ْ ِ ٍ ٍِ ٍ ِ ِ َ ِ َّ َويَجب س ْت ُر العو َرةِ بِساتِر طاهر ُمباح. َويَجب َر ْف ُع النجاسة ِمن ال َّثوب ُ َ ْ َْ َ ُ َِ .َوالبدن َوا َلكان. َويَجب ع َلى القادر َأن ُيصلِّي ال َفرض قائِم ًا َ ْ َ َ ْ ِِ َ ُ ِ ِ َ T 38 he conditions 1. To know for certain that the time39 for prayer has begun, or by calculating the time, or an overwhelmingly strong supposition, because prayer with doubt is not valid; 2. to know the direction of the qibla;40 3. to cover the nakedness41 with material that is clean and permissible;42 4. to remove all filth43 from one’s clothing, body, and place of prayer; for a valid prayer38 are: Linguistically, prayer means supplication. Legally, it is sayings and actions that begin with saying “Allâhu Akbar” (takbir), and end with saying “As-Salaamu alaikum wa rahmatullah” (tasleem). Praying five times a day first became obligatory in the month of Sha‘ban. 28 Prayer (Salaah) One Must know that the time for prayer has begun ( yaqeen), or be able to calculate the time for prayer by the position of the sun or a shadow (ijtihad). If one is unable to determine the time for prayer one must wait until the level of certainty outweighs the level of doubt (ghalib Ath-Than). The times for prayer are: Thuhr: Begins when the sun leaves its zenith and ends when an objects shadow has reached its length, not including the length of shadow during the zenith of the sun. Asr: Begins when Thuhr ends and ends when the sun sets. Maghrib: Begins when the sun has completely set and ends when the red of the sky has disappeared. Isha: Begins when the red of the sky has disappeared and ends at true dawn. Fajr: Begins at true dawn, which is when the sunlight rises on the horizon, and the prayer ends at sunrise. 40 Allâh the Most High says: “And from wherever you start forth (for prayer), turn your face in the direction of Al- Masjid Al-Haram (Mecca)” Surah Baqarah 2:150. The Messenger of Allâh @ said: “If you are going to stand for prayer perform ablution properly. Then face the qibla (Ka‘ba) and make the tabkir.” Related by Muslim. 41 The nakedness (‘awrah) of a man is from just above his navel to just below his knees at all times. The nakedness of a woman in prayer and during hajj, is her entire body except for her face and hands, and outside of prayer her nakedness is her entire body. Many scholars have the opinion that a woman may show her face outside of prayer and hajj under certain conditions: 1. She not wear makeup 2. She not fear problems because of showing her face 3. And she is not strikingly beautiful. 29 39 a l -r isala al -Jami‘a 5. and to pray obligatory prayers standing if one is able.44 The nakedness of a woman around her non-marriageable family members is what is just above the navel and just below the knees. Even though this is permissible it is better for both men and women to cover appropriately in front of family members and others. 42 Clothing that is permissible are items which are neither seethrough, nor tight or form fitting. One’s undergarments should not be visible. Women must wear a head covering so that it covers their hair, ears, and neck. The mother of the believers, Aisha, may Allâh be pleased with her, narrates that the Prophet @ said: “Allâh does not accept the prayer of a woman who has reached puberty unless she is wearing a head covering (khimar).” This hadith is agreed upon except by Nisa’i. It is also recommended for a woman to wear a long garment that covers the top of her feet. It is also recommended for a man to wear a long garment that wraps around the body (izar) and a long shirt (thobe), a turban, and a shawl that usually is worn over the shoulder. 43 See note 26 for a definition of filth. 44 If one is unable to pray standing, then it is permissible to pray sitting. One must lean forward for the bowing and prostration positions. If one is unable to pray sitting, then one can pray lying down on their side facing the qibla, bending forward for the bowing and prostration positions. If one cannot pray lying on their side then one can pray laying on their back, with the feet facing the qibla holding the head up and bowing the head for the bowing and prostration positions. If one is unable to lift the head then one blinks the eyes intending the bowing or prostration positions. Nil Ar-Raj’a Sharh Safinah An-Najah (Tarim: Dar Al-Faqeeh) pg. 52-63. The Messenger of Allâh @ said: “Pray standing, and if you cannot, pray sitting and if you cannot, pray on your side.” Related by Bukhari. 30 Prayer (Salaah) ِ ِ ِ ِ ِ َّ ُ ِ ،فُروض الصالة: الني ُة َو َتكْ ِبير ُة اإلحرا ِم َم َع النية. َو ِقراء ُة ال َفاتَة بِالبس َم َلة ُ َ ْ َ َْ َّ ِّ َّ ِّ ِوالتشديدات األربع عشرة، وإِخراج الضاد ِمن الظاء ِ ِ ِ َ َّ ْ ِ ِ َ ْ ِ َ ْ َ َ َ ْ ُ َّ ِ َ َّ َولَيس في ال َفاتَة ْ ِظاء. ُثم الر ُكوع، ويجب َأن ينح ِني بِحيث َتنال راحتاه ركْب َتيه، ويطم ِئن ِفيه ِ ِ ُّ َ ْ َ َ ْ َ ُ ُ َ ُ ُ ْ َ َ َ ْ َ ْ ُ َ َ ُ ُّ َّ ٌ ِ ُوجوب ًا ح َّتى َتسكن َأعضاؤ ُه. ُثم االع ِتدال َويَط َم ِئن ِفيه ُوجوب ًا. ُثم السجود ُ ُ ُّ َّ ُ ُّ ْ ُ ْ َّ ُ ْ َ ُ ْ َ ُ .َمر َت ْني، َواجل ُلوس َب َْني السجد َت ْني َويَط َم ِئن ُوجوب ًا في الكل ِّ ُ ُ ُ ِ َّ ُ ُّ ْ ِ َ ْ َّ The obligations of prayer are: 1. The intention (niyya);45 2. Opening the prayer by saying “Allâhu Akbar” (Allâh is the Greatest);46 3. The recitation of sura Al-Fatiha47 beginning with “bismilla hir rahma nir rahim,”48 reciting all fourteen stressed letters, not pronouncing the daad ( )ضas a tha ( ,)ظbecause there is no “tha” in the fatiha; 4. The bowing, making sure one leans and is resting on the hands upon the knees; 5. Pausing so that the limbs come to a rest; 6. Returning to an upright position; 7. Pausing for a moment; 8. The two prostrations; 9. Sitting between the two prostrations; 10. And pausing is necessary within each of these positions. 31 a l -r isala al -Jami‘a See note 29. This is saying, “Allâhu Akbar”. As one begins saying “Allâh” in the takbir, one begins to raise the hands making their intention for the prayer, so that by the time one has said “Akbar” the hands should be just above the shoulders. One should not overly extend saying “Allâh”, nor add any words between “Allâhu” and “Akbar”. 46 45 It is obligatory to recite surah (chapter) Al-Fatiha in every cycle of prayer (rak’a). The Prophet @ said: “There is no prayer for the one that does not recite with the opening of the book (AlFatiha).” Related by Bukhari and Muslim. Every Muslim must learn how to recite Surah Al- Fatiha properly to make sure they are not changing the meanings of the surah by mispronouncing the words, which is harâm to do. Mispronouncing the words is like having not recited Al-Fatiha at all. One must also make sure to recite the stressed areas properly, which are denoted by stress marks (sheddah) ( ّ ), in which there are 14. If one cannot recite the surah then one can recite seven other verses of the Quran, but if one is not able to do that then one can recite: SubahanAllâh (Glorified is Allâh), Al-Humdulillah ( Praise be to Allâh), La illaha illAllâh ( there is no deity worthy of worship except Allâh), and Allâhu Akbar (Allâh is the Greatest), seven times. If one is unable to do that then one can just stand quietly the length it would take to normally recite the surah. Ad-Dilalah An-Nafiah ‘ala Ma’ani Ar-Risalah Al-Jami’a (Tarim: Dar Al-Faqeeh, 2003) pg. 27. 48 Umm Salamah ü said: “The Prophet of Allâh @ counted the “Bismillah” as a verse (of the Quran).” Related by Ibn Khuzamah with 32 47 Prayer (Salaah) َ َويَ ْف َع ُل باقي الركَعات كَذلِك. َوال َّتش ُّهد األو ُل، َو ُق ُعود ُه س َّن ٌة. َوال َّتش ُّهد َ َ ِ َّ َ ِ ُ َ ُ ُ َّ ُ َ ِ األخير، َواجل ُلوس ِفيه َفرض. َوالصالة ع َلى الن ِبي صل الله ع َليه َوع َلى آل ِِه َو ٌ ْ ِ ُ ُ ُ َِ َ ْ َ ُ َّ َ ِّ َّ َ ُ َّ .صح ِبه َوس َلِّ َم َبعد ال َّتش ُّهد َو َقبل السال ِم َفرض. َوالسالم ِمن الصالةِ َفرض ٌ ْ َّ َ ُ َّ ٌ ْ َّ َ ْ ِ َ َ ْ َ ِ ْ َ One must fulfill the obligations in each prayer cycle. The first testification of faith49 (tashahhud)and the sitting during it is sunna. The last testification of faith and the sitting in it is obligatory.50 The prayer on the Prophet @ after the testification of faith and before the tasleem, is obligatory. The minimum51 tasleem that can be recited, at the end of the prayer, is: As-Salaamu ‘Alaikum. (Allâh’s) Peace be upon you a sound chain of narrators. The Messenger of Allâh @ said: “ If you read the Fatiha, read bismilla hir-Rahma nir-Rahim for verily it is one of its verses.” related by Ad-Darqutni 49 If one forgets to perform the first testification of faith and stands to begin another cycle of prayer one does not return to the sitting position to perform it, rather one continues to stand and makes the prostrations of forgetfulness just prior to the tasleem to end the prayer. 50 If one forgets to recite the last testification of faith the prayer is invalid and one must remake the prayer. 33 ُ ُّ َ .{و َأقَل السالم }السالم ع َليكم ْ ْ َ ُ َّ ِ َّ a l -r isala al -Jami‘a ِ ُّ َ ُّ َ ِ ِ و َأقَل ال َّتشهد الواجب: }ال َّتحيات لله، السالم َع َل ِيك َأيُّها الن ِبي َ ُ َّ ِ ُ َّ ِ ُّ َّ ِِ ِ ِ ِ ِ َو َرح َم ُة الله َو َب َركا ُت ُه، السالم ع َلينا َوع َلى عباد الله الصاحلني، َأش َهد َأن ال ْ ُ ْ َ َّ َ ْ َ ُ َّ ْ .{إِلَ َه إِال الله َو َأن ُمحمداً عبد ُه َو َرسو ُل ُه ُ ُ ْ َ َّ َ َّ ُ َّ The minimum testification of faith that can be recited is: At-tahiyyatu li’Llahi. As-Salaamu ‘alaika ayyuha’n-nabiyyu wa rahmatullahi wa barakaatuhu. As-Salaamu ‘alayna wa ‘ala ‘ibadi’Llahi’s-salihin. Ashhadu al-la ilaha ila’Llahu waanna Muhammadan ‘abduhu wa-rasuluh. “Greetings to Allâh. Peace be upon you O Prophet and the mercy of Allâh and His blessings. Peace be upon us and upon Allâh’s righteous servants. I bear witness that there is no God except Allâh and that Muhammad is the servant and Messenger of Allâh.”52 51 Minimum here means the least that can be said though the optimal is to say As-Salaamu Alaikum wa Rahmatullah. Turning to the right side is obligatory and turning to the left is sunna. 52 It is optimal to say: At-Tahiyyatu Al-Mubaarakatatu As-Salawaatu At-Tayyibaatu. As-Salaamu Alaikum ayyuhan-nabiyu wa rahmatullahi wa barakaatuhu. Salaamun alayna wa ala ibadullahis-saliheen. Ash-hadu al-laa-ilaha-il-lah wa anna Muhammadan rasullulah. 34 Prayer (Salaah) ِ ِ َ َ ِ ّ ُّ َ } :و َأقَل الصالة على ال َّنبِي صل الله ع َليه َوع َلى آل ِِه َوصح ِبه َوسلِّ َم َ ْ َ ُ َّ َ ِّ َ ْ َ ٍ .{ال َّل ُهم صل ع َلى ُمحمد َّ َ َ ِّ َ َّ The minimum prayer on the Prophet @ is: Allâhumma salli ‘ala Muhammad. 53 O Allâh, bless Muhammad. “Greetings and Blessings and the best of prayers be to Allâh. Peace be upon you O Prophet, and the mercy of Allâh and His blessings. Peace, be upon us and upon the righteous servants of Allâh. I testify that there is no deity worthy of worship except Allâh and I testify that Muhammad is the messenger of Allâh.” 53 It is optimal to say: Allâhumma salli ‘ala Muhammad wa ‘ala aali Muhammad Kama sallayta ‘ala Ibrahim wa ‘ala aali Ibrahim Wa barik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala Ibrahim wa ‘ala aali Ibrahim fil ‘aalameena innaka hameedu majeed. “Oh Allâh, bless Muhammahd and the family of Muhammad as You have blessed Ibrahim and the family of Ibrahim. And grace Muhammad and the family of Muhammad as You have graced Ibrahim and the family of Ibrahim in the world, and verily You are praiseworthy and noble.” 35 a l -r isala al -Jami‘a ِ ِ ِ ِ ِ َ َِ ِ َ و َي ْن َبغي َأن َي ْأتِي بِالسن جميعها َوهي كَثير ٌة جداً. َويَ ْنبغي االع ِتناء ُ ْ ُّ َ ْ ِّ َ َ َ ِ ِ ِ ِْ بِاإلخالص، َو ُهو الع َم ُل لله َوحد ُه. َويَ ْنبغي احلُضور، َو ُهو َأن ي َْع َل َم َبا يَ ُقول ُ ْ َ ُ ُ َْ َ َ َ ِ َ ُ ِ ،َِويَ ْف َع ُل. َواخلُشوع، َو ُهو سكون األعضاء، َوحضور ال َق ْلب، َو َتدبُّ ُر القراءة َ ِ ُ ُ ُ َ ْ ُ ُ َ ُ ُ ِو َت َفهمها؛ َف ِإ َّنا ي َت َقب ُل الله ِمن الصالةِ بِ َقدر احلُضور. ويحرم الرياء في الصالة ُ ِّ ُ ُ ْ َ َ ِ ُ ِ َ َّ َّ َ ُ َّ َ ُ ُّ َ ِ ِ ِ ِ َ .َوغيرها َو ُهو الع َم ُل ألجل الناس َّ ْ َ َ ْ It is essential that one follow all of the sunnas,54 of which there are many. It is also essential to devote one’s attention to having sincerity (ikhlas) in prayer. Sincerity means, to perform an action that is solely for Allâh alone. Having presence (hudur) in prayer, meaning knowing what one is saying and doing in prayer, to have submissiveness of the limbs, presence of the heart, reflection and the understanding of what is being read from the Quran. For verily Allâh accepts the prayer according to the amount of presence one has. Showing off in prayer is forbidden and in other times, it being acting for the sake of people. Many of the scholars hold that there are at least 500 sunnas in prayer. Only 10 will be mentioned here. 1. The opening supplication said after the opening takbir saying as is related in Sahih Muslim: Wa jah-tu waj-hi lil-lathi fataras-samaawaati wal-ard hanifan musliman wa maa ana min al-mushrikeen inna salaati wa nusuki wa mah-yaya wa mamati 54 36 Prayer (Salaah) lil-lahi rabil aalameen laa sharika-lah wa bi thalika umirtu wa anna min almuslimeen. “I turn my face to He that has created the heavens and the earth a pure monotheist one who completely submits, and I am not one of those who associate partners with Allâh. Verily my prayer, my worship, my life and my death is for Allâh, Lord of the worlds not associating partners with Allâh an that is what I have been ordered to do and I am of those that submit themselves completely”; 2. taking refuge in Allâh (Ta’awwuth) saying: A’uthu billahi minash-shaytan nir-rajeem “I take refuge in Allâh from the accursed Satan;” 3. reciting a sura after the recitation of Al-Fatiha; 4. raising the hands when performing the opening takbir, before going into the bowing position, when standing after bowing, and when standing after the first testification of faith; 5. to say: SubhanAllâh Al-Athim (Glorified is Allâh the Magnificant), a minimum of three times while in the bowing position; 6. to say: SamiAllâhu li man hamida. rabbanna lakal hamd. “Allâh hears those who praise Him, Our Lord all praise is for You”, when standing up from the bowing position; 7. to say: SubhanAllâh rubbi Al-’Ala “Glorified is Allâh the Most High”, a minimum of three times; 8. to say: Allâhuma, ig firli, war-hamni, wa ‘afani, waj-birni, wah-dini, war-zukni “O Allâh, forgive me, have mercy on me, pardon me, set me right, guide me, and sustain me”, when sitting between the two prostrations; 9. to say: Allâhu Akbar “Allâh is the greatest”, before going into different positions except for when standing back up from the bowing position; 10. and to use siwak (tooth stick) before the opening takbir. 37 a l -r isala al -Jami‘a Acts that invalidate prayer ِ ِ ِ َ و ُي ْبطل الصال َة: الكَ الم عمداً َولَو بِحر َف ْني، َوناسي ًا إِن َك ُث َر. َو ُيبط ُلها َّ ُ ِ َ ْ ْ ْ َْ ُ ْ ِ ٍ َ َ ِ الع َم ُل الكَ ِثير َك َثالث خطوات، َواألكْل، َوالشرب، َوانْكشاف العو َرةِ إِن ُ َ ْ َْ ُ ُْ ُ َ ُ ِ ِ ٍ ِ َ ً :لَم ُتس َتر حاال. َو ُو ُقوع النجاسة إِن لَم ُت ْلق حاال ِمن غير حمل. َو ُيبط ُلها َ ْ ْ َ َّ ُ ً َْ ْ ْ ْ ْ ْ ْ ِ ِسبق اإلما ِم بِركْنني ِفعلِيني. وكَذا ال َّتخ ُّلف بِ ِهما بِ َغير عذر. وال َتص ٍْ ُ ِ ِ ُ َِْ :َ ح الصالة ُ َ َ َ ْ َّ ْ ُ َّ ُّ ُ َْ ْ ٍ ٍ ِّ َ ٍ َ ُ خ ْلف كافر، َوام َر َأةٍ َوخ ْن َثى. َواجلُم َع ُة: َفرض ع ْني ع َلى ُكل ُمسلِم َذ َكر حر ُ ْ ٍِ َ َ ُ ٍّ ُ ْ ْ ِ ٍ ٍ ِ .حاضر بِال ُعذر شرعي: كا َل َرض َوا َلطر َ ِ ٍّ ْ َ ْ Acts that invalidate the prayer are things such as: 1. Deliberately speaking invalidates prayer, even if it is only two letters;55 as does a large amount of speaking forgetfully;56 2. Excessive movement 57 also invalidates the prayer, for example: three (continuous) steps; 3. Eating; That has a meaning that can be understood when spoken. If one forgets they are talking in prayer and says more than four words the prayer is in valid according to Ibn Hajar Al-Asqalani, two words according to Al-Qailubi, and Baa’ashan. Ad-Dilalah An-Nafiah ‘ala Ma’ani Ar-Risalah Al-Jami’a (Tarim: Dar Al-Faqeeh, 2003) pg. 30. 57 The performance of three consecutive movements. 56 55 38 Prayer (Salaah) 4. Drinking; 5. Exposing one’s nakedness and not covering it immediately; 6. The occurrence of filth, if it is not removed immediately without holding it; 7. When one is following an imam in prayer, and precedes him by two integrals; 8. And if one fails to follow the imam by two integrals without a legitimate reason, his prayer is invalid.58 The prayer is not valid if the imam is a disbeliever, or a woman (if those following her are men), or a hermaphrodite. The Friday Prayer ( Jumu’a) The Friday prayer is personally obligatory59 on every free Muslim male60 who is a resident in the locale,61 and not excused by a legal exemption such as sickness or rain.62 If the imam comes to a third integral and the person following is still two integrals behind then the prayer of the follower is invalid; likewise, if the person following the imam is ahead of the imam by two integrals and the follower reaches the third before the imam moves to the next position, the prayer of the follower is invalid. 59 Personal obligations (Fard Al-’Ayn), is knowledge that every responsible(Balig) Muslim is obligated to know in terms of their acts of worship, and they cannot be carried out by anyone else. Communal obligations (Fard Al-Kifayyah), is knowledge or actions which are upon the collective group of responsible Muslims to fulfill. Though if one 39 58 a l -r isala al -Jami‘a ِ َِ ُُ ِ ِ ومن شُ روط اجلمعة: اخلُطبتان َو َأركا ُنها حمد الله َت َعالَى، َوالصالة ع َلى ُْ َ ْ ِ َْ ُ ْ َ َ ُ َّ ِ ِ ِ الن ِبي ص َّلى الله ع َليه َوع َلى آل ِِه َوصح ِبه َو س َّل َم، َوالوصي ُة بِال َّت ْقوى، َو ِق َراء ُة َ ْ َ ُ َ َ ِّ َّ َ ْ َ َ َّ َ ٍ َِ ِ .ِآيَة ِمن ال ُقرآن في إِحداهما، َوالدعاء ل ِ ْل ُمؤ ِم ِنني في األخيرة ُ ْ َ ْ ُ ُّ َ َ ْ Among the conditions of the Friday prayer are the two sermons (khutbataani). The integrals of the two sermons are: 1. Saying “Al-Hamdulillah” (praise be to Allâh); 2. Blessings on the Prophet @; 3. Enjoining the people to god-fearingness (taqwa); 4. Reciting a verse of Quran in one of the two sermons; 5. And supplicating for all of the believers in the second sermon.63 person were to fulfill the obligation, then it will have fulfilled it for the collective group, such as praying over the dead, or traveling to acquire Sacred knowledge. 60 It is not obligatory for women to attend the Friday prayer but they should not be barred from doing so and adequate accommodation should be made for them should they choose to attend. 61 There must be at least forty men present that reside in the city of the masjid or within the greater metro area, and of the forty that have to be present, none of them can be travelers. 62 This refers to heavy rain or severe weather such that one would ruin their clothing or become completely soaked, or there is a high level of harm. However, If one has the means to get to the masjid without falling into possible harm or ruining one’s clothing or becoming soaked then one must attend. 40 Prayer (Salaah) و َيجب َأن َيخطب: قائِم ًا، ُم َتط ِّهراً، َمس ُتورالعو َرةِ، َويَجب اجل ُلوس َ َ ُ ْ ْ ُ ِ َ ُ ُ ُ ِ َْ َ ْ ِ َبي َن ُهما َفوق ط َم ْأنِينة الصالةِ، َوا ُلواالة. َوصالة اجلماعة َوصالة اجلنازةِ َفرض ُ ْ َ َ ُ َ َِ َ ُ َ ُ َّ َ ُ َ ْ ْ ِِكفاية. والعيدان والكسوفان ُ ِ ِ ٍ ... ُ َ َ َ ٌ It is obligatory for the one delivering the two sermons to do so while standing in a state of purity (tahara) with his nakedness clothed. He must sit between the two sermons, and should pause between them longer than the pause is for prayer, and there must be continuity between the two sermons and its integrals.64 Establishing the congregational prayer65 and the funeral prayer66 are communal obligations ( fard kifaya). The two 63 One can pray for all the Muslims in the world or just those that are present for the Friday prayer. (Bajuri, Hashiyah Bajuri fi Abi Qasim (Beirut,Dar Al- Ihya At-Tarath Al-Arabi, 1996), pg 64 Many of the scholars hold that the sermon must be in Arabic; however with many of the scholars only the integrals have to be in Arabic and the rest can be in any language that the people present speak, if the people do not understand Arabic. Fiqh Al-Minhaji vol.1 (Beirut) pg.206. 65 The Messenger of Allâh, salAllâhu alaihi wa salim, said: “The congregational prayer is more virtuous than prayer by one’s self by twenty-seven levels.” Related by Bukhari and Muslim. 66 The funeral prayer consists of making the takbir four times, all of which are in the standing position as the bowing and prostration 41 a l -r isala al -Jami‘a ‘Eid prayers,67 the solar and lunar eclipse (kusufaani) prayers 68 and the witr69 prayers are all confirmed sunnas,70 as are the prayers before and after the prescribed prayers (rawatib). The midmorning prayer (duha)71 and tarawih72 are sunnas that bring great blessings and rewards. positions are left out. After each takbir, one places the right hand over the left (as in regular prayer) just below the chest. After the first takbir one recites surah Al-Fatiha. After the second takbir one recites the Salaam on the Prophet, salAllâhu Alaihi wa salim, as in the last testification of faith. After the third takbir one makes a supplication (dua’a) for the deceased. After the fourth, one can make dua’a for the family of the deceased and for those present, however the taslim is performed, both to the right and left side saying: As-Salaamu Alaikum rahmatullah. 67 The two times that Muslims celebrate are Eid Al-Adha (Eid AlKabir), which is on the 10th of Thul-Hijjah, and Eid Al-Fitr (Eid AlSaghir), which is on the first day of the month of Shawwal, after Ramadan. The prayer on these days takes place in the morning after the fajr prayer when the sun is at a spears length above the horizon. The prayer consists of two cycles (rakatain). In the first cycle, one says the takbir seven times, in addition to the opening takbir for the prayer and the prayer then continues as normal. In the second cycle one says the takbir five times and then the prayer continues as normal. With each takbir one raises the hands. After the prayer the imam gives a sermon. In the first sermon the imam says the takbir nine times and then begins the sermon, following the conditions for the sermon. In the beginning of the second sermon the imam says the takbir seven times, following the conditions of the sermon. 42 Prayer (Salaah) The Messenger of Allâh @ said: “The sun and the moon are two of Allâh’s signs; they are not eclipsed due to anyone’s death or life. So if you see them, pray and supplicate until that which afflicts you is gone.” Related by Muslim. Both the solar and lunar eclipse prayer consists of praying two cycles. In the first cycle, one makes the opening takbir, takes refuge with Allâh (ta’awuth), recites surah Al-Fatiha, recites another surah, bows, and then stands up and recites surah Al-Fatiha, then recites another surah, bows, stands up, and then prostrates. After prostrating two times one returns to the standing position and performs the second cycle just as the first. It is sunna for the imam to give a sermon after the prayer. 69 Jabir î narrates that the Messenger of Allâh @ said: “whoever fears that they cannot stand (in prayer) in the last part of the night, pray the witr in the beginning of it. And whoever is certain they will stand (in prayer) in the last part of it, pray witr in the last part of the night for verily, prayer in the last part of the night is witnessed, and that is more virtuous.” Related by Muslim. Witr is prayed between Isha and Fajr prayer. Witr consists of a minimum of three cycles of prayer and can be any odd number of cycles of prayer up to a maximum of eleven. The prayer is prayed in two cycles and one finishes it with tasleem, and then stands for the last cycle, completing three cycles of witr. If one wishes to pray more than three cycles then one prays the cycles of prayer in pairs and ends them with tasleem and will pray the odd numbered cycle by itself ending it with tasleem. The prayer can be prayed silently or aloud. 70 These are prayers that are prayed either before or after an obligatory prayer. 43 68 a l -r isala al -Jami‘a The obligatory prayer Fajr (dawn prayer) Thuhr (Noon prayer) ‘Asr (afternoon prayer) Maghrib (sunset prayer) ‘Isha (night prayer) 71 Before prayer 2 4 4 - After prayer 4 2 2 Abu Hurrayrah î said: “My friend @ advised me with three things: to fast three days from every month, to pray two cycles of Duha, and to pray witr before going to sleep.” Related by Muslim. The Duha prayer is prayed after the sun has risen above the length of a spear and ends just before the Thuhr prayer. The prayer consists of a minimum of two cycles of prayer and a maximum of eight cycles. If more than two cycles are prayed one must pray them in pairs ending each pair with tasleem. 72 “….they use to stand with Umar ibn Khattab î in the month of Ramadan praying twenty cycles (raka‘at).”. Related by Bayhaqi with a sound chain of narrators. Tarawih is only prayed during the month of Ramadan, after ‘Isha and before Fajr prayers. It is sunna to pray alone or in congregation. The prayer consists of twenty cycles of prayer that are prayed in pairs each pair ending with tasleem. 44 Fasting (Saum) ِ ِ و َأما الصوم: َو ُهو ال َّثالِث ِمن َأركان اإلسالم. َف ُهو إِ ْمساك َمع ُروف ع َلى َ ٌ ْ ٌ ْ َ ْ ْ ُ َ ُ ْ َّ َّ َ ٍ ْ ٍ ِ َ َِ ُ ِ َوجه َمخصوص، ِم ْن ُه الني ُة ل ُِكل يَو ٍم َو َتب ِيي ُتها ِمن ال َّليل. َواإل ْمساك عن ٌ ْ ْ ْ ْ ِّ َّ ِّ ِا ُلفطرات ِمن الطعا ِم والشراب، واجلماع، واالس ِتمناء ِِبباشرةٍ، واالس ِتقاءة ِ ِْ َ ْ َ َ َ ُ ْ ْ َ ِ ِ َ ِ َّ َ َّ َ ِ ْ .بِاالخ ِتيار is the third integral of Islam.74 Fasting is abstinence that is known by its specific characteristics. Among them are making the intention (niyya) every evening (between sunset and sunrise)75 and abandoning all things that break the fast like eating, drinking, sex, masturbation,76 and self-induced vomiting. asting 73 F 73 Allâh the most High says: “O you who believe fasting has been written for you as it was written for those before you that perhaps you will have Godfearingness (taqwa).” surah Al-Baqarah 2:183. Fasting was made obligatory in the month of Sha‘ban during the second year of Hijra. Linguistically, fasting means to abstain from things such as bad speech and food. Legally it means abstaining from that which breaks the fast from the time of the rising of the sun (Fajr) until the setting of the sun (Maghrib) with a specific intention. Fiqh AlMinhaji, (Damascus: Dar Al-Ulum Al-Insaniyah, 1996) pg.73 vol 1. 45 a l -r isala al -Jami‘a ِ َ ِ ومن تَ ام الصوم:ِ كَف اجلوارح عما يَكْ َر ُه ُه الله َت َعالَى ِمن األعضاء ْ َّ ِ ْ ِ َ ُ ْ َ َّ َ ِ َ ُّ ِ ِ ِ ِ ِ ِ َِ السب َعة اآلتِي ذكْرها: َف ِفي احلديث }خمس ُي ْفطرن الصائ ِ َم الكَ ذب َوالغيب ُة َّ َ ْ ٌ ْ َ ُ َ ُ ْ َّ ٍوالنميم ُة واليمني الكاذب ُة والنظر بِشهوة ِ ِ ِ .{ َ ْ َ ُ َ َّ َ َ ُ َ َ َ َّ َ Among the things, which are from the perfection of the fast,77 are the refraining of the seven limbs from things which Allâh the Exalted dislikes. The “seven limbs” which need to be restrained will be discussed later. It has been related in hadith “Five things nullify the act of the fasting person: lies, backbiting, slander, false oaths, and looking with desire”.78 74 Fasting is not the third integral of Islam according to the hadith mentioned in note 9. The order given by the author is one which highlights those integrals that are obligations on all servants of Allâh regardless of their status. The integrals of Zakat and Hajj are only obligations upon those that possess some form of wealth to carry out the obligation. 75 Narrated by Hafsa ü the mother of the believers, said, that the Prophet @ said: “Whoever does not make the intention at night for fasting before dawn (Fajr), that person has no fast.”. Related by Darqutni 17212, and Bayhaqi 202/4 76 By permissible (halaal) means, like by the hand of one’s spouse or by non-permissible (haraam) means, like by one’s own hand. 77 The fast is not just an external action as the development of the heart and character through increased worship and reflection are also what is sought after during this time. As the poet said: 46 Fasting (Saum) ِ ٍ ِ ِ ِ ومن تَ ام الصوم: َتَري اإل ْفطار ع َلى حالل، َو عد ُم االس ِتكْ ثار ِمن َ َ َ ْ ََ ِّ ِ ْ َّ ِ ْ َ ِ ِ ِ ِ َ َ ِ األ ْكل. َويَ ْنبغي االس ِتكْ ثار ِمن الصو ِم ال سيما األيَّا ِم الفاض َلة في الشرع َوالله ُ ِ ْ َّ ْ َّ َ ُ ْ َ َّ ِ .َأع َل ُم َوبِالله ال َّتو ِفيق ُ ْ ْ Also from those things that perfect the fast is hastening to break the fast with food that is permissible to eat (halal) as soon as the time has ended, and not eating a great deal. It is essential to fast as much as possible, especially on the days Islam regards as special.79Allâh knows best, and success (taufiq) is from Him. “The Eid is not for the one who wears new clothes, the Eid is for the one who has increased in worship.” 78 Related by Ad-Dailimi in his Ithaaf As-Saadah Al-Mutqeen, however this hadith is extremely weak and some scholars think that it may have been fabricated. 79 Such as: Mondays and Thursdays; The first six days of the month of Shawwal; The 9th and 10th during the month of Muharram; The 13th, 14th, and 15th of every Islamic month; The first nine days during the month of Dhul-Hijjah; Any time during the months of Dhul-Qa‘da and Rajab; and every alternate day. 47 Alms (Zakat) ِ ِ ِ ِ ِ و َأما الزكا ُة: َوهي َرابِ ُع َأركان اإلسالمِ. َف َتجب ع َلى ا ُلسلِم َمعر َف ُة َأنْواع ِ َّ َّ َ َ ُ ِ ْ ْ ْ ْ َ ِ ِ ِ ِ َ ِ ِ ،األ ْموال الواجبة ِفيها َوهي: الن َع ُم، َوالن ْقدان، َوال ِّتجارة، َوالركاز، َو ا َلعد ُن ُ ِّ ُ َ َّ َّ َ ْ َ ِوا ُلعشرات وه .َ َ َّ ُ َ ي احل ُُبوب َوال ِّثمار ُ َ Z 1. 2. 3. 4. 5. 6. 80 is the forth pillar of Islam; therefore every Muslim must know the type of wealth on which it is compulsory. The types of possessions are: Livestock (na‘am);81 Gold and silver (naqdan);82 Trade goods (tijara);83 Buried treasure (rikaz); Gold and silver mines (ma‘adin); And seed crops and fruit (mu’ashsharat).84 akat 80 Allâh the most High says: “Establish worship, and pay the poor what is due, and bow your heads with those who bow (in worship).” Surah Baqarah 2:43 Zakat was made obligatory during the month of Sha‘ban the second year of Hijrah just before fasting was commanded. Fiqh AlMinhaji, (Damascus: Dar Al-Ulum Al-Insaniyah, 1996) pg. 11 vol.2. Linguistically, Zakat means an increase in good or growth and 48 Alms (Zakat) There is no zakat on owned animals other than those that are free-grazing livestock.85 A condition of zakat on livestock becoming obligatory is the passing of one lunar year,86 which is also a condition for gold, silver, other money, and trade goods. Another condition is that each reach the minimum amount for which zakat is payable.87 ِ ِ َفال َزكاة ِفيما سوى الن َعم السائ ِ َمة. َو ُيش َت َرط احلو ُل لَها، َوكَذلِك ُيش َت َرط ُ ْ َ َ َ َّ ِ َّ َ َْ ُ ْ ِ ِ ِ َ َّ ُ ِ لِلن ُقود َوال ِّتجارة. َو ُيش َت َرط في َهذهِ األنْواع النصاب َأيْض ًا. َو َواجب الن ْقديْن ُ ْ ِ َ ُ ِّ ِ َ ُّ ٍوال ِّتجارةِ: ربع العشر وواجب احلُبوب وال ِّثمار ال َّ ِتي س ِقيت ِبؤنَة ِ ِ ِ ِ ِ ُ ْ َ ُ : نِصف ُ ْ َ ُ ُ َ َ ْ ُ ُْ ُ َ َ ٍالعشر وبِغير مؤنَة .ُ ْ ِ َ َ ِ َ ُ العش ُر ْ ُ ْ purification. Legally it is an amount of one’s wealth that must be paid to certain people with a certain intention. 81 Camels, cattle, sheep, and goats. 82 This can be in the form of bars, or coins. This also includes money that has its value based on gold or silver. If one has money saved for over a year and it equals or exceeds 592.9 grams of silver one must pay zakat on that money. One does not have to pay zakat on personal jewelry. 83 These are goods that are for buying and selling. 84 This includes dates, wheat, grapes, barley, and oats. 85 There is no zakat on animals given feed that has been purchased, processed, collected, or owned. 49 a l -r isala al -Jami‘a The amount that has to be paid on gold, silver, and trade goods is 2.5%. On crops and fruits grown by irrigation the zakat is 5%; if the land is not irrigated it rises to 10%. Zakat ul-Fitr ِ ِ وزكا ُة الفطر واجب ٌة ع َلى ُكل ُمسلِم إِذا َفض َلت عن ُقوتِه َو ُقوت َمن يَ ُقو ُت ُه ٍ ْ ِّ َ َ ِ ِ ْ ِ ََ ْ َْ ْ َ ِ ٍ ِ ِ .يَو َم العيد َولَي َل َت ُه َأر َب َع ُة َأ ْمداد ُِبد الن ِبي ص َّلى الله ع َليه َوآل ِِه َوس َّل َم َ ِّ َّ ِّ َ ْ ْ ْ ْ َ ُ The zakat of Fitr is obligatory upon every Muslim who possesses more than his actual needs, which amounts to four amdad88 of the Prophet @ that is given on the day of the ‘Eid or during the night preceding it.89 Meaning, the livestock has been in one’s possession for one lunar year. 87 The minimum amount for livestock is: 5 camels, 30 cows, 40 sheep or goats. For gold it is 84.7 g, and for silver it is 592.9 g. For crops free of husks it is 609.84 kg, and for rice and wheat in husks it is 1219.8 kg. The minimum value on trade goods must equal or exceed 84.7 g of gold or 592.9 g of silver depending on which is the basis of currency. 88 Four amdad (Amdad, pl. Mudd, sing.) is the equivalent to 2.03 liters. A muod of the Prophet @ is the placing of his hands together in a cupped manner like if one were to place the hands together to make a supplication. 89 It is sunna for the zakat to be paid before the Eid prayer. 50 86 Alms (Zakat) An intention is required on behalf of all those that the zakat is being paid. It is not permissible to give zakat or zakat ul-fitr to anyone other than a free Muslim, who is characterized by one of the eight characteristics,90 such as being a poor or a destitute person, or one that is not from the tribe of bani Hashim or Mutalib or their servants.91 It is necessary to know those who are in these various groups. ِ َو َتب الني ُة في اجلميع. َوال يِجوز َأن يَصرف الزكاة َوالفط َر َة إِال إِلَى حر ُمسلِم ٍ ْ ٍّ ُ َّ ْ ِ َ َّ َ ِ ْ ْ ُ ُ ِ َِ َّ ِّ ُ ِ ِ ِ َ ِ ِ ِ ٍ ِ ِ ِ ُم َّتصف بِص َفة َأحد األصناف ال َّثمانِية: كال َف ِقير، َوالِسكني، َوكَون ِِه غي َر َ ْ ْ َ َْ ْ ِِ ِ ِ .هاشمي، َوال ُمطلِ ِبي، َوال َمولى لَ ُهما. َويَجب اس ِتيعاب ا َلوجودين ِم ْن ُهم ً ْ ْ َ ُْ ُ ْ ُ ٍّ َّ ٍّ Allâh the most High says: “The alms are only for the poor and the needy and those who collect the alms and those whose hearts are to be reconciled, and to free a captive and those who have debts, and those that fight for the cause of Allâh, and the travelers, a duty imposed by Allâh. Allâh is the Knower, the Wise.” Surah Taubah 9:60. 91 The Messenger of Allâh @ said: “Verily charity is from the dirty money of people and verily it is not permissible for Muhammad and not permissible for the family of Muhammad.” Related by Muslim. 51 90 The Pilgrimage (Hajj and ‘Umrah) ِ ِ ِ َ َّ َ و َأما احلج: َف ُهو خامس َأركان اإلسالمِ. َو ُهو َفرض ع َلى ُكل ُمسلِم ٍ ْ ِّ َ ٌ ْ َ ْ ْ ُ َ َ ُّ ِ ٍ ِ َ ِ ...ُمكَ َّلف حر، َوكَذا العم َر ُة في الع ُمر َمرةً بِشرط االس ِتطاعة َ ْ ْ ُ َ ٍّ ُ ْ َّ ُ ajj 92 is the fifth integral of Islam. It is obligatory on every free legally responsible Muslim,93 as is ‘umrah, once in one’s life time, on condition that one has the ability to go. 92 H Allâh the most High says: “Lo! The first sanctuary appointed for mankind was that at Bekka (Mecca), a guidance to the peoples wherein are plain memorials (of Allâh’s guidance). The place where Ibrahim stood up to pray and whosoever enters it is safe and pilgrimage to the house is a duty unto Allâh for mankind, for him that can find away there. As for him who disbelieves (let him know that) Lo! Allâh is independent of (of all creatures).”. Surah Ali ‘Imran 3:96-97. Hajj, linguistically means to intend something. Legally, it is to intend to make pilgrimage to the house of Allâh specifically for worship. Umrah linguistically means visitation. Legally it means to visit the house of Allâh specifically for worship. There is a difference of opinion amongst the scholars as to when hajj was made obligatory. 93 A responsible Muslim is a sane male or female who has reached puberty. 52 The Pilgrimage (Hajj and ‘Umrah) Ability, meaning possessing what one needs to travel to and from hajj and provisions for one’s dependants until they return. ِ ِ ِ َ ِ َوهي َأن َيْلِك ما يَحتاج إِلَيه في س َفرهِ إِلَى احلج ذهاب ًا َوإِيَّاب ًا، َونَ َف َق َة َمن َت ْل َز ُم ُه ْ َ ِّ ْ ُ ْ َ ْ َ ِِ .نَ َف َق ُت ُه إِلَى ُرجوعه ُ .و َأعمال احلج ثَال َثة َأشياء: َأركان، َوواجبات، َوس َن ِّ َ ِ ْ َ ٌ ُ ٌ ِ ٌ ْ َ ْ ُ The actions of hajj are of three types: the integrals (arkan), obligations (wajibat), and the sunnas. 53 a l -r isala al -Jami‘a ِ ُ ِ َ ِ .ِفَاألركَ ان خَ مس ٌة: اإلحرام، َو ُهو نِي ُة الدخول في احلج َأو العم َرة َ ْ ُ َْ ُّ َّ َ ُ ْ ِّ ُْ ِ .َو ُيس َتحب َأن يَ ُقول َم َع َذلِك: ن ََويْت احلج َأو العم َر َة َو َأح َر ْمت ب ِِه لله َتعالى َ َ ْ ُّ َ ْ ُ ْ ْ ُ ِ َّ َ ُ َ ِ َوال يَصح اإلحرام بِاحلج إِال في َأش ُهرهِ، َوهي: شوال، َو ُذو ال َقعدة، َوعش ُر ٌ َّ َ َ ِ ِ ْ َّ ِّ َ ُ ْ ِ ُّ ِ ْ َ َْ ِ ِ ِ ِ ،ذي احلجة َوآخ ُرها، ط ُلوع َفجر لَي َلة النحر. َوباقي األركان: الو ُقوف بِ َع َر َف َة ُ ُ ِ ْ َ ِ ِ ْ َّ ِ ْ ِ ْ ُ ُ َّ ِ َ ِ ُ َ ِ ِ ُ َ .َوطواف اإلفاضة، َوالسعي، َواحل ْلق َأو ال َّت ْقصير ُ ُ ْ َّ The Integrals of Hajj The integrals of hajj are five: 1. Ihram,94 is the intention to perform the hajj or ‘umrah. It is preferred that one utters the words “I intend to perform hajj or ‘umrah, and I sanctify myself thereby with Allâh the Exalted.” It is not valid to enter ihram for hajj except in the months of hajj, which are Shawwal, Dhul Qa’da, and the ten days of Dhul Hijja. Hajj ends at dawn on the day of Sacrifice (the tenth of Dhul Hijja); 2. The standing at ‘Arafat;95 3. Circumambulating the Ka’aba (tawaf ); 4. Going between Safa and Marwa (sa’y); 5. And shaving or shortening the hair (halq);96 It is sunna to perform a purification bath (ghusl), shave the pubic and underarm hairs, trim the mustache, fingernails and toenails. One 54 94 The Pilgrimage (Hajj and ‘Umrah) The integrals of ‘umrah are the same as the integrals of hajj, with the exception of the standing at ‘Arafat. ِ .َو َأركان العم َرةِ هي َأركان احلج إِال الو ُقوف َف َليس ِم ْنها َ ْ َ ُ َّ ِّ َ ُ ْ َ ْ ُ ُ ْ ِ ِ ِ َّ ُ ِ َ ،و َيجب لِلطواف: س ْت ُر العو َرة، َوالطهار ُة ِمن احلد َث ْني َو ِمن النجاسة َ َ َ َ َّ َ َّ َ َْ َ ٍ َ ِ ِ ُ .َو َأن يَكون سب َع طوفات في ا َلسجد، َوالبيت عن يَسارهِ َو ُهو خار ٌج ع ْن ُه َ ِ َ ِ ْ َ ُ َْ ْ َْ َ ْ ْ ٍ َ ِ ُ َويَجب َأن يَكون السعي سبع ًا، َو َبعد طواف. َو َأن يَبد َأ بِالصفا َويَخ ِت َم ْ َْ َّ َ ْ ْ ْ َ ُ ْ َّ َ ْ ُ .ِبِا َلر َوة ْ must then pray two cycles of prayer intending to enter ihram. A man must wear two seamless sheets during this period. 95 The Messenger of Allâh @ said: “Arafat is hajj, whoever meets at night before the rise of fajr has experienced hajj.”, a sound hadith related by Abu Dawoud and others. 96 Narrated by Ibn Makhramah, Allâh be pleased with him, said: “Allâh’s Messenger @ sacrificed before shaving his head and ordered us to do the same.” Related by Bukhari. Narrated by Ibn Abbas, Allâh be pleased with them, said: the Messenger of Allâh @ said: “Shaving is not a duty laid upon women but they must clip their hair.” Related by Abu Dawoud who graded the hadith to be good. One has the choice to either shave off all of the hair or to just shorten it. 55 a l -r isala al -Jami‘a That which is obligatory for circumambulating the Ka’aba are: 1. Covering one’s nakedness; 2. Purifying one’s self from major and minor impurities and being free from filth; 3. To circumambulate the Ka’aba seven times inside the mosque and keeping the Ka’aba to one’s left side; 4. And one not be inside the Ka’aba. Going between Safa and Marwa must be done seven times, beginning at Safa and ending at Marwa. ِ ِ َّ ،وواجبات احلج: اإلحرام ِمن الِيقات، َوا َل ِبيت ُِبز َدل ِ َف َة لَي َل َة النحر َ ُ ْ ِ ِّ َ ُ ِ َ ْ ْ ْ ُ .َوا َل ِبيت لَيالِي ال َّتشريق ِبِ َنى، َوالر ْمي، َوطواف الوداع ِ َ ُ َ ُ َّ ً ِ ِ ْ َ ُ That which is obligatory to perform in hajj is: 1. To enter ihram at the appropriate ihram site (miqaat);97 Those coming from the west enter ihram at Rarigh. Those coming from the east enter ihram at Aqiq (or Dhata ‘Irq). Those coming from the north enter ihram at Al-Juhfa. Those coming from the south enter ihram at Yalamlam. Those coming from Medina enter ihram at Dhul-Hulayfah. Those living in Mecca must go to a site that is outside of the precinct, but if one lives closer to Mecca than the site then they should make ihram at home. 56 97 The Pilgrimage (Hajj and ‘Umrah) 2. To spend the night in the Muzdelifa;98 before the day of slaughtering (Yaum al-Nahr); 3. To spend the nights during the days after the ‘Eid (Ayam al-Tashriq) in Mina; 4. To stone the stoning sites (Jamaraat) 99 in Mina; 5. And to perform the farewell circumambulation. The sunnas include all acts that should be done but are not included amongst the integrals or those things that are obligatory for hajj. ِ ُّ ُ ُ َ ِ ِ ِ َ و َأما السن َفكل ما سوى األركان َوالواجبات؛ ُّ َّ َ ْ َ After standing at Arafat, one must spend at least part of the second half of the night in the valley of Muzdelifa which is between Arafat and Mina. 99 One should collect seven small stones at Muzdelifa to throw at the jamarah (stone pillar) Al-Aqaba on the day of Eid. After the first day of Eid one collects twenty-one small stones at Mina to throw at all three pillars starting with throwing seven stones at Al-Kubrah, then seven at Al-Wustah, and then the last seven at Al-Aqaba. 57 98 a l -r isala al -Jami‘a ِِ ِ ِ َف َمن َت َرك ُركْن ًا لَم يَصح حجه، َوال يَحل ِمن إِحرامه ح َّتى يَ ْأتِي ب ِِه، َوال يَج ُب ُر ُه َ ْ ُ ُّ َ َّ ْ َ ْ ْ ْ ُّ َ ِ َ ،َد ٌم َو ال غي ُر ُه. َو َثال َث ٌة ِمن األركان ال َت ُفو ُت ُه ما دام حي ًا، َوهي الطواف ُ َّ َ ِ ّ َ َ ْ َ َْ .َوالسعي، َواحل ْلق ُ َ ُ ْ َّ If one leaves out an integral of hajj, his entire hajj will become invalid and he is not permitted to leave his state of ihram until the missed integrals are completed. Slaughtering, as expiation, will not make up for it, nor will anything else. There are three integrals, that if not performed will remain binding on the person making hajj as long as they live. They are the circumambulation of the Ka’aba, the running between Safa and Marwa, and the shaving or shortening of the hair. If one leaves out anything that is obligatory upon them, the hajj is valid; however he will have to slaughter as expiation and upon him is a sin unless he has a valid excuse. If one does not perform any part of the sunna, his hajj is 58 ِ ِ ِ ِ .َو َمن َت َرك شيئ ًا ِمن الواجبات صح حج ُه َولَز َم ُه َدم، َوع َليه إِثْ ٌم إِن لَم ُيعذر َ َْ َ ْ ُّ َ َّ َ َْْ ْ ْ ْ َ ٌ ِ ِ ِ ِ َ َ َ .َو َمن َت َرك شيئ ًا ِمن الس َن َفال شي َء ع َليه َولَكن َت ُفو ُت ُه ال َفضي َل ُة ْ ْ ُّ ْ َ ْ َ ْ The Pilgrimage (Hajj and ‘Umrah) valid and there is no need to slaughter, and no sin is upon him, though he will have missed a great deal of blessings. It is not permissible for a man to cover his head, or for a woman to cover her face, or for them to cover even a part of it, while in a state of ihram. It is also not permissible for a man or woman to: 1. Remove the nails or hair; 2. Oil the hair on the head or beard; 3. And to wear perfume on any part of the body; ِ ِ ِ ُّ ِ ُِْ ِ ُ ِ و َيحرم س ْت ُر َر ْأس الرجل َو َوجه ا َلر َأةِ املر َم ْني َأو َبعض ِهما، َوإِزالَ ُة الظ ْفر َ ُُ ْ َ ْ ْ َّ ْ ْ ِ ِ ِ َ ُ َِ ِ ِ ِ َّ .َوالشعر، َو َدهن شعر الر ْأس َواللِّحية، َو َتطيب جميع البدن ْ َّ ْ ْ َ َ ُ ُّ َ َْ It is not permissible to perform the marriage ceremony or to have sexual intercourse or the acts, which lead to intercourse. It is not permissible to harm any animal whether domesticated or wild that can be eaten. Women are exactly the same as the men in respect of what is forbidden them. و َيحرم ع ْقد النكاح، َواجلماع، َو ُم َقدما ُت ُه، َوإِتْالف ُكل حيوان َبري ُ ِ ِ ِّ ُ َ ُ ُ ْ َ ٍّ ِّ ٍ ْ َ ِّ ُ َّ ِ ِ َُ ٍ ِ ُ .َوحشي َم ْأ ُكول. َوا َلر َأ ُة كالرجل في املرمات َّ َّ ْ ٍّ ْ 59 Ihsan ِ ِ َِ َقال: } َفأخ ِبرنِي عن اإلحسان{، َقال}أن َتع ُبد ال َّل َه َكأنَّك َت َراه َفإن لَم َ َ ْ ْ َ َ ْ ْ ْ ُ َ ْ ْ ْ .{َتكن َت َراه َفإن َّ ُه يَ َراك َ ُ ْ ُ He ( Jibril) said: “Inform me about ihsan.” He @ said: “It is to worship Allâh as though you see Him, so verily if you cannot be as though you see Him (then know) verily He sees you.” 61 Protecting the Heart from Disobedience ِ َ ُ ِ ِ وحفظ القلب من املَعاصي: واجب ع َلى ُكل ُمسلِمٍ، َوكَذا ح ْفظ األعضاء َِ ِ َْ ُ ْ ِ َ َ ٌ ِ ْ ْ ِّ ٍ ُ .الس ْب َع ِة َف ْرض َع ْني َع َلى ُكل ُمسلِم ٍ ْ ِّ َّ P 100 and the seven limbs from disobedience is a personal obligation on every Muslim.100 rotecting the heart The Messenger Allâh @ said: “In the body there is a piece of flesh, and if it becomes good (reformed) the whole body becomes good, but if it is spoiled the whole body is spoiled. Verily this piece of flesh is the heart.” Related by Bukhari and Muslim. 63 a l -r isala al -Jami‘a ِ ِ ِ ِ َ ْ ِ ،َفمن معاصي الق ْلب الشك في الله َتعالى، َواأل ْمن ِمن َمكْ ر الله ُّ َّ ِ َ ْ ُ َ َ ِ ِ ِ ِ ِ ،َوال ُق ُنوط ِمن َرح َمة الله َتعالى، َوال َّتكَ ب ُر ع َلى عباد الله َتعالى، َوالرياء ُ ِّ َ ُّ ْ ْ ُ َ َ ِ ِ ِ ِ ِ َوالعجب بِطاعة الله َتعالى، َواحلسد، َواحل ْقد ع َلى ع ِبيد الله، َو َمع َنى َ َ ُ َ ُ ْ ُ ْ ََ َ ِ ِ ِ ِ ِ َ ِ احلسد: كَراهي ُة النع َمة ع َلى ا ُلسلِم َواس ِت ْثقا ُلها. َو ِم ْنها اإلصرار ع َلى َمعصية َ ْ ِّ َ ْ ِ ْ َ َ ْ َ ُ ْ ِ ...الله Disobedient acts of the heart are: 1. Having doubt about Allâh the Exalted;101 2. considering oneself out of the realm of Allâh’s plan;102 3. to lose faith in the mercy of Allâh;103 4. considering oneself superior to the other slaves of Allâh;104 5. showing off;105 6. being conceited with one’s obedience to Allâh;106 7. envy; The meaning of envy is one disliking and one becoming irritated with the gifts Allâh has given to another Muslim, and wishing they would lose them. 8. persistence in disobedience to Allâh; 101 Having doubt in Allâh’s essence or in His characteristics that are obligatory (ex. being the Merciful, the All-knower, the All-Seer, etc.) for the most High. 64 Protecting the Heart and Limbs from Disobedience 9. being stingy [in things one is not to be stingy in] from what has made obligatory;107 10. having bad thoughts about Allâh and about people;108 11. and belittling that, which Allâh has magnified such as obedience, disobedience, the Quran, sacred knowledge, paradise, and the hell fire. All of these acts are disobedience and are dangerously evil. In fact some of these acts lead one to enter into a state of disbelief. We seek refuge in Allâh from that! 102 ِ ِ ِ َ ِ َّ َوا ُلبخ ُل ِبا َأوجب الله َتعالى، َوسوء الظن بِالله َوبِخ ْلق الله، َوال َّتصغير ِلا ْ ِّ ُ ُ َ ُ َ َ ْ ُ ْ ٍ ٍ ِ ٍ ِ ٍ ٍ ،عظ َم الله: ِمن طاعة، َأو َمعصية، َأو ُقرآن، َأو ع ْلمٍ، َأو ج َّنة، َأو نار َّ َ َ ْ ْ ْ ْ ْ َ ْ ْ َ ْ ُ ِ ِ ِ َ َو ُكل َذلِك ِمن ا َلعاصي َواخلبائِث ا ُل ْهلِكات؛ َبل َبعض َذلِك ِمَّا ُيدخ ُل في َ ُ ْ ْ ِ ْ َ َ ُّ !الك ْفر. َوالعياذ بِالله َتعالى ِمن َذلِك َ ْ َ ِ ُ ِ ِ ُ This is one that becomes excessive in their disobedience, while thinking they will receive mercy. Ad-Dilalah An-Nafiah ‘ala Ma’ani ArRisalah Al-Jami’a (Tarim: Dar Al-Faqeeh, 2003) pg. 44. Allâh the most High says: “Did they feel secure against the plan of Allâh? But no one can feel secure from the plan of Allâh, except those doomed to ruin.” surah Al- A’raf 7:99. The Messenger of Allâh @ said: “When you see Allâh giving His servant that for which he loves and the servant persists in his disobedience, verily he is being lured away (from Allâh).”. 65 a l -r isala al -Jami‘a Allâh the most High says: “O my servants that have transgressed against their souls! Do not despair of the mercy of Allâh.” Surah Az-Zumar 39:53. And the most High also says: “And who despairs of the mercy of his Lord, but those that have gone astray.” Surah Al-Hijr 15:56. 104 Allâh the most High says: “Verily He does not love the arrogant.”. Surah An-Nahl 16:23. The Messenger of Allâh, SalAllâhu Alaihi wa salim, said: “It is complete evil for a man that he despise his Muslim brother.” Related by Muslim. And he @ said: “Whoever has an atom’s weight of arrogance in their heart will not enter paradise.” And a man asked: “(what) If a man likes a nice long shirt (thobe) and nice shoes? And he @ said: “Verily Allâh is beautiful, and loves beauty, the arrogant is vain and looks down on other people.” Related by Muslim. 105 Even in acts of worship, the Messenger of Allâh @ said: “Whoever acts to be heard and seen Allâh will cause his falsity to be heard and seen.” Related by Bukhari 106 This is when one looks at their acts of worship as being tremendous and finds a form of reliance in those acts but at the same time forgetting the Giver of those acts who allows true success to be found in them. 107 Allâh the most High says: “And let not those that are sting y in giving away that which Allâh gave them out of His grace think it good for them, rather it is evil for them. They shall have that which they were sting y with tied to their necks on the day of resurrection.”. Surah Ali Imran 3:180. 108 Allâh the most High says: “O you who believe, avoid suspicion as much (as possible), for suspicion in some cases is a sin.”. Surah Al-Hujuraat 49:12 66 103 Protecting the Heart and Limbs from Disobedience ِ ِ َْ ِ َ ،ومن طاعة القلب: اإليان بِالله َتعالى، َوالي ِقني، َواإلخالص َِْ ُ ِ ُ َ ُ ِْ َ َوال َّتواض ُع، َوالنصيح ُة ل ِ ْل ُمسلِمني، َوالسخاء، َوحسن الظن، َو َتعظيم شعائ ِِر ُ َ ُ ِ ْ ِّ َّ ُ ْ ُ ُ َّ َ ِ ْ َ ِ َّ ِ ِ ِ ِ .....الله، َوالشكْ ُر ع َلى ن ِ َعم الله كاإلسال ِم َوسائ ِِر الن َعم ِ ِّ َ َ ُّ ْ Obedience of the Heart Acts from the obedience of the heart are: 1. Belief in Allâh; 2. having certainty;109 3. sincerity; 4. humility;110 5. to rightfully advise the Muslims; 6. generosity; 7. having a good opinion of others;111 8. honoring the rites and sacred sites of Allâh;112 9. thanking Allâh for His blessings113 like: A. Islam; B. obedience and other blessings; Imam Hadadd defines certainty as power, firmness and stability of faith so great that it becomes as a towering mountain which no doubts can shake and no illusions rock. Imam Al-Haddad, The book of Assistance, (The Quilliam Press, 1989), pg 7. 110 This is one that does not see one’s self to be better than anyone and only sees their actions and self as being delinquent. The Messenger of Allâh @ said: “Whoever has humility for Allâh meaning, from one’s 67 109 a l -r isala al -Jami‘a ِ ِ َِ ِ ِ ِ ِ َ ِ َِ ،َوالصب ُر ع َلى البالء ِم ْث ُل: األ ْمراض، َواملن، َو َموت األحبة، َو َف ْقد الال ْ َ َ ْ َّ َّ ِ َّ ِ ِ ِ ِ ِ َو َتس ُّلط الناس. َوالصب ُر ع َلى الطاعة، َوالصب ُر عن ا َلعاصي، َوال ِّث َق ُة بِالرزق ْ ِّ َ ْ َّ َ َ ْ َّ َّ َ ِ ،ِمن الله َ 10. steadfastness during times of tribulation,114 such as: A. Sickness; B. Trials; C. The death of a loved one; D. The loss of wealth; E. And the rule of people; 11. consistency in obedience to Allâh; 12. consistency in avoiding disobedience; 13. having assurance in one’s sustenance coming from Allah; magnification of Allâh, Allâh raises their rank, meaning in this life and the hereafter.”. 111 The Messenger of Allâh @ said: “ Verily (having) a good opinion about Allâh is from the goodness of worship.”. Related by Ahmed. 112 Allâh the most High says: “Whoever holds in honor the symbols of Allâh, such should come truly from piety of heart.” Surah Al-Hajj 22:32 113 Allâh the most High says: “If you are grateful, I will increase you” Surah Ibrahim 14:7. 114 The Messenger of Allâh @ said: “ Verily when Allâh loves a people He places tribulations upon them, and whoever perseveres will have the blessings of that perseverance, and whoever has worries will only have anxieties.” Related by Ahmed (23672) 427/5. 68 Protecting the Heart and Limbs from Disobedience ِ ِ ِ َّ ِ َو ُبغض الدنْيا، َوعداو ُة الن ْفس َوالشيطان، َو َمحب ُة الله َو َرسول ِِه َوصحاب ِته ُّ ُ ْ َّ َ َ ُ َ َ َّ َ ْ ِ ِ َو َأهل َبي ِته َوال َّتاب ِِعني َوالصاحلني، َوالرضا عن الله، َوال َّتوكُّل ع َليه، َوغي ُر َذلِك َ ْ َ ِ ْ َ ُ َ ِ ِ َ ِّ َ ِ ِ َّ َ ْ ْ ِ ِ ِ ِ ِ . ِمن الواجبات ال َق ْل ِبية ا ُل ْنجية َ َ َّ 14. hatred of the material world (al-Dunya);115 15. finding enmity towards the ego (nafs), and towards Iblis (shaytan); 16. the love of Allâh and His messenger @, his companions, his family, the second generation of Muslims (tab’een), and righteous people; 17. satisfaction with Allâh; 18. and having dependence on Allâh;116 And other acts of the heart that are obligatory, which save the heart. The Messenger of Allâh @ said: “Love of this world is the pinnacle of all wrong doing.” Related by Al-Bayhaqi. Imam Al-Haddad says, “You must renounce the world, for renunciation is the forerunner of felicity, the manifestation of providence, and a sign of sanctity.” Imam Al-Haddad, The book of Assistance, (The Quilliam Press, 1989), pg 117. 116 Allâh the most High says: “And if anyone puts his trust in Allâh, sufficient is He for him.” Surah At-Talaq 65:3. 69 115 a l -r isala al -Jami‘a َْ ِ َ ٍ ِ ِّ ِ ُ ِ ،فَمعاصي البطنِ : ِم ْث ُل َأ ْكل الربا، َوشرب ُكل ُمسكر، َو َأ ْكل مال الي ِتيم ِ َ ِ ِ ِّ ْ ْ ِ ِ ْ ِ َو ُكل ما حر َم الله ع َليه ِمن ا َل ْأ ُكوالت، َوا َلش ُروبات. َو َقد لَ َعن الله َو َرسو ُل ُه َ ْ َ ُ َّ َ ِّ ُ ُ َ ْ ِ ِ آكل الربا َو ُكل َمن َأعان ع َلى َأكْلِه. َولَ َعن شارب اخلمر َو ُكل َمن َأعان ع َلى َ َ ْ َّ ِ ْ َ َ ِ َ َ َ ْ َّ ِّ َ .شربِها ح َّتى البائ ِ َع لَها َ ْ ُ The Disobedience of the Limbs The Stomach Disobedient acts of the stomach are: 1. The consumption of usury (riba);117 2. The intake of any intoxicant;118 3. Consuming the wealth of an orphan;119 4. And all foods and drinks that Allâh has made forbidden;120 Allâh and His Messenger @ have cursed the consumer Allâh the most High says: “O you who believe! Devour not usury, doubled and multiplied (the sum lent), but fear Allâh that you may prosper.” Surah Ali Imram 3:130. 118 The Messenger of Allâh @, said: “Every intoxicant is wine and every intoxicant is prohibited (harâm).” Related by Muslim. An intoxicant is any substance that deadens the intellect. 119 Allâh the most High says: “Those who unjustly eat up the wealth of 70 117 ِ َ َّ َ و َأما معاصي اجلوارح ِ ِ َ Protecting the Heart and Limbs from Disobedience of usury and whoever helps in its consumption. The Messenger @ cursed the drinker of wine and whoever helped him in its drinking, including the one who sold it to him. The Tongue ِ ِ ِّ ِ ِ ِ ِ ِ ََ ومعاصي اللسان: كَثير ٌة َأيْض ًا ِم ْث ُل الغيبة، َوهي ذكْرك َأخاك ا ُلسلِ َم َ ْ َ َُ َ َ ِ ِ ِ ِ ِ ،ِبا يَكْ َر ُه َوإِن ُك ْنت صادق ًا. َوالنميمة َوالكَ ذب َوالش ْتم، َوالسب، َوال َّلعن َ ْ ِّ َّ ِ َّ ْ َ َّ ِ َ .َوغيرها ْ Disobedient acts of the tongue are many such as: 1. Backbiting, which is to mention something about your Muslim brother [or sister] that they would not like even if it be true;121 2. slander;122 3. lies;123 4. insults; 5. cursing; 6. and to curse; and many other things besides this. orphans, eat up a fire into their own bodies, they will soon be enduring a blazing fire!” Surah An-Nisa 4:10. 120 Like animals not killed according to Sacred Law, or foods and other products that have been made with pork or other animals that have not been killed according to sacred law. 71 a l -r isala al -Jami‘a The Eye ِ ِ ِ ََ ِ ِ َ َّ َِْ َ ِ ِّ ،ومعاصي العي: ِم ْث ُل النظر إِلى النساء األج َن ِبيات، َونَظر العورات َ َ ْ ْ َّ ِ ِ َ َّ .َوالنظر بِاالس ِتحقار إِلى ا ُلسلِم، َوالنظر في َبيت الغير بِ َغير إِذن ِِه ْ ِ ْ ِ ْ َ ِ ْ ِ َ َّ ِ ْ ْ ْ Disobedient acts of the eye are: 1. Looking at members of the opposite sex whom you are not allowed to look at;124 2. looking at the nakedness of others; 3. looking down at another Muslim; 4. and looking into someone’s home without permission. Allâh most High said: “O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former, nor let women scoff at other women who may be better than they are; neither defame one another, nor insult one another by nicknames. How bad is it to insult one’s brother after having faith. And whoever does not repent, then such are the evil doers.” Surah Al-Hujurat 49:11. 122 Allâh the most High says: “Lo! Those that love that slander should be spread concerning those who believe, theirs will be a painful punishment in this world and the hereafter. Allâh knows and you know not.” Surah An-Nur 24:19. 123 Allâh the most High says: “On the day of judgment you will see those who told lies against Allâh, their faces with be turned black.” Surah Az-Zumar 39:60. 124 Allâh the most High says: “Say to the believers that they should lower their gaze and guard their private parts.” Surah An-Nur 24:30. The Messenger of Allâh @ said: “It is not permissible (harâm) for one to look at a woman that is not of his family (or his wife), on the day of 72 121 Protecting the Heart and Limbs from Disobedience The Ear ِ ِ ِ َُ ِ ََ ِ ُُ ِ .ومعاصي األذن : كاالس ِتماع إِلى الغيبة، َوغير َذلِك ِمن املرمات ِ ْ َّ َ َ ْ َ َ Disobedient acts of the ear are things such as listening to backbiting and other things,125 which are harâm. resurrection nails of fire shall be placed in his eyes.” Hashiyah Bajuri fi Abi Qasim (Beirut, Dar Al-Ihya At-Tarath Al-Arabi, 1996), pg 105. A man may look at a woman if: 1. Its his wife; 2. it’s a family member who cannot be married according to Sacred Law; 3. its for marriage; 4. its for business purposes; 5. or if one is a doctor and even then he should only look at what is necessary. Some of the scholars differ as to whether a woman may look at a man. Some scholars say that it is permissible as long as they are not looking at what is between the navel and the knees. Imam An-Nawawi was of the opinion that a woman can only look at what is permissible for the man to look at, which is limited to the face and hands. Bihajah Al-Wisa’il Bi Sharhi Masa’il ( Jeddah: Al-Haramain, 2000) pg. 37. 125 The Messenger of Allâh @ said: “Whoever listens in on a conversation and those speaking do not like that they are listening, molten lead will be poured into that persons ears (on the day of judgement).”. Related by At-Tabarani in his Al-Kabir. 73 a l -r isala al -Jami‘a The Hand ِ ِ ِ ِ ِ ِ ْ ِ ومعاصي اليد: كال َّتط ِفيف في الكَ يل َوالوزن َواخليانَة، َوالسر َقة، َوسائ ِِر َ ِ ََ َْ ِْ َّ ِ َُ ِ .ا ُلعامالت املر َمة: كال َق ْتل َوالضرب بِ َغير حق ٍّ َ ِ ْ ِ ْ َّ ِ َ َّ Disobedient acts of the hand are things such as: 1. Cheating in weighing and measuring;126 2. deceiving;127 3. and stealing,128 and all other actions that are harm, such as, unjust killing and hitting.129 Allâh the most High says: “Woe unto the defrauders, those who when they have to receive by measure from men, demand full measure, and when they give by measure or weight to men give less than due. Do they not think that they will be resurrected on a great day, the day when all of mankind will stand before the Lord of the worlds.” Surah Al-Mutaffifin 83:1-6. 127 The word in Arabic “khiyaana”, describes one who cheats, or does not maintain trusts that have been given. Allâh the most High says: “O you who believe, do not betray Allâh and the Messenger, nor knowingly betray your trusts.” Surah Al Anfal 8:27. The Messenger of Allâh @ said: “The one who cannot maintain trusts has no belief (Iman) and the one that cannot keep promises has no religion (deen).” Related by Ahmed, At-Tabarani, and Ibn Hibban. 128 The Messenger of Allâh @ said: “when a thief steals he is not a believer.” Related by Bukhari. 129 The Messenger of Allâh @ said: “One that abuses (others)will (find) retaliation against him on the day of judgement.”. Related by At-Tabarani in his work Al-Awsaat, with a good chain of narrators. 74 126 Protecting the Heart and Limbs from Disobedience The Feet ِ ََ ِ ومعاصي الرجلِ : ا َلشي في سعايَة ُِبسلِم َأو َق ْتلِه، َأو ما يَضر ُه بِ َغير ْ ِّ ُ ْ ِ ْ ٍ ْ ٍ ِ ُ ْ ْ ُّ ٍ ِ .حق، َوغي ُر َذلِك ِمن ُكل ما ح ُر َم ا َلشي إِلَيه ْ َ ِّ ْ َ ْ َ ّ َ ْ ُ Disobedient acts of the feet include walking somewhere one will spread slander about a Muslim, or kill or harm130 him without a legitimate reason, and everything else that is harâm to walk to. ِ ِ ََ ِ َ ِ ِ ومعاصي الفَرج: كالزنَى، َوال َّلواط، َواالس ِتمناء بِاليد، َوغيرها ِمن ِّ ِ ْ ْ ْ ْ َ ْ ِ .َمعاصي ال َفرج ِْ The Private Parts Disobedient acts of the private parts are: 1. Pre-marital sex [and adultery];131 2. homosexuality;132 3. masturbation; and other such things.133 Harm here includes a person’s property, or wealth. The Messenger of Allâh @ said: “The greatest sin after associating others with Allâh, is for a man to place his sperm into the womb (of a woman) that is not permissible for him.”. Related by Ibn Abi Dunya, Tafsir Ibn Kathir. 132 The Messenger of Allâh @ said: “Allâh does not look at a man that goes to another man or a woman (and has sexual intercourse with 131 130 75 a l -r isala al -Jami‘a The Whole Body ِ ِ َ ِ ِ ِ ِ َ ِّ ُ ِ ِ ََ معاصي البدن: َوا َلعصي ُة بِكل البدن، كالع ُقوق ل ِ ْلوال َِديْن، َوالفرار ِمن َ ُ َ َ ْ ِ ِ ِ ُ ِِ ِ ِ ِ َ .الزحف، َو ُهو ِمن الكَ بائ ِِر، َوغير ما ُذ ِك َر ِم ْث ُل َقطيعة الرحم َوظ ْلم الناس َّ َ َ ْ َّ َّ َ ْ Disobedience of the whole body are acts like: 1. Disobedience to one’s parents; 2. Fleeing from the lines of battle, which is a major sin;134 3. Cutting family ties;135 4. Abusing other people’s rights; 5. And oppressing people.136 them anally.”. Related by At-Tirmidhi. He @ said: “Three groups of people whose witnessing (shahadah), that there is no deity worthy of worship except Allâh, is not accepted by Allâh are men that commit homosexual acts, women that commit homosexual acts, and those who condone homosexual acts.”. Related by Ibn Hajar in his Az-Zawajir. Bihajah Al-Wisa’il Bi Sharhi Masa’il, ( Jeddah: Al-Haramain, 2000) pg. 38. 133 Like the use of sex toys for the purpose of masturbation, and intercourse with animals. The Messenger of Allâh @ said: “Whoever has sex with animal kill him and the animal with him.” Related by Hakim. 134 Allâh the most High says: “If any of you turns his back on such a day, unless it be a strateg y of war, or to retreat to a troop, he draws on himself the wrath of Allâh.” Surah Al-Anfal 8:16. 76 Protecting the Heart and Limbs from Disobedience ٍ ِ َوالله ا ُلوفِّق َوا ُلعني ِلا ُيحب َويَرضى، َوص َّلى الله ع َلى سيدنا ُمحمد َوآل ِِه َ ْ ُّ ِ ُ ِ ُ َ ُ َ َّ َ ِّ َ َ ُ ِ .َوصح ِبه َو س َّل َم َ ْ َ And Allâh is the Granter of Success and the Supporter of what He loves and is pleased with. Allâh’s peace and blessings be upon our master Muhammad and his family and companions. Ameen Allâh the most High says: “And do not cut the relations of the wombs (kinship).” Surah An-Nisa 4:1. The Messenger of Allâh @ said: “One that cuts family ties will not enter paradise.” Related by At-Tirmithi, Abu Dawoud, and Ahmed. 136 Allâh the most High says: “Those who do wrong will come to know by what a great reverse they will be overturned!” Surah Ash-Shu’ara 26:227. The Messenger of Allâh @ said in a hadith Qudsi that Allâh said: “O my servant verily I have made oppression harâm for me and I have made it harâm for you so do not oppress.” Related by Muslim 77 135 ال َّل ُهم اهدنا ِفيمن َهديْت َوعافنا ِفيمن عا َفيت َو َتولَّنا ِفيمن َتولَّيت َوبارك لَنا َّ ْ ِ َ ْ َ َ ِ َ ْ ْ َ َ َ ْ َ ْ َ ِ ْ َ ِ ِفيما َأعطيت َو ِقنا شر ما َقضيت َف ِإنَّك َت ْقضي َوال ُي ْقضى ع َليك َوإِن َّ ُه ال َ َ َْ ََْ ََْْ َ َّ ِ ِ يَذل َمن والَيت َوال يَعز َمن عاديْت َتباركْت َربَّنا َو َتعالَيت َف َلك احلمد ع َلى ُّ ْ َ َ َ َ ُّ ْ ْ َ ْ َ َ َُْ َ ما َقضيت َولَك الشكْ ُر ع َلى َما َأن ْ َعمت ب ِِه َو َأولَيت نَس َتغ ِف ُرك َونَ ُتوب إِلَيك ُ َْ َْْ ْ ْ َ ْ َ َ ْ َ َ ُّ َ ِ َ ِ َ ِ ٍ َوص َّلى الله ع َلى خير خ ْل ِقه ُمحمد َوآل ِِه َوصح ِبه َو س َّل َم. ُ َ َ َ َ ْ َ َّ ْ َّ ِ ِ ِ ُق ُنوت الشافعية ُ َّ 87 The Qunut of Imam Shafi’i O Allâh, guide me among those you have guided, Grant me health and pardon among those you have granted health and pardon, Look after me among those you look after, grant me grace in what You have given me, And protect me from evil of what you have ordained; for You decree and none decree against You, and none is abased whom You have befriended. And they are not empowered whom You have taken as enemies. You are the Blessed and Exalted And All praise belongs to You for what You have ordained, And to You is thanks for what You have bestowed upon us and entrusted. We seek Your forgiveness and we turn to You. And may the peace and blessings of Allâh be upon the greatest of His creation, Muhammad, and on his family, and his companions. 79 Short biographies of those mentioned in the text Abu Dawud (d.275 AH). Abu Dawud Sulaimani b. alAsh’ath b. Ishaq b. Bashir b. Shiddad al-Azdi Al-Sajistani. Born in Sajistan (southwest Afghanistan bordering Iran and Pakistan), he started his education in Baghdad at the age of 18 and traveled to Iran, Iraq, Egypt, Syria, and the Hijaz. He studied hadith from Sheikh Al-Q’ani, Sulaiman b. Harb, Ishaq b. Rahawai, Ahmad b. Hanbal, Ali b. Madini, Musaddad b. Musard, Yahya b. Ma’in and others. Those that studied hadith with him include Imam at-Tirmathi, an-Nisai, Ibn Abi ad-Dunya and Imam Ahmed took one hadith from him. al-Hafiz Musa Harun said, “Abu Dawud was created in this life for hadith and for Paradise in the hereafter. I did not see anyone finer than him. adh-Dhahibi commented, “Abu Dawud was from the most eminent of jurist alongside being an Imam of hadith and its sciences. Abu Dasa stated, “I heard Abu Dawud say, “ I recorded 500,000 hadith of the Prophet @ choosing from it that which is in this book- As-Sunan. I compiled 4800 hadith and mentioned the authentic and what resembled it and was close to it.” He passed away 81 a l -r isala al -Jami‘a on the 16th of Shawwal. Introduction from the Sunan of Abi Dawud. Ahmad b. Hanbal (d.241AH) Abu Abdullah Ahmad b. Muhammad b. Hilal b.Asad b. Idris b. Abdullah b. Haiyan as-Shaibani al-Marwazi. Known as Imam Ahl as-Sunna. His Father passed away at the age of 30, and Imam Ahmad was raisd an orphan. He pursued the study of hadith from the age of 15, the same year Imam Malik passed away. He took from many exceptional scholars including Imam Ash-Shafi’i, Ibrahim b. Sa‘d, Sufyan b. ‘Uyaina, al-Qadi Abu Yusuf and Ali b. al-Madini. In compiling his Musnad he took from over 280 scholars. Many Scholars have also taken hadith from him including al-Bukhari, Muslim, Abu Dawud, an-Nasa’i, at-Tirmidhi, Yahya b. Ma’in, and many others. He memorized an immense amount of hadith, recording thirty thousand in his Musnad. Imam Ahmed did not marry until he was 40. Imam Shafi’i said, “I left Baghdad, not leaving therein one more learned in jurisprudence, knowledgeable and Godfearing than Ahmad b. Hanbal.” adh-Dhahabi, Siyar A‘lam an-Nubala 177/11. al-Baihaqi (d.458 AH) Abu Bakr Ahmad b. alHusain b. Ali b. Musa of Khurasan (Iran) born in the city Baihaq in Nasapur. A prolific scholar who took from many scholars of his age. Being immensely blessed in his knowledge and authoring many works. From them his 82 Short biographies of those mentioned in the text Sunan al-Kabir, al-Asma wa al sifat, al-Zuhd, Dala’il al-Nubuwwa, Shu‘b al-Iman, Manaqib ash-Shafi’i and Kashf al-Zunun. al Hafiz ‘Abd al-Ghafir said, “al-Baihaqi was upon the way of the scholars, content with a little, adorning himself with abstention and scrupulousness.” He traveled to Iraq and the Hijaz authoring over one thousand volumes in areas that others had not authored prior to him. He was held in great esteem by the scholars of whom Faqih Muhammad b. ‘Abd al-Aziz said, “I saw in my sleep a chest aloft in the sky and above it was light, so I asked what it was and the reply came, “these are the works of Ahmad al-Baihaqi.” adh-Dhahabi commenting on this said, “This was true, al-Baihaqi’s works are immensely precious containing many benefits specifically his Sunan al-Kabir.” Imam al-Haramain al-Juwaini said, “There isn’t a Shafi’i jurist except that he is indebted to Ash-Shafi’i other than Abu Bakr al-Baihaqi for verily ash-Shafi’ is indebted to him.” adh-Dhahabi, Siyar A’lam an-Nubala 163/18 al-Bukhari (d.256AH) Muhammad b. Isama’il b. alMughira al-Bukhari al-Jufi (originally Persian). He was born in Bukhara (now central Uzbekistan) on the 13th of Shawwal. His father passed away when he was a young, and he began the study of hadtih at the age of ten, traveling to many lands such as Iraq, Mecca, Syria, and Egypt. One of the reasons for authoring his book was that he saw himself in a dream fanning away flies from the Prophet @ after 83 a l -r isala al -Jami‘a which he asked certain scholars to interpret the dream. They responded by saying that he would repel falsehood away from the Prophet @. He worked for sixteen years on his text, al-Jam’i as-Sahih, which is better known as Sahih Al-Bukhari. He recorded over 600,000 hadith from over 1800 scholars of which he entered 7275 hadith into his collection. He would perform a purification bath and pray two cycles (raka) of the prayer of guidance (istikhara) prior to entering each tradition into his collection. He stated that; “I have made this book a proof between me and Allâh.” Sahih Al-Bukhari has been held, by many, including Imam an-Nawawi as the most authentic book after Book of Allâh. He passed away in the town Khartank near Samarqand (currently east-central Uzbeckistan). Introduction to Al-Jami’ As-Sahih. ad-Daraqutni (d. 385AH) Abu Hassan ‘Ali b. ‘Umar b. Ahmad b. Mahdi b. Mas’ud b. Nu’aim b. Dinar b. ‘Abdullah al-Baghdadi, Sheikh al-Islam from Dar alQutn in Iraq. He studied under al-Baghawi, Ibn ‘Ayyash, Ahmad b. Muhammad b. Abi Bakr al-Wasiti and many others. He was an ocean of knowledge and traveled in search of hadith to Syria and Egypt. He was especially knowledgeable of the narrators of hadith. He was a scholar in the recitation of Quran and was strong in jurisprudence. Abu Abdullah al-Hakim states, “He was unique in his era in jurisprudence, possessing a deep understanding 84 Short biographies of those mentioned in the text and was scrupulous. He was an Imam from amongst the Quran reciters and grammarians.” Abu Bakr al-Khatib also said, “Ad-Daraqutni was unique in his era; the Imam of his time.” Abu Tayyib at-Tabari said “al-Darqutni was Amir al-Mu’minin in hadith.” adh-Dhahabi, Siyar A’lam Al-Nubala 449/16 Al-Hakim (d.403 AH) Muhammad b. ‘Abdullah b. Muhammad b. Hamdawaih b. Nu’aim b. Al-Hakim AnNisapuri Ash-Shafi’i. The Imam undertook the study of hadith in the year 330Al-Hijri at the age of nine in Iran (Khurasan) and then Iraq. He studied hadith from over 2000 hadith scholars, 1000 being from Nisapur. Imam alHakim is from the teachers of ad-Darqutni and al-Bayhaqi. Adh-Dhahabi said, “He was an ocean of knowledge.” Also Abdal- Ghafir b. Ismail said, “Al-Hakim Abu Abdullah is the Imam of the hadith scholars in his era.” adh-Dhahabi, Siyar A’lam An-Nubala 162/17. at-Tabarani (d.360 AH) Abu Al-Qasim Suliman b. Ahmed b. Ayyub al-Lakhimi ash-Shami at-Tabarani. Born in the city of ‘Ukka, his father, a hadith scholar himself, was concerned with his son’s education and so traveled with him to in the year 275AH, and at-Tabarani continued to travel seeking knowledge. He took hadith for over 1000 scholars. He authored many works, from them the 25 volume al-Mu’jam al-Kabir, as-Sunna, Ma’rifa asSahabah, Fadl al-‘Arab and many others. It is said that he lost 85 a l -r isala al -Jami‘a his eyesight towards the end of his life, living up to an age of 100years and 10 months. He passed away in Asbahan (Iran). adh-Dhahibi, Siyar A’lam an-Nubala 119/16. Ibn Abi ad-Dunya (d.281 AH) ‘Abdullah b. Muhammad b. ‘Ubaid b. Sufyan b. Qais al-Qureshy. He was a freed slave of the Umayads in Baghdad. He authored many works and studied hadith from numerous scholars including ‘Ali b. al-Ja‘d and Khalid b. Khidash, Ahmad b. Ibrahim ad-Dawraqi, Ibrahim al-Jawhari, Bishr b. Walid al-Kindi, Abbu Laila al-Ansari, and many others. Ibn Majah related from him in his ‘Tafsir’ and Ibn Abi Hatim said, “My father and I studied under him, and my father said he was trustworthy.” Al-Khatib said, “He was known to educate the the children of the Caliph.” Others said of him that he could make one laugh and cry in the same gathering based on his extensive knowledge of hadith. adh-Dhahabi, Siyar A’lam An-Nubala, 397/13, al-A’lam AzZirikli 118/4. Ibn Hajar al-Haytami (d.974) Ahmad b. Muhammad b. Ali b. Hajar Abu Abbas Shihab ad-Din al-Haytimi al-Makki. Known as Sheikh al-Islam, he was the Shafi’i scholar of his time. He was educated at al-Azhar and later moved to Mecca, where he authored works in Shafi’i jurisprudence, hadith, hadith commentary, aqeedah, and education. Of his most famous works is his commentary on Imam An-Nawawi’s “Way of the seekers” (Minhaj at86 Short biographies of those mentioned in the text Talibeen) titled “The Gift of him in Need: an explanation of the Way” (Tuhfa al-Muhtaj bi sharh al-Minhaj), and his work: Deterrents from Committing Enormities (az-Zawajir an iqtiraf al-Kaba’ir). Ibn Hajar died in Mecca. adh-Dhahabi, Siyar A’lam An-Nubala 136. Ibn Hibban (d.354 ) Muhammad b. Hibban b. Ahmed b. Hibban b. Mu’ath b. Ma’bad Abu Hatim at-Tamimi al-Busti. He was born in Bust (in Afghanistan). He was a Shafi’i scholar and hadith master. In his search for knowledge for hadith he traveled to Syria, Egypt, Iraq, Nishapur, and Khurasan. His most famous work in hadith is his al-Musnad as-Sahih. He authored other works of hadith and other sciences. Yaqut once said, “He produced works in the sciences of hadith that no one could have written.” Ibn Kathir (d.371) Isma’il b. ‘Umar b. Kathir b. Daww b. Dara’. He was born in a village outside of Damascus. He traveled in pursuit of knowledge and became a Shaf’i scholar, hadith master, and a historian. He is best known for his Quranic exegesis Commentary of the Mighty Quran (Tafsir al-Quran al-Adhim). Ibn Majah (d.273 AH). Imam al-Hafiz Abu ‘Abd alAllâh Muhammad b. Yazid al-Rabi ‘al-Qazwini. Born in Qazwin, Iran. He traveled in search of hadith to Iran, Iraq, the Hijaz, Egypt and Syria. His teachers included ‘Ali Muhammad al-Tanafasi, Ibrahim b. al-Mudhir alHazami and Bishr b. Muadh al- Aqdi. Al-Dhahabi said 87 a l -r isala al -Jami‘a “Ibn Majah was a hafiz, examiner of hadith, truthful and had extensive knowledge.” However his work [al-Sunan] was known to have weak hadith and Imam al-Laknawi states in his book al-Ajwiba al-Fadila that the Sunan of Ibn Majah is probably the weakest of the six books. The renowned Abu al-Hasan al-Sindi said, “His book is lesser in rank than the other five books.” However he also said, “He was an Imam from the Imams of the Muslims, first rate and accepted by consensus.” He died at the age of 64 in Qazwin. Introduction Sunan Ibn Majah/Abdul Hayy alLaknawi, al-Ajwiba al-Fadila. Imam al-Ghazali (d.505AH) Muhammad b. Muhammad b. Muhammad b. Ahmed, Abu Hamid Hujjat al-Islam al-Ghazali al-Tusi. Born in Tabiran, near Tus (north of Mashhad, Iran). Known as the Proof of Islam, he was the Imam of his time. He is one of the great jurists, theologians, and mystical thinkers of the 12th century. He began studying Sacred Law in Tus and then traveled to Baghdad, Damascus, Jerusalem, Cairo, Alexandria, Mecca, and Medina. Of his many teachers, he studied with the Imam al-Haramain Juwayni, and became a scholar in Shafi’i jurisprudence, logic, aqeedah, debate, and positions in philosophy. Ghazali debated the scholars of Baghdad in the presence of the vizier Nizam al-Mulk, who was so impressed that he appointed him to a teaching post at the Nizamiyya Academy in Baghdad, 88 Short biographies of those mentioned in the text where students, of whom many were scholars, came from near and far to study at his feet. In the middle of his career he began to fall into a spiritual crisis as he reflected on his high status and became overwhelmed by his fear for his soul and his station in the afterlife, so he left his position and began traveling to purify his heart taking the path of asceticism (tasawwuf ). He traveled to Jerusalem and then to Damascus. It was after that time spent on his journey that he wrote his most famous work, Revival of the Religious Sciences (Ihya ‘ulum ad-Deen). He also authored works in governmental theory, Sacred Law, refutation of the philosophers, Aqeedah, Usul, Quranic exegesis, and basis of Sacred Law. Imam Ghazali died in Tabiran. 89