Translation Of Fath al-Ilah

MUQODDIMAH

 

BY THE NAME OF ALLAH, the Most Compassionate, the Most Merciful. Praise be to Allah, by whose mercy we obtain His pleasure, and by whose nafahat all the evils of His providence are rejected. I bear witness that there is no God but Allah, the One True God, with whom there is no partner. A testimony that leads to forgiveness of past and future sins. And I bear witness that Sayyidina Muhammad (peace be upon him) is His slave and His messenger. Peace and blessings of Allah be upon the Holy Prophet Muhammad (peace and blessings of Allah be upon him) and his family and companions who faithfully follow his ways and Sunnahs. O Allah, all praise is due to You and You are the one to whom we turn. And You are the Most Helper. There is no power and no strength except with the help of Allah, the Most High, the Most Great.

 

It was narrated from Amirul Mukminin Sayyidina Umar ibn al-Khatthab (may Allah be pleased with him) who said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:

 

“Verily, the deeds of a servant depend on his intentions, and verily, for each person is what he intends. So whoever hijrahs for the sake of Allah and His Messenger, then his hijrah is for Allah and His Messenger. And whoever hijrabs because he wants to seek the world or to find a woman to marry, then his hijrah is for the bal that he is aiming for.” (HR. Bukhari and Muslim)

 

Amma ba’du.

 

This is a book that deals with the basics of faith and Islam. I deliberately quoted from several books by great scholars such as “Fathur Rahman”, “Mukhtashar Ba Fadhal”, “Sullamut Taufiq” and several other books. I have titled my book “Fathul Ilah”, in which I discuss the obligations of a slave to his Lord, from the sciences of deen to the sciences of jurisprudence, such as the obligatory prayers, and some descriptions of the sciences of Sufism.

 

Indeed, as believers, we accept Allahu ta’ala as our Lord, Islam as our religion, Prophet Muhammad (peace and blessings of Allah be upon him) as our prophet and messenger, al-Guran as our imam, and the Ka’bah as our qiblah, and the believers as our brothers. We disassociate ourselves from all teachings that oppose and contradict the teachings of Islam, we believe in all the books revealed by Allahu ta’ala to His messengers, we believe in the angels and His messengers, we also believe in all the destinies of Allah, good and bad, we believe in the coming of the last day (doomsday), we believe in everything that the Prophet Muhammad (peace and blessings of Allah be upon him) brought and taught from the revelation of Allahu subhanahu wa ta’ala that was revealed to him. It is on this basis that we live, and it is on this basis that we die, and we will be resurrected, in sha Allah, with those who have attained salvation, under the protection of Allah, may He be glorified and exalted, where they will have no fear, nor will they be troubled or saddened, by the abundance of Your bounty, O Allah, may He be glorified and exalted.

 

CHAPTER 1: INTRODUCTION AND MOTIVATION TO SEEK OBLIGATORY KNOWLEDGE

 

Allah, the Almighty, says:

 

“O you who believe, protect yourselves and your families from the fire of Hell, whose fuel is man and stone: its guardians are the angels who are harsh, hard, and do not disobey Allah in what He commands them, and they always do what they are commanded.” (QS. at-Tahrim ([66]: 6)

 

The Messenger of Allah (peace and blessings of Allah be upon him) also said:

 

“Whoever’s servant has advice about his religion come to him. It is a blessing that has come to him from Allah. If he accepts it and is grateful, he is among the believers. And if he rejects it and denies it then he belongs to the disbelievers who say it is the same for us, whether you give advice or you do not become those who give advice.” The Prophet ‘alayhi-shalatu was-salam also said:

 

“Whoever is given advice and does not accept or heed it, and whoever is warned or forbidden and does not heed it, then he will be among those who have betrayed Allah.”

 

May Allah, may He be glorified and exalted, grant us all wisdom and firm conviction, and show us the way of the righteous. It is the duty of every Muslim man and woman to know and learn knowledge. There is no excuse for a Muslim to neglect it, which is an obligatory knowledge that our faith and Islam will not be considered valid if we do not know it. What is meant here is knowledge of Allah, may He be glorified and exalted, His Messenger and the Last Day, and knowledge of what Allah, may He be glorified and exalted, has enjoined us to do of the obligatory things, which are things for which we will be rewarded if we do them and sinned against and punished if we do not do them. The same applies to things that are forbidden, which are things that are rewarded if they are done in compliance with religious commands, and punished if they are done.

 

CHAPTER 2: ENCOURAGEMENT TO SEEK KNOWLEDGE AND ENCOURAGEMENT TO ATTEND KNOWLEDGE GATHERINGS AND THEIR VIRTUES

 

The Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“This religion came in a strange state, and it will be as strange as before. So fortunate is the stranger who revives what has died of my Sunnah.”

 

The Messenger of Allah (blessings and peace of Allah be upon him) said: 

 

“Seek knowledge even to the land of China.”

 

China is a place so far away that few people can reach it due to its distance. If it is obligatory to seek knowledge even if it is far away, then how is it not obligatory to seek it when one lives among the scholars or near them and does not have to spend much money and effort to acquire it? Whoever is so busy working that he neglects this obligatory knowledge is exposing himself to the wrath of Allah, Who is the One whose will no one can oppose. It has been narrated in several commentaries that Allah revealed to the earth that it should not feed anyone except with the labor of his hands and the sweat of his brow, except the seeker of knowledge, for I have guaranteed his sustenance. And the Messenger of Allah (peace and blessings of Allah be upon him) said:

 

“Save for the believers that which is missing from them.”

 

That is, knowledge. The Prophet (peace and blessings of Allah be upon him) also said.

 

“Seeking knowledge is obligatory for every male and female Muslim.”

 

“If Allah desires good for a servant, He will give him understanding of religious matters and He will inspire guidance in him.”

 

“Whoever understands and delves into the matters of Allah’s religion, Allah will provide him with what he wants and give him sustenance from where he does not expect it.”

 

“Attending a gathering of knowledge is better than praying a thousand rak’ahs, visiting a thousand sick people and attending a thousand funerals.” And in another hadith it is also mentioned:

 

“The person who will lose the most on the Day of Judgment is a man who had the opportunity to seek knowledge but did not seek it.”

 

The Messenger of Allah (blessings and peace of Allah be upon him) also said:

 

“The most important act of worship offered to Allah is understanding and studying religious matters. One ignorant person is harder for Satan to tempt than a thousand worshipers. Every thing has a supporting pillar. The pillar of this religion is figih.”

 

It is narrated that whoever dies while he is still seeking knowledge with the aim of reviving the religion of Islam, then his degree with the degrees of the Prophets is only one degree apart in Paradise.

 

It was narrated from the Messenger of Allah (blessings and peace of Allah be upon him) that he said: “On the night of Mi’raj, I was shown Hell, and I saw that most of its inhabitants were poor people.” The Companions then asked, “O Messenger of Allah, are they poor in wealth?” He replied, “No, but they are poor in knowledge.”

 

The Messenger of Allah (peace and blessings of Allah be upon him) said:

 

“Indeed, the angels will lay down their wings to protect the seekers of knowledge, because they are pleased and pleased with what the seekers of knowledge do.”

 

The Messenger of Allah (blessings and peace of Allah be upon him) also said:

 

“Whoever goes on a journey in search of knowledge, Allah will facilitate for him the way to Paradise.”

 

The Messenger of Allah (peace and blessings of Allah be upon him) said:

 

“Verily, a little deed is more beneficial with knowledge than a lot of deeds with ignorance.”

 

It was narrated from Sayyidina Mu’adz ibn Jabal (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Seek knowledge, because seeking knowledge for the sake of Allah’s pleasure is considered khashya (fear of Allah), seeking it is considered an act of worship, studying it is considered tasbih, discussing it is considered jihad, teaching it to those who do not know it is considered charity, and giving it to those who deserve it is considered approaching Allah. This is because knowledge is a guide to what is lawful and unlawful, and a light for the people of Paradise. And knowledge is a comfort when sad and worried, a friend in solitude, a conversation partner when lonely, a guide when happy and difficult, a weapon against enemies, an ornament when with friends. By reason of knowledge, Allah raises the status of a people, and Allah makes them (a people) a role model and leader in all goodness where their footsteps will be followed by others, their behavior is exemplified, and their opinions are referred to, the angels like to be friends with them and even the angels wipe them with their wings. And everything that is wet and dry, soft and hard, even the fish in the sea and other sea animals, as well as land animals both wild and tame, seek forgiveness for them. Because knowledge can make this heart realize from ignorance, knowledge is a lamp in the eyes of the heart from darkness. With knowledge a servant will reach the position of noble people and high degrees in this world and the hereafter. Pondering on a matter of knowledge, then the reward is equivalent to fasting, studying knowledge the reward is equivalent to waking up at night to worship, with knowledge the rope of friendship is connected, with knowledge, can be distinguished which things are halal and which things are haram. Knowledge is the leader while charity is the follower. Knowledge will be revealed to those who are happy (people of Paradise) in His sight and forbidden to those who are wretched (people of Hell).” (Reported by Ibn Abdi al-Barr and authenticated by him)

 

Imam ash-Shafi’i (may Allah have mercy on him) said:

 

“Whoever does not love knowledge, there is no good in him. You should never be friends with someone who does not love knowledge.”

 

He (may Allah be pleased with him) also said:

 

“Whoever wants life in this world should be knowledgeable, and whoever wants life in the Hereafter should be armed with knowledge.”

 

If a person is not willing to learn knowledge, then he will not be able to perform acts of worship perfectly, and it is certain that he will not be able to complete the rights of the acts of worship that he performs.

 

If a person worships Allah, may He be glorified and exalted, like the angels in the sky, but without knowledge, then he will be among the losers. Roll up your sleeves to seek knowledge by covering many chapters of knowledge through muthala’ah (reading), imla’ (dictation) and ta’lim (teaching knowledge). Avoid laziness and boredom, otherwise you are in danger of going astray. May Allah protect us all from that. Far be the mercy of Allah, may He be glorified and exalted, from the one who knows these virtues and then does not strive to attain them. Fortunate indeed is the one who knows their value and strives to attain them. Destruction is for the one who turns away. Allahu subhanahu wa ta’ala says:

 

“And whoever turns away from My warning, then surely for him is a narrow life, and We will gather him on the Day of Resurrection blind.” (OS. Thaha ([20]: 124)

 

It is natural and imperative for every knowledgeable person to be diligent in spreading and teaching knowledge to all Muslims about knowledge that is beneficial for every Muslim, both men and women.

 

As is well known, every human child is not born knowledgeable in the sense that he understands the issues of religious law, but the one who has knowledge is obliged to convey it.

 

Anyone who studies and then learns about a religious issue is a person who has knowledge of that subject. Any layperson who knows the conditions of prayer is obliged to teach them to others; if he does not teach them, then he is partaking in the sin. It is not permissible for a person to sit in his house and not go to the mosque on the grounds that he will see people who do not pray well. Rather, if he knows that, it is obligatory for him to go out to teach people the correct way to pray and to prevent them from making mistakes or committing wrongdoings.

 

Hence it is obligatory for you to teach those who do not understand, to remind those who forget, and to guide those who go astray. Do not forsake this duty by saying, “The one who wants to remind others should have acted on his knowledge himself, but I have not reached that stage, so I am not fit to teach others; indeed, this is the business and duty of the scholars.” Such words are the tricks of the devil. In fact, teaching and reminding others comes under the heading of practicing knowledge.

 

The righteous of old did not become great scholars except by the grace of Allah, may He be glorified and exalted, and because of their obedience to His commands and their efforts to guide people to His way.

 

If you are not worthy, then the way to attain that worthy position is by doing good deeds and calling to goodness.

 

As for the wretched person, he is the one who persists in his wrong stance and calls to misguidance. The one who prevents himself from doing good deeds and criticizes others who fulfill the obligations and rights of Allah, this kind of person is classified as wretched, and later he will be ashamed, disappointed and humiliated by Allahu subhanahu wa ta’ala.

 

The one who has the patience to advise the servants of Allah and invite them to His door is the one who has been destined for good fortune, goodness, happiness, victory and pleasure. They are the heirs of the Prophets, the Imams (leaders) of the pious, and they are the chosen ones of Allahu subhanahu wa ta’ala from among the believers, they are the ones who are firm and profound in their knowledge, the ones who explore the essence of faith, certainty and ihsan. They are the ones to whom Allahu subhanahu wa ta’ala has opened their inner eyes so that they can see His secrets clearly.

 

The Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“All creatures are servants of Allah, and the one whom Allah loves the most is the one who benefits His servants the most.”

 

No one can benefit the creatures of Allah except by inviting them to the door of Allah, may He be glorified and exalted, by informing them of their obligation to fulfill the rights of Allah, such as believing in Him and obeying Him, reminding them of His verses and favors, and giving them glad tidings of His mercy, as well as warning them of His wrath that will befall those who turn away from Him, among the disbelievers and wicked.

 

Imam Abu Muhammad ‘Atha’ ibn Abi Rabah (may Allah have mercy on him) said:

 

“Whoever sits in an assembly of remembrance, Allah will expiate the sins of ten assemblies from the invalid assemblies he has attended.” He was asked: “What is an assembly of remembrance?” He replied, “The assembly of remembrance is an assembly that explains halal and haram, how you should pray, how you should fast, how you should marry, divorce, sell and buy.” If an ignorant person is busy seeking the worldly life, and neglects to seek the truth and knowledge of religion, then he is exposing himself to the wrath of Allah, may He be glorified and exalted, and is content with loss and humiliation, so he is among those whom Allah, may He be glorified and exalted, describes in His words:

 

“And are content with the life of this world, and take comfort in it; and those who neglect Our verses, their place is Hell, because of what they do.” (QS. Yunus (10): 7-8)

 

Maimun ibn Mihran (may Allah have mercy on him) said:

 

“The example of the one who sees someone praying badly and does not reprimand him is like the one who sees his brother sleeping and is about to be struck by a snake, but he does not save him.”

 

It has been narrated to us that on the Day of Resurrection, people will be pulling each other apart and they do not know each other. The man asked his friend, “What do you want from me, I don’t even know you.” His friend replied, “You used to see me in error, but you did not reprimand me!”

 

The Messenger of Allah (peace and blessings of Allah be upon him) saw a man praying without completing his bowing and prostration. So the Prophet (peace and blessings of Allah be upon him) said: “If you die, it will be a death that is not in the fitrah (purity) that Allah made Muhammad to have.”

 

Just as it is obligatory upon you, O man, to learn the knowledge that is obligatory upon you and what you need, it is also obligatory upon you to teach your wife and children and all those who are under your care, both men and women. If you are unable to do so, then you must order them to go out to the scholars so that they may learn from them what is obligatory. If you do not, then you are sinning and so are those who have reached the age of puberty.

 

TATIMMAH (COMPLETION!): EVERYTHING THAT WOMEN ARE OBLIGED TO LEARN EVERY WOMAN

 

It is obligatory for her to learn about everything that she faces, such as knowledge about menstruation and so on. If the husband is a scholar, then he is obliged to teach his wife. If he is not, then she has the right to go out and learn all the duties that are fard for her. It is not permissible for her husband to prevent her from doing so, unless he asks a scholar and then informs his wife of the answer, if he is a trustworthy person. There is no way for the wife to go out to gatherings of dhikr and learn knowledge that is not fard (obligatory) except with her husband’s permission.

 

The Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“The gravest sin that a servant carries with him when he meets Allah is the sin of keeping his wife in ignorance.”

 

Imam al-Ghazali (may Allah have mercy on him) mentions this in his book al-Ihya’. It says, “Indeed, the first thing that will ensnare a man on the Day of Resurrection will be his wife and children, and they will stop themselves before Allahu ta’ala. They say, “O our Lord, take away our rights from him. For indeed he never taught us anything that we needed to know and he used to feed us with haraam food when we did not know it! So Allah rewarded him for them.”

 

Imam al-Ghazali (may Allah have mercy on him) went on to say: “Know that knowledge and worship are two jewels, for it is because of them that you see and hear the writings of the authors of books, the lessons of the teachers, the advice of the counselors and the lectures of the lecturers, and it is because of them that the Holy Books were revealed, the Messengers were sent, and it is because of them that the heavens, the earth and all that is in them were created.” So ponder the content of these two verses. So ponder the content of two verses from the holy book of Allahu ta’ala, one of which reads:

 

“It is Allah who created the seven heavens and the earth in the same way, and Allah’s command is upon it, that you may know that Allah is over all things, and indeed Allah, His knowledge truly encompasses all things.” (OS. ath-Thalaq (6): 12)

 

This verse is sufficient as evidence of the nobility of knowledge, especially the science of tawhid. As for the second verse, Allahu subhanahu wa ta’ala says the following:

 

“And I have not created the jinn and mankind but that they may serve Me.” (QS. adh-Dzariyat (51): 56)

 

This verse is sufficient proof of the honor of worship, and the necessity of worship. Take a good look at these two things! They are the purpose for which Allah, the Almighty, created all His creatures. So it is obligatory for the servant not to be preoccupied and pay attention to anything but them. Know that there is no good in knowledge of anything other than these two, and there is nothing to be gained by studying them.

 

If you know this, then know that knowledge is the best and most excellent of the two jewels. It is obligatory to do good deeds with knowledge, otherwise the deeds will be in vain. Because the position of knowledge is like a tree, while the position of worship is like fruit. The virtue is in the tree, because it is the tree, but the tree will be useful if there is fruit. Therefore, it is obligatory for you to take part in both. In fact, a servant is obliged to do four things: knowledge, charity, sincerity and fear. First, a servant must know his way, otherwise he is blind. Secondly, a servant must do charity using knowledge, otherwise he is a veiled person. Then the third a servant must be sincere in doing charity, otherwise he is a negligent person. Lastly, a person should always have fear and always be careful of all kinds of diseases that can erase the reward of charity, otherwise he is a deceived person. Verily, the end of every good deed is seen, and a person does not know with which deed he will end his life. May Allahu ta’ala end our lives with goodness, Amen ya rabbal-‘alamin. And may Allahu subhanahu wa ta’ala always improve the belief and firmness of our hearts and all Muslims in religion. For indeed He is the Most Merciful.

 

CHAPTER 3: HADEETH OF JIBRIL ALAYHIS-SALAM

 

The angel Gabriel ‘alayhis-salam came to the Holy Prophet ‘alayhish-shalatu was-salam and asked him, “O Muhammad! Tell me about Islam!” The Messenger of Allah (peace and blessings of Allah be upon him) replied, “Islam is that you testify that there is no God but Allah and that Muhammad is the messenger of Allah, establish prayer, pay Zakat, fast in the month of Ramadan and perform Hajj to the House of Allah if you are able to make the journey.” Gabriel said, “You are right. Then tell me about Iman!” The Messenger of Allah (peace and blessings of Allah be upon him) replied, “Faith is believing in Allah, His angels, His books, His messengers, the Last Day, and in the good and bad of the Qadar.” Jibril said,

 

“You are right. Then tell me what Ihsan is!” The Messenger of Allah (peace and blessings of Allah be upon him) replied, “Ihsan is when you worship Allah as if you see Him, then if you cannot see Him, then be sure that He sees you.”

 

The scholars – who are the heirs of the Prophets – said: “Those who practice faith and Islam in their entirety are the perfect believers. Whoever abandons both (faith and Islam) is a perfect disbeliever. Whoever abandons Islam alone is an imperfect believer. And whoever abandons faith alone is a hypocrite.” The meaning of faith in Allah is that you believe in your heart that Allah, may He be glorified and exalted, is One in His essence, attributes and actions. There is no partner for Him in divinity. He (Allah) is the One who has all the attributes of perfection, is pure from all flaws, there is none like Him, He does not need the help of any creature, but all creatures need Him.

 

Allahu ta’ala has 20 obligatory attributes, namely: wujud (existing), gidam (prior), baga’ (eternal), giyamu binnafsi (independent), mukhalafatu lil-hawaditsi (different from His creatures), wahdaniyyah (One), hayah (life), ilmu (knowing), iradah (willing), gudrah (capable), kalam (speaking), sama’ (hearing), bashar (seeing), He is hayyun (All Living), “alimun (All Knowing), muridun (All Willing), gadirun (All Capable), mutakallimun (All Speaking), sama’un (All Hearing), bashirun (All Seeing).

 

The meaning of La Ilaha Illallah, is the negation of deity to other than Allahu subhanahu wa ta’ala, and the establishment of deity only to Him. Deity is the appropriation of all perfect attributes, so there is no worship that deserves to be worshipped in this world except only Allah; there is no creator and no provider except Allah. There is no giver and no preventer except Allah. There is no provider of harm or benefit except Allah. Allahu ta’ala is in charge of all the realms of the mulk and the malakut, so if there was a god other than Allah in these two realms, they would both perish. No one has the power of an atom in the heavens or the earth, no one has a share in them, and there is no helper for Allahu subhanahu wa ta’ala from them. And they have no ability to bring harm, benefit, death, life and resurrection upon themselves.

 

The meaning of the Prophet Muhammad (peace and blessings of Allaah be upon him) being a messenger of Allaah is that you believe that Allaah has sent an ummi (neither reading nor writing) Arab Ouraisy Prophet from Banu Hashim named Muhammad (peace and blessings of Allaah be upon him) to all of His creatures, both jinn and humans. Allahu ta’ala confirmed him with revelation and obliged all creatures to believe in everything he said, and to obey all his commands and stay away from his prohibitions. Allah, may He be glorified and exalted, rejects testimony to the monotheism of La Ilaha Illallah so long as it is not followed by testimony to the sending of the Prophet Muhammad (blessings and peace of Allah be upon him).

 

We believe that the Prophet Muhammad (peace and blessings of Allaah be upon him) was born and appointed Messenger in the city of Makkah and migrated to the city of Madinah, died and was buried there. His skin color was reddish-white. And he (peace be upon him) lives in his grave.

 

The meaning of believing in the angels is to believe that they are honored servants of Allah, may He be exalted, and that they never oppose Him and always do whatever He tells them to do. They are the connecting link between Allah, may He be exalted, and His creation, who are always pacing back and forth between Allah and His creation. They are always truthful in all that they convey from and to Him. No one knows their number except Allahu ta’ala.

 

The meaning of faith in the messengers of Allah is to believe that Allah, the Almighty, sent them and commanded them to guide and perfect the affairs of this world and the Hereafter for all His creatures. Allah strengthens them with miracles as evidence that shows their truth. They all conveyed His message and explained everything that they were commanded to explain. We are obliged to honor them and purify them from all defects and shortcomings. They were purified by Allahu ta’ala from minor and major sins before and after prophethood.

 

The meaning of faith in His Books is to believe that they are the eternal words of Allah, which stand with His Essence and are not without letters and sounds. Verily, Allah sent down the Book to some of His Messengers and through the mouths of angels, using new words in the alwah (pages). All that it contains is truth and veracity. Allah abrogated some of its rulings and did not abrogate others. There are 104 books of Allahu ta’dla.

 

The meaning of faith in the Last Day is that all events from death to the last day of Judgment, including the questioning of the two angels (Munkar and Nakir), the blessings and punishment of the grave, the resurrection, the recompense, the reckoning of deeds, the balance of deeds, the bridge, Paradise and Hell. You believe that all of these things are true.

 

The meaning of faith in the gadar is to believe that whatever Allah wills must happen, and whatever He does not will must not happen. Allah, may He be glorified and exalted, has decreed good and evil before the creation of creation, and all events are in accordance with His qadha’, gadar and will. The deeds of the servants are created by Allah, He will reward the obedient with His bounty and punish the disobedient with His justice. Allahu ta’ala also has the right to do the opposite, such as punishing a child who is still young even though he has never committed sins and mistakes on the Day of Resurrection, providing sustenance and forbidding it for those He wants, forgiving all sins that He wants other than the sin of shirk. He is the Most Just and the One who never wrongs His creatures, He is the One who rules over His kingdom and His servants. He is not held accountable for anything He has done, while they (the creatures) are held accountable for what they have done.

 

You should know that a slave is only created to worship Allah. This is in accordance with the decree of Allahu ta’ala in His words:

 

“And I did not create the jinn and mankind but that they should serve Me. I do not desire any sustenance from them, nor do I desire that they should feed Me. Verily, Allah is the Sustainer who is powerful and firm.” (OS. ad-Dzariyat (51): 56-58)

 

In accordance with the meaning of worship that has been described in this verse, a servant is required to devote all his time to worship and carry it out physically and mentally and turn away from everything that can interfere with his worship. If a servant is guided to do all that, then he is a pure servant of Allah who is entitled to a degree of closeness to Allahu ta’ala and is entitled to a special view from Him. That is when a person attains the position of gratitude, which is a position that only a small number of people can attain; they are the ones who spend all the bounties of Allah, may He be glorified and exalted, on doing what they are commanded to do. They are also entitled to a special position in the good of Islam, as mentioned in the words of the Messenger of Allah (blessings and peace of Allah be upon him):

 

“Part of the excellence of a person’s Islam is that he abandons everything that has no benefit.”

 

If a person has not been guided to do all of these things, that is the will of Allah, so he should wait for His guidance, just as other Muslims do. If a person is guided, then he has attained a high rank, and if a person is punished for his negligence, then there is no protector and helper for him except Allah, may He be glorified and exalted.

 

There is no doubt that the life of a slave in this world is like a traveler who is trading, and his merchandise is all the good deeds and bad deeds that he has done, and his profit is eternal happiness in Paradise that has been prepared for the pious, and his loss is eternal misery, which is a real loss. His capital is life, and each moment of his time is a treasure from the treasury that allows him to buy eternal happiness with it. When the life is over, the trade is over, and each person will be rewarded for all that he has done on the Day of Judgment, when all his good and bad deeds will be revealed to each person, and he will be happy if there is a great distance between him and his deeds. However, negligence and wishful thinking have both blinded the eyes of a servant’s heart from the truth. Allahu subhanahu wa ta’ala says: …

 

“Say: “It is a great news, which you turn away from.” (OS. Shad (38): 67-68)

 

CHAPTER 4: KEMURIADAN AND ITS DIVISION

 

EVERY MUSLIMINE is obliged to guard himself against the destroyer, breaker and invalidator of his Islam, namely apostasy. May Allah, may He be glorified and exalted, protect us all from that. Nowadays, there is a great deal of disregard for what is said, so much so that words come out of the mouth that can lead to the breaking of Islam, and they think that this is not a sin, and they even think that it is kufr. Apostasy is divided into three parts: belief, action and speech. Each part is divided into many parts. The first part is doubting Allah or His messengers, or the Qur’an, or the Last Day, or the Day of Judgment, or Hell, or reward, or punishment, or anything else that Allah has decreed. Or believing in the absence of one of the attributes that scholars have determined to be among the obligatory attributes of Allah, such as the attribute of knowledge and the attribute that Allah must be purified from, such as jism (having a body), or making lawful things forbidden that are clearly known from religious rulings by scholarly consensus, such as zina (adultery), liwath (homosexuality), killing, stealing and robbery. Or making lawful things unlawful, such as buying and selling and marriage, or nullifying an obligation that has been prescribed for him, such as the five daily prayers, prostration in prayer, zakaah, fasting, hajj and ablution. Or requiring an action that is not obligatory according to iima’, denying something that has been agreed upon as part of sharee’ah such as rawatib prayers. Or intending to disbelieve in the future, or doing any of the above-mentioned actions, or doubting them, not out of waswaas. Denying the companionship of Sayyidina Abu Bakr as-Siddiq (may Allah be pleased with him), or denying one of the Messengers sent by Allah, may He be glorified and exalted. Denying a letter from the Qur’an, or adding a letter that is not in the Qur’an and believing it to be from the Qur’an; or denying a Messenger, or disparaging or belittling the name of a Messenger in order to insult him; or believing that there is a prophethood after the Prophet Muhammad (blessings and peace of Allah be upon him).

 

The second part is actions, such as disbelieving or deliberately doing so for the purpose of harassment or as a denial of religion, such as putting the Mushaf into the dirt, or bowing down to idols, the sun or other creatures.

 

The third part is speech, and there are countless examples of this. This includes when you say to a Muslim, “O Kafir, O Jew, O Christian, O irreligious one.” The intention is to assume that the religion of the other person is irreligious. The aim is to assume that the other person’s religion is kufr, Jewish, Christian, or irreligious. It is also an insult to any of the names of Allah, His promises, His threats, or anything else that is clearly attributed to Allah. It is like saying, “If Allah had commanded me to do this, I would not have done it, or if the Qiblah pointed in this direction, I would not have prayed facing it. Or if Allah gave me Paradise, I would not enter it.” Aiming at humiliation or displaying opposition to it all. It is like saying, “If Allah punishes me for not praying when I am sick, then He has wronged me.” Or he says of the act as a new thing, “This is not Allah’s destiny, or if the Prophets, angels, and all Muslims testified against me on this matter, I would never accept their testimony.” Or saying, “I will not do this even if it is Sunnah in order to insult, or if so-and-so is a Prophet, I will not believe him.” Or a scholar gives him a fatwa, and he says, “What is this Shari’ah?” with the intention of insulting. Or he says, “Allah’s curse on every “scholar,” which includes one of the prophets. Or he says, “I disassociate myself from Allah or from the Prophet, or from the Qur’an or from the laws of Islam.” Or he says of one of the rulings prescribed to him from the rulings of the Shari’ah, “This is not a ruling, or I do not know of such a ruling,” with the intention of insulting the ruling of Allah. Or he says, “That He has poured and filled the vessel,” to the verse or says, “He has finished all the drink,” to or on the verse of the matter of weights and balances, (And when they measure or weigh for others, they reduce) or when seeing an assembly he says, (And We gathered all the people, and We did not leave any of them behind),” with the purpose of insulting or belittling the verses of the Qur’an. Similarly, any place where the verses of the Qur’an are mentioned with the same intention as above, if he does not have the intention of belittling or humiliating them, then he is not regarded as a kaafir. However, Shaykh Ahmad ibn Hajar (may Allah have mercy on him) said: “It is not far from being haraam.”

 

A person also becomes a kaafir if he insults a prophet or an angel. Or he says: “I would become a pimp if I prayed, or I have never done any good since I prayed, or prayer is not suitable for me.” With the intention of harassing or insulting or justifying abandoning it or being unfavorable towards it. Or saying to a Muslim, “I am your enemy and the enemy of your Prophet.” Or saying to a sharif (descendant of the Prophet ‘alayhi-shalatu was-salam), “I am your enemy and the enemy of your grandfather.” What he means is the Prophet’s (peace be upon him) progeny. He means the Prophet (peace and blessings of Allah be upon him). Or he may say something similar to these ugly words.

 

Shaykh Ahmad ibn Hajar and al-Qadhi Iyadh (may Allah have mercy on them) have mentioned this matter extensively in al-Plam and ash-Shifa”. These books should be studied because whoever does not recognize the evil will certainly fall into it.

 

In general, most of these descriptions go back to any belief or action or speech that shows contempt for, or abuse of, Allah or His Books or His messengers or His angels, His religious symbols, His religious instructions, His rulings, or His promises or threats.

 

CHAPTER 5: THE DUTIES OF ONE WHO FALLS INTO APOSTASY

 

EVERYONE who falls into apostasy is obliged to return to Islam immediately by reciting the two creeds and abstaining from everything that could cause him to fall into apostasy. It is also obligatory for him to regret everything that resulted from that action and to firmly resolve not to return to similar actions and to make up for everything that he has left out of the obligations of sharee’ah while in a state of apostasy. If he has not repented, he must be asked to repent, and no excuse should be accepted from him except the excuse of Islam or being killed. His fasting, tayammum and marriage before he had intercourse with his wife are all invalidated by reason of his apostasy or afterwards, if he does not immediately return to Islam during the ‘iddah period. His marriage contract is invalid, his slaughter is haraam, he cannot inherit or bequeath, he cannot be prayed for, he cannot be washed, he cannot be shrouded or buried, and his wealth is fai’ (spoils).

 

CHAPTER 6: OBLIGATIONS OF THE BELIEVER

 

Every MUKALLAF is obliged to fulfill all the commands of Allah, may He be glorified and exalted, that He has enjoined upon him, and to do them in accordance with the commands of Allah, by performing them according to their pillars and conditions and avoiding anything that might invalidate them. It is obligatory for him to reprimand anyone who he sees neglecting any of these obligations or not doing them according to their rules, and it is obligatory for him to force him to do them according to their rules if he is able to do so. If he is unable to do so, then he must deny what he has done in his heart, and this is the weakest part of one’s faith, meaning that it is the least that one should do if he is unable to force or reprimand him. It is obligatory to abstain from everything that is forbidden and to forbid the person who is committing the forbidden act or to forcibly prevent him from doing so if he is able to do so; if he is unable to do so, then he must disavow it in his heart and keep away from the place of sin. Haram are those things for which Allah threatens the one who commits them with punishment and promises reward to the one who refrains from them for the sake of Allah, may He be exalted.

 

(KITAB SHALAT)

CHAPTER 7: THE OBLIGATION TO PRAY

 

EVERY MUSLIM who has reached the age of reason and is pure is obliged to pray. As for disbelievers, menstruating women, postpartum women, young children, the insane and the unconscious, they do not have to make up the prayers, except for apostates and the intentionally drunk.

 

The Prophet (peace and blessings of Allaah be upon him) has made a general agreement with all of us to explain to those who neglect prayer from among the peasants, the laymen, and all the ignorant people the virtue of the five daily prayers and the merits of the one who observes them. We specialize in this command with more attention, just as Allah and His Prophet were concerned about this matter. This matter has now been neglected, and you see people associating with those who do not pray, such as their children, servants, friends and others, and even eating, drinking and laughing with them, and employing them in trade, construction and so on, without ever explaining to them the consequences of neglecting the five daily prayers, He did not explain the consequences of neglecting the five daily prayers, of praying them out of time, of delaying them without any excuse, of the sinfulness of praying them without knowledge of their rulings, and he never explained the virtues and rewards of praying them, let alone praying them in congregation. It is actions like this that will destroy the religion.

 

So explain, my brother, to anyone who is ignorant of the obligations of the religion, such as the obligation to know the manners of the heart, and the essentials and branches of the religion, such as prayer, zakaah, fasting, Hajj and so on. If you do not explain to them, then you are the first to inflame them with Hellfire, as mentioned in the saheeh hadith. This is because you are one of those who have knowledge but do not practice it, even if you are not called a fagih (ignorant person) in front of people. Anyone who knows something of the rulings of sharee’ah and does not put it into practice is one who knows and likes to distort the facts. Any layperson who knows the conditions of prayer is obliged to inform others. If he does not, then he is partaking in sin.

 

Praying the five daily prayers is an obligation that has been fixed by sharee’ah. A person is a disbeliever if he intentionally denies it, and a person must be killed if he fails to pray it. There is no concession for a person to leave the prayer even if he is in the state of death. He is still obliged to pray until if he is unable to bow his head then by blinking his eyes, if he is unable then by imagining the pillars in his heart. All of this is so that a servant always gets the pleasure of Allah. More powerful than that is that the obligation of prayer is not waived even if a person is in a very frightening situation, when there is a war raging with the infidels, even he must still pray according to his ability while riding or walking. The bowing and prostration should be done by bowing the head and keeping the manners and prayers. This is due to the great position of prayer so that all creatures are required to always present themselves to the Most Compassionate Essence, namely Allahu ta’ala. Because prayer is the essence of cooling the hearts of creatures. So the one who prays until the time has expired is a hated fasiq, and the one who prays in ignorance will be expelled as far as possible from the door of Allah. As for the one who prays at the beginning of the time and in congregation, his prayer will be accepted and honored. As for the one who prays at the end of the time or alone, he is a bankrupt person who is kept away from goodness.

 

Shaykh al-Islam Imam Ibn Hajar (may Allah have mercy on him) said in his book Mukhtashar al-idhah:

 

“Beware of negligence in prayer, because if you do Hajj a thousand times and you neglect one prayer or do it out of time then you are a loser, and your neglect of Hajj is better for you. Many who perform Hajj all the time and neglect the prayers are losers, and they are in manifest error.”

 

It has been narrated in some hadiths that the one who neglects prayer will die in a state of humiliation, hunger and thirst; if the sea of the world were to be drunk from him, he would never be full, and his grave would be crushed so that his ribs would fall apart. A fire will be lit for him, and he will roll over the coals day and night. In the grave, he will be handed over to a large snake called ash-shujaul aqra”, its eyes are made of fire, its nails are made of iron, the length of its nails is the size of a day’s journey, the snake will say to the deceased, “I am ash-shujaul aqra”!”, his voice is like lightning striking. He would say, “Allah has commanded me to strike you for failing to pray Fajr prayer until sunrise, to strike you for failing to pray Zubur prayer until the time of ‘Asr, to strike you for failing to pray ‘Asr prayer until the time of Maghrib, for failing to pray Maghrib prayer until the time of ‘Isha’, and for failing to pray ‘Isha’ prayer until the time of dawn.” Every time the snake hits him with one blow, he will sink into the earth for 70 cubits, then one of the angels takes him out of the earth by inserting his nails into the earth and then the snake hits him again so that the person is tormented continuously in his grave until the Day of Resurrection comes. So establish the prayer, O servant of Allah! Whoever maintains the prayer, Allah maintains it, and whoever neglects the prayer, Allah will neglect it, and he will return to Him with the wrath of Allahu ta’ala. The beginning of time is the pleasure of Allah and the end of time is the forgiveness of Allahu subhanahu wa ta’ala.

 

The Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“Whoever performs the five daily prayers on time, and completes his ablution, perfects his standing, bowing, prostration and khushu’a. Then that prayer comes out brilliant white. Then that prayer comes out brilliant white, saying, “May Allah always take care of you as you have taken care of me.”

 

If he does not do these things, then the prayer comes out pitch black, saying, “May Allah waste you as you have wasted me.” If Allah wills, the prayer will be folded up like the folds of a worn-out shirt and thrown in his face.”

 

The Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“The first obligation that Allah has enjoined upon mankind is prayer, and the thing that remains obligatory as long as the life is in the body is prayer, and the first deed that will be taken into account on the Day of Resurrection will be the deed of prayer. If his prayer is good, all his deeds will be good, and if his prayer is corrupt, all his deeds will be corrupt.”

 

The Messenger of Allah (peace and blessings of Allah be upon him) said:

 

“Whoever deliberately leaves the prayer, then the guarantee has been taken away from him, and he meets Allah, and Allah is angry with him.” The Messenger of Allah (peace and blessings of Allaah be upon him) said:

 

“The dividing line between a person and kufr is not praying. There is no religion, no trust, no guarantee, and no faith for the one who does not pray.”

 

Know, my brother, that calamity will always be lifted from a place if its people always establish prayer, and calamity will always descend on a place if its people always neglect prayer. O my brother, do not think it impossible that earthquakes, torment and misery befall a village because its inhabitants always neglect prayer. And do not say, “I pray, so what have I to do with them?” For if the calamity descends, it will be upon all of them, the righteous and the wicked, because he did not warn them or prevent them, nor did he forsake them for the sake of Allah. Allah, may He be glorified and exalted, is the All-Witnessing Sustainer of all things. Just as it is obligatory for you to observe prayer and haraam for you to neglect it, it is also obligatory for you to be strict with your wife, children and those under your care so that they always observe prayer, and do not allow them to be forgiven for neglecting prayer. If any of them do not listen and obey, then threaten them, punish them and be angry with them more than you were angry with them when they damaged your property. If you do not do that, then you are among those who despise Allahu subhanahu wa ta’ala and His religion. If you do not do that, then you are one of those who despise Allah, may He be exalted, and His religion. If you punish him and are angry with him, and he does not follow you and does not heed you, then keep him away from you and drive him away from you, because he is a devil with no good or blessing in him, and it is forbidden to befriend him and associate with him, and it is obligatory to be hostile to him and break off relations with him, because he is one of those who are hostile to Allah, may He be exalted, and His Messenger. Allah, may He be glorified and exalted, says (interpretation of the meaning):

 

“You will not find those who believe in Allah and the Last Day, having any affection for those who oppose Allah and His Messenger, even if they are their fathers or sons or brothers or relatives.” (OS. al-Mujadalah (58): 22)

 

Allah, may He be glorified and exalted, negates the faith of the one who has affection for those who are hostile to Allah and His Messenger, even if they are the closest to him.

 

Caregivers are obliged to order their foster children who have reached the age of tamziy, which is the age of 7 years, to pray and teach them about the rulings of prayer. If their foster children continue to neglect prayer, then the caregivers are obliged to beat those who neglect prayer or neglect other religious obligations such as fasting when they are able, provided that the foster children have reached the age of 10 years. A caregiver is also obliged to teach his or her children about all the things they are obliged to do and all the things they are forbidden to do.

 

The government is obliged to impose the death penalty on those who fail to pray out of laziness, provided that if they do not repent, they are still considered Muslims.

 

It is the duty of every Muslim to instruct and emphasize to his family and those under his authority that they should always pray, and to teach them the pillars, conditions and things that invalidate prayer. As for the calamity that has befallen as a whole, that is, most of the sons of men do not want to instruct their daughters and their servants to pray.

 

It is not permissible for a person to engage in buying and selling in the marketplace until he has learned about the rulings of buying and selling and trading. I said: “This is about buying and selling and the like in the chapter of mu’amalah (human relations), so what do you think of a person who stands before his Lord repeatedly throughout the day and night to pray, while he is ignorant of what is obligatory and forbidden, and is unaware of all the issues that make prayer valid and invalid. And they think that they are doing good!”

 

Maimun ibn Mahran (may Allah have mercy on him) said:

 

“The example of the one who sees someone who is not praying well and does not reprimand him is like the one who sees his brother sleeping and is about to be struck by a snake, but he does not save him.”

 

It is appropriate for the one who fails to pray to be kept away from the mosques of the Muslims and their honorable occasions, and for his representatives and marriages to be regarded as filthy, and for him to be reproached and severely rebuked, and for him to be made aware of how bad he is, and that his blood may be shed, then perhaps he will come to his senses with these warnings. And Allah is the One who gives guidance.

 

CHAPTER 8: THE VIRTUE OF PRAYING IN CONGREGATION AND THE WARNING TO THOSE WHO NEGLECT IT

 

It is disliked for a man to pray alone, and this is a very serious disliking, which is indicative of real ignorance or hidden disbelief, and we ask Allaah to forgive him. There are many hadeeths that explain the virtue of praying in congregation and warn against neglecting it. The Prophet (peace be upon him) said:

 

“The harshest of dispositions, disbelief and hypocrisy is a person who hears the call of Allah, when He calls him to prayer, but he does not fulfill His call.” The Messenger of Allah (peace and blessings of Allah be upon him) said:

 

“It is enough to be a misery and failure for a believer that when he hears the muzzin saying the tatswib (recitation: ash-shalatu khairunminan-naum) for prayer, he does not answer him.”

 

The Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“I would like to order a man to replace me as the prayer leader, then I will go to the men who are reluctant to pray in congregation, then I will order them the companions to burn the houses of those who are reluctant to pray in congregation.”

 

The Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“Whoever hears the call to prayer while he is free and in good health, and does not answer the call, there is no prayer for him.”

 

The Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“The degree of praying in congregation is better than twenty-seven times praying alone.”

 

CHAPTER 9: THE VIRTUE OF FRIDAY PRAYER AND THE WARNING FOR THOSE WHO NEGLECT IT

 

Beware of neglecting the Friday prayer because of underestimating it. Because it can result in one dying su’ul khatimah, may Allah protect us from that. The Prophet ‘alayhish-shalatu was-salam said:

 

“Let not a group of people repeat their act of neglecting the Friday prayer or Allah will lock their hearts, then they will surely be among the negligent.”

 

The Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“Whoever misses three Friday prayers because he neglects them, Allah will put a lock on his heart.”

 

Another narration states:

 

“Then he has put Islam behind his back.”

 

Sayyidina ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) was once asked about a man who always fasted during the day and got up for the night prayer, but he never attended the Friday prayer or the congregational prayer. He replied: “He is in Hell.” The Prophet (peace be upon him) said:

 

“He made an imam so that he would be followed, so when he breaks the ihram, break the ihram, and do not bow until he does. When he bowed, bow, and do not bow until he bowed. And if he says, “SAMI’ALLAHU LIMANHAMIDAH.” Then say, “RABBANA LAKAL-HAMDU.” And if he prostrates then prostrate and you should not prostrate until he prostrates.” (al-Hadith)

 

And the Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“Do those who raise their heads before the imam not fear that Allah will turn their heads into the heads of donkeys?”

 

The Prophet (peace and blessings of Allaah be upon him) forbade praying like a crow.

 

It is mentioned in the book “Ihya” that those who leave the prayer are divided into three groups:

  1. Those who get the reward of 25 prayers, namely those who say the Takbīr and bow after the bowing of the imam.
  2. The group that gets only one reward for prayer, namely those who match the imam’s movements.
  3. The group that is counted as not having prayed, namely those who precede the imam’s movement.

 

It was narrated that thieves stole 400 camels and 40 slaves belonging to the Companion Abu Umamah al-Bahili (may Allah be pleased with him), so he went to the Messenger of Allah (blessings and peace of Allah be upon him) in a state of sadness, so he (blessings and peace of Allah be upon him) asked him about the cause of his sadness, then Abu Umamah told him about the problem that had befallen him, so he (blessings and peace of Allah be upon him) said, “I fear that it may cause you to miss takbiratul ibram with the imam.” So Abu Umamah asked, “O Messenger of Allah, what is more terrible than this?” He (peace and blessings of Allaah be upon him) replied, “Even – from the earth filled with camels.”

 

CHAPTER 10: THE INTENTION OF PRAYER, ITS PROCEDURE, RECITATION AND REMEMBRANCES

 

WHEN ANYONE wants to pray, he should say the intention:

 

USHALLI – FARDHASH-SHUBHI – RAK’ATAINI LILLAHI TA’ALA – if he is praying in the congregation then he should add the words muqtadiyan Allahu akbar.

 

Example: “I intend to pray two rak’ahs of the Fajr prayer as a makmum for the sake of Allahu ta’ala.”

 

ALLAHU AKBARUKABIRA, WAL-HAMDU LILLAHI KATSIRA, WA SUBHANALLAHI BUKRATAN-WA ASHILA, INNI WAJJAHTU WAJHIYA LIL-LADZI FATHARAS-SAMAWATI WAL-ARDHA, HANIFAN MUSLIMAN WA MA ANA MINAL MUSYRIKIN, INNA SHALATI WA NUSUKI, WA MAHYAYA WA MAMATI LILLAHI RABBIL “ALAMIIN, LA SYARIKA LAHU, WA BI DZALIKA UMIRTU WA ANA MINAL-MUSLIMIN.

 

“Allah is great and perfect in His greatness, praise be to Allah in abundance and Glory be to Allah throughout the morning and evening. I turn the face of my heart to the One Who created the heavens and the earth in a state of uprightness and submission, and I am not of the polytheists. Indeed, my prayer, my worship, my life and my death are only for Allah, the Lord of all worlds. There is no partner for Him and thus I am commanded not to associate partners with Him. And I am one of the Muslims.”

 

“AUDZUBILLAHI-MINASY-SYAITHANIRRAJIM. BISMILLAHIR-RAHMANIR-RAHIM. ALHAMDU LILLAHI RABBIL-“ALAMIN. AR-RAHMANIR-RAHIM. MALIKI YAUMIDDIN. IYYAKA NA’BUDU WA IYYAKA NASTA’IN. IHDINASH-SHIRATHALMUSTAQIM. SHIRATHAL-LADZINA AN-AMTA ‘ALAIHIM GHAIRIL-MAGHDHOBI ‘ALAIHIM WALADH-DHALLIN. (RABBIGHFIRLI AMEN RABBAL-ALAMIN).

 

“I seek refuge with Allah from the temptation of the accursed devil. In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the Worlds. The Gracious, the Merciful. The master of the Day of Judgment. You alone do we worship, and it is to You alone that we turn for help. Show us the straight path, (that is) the path of those on whom You have bestowed favor, not (the path of) those who are angered nor (the path of) those who go astray. O Allah, forgive me, O Lord of the worlds.”

 

“Say: “He is Allah, the One. Allah is the Lord on whom all things depend. He neither begets nor is begotten, and there is none equal to Him.”

 

SUBHANA RABBIYAL-AZHIMI WA-BIHAMDIH. 3x

 

“Glory be to my Lord, the Most Great, and all praise be to Him.”

 

SAMIALLAHU LIMAN-HAMIDAH. RABBANA LAKAL-HAMDU, HAMDAN-KASTIRAN, THAYYIBAN-MUBARAKAN FIHI, MILUSSAMAWATI WA-MILUL-ARDHI WA-MILU-MASYI’TAMIN SYAI-IN-BA’DU. ALLAHUMMAHDINI FIIMAN HADAIT. WA ‘AFINI Fi MAN ‘AFAIIT. WATAWALLANI FI-MAN TAWALLAIT. WA BARIK Li FIIMA A’THAIT. WA-QINI SYARRA MA QADHAIT. FA INNAKA TAQDHI WA LA YUQDHA ‘ALAIK. WA INNAHO LA YADZILLU MAN WALAIT. WA LA YA’IZZU MAN “ADAIT. TABARAKTARABBANA WATAS’ALAIT. FA LAKALHAMDU “ALA MA QADHAIT. ASTAGHFIRUKA WA ATUBU ILAIK. WASHALLALLAHU ALA SAYYIDINA MUHAMMADIN WA ALA ALIHI WA SHAHBIHI WA SALLAM.

 

“Allah hears the slave who praises Him. O Allah our Lord, to You be all praise that is much and good and blessed, as full as the heavens and the earth and as full as anything You will after that. O Allah, guide me like those whom You have guided. Grant me health like those to whom You have given health. Lead me with those whom You have led. Bless me with all that You have given me. And keep me from the evil that You have decreed. For surely You are the One who decides and there is no one who punishes (decides) upon You. | Verily, those whom You have given power are not despised. And not noble is the one whom You antagonize. Blessed are You and exalted are You. Praise be to You for what You have decreed. I ask forgiveness and I repent to You. May Allah send blessings and peace upon the Prophet Muhammad and his family and companions.”

 

“The imam should use the jamaa’, ALLAHUMMAHDINA … until the end.”

 

SUBHANA RABBIYAL-A’LA WA-BIHAMDIH. 3x

 

“Glory be to my Lord Most High and all praise be to Him.”

 

RABBIGHFIRLI WARHAMNI WAJBURNI WARFA’NI WARZUOQNI WA “AFINI WA’FU “ANNI.

 

“O Allah, forgive me my sins, have mercy on me and make up for my shortcomings and raise my status and provide for me, and grant me health and grant me forgiveness.”

 

SUBHANA RABBIYAL-A’LA WA-BIHAMDIH. 3x

 

“Glory be to my Lord Most High and all praise be to Him.”

 

AT-TAHIYYATUL-MUBARAKATUS. SHALAWATUTH-THAYYABATU LILLAH. AS SALAMU “ALAIKA AYYUHAN-NABIYYU WA RAHMATULLAHI WA BARAKATUH, AS-SALAMU “ALAINA WA “ALA “IBADILLAAHISH-SHALIHIN. ASHHADU AN-LA ILAHA ILLALLAH, WA ASHHADUANNA MUHAMMADAR RASULULLAH

 

ALLAHUMMA SHALLI “ALA SAYYIDINA MUHAMMADIN ‘ABDIKA WA NABIYYIKAIUMMIYYI WA ALI SAYYIDINA MUHAMMADIN WA AZWAJIHI WA DZURRIYYATIH. KAMA SHALLAITA ‘ALA IBRAHIM WA “ALA ALIIBRAHIM. WA BARIK “ALA SAYYIDINA MUHAMMADIN NABIYYIL-UMMIYYI WA “ALA ALI SAYYIDINA MUHAMMAD. KAMA BARAKTA “ALA IBRAHIM WA “ALA ALI IBRAHIM. FIL “ALAMINA INNAKA HAMIDUN MAJID.

 

ALLAHUMMA INNI A’UDZU BIKA MIN “ADZABI JAHANNAM, WAMIN “ADZABIL-QABRI, WAMIN SYARRI – FITNATIL-MAHYA WAL-MAMATI, WAMIN SYARRI FITNATIL-MASIHID-DAJJAL, WAMINAL-MAGHRAMI WAL-MA’TSAMI. ALLAHUMMAGHEIRLI MA QADDAMTU, WAMA AKHKHARTU, WAMA ASRARTU, WAMA A’LANTU, WAMA ASRAFTU, WAMA ANTA A’LAMU BIHI MINNI. ANTAL-MUQADDIMU WA ANTAL-MUAKHKHIRU LA ILAHA ILLA ANTA. ASSALAMU’ALIKUM WARAHMATULLAH, ASSALAMU’ALIKUM WARAHMATULLAH.

 

“All honor, blessings, peace and goodness be to Allah. Peace, mercy and blessings be upon you, O Prophet (Muhammad). Peace be upon all of us righteous servants. I testify that there is no God but Allah. And I testify that the Prophet Muhammad is the messenger of Allah. O Allah! Bestow blessings upon Sayyidina Muhammad who is Your servant and messenger and the ummi Prophet and Sayyidina Muhammad’s family, wives and descendants. As You have blessed Sayyidina Ibrabim and his family. And bestow blessings upon Sayyidina Muhammad and his family as You have blessed Sayyidina Ibrahim and his family. In the entire universe You are the Most Praiseworthy and Glorious.” “O Allah, I seek refuge with You from the torment of the fire of hell jabannam, and the torment of the grave, and the trial of life and death and from the evil of the trial of the Dajjal, and from debt and sin. Yes) Allah, forgive me my past and future sins, hidden and open, and sins of transgression, and sins of which You know better than I do; You are the First and the Last; there is no God but You.”

 

CHAPTER 11: THE RULING ON PRAYER AND THE WARNING TO THOSE WHO NEGLECT IT EITHER INTENTIONALLY OR OUT OF LAZINESS

 

I ENCOURAGE you to pray always, for prayer is the door and the most important part of religion. The one who observes prayer is the one who is entitled to victory, and is entitled to all the good things of this world and the Hereafter. The one who abandons prayer out of laziness or neglects it because he finds it difficult will be driven as far away as possible from the door of Allah’s mercy, and he deserves to be killed as punishment. In fact, most of the leading Companions condemned him as a disbeliever, and most of the scholars gave the same verdict.

 

As for the one who deliberately neglects to pray, there is no doubt that he will become fuel for the fire of Hell; rather he will be condemned as a disbeliever according to the consensus of the scholars, and will be cursed unequivocally, and will be preserved in the layers of Hellfire along with Pharaoh and Haman.

 

Indeed, prayer has many pillars and conditions, and the acceptance and validity of prayer depends on these conditions and pillars. The one who is fortunate is the one who fulfills all the conditions and pillars of prayer, and always tries hard to perfect and improve his prayer. The one who is kept away from good is the one who is prevented from improving his prayer and neglects some of its conditions and pillars.

 

CHAPTER 12: CONDITIONS OF PRAYER

 

There are fifteen conditions of prayer, namely: (1) being Muslim, (2) being tamyiz, (3) entering the time of prayer, (4) knowing the ruling of its obligation, (S) not believing one of the obligatory prayers to be a Sunnah, (6) being pure from major and minor impurity, (7) being pure from impurity in the clothes, body and place of prayer, (8) covering the ‘awrah, (9) facing the qiblah, (10) refraining from talking, (11) refraining from making a lot of movements, (12) refraining from eating and drinking, If a person eats because he forgets or does not understand that it is forbidden, his prayer is not invalidated, (13) there is no doubt about the intention in takbiratul ihram until the passage of one pillar of gauli or fi’li, for a long time, (14) there is no intention to break the prayer, or there is no doubt in breaking it, (15) not breaking the prayer by depending on something.

 

As for being Muslim, being able to understand that the prayer is obligatory, not believing that one of the obligatory prayers is a Sunnah, and not having something that negates it, these are the conditions of intention that must be present in all chapters.

 

As for purity from minor and major impurity, it is required to use thahur (pure purifying water) with certainty or based on a strong presumption. Clean from menstruation and postpartum bleeding, clean from anything that prevents water from reaching the skin such as wax, tar (such as the result of melting hot asphalt), and chalk. Removing visible impurity, passing water over the limbs with certainty, not having anything on the limbs that can change the color of the water such as wars, za’faran oil, washing all parts that would not be complete except with it, washing something that resembles the original (such as growing flesh), nothing that negates the intention (nullifies the intention), confirming the reason that he is the one whose ablution is invalidated. These are the conditions of wudoo’ for a healthy person and a sick person.

 

For the one who has salivation, it is essential to purify himself as soon as the time for prayer begins, to give precedence to istinja’, to put on a sanitary napkin so that his hadath does not come out, and to do wudoo’ continuously between istinja’ and putting on a sanitary napkin, between putting on a sanitary napkin and doing wudoo’, between one fard of wudoo’ and another fard, and between wudoo’ and prayer.

 

CHAPTER 13: MINOR IMPURITY, THINGS THAT INVALIDATE WUDOO’, AND THINGS THAT ARE FORBIDDEN TO A PERSON WITH IMPURITY

 

MINOR HADATS are things that make wudoo’ obligatory. The things that make wudoo’ obligatory are also called things that invalidate wudoo’.

 

There are four things that invalidate wudoo’, namely:

 

  1. Discharge of something from one of the two passages except semen,
  2. Loss of mind due to insanity, drunkenness, epilepsy, fainting, or sleep, except sleep in a sitting state in which the buttocks are firmly planted on the seat.
  3. The touching of a man’s skin with a woman’s skin invalidates wudoo’, but the touching of the skin of a boy with the skin of a girl who is a child and has not yet reached the age of general desire does not invalidate wudoo’. Similarly, touching the hair, nails and teeth does not invalidate wudoo’. It also does not invalidate wudoo’ if one touches a mahram (person who is forbidden to marry) whether by bloodline, radha’ (because of breastfeeding) or mushaharah (because of marriage).
  4. Touching the hollow (front passage) of the male child or around the anus (back passage) with the inner palm of the hand. The person touched does not break his wudoo’. Similarly, if one touches the private parts of a dead person, a child, a cut penis, or a severed penis, his wudoo’ is invalidated. As for touching the private parts of animals or touching the private parts with the tips of the fingers and between the fingers, this does not invalidate wudoo’.

 

The one who has minor impurity is forbidden to perform prayers and the like, such as the two Friday sermons, the funeral prayer, the two prostrations of recitation and prostration of gratitude, tawaaf, carrying the Mushaf, touching it, touching the paper of the Mushaf and its surroundings, touching the lines and the leather of the Mushaf, touching the cords, wrappers and containers of the Mushaf as long as the Mushaf is in them. Similarly, it is forbidden for a person in minor impurity to touch a book of tafseer whose number of letters is less or equal to that of al-Guran, or to touch any writing written for the study of al-Guran, even if a cloth is used. It is permissible to carry the Mushaf along with other items as long as it is not intended to carry only the Mushaf, it is permissible to touch a book of tafseer which has more letters than al-Guran, it is permissible to open the paper of the Mushaf by using wood, it is permissible to write the letters of al-Guran as long as one does not touch the writing. It is permissible for a young child, even if he is junub, to carry and touch the Mushaf if his purpose is to learn. Whoever is certain that he is pure (has purified himself) and he is not sure whether he has had wudoo’ or not? Or he is certain that he has had wudoo’ and is not sure whether he has purified himself or not? Then he should take what he believes.

 

CHAPTER 14: THE OBLIGATORY DUTIES, RITES AND REMEMBRANCE AFTER DOING WUDOO’

 

SMALL HADATS can be removed by doing wudoo’. There are six types of wudoo’ that are obligatory, namely:

 

  1. Intending to remove one’s hadats, or intending to be allowed to pray, or intending to purify oneself for prayer, or the like, at the same time as washing one’s face. Example:

 

NAWAITU RAF’AL-HADAST OR NAWAITUS TIBAHATASH-SHALAH’ OR NAWAITUTH: THAHARATA LISH-SHALAH.

 

With regard to someone who is sick or the like, the intention is like that of a person who performs tayammum, which is to intend to be allowed to pray the obligatory prayer. An example of the phrasing is as follows:

 

NAWAITUS-TIBAHATA FARDHISH-SHALAH.

 

When performing voluntary ablution, the intention is to be allowed to pray. An example of this is:

 

NAWAITUS-TIBAHATASH-SHALAH.

 

  1. Washing the face, the length of which is between the growth of the hair on the head to the bottom of the chin. The width is between the two ears.

 

  1. Washing the hands up to the elbows and beyond.

 

  1. Wiping part of the scalp or part of the hair that is still on the head.

 

  1. Washing the feet up to the ankles and washing the cracked parts of the feet.

 

  1. In the order as mentioned.

 

If a person dives and then intends to do wudhu, his wudhu is valid even if he does not pause. The Sunnahs of ablution include reciting the basmalah

 

along with the intention and at the same time as the first washing of the palms, reciting the intention, reciting the intention in the heart. Then washing the palms of the hands, then using the tooth-stick, rinsing the mouth, inhaling water into the nose, warming up both (rinsing the mouth and inhaling water into the nose) as long as one is not fasting, washing rubbing and interrupting the members of wudoo’ three times, taking what is believed from what is doubtful, wiping all the head. If a person does not want to remove something that is on the head, then it is sufficient for him to wipe part of the head then complete the wiping over the covering, then wash the two ears and their holes using fresh water. Interrupting the beard and thick sideburns, interrupting the fingers and toes. Muwalah (continuous), putting the right side first, extending the ghurrah (more than the obligatory washing of the face) and tahjil (more than the obligatory washing of the hands and feet), moving the ring, starting to wash the upper part of the face, and starting from the fingers for the hands and feet, rubbing the parts of wudhu, wiping the shoes, facing the Qiblah, putting the container on the right side if it is a large container, otherwise on the left side, sprinkling water on the sarong afterwards, the water used for ablution should not be less than one mud i (7 ounces), not speaking unless there is a good / desire, not slapping water on the face, leaving asking for help when doing ablution, not waving so that the water disappears, not drying it with a cloth. and saying the prayer after wudhu, as follows:

 

ASHHADU AN-LAILAHA ILLALLAH WAHDAHU LA SYARIKALAH, WA ASHHADU ANNA MUHAMMADAN “ABDUHU WA RASULUH. ALLAHUMMAJALNI MINAT-TAWWABINA, WAJALNI MINAL-MUTATHAHHIRIN, WAJ’ALNI MIN “IBADIKASH-SHALIHIN. SUBHANAKAALLAHUMMA WA BI-HAMDIKA, ASHHADU AN-LA ILAHA ILLA ANTA, ASTAGHFIRUKA WA ATUBU ILAIK. WA SHALLALLAHU “ALA SAYYIDINA MUHAMMADIN WA ALA ALIHI WA SHAHBIHI WA SALLAM.

 

 “I testify that there is no God but Allah, no partner for Him, and I testify that the Prophet Muhammad is His slave and Messenger. O Allah, make me one of Your repentant servants, make me one of those who purify themselves and make me one of Your righteous servants. Glory be to You, O Allah and by praising You, I testify that there is no God but You. I ask forgiveness and repent to You. May Allah send blessings and peace upon the Prophet Muhammad and his family and companions.”

 

And it is recommended to do istinja’ before doing wudoo’.

 

CHAPTER 15: THE OBLIGATION TO DO HISTINJA’

 

It is obligatory to HISTINJA’ from anything that comes out wet from one of two ways, using water or a stone, or something solid and pure that is absorbent and is not disgraced in sharee’ah. It is recommended to combine the two. The conditions of the permissibility of doing istinja’ with a new one include: the impurity that comes out is not dry, the impurity does not move, the impurity must not be intermittent (splashed everywhere), it does not fall on a foreign object, it does not cross the boundary of the anal opening and the head of the penis, it should be done with three strokes, it can clean the place of the impurity, if it is not clean then it is obligatory to clean it. It is recommended to use itar (odd), to reach every place with a stone, to use the middle finger when using water, to give precedence to water when using water for the hollow, to rub the hand with earth, then wash it with water, and to sprinkle water on the private parts and the sheath.

 

CHAPTER 16: MANNERS OF ENTERING THE TOILET AND REMEMBRANCE AFTERWARDS

 

When a person wants to relieve himself, whether by urinating or defecating, it is mustahabb to wear sandals and a head covering, take a stone or water for urinating, and put the left foot first when entering and the right foot when leaving the restroom. This should be done either inside a building or in a field, and not carrying anything that contains the phrase Dhikrullah, leaning on the left foot, the place is far, hidden, and not urinating in stagnant water, in a little flowing water, nor in a hole, not facing the direction of the wind, on the road, under a fruitful tree whose fruit can be eaten or used, not speaking except in an emergency, urinating with water not in the place where he relieved himself, finishing his urine.

 

When entering the restroom say:

 

BISMILLAH, ALLAHUMMA INNI A’UDZUBIKA MINAL-KHUBUTSI WAL-KHABAITS, WA A’UDZUBIKA MINAR-RIJSIN-NAJIS, AL, KHABITSIL-MUKHBITS ASH-SYAITHANIR-RAJIM.

 

“In the name of Allah, O Allah, I seek refuge with You from the male and female devils and I seek refuge with You from the unclean filth and the evil and evil-making devils, the accursed devils.”

 

And after coming out of the restroom say:

 

GHUFRANAKA, GHUFRANAKA, GHUFRANAKA! ALHAMDULILLAHIL-LADZI ADZHABA “ANNILADZA WA “AFANI. ALHAMDULILLAHIL-LADZI ADZHABA “ANNI MA YU’DZINI WA ABQA ALAYYA MA YANFA’UNI. ALLAHUMMA THAHHIR QALBI MINAN-NIFAQI, WA HASHSHIN FARJA MINAL-FAWAHISY.

 

“O Allah, forgive me, praise be to Allah who has removed from me something painful and He has healed me. Praise be to Allah who has removed from me all the impurities that plagued me and left me with power that is beneficial to me. O Allah purify my heart from hypocrisy and fortify my private parts from evil deeds.”

 

He should not face or turn his back to the qiblah when relieving himself. This is haraam if there is no cover between him and the qiblah, or if the distance between him and the cover is more than three cubits, or the height of the cover is less than two-thirds of a cubit, unless he relieves himself in a place that has been provided for relieving himself. When relieving oneself, one should not face the sun or the moon. He should not lift his shirt so that he is close to the ground, he should not urinate on a hard place, he should not look up at the sky, he should not look at his private parts, he should not look at what he has expelled, he should not spit on it, he should not play with his hands, and he should not lower his shirt before he stands upright.

 

It is haraam to urinate in the mosque even if it is in a container, to urinate on graves, on food, or on anything that is honored by sharee’ah. It is makrooh to urinate next to a grave, to urinate standing up unless there is an excuse, in a place where people usually talk, and if one sneezes while urinating, it is mustahabb to recite hamdalah in his heart.

 

CHAPTER 17: THE OBLIGATION OF GHUSL AND ALL THAT GOES WITH IT

 

THE GREAT HADATS are the things that make ghusl obligatory. There are six types of things that make ghusl obligatory, and these are also called the causes of major HADES, three of which occur in both men and women: death, the entry of the basyafah (tip of the penis) or its level from the severed penis into the vagina of a woman, and the emission of semen. Semen can be identified by several signs, such as a jerky discharge or a feeling of pleasure when it is released, or the smell when it is wet is like the smell of flour dough, or the smell when it is dry is like the smell of egg whites.

 

As for the other three, they are specific to women, namely menstruation, postpartum bleeding, and childbirth, even if it is a clot of blood, a lump of flesh and in a dry state.

 

It is haraam for a junub person to do all the activities that are haraam for a person in minor impurity, as well as staying in the mosque, pacing the mosque without an excuse, and reciting the Qur’an for the purpose of reading. There are two obligatory parts of the ghusl: the intention to remove the impurity of janaabah, menstruation, and nifaas, or the intention to take the ghusl, or the intention to remove the impurity, or the intention to purify oneself for prayer, and to spread the water over one’s body, both hair and skin.

 

It is obligatory to make the intention at the time of the first washing. The Sunnahs of bathing include: facing the qiblah, reciting the basmalah along with the intention, washing the palms of the hands, removing dirt from the body, then wudhu, paying attention to the folds of the skin, interrupting the roots of the hair then pouring water over the head, then over the right side of the body, then the left side and repeating this three times, rubbing after each wash, coupling the intention, the water used should not be less than one saa’ (4 mud). As for women who are not in ‘iddah (waiting period) because of the death of their husbands, and women who are not in ihram, they should dab the area where the blood has left their bodies with oil, perfume, or soil; if they cannot do that, water is sufficient. It is makrooh to urinate before ghusl; it is makrooh to recite the Dhikr after wudoo’; it is makrooh to ask for help; it is makrooh to use too much water; it is makrooh to bathe and do wudoo’ in still water, i.e. water that is not like the sea; it is makrooh to use more than three washes; it is makrooh to rinse the mouth and breathe into the nose, as in wudoo’. The things that are disliked in case of janaabah include eating, drinking, sleeping, having sexual intercourse with one’s wife for the second time before washing one’s private parts and doing wudoo’, as well as when menstruation and post-partum bleeding are interrupted. This is if there is water for ablution and washing and there is no barrier. Unless he is unable to use water, then he should do tayammum on his face and hands, and this is for the one who is unable to use water.

 

CHAPTER 18: FARD AND SUNNAH OF TAYAMMUM

 

 There are six types of tayammum that are obligatory, namely:

 

  1. Moving the dust.
  2. Intending to do tayammum.
  3. Intending to be allowed to do something that requires purity; he must make the intention present when he strikes the ground, and he must keep the intention present until he wipes a little of the face. If he intends that it is permissible for him to pray the obligatory prayers, then he may offer one obligatory prayer, offer as many voluntary prayers as he likes, touch the Mushaf and the like with tayammum. If he intends to be allowed to offer voluntary prayers or prayers or funeral prayers, then his tayammum should not be used to offer fard prayers. Or if he intends that it is permissible for him to touch the Mushaf and the like, then he may use that tayammum for other than prayer.
  4. Wiping the face.
  5. Wiping the hands up to the elbows.
  6. Must be consecutive between two wipes.

 

The Sunnahs of tayammum include: reciting the basmalah, giving precedence to the right side, wiping the upper part of the face, thinning the dust, muwalah (continuity), stretching the fingers, removing the ring on the first stroke, and it is obligatory to remove it on the second stroke.

 

It is recommended to run the hands over the members of tayammum, wipe the upper arms’, not to repeat the wiping, face the qiblah, recite two shahada afterwards. If a person cannot find water or dust, then he has to pray the fard prayer on his own, and it must be repeated.

 

CHAPTER 19: CONDITIONS OF TAYAMMUM

 

The conditions of tayammum include using pure dust, not musta’mal dust that has already been used for purification, and that is not mixed with flour or anything like that. Intending to do tayammum. If the dust is blown away by the wind so that it passes back and forth to him, then he intends to do tayammum, it is not sufficient. Wiping the face and hands with two strokes, removing impurities before tayammum, seeking the direction of the Qiblah before tayammum, tayammum after the time for tayammum has come, and tayammum for every obligatory prayer.

 

CHAPTER 20: CAUSES OF NOT BEING ABLE TO USE WATER AND THE RULING ON BANDAGES

 

The reason why a person is unable to use water is due to one of four things: lack of water, cold, sickness and need for water. If he is certain that there is no water, then he should do tayammum without looking for it. If he believes that there is water, or he has a strong suspicion or doubt that there is water, then he should search in his house and in his company, and he should go back and forth in search of water as far as the length of the haddil ghauts, which some scholars have defined as the length of an arrow’s throw, which is 300 cubits (150m). If he cannot find water, he should do tayammum. If he is certain that there is water then he must look for it as far as the haddil gurb, which is 6000 footsteps (4.5 km).

 

If there is water above haddil qurb then tayammum. It is better to delay the prayer if he is certain that he will find water before the time for prayer comes. Seeking water up to the limit of haddil ghauts is not obligatory unless there is security for the soul, limbs, the use of limbs or the chastity of women and their property or the property of others even if it is a little, lagging behind the group, the time for prayer has come. It is not obligatory to search for water up to the limit of haddil gurb unless there is security for all of these things, except that security is not stipulated for his property, rather he is obliged to buy water that can be used for purification. If there is water but it is not enough, then he must use it and do tayammum.

 

It is obligatory to buy water at the standard price, so long as he does not need the money to pay off an overdue debt, or to finance a trip, or to meet the needs of the creatures that are honored by sharee’ah. It is obligatory for him to seek the granting of water, borrowing and renting such things as a bucket without paying for them. If he has water, but it is needed to give drink to the creatures honored by sharee’ah even if it is in the future, or it is needed to be sold, and the proceeds will be used to pay off debts and the like, then he must do tayammum.

 

The living creatures that are honored by sharee’ah are all living creatures that are forbidden to be killed, as for the living creatures that are not honored by sharee’ah such as apostates, harbi kafirs (kafirs who are hostile to or fight against Muslims), muhsan adulterers (men or women who were married but committed adultery), people who abandon prayer with certain conditions, pigs, mad dogs, intentional killers with certain conditions.

 

It is not permissible for a person to do tayammum because of sickness, unless the use of water may cause danger to the safety of the soul or limbs or reduce its usefulness, or increase the period of sickness, or the sickness increases, or the appearance of defects such as skin discoloration, emaciation, decay, there are remnants of holes, new flesh grows on the external parts of the body.

 

It is not permissible for a person to do tayammum on account of cold unless he has no means of heating his body, or he cannot find any means of heating his body, or he fears that he will lose the use of his body, or that he will develop a new defect. If a person is afraid of using water on a part of the body, then he should wash the healthy part and do tayammum instead of the injured part, and his tayammum should be done at the time of washing the affected part, and this is if he is a person with minor impurity. If he does tayammum in a state of janaabah, then it is permissible for him to give precedence to whichever part he wishes (tayammum first or wudoo’ first). If there is a bandage on the wound, then he must remove it, and if he is afraid to remove it, then he must wash the healthy part and apply water over the bandage and do tayammum to complete the part under the bandage that was not exposed to water.

 

It is obligatory to make up the prayers of the one who did tayammum if he put the bandage on when he was in a state of impurity (without having done wudoo’) or if the bandage was on his face and hands. It is also obligatory to make up the prayer if he did tayammum because of the cold, or because there was no water where there is usually water, or if he was a traveler who transgressed during his journey.

 

CHAPTER 21: UNCLEAN THINGS

 

ABOUT CLEANING unclean things on clothes, bodies and places. The types of unclean things include khamr (alcohol), nabidz (a type of alcohol), dogs, pigs, the offspring of either of them, carcasses (except human carcasses, fish and locusts), blood, pus, vomit, animal feces, urine, madhi (mucus that comes out of the private parts due to desire), wadhi (fluid that comes out after urinating), discolored water that comes out of the mouth of a sleeping person and is believed to come from the stomach, semen of dogs and pigs and the offspring of either of them, bile, milk of animals whose meat is not permissible to eat except for the Children of Adam.

 

With regard to the semen of animals other than dogs and pigs and the offspring of either of them, alaqah (a clot of blood), mudhghah (a clot of flesh), and vaginal discharge, all of these are pure. Any part that is cut off from an animal is considered to be like its carcass, except for hair and the hair of an animal whose meat is permissible to eat, which is pure. All unclean things cannot become pure except for three things: wine and its container become pure when they turn into vinegar by themselves, skin that is “unclean because it dies when the inner skin is cleaned by tanning it, and all unclean things that turn into animals. If a part of his body or clothes is unclean and he does not know where it is, then he must wash the whole thing, and it is not permissible to do ijtihaad. If he washes the half that is unclean and then washes the rest, then the whole thing becomes pure if he washes what is next to it, but if he does not wash it, then that half is still unclean. The prayer is not valid if part of his body or something that he is carrying comes into contact with something unclean, even if what he is carrying does not move with his body. It does not matter if he only comes into contact with the impurity, so long as he does not touch it while bowing or otherwise. It is obligatory to remove the tattoo if there is no fear of harm from the dangers of tayammum. The ruling is waived in the case of a place that is to be stomped on with a stone or mud on a road that is believed to be unclean, and it is generally difficult to avoid it. This is differentiated according to time and place from clothes and body.

 

As for the blood of pimples, boils, ulcers that have worsened, pus, pus mixed with blood, the blood of lice, the blood of head lice, the blood of mosquitoes, the blood of bedbugs, the sites of cupping and fashd (bleeding by cutting the skin), fly droppings, the urine of the kelelewar, salisil baul (relentless urination), the blood of istihadhah, pus and ulcers that have changed their odor are all excused, whether they are small or large, unless he deliberately spread his shirt over the place where the impurity was or deliberately carried it without an emergency, in which case it is excused if it is small and not excused if it is large.

 

It is also forgiven for a small amount of foreign blood other than that of dogs and pigs. If a pimple or boil is squeezed out deliberately, or a louse is killed deliberately, then the ruling is forgiven if it is a little. As for the skin of lice and the like, it is not forgiven. If a person prays with an impurity, whether he forgot or did not know about it, his prayer must be repeated.

 

CHAPTER 22: ON MUGHALLAZHAH, MUTAWASHITHAH AND MUKHAFFAFAH IMPURITIES

 

If an object becomes unclean because it has come into contact with a dog or pig or any of their offspring when it is wet, then it must be washed seven times by mixing one of the washes with clean dust; the best option is to mix the dust during the first wash, or in addition to the last. If something becomes unclean because it has been exposed to the urine of a male infant who has not eaten anything except breastmilk and has not reached the age of two years, then the way to purify it is to sprinkle water over it. With regard to something that becomes unclean because it was exposed to something other than what has been mentioned, it is obligatory to remove its shape, taste, smell and color. There is no problem if one of the colors or odors remains, provided that it is difficult to remove them. There is a problem if only the taste or both remain. If the unclean thing has no form, then it is sufficient to pour water over it. It is required to pour water over the place where the impurity is if there is little water. The water in which the impurity is washed is pure but not purified, so long as the water does not change, does not become heavier, and the place is pure.

 

CHAPTER 23: MENSTRUATION, POSTPARTUM BLEEDING AND ITS RULINGS

 

The minimum period of menstruation is one day and one night followed by continuous bleeding (24 hours), and the maximum period of menstruation is fifteen days and nights, even if there is a break in the bleeding, provided that the blood that comes out is within the fifteen-day period, and this is the case, even if it is estimated that it would be one day and one night if the blood is collected. The general period is six or seven days, even if there is a break in the bleeding; the time of menstrual bleeding is after a woman reaches the age of nine.

 

The minimum period of purity between two menstrual periods is 15 days, and there is no limit to its length. It is haraam for a menstruating woman to do the same things that are haraam for a junub person, and it is haraam for her to pass through the mosque if she fears defilement, to fast, to pray, to have intercourse, to play between the navel and the knees, to do wudoo’ and to take a bath with the intention of purifying herself for prayer. It is obligatory for her to make up the fasts, not to make up the prayers.

 

The minimum period of nifaas is one day, the maximum period of nifaas is 60 days, and the most common period of nifaas is 40 days. It is haraam for a woman in post-partum to do the same things that are haraam for a menstruating woman.

 

CHAPTER 24: REMOVING IMPURITY AND REMOVING NAJIS

 

The only thing that can be used to remove impurity and remove najis is absolute water, which is anything called water that has no binding or barrier. If this water has changed its taste or color or smell in such a way that it cannot be called water because it has been mixed with something that is pure and the existence of water can be preserved from it, then it is not valid to purify oneself with it. An approximate change is regarded as an obvious change. If a rose that has no smell falls into the water, then the change is estimated by likening the rose to an object that has awsathish-shifat (intermediate characteristics), namely: the taste of pomegranates, the color of orange juice, and the smell of Arabic incense (menyan laki). It does not matter if the change is only slight, so that it does not prevent the water from being called water, and it does not matter if the water is changed because of long standing, sand, moss, containers and places where water flows, and it does not matter if the change is caused by objects that are rmujawir (separable from water) such as wood and oil. It does not matter if the water changes due to mixing with salt made from water, leaves that fall off the tree. It does not matter if the change in the water is doubtful, whether the change is a little or a lot. Is it from mukhalith (something that is difficult to separate from water once it has been mixed with it) or something else, or is the change due to mukhalith or mujawir? It becomes a problem if the doubt is as to whether that much change has disappeared or not?

 

Small amounts of water and other liquid things become impure when they come into contact with impurities. There are some exceptions, such as all unclean things that are not visible to the naked eye, the carcasses of animals that do not have blood flowing from them – unless the water has been changed or put there deliberately – the mouths of all animals that are pure and have become unclean and then lost sight of them, and the possibility of licking them in large amounts of water. Also included in the exempted impurity is a small child who has been exposed to the impurity and is out of sight, and whose purity is possible. A small amount of unclean smoke, a small amount of unclean hair or feathers, a small amount of dust from burning unclean objects. The dust from the burning of an unclean thing does not make the wet parts of the body unclean, and a little of what comes out of a cavity other than the cavity of the son of Adam when it falls into water, and a little of all the unclean things carried by such as flies, a little residue of blood on the flesh and bones, and all the unclean things that are generally difficult to avoid.

 

If the water reaches two gullahs (60 cm?), then it does not become unclean if an unclean thing falls into it unless there is a clear change in its taste or color or smell, even if it is only a slight change, or by estimation, such as when urine falls into it, then the change is estimated by estimating things that have strong properties, such as the taste of vinegar, the color of ink, and the smell of methylated spirits. If the change disappears by itself or by adding water, then it becomes pure again. If the change is removed by the use of misk or sand, then the ruling is still unclean. The ruling on running water in this case is the same as for stagnant water.

 

Two gullahs of water is approximately 500 ritl according to the Baghdad standard, and 562.5 ritl according to the Hadramaut standard. It does not matter if it is less than two ritl, and it matters if it is more than two ritl. The measure of two gullahs of water, if a square place is used, is one and a quarter cubits (1 1/4 cubits) in length, width and height. In a tubular place like a well, it is 2 1/2 cubits in height and 1 cubit in width. It is forbidden to purify oneself using musabbal water, which is only used for drinking.

 

CHAPTER 25: COVERING THE ‘AWRAH

 

As for covering the ‘awrah, it is obligatory to cover the ‘awrah with something that can cover the color of the skin, even if it is dirt or murky water. The ‘awrah of men and slave girls is between the navel and the knees. With regard to the ‘awrah of a free woman in prayer and in the presence of strange men, it is all of her body except the face and the palms of her hands, and in the presence of her mahram and other women it is between the navel and the knees.

 

CHAPTER 26: FACING THE QIBLAH

 

With regard to facing the Qiblah, it is obligatory to face the Qiblah except in the prayers of shiddatil khauf (in a state of extreme fear) and voluntary prayers on a permissible journey. If a person offering voluntary prayers is in bed or in a boat or in any other place, then he must face the qiblah, and he must complete his bowing and prostration. If he is on a vehicle, then he must face the Qiblah at the time of takbiratul ihram only, if that is easy for him, and the direction of travel becomes the Qiblah for the rest of the prayer, and when bowing and prostrating, he should bow his head with more bowing for prostration. If a person offers voluntary prayers on foot, then he must face the qiblah when he says Takbiratul Ihram, bowing, prostrating and sitting between two prostrations, and complete his bowing and prostration. If a person is able to see it (the Qiblah) then he should not follow the opinion of others; if he is unable to do so because of ignorance or blindness, then he should follow the opinion of someone who is trustworthy. If he is confused, then he should pray facing the direction he wants, and it must be made up. It is obligatory to do ijtihad (try to find the Qiblah direction) for every obligatory prayer; if he is certain that he is wrong in determining the Qiblah direction during the prayer or afterwards, then he must repeat the prayer from the beginning. If his ijtihaad changes, then he must use the result of his second ijtihaad in facing the qiblah, and he does not have to make up the first prayer.

 

 

CHAPTER 27: SPEECHES THAT INVALIDATE THE PRAYER AND THE CONDITIONS FOR REMEMBERING SOMETHING IN THE PRAYER

 

With regard to MISSING SPEECH, the prayer is invalidated by uttering only two letters, or one letter that is understood, or one letter that is prolonged, even if one clears one’s throat, forces one to speak, laughs, cries, moans, or blows from the mouth or nose. A small amount of speech does not invalidate the prayer if it is due to a slip or forgetting that he is praying, or not knowing that the matter is forbidden, because he has just embraced Islam, or he lives in a village far away from scholars, or because he cannot help laughing or for some other reason. If this is one of the reasons mentioned above, then his prayer is invalidated, but if he clears his throat because of difficulty in reciting the obligatory reading, then his prayer is not invalidated. Even if he says the words of al-Ouran with the intention of understanding or absolutizing, his prayer is invalidated. The things that do not invalidate the prayer include: reciting words of remembrance and supplication without the words of the person to whom they are addressed, uttering words that are intended for the purpose of approaching Allah, may He be glorified and exalted, such as freeing slaves and making vows, and prolonged silence without any excuse.

 

If something happens during the prayer, it is mustahabb to remind the person by saying tasbeeh if the person giving the warning is a man, and by clapping the palm of one hand over the back of the other hand if the person giving the warning is a woman.

 

CHAPTER 28: MOVING A LOT

 

With regard to leaving a lot of movement, the prayer is invalidated because of three consecutive movements, such as taking three steps, or scratching without itching, or jumping with a great leap, or striking an excessive blow, or taking one step, or clapping one hand with the intention of playing with them, then his prayer is invalidated, whether he intended it or forgot. As for consecutive light movements, even if they are many, such as moving the fingers, they do not invalidate the prayer.

 

CHAPTER 29: THE TIMES OF PRAYER

 

ABOUT THE ENTRY OF TIME. The beginning of the time of noon is when the sun begins to slip, and the end of the time of noon is when the length of the shadow of an object equals the length of the original object, and does not include the shadow of the time of istiwa’ (the sun is directly overhead). The time of zuhr has a main time at the beginning, which is the amount of time that a person occupies himself after the time has passed with the causes of prayer, such as purification, covering the ‘awrah, the call to prayer, and so on. Then the time of endeavor until the end of its time, the time of excuse, which is the time of ‘Asr for those who jam it. The time of emergency is when the obstacle to prayer disappears. The time of haram, which is the time when a part of it has gone out of its time.

 

The beginning of ‘asr time, which is after the time of zuhr has been extended a little. ‘Asr time has a main time, which is at the beginning, then an effort time, which is until the length of the shadow of the object is doubled, then a jawaz time, which is until the sun turns yellow, then a makrooh time until the end of ‘Asr time. ‘Asr also has a time of excuse, which is the time of zuhr for those who jam it, then the time of emergency, then the time of prohibition.

 

The beginning of maghrib time, which is marked by the setting of the sun, and the time remains until the disappearance of the red mega. Maghrib time has the main time at the beginning, then the time of endeavor, excuse, emergency and forbidden time.

 

The beginning of the time of ‘Isha’, which is marked by the disappearance of the red sky, and it is better to delay the time for praying ‘Isha’ until after the disappearance of the yellowish and whitish rays. The time of ‘Isha’ has the main time at the beginning, then the time of endeavor until the third of the night, then the time of jawaz until the dawn of the kadzib, then the permissible time until the dawn of Shadiq. The time of excuse, then the time of haram, then the time of emergency.

 

If a person prays one rak’ah within its time, it is a ‘ada’ (prayer within its time) or if he prays less than one rak’ah, it is a ‘qadha’ (prayer outside its time).

 

If a person does not know the time of prayer, then he should take the opinion of a trustworthy person, or the call to prayer of a mu’azin, or the crowing of a trustworthy (trained) rooster; if he cannot find either of these, then he must make ijtihaad by means of recitation, practice and the like. The blind person may choose between following a reliable opinion and doing ijtihaad. If he is certain that he offered the prayer before its time, then he must make it up.

 

It is mustahabb to hasten to make up prayers that have been missed because of an excuse, and to give them precedence over prayers that are in time, so long as one does not fear that he will miss them, even if he fears that he may miss praying them in congregation. He must hasten to make up the prayers that he has missed because there is no excuse, and he must devote all his time to making up the prayers, except for the time that he needs to earn money so that he can provide for himself and those under his care. He is not allowed to do any of the Sunnah things until he has made up his prayers.

 

CHAPTER 30: REMOVING THE BARRIERS TO PRAYER

 

If a child reaches the age of puberty, or a madman or a fainting person regains consciousness, or a disbeliever converts to Islam, or a menstruating or post-partum woman becomes clean just before the time for prayer, even if it is only a takbeer, then he must make up the prayer on condition that he is free from any impediments to prayer for a sufficient amount of time to purify himself and pray. It is obligatory to make up the previous prayer if that prayer can be joined with it, on condition that he is free from any impediment to prayer for a time sufficient to purify himself and offer two obligatory prayers. If a person becomes insane, or a woman has menstrual or post-partum bleeding, or a person faints at the beginning of the prayer time, then he must make up the prayer if the time that has elapsed is sufficient to purify himself and offer the prayer, if it is not possible for him to purify himself before the time comes.

 

CHAPTER 31: UNLAWFUL TIMES TO PRAY

 

OTHER THAN THE HOLY LAND OF Mecca, it is haraam to pray at the time of sunrise until the tip of the spear, at the time of istiwa’ (the sun is directly overhead) until sunset except on Jumu’ah, at the time of yellowing of the sun until sunset, after the Fajr prayer until sunrise, and after the ‘Asr prayer until sunset.

 

It is permissible for a person to offer prayers that have a cause other than the mutaakhir cause during these times, such as qadha’ prayers, eclipse prayers, voluntary ablution prayers, tahiyyatul masjid prayers, prostration of recitation or prostration of gratitude, so long as he does not intend to offer them during these forbidden times. It is haraam to offer prayers that have a cause at the end of these haraam times, such as istikharah prayers and voluntary ihram prayers. It is haraam to offer voluntary prayers while the khatib (preacher) is on the pulpit on Friday except for the two rak’ahs of the tahiyyat al-mosque prayer, which is recommended so long as there is no fear of missing the takbiratul ihram with the imam.

 

CHAPTER 32: ADHAN AND IQAMAH

 

It is mustahabb for a man to announce the Adhan and Iqamah when he is about to offer a fard prayer, even if he is praying alone, if he has heard the Adhan, and if he is about to offer a second congregational prayer or to offer a qadha” prayer. If the prayers of ada’? (in time) and qadha’ prayers or some qadha’ prayers or jamak tagdim or jamak ta’khir prayers are combined, then it is sufficient to announce the call to prayer at the beginning only. It is only recommended for women to call out the iqamah, and when they want to pray a voluntary prayer in congregation other than the funeral prayer, they are recommended to say the following words:

 

“Pray in congregation.”

 

The conditions for the validity of the call to prayer and the iqamah are that the time has entered, that they are consecutive and continuous between the words, that they should be done by one person, in Arabic, that they should be heard by some of the congregation, and that they should be heard by themselves if they want to pray alone.

 

The requirements for a muezzin are to be Muslim, tamyiz and male. The Sunnahs of the Adhan include: reciting it with tartil, tarji” (softening the recitation of the two shahada before raising the voice of the recitation), reciting tatswib (recitation of ash-shalatu khairun minan-namm) in the adhan at dawn either ada’ or qadha’, turning the head to the right when hayya ‘alashshalah and to the left when hayya ‘alal falah, placing the fingers (index fingers) in the ear holes during the adhan not during igamah. It is also recommended to say the following words: 

 

“Pray at home.”

 

The above phrase is recited when there is heavy rain at night or there is a strong wind or it is dark. It is recited after the call to prayer or after the words bay’alatain (bayya “alash-shalah and hayya “alal falah).

 

The adhan for the Fajr prayer is announced twice, with the first adhan being announced after midnight, and the words of tatswib being recited after both adhans, i.e. after the words of hay’alatain:

 

“Prayer is better than sleep.”

 

The one who hears the call to prayer should say the same words as the muezzin and the one who hears the call to prayer, except that after the phrase hay’alatain he should say la hawla wali quwwata illa billah. This phrase is recited four times after the phrase hay’alatain, while after the phrase tatswib recite the following phrase:

 

After the two sentences of the iqamah, he recites the words:

 

“May Allah allow this prayer to be performed and continued, and may Allah make me one of those who actually perform it.”

 

It is mustahabb to say Salah after the call to prayer and then say:

 

“O Allah, O Lord of this perfect call and the prayer to be performed, grant our lord Sayyidina Muhammad the magam wasilah and fadbilah and resurrect him in the magam mahmud as You have promised it to him. O Allah, we seek forgiveness from you and health for us both here and in the Hereafter.

 

O Allah, forgive my sins and the sins of my parents and provide for them as they provided for us in our childhood. May Allah always bestow blessings and peace upon our lord the Prophet Muhammad and his family and companions.

 

As for the iqamah, it is as indicated by the imam, and it is mustahabb to say each phrase once and in a lower voice than the adhan.

 

CHAPTER 33: FARD OF PRAYER

 

There are seventeen different Fardos of prayer, namely:

 

  1. The intention in the heart, which is required in the absolute voluntary prayers, tahiyyat al-mosque and voluntary prayers of ablution is to intend to pray only. As for the voluntary prayers that have time, it is required to intend to pray and determine the prayer, such as the voluntary Zuhr prayer or the Eid al-Fitr or Eid al-Adha prayers. As for the obligatory prayers, it is required to intend the fard, perform the prayer and specify it, such as the Fajr prayer or other prayers. It is recommended to mention the number of rak’ahs, the addition of the words because Allahu ta’ala, ada’, qadha”an, and the words facing the qiblah. It is obligatory to present the intention when takbiratul ibram.

 

  1. Takbiratul ibram, which is by saying the words . This takbir must be heard by oneself, there is no addition or subtraction from the two sentences, and use Arabic. A person is obliged to learn how to pronounce takbir correctly even if he has to migrate and for people who are unable to pronounce takbir using Arabic then the person is allowed to pronounce the translation.

 

  1. Standing for those who are able to do the obligatory prayers, the condition is to straighten their spine, if they are unable to do so then stand in a hunched state, if they are unable to do so then pray in a sitting state by aligning their foreheads with the front of their knees when bowing. It is better to align the forehead with the place of prostration, if he is unable to do so then praying in a state of sleep on the right side is better, if he is unable to do so then praying in a state of sleep on his back while the curve of the sole of the foot is facing the qiblah and must raise his head with something, bowing his head when bowing and prostrating and bowing his head more when prostrating according to his ability, if he is unable to bow his head then bow with a gesture of a wink, if he is unable to do so then imagine the pillars in his heart.

 

Those who are able to pray standing may offer voluntary prayers sitting or sleeping on their sides, not on their backs.

 

If a person performs voluntary prayers while sleeping on his side, he must sit down when bowing and prostrating. As for the person who is able to stand but pray in a sitting state, the reward is half the reward of praying in a standing state, the reward of sleeping on his side is half the prayer in a sitting state.

 

  1. Reciting Surah al-Fatihah along with the basmalah and all its tashdids. The recitation of al-Fatihah is required to be heard by itself, there must be no mistakes in the recitation that could spoil the meaning, not to echo the recitation in other than the place where it should be read idgham (echoed), not to replace one letter with another letter such as changing the letter dhad (. ) with the letter zha’ (.), not to subtract a letter from the letter. ), not subtracting one letter from its letters, not subtracting one tashdid from its tashdids, reading in Arabic, reading it while standing, reading it in order (orderly), muwalah (continuous), al-Fatihah will be interrupted if paused with a deliberately long silence, or a short silence but intends to interrupt al-Fatihah with that silence or with dhikr unless he does this in a state of forgetfulness or the recitation of dhikr is recommended in prayer such as recitation of amen, ta’awwudz, supplication for His mercy, prostration of recitation of the imam and dhikr to remind the imam. The person who is unable to recite al-Fatihah is not allowed to recite its translation, but he must recite seven verses even if they are different verses whose number of letters is not less than the number of letters of al-Fatihah. If he is unable to recite seven verses, then he must recite seven sentences of remembrance. If he is unable to recite seven sentences of remembrance, he should recite the size of seven sentences of remembrance.

 

  1. Bowing: The condition for bowing is to bend the body to the extent that the palms of the hands reach the knees, and not to do inkhinas, which is to lower the buttocks and raise the head and puff out the chest. As for inkhinas, it is forbidden.

 

  1. Tuma’ninah (brief silence) in bowing by the silence of the limbs.

 

  1. I’tidal, required to return to standing as before, not intending anything other than i’tidal, not lengthening i’tidal, and the previous pillar is valid.

 

  1. Tuma’ninah (brief silence) in i’tidal with the silence of the limbs.

 

  1. Two prostrations, the conditions of prostration are placing part of the skin of the forehead on the place of prayer (place of prostration), placing both knees and a small part of the abdomen of both palms and both soles of the feet. Combining the seven parts of prostration at one time, burdening the head, not bowing for other than prostration, raising the buttocks higher than the head, not prostrating on something that moves with the movement of the body, and the previous pillar is valid.

 

  1. Tuma’ninah (brief silence) in prostration by the silence of the limbs.

 

  1. Sitting between two prostrations; the condition is that the sitting should be called sitting, not intended for anything else, and not prolonging the sitting between two prostrations as is the case in i’tidal.

 

  1. Tuma’ninah (short silence) in sitting between two prostrations with silence of the limbs.

 

  1. The final tashahhud, the least recitation:

 

  1. Sitting in the final tashahhud, required to be a sitting that could be called a sitting.

 

  1. Salaah upon the Prophet (peace and blessings be upon him) after the final tashahhud while sitting; the conditions are those of the tashahhud and the minimum recitation:

 

  1. Salam, which is like the tashahhud and should be recited at least once:

 

  1. Order. If he deliberately omits it, such as prostrating before bowing, then his prayer is invalidated. If it is forgotten, then everything that is done afterwards is counted as lahwi (wasted), if it is remembered before doing a similar pillar, then it must return to the pillar that was forgotten, otherwise it is completed with one rak’ah, then do the rest. If there is any belief or doubt at the end of the prayer that he has missed prostrating in the last rak’ah, then he must prostrate and repeat the tashahhud, or if there is any doubt in anything other than the last rak’ah, then he must add one rak’ah. If the praying person stands up for the second rak’ah and he believes or doubts that he has left a prostration in the first rak’ah, if he has sat down, even if it is a resting sitting, he must prostrate again; if he is not sitting, he must sit tuma’ninah and then prostrate. If the praying person remembers that he has left out one of the pillars after the greeting other than the intention and takbiratul ihram, then he must continue praying if there is only a short interval between the greeting and the remembrance, and he has not done anything that invalidates the prayer, such as touching something unclean. It does not matter if he turned his back to the qiblah or spoke a little. If the interval is long, then the prayer must be repeated from the beginning.

 

CHAPTER 34: SUNAH AB’ADH

 

There are eight Sunnahs of AB’ADH in prayer: the initial tashahhud, the invocation of the Prophet in the initial tashahhud, the sitting of the initial tashahhud and the invocation, the Qunut prayer, the invocation of the Prophet, his family and companions in the gunut, standing for the gunut, the invocation of the Prophet’s family in the final tashahhud, sitting to recite the invocation of the Prophet’s family in the final tashahhud.

 

CHAPTER 35: SUNNAHS OF PRAYER

 

It is ALLOWED to recite the intention before takbiratul ibram and to make the intention present in the heart; to raise the hands at the same time as the beginning of takbiratul ihram; to open the palms of the hands towards the Ka’bah and to spread the fingers; to align the thumbs with the lobes of the ears. The end of raising the hands is the same as the end of takbeeratul ihram; it is Sunnah to raise the hands when bowing, i’tidal, and when standing up from the initial tashahhud. When the takbeeratul ihram is finished, the hands are placed under the chest, holding the left wrist and the base of the forearm using the palm of the right hand and looking at the place of prostration during the prayer, except when saying the phrase illallah (.    The obligation to recite the iftah prayer after takbeeratul ihram is removed by the fact that the person praying has recited the ta’awwudz and the person sitting at the same time as the imam, and the obligation to recite the iftah prayer is not removed by the recitation of the amen. It is Sunnah to recite the ta’awwudz slowly before reciting al-Fatihah in every rak’ah, and to recite the amen after finishing al-Fatihah, and to say the amen loudly in the jabriyyah prayer, and to keep silent after takbiratul ihram, after the iftitah prayer, after the ta’awwudz, between the end of al-Fatihah and the amen, and between the amen and the recitation of the surah. It is mustahabb for the imam to lengthen his silence in the jahriyyah prayers to the length of the recitation of al-Fatihah, and to pause after reciting a surah; it is mustahabb to recite something from al-Guran in the Fajr prayer and the first two rak’ahs of all prayers, except for one person who can hear the imam reciting the surah. Reciting a whole surah is better than reciting part of it, it is Sunnah to lengthen the recitation of a surah in the first rak’ah, to make the recitation loud except for a woman who has a strange man next to her in the Fajr prayer, the first two rak’ahs of ‘Ishaeen (maghrib and ‘Isha’), in the Jumu’ah prayer up to the time of the congregation after the imam’s greeting, in the two Eid prayers, the istisga’ prayer, the eclipse prayer, the tarawih prayer and the Witr prayer after it, the daytime qadha’ prayer that is done at night and at dawn absolutely. Slurring the recitation in other than the prayers mentioned, tawasuth in the absolute voluntary prayers at night, i.e. between hardening and slurring the recitation, reciting surah gisharul mufash shal (between surah ad-Dhuha and an-Nas) in the evening prayer,     ) and in the second rak’ah recite Surah hal ata (.    ), recite the supplication for mercy when reciting the verse of mercy and recite the supplication for protection when reciting the verse of punishment, recite tasbih when reciting the verse of tasbih, at the end of surah at-tin and surah al-Qiyamah recite (BALA WA ANA “ALA DZALIKA MINASYSYAHIDIN), At the end of Surah al-Mursalaat, reciting (AMANNA BILLAH) is recommended for both the imam and the congregation, and it is also recommended for the imam and the congregation to recite it loudly in the jahriyyah prayer, reciting the intigal takbeer (the takbeer recited when moving from one pillar to another), extending the recitation of the takbeer until the next pillar, except when going to tidal, saying SAMPALLAHU LIMAN HAMIDAH (.    It is recommended to extend the back and neck when bowing, and to straighten the calves and thighs, and to hold the knees with the palms of the hands, and to stretch the fingers while facing the qiblah, and to say the words SUBHANA RABBIYAL AZHIMI WABI-HAMDIH three times, which is preferable. For someone who is praying alone and the imam who has the pleasure of the congregation to prolong the prayer, it is recommended to increase the recitation:

 

“O Allah, it is only to You that I bow my head, and only to You that I believe, and only to You that I submit myself. I submit to You my hearing, my sight, my brain, my nerves, my hair, and my skin, and all that I walk on, for the sake of Allah, the Lord of all worlds.” It is recommended that when raising the head for i’tidal to recite the following supplication:

 

 “Allah hears those who praise Him. O Allah our Lord, to You be all praise that is much and good and blessed, as full as the heavens and the earth and as full as anything You will after that.” For someone who is praying alone and whose imam has the pleasure of the congregation, it is recommended to add the recitation:

 

“O Lord of All Praise and Exaltation, who is most blessed for what the bamba has said: “And we are all Your servants, there is no one who can prevent what You will give, and there is no one who can give anyone whom You do not want to give something. And the one who has wealth with his wealth will not benefit from any of Your decisions.”

 

It is mustahabb to recite the Qunut prayer in the second i’tidal of the Fajr prayer, preferably reciting ALLAHUMMAHDINI (. ) or ALLAHUMMAH-DINA for the imam until the end of the gunut, and raising the hands when reciting the gunut prayer, and making the imam say amen to the words of the prayer, and joining the imam in his praise and gunut if he does not hear the imam’s recitation. It is recommended to recite the gunut nazilah for all prayers. In prostration, it is recommended to put both knees, both palms, forehead and nose together in an open state, for men it is recommended to stretch their elbows from their stomachs, stomachs from their thighs and stretch them in bowing, while for women it is recommended to close one part to the other. And say the phrase   

 

(SUBHANA RABBIYAL-A’LA WABI-HAMDIH) recited three times is preferable. For someone who prays alone and the imam who has the pleasure of the congregation, when prostrating it is recommended to add the recitation:

 

“Allah, the Most Glorious, the Most Pure, the Lord of angels and spirits. O Allah, it is only to You that I bow down and only to You that I believe, and only to You that I submit myself. My face prostrates to the One who created it and formed and revealed its hearing and sight through the power and effort of Allah. Glory be to Allah, the best of creators.”

 

The one praying alone is advised to pray earnestly while prostrating, stretching the soles of the feet, knees and thighs and placing the palms of the hands parallel to the shoulders and interlacing the fingers, and facing and spreading them towards the qiblah. He should straighten the soles of his feet, uncover them and take them out of his garment, and point his toes towards the Qiblah and rest them on his belly. When sitting between the two prostrations, it is recommended to sit iftirasy, put the palms of the hands near the knees, spread them out and hold them together while reciting RABBIGHFIRLI WARHAMNI (. ) until it is finished. It is recommended to sit for a moment the size of a sit between two prostrations when about to stand up from every prostration except the prostration of tilawah, resting with both hands on the earth when about to stand up.

 

At the end of the tashahhud, it is recommended to sit tawarruk, which is to take one’s feet out from the right side and put one’s buttocks on the ground, except for the one who is about to perform prostration sahwi or as a makmum for the masbug, who should sit i’ftirasy, placing the palm of the left hand on the left thigh when sitting tashahhud and the other hand spread apart, aligning the tips of the fingers with the tips of the knees and placing the palm of the right hand on the tip of the right thigh, clasping his fingers in the two tashahhuds except for the index finger which is spread apart. He places his thumb under his index finger so that it looks like the number 53 (Arabic numerals), and raises his right index finger when he reaches the phrase ILLALLAH (. ) without moving his index finger. The most complete recitation of the tashahhud and recitation of the blessing of the Prophet is from ATTAHIYYAT to the end, as mentioned above. It is disliked to raise the voice during the tashahhud, salawat, supplication, tasbeeh and all the dhikr. The most perfect form of greeting is (ASSALAMU-ALAIKUM WA RAHMATULLAH). It is mustahabb to say the second greeting, to begin the greeting while facing the qiblah, to turn one’s head during the two greetings if the right cheek is visible during the first greeting and the left cheek during the second greeting, intending to leave the prayer during the first greeting, and intending to greet the right-hand person from among the angels, humans and Muslim jinn. The person intending to greet the imam during the second greeting if the imam is on his right, and if the imam is on his left, he should intend to greet the imam during the first greeting. If the imam is in front of him, he may choose, but the first greeting is preferable. The Imam intends to answer the greeting of the congregation.

 

CHAPTER 36: SUNNAHS AFTER PRAYER: REMEMBRANCE AND SUPPLICATION

 

It is Sunnah to make dhikr and supplication after the prayer, and to recite them softly, except for the imam who aims to teach his congregation a lesson, so it is Sunnah for him to raise the voice of his dhikr until the congregation understands. He should face the congregation by turning the left side of his body towards the mihrab. It is mustahabb to raise the hands in dhikr and supplication and then wipe them over the face. Praying using ma’tsur supplications (supplications from the Qur’an and from the Messenger of Allah (blessings and peace of Allah be upon him)), reciting the hamdalah and salutation of the Prophet at the beginning, middle and end of the prayer. The imam should leave the place immediately after the greeting if there are no women worshippers, and the congregation should stay where they are until the imam stands up and goes to the place where he is going, and if there is no place to go to, then go to his right. It is mustahabb to pause between voluntary and obligatory prayers by talking or moving, which is better. The voluntary prayers are best done at home. Some of the Sunnahs of prayer include being solemn, reciting the Qur’an in tartar, understanding the meaning of the recitation of the Qur’an and the recitation of dhikr, entering the time of prayer with enthusiasm, and emptying the heart of all worldly matters.

 

CHAPTER 37: IMPURITY IN PRAYER

 

The things that are disliked in prayer include: Turning one’s face away from the prayer or refraining from urinating and defecating, or praying with food or drink that one likes, tashhikulashibi’ (touching the fingers of one hand to the other), looking up at the sky, looking at anything that might distract one, folding one’s clothes and hair, wiping the dust from one’s forehead, tatsaub (yawning), lowering one’s head when bowing, putting one’s hands on one’s waist, spitting in front of one’s face or towards one’s right side, praying at a slaughterhouse, in a garbage dump, praying on a road inside a building, praying in a valley during a flood, in a burial ground, praying at a camel stop, talats-tsum (covering one’s face with a cloth) and when one is very sleepy. It is recommended to pray facing a barrier that is about two-thirds of a cubit in height and less than three cubits in distance from the barrier. If you cannot find a barrier, then you can use the prayer rug or the lines, at which time it is mustahabb for the person to prevent anyone from passing in front of him. It is also haraam for anyone to pass in front of the praying person unless he is praying on the road or someone else is passing in front of him to fill the empty front row.

 

CHAPTER 38: SUJUD SAHWI

 

You know that every action that is left out while praying, whether it is a fard (obligatory) action, a Sunnah (recommended) action, or a Sunnah (recommended) action, must be made up. If a person forgets something and it is a fard prayer, then he has to go back to the pillar that he left, and if he remembers that he left it before doing the same pillar, then he has to go back to the pillar that he left, and if he remembers that he left it after doing the same pillar, then this pillar takes the place of the pillar that he left, and the pillars in between are wasted. If a person deliberately leaves out or moves a pillar out of its place, his prayer is invalidated, except if he moves the recitation of al-Fatihah or the tashahhud or the salutation to the Prophet (peace and blessings of Allaah be upon him) out of its place, whether he forgets or deliberately does so, then his prayer is not invalidated, and it is Sunnah to prostrate.

 

If the thing that was left out is a naafil Sunnah, then there is nothing wrong with it, whether it was left out deliberately or by mistake.

 

If it is an ab’ad Sunnah, then it is Sunnah to make prostration of forgetfulness, whether the omission was intentional or unintentional.

 

The conclusion is that if a person has left an ab’dd Sunnah and has already done something else, if he is an imam or someone who is praying alone and he has left one of the ab’id Sunnahs, such as leaving the initial tashahhud and he has reached the place where al-Fatihah is to be recited, then he should not go back to do the initial tashahhud and it is mustahabb prostration. If a person leaves the gunut prayer and he has reached the state of prostration in which he has laid down his seven limbs, he should not stand up to do the qunut prayer and it is Sunnah to do the sahwi prostration. If he is a mimum and the imam leaves the initial tashahhud, he must stand with the imam so long as he does not intend to separate himself from the imam; if he does not follow the imam or intend to separate himself from the imam, then his prayer is invalid.

 

If the imam does the initial tashahhud and the person standing up stands up, if the person standing up did so intentionally, it is mustahabb for him to sit down, or if the person stood up because he forgot, then he must sit down with the imam, otherwise his prayer is invalidated. Similarly, if the imam leaves out the gunut prayer, then there is no reason for the congregation not to follow him. If the imam recites the gunut prayer and the person who recites it fails to do so, if the person who recites the gunut prayer fails to do so intentionally, it is mustahabb for him to stand up again after the imam, or if he fails to do so because he forgot, it is obligatory for him to stand up again after the imam.

 

CHAPTER 39: SUJUD TILAWAH

 

The prostration of recitation is Sunnah in 14 places: in Surah al-A’raf, ar-Ra’d, an-Nahl, al-Isra’, Maryam, two places in Surah al-Hajj, al-Furqan, an-Naml, as-Sajdah (alif lam mim tamzil), Fushshilat, an-Najm, al-Inshiqaq, al-‘Alaq. The prostration of recitation is Sunnah for the reader, the unintentional listener and the one who is intentionally listening.

 

The pillars of the prostration of recitation outside of prayer are the intention, takbiratul ihram, prostration and salam. The prostration of gratitude is Sunnah when one is blessed with a blessing or when a calamity is lifted or when one sees the wicked or when one sees the afflicted and in Surah Shad.

 

CHAPTER 40: CONGREGATIONAL PRAYER

 

JOINT PRAYER in the performance of the maktubah prayers (obligatory prayers), so as to show the spread of Islam, is fard al-kifayah for men of sound mind who are in their towns and are free, not servants, and not when there is an excuse.

 

There are seven conditions for being an imam, namely: Islam, tamyiz, not ummi, not a makmum, there is no doubt that he is not a makmum, the makmum does not know that the imam’s prayer is invalidated because of hadats and the like, does not believe that the imam’s prayer is invalidated, such as two people differing in ijtihad in determining the direction of the qibla, the prayer he performed does not oblige him to repeat it again, such as the prayer of faqiduth-thahurain (the prayer of a person who does not have water and dust), a man cannot follow a female imam.

 

The conditions of being a mum are seven, namely: the place of the mum is not more advanced than the place of the imam, it is recommended to slightly turn his back to the place of the imam, the male mum stands to the right of the imam, if another mum comes then stands to the left of the imam then the imam goes forward or the two mums backwards, this (the two mums backwards) is better, if two male mums come directly then make a row behind the imam and so do women. It is disliked for the congregation to stand alone from the row, so if there is no free space, they should enter ihraam then pull one of the congregation, and it is mustahabb for the one who is being pulled to help him. If the mum accompanies the imam in entering ihraam or precedes or lags behind the imam by two pillars of the fi’liyyah without any excuse, his prayer is invalidated. Or because of an excuse, such as forgetting to recite al-Fatihah, it is permissible for him not to follow the imam in order to recite al-Fatihah, so he is excused for up to three long pillars; there is a match in the order of the imam’s prayers with the prayers of the mum; if the mum intends to pray a fard prayer while the imam intends to pray an eclipse prayer or a funeral prayer, then the prayer of the mum is not valid, there is a match in the action of sunnah tafhusyulmukhalafatu fiha (sunnahs performed by the imam which if the mum does not do it, the prayer of the mum will be canceled) such as leaving the initial tashahhud or prostration of tilawah intentionally, knowing the movement of the imam either by sight or hearing, the imam and the mum are in one mosque even though they are far apart, provided that the condition of the mosque building makes it possible for the mum to pass to the place of the imam. If the imam and the congregation are in a place other than a mosque, it is required that there should not be a distance of more than 300 cubits (150 m) between them and the two rows. It is also stipulated that there should be no wall or window or closed or locked door between the imam and the congregation, and it is disliked to raise the place of one of them without a need. Whoever finds the imam who is pure (has ablution) in a state of bowing and tuma’ninah with him before the imam gets up from bowing from the least number of bowing, then the makmum has gained one rak’ah. It is mustahabb for a person who is about to pray not to stand up except after the completion of the igamah, then to make the rows even, and to order him to make the rows even, which is more important for the imam. It is mustahabb for the imam to loudly recite the takbeer, the SAMI’ALLAHU LIMAN-HAMIDAH and the greeting, and for the congregation to follow the imam in his remembrance.

 

CHAPTER 41: FRIDAY PRAYER

 

Friday prayer is obligatory upon every Muslim male of sound mind who is free in his city and has no excuse. The Friday prayer and its two sermons must be offered entirely at the time of zuhr, and be offered in a building, with no Friday prayer preceding or accompanying it in the area, and be offered in congregation with forty men who are mukallaf, free and mutsauthin (natives). The imam may be a slave or traveler or child if there are more than 40 people present, and it is preceded by two khutbahs.

 

The pillars of the Friday sermon are reciting the hamdalah, salawat to the Prophet (peace be upon him), the testament of piety, reciting a verse from the Qur’an in one of the two sermons, and praying for the believers in the second sermon.

 

The conditions of the Friday sermon are that it should be standing for those who are able to do so, that it should be in Arabic, that it should be delivered after the sun has set, that it should be sat between the two sermons with tuma’ninah, that it should be heard by a number of people who are counted in the Friday, that it should be continuous in and between the two sermons, that it should be followed by prayer, that it should be pure from two hadats, that it should be pure from impurity, and that it should cover the ‘awrah. The khutbah should be performed on a high place, and the preacher should say the greeting of peace when he enters the mosque, when he ascends the pulpit, and when he faces the congregation, and he should sit down and face the congregation when the call to prayer is made. In the first rak’ah it is Sunnah to read Surah al-Jumu’ah and the second rak’ah Surah al-Munafigun or the first rak’ah to read al-A’la and the second rak’ah Surah al-Ghasyiyah.

 

It is mustahabb for anyone who wants to attend the Friday prayer to take a bath and delay the bath until he is about to leave, and the time when it is mustahabb to take a bath starts at the break of dawn, and it is also mustahabb for tabkir (leaving early), wearing white clothes, cleaning the body, walking quietly, reciting Surah al-Kahf at night and during the day, sending blessings upon the Prophet (peace and blessings be upon him) and making supplications during both the night and the day. It is haraam to be so busy that one misses the Friday prayer after the second call to prayer, and it is makrooh to be busy after the sun has set.

 

CHAPTER 42: PRAYER OF A TRAVELER

 

The prayers of a traveler are the same as those of a person who is in his city, except for two things, one of which is that it is permissible for a traveler to shorten the Zhuhr, ‘Asr and ‘Isha’ prayers by two rak’ahs each, on condition that the journey he makes is at least two marhs: he must have traveled at least 2 marhalahs (82 kilometers), which is the length of an arduous journey, he must have traveled in a permissible manner, he must have made the intention of cutting off the prayers at the beginning, he must have passed the city limits, he must not intend to complete the prayers or intend to stay there, he must not mimic the imam who offers the prayers in full, he must have a clear destination, and he must have knowledge of the permissibility of cutting off the prayers.

 

Secondly, it is permissible to join the prayers in tagdim and takbir between Dhuhr and ‘Asr, and Maghrib and ‘Isha’. With regard to plural prayers because of rain, it is permissible only to pluralize them in tagdim.

 

The conditions for combining the prayers are that they should be in sequence, that they should be continuous, that they should intend to combine the prayers in the first prayer, that the journey should continue until the takbiratul ihram of the second prayer, that there should be rain at the beginning of each of the two prayers and at the time of greeting in the first prayer.

 

The conditions for plural takfir are: the intention to plural takfir before the first prayer ends, the journey continuing until the end of the second prayer, and in the case of shiddatil khauf (extreme fear) it is permissible to pray according to one’s ability, whether one is riding or walking, running or signaling, whether one is afraid of war or of protecting oneself from wild animals such as snakes, fire, drowning, debt collectors who will demand immediate repayment, and one hopes that he will be forgiven if he goes into hiding, and that he will not be able to get anything equal to the debt.

 

CHAPTER 43: PRAYING THE TWO FEAST DAYS

 

The Sunnah prayer of the two Feast Days is two Rak’ahs, timed from sunrise to sunset. In the first Rak’ah, it is recommended to say Takbir seven times before reciting al-Fatihah, and in the second Rak’ah, it is recommended to say Takbir seven times in addition to Takbiratul Ihram and Takbir for standing up, separating the two Takbirs by saying: SUBHANALLAH WALHAMDULILLAH WALA ILAHA ILLALLAH WALLAHU AKBAR. It is mustahabb to deliver two khutbahs after that, by saying nine takbirs in the first khutbah and seven takbirs in the second khutbah. It is Sunnah to take Imsak (abstain from food and drink) before praying Eid al-Adha, while it is Sunnah to eat before Eid al-Fitr. It is Sunnah to say takbir mursal on the night of Eid, after every prayer, whether obligatory or voluntary, from dawn on the day of ‘Arafah until the end of ‘Asr on the day of ‘Tasrig.

 

CHAPTER 44: ISTISQA’ PRAYER

 

The Sunnah istisqa’ prayer (prayer for rain) is two rak’ahs, and is similar to the jed prayer in its takbirs and so on. It is recommended to offer two khutbahs after it, reciting istighfar nine times in the first khutbah and seven times in the second khutbah. It is mustahabb to fast the four days preceding the day of its issuance, to refrain from adorning oneself, to give charity, and to offer more istighfar and supplications.

 

CHAPTER 45: PRAYING TWO ECLIPSES

 

It is prescribed to offer the eclipse prayer in two rak’ahs, each rak’ah consisting of two stands, two recitations of al-Fatihah and a surah, two bowings, and two khutbahs after the prayer. It is recommended to raise the voice in the lunar eclipse prayer (khusuf), and lower the voice in the solar eclipse prayer (kusuf).

 

CHAPTER 46: RAWATIB, WITR, TARAWIH AND TAHIYYATUL MASJID

 

It is prescribed to pray two rak’ahs before Fajr, four rak’ahs before and after Zuhr or Friday, four rak’ahs before ‘Asr, two rak’ahs before and after Maghrib, and two rak’ahs before and after ‘Isha’.

 

There are 10 muakkadah sunnah rawatib prayers, namely two rak’ahs before dawn, two rak’ahs before and after zuhr or Friday, two rak’ahs after maghrib and two rak’ahs after isha’.

 

Witr Sunnah prayers are performed for one or three or five or seven or nine or eleven rak’ahs. It is also recommended to recite the gunut prayer in it (at the end of the rak’ah) during the second half of Ramadan.

 

The Sunnah tarawih prayer in Ramadan is 20 rak’ahs, each two rak’ahs with one salam. The sunnah dhuha prayer is two to eight rak’ahs.

 

The tahiyyatul masjid prayers, the voluntary wudhu prayers, the voluntary prayers between the two calls to prayer (azan and igamah), the tasbih prayers, the istikharah prayers, the zifaf (bridal night) prayers of the bride and groom, the ihram prayers, the voluntary travel prayers, the voluntary qudumis-safar (coming from a long journey) prayers, the repentance prayers, the hajat prayers and the voluntary giyamullail prayers all have no limit on the number of rak’ahs.

 

CHAPTER 47: THE ISSUE OF THE DEAD BODY

 

Dressing the dead, shrouding them, offering prayers, burying them and taking them to the cemetery are all rulings that are fard. It is mustahabb to cover a male corpse in three layers and a female corpse in five layers, including a sarong, veil, robe and two layers of cloth. There are seven obligatory parts of the funeral prayer, namely: four takbirs, the intention, including the intention during the first takbir, standing, reciting Surah al-Fatihah after the first takbir, sending blessings on the Prophet (peace be upon him) after the second takbir, praying for the deceased after the third takbir, the first greeting after the fourth takbir. It is Sunnah to recite ta’awwudz before reciting Surah al-Fatihah, to raise the hands after each takbeer, to recite a ma’tsur supplication (from al-Ouran or a supplication taught by the Prophet ‘alayhish-shalatu was-salam) after the fourth takbeer, and to say the second salam. It is recommended to recite this supplication for the dead person after the third takbir:

 

“O Allah, forgive us our sins, whether we are alive or dead, whether we are present or absent, whether we are grown or young, whether we are male or female. O Allah, if any of us is known to you to be among those who will live, keep him alive in the state of Islam, and if it is known that he will die, kill him in the state of faith. O Allah, forgive this dead person and have mercy on him, and forgive all his faults and glorify his position, make his grave wide, wash him with ice water and cleanse him from sins as a white shirt is cleansed from dirt and replace his house with the best house, his family with the best family, his wife with the best wife and enter him into Paradise, protect him from the torment of the grave and its trials, protect him from the torment of hellfire.”

 

By saying:

 

“O Allah, this corpse is Your servant and the son of Your two servants. It has come out of the pleasures and vastness of the world. While his beloved and all that he loved were in this world. He has gone out to the dark place of his grave. And will encounter things that will be terrifying in his grave. O Allah, your servant has testified that there is no God but You without any partner. He also testified that Prophet Muhammad is Your servant and Messenger and surely You know better than us about all that. O Allah, now he is coming to You while You are the best of those to whom he is coming and now he is in desperate need of Your Mercy, while it is not for You to torture him. And we now come to You in great expectation of You to intercede for him. O Allah, if he was one of the good ones then increase his goodness and if he was one of the bad ones then forgive all his faults. Expand his grave and make the land of the grave spacious for him, and grant him with Your mercy a sense of security from all torment until You raise him up in safety to Your paradise, all of that with Your mercy, O Most Loving of all who love.”

 

If the deceased is a child/baby then the prayer is: ,

 

“O Allah, forgive his sins and have mercy on him. O Allah, make him a good deposit with his parents in the Hereafter. A deposit of goodness that both of them will reap in the Hereafter. And make his death a warning and a very useful lesson for his parents, and weigh the scales of good deeds of his parents and grant patience in the hearts of his parents with the death of this child. O Allah, do not deprive us of his reward, and do not give us a trial after his death, and forgive our sins and the sins of his parents and the sins of all Muslims.”

 

After the fourth takbir the Sunnah recites the supplication:

 

“O Allah, do not deprive us of the reward that he has earned, and do not give us a trial after his death, and forgive us our sins and the sins of his parents and the sins of all the Muslims.”

 

Then added the following Surah al-Hasr verse 10:

 

“O our Lord, forgive us and our brothers who have believed before us, and do not allow malice in our hearts against those who have believed, O our Lord, surely You are Oft-Merciful, Most Merciful.”

 

CHAPTER 48: ZAKAT

 

ANIMALS that are subject to zakaah are camels, cows and goats, subject to certain conditions. Zakaah on crops of basic human foodstuffs at the time of endeavor, for dates and grapes every 5 ausags (825 kg) zakaah is 10% if without irrigation costs or 5% if with irrigation costs. Zakat on nagdain (gold and silver) is 2.5% of gold weighing 20 mitsgal (84 grams) and silver weighing 200 dirhams (588 grams) provided that it reaches haul (1 year). Zakat on trade is 2.5% with certain conditions.

 

If a person, or any person under his charge, sees the sun set on the night of Eid al-Fitr, he is obliged to give zakat al-fitr in the amount of one saa’, which is four muds (one mud is seven ounces) of the staple food usually consumed by the local population. It is permissible for a person to give zakat al-fitr first while it is still in the month of Ramadan, and it is haraam to delay it until the day of Eid al-Fitr. Zakat must be given to people who belong to the 8 groups mentioned in the following words of Allah:

 

“Indeed, the zakat is only for the poor, the administrators of the zakat, the persuaded muallaf, for (freeing) slaves, the debtors, for the cause of Allah and for those who are on a journey, as a decree from Allah, and Allah is All-knowing and All-wise.” (OS. at-Taubah (9): 60)

 

It is recommended to give charity to close relatives, good people and the needy, especially at prime times and places such as Friday and in Makkah and when there are important issues. It is forbidden for a rich person to beg for wealth or work. It is forbidden to bring up the reward of charity and it can erase the reward of charity.

 

CHAPTER 49: PRAYER

 

EVERY MUSLIM who is an adult, of sound mind, except for those who are intentionally drunk, who is free from menstrual and post-partum bleeding, and who is able to fast, must fast during the month of Ramadan. The conditions of fasting include making the intention for each day, tabyit (intention at night) for the fard fast, determining the type of fast, refraining from being intimate with one’s wife, from playing with her, vomiting intentionally, inserting objects into open body cavities, all of which can invalidate the fast if done by someone who understands and does it intentionally without being forced by someone else.

 

It is haraam to fast on the two feast days, the days of tasyrig (the eleventh, twelfth and thirteenth of Dhu’l-Hijjah), and the last half of Sha’baan, unless it is an obligatory fast (such as fasting Monday-Thursday or fasting Dawud), or an expiatory fast, or the fast is connected to the previous day.

 

It is Sunnah to hasten to break the fast and delay the Suhoor meal so long as there is no doubt about either. Praying when breaking the fast with the following supplication:

 

“O Allah, it is only for You that I fast and with Your sustenance that I break my fast. O Allah, the thirst has been quenched, the sinews have been tested, and the reward has been fixed in sha Allah.”

 

It is also mustahabb to fast six days in Shawwal: the fast of ‘Arafat (9th Dhul-Hijjah), the fast of ‘Ashura’ (10th Muharram), the fast of tasu’a’ (9th Muharram), the fast of ayyamulbaidh (every 13th, 14th and 15th day) and the fast of ayyamus-sud (28th, 29th and 30th days), and the fast of Mondays and Thursdays.

 

CHAPTER 50: I’TIKAAF

 

I’TIKAF is Sunnah for every Muslim who is of sound mind and is free from menstruation, postpartum bleeding and janaabah. The conditions of i’tikaaf are: silence for more than tuma’ninah of prayer, praying in the mosque, making the fard (obligatory) intention if one intends it, and consecutive intention if one intends it. i’tikaaf is invalidated by consorting with one’s wife, emission of maniy due to direct contact, insanity, fainting, junub, apostasy, drunkenness, and leaving the mosque without any need if one does not intend consecutive intention.

 

CHAPTER 51: HAJJ AND ‘UMRAH

 

Performing Hajj and ‘Umrah is obligatory only once in a lifetime for every free Muslim who is able to afford the costs of departure and return, and who has enough money to pay off debts and to provide for his family, including clothing and a decent place to stay, during the period from departure to return.

 

There are six pillars of Hajj, namely wearing ihram clothes, wuquf in Arafat, tawaf ifadhah (the obligatory tawaf), sa’i between the hills of Shafa and Marwah, shaving or cutting hair, and being orderly with most of the pillars.

 

The pillars of Umrah are exactly the same as the pillars of Hajj with the exception of the tawaf in Arafat and the obligatory order in each of the pillars.

 

The obligations of Hajj include entering ihram from Mecca, spending the night in Muzdalifah, spending the night in Mina, stoning the Jamaraat on the day of Nahr (the 10th of Dhul Hijjah), and stoning the three Jamaraat during the three days of tasyrik. Abandoning all acts that are forbidden during ihram, such as wearing perfume, oiling the head and beard, removing/cutting the nails and hair, having intercourse with one’s wife and initiating it (things that lead to intercourse such as kissing, hugging and so on), marriage contracts, hunting wild game and animals whose meat is permissible, or offspring born as a result of a marriage between an animal whose meat is permissible and an animal whose meat is not permissible, covering the head and wearing stitched clothes for men, covering the face and wearing gloves for women. Whoever does any of these haraam things is sinning and must pay the expiation (fine).

 

Hajj or ‘Umrah may be spoiled by having intercourse with one’s wife; it is obligatory for him to complete the spoiled act of worship, and he must make it up immediately. The farewell tawaaf is obligatory for anyone who is leaving Makkah to go to his homeland, or to go two marbalahs (82 kilometers) away from Makkah. It is haraam to kill and disturb game in the Haram, and to cut its crops, whether one is in ihram or not, and there is a fidyah (penalty) for killing Makkah game and its crops.

 

KHATIMAH (CONCLUSION)

 

FROM THE TEXT “SULLAMUT-TAUFIQ” EVERY MUSLIM who is an adult has the obligation not to jump into a matter until he knows the ruling that Allah, may He be glorified and exalted, has imposed on him. Knowing what Allah, may He be glorified and exalted, has permitted and forbidden, because Allah, may He be glorified and exalted, has prescribed various acts of worship for us, and we are obliged to keep them in mind. Allah, may He be exalted, has justified buying and selling and forbidden usury. The Shari’ah has delimited this familiar subject of buying and selling with all sorts of definitions, conditions and pillars that must be observed at all times. Every person who wants to buy and sell has the obligation to learn all the things that are related to it; if he does not learn these things, he will inevitably eat usury. The Messenger of Allah (peace and blessings of Allah be upon him) said:

 

“An honest trader will be gathered on the Day of Resurrection with the Siddiqin and the martyrs.”

 

This is not the case except because of all the things that he faced in fighting his soul and his lusts, and restraining them from slipping into various contracts of sale and purchase.

 

As for the rest of the contracts, including leasing, qiradh, pawning, wakalah, entrusting, lending, sharing, irrigating crops and so on, it is obligatory to maintain the conditions and pillars of these contracts. Marriage contracts require extra care and scrutiny, as a warning of the consequences that will occur in their absence.

 

CHAPTER 52: RIBA

 

RIBA is forbidden for the offender, the eater, the taker, the writer, the witness and the deceiver. Riba is the buying and selling of one of the nagdain (gold and silver) for another by delaying payment or not handing over the goods, or the buying and selling of similar goods in this way, or by exaggerating one of them, or the buying and selling of some food for other food in this way. It is forbidden to trade in goods that have not been handed over, to trade meat for live animals, to trade debt for debt, to trade in someone else’s property, to trade in goods that have not been seen before, to trade in goods with people who have not yet reached the age of puberty, to trade in goods with people who have not reached the age of puberty, to trade in things that have no benefit, or something that cannot be handed over, or without a shighat (ijab-qobul), selling something that does not belong to him such as the freedom of slaves and ardbul-mawat (land whose owner is unknown), selling something that is still unknown and selling something unclean such as dogs, selling anything that is intoxicating and forbidden such as drums. It is haraam to sell a lawful and pure item to someone who knows that he will use it to disobey Allah, may He be glorified and exalted. It is not valid to sell to one who is forced to do so, and it is forbidden to sell a defective item that is not shown to be defective. The distribution and sale of anything from the deceased’s estate is not valid so long as his debts have not been paid, his will has not been fulfilled and his Hajj and ‘Umrah expenses have not been paid, if he is obliged to perform them, unless the sale of the deceased’s estate is used to resolve these issues. The estate of the deceased is like collateral for all of these problems, such as a slave who has committed a crime, even if he has only taken one-sixth of a dirham, so it is not permissible to sell the slave until he settles his debt or the debt collector gives permission to sell him. It is haraam to weaken the will of the buyer or seller after the price has been agreed upon so that he will sell to him or buy from him. It is even more haraam if this happens after the contract has been concluded during the khiyar period.

 

Buying food at a time when it is expensive and when it is needed most, in order to store it and sell it at a higher price. Adding something to merchandise in order to deceive others. Separating a slave girl from her son who has not yet attained puberty. Deceiving or betraying or lying in matters of weights, measures, measurements by cubits and in numbers. Selling cotton or other merchandise, then giving the buyer a loan and selling the merchandise for a few dirhams more than the price of the merchandise because of the loan. Giving a loan to weavers or other laborers and then hiring them for less than the general wage because of the loan. This is called ar-rabthah (binding). Giving farmers a loan until harvest time, then they (the farmers) must sell the crops to him at a price slightly lower than the fair price. That is called al-maqdhi. Similarly, some or even most of the mu’amalah of people today have gone outside the rules of Shari’ah. If a person seeks the pleasure of his Lord and the salvation of his religion and his worldly life, he should learn about what is lawful and unlawful from a scholar who is well-versed in the religion and who is sympathetic to it. Indeed, seeking halal matters is fard for every Muslim.

 

CHAPTER 53: NAFKAH

 

EVERY RICH MAN is obliged to provide for his poor parents, even if they are able to work, and to provide for his children if they are poor or unable to work because they are young or incapacitated. A husband is obliged to provide for his wife and give her the dowry, and he is obliged to give her mit’ah (something to give to his wife) if he divorces her. Every owner of slaves and owners of livestock is obliged to provide “4 maintenance to all of them, and the owner is not allowed to force them to do work that they are not able to do, and it is not allowed to beat them without right. A wife is obliged to obey her husband in everything except what is not lawful, and she is not allowed to fast or leave the house except with her husband’s permission.

 

CHAPTER 54: OBLIGATIONS OF THE HEART

 

Among the duties of the heart are believing in Allah and believing in everything that comes from Him, believing in the Messenger of Allah (blessings and peace of Allah be upon him), believing in the Messenger of Allah (blessings and peace of Allah be upon him) and believing in everything that comes from the Messenger of Allah (blessings and peace of Allah be upon him), being sincere in one’s deeds for the sake of Allah, may He be glorified and exalted, and repenting of sinful deeds, putting one’s trust in Allah, approaching Allah, being pleased with Allah, and being prejudiced against Allah and His creation, glorifying the signs of His religion, being grateful for His blessings, being patient in performing all the obligations that have been obliged by Him, patiently refraining from all that is forbidden by Him and being patient with all the calamities inflicted on you by Allah, believing in the guarantee of sustenance, always suspecting yourself and never being pleased with him (himself), hating the devil, the world and people who disobey, love for Allah, His words, His Messenger, the companions of the Prophet, the family of the Prophet, the Anshar and the righteous.

 

Imam Abdullah ibn Alwi al-Haddad said in his book entitled “anNashaih ad-Diniyyah” which reads as follows:

 

“These are the qualities that every believer must adorn himself with and possess, which are the ones just mentioned; he should always be solemn, tawadhu’, have fear, love Allahu ta’ala, be zuhud of this world, be content with what little he has, spend more than he needs, give advice to one another, loving and compassionate towards them, commanding goodness and forbidding evil, hastening to do good, diligent in worship, providing guidance towards goodness and guidance, having the characteristics of diligence, compassion, calm and polite, noble character, open-minded, gentle, humble towards all believers, not proud, not arrogant, not greedy for human wealth, not greedy for the world, not giving priority to the things of this world over the things of the hereafter, not hoarding wealth, not preventing people from spending their rightful wealth, not being violent and rude, not arguing or debating, not being hostile, not being harsh, not having bad character, not being narrow-hearted, not a sycophant, not an enabler, not a cheat, not one who always favors the rich over the poor, not one who always goes to the government, not one who is always silent about the evil when he is able to prevent it, not one who loves office, wealth and power, but he hates them. He should not engage in them except out of necessity or emergency.”

 

CHAPTER 55: THE SACRIFICE OF THE HEART

 

Included in the sins of the heart is boasting in one’s good deeds, i.e. doing good deeds for the sake of people, and this will nullify the reward of those deeds, as well as being arrogant about one’s acts of obedience to Allah, may He be glorified and exalted, i.e. considering one’s acts of worship to be based on one’s own abilities, and thinking that they are not due to the grace of Allah, doubting Allahu ta’ala, feeling secure from His deceit, despairing of the mercy of Allahu subhanahu wa ta’ala, being arrogant towards the servants of Allah and being arrogant, which is rejecting the truth and belittling people and he sees himself as far better than all His creatures. Resentment (al-Higdu), which is hiding hostility if he does it according to his wishes then he will not hate it (not feeling sorry when he vented it).

 

Hasad, which is hating all the blessings that Allahu ta’ala has given to a Muslim and he feels heavy if he does not hate it or it does not happen according to his wishes, bringing up giving alms, this action will cancel the reward of his alms, always committing sins, prejudice against Allah and His servants, denying His gadar, being pleased with disobedience on the grounds of Allah’s decree or otherwise, breaking promises even with disbelievers, deceit, hating the Companions of the Prophet and the righteous, being miserly towards what Allah has enjoined, being greedy, belittling what Allah has exalted, despising what Allah has exalted in obedience or disobedience or al-Guran or knowledge or Paradise or Hell.

 

CHAPTER 56: THE SIN OF THE STOMACH

 

Included in the sins of the belly are eating usury, customs duties, booty, stolen goods and all other wealth that has been obtained by means of transactions that are forbidden by sharee’ah, drinking alcohol (wine). The punishment for drinking alcohol is 40 lashes for a free person, if he is a slave then he is flogged half as much, namely 20 lashes, if the offender is a government leader then the punishment is increased. The abdominal sins include drinking intoxicants, drinking unclean things, eating the property of orphans or waqf property as long as the donor does not stipulate it, accepting gifts from people who are shy or reluctant to give.

 

CHAPTER 57: SACRIFICE OF THE EYES

 

INCLUDING EYE SACRIFICE is looking at a strange woman, as well as a woman looking at a strange man and looking at the ‘awrah. It is haraam for a man to look at anything of a strange woman other than his wife, and it is haraam for both of them (he and the strange woman) to uncover anything between the navel and the knees in the presence of someone who is looking at their ‘awrah, even if they are of the same sex and a mahram other than their husband or wife. It is haraam for both of them to expose their private parts (qubul and rectum) in a quiet place without any desire except to their husband or wife. It is permissible to look at anything other than between the navel and the knees of a mahram of the same sex or a child of the same sex, so long as it does not provoke desire, except for a child who has not reached the age of puberty, in which case it is permissible to look at the child other than at the private parts of a girl except her mother.

 

It is haraam to look disparagingly at a Muslim, to look inside someone else’s house or at something that is hidden without the permission of the owner, and to witness an evil deed if one does not deny it or have an excuse or do not immediately remove oneself from the place.

 

CHAPTER 58: WITNESSING

 

Among the verbal sins are gossip, which is mentioning your brother’s faults so that he will resent hearing about them; namimah, which is speaking in a way that is intended to cause harm; tahrisyyah, which is pitting animals against each other without quoting anything; lying, which is speaking contrary to the truth; perjury; uttering words of reproach or accusations of adultery; and there are many of them. To summarize, every word is an accusation of something that one does not know about, referring to someone other than one’s father or to someone other than one’s employer, proposing to a woman to whom one’s brother has already proposed, giving a fatwa without knowledge, giving a harmful lesson, ruling by something other than Allah’s law, mourning and crying over a death; uttering words that encourage doing something that is forbidden; uttering words that discourage doing one’s duty; uttering words that criticize religion or criticize one of the Prophets or scholars or knowledge or Shari’ah or the Qur’an or any of the signs of the religion of Allah, may He be glorified and exalted.

 

Included in the verbal sins are at-tazmir (blowing the flute), silence from commanding the good and forbidding the evil without an excuse, concealing obligatory knowledge when there is a seeker of knowledge, laughing at the emission of wind (fart) or laughing at a Muslim as a form of insult to him, concealing testimony, forgetting the Qur’an, not answering the greeting that is obligatory for him, kissing that arouses desire for a person in ihram for Hajj or ‘Umrah or for a person who is fasting fard, or for a person whose kiss is not lawful.

 

CHAPTER 59: THE SIN OF THE EAR

 

Included in the sin of the ear is listening to the secret talk of a people, listening to the sound of flutes, drums and all other haraam sounds such as listening to gossip, namimah (fighting) and all other haraam talk, but if one goes to a singing event because he is forced to and he hates it, then he must disobey if he is able to.

 

CHAPTER 60: THE SIN OF THE HAND

 

Included in the sin of the hand are shortening the weights, measures and cubits, and stealing. If a thief steals something equal to a dinar and steals it from the place where it was kept, then the punishment is to cut off his right hand, then if he repeats it, then cut off his left foot, then his left hand, then his right foot.

 

The punishment for killing is to cut off the right hand, then if he repeats it, cut off his left foot, then his left hand, then his right foot. The punishment for killing the right hand is to cut off the right hand, then if he repeats it, cut off his left foot, then his left hand, then his right foot. The punishment for killing the right hand is to cut off the right hand, then cut off his left foot, then his left hand, then his right foot. The ruling on intentional killing is gishas unless the person is forgiven, then he must pay diyat (fine) or free of charge. In manslaughter and voluntary manslaughter, the diyat is 100 camels for a free Muslim man and 50 camels for a free Muslim woman. The characteristics of the diyat vary according to the type of murder.

 

The sins of the hand include beating without right, giving or accepting bribes, burning animals unless the cause is disturbing and it is necessary to use this method to prevent it, harming animals, playing with dice and marbles, playing all forms of gambling, up to all forms of children’s games that have gambling elements, playing with haraam entertainment instruments such as drums, rebabs, flutes, and stringed instruments, touching a strange woman intentionally and without a barrier or a barrier but touching her out of lust even if she is of the same sex or a mahram, drawing animals, not paying zakaah or paying only part of it after it is obligatory and one is able to pay it, or giving zakaah that is not suitable for zakaah and giving zakaah to people who are not entitled to receive it, withholding the payment of labor, preventing giving something that can cover the needs of the needy, not saving a person who is about to drown when he has no excuse in these two cases, writing something that is forbidden to say, betrayal, which is the opposite of advice, betrayal includes sins of deeds, words and circumstances.

 

CHAPTER 61: SINS AGAINST THE PRIVATE PARTS

 

The punishment for fornicating with a muhsan (married woman), whether male or female, is stoning, which is stoning until he dies; for a non-muhsan, the punishment is 100 lashes and a year’s exile for a free person, and half the punishment for a slave. Fornication of the farji includes going to an animal, even if it is one’s own, playing with anything other than one’s wife’s hand, engaging in sexual intercourse while one’s wife is menstruating or postpartum, or after the bleeding has stopped, and before taking a bath, or after taking a bath but without the intention of taking the obligatory bath, or without fulfilling the conditions for taking the obligatory bath; exposing one’s private parts in the presence of someone who is prohibited from seeing one’s private parts, or exposing one’s private parts in a quiet place for no purpose, facing and turning his back to the qiblah when urinating or defecating without a barrier, or the distance of his covering is more than three cubits or the height is less than 2/3 of a cubit except in a building provided for this purpose (toilet or bathroom), defecating on a cemetery, urinating in a mosque even if it is in a container, or urinating on something that is honored by sharee’ah, and not circumcising after reaching the age of puberty.

 

CHAPTER 62: THE SIN OF THE FEET

 

The foot sin includes walking in disobedience, such as walking to slander or kill a Muslim or to harm him without right, running away from slaves and wives, running away from the punishment of qishas or from debt, or running away from the responsibility of providing maintenance, or running away from filial piety, or fleeing from the responsibility of educating one’s children, arrogance in walking, stepping on the neck of another person except to fill a vacant space, passing in front of a person praying when the conditions of the barrier have been completed, extending one’s foot towards the Mushaf if the Mushaf is not on a higher place, any journey in a forbidden direction or dereliction of duty.

 

CHAPTER 63: SINS OF THE BODY

 

BODY FAILURE includes disobeying one’s parents by causing them pain, running away from battle, breaking ties of kinship, harming one’s neighbor, even if he is a disbeliever who is legally protected from any external harm, dyeing one’s hair black, a man resembling a woman or vice versa, dragging one’s clothes in order to be arrogant, a man dyeing his hands and feet with henna without a legitimate need; interrupting the obligatory acts of worship without an excuse; interrupting the voluntary acts of Hajj and ‘Umrah; imitating the behavior of a believer in order to insult him; investigating others; getting tattoos; cutting off contact with a Muslim for more than three days without a legitimate excuse, sitting with innovators and unbelievers for the sake of entertainment; a pubescent man wearing jewelry of gold, silver and silk or any size except a ring of silver; being alone with a strange woman; a woman going out unaccompanied by her mahram; employing a free person by force, harassment of scholars, just rulers and elderly Muslims, being hostile to the government, aiding immorality, distributing counterfeit money, using and keeping vessels made of gold and silver, neglecting obligatory acts of worship or performing them with the omission of one of their pillars or conditions or performing them with something that invalidates them, leaving the Friday prayer that is obligatory on him even if he prays zuhr, leaving the congregational prayer in the five daily prayers, delaying the time of prayer until it is out of time without an excuse, throwing game with a weight that quickly kills, making animals a target, not staying at home without an excuse, and a wife not doing ihdad (abstaining from adorning herself) for the death of her husband, defiling the mosque even with something that is pure, taking the Hajj lightly after she is able to do it until she dies, giving a loan to someone who cannot be expected to repay it from the outside, and the debtor does not know whether he will be able to repay it, not delaying the repayment of a debt to someone who is in poverty, spending money on immorality, abusing the Qur’an and any Shari’ah knowledge and authorizing a child under the age of puberty to do so, changing land boundary markings, misbehaving in public, using a borrowed item for something that is not permitted to him or using it beyond the period of the loan or lending the borrowed item to someone else, making restrictions in permissible areas (public places) such as restricting grazing areas (pastures), restricting places to look for firewood from no man’s land, restricting salt from its source and restricting drinking water from its place.

 

Bodily immorality includes using found objects before they become one’s property under certain conditions, sitting with attention to evil if there is no excuse, attending a wedding without being invited, entering without permission or people entering because they are ashamed, a person being honored for guarding against his own evil, being unjust to his wives, a woman going out in perfume or adornment even if she is covered and getting her husband’s permission if she passes by strange men, witchcraft, disobeying the ruler, taking care of orphans or the mosque or the judiciary with the knowledge that he will not be able to carry out these duties, protecting the wrongdoer, preventing people from taking rights from him, causing fear in the hearts of Muslims, gath’u tharig (robbers) and punishment for the robber according to the crime, whether it is punished or having his hands and feet cut off crosswise or being killed and crucified. Bodily sin includes not fulfilling one’s vows, fasting on wishol (Javanese: ngebleng fasting), taking someone else’s seat or pushing him with painful pressure, or taking someone else’s turn.

 

CHAPTER 64: THE OBLIGATION TO REPENT

 

EVERY MUKALLAF person must immediately repent of all the sins that he has committed by regretting them, abstaining from them, and striving not to repeat them, and asking Allah’s forgiveness. If the sin was committed because he did not do something obligatory, then he must make it up, or if the sin was committed in relation to a human being, then he must compensate for it or seek his pleasure. This book was completed and compiled by the will of Allah, may He be glorified and exalted.

 

I ask Allah, may He be exalted, to make its benefits widespread and widely accepted. And I ask everyone who has great wisdom if he studies this book and sees a mistake or error in this book, to change the mistake with the correct answer, so that the children of mankind will always be vigilant in following me to something that is true, because the truth is most entitled to be followed, while humans are the place of mistakes and forgetfulness.

 

O Allah, O our Tuban, forgive us and our brothers who have believed before us, and do not allow malice in our hearts against those who believe. O Allah, O our Tuban, surely You are the Most Merciful, the Most Compassionate. O Allah, Your forgiveness is more extensive than our sins, Your mercy is more expected than our deeds, Praise be to Your Tuban, the Lord who is silent from what they have attributed. Peace be upon the Messengers and Glory be to Allah, Lord of the Worlds.” From the book “Sullam at-Taufiq” by our lord, our teacher, imamil-aimmah wa qudwatil-ajillah al-arifbillah al-Habib Abdullah ibn Husein bin Thahir. May Allahu subhinahu wa ta’ala make us and the Muslims happy during his lifetime. Amin ya rabbal alamin.

 

TATIMMAH (COMPLETION): VARIOUS KINDS OF SINS

 

ONE OF THE MANY SINS is uncovering the ‘awrah, and this problem has spread throughout the country. Covering the ‘awrah is a definite obligation in sharee’ah, and the one who exposes the ‘awrah and the one who looks at it are both sinning. Allah, may He be glorified and exalted, has commanded His slaves to restrain their gaze from the ‘awrah, and He, may He be glorified and exalted, has said:

 

“Say to the believing men:

 

“Let them restrain their gaze, and keep their private parts: that is more pure for them; surely Allah knows best what they do”.

 

Say to the believing women: “Let them restrain their gaze, and their private parts, and let them not reveal their adornment, except that which is (ordinarily) apparent from it. And let them cover their veils, and not reveal their adornment except to their husbands, or to their fathers, or to their husbands’ fathers, or to their sons, or to their husbands’ sons, or to their brothers, or to their brothers’ sons, or to their sisters’ sons, or to Muslim women, or to the slaves they own, or to male servants who have no desire (for women), or to children who do not yet understand the female form. And let them not strike their feet that they may discover the adornment which they conceal. And repent ye all unto Allah, O ye who believe, that ye may be fortunate.” (OS. an-Nur (24): 30-31)

 

A woman’s entire body is aurat, so it is forbidden to look at her even if she is not beautiful. Gaze is one of the poisonous arrows thrown by the devil, because gaze leads to thinking, thinking leads to fornication, and the prudent person is the one who prevents these elements from occurring. The Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“After my departure, I have not left behind a fitnah that is more harmful to men than women.”

 

So it is incumbent upon every Muslim to guard himself against this evil by staying away from places where this fear is likely to arise. Indeed, being alone, seeing and hearing can all lead to adultery. Be careful, even if it is just talking and thinking, because it is the adultery of the tongue and the adultery of the heart, just as the adultery of the eye is seeing. So it is obligatory to guard and fortify oneself against all these causes. Allahu subhanahu wa ta’Gla says:

 

“… when you ask them (the Prophet’s wives) for anything, ask from behind the veil…” (OS. al-Ahzab (33): 53)

 

It is not permissible for a woman to touch a man and vice versa, but for her to touch a person of the same sex, as a precaution against any sin that may arise from this. So it is fard (obligatory) for some women to learn hijamah, because it is a clear path to salvation.

 

A woman’s ‘awrah in prayer is her entire body apart from her face and the palms of her hands. The absolute ‘awrah of men and the ‘awrah of slave girls in prayer is between the navel and the knees. Women may look at other women, men may look at other men except between the navel and the knees and whoever dares to cross the boundaries of Allah’s law then he is the one who perishes. So do not transgress the law and seek the love of the Most Compassionate by obedience and repent to Allah, O believers, so that you may be fortunate. Allahu subhanahu wa ta’ala also says:

 

“And do not be like those (hypocrites) who say: “We listen” (i.e. they listen but their hearts deny it), while they do not listen.” (OS. al-Anfal (8): 21)

 

“Do not despair of the mercy of Allah. Verily, none despairs of the mercy of Allah but those who disbelieve.” (OS. Yusuf (12): 87)

 

“O you who have believed, fear Allah and let each one of you consider what he has done for the morrow (hereafter): and fear Allah, surely Allah is aware of what you do. And do not be like those who forget Allah, and Allah makes them forget themselves; they are the wrongdoers.” (OS. al-Hasyr (59): 18-19)

 

And uncovering the ‘awrah is an ugly sin and its occurrence has spread across all of mankind

 

Covering the ‘awrah is an obligatory and prescribed duty, and whoever exposes it commits a sin.

 

It is also a sin for the one who looks at it as long as he does not give instructions to the brother who uncovered it to cover it perfectly.

 

And the command of the owner of the Arsh to lower the gaze of the exposed aurat when the aurat is opened.

 

In Surah an-Nur from al-Guran that was revealed, it has explained the matter without any interpretation.

 

All women’s bodies are aurat | They should cover them until they become ugly-faced (until old age).

 

It is forbidden for a man to see anything of a woman because of the great danger therein

 

For one glance at them is a deadly poison from the devil that corrupts the members.

 

Invites to think until hiding in the heart then dragged to adultery

 

So the caution that solves this case | From its origin closer is the fear of returning to Allah

 

And likewise their voices (women) should be shunned | The hearing of it, is that which invites to various doubts.

 

And an example of this is being alone without a mahram | For indeed being alone (with women) is the act of a misguided person and a sinner.

 

No one is alone with a woman unless the third one is a devil.

 

So avoid the deeds of those who are misguided and wicked, and you will be rewarded with the profit of the sale contract from ar-Rahman (Allah).

 

It has come from Sayyidil Anam | May the blessings of peace be upon him.

 

I have not left after me a fitnah (slander) that is more dangerous for men than women or anything similar to this (hadith of the Prophet).

 

So it is incumbent upon the pious believer to guard himself against the evils of these fitnahs

 

By staying away from anything in which there is a suspicion that something bad will happen.

 

It is also obligatory for women to veil themselves from anything that brings suspicion and doubt.

 

In fact, they are like the two men who came from the Prophet al-Mustafa.

 

In the matter of his two wives when two men met him | So that his two wives keep themselves is far more preferable

 

Then he (the Prophet) returned in a state of anger when his two wives told him,

 

“He is a blind man.” | So he asked them, “Are you both blind now?”

 

Included in the very bad part of evil are women who bring about terrible wraths (disasters).

 

What the men used to do is to touch the women, so this is a calamity and it is even a very bad thing to do.

 

It is haraam, and the dangers of it are obvious, and it is a sinful evil for the one who does not deny it.

 

And it is not an excuse if there are no skilled hijamah experts among women in a country.

 

Since it is still possible for some of them women to learn hijamah (cupping) | So trying to learn this is an obligation

 

So let them of the women seat one person for hijamah (cupping) | So that they may be saved from sin.

 

So use your jealousy when your wives know a man who does not know how to protect his honor.

 

Although we have a suspicion that he is a good man who is pious, wara” and clever.

 

Did not the best of the prophets (the Prophet) cover (veil) his wife from the guiding ones and the pious ones?

 

A free woman’s ‘awrah in prayer is her entire body from all sides

 

Except the face and palms of the hands, both of which are not included in the aurat of a woman so let them know.

 

The aurat of a free woman is that of a khuntsa (a person with two genitals), that is, a person whose status is not yet clear (male or female) | According to the opinion of every pious person who is used as a guide.

 

The limits of the aurat that have been mentioned in absolute terms (in and out of prayer) of a real man are

 

That is, anything between the navel down and the knees | Everything counts as a man’s aurat.

 

In every situation, covering the ‘awrah has become obligatory | And similar to the limits of a man’s ‘awrah is the ‘awrah of a slave woman during her prayer:

 

It is permissible for any woman to look at her | Her like (another woman) is no more than the limits of a man’s ‘awrah.

 

And her equivalent is the one who has a mahram relationship in that case | So is the man of another man

 

The one who perishes and loses is the one who crosses the boundaries outlined by his Lord.

 

Beware of those who transgress and always obey Him so that you may attain victory.

 

And obey Allah, with that obedience you will love each other for His sake (Allah) | So that you will be honored and happy

 

Know that you are living in the promised end of time with all kinds of tests in religion and body as it has been reported by al-Guran and the leader of the children of mankind (Rasulullah sallallahu “alaihi wa sallam). There are many evils among the children of mankind, such as women going out in front of men, uncovered, with no fear of the Creator or His creatures, and no fear of the Lord of the worlds, and no fear of the slander of the agitators and ill-tempered people, and no fear of being accused of being a prostitute, because they have fallen into places where it is easy for a person to be accused of being a prostitute. That is, places that have been forbidden in the hadeeth of the Messenger of Allah (blessings and peace of Allah be upon him).

 

It is not permissible for a believing woman to expose herself to a stranger, i.e. other than her husband, employer and mahrams, i.e. mahrams by descent, breastfeeding and marriage, if she is past the age of childhood, i.e. has reached the age of being desirable, even if she is not a beautiful woman or is old or elderly and has not been circumcised. It is not permissible for a man to look at a strange woman, and it is not permissible for a woman to look at a man; it is not permissible to shake hands with each other; it is not permissible to give handshakes or the like; and it is not permissible to be alone in a quiet place.

 

If a woman wears perfume, it is not permissible for her to pass by strange men, so that they may smell her perfume, for fear that some kind of temptation may arise against her, because the Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“If a woman puts on perfume and goes out to the mosque, her prayer will not be accepted until she washes it off.”

 

Another hadeeth reads:

 

“If a woman passes by strange men and they smell her perfume, she has committed adultery.”

 

It is not permissible for a woman to go out exposing something that is prohibited and forbidden by sharee’ah (aurat). A free woman’s entire body is ‘awrah in the presence of strange men, apart from her face and palms in prayer and between her navel and knees in the presence of her mahram and other women. So every woman who goes out is obliged to cover her whole body from anyone who might look at it, so it is obligatory for every woman to heed the warnings about this, and to intend and inform the people of the village about it, because of the negligence or ignorance of some of them.

 

It says in Ihya’ that the Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“Verily, I am a very jealous person.”

 

And no one is without jealousy except one whose heart has been turned upside down. A sufficient way to show jealousy is for a man not to let his wife meet him in person, and not to let her go out alone to the markets. The Messenger of Allah (blessings and peace of Allah be upon him) once asked his daughter Fatimah (may Allah be pleased with her):

 

“What is best for a woman? She replied: “She should not see a man and a man should not see her.” Then he (peace be upon him) embraced her.”

 

The Companions of the Messenger of Allah (blessings and peace of Allah be upon him) used to cover every hole in the wall and every opening in the wall, so that the women would not see the men. Sayyidina ‘Umar (may Allah be pleased with him) once said: “Cut down the women’s clothes so that they will always be veiled.” He said this because women do not like to be seen by men. He said this because women do not like to go out looking like weak people.

 

I encourage you to establish ties of kinship with one another, because it increases wealth, delays death, indicates that one should adorn oneself with good manners, and is a sure sign that one will attain good in the Hereafter. Beware of breaking the ties of friendship, because indeed it is a frightening abomination, the punishment is very painful, the terrain is very dangerous, the one who breaks the ties of friendship has been cursed with the text of al-Ouran, the one who breaks the ties of friendship is a person with weak faith, the one who breaks the ties of friendship will not smell the smell of heaven, the one who breaks the ties of friendship his misfortune exceeds the limit against the neighbor, so continue the ties of friendship, O my brother! Indeed, silaturrahim is hung on a pillar from the pillars supporting His arsh, silaturrahim always wish the breaker of silaturrahim with a bad fate, stay away from major sins and beware of committing sins, indeed disobedience is evidence of a loss and is a messenger of kufr. Whoever disobeys Allahu subhanahu wa ta’ala, then he has offered himself to fight with Him and he has challenged to dispute with Him and who has the ability to fight with the Almighty?

 

And the things that destroy wealth and body and bring punishment in Hell and in the grave are taking other people’s wealth by seizing it, stealing it, charging customs fees, and deceit that leads to misfortune. These are all part of wrongfully consuming people’s wealth, and the one who does this is a wrongdoer and a sinner. The Shari’ah exempts the tax collector from these evils because it is in accordance with what has been narrated from the Messenger of Allah (blessings and peace of Allah be upon him):

 

“Avoid (may Allah have mercy on you) all the prohibitions that Allah has forbidden, and do not despise any of them, for most of them are the cause of wrath and punishment. And do not kill a soul that Allah has forbidden except in the right way.”

 

Murder is one of the actions that destroy and erase good deeds and bring swift punishment. Allahu ta’ala says:

 

“Whoever kills a human being, not on account of killing another (i.e. killing someone not for qishash), or not for causing mischief on the earth, it is as if he has killed all of mankind.” (OS. al-Maidah (5): 32)

 

So who is a greater sin than this sin! Who is more lost in heart and body than him! And what is more forbidden than that is what Allah, may He be glorified and exalted, has narrated as a completion after narrating the ruling. Allahu ta’ala says:

 

“And whoever kills a believer intentionally, his recompense shall be Jahannam, and he shall abide therein, and Allah shall be angry with him, and curse him, and prepare a great torment for him.” (OS. an-Nisa” (4): 93)

 

So the scholars took this verse as evidence that the repentance of this person will not be accepted and indeed the door to repentance to Allah has been closed. So beware of doing that as a matter of knowledge (proof), indeed a person is always in a state of respite from his affairs as long as he does not shed blood that is forbidden. The Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“The destruction of this world in the sight of Allah is more despicable than the killing of a believer without right. And if the inhabitants of the heavens and the inhabitants of the earth were to assist in the shedding of the blood of a believer, I would surely consign them all to Hellfire.”

 

The ruling of Allah, may He be glorified and exalted, on intentional killing is gishash (life for life), and there is no refuge from that, unless the heirs of the person killed forgive him freely, or pay a diyat (fine), or pay a little or a lot of money. When you have heard of this, do your skins tremble and your sinews rattle? So what is the state of those who are always engaged in this ugly and horrible thing, and do they not see that it is one of the greatest of the major sins, and what is the state of those of us who are in their midst, mingling with them, sitting with them, being friendly with them and befriending them, without denouncing them for it? There is no doubt in our minds that this is an attempt to destroy the religion, and a clear distortion and misguidance, so there is no power and no effort except that of Allah, the Most High, the Most Great, and indeed we belong to Allah, and indeed it is to Him that we return.

 

Among the worst dangers of the tongue in terms of evil and sin is encouraging injustice, such as the hinting and whispering that some ignorant people do to persuade and incite some armed men to kill a man who has done no harm or wrong to them. This is the greatest danger of the tongue, so the person is also contributing to the shedding of the blood of human children. The Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“When two Muslims meet with their swords, both the killer and the killed will be in Hell. It was asked: “O Messenger of Allah, this is for the killer, so what is the condition of the killed? He replied: “Verily he also had a strong desire to kill his companion.”

 

“If the inhabitants of the heavens and the inhabitants of the earth were to unite over the killing of a Muslim, Allah would surely plunge their faces into the fire of hell.”

 

“A believer is always in respite from his religion as long as he does not shed unlawful blood.”

 

“Whoever assists in the killing of a believer, even if it is only by saying a few words, then the day he meets Allah will have written between his eyes the sentence of one who despaired of Allah’s mercy.” That is, he said the word (bun) but did not complete the sentence (kill).

 

One of the great sins and mistakes and harmful abominations is that tribes fight each other, attack each other, cut each other off and dispute with each other. This is a deadly corruption and a heinous misguidance, and a custom of the people of the Jaahiliyyah. Islam has forbidden and strictly forbidden such actions, because the consequences are destruction of wealth, life, and religion, and there is temptation, distress, and constant grief. The Shari’ah has explained the rulings on it, and emphasized its limits, so that anyone who oversteps the limits will be deterred, and so that all paths leading to destruction will be closed, and the journey to the paths of goodness will be easy and unhindered. So what is the benefit of those who barely understand the hadith of the Prophet, and they strive quickly towards the path of destruction. As for those who are advised of the consequences of doing so, such as continuous fitnah (temptation) and the exhaustion of all life and time, it is obligatory for the scholars to prevent it, because it leads to loss and destruction of life in this world, and it leads to punishment and entry into Hellfire, cursing and a bad place to live in the Hereafter. The wise person is the one who tries to prevent this evil element, and tries to eliminate this evil, and to prevent people from this despicable habit, and to return all rulings to Allah and His Messenger. By doing so, he has destroyed the bad habit of innovation and revived the Sunnah of the Prophet, so rise from a lowly position and reach perfection in every situation, Beware of opposing the Shari’ah, obey Allah and His Messenger, and do not turn away from Him while you are listening, repent to Allah, O believers, may you be fortunate, and do not despair of the mercy of Allah, for indeed no one despairs of the mercy of Allah, the Almighty, except the disbelievers.

 

One of the greatest of the major sins, and the worst of the sins and wrongs, and the most grievous and harmful of speech, is gadzaf (slander). It does not come except from a person who has bad intentions, who has a bad opinion of Allah, may He be glorified and exalted, and who is far removed from the nature of the believers; indeed, the believer is not the one who always likes to stab and always likes to curse. Rather, a slanderer is someone who says something about which he has no knowledge and thinks it is a trivial matter, whereas it is a great matter in the sight of Allah. Allah, the Almighty, has cursed these people in al-Guran and threatened them with a painful punishment. Guard yourselves, may Allah have mercy on you, against all actions that incur the wrath of Allah, and avoid cursing, slandering and criticizing.

 

The punishment for slanderers of adultery (qadzif), if they cannot produce four witnesses, is the punishment prescribed in sharee’ah: 80 lashes for a free man, as explained in al-Ouran, and 40 lashes for a slave, as narrated from the Prophet (peace be upon him).

 

If a man slanders his wife by accusing her of adultery, the punishment is as mentioned above, but this punishment can be waived by cursing her if she bears four testimonies as mentioned in the Qur’an.

 

O Allah, guide us with Your guidance, and make us among those who hasten towards Your pleasure, and do not give us authority over anyone other than You, and do not make us among those who transgress Your commands and disobey You. O Allah, do not kill us with Your wrath, do not destroy us with Your punishment, and forgive us our previous deeds. May Allah promise those who are patient a way out of all that they hate and sustenance from Arabia that they do not expect, may Allah make us and you all among those for whom there is no fear, nor do they grieve. May Allah send blessings and peace upon the Prophet Muhammad and his family and companions.”

 

TATIMMAH (COMPLETION)

 

AS is well known, a human child is not born knowledgeable in the sense that he understands matters of religious law, but the one who is knowledgeable is obliged to convey it.

 

Anyone who studies and then learns about a religious issue is a person who has knowledge of that subject. Any layperson who knows the conditions of prayer is obliged to teach that knowledge to others; if he does not teach it, then he is partaking in its sin. It is not permissible for a person to sit in his house and not go to the mosque on the grounds that he will see people who are not praying well. Rather, if he knows that, he must go out and teach people the correct way to pray and prevent them from making mistakes or doing something wrong.

 

One of the evils that occur in the mosque is when a person fails to do tuma’ninah in bowing and prostrating in prayer, so it is incumbent on him to stop that person from doing that, unless he is of the Hanafi school of thought, and the same applies to mistakes in reciting the Qur’an, so he must warn him and guide him to the correct recitation. With regard to someone who makes many mistakes in recitation, if he is able to learn, then he should learn, otherwise he should not recite the Qur’an. If he reads before he learns and his tongue misreads, then he has sinned. If most of what he reads is wrong, then he should abandon it, and he should devote himself to learning Surah al-Fatihah and reciting it correctly. If most of what he reads is correct and he is unable to correct it, then there is nothing wrong with him reciting al-Ouran, but he should lower his voice so that others will not hear him. It has been narrated to us that Allah, may He be glorified and exalted, struck a village in which there were 18,000 people, and their deeds were like those of the Prophets, except that they were never angry with Allah, may He be glorified and exalted.

 

Every Muslim who has reached puberty and is of sound mind, and is not menstruating or postpartum, has the obligation to make up the five daily prayers that he has missed without an excuse immediately. The author of Fath al-Mu’in said the following:

 

“Our teacher Imam Ahmad ibn Hajar (may Allah have mercy on him) said: According to the correct view, this person is obliged to devote all her time to making up the prayers that she has missed, apart from the time that she spends seeking something that is obligatory for her, and it is haraam for her to do voluntary things.

 

It is haraam for him to do the Sunnah.” Allahu subhanahu wa ta’ala revealed to Prophet Dawud ”alayhis-salam, “O Dawud! Why do I see you avoiding people and preferring to be alone? He replied, “O my Lord, I stay away from people for Your sake. Allahu ta’ala said, “O Dawud! Be ever vigilant, seek friends for yourself, and any friend who does not support you in My pleasure, then do not befriend him. Verily he is your musubh who will harden your heart and turn you away from Me.” Allahu subhanahu wa ta’ala revealed to Prophet Musa ‘alayhis-salam: “O Musa, be like the bird that lives alone, it eats from the tops of the trees and drinks from the clear water, when the night becomes dark, it rests in one of the caves to be intimate with Me and it keeps away from those who disobey Me.”

 

Ibn Mas’ud (may Allah be pleased with him) reported that the Messenger of Allah (blessings and peace of Allah be upon him) said:

 

“Allah will resurrect two of His servants after the death of both of them. Allah used to grant them much wealth and many children, so Allah asks one of them, “What did you do with what I gave you?” He answers,

 

 

 

 

 

“This has happened, to something that did not happen.” Or negating something that happened, as you say, “This did not happen to something that happened.”

 

The sin of lying is very great, and it is something that is contrary to faith, and the one who lies is the one who exposes himself with this lie to the curse of Allah, may He be glorified and exalted. Allahu ta’ala has also said:

 

“Those who invent lies are only those who do not believe in the verses of Allah, and they are the liars.” (OS. an-Nahl (16): 105) –

 

“… We ask that the curse of Allah be upon those who lie.” (OS. Ali Imran (3): 61) The Messenger of Allah (peace and blessings be upon him) said:

 

“Whoever wants to curse himself, let him lie.”

 

“Verily, lying leads to injustice, and verily, injustice leads to hellfire, and a bamba will always tell lies and fabricate lies until he is recognized by Allah as one who lies.”

 

“The Messenger of Allah (peace and blessings of Allah be upon him) was once asked: “Do believers lie? He replied: No, but those who invent lies are those who do not believe in the verses of Allah.” (al-Hadith)

 

“The one who laments and does not repent before his death will be resurrected on the Day of Resurrection with a garment made of tar and armor made of rust.”

 

“A dead person will be punished in his grave for whatever he laments over.”

 

“Sayyidina Abdullah ibn Umar (may Allah be pleased with him) reported: The Messenger of Allah (peace and blessings of Allah be upon him) once took me by both shoulders and said: “Make your life in this world as if you were a stranger or a traveler.”

 

Sayyidina Abdullah ibn Umar (radhiyallahu ta’ala anhuma) used to say, “When you are in the evening, then do not wait for tomorrow, when you are in the morning, then do not wait for the evening, take provisions from your sickness for your sickness, from your life for your death.” (HR. Bukhari)

 

Umm Walid (may Allah be pleased with her) reported: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Are you not ashamed of Allah? You gather what you do not eat, you build houses that you do not live in, and you fantasize about what you cannot achieve.” (HR. ath-Thabrani)

 

This is a matter that is made easy to mention, so let the one who is guided take it as a basis, or let him ask about everything that afflicts him in matters of religion, and let him not start a deed except after learning, otherwise he has committed falsehood, and the sinner is the one who does it, and you will never be able to take the path to it, and you will not find a connection to it except by learning the rulings and understanding Islamic law. Knowledge is a clear light and ignorance is the worst of friends, and whoever Allah, may He be glorified and exalted, wants good for himself, Allah, may He be glorified and exalted, will give him understanding of the religion. Learn and teach, then you will be safe and fortunate, and it will be difficult except with cooperation.

 

Wa ba’du.

 

Indeed, cooperation, helping and assisting one another with religious exhortations, instructing one another in faith, commanding one another to piety, avoiding deviation and lust, guiding those who are going astray, giving answers to those who ask questions, aiming to revive the sciences of religion, and illuminating the method of truth to students and scholars of worship, are the pillars on which religion rests; rather they are the pillars on which everything rests, and they are the sea from which all rivers flow. And it is the most important part for which Allah, may He be glorified and exalted, sent all the Prophets, so if mutual help disappears, religion disappears, corruption spreads and the servants of Allah, may He be glorified and exalted, perish. Verily, this will happen or is about to happen, and no one can prevent it except those who have been granted the mercy of Allah, may He be glorified and exalted, and whoever Allah, may He be glorified and exalted, leads astray, there is no guide for him.

 

Know that Allah, may He be exalted, will guide us and all Muslims. The Shari’ah and the thoughts of mankind agree that in every age and in every situation there is a need for a role model, because with a role model the affairs of this world and religion will be in order, and with a role model a country will be firmly fortified against the sources of corruption and will be protected from what is forbidden, With a role model, rights and obligations will be carried out properly, all calamities will be overcome, so that a country will become prosperous, justice is widespread, wealth is abundant, there is security for the inhabitants of the country and its surroundings, the roads are safe, livelihoods are good, people live in peace, they are strong in agriculture, development, all work and industry which are the pillars of human life. Allahu subhanahu wa ta’ala says:

 

“And if Allah had not repelled the violence of some people for the violence of others, the monasteries of the Christians, the churches, the synagogues of the Jews and the mosques, in which the name of Allah is mentioned, would have been demolished. Surely Allah will help those who help Him. Indeed, Allah is indeed the strongest and the mightiest of those who, if We establish their position on the earth, will establish worship, pay the alms, enjoin the good and forbid the evil; and to Allah is the return of all things.” (OS. al-Hajj (22): 40-41)

 

 “It is said that religion is the foundation of a building, and the government is its guardian, everything that has no foundation will perish, and everything that has no guardian will say.”

 

“It is said that Allah will prevent” with the government everything that cannot be prevented through al-Ouran alone.”

 

With the sultan, Allah will remove difficult calamities from our religion and with him (the sultan) the affairs of the world will be well organized.

 

If there was no government (sultan) the roads would not be safe for us and the weak among us would be prey to the strong among us.

 

Until when will we not see the justice that we are delighted with | And we will not see a helper for the religious leaders

 

Those who submit to the truth and those who uphold it | When the unjust begin to infiltrate and disguise themselves

 

O Allah, grant us and our wives and all the Muslims and Muslim women understanding in the chapter of religion, guide us and all of them to the path of Your pious servants, gather our hearts and their hearts towards piety, guide us and them to always do all the deeds that You like and You are pleased with, end all of our lives with husnul khatimah with gentleness, “afiah and good reward, O Rabbal Glamin. May the peace and blessings of Allah be upon the Holy Prophet Muhammad (peace and blessings of Allah be upon him), his family and companions, praise be to Allah, the Lord of all worlds.

 

This writing was completed on the blessed Sunday morning of the 19th of Sha’ban, 1263 AH.

 

Said al-Habib Muhammad ibn Hussein al-Habshi: “One thing that caused me to compose this book is that many of my companions suggested that I compose this book, and I had no intention of composing it, so I saw that they were eager for me to do so, so I compiled this book only for the sake of reward and relying on the saying of the Prophet (peace be upon him):

 

“When Allah guides someone through you, it is better for you than the most expensive camel.”

 

“He who points to a good deed is rewarded like the one who does the good deed.”

 

“Whoever invites people to guidance will be rewarded with the same reward as those who follow him, without deducting anything from their reward.” (al-Hadith)

 

May Allah, the Almighty, make the compilation of this book a sincere endeavor for the sake of Allah, and a means to victory towards the pleasurable heavens. If anyone sees a mistake in this book, then I have given him permission to correct it, and whoever reads, studies, writes or listens to the recitation of this book, then I hope that he will always pray for me so that I will be given firmness and husnul khatimah when death comes. “