INTRODUCTION

Introduction

*The meaning of the letter (ba’) is to be together while taking its blessings.

*The meaning of the letter (Ism) is taken from the word (sumuwwu) which means height.

*Allah is the name of the One who must exist and is entitled to all perfection.

*The meaning of the word (ar-Rahman) is the giver of great favors.

* The meaning of the phrase (ar-Rahim) is the giver of small favors The meaning of the basmalah is that with the name of Allah, the Most Compassionate, the Most Merciful, I am writing this book in order to receive His blessings.

An author begins his book with the basmalah in order to follow the Qur’an and the Prophet’s words: “Every important matter in sharee’ah that does not begin with the basmalah is deficient and lacking in blessings.”

The rulings on reciting the basmalah are fivefold:

1. Obligatory, as in prayer.

2. Haram, when doing an action that is forbidden, such as drinking alcohol.

3. Sunnah, when doing important actions in shari’a, such as ablution, writing books and so on.

4. Makruh, when doing actions that are makruh, such as looking at makruh things.

5. Permissible, when doing a permissible action and there is no virtue in it, such as moving goods from one place to another.

* The meaning of (al-hamd) in language is verbal praise for a good thing that is done without compulsion, such as politeness and generosity. So if a good trait is created by force, such as being beautiful, then praising it is not al-hamd, rather it is just praise. Example: I praise pearls for their beauty.

* The meaning of al-hamd in linguistic terms is an action that shows the greatness of the giver of favors, whether the favors are received by the one who praises them or otherwise.

* The meaning of (gratitude) in language is like the meaning of (al-hamd) in terms, which is an action that shows the greatness of the giver of favors, whether the favors are received by the grateful or other creatures.

* The meaning of gratitude is the effort of a slave to use all the blessings given to him by Allah for what they were created for.

* The meaning of (rabb) is Owner, and rabb has many other meanings.

* The meaning of (al-aalamun) is humans, jinn and angels.

The meaning of hamdalah is verbal praise of something beautiful without compulsion and with a sense of exaltation that is devoted only to Allah, the Lord of humans, jinn and angels.

In fact, I interpreted the meaning of hamdalah above according to the meaning (al-hamd) in the language, because that is what is asked for when starting something, not in terms as other scholars interpreted it.

The pillars of hamdalah are five, namely:

1. Hamid, which is a being who utters praise.
2. Mahmud, the giver of the favor.
3. Mahmud bih, i.e. the tongue for example.
4. Mahmud ‘alaih, i.e. the favor
5. Saying hamdalah, such as saying. “Alhamdulillaah” or “Zaid is a generous person”.

Hamdalah is divided into four parts, namely:

1. The Creator’s praise of Himself, such as Allah’s praise of Himself. Allah says:

Meaning: “He is the best of protectors and the best of helpers.” (O.S. Al Anfaal: 40)

2. The Creator’s praise of His creatures, such as Allah’s praise of some of His servants. Allah swt says:

Meaning: “He (Solomon) is the best of servants. Indeed, he is very obedient (to his Lord).” (O.S. Shaad: 30)

3. The creature’s praise of the Creator, such as our praise of Allah. For example, we say: “Alhamdulillaah”.

4. The creature’s praise of the creature, such as our praise of others. For example, we say: “The best of people is Zaid.”

* The letter (ha) goes back to Allah Jalla Jalaaluh.

* The meaning of (nasta-‘iin) is we seek help.

* The meaning of (umuur) is all things and circumstances.

* The meaning of (diin/religion) in language is obedience, worship and reward. Shari’a means everything that Allah, through the mouth of His Prophet, has prescribed from various rulings. The synonyms are Islam and Shari’ah.

* The overall meaning is that we ask Allah for help in dealing with various matters and circumstances of this world and religion, not asking for anything other than Him.

* The meaning of (salawat) is affection, then if it is from Allah it is mercy, or if it is from angels it is istighfar, or if it is from humans it is munajat and supplication.

* The meaning of (salam) is respect.

* The meaning (sayyid) is the leader of his people or a person with many followers or soldiers, or a person to whom people refer when they experience difficulties or a person who has a polite nature so that his anger does not make people stay away from him. All these criteria have been gathered in the Prophet Muhammad (peace be upon him).

* The word (Muhammad) is basically used for a person who is praised by people because he has many praiseworthy qualities. But in this case, it refers to the name of our lord and beloved prophet – peace and blessings be upon him.

* (al-khaatim) – with the word ism faa’il – means the perfecter, meaning the perfecter of all prophets, so there is no prophet after him. It may also be pronounced with the ta’a’ partially prostrated, as is the usual reading: (al-khaatam), which is like a ring, meaning an ornament.

* (an-nabiyyuun) is the jamaa’ of the word prophet, which means a human being, free, male, free from everything that makes people run away from him by nature and from the disgrace of his father or the evil of his mother, who received revelation in the form of shari’a but was not commanded to convey it.

If he were commanded to convey it, he would be a prophet or messenger. The meaning of the words: anything from which people flee by nature, such as leprosy, stripes, not including heatstroke and so on.

The meaning of the words: the disgrace of his father is like his father being a cupper or a garbage man (because these occupations are related to impurity and dirt). The wickedness of his mother refers to the heinous and adulterous acts that she committed.

The meaning of salawat and salam is that may Allah have mercy on Sayyiduna Muhammad, the perfecter of the prophets, with mercy accompanied by adoration and respect.

Imam Rafi’i rhm said: “The meaning of salawat and salam is that Allah honors the Prophet Muhammad in this world by elevating his name and perpetuating his Shari’ah. As for the Hereafter, it is by providing intercession for his Ummah, doubling his reward and showing his superiority to all creatures through his praiseworthy position and precedence over all believers.”

He also said: “This is one of the many blessings that Allah has bestowed upon the Prophet (peace and blessings of Allah be upon him), but all of these blessings have levels that Allah can increase thanks to the prayers of those who invoke blessings upon him.”

* The meaning of (aalihi), i.e. the Prophet’s family, is those believers from Banu Hashim and Banu Muthtalib. This is the opinion of Imam Shafi’i (may Allah be pleased with him).

* The meaning of (shahbihi) i.e. the companions of the Prophet is those who were with the Prophet on earth, believed in him while he was alive and after he was sent as a prophet. It should be noted that the word (shahb) is the jama’ of the word (shaahib), which linguistically means the one between whom you and him are connected. In other words, it means the follower of another person who follows his path, such as ash-haab Shafi’i (may Allah be pleased with him), which means his follower.

But what is meant here are the companions of the Prophet as you know. The number of the Prophet’s companions on the day of his death was 124,000. This is the opinion of Abu Zur’ah, but this opinion is disputed by Zein Al Iragiy. Imam Rafi’i explains that the number of companions was 60,000.

The last companion to die was Abu Thufail Amir bin Waar-ilah Al Laitsy. He died in the hundredth year of Hijri.

All of them, the Companions, were good and trustworthy people. The most important companions were the ten who received the good news of Paradise, namely: Abubakar, Umar, Uthman, Ali, Sa’d bin Abi Waggas, Sa’id bin Zaid, Talhah bin Ubaidillah, Zubair bin Awwam, Abu Ubaidah bin Jarrah and Abdurrahman bin Auf.

The most important of these ten companions were the khulafa’ rashidin. They are the first four and their order of precedence is in the order of their caliphate.

The first person to assume the caliphate after the death of the Prophet was Abubakar (peace be upon him) by election from the muhajirin and anshar. He held the caliphate for two years three months and ten days. He died at the age of 63 years. Then the caliphate was led by Umar bin Khaththab ra with the choice of Abubakar ra. He held the caliphate for ten years six months and eight days. He was killed as a martyr at the age of 63. .

Then Uthman bin Affan (may Allah be pleased with him) held the caliphate for 12 years with the vote of the people appointed by Umar bin Khaththab (may Allah be pleased with him). He was killed as a martyr at the age of 82.

Ali bin Abi Talib kmw held the caliphate after that for four years and nine months with the allegiance of most of the companions. He was killed as a martyr at the age of 63.

* The meaning of (ajma’iin) is an emphasis of the previous word, which means all.

The meaning of the above sentence is that may Allah bless the family of Sayyiduna Muhammad and his companions as a whole with mercy accompanied by exaltation and respect.

* The meaning of (al haul) is strength.

* The meaning of (al quwwah) is ability

*The meaning (al-aliyy) is the Most High, what is meant is the height of meaning not the height of place, because Allah is

* All in the past while places are creatures and new. He, Allah, existed before there was a place, and now He is as He was a long time ago.

* The meaning of (al-‘adhiim) is the Most Great.

The meaning of the above sentence is that there is no ability for any creature to do anything except with the help of Allah, the Most High, the Most Great.

Some are of the opinion that the meaning is – citing a hadith report – that there is no power to abstain from sin and no ability to perform acts of obedience except with the help of Allah. Taufig is the ability of a slave to do obedience.

* The meaning of fashl in language is a barrier between two things. In terms of terms, it is a name for certain words that indicate a certain meaning, usually consisting of several far’, mas-alah, tanbiih.

* In language, a pillar is the strongest part of something. In terms of terms, it is a part of something that cannot reach its essence except with this pillar.

* The meaning of Islam in language is submission and obedience. In terms of terms, it is submission and obedience according to the rulings of Shari’ah.

The meaning of the above sentence is that the parts that indicate the essence of Islam are five things.

You should know that a person cannot enter the religion of Islam except under six conditions, namely: being of sound mind, reaching puberty, not being forced to do so, reciting the two shahada, continuing to recite them, and keeping order between the two shahada.

* The meaning of shahada is to believe and trust.

* The meaning of ilaah according to its root word is something that is worshipped, even if incorrectly. But what is meant in this case is that which is worshipped correctly.

The meaning of the above sentence is that the first pillar of Islam is to believe that there is no one worthy of true worship in this universe except Allah, and that Sayyiduna Muhammad is the messenger of Allah for humans and jinn according to scholarly consensus, as well as for angels according to the strongest opinion.

* The meaning of (iqamah) is to perform continuously.

* The meaning of prayer in language is prayer. Some say it is an absolute prayer, but some say it is a good prayer. In Shari’ah, prayer means something that usually consists of words and actions, starting with takbir and ending with salam. The meaning of the above sentence is that the second pillar of Islam is to pray continuously with all its pillars and conditions fulfilled.

* The meaning of (iitaa-u) is to spend.

* The meaning of (zakat) linguistically is to grow and purify. In Shari’ah, it is something that is taken out of wealth or body according to certain provisions.

The meaning of the above sentence is that the third pillar of Islam is to give zakat to those who can afford it from among those who are entitled to it.

* The meaning of shaum (fasting) in language is abstinence, and in Shari’ah is abstinence from certain things according to certain regulations and with certain intentions.

* Ramadan is the name of the ninth month of the Hijri year. It was so named because when they wanted to determine the names of the months, it coincided with very hot weather. Ramdha’ means a very hot land.

The meaning of the above sentence is that one of the four pillars of Islam is to abstain from everything that invalidates the fast during the day in Ramadan.

* The meaning of hajj in language is to intend, and in Shari’ah is to intend to go to the house of Allah with the intention of worship.

* The meaning of istitha’ is for those who are strong and capable.

* The meaning of sabiil is the way.

The meaning of the above is that the fifth pillar of Islam is the intention to go to the Ka’bah to perform Hajj for the one who has the means to travel to and from the Ka’bah, and to provide for those whom he is obliged to provide for during the journey, and has a vehicle if the distance to Makkah is two marhalahs (83km) or more, and other conditions are met, which will be mentioned in the following discussion.

Just as Hajj is obligatory for those who fulfill the above conditions, it is also obligatory to perform ‘Umrah, which linguistically means pilgrimage, and shari’ahically means a pilgrimage to the house of Allah with the intention of worship.

Faith in language means justification, and in Shari’ah means submission and obedience of the heart in accepting the essentials that “belong to the religion of Muhammad (peace be upon him).

There are six essential parts that cannot be declared as the essence of faith except by its existence.

The first pillar of faith is to believe that Allah swt exists, and that Allah is One in His Essence, attributes or actions, there is no partner for Him, He is the One who deserves to be worshipped, it is obligatory for Him all the perfections that are worthy of His Supreme Essence and it is impossible for Him all deficiencies.

It is obligatory for the believer to know what he believes in Allah, may He be glorified and exalted, i.e. His obligatory, impossible and permissible attributes, and to believe in everything that is included in His obligatory, impossible or permissible attributes.

There are 20 obligatory attributes for Allah: wujud (exists), gidam (was), baga’ (eternal), mukhalafah lil hawadits (different from creatures), giyamuhu binafsihi (independent), wahdaniyah (one), gudrah (capable), irodah (willing), ilmu (knowing), hayat (life), sama’ (hearing), bashor (seeing), kalam (speaking), kaunuhu gaadiron (All-Capable), kaunuhu muriidan (All-Willing), kaunuhu ‘aaliman (All-Knowing), kaunuhu hayyan (All-Living), kaunuhu samii-‘an (All-Hearing), kaunuhu bashiiron (All-Seeing), kaunuhu mutakalliman (All-Speaking).

There are 20 impossible attributes for Allah – which are the opposite of the obligatory attributes – namely: non-existent, new, destroyed, equal to creatures, needing others, multiple, weak, forced, stupid, dead, deaf, blind, dumb, His Essence is Weak, His Essence is Forced, His Essence is Stupid, His Essence is Dead, His Essence is Deaf, His Essence is Blind, His Essence is Dumb.

There is only one jaiz attribute for Allah, which is to do everything possible or leave it out. The meaning of an obligatory attribute is something that the mind cannot conceive of its absence. Impossible means something that the mind cannot conceive of its existence. The Jaiz attribute is something that is described by the mind in terms of its existence and non-existence.

Angel is the jama’ of the word (malak). They are creatures created from light, free from all evil and able to change into various forms.

The second pillar of faith is to believe in the existence of angels. This means that the heart submits and obeys that they are noble servants of Allah, do not violate Allah’s commands and always do what is ordered. They are Allah’s ambassadors who bridge between Himself and His creatures, do things according to His permission, are true to the news they bring, and their numbers are so many that the number is unknown.

They are so numerous that no one knows their number except Allah.

It is also obligatory to believe in the ten angels in detail; they are:

1. Gabriel, the messenger of revelation. He is the most important angel.
2. Mikail, tasked with sending down rain. 3. Isrofil, tasked with blowing the trumpet on the Day of Judgment.
3. Izroil, in charge of taking lives.
4. Munkar
5. Nakir, both in charge of questioning the dead in their graves.
6. Ragib
7. Atid, both in charge of recording good and bad deeds.
8. Ridwan, in charge of guarding heaven.
9. Malik, the guardian of hell.

The third pillar of faith is believing in the books of Allah. This means believing that the books are the words of Allah, the Most Ancient, contained in His Essence, not composed of letters or sounds, and everything contained in them is true and hag.

The books of Allah are 104 books, revealed to Prophet Syits 50, revealed to Prophet Idris 30, Prophet Adam received 10 books, and Prophet Ibrahim got 10 books, the Torah to Prophet Moses, the Zabur to Prophet David, the Gospel to Prophet Isa, Al Furgon namely the Qur’an was revealed to Prophet Muhammad PBUH. 

(Rusul) means the messengers, they are the prophets who were ordered to convey the revelation of Allah.

The fourth pillar of faith is believing in the messengers, which means believing that Allah has sent them to the people in order to get guidance, perfect their worldly life and the hereafter. Allah strengthens the messengers with miracles that show their truth, and they have conveyed the message of Allah, explaining what must be explained for the people of mukallaf. The messengers are to be honored and there should be no separation between them, and they are the ones who are guarded from committing minor and major sins.

It should be noted that the number of apostles is 313, but some say it is 315. It is obligatory for the believer to believe in 25 messengers among them in detail, namely: Adam, Idris, Noah, Hud, Shaleh, Ibrahim, Luth, Ishmael, Ishag Ya’qub, Yusuf, Ayyub, Shu’aib, Musa, Harun, Ilyasa’, David, Sulaiman, Ilyas, Yunus, Zakaria, Yahya, Uzair, Isa and Muhammad, peace be upon them.

Some added Dhulkifli, but some thought it was Ilyas, others thought it was Zakaria, and others thought it was Adz.

The most important among them is the prophet ulul azmi, meaning the prophet who has patience in enduring difficulties. There were five of them, as written in the following stanza of poetry:

Meaning: “Muhammad, Ibrahim, Musa al-Kaliim then Isa and Noah, they are ulul azmi, know it.”

The order of honor bestowed upon them, the apostles ulul azmi, is in the order in which they are mentioned above.

It is obligatory for the believer to know his beliefs about the messengers – Allah’s peace and blessings be upon them – and their obligatory, impossible and permissible attributes.

There are four obligatory attributes for the messengers: shidig, tabligh, amanah and fathonah. There are also four impossible attributes for the messengers, which are the opposite of the obligatory attributes, viz: lying, concealment, treachery and ignorance. There is only one permissible attribute for the apostles, which is to have a human nature that does not show deficiencies, such as minor illnesses, not like leprosy or stripes, because that cannot happen to them.

It is also obligatory for the believer to believe in the things that pertain to our Prophet Muhammad (peace and blessings of Allaah be upon him), namely that he was an Arab from the Quraysh, that he had a fair complexion, that he was the Seal of the Prophets and Messengers, that he was born in Makkah and sent there, that he migrated to Madinah and died and was buried there, and that his Shari’ah abrogates the previous Shari’ah and will last until the Day of Resurrection.

One should know his lineage. He was Muhammad bin Abdullah bin Abdul Muttalib bin Hashim bin Abdi Manaf bin Qusaiy bin Kilab bin Murroh bin Ka’b bin Luay bin Ghalib bin Fihr bin Nadhr bin Kinanah bin Khuzaimah bin Mudrikah bin Ilyas bin Mudhor bin Nizar bin Ma’ad bin Adnan:

His mother was Aminah bin Wahb bin Abdi Manaf bin Zuhroh bin Kilab.

He was born on the 12th of Rabi’ul Awwal in the year of the elephant, and he was sent in the 41st year according to the year of the elephant, having fully reached the age of 40. His Hijrah was in the 13th year of Prophethood. He died in the month of Rabi’ul Awwa in the tenth year of Hijri while he was 63 years old.

His father died while his mother was still pregnant with him. Some say he was two months old. His mother died while he was six years old. He was raised by his grandfather Abdul Muttalib who later died when he was 8 years old, then he was raised by his uncle Abu Talib, His wives were 11 people, two of whom Wafa before him, namely Khadijah bint Khuwailid and Zainab bing Khuzaimah. The other nine died after him, namely: Aisha, Saudah, Hafshah, Maimunah, Umm Habibah whose name was Ramlah, Zainab bint Jahsh, Umm Salamah, Juwairiyah, Shafiyyah His slaves were four, among them Mariyyah Qibthiyyah. His children numbered seven, three sons who died in childhood, namely Qasim, Ibrahim and Abdullah. Four of them were girls, they are : 1. Zainab, who was married to Abul ‘Ash bin Rabi’. 2. Ruqayyah, married by Uthman bin Affan. 3. Ummu Kultsum, married by Uthman also after the death of Rugayyah. 4. Fatimah, married by Ali bin Abi Talib ra.

All of his children from Khadijah ra, except Ibrahim, his mother was Mariyyah Qibthiyyah.

His uncles were 11 people, including Hamzah, Abbas and Abu Talib. His aunts were 6, among whom was Shafiyyah, the mother of Zubair bin Awwam. The Prophet’s maternal brothers were three and his maternal sisters were one.

There were battles that the Prophet attended to protect the message of Islam and fight against those who opposed it, which is called ghazwah. There were 27 of them, the most important of which were six: the battle of Badr al-Kubra, the battle of Uhud, the battle of Khandak, the battle of Hudaibiyah, the battle of Fathu Makkah and the battle of Tabuk. In addition, there are sariyyah, which are wars that the Prophet did not attend, which occurred 35 times. 

The Last Day starts from death and goes on indefinitely. That is what is called the Day of Judgment. It is called the Last Day because there is no night after it.

The fifth pillar of faith is to believe in the existence of the Last Day. This means believing that it is true, and what is contained in the last day is true, such as the mizan or scale of charity, shirat, heaven and hell. The same applies to the questioning of the two angels in the grave, the pleasures of the grave and its punishment, and other things in the beyond, all of which are true.

Destiny is the realization of something according to certain limits and certain provisions in both its substance and action.

The sixth pillar of faith is to believe that things happen according to Allah’s decree, and it is impossible for something to happen that has not been predestined by Allah.

It is impossible for something to happen that has not been predestined by Allah. Good and bad are something that has been predetermined by Allah before the creation of creatures, and in fact everything in this universe is in accordance with the qadha’, destiny and will of Allah Ta’ala.

The meaning of the monotheistic phrase “laa ilaaha illallaah” which has been mentioned in the pillars of Islam is that there is no one worthy of true worship except Allah.

The author connects the phrase “worthy of worship” with the words “rightly”, because there are many things to worship, such as jinn, stars and idols.

CHAPTER WASHING

The word (‘alaamaat) is the jamaa’ of the word (alaamah), which means sign, meaning something that indicates its existence when one of its signs is visible, but does not indicate its absence when one of its signs is not visible. For example, the emission of semen is one of the signs of puberty. If a person ejaculates, it indicates that he has reached puberty, but if he does not ejaculate, it does not indicate that he has not reached puberty, because he can be declared to have reached puberty with other signs,

such as menstruation and being 15 years old. Baligh means reaching the threshold of mukallaf. There are three kinds of signs, one of which indicates that a person has reached the threshold of mukallaf, with the addition of the condition of being of sound mind:

One of the signs of puberty is the passage of time for a boy or girl from the time he or she is born, which is exactly 15 lunar years.

The word (ihtilaam) comes from the word (hulm), which means something that a sleeping person sees in his sleep. But what is meant in this case is a specific case, namely the emission of semen.

The second of the signs of puberty for boys and girls is the emission of semen after the age of nine years, which is approximate.

If the semen is about to come out, but he holds it back until it returns, such as holding his penis while it is about to come out, then he is not considered to have reached puberty according to Ibn Hajar, but Ramli denied this and declared him to have reached puberty.

Menstruation, in language, is a flow, and in sharee’ah it is natural blood that comes out of the innermost part of a woman’s womb in the normal way and at certain times.

The third sign of puberty for a woman is the discharge of menstrual blood after the age of 9 lunar years in approximate terms, so it is permissible to be less than 9 years old if the period of menstruation and the period of chastity are not sufficient, which is less than 16 days.

The following discussion relates to the conditions of the validity of Istinja’ with stones.

Istinja’ in language means to break off, and in sharee’ah it means to remove an impurity that is not solid and comes out of the private parts and is cleaned on the private parts with water or stones.

There are five rulings on performing Istinja’, namely:

1. It is obligatory if the discharge is non-solid impurity.
2. Sunnah if what comes out is a solid, such as a stone.
3. Makruh, if the discharge is wind.
4. It is permissible if it is sweat.
5. It is forbidden to do istinja’ with booty.

The best way to do istinja’ is to use water and stones together, starting with stones and then followed by water, so it is Sunnah to use solid stones, even if they are unclean.

If one wants to abbreviate istinja’ by using one of them, then water is preferable, because water removes the substance and the traces of the impurity.

If one starts to do istinja’ with water, and wants to do it with a stone afterwards, that is not recommended, because it does not benefit him.

A condition in language means a sign, and in sharee’ah it means something that indicates its absence if the condition is absent, but does not indicate its existence if the condition is present.

The meaning of stone here is any solid object that is pure, absorbent and not disrespected by sharee’ah. Unclean objects cannot be used for istinja’, nor can objects that are not absorbent because of their fineness or fragility. Also, objects that are respected by sharee’ah cannot be used for istinja’, such as books on sharee’ah, language books and food.

There are eight conditions for the validity of istinja’ with stones – if istinja’ is done with stones only:

The first condition for the validity of istinja’ with stones is that it must be done with three strokes, not less, so the number of stones is not a condition.

If you wipe with three sides of one stone, or wipe with three strokes from one side and one stone, and wash and dry after each wipe, all of these methods are permissible and valid.

The place referred to here is the part of the rectum that is covered when standing, the head of the male genitalia and the dhahir part of the female genitalia.

The second condition for istinja’ with a stone is that the person who is doing istinja’ must be able to clean the place until there is nothing left but a trace of impurity that cannot be removed except with pottery or water If after the three required wipes the place is not clean, then it is obligatory to make more wipes until it is clean.

The third condition for the validity of istinja’ with a stone is that what comes out does not dry out completely or partially, so that it cannot be absorbed by the stone. The impurity that comes out should be wet or dry, so that it can still be absorbed by the stone. 

The fourth condition for istinja’ with a stone is that the impurity that comes out does not move from where it was when it came out, even if it has not gone beyond the part of the rectum that is covered when standing and the head of the male genitalia.

The fifth condition for istinja’ with a stone is that the impurity that comes out does not mix with anything other than sweat. If it is mixed with something other than its kind, even after istinja’ with a stone … then it is obligatory to use water, whether the mixed object is wet, such as water and urine, or dry, whether it is unclean like animal feces or pure like dust. However, Imam Ramli had a different opinion about the mixed object if it is dry and pure, he said that it is still valid.

The sixth condition for the validity of istinja’ with stones is that the impurity does not exceed the part of the rectum that is closed when standing and the urine does not exceed the head of the male genitalia and does not enter the part where the male genitalia enters for women.

The seventh condition for the validity of istinja’ with a stone is that the impurity that comes out does not come into contact with water, even if it is to purify it, as explained earlier.

The eighth condition for the validity of istinja’ with a stone is that the stone used for istinja’ is pure, so it is not valid if using something that is unclean or an object that is affected by uncleanness.

The word (furudh) is the jama’ of fardh, which linguistically means part and obligation, and in Shari’ah means something that is rewarded if done and sinned if left out. Fardh is one of the seven rulings of Shari’ah.

Second, sunnah, meaning something that gets rewarded if done, and no sin if left out.

Thirdly, haram (forbidden), which is something that is rewarded if it is abandoned because of the commandment, and sinful if it is done.

Fourth, makruh, which is something that gets rewarded if it is abandoned for carrying out the commandment, and there is no sin if it is done.

Fifthly, mubah (permissible), which is something for which there is no reward for doing or forsaking, and no sin for doing or forsaking.

Sixthly, saheeh – in the sense that in worship it is something that is considered sufficient so that it does not need to be made up, – and in muamamalah it is something that happens according to shari’ah law.

Seventh, bathil or fasid – which in worship is something that still needs to be made up, – and in muamalah is something that is not in accordance with shari’a law.

Wudhu is the washing of parts of the body, taken from the word (wadhoo-ah), which means goodness and beauty. In Shari’ah, ablution is the washing of certain parts of the body with certain intentions.

There are six pillars of wudoo’ that cannot be achieved except by doing them. So, what is meant by fardh here are certain pillars.

Intention in language means intending, and in sharee’ah it means intending something along with the action. That is the essence of intention.

The ruling on intention is usually obligatory.

The place of intention is in the heart.

The time of intention is the beginning of every act of worship except fasting. Some are of the opinion, which relates to fasting, that the intention of fasting, which is made at night, is equal to the intention.

The method of intention varies according to the act of worship that is intended. There are six conditions for the intention: the one who intends is Muslim, mumayyiz, knows what he intends, does not associate the intention with anything, there is no doubt in deciding on the intention, and what he is doing is a matter of worship.

The purpose of the intention is to distinguish between habit and worship, such as sitting in the mosque with the intention of i’tikaf or resting, and also to distinguish the level of worship, such as the obligatory worship from the sunnah.

The beginning of the fard of ablution is the intention, i.e. the one who does ablution should intend to remove minor impurity, or purify himself for prayer, or the fard of ablution, or ablution. All of these intentions can be made if he is not one of those who always have wudoo’, but if he always has wudoo’, then he should make the intention that it is permissible to pray or something like that, and it is not sufficient to make the previous intentions.

The intention must be made at the same time as the first washing of the face, as we have seen.

The face is the part of the body that is long between where the hair grows on the head and the chin, and wide between the ears.

ear. It is called the face because it is used for face-to-face contact.

The second commandment of ablution is to wash the face, both the skin and the hair, so it is obligatory to convey water to the inner (inner) part of thick or thin hair, except for the thick beard and sideburns of men, which are sufficient to wash the outer part only.

The meaning of thick hair is hair that grows to the extent that its skin cannot be seen from the distance of ordinary conversation. While the meaning of thin hair is the opposite.

The thick part of the beard, which must be washed during wudhu, is the top part of the hair that is parallel to the face. The part between that and the chest is the inner part, which is not required to be washed. There are 20 kinds of facial hair, namely:

1. Ghamam, which is the hair that grows on the forehead.
2. & 3. Haajibaan (eyebrows), which are two hairs that grow above the eyes.
3. & 5. Khoddaan (cheeks), which are two hairs that grow on the cheeks, named after the place where they grow.
4. & 7. Sibaalaan, the two hairs that grow at the end of the mustache.
5. & 9. “Aaridhoon (sideburns), which are two hairs that grow at the bottom of the ears that descend down to the chin.
6. & 11. “Idzaaroon, which are two hairs that grow between the head and the sideburns, parallel to the ears.

12, 13, 14, & 15. Ahdaab (Eyelashes), the hair that grows on the eyelids.

16. Lihyah (Beard), which is the hair that grows on the chin.
17. Sharib (moustache), the hair that grows on the upper lip.
18. ‘Anfagoh, the hair that grows on the lower lip.
19. & 20. Nafakataan, which is hair that grows on the lower lip, between the ‘anfaqoh.

The hand is linguistically from the fingertips to the shoulder, and in Shari’ah in the case of ablution is from the fingertips to above the elbows. In the case of theft and the like, the hand is from the fingertips to the first bone of the arm that is parallel to the thumb (i.e. the palm of the hand).

The elbows are the joins of the two bones of the upper and forearm.

The third requirement of wudoo’ is to wash the hands and the parts that are on them, such as hair, boils and nails. It is obligatory to remove any obstructions that are on them, such as dirt other than sweat, if it is not difficult to remove it. If it is sweat or it is difficult to remove the dirt, then it is permissible, and it is permissible to have boils, even if they are easy to remove. This ruling, which applies to the hands, also applies to the other parts of the wudoo’.”

Head is the name for something high, but what is meant here is something familiar. The meaning of wiping is that it gets wet.

The fourth condition of wudoo’ is that the hair gets wet, even if there is no action on the part of the person doing the wudoo’, whether it is wiped or washed or otherwise, until it reaches a part of the scalp or hair, provided that the hair does not go beyond the border of the head if it is extended from the direction of its descent.

If his hand gets wet and he puts it on the cloth that is on his head, and the wetness reaches his head, then he is regarded as having wiped his head. Ibn Hajar said: “Even if the person did not intend to wipe the head,” Ramli said: “There must be an intention to wipe it”.

The ankle is the prominent bone at the joint of the calf and the sole of the foot.

The fifth commandment of wudoo’ is to wash each foot with both ankles and clefts. It is obligatory to remove anything that is found in the cleft of the foot, such as wax and the like if it does not reach the inside of the flesh.

Wiping the shoes: :

It is permissible to wipe over a small part of the upper part of the shoe instead of washing the feet, for a person who is able to do wudoo’ for one day and one night, and for a traveler for up to three days and nights, provided that:

1. They are worn in a state of complete purity.

2. The shoes are strong, so that they can be used for walking for some purpose.

3. They prevent water from entering through the seam holes, if water is poured over them.

4. They are clean.

5 – They cover the parts that must be washed other than the upper part, because the upper part is not required to be covered.

6. The person wearing them is not subject to major impurity.

7. It does not expose any part of the foot that is required for wudhu.

8. The ties of the shoes are not untied, even if part of what is required for wudoo’ is not visible. The period of validity for wearing shoes starts from the end of wudoo’, after the shoes have been put on, according to Ibn Hajar. Imam Ramli said: “It starts from the beginning of the wudoo’, if the wudoo’ occurred with the intention of doing so, such as sleeping or touching another person. And it starts from the end of the wudoo’, if the wudoo’ occurred without his effort, such as urinating.

Order is putting things in their proper order. The sixth commandment of ablution is order, which is to put the intention first, which is done at the beginning of washing the face, then washing the hands, then wiping the head, and finally washing the feet.

If it is not done according to the existing order, then the wudoo’ is not valid. If a person immerses himself in water – even if it is a little water – and intends to do wudhu… then his wudhu is valid, even if it is not as long as a person who does wudhu normally.

That is what is called tagdiri order, which is the order that occurs when one immerses oneself in water with the intention of wudhu. Whereas the essential order is not giving precedence to one limb over another, when one performs wudhu as usual.

The author does not talk about the Sunnahs of ablution and its makroohs.

The Sunnahs of ablution are many, including:

Siwak, washing the palms of the hands, rinsing the mouth, istinsyag, doing both in one water intake, three times in washing and wiping, wiping the entire head, wiping both ears and ear holes, interlacing the fingers and toes, continuously, giving precedence to the right side, prolonging ghurroh and tahjiil, not asking for help when wudhu.

Siwak linguistically means rubbing and its tool, in Shari’ah is rubbing the teeth and surrounding areas with something rough. Siwak has three pillars, first mustaak, which is the person who uses siwak, second mustaak bihi, which is the tool of siwak, third mustaak fiihi, which is the mouth.

The meaning of kuwu’ (. ), which is the bone at the end of the arm and parallel to the thumb of the hand, while the one parallel to the little finger is called kursuu’ ( ) and the one between them is called rusgh (. ).

Gargling is putting water in the mouth. Istinsyag is putting water into the nose.

Wiping the ears, which is recommended, is done 12 times, three times when wiping the head, and three times afterwards by palming the dhahir part of the ear.

Continuous is to wash the second limb before the first limb is dry, taking into account the balance of the air, the body’s constitution and the season.

Ghurroh is that part of the body that does not fulfill its obligation to wash the face except by washing it as well. Tahjiil is that part of the body for which the obligation to wash the hands and feet would not be complete except by washing them.

There are many makroohs of wudoo’, among which are:

Not rinsing the mouth and not performing istinsyag, giving precedence to the left side, purifying from the marks of women, washing and wiping more than three times with certainty, and less than three times, asking for help to wash the parts of his wudoo’ without an excuse, interrupting.

interrupting the beard of a muhrim for Hajj or ‘Umrah according to Imam Ramli, but Ibn Hajar stated that it is Sunnah, but to do it slowly, to do wudoo’ from stagnant water, and to be excessive in pouring water. It becomes haraam if it comes from the wakar or from someone else’s property for which there is no knowledge.

This chapter covers the three rulings on intention: its essence, its place and time, and explains the meaning of order. All of this has been discussed previously, as well as the recommendation to utter the intention so that the tongue can help the heart.

When the intention is mentioned along with the work, that is the Shari’ah intention, but when it is not mentioned along with the work, it is not called the intention but ‘azm or desire.

Water is a liquid substance that is soft and transparent, colored according to the color of the place and Allah quenches thirst when drinking it.

Two gullahs linguistically means two large bejanan. In Shari’ah, the meaning of two gullahs is a measure of the amount of water which is approximately 500 ritl baghdady or approximately 562.5 ritl tarimiy (216 liters). In a square container, the length, width and depth are 1/4 of an arm (60 cm) and in a tube the height is 2.5 arms (120cm) and the diameter is 1 arm (50cm).

“Water is divided according to its law into two parts:

1. Little water, which is water that is less than two qullahs, this water has certain legal restrictions.
2. Much water, which is water that reaches two qullahs or more, this water has its own ruling.

Small water is ruled to be mutanajis if something impure enters it, even if the nature of the water does not change. This ruling applies if the impurity is one that is not excused by sharee’ah and the water does not flow from above.

If a small amount of an impurity that is excused by sharee’ah enters the water, this does not affect it, and the water remains pure and purifying. An example of a forgiven impurity is one that is not visible to the ordinary eye, which is absolute according to Ramli, but on condition that it is not a mughalladhoh impurity according to Ibn Hajar.

Another example is the carcass of an animal whose blood does not flow when some of its limbs are broken off while it is still alive, such as lizards and those smaller than them. But this kind of carcass is excused on condition that it does not change the nature of the water and is not placed in the water after death, unless it is carried by wind or animals. One scholar, al-Khathib, added that it was carried by a child who was not yet mumayyiz.

If this small amount of water flows down from above and touches the impurity … then the ruling is that it is not regarded as impure, unless it changes its nature or increases in quantity because of mixing with the impurity or the place where it flows does not become pure.

It should be noted that the ruling on all kinds of liquids (such as milk, oil and honey) – whether small or large – is the same as the ruling on small amounts of water in all cases, except that liquids that flow from above are ruled like the others.

The ruling on large amounts of water is that it is not declared impure just because impurity enters it, but if it changes its taste or color or smell, even if that change is very slight. There is no difference of opinion concerning this matter, whether the impurity is excusable or not.

If the water has changed its character because of the impurity that entered it, then the change in character disappears by itself or water is added to it, even if it is musta’mal or mutanajis. … then it is considered pure. But it is not regarded as pure if perfume of kasturi or za’faron is added to it.

If there is an impurity that is similar to the water in taste, color and smell, such as urine that is odorless, then it is to be expected that it will change by one of its characteristics, such as the color of ink, the smell of musk and the taste of vinegar. If it is thought that one of its characteristics will change, then the water is declared impure, and if it is thought that it will not change its characteristics, then it is not impure.

If something pure enters the water – whether a little or a lot – and is mixed with it, and the water does not need it, such as za faron and rose water, the ruling is that if there is a major change in its nature to the extent that it loses its name, then it cannot be used for purification, but it is still pure as it appears on the surface.

If what enters the water is something that is pure and not mixed, meaning that it can be separated, such as gahru wood and oil, or the water needs it, such as a container and a flowing place, or the change is not so great that the name of the water remains… then the water is still declared pure and purifying.

If what enters the water – whether a little or a lot – is something that is pure and in accordance with the nature of water, such as rose water that has no smell, then it is expected to have various moderate characteristics, such as the color of juice, the taste of pomegranate and the smell of tangerine. If it is expected to change its nature with a major change, it is not permissible to wash with that water, and if it is expected that it will not change or change slightly, it is permissible to wash with it.

Bathing in language means pouring water over something, and in Shari’ah it means pouring water over the whole body with a specific intention.

The reason why it is obligatory to do ghusl is if one of the following six things is present.

The meaning here is that the head of the penis, or its size for those who do not have one, reaches the part of the female genitalia that is not required to be washed in ghusl.

The first reason why ghusl is obligatory is when the head of the penis, or the size of it, of the one who does not have it, enters the woman’s vagina (intercourse occurs).

Imam Nawawi said: “The semen of a healthy man is white, thick, comes out gradually and simultaneously with desire, feels good when it comes out, but causes the limbs to cramp afterwards, smells like a date palm, is similar to the smell of flour dough when it is wet, and is like the white of a chicken egg when it is dry.

Some of these characteristics may not be present, even though it is semen that requires ghusl. However, the principle is that if one of the following three specific characteristics is present, namely:

1. It comes out with desire and causes weakness of the body.
2. The smell resembles the smell of date palm branches.
3. It comes out gradually.

Whenever any of the above characteristics are present… then it is semen. If none of the above characteristics are present then it is not semen. A woman’s semen is yellow in color and mushy.”

The ruling on semen is that it is pure, regardless of its nature, even if it looks like pure blood.

Madhiy is water that is white, mushy and sticky, which comes out when one is in a state of desire, without being accompanied by desire, and does not come out gradually and does not cause weakness of the body.

Wadi water is water that is white, thick and cloudy, odorless, that comes out after urinating or carrying heavy things. Both madhiy and wadi are impure and invalidate wudoo’, but they do not make ghusl obligatory.

The second reason for the obligatory ghusl is the emission of semen to the extent that it is visible on the head of a man’s penis, and the head of a girl’s penis and the visible part of a married woman’s penis when squatting.

However, there is one condition: the semen is the man’s own semen, which comes out for the first time in the usual way, or from the open place under the man’s backbone and the woman’s ribs, while the original place is closed and the semen comes out not because of pain. If the open place provided is not under either of them … then ghusl is not obligatory with the emission of the semen

If the open place is not under them, then ghusl is not obligatory with the emission of semen from that place. If the open place is under both of them, ghusl is obligatory according to Ramli, but not obligatory according to Ibn Hajar. If the original place is closed from the time of birth … then ghusl is obligatory with the emission of semen absolutely, regardless of where it comes from, even if it comes out through a body cavity according to Ibn Hajar, but not according to Ramli in connection with this last discussion.

If a person is in doubt as to whether the discharge is semen or madhiy, then he may take his pick; if he thinks it is semen, he must do ghusl and not wash the area where it came out, because the ruling on semen is that it is pure, and if he thinks it is madhiy, he may do ablution and wash the area where it came out, because the ruling on madhiy is that it is unclean.

Nifaas is blood that comes out after childbirth, and it is called nifaas because it comes out after the human soul (nafs) is born.

The meaning of menstruation has been discussed previously.

The third and fourth reasons for obligatory ghusl are the presence of menstruation and nifaas, but after they have stopped and one wants to pray or something like that.

The fifth reason for obligatory ghusl is the birth of a fetus – even if it is dry with no blood coming out or a clot of blood or a lump of flesh, on condition that the midwife states that it is a human being.

A midwife is a woman who receives the baby during the birth process.

Death is the separation of the spirit and the body.

The sixth reason for the obligatory ghusl is the death of a Muslim, other than a martyr. Premature infants who show no signs of life but have reached the fourth month of pregnancy must be washed. Bathing a corpse is fardhu kifayah for Muslims.

As ghusl is obligatory for the various reasons mentioned by the author of the book… it is also mustahabb to do ghusl for the following reasons: Jumu’ah ghusl, which starts at the break of dawn and is reserved for those who want to attend Jumu’ah prayer; ghusl, which starts at the middle of the second night and is not reserved for those who want to attend the led prayer; ghusl for Istisga’ and eclipse prayers; ghusl when a disbeliever converts to Islam; ghusl after regaining consciousness from insanity and fainting; and ghusl when a disbeliever converts to Islam. The last three are Sunnah if he did not experience janaabah during the period of his disbelief, mas, madness and fainting, so if he experienced janaabah before that, ghusl is obligatory for him. The Sunnah ghusl also includes ghusl after washing a corpse, and the reasons why it is recommended to do ghusl are listed in many hadith reports.

The parts of ghusl – whether it is an obligatory or voluntary ghusl – that cannot be accomplished except with these parts are two,

The first of the two obligatory parts of ghusl is the intention when first washing a part of the body. The one who is junub should intend to remove his junub state, the menstruating woman should intend to remove her menstrual or post-partum state, if she does not intend it in the Shariah manner, and the post-partum woman should intend to remove her post-partum or menstrual state, if she does not intend it in the Shariah manner, and the woman who has given birth should intend to remove her wiladah state.

It is sufficient for a person to make this intention for every obligatory ghusl that he performs, even if it is for different reasons:

It is haraam to have intercourse if a man’s private parts are impure, except for one who urinates all the time or is accustomed to the fact that water relaxes his private parts.

There are ten conditions for wudoo’ to be valid, and if one of them is missing, then the wudoo’ is not valid. These are all conditions for the validity of bathing as well, and the first two are conditions that must be fulfilled in every act of worship, and the third condition must be fulfilled in every act of worship that requires purification.

The first condition for the validity of wudoo’ is that the person doing wudoo’ is a Muslim, so the wudoo’ of a disbeliever is not valid. You know that this is also a condition for the validity of bathing, except for the bathing of a disbelieving woman who has completed her menstruation so that she becomes lawful for her Muslim husband, then her bathing is considered valid, but it must be repeated if she converts to Islam.

Mumayyiz for a person is one who understands speech and can respond to it, or one who can eat on his own, drink on his own and do istinja on his own, or one who can distinguish between right and left, or one who can distinguish between dates and coals. These are the various times of circumcision of the male private parts, the visible part of the private parts of a girl or married woman when she sits to relieve herself.

It is not obligatory to wash up to the inner part of a woman’s private parts or the inside of her nose, nor is it obligatory to unbraid the hair, but it is obligatory to unbraid the hair if water cannot reach the inner part except by unbraiding it.

The Sunnahs of ghusl are many, including: standing, facing the Qiblah, performing ablution, reciting the Basmalah, uncovering the folded parts of the body (such as the armpits and the distended abdomen), rubbing the body during ghusl, washing three times, bathing in an orderly manner, starting with washing the palms of the hands, then the private parts and their surroundings, then rinsing the mouth and istinsyag, then performing ablution with complete ablution and intending to remove minor impurity, even if the minor impurity is not present on him. Then he should interrupt the folds of the body, then pour water over the head, then the front part of the body from the right side, then the back part of the body from the right side, then the body part from the left side and finally the back part of the body from the left side.

The makroohs of ghusl are like the makroohs of wudoo’.

It should be noted that it is disliked for a junub person to sleep, have intercourse, eat or drink before doing wudoo’ and washing his private parts. The same applies to a woman who has stopped her menses or post-partum bleeding, except with regard to intercourse, which is haraam until she has done the obligatory ghusl.

It is haraam to have intercourse if a man’s private parts are impure, except for one who urinates all the time or is accustomed to the fact that water relaxes his private parts.

There are ten conditions for wudoo’ to be valid, and if one of them is missing … then the wudoo’ is not valid. These are all conditions for the validity of bathing as well, and the first two are conditions that must be met in every act of worship, and the third condition must be met in every act of worship that requires purification.

The first condition for the validity of wudoo’ is that the person doing wudoo’ is a Muslim, so the wudoo’ of a disbeliever is not valid. You know that this is also a condition for the validity of ghusl, except for the ghusl of a disbelieving woman who has finished her menses in order to become lawful for her Muslim husband, then her ghusl is valid, but it must be repeated if she converts to Islam.

Mumayyiz for a person is one who understands speech and can respond to it, or one who can eat by himself, drink by himself and do istinja by himself, or one who can distinguish between right and left, or one who can distinguish between dates and coals. These are the various opinions on what mumayyiz means.

The second condition for the validity of wudoo’ is that the person doing wudoo’ is mumayyiz. This is true, with the exception of the wudoo’ of a child who is not yet mumayyiz, for tawaaf, the scholars have stated that his wudoo’ is valid.

The word (naqaa”) means clean, but what it means in this case is not having menstruation or postpartum bleeding.

The third condition for the validity of wudoo’ is that one should not be menstruating or having nifaas. The same applies to anything that invalidates it, such as the emission of urine during wudoo’. The same applies to ghusl, so it is not valid to do ghusl with emission of semen or menstruation or postpartum bleeding. It is true that there is an exception when doing ghusl in the case of Hajj, because it is still mustahabb, even for menstruating and postpartum women.

The word (basyaroh) means the skin, which is the external part of the human skin. The fourth condition for the validity of wudoo’ is that nothing prevents water from reaching the limbs, such as dirt under the nails, if it is not sweat. This includes ointments, but liquid oils are permissible, even if water does not flow over the limb. Also to be removed from the limbs is the dust on the body, if it is not difficult to remove it, but if it is so difficult that it has become part of the body … then it is permissible.

The fifth condition for the validity of wudoo’ is that there should not be anything on the limbs that would change the nature of the water so much that it would lose its name, such as ink and za’faron. If the change is slight and does not change the name of the water… then it is permissible.

The sixth condition for the validity of wudoo’ is that the person doing wudoo’ knows that wudoo’ is obligatory. So, if he is uncertain about his obligation or believes that ablution is Sunnah … then his ablution is not valid.

The seventh condition for the validity of wudoo’ is not to believe that one of the obligatory parts of wudoo’ is Sunnah. So a person must be able to distinguish between what is obligatory and what is mustahabb, or believe that everything that is recommended is obligatory, or think that some of it is obligatory and some of it is mustahabb, so long as he does not intend for any particular obligatory act to be mustahabb. There is no difference in all of these cases between the one who knows and the one who does not know, according to Ibn Hajar, but Ramli differed on the last point, saying: “It is not valid except for the one who does not know.”

Pure and purifying water is absolute water, which is water that is not bound by any strong bonds according to those who know its condition from the experts. Absolute water is water that has no bond or a bond, but it can be removed, such as sea water and well water. But water that has a strong bond, such as watermelon water and the like, cannot be used for wudoo’.

The eighth condition for the validity of wudoo’ is that the water used for wudoo’ is pure and purifying, but it is not required that the purity of the water be certain when there is doubt; it is sufficient to presume that it is pure and purifying, just as it is permissible to presume the presence of impurity when there is no doubt.

The ninth and tenth of the conditions for the validity of wudoo’, which are specific to the one who is constantly in wudoo’, is the belief or presumption that the time for prayer has entered, and that it is continuous during wudoo’ and between wudoo’ and prayer.

There are five additional conditions of wudoo’ and ghusl in addition to those already mentioned, namely:

1. Removing najis ainiyah, which is najis that still has color, smell and taste. However, it is not required to remove hukmiyah najis, which are najis that have no smell, color or taste. It is sufficient to wash it once along with the ablution performed to remove impurity.

2. Running the water over all the parts of the wudhu.

3. The removal of impurity with certainty in accordance with the requirements of wudoo’ (wudoo’ is not valid if one is not certain that one has impurity, and afterwards one becomes certain that one had impurity before).

4. Keeping the intention of wudhu constantly in one’s heart, meaning that one does not turn to anything other than what is intended.

5 – Not associating the intention with anything, so if a person says: “I intend to do wudoo’, in sha Allah.” and does not intend to derive any blessing from it, then his wudoo’ is not valid.

The word (nawaaqidh) is the jamaa’ of the word (naaqidh), which means to remove something up to the point. But what is meant in this case is the causes that invalidate wudoo’ by the presence of one of them. If we go back to the plain meaning of the word, it will mean that the wudoo’ is invalidated up to the point, which invalidates the prayer that is being offered at that time. The causes that invalidate wudoo’ are when one of the following four things occurs.

The first thing that invalidates wudoo’ is the discharge of something from a person’s qubul or rectum, whether that discharge is something ordinary, such as urine, feces and female genital discharge that comes out up to the limit that must be washed off in ghusl, or something unusual, such as worms, blood and stones, except for a person’s semen that comes out first and does not mix with other semen, so that does not invalidate wudoo’, but ghusl is obligatory.

If one of the two passages is closed from birth . . If one of them is closed from birth, it invalidates wudoo’ if something comes out from wherever the opening was made, other than from the body cavity, according to Ramli, but Ibn Hajar said that it invalidates wudoo’ even if it comes out from the body cavity.

If one of the two passages is not closed from birth, then it does not invalidate wudoo’ unless it comes out of a hole below the stomach. And if a hole is open while the original one remains open … then it does not invalidate if something comes out of it wherever it is open.

Intellect in language means deterrent, and in sharee’ah it is called character or disposition, and is defined by a trait of character to know various basic things with the five senses. It is known as reason, because it prevents one from committing evil deeds.

Sleep is the loosening of the nerves of the brain caused by the moisture of the vapor rising from the stomach.

The second reason for the things that invalidate wudoo’ is the loss of reason by sleep or insanity or fainting or apoplexy or drunkenness or the like.

Insanity is a sickness in which the feelings of the heart are removed, but there is still strength and the ability to move.

Fainting is a disease that deprives the heart of feeling, accompanied by weakness of the limbs.

Apoplexy is a disease resembling madness, which causes a person affected by apoplexy to drop his head to the ground.

Drunkenness is a deficiency in one’s mind accompanied by swaying of the body and slurring of speech.

Info at a glance:

Sleep and fainting do not invalidate the ablution of the prophets, because their hearts do not sleep, and fainting only causes weakness in their physical limbs, and it is impossible for the prophets to be exposed to anything other than sleep and fainting.

The meaning of (tamkiin) is that there is no gap between him and his seat.

There is an exception to the reason for loss of mind due to sleep invalidating wudoo’, which is that if one loses his mind due to sleep in which there is no gap between him and the place where he is sitting, this does not invalidate wudoo’, even if he sits in ihtibaa’ (sitting while tying his legs and back together).

(sitting while tying his legs and back together with a cloth or the like).

It is true that if a trustworthy person informs him that he has broken his wudoo’ while he is asleep … then his wudoo’ is invalidated according to Ibn Hajar, but according to Ramli it is invalidated if the notification is only from a trustworthy person.

It was mentioned in the previous section that (basyaroh) refers to the skin of a person.

The meaning of (kabiiroon) here is two people who have reached the limit of desire according to people of sound character. The criterion of desire is the erection of the penis for a man and the attraction of the heart for a woman. The meaning of (ajnabiyyaan) is someone who is not related to the other by mahram, lineage, breastfeeding or marriage.

The third of the things that invalidate wudoo’ is the actual touching of the skin of a man and a woman, who are not mahrams and who have reached the threshold of shahwatha, without a barrier.

There is no difference between the one who touches and the one who is touched, meaning that both of them break wudoo’ when they touch, and it is still stated that it invalidates wudoo’, even if it is touched by a child who is not yet mumayyiz, a mentally handicapped person, a forced person and a dead person – the invalidity of wudoo’ is only for the living, as well as a paralyzed limb either of the one who touches or the one who is touched.

The skin in this case includes the gums and tongue, but hair, teeth and nails are not included in the skin. Ibn Hajar added that skin also includes the inside of the eyes and visible bones, but Ramli did not agree on these two issues.

It does not invalidate wudoo’ to touch a cut part of the body unless it is more than half of the body according to Ibn Hajar, while according to Ramli if it has been mentioned as part of a person’s body.

If a trusted person tells him that he has been touched by someone of the opposite sex, that invalidates wudoo’ according to Ibn Hajar, but it does not invalidate it according to Ramli.

What is meant by the palms of the hands and the palms of the fingers is the part that is covered if the palms of the hands are brought together with a little pressure. It does not include the tips of the fingers and what is between them, the edges of the fingers and the edge of the palm.

The fourth of the things that invalidate wudoo’ is touching a person’s private parts or anal area with the palms of the hands or the palms of the fingers.

In this case it invalidates the one who touches it, and it also invalidates touching the private part if it is still visible and touching the place where it was cut, but it does not invalidate touching the place where it was cut during circumcision.

A little more information:

It can be seen from the previous discussion that there are eight kinds of differences between holding and touching, namely:

Firstly, it invalidates only the one who is holding and does not invalidate the one who is being held, unlike touching, which invalidates both the one who is touching and the one who is being touched.

Secondly, it is not stipulated that there is a difference between the sexes, male and female, unlike touching.

Thirdly, holding can happen to one person, whereas touching cannot happen except between two people.

Fourthly, holding cannot invalidate except with the palm of the hand, unlike touching which can invalidate with any part of the skin.

Fifthly, touching is not restricted to people who are not mahrams, unlike touching.

Sixthly, holding a cut penis invalidates wudoo’ if it is visible, unlike touching a cut limb.

Seventhly, touching is specific to the private parts, unlike touching.

Eighthly, touching is not linked to reaching the limit of desire, unlike touching.

The meaning of invalidating wudoo’ is not doing wudoo’, even if there was no previous wudoo’.

It is forbidden for one who does not have wudoo’ to do one of four things.

The four things that are forbidden to a person who has not done wudoo’ are the following:

1. Praying a prayer, whether obligatory or voluntary, or a funeral prayer, if the person does not always have wudoo’ or does not find water and dust.

2. Tawaf around the Ka’bah.

3. Holding the Mushaf and the leather that is connected to it, as well as the leather that is detached from it but is still attributed to it, and its pouch or box or hanger, provided that the Qur’an is in it in the last three cases.

4. Carrying the Mushaf. If a person carries the Mushaf and another item – even if it is a needle – then if he intends to carry the item alone or together with the Mushaf … then it is permissible, or he intends to carry the item alone or together with the Mushaf. If the intention is to carry the item alone or together with the Mushaf, then it is permissible, or if the intention is to carry the Mushaf alone, then it is haraam, or if the intention is to carry nothing at all, then it is not haraam, according to Ramli, unlike Ibn Hajar.

With regard to prayers and the like, such as prostration of gratitude, recitation of the Qur’an and the Friday sermon, they are all haraam for one who is in minor impurity (without wudoo’).

A junub person is one who has had intercourse or emitted semen, which makes ghusl obligatory – taken from the word janabah, which in language means far away, and in sharee’ah means a physical thing that is found on the body and prevents the prayer from being valid.

It is forbidden for a person who is junub to do any of six things.

The six things that are forbidden to a person who is junub are four things that are forbidden to a person who is not in a state of ablution, and two additional things:

Firstly, being in the mosque, if he is a Muslim and a mukallaf, not a prophet, or has an excuse, such as being locked out of the mosque or being afraid to leave the mosque, then he must immediately do tayammum with dust that does not enter the mosque.

Secondly, it is haraam to recite Qur’an if the intention is recitation alone or with other intentions, but it is not haraam if the intention is something else or absolute (no intention whatsoever).

There are eleven things that are haraam because of menstruation. And the ruling that applies to menstruation also applies to nifaas in terms of its prohibition.

Thalaq in language means the severing of ties, and in Shari’ah means the severing of the marriage contract with the word thalaq and the like. The word (muruur) means passing, which means entering from one door and leaving from another.

The meaning of (istimtaa) is seeing and touching without any barrier of desire, which is the correct view.

The things that are forbidden to be done because of menses are six of the things that are forbidden in case of janaabah, and there are four additional things, namely

First, fasting.

Secondly, passing by the mosque if there is fear of defiling it. These are the eight things that are prohibited for the menstruating woman.

Thirdly, talaq (divorce); it is haraam for the husband to divorce his menstruating wife if she has been married and pregnancy is possible. The divorce is not talaq khulu’, which is a divorce that the wife asks for by giving something to her husband. And the divorce does not take place when the wife is pregnant.

Fourthly, preliminary intercourse between her navel and her knees by looking or touching without any barrier with desire. This is also prohibited for the husband.

All of these prohibitions apply until the woman takes a bath or taysammum, except for fasting and talaq, which are permissible with the cessation of menstrual blood.

Among the prohibitions on menstruating women is purification with the intention of worship, which is the eleventh prohibition. Purification with the intention of worship is haraam before the cessation of menstrual bleeding and is permissible after the cessation of menstrual bleeding, even before taking a bath.

Just as it is forbidden to divorce a wife who is menstruating, it is also forbidden to divorce a wife who is chaste and has had sexual intercourse during that period, so that pregnancy is possible, or to divorce a wife during menstruation who is not chaste before the period of chastity, and not at the request of the wife by giving something to her husband.

A cause in language means a means to achieve something, and in terms it is something that indicates its existence if the cause is present, and indicates its absence if the cause is absent.

Tayammum in language means to intend, and in Shari’ah means to apply dust to the face and hands with certain conditions.

The reasons that make tayammum permissible are three, and some scholars make it seven, as written in the following stanza of poetry:

It means: “Lack of water, fear, necessity and the relief of aggravating pain, the presence of a bandage, and a wound in the body.”

Some of the scholars listed five reasons for tayammum: lack of water, fear of looking for it, not knowing where water is and forgetting, needing something else, and fearing that there is something harmful in using water. One scholar said: “This detailing of causes is better.”

It should be noted that the reason that makes tayammum permissible in essence is the lack of water, whether in reality or in sharee’ah. The other causes arise because of this weakness.

The word (faqd) means absence.

The first of the causes of tayammum is the absence of water, so a muhdith (one who does not do wudoo’) and a junub if he is certain that water does not exist, even if it is reported by a trustworthy person, according to Ramli, unlike Ibn Hajar.

If the muhdith and junub person thinks that there is water, or is in doubt or is uncertain … then he must look for it every time he performs tayammum after the time for prayer has come, by checking in houses and caravans, if it is possible for them to find water, and paying them the price of water, then looking around in four directions, if he is on a straight plain, and if necessary going around to look for it to the extent of the limit of shrieks, which is 300 arms (150 meters).

If it is certain that there is water, and it is within a short distance, which is 1.5 miles, or 9000 arms (4.5km) … then it is obligatory to look for it. But if the water is further away than that, which is called a long distance … then it is not obligatory to look for it.

You should know that it is not obligatory to search for water at any distance except on condition that it does not harm the person, his limbs, his wealth or a particular item (a student dog), even if it does not belong to him, and he is not separated from the group, even if it does not frighten him, and it is not outside the time of prayer.

That is correct, if it is certain that the water is within a shouting distance (150m) or a short distance (4.5km) … it is not required that it does not harm a particular item (the student’s dog), property that is obligatory in exchange for water for purification, either as its price or its wages. Similarly, it is not stipulated that the time for prayer does not come if it is certain that the water is within the distance of the scream (150m). 

The second of the reasons for tayammum is an existing or impending sickness, so it is permissible for a muhdith or junub to do tayammum if he fears that using water will cause harm to himself or benefit his limbs, or prolong the period of sickness, or increase the pain, or cause something very bad to happen, such as a change in color from black to white, for example, or vice versa, or his skin becoming soft or hard, or hollow, or growing flesh.

But it is stipulated that these problems occur on the parts of the body that are visible when working, such as the face and the palms of the hands, or that they do not become a disgrace or a blemish when seen by others.

All these concerns should be based on experience and the advice of a trusted person. If they are not available and there is fear of something happening … then it is permissible to do tayammum, but the prayer should be made up according to Ibn Hajar, while Ramli said that it is obligatory to use water.

If a person fears that he may use water on some part of his body … then it is obligatory to wash the healthy part of his body, and the person who is muhdith may tayammum instead of the diseased part of his body at the time when it should be washed, and the person who is junub may tayammum at any time.

If there is a covering on the affected limb, such as a bandage or the like, then it must be removed in three cases, namely:

1. It makes it possible to wash the affected part with water.

2. It is not possible to do so, but the bandage covers a healthy part. . . then it must be removed to wash the healthy part of the limb.

3. The bandage is on the parts that must be wiped during tayammum (the face and hands), and it is possible to wipe the area under the bandage with dust.

The meaning of “possible” is that there is no fear of any of these things happening. If the person is worried about it. . If he is worried about that, then he does not have to take it off, rather he should wash the healthy part and wipe over the top of the bandage with water, then do tayammum instead of the part under the bandage that is not exposed to water and dust.

It is obligatory to repeat the prayer in three cases, namely:

Firstly, the bandage is on the limb for tayammum, whether the bandage was applied in a state of purity or not, and whether it covers the healthy part or not.

Secondly, the bandage is on something other than the limb for tayammum and covers more than is necessary, whether it was put on in a state of purity or not.

Thirdly, the bandage is on something other than the limbs of tayammum and covers the healthy part sufficiently, and it is applied when one is in a state of wudoo’.

If it does not cover the healthy parts at all, and the bandage is not on the limbs of tayammum … then it is not obligatory to repeat the prayer, whether it was put on in a state of purity or not. Similarly, it is not obligatory to repeat the prayer, if the bandage is on something other than the limb of tayammum and covers the healthy part sufficiently, but it was placed in a state of purity.

These are the two descriptions that do not make it obligatory to repeat the prayer, so when they are combined with the three previous descriptions . . then the problem of bandages becomes five descriptions, three of which require repeating the prayer, while the other two descriptions do not require repeating the prayer.

The meaning of (muhtaram) is that it is haraam to kill it.

The third reason that tayammum is permissible is that water is needed to quench the thirst of an animal that is forbidden to be killed, i.e. there is a fear that if it is thirsty it will cause sickness and the like, as discussed, whether the animal is human or otherwise, whether it is one’s own or someone else’s, whether the fear is present or future, even if one thinks that there is water in that place.

One of the reasons for tayammum that water is needed to quench thirst is if it is needed for selling or cooking or paying off a debt or washing something that is unclean. If a person uses the water to purify himself and the water is needed for any of these things, then his tayammum is valid.

This statement is an answer to a question that may arise, which is that it is understood that if the previous discussion is related to animals that are not allowed to be killed, then tayammum cannot be performed because the water is needed to drink from animals that are allowed to be killed; rather it is permissible to use the water for purification even if it will cause the death of the animal. What are the animals that may be killed?

The first animal that is permissible to kill is the one who abandons the prayer after the leader has ordered him to do so, i.e. the one who delays the prayer until all the prayers are performed out of time, out of laziness or negligence.

It is recommended that such a person should be asked to repent, and if he does not repent, then he should be killed in the manner prescribed in sharee’ah. If this person dies, he is still regarded as a Muslim.

If he abandons the prayer because he denies that it is obligatory … then he is an apostate, and the ruling will be discussed.

Secondly, zaani muhshon, which is a person who is of sound mind, has reached puberty, is free and has had intercourse when he reached puberty and is of sound mind in a legal marriage and then commits adultery. The punishment is stoning to death, and women are punished like men.

Third, apostasy, which is any person who is considered valid thalaq, namely mukallaf and without coercion, broke with Islam with intentions or words or actions that indicate disbelief. The apostate must be asked to repent, so that if he repents by returning to Islam, he will be left alone, but if he refuses to repent. … then the law is like the law of the polytheists.

Fourth, kafir harbiy, which is a disbeliever who has no peace treaty with the Muslims. It is different from kafir dzimmiy, mu aahad and mu-amman.

Fifthly, a wild dog, even if it has some benefit, as opposed to a dog that has some benefit and is not wild… then it is forbidden to kill it. If there is a dog that has no benefit and no harm, then Shaykh al-Islam said: “It is an animal that may be killed.” But Ramli differed on that point.

Sixthly, pigs, even if they are not wild.

What is meant by a condition here is something that must be done, because some of the things mentioned are included in the pillars.

There are ten kinds of things that must be done in tayammum. Some of them that have not been mentioned are the absence of water, either in reality or in sharee’ah, and the fact that there is no intention of disobedience in the journey, if water is not available in sharee’ah.

The first condition for tayammum is that it should be done with dust of any color, even if it is burnt and the dust is visible, or if it is mixed with dry vinegar, for example, even if it changes its taste, color or smell. It is permissible to use dusty soil or anything else that is mixed with soil to the extent that it can be used as medicine, and it is permissible to use dusty soil in its coarse form.

But it is not permissible to use for tayammum crushed stones, wood dust and anything else that does not stick to the limbs, because of the fine nature of dust. It is correct to say that tayammum is valid for someone who has moisture on his limbs, such as someone who is constantly shedding tears or sweating.

The second condition for tayammum is that the dust used for tayammum is pure. It is not valid to use dust from graves that are dug up and filled in, because it has been mixed with the bodies of the dead. It is also not valid to use dust that has been contaminated with impurities, such as urine, even if it is dry.

The third condition for tayammum is that the dust used for tayammum is not musta’mal, i.e. it has been used to remove impurity, whether it is on the body or has fallen off, or it has been used to remove impurity, such as musta’mal dust from mughalladhoh impurity.

The fourth condition of tayammum is that the dust used for tayammum is pure dust, not mixed with flour, paint or the like, even a little.

The fifth condition of tayammum is that the intention is to take dust for tayammum, even if it is done by another person with his permission, even if that person is a child or a disbeliever or a menstruating woman, according to Ramli, but Ibn Hajar did not agree with him. And there must be an intention on the part of the one who gives permission.

The sixth condition of tayammum is wiping the face and hands with two passes of dust, not less than that. It is disliked to wipe more than twice if the dust has been thoroughly wiped over the parts that should be wiped over. If it is not thorough … then it is obligatory to increase the dust removal.

The seventh condition of tayammum is to remove the unforgivable impurity that is on the body. This is done before tayammum if it is possible. But if it is not possible to do so . . If it is not possible to do that, then the tayammum is valid in the presence of the impurity according to Ibn Hajar, but Ramli said that the prayer is offered without wudoo’ and tayammum. The prayer must be made up according to both opinions.

The eighth condition of tayammum is that one should try to find the direction of the qiblah before tayammum, if one does not know the direction. So tayammum is not valid before trying to find the qiblah, according to Ibn Hajar, while Ramli said that this is not a condition of tayammum.

The ninth condition of tayammum is that it should be done after one is certain or thinks that the time for the prayer that he wants to perform has come.

The time for the second prayer in jama’ tagdim will enter when the first prayer has been offered, so tayammum is done after the first prayer, not before. So if the time for the second prayer comes before the second prayer is offered, then the tayammum is invalid. With regard to tayammum for making up prayers when one remembers them, tayammum for vowed prayers that have to do with time is not valid unless it comes after the time has come.

Tayammum for the funeral prayer is done after the deceased has been washed, but it is makrooh if he has not been shrouded, and for the voluntary prayers that have a time limit, tayammum is done after the time for them has come, and for the voluntary prayers that have a cause, tayammum is done after the time for which it is permissible. So tayammum for tahiyyat al-mosque is done after entering the mosque, and for istisqa’ or eclipse prayers it is done after the gathering of the people if one wants to pray with them … and if not … then it is makrooh. . . then tayammum is done after the cessation of rain in the istisqa’ prayer and when the sun or moon changes shape in the eclipse prayer. As for the absolute voluntary prayers, tayammum is done at any time except at the prohibited time or before that time, but with the intention of praying at the prohibited time.

What is meant by fard here is fardhu ‘ain, whether it is the five daily prayers or the prayers that are prescribed, whether it is prayer or something else, such as tawaaf .fardhu, whether it is qadha’ or not. The tenth condition for tayammum is that it should be done for every fard ‘ain prayer, so two fard prayers cannot be combined with one tayammum, and neither can two fard tawaafs, or a fard prayer and a fard tawaaf, be combined with one tayammum.

Not included in fard ‘ain are fard ‘kifayah and sunnah, so it is permissible to do as many fard ‘kifayah and sunnah as fard ‘ain with one tayammum.

True, there is an exception, which is the Friday sermon, which is fardoo kifayah, but it is fardoo ‘ain in this case. Ibn Hajar said that it is permissible to do tayammum with the intention of using it for the Friday sermon, but Ramli denied that.

An exception to fard ‘ain is tayammum in place of the obligatory ghusl for a woman so that she can have intercourse with her husband. It is fard, but in this case it is considered Sunnah.

The duties of tayammum or its pillars, which are part of the essence of tayammum, are five.

The meaning (nagl) is to move. The first of the duties of tayammum is to move the dust from the ground or its equivalent to the part of the body to be wiped.

The second requirement of tayammum is to intend that it will be permissible to do anything that requires tayammum, such as praying and holding the Mus-haf.

If a person intends to be allowed to perform the fard prayer . . . then it is permissible with tayammum to perform fard, naafil and other prayers, such as holding the Mushaf or the like. An example of the intention is :

It means: “I intend to do tayammum so that it will be permissible to pray fard.”

If he intends to do tayammum in order to be allowed to pray, or to do tawaaf, or to pray the funeral prayer. . If the intention is that it will be permissible to pray, or tawaaf, or the funeral prayer, then it is permissible to pray anything other than the obligatory prayers, except that the Friday sermon cannot be performed with tayammum, according to Ramli, but Ibn Hajar differs. The example of the intention is :

It means: “I intend to do tayammum so that I may pray.”

If the intention is that it will be permissible to hold the Mushaf or the like … then it is permissible to do everything other than prayer and tawaaf with tayammum. An example of the intention is :

It means: “I intend to do tayammum so that it will be permissible to hold the Mushaf.”

If a person says in his intention: “I intend to do tayammum so that I may do everything that requires tayammum. . If a person says in his intention: “I intend to make tayammum permissible for everything that requires tayammum,” then his intention becomes the lowest level.

The intention must be present from the moment he removes the dust and continue to be present until he wipes over part of his face. If the intention is lost before wiping the face, it is nullified, but if the intention is renewed at that time, it is sufficient, according to Ramli, unlike Ibn Hajar. It is sufficient for a person to renew his intention in case of wudoo’ after removing the dust and before wiping his face.

The third fard of tayammum is wiping the face. We discussed the limitations of the face in the chapter on wudoo’, but it is not obligatory to transfer dust to where the hair grows, even if it is thin, and it is not even recommended.

The fourth requirement of tayammum is to wipe the hands up to the elbows. According to the later Shafi’i madhhab, wiping the hands up to the palms is the preferred view of Imam Nawawi (r).

How to wipe the hands: the fingers of the left hand other than the thumb are placed on the back of the fingers of the right hand other than the thumb, so that the tips of the fingers of the right hand do not exceed the index finger of the left hand, then the fingers of the left hand are rubbed on the right hand until they reach the palm of the right hand … then the tips of the fingers of the left hand are grasped at the end of the right arm, and continue to be rubbed until they reach the elbows. Then the palm of the left hand is turned toward the inner part of the arm, and rubbed until it reaches the palm of the left hand with the thumb kept raised. After that, the left thumb rubs the right thumb.

Then he does the same with his left hand, and it is mustahabb to wipe one palm with the other, because it is obligatory to wipe both palms when picking up dust after wiping the face.

The fifth requirement of tayammum is that the wiping of the face and the wiping of the hands be done in an orderly manner, whether it is to remove minor or major impurity. If it is not done in an orderly manner, i.e. wiping the hands and then wiping the face … then only wiping the face is valid. It is not obligatory to do the dusting in an orderly manner, but it is recommended. The point is that the first dusting is for wiping the face and the second is for wiping the hands.

The author does not speak about the Sunnahs of tayammum, and there are many of them:

Wiping with a toothbrush before taking dust, reciting the basmalah, giving precedence to the right side, continuing to do tayammum, so that the part of the body that is wiped is considered to be the part that is washed, reducing the dust that is on the palms of the hands, stretching the fingers when taking dust, facing the qiblah, and everything that is included in the sunnah of wudoo’ and is possible to do during tayammum, then it is included in the sunnah of tayammum, except wiping three times.

The author wrote with the word (mubthilaat) instead of the word (nawaagidh) because he followed the example of the followers of Shafi’i who wrote with this word.

All that invalidates tayammum is if any of the following three things are present, but you will find out from what we are about to mention that there are more than that.

The first thing that invalidates tayammum is if there is something that invalidates wudoo’. This applies when tayammum is done to remove minor impurity. If a person performs tayammum to remove major impurity . . . then his tayammum is not invalidated if there is something that invalidates wudoo’. In this case it is forbidden for him to do all the things that are forbidden for the one who has minor impurity, because they invalidate his minor impurity, but they do not invalidate his major impurity.

The meaning of apostasy in this case is to break with Islam, both in essence and in law.

The second thing that invalidates tayammum is breaking away from Islam in a real sense, which comes from a person whose talaq is valid, or in a legal sense, which comes from a child who has not reached puberty.

Apostasy invalidates tayammum, but it does not invalidate wudoo’, because tayammum is a weak form of taharah, which is merely asking permission to worship, and it cannot be done if it is accompanied by apostasy. This is different from wudoo’, which is a strong form of purification.

The meaning of (tawahhum) is basically presumption, but what is meant here is doubt.

The third thing that invalidates tayammum is suspicion or doubt that there is water – for someone who is tayammuming in the absence of water – such as seeing a mirage or a cloud. And it is presumed or doubted if one is certain that there is water.

This applies if there is no hindrance, either prior or simultaneous, such as a wild animal, thirst, or hearing someone say, “I have water for someone.” But if the impediment is later, such as hearing the words, “I have water for someone.” Then this still invalidates the prayer. Then this still invalidates it.

All of the above is when there is a suspicion or doubt outside the prayer, but when one is in the prayer … then the suspicion or doubt does not invalidate the prayer. But if there is certainty that there is water, then there is a difference of opinion: if the prayer still needs to be made up, such as being in a place where there is usually water… then the prayer is invalidated. If the prayer does not need to be made up, such as if it is in a place where water is not usually available or the situation is similar, then the tayammum is not invalidated, but it is mustahabb to break off the prayer if there is still time, so that the prayer can be offered with wudoo’.

What is meant by the place – which is said to be rarely or usually without water or similar circumstances – is the place where tayammum is done according to Ibn Hajar, while according to Ramli it is the place of prayer.

What invalidates tayammum is the ability to pay for the cost of water without any obstacle such as a debt, and the loss of the reason that makes tayammum permissible – even if one is praying a prayer that does not need to be made up – rather than the mere thought of its loss.

There are three types of things that become purified from their impurity by means of istihaalah, which means that something changes from one quality to another without detracting from its nature, and the third type of thing needs to be considered further.

Among the things that change their nature is blood, because it changes into milk, misk (musk) and semen, and thus becomes pure. The meaning of najis will be explained in the next chapter.

Kharmr, linguistically speaking, is something taken from grape juice, and it is called that because it deprives the person of his senses. In sharee’ah, it is anything that intoxicates, even if it comes from honey or dates, and it is not called khamr except in liquid form.

The first of the three kinds of impure substances that become pure is khamr if it turns into vinegar by itself, meaning that nothing else mixes with it.

If it is mixed with something else… then it is either unclean or pure. If the mixture is an unclean thing, then the khamr that turns into vinegar is still unclean, even if the unclean thing is removed before it becomes vinegar and nothing comes off.

If the mixture is a pure substance and it was removed before it became vinegar and nothing of it came off … then the khamr that became vinegar is declared to be pure, but if it was removed after it became vinegar or removed beforehand and a little of it came off … then the vinegar is declared to remain unclean.

Ibn Hajar said that the seeds and stalks of grapes, date palms and their skins are excused, but Ramli and al-Khathib differed with Shaykh al-Islam.

The container and lid become pure along with the khamr. There is no difference of opinion on this ruling between khamr that may be thrown away or not.

The khamr that may not be thrown away is khamr that is pressed with the intention of making vinegar or without any intention. The khamr that may be thrown away is khamr that a Muslim squeezes with the intention of making it into khamr, so it must be thrown away before it becomes vinegar. The ruling will change according to the change in intention after the squeezing. If it is extorted by a disbeliever . . . then it is khamr that must not be thrown away.

A carcass is an animal that died without being slaughtered in accordance with sharee’ah.

Tanning is removing what is left of the skin, whether fat or fur, with something spicy, even if it is unclean. Spicy is something that burns a person with its spiciness, such as acacia leaves.

The second of the three kinds of impurity that become pure is that the skin of a carcass, when tanned, becomes pure, both outwardly and inwardly.

Ibn Hajar stated that the outer meaning of the skin is the part that is in front of the tanner, while the inner meaning is the part that is not in front of the tanner from either side or between the two.

Ramli stated that the outer meaning is the part that is visible from both sides, while the inner meaning is the part that is not visible.

The hair that is on top of the skin does not become pure by tanning, unless it is a little bit, so it is considered pure following the skin according to Ibn Hajar, while Ramli said that it does not become pure absolutely, but it is forgiven if there is a little bit left.

The skin that becomes pure by tanning is the skin that became unclean because of its death, so that when the animal was alive it was pure. If it was already ruled unclean during its lifetime, such as the skin of dogs and pigs, and the offspring of both of them or one of them … then it does not become pure by tanning.

The ruling on carcass skins after tanning is like the ruling on clothes that are mutawashithoh unclean, so they can be purified by washing them like those clothes, but it does not affect the tanning after the skins have been washed.

The third of the three kinds of impurity that can be changed into purity is impurity that changes into an animal, such as a carcass when it becomes a worm.

Some of the scholars considered this third type, with the possibility that the animal was created in the place of the carcass and not from it. Some said: “So it is not appropriate to take this as an example from the discussion of impurity turning into purity.”

Unclean in language means something that is disgusting, and in sharee’ah it means anything that is disgusting and prevents the prayer from being valid, where there are no permissible circumstances.

So if there are circumstances that make it permissible, such as someone who cannot find water or dust, and he has najis, then it is permissible for him to pray in honor of the time, and he must repeat the prayer. Similarly, if a person urinates with a stone, then it is permissible for him to pray in congregation with such an imam, and the stain is still considered unclean, but it is forgiven.

Uncleanliness, in terms of its ruling, is divided into three parts:

* Mugalladhoh, so called because of its severity.

* Mukhaffafah, so called because of its lightness.

* Mutawashithoh, named as such because its ruling is in the middle between mugalladhoh and mukhaffafah.

Mugalladhoh is the first of the parts of uncleanness, which is the uncleanness of dogs and pigs, and the offspring of both of them or of one of them with a pure animal.

If a dog or pig, or the offspring of either of them, or something from the excrement of either of them, or anything else is touched, and there is wetness on either side in all of the above descriptions, then it is regarded as having been affected by najis mugalladhoh. Similarly, if something that has been affected by najis mugalladhoh is touched by something else … then the ruling is like the previous one. The ruling on purifying it will be explained in the following discussion.

The second category of impurity is the urine of a male infant who does not eat anything but breast milk and has not reached the age of two years, according to some scholars.

Anything that does not fall under this heading is najis mutawashithoh, such as the bowel movements of a male infant, the urine of a female infant, or the urine of a male infant who has eaten something other than breastmilk, except for something eaten for treatment, so his urine is najis mukhaffafah, or a baby who has reached the age of two years, so his urine is najis mutawashithoh. Similarly, if a person is unsure whether his baby has reached the age of two or not? Then his urine is mutawashithoh, but it is different according to Shubromullasiy who says it is mukhaffafah.

If one drop of urine, which fulfills the conditions of the mukhaffafah najis, gets into a small amount of water, whether it changes its nature or not, or gets into a large amount of water and changes its nature, then something gets on it. … then it is mutawashithoh najis.

Mutawashithoh impurity is the third part of the parts of impurity, which are the rest of the impurities – other than mugalladhoh and mukhaffafah impurities, such as alcohol, blood, pus, carcasses other than human carcasses, fish and locusts, urine other than the urine of male infants as mentioned above, madhiy, wadi, human and animal feces, milk from animals that are not allowed to be eaten other than humans.

The body parts of living animals are ruled according to the ruling on their carcasses, whether they are pure or unclean, except for the hair of living animals that can be eaten and their fur … then they are pure, even if their carcasses are unclean.

The ruling on mugalladhoh impurity is that the impurity can be purified with seven washings, not less than that, after removing the impurity and its characteristics, one of which is mixed with dust that meets the conditions for tayammum.

That is correct, it is sufficient here to use moist soil. If the impurity or its characteristics are not removed except in the sixth wash, for example … then it counts as the first wash. What remains of the color or odor that is difficult to remove does not matter.

There is a condition that it must be mixed with dust if it is not the dust that is impure, but if it is the dust that is impure. . . then it is not required to use dust in one of the washings. If the impurity is dust or something else, then it is obligatory to use a mixture of dust.

The best way to use dust in one washing is to mix it with water before putting it on the place of impurity, and it is permissible to put dust on the place of impurity and then pour water over it or vice versa.

It is also preferable to put the dust in the first wash, so long as there is no impurity in it, then put it in the last wash before it. The washing with the dust does not count unless the impurity is removed, whether or not the impurity is removed with the flow of water mixed with the dust. Similarly, the washing does not count until the nature of the impurity has been removed, unless that nature will be removed with the flow of water mixed with dust.

The ruling on mukhaffafah impurity is that it is sufficient to purify the impurity by sprinkling it thoroughly with water.

However, this is not sufficient unless there is no substance or characteristic of the impurity that cannot be removed by sprinkling, as stated in Tuhfah and Nihayah. The books of Fath and Sharhul Ubab do not stipulate that the impurity be removed.

lMeaning (‘ainiyyah) is something that can be held or seen or tasted or smelled. Meaning (‘hukmiyyah) is something that cannot be identified, so it has no color, smell or taste, as mentioned above.

The ruling on mutawashithoh impurity differs according to its division, namely “ainiyyah and hukmiyyah. Something that is affected by najis ‘ainiyyah cannot be purified unless it loses its taste, color and smell. If it is difficult to remove only the color or only the smell, i.e., it does not disappear after washing it three times with rubbing and scrubbing on each occasion, with some kind of soap … and it cannot be removed based on the words of an experienced person, and the remover of the impurity is only found within a screaming distance (150m) or a short distance (4.5km) according to the details mentioned in the discussion on tayammum … then the remaining color or smell is permissible. And if it is difficult to find a remover for the unclean trait… then the place is considered pure according to the correct view.

The taste of the impurity is not permissible. The same applies if the color and smell are still present in the same place and the same impurity. But if it is so difficult to remove that it has to be cut off … then it is excused as long as it is difficult to remove. If it can be removed … then it must be removed, but it is not obligatory to repeat the prayer that was offered with the impurity.

If there is a residual smell of soap after removing the impurity … then according to Thablawi it is permissible and is regarded as pure, but Ramli said: “It is not considered pure until there is no odor in the wash.”

Something that has hukmiyyah najis is sufficiently purified by running water over it once. This includes hukmiyyah najis ‘ainiyyah, of which there is nothing left but a trace, and it is removed by running water over it. The ruling on running water over an unclean place has been discussed in the chapter on water.

The minimum period of menstruation is one day and one night, which is 24 hours, with continuous bleeding. This is based on the data collected by Imam al-Shaafa’i (may Allah have mercy on him), as well as the limits of the maximum and normal menstrual period. The meaning of menstruation has been discussed in the chapter on the signs of puberty.

Usually the period is six days or seven days and nights, whether the blood is continuous or not, provided that the entire period is not less than 24 hours. If it is less than 24 hours, then the bleeding is istihadhoh. The period of cleanliness that occurs between two menstrual bleeding is also regarded as menstruation.

The maximum period of menstruation is 15 days and 15 nights, whether the bleeding is continuous or not, provided that the total bleeding is not less than 24 hours. If it is more than fifteen days, then it is istihaadah, just as if the total bleeding is less than twenty-four hours, it is isthadhoh.

It should be noted that when a woman first menstruates, if she is nine lunar years old by estimation, it does not matter if it is less than the period of menstruation and purity (less than 16 days). Usually a woman has her period when she is twenty years old and there is no end to it. If a woman who is less than nine years old predictably bleeds, it is considered istihadhoh.

The ruling on istihaadah is that it does not prevent her from praying, fasting and other things that are forbidden to menstruating women. The istihaadah woman should wash her private parts and cover them with a sanitary napkin, then do wudoo’ when the time for prayer comes and pray immediately. If it is delayed without any benefit to the prayer. . . then all these actions must be repeated. It is obligatory to repeat the above-mentioned actions of washing the private parts and so on in every fard prayer, just as it is obligatory to do wudoo’ in every fard prayer for a woman who is suffering from istihaadah.

The minimum period of purity which is the break between two periods is 15 days and 15 nights. However, the separation between menstruation and postpartum bleeding can be less than that, and sometimes there is no period of purity between them, such as when the birth period is connected with the end of the menstrual period, with no period of purity, because according to the correct opinion, a pregnant woman can also experience a period of menstruation.

Usually the period of chastity is the remaining days of the month after the usual menstrual period has been subtracted, so that if the period is six days… then the period of chastity is 24 days, and if the period is seven days… then the period of chastity is 23 days.

There is no limit to the maximum period of purity. That is the consensus of the scholars, because sometimes a woman does not menstruate for a whole year.

The least amount of post-partum bleeding is a small amount of blood, so the least amount of post-partum bleeding is a moment.

Usually the postpartum period is 40 days and 40 nights, whether the nights are counted forward or backward.

The maximum period of postpartum bleeding is 60 days and 60 nights, whether the nights are counted forward or backward.

All the above details were obtained by Imam Shafi’i ra through his data collection.

A period of chastity that is less than 15 days and is between the time of birth and the discharge of blood or between the blood that is in the 60-day period. If the bleeding exceeds 60 days… then it is istihadhoh.

CHAPTER SHALAT

The excuse or hindrance that does not make one sinful for delaying the prayer beyond its time is twofold.

The first type of excuse for delaying the prayer is sleeping before the time for prayer has fully set in, or after it, and he thinks that he will wake up before the time for prayer has narrowed. Then he wakes up after the time for prayer has passed, so there is no sin on him for delaying the prayer. He does not have to make up his prayers immediately.

But if this person sleeps after the time for prayer has come and he thinks that his sleep will take up the time for prayer, then he is sinning, firstly for sleeping, and secondly for praying out of time if his sleep takes up the time. His prayer must be made up immediately.

It is mustahabb to wake up someone who has fallen asleep before the time has come so that he can pray in time, but if he falls asleep after the time has come … then he must be woken up.

The second type of excuse for prayer is forgetfulness, on condition that the forgetfulness is not due to a prohibited action, such as when the time for prayer comes and one intends to pray, but one is preoccupied with studying a book or work, and so on, until the time for prayer comes and one forgets . . . then there is no sin on him and he does not have to make up his prayers immediately.

If he forgot to pray because of something that is prohibited, whether it is a haraam prohibition, such as gambling, or a makrooh prohibition, such as playing chess, then that is not an excuse … so he is sinning and must make up his prayer immediately.

There are eight conditions for the validity of prayer, and you will see that there are more of them.

There are six conditions for the obligatory prayer: Islam, puberty, reason, freedom from menstruation and post-partum bleeding, delivery of the message of Islam, and the presence of the five senses.

The first condition for the validity of prayer is that the person praying should be purified from major and minor impurity, either with water or deh through its conditions. So it is not valid for people who pray without purifying themselves with one of water or dust. So if it is intentional and one knows the ruling … then it is a sin, and if, forgetting . . . will be rewarded according to his intention. If a person ‘does not find water or dust … then the prayer must be performed to, honor the time and repeat the prayer.

The second condition for the validity of the prayer is that one should be free from unforgivable impurity in his clothes, i.e. what he carries and what he touches. He must also be free from unforgivable impurity on his body, which includes the inner parts of his eyes, mouth and nose. He is also free from impurity in his place, which is the part that his body or his baggage touches.

The meaning of aurat and its division will be discussed later.

The third condition for the validity of prayer is that the ‘awrah should be covered with something that covers it and prevents the color of the skin from being discerned from the distance at which the person is normally looking. If the covering reveals the shape of the body – such as tight pants – then it is still permissible to pray. It is not sufficient to cover the ‘awrah if it is something that has no substance, such as the darkness of the night and the traces of henna or dyes that have no substance.

If a person cannot find something that covers his entire ‘awrah . . . then put the qubul and the anus first, then the qubul. And if one cannot find anything… then it is permissible to pray naked and the prayer need not be made up.

The fourth condition for the validity of prayer is to face the deen of the Ka’bah with one’s chest. If a person prays inside the Ka’bah … then he must face the Ka’bah with two-thirds of his arm’s length or more, such as its closed door or its threshold.

There are exceptions in various matters where it is not required to face the Qiblah when praying, including:

” Sunnah prayers on a Shari’ah-permitted journey to a place, the limit of which is not to hear the call to Jumu’ah (or more), if the other conditions of gashr are met, which we will discuss later, except that the distance must reach 83 km.

” Prayers that are in a state of fear.

” Prayers that come under the ruling of prayers in a state of fear, such as prayers in which one is unable to face the qiblah because of sickness and there is no one to face him to the qiblah, or one who is being tossed about in the sea, or one who is tied to a log for example, or crucified, can be prayed as much as possible and repeated, except for prayers in a state of fear and sunnah prayers on the way.

The fifth condition for the validity of the prayer is that the time for prayer has entered, if it is a prayer that has a time limit that is certain or presumed based on ijtihad.

The sixth condition for the validity of the obligatory prayer is that the person performing the prayer knows that the prayer is obligatory, so it is not valid if the person doubts that the prayer is obligatory.

The seventh condition for the validity of the prayer is that one does not believe that a particular fard is Sunnah, such as reciting Surah al-Fatihah and bowing. If it is not specified which of the fardhus are to be regarded as sunnah, then it is permissible to regard one of the ruku’ or prostrations as sunnah, without specifying it. Similarly, if he states that all the recommended parts of the prayer are obligatory, or that some of them are obligatory and some of them are mustahabb, without specifying the specific obligatory part that he considers to be mustahabb, then this kind of thing is permissible. There is no difference in the above-mentioned matter between the pious and the layperson, according to Ibn Hajar, and Ramli agreed with him concerning the layperson, but the pious person must be able to distinguish between what is obligatory and what is Sunnah, or he must believe that all his actions are fard.

A pious person here is one who is busy studying knowledge for a period of time that allows him to be able to distinguish between what is fard and what is sunnah, while a layman is the opposite.

The eighth condition for the validity of prayer is to abstain in all prayers from anything that invalidates them. The things that invalidate prayer will be discussed in the following discussion.

There are several other things that are included in the conditions of valid prayer, namely Islam, mumayyiz, knowing how to do it, namely knowing the words, actions and order.

Hadats in language means something that happens, and in Shari’ah has three meanings, namely:

1. The reason that stops taharah.

2. A material thing that is found on the limbs of the body and prevents the prayer from being valid, in the absence of a situation that permits it.

3. A deterrent that occurs because of some cause.

But what is meant in this discussion is the first meaning.

There are two kinds of causes that stop tahaarah: minor and major hadats, and there is nothing in between. Some scholars are of the view that janaabah is neither minor nor major hadats, but moderate hadats, so that hadats are divided into three types.

Minor impurity is impurity for which wudoo’ is required, such as loss of mind and the discharge of something other than semen from the two passages.

Major hadats are those for which ghusl is obligatory, such as menstruation and janaabah.

Aurat in language is a deficiency, and in sharee’ah is something that must be covered, which is what the jurists call it, while in the case of marriage it is something that is forbidden to be seen.

The author has mentioned some of the different types of aurat, and among those that have not been mentioned is the entire body of a man, if it is attributed to a woman who is not his mahram, then it is forbidden for her to see it.

Aurat in terms of its limits, which vary from person to person and circumstance to circumstance, is divided into four parts.

The first division of ‘awrah is the ‘awrah of men, which must be covered in every situation, whether in prayer or outside of prayer, in the presence of non-mahram women or not, and the ‘awrah of slave women, which must be covered for the prayer to be valid, is between the navel and the knees.

If a slave woman prays in the presence of a man who is not her mahram, but only covers between her navel and her knees … then her prayer is valid and she is sinful because she is exposing an awrah that is forbidden to be seen by a man who is not her mahram.

And it is obligatory to cover something that the obligation would not be complete except for it, namely part of the navel and part of the knees. |

The second division of ‘awrah is that the ‘awrah of a free woman that must be covered in order for her prayer to be valid is her entire body up to the inside of the soles of her feet, except for her face and the palms of her hands, either outwardly or inwardly, up to the bone of the palm that is parallel to the thumb, but that bone must be covered. This includes a woman who is a free effeminate.

The third division of the ‘awrah is the ‘awrah of free women and slave girls in the presence of men who are not their mahrams – whether by blood, breastfeeding or marriage – which is the whole body up to the face and the two palms. It is obligatory for free women and slave women to cover them, and it is forbidden for non-mahram men to see anything of them.

Included in this discussion is a transvestite, even if he is a slave.

The fourth division of the ‘awrah is that the ‘awrah of free women and slave women in the presence of men who are mahrams and in the presence of fellow women – as well as when alone, and in the presence of a male slave who guards himself, which belongs to a free woman who guards herself … is between the navel and the knee. … is between her navel and her knees.

It is haraam for a free woman to expose any part of her body that is not visible when working in the presence of a disbelieving woman.

The parts that make up the essence of prayer are seventeen, with thuma’ninah being counted as four of the pillars, which is what is stated in the book of Raudhoh, while the correct view in the books of Minhaj and Muharror and many Jain books is that there are thirteen pillars of prayer, with thuma’ninah being counted as one of the pillars … the result is that thuma’ninah must still be done, the difference is only in the wording.

The first pillar of prayer is intending to do it through the heart. So it is not enough just to say with negligence’ heart. Speech that is different from what is in the heart has no effect. So if the intention in the heart is fardhu, but the speech is different, such as intending dhuhr and what is spoken is asr … then what is considered is what the heart intends. The intention has stages that will be discussed later.

It is called takbiratul ihram because the utterance of the takbir is the cause of the prohibition of something that was previously lawful, such as eating, drinking and speaking. The second pillar of prayer is saying at the beginning of the prayer – the takbir “Allaahu Akbar”. It does not matter if there is a small interruption in the form of an addition to the attributes of Allah, which is less than three words, such as : “Allaahur Rahiimu Akbar”, or “Allaahur Rahmaanur Rahiimu Akbar”. It does not affect the addition of an alif lam, such as “Allaahul Akbar”, but it is not permissible to state: “Allaahu huwa Akbar”. The one who is unable to pronounce it may recite it in translation, not reciting any other dhikr that he is able to pronounce. He is obliged to learn it even if he has to travel a long distance, if he has the same provisions as in the Hajj journey. There are conditions for saying the takbirary ihram which will be discussed later.

The third pillar of prayer is standing, for those who are able, in fard prayers of various kinds, such as the five daily prayers that are offered in prayer, and the fard prayers of kifayah. Included in fardhy are prayers that are in the form of fard, such as repeated prayers and prayers of children who have not reached puberty.

It is obligatory for a person to straighten his spine, and if he is unable … standing can be done to the best of his ability.

But if you are unable to stand . . . then it is obligatory for him to sit in whatever way he wishes. If he is unable to. . then it is obligatory for him to lie down on his side, and facing the Qiblah is obligatory with the front of his body, and sunnah with his face.

If he is unable to lie down … then he must lie on his back, and he must raise his head slightly so that he can face the Qiblah, and if he is unable to face the Qiblah with his head, then he must face the Qiblah with the soles of his feet. The bowing and prostration should be done with the head down, and the prostration should be lower than the bowing when the head is down. If he is unable to do any of these . . . then all the acts of prayer are done with his heart, so the obligatory ones must be done and the sunnah ones can be done. Similarly, the words of the prayer must be recited if the tongue is capable of doing so, i.e. he thinks of himself saying Takbir while standing, bowing and so on. This kind of prayer does not have to be repeated and the prayer cannot be discharged as long as the mind remains.

Standing is not obligatory if the person is not able to do it in reality, so it is not obligatory to stand if the person is not able to do it in Shari’ah, and some examples of this are:

* It is not possible to pray except sitting or on one’s back, so the prayer is offered in that way without repeating it.

* If one fears that he will fall if he prays standing.

* If praying in congregation, then he is unable to stand, but is able to stand if praying alone . . . then it is permissible to pray in congregation while sitting without repeating the prayer, although praying alone is better.

But if the prayer being prayed is a Sunnah prayer, then standing while praying it is a Sunnah, not an obligation. So it is permissible – even if one is able to stand – to offer the voluntary prayer sitting or lying down, but not on one’s back for those who are able to stand. The one who prays lying down, while he is able to stand, must return to sitting to perform his ruku’ and prostration.

The fourth pillar of prayer is reciting Al Fatihah while standing or in other circumstances when unable to stand. Reciting the Fatihah is done in every rak’ah, whether it is a fard prayer or a sunnah prayer, whether one is praying alone or as an imam or a member of the congregation, as long as one is not a masbuq member of the congregation.

If you are unable to recite Al Fatihah . . . then recite seven other verses of the Qur’an, and it is recommended that the verses be in order, and it is required that the letters be as many as the letters of Al Fatihah, even if it is approximate.

If you are unable to recite part of the Qur’an … then recite seven kinds of dhikr, such as: “Subhaanallaah, wal hamdulillaah, wa laa ilaaha illallaah, wallaahu akbar, wa laa haula wa laa guwwata illaa billaah, maa shaa-allaah, wamaa lam yasya’ lam yakun.” But the letters do not equal the letters of al-Fatihah, so one should add them until they reach the number of letters of al-Fatihah, even if it means repeating them. Included in dhikr is prayer.

If you are unable to do that … then it is obligatory to remain silent during the recitation of Al-Fatihah, even if it is approximate.

There are conditions for reciting Al-Fatihah which will be discussed later.

The fifth pillar of prayer is ruku’. Ruku’ in language means bowing down, and in sharee’ah means lowering the body without inkhinas, so that the palms of the hands can confidently reach the knees.

Inkhinas is bending the hips, raising the head and putting the chest forward. If a person does this deliberately and knows the ruling … then his prayer is invalidated, or if he does not know the ruling or forgets … then it is not invalidated. It is obligatory for him to return to standing and do a complete bow, because it is not sufficient to move towards bowing for the purpose of inclination, and one of the conditions of bowing is not to move towards bowing for any other purpose.

The sixth pillar of prayer is thuma’ninah during ruku’, which means that all the limbs are in place, so that there is a separation between the movement towards ruku’ and the movement to rise from ruku’.

I’tidal in language is istigomah, and in Shari’ah is the return of the person who bowed to the movement before his bow. The seventh pillar of prayer is the return of the praying person after bowing to the movement before bowing. It is required that he does not intend anything other than i’tidal, and that he does not prolong his recitation of i’tidal beyond the recommended dhikr until he has recited Al-Fatihah. If a person prolongs it intentionally and knows the ruling … then his prayer is invalidated, because i’tidal is a short pillar. Most scholars prefer that i’tidal is a long pillar, so it is permissible to prolong the recitation.

The eighth pillar of prayer is thuma’ninah when itidal so that there is a separation between the movement of lifting up from ruku’ and the movement towards prostration.

Prostration in language means leaning, some argue that it means humbling oneself, and in Shari’ah means the forehead of the person praying directly on the place of prayer, whether it is the ground or something else. That is the criterion for prostration mentioned by most scholars. So putting down the other limbs is a condition of prostration. Some scholars are of the opinion that prostration is laying down all seven limbs.

The ninth pillar of prayer is prostrating twice in each rak’ah.

There are conditions of prostration that will be discussed later.

The tenth pillar of prayer is thuma’ninah during prostration, so that there is a separation between each movement towards prostration and the movement of lifting up from prostration.

The eleventh pillar of prayer is sitting between two prostrations. The conditions are:

1. There is no other intention when lifting up from prostration.

2. Not prolonging the recitation of the recommended dhikr until it is as long as the shortest recitation of the tashahhud, because the sitting is a short pillar. Most scholars are of the view that the sitting is a long pillar, so it does not matter if it is prolonged like the i’tidal.

The twelfth pillar of prayer is thuma’ninah when sitting between two prostrations, so that there is a separation between the movement of lifting up from the first prostration and the movement towards the second prostration.

The word (tashahhud) is basically the name for the two sentences of the creed, then it is used as the familiar tashahhud because it contains the two sentences of the creed.

The thirteenth pillar of prayer is reciting the tashahhud which is done at the end of the prayer. Its recitation will be found in the following discussion.

It is required that the tashahhud be recited in Arabic, and if that is not possible then it may be translated according to the available narrations only. It is recommended that it be recited in an orderly manner, except that if it is not recited in an orderly manner, it will change the meaning of …, which will affect and invalidate the prayer.

Continuing to recite the tashahhud is obligatory according to Ramli, but Ibn Hajar said it is Sunnah.

Reciting the tashahhud requires the other conditions found in Surah al-Fatihah, which will be discussed later.

If one is unable to recite the tashahhud or the salutation of the Prophet after it … then it is not obligatory to substitute something else according to Ibn Oasim, and it is narrated from Ramli that it is obligatory to substitute something else.

The fourteenth pillar of prayer is sitting during the final tashahhud for those who are able.

The fifteenth pillar of prayer is reciting the salawat on the Prophet (peace be upon him) in the final tashahhud, which is recited after it. It does not matter if there is an interruption between the two, whether it is a recitation of dhikr or silence, even if it is long. The conditions for reciting the salawat are the same as those for reciting the tashahhud. The shortest recitation of salawat is :

It means: “O Allah, send blessings upon Muhammad.” The most perfect recitation of salawat is :

It means: “O Allah! Bestow blessings upon Muhammad, Your servant and Messenger, an ummi prophet, and upon his family and his wives and his descendants, as You have bestowed blessings upon Abraham and the family of Abraham. And bestow blessings upon Muhammad, an ummi prophet, and upon the family of Muhammad and his wives and – his descendants, as You have bestowed blessings upon Ibrahim and the family of Ibrahim. In all the universe You are the Most Praiseworthy and the Most Glorious”.

The sixteenth pillar of prayer is the greeting of peace.

The shortest recitation of the salam is:

It means: “May the salvation of Allah be upon you.” And the most perfect recitation of the salam is :

It means: “The safety and mercy of Allah be upon you.”

There are ten conditions for the greeting, some scholars have compiled them in the following poem:

Meaning: “The conditions for saying the greeting in order to be free from prayer, if you wish, are nine, which are valid without any objection (‘arrif), (khoothib), (shil), (jma”) and (waalin) and (kun mustagbilan), then the next (laa tagshid bihil khobara) and (yjlis) then (asmi’ bihi nafsan), when they are completed, these are the correct conditions until they are declared valid.”

The meaning of (‘arrif) is indicative of the first condition of greeting, which is the presence of the letter alif lam in the word (assalaam), it is not valid to say (salaamun ‘alaikum) | The meaning of (khoothib) is indicative of the second condition of greeting, which is the presence of the letter kaaf as the person being spoken to. So it is not valid to say (assalaamu ‘alaih) or something like that.

The meaning of (shil) indicates the third condition of the greeting, which is to connect one word with another. So if it is separated between the two by a conversation, it is not valid. It is considered valid when saying :

Meaning: “Perfect salvation from Allah may it be upon you / Good salvation from Allah may it be upon you.”

The meaning of (ijma”) is to indicate the fourth condition of the greeting, which is the presence of the letter mim, which indicates jama’ or many. So it is not sufficient to say (assalaamu “alaik).

The meaning of (waalin) indicates the fifth condition of the greeting, which is to be continuous. So, if there is an absolute long or short silence with the intention of interrupting the recitation of the greeting, then the prayer is not valid.

The meaning of (kun mustagbilan) indicates the sixth condition of saying the greeting, which is facing the Qiblah with his chest.

The meaning of (laa tagshid bihil khobaraa) indicates the seventh condition of the greeting, which is not to intend with the greeting to give news only, but only to release the prayer or to intend both or both.

The meaning of (ijlis) indicates the eighth condition of the greeting, which is that the greeting is said while sitting.

The meaning of (asmi’ bihi nafsan) indicates the ninth condition of the greeting, which is to make the greeting audible to oneself.

The tenth condition is not to add or subtract anything that might change the meaning. It should be said in Arabic if one is able to do so, and if not, it should be translated.

The seventeenth pillar of prayer is the orderly performance of the pillars as mentioned. If there is no order among the pillars, i.e. one pillar is given precedence over another, either:

1. Giving precedence to a pillar of action over another pillar of action or over a pillar of speech, such as prostrating before bowing or bowing before reciting Al-Fatiha.

2. Giving precedence to a pillar of speech over another pillar of action or over another pillar of speech, such as giving precedence to tashahhud over prostration or giving precedence to the blessing of the Prophet over tashahhud.

3. Giving precedence to the greeting out of place.

In the first case, if he knew the ruling and did it intentionally, then his prayer is invalidated, otherwise it is not invalidated. But it is obligatory for him to return to the movement that was given precedence in its place if he has not done the same movement in the next rak’ah.

So if he has done the same movement in the next rak’ah. . .then it is considered that he has replaced the movement and his prayer continues with an additional rak’ah.

In the second case, the recitation that comes first is not regarded as having been done, so it must be repeated in its place; there is no difference in this case between the one who is deliberate and knows the ruling and the one who does not.

In the third case, the prayer is invalidated if the ruling was known and deliberate, otherwise it is not invalidated, and the greeting is recited in its place, even if there was a long pause.

Any of the above mentioned circumstances that do not invalidate the prayer . . . it is mustahabb prostration, except in the last case, because the opportunity for prostration is lost when the greeting of peace is said, and unless the recitation of the blessing of the Prophet (peace and blessings of Allaah be upon him) takes precedence over the tashahhud, then it is not mustahabb prostration.

The intention, in terms of how it is divided into fard prayers, voluntary prayers that have a time limit and a reason, and absolute voluntary prayers, is divided into three levels. And it has been mentioned in sing according to the higher level, namely :

If the prayer being prayed is a fard prayer, even if it is a vow prayer or fard kifayah or fard prayer qadha’ or repeated fard prayer, then it is obligatory to state three things, namely:

1. The purpose of the action.

2. Determination of the prayer, such as Fajr or Dhuhr for example.

3. The fard intention, even if the prayer is offered by a child who has not reached puberty, according to Ibn Hajar, but Ramli is of another opinion. It is sufficient to state the intention (maktuubah) and (mandzuurah) – in the nadzar prayer – instead of the fard intention.

Example of fard prayer intention:

Meaning: “I intend to pray the fard Dhuhr prayer / I intend to pray the obligatory Dhuhr prayer.”

If it is a vow prayer, then an example of the intention is :

Meaning: “I intend to pray the vowed dhuha prayer.” This is the first of the levels of intention.

If the prayer being prayed is a voluntary prayer that has a time limit, such as the rawatib prayers, the Eid and Eid al-Adha prayers, or a voluntary prayer that has a cause, such as the istisqa’ prayer and the “solar eclipse and lunar eclipse prayers, then it is obligatory to state two things, namely:

1. The purpose of the action.
2. Determination of the prayer, such as sunnah gabliyah dhuhur or “badiyah dhuhur, sunnah Eid al-Fitr and Eid al-Adha.

It is not obligatory to have a sunnah intention but it is recommended. Examples of intentions for voluntary prayers that have time limits and causes:

Meaning: “I intend to pray gabliyah dhuhur / I intend to pray Eid al-Fitr / I intend to pray eclipse.” This is the second of the levels of intention.

If the prayer being prayed is an absolute voluntary prayer, that is, a voluntary prayer that has no time limit and no cause, then it is obligatory to state only one thing, namely the intention of the action.

An example of an intention for an absolute voluntary prayer:

Meaning: “I intend to pray.”

This is the third level of the levels of intention.

Included in the absolute voluntary prayers are the voluntary prayers that have a specific binding, that is, prayers whose intention and purpose is the absolute existence of prayer, not specific prayers, such as the voluntary prayers of tahiyyat al-mosque, voluntary ablutions, istikhoroh, voluntary tawaaf, voluntary coming from traveling, prayers of desire and prayers in a place where there is no one who worships Allah there.

The meaning of the actions that must be mentioned in every prayer is that the person praying should state in his heart the phrase: “Usholli” which means “I intend to pray”. The stipulation that must be mentioned in other than absolute Sunnah prayers, is that the person praying must state in his heart. “Dhuhr” or “Ashr” for example, or “Sunnah dhuhr ba’diyah” or “Eid al-Fitr” as discussed earlier. There is a fardhu intention that must be mentioned in the fardhu prayer, by stating in his heart the phrase : “Fardhan”. A person is said to have expressed the intention of his action and the determination and intention of his fard, when he says in his heart the following statement:

It means: “I intend to pray the fard dhuhr prayer.”

There are 16 conditions for the validity of saying takbiratul ihram, which is the second pillar of prayer. If one of the conditions is not met, the prayer is not valid. Some scholars have arranged them in poetic verses and added four other conditions, namely :

The first condition of takbiratul ihram is that it is said while standing, if the prayer being prayed is a fard prayer and is able to, by saying takbir in the movement that is considered valid prayer recitation.

If the prayer being performed is a sunnah prayer or is unable to stand when performing a fard prayer …. then takbiratul Ihram is pronounced in the replacement movement, The second condition for takbiratul ihram is that it is spoken in Arabic -if the person praying is able-, but if he is unable then he can say the translation, as explained in the discussion of the pillars of prayer.

The third and fourth conditions for takbiratul ihram are that it must be said with the words (Allah) and (Akbar). So if someone says: “ar-Rahmaanu Akbar” or “Allaahu A’dzam” or “Allaahu Kabiir” … then his prayer is not valid.

The fifth condition of theakbiratulihram is to give precedence to the words “Allaah”

over “Akbar”, so it is not valid to say: “Akbaru Allaah”.

The sixth condition of takbiratul ihram is not to lengthen the hamzah in the phrase “Allaah”. If it is pronounced long, i.e: “Aallaahu Akbar” … the takbeer is not valid, because the meaning becomes a question.

It is permissible to omit the hamzah in the phrase “Allaah” if it is connected to the intention of the imam or the congregation, as in the following statement:

Usholli fardhodh dhuhri imamallaahu akbar / makmumallaahu akbar The seventh condition of takbiratul ihram is not to lengthen the letter ba in the phrase “Akbar”.

If it is lengthened, it becomes : “Akbaar” … the takbeer is not valid, whether the hamzah is pronounced fathah or kasrah. If it is fathah, it is the jamaa’ of the word (kabara), which means a large drum, and if it is kasrah, it is another name for menstruation, so the one who says it deliberately is considered a disbeliever – may Allah protect us.

The eighth condition of takbiratul ihram is that the letter ba’ in the phrase “Akbar” is not tashdid.

If it is read with a tashdid … then the takbeer is invalid, and it is well known that it is not possible to read the letter ba’ with a tashdid unless the letter kaf is made to have a degree.

The ninth condition of takbirat al-Ihram is that the letter wau should not be added, whether it is in a sukun state or has a degree, between the words “Allaah” and “Akbar”.

The takbeer is not valid if it is recited by adding the letter wau, whether it is in a sukun state or with a degree, such as :

The tenth condition of takbiratul ihram is not to add the letter wau before the word “Allaah”, by saying: If the letter wau … is added, then the takbir is not valid, because there is no word before it that can be connected to the takbir. In contrast to the greeting that can be added with the letter wau, because there is a previous word that allows it to be connected with the lafasdz salam.

The eleventh condition of takbiratul ihram is not to stop while saying takbir between the phrase “Allaah” and the phrase “Akbar” with an absolute long or short stop that intends to break the recitation of takbir. If it is a pause to breathe… then it does not matter, and it has been explained that it does not matter if it is separated by adding an alif lam or an adjective that is not long.

The twelfth condition for reciting takbirat al-Ihram is to raise one’s voice when saying takbir until one hears all the letters, and if there is no obstacle to hearing it, such as noise or the like, it is sufficient to raise one’s voice if there is no obstacle to hearing it.

The thirteenth condition for saying takbiratul ihram is that the time for the obligatory and voluntary prayers that have a time limit or a reason has entered.

The fourteenth condition for takbiratul ihram is that it should be said while facing the qiblah, when performing prayers that require facing the qiblah.

The fifteenth condition of takbiratul ihram is that there is no mistake in pronouncing the letters in takbiratul ihram.

Correct, does not affect the repetition of the letter ro” in the phrase “Akbar”, changing the letter hamzah to wau in the phrase “Akbar for people who do not know the law.

The sixteenth condition of takbiratul ihram is that the mum must delay all of her takbirats from the imam’s takbiratul ihram.

If the mum joins the imam in saying takbiratul ihram, even if it is part of the imam’s takbir… then the mum’s takbir is not valid.

There are 10 conditions for the validity of reciting Al Fatihah, which is the fourth pillar of prayer. If one of the conditions is not fulfilled, the recitation of Al-Fatihah is invalid.

There are two conditions that have not been mentioned by the author, namely:

1.Reciting it in Arabic, so it should not be translated if you are unable to read it. Similarly, the substitutes for Al-Fatihah are verses of the Qur’an, but it is permissible to translate the recitation of dhikr and prayers which are substitutes for Al-Fatihah.

2. There is no other purpose, so the recitation must be repeated if the intention is to a saint for example, and does not need to be repeated if the intention is combined with the intention of the prayer.

The first requirement for reciting Al-Fatihah is to be orderly in reciting the verses, that is, to recite them in the order in which they are recited.

If a verse comes first, then if it changes the meaning or erases the meaning … the prayer is invalidated if the ruling is known and intentional, otherwise it only invalidates the recitation of Al-Fatihah.

If it does not change the meaning and does not erase the meaning … then the recitation that comes first is not regarded as absolute, and neither is the recitation that comes last if the intention when reciting it was to complete the recitation that came first, but if the intention was to start the recitation then it can be completed if the gap is not long.

The second condition for reciting al-Fatihah is to continue reciting its verses, with no break between them, even if it is a small remembrance.

This is true if it is a Sunnah part of the prayer, such as reciting amen, praying for protection or mercy, prostrating following the imam and correcting the imam’s recitation.

The third requirement for reciting Al-Fatihah is to pay attention to the letters.

If one letter of Surah al-Fatihah is missing, even a hamzah, such as the word “an-‘amta”, then it is obligatory for him to repeat that word and the one after it, so long as he has not gone too far or is not in ruku’. So, if he has ruku’ … then his prayer is invalid.

The fourth condition of Al-Fatihah is to pay attention to the tashdid in Surat Al-Fatihah, which is not read normally from the tashdid letter.

If the tashdid is not read . . .then the reading of the lafadz is considered invalid.

However, if you read a letter with a tashdid and it does not have a tashdid … then it does not invalidate the prayer or the recitation, unless it changes the meaning, then it only invalidates the recitation, whether it is intentional and knowing or not, and it invalidates the prayer if it is knowing and intentional. |

A long silence is a silence that exceeds the silence for breathing, while a short silence is the opposite.

The fifth condition of reciting Al-Fatihah is not to be silent when reciting it with an absolute long silence – whether the intention is to break the recitation or not or a short silence with the intention of breaking the recitation.

Long silences are mentioned if they are intentional and without an excuse, but if they are unintentional or to remember the next verse or because of stuttering… then it is permissible.

The sixth condition of reciting Al-Fatihah is to recite all of its verses, which includes – and is among all the surahs of the Qur’an except Surah At-Taubah – the Basmalah.

With regard to Surah At-Taubah … it is haraam to recite it at the beginning and makrooh to recite it in the middle according to Ibn Hajar, and according to Ramli it is makrooh to recite it at the beginning and sunnah to recite it in the middle. And it is Sunnah to recite the basmalah in the middle of surahs other than At-Taubah according to scholarly consensus, which is what Ba’asyan said.

In Bughyat al-Mustarsyidiin it says:

“The scholars differed concerning the Sunnah of reciting the Basmalah in the middle of a Surah, but what our salaf did, whom we have found among the fuqaha’: they did not say the Basmalah except at the beginning of the Surah. That is what is correct.”

The seventh condition of reciting Al-Fatihah is that there should be no mistakes in reciting Al-Fatihah that alter its meaning or remove its meaning.

This includes changing the meaning by reading the letter ta’ with dhommah or kasrah in the verse: “an-‘amta”.

It also includes removing the meaning by replacing the second mim with a nun in the word : “mustaqiim”, so that it reads: “mustaqiin”.

The eighth condition of reciting Al-Fatihah is to recite Al-Fatihah while standing, if the prayer being prayed is a fard prayer and one is able to stand, but if one is unable to stand… then one should recite it as best one can, which is a substitute for standing. And has been explained in the previous discussion.

The ninth condition for reciting the Fatihah is that he should hear all the letters of the Fatihah, if there is no obstacle such as deafness or noise, but if there is an obstacle, then he should raise his voice so that if there were no obstacle he would be able to hear it.

The tenth condition of reciting Al-Fatihah is that it should not be interrupted by words that have no significance in the prayer, if one is intentional and knows what they are.

But if you forget or do not know the ruling, it does not matter. Similarly, if the speech has some significance in the prayer, then it is still permissible.

We have already explained the discussion of speech that has an importance in prayer in the explanation of the second condition.

This section includes a discussion of the number of tashdids in Surah al-Fatihah, which is 14 tashdids, and the letters in which they occur have been mentioned. This is sufficient and does not need any explanation.

It is mustahabb to raise both hands in prayer in four cases. If only one of the hands is raised, it is makrooh (disliked):

The first situation in which it is mustahabb to raise the hands is during Takbiratul Ihram, even if the prayer is offered lying down.

The Sunnah has been obtained regardless of how the hands are raised. The perfect way is to start raising the hands at the beginning of the takbeer and to end raising the hands at the end of the takbeer, so that the beginning and the end are both at the same time.

It is recommended that the hands be open (not wearing gloves), the palms facing the Qiblah, the fingers slightly extended, the tips of the thumbs in line with the lower earlobes and the tips of the other fingers in line with the upper earlobes, and the palms at shoulder level.

The second situation in which it is recommended to raise the hands is during ruku’. The Sunnah has been obtained regardless of how the hands are raised.

It is perfect if the raising of the hands begins at the same time as the takbeer. When the palms are at shoulder level … the bowing of the body begins, and the takbir is prolonged until the ruku’ is completed.

The third situation in which it is recommended to raise the hands is when the i’tidal from ruku’. The hands are raised at the same time as the head begins to rise towards standing. When standing upright … the hands are straightened.

The fourth situation in which it is recommended to raise the hands is when standing from the initial tashahhud. The hands begin to be raised after reaching the minimum limit of ruku’.

There are seven conditions for the validity of prostration in every prayer. If one of the conditions is not fulfilled, the prostration is not valid.

The first of the conditions for prostration is to prostrate on the seven limbs that will come next, namely by placing on the place of prostration a part of the forehead, a part of each knee, a part of each palm of the hand, a part of the sole of each foot, even if it is one finger from each hand and foot.

It is mustahabb to place the mentioned parts of the body in an orderly manner, i.e. first the knees, then the hands, then the forehead.

The forehead is the part of the face whose length is between the two temples, and its width is between the hair of the head and the eyebrows. The two sides next to the forehead are called the forehead.

It is recommended to place both foreheads together when prostrating, but it is not sufficient if both foreheads are placed in the place of prostration without the forehead being placed as well.

The second condition of prostration is that the forehead must be exposed, so that part of the forehead skin or hair can be directly exposed to the place of prostration.

As for the rest of the body … it is Sunnah to open the hands and feet, but it is disliked to open anything other than the knees that must be closed.

The third condition of prostration is that the head should be pressed down, so that any cotton underneath will be pressed down.

The fourth condition of prostration is that he should not move for any purpose other than prostration.

If a person falls from itidal to prostration involuntarily, this does not count. It is obligatory for him to return to itidal so that he can move towards prostration without any other intention. But if one falls while moving towards prostration or while i’tidal after the intention of moving towards prostration, then it does not matter and is still counted as moving towards prostration. –

The fifth of the conditions for prostration is not to prostrate on something that one is carrying and move with it. This invalidates the prayer if it is knowingly and intentionally done, otherwise the prostration must be repeated.

If a person prostrates himself while he is praying sitting, and he prostrates himself on something that does not move with his movement, but if he had prayed standing, it would have moved with his movement. . . then it does not matter according to Ibn Hajar and al-Khothib, but according to Ramli it is not permissible.

It is different if a person prays on his bed, which moves with his movements, because that is permissible. Similarly, it does not matter if he prostrates on something that is carried in his hand, because it is regarded as something separate.

The sixth condition of prostration is that his hips and the area around them should be higher than his head and shoulders.

The seventh of the conditions of prostration is that he should be confident in his prostration. If there is any doubt after moving from prostration as to whether or not he has achieved thuma’ninah in prostration, then it is obligatory to return to prostration. … then it is obligatory to return to prostration directly in order to perform thuma’ninah until according to the opinion that thuma’ninah is not one of the pillars, in fact it is just a movement that follows the pillar, as discussed in the pillars of prayer.

Conclusion: There are seven members of prostration: the forehead, the inner parts of the palms, the knees and the inner parts of the toes.

This concludes the discussion about the parts of the body that are required in prostration having to be placed in the place of prostration. This is something that is already known, so there is no need for further explanation.

The author explains in this chapter the tashdid in the tashahhud and mentions that it consists of 21 tashdids, 16 of which are obligatory in the minimum tashahhud, and five of which are additional and Sunnah. All of this is clear and does not need to be explained at length.

It is explained in this article that the tashdids in the minimum recitation of salawat on the Prophet (peace and blessings of Allaah be upon him), which is considered valid in prayer, are four in number. And there is only one tashdid in the minimum recitation of the salam that is considered valid as a conclusion to the prayer, which is in the letter siin. None of this needs to be explained further. |

The times of the five daily prayers are of five kinds, and each kind has its own time.

Dhuhr is linguistically the time after the sun has set, and linguistically it is the name of the prayer that is offered at that time. The meaning of (zawal) is the slipping of the sun from the sky. The meaning of “dhill” or “shadow” is linguistically a covering, and in terms it is a visible thing created by Allah for the benefit of the body and others. The meaning of (istiwa”) is that the sun is in the center of the sky.

Dhuhr as a whole begins with the slipping of the sun towards the west, and ends until the shadow of something resembles it, other than the shadow that exists when the sun is istiwa’, which is in the middle of the sky.

Dhuhr time is divided into six times, namely:

1. The fadhilah (main) time, which is the beginning of time.

2. and 3. jawaz time (allowed prayer), which is until there is enough time left to perform the prayer completely. It is also called the time of endeavor (choice), so the two combine in one time.

4. and 5. The time of dhoruroh (emergency), which is the end of the time, if the obstacle has disappeared (menstruation or insanity) and there is only enough time left to say takbiratul ihram.

6. The time of the excuse, which is the time of ‘Asr for those who wish to make up the prayers.

‘Asr in language means time, and in terms is a specific prayer. ‘Asr prayer is the most important prayer after Jumu’ah prayer. ‘Asr time as a whole enters when the shadow of something resembles it with a little addition, and ‘Asr time exits with the setting of the entire circle of the sun.

The meaning of (shafag) is redness, so the word (al-ahmar) is an affirmation to make it clearer.

Maghrib time as a whole enters with the setting of the entire circumference of the sun, and exits with the setting of the red horizon.

Maghrib time is divided into seven times, namely:

1. Fadhilah (main) time, which is the beginning of time.
2. The time of endeavor
3. Jawaz times that are not makrooh.
4. Jawaz times that are makrooh.
5. Haram times.
6. The time of udzur.
7. The time of dhoruroh (emergency), explained as before.

Isha’ is the name of the beginning of the time of darkness, and in terms it is a specific prayer.

The meaning of (fajrush shoodig or true dawn) is the dawn whose light spreads from the east evenly from south to north.

The false dawn is the dawn that appears before the true fajr shoodig, which is an elongated dawn whose upper part is brighter than the rest, and is usually dark after that. The time of ‘Isha’ as a whole begins with the setting of the red horizon, and ends with the rising of the true dawn. The time of ‘Isha’ is divided into seven times, namely:

1. The fadhilah (main) time, which is the beginning of time.
2. The time of ikhtiar (optional), which is until the first third of the night.
3. The time of jawaz (permissible prayer) and not makrooh, which is until dawn lies.
4. The time of jawaz (permissible and makrooh), which is until there is insufficient time left to perform the prayer completely.
5. The time of haram.
6. The time of udzur.
7. The time of dhoruroh (emergency).

Fajr in language is the beginning of the day, and in terms is a certain prayer. The time of Fajr as a whole begins with the rising of the true dawn, and ends with the rising of the sun. Fajr time is divided into six times, namely:

1. The fadhilah (main) time, which is the beginning of time.
2. The time of ikhtiar (choice), which is until the time of isfar, where a person can distinguish something close to him,
3. The time of jawaz (permissible prayer) and not makrooh, which is from the beginning of time until the rising of the reddish color. So these three times enter simultaneously and exit consecutively,
4. The time of jawaz and makruh, which is from the rising of the reddish color until there is not enough time left to perform the prayer perfectly.
5. The time of the haram.
6. The time of dhoruroh (emergency).

Ufuk is divided into three types, namely:

1. Red veil, which indicates that there is still maghrib time.
2. Yellow veil
3. The white horizon, the presence of both of which indicates that the time of ‘Isha’ has entered.

The two are called the horizon is a figure of speech while the horizon is the essence.

It is mustahabb for the one who wants to pray ‘Isha’ to be patient until the yellow horizon and the white horizon set, so as not to fall into the dispute of scholarly opinion.

Prayers that do not have an initial cause and a concurrent cause, i.e. prayers that do not have a cause, such as absolute voluntary prayers, or have a cause but a final cause, such as istikhoroh prayers and ihram prayers. It is haraam and invalid if they are performed at five times, three of which are related to time, which is what is mentioned in the first part, while the other two are related to action, which is what is mentioned in the last part.

The prayers that have an initial cause are the prayers that are made up, the prayers that are recited, the voluntary prayers of tahiyyat al-mosque, the voluntary ablutions, and the voluntary tawaaf.

Prayers that have a concurrent cause, such as istisga’ prayer, eclipse prayer. Ibn Hajar regarded them as prayers that have an initial cause, so they do not perform them at the prohibited times.

It should be noted that all these prohibitions apply only outside Makkah, whereas there are no times that are absolutely prohibited in Makkah.

The first time when one is forbidden to pray is when the sun rises, and this prohibition continues until the sun rises to the height of about seven arms according to our eyes.

The second time that one is prohibited from praying is when the sun is in the middle of the sky, and the prohibition continues until the sun sets.

With the exception of the time of istiwa’ on Friday, there is no prohibition at that time, even for those who do not attend the Friday prayer.

The third time that one is forbidden to pray is when the sky turns yellow, even for one who has not prayed ‘Asr, and the prohibition lasts until sunset.

The fourth time that a person is forbidden to pray is after performing the Fajr prayer, which is valid and does not need to be made up, and the prohibition continues until sunrise.

The fifth time that a person is prohibited from praying is after performing the ‘asr prayer, which is valid and does not need to be made up, even if the ‘asr prayer was performed at the time of dhuhr through jama’ tagdim, and the prohibition continues until sunset.

Article:

Silence in prayer has six places:

1. Between the takbiratul ihram and the iftah prayer.
2. Between the prayer of iftitah and the recitation of ta’awwudz.
3. Between the recitation of ta’awwudz and Al Fatihah.
4. Between the end of Al Fatihah and amen.
5. Between the amen and the reading of the Surah.
6. Between the recitation of the Surah and ruku’.

This article includes an explanation of the places of silence that are recommended during prayer, which are six places, and these places have also been explained. There is no need to explain them further.

All of these silences are during the recitation of the tasbeeh “Subhaanallaah”, except between the amen and the surah, so it is mustahabb for the imam, whose voice is raised during the prayer, to extend the time of silence to the duration of the recitation of Al-Fatihah.

| Article:

The pillars that are obligatory for thuma’ninah are four, namely:

1. Ruku’.
2. I’tidal.
3. Sujud.
4. Sitting between two prostrations.

Thuma’ninah is being still after moving until all the limbs are in place during the recitation of the tasbih “Subhaanallaah”.

This chapter includes an explanation of the places where thuma’ninah is obligatory, and the meaning of thuma’ninah. This has been discussed in the chapter on the pillars of prayer.

The meaning of (sahwu) in language is forgetting, and what is meant in this discussion is a deficiency in the prayer.

The reasons why it is mustahabb to prostrate sahwi in every prayer and in prostration of recitation and prostration of gratitude, but it is not mustahabb in the funeral prayer, are four.

The first of the reasons for which it is mustahabb to prostrate, if one of them is leaving one of the ab’adh of prayer, which will be explained in the next chapter, or leaving one word or one letter of the ab’adh, even if it is intentional.

The second of the reasons for which it is mustahabb prostration if one of them is present is doing, whether one forgets or is unaware of it, an action that would invalidate the prayer if one intended it, but if one forgot it, it does not invalidate it, such as eating a little, speaking a little and adding to the pillars of the action.

With regard to actions that do not invalidate the prayer, whether intentionally or unintentionally, such as turning one’s head, taking one or two steps and so on, apart from what is classified as the third cause. . It is not mustahabb to prostrate on them.

The third of the reasons for which it is not mustahabb prostration, if any of them are present, is the removal of a pillar of speech or a part of it, even if it is intentional, other than takbiratul ihran and the greeting of peace, recited out of place, such as reciting Al-Fatihah out of place, such as during ruku’, or reciting the final tashahhug out of place, such as during standing, or reciting salawat upon the Prophet (peace be upon him) out of place, such as during prostration.

The pillars of this ruling are the surah and the initial tashahhud. As for other than these two, there are various Sunnahs or ab’adhs that are recited out of place, which are mentioned in extensive books.

As for reciting the takbiratul ihram and the salutations out of place, if that is done deliberately, it invalidates the prayer. 

The fourth of the reasons for which it is mustahabb prostration, if one of them is present, is doing one of the pillars of the prayer and doubting whether he is doing it in addition to it, such as one who doubts whether he is doing ruku’ or prostration. . . it is obligatory for him to do ruku’ and prostration, even if it is likely to be in addition to them, and it is Sunnah to do prostration.

If there is any doubt that it was an addition after it was done, such as doubting at the final tashahhud whether the prayer was four rak’ahs or five. Then it is not mustahabb to make prostration because of that doubt.

It is called ab’adh (part), because when it is asked to supplement it with prostration, the ab’adh resembles the essence of the part of prayer, which is a pillar of prayer.

The ab’adh of prayer – which we have explained that it is mustahabb to prostrate if one or more of them are left out – are seven:

This is the number of ab’adh as a whole, according to what Imam Shafi’i and his followers said, so that is why the author only mentioned seven. But in detail, there are 20 ab’adh of prayer, namely:

1. & 2. Qunut, and standing during gunut. :

3. & 4. Reciting the salawat of the Prophet during gunut, and standing while reciting it.

5. & 6. Reciting the salutation to the Prophet during the gunut, and standing while reciting it.

7. & 8. & 9. & 10. Reciting the salutation of the Prophet’s family, and standing while reciting it. And saying salam for them and saying it while standing.

11. & 12. Reciting salawat over the companions of the Prophet during gunut, and standing while reciting it.

13. & 14. Saying salam for them during gunut and standing when saying it.

15. & 16. Reciting the initial tashahhud and sitting while reciting it.

17. & 18. Reciting the salawat upon the Prophet in the initial tashahhud and sitting while reciting it.

& 20. Reciting blessings on the Prophet’s family in the final tashahhud and sitting while reciting it.

What is meant by the initial tashahhud here is the words that must be recited in the final tashahhud.

The first and second of the ab’adh of prayer are the initial tashahhud and sitting while reciting it.

The description of someone who omits to sit during the initial tashahhud so that it is mustahabb for him is that if the person praying is unable to recite the tashahhud, then he is required to sit during the recitation of the tashahhud. If he does not sit … then he has abandoned sitting in the initial tashahhud alone.

The meaning of salawat on the Prophet here is the recitation of the obligatory words after the final tashahhud.

The third ab’adh of prayer is reciting salawat upon the Prophet in the initial tashahhud.

The fourth ab’adh of prayer is reciting salawat upon the Prophet’s family in the final tashahhud.

The description of the recommended prostration of sahwi for the one who omits it is when a person is certain that the imam did not recite the blessings on the Prophet’s family, and he heard that the imam only recited: “Allaahumma sholli “alaa Muhammad”, “Assalaamu Alaikum”. So it is mustahabb for him to make prostration of forgetfulness.

The meaning of gunut here is the usual gunut, which is the gunut of the Fajr and Witr prayers in the last half of Ramadan. The fifth and sixth ab’adh prayers are reciting the gunut and standing while reciting it.

The description of the state of a person for whom it is mustahabb prostration to leave standing alone is that if the person praying is unable to recite the gunut … then he is required to stand during the recitation of the gunut. If he does not stand, then he has abandoned standing during the recitation of the gunut only.

The seventh ab’adh of prayer is reciting the blessings and peace upon the Prophet, his family and companions after the gunut.

The meaning of void here is anything that is considered invalid. A prayer, whether fard or naafil, is invalidated bij one of the following 14 things if it is in the middle of the prayer, and it is invalidated if it is at the beginning of the prayer. Included in this prayer are prostration of recitation and prostration of gratitude as well as the funeral prayer.

The prayer is invalidated by the presence of impurity, whether it is minor or major, even if it is unintentional, even if it is from someone who does not find water or dust, or someone who always has impurity other than the one that always comes out. This is the first of the things that invalidate prayer.

It also invalidates the prayer if there is unforgivable impurity on his body or clothes, if it is not removed immediately before the minimum time of thuma’ninah has elapsed.

If it is removed before that, such as if the impurity is dry and the garment is shaken off directly or the impurity is wet and the impure garment is thrown without holding it or carrying it … then the prayer is not invalidated.

If he removes it with his hand or with a stick that has impurity on it or puts his hand on the place where the impurity is … then that invalidates his prayer. This is the second of the things that invalidate the prayer.

One of the things that invalidates the prayer is the slightest uncovering of something that must be covered in prayer, if it is not covered immediately before the minimum time for tuma’ninah has passed, and the wind is the one that uncovered it. | If it is not the wind that uncovered the ‘awrah, then that invalidates the prayer, even if it was covered immediately. This is the third of the things that invalidate the prayer.

Also invalidating the prayer is speaking deliberately and knowing that it is forbidden during prayer. Talking with two letters continuously, even if they are not understood, or consisting of one letter that is read long, or one letter whose meaning can be understood, such as the word ( ) which means guard, and ( ) which means listen, and ( ) which means be precise.

If it was unintentional, such as a slip of the tongue or forgetting that he was praying or not knowing the ruling, and he is one of those who are forgiven, such as a new convert to Islam or someone who lives far from the scholars, if it is a few words, such as four words according to Ibn Hajar and six words according to al-Oalyubi and his followers, then it does not invalidate the prayer; if it is many words, such as more than that, then it invalidates the prayer absolutely.

This is the fourth of the things that invalidate the prayer.

Included in invalidating the prayer are all the things that invalidate the fast if one is deliberate and knows the ruling, such as putting something in one’s ear, for example, or eating even a little.

If he forgets or does not know the ruling and it is forgiven him, as in the previous discussion, then it does not invalidate his prayer, unless he chews three times continuously. The explanation will come later.

This is the fifth of the things that invalidate the prayer.

The word ( ) dhommah hamzah means something that is burnt, while fathah hamzah means the noun of the verb eat. But we are talking about the former, and we will discuss the ruling on the latter, because it is one of the many movements.

It is one of the rulings on invalidating the prayer that a large amount of food enters the prayer, even if one forgets. This ruling applies even to someone who does not know the ruling and is excused.

The difference between prayer and fasting is that it is not regarded as invalidating the fast for those who forget and do not know the ruling, but it is regarded as invalidating the prayer, because prayer has regular movements, so eating a lot of food breaks the rules of the movement of prayer. This is not the case with fasting, which has no regimented movements, because fasting is just restraint.

This is the sixth of the things that invalidate the prayer.

One of the things that invalidates the prayer is moving a lot, even if one forgets and does not know the ruling. Many movements are three or more movements that are done continuously, where the second movement is a continuation of the first movement and the third movement is a continuation of the second movement. It may be done by one or more limbs, provided that they are heavy limbs, such as the hands, feet, head and jaw. However, it does not invalidate the prayer if the movement is of light limbs, such as the fingers, eyelids and lips, even if they move repeatedly and continuously.

It does not invalidate the prayer if the movements of the heavy limbs are considered to be slight, i.e. movements that are less than three times, even if they are continuous, or movements that show three or more times but are not continuous.

This is if there is no intention of playing around, so it invalidates the prayer absolutely, even if the movement is slight and from a light limb. Similarly, if it is not something that cannot be avoided, such as scratching an itchy part of the body, then it does not invalidate the prayer absolutely.

This is the seventh of the things that invalidate prayer.

Also invalidating the prayer is jumping, which is the movement of lowering the whole body. Jumping is definitely a movement that exceeds the limit.

This is the eighth of the things that invalidate the prayer.

Also invalidating the prayer is hitting in a way that exceeds the limit, that is, hitting that moves the whole body. Also included in this is kicking beyond the limit. This is the ninth of the things that invalidate the prayer.

Also invalidating the prayer is deliberately adding to the pillars of the action – and knowing the ruling – such as bowing without following the imam, killing a snake for example, even without thuma’ninah and not moving with three continuous movements.

This is the tenth of the things that invalidate prayer.

Also invalidating the prayer is the person who precedes the imam in two of the pillars of action – even if they are not long pillars – and who lags behind the imam in two of the pillars of action without any excuse.

The description of being ahead of the imam is that the mum moves towards prostration while the imam is still standing reading a surah, for example, or bowing before the imam, and when the imam wants to bow the mum has already lifted up from his bowing, and when the imam wants to move towards itidal the mum has already prostrated.

The description of being late from the imam is the imam moving towards prostration while the mum is still standing, for example.

The permissible excuse for being ahead of the imam is forgetfulness or ignorance of the ruling, which is excused by sharee’ah. The permissible excuses for being late for the imam are the above two and others, up to ten different kinds of excuses that are mentioned in other books, which are extensive.

If one precedes the imam in less than two of the pillars of the action, it does not invalidate the prayer, but it is haraam to precede the imam in one of the pillars. Similarly, if he precedes him with some of the pillars, according to Ramli, but according to Ibn Hajar, which is the correct view, it is makrooh. This is the eleventh of the things that invalidate the prayer.

What invalidates the prayer is intending to leave the prayer immediately or after one rak’ah, for example, even if the intention is to go on to another prayer, because that is contrary to the sincerity of intention that is required in prayer. This is the twelfth of the things that invalidate prayer.

Another thing that invalidates the prayer is associating leaving the prayer with the occurrence of something, even if one does not know that it is happening at the time of the prayer or it is something that is habitually impossible, such as flying to the sky, but it does not invalidate the prayer if it is intellectually impossible, such as the coming together of two opposites, such as long and short, in the same thing and at the same time. This is the thirteenth of the things that invalidate prayer.

Also invalidating the prayer is doubting the intention to leave the prayer, even if the intention is to leave for another prayer. Part of hesitating in the intention to leave the prayer is hesitating to continue praying. This is what is mentioned in the discussion of things that invalidate prayer in the twelfth number. This is the fourteenth of the things that invalidate prayer.

It is obligatory for the imam to intend to be the imam at the time of takbiratul ihram in four prayers, namely:

1. Friday prayers.

2, The prayer that is repeated.

3. Prayers that are offered in congregation.
4. Jama’ taqdim prayers due to rain.

If the imam does not intend to act as imam in any of these prayers … then the prayer is not valid, except for prayers offered in congregation, in which case the prayer is considered to be his own prayer and he is sinning by failing to fulfill his vow.

It is not obligatory for the imam to intend to lead other than these four prayers, but he must intend to do so if he wants to benefit from the blessings of congregation.

If he intends in the middle of his prayer . . . then it will get the blessing of congregation since it was intended.

There are eleven conditions for the validity of congregational prayer between the congregation and the imam.

The first condition of the validity of the congregational prayer is that the mum does not know that the imam’s prayer is invalidated by something agreed upon by the imam and the mum, such as impurity and disbelief.

This includes knowing that the imam’s prayer is invalidated if he believes in it, even though it is not ruled that the imam’s prayer is invalidated, such as two people who make ijtihad in determining the qiblah or there are two waters and two clothes, one of which is pure and the other is unclean. Both of them produce different ijtihad, so the congregation of one of them with the other is not valid.

The second condition for the validity of the congregational prayer is that the congregation does not believe that the imam’s prayer needs to be made up, such as one who has wudoo’ and no water or dust is found, even though the congregation is in the same situation as the imam.

The third condition of the validity of the congregational prayer is that the imam is not being followed, because it is impossible for him to be the one who follows and is followed at the same time.

If the congregational prayer is over and the masbuq is standing, then it is permissible to follow him, even in the Friday prayer according to Ibn Hajar, but not according to Ramli.

If a person is certain that his imam is a mimum, if he is unsure whether his imam is a mimum, then it is not permissible to follow him.

If a person is in doubt as to whether two people are praying in congregation, whether this person or that person is the imam, then it is not permissible for him to pray with either of them, unless he thinks that one of them is the imam after he has made up his mind that he is the imam.

He thinks that one of them is the imam after doing ijtihaad, according to Ramli, but not according to Ibn Hajar.

The meaning of “ummi” in linguistic terms is one who cannot read and write, and in juristic terms is one who cannot pronounce one letter of Surah al-Fatihah properly.

The fourth condition of the validity of the congregational prayer is that the imam is not allowed to make a mistake in pronouncing a letter or tashdid from Surah Al Fatihah, while the mum can pronounce it properly, that is, the imam is unable to pronounce it at all or cannot pronounce it according to the makhraj of the letter or cannot pronounce the tashdid.

If the mum is in the same situation as the imam, i.e. he is unable to pronounce it properly, even though the letters he replaces are different, such as one of them replacing the letter (ra”) with (ghain) and the other replacing it with the letter (lam). . . then it is still permissible to congregate. That is what is called a plate, like a person who always replaces a letter with another letter.

If someone idghamed instead of idgham, such as reciting (muttagiim), it is called “arott”, which is a person who does not speak clearly.

) Praying in congregation is valid, but it is makrooh to pray in congregation with someone who is called a “tamtaam”, i.e. someone who repeats the letter ta’, or “fa’ffaa”, i.e. someone who repeats the letter fa, or “wa’ waa”, i.e. someone who repeats the letter wau. And so on with the other letters.

It is also disliked to pray in congregation with an imam who mispronounces the letters but does not change the meaning.

The fifth condition of the validity of the congregational prayer is that the mum should not precede the imam in the place of prayer, that is, the entire support of the mum should not precede part of what supports the imam, in standing or otherwise.

It is not permissible for him to precede the imam if he is standing on his heels or sitting on his buttocks or lying on his side or on his back on his head.

If the worshipper is on the same level as the imam … then it is makrooh, which takes away the reward of the congregation, to equal the imam in place only. The same applies to any makrooh that is caused by praying in congregation.

The sixth condition of the validity of the congregational prayer is that the mum knows – or catches – the imam’s movement before entering the third pillar (not being late for two pillars of action). This can be done by seeing the imam, or seeing some of the congregation, or hearing the imam’s voice or the voice of the imam’s contributor, even if the contributor is not praying. Ibn Hajar stipulated that the person who conveys the imam’s voice must be someone who is not infirm, but some of the scholars differed. They stated: “A pharaoh is sufficient, if it is believed to be true.”

The seventh condition of the validity of the congregational prayer is the gathering of the imam and the congregation – that is, the people who are behind him or on either side of him, and every two shafentahs in the mosque or in a place other than the mosque where there is no more distance between them than 300 arms in approximate terms.

It does not affect more than three arms or thereabouts. So if it is inside the mosque, it does not matter how far the distance is, and the obstacle is a window or a door that is closed without being nailed down, even if there is no lock on it, but it is stipulated that it is possible to pass from one of them to the other, even if one has to walk sideways or turn away, by turning his back from the qiblah.

However, if they are in a place other than a mosque, the distance between them must be close, as mentioned above, and the other conditions must be met, such as that there is no obstruction that prevents one from passing through, such as a window, or that prevents one from looking through, such as a closed door, and that it is possible to pass from one of them to the other without turning around.

It is permissible for there to be a great distance between the imam and the end of the row, even if it is several miles, on condition that it is possible for the congregation to follow the imam, and it is not permissible for the congregation at the back of the row to precede the congregation in its prayer movements if the imam is not in sight.

The eighth condition of the validity of the congregational prayer is that the mum intends to follow the imam or whoever is in the mihrab or the intention of the congregation, by saying “mugtadiyan” or “mu’tamman” or “ma’muuman” or “jamaa’atan”, even if it is in the middle of the prayer, but that is disliked and takes away from the reward of the congregational prayer, because it makes him a follower after having previously prayed alone.

If a person intends to follow the imam in his actions without any intention and waits for him for a long time, then his prayer is invalid. However, if he follows the imam in his actions without any intention and waits for him for a long time, then his prayer is not invalidated.

The ninth condition for the validity of the congregational prayer is that the imam’s prayer and the congregation’s prayer are similar in their movements, even if they differ in the number of rak’ahs or in their intention … so the five daily obligatory prayers in congregation are not valid with the eclipse prayer, which is prayed with two stands and two bowing, or with the funeral prayer. And vice versa.

It is true that according to Ibn Hajar it is permissible to pray in congregation at the end of the takbeer of the funeral prayer and after the prostration of recitation or prostration of gratitude. But Ramli differed and said that it is not valid.

Similarly, it is permissible to congregate with someone who prays the eclipse prayer on the second stand in the second rak’ah according to both of them, but Ibn Hajar stated that he does not get one rak’ah with the imam, while Ramli stated that he gets one rak’ah.

The tenth condition of the validity of the congregational prayer is that the praying person must follow the imam in a Sunnah action that would appear different if he did not follow him, either in doing it or leaving it out.

If the imam leaves the prostration of recitation while the congregation prostrates or the imam makes the prostration of recitation and the congregation leaves the prostration or the imam leaves the initial tashahhud while the congregation makes the tashahhud … the congregation’s prayer is void.

True, there is an exception: if the imam makes tashahhud and the mum stands up deliberately … then that does not invalidate the mum’s prayer, because he is moving from something that is obligatory to something that is obligatory. But if he stood up because he forgot, then he must go back to sitting, and if he does not go back, his prayer is invalidated.

The eleventh condition of the validity of the congregational prayer is that the mum must follow the imam in terms of place, action and takbiratul ihram.

We have discussed the place in the fifth and seventh conditions, and the action in the eleventh part of the things that invalidate the prayer, because it can be understood from this discussion that it is obligatory for the mum not to precede the imam or be late from the imam with the two pillars of action without an excuse.

Following the imam in takbiratul ihram means that all the takbiratul ihram utterances of the mum must be later than all the takbiratul ihram utterances of the imam. If he follows the imam’s takbiratul ihram or follows part of it … then his prayer is not valid.

The description of the congregational prayer between the imam and the congregation cannot be separated from one of the following nine descriptions:

Nine images that always have one of them in congregational prayer are divided into two, namely:

1. The group that is considered valid congregational prayer
2. The group that is considered canceled congregational prayer.

The first group, is a picture that the imam’s condition is the same as the makmum or more perfect in certainty. It can be seen in five pictures:

1. A man follows a man, because the imam and the congregation are in the same state.
2. A woman follows a man, because the imam is more perfect in certainty.

3 – A transvestite follows a man, because the imam is in one situation more perfect, if the transvestite is a woman, or the situation is the same, if the transvestite is a man.

4 – A woman follows a man, because the imam in one situation is more perfect if the man is a man, or the situation is the same if the man is a woman.

5 – A woman follows a woman, because the circumstances of the imam and the mum are the same.

The second group is the one in which the imam’s state is less than that of the mum in a certain or approximate way. This is seen in four descriptions:

1. A man follows a woman, because the imam is in a lesser state than the mum with certainty.

2. A man following a transvestite, the transvestite being less than a man by estimation, because it is possible that the transvestite is essentially a woman.

3. A transvestite follows a woman, because it is possible that the transvestite is actually a man.

4. An effeminate person follows an effeminate person, because it is possible that the imam is essentially a woman and the congregation is male.

Jama’ taqdim is praying ‘Asr prayer at the time of Dhuhr and ‘Isha’ prayer at the time of Maghrib, whether the prayers are hashar or complete.

The conditions for the permissibility of jama’ tagdim because of a long journey for a traveler and because of rain for a mugim are four. There are three additional conditions that have not been mentioned, namely:

1. There is still time left in the first prayer.
2. The first prayer is considered to have been valid.
3. Knowing that it is permissible to join prayers.

This makes a total of seven conditions. Ibn Hajar does not agree with the addition of the first condition, so in his opinion it does not affect the entry of the second time before the completion of the second prayer, unlike the opinion that states that it is a condition. –

The first condition for the permissibility of jama’ tagdim is to start with the Dhuhr prayer if one wants to give precedence to the ‘Asr prayer in the Dhuhr time, and to start with the Maghrib prayer if one wants to give precedence to the ‘Isha’ prayer in the Maghrib time. If it is reversed … then the prayer that comes first is invalidated if it is intentional and knowing, but if it is not intentional and not knowing, then the prayer that comes first becomes an absolute sunnah prayer.

Similarly, if the first prayer turns out to be void… then the second prayer – namely ‘Asr or ‘Isha’ – becomes an absolute naafil prayer.

This applies if he has never missed the same obligatory prayer, so that if he has missed the same obligatory prayer … then it becomes a qadha’ prayer in the last two cases.

The second condition for the permissibility of jamaa’ tagdim is to intend jamaa’ tagdim in the first prayer, even if it is at the same time as the salutations, to distinguish between the jamaa’ tagdim prayers that are permissible in sharee’ah and those that are not. The most important thing is to combine the intention of jama’ tagdim with takbeeratul ihram, so that there will be no difference of opinion.

The third condition for the permissibility of jama’ tagdim is that it should be continuous between the first prayer and the second prayer, meaning that there should not be a long break between them, which is enough time to perform the two light rak’ahs that one normally does.

So it does not matter if it is separated by wudoo’, tayammum, finding water for a while, even if that is not necessary, the time of the adhan and igamah, so if it is separated by any of that … then it is permissible so long as the separation is not long.

| The sunnah prayer of gabliyah dhuhr, for example, should be prayed after the obligatory dhuhr prayer, then the obligatory ‘asr prayer, then the ba’diyab dhuhr prayer, then the gabliyah asr prayer.

The udzur here means travel for the traveler, and rain for the one who is able to and will be jama’ tagdim.

The fourth condition for the permissibility of jamaa’ tagdim is that there is an excuse that allows jamaa’ until the completion of the second takbiratul ihram. It is not required that there be travel at the time of the first Takbīr of Ihram, unlike rain.

The rain must be present at the time of the first Takbīr of Ihram and the greeting of the first prayer, and it must continue to be present until the second Takbīr of Ihram, and it does not matter if it stops raining in any of these other circumstances. .

The conditions for the permissibility of jamaa’ ta’khir on account of a long journey for a traveler, namely offering the Dhuhr prayer at the time of ‘Asr, and the Maghrib prayer at the time of ‘Isha’, are two conditions.

As for praying jamaa’ ta’khir because of rain, that is not permissible according to sharee’ah.

The first condition for jama’ ta’khir to be permissible is that there is an intention to do so, and there is enough time left over from the time of Dhuhr or Maghrib to offer the prayer completely. This is the view of Ramli, while Ibn Hajar said: “It is sufficient to have the intention of jama’ ta’khir before the first time comes out, even if there is only enough time left to do one rak’ah.”

If a person omits the intention of jama’ ta’khir at the time of the first prayer, then the first prayer offered at the second time becomes a qadha’ prayer, and he is sinning if he knew the ruling and did so deliberately.

The second condition for jamaa’ ta’khir to be permissible is travel until the completion of the second prayer, which is ‘Asr or ‘Isha’.

If the journey does not continue, so that he becomes a mugim in the middle of his prayer … then the first prayer – namely the Dhuhr or Maghrib prayer – becomes qadha’.

Conclusion: Imam Nawawi and other scholars are of the view that it is permissible for a sick person to offer jama’ tagdim if the conditions are met, or jama’ ta’khir if the conditions are met. The criteria for sickness that makes jama’ permissible are sicknesses that make it difficult for him to perform each of the obligatory prayers at the time when it is permissible for him to sit for the obligatory prayers.

Oashar is making up the four Rak’ahs of the five obligatory prayers into two Rak’ahs.

The conditions under which gashar is permissible for a traveler are seven. There are four additional conditions that have not been mentioned, making a total of eleven conditions, namely:

1.The existence of a specific destination even if it only points in the direction, such as India.

2. Keeping away from things that invalidate the intention of gashar during the prayer, such as the intention to complete the prayer and doubts about the intention of gashar.

3. The journey is undertaken for the right purpose, such as Hajj and trade, not just sightseeing.

4. Having gone beyond the city limits in a city that has city limits or beyond the buildings if there are no city limits.

What is meant by “marhalatain” is a journey of two days’ journey alone and accompanied by animals carrying heavy mounts, taking into account unloading and lifting, and going down to pray, eat, drink and rest as usual. The distance of the journey is counted as 84 miles (83km).

One mile – 6000 arms according to the correct view, but Ibn ‘Abdil Bar stated that one mile is equal to 3500 arms, which was agreed upon by Samhudiy.

The first condition for the gashar to be permissible for a traveler is that the journey should reach the marhalatain (83km).

What is permissible here is travel that is not for immoral purposes, i.e. travel that is permissible according to sharee’ah, so it includes travel that is ruled as:

1. Obligatory, such as traveling to pay debts.

2. Sunnah, such as a journey of friendship.

3. Permissible, such as a trade trip.

4. Makruh, such as traveling alone or traveling to trade shrouds for the dead.

The second condition for the traveler to be allowed to make up prayers is that his journey is permissible according to sharee’ah. So it is not permissible to make up the prayers for a sinful journey, which is a journey that is intended to be sinful from the beginning, or is changed to be sinful after it was not originally intended to be sinful. The former is called (‘aashee bissafar) and the latter is called (‘aashee bissafar fissafar).

If the first person repents . . . then it is permissible to make up the slaughter if there are still 83 km left of the journey, or the second person repents … then it is permissible to make up the slaughter in full.

If a person commits a sin in the middle of a journey with the intention of trading, for example, then it is permissible for him to make up the fast.

Such a person is called: (‘aashee fissafar).

The third condition for the permissibility of gashar for a traveler is knowing that it is permissible for him to gashar in sharee’ah. | So if he sees people tashar and he joins them in tashar without knowing the ruling, then his prayer is not valid.

The fourth condition for the permissibility of tashar for a traveler is to make the intention of tashar at the time of takbiratul ihram with certainty.

The intention to gashar the prayer is to state gashar or a word that corresponds to its meaning, such as the travel prayer or the dhuhr prayer of two rak’ahs, for example.

The fifth condition for the permissibility of gashar for a traveler is that the prayer that he wants to gashar is a prayer of four rak’ahs – i.e. Dhuhr or ‘Asr or ‘Isha’-. Prayers that are two rak’ahs or three rak’ahs cannot be made up, so it is not permissible to make up the Maghrib prayer according to the correct view.

The sixth condition for the traveler’s permissibility of gashar is that he must have traveled with certainty for all his prayers, from the beginning to the end.

So if his ship reaches an area where it is not permissible for him to make up the prayers, or he doubts whether he has reached it, or he intends to make up the prayers, or he doubts his intention to make up the prayers, then he has sinned.

The seventh condition for the permissibility of gashar for a traveler is that he should not share part of his prayer with someone who has completed his prayer, even if he thinks that he is a traveler or it is proven after the imam has completed his prayer. But if it is not proven that the imam has completed his prayer, but he breaks off in the middle of the prayer because of hadath or impurity, then it is permissible for him to shorten the prayer, even if he has followed him for a while.

The one who completes his prayer is one who is in doubt as to whether he is a traveler or not, so the one who is in congregation with him must complete his prayer, even if it is proven that he is a traveler and he is cutting off his prayer.

If it is thought that he is a traveler, but there is doubt as to whether he intends to break the fast, then it is permissible to intend to break the fast, or to attribute the intention to him by saying: “If he gashesar, then I will gashar.” … It is permissible for such a person to kasher, if the imam ends up kashering the prayer.

The conditions for the validity of Jumu’ah prayer, which are in addition to the other conditions that apply to various prayers, are six.

The author does not speak of the obligatory conditions of Jumu’ah, and there are seven, viz: Islam, adulthood, reason, freedom, male, health and maturity.

The first of the conditions for the validity of the Jumu’ah prayer is that it be performed all-with the khutbah-at the time of noon. It is not permissible to start the prayer or khutbah with any doubt as to whether or not there is any time left.

If this is the case, the Jumu’ah prayer is not valid. If there is insufficient time to offer the prayer and a short sermon, then the Dhuhr prayer must be offered.

If a person doubts whether there is time left or not, then he intends to pray Jumu’ah if there is time left and if not then he intends dhuhr, then the prayer with that intention is valid according to Ramli, unlike Ibn Hajar.

The second condition for the validity of the Jumu’ah prayer is that it must be offered within the boundaries of a certain area, even if that boundary is made of wood or bamboo or palm fronds, and between each place it is not permissible for a traveler to shorten his prayer.

If a group of people set up camp in a desert … then it is not valid to pray Jumu’ah in that camp, but it is obligatory for them to attend Jumu’ah prayer in a certain area if they hear the call to prayer from their place, and if they do not hear it then Jumu’ah prayer is not obligatory.

The third condition of the validity of the Jumu’ah prayer is that the first rak’ah of the Jumu’ah prayer be offered in congregation.

So, if they pray the Jumu’ah prayer in congregation in the first rak’ah, then they intend to separate in the second rak’ah, and complete the prayer individually… the Jumu’ah prayer is valid. Congregation is only required for the first rak’ah, unlike the number, which must be present until the end of the Friday prayer.

So if one of them breaks his wudoo’, such as breaking his wudoo’ before the greeting of peace … then the prayer of all the people is invalidated, even if they have said the greeting of peace and returned to their homes. (This can happen if the number of people attending the Jumu’ah prayer is only 40, including the khotib) So there is a riddle phrase, which is: “If one person breaks his wudoo’ in the mosque, the prayer of the person at home is invalidated!”

Mustauthin is a person who does not travel from his place of residence, whether in summer or winter, except for a purpose, such as trade or pilgrimage.

The fourth condition for the validity of the Jumu’ah prayer is that the number of people attending the Jumu’ah prayer should be forty from the group of those for whom the Jumu’ah prayer is obligatory.

It does not matter if the congregation delays in entering ihram after the imam enters ihram, so long as they are able to recite al-Fatihah and make ruku’ before the imam has made the minimum ruku’ movement, but if this condition is not met then the Jumu’ah prayer is not valid. (This also applies if there are only 40 people present, including the khotib):

It is not obligatory to delay the Dhuhr prayer of those who are not counted in the Jumu’ah prayer with those who are counted in the Jumu’ah prayer, as stated in Tuhfah and Nihayah and Mughniy, but not as stated in Ii-‘aab and Sharh Minhaj.

In Busyrol Kariim and others it is stated: “The people on Friday are divided into six parts, namely:

1. Those who are obliged, counted and valid, i.e. those who fulfill the conditions of the obligatory Friday prayer and have no excuse.

2. Those who are not obligatory, not counted and not valid, namely slaves, travelers, young children who have not reached puberty, women and people who do not hear the call to prayer.

3. Those who are not obligatory, counted and valid, namely those who have an excuse, such as the sick.

4. Those who are not obligatory, not counted and not valid, i.e. apostates.

5. A person who is obligatory, uncountable and valid, i.e. a mugim, but not a mustauthin, and a person who lives outside the area but hears the adhan from that area.

6. A person who is not obligatory, not counted and not valid, namely a madman and the like.

The fifth condition for the validity of Jumu’ah prayer is that it should not be preceded or followed by another Jumu’ah prayer in the area, even if it is large and has many mosques.

This applies if there is no difficulty in gathering people in the area, but if there is no place large enough to accommodate the people who usually attend Jumu’ah prayer, or the ends of the area are far apart, that is, the sound of the call to prayer does not reach them, or they are separated by war. . . then it is permissible to offer Jumu’ah prayer in as many places as necessary, and anything more than that is invalid.

Whoever is in doubt as to whether he is early or late, or whether the multiple Jumu’ah prayers are necessary or not . . . then it is obligatory to repeat the Jumu’ah prayer if that is possible, and if not… then to pray dhuhr after it.

If someone precedes and it is not difficult to gather in one place … then the earlier one is valid and the later one is invalid. And if they coincide … then both are invalid.

The measure of precedence or simultaneity is the letter ra’ of the imam’s takbeerat al-Ihram, even if the mum’s takbeat al-Ihram is delayed after the mum’s in another place. This is what is mentioned in Busyrol Kariim.

The sixth condition of the validity of Jumu’ah prayer is that it should be preceded by two khutbahs, and not made after the prayer, like Eid, because these two khutbahs are a condition, so they should be given precedence, unlike other khutbahs which are mustahabb, so they should be delayed.

There are five parts that make up the two sermons that are required for Jumu’ah prayer.

The first pillar of the Jumu’ah khutbah is saying the hamdalah in both sermons, or words to that effect, referring to the word “Allah”. Example:

Meaning: “Praise be to Allah / Praise be to Allah / Praise be to Allah / I praise Allah.”

However, the following words cannot represent hamdalah:

Meaning: “There is no god but Allah / Praise be to Allah alone / Praise be to the Most Merciful.”

The second pillar of the Jumu’ah khutbah is the recitation of salawat on the Prophet (peace be upon him) in both khutbahs. Example:

Meaning: “O Allah, send blessings upon / May Allah send blessings upon / I send blessings upon / We send blessings upon / blessings upon Muhammad / blessings upon Ahmad / blessings upon the Messenger of Allah.”

However, it is not permissible to recite salawat upon the Prophet (peace be upon him) with these kinds of phrases, namely:

Meaning: “May Allah have mercy on Muhammad / May Allah bestow blessings on him.”

Piety means observing Allah’s commands and avoiding His prohibitions: The third pillar of the Jumu’ah khutbah is to give the precept of piety in both khutbahs. Example:

Meaning: “I advise you to fear Allah/ Obey Allah and beware of Allah’s punishment.”

It is not enough to simply remind people to beware of the world, but it must contain an exhortation to obey or a threat from disobedience.

The fourth pillar of the Friday sermon is to recite one perfect and understood verse from the Qur’an during one of the sermons. This should be at the end of the first sermon. It is not sufficient if it is only part of a verse, unless it is long and understandable according to Ramli, but Ibn Hajar differs.

The fifth pillar of the Jumu’ah khutbah is to pray in the second khutbah with a supplication that is ukhrowi for the believers, especially for those present or generally for all the believers. The book “Busyrol Kariim” states: “As long as it is not intended for all the sins of the believers . . . because that is haraam.”

It is not sufficient to single out those who did not attend Jumu’ah prayer, even if there were many of them. The Sunnah mentions the believers, and prays for the leaders of the Muslims and their soldiers.

There are ten conditions for each of the two Friday sermons.

There are three additional conditions that have not yet been mentioned, bringing the total to thirteen:

1. Male.
2. Listening to the khutbah.
3. The khutbah is performed within the boundaries of his house.

As for the other khutbahs (such as the khutbah for Eid, eclipse or istisga”)… there are no requirements except that they be heard and not listened to, and the khutbah must be male, and the pillars of the khutbah must be recited in Arabic.

The first condition of the Jumu’ah khutbah is that the khotib be pure from minor and major impurity.

If he breaks his wudoo’ in the middle of his sermon, he must purify himself and start the sermon again, even if there is not a long interval.

The second condition of the Jumu’ah sermon is that the khotib should be pure in his clothes, body, and place, and the things that are connected to them – according to the details given in the conditions of valid prayer – from any impurity that is not excused by sharee’ah.

The third condition of the Jumu’ah khutbah is that the khotib covers his ‘awrah, although the correct view is that the two Jumu’ah khutbahs are not a substitute for the two rak’ahs of the noon prayer.

The fourth condition of the Jumu’ah khutbah is that the khutbah should be delivered standing, if he is able to do so. If he is unable to do so … then the sermon may be delivered sitting down, and if he is unable to sit down … then he may lie down, but it is preferable to do otherwise.

The fifth condition of the Jumu’ah khutbah is that the khotib sits between the two sermons for more than the thuma’ninah of prayer. It is preferable to sit during the recitation of Surah al-Ikhlas, and it is Sunnah for the khotib to recite it while sitting. If he does not sit between the two sermons, it counts as one sermon.

The sixth condition of the Jumu’ah sermon is that it should be continuous between the first sermon and the second sermon, and between the pillars, i.e. there should be no long breaks that have nothing to do with the sermon during the two light rak’ahs. It is permissible for there to be a break in the form of advice between the pillars, even if it is long or in the form of reciting a long verse, which contains advice, as mentioned in the book of Tuhfah.

The seventh condition of the Friday sermon is that it should be continuous between the two sermons and the Friday prayer, i.e. that the takbiratul ihram for the Friday prayer should be said before the time has elapsed since the completion of the second sermon, which is sufficient to perform two light rak’ahs, as in the discussion of being continuous between two jamaa’ tagdim prayers while traveling.

The eighth condition of the Jumu’ah khutbah is that the pillars of the khutbah be recited in Arabic, even if the khotib and those listening to him are not Arabs and do not understand the recitation.

If there is no one who can read it and there is no time to learn it … then it is permissible to preach in any language other than the Qur’an.

Is it valid, even if people do not understand it, such as Arabic or other languages? There are two opinions, one stating that it is valid and the other stating that it is not. As for the verses of the Qur’an, if they cannot be recited in Arabic, then a substitute can be recited, as explained in Surah al-Fatihah in the prayer.

The ninth condition of the Jumu’ah khutbah is that the khotib listens to the pillars of his khutbah to the 40 people who are counted in the Jumu’ah prayer, namely by raising his voice so that 39 perfect people other than himself hear the khutbah.

So he must listen to the khutbah with effort, so it is not valid if there is noise that prevents him from listening to the pillars of the khutbah.

This is the view of Ibn Hajar, but Ramli differed concerning listening to the khutbah. He said: “It is sufficient to listen to the khutbah with one’s own effort, if one is paying attention, then one will listen, even if one is busy talking to one’s seatmate.”

Imam Qolyubi rhm said: “Sleeping does not affect it.” But being deaf or far away from the khotib does have an effect, according to scholarly consensus. If the khotib is deaf, then it is not required to listen to the khutbah to himself, because he knows what is being said.

It is not stipulated that the people listening to the khutbah be pure, covered, in the place of prayer, within the city limits or the building limits, as is known from what has been explained.

The tenth condition of the Friday sermon is that both sermons should be delivered after the sun has set.

If a person gives the sermon without looking at the time and it turns out that it is already time … then it is valid according to ‘Asymawiy, but Ibn Oasim said: “It is not valid.”

BABA JENAZAH

The duties that we have towards the dead body of a Muslim – apart from martyrdom, even if it is drowning, suicide or a premature baby born alive – are four: bathing, shrouding, praying and burying.

All will be explained in detail later, but there is a fifth that has not been mentioned, which is carrying it to the grave.

If any of these things are done by one of us, even if he is not yet mumayyiz, or if the dead person washes himself, or if another dead person washes him as a form of karamah (merit of one who is close to Allah)… then there is no sin on the others.

Is it sufficient that the one who does the bathing is a jinn? Ramli said. “It is sufficient”, while Ibn Hajar said: “Not sufficient.”

It is not permissible for a martyr to be washed and offered prayers, but it is obligatory for him to be shrouded and buried.

It is permissible to wash the dead of a disbeliever, but it is haraam to offer prayers. If the disbeliever is mu’aahad or mu-amman or dzimmiy (all of which are disbelievers who are not fighting the Muslims)… then it is obligatory to be shrouded and buried.

Bathing the dead person means, at the very least, covering his entire body, whether it is his hair or his skin, with water, which means removing the ainiyah impurity that is on the dead person. With regard to the hukmiyah impurity that is present on the deceased, a single stream of water is sufficient to remove the impurity and to bathe him.

There is no obligation to make an intention to bathe the dead person; it is only recommended.

The perfect way to bathe a dead person is for the one who is bathing to wipe his stomach with his left hand and press it slightly, then wash his rectum and qubul, along with the impurities that are around it, with a cloth that covers his left hand.

Remove the dirt from his nose, as well as from his teeth with another cloth. After that, one should make ablution for the deceased by presenting the intention, just like the ablution of a living person.

Then rubbing his body with sidr (a type of soap), washing the head first, then the beard, then the front of the body on the right side, then the front of the body on the left side, then the back of the right side, then the back of the left side, then removing the traces of sidr (soap) with water from the tip of the head to the bottom of his feet.

After that, he should wash his whole body three times with pure water mixed with a little camphor as a Sunnah.

This is the meaning of what the author of this book mentions, so there are five washings.

The minimum perfect way of bathing a dead person is to pour pure water once after rinsing to remove the sidr (soap), so that there are three washes.

Another way of bathing a dead person with five washes is : first with sidr (soap), second rinse, third with sidr (soap), fourth rinse, fifth with pure water.

The preferable method to five washes is seven washes, and it has three methods, namely:

1. First with sidr (soap), second with rinsing, third with sidr (soap), fourth with rinsing, fifth, sixth, seventh with pure water.

2. First sidr (soap), second rinse, third pure water, fourth and fifth with sidr (soap), sixth rinse, seventh pure water.

3. First sidr (soap), second rinse, third sidr (soap), fourth rinse, fifth sidr (soap), sixth rinse, seventh pure water. The method that is better than seven washes is nine washes, and it has two methods, namely:

1. First sidr (soap), second rinse, third pure water, and so on until three times are done.

2. First with soap, second with rinsing, third with soap, fourth with rinsing, fifth with soap, sixth with rinsing, seventh, eighth and ninth with pure water.

In fact, what is considered bathing the dead in all these ways is the use of pure water.

Some of the things that are recommended when bathing a dead person are that the bathing should be done in a separate room, and that no one should enter except the one who is bathing, the one who is helping him and the relatives of the dead person, i.e. the closest heirs, and that the bathing should be done in a wet or thin robe, and that the dead person should be placed on a high place, and that the water should not be hot unless there is a need for it, such as if it is cold or dirty, and that the face should be covered with a cloth, and that the one who is bathing should not look at anything other than the ‘awrah unless it is necessary, whereas looking at the ‘awrah is haraam.

The minimum that we are obliged to do in terms of the rights of the deceased is to cover his body with a cloth that is permissible for him to wear while he is still alive, even if it is covered with someone else’s wealth. In terms of the rights of Allah, may He be glorified and exalted, the shroud is a covering of the ‘awrah, which differs according to whether the deceased is a man or a woman, and not according to whether he is a slave or free. So the deceased has the right to remove the cloth that exceeds the covering of the ‘awrah according to Ibn Hajar, unlike Ramli.

The creditors have the right to prevent the corpse from being covered with two or three shrouds. The heirs have the right to prevent the deceased from being covered with more than three shrouds, but they do not have the right to prevent the deceased from being covered with three shrouds.

If the deceased was a person who was in ihram for Hajj or ‘Umrah, it is haraam to cover his head if he was a man and his face if he was a woman.

The shroud for a man is complete with three shrouds, with each shroud covering his entire body, except for the head of the man and the face of the woman who is in Hajj or ‘Umrah, as has been explained.

It is haraam if the shrouds do not cover the whole body except by force.

Shrouding a person with three shrouds is regarded as complete or Sunnah if the person is being shrouded with someone else’s wealth or if he has debts that will exhaust his estate, otherwise it is obligatory to shroud him with three shrouds.

It is perfect to cover a woman – including a transvestite – with five shrouds, namely:

1. Qamis, like the robe of a living person.
2. The sarong, which covers between the navel and the knees, and is placed under the robe.
3. Khimar, which covers the head, and is placed after the robe.
4. and 5. Two shrouds that cover the whole body.

This applies if there are no heirs who are under the age of puberty or are not of sound mind, but if there are such heirs, then it is not permissible to cover them except with three shrouds. Baa-asyan said: “This should be noted, because most people do not do this.”

The best shroud is a white, cotton cloth. New cloth is better than washed cloth, as mentioned in the book of Tuhfah.

The word (janazah/jinazah) in Arabic means: the name for the corpse that is in the coffin, while (jinazah) means: the name for the coffin that has the corpse in it. There are seven pillars that make up the main body of the funeral prayer.

The first pillar of the funeral prayer is the intention, which is to state one of the following intentions:

It means: “I intend to pray over this corpse fardhu kifayah.”

Meaning: “I intend to pray over whom the imam prayed fard.”

Meaning: “I intend to pray over whoever is present from the dead Muslims fardhu kifayah.”

The fard intention is required, even if the person praying for the dead person is a woman or a child who has not reached puberty. It is not obligatory that the fard intention be associated with kifayah.

The second pillar of the funeral prayer is four takbirs, including the first takbiratul ihram.

It does not matter if the takbeer is more than four times, even if ja knew the ruling and did it deliberately and regarded it as essential. But if you believe that the prayer is invalidated by adding more takbeers because you do not know the ruling, then it does matter and invalidates the prayer.

The third pillar of the funeral prayer is that the one who is able to stand, whether he is a man or a child, or a transvestite or a woman praying with a man. If he is unable to stand… then the details have been mentioned in the matter of standing in the pillars of prayer.

The fourth pillar of the funeral prayer is reciting Al-Fatihah after saying one of the takbirs, even if it is after an additional takbir. It should be recited after the takbiratul ihram.

If the recitation of Al-Fatihah is delayed beyond the first takbeer, then it is permissible for the recitation of Al-Fatihah to be preceded or delayed after the dhikr that should be recited after that takbeer.

If you are unable to recite Al-Fatihah . . . then it can be replaced with something else as discussed in the pillars of prayer.

The fifth pillar of the funeral prayer is the recitation of salawat on the Prophet (peace be upon him) and is required after the second takbir. The shortest recitation of salawat is :

It means: “O Allah, send blessings upon Muhammad.”

The most perfect recitation of salawat is :

It means: “O Allah! Bestow blessings upon Sayyidina Muhammad and upon the family of Sayyidina Muhammad, as You have bestowed blessings upon Sayyidina Ibrahim and the family of Sayyidina Ibrahim. And bestow blessings upon Sayyidina Muhammad and upon the family of Sayyidina Muhammad, as You have bestowed blessings upon Sayyidina Ibrahim and the family of Sayyidina Ibrahim. In the entire universe You are the Most Praiseworthy and the Most Noble.”

It is mustahabb to recite the hamdalah before it, and the prayer for the believers after it, as well as combining the salam with the salawat according to some scholars.

The sixth pillar of the funeral prayer is reciting the du’a for the deceased in particular, and it must be recited after the third takbeer. The shortest recitation of the prayer is one that is called a prayer, such as :

It means: “O Allah, have mercy on him.”

If the deceased is an infant, then his supplication is like that of an adult according to Ibn Hajar, so according to his opinion it is not sufficient to recite the supplication specific to young children, which will be mentioned later in the supplication. But Ramli said that this is sufficient.

The perfect du’a that can be recited for adults and children is:

It means: “O Allah, forgive the living and the dead among us, the existent and the unseen among us, the small and the adult among us, the male and the female among us. O Allah, whoever You revive among us, revive in the state of Islam, and whoever You kill among us, kill in the state of faith. O Allah, do not forbid us the reward and do not misguide us afterward.”

And after that recite the following prayer if the deceased is an adult:

It means: “O Allah, this is Your servant, and the son of Your servant, coming out of the fragrance and vastness of the world into the darkness of the grave and all that he will face while his lover and loved ones are in the world. He used to testify that there is no God but You alone, no partner for You, and that Muhammad is Your servant and messenger. And You are more aware of his situation than we are. O Allah, verily he has stopped by to see You and You are the best of stops. He is in need of Your mercy, and You do not need to punish him. We have come expecting You to intercede for him. O Allah, if he is a good person, then increase his goodness, and if he is a bad person, then remove his badness. Meet him and Your pleasure with Your mercy, keep him from the trial of the grave and its torment. Expand his grave and keep the earth away from his body sessions, give him safety from Your punishment with Your mercy until You resurrect him in safety to Your heaven, with Your mercy, O Most Merciful of the merciful.”

This is the supplication that Imam al-Shaafa’i (may Allah be pleased with him) collected from various hadith reports, and the scholars regarded it as good. Ibn Hajar said:

“In the narration of Mulim there is a long supplication from the Prophet, and it seems that it is the most important supplication, namely :

It means: “O Allah, forgive him, grant him mercy and salvation and forgive him, glorify his position, widen his entrance, wash him with water, snow and dew, cleanse him from all faults, as You cleanse a white shirt from dirt, Replace his house with a better house than the one he lived in in this world, a better family than the one he left behind, a better spouse than the one he had in this world, enter Paradise, protect him from the torment of the grave and its temptations, and from the torment of Hellfire”.

He said: “What is meant by replacing one’s spouse is the replacement of one’s family and one’s wife, not one’s essence.

If the deceased was a child whose parents were Muslim, then the following du’aa’ should be recited:

Meaning: “O Allah, make him a reward that comes first for his parents, a legacy, a deposit, an advice, a lesson and an intercessor for them, weigh the scales of their deeds, bestow patience on their hearts, do not cause them trials after his death and do not forbid his reward for them.”

The seventh pillar of the funeral prayer is the greeting of peace, just as in other prayers. The time for the salam is after the fourth takbeer. It is not mustahabb to add (wabarakaatuh) to the greeting according to Ramli, but Ibn Hajar disagrees. Some scholars prefer that it is mustahabb in all prayers. It is mustahabb after the fourth takbeer and before the greeting of peace to recite prayers for the dead. Among them is the following prayer:

It means: “O Allah, do not forbid us the reward of the deceased, and do not cause us any evil after him, and forgive us and him.” It is also recommended to recite salawat on the Prophet (peace and blessings be upon him) and prayers for the believers and believers, and to recite the following verse:

Meaning: “(The angels) who bear the Throne and the angels who are around it praise their Lord and they believe in Him and ask forgiveness for those who believe (while saying): “O our Lord, Your mercy and knowledge cover all things. So have mercy on those who repent and follow Your way and preserve them from the torment of the blazing hell. O our Lord, and admit them into the paradise of Adn which You have promised them and the righteous among their fathers, and their wives, and their descendants all. Indeed You are the Mighty, the Wise. And preserve them from evil, and those whom You preserve from evil on that Day, You have indeed bestowed upon them mercy and a great victory.” (O.S. Al-Mu’min: 7-9)

Meaning: “O our Lord, grant us good in this world and good in the Hereafter and preserve us from the punishment of hell” (O.S. Al Bagarah: 201).

Meaning: “O our Lord, do not make our hearts incline to misguidance after You have guided us, and grant us mercy from Your side, for indeed You are the Bestower”. (O.S. Ali Imran:8)

The minimum way of burying that is said to have done the obligatory thing in burial is the existence of an excavation that can prevent the smell of the corpse after burial and protect it from wild animals that will dig and eat it.

It is not enough that there is a structure over the grave, but it is still possible that it will be dug up by wild animals. And if it cannot be prevented except by building over it … then it becomes obligatory.

The perfect way to bury is to dig as high as a person standing and stretching his arms upwards. This means that it is four and a half arms’ length.

It is mustahabb to increase the length and width enough for the one who lowers the grave and the one who helps him.

The burial of an adult or a child who is a dead person is the same.

The burial method is twofold: first: (lahd) is to make an excavation that is sufficient for the deceased on the lower side of the grave and facing the qiblah after digging to the height of a person standing and stretching his arms upwards. Secondly: (shaq) is to dig in the middle of the grave, like a river.

The lahd method of burial is preferable to the shaq method, if the soil is hard. But if the soil is not hard, then shaq is preferable to lahd.

It is recommended that the right cheek of the deceased be placed on the ground or a brick or the like after removing the shroud: which covers his face.

It is obligatory to face the Muslim corpse towards the qiblah, even if the fetus is in the belly of a disbelieving mother, and the soul has been breathed into the fetus, but it is not possible to save its life. So the mother must be turned away from the Qiblah, because the fetus’ face is facing the mother’s back.

It is recommended that the dead person be laid on the right side of his body, and it is makrooh to lay him on the left side. The face and feet should be leaned against the wall of the grave, while the rest of the body should be kept away from the wall, so that it is like the movement of a person who is bowing. It is also Sunnah to lean his back against the earth or bricks, as well as under his head.

The dead person must be exhumed from the grave if any of the following four things are present. These are the ones mentioned by the author, but the scholars have mentioned many more, including:

If it is buried in stolen soil, or if it is covered with a stolen shroud, and the person who owns it demands it. If a disbeliever is buried in haram land, and if there is a fear that someone else will dig it up.

It is permissible to dig up a grave if there is fear of flooding and if it has been destroyed and turned to dust.

The grave must be dug up if it is to be washed, because it has been buried and the deceased has not been washed. This must be done if the deceased has not changed. This is also the case if the deceased is to be washed if he is supposed to be washed. This is the second of the things for which a grave must be dug.

The grave must also be dug if the deceased was buried without facing the qiblah, because the deceased was buried without facing the qiblah. This must be done if the deceased has not changed. This is the second of the things for which it is obligatory to dig up the grave.

It is also obligatory to dig up the grave if there is any wealth buried with the deceased, even if it is a little, whether it is from his estate or someone else’s, even if that person does not claim it so long as he has not forgiven him. This applies if the wealth was not swallowed by the deceased; if it was swallowed, then it is not permissible to exhume it if it was his own or someone else’s and he did not claim it. If the person demands it, then it is obligatory to dig it up and cut open the body to take and hand over the wealth. This is the third of the things for which it is obligatory to exhume a grave.

It is obligatory to dig up the grave if a woman is buried and there is a living fetus in her stomach. The condition is that if it is possible for the fetus to live after the mother’s stomach is cut open, and the fetus is six months old or more. In such a case it is obligatory to cut open the mother’s stomach and save the foetus, but if it is not possible to save the foetus, then the mother should be left unburied until the foetus dies and is buried with the mother. This is the fourth of the cases for which it is obligatory to dig a grave.

Relief even in the absence of a request, in terms of the Shari’ah ruling, is divided into four parts, namely:

1. It is permissible to do it or not to do it.

2. Khulaful Aula, which may be done or omitted, but omission is preferable.

3. Makruh (disliked): It may be done or omitted, but if it is omitted to fulfill a command, it will be rewarded.

4. Obligatory, which will be rewarded if done and sinned if left out.

There is a fifth part, which is Sunnah assistance, such as intending to teach the person who is helping him, and such as helping the person standing in the row alone if he is pulled to stand with him.

The sixth part is assistance that is haraam, such as helping someone to do a haraam action.

Help that is permissible is providing water. This includes bringing containers and pots. This cannot be said to be khilaful aula, because there is a narration of what happened to the Prophet (peace and blessings of Allaah be upon him). This is the first part of the division of assistance according to sharee’ah.

Help that is khilaful aula is help with running water for the person who is doing ablution, for example, such as someone who washes his clothes.

A Shubromullasiy scholar said: “This kind of ablution should be done with tap water, because the tap is prepared for this purpose and cannot be used for anything else.”

If someone asks to be helped with water, it is preferable for the person to be on the left side of the person doing wudoo’, because that is more likely and better in terms of manners.

What is makrooh is helping to wash the limbs of the one who is doing wudoo’, for example, so long as there is no excuse.

Help that is obligatory is helping a sick person if he is unable to do so, so it is obligatory for the sick person to find someone to help him, even if it is for a reasonable fee, if he has the extra money that is required in the case of zakaat al-fitr, and if he does not have extra money then it is permissible for him to pray with tayammum and repeat the prayer.

If someone helps him to do wudoo’ without payment, then he must accept it, because there is no debt of gratitude in this case.

CHAPTER ZAKAT

It has been discussed in the pillars of Islam that zakaah, in language, means growth and purification, while in Shariah terms it is something that is taken out of the wealth or body according to certain provisions.

There are six kinds of wealth on which zakaah is obligatory for a Muslim who is free, has complete ownership, has a specific owner and is certain of his existence.

A disbeliever does not owe zakaah for the duration of his disbelief, while an apostate, if he reverts to Islam, owes zakaah for the duration of his apostasy, and if he does not revert to Islam, then no zakaah is due on that wealth, because it became the property of the treasury after his apostasy, and this means that the owner is not certain.

A slave does not have to pay zakaah, because he does not own anything, but it is obligatory for a slave who is partly free to pay zakaah on some of the wealth he owns, because some of it belongs to his master.

A mukatab slave is not obliged to pay zakaah, because his ownership of property is weak, whereas the condition for zakaah being obligatory is complete ownership of property. (A mukatab slave is a slave who enters into a contract with his master to free himself for a certain period of time for a certain payment).

There is no zakaah on property owned by mosques, huts or madrasas, or that is donated to the poor, because it is not owned by a specific person, because the condition for zakaah being obligatory is that the owner is specific.

A fetus that receives inherited wealth is not subject to zakaah, because it is not certain that it exists, whereas the condition for zakaah being obligatory is that the owner is certain. So if the fetus is born dead … then it is not obligatory for the other heirs to pay zakaah on it.

The word (na’am) means camels, cows and goats.

The first kinds of property on which zakaah is obligatory are camels, cows and goats. The conditions for the obligatory zakaah on livestock are:

1. Reaching the nishab, which is a certain amount that must be zoned.

2. A complete and continuous year has passed and the property is in his possession. It is true that children born in the middle of the year from livestock that have reached the nishab are included in the calculation of the year with their parents.

3. It is raised in a place where there is no owner. It is not sufficient for the animal to graze on its own; it must be owned by the owner.

The nishab for five camels is one one-year-old kibash goat or two-year-old pea goat. Ten camels zakaah two goats, 15 camels : 3 goats, 20 camels : 4 goats.

25 camels: zakaah on a bintu makhodh, which is a camel that is one year old. 36 camels : zakaah on bintu labuun, which is a camel that is two years old. 46 camel : hiqqah, a three-year-old camel. 61 camel : jadz’ah, a four-year-old camel. 76 camels : 2 bintu labuun. 91 camels : 2 higgah. 121 camels : 3 bintu labuun. 130 camels: higgah and 2 bintu labuun. Then, in every multiple of 40 camels owned, the zakaah is one bintu labuun and in every multiple of 50, the zakaah is one hiqqah.

The nishab of cattle is 30; the zakaah is tabii’, which is one year-old bull, or tabii-‘ah, which is one year-old heifer. If the number of cattle is 40, the zakaah is musinnah, a two-year-old heifer. And so on, for every multiple of 30 or 40, the zakaah to be paid is as mentioned.

The nishab of a goat is 40; the zakaah is one goat. And if the number is 121: the zakaah is 2 goats. 201 goats: 3 goats. 400 goats : 4 goats. Then in every multiple of 100, the zakaah to be paid is one sheep.

The second type of wealth that is subject to zakaah is gold and silver.

The second type of wealth on which zakaah is due is gold and silver. The conditions for zakaah on gold and silver are:

1. A complete year has passed, and the wealth is still in one’s possession, so long as it is not mined or found.

2. Reaching the nishab. Nishab of gold: 20 mithgal (84 grams) while the nishab of silver : 200 dirhams (596 grams)

One mithgal is 1.5 gaflah yamaniyah, one dirham is 1.2 gaflah yamaniyah.

The zakaah on gold and silver is 2.5%, except for found property, which will be explained later.

There is no zakaah on jewelry, which is permissible if the owner is known and there is no intention of keeping it. However, zakaah is obligatory if the jewelry is makrooh or haraam.

The meaning of “mu’asysyaroot” is fruits such as dates and grapes, and grains that are staple foods in non-famine times, such as wheat, corn and rice. The third type of wealth on which zakaah is due is dates, grapes and grains that are the staple food in non-famine times.

Zakaah on these crops is due when the nisaab is reached, which is one hook of five wasg. A wasg is 60 saa’. And one saa’ is five mud nabawi and weighs 1600 rithl baghdadiy. (about 720 kg)

Dates and raisins are measured by using a measure when the fruit has turned into dates and raisins, and if it has not changed, it is calculated from the time it is ruthob or grapes.

Zakaah on crops that are irrigated without help, such as by rain, is 10%, and on crops that are irrigated with help, such as by animals, is 5%.

Trading is dealing in wealth with the intention of making a profit.

The fourth type of wealth on which zakaah is due is trade wealth. The conditions for the obligatory zakaah on trade property are:

1. In the form of goods
2. There is an intention to trade
3. The intention is contemporaneous with the possession or while in the assembly of the sale and purchase.
4. Ownership is acquired through exchange, such as buying and selling, renting and mahr, which is intended to be used as capital for trade, not through inheritance or gift.
5. The merchandise does not turn into capital (gold, silver or money) in the middle of the year and the amount is less than the nisaab. If this happens . . . then the year of zakaah is cut off.
6. There is no intention to save it in the middle of the year. If the intention is to keep it, the zakaah year is interrupted. If the item is used without the intention of keeping it, the zakaah year is not interrupted.

7 – One year has passed since the beginning of ownership. Nishab is not required except at the end of the year.

The meaning of (‘ardh) is something other than gold and silver that is a kind of wealth. The meaning of (‘arodh) is all the pleasures of the world in gold, silver and other things. But the first meaning is intended here.

The zakaah on trade that must be paid is 2.5% of the price of the merchandise. So the goods are valued in gold, silver or the currency that was used as the initial capital.

If the goods are obtained by exchanging goods, then the zakaah is paid in the currency of the region. When it reaches the nishab, it is zoned at 2.5%. Therefore, trade zakaah is related to the price of the goods while other zakaahs are related to the goods. PE -0 Meaning (rikaaz) is something buried in the ground. The fifth type of wealth that is subject to zakaah is found wealth. The conditions for the obligatory zakaah on found property are:

1. In the form of gold or silver.

2. Reaching the nishab.

3. It is a relic of the jahiliyyah (ignorant) era, which was before Sayyiduna Muhammad (peace be upon him) was sent.

4. It is found in a place where there is no owner, or in a place where he was the first to take possession of it The zakaah due on found property is 206 and is paid immediately, so there is no requirement to wait for one year of ownership.

The word (ma’din) refers to something that is given from a place that Allah, may He be exalted, has created. The place is also called (ma’din). The sixth type of wealth that is subject to zakaah is mining wealth.

The conditions for the obligatory zakaah on mining are:

1. It must be in the form of gold or silver, so zakaah is not due on gemstones, crystals or iron, for example.

2. Reaching the nishab, and not required to reach one year as has been explained.

The zakaah that must be paid on mining assets is 2.5%.

Just as zakaah on wealth is obligatory … it is also obligatory to pay zakaah on the body, which is called zakat fitrah, which is one saa’ (2.5kg / 3 liters) of staple food in the area for a person who meets three conditions, namely:

1. Islam.

2. Arriving at sunset on the last day of Ramadan.

3. Has more than what is needed to feed himself and his dependents on the day of Eid and the night of Eid, and to clothe him properly, and to provide him with the housing and servants that he needs.

As it is obligatory for a person to pay zakaah on himself . . . it is also obligatory for the one who finds it at sunset on the last day of Ramadan from those on whose maintenance he depends who are Muslims, such as his wife, parents and children.

Zakat is to be distributed among the eight groups mentioned in the words of Allah, which are:

Meaning: “Indeed, the zakat is only for the poor, the administrators of the zakat, the persuaded mu’allaf, 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”. (O.S. At Taubah: 60)

A poor person is one who does not have sufficient wealth or work to meet his needs, such as a person who needs to provide for himself and his dependents as many as 10, and does not find from his wealth or work that is suitable for him except only 4 or less than that… so this poor person is given a gift that is sufficient for his lifetime needs. If he is able to work … then he is given something to buy his tools or trade … then he is given something to increase his capital so that the profit will cover his needs: If the person is unable to work… then something is given to buy a piece of land so that it can be managed or leased or bought by the leader.

A poor person is one who has income to meet his needs, but not enough. For example, a person who needs ten things for himself and his dependents, and does not earn anything from his wealth or efforts except five, six, seven, eight or nine … then he is given what is given to the poor with the details mentioned.

Amil are those who are tasked with collecting zakaah without pay, such as itinerants, scribes, meters and weighers … so they receive according to the wages of their work.

Muallaf, divided into four parts, namely :

1. Those who are weak in their intentions towards Islam or its adherents.

2. Those who are honorable among their people and there is hope that if they are given zakat, others will convert to Islam.

3.People who fight against the prevention of zakat.

4. Those who are fighting the disbelievers and rebels around them.

However, it is stipulated in the last two sections that giving to them is easier than sending an army, so they are given according to the views of the leader or owner of the property.

Riqaab, meaning a slave who made a pact to free himself within a certain period of time with a certain payment to his master, who is not his zakaah giver, so he is given as much as the debt he is unable to pay.

Ghaarim, which is a person who owes money not for sin, or for sin but has repented. . . then it is given according to the debt that he is unable to pay. Whoever owes money to reconcile two groups or two people … then zakat can be given, even if he is able, so that he can pay off his debt.

Sabilillaah, those who fight in war without being paid… they are given only what they need and what their families need while they are at war until they return. If the journey is long or they are unable to walk, then a mount is provided for them. And if they are not accustomed to carrying their goods and provisions, then a vehicle is provided that can carry them.

Ibn Sabiil, those who are on a journey or are going on a journey that is permissible in sharee’ah… then they are given only the fare that can reach their destination, if they do not have wealth in the middle of their journey, but if they do, then they are given only up to the place of their wealth. A vehicle and something to carry his goods and provisions should be provided for him, subject to the conditions mentioned above.

The conditions of each of these groups of zakaah recipients are:

1. Complete freedom.

2. Muslim, except for the one who goes around seeking zakaah from the amil group, it is allowed from the disbelievers.

3. Not belonging to Banu Hashim or Banu Muththolib, and not being their slave. It is true that many scholars are of the view that it is permissible to give zakaah to them, so long as they do not get it from the spoils of war, so it is permissible to follow their opinion for personal practice, not for a ruling.

Zakaah on wealth and zakat al-fitr must be distributed equally to each of the eight groups. The scholars Ibn ‘Ujail and Ashbahiy said that it is permissible to specialize in one group, and it is permissible to transfer zakaah to another place and give it to only one person. The scholars of later times also followed this view, so it is permissible to follow their opinion in this matter.

This concludes our explanation of the book Safinatun Najah, which was written by Allamah Shaykh Salim ibn ‘Abdullah ibn Sa’d ibn Sumair al-Hadhramiy – may Allah benefit us with His blessings, Ameen.

Shaykh al-Fadhil Muhammad Nawawi al-Jawi has added to this book several chapters on fasting, because it is very necessary and happens a lot, so we want to explain it as well to complete the benefit. He said:

CHAPTER OF FASTING

Mentioning the word Ramadan without associating it with the word (shahr, meaning month) is not makrooh according to the correct view. It was discussed in the pillars of Islam that the meaning of fasting in language is restraint, and in sharee’ah it is refraining from certain things with certain intentions.

It is obligatory to fast in Ramadaan if one meets one of the following five conditions, and two conditions that have not been mentioned are added, making seven conditions:

Firstly, seeing signs indicating that the month of Ramadaan has been established elsewhere, such as lights being lit in minarets and the sound of drums, so that there is a strong conviction.

The second condition is that the people who saw the moon, even if they are disbelievers, should be informed that the month of Ramadan has been established in a place with the same level of moon sighting.

Imam Ramli and his father added an eighth condition, which is that it is obligatory to fast for the one who knows the new moon through hisab or nujum. Similarly, it is obligatory to fast Ramadaan for the one who believes in the calculations of hishab and nujum. Ibn Hajar said: “It is not obligatory to fast for either of them; rather it is permissible for both of them. Hijabs and horoscopes are not sufficient grounds for making fasting in Ramadaan obligatory.”

Haasib is one who relies on the rotation of the moon in determining his journey. Munajjim are those who believe that the beginning of the month can be determined by the appearance of a certain star.

The first of the things for which it is obligatory to fast Ramadan if any of them is present is: the completion of the month of Sha’ban by 30 days. So if a person sees the new moon of Sha’ban, but it is not determined by the judge, then Ramadan for that person is when Sha’ban is completed 30 days from the sighting of the new moon of the beginning of Sha’ban.

The moon is something that is well known, and it is not called the moon except on the first, second and third nights, after which it is called the month.

The second of the cases in which it is obligatory to fast in Ramadaan if one of them is present is that if a person sees the new moon, even if he is unlucky, he must fast.

The meaning of (‘adl shahadah / one whose testimony is trustworthy) is one who does not commit major sins and does not continuously commit minor sins, whose obedience outweighs his sin, is male, free, mature in mind, authoritative, conscious, able to speak, hear and see. So the testimony is not acceptable from a phlegmatic person, a child, a slave, or a woman. The person whose testimony is believed does not have to be free or male.

The third of the cases in which fasting in Ramadaan is obligatory, if any of them is established by a judge or ruler, is the sighting of the new moon by a person whose testimony is reliable, after sunset if he has good eyesight.

The meaning of (‘adl riwayah / a person whose testimony is trusted) is one who fulfills the conditions of a person whose testimony is trusted, apart from being free and male, as you know. But what is meant here is one who has never been known to lie to his listeners.

The fourth of the cases in which fasting in Ramadaan is obligatory is if one of them is that a person who has never been known to lie tells his hearers that he has seen the new moon, or that the new moon has been established in another place with the same level of sighting, on condition that he does not believe that his report is false. The one who has been known to tell lies should be informed of this if he believes that he is telling the truth, even if he is infirm or has not reached puberty.

The fifth of the cases in which fasting in Ramadaan is obligatory if one of them is proven to be the time of Ramadaan by means of ijtihaad for those who are unable to determine whether it is Ramadaan or some other month, such as a captive.

Then, if it turns out that the fast is in the month of Ramadan, then it is not a fast to be made up, or after it, then it is a fast to be made up, or before it, then it is a voluntary fast, and he must fast at its time if he can still find the time of Ramadan, but if not then he must make it up.

The conditions for the validity of fasting – even if it is a voluntary fast – are four things that must be fulfilled by the fasting person:

First, the person is Muslim, so it is not valid fasting disbelievers with various kinds of kufr.

Second, the person is of sound mind, so the fast of a madman is not valid.

Third, clean from menstruation and postpartum bleeding, so women who are menstruating and postpartum bleeding is not valid fasting, even forbidden to refrain from both with the intention of fasting, because doing worship that is considered invalid by shariah.

Fourthly, knowing that it is permissible to fast at that time, meaning that it is not one of the days on which fasting is prohibited, namely:

1. The days of Eid al-Fitr and Eid al-Adha.
2. The day of tasyrig.

These two days are subject to the absolute prohibition of fasting, whether there is a cause or not.

3. Days of doubt if fasting without a cause. The day of doubt is the 30th of Sha’baan if people speak of seeing the new moon at night, but no one testifies, or there are witnesses whose testimony is rejected, such as children, slaves or the infirm.

4. The last half of Sha’baan, if it is not connected to the previous fast and there is no reason for fasting.

If there is a reason, such as a custom, a vow, making up a fast or a penalty, then it is permissible to fast the day of doubt and the last half of Sha’baan.

Similarly, if it is a continuation of a previous fast, then it is permissible to fast the last half of Sha’baan, by fasting the fifteenth and continuing. If it is interrupted for one day, even if it is because of an excuse, such as sickness, then it is not permissible to continue fasting the next day.

There are five conditions for fasting, if all of them are fulfilled then it is obligatory for him to fast, but if one of the conditions is missing then it is not obligatory to fast.

First, Islam, so it is not obligatory for disbelievers, but it is different from apostates, because he was previously a Muslim.

Second, Mukallaf, i.e. intelligent and pubescent, so it is not obligatory for children who have not reached puberty and the insane.

Third, able in reality and shari’a, so it is not obligatory for those who are not able in reality, such as the elderly or incurable disease, and not obligatory for those who are not able in shari’a, such as menstruating women or postpartum.

Fourthly, health means that fasting is not obligatory for a sick person who is allowed to do tayammum, even if it is possible to cure him so that he will be able to do it in the future.

Fifthly, it is not obligatory to fast for a traveler who has traveled a long distance and is allowed by sharee’ah.

It is obligatory to make up the fasts of apostates, menstruating women and postpartum women, but it is not obligatory for a disbeliever who converts to Islam, a child or a madman who is not deliberately insane, as will be explained later.

You will see from what has been explained here that the fourth condition is different from the third condition and is not mutually exclusive, so it must be mentioned in detail.

There are three pillars that indicate the essence of fasting:

The first pillar of the obligatory fast – whether it is a vow or an expiation or a fine or the fast of a child who has not reached puberty – is the intention to fast every day between Maghrib and the true dawn.

If the intention on the first night of Ramadan is to fast one month . . . then it is not sufficient except for the first day. However, such an intention should be made with the intention of following the view of Imam Maalik, so that the fast that one forgot to intend on that night will be valid according to his view.

With regard to voluntary fasts, such as the six days of Shawwaal, the fasts of ‘Arafah, Tasu’a and ‘Ashoora’, it is permissible to make the intention at night or during the day before the sun sets, provided that one has not done anything that invalidates the fast beforehand, such as eating or having intercourse.

The second pillar of fasting – even if it is a voluntary fast – is to abstain from things that invalidate the fast, such as intercourse, intentional vomiting, or the introduction of something into the body while remembering that one is fasting, without being forced to do so, knowing that doing so is haraam, or not knowing but not being excused by sharee’ah.

If he does any of these things and is in that state, then his fast is not valid. This is not the case if he forgets that he is fasting, or is forced or ignorant and has an excuse, such as having recently converted to Islam or being in a place far away from the scholars.

The third pillar of fasting is the fasting person. In fact, the fasting person is counted as a pillar, just like the one who buys and sells, because both are things that do not have a tangible form, so it is not possible to link fasting and buying and selling without the fasting person and the seller or buyer. This is not the case with prayer, because it contains within its pillars a description of the prayer that makes it possible to describe it without the existence of the person praying, so it is not appropriate to mention the person praying as a pillar.

The meaning of (kaffaroh/fine) means covering, because the kaffaroh/fine means covering the sin. But what is meant here is the freeing of a believing slave who has no disgrace or fault so that his work is reduced, then fasting for two months continuously if there is no slave, then feeding 60 poor people, that is, giving each of them one mud (6 ounces) if he is unable to fast.

The meaning of ta’ziir in language is punishment, and in sharee’ah it is a punishment for a sin for which there is usually no law or penalty. But in this case it is not one of the usual ones, because there is a fine and punishment.

The obligation to make up the fast, pay the heaviest fine and serve the punishment is imposed simultaneously on a person who fulfills the following eleven conditions:

Firstly, the person is a man, so the fine will not apply to a woman.

Secondly, intercourse invalidates the fast, so there is no penalty for forgetting or being coerced.

Thirdly, the act that becomes invalid is fasting, so there is no penalty for one who invalidates an act of worship other than fasting because of intercourse, such as i’tikaf.

Fourthly, the intercourse took place during the daytime fasting in Ramadaan, so there is no penalty for the one who had intercourse that invalidated a fast other than that in Ramadaan, such as making up fasts.

Fifthly, there is the belief that it happened in Ramadaan, so there is no penalty for one who fasts Ramadaan by ijtihaad, such as being in prison, as explained above, and then having intercourse.

Sixthly, the fast is broken only because of intercourse, so there is no penalty if it is accompanied by eating or the like before intercourse.

Seventhly, the one who has intercourse is sinning because of it, so there is no penalty for a traveler who has intercourse with the intention of taking a concession, nor for a child, nor for one who thinks it is night, then has intercourse, but it is still day.

Eighthly, the sin of intercourse is due to fasting. Hence, there is no penalty for a traveler who commits adultery and intends to take a concession.

Ninthly, the sin is only on account of fasting, so the traveler who commits adultery and does not intend to take a concession does not have to pay the penalty.

Tenthly, the intercourse invalidates the fast itself, so there is no penalty for a sick person who is not fasting, or a traveler who is not fasting, who has intercourse with a fasting woman and invalidates his fast.

The eleventh condition is that intercourse breaks the fast for a whole day, so there is no penalty for one who loses his mind or dies after having intercourse before sunset.

The twelfth condition is that there is no doubt, so there is no penalty for one who has intercourse and is unsure whether it is night time.

| It is better to delete the word (taam), because it is only mentioned in the context of following some of the scholars who tried to exclude women from this discussion, because the woman does not incur the penalty, because she has already broken the fast by the introduction of part of the head of a man’s penis into her vagina, whereas the penalty is incurred if there is intercourse which requires the introduction of the whole head of the man’s penis.

This is confusing, because if a woman has intercourse while she is asleep, or she forgets, or she is coerced, then she loses that state after full penetration, and she continues to have intercourse without being coerced, then she will be subject to the fine, because her fast is invalidated by full penetration, but the narration is that this is not the case. The woman’s fast is considered to have been invalidated, so no penalty is required of her in principle. This is what Ibn Hajar, Ramli, Shaykh al-Islam, al-Khothib and other scholars have stated.

The words above are taken directly from the books “Sharh atTahrir” and “Haashiyah ash-Sharqaawi”, except that the phrase (fii ramadhan) was left out of place; it should have been written before the words (fi sittati mawaadhi’a), so there is a fear of misunderstanding.

It is obligatory for a person to observe imsak (abstinence from food and drink) in Ramadaan only, not in the case of making up fasts, vows and fines, out of respect for this noble time and to imitate those who fast in Ramadaan. It is obligatory for six people, which is expressed in one rule, namely: “Anyone who is not allowed to break his fast while he knows the reality of the day . . . it is obligatory for him to refrain.”

Firstly, the one who deliberately breaks the fast – albeit in accordance with sharee’ah – as a punishment for his mistake.

Secondly, the one who abandons the intention to fast at night – even if he forgets or does not know that fasting is obligatory for him. This is different from a child who is still young, so he does not have to refrain from fasting if he forgets his intention. Shargawi said: “It is permissible for the one who forgot to intend to fast at night to follow the view of Abu Haneefah and intend to fast during the day.

The third and fourth cases are those in which the fasting person thought that it was night and the fasting person thought that it was maghrib, which is not what he thought, because it indicates that there is something wrong with him in reality, if he did not make that assumption, and it indicates that there is something wrong with him in law, if he made that assumption.

Fifthly, the one who found out that the 30th of Sha’baan, which he is obliged to fast, is actually in Ramadaan. This is because he would have to fast if he knew the true situation. The fact that it is written as (30 Sha’baan) following the book of Tahriir and not as (day of doubt) as it is written in the book of Manhaj and other books, even though it is more concise, indicates that what is meant by (day of doubt) in this discussion is in accordance with the scholars who interpreted the day of doubt to mean the 30th of Sha’baan, whether one is talking about seeing the moon or not. This is different from the day of doubt, on which it is haraam to fast. This is the benefit mentioned by Shargawi from Imam Ramli.

Sixthly, the one who overdoes it when gargling or istinsyag, then swallows the water. This includes gargling or istinsyag more than three times with certainty.

It is mustahabb to break the fast for the five people mentioned in “Tahriir” and other books. It is stated in the following rule: “If it is permissible for a person to break his fast and he knows the reality of that day, then it is mustahabb for him to break his fast, and it is not obligatory for him to do so.” They are: |

1. A child if he reaches puberty and is not fasting.

2. A lunatic if conscious.

3. A disbeliever if he converts to Islam.

4. A traveler if he becomes muqim after breaking the fast.

5. A sick person if he recovers after not fasting.

It is disliked for the one who has broken his fast to use the miswak after the time of dhuhr, or to overdo it with rinsing the mouth and istinsyag. There is no penalty for doing anything that is forbidden – such as having intercourse – except that it is a sin if the fast is obligatory.

Fasting is invalidated if there is one of the following seven things, namely:

First, apostasy, which is leaving the religion of Islam – may Allah protect us from it – even for a moment, because it is contrary to worship.

Secondly and thirdly, menstruation and postpartum bleeding, even if it is brief.

The Imam said: “Fasting is invalidated if there is menstruation or postpartum bleeding, and this is something from which no wisdom can be drawn, because purification is not a condition of fasting.”

Fourthly, childbirth, even if no blood is seen. This is the correct view in the book “Tahqeeq”. It differs from the view in al-Majmu, which states that childbirth does not invalidate the fast, because it comes under the same ruling as the emission of semen.

Fifthly, insanity, even if it is brief, because that is contrary to jbadah.

The sixth and seventh are fainting and drunkenness, if they are both intentional and occur entirely during the day. So it does not invalidate it if it is unintentional, even if it is complete during the day, and it does not invalidate it if it is not complete during the day, even if it is intentional.

This is what can be understood from the explanation in al-Irshad by Ibn Hajar, as well as from the explanation in Tuhfah. Another explanation, which is also found in the same book, is: “It invalidates the fast if it is intentional, whether it is fainting or getting drunk, even if it is for a short time. If it is unintentional, it invalidates the fast if it is complete during the day.”

Ramli stipulates that fainting and drunkenness invalidate the fast if they are complete during the day, whether they are intentional or not.

Sleep that takes up the whole of the day does not count.

There are four more things that invalidate the fast that have not yet been mentioned:

1 – The ingress of something into the body through an open passage.

2. Intentional vomiting.

3. Discharge of semen with desire and direct touching.

3. Sexual intercourse.

All of these things invalidate the fast if they are deliberate, involuntary and know that they are haraam.

Breaking the fast in Ramadan in terms of shari’a law is divided into four types, namely:

First, the ruling is obligatory, namely breaking the fast for menstruating and postpartum women. It does not mean that it is obligatory for them to do things that break the fast, but what is forbidden is imsak with the aim of worship.

Secondly, it is permissible to break the fast for a traveler on a long journey that is permissible according to sharee’ah, so long as he has left his house or city before dawn. It is also permissible to break the fast for one who is sick, so it is permissible to do tayammum, even if that is deliberate, according to Ibn Hajar, but Ramli differed with him if it is deliberate.

If the sickness persists, then it is permissible not to make the intention at night, but if the sickness is discovered before dawn, then the intention is not required, and if it is not discovered, then the intention is required, even if it is thought that the sickness will return soon, then if the sickness returns … then it is permissible to break the fast.

This applies to a person who does not fear that fasting will cause him to be allowed to do tayammum, because he is weak after being sick, even if the sickness does not return, but if he fears that it will, then it is permissible not to intend to do it at all.

A person who is very hungry or very thirsty comes under the same ruling as a sick person. This includes harvesters, date pickers and plowers, so long as it is not possible to delay the work until Shawwaal, and it cannot be done at night, or there will be a shortage that cannot be covered.

Thirdly, the ruling cannot be qualified, which is breaking the fast for the insane person who is not deliberately insane.

Fourthly, it is haraam to break the fast of a person who has delayed making up a Ramadaan fast until there is a short time left before the next Ramadaan comes, even though it was possible to make it up earlier.

If it is not possible to make it up beforehand, such as traveling or being sick until the next Ramadaan comes … then it is not haraam to do that. Similarly, it is not haraam to delay it because one forgot or did not know that it is haraam to delay making it up, even if one is in the company of scholars, because it is a matter about which there is little knowledge.

Fidyah is one mud (6 ounces) of staple food that is given daily to the one who is obliged to offer it. In areas where it is given to one person from the poor or needy, it is not permissible for one mud to be given to two people, but it is permissible for several muds to be given to one person.

The distribution of iftar, in terms of what is obligatory, comes under four headings, like the previous one. 

Firstly, if the fast is broken, then it is obligatory to make up the fasts and give a fidyah at the same time. There are two types, namely:

The first type is breaking the fast for fear of something else, such as breaking the fast to save a non-killable animal, human or otherwise, one’s own or someone else’s, that is about to perish. This includes not fasting for pregnant and breastfeeding women, if they fear harm to their children, according to the criteria that make it permissible for a person to do tayammum, even if the child is not the biological child of the woman who breastfed him, and even if he is not paid for it.

So if she fears for herself or for others, then breaking the fast only requires making up the fast. Similarly, if he breaks the fast to save his wealth, then it is obligatory to make up the fast only if the wealth belongs to him. That is according to scholarly consensus, but if the wealth belongs to someone else, then it is obligatory to make up the fast according to Ramli, but according to Ibn Hajar, it is obligatory to make up the fast and the fidyah.

The second type is breaking the fast by delaying the fast of Ramadan until the next Ramadan comes, even though it is possible to make it up before then.

The fidyah is not required if it is not possible to make it up beforehand, such as traveling or being sick until the next Ramadaan comes.

The same applies if he delays making up the missed fasts without knowing that it is haraam to delay them. If he is in agreement with the scholars, then he has to make it up, and if he knows that delaying it is haraam, but he does not know that he has to offer a fidyah, then that is not an excuse, so he has to make it up and offer a fidyah together. The fidyah will be doubled according to the number of years that the qadha’ was delayed.

The second type is breaking the fast, which only requires making up the fast without offering a fidyah. There are many types of fasting, such as breaking the fast of someone who faints, someone who forgets his intention at night, and someone who deliberately breaks the fast without having intercourse. This includes the one who deliberately leaves the intention to fast.

The third type of fast for which the fast must be made up without making up the fast is the fast of an elderly person who is unable to fast for the rest of his life. This includes the paralyzed person or the incurably sick person, so that he will suffer hardship that makes tayammum permissible if he fasts.

The fourth type of fast that does not entail any obligation, either to make up the fast or to offer a fidyah, is the fast of the insane person who is not deliberately insane. Shargawi said: “This includes the fasts of young children and disbelievers.

“The oadha that is required in this case does not have to be immediate, except for the one who has sinned by breaking his fast, the apostate and the one who deliberately broke his intention during the night, according to the correct view. That is the benefit given by Golyubiy. Similarly, if time becomes short before the next Ramadaan comes, i.e. there are no more than a few days left in which to make up the fast … then it must be made up immediately.” That is the end of what Shargawi said.

Similarly, it is obligatory to make up the fasts immediately, according to the correct view, if the day of doubt proves that it is Ramadaan.

Warning:

It appears from what has been mentioned that the last three parts have the mudhof omitted, which is the phrase (breaking the fast). If we follow what is written in the books that refer to it, and the books that explain it, and the books that elaborate on it, in this and the next chapter, then we will see that it is correct. It says in the first part: (and that is for all, such as the unconscious), and in the second part: (and that is for the aged), and in the third part : (and it is for the insane). Then that would be better.

There are seven kinds of things that do not invalidate the fasting person from the various substances that enter the body cavity through the open way. This is like an exception to the statement that anything that enters the body through an open passage invalidates the fast. The first of the seven types mentioned is something that enters the body cavity because of forgetfulness, not remembering that one is fasting.

The second type is something that enters the body because one does not know that it invalidates the fast, if it is excused by sharee’ah, such as a new convert to Islam or one who is far away from a scholar, or if it is a complicated matter, such as putting something in the ear.

Thirdly, something that enters the body cavity because of force.

Fourthly, something that enters the body cavity with the flow of saliva that carries food debris that is between the teeth, and he is unable to remove it. It is not obligatory for a person to brush his teeth at night, according to the correct view, even if he knows that food debris will be swallowed during the day. But it is a Sunnah to brush one’s teeth at night, so as not to conflict with other opinions.

Fifthly, something that enters the body cavity, such as dust from the road or something like that. This indicates that it does not make any difference whether it was swallowed a little or a lot, pure or unclean, or whether one opened his mouth deliberately or not. This is the view of Ramli, while Ibn Hajar in Tuhfah says: “Anything that is unclean invalidates the fast in its entirety, but if it was not intentionally swallowed, it is forgiven, whether it was a little or a lot, and if it was intentionally swallowed, only a little of it is forgiven.

Sixthly, something that enters the body cavity, such as flour dust or the like. The details of the difference of opinion on this issue are similar to those on the issue of road dust.

Seventhly, something that enters the body cavity in the form of a fly or the like, such as a mosquito, even if it deliberately opens its mouth to let the animal enter. But if it is removed deliberately, it breaks the fast, and that is permissible if one fears that it will harm him.

What does not invalidate the fast is something that enters the body cavity, such as the bowel movement of a person with bawasir, if it enters again, although the fingers of the hand must be inserted with it.

CHAPTER HAJJI

A book on the rulings of Hajj. Hajj in language means to intend, and in Shari’ah means to go to the house of Allah for worship.

There are seven obligatory conditions of Hajj, namely:

1. Muslim

2. Baligh

3. Reasonable

4. Independence So it is not obligatory for someone who does not have these qualities.

5. Having provisions, or a place for them if that is necessary, sometimes it is not necessary, such as one who lives close to Makkah.

It is also necessary to have water in the places where water is usually brought at a reasonable price.

6 – A vehicle that is suitable for him, whether he buys it or hires it. This applies if the distance between the person and Makkah is two marhalahs (83km) or more, whether he is able to walk or not. If the distance between him and Makkah is less than 83 kilometers and he is able to walk, then he must do Hajj without a vehicle. It must be more than his debts and the needs of the people he is obliged to provide for on the return journey, and more than a decent home for him and a decent slave for him.

7. The journey is safe, according to what he thinks is appropriate for each place. If a person feels that he is not safe for himself or his wealth or his honor, then Hajj is not obligatory. And the words: (it is possible to travel) is found in some texts. The meaning is that there is still time left after the provision of provisions and a vehicle that makes it possible to travel to Hajj. If it is possible, but it takes several days to travel 83 kilometers (to hasten the journey), then Hajj is not obligatory, because of the danger to oneself.

Article: There are four pillars of Hajj, namely:

First, Ihram with the intention of entering Hajj.

Secondly, vigil in Arafat, which means that the person in ihram for Hajj is present for a short time after sunset on the day of Arafat, which is the 9th of Dhul Hijjah, provided that the person in vigil is not insane or unconscious. The time of wuguf continues until the dawn of the day of sacrifice, which is the 10th of Dhulhijjah.

Third, tawaf, which is circumambulating the Ka’bah seven times, with the Ka’bah on his left side, starting from Hajar Aswad, and aligning his whole body when circumambulating it. If one does not start circumambulation from the Aswad, it does not count.

Fourth, sa’i, which is walking between the hills of Shafa and Marwah seven times. The conditions of sa’i are: starting first from the hill of Shafa, and ending at the hill of Marwah.

Walking from Shafa to Marwah counts once, and returning from Marwah to Shafa counts once too.

Shafa is the tip of Abi Qubais mountain, while Marwah is a familiar place name in Makkah.

What remains of the pillars of Hajj that have not been mentioned is shaving or cutting the hair, if we consider that to be an act of worship, and that is the most common view. If we say that shaving the head or cutting the hair only indicates that the time for the prohibition of Hajj has come. . . then they are not one of the pillars.

Ihram must take precedence over the other pillars.

Article:

There are three pillars of ‘umrah, which is what is written in some texts, but in others it is written that there are four:

First, Ihram.

Second, tawaf.

Third, sa’i.

The fourth is shaving or cutting the hair, according to one opinion. This is the correct view, as has been explained, while the other view is that it is not one of the pillars of ‘umrah.

Article: The obligatory duties of Hajj, apart from the essential parts, are threefold:

Firstly, entering ihram from the Miqaat, which can be called the Miqaat zamani or the Miqaat makani.

Miqat zamani is the time of migration; if it is related to Hajj, then it is the month of Shawwal, Dhulga’dah and the 10th night of Dhul-Hijjah. Meanwhile, if it is related to Umrah, then the time is throughout the year is the time of Umrah ihram.

Migat makani is the migat of place. In Hajj, the migat of the person who is mugim in Makkah is Makkah itself, whether the person comes from Makkah or not. While the person who is not mugim in Makkah, then migat :

* People who come from Medina al-Musyarrofah : Dzulhulaifah.

* People who come from Sham, Egypt and Maghrob is Juhfah.

* The one who comes from Yemen is Yalamlam.

* Those from Najd Hijaz and Najd Yemen are Qarn.

* The one who comes from the east is Dzatu ‘irg.

The second of the obligatory acts of Hajj is stoning the three Jamrahs, starting with the Kubro Jamrah, then the Wustho Jamrah and then the Aqobah Jamrah.

Stoning each stone seven times, one after the other. If you throw two stones at the same time… then it counts once. If you throw one stone seven times… then that is sufficient. It is stipulated that the stoning must be with stones, so it is not valid to use anything other than stones, such as pearls and limestone.

Thirdly, shaving or cutting the hair. For men it is shaving, while for women it is cutting the hair.

The minimum is to remove three hairs from the head, whether shaved or cut or plucked or burned or clipped. If a person has no hair on his head, it is sufficient to pass a shaving razor over his head. It cannot be substituted with hair other than his head hair – such as beard and others – in place of head hair.

Article: There are seven types of Sunnahs of Hajj:

First, ifrad, which is giving precedence to Hajj over ‘Umrah. The method is to enter ihram for Hajj first and complete the rituals of Hajj, then leave Makkah for the nearest halal land and enter ihram for ‘Umrah and complete the rituals of ‘Umrah. If the method is reversed, it is not an ifrad.

Secondly, the talbiyah. It is mustahabb to recite it frequently during ihram, and men should raise their voices. The words of the talbiyah are:

It means: “I fulfill Your call, O Allah, I fulfill Your call and there is no partner for You, indeed praise, favor and kingdom are only for You, there is no partner for You”.

When he has finished saying the Talbiyah, he should recite Salawat on the Prophet (peace be upon him) and ask Allah for Paradise and His pleasure, and seek refuge with Him from the punishment of Hellfire.

The third is tawaaf gudum, which is reserved for the pilgrim who enters Makkah before wuguf in Arafat. As for those who are in ihram for ‘Umrah, if they have done tawaaf for their ‘Umrah, it is sufficient to replace their tawaaf gudum.

The fourth is spending the night in Muzdalifah. It says here that it is Sunnah, according to Raff’i, but it says in Ziyaadatur Raudhoh and Sharh Muhaddzab that spending the night in Muzdalifah is obligatory for Hajj.

The fifth is the voluntary prayer of tawaaf, which is offered after tawaaf. It should be performed behind the magam of Ibrahim (peace be upon him). The recitation of the prayer is not loud if done during the day and is loud if done at night.

If it cannot be done behind the magam of Ibrahim (peace be upon him), then do it at Hijr Ismail (peace be upon him), then at the mosque, then anywhere from the haram area of Makkah or otherwise, if the Sunnah prayer of tawaf cannot be done at these places.

Sixthly, spending the night in Mina, which is the correct view according to Rafi’i, but Imam Nawawi stated in Ziyaadatur Roudhoh that spending the night in Mina is an obligatory part of Hajj.

Seventh, the farewell tawaaf. The farewell tawaaf is done when leaving Makkah for a journey, whether it is Hajj or not, a long or short journey.

What the author says about the farewell tawaaf being Sunnah is a weak opinion, but the stronger opinion is that it is obligatory.

It says in Syarh Muhadzdzab that when a man enters ihraam, he must take off his clothes, stitches and ties, and other things, such as shoes and sandals. He should wear a new, white sarong and scarf, and if they are not available, at least a clean one.

The article on things that are forbidden during ihram, meaning the prohibitions that are caused by being in ihram.

There are ten things that are forbidden for a person in ihram for Hajj or ‘Umrah:

Firstly, wearing anything with stitches, such as a robe, outer garment and shoes, or wearing something that binds the body, such as an iron garment, or that covers the body, such as a fur cloth that covers the whole body. This is forbidden for men

Secondly, covering the head or part of it for men, with something that is considered a covering, such as infamah and dirt. If it is not considered a covering, then it does not matter, such as putting one’s hand over part of one’s head and diving into water and taking shelter under a stretcher even if one’s head is exposed.

It is also haraam for a woman to cover her face or any part of it with anything that is considered a covering. It is obligatory for a woman to cover a part of her face that cannot be covered over the whole head except by covering a part of her face. It is also permissible for a woman to wear a veil that is covered so that it does not touch her face directly with a piece of wood or the like.

As for the fidyah, according to the view of the majority of scholars, if he covers his face or his head, he does not have to pay the fidyah, because there is some doubt, but if he covers both, he has to pay the fidyah.

Thirdly, combing the hair, which the author considers to be a prohibition. But what is mentioned in the book “Sharh Muhadzdzab” is that it is makrooh. The same applies to scratching the hair with the nails.

Fourthly, shaving the hair, or plucking it, or burning it. What is meant here is removing the hair by any means, even if one forgets.

Fifthly, cutting the nails, which means removing them, whether they are fingernails or toenails, by cutting them or otherwise. Unless a part of the nail is chipped off and he feels annoyed. . . then it is permissible to cut only the nail that is chipped.

Sixthly, wearing perfume, with the intention of using it, which is to get the smell of the fragrance, such as musk and camphor on one’s clothes, by putting it on in the usual way, or on one’s body, whether it is the outer or inner parts, as if one were eating perfume. This applies to both men and women, whether they smell them or not.

If there is no intention to use perfume, such as if the wind blows and the perfume falls on him, or he is forced to use it, or he is unaware of the prohibition, or he forgets that it is forbidden. . then the person does not have to offer the fidyah. In the case of intercourse, as mentioned above, it invalidates the individual’s ‘umrah. With regard to Umrah that comes under the heading of Hajj giran, it follows the Hajj, whether it is valid or not.

Sexual intercourse invalidates the Hajj if it occurs before the initial exiting ihram, whether it is after wuguf or before. If it happens after the initial exiting, then it does not invalidate the Hajj.

There is nothing that invalidates Hajj except intercourse with the private parts, so it does not invalidate Hajj if the intercourse is only with the private parts.

The one who is in ihram for Hajj or ‘Umrah does not leave his Hajj or ‘Umrah, even if it is declared invalid, but he must complete the act of worship that has been ruled invalid. Some texts do not say (fii faasidihi), which means that his Hajj or ‘Umrah was invalidated, so he has to complete the remaining deeds that he has not done.

If a person misses making tawaaf in ‘Arafah, whether for an excuse or not, then he must exit ihram by doing ‘umrah, which involves tawaaf and saa’i, if he did not do saa’i after tawaaf al-gudum. He must make up Hajj in the coming year directly, whether that Hajj was obligatory or naafil for him.

It is obligatory to make up the Hajj if it was not missed because of being delayed. If a person is delayed, and he knows that there is another way, then he must go that way, even if he knows that he will be late.

If the person who is liable to make up Hajj dies . . It is not obligatory for him to make it up, according to the correct view.

In addition to making it up, he is obliged to make a sacrifice for the one who missed the wuguf in ‘Arafah.

In some texts, there is an addition, which reads: 

Whoever omits a pillar of Hajj will not be out of ihram until he completes it, and he cannot make up for it with a fine. Whoever omits any of the obligatory parts of Hajj is liable to a fine, which will be discussed later. If a person omits any of the Sunnahs of Hajj, he does not incur any penalty. This shows the difference between the pillars, obligatory and voluntary parts of Hajj.

There are five types of fines that must be paid when entering ihram for Hajj or ‘Umrah if one omits something that is obligatory or does something that is prohibited:

Firstly, the fine that must be paid if one omits an obligatory part of Hajj, such as not entering ihram from the migat. The fine must be paid in an orderly manner, so a valid sheep must be slaughtered as a sacrifice. If he does not find one, or if he finds one at a higher price than usual, then he must fast for ten days, three of which are during the Hajj period, preferably before the day of ‘Arafah, so he must fast the sixth, seventh and eighth of Dhu’l-Hijjah, and fast seven days when he returns to his family and home. It is not permissible to fast in the middle of his journey.

If he wants to fast in Makkah, he can fast there, as mentioned in al-Muharror.

If he does not fast three days during his hajj and returns, then he must fast ten days, and he must separate the three days of fasting from the seven days of fasting for four days and the period of traveling back home.

What the author says about the fines being in an orderly manner is what is mentioned in “Raudhoh” and the original, and “Sharhul Muhadzdzab”. However, what is mentioned in the book of Minhaj, following the book of Muharror, is that the fine is in an orderly manner, and it is obligatory to slaughter a sheep first. If he cannot afford it, then he should buy food worth the price of the sheep and offer sacrifice with it. If he cannot afford it, then he must fast as many muds as he can afford, with each mud lasting one day.

Secondly, the fine that must be paid for shaving and luxuries, such as wearing perfume and hair oil. Shaving is either the whole head or three hairs.

This fine is optional, so it is obligatory to slaughter a sheep that is lawful for sacrifice, or to fast three days, or to give a league of saa’ to six poor people or the poor, each of whom receives half a saa’ of the food that is given out in the zakat al-fitr.

Thirdly, the fine that must be paid if the person who is detained is unable to complete his Hajj or ‘Umrah after entering ihram, so he can get away with the intention of exiting ihram, which is to intend to get away from Hajj or ‘Umrah when he is detained. He should slaughter a sheep at the place where he was detained, and shave his head after that.

The fourth is the fine that must be paid for killing game. The fine is optional between three things. If the game animal is similar to a livestock animal in appearance and shape, the first of the three options is to slaughter a livestock animal similar to the game animal and give it to a poor person in the haram area of Makkah.

If one kills an ostrich, then it is obligatory to sacrifice the camel. If you kill a wild cow or a wild donkey, you must sacrifice a cow instead. If you kill a deer, you must replace it with a peanut goat. Other descriptions of game that are similar to livestock are mentioned in more extensive books.

The second of the three options is to estimate the price of such game according to the price in Makkah at the time of issuing it, then buy valid food for zakaat al-fitr from that price and give it to the poor in the haram areas of Makkah.

The third option is to fast from each mud for one day. If there is less than a mud of food left when measuring it, then fast one day instead.

If there is nothing like it in the livestock, then he may choose between two options: : Either make a sacrifice with food equal to the price of the game, or fast from each mud for one day. If there is less than one mud left when measuring it, then one day should be fasted instead.

Fifthly, the fine that must be paid for having intercourse, on the part of one who is of sound mind and knows that it is haraam, whether the intercourse was with the penis or the anus, as explained above.

This fine is an orderly one, so it is first obligatory to slaughter a camel, either male or female. If that is not found, then a cow should be sacrificed instead, and if that is not found, then seven sheep should be sacrificed.

If that is not found, then the camel is valued at the price in Makkah at the time of the obligation. Then he buys food at the price of the camel and gives it to the poor in the haram area of Makkah. There is no stipulation as to how much should be given to each poor person. If it is given in dirhams, it is not valid.

If no food can be found, then fast from each mud for one day.

It should be noted that there are two types of sacrifice:

Firstly, if the cause is being held up, then it is not obligatory to take it to the Haram of Makkah, rather it should be slaughtered where it is held up.

Secondly, if the cause of the sacrifice is forsaking an obligation or committing a prohibition, then it should be slaughtered only in the Haram of Makkah. The author mentions this issue in his words:

Slaughtering and feeding are not valid except in the haram land of Makkah. At least it is valid if the meat of the animal is distributed to three poor people or fagirs. With regard to fasting, one may do so wherever he wishes, whether in the Haram or elsewhere.

It is not permissible to kill game in the haram Makkah, even if one is forced to do so. If a person enters ihram and becomes mad and kills game, he does not have to compensate for that, according to the correct view.

It is not permissible to cut any crops in the haram land. It is obligatory to replace large crops with cows and small crops with goats. Everything is according to the nature of the sacrificial animal.

It is also not permissible to cut and uproot plants on the haraam land that were not planted by man, but grew on their own. As for grass that has dried up, it is permissible to cut it, but not to pull it up.

There is no difference between a person who is not in ihram and a person who is in ihram.

Conclusion:

If a fasting person sees someone who wants to drink, for example, then if that person is pious and does not directly touch the things that are forbidden, then it is better to remind him. If this person’s behavior is contrary to what has been done before, then it is obligatory to forbid him. This is what al-Jabbaniy said in Majmu’ah Baazarah, which is a summary of Ibn Hajar’s fatwa. It is also mentioned in Bughyat al-Mustarsyidien, which was written by our great teacher, may Allaah bestow bounty on his grave and restore to us its secrets.

This is the end of what Allah has facilitated with regard to discussing the issues in this book. May Allah benefit me with the blessings of the two authors of this book. May Allah forgive me, the authors, my parents, my children, my lovers and all the believers. Amen.

This book was written in the city of Tarim in the year 1336 AH. Peace and blessings be upon Sayyiduna Muhammad, his family and companions.

The chapter on Hajj, quoted from “Matnu Abi Shujaa”, and “Sharh Ibn Qasim” have been added to complete the book, so that it covers a quarter of the chapters of worship, and Allah, the Almighty, gives Taufiq.