Mukaddimah

In the name of Allah, the Most Compassionate, the Most Merciful.

All praise is due to Allah, the Lord of the Worlds, who guides whomever He wills to worship Him, so that he does not sleep and becomes a servant close to Him, so that he forgets all creatures. I praise Him with much praise and thank Him. I testify that there is no god but Allah, who alone created the heavens and the earth, and I testify that Muhammad is His slave and messenger, who came with miracles. May Allah shower blessings and peace upon him, his pure family, his companions who are devoted to worship morning and evening and those who follow them in righteousness until the Day of Resurrection. Amma ba’du:

Said the servant of Allah who has the least worship and deeds and the most sins and mistakes, the servant who hopes for forgiveness of mistakes, namely Muhammad Nawawi Al Jawi:

“This is a commentary on a book called Ar Riyadh Al Badi ‘ah by a scholar of religious knowledge, Shaykh Muhammad ibn Hasbullah ibn Sulaiman. I compiled this commentary at the request of my brother to help beginners. I have named this commentary: “Ats Tsaimar Al Yani’ah fi Ar Riyadh Al Badi’ah.” I ask Allah to make this sharī’ah useful for the Muslims. Ameen.

Muhammad is the leader of all the messengers of Allah, let alone other messengers. The messenger is a free man who is ma’shum and was given revelation and ordered to convey it, even though he does not have a holy book. The Prophet’s family are the pious ones and the Prophet’s companions are those who were with the Prophet and believed in him, whether they narrated hadith or not. The followers of the Prophet’s companions and family are believers even if they are sinners.

This is a concise book on usul al-din (the science of tawheed), the highest of sciences because it discusses things that cannot be believed without the science of tawheed. As well as the science of fiqh according to the madhhab of Imam Shafi’i, the science that discusses the worship of Allah. Imam Shafi’i is Muhammad bin Idris bin Abbas bin Uthman bin Shafi’ bin Saib bin Ubaid bin Abdu Yazid bin Hashim bin Muthalib bin Abdi Manaf. Abdi Manaf was the Prophet’s grandfather and Imam Shafi’i’s lineage meets the Prophet’s lineage to him. Imam Shafi’i was born in 150 AH, Imam Malik was born in 83 AH, Imam Abu Hanifah was born in 80 AH, Imam Ahmad was born in 164 AH.

I have named this book: “Riyadh Al Badi’ah fi Ushuliddin wa Ba’dhi Furuisy Sharia.” In addition to tawheed and fiqh, this book also explains some of the science of Sufism. I hope that this little book will be useful to students, especially beginners, and that Allah will make it interesting for them.

Know that every believer, even if he is a slave, is obliged to understand the pillars of Islam and the pillars of Iman. There are five pillars of Islam:

The first is the shahada, which means testifying that there is no god but Allah and that Muhammad is the Messenger of Allah. This is the pillar of Islam and the pillars after it are the completion. The shahada comes first because it is a valid condition for the pillars after it. There are five pillars of shahada, namely the shahid, masyhud lah, masyhud alaih, masyhud bih and speech. The shahid is the one who deifies Allah and the one who believes in the messenger. Masyhud Jah is Allah and Muhammad PBUH. Masyhud alaih is the one who denies the oneness of Allah and the apostleship of Muhammad. Masyhud bih is establishing the oneness of Allah and the apostleship of the messenger. Speech is recognizing this with the tongue. This utterance is a condition of the applicability of Islamic law to a person who wants to enter Islam, not to a Muslim child. A Muslim child is a believer, even if he has never uttered the shahada in his life.

Second, establishing fard prayers, namely the five daily prayers. That is always doing it with the pillars and conditions in time.

Third, pay zakat. Zakat must be given to people who are entitled to receive it or to the government.

Fourth, fasting Ramadan if there is no obstacle. Fifth, hajj to the Kaaba for those who are able.

The pillars of faith, which are things that must be believed in, are six, as narrated by Muslim from Umar bin Khathab.

First, believe in Allah. This means believing that Allah is one in His substance, attributes and actions. Some scholars said: “Faith in Allah has four pillars: belief in the power of Allah, belief in predestination, not feeling that one has any power, and asking Allah for help in all matters.” This is mentioned in Awarif al Ma’arif.

Secondly, believing in the angels of Allah. This means believing that the creatures of the upper world in the form of light are the servants of Allah, not as the disbelievers say: “Angels are the daughters of Allah.”

Third, believing in the Books of Allah. This means believing that Allah sent down books to the messengers in boards or through the tongues of angels. The Qur’an and other scriptures contain what is indicated by the eternal nature of Allah. For example, when you hear the verse:

“And do not approach adultery.” (QS. Al Isra’: 32)

From this verse, you know the prohibition against approaching adultery. If the veil is removed, then you know the prohibition from Allah’s attributes directly. Thus, what the Qur’anic mushat shows is the same as what the nature of Allah’s kalam shows.

Fourthly, believing in the Messengers of Allah. This means that Allah sent many messengers to the creatures to show them and fix their world and the Hereafter.

Fifth, believe in the Last Day. The end of the world begins with the gathering of creatures until there is no limit or until the people of heaven enter heaven and the people of hell enter hell.

Sixth, believing in destiny, both sweet and bitter. This means believing that what Allah predestined in the primordial age (before there were creatures) must happen and what Allah did not predestine will not happen and that Allah predestines good and bad.

You should know that there are three kinds of discussions in the science of ushuluddin.

1. Ilahiyat, which is a discussion of the obligatory, impossible and permissible attributes of Allah.
2. Prophethood, which deals with the obligatory, impossible and permissible attributes of the messengers.
3. Sam’iyat, which is a discussion of things that cannot be understood, except from hearing and revelation.

That is why every believer must know the creeds of faith, which are creeds that must be confirmed in the heart. It is not obligatory to memorize the attributes of the future and what is obligatory is only a firm belief accompanied by evidence. It is not obligatory to be able to recite them, because knowing is a correct belief that arises from evidence. It is not enough to be approximate and indecisive. The one who is uncertain or indecisive about the creed is a disbeliever. If a person just hears the creed from the mouths of teachers without thinking or looking for evidence, as is the case with some ordinary people, he is called a taklid in creed. According to the correct opinion, the taklid is sinful if he is able to think and not sinful if he is unable to think.

These beliefs are the obligatory, impossible and permissible attributes of Allah and the obligatory, impossible and permissible attributes of the messengers. Obligatory is something that must exist and impossible is something that does not exist, while permissible is something that can happen and can not happen.

The first to be discussed is the divine nature of the noblest cause: The first obligatory attribute of Allah is wujud (existence). It is sufficient for the believer to know that Allah exists and must exist. He does not have to know whether Allah’s existence is His substance or not, because that is a difficult science of tawhid.

The second is qidam (past). That is, the existence of Allah has no beginning.

The third is baka (eternal). That is, the existence of Allah has no end.

The fourth is mukhalafah lil hawadits (different from creatures). That is, Allah is not the same as creatures. Therefore, the substance, attributes and actions of Allah are not like the substance, attributes and actions of creatures. Allah says:

“And there is nothing but praise to Him.” (QS. Al Isra’: 44)

The meaning of tasbih is that every time Allah makes something, it is as if Allah is saying through it: “I am not the same as this thing.” Allah praises His own substance with absolute perfection and perfect purity from resembling that thing that He created. This was mentioned by Shaykh Abdul Ghani al-Nabulsi in al-Ma’arif al-Ghaibiyah.

Fifth, qiyamuhu binafsih (standing alone). This means that Allah does not need the things in which He is and does not need anything that created Him. Rather, Allah is the One who made all things. Thus, Allah must be a substance, not an attribute.

Sixth, wahdaniyah (one). This means that Allah is without two in His substance, attributes and actions. Allah’s substance is not composed of several parts, Allah’s attributes are not multiple of one kind and Allah has no partner who helps Him in any action. Esa in the sense of not being composed is already known from the attribute of mukhalafah lil hawadits.

The above attributes are six in number. The first one, wujud, is called the nafsiyah attribute, which means that it indicates the existence of a substance, not more than that. The next five attributes are called salabiyah attributes, which means negating, because each of these attributes negates the shortcomings of Allah. Actually, the salabiyah attributes are not limited, because the shortcomings of Allah are infinite and all of them are denied by the five attributes. These five attributes are the core of the syllables of salabiyah.

The next obligatory attributes for Allah are seven attributes called ma’ani attributes. They are so called because they are makns that exist in reality and in the substance of Allah. If the tabi’ is opened, it can be seen.

The first or seventh of all ma’ani attributes is the attribute of qudrah (power). With this attribute Allah creates things from nothing and names them after they exist. Thus, what creates is the substance of Allah, while qudrah is the cause. Qudrah is like a pen for the one who writes.

The second is iradah (will). With this attribute Allah favors some possibilities over others. The one who favors is Allah, while iradah is only the cause.

The third is knowledge, which includes all things that exist, including the substance of Allah Himself.

Fourth is hayah (life). This attribute is a condition for the other attributes.

Fifth sama’ (hearing). This attribute is the attribute that exists in Allah’s substance and is pure from the ears and ear holes.

Sixth bashar (seeing). Allah sees without corneas or eyelids. Allah sees colors like white and hears sounds and soft objects.

Seventh, kalam (word), which is empty of letters and sounds and other things that are in the words of creatures, such as long and short and other things. In addition to having the nature of the word that is qadim, Allah also has the word lafdhi (in the form of speech) in the sense that Allah created it in Lauh Mahfudz.

Thus, the number of obligatory attributes of Allah is thirteen and the impossible attributes of Allah are the same. As for the meaningless attributes, namely qadiran, muridan, aliman, hayyan, samian, bashiran and mutakalliman, they are redactions of the ma’ani attributes in Allah’s substance.

The impossible attributes for Allah are as follows:

First ‘adam (non-existent), the opposite of being.

The second is huduts (new) as opposed to gidam.

Third, fana (corruption) as opposed to baka.

Fourth mumatsalah Iil hawadits (equal to creatures) opposite mukhalafah lil hawadits.

Fifth iftiqar (need) substance or something that creates. The opposite of qiyamuhu binafsih.

Sixth, there is no one in His substance or attributes or actions. His, the opposite of wahdaniyah.

Seventh ‘ajz (weakness) is the opposite of qudrah.

The eighth is the existence of something from this realm without His will, the opposite of iradah.

Ninth is not knowing something of what exists, either not knowing at all or knowing but wrong. The opposite of the nature of knowledge.

Tenth death, the opposite of life.

Eleventh shamam (deafness) is the opposite of sama’.

Twelfth ‘ama (blind) is the opposite of bashar.

Thirteenth bakam (mute) or the presence of letters and sounds in His kalam kadim. The opposite of kalam.

The attribute of jaiz (permission) of Allah is to do all things that are possible and not to do. For example, providing sustenance, creating and the like.

Globally, any perfection worthy of Allah’s substance is obligatory for Him and any deficiency is impossible for Him. Everyone should be globally convinced that Allah is endowed with all the perfections known only to Allah, and that it is impossible for Allah to be endowed with all the deficiencies known only to Allah.

The proof of all the above obligatory, impossible and permissible attributes for Allah is the existence of this world in a form like no other.

The obligatory attributes of the messengers are four:

First, Shiddiq (truthful) in everything they preach, even if it is in jest without hurting the feelings of the person they are speaking to. As narrated by Ath Thabarani from ‘Aisha, that a grandmother from Anshar came to the Prophet and said: “Pray to Allah that I enter Paradise.” The Prophet said: “Verily, grandmothers do not enter Paradise.”

After saying this, the Prophet went to pray. When he returned, Aisha said: “That lady is devastated by your words.” The Prophet said: “Indeed it is so. Verily, when Allah sends them to Paradise, He turns them into virgins.”

The proof of this attribute is the miracle in their hands that Allah created. Since the world began and until now, Allah has never given a miracle to a liar.

The second is trustworthiness. This means that they are guarded inwardly and outwardly from committing prohibitions, even if they are makruh or khilaful aula. The messengers are guarded physically and mentally from all sins. The proof of this attribute is that the entire ummah is commanded to follow the prophet sent to them. Yet it is impossible for the ummah to be commanded to do something that is prohibited by sharee’ah. Allah said:

“Verily, Allah does not enjoin evil deeds.” (QS. Al A’raf: 28)

Third, fathanah (intelligence), which means being able to defeat the enemy and refute his falsehoods. The evidence for this trait is several verses, for example:

“And that is Our proof which We gave to Abraham against his people.” (QS. Al An’am: 83)

A forgetful person cannot be diplomatic.

The fourth is tabligh (conveying) something that is commanded to be conveyed to mankind. This is in contrast to what they are commanded to keep secret and what they may choose. What they are commanded to keep secret, they must keep secret. Allah testifies that the Prophet (peace and blessings be upon him) has preached, thus saying:

“Today I have perfected for you your religion, and I have made sufficient for you My favor.” (QS. Al Maidah: 3)

After this verse, no more halal or haram was revealed. Had the Prophet not conveyed the entire Shari’ah, then Allah would not have said that Islam is perfect, because if the Prophet concealed something, then our religion would be flawed.

The impossible attributes for the messengers are also four:

The first is kidzib (lying) about the claims of the message and about what they convey from Allah. This is the opposite of shidiq.

Second khiyanah (betrayal). This means committing a prohibition, whether forbidden or makrooh. This is the opposite of trustworthiness.

Third baladah (forgetfulness) is the opposite of fathanah.

Fourth kitman (keeping secret) some of the things they are commanded to convey. This is the opposite of tablig. What is meant by impossible is that these four attributes could not have happened to the messenger according to the shar’i evidence.

The jaiz (permissible) attributes for the messengers are human attributes that do not diminish their status in the sight of Allah, such as eating and drinking. The Prophet liked to eat meat, once ate a rooster and liked sweets and honey. He also liked to drink cold water and he drank it in three breaths. The Prophet did not like drinking hot water because it hurts the stomach and is not refreshing. The Prophet used to soak dates and drink the water to ease the digestive process. The Prophet did not eat warmed dishes in the morning and did not eat hot food. Other examples are sickness that does not disgust people, lawful coitus and the like.

All of the above attributes are collected in the sentence:

( ) i.e. the meaning of the sentence is to collect all the attributes of Allah and the attributes of the messengers of Allah. The first statement ( ) indicates the acknowledgment that other than Allah is not a god and that Allah is God. While God is the substance that is worshipped correctly. This means that Allah does not need anyone else and that no one else needs Him. This shows twenty obligatory attributes, twenty impossible attributes and one jaiz (authorized) attribute of Allah. The second utterance (. ) indicates the acknowledgment of Muhammad’s message which means justifying what he brought. It shows the shidig of the messengers, their trustworthiness, their fathanah and their tablig and shows the impossibility of the four opposite attributes, namely kadzib, betrayal, kitman and baladah. And it shows the permissibility of human characteristics for them. The scholars said: “Reciting the two creeds is useless unless one understands their meaning, even if it is in a generalized way.”

The third part is sam’iyat. The sam’iyat includes the following:

 The angels Munkar and Nakir question us in the grave. This question is for all believers, hypocrites and disbelievers.

 The torment of the grave. The body and soul are tortured simultaneously, according to the Sunnah scholars. Allah created feelings in the soul so that it can hear, see, feel good and suffer. This torment applies to disbelievers, hypocrites and believers.

 Favors of the grave that only apply to believers.

 Resurrection from the grave for hasyr. This means reviving and bringing out the dead from the grave. What is meant by hasyr is gathering all humans, jinn and angels who are rewarded and animals who are not rewarded to the field of Mahshar. A child that is miscarried before its full term and has been given life is brought back to life with its life and enters Paradise handsome and tall like the rest of the people of Paradise. If he is born before he is given life, then he is like a lifeless creature, like a stone. He is collected, then becomes dust.

 Syafa’at.

 Hisab.

 Scales.

 Bridge.

 The Throne.

 Chair.

 Lauh Mahfudh.

 Qalam (pen).

 Angels who record the deeds of servants. They are of three kinds:

First, the angels who write down my deeds in this world.

Secondly, angels who copy from Lauh Mahfudh what angels are assigned to act throughout the world each year.

Third, angels who copy from the angelic appendix a book that is placed under the Throne.

 Qadha’ and destiny. Qadha’ is the decree of Allah in the primordial time (before there were any creatures), while destiny is the execution of qadha’.

There are three kinds relating to ilahiyat, nabawiyat and sam’iyat:

1. Something that must be believed. It is clear that all of the above, from ilahiyat, nabawiyat and sam’iyat, are things to be believed in, but according to the original law, whereas the first kind is not according to the original law.
2. Something that must be known.
3. Something that must be practiced.

The first kind includes:

 That all the actions of the slave are created by Allah. Thus, Allah created the servant and his deeds and other than Allah cannot have any influence. In actions that are done with effort, the servant only makes an effort and that is what is assigned to him.

 Everything that happens in this world is created by Allah and His will. The believer must believe that Allah has the power to create good and evil and that what happens in this world is only what He wills. Allah is not obliged to do what is good and what is more beneficial for the slave.

 That Allah can be seen in the Hereafter with the eyes. The believer must believe that Allah can be seen with the eyes of the believer without facing, without direction, without taking a place and without anything else.

 Sending messengers is jaiz (authorized) for Allah from Adam to Muhammad.

 Prophethood is unattainable Mukallaf must believe that being a prophet is purely a gift of Allah given to whom He wills and there is no way prophethood cannot be achieved by effort.

 The miracles of the messenger. The believer must believe that Allah strengthens the apostles and prophets with miracles that are in their hands.

 Isra’ Mi’raj of the Prophet. The believer should believe that the Prophet (peace and blessings of Allah be upon him) was taken up in one night from Makah to Bayt al-Maqdis and that he was taken up from Bayt al-Maqdis to the seven heavens, to Sidratul Muntaha, to the Kursi, to Mustawa where he heard the voice of nature and to the Throne. And that on that night, Allah spoke directly to the Prophet and he saw Allah with his own eyes. Seeing Allah cannot be achieved by ratios.

 Prophet Muhammad is the Seal of the Prophets and must believe that there is no prophet after him. It must also be believed that the Prophet was sent to humans and jinn with the mission of taklif and to others with the mission of giving glory. It is also necessary to believe that his legislation will last until the Day of Judgment.

 The Prophet is the best of all creatures in absolute terms. Then Abraham, then Moses, then Jesus, then Noah and the five Ulu Azmi. Then the apostles, then the prophets who were not apostles, then Jibril, then Mikail, then Israfil, then Izrail, then human guardians like Abu Bakr, Umar, then ordinary angels like the angels of the Throne and the angels of Karubiyyun. Their positions are different in the sight of Allah.

 The companions of the Prophet are the best period, then the tabiin period, then the tabiit tabiin period.

 Allah’s guardians are sacred, both during life and after death. This is the opinion of the Sunnah scholars.

 Prayers benefit the living and the dead if they are prayed for favorably by others and cause harm if they are prayed for badly by others. This is based on the hadith narrated by Anas (ra):

“The supplication of the oppressed is answered, even if he is a disbeliever.”

 The one who kills does not bring death to the one killed. The person who is killed dies because his life is over and his death comes without any contribution from the killer at all. However, the murderer must be punished because of the view that he made an effort.

 Everything other than Allah and His Attributes is perishable. All creatures are doomed to perish except for ten: the soul, the tailbone, the prophet’s body, the martyr’s body, the Throne, the Chair, the Lauh Mahfudh, Paradise, its contents, Hell and the contents of Hell.

 Every human and jinn has an angel assigned to him.

 Shahid war is life. Shahid is a person who fights sincerely for the sake of Allah. This is called the shahid of this world and the hereafter.

 Committing a major sin does not cause disbelief and the perpetrator is still a believer.

 Aisha ra was cleared of the heinous accusations made by the hypocrites led by Abdullah bin Ubay bin Salul. (Salul was Ubay’s husband, not her father). The Qur’an clearly clears Aisha’s name and all scholars agree on her cleanness.

 Heaven and hell have been made by Allah. Hell is the eternal place of those who die disbelievers unless they were believers during their lifetime and Paradise is the eternal place of believers even if they were disbelievers during their lifetime.

Additional

The people of Paradise have many advantages: they do not urinate, they do not defecate, they are not crazy, they do not have beards, they do not have teeth, and they do not sleep. There are six specific people from the people of Paradise who have beards, namely Adam, Noah, Ibrahim, Idris, Abu Bakr and Musa (peace be upon them).

The second type is to know the number of prophets. The number of prophets is 124,000 and the number of messengers is 313. However, it is best not to limit the number of prophets and messengers. One must believe that Allah sent messengers and prophets globally, except for 25 messengers, who must be known in detail. They are the messengers mentioned in the Qur’an, namely Muhammad, Adam, Idris, Noah, Hud, Saleh, Ibrahim, Luth, Ishmael, Ishaq, Ya’kub, Yusuf, Ayyub, Dhulkifli, Shuaib, Moses, Aaron, Yunus, Dawud, Sulaiman, Ilyas, Alyasa’, Zakariya, Yahya and Isa.

The second type of knowledge is the knowledge of angels. The believer must believe that angels are among the noble servants of Allah. What is meant by noble, as Al-Khathib says in his Tafsir, is that they are protected from all sins. They do not precede the word of Allah and they fulfill the commands of Allah, because they are very muraqabah to Allah. In obedience to Allah, they combine action and speech and that is the ultimate obedience. They are free from human attributes, i.e. they have no desires, no father, no mother, no drink, no food, no sleep, no male and no female. It is obligatory to believe that only Allah knows their number globally, as Allah says:

“And no one knows the army of your Lord but He alone.” (QS. Al Muddatsir: 31)

Angels vary in shape, some have two wings, some have three wings and some have four wings. Allah adds wings and other things to them according to His will and wisdom.

Among the types of angels are:

 Angels who intercede between Allah and the messenger by conveying revelations or intercede between Allah and the righteous by conveying good inspirations and dreams or intercede between Allah and His creatures to convey something. There are four leaders of the angels, namely Jibril, Mikail, Izrail and Israfil. They are the most noble angels.

 Angels who carry the Throne. Currently, there are four of them and four more will be added on the Day of Judgment, as Allah says:

“And on that Day, eight angels will bear the Throne of your Lord upon their heads.” (QS. Al Haqqah: 17)

Their heads are near the Throne in the seventh heaven and the soles of their feet on the lowest earth. Their horns are like the horns of wild cattle and the distance between the base of the horn to its tip is a journey of five hundred years.

 Karubiyyun, the angels who surround the Throne. They are called Karubiyyun because they always pray that the servant will not be afflicted with sorrow.

The angels are ten in number: the four chief angels above plus Munkar, Nakir, Ridhwan the guardian of heaven, Malik the guardian of hell, Raqib and Atid. The last two angels are on the right and left of the believer to write down his good and bad deeds.

The believer must also believe that the best creature is the Prophet Muhammad (peace be upon him). Az Zamakhshari’s statement that Gabriel is superior to the Prophet Muhammad is contrary to the consensus of the Sunnis and Mu’tazilah.

After him are the apostles. Whoever writes their names and puts them in his house or reads them or brings them to honor them and ask for spiritual help, his worldly and hereafter affairs will be easy. It is well known that the number of apostles is 313 as stated in the hadeeth of Abu Dharr (may Allah be pleased with him).

After the apostles are the prophets and their number is 123,687. Their positions are different in the sight of Allah.

After the non-messenger prophets are the four angelic leaders. As Suyuthi quoted from As Subki, that the mukallaf is not held accountable if he does not give prophets more status than angels.

After the angelic leaders are the companions of the Prophet. This is according to the Ash’ari madhhab. The first mentioned is the madhhab of Al Maturidi, and this is the correct one.

The believer must believe that all creatures die at the time of their death. No one would die otherwise, whether he is killed or not, because Allah says:

“Nothing that has life dies except by the permission of Allah, as a predetermined time.” (QS. Ali Imran: 145)

This means that no one will die unless Allah allows the grim reaper to take his life. Allah decrees that death is complete with its time, neither forward nor backward.

And that the one who takes their lives is the angel of death, Izrail. When a person’s death comes, Allah commands Izrail to take his life. Izrail has many angelic helpers who take the life of the servant from his body. If the life reaches the esophagus, then Izrail takes it out. The life comes out of the yafukh, just as it enters the body from the yafukh, which is the place that moves from the head of a child. Regarding the dying person opening his mouth when the life comes out, there is an opinion that this is due to the enormity of the tempest at that time.

And that they are asked about their Lord, their religion and their prophet after they are buried in their graves or where they are, except for a few special people. These include the martyr, the one who spent a day and a night in the cause of Allah, the one who died on the day or night of Jumu’ah, the one who always recited Surah Al Mulk at night and the one who died with yellow water in his stomach. The beginning of Jumu’ah night is from sunset on Thursday. There is nothing wrong with not reciting Surah Al Mulk occasionally.

Additional

It is said that someone met Imam Najmuddin An Nasafi in a dream and the Imam was asked: “How do you answer Munkar Nakir?” An Nasafi replied: “The two angels questioned me in prose and I answered them in verse, then they left by Allah’s permission.” The poem is:

My Lord Allah there is no god but He

My Messenger Muhammad His chosen Prophet

My leader The Book of my Lord

My religion Islam, which is pleasing to Allah

My madhhab is good but my deeds are bad

May Allah grant forgiveness

And that they are resurrected means that they are brought to life and taken out of their graves on the Day of Resurrection. This means that Allah made the bodies after they were gone complete with the original limbs, which are limbs that are fit to last from the beginning to the end of life, even if they were cut off before death. This is not the case with limbs such as nails. If any limb is cut off from a person, it is returned on the Day of Judgment, including the place of circumcision.

After the passing of forty years from the blowing of the first trumpet, Allah sent from under the Throne a water like a man’s sperm called the water of life. The water continued to descend for forty days, then settled on the ground fourteen cubits high. Then the bodies grew, like vegetables grow, then Allah created creatures from the tailbone because the tailbone does not spoil. After their bodies were complete, they were gathered to the field of Mahshar and when they were all in one place, an overcast cloud appeared and it rained scattered attachments on them. The believers’ attachments were of rose leaves and the disbelievers’ attachments were of thistle leaves. All the attachments were inscribed and flying, falling to the right hand of the believer and falling to the left hand of the disbeliever. The first person to be given an attachment with the right hand absolutely was Umar ra and after him was Abu Salamah Abdullah bin Abdul Asad. While the one who first took the attachment with his left hand was his brother, Aswad bin Abdul Asad because he was the one who first challenged the Prophet to a duel at the battle of Badr.

They were judged according to their deeds. Allah spoke to them about their deeds and their rewards and punishments. Allah spoke to them about their deeds and their rewards and punishments and He judged all of mankind at the same time, until everyone thought he was being judged alone. Except for those who enter Paradise without accountability, then they do not take an appendix of deeds and are not accounted for. Their leader was Abu Bakr (may Allah be pleased with him).

After being judged, all their deeds are weighed (mizan). This weighing does not apply to the prophets, angels and those who enter Paradise without accountability.

After being weighed, they all pass over the bridge (sirath), including the prophets, the angels and those who enter Paradise without accountability. The believers and disbelievers also pass over this bridge, but the disbelievers do not pass over the entire bridge. The disbelievers only pass through part of the bridge, then fall in hell. All humanity is silent, except the prophets. They said: “O Allah, save, save.” Our Prophet Muhammad said: “My people, my people. Today I ask neither myself nor Fatimah my daughter of You.” Sirath is a bridge over the hell of Jahanam. Its base is in the field of Mahshar and its end is in Paradise or the stairway to Paradise. There they are served a table and one of them grabs a lowly fruit from Paradise.

The believer should also believe that the believers will drink from the pool of the Prophet Muhammad (peace be upon him). They come out of their graves thirsty, then they come to the Prophet’s pool before the mizan and sirath. They will have the Prophet’s favor on the Day of Judgment. The greatest of the Prophet’s intercessions is the intercession of udhma, which is the intercession for Allah to give a decision. This intercession affects all creatures, jinns, humans, believers and disbelievers from this Ummah and other Ummahs. After the Prophet’s intercession, the inhabitants of the Mahshar’s field departed for hadeeth. At that time, all the prophets gathered under the banner of Prophet Muhammad (peace be upon him) In addition to the blessing of udhma, the Prophet (peace be upon him) had several other blessings.

Among the things that must be known is the lineage of the Prophet Muhammad PBUH from the father and mother. The mukallaf must believe that the Prophet Muhammad was an Arab with the lineage of Quraysh. The lineage of the Prophet Muhammad from the father is Muhammad bin Abdullah bin Abdul Muttalib bin Hashim bin Abdi Manaf bin Qushayy bin Kilab bin Murrah bin K’ab bin Luayy bin Fihr bin Malik bin Nadhr bin Kinanah bin Khuzaimah bin Mudrikah bin Ilyas bin Mudhar bin Nizar bin Ma’ad bin Adnan. The scholars agree on the lineage up to Adnan only and the lineage after Adnan is not correct, so it is not obligatory to know the Prophet’s lineage up to Adam. Even Imam Malik denied the one who raised the Prophet’s lineage to Adam or Ismail and said: “Who told him?” Malik also disliked people who raised the lineage of the prophets, for example someone said: “Ibrahim bin Fulan.” Malik said: “Who told him?”

The lineage of Prophet Muhammad from the mother is Muhammad bin Aminah bint Wahb bin Abdi Manaf bin Zuhrah bin Kilab. But this Abdi Manaf is not Abdi Manaf in the Prophet’s paternal lineage and this Kilab is the same as Kilab in the Prophet’s paternal lineage. Thus, the Prophet’s paternal and maternal lineages meet in this Kilab.

The believer should also know that the Prophet Muhammad had red mixed skin and was clean from physical and mental impurities. And that Prophet Muhammad is the Seal of the Prophets, so there is no prophet after him. And that he was from Makah, born from Makah and sent in Makah after the age of forty. And that he migrated to Madinah a year after ‘Isra’, died in Madinah and was buried in that city, in the room of ‘Aisha (may Allah be pleased with her). And that his Shari’ah copies all the previous Shari’ah and that it will last until the Day of Resurrection.

The second type (something that must be known) is as follows:

 Something that is necessary for performing the fard acts of worship. It is sufficient to know the external rulings of sharee’ah, such as the two creeds, and to understand their meaning, which is to believe in Allah as god and Muhammad as messenger with certainty, not with doubt or guesswork.

 Thaharah, whether wudlu, bathing, tayamum or removing impurities.

 Praying complete with its conditions and bowing.

 Fasting by knowing that the time is from dawn to sunset and that in fasting it is obligatory to make an intention, refraining from things that cancel out, namely eating, drinking, intercourse and the like.

 Zakat by learning when it is obligatory, how to pay it, when to pay it and what to pay.

 Hajj by knowing its pillars and obligations.

 Things that validate acts of worship and muamalah if you are going to do them.

The third type, which is something that must be done, includes following the absolute mujtahid. People who are not entitled to absolute ijtihad must taklid or follow one of the four Imams: Imam Shafi’i, Imam Abu Hanifah, Imam Malik and Imam Ahmad bin Hanbal. It is not permissible to follow mujtahids other than these four, even if they are among the companions of the Prophet of old, because their madhhabs are not recorded. There are three opinions: One opinion is that it is absolutely forbidden and another opinion is that it is absolutely permissible. The third view is that if the two madhhabs are not combined in a way that contradicts scholarly consensus, then it is permissible. If this is not the case, then it is not permissible, such as a person who marries without a dowry, without a guardian and without witnesses, because none of the scholars are of that opinion. As for the one who is able to do absolute ijtihad, it is haraam for him to do taklid.

The third type is:

 Amar makruf nahi mungkar. Hasan Basri said: “If you enjoin the good, then you should be the one who does the most good. Otherwise, we perish.” This does not mean that the wicked are not obliged to enjoin the good and forbid the evil, because the one who drinks alcohol is obliged to denounce his drunken companion. What is meant is that the one who does what he is forbidden to do is very bad and despicable, and his attitude makes his advice ineffective and useless.

 Safeguarding the essentials: religion, life, lineage, property, dignity and reason. Religion is the Shari’ah of Islam and guarding it is to abstain from things that make one a disbeliever. Guarding the soul is to abstain from things that harm the soul. What is meant by the soul is an honorable soul, so the souls of children and the insane and the souls of animals are not included. Guarding the wealth is by staying away from unauthorized actions. Property is something that is lawful to own. The regulation of punishment for stealing and punishment for robbery is to protect property. Nasab is the relationship between parents and children. Self-esteem is when a person is praised for doing praiseworthy deeds and reproached for doing reprehensible deeds. Because of pride, if someone accuses another honorable person of adultery then he is punished according to the rules of qadzaf. The intellect is the light by which the soul can know things by thinking and without thinking. Because of the command to protect the intellect, there is a punishment for drinking alcohol and diyat for those who lose their intellect. First comes the commandment to protect religion, then to protect life, then to protect lineage, then to protect the intellect, then to protect property.

 Abstaining from backbiting.

 Abstain from backbiting, even if it is in the heart for those who do not see. For those who see, it is forgivable to backbite in one’s heart, but one should have good faith that the person he sees will repent.

 Avoiding arrogance, which is speaking the truth and belittling others. Arrogance is one of the greatest sins of the heart.

 Avoiding ujub, which is feeling that you are doing worship. For example, the worshiper feels that he is doing worship and the scholar feels that he has knowledge.

 Avoiding hasud, which is wanting favors to be taken away from others, whether one expects them to be transferred to him or not.

 Avoiding riya, both obvious and subtle. The obvious riya is doing acts of worship only in the presence of others. When he is alone, he does nothing. Vague riya is doing acts of worship in the presence of others or alone, but he likes to be seen by others.

 Not sum’ah. What is meant by sum’ah is doing acts of worship alone, then telling others about them so that they will respect him or he will benefit from them. And sum’ah is a major sin.

Globally, the mukallaf is obliged to avoid sins that Allah has forbidden, whether they are minor or major. If he commits a sin, whether in word or deed, he must repent immediately, because delaying repentance is another sin. The longer repentance is delayed, the greater the sin. And the mukallah must do the fardlu that Allah has commanded, whether fardlu ain or fardlu kifayah. He should do the Sunnahs that Allah has commanded and avoid the makruhs.

Whoever denies something from the religion of Islam that is known to the special and ordinary members of the Muslim community is a disbeliever. For example, the obligatory five daily prayers, the obligatory fasting of Ramadan, the prohibition of adultery and the prohibition of drinking alcohol. Likewise, if he denies something described in Islamic law as such, even if it is a circumcision, or if he legalizes something forbidden as such, even if it is a minor sin, he becomes an apostate and is punished with the punishment of apostasy. He becomes an apostate and is sentenced to death for disbelief if he does not repent.

The mukallaf is also obliged to know the furu’ (branches) of Islam, which are the shar’i rulings relating to worship. The most important of these rulings are thaharah, prayer, zakat, fasting and hajj.

Fathers and mothers have the duty to teach their children the obligatory things of ush al-din and furu’, such as how to perform taharah, how to pray and other shar’i rulings, such as the miswak.  

Chapter on Thaharah

With regard to tahaarah, a woman who is insane and a woman who is a kafir dzimi must take a bath in order to be lawful for her Muslim husband.

Wudoo’, ghusl and removing impurities are not valid except with water that is pure and purifying, including renewed wudoo’, circumcision washings such as the second and third wash, and ghusl for women who are in istihaadah. Pure purifying water is water that is absolute according to the Arabic linguists and Shari’ah experts who are knowledgeable about water. Absolute water includes water that drips from absolute water that is boiled, water that changes due to non-problematic objects, water collected from dew, water that melts from ice and salt water, provided that it is not made from musta’ mal water. If it is made from musta’ mal water, then it is the same as the original. Absolute water that is valid for taharah is water that does not contain liquid or solid impurities, does not contain holy things that can melt and is not slightly musta’mal.

There are only two types of absolute water:

First, water that comes down from the sky, such as rain, snow, dew and hail.

Second, water that comes out of the earth, such as salt water, fresh water, well water and spring water, such as springs that emerge from the ground or mountains. The same applies to the water that comes out of the Prophet’s fingers.

If water falls on a holy thing that melts, such as honey, or separates from water, such as za’faran and mountain salt, if it is not in its place, or if it falls on something that is like the nature of water and changes the water so much that it changes its name, then it is pure but does not purify hadas or najis, even if it is very much, such as a thousand geriba. Musta’mal water is also pure but does not purify under two conditions:

1. Musta’mal water is less than two kulah. If it is more than two kulah then it is pure and purifying.
2. The musta’mal water does not change due to impurity. If it changes because of najis, then the musta’mal water becomes najis. Musta’mal water may be drunk but it is makrooh, as explained by Abdullah An Nabrawi,

Musta’mal water is water that is used to remove hadas or najis. Water used for voluntary purification is not considered musta’mal, even if it is nadzari. If a person prays Jumu’ah with nadzari, for example, then he may perform wudoo’ with the water used for bathing and his Jumu’ah prayer will be valid. In conclusion, 2x water used for fard taharah is musta’mal, while water used for circumcision taharah is not musta’mal. Water used to remove impurities is musta’mal, whether the removal of impurities is fard or mustahabb, such as removing ma’fu impurities.

Note that as long as the water is on the limbs of the one who has impurity, it is not considered musta’mal. If there is more than one limb, for example if a person takes water with his two palms after washing his face in order to remove the impurity of two palms, then the impurity of both palms is removed and the water on them is musta’mal, so it cannot be used to wash the rest of the hands.

If water that is pure and purifying falls into an impurity that is not ma’fu and one of the three characteristics of water changes, namely its taste or color or smell, even if the change is slight, then the water is impure, even if it is as much as an ocean. If the water does not change because of najis, then it is not najis because of the hadeeth narrated from Abu Dharr (may Allah be pleased with him):

“If the water reaches two kulahs, then it is not unclean.”

But if the water that has fallen into the impurity is not at the double-headed level with certainty, then it is impure, even if it is flowing. If the water is considered whether there are two plagues or not, then it is not unclean, even if it was a little before with certainty. Many of the scholars of the Shafi’i madhhab support Imam Malik’s view that water is not absolutely unclean unless it changes. This opinion provides relief. Liquid things become absolutely unclean, because liquid things are weak and it is not easy to protect them.

If the water changes because the impurity disappears by itself or because water is added to it, even though this water is impure, or because of rain or flood water, then it becomes purified again because the cause of the impurity disappears. The same applies if the change is lost because of the water that was taken from it and the remainder of it is mine. This is the case if the change was lost because of oil or soil.

Two kulah is water in a rectangular area that is one cubit wide and one-fourth as deep as a normal cubit. If the scales are used, then two kulah of water is five hundred Baghdad ritl. Scholars estimate that five hundred Baghdad ritl is five Hijaz geriba. If using Egyptian geriba, then three geriba plus a little.

If, for example, butter or a small amount of water falls into impurities that are not visible to the normal eye, such as a drop of urine and impurities that stick to the legs of flies, or the carcass of an animal that does not have flowing blood if its limbs were torn off during its life, such as scorpions and lizards, and the impurity does not change the water, then the water is not impure. If the carcass dies in the water and it changes it because there are many carcasses, then the water is unclean. The parts of the carcass are the same as the carcass. If the skin of a louse falls into a liquid and it is intentional, the water is unclean. If it was not intentional, the water is not unclean.

1. Lawful and unlawful vessels

It is permissible to use pure vessels of any kind, whether for taharah or otherwise, even if they are expensive, such as vessels made of copper, iron, tin, wood, pottery, leather, even if it has not been tanned, except for human skins that are not kafir harbi and apostates. The same applies to vessels made of agate, marjan, yakut and emerald. However, it is makrooh to use vessels that are expensive, such as vessels made from expensive perfumes such as misik and anbar. As for vessels that are unclean, such as vessels made of untanned carcass skin, it is forbidden to use them, except for large amounts of water.

It is haraam to use vessels made of gold and silver, whether for men or others, even if they are small children, except in cases of emergency, whether for eating or otherwise, even if the use is unusual, such as turning them over. It is haraam for the guardian of a young girl to let her use gold and silver vessels, either partially or wholly. It is haraam even for a woman to use a kohl, a needle, a tooth pick, a kukak, a mirror, a spout, a comb and an incense stick, all of which are made of gold or silver. But it is permissible to use vessels of gold or silver if nothing else is available. It is also haraam to hire someone to make them and it is haraam to accept his fee.

It is Sunnah to cover the vessel, even if it is wooden, whether it contains water or not, whether it is night or day, because of the hadeeth narrated by al-Bukhari Muslim from Jabir (ra):

“Cover the vessels and use a pot.”

In another narration:

“Cover your vessels and call upon the name of Allah.”

The Imams said: “The benefit of this is threefold. First, the Prophet said:

“Verily, the devil does not dwell in pots and does not open vessels.”

Secondly, the hadith narrated by Muslim, that the Prophet said:

“Verily, there is a night in the year when calamity descends that does not pass through a vessel that has no lid or a pot that has no latch, except that some of it descends on it.”

The third is to keep the vessel free from impurities and the like.” Some scholars did this Sunnah, then in the morning a snake coiled around the wood and did not enter the vessel. When placing the wood, one should say: “In the name of Allah, this is Your cover.” It is also Sunnah to tie the geriba, put out the fire when going to bed, close the door at sunset and gather the children. This is mentioned in Umdah Ar Rabih and Hadiyah An Nashih.

It is haraam for men and transgender women to use vessels that are gilded with gold or silver if there is a lot of gilding. The characteristic of a lot of gilding is that something drips when the gilded object is roasted with fire. There is no difference in this ruling between vessels and other things, such as clothing. It is also haraam to use clothes that are embroidered in whole or in part with gold or silver if there is a lot of embroidery. The consensus is that it is permissible for women to use these things. The same applies to children and the insane according to the correct view. If a child or an insane person wears them on the day of Eid, then the scholars are unanimously agreed that it is permissible.

2. Parts of dead animals

All animals are unclean because they die, except humans, locusts, fish and animals that are lawful to eat and slaughtered in a shar’i manner. The part that comes off a living animal is the same as the dead animal. Therefore, the placenta of a child is pure, unlike the placenta of a horse for example. Except for the feathers and wings of animals that are permissible to eat, if they are removed during life, then they are pure. If a part of an animal that is lawful to eat is separated and has feathers, then the feathers and parts are unclean. Eggs of animals that are not lawful to eat may be eaten if they are not harmful.

The skin of a carcass or the skin of a living animal that is unclean because it is dead, i.e. its skin is peeled off while it is alive, becomes pure because it is tanned inside and out. Tanning must be done with a bitter substance, even if it is mughalazhah unclean. Tanning with salt is not permitted. It is not necessary to use water when tanning, but the object used for tanning must be accompanied by water or liquid so that the object used for tanning has an effect. Carcass hair cannot be tanned, but a little carcass hair is ma’fu.

It is haraam to eat tanned leather, even if it comes from an animal that is lawful to eat, just as it is haraam to slaughter an animal that is not lawful to eat for its leather and meat for hunting.

Except for the skins of animals that are mughalazhah impure, which are dogs, boars and animals born from both, such as a male dog impregnating a female boar or from one of them, such as a male dog impregnating a goat. Once the animal’s skin is tanned and it has not been washed after that, it becomes mutanajis and the impurity is mutawasithah. So it must be washed with water that is pure and purifying. If it is mughalazhah unclean, it must be washed seven times and mixed with earth, even if it was washed seven times and mixed with earth before tanning. It is not permissible to use the leather if it is wet, and it is not permissible to carry it during prayer unless it has been washed, but it is permissible to sell it before it has been washed. It is not permissible to eat tanned leather, whether it is the skin of an animal that is lawful to eat or not lawful to eat. With regard to the skin of a slaughtered animal, it is permissible to eat it after tanning it if there is no harm.

Chapter on things that invalidate wudoo’

1. Things that invalidate wudoo’

There are only four things that invalidate wudoo’:

Firstly, the emission of something from the front or back of the penis, even if there are more than one penis, and even if it is a liquid that a person sees on himself and cannot be from outside. If he is uncertain whether something has come out of him or not, then his wudoo’ is not invalidated. It is valid if he does wudoo’ with the intention of being careful. Unless his own sperm comes out first, then it does not invalidate wudoo’, for example if a sleeping person has a wet dream while sitting, because a wet dream requires ghusl, which is greater than wudoo’. Menstruation invalidates wudoo’, even though it requires ghusl, because there is no benefit if the wudoo’ is not invalidated. If someone else’s sperm or his own sperm comes out after insertion, then his wudoo’ is invalidated.

Secondly, loss of consciousness due to insanity or drunkenness or ingestion of drugs, even if there is no sin. Or sickness or sleeping with certainty, except for the sleep of one who sets his buttocks and there is no space between them and the seat, even if he is leaning on something that would fall down if it were not there. So his wudoo’ is not invalidated, because it is not possible for anything to come out of his anus. There is no view on the possibility of wind coming out of the front part of the penis, because this is rare. Sleeping does not invalidate wudoo’, even if one is certain that nothing came out. If his rectum is lead-pierced and he sleeps, then his wudoo’ is still invalidated, because it is the sleep that invalidates it. The fainting person, the startled person and the person who has been electrocuted have their wudoo’ invalidated because they have lost consciousness.

Thirdly, contact between a man and another woman without a barrier between their skin, even if they are both old and decrepit, or the man’s penis has been cut off, or one of them is a child who has attracted the opposite sex, or a corpse or a jinn, even if it is not a human being, if the sex difference is clear. Even if the contact is forced, it still invalidates wudoo’. The wudlu of each of the two parties is equally invalidated. If it is uncertain whether the person touched is a man or a woman, it does not invalidate wudoo’. Hair, teeth and nails do not invalidate if they touch. Parts of the body that have come off also do not invalidate, because they are not called male or female.

Fourthly, touching the genitals of a man or jinn or the anal opening with the inside of the palm of the hand without a barrier, whether the genitals are one’s own or someone else’s, even if it is a child or a corpse. The inside of the palm is something that is covered when one of the palms is placed on the other with a little pressure. This applies to other than the two thumbs. The inside of the thumb is something that is not visible when placing the inside of one thumb against the inside of the other thumb, so that the tip of one is near the base of the other with slight pressure. A lot of hair on the inside of the palm is not considered a barrier. Even if the front part of the penis is separated, but it is still called the penis, it is still invalid. If it is pounded and is no longer called pubic, it does not invalidate. If the touching is done out of forgetfulness or force, it still invalidates. Therefore, if a person puts his penis in the palm of another person’s hand, his wudoo’ is invalidated. What is invalidated by this is only the wudoo’ of the one who touches, and the wudoo’ of the one who is touched is not invalidated, unless it is between a man and another woman. If this is the case, then both of their wudoo’ is invalidated. This includes the foreskin or foreskin (the part that is cut off from a circumcised boy) and the clitoris. If both are cut off, then it does not invalidate.

Three things are forbidden because of minor impurity.

First, prayer, whether obligatory or supererogatory. This includes the Friday sermon, prostration of recitation and prostration of thanksgiving. Praying without wudly is a major sin. If someone makes it permissible, then he is a disbeliever.

Secondly, tawaf, whether fardaf, obligatory tawaf or circumcision tawaf. Tawaf without wudu is a major sin.

Thirdly, touching the Mushaf, whether with an ablutionary limb or otherwise, even if the person touching does not have water and dust for tayammum or he touches from behind a barrier, such as a thin shirt that does not prevent his hand from reaching the Mushaf. This is based on the Prophet’s statement:

“Do not touch the Qur’an, except for those who are pure.”

If a person puts his hand and part of it touches the Mushaf and part touches something else, then it is absolutely forbidden, whether he is referring to the Mushaf or not, as our teacher Ahmad An Nahrawi emphasized. It is also haraam to touch the paper of the Mushaf, its pouches and boxes, so long as the Mushaf is in them, if the pouches and boxes are reserved for the Mushaf alone. It is permissible to turn the Mushaf paper with a piece of wood or the like, because it is not regarded as carrying, unless the paper is detached and carried on the wood, in which case it is haraam. Carrying is more haraam than touching, but it is permissible to carry the Mushaf with other things, unless only the Mushaf is intended. It is also haraam if what is meant is both, according to Ibn Hajar. If what is meant is other objects only or nothing is intended, then it is not haraam. It is permissible to carry someone who is carrying the Mushaf.

It is permissible but makrooh to carry the tafseer if it is more than the Qur’an with certainty, whether the color of the letters of the Qur’an is different from the tafseer or the same. But if the letters of the Qur’an are more than or equal to the letters of the tafseer, or if they are balanced, then it is haraam to carry the tafseer. If a person puts his hand on the Qur’an and the tafseer, it is the same as these details. What counts is the place where he put his hand, not the tafseer. What counts for the Qur’an is the Uthmani writing and the tafseer, not the number of sentences. It is haraam to swallow anything written in the Qur’an and it is permissible to eat it, because the form of the Qur’an disappears after chewing.

It is not forbidden for a young child who has reached the age of puberty to carry the Mushaf and touch it for the purpose of learning and related matters, such as bringing the Mushaf to the teacher, because it would be difficult for him to keep himself pure.

2. How to wash

Wiping should be done for anything that comes out of the front or back passage if it is unclean and stains the place where it comes out. Cleansing must be done if one is about to pray or perform similar acts of worship or is afraid of being covered in impurity or the time for prayer is short. If, on the other hand, something pure comes out, such as sperm, then it is sunnah to wash in order to respect the opinion of the scholars who say that sperm is unclean. If what comes out is dry, then it is not obligatory to wash, rather it is makrooh to wash because of farting. However, it is Sunnah to wash one’s face if the discharge is wet, and it is Sunnah to wash one’s face if the discharge is dry and wormy, out of respect for the scholarly opinion that it is obligatory, as Ibn Hajar stated in Fathul Jawad.

Wiping must be done with absolute water. A person must wash with the amount of water that he thinks has removed the impurity. The sign of the removal of impurity is the roughness of the place of impurity. If this is the case, then it is not required to smell the hands. If the hands are smelled and the odor of the object still comes out, then the impurity is still present. This applies to odors that are difficult to remove.

It is permissible for a person to wash with a few stones, even if there is no reason and he is on the shore of the sea, because the Prophet washed with stones. Using water alone is better than using stones alone, because water removes the unclean substance and its traces, unlike stones, If what is washed is the two front genitals of a transvestite, then water must be used. The same applies to a gaping hole, the urine of an uncircumcised child if it reaches the foreskin, and the urine of a widow or virgin if it reaches the place where the penis enters with certainty.

It is better to use water and stones rather than stones alone, whether for urine or feces, according to the correct view. If both water and stones are used, then one should give precedence to the stones so that they do not touch the impurity, because the impurity is removed by the stones. That is why circumcision is still obtained even if one uses impure stones if the place of impurity is clean, and less than three stones if the place of impurity is clean. The evidence for this is the hadeeth that Allah said in praise of the people of Quba’:

“Therein are those who wish to purify themselves, and Allah loves those who are clean.” (QS. At Taubah: 108)

The Prophet (peace and blessings of Allah be upon him) met them, sat down with them, and said:

“O Ansar, Allah has praised you. So what do you do when you perform ablution and defecate?”

They replied: “We wash with stones, then continue with water.” The Prophet then recited the verse.

The place of impurity must be purified from the impurity and its traces if you wash with water. The person who is washing should strain a little (Javanese ngeden) so that there is no residual dirt between the buttocks. If a person uses a stone to wash his or her buttocks, a small amount of impurity that can only be purified with water or small pottery is forgiven. If he wiped with a stone, then he must wipe three times over the entire place of impurity. This is obligatory according to the correct opinion. It is permissible to use only one stone that has three corners.

Even if the place of impurity becomes pure with less than three strokes, three strokes are still required. The basis for this is the Muslim hadeeth, in which Salman (ra) said: “The Messenger of Allah forbade us to wash with less than three stones.” If three swipes do not purify it, then it must be increased until it is pure, until there is no trace of impurity that can only be removed by water or small pottery. It is not obligatory to remove the marks with small pottery, and it is Sunnah to look at the stone used for washing before throwing it away so that one knows whether it is clean or not.

If the place of impurity is pure with odd numbers, then there is no need to add wiping. If the place of purity is even, then one swab should be added. For example, if the place of impurity is clean with the fourth swab, then one swab should be added, because the Prophet said:

“Whoever wipes, should make it even. Whoever does this is doing a good deed. If he does not, there is nothing wrong with it.”

Objects that are like stones that can be used to wash are solid objects that are pure, rough and impure, such as cloth and tanned leather, except for parts of the mosque that are still attached or separated. Unclean solid objects, such as dried animal dung, mutanajis (impure) solid objects and smooth bamboo. These three objects cannot be used for wiping if only three of them are used,

The conditions for washing with stones are as follows:

 The impurity that comes out is not dry. If the impurity has dried, then water must be used.

 It has not moved from where it came out. If it has moved, then water must be used, even if it did not pass through the buttocks and the tip of the penis. If a person is standing with his buttocks close together and the impurity has moved, water must be used.

 Urinating does not pass through the tip of the penis, which is the part above the part that was cut during circumcision.

 Urinating does not pass through the part of the buttocks that is close together when one is standing.

 For women, urine does not reach their genitals.

 The urine is not cut into pieces.

 There are no other impurities or wet holy things other than sweat.

If one reaches the toilet door, one should say:

“O Allah, I seek refuge with You from the ugly, foul and rotten unclean thing, the cursed devil.”

Then he should enter the toilet with his left foot first and when he comes out, he should put his right foot first while saying:

“Praise be to Allah, Who has removed from me that which troubles me and kept from me that which is beneficial to me.”

Chapter on Wudoo’

There are six obligatory parts of wudoo’ for both normal and abnormal people. Four are based on the Qur’anic text, one on the hadith, which is the intention, and one on the Qur’anic hadith, which is the order.

First, the intention, because the Prophet said:

“The deeds are only with intentions.”

This means that the validity of deeds is only by intention. The intention must be included with the part that is first washed from the face, including the part that must be washed from the beard, for example. The intention for wudoo’ is the intention to remove the impurity or the intention of the fard of wudoo’, even if the person doing wudoo’ is a child, because wudoo’ is required for prayer, even if the person praying is a child. Or the intention of wudlu only. In wudoo’ the intention of wudoo’ alone is sufficient, whereas in bathing the intention of bathing alone is not valid, because wudoo’ is only an act of worship, unlike bathing. Or similar intentions, such as intending to be able to hold the Mushaf, to be able to do tawaaf and to be able to pray, even though the time for prayer has not yet come.

The second is to wash the entire outside of the face. The length is from where the hair grows on the head to below the chin, and the width is from one ear lobe to the other. It is not obligatory to wash the ear lobes, except for the part that must be washed to complete the washing of the face. Washing excludes wiping without running water, so it is not valid. Putting the face in water, on the other hand, is called washing.

It is obligatory to wash the hair that grows on the face, both thick and thin, both outside and inside, except for the thick beard of a man, then it is sufficient to wash only the outside. In conclusion, all facial hair must be washed inside and out, whether it belongs to a man or not, whether it is thick or thin, except for three things:

1. The inner part of the hair that is thick and extends beyond the border of the face, whether it belongs to a man or not. What is meant by the inner part is the beard that is near the chest.
2. and 3. are the inside of a man’s beard and sideburns. The outer part must be washed.

Circumcision involves stroking the inside of a man’s thick beard by inserting the palm of the right hand moistened with water into the beard from below. The water must be fresh water, not water for the face. As for stroking the thick beards of women and transvestites that do not extend beyond the face, it is obligatory. The same applies to their sideburns.

It is also obligatory to wash the living flesh that grows on the face, even if it goes beyond the boundaries of the face and is very long.

Third, washing the two hands and the two elbows, including the palms and cubits. It is obligatory to wash the hair that grows on the hands, both outside and inside, even if it is so much and long that it comes out of the boundaries of the hands. It is also obligatory to wash the living flesh on both hands, even if it is long, that is, it extends beyond the limits of the fard. The same applies to additional fingers, even if they are not aligned, nails, even if they are long, holes that are not covered, and thorns that do not go inside. If this is the case, then the thorn must be removed, because washing the hands is not valid if the thorn is still there. The dirt under the nails is not forgiven.

Fourthly, wiping over part of the scalp, even if it extends beyond the borders of the head, such as living flesh that grows, or part of the hair that grows on the head, even if it is the tip of one hair. If the hair extends beyond the border of the head, then it is not valid to wipe over it.

Fifthly, washing the two feet with the two ankles of each foot, the hair of the two feet and their living flesh, as well as the hair of the two hands. If there is no ankle, then its place must be washed. If the ankles are in an unusual place, for example the ankles are attached to the knees, then the ankles must be washed. This also applies to the elbows and the tip of the penis. However, a group of recent scholars said that the place of the ankles should be washed. It is obligatory to move narrow rings, because narrow rings prevent water from entering. When performing wudoo’, the Prophet moved the rings. Similarly, it is obligatory to move the earrings in the ears, because they are narrow. What is important is that the water reaches the hole and there is no compulsion to insert the wood into the hole. It is obligatory to interlace the fingers and toes if water does not reach them except by interlacing them. It is haraam to cut off the fleshy fingers, because it is involuntary torture,

Sixthly, the order of the four limbs. The first order is to give precedence to the face over the hands, to give precedence to the hands over the face, and to give precedence to the face over the feet. This order is as obligatory as the fard and other conditions, even if one forgets or is forced. If a person is uncertain about purifying some limbs before finishing wudoo’, then he must purify them and the limbs after them. If the uncertainty arises after wudoo’ has been completed, then there is no sin on him. It should be noted that it is not obligatory to be certain that the water has been evenly distributed over the limbs, rather it is sufficient to be certain.

In wudoo’, it is essential that there is no barrier between the water and the parts of the body that are being purified. Hence it is necessary to remove any dirt that prevents the water from reaching the limbs, such as wax and external eye dirt. This is not the case if the dirt is sweat unless removing the dirt is very burdensome, i.e. the dirt becomes part of the body and cannot be separated. Al-Qaffal said that the accumulation of dirt on the nails does not prevent wudoo’ from being valid, meaning dirt that has become part of the body. This is mentioned in Kashf al Muruth.

The same applies to the dirt under the nails, as Ash-Shihab ar-Ramli said, quoting from Ar Raudhah: “Dirt that collects under the nails and prevents water from reaching them invalidates wudoo’, according to the correct view. If a person’s foot is split, and he puts wax or wax between the split, then the wax must be removed. If the color of the wax is still there, there is nothing wrong with that. If there is liquid oil on the limbs and water flows over them, and it is not permanent, then wudoo’ is valid according to the correct view.”

Washing requires that the water flows over the limbs to be washed. Hence it is not valid to wipe over the limbs that are to be washed, because wiping is not washing. This applies if the washing is not done in water. It is also required that the water is evenly distributed over the limbs. Hence, if a person has his nose or lips cut off, then he must wash what is visible of the cut, whether in wudoo’ or ghusl according to the correct view. If a person is created with two faces, then he should wash both of them and wash what is on them.

If there is a part of the limb that has not been washed, even if he forgot, then his wudoo’ is not valid, unless that part is washed and the limb after it must be repeated.

Sunnah of Wudoo’

There are many circumcisions of wudoo’, including the following:

 Facing the Qiblah when performing wudoo’, because prayers are more likely to be answered during wudoo’.

 Reciting the Basmalah is included with the beginning of wudoo’. Basmalah is recited at the first moment of washing the palms of the hands with the intention in mind. By doing so, he gains the reward of the sunnah performed before washing the face. After reciting the basmalah, say the intention, then continue washing the two palms. Before the basmalah, the Sunnah of ta’awwudz (asking for protection) and the Sunnah of hamdalah after the basmalah. Say:

“I seek refuge with Allah from the accursed devil. Hear the name of Allah, the Most Compassionate and Merciful. Praise be to Islam and His blessings. Praise be to Allah who made holy water purifying and Islam a light. I seek refuge in You from the temptations of the devil and I seek refuge in You my Lord from their presence on me.”

 Washing the two palms simultaneously up to the wrists, even if one does not get up from sleep and does not want to put them into a vessel. In order to be circumcised, one must wash them three times. If there is any doubt about their purity, then it is makrooh to put them in a little water before washing them three times. If one is certain that it is impure, then it is haraam to put it in, except in a large amount of water that is not reserved for drinking.

 Gargle, then suck the water into the nose. The best way to gargle is to swirl the water around in the mouth and then spit it out. The best way to suck water into the nose is to draw water in with the breath, then spit it out. It is mustahabb for a non-fasting person to do both of these things conscientiously, while it is makrooh for a fasting person to do them conscientiously, even if it is a supererogatory fast, because of the danger of invalidating the fast. It is haraam to do it if one is fasting if he thinks that water has entered his throat, because the Prophet (peace and blessings of Allaah be upon him) said:

                “Be diligent in gargling and sucking water, unless you are fasting.”

It is best to combine the two with three splashes of water each for rinsing the mouth and sucking water.

 Wiping the entire head. If a person has a turban on his head, for example, and he does not want to take it off, he may wipe over it, even if he was not in a state of purity when he put it on. But with some conditions, namely:

1. It is not forbidden to wear it. What is haraam is for someone who is in ihram for no reason.
2. There is no ma’fu impurity on the turban, such as mosquito blood.
3. The hands are not raised after wiping part of the head.

 Wiping both ears simultaneously inside and out with fresh water. The most obvious point is that wiping the ears inside and out is a condition for the completion of the circumcision, not the point of the circumcision. If only part of the ear is wiped, then the circumcision is still done, as Ahmad al-Maihi quoted from ash-Sharqawi.

 Prioritizing the right foot hand over the left. Otherwise it is makrooh and so is washing them together, unless it is recommended to include it. For example, purifying the two palms, cheeks and ears.

 Purify each limb three times in succession. The same applies to rubbing, stroking and remembrance, such as the Basmalah and remembrance after wudoo’. Sometimes repeating three times is haram, for example when time is tight. Sometimes not repeating three times is recommended, such as fear of missing the only congregation.

 Sequential washing of the limbs in purification, such as washing the limbs before the previous limbs dry in normal weather. If one repeats the washing, the last washing is regarded. Sometimes consecutive washing is obligatory, such as when time is short.

With regard to siwakan, it is not a specific Sunnah for wudoo’; rather siwakan is Sunnah in all circumstances, whether a person is pure, has hadas, junub, menstruating, fasting or not fasting. And it is circumcised at all times, whether night or day, morning or evening. Except for the fasting person. For those who are fasting and those who are required to refrain because they have forgotten their intention, it is makrooh to use the tooth-stick after sunset until sunset, even if the sunset is imminent, such as in the days of the Dajal.

It is highly recommended to use the siwakan:

 When making wudoo’. The best time is before rinsing the mouth and after washing the palms of the hands. If it is done before, it is also circumcised, but one must make an intention, such as the intention to use the tooth-stick as a circumcision of wudlu.

 When the mouth smells even if it has no teeth or yellow teeth.

 Waking up from sleep, either at night or during the day, even if it does not change the odor of the mouth, for example, sleeping for only a short time.

 When praying, even if the salam of each of the two raka’ats and the break between them is short and the mouth does not smell.

 Should read the Qur’an and religious knowledge, especially hadith.

The siwakan circumcision can be done with any holy object that is rough and removes the yellow color of the teeth, except for the finger that is still attached, even with a cloth. The best siwakan is with a dry cedar wood moistened with water. After the siwakan, one should pray:

“O Allah, perfume the odor of my mouth, enlighten my heart, purify my limbs, wash away my sins and include me with Your mercy among Your righteous servants. Grant me Your Paradise, O Lord of the Worlds.”

Chapter on Bathing

A living person does not have to take a bath, except for the following reasons:

1. Junub and this happens to both men and women.
2. Childbirth, even if it is not accompanied by fluids, i.e. the child is born dry, shedding a clot of blood or a clot of flesh. There are three rulings relating to a clot of blood: ghusl is obligatory, the fasting woman’s fast is broken, and the blood that comes out afterwards is called nifaas. As for a clot of flesh, in addition to these three rulings, there are rulings relating to it, namely that the iddah is completed because of it, istibra’ is completed and the female slave is called umul walad.
3. Cessation of menstruation or cessation of nifaas, plus the desire to pray. Thus, what makes ghusl obligatory is composed of several things, namely the discharge of the whole child, the desire for intercourse with the husband and the cessation of blood.

Junub occurs sometimes when the tip of the penis, even if it is large, is inserted into the private parts, either front or back, even if it belongs to an animal and no semen is emitted. A person is not regarded as junub if part of the tip of the penis is inserted, but it is mustahabb to do ghusl according to some opinions. Or he may enter the tip of his penis if he does not have one. If a person has the tip of the penis and it is cut off, then the remaining zakaah is considered to be the tip of the penis. If he did not have testicles at birth, then he should be compared with someone who is similar to him in height, for example. If the person who had intercourse is a corpse, then the person who had intercourse still has to do ghusl, but the bathing of the corpse is not repeated. Even if the person who had intercourse forgot or was forced to do so, or if the penis was wrapped in a thick cloth or even inside a bamboo, he is still junub.

If a man enters a woman’s vagina and he inserts his penis first, then the rest of his body, then both of them have to do ghusl. If he inserts anything other than his penis first, then he does not have to do ghusl, because the penis follows the head, feet or hands.

Junub sometimes occurs with the emission of sperm, even if it is not due to insertion into the penis, for example during sleep. What is meant is that the sperm comes out of the penis or down into the washbasin in the case of a woman who is not a virgin, or past the hymen in the case of a girl. Even if it is blood because of a lot of intercourse or the like, it is still called sperm if it has one of three special characteristics, namely that it comes out in small amounts, that it is very pleasurable when it comes out and the penis is loose afterwards, or that it smells like bread dough or date palm wine. Sperm discharge occurs in both men and women and usually the woman’s sperm is yellow and watery.

There are two obligatory parts of ghusl, the obligatory ghusl and the circumcised ghusl, because the circumcised ghusl is like the obligatory ghusl:

First, the intention that comes with the first part of the body to be washed. Any part of the body that is washed after the intention is valid, even if it is the lower part, because there is no obligatory order in ghusl. The Sunnah of putting the intention first is the same as the Sunnah of putting the intention before the ghusl, e.g. siwakan, so that the Sunnah will be rewarded. Therefore, it is best to say: “I intend to perform the circumcision of ghusl” when performing the circumcision of ghusl, and then the intention of ghusl.

The intention to take a bath is the intention to remove impurity. If the intention is to remove an existing impurity, then it is valid. If the intention is to remove a minor impurity intentionally, then it is not valid. But if the bathing person intends to remove minor impurity because he thinks that the intention is sufficient, then the impurity of the body that is being washed is removed except the head. Or he intends to do ghusl, or he intends to do ghusl, or he intends to do ghusl, or he intends to do ghusl for a similar Nia prayer. For example, intending to do ghusl so that it will be valid to do something that requires ghusl, such as reciting the Qur’an. Another case is nia, so that it is permissible to pass through the mosque.

The second is to spread the water over the outside of the body, the outside of the signs, and the inside once. The nails and the things underneath them, the visible part and the split of the ear holes, the inside of the skin of a child who has not been circumcised, the part of the nose that is cut and the folds of the body. The same applies to a thick beard other than the hair that grows over the eyes and nose, even if it is long. It is obligatory to untangle braided hair if water cannot reach the inside of it except by untangling it. It is different if the hair is braided by itself. If a person pulls out one hair that he has not washed, then he must wash the place. The whole body must be covered with water, because the whole body is junub, and it is not difficult to do so because bathing is rare.

The person taking a bath should strain, so that the anal roundabout opens and he can wash it and expel what is in his rectum. The woman who is bathing must wash anything that is visible from her private parts when she squats down to defecate, even if she is a girl, because all these things belong to the outside of the body. The inside of the mouth, on the other hand, does not have to be washed.

If they are not washed during ghusl, even if it is because she forgot, then her ghusl is not valid, because the whole body must be covered with water. It is best to wash them before the rest of the body with a specific intention other than the general bathing intention. The method is to say: “I intend to remove major impurity from the place of istinja’ (washing) specifically,” then saying another intention for the other body, for example saying: “I intend to take a bath to remove janaabah for the sake of Allah.”

There are many circumcisions of ghusl, both fard and naafil ghusl, including the following:

 Complete wudu before taking a bath. This is better. If a person performs wudoo’ and then has an impurity before taking a bath, he will still be circumcised even if he does not repeat wudoo’. If the junub is not accompanied by minor impurity, such as a wet dream while sitting, then wudoo’ should be done with the intention of the circumcision of ghusl, such as saying: “I intend wudlu, which is circumcised because of bathing.” If junub is accompanied by minor impurity, then wudoo’ is intended to remove minor impurity.

 Rubbing the limbs, because some of the scholars make it obligatory, in addition to cleaning the body more.

 Starting with the right side of the body in pouring water. First the front, then the back after pouring water three times over the head.

 Washing the whole body three times, for example washing the head at once and rubbing it three times, then washing the front stomach and rubbing it, then the back stomach, then the front left stomach, then the back left stomach. Repeat three times.

 Face the qiblah when bathing if the ‘awrah is covered. If it is not covered, then do not face the qiblah.

Due to major impurity or janaabah, the following are forbidden:

 Reciting the Qur’an with four conditions, namely that what is recited is the Qur’an, intending to recite the Qur’an, reciting the Qur’an is Sunnah and hearing oneself. It is not haram if what is recited is a verse of the Qur’ān that has been abrogated and other holy books. Or reciting the Qur’an with the intention of dhikr only or absolutizing. Or reciting Al-Fatihah for those who cannot find water or dust. Or reciting the Qur’an in the heart.

 Silence or pacing in the mosque for Muslims who have reached puberty for a minimum period of tumakninah. What is meant by the mosque is its earth or its walls or its air.

 Things that are forbidden because of minor impurity, namely the three preceding things.

Chapter on Tayammum

Tayammum is an absolute concession, whether it is due to lack of water or something else. Tayammum is only for us, Muhammad’s Ummah, whereas the Ummah before us, if they were traveling, they did not pray on the way and made up their prayers when they returned. If they could not find water, they did not pray, until they found water and prayed, and they did not pray with Tayammum. This is quoted from the notes of Al Aththar.

It is not valid to do tayammum with anything on the earth other than pure, purified soil that has dust on it and dust on the face and hands. Imam Malik allowed tayammum with anything that is on the ground, such as trees and rice, and Imam Abu Hanifah also allowed it. Muhammad, Abu Hanifah’s disciple, and Imam Ahmad allowed tayammum with anything that is a type of soil. Another student of Abu Hanifah, Abu Yusuf, allowed tayammum with something that has no dust, such as a hard stone.

The conditions of Tayamum are twofold:

First, to remove the dust even from the air. If the dust is scattered by the wind on a person’s face and hands, then he moves the dust around with the intention, then his tayammum is not valid. What is meant by moving is deliberately moving the dust. This is not the intention of tayammum and the intention of tayammum does not fulfill this condition.

Secondly, it must be done after the time of the act of worship for which tayammum is intended, with the belief that the time has come. The time of the janazah prayer is the completion of the obligatory bathing or tayammum of the dead person. The time of the qadla prayer is to remember that prayer, the time of the rawatib supererogatory prayer is the time of the fard prayer, the time of the eclipse prayer is the partial eclipse of the sun and moon, the time of istisga’ is the gathering of most of the people who will do it if it is to be done in jama’ah and the time of the absolute supererogatory prayer is any time, except the makruh time.

Causes of Tayammum

There are three reasons for tayammum:

First, there is no water. This includes when there is water near a person, but he is afraid of enemies or wild animals if he goes to the water. Or he fears for the wealth he is carrying or fears that the wealth he has left in the inn will be taken or stolen. What is meant by near is that the water is at the limit of asking for help, which is the farthest distance that an arrow can travel or the water is at that distance plus approximately 48 minutes.

Secondly, there is the fear of harm if the water is used, either because of sickness or the like. For example, if one loses one’s life in wudoo’, or one’s limbs are damaged, or the benefits of the limbs are lost, or one fears that one will suffer more, or one fears that recovery will take longer, or one fears that one’s limbs will be disfigured. An example of a kind of sickness is the fear of being left behind by the group or the fear of being thrown into the sea when fetching water.

Thirdly, there is a need for water to be drunk by humans or respectable living beings, either now or in the future. If this is the case, then it is permissible to stockpile water; in fact, one should stockpile it and it is haraam to perform ablution with water in order to protect one’s life or limbs from destruction. If the one who needs water in the future is a companion of the group, then tayammum is not permissible and wudoo’ is required. If someone in the group is thirsty, then he should give water freely and it is haraam to use it for ablution.

Fard of Tayammum

There are four requirements for tayammum:

First, the intention that comes with removing the dust and the part of the face that is first wiped. According to the correct opinion, there is nothing wrong if the intention is missing between the two. If the tayammum performer has an impurity between the two, then the intention is not valid, unless he intends it before the dust touches the face. He does not need to move the dust again.

The one who performs tayammum must intend for the fard prayer to be valid, for example, because it is forbidden for him to pray before tayammum. It is not valid to intend to remove impurity, because tayammum does not remove impurity. It is also not valid to intend the fard obligatory tayammum, because tayammum is an emergency purification that is not suitable as a goal. However, the Hanafis are of the view that it is valid to intend fard tayammum.

Secondly, washing the face both in length and width, up to the front of the nose and the two lips and the part of the beard that is uncovered. It is not necessary to be certain that the dust reaches all the parts of the body that are wiped, but it is sufficient to be certain. It is also not obligatory to make the dust reach where the hair grows, even if the hair is thin, because that is difficult. In fact, it is not even circumcised.

Thirdly, wiping the hands along with the elbows. The dust must reach what is under the nails, and the thing under the nails that prevents the dust from reaching must be removed. The difference between nails and hair is that nails are required to be removed, while hair is not.

It is not valid to strike the dust once on the face and two hands, even though theoretically one strike could be used for both. Each of them must be dealt with individually. What is meant by striking is the removal of dust.

Fourthly, the sequence between the two strokes, i.e. wiping the face first over wiping the hands, even if the tayammum is for a major impurity. Sequencing is not required in ghusl, because in ghusl the whole body is equated with one limb.

Things that invalidate tayammum

There are three things that invalidate tayammum:

1. Things that invalidate wudlu.
2. Apostasy, even if it is only a form of apostasy, such as apostasy committed by a child, whether the apostasy occurs after tayammum or in the middle of tayammum. A normal person’s wudoo’ and ghusl are not invalidated by apostasy, but if apostasy occurs in the middle of wudoo’, then an intention is required for the next step.
3. Loss of the reason for the prayer for which tayammum was intended. For example, the one who does tayammum knows that there is purifying water before saying the ra’ of the word Akbar, even though there is not enough time to do wudoo’. This invalidates tayammum if it is not accompanied by the thirst of a respectable animal, for example. Another example is seeing ats after the completion of takbiratul ihram in a place where there is usually water. So the prayer is invalidated and should not be continued, because there is no benefit in repeating it. If the one who does tayammum only allows water to be available at the time of prayer or he finds water at the time of prayer or he finds water at the time of prayer in a place where water is rare, then the prayer is not invalidated.

One tayammum cannot be used for two prayers of fardlu ain and only for one fardlu ain prayer and a supererogatory prayer for which the time has already come before tayammum. But if the second prayer is a muadah (repeated prayer) with the original prayer, then one tayammum is permitted, because the muadah becomes a voluntary prayer, even though the intention is fard. Tayammum for the muadah prayer is still with the intention of wanting the fard prayer to be valid. Likewise, if the intention is only to make the prayer valid, then the muadah prayer with tayammum is not valid. Zuhr prayer and Jumu’ah prayer are the same as muadah prayer, i.e. they can be done with one tayammum.

With regard to tayammum, there are three levels of prayer: the obligatory prayers and tawaaf, the obligatory prayers other than them, and the circumcision of both. If a person makes tayammum with the intention of praying fard obligatory prayers, then he can use his tayammum to perform fard obligatory prayers, supererogatory prayers, fard obligatory prayers, touching the Mushaf, prostration of gratitude and prostration of recitation. But his tayammum cannot be used for the khutbah, because the khutbah is like fardlu ain. If he intends to pray only or intends to pray supererogatory prayers, then he may do other than the fard fajr prayers. If he intends other than the fard and naafil prayers, such as intending to touch the Mushaf, then he may perform other than the fard and naafil prayers, such as prostration of recitation, prostration of gratitude, staying in the mosque and reciting the Qur’an.

The one who performs tayammum must repeat his prayer if he performs tayammum in cold weather because of the scarcity of water heated by fire, or he performs tayammum in a place where there is usually water. What counts is the place of prayer, not the place of tayammum, which is the place where there is usually water on that day of the year, even if there is no water on other days.  

Chapter on impurity and removing impurities

What is meant by unclean is the substance of the unclean thing, which is a disgusting thing that prevents the prayer from being valid if there is no exemption. What is meant by removing impurity is removing the status that is ascribed to something when it comes into contact with it when it is wet.

All animals are pure when they are alive, except dogs, even if they are used for hunting, wild boars because of the commandment to kill them, even if they do no harm, and animals that are born from both of them or from one of them downwards. Animals raised on the milk of animals born from either of them or from the milk of goats impregnated by dogs are not unclean. The same applies to the worms from the carcasses of dogs and pigs, because they arise from their decay, not from their carcasses.

All carcasses are unclean, even if no blood flows from them, except humans, fish and locusts. A carcass is an animal that has lost its life through no means of shar’i slaughter, such as an animal that is not permissible to slaughter or an animal that is permissible to slaughter but lacks the conditions. Fish is a sea animal that cannot live on land, even if it looks like a dog. The carcasses of locusts and fish are pure. The Prophet said:

“The believer is not unclean, whether alive or dead.”

The word “believer” in the hadith refers only to the majority. The Prophet also said:

“Locusts are the most numerous army of Allah. I do not eat them and do not forbid them.”

All things that come out of the two private parts are unclean, such as madhiy and wadi, even if they come from birds, fish and locusts, except sperm from unchaste humans or animals, wind and pebbles that do not occur from urine. The same applies to caterpillars and seeds that grow when planted. The eggs of animals whose meat is not permissible to eat are absolutely pure and permissible to eat as long as they are not known to be harmful. Carcass eggs that have hardened are pure and unclean if they have not hardened, while eggs taken from living animals and slaughtered animals are pure, even if they have not hardened and turned into blood as long as they have not rotted.

There are three kinds of impurity: mukhaffafah, mutawasithah and mughalazhah.

Mukhaffafah is the urine of a boy who has not reached the age of two years and has not eaten anything other than breast milk. These two years are based on the Hijri year and cannot be less. The place where the urine was exposed becomes pure by sprinkling it once, provided that the water is evenly distributed, even if it is not flowing, and the urine disappears before the water is sprinkled, like other impurities. It is also required that the urine be squeezed out or dried, so that no wetness remains that can escape. This is different from wetness that cannot be removed. If a young boy has eaten something other than breast milk as his staple food, such as butter, or he has reached the age of two, then his urine must be washed. The child’s urine is still mukhaffafah if he swallows something that is placed on the roof of his mouth or to treat his stomach. The milk of humans and other creatures makes no difference even if it is unclean.

Mughalazhah is the impurity of dogs, boars and animals born from both of them or from one of them with a pure animal, even if it is intelligent and can talk, unless it is a human being and is born from a human and animal partner who is mughalazhah impure. So it is regarded as pure with regard to acts of worship and unclean with regard to marriage.

The place where the mughalazhah impurity is present is not pure unless it is washed seven times, one of which is mixed with purifying dust, whether there is other impurity or not, even if it is wet lia soil, and whether it is the initial washing or the final washing or something else. What is obligatory is the dust that muddies the water and by means of which the water can reach all parts of the object affected by the mughalazhah najis, whether it is mixed before it is placed on the place affected by the najis or afterwards.

Seven washes are not enough, unless the substance of the mughalazhah najis is removed with the first wash. If the mughalazhah impurity is not removed by the first washing, then all the previous washings count as one washing and after that it must be completed to seven washings, even if the previous washings were many. If the impurity of mughalazhah is not removed except by six washings, then six washings are counted and only one washing is required.

Mutawasithah is an impurity other than the above-mentioned impurities. The place where this impurity is found becomes clean by running water over it once, if there is no object, no color, white or otherwise, or smell, such as a drop of dried urine. This is called hukmiyah najis. If any of these three are present, then the najis is not pure unless it has lost its nature and this is called najis ainiyah. If the taste of the impurity remains, then there is a problem, unless it cannot be removed, in which case the only way to remove it is to cut it. The same applies if the odor and color of the impurity remain, because this indicates that the substance is still impure. If the color of the impurity or its smell is difficult to remove, then it is ma’fu. What is meant by difficult is that it does not disappear after scratching three times. If the impurity is difficult to remove, then there is no obligation to use soap, unless the taste of the impurity or the smell and color are both present. If the purification of the impurity depends on soap or something else, such as usnan wood, then it must be used.

Among the najis, there are najis that are ma’fu (forgiven). The ma’fu najis include the following:

1. Unclean things that are invisible to the normal eye in absolute terms, even if they are from animals that are mughalazhah unclean and mixed with other things. If the impurity is visible to the normal eye, then sometimes it is from oneself and from others.
2. What is ma’fu from others is blood and a little pus, provided that it does not come from dogs and wild boars. Blood and pus from others is ma’fu on four conditions: it is small according to urfi (custom), there is no sin if it is smeared, it does not come from the mughalazhah impurity and it is not mixed with other things. There is nothing wrong with deliberate cupping, because it is done out of necessity.
3. What is ma’fu from oneself is blood and pus that is profuse and comes out not because of one’s actions.

To sum up, impurity such as blood and the like, if it comes from oneself and is small according to the urfi, then it is ma’fu on condition that it is not mixed with anything else. If it is large according to the urfi, then it is ma’fu on four conditions: it is not intentional, it is not mixed with anything else, it does not pass through the place and it does not move from the place where it came out.

A dry holy thing does not become unclean if it falls on a dry unclean thing. If the dry unclean thing falls on the ground, it is sufficient to remove it. If, on the other hand, the impurity is wet, it must be removed from the ground and water must be poured evenly over the impurity.

Nothing that is unclean in substance can become pure, except the skin of a carcass when it is tanned, even if it falls on an object for tanning, and wine when it turns itself into cukak. Arak is any liquid substance that intoxicates, whether from grapes, dates or grains, even if it is not honorable (pressed for the purpose of becoming wine). What is meant is that it turns out on its own without being mixed with anything else. It does not matter if it boils, and it does not matter if it moves from shade to heat or vice versa, so long as it does not go up or down. If it goes down or up, then the container of wine that is above the wine becomes unclean, then finally all the wine becomes unclean after it turns into cukak. If an object is put into the wine or falls out on its own before it turns into cukak, even if it is pure and has no effect on it turning into cukak, and it remains in it until it turns into cukak, or it is taken out and remains in it, or it is unclean even if it is taken out immediately, then the wine does not become pure.

It does not matter if there is water accompanying the wine, because that is a necessity. It is permissible to keep honorable wine, which is wine that was pressed not to be wine or pressed by a disbeliever. Dishonorable wine must be poured out immediately and the vessel is pure because it is washed, even if the wine has soaked into it and the vessel may be used.

Included in what is purifying is the blood of an animal whose meat is lawful or human blood turned into milk or sperm, the blood of a female deer becomes misik oil and a little water turns into purifying because it is much.

There is an intoxicating drink that is made from milk and tastes sour. Its intoxication corresponds to its acidity. It is clearly unclean and fits the definition of wine.

Chapter on Menstruation and Postpartum Period

Menstruation is the blood that comes out of the innermost part of a woman’s womb, which is in the private parts of a woman who has reached the age of nine years of Hijrah, even if she is pregnant and in good health without the cause of childbirth. Nifaas is the blood that comes out of a woman after complete childbirth and before the minimum period of chastity. If the woman who gave birth does not see blood except after fifteen days have passed since she gave birth, then she does not have nifaas at all. If she sees blood before fifteen days after delivery, then the beginning of nifaas is seeing blood. The time when there is no blood is not nifaas; rather it is counted as one of the sixty days, so she has to break her prayers, but it is permissible for her husband to fondle her.

The usual period of a complete pregnancy is nine months, counting from the time of possible coitus. The normal period of fetal development is four months. So the sperm in the stomach for forty days is still liquid and scattered in the woman’s body. Forty days later the sperm turns into thick blood, forty days later it turns into a piece of flesh. During this time, Allah draws the fetus and gives it a mouth, ears, eyes, intestines, hands and feet. But some are drawn on the second forty days. After that, Allah sends an angel to breathe life into the fetus so that it can move and live. The life enters the body through the crown of the head, which is the center and top of the head, as it will also come out from the crown of the head. When the life enters the fetus, Allah makes menstruation as milk and every morning and evening an angel comes to give him a drink of milk. This is mentioned in Lubab Ath Talibin by As Suhaimi.

The minimum age of a menstruating woman is approximately nine Qamariyah or Hijri years, which is 354 11/30 days. If a woman sees blood at the age of nine years and less than fifteen days, it is menstruation. The minimum period is one day and one night, i.e. twenty-four continuous hours. The maximum period is fifteen days and fifteen nights, even if the bleeding is not continuous, e.g. the blood comes out for one hour a day and the total amount of blood is one day and one night. Then the blood is haig because it has reached the minimum period. The usual period is six or seven days and nights.

If a woman’s custom is not the same as the above, i.e. her bleeding is less than the minimum period or more than the maximum period, then that blood does not count. Her blood is called diseased blood or istihaadah (irregular bleeding) and she must continue to worship.

The minimum amount of post-partum blood is a drop, which is the time for a glance. The normal length is forty days and the maximum length is sixty days. This is based on the research of Imam Shafi’i. If it exceeds sixty days, then it is called diseased blood, as in menstruation. The blood of sickness or istihaadah is continuous, so it does not prevent the validity of prayer, fasting and the permissibility of intercourse, even if the blood is flowing.

The following things are forbidden because of menstruation and postpartum bleeding:

 Skin contact between the navel and the knees without a barrier. Skin-to-skin contact without intercourse is a minor sin and intercourse is a major sin, even with a condom and if the blood has stopped. The one who legalizes intercourse while the blood is still coming out becomes a disbeliever.

 Passing through the mosque if one is afraid of defiling it. What is meant is entering from one door and leaving from another door. If the mosque has only one door, then it is forbidden to enter. Defiling the mosque is defiling it with blood, even if it is only possibly to preserve the sanctity of the mosque. If a woman is not worried about defiling the mosque, then it is makrooh to pass through the mosque.

 Fasting, whether obligatory or voluntary, and the fast is not valid according to the consensus of scholars.

 The things that are forbidden because of janaabah, as mentioned, are five things.

The woman who is menstruating and the woman who is post-partum have to make up the fasts that were missed during menstruation and post-partum, but the prayers do not have to be made up, because the prayers are many and it is difficult to make them up, unlike the fasts. According to the correct view, fasting and prayers are not obligatory on either of them.

Chapter on prayer

Prayer is more important than anything else. Hence, the fard (obligatory) prayer is the most important fard and its circumcision is the most important circumcision. The prayer is the most important bodily act of worship, then fasting, then Hajj, then zakaah. That is if the time devoted to worship is the same, because it is impossible for one day’s fast to outweigh the severity of Hajj and two raka’ of prayer to outweigh one day’s fast.

Allah requires the people of Muhammad to pray five times a day and night, namely zuhur, asar, maghrib, isya” and dawn. The five daily prayers are only for the Prophet Muhammad (peace be upon him). Fajr is Adam’s prayer by scholarly consensus. Zuhr is Dawud’s prayer, another opinion is Abraham’s prayer. ‘Asr is Sulaiman’s prayer, another opinion is Yunus’ prayer, another opinion is Uzair’s prayer. Maghrib is the prayer of Isa, another opinion is the prayer of Dawud, another opinion is the prayer of Ya’kub. Isha’ is Moses’ prayer, another opinion is Jonah’s prayer. Another opinion is that ‘Isha’ belongs only to the Prophet Muhammad and this is the correct opinion, as Al Madabighi said.

The five daily prayers are only obligatory upon Muslims who have reached the age of puberty, have a normal mind, and are free from menstruation and postpartum bleeding after the time has elapsed. We are not obliged to require the kafir dzimi to pray, but he will be tortured in the Hereafter because he could have done so by converting to Islam first. A woman who has apostatized does not have to offer prayers during her period or postpartum bleeding. Rather it is haraam for her to offer them according to the view of al-Baidhawi, Ibn al-Salaf and al-Nawawi, and makrooh according to the view of a number of salaf scholars, and they are not valid.

Each prayer has a limited time according to sharee’ah. If the prayer is out of time, it is called a qadla.

The time of zuhr is from the time when the sun slips from the middle of the sky according to the sight of our eyes, not in reality, until the shadow of the object exceeds the object itself plus the shadow of istiwa’. The slipping of the sun can be known by the shadow of the object exceeding the shadow of istiwa’ if there is one. If there is no shadow, then the shadow of the object is a sign of the sun’s slipping. The end of zuhr is in accordance with the opinion of Abu Yusuf and Muhammad, two of Abu Hanifah’s disciples, and the limit chosen by Ath Thuhawi.

The time of ‘asr is from when the shadow of the object exceeds it until the entire sunset plus the shadow of istiwa’, if any. (Istiwa’ is the position of the sun in the center of the sky). This is based on the Prophet’s statement:

“Whoever gets one raka’at of ‘asr before the sun sets, then he has indeed gotten ‘asr.”

Hasan ibn Ziyadah said: “When the sun turns yellow, the time of ‘asr is over.” But what Hasan meant was the time of ikhtiyar or the time of choice.

The time of maghrib is from the completion of the sunset until the red sunset, because the Prophet said:

“The time of maghrib is as long as the sun has not set.”

The time of ‘Isha’ is from the time of the sunset until the beginning of Fajr shadiq. It is better to delay the ‘Isha’ prayer until the yellow and red moons have set, because some scholars say that it is obligatory. If the mega does not sink in one area, then the people should sink the mega in the nearest area.

The time of Fajr is from the break of dawn until the first rising of the sun. Fajr shadig is the white light of the sun as it approaches the eastern horizon. The dawn of shadiq spreads its light across the sky. The end of Fajr is sufficient for the partial appearance of the sun, just as its entry is sufficient for the partial appearance of dawn.

A disbeliever who converts to Islam does not have to make up the prayers in order to attract the disbeliever to Islam. Rather it is haraam for the disbeliever to make them up according to the correct view, except for the apostate. The apostate has to make up the prayers that he did not offer during his apostasy, including when he was insane or unconscious or drunk, even if his intoxication was not intentional. The insane and the unconscious and the drunk do not have to offer the prayer after they regain consciousness, unless they do so deliberately. If they did not intend it, then it is sunat gadla. Young children do not have to offer prayers when they reach puberty, male or otherwise. It is mustahabb to make up prayers that were not offered during the period of enlightenment.

Fathers and mothers are obliged to order their children with a threat to pray when they are seven years old, whether fard or naafil, whether in time or qadla. What is meant is that they have attained the age of puberty. Some children become competent at the age of four years, some at five years, and some at ten years. This obligation is fardlu kifayah. Fathers and mothers are obliged to beat their children if they do not pray when they are ten years old, even if it is not even after they have been commanded. The correct view is that it is permissible for parents to beat their children even if it is necessary to do so many times, provided that no harm is done.

The best thing is to pray immediately at the beginning of its time because the Prophet was asked: “What is the best action?” He replied:

“Prayer at the beginning of its time.”

The obligatory prayer starts from the time of its entry and lasts until there is enough time to perform it. It is permissible to delay the prayer from the beginning of its time, even if there is no excuse, on condition that one is determined to do it before the time runs out, according to the correct view. If the time for prayer comes, then a person is obliged to do one of two things: either pray it or make up his mind to pray it. If he does not, then he is sinning. If he has made up his mind to do it, but he dies before doing it, while there is still time, then he is not sinning.

With regard to special intention, acts of worship other than prayer that have a long duration are equal to prayer, such as Hajj. If a person delays Hajj when he is able to do it, and then dies, then he is disobedient, because Hajj is for life and he has taken Hajj out of life.

A person at the age of puberty has the obligation to make a general commitment to do all obligatory duties and avoid all forbidden ones. If he does not, then he is sinning, but it can be rectified, as many people do.

Whoever denies that one of the five prayers is obligatory is a disbeliever and apostate, whether he does not pray it or does it without believing that it is obligatory, because he is denying something in Islam that is known to all. He is commanded to repent immediately. If he repents by returning to Islam, then he is acquitted and he is sentenced to death for disbelief if he does not return to Islam. He may not be prayed for because praying for a disbeliever is haraam and he may not be buried in a Muslim graveyard because he is no longer a Muslim. He should also not be buried in the graves of polytheists because he was once a Muslim. He does not have to be washed or shrouded, because he was killed as a disbeliever.

If a person does not pray because he does not know that prayer is obligatory, i.e. he has just entered Islam or has reached puberty and is sane, then he has not apostatized. If after that he continues not to pray, then he is an apostate, as stated in Ar Nihayah syarah Al Ghayah.

If a person denies that prayer is obligatory after he knows that it is obligatory, and he does not pray because he is lazy, and he delays it from its time without any excuse, then he is an unfaithful believer. The Sunnah tells him to repent immediately. But he is punishable by beheading even if it is only one prayer that he did not perform, with some conditions mentioned in the major books:

 The one who demanded him to pray was the government or its representative when prayer time was short.

 The government threatens him with death if he takes the prayer out of its time.

If he delays the prayer until the time is up, then he deserves the death penalty.

The obligation to pray will not be removed from anyone, even if he has a serious illness and is praying in his heart, unless he loses his mind unintentionally. Three of the Mujtahids said: “The obligation of prayer is not removed from the mukallaf as long as he has a mind, because he is called a mukallaf because of his mind.” Imam Abu Hanifah said: “If a person sees death and is unable to gesture with his head, then he is no longer obliged to pray.” This is the view of the Muslims, both then and now. None of the scholars of the salaf or khalaf ordered a dying person to pray.

No one has any excuse for delaying the prayer from its time when he is not traveling, even if he is very busy, unless he forgets something other than playing. If he forgets because of playing, then there is no excuse for him. Or he slept before the time and did not wake up until after the time was up, or he slept after the time for prayer had come and he was sure that he would wake up before the time was up. Then he is excused.

If a prayer is made up for someone without an excuse, then he must make it up immediately, and he should not spend any time other than making it up, such as a supererogatory prayer, unless it is an emergency, such as performing a fard prayer, working to earn an obligatory living and sleeping. If the prayer was missed for a reason, then he does not have to make it up immediately, but it is best to make it up immediately so that he will be free of responsibility.

Chapter on the Conditions of Prayer

There are four conditions for the validity of prayer:

First, thaharah. This means that the body, clothes and place must be free from both impurity and najis that are not ma’fu. If a person forgets to perform taharah and pray, then he is rewarded for his intention, not for his action. Among the things that must be pure are the inside of the nose, mouth and eyes. If a person eats something impure and has not washed his mouth, then he prays, his prayer is not valid. Clothes include anything that the praying person carries with him, even if it does not move because of his movement. If there is a lot of bird droppings in the place of prayer, then it is ma’fu on the prayer mat and the ground, even if it is not a mosque under three conditions:

1. One does not intentionally walk on it.
2. Neither side is wet. But if there is no other way, then it is ma’fu.
3. It is hard to avoid it, even if the impurity is not prevalent.

Secondly, covering the ‘awrah from above and in all directions for those who are able to do so, even if they are praying in the dark and alone. If the ‘awrah is visible to the one praying alone or to others when he is bowing or prostrating from his collar or arm, then the prayer is invalid, even if it is not visible except from below. If he is praying from above and his ‘awrah is visible from below, then there is no problem. This applies to both men and women. The covering of the ‘awrah must prevent the color of the skin from being visible to the interlocutor whose eyes are normal. If the skin is visible due to sunlight or fire, then there is no problem.

The ‘awrah of men and free women in prayer, for the sight of their muhrim and for their fellow men, is the limbs between the knees and the navel, but they must cover the navel and knees, even though they are not part of the ‘awrah. The ‘awrah of a free woman in prayer is her entire body, except for the face and the two palms. Included in her ‘awrah is the inside of the soles of the feet. So she must cover them, even with the ground when standing. However, when prostrating, a woman must be careful not to expose the soles of her feet, because that invalidates the prayer. The face and palms of the hands are not aurat because they need to be covered.

If a person is unable to cover his ‘awrah when praying because he cannot find a covering for it, or he is imprisoned in an unclean place, and he has only one garment that is not sufficient to cover his ‘awrah and his place, then he may pray naked and must bow and prostrate fully, and he does not have to repeat the prayer if he can find a covering. But he must pray when the time for prayer is short or he is usually unable to find adequate coverings.

Thirdly, the entry of the time for prayers that are timed, whether one knows it himself or is told by a trusted person or by a compass for those who can, even if it is only an estimate, such as the five daily prayers and the voluntary rawatib prayers (qabliyah ba’diyah). The entry of the rawatib qabliyah time is simultaneous with the entry of the fard prayer and the entry of the rawatib ba’diyah time is by performing the fard prayer. The condition for ba’diyah is to be certain that the fardlu prayer is valid. The expiry of the time of the two rawatibs is the expiry of the time of the fard prayer even though the fard prayer has not been offered. And the occurrence of the cause is certain for prayers that are restricted by a cause, such as eclipse prayers.

It is not valid to offer a time-limited prayer unless the time has come, and it is not valid to offer a causal prayer unless the cause is established with certainty.

A scholar was asked about a man who lived for twenty years in a certain place. During that time, dawn appeared to him, so he prayed Fajr, but then it turned out that his estimation was wrong. What should he do? The scholar replied that he only has to pray Fajr once, and each day’s prayer becomes the gadla of the previous day’s prayer. That is if he prayed on the basis of estimating the time of prayer by ijtihad, otherwise his prayer is not valid, even if the time has actually entered.

Fourthly, facing the Ka’bah with the chest when standing and sitting and with the majority of the body when bowing and prostrating. Hajar Aswad is not part of the Ka’bah. Facing the Ka’bah must be certain if it is close, either by seeing or touching the Ka’bah, and certain if it is far away, i.e. if there is a barrier between him and the Ka’bah. It is not valid to face only the direction (west for us) according to the saheeh view, but some scholars are of the view that it is valid to face the west even if one is not facing the substance of the Ka’bah, as was the view of Maalik. This is what Ahmad al Maihi said.

Except for the voluntary prayer on a permissible, though makrooh, journey to a specific destination. In these voluntary prayers it is not required to face the Ka’bah, even if one is praying the Eid and eclipse voluntary prayers in the direction of the destination, whether one is traveling by car or on foot. The performer of these prayers should not turn except towards the Qiblah, even if it is behind his back, because the Qiblah is the direction of origin. The person who is walking must face the Qiblah at the time of takbiratul ihram, bowing, prostration and sitting between two prostrations. However, when standing, i’tidal, tashahhud and salam, he may walk and not face the Qiblah.

The same applies to the prayer of khauf because the disbelieving enemy has mixed odors with us on the battlefield. Prayers that are similar to khauf prayers are also not required to face the qiblah, whether they are fard or recommended prayers that are feared to run out of time.

The pillars of prayer

A pillar of prayer is something on which the validity of the prayer depends and is part of the prayer.

There are thirteen pillars of prayer if thumakninah, of which there are four, is considered a pillar, not a separate pillar.

First, the intention which is included as part of the takbiratul ihram. If the prayer is fard, then there must be three things: the purpose of doing it, specifying the prayer as zuhr or asr or qashar and the intention of fardness. If it is a circumcision, then there must be two things: the purpose of doing it and specifying the prayer. If it is an absolute voluntary prayer, then only one thing is required, namely the intention to perform it. The three Mujtahids are of the opinion that the intention is sufficient if it is said just before takbiratul ihram.

Secondly, standing in a fard prayer for those who are able, even if it is fardlu kifayah or a child’s prayer. If a person is unable to stand, then he must pray sitting in whatever manner he chooses. If he is unable to sit, then he should pray lying on his right side. It is mustahabb for him to face the qiblah and it is mustahabb for him to face the qiblah, just as it is mustahabb for him to face the qiblah when he stands and sits if he can face the qiblah with his front body. If he cannot, then it is sufficient to face it, as mentioned in At-Tuhfah. It is Sunnah to lie on one’s right side like a dead person in the grave, and it is makrooh to lie on one’s left side if there is no excuse, i.e., one can lie on one’s right side.

If he is unable to lie down, even according to his own opinion, then he should pray on his back, and his head should be elevated with something so that he can face the qiblah with his face, such as a pillow placed under his head. The best option is to have two curves of the legs facing the qiblah like a dying person. The important thing is that the face is facing the qiblah and it is not obligatory to face the qiblah with anything other than the face. However, if he cannot face the Qiblah with his face, then he must face the Qiblah with part of his body. He must also sit for bowing and prostration if he is able to do so. If he is still unable to bow and prostrate by sitting, then he must bow and prostrate with his head by bringing his forehead to the ground as much as he can. The prostration should be lower than the ruku’, i.e. increase the gesture for ruku’.

If one is unable to gesture with the head, then one should gesture with the eyelids. However, it is not obligatory to make the gesture of prostration lower than the gesture of bowing, because there is no difference in the gesture with the eyes.

If he is not able to do that, then he should do the pillars of prayer in his heart, by imagining himself standing up, reciting Al-Fatihah and bowing, because that is easy. He does not have to repeat the prayer after that. The view of Abu Hanifah and Malik is that if a person is unable to sign with his head, then the prayer is waived. Imam Malik said: “The person does not have to repeat the prayer.” But according to Abu Hanifah, the person has to make up the prayer if there are five times or less. If it is more than five times, then it is not obligatory to make it up.

The reward is not diminished in all these prayers because of the absence.

It is permissible for someone who is unable to stand to pray the voluntary prayers sitting or lying down, whether they are voluntary rawatib or otherwise. The sitting is free, but the best is iftirasy and the best of lying down is lying on the right side. It is not permissible to pray on one’s back, because it is not narrated, even if it completes the ruju’ prostration. The one who prays lying down must sit down to complete bowing and prostration.

However, the reward for sitting is half that of standing, and the reward for lying down is half that of sitting. This applies to those who are able and to those other than the Prophet Muhammad (peace be upon him).

Third, takbiratul ihram. This takbir must use the word ( ) and no other words are allowed for those who are able. Those who are unable to say ( ) in Arabic may use a non-Arabic language, but should not switch to another remembrance. He must learn ( ) even if he has to travel. The one who does not pronounce ( ) in Arabic and is not able to learn it immediately, should translate the word in any language, even if it is not his language. It is best to translate it into Persian because it is easier, as our teacher Yusuf As Sanbalawini emphasized. However, our teacher Ahmad An Nahrawi emphasized that it is best to translate it into Suryani because the majority of the heavenly books are in Suryani.

It is Sunnah to recite the iftah prayer after this takbeer, such as saying:

 “Glory be to You, O Allah, and praise be to You. Blessed are You, high is Your majesty and there is no god but You.”

Then asking Allah for protection from the accursed devil, for example saying:

“I seek refuge with Allah from the accursed devil.”

Fourthly, reciting Al-Fatihah, including the basmalah, of which there are seven verses in each standing raka’at or its successor, including the second standing in the eclipse prayer. This pillar is for those who pray munfarid (praying alone) and others, both in jahr prayers (prayers in which the Fatihah is loud) and sirr prayers (prayers in which the Fatihah is soft). Reciting the Fatihah can be done by memorization or guided or looking at the writing.

The Fatihah is borne by the imam if the imam is fit to bear it, i.e. the imam has no hadas, is not umi, is not in an extra raka’at and is not in the second ruku’ of an eclipse prayer. Masbuk is a person who does not have enough time to recite the Fatihah with the imam according to the normal reciter, not according to his own recitation according to the correct opinion.

Imam Abu Hanifah, his disciples, Imam Malik and Imam Ahmad are unanimous that the prayer of the mum is valid even if she does not recite anything, because the Prophet said:

“You are fulfilled by the recitation of the imam, whether he recites loudly or quietly.”

The Fatihah should be recited in the order in which it is known to be recited, i.e. each word should be followed by another word without separation, except for breathing and breaks. If it is separated for breathing or for resting, there is nothing wrong with it, even if it is long. If the recitation of the Fatihah is interrupted by another remembrance that is not related to the prayer, such as a sneezing person reciting the hamdalah, then the succession is invalidated and the recitation must be repeated. However, if this is due to forgetfulness, there is nothing wrong with that and it is permissible to continue reciting the Fatihah.

Each letter must be recited with tajweed (good) and complete tashdid, which number fourteen. If a person makes a mistake that changes the meaning, for example the word (. ) is read (. ) and he can learn, then his prayer is invalid. If the mistake does not change the meaning, for example (. ) is read (. ), then the prayer is valid but it is haram if it is intentional.

If a person is unable to recite the Fatihah, he should recite seven verses of the Qur’an instead, even if they are separate, either from one surah or from several surahs, even if they do not show a neat meaning. If he is unable to do so, then he should recite seven kinds of dhikr, such as tasbih and tahlil, as Al Baghawi said. But Imam Haramain disagreed and said: “It does not have to be seven kinds of remembrance.” In place of the Fatihah, whether it is a Qur’anic verse or a dhikr, the letters should not be less than the letters of the Fatihah, including the idgham.

If he is unable to do so, then he should stand still during the time to recite the Fatihah according to the letters pronounced for moderate recitation. He should not translate the Fatihah into any language other than Arabic, because translations take away the miracle of the Qur’an.

It is Sunnah to recite a Surah from the Qur’an after the Fatihah of at least three verses, such as Surah Al-Kautsar, or less than one verse, provided that it is meaningful in prayers that have two raka’ats, such as Jumu’ah and Fajr, and in the first two raka’ats of prayers that have three raka’ats, such as Maghrib, or four, such as Isha’. The two surahs recited are recommended to be in the order of the Mushaf. If in the first rak’ah Surah An Nas is recited, then in the second rak’ah the beginning of Surah Al-Baqarah is recited. If a person who is masbuq lags behind in two rak’ahs, then in the last two rak’ahs it is mustahabb to recite the surah, while in the Maghrib prayer it is mustahabb to repeat the surah twice, because in the first two rak’ahs he did not recite the surah.

Fifthly, ruku’ should be accompanied by thumakninah, so that the limbs are still before raising the head from ruku’ for I’tidal. The obligation of ruku’ for a standing person is to bow after Fatiha, so that the two palms of the hands reach the two knees if the praying person is on his hands and knees. The Sunnah in ruku’ is to flatten the back and neck so that it is like one board, straighten the calves, hold the two knees with the hands and stretch the fingers of the hands towards the qiblah. What is meant is that the fingers should not point to the right or left.

The minimum ruku’ for a seated person is his forehead in line with the front of his knees, while the maximum ruku’ for him is his forehead in line with the place of prostration.

During ruku’, the Sunnah is to say:

“Glory be to my Lord, the Most Glorious.”

The perfect minimum is three times. If it is more than three times, it is better, unless he is the imam; it is makrooh to do more than three times, unless the congregation agrees.

Sixthly, i’tidal is accompanied by thumakminah so that the limbs are still before descending into prostration. Ibn Mugri is of the view that i’tidal in naafil prayers is not a pillar. Standing between ruku’ and prostration is not fard according to Abu Hanifah and Muhammad his disciple. Abu Yusuf said: “This standing is fard and the prayer is not valid if it is not done.”

The obligation of i’tidal is to return after ruku’ to the previous state of standing or sitting. If a person does ruku’ from standing, then he falls down from ruku’ before he reaches the state of tumbling, then he must return to ruku’ with tumbling, then do i’tidal. If he falls out of ruku’ after tumakninah, then he must rise i’tidal, then prostrate.

When getting up from ruku’ the Sunnah is to say:

“May Allah hear the one who praises Him.”

That is, may Allah accept the person’s praise. After standing i’tidal, the circumcision says:

“Our Lord, to You be all praise with a great, numerous, holy, blessed praise, filling the heavens, filling the earth and filling everything besides them.”

The imam of the circumcision raises his voice (. ) and lowers his voice (. ). The munfarid and makum, on the other hand, recite both slowly.

It is also Sunnah to recite the Qunut prayer at the i’tidal of the last rak’ah of Fajr every day, even if it is gadla, after reciting the Dhikr at the i’tidal above. The same applies to the Witr prayer of the second half of Ramadan, which is the i’tidal of the final Witr of that month. Qunut can be done by reciting words that contain supplication and praise to Allah, for example:

“O Allah, forgive me, O giver of forgiveness.”

The well-known qunut supplication is:

“O Allah, guide me with those whom You guide. Heal me with those whom You heal. Love me with those whom You love. Bless me with what You give. Keep me away from the evil of what You decide. Verily You decide and do not decide. Verily, he whom You love is not inferior and he whom You oppose is not superior. Glory be to You, our Lord and Most High. So to You be all praise for what You decide and guide. I seek forgiveness from You O Allah and repent to You. Blessings O Allah upon our lord Muhammad the umi Prophet by whom you saved from hell and by whom you guided from misguidance. And to the family of our lord Muhammad and his companions and grant salvation. My Lord, forgive and have mercy and You are the best Giver of mercy.”

Seventh, prostration twice in each raka’at accompanied by thumakninah, i.e. the limbs calm down before the head is raised from prostration. Only prostration is repeated to make Satan furious, because Satan was ordered to prostrate to Adam, but he refused. In addition, prostration shows perfect tawadhu”, which is the forehead placed on the soles of the feet in the hope that the prayer will be accepted by Allah.

The limbs of prostration are seven:

First, the forehead and must be open. A part of the forehead is sufficient, even if it is very small, although it is makruh. The praying person may prostrate on a handkerchief in his hand, even if it is tied according to the opinion of Al Hifni.

The second and third are the two knees.

The fourth and fifth are the inner parts of the hands. What counts is the inside of the palms, which invalidates wudoo’ if used for touching, either the jani or the palms.

Sixth and seventh, the insides of the tips of the two feet, even if it is just one finger.

Seventh, these limbs must be placed simultaneously on the place of prayer.

In prostration, it is also required that the lower body, namely the buttocks and its surroundings, be raised above the upper body, namely the head, shoulders and palms. The head must be pressed, until the weight of the head is felt, that is, if he prostrated on cotton, then the cotton was imprinted by the pressure of the head.

The best prostration is to say takbir for descent without raising the hands. The takbir begins at the moment of descent and ends at the end of the descent. The knees should be about an inch apart, and the palms of the hands should be open in line with the shoulders, with the fingers extended and facing the Qiblah, then the forehead and nose should be placed together. The soles of the feet should be about an inch apart if there is no need to cover them due to the cold weather. Covering the soles of the feet and hands is not makrooh.

When prostrating the Sunnah is to say:

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

The minimum perfect prostration is three times. If more than three, it is better. It is Sunnah to add to this remembrance the words:

“Glory be to Allah, Glory be to Him, Lord of the angels and Gabriel.”

For munfarid, it is recommended to add the remembrance:

“I prostrate myself to the Lord who created him, shaped him, split his ears and split his eyes. Glory be to Allah, the best of creators.”

This dhikr was narrated from ‘Ali and is recommended according to the Shafi’i school of thought. According to the Hanafi scholars, this dhikr is specific to the tahajud prayer.

It is also Sunnah to make supplications during prostration, because Muslim narrated the Prophet saying:

“The closest a slave gets to his Lord is when he is prostrating. So increase prayer.”

Eighthly, sitting between two prostrations with thumakminah, i.e. getting up and getting down separately. Ibn Mugri is of the view that sitting between the two prostrations is not a pillar of the Sunnah prayer. It was narrated that Abu Haneefah said: “If it is closer to sitting, then it is valid. If it is closer to the ground, then the sitting is not valid.”

In this sitting, it is Sunnah to say:

“My Lord, forgive me, have mercy on me, lift me up, add to me, provide for me, show me, make me well and forgive me. My Lord, grant me a pious heart, pure, free from shirk, not disbelieving and not wretched.”

This prayer is not specific to munfarid.

Ninth, the last sitting where the salam is usually performed. This sitting is called the final sitting, because there is usually a preliminary sitting. Only the Fajr prayer does not have a preliminary sitting. This sitting is a pillar, because it is the place for the obligatory remembrance, such as standing for reciting the Fatihah.

Tenth, reciting the tashahhud of the sitting. The most perfect tashahhud is the tashahhud of Ibn ‘Abbas (may Allah be pleased with him), which was chosen by Imam Shafi’i as follows:

“Blessed honor and pure prayer belong to Allah. Peace, mercy and blessings of Allah be upon you, O Prophet. Greetings to us and the righteous servants of Allah. I testify that there is no god but Allah and I testify that Muhammad is His servant and messenger.”

Eleventh, is the salawat to the Prophet Muhammad (peace be upon him) in that sitting after reciting the tashahhud. The minimum salawat is:

“O Allah, bless the Prophet Muhammad.”

It is not valid to recite the salawat before the tashahhud. The perfect salawat mentioned in the major books is:

“O Allah, invoke blessings upon the Prophet Muhammad, Your servant and Your Prophet, and upon the family of Muhammad, his wives and his children and grandchildren, just as You invoked blessings upon Abraham and the family of Abraham. Bless Muhammad, his family, his wives and his children and grandchildren, just as You blessed Ibrahim and the family of Ibrahim in the universe. Indeed You are the Most Occurring and the Most Great.”

Twelfth, the first greeting. What is obligatory in the greeting is

“Salam to you.”

It can also be reversed (. ), but it is makrooh. In the greeting it is recommended

1. Adding the word (. ): The full version is: It is not Sunnah to add the word (. ), although it is narrated from many sources.
2. Saying the first greeting to the right and the second to the left. If it is reversed, it is makrooh.
3. Turning one’s head towards each greeting. In the first greeting, the right cheek should be seen from behind and in the second greeting the left cheek should be seen from the left. Both greetings begin with facing the Qiblah and end with the turning of the head, as Al Mahalli said.

The thirteenth is to sequence the pillars of prayer as mentioned. Among them, the intention is included with takbiratul ihram and both of them along with the Fatihah are done in standing. The final Tashahhud and salutation of the Prophet and the first salutation are done while sitting. The order is meant in addition to these pillars.

Sunnah prayers

There are countless voluntary prayers, but there are four groups:

 Time-limited voluntary prayers.

 The voluntary prayers whose cause is beforehand.

 Circumcised prayers whose cause is later.

 Absolute voluntary prayers, which are prayers that have no time limit and no cause.

There are two kinds of time-limited voluntary prayers:

 Circumcised prayers that are required in congregation, such as the Eid prayer, tarawih and Witr prayers in Ramadan.

 Prayers that are not obligatory in congregation, such as Witr outside of Ramadan and voluntary rawatib prayers.

The voluntary rawatib prayers (qabliyah and ba’diyah) are twenty-two raka’at and ten of them are muakkad (highly recommended), namely:

 Two raka’at before dawn. In this prayer it is recommended to recite Surah Alam Nasyrah or Qul Ya in the first raka’at, while in the second raka’at Al Fil or Al Ikhlas.

 Two raka’at before zuhr.

 Two Rak’ahs after Zuhr.

 Two raka’ats after maghrib.

 Two raka’at after isha’.

These prayers are called muakkad, because the Prophet always performed them.

Twelve raka’at are not muakkad, namely:

 Two Rak’ahs before Zuhr.

 Two raka’ats after zuhr in addition to the muakkad ones. The basis for this is the Prophet’s statement:

“Whoever always performs four rak’ahs before Zuhr and four rak’ahs afterwards, Allah forbids him from Hell. “

Jumu’ah prayer is the same as Zuhr, so the qabliyah and ba’diyah are four raka’ats.

 Four rak’ahs before ‘Asr. This is based on the hadith:

“May Allah have mercy on the one who prays four raka’ats before ‘asr.”

So these four raka’at should be done with the hope in the Prophet’s supplication.

 Two Rak’ahs before Maghrib.

 Two raka’ats before isha’.

Witr prayer is an independent voluntary prayer and is not a watib. Witr prayer is better than all the rawatib prayers. The minimum is one raka’at and it is not makrooh if it is always one raka’at, only khilaful aula. The maximum is eleven raka’ats, so it cannot be more than that. The perfect minimum is three raka’ats. The time for Witr is after praying ‘Isha’, and it is not valid before praying ‘Isha’. It is Sunnah to make Witr the last prayer of the night. Its time extends until the break of dawn. If it is done outside its time without a reason, it is makrooh and if it is not done at all, it is more makrooh.

The ranks of the recommended prayers are as follows:

1. Eid al-Adha.
2. Eid al-Fitr
3. Solar eclipse.
4. Lunar eclipse.
5. Istisqa’.
6. Thought.
7. Qabliyah Fajr.
8. Other rawatib.
9. Tarawih.
10. Dhuha.
11. Ritual prayers related to actions, such as tawaf, ihram prayers and tahiyat masjid.
12. The voluntary prayers of wudlu.
13. Circumcision of zawal, circumcision of awwabin.
14. Absolute voluntary prayers, such as tahajud.

The voluntary prayers that are not recommended for congregation are as follows:

1. The prayer of isyraq. Two raka’at after the sun is shining and high.
2. Dhuha prayer. The minimum is two raka’at, the best is eight raka’at and the maximum is eight raka’at. The time is from sunrise to sunset.
3. Prayer of awwabin. The time is after performing the maghrib prayer until the time of isha’. If the ‘isha’ prayer is offered in jama’ taqdim, the awwabin prayer is offered after the ‘isha’ prayer. The minimum is two raka’at and the maximum is twenty raka’at.

The voluntary prayers that come first are of two kinds:

1. Those that are recommended in congregation. These include the eclipse prayer and istisqa’ prayer.
2. Those for which congregation is not recommended. These include:
3. Tahiyat of the mosque.
4. The voluntary prayer of wudlu. Performed after wudlu and not long after.
5. Tawaf prayer. Performed after tawaf.
6. Returning prayer from traveling. It is two raka’ats and is done in the mosque before entering the house. If it is done after entering the house, there is no problem.
7. The Sunnah prayer of adhan. Two raka’at with the intention of making the Sunnah adhan.
8. The voluntary prayer of zifaf (first night). Performed by husband and wife after they are united and have not had intercourse. The intention is circumcision of zifaf.
9. Prayer of desire. Two raka’at with the intention of the wish being granted.

The voluntary prayers, the latter of which are not recommended for congregation, include:

1. Prayer of repentance. Two raka’at before repentance and the intention is circumcision of repentance. However, it can also be done after repentance.
2. Prayer of istikharah. Performed for every permissible matter.
3. Ihram prayer. Performed before entering ihram.
4. Two raka’at when leaving the house to travel. The intention is to circumcise travel.
5. Two raka’at before the marriage contract.
6. Two raka’as of Friday night after maghrib to ease death and the porahara that follows.
7. Two rak’ahs after sunset to preserve faith.

The absolute supererogatory prayers include:

1. Night prayer. This prayer can be obtained with any prayer, even if it is a voluntary isya’ or witr prayer or a fard or vow.
2. The prayer of tasbih. Four raka’at and the method is like any other prayer. Only before ruku’ you should say 15 times:

“Glory be to Allah, all praise be to Allah, there is no god but Allah, Allah is the Greatest, there is no power or effort except by Allah, the Most High and Great.”

During ruku’ 10 times, i’tidal 10 times, first prostration 10 times, sitting between two prostrations 10 times, second prostration 10 times, sitting in repose 10 times and after tashahhud 10 times. The number in each raka’at is 75 tasbih. Before these tasbeehs, recite the well-known dhikr.

Circumstances in prayer

There are two kinds of Sunnahs that are enjoined in prayer: ab’adh and haiat. There are twenty circumcisions in detail, namely:

1. Qunut. Included in the ab’adh circumcision is standing for the qunut and sending salutations to the Prophet and his family and companions in the qunut. Witir is done on the i’tidal of the second raka’at of Fajr and the 1’tidal of the second half of Ramadan. Qunut is a dhikr that consists of supplication and praise, even if it is a verse from Allah. If it does not contain these two elements, it is not called qunut.
2. The first tashahhud of the fard prayer. The first tashahhud of the fard prayers includes the Sunnah ab’adh of invoking blessings on the Prophet and sitting down to recite blessings. The first tashahhud is the obligatory phrase in the final tashahhud, which is:

“Honor belongs to Allah. Peace, Allah’s mercy and Allah’s blessings be upon you, O prophet. Peace be upon us and upon the righteous servants of Allah. I testify that there is no god but Allah and I testify that Muhammad is His servant and messenger. O Allah, bless Muhammad.”

There are many circumcisions of the haiat, including:

1. Tasbeeh in ruku’, tasbeeh in prostration and the remembrance of the other pillars, such as praising Allah at the time of i’tidal, the supplication when sitting between two prostrations, the supplication after tashahhud and the salawat Ibrahimiyah. After the tashahhud, Ibn Mas’ud (may Allah be pleased with him) said a few words, including:

“O Allah, I ask You for all goodness, what I know of it and what I do not know. And I seek refuge with You from all evil, what I know of it and what I do not know.”

If a person does not always recite tasbeeh in bowing and prostration, his testimony will be rejected. Imam Ahmad’s view is that if a person deliberately does not recite it, his prayer is invalidated. If he forgets, it can be replaced with prostration.

2. Takbir intiqal (takbir for moving to another pillar). This takbir is recited at every descent and rising, except getting up from ruku’ If you get up from ruku’, the remembrance is (. ) ). The history of this remembrance is that Abu Bakr never missed praying in congregation with the Prophet. One day, Abu Bakr thought he had missed the ‘Asr prayer. He was sad and hurriedly walked. When he arrived at the mosque, it turned out that the Prophet was still in ruku’, so Abu Bakr said: “Alhamdu lillah” and takbiratul ihram. Gabriel descended while the Prophet was bowing and said:

“Muhammad, (. ) – may Allah hear those who praise Him -.” So the Prophet said it when he got up from bowing and from then on, the remembrance became a sunnah with the blessing of Abu Bakr (may Allah be pleased with him). Previously, the Prophet used to say takbir when getting up from bowing.

3. Iftitah prayer. This is a prayer to start the prayer. For example:

“O Allah, put distance between me and my faults, as You put distance between the east and the west.”

Iftitah prayer loses its time if you do something after it, either intentionally or by forgetting.

4. Seeking refuge with Allah before the Fatihah or its successor, even if it is pure dhikr. This Sunnah also expires if one does anything after it.
5. Saying Amen after reciting the Fatihah or its successor if it contains a supplication.
6. Reciting the Surah after saying Amen, in both jahriyah and sirriyah prayers, for the imam and for those who are not listening to the imam. Except for the third raka’at of maghrib and the third raka’at of the four prayers that have four raka’ats.
7. Loudening and softening the recitation in its proper place. It is Sunnah to louden the recitation for other than the mum in the Fajr, Jumu’ah, Eid, eclipse of the moon, istisqa’ prayers, even if it is during the day, the first two raka’ats of maghrib and isha’, the Witr of Ramadan, even if it is alone without tarawih, and the night tawaf prayers. Women raise their voices, but below that of men. Provided she is not in the presence of men. What is meant by loud is that the person next to you hears, and what is meant by quiet is that you hear only yourself.

If a person does not do some of the Sunnah ab’adh, such as one verse, either intentionally or by mistake, then it is mustahabb prostration. Likewise, if he is uncertain as to whether there is a part of the gunut that he did not recite or not. Then it is still Sunnah to prostrate sahwi. He should not go back to the circumcision if he has done the fard.

If he did not do the circumcision of haiat, then he should not prostrate sahwi, even if he did it deliberately. If he prostrates himself intentionally because he did not do the circumcision, then his prayer is invalid, unless he did not know.

If a person is uncertain about the number of raka’ahs he has done, such as whether he has done three or four raka’ahs, or about one of the pillars of prayer, then he should go with what he believes and do what he is uncertain about. What he believes is the least number, which is three in the example above, and he should add one raka’at. He should not rely on his own estimation or the words of others as long as they do not reach the mutawatir number, which is a number of people who are unlikely to lie. The minimum is more than four people, even if they are disbelievers or unbelievers or children. An example of indecision is when a person is indecisive while prostrating, whether he will do i’tidal or not. Then he must immediately return to i’tidal. If he pauses to think about it, then his prayer is invalidated if he is an imam or munfarid. If he is a mum and does not intend to leave the congregation, then he has to join the congregation and he adds to it after the imam has greeted him.

In addition to the above, it is mustahabb for him to do the prostration of forgetfulness, even if his wavering disappears before he makes salam. If during tashahhud he remembers that he has not done any of the pillars other than the intention, takbiratul ihram and one prostration from the last raka’ah, then he should add one raka’ah after the imam has greeted him, but he does not have to do the prostration.

The prostration should not exceed two prostrations, even if the forgetfulness is more than one. The prostration must be separated by sitting, like the prostration of prayer. Its place is before the salam and tashahhud, followed by the salutation of the Prophet (peace and blessings of Allah be upon him) and the remembrance of Allah afterwards. If the prostration is done before that, then the prayer is invalid.

There is nothing wrong with wavering after the completion of the prayer about the number of raka’ at or the pillars of the prayer, unless one is wavering about the intention. To sum up, if a person, after the greeting of peace, is indecisive about any of the fard other than the intention and takbiratul ihram, it does not matter. If what he is wavering about is the intention or takbiratul ihram, then he has to pray again, so long as he does not remember having done so, even if it was a long time ago. If the wavering occurred during the prayer, and then he remembers that he did it in less than thumakninah, then there is no problem. Otherwise, there is a problem.

According to the correct view, wavering about the conditions of prayer after the greeting of peace does not matter. If a person is uncertain after the salutations as to whether he has done wudoo’ or not, then there is nothing wrong with that, even if he was certain that he had wudoo’ before praying. But he should not pray again while he is still uncertain.

Things that invalidate prayer

Whether it is a fard prayer, a supererogatory prayer, a funeral prayer, a prostration of gratitude or a prostration of recitation.

The things that invalidate prayer are many and include:

1. Intentionally speaking, even if it is a little, two letters or one letter. What invalidates is the speech of a creature, whether in Arabic or otherwise, even if it is meaningless. If it is forgotten and it is small, then it does not invalidate. If a person forgets that he is praying and speaks a little, or he does not know that speech invalidates the prayer, if he is forgiven, his prayer is not invalidated. For example, he has just converted to Islam, even if he lives in a Muslim neighborhood or he lives in a distant forest where no one knows that prayer is invalidated by speech. If the person’s speech is many according to the urfi (custom), then it is invalidated. A little means six words or less, as in the story of Dhul Yadain (may Allah be pleased with him), in which the Prophet (peace and blessings of Allah be upon him) prayed Zuhr or ‘Asr with the Companions, then he said salam during the second raka’at, then he went to a tree in the mosque and leaned on it as if he were angry. So Dhul Yadain said: “Was the prayer made up or did you forget, O Messenger of Allah?” The Prophet replied: “I did not forget and the prayer was not made up.” That is according to my belief and estimation.” Dhul Yadain said: “One of them happened.” The Prophet asked his companions, including Abu Bakr and Umar: “Is it true what Dhul Yadain said?” Both answered: “Yes.” So the Prophet prayed two more raka’ats, then prostrated twice and said salam.” What Dhul Yadain said were six words according to his urfi (custom).

If a person is forced to say two words in prayer, then his prayer is invalidated, because this rarely happens. If he recites a verse of the Qur’an or dhikr with the intention of speaking to others, then it is specified. If he intends to make dhikr or recite a verse of the Qur’an and does not speak to the person, then his prayer is not invalidated. If he intended to speak to the person or did not intend anything, then his prayer is invalidated. For example, if you have a guest, you say:

“Enter into it prosperously.” (QS. Al Hijr: 46)

Or you forbid someone by saying:

“Yusuf, turn away from this.” (QS. Yusuf: 29)

2. There are many actions that do not count as prayers, even if one forgets them, except for the khauf prayer, the naafil prayer when traveling, and when threatened by animals such as snakes. For example, three footsteps. Three footsteps are many actions if they are consecutive, even if they are only a foot apart. Another example is moving three limbs, such as two hands and the head individually. A little action does not invalidate the prayer, because the Prophet carried Umamah bint Zainab when he stood up and put her down when he prostrated. And he took off two sandals and ordered the killing of snakes and scorpions.
3. Major or minor impurity, either intentionally or by mistake before saying the mim of ( ) from the first greeting. If it happens to the person praying, or if he is forced to break his wudas, then his prayer is invalid, because his tahaarah is invalidated by consensus.
4. Najis that is not ma’fu, whether dry or wet on the body or clothes, and he knows about it but does not remove it immediately. If he does not know that it is najis until after he has prayed, then he has to repeat the prayer. But if he dies before knowing, then what is expected from Allah is not to punish him in the Hereafter.
5. Greeting intentionally in a different place. If a person says salam because he forgot, then his prayer is not invalidated and he should continue praying.
6. Intention to leave the prayer before its time. The time is the same as the greeting.
7. Intentionally performing a pillar of fi’li prayer (a pillar of prayer that is an action) outside its place. For example, prostration before i’tidal or i’tidal before complete ruku’. If a person deliberately puts a pillar of gauli (a pillar of prayer that is verbal) before it, such as repeating the Fatihah or reciting the blessing of the Prophet before the tashahhud, his prayer is not invalid, but he must repeat it. If he forgets, there is nothing wrong with that, for example, he remembers at the end of the prayer that he has not made one prostration from the last raka’at. Then he must make that prostration and repeat the tashahhud. If the prostration that he has not done is from another raka’at, then he must do a complete raka’at. The same applies if he is uncertain as to whether the prostration is from the last raka’at or from another raka’at.
8. Apostasy, may Allah protect, even if it is only a form of apostasy, such as apostasy by a child. Apostasy invalidates the prayer immediately if it occurs during it. It is different if it happens after the prayer is over.
9. Some parts of the ‘awrah are visible to those who are able to cover them. For example, the wind blows away the covering and he does not cover it immediately. But if he covers it immediately, then his prayer is not invalidated. If the ‘awrah is uncovered by another person or animal, such as a monkey, then it is invalidated, even if it is covered immediately. If it was uncovered because he forgot, then he covered it immediately, it does not invalidate the prayer. Otherwise, it is invalid.
10. Changing the intention without a reason, for example, changing the intention of a fard prayer to another supererogatory or fard prayer. So the prayer is immediately invalidated and the second prayer is not offered. On the other hand, if there is a reason, such as thinking that the time for prayer has entered, then takbiratul ihram, when in fact it has not entered, then the prayer becomes a voluntary prayer. If a person is praying a fard prayer alone, then he sees some people in the congregation praying it, then it is Sunnah for him to change his prayer to an absolute Sunnah and offer two raka’as or one raka’as if there is still plenty of time. If there is not enough time, then it is haraam to change it.
11. Intentionally moving away from the Qiblah with the chest without a reason, even if forced to do so, except in khauf prayers and voluntary prayers while traveling. Among those who are excused is a sick person who cannot find anyone to face him towards the qiblah. So he prays according to his situation and he has to repeat his prayer. If a person prays, then someone forces him to change direction and he returns to the Qiblah immediately, then his prayer is invalid, because it rarely happens. If he forgets that he is praying, then he moves away from the Qiblah and returns to the Qiblah immediately, then it is not invalidated.

Chapter on praying in congregation

Ibn Duraid said: “The first person to pray in congregation was the Messenger of Allah (peace and blessings of Allaah be upon him) when he came out of the cave for the Fajr prayer; before that, the Muslims prayed individually.” Jama’ah is unique to the Ummah of Muhammad, as are the Jumu’ah, Eid, eclipse and istisqa’ prayers. The meaning of jamaa’ah is the bonding of the mum’s prayer with the imam’s prayer. The minimum of jama’ah other than the Jumu’ah prayer is the mum and the imam. Jama’ah is better than being alone by twenty-seven degrees.

Jamaa’ah prayer in fard prayers other than Jumu’ah prayer is fard al-kifayah for men who are free, not traveling and not naked. This fard is waived if it is done by a group of people from the region if they are male, have reached puberty, are free and have the appearance of Islam. It is not waived if it is not done by local people, women, children and budah.

The congregational prayer must be performed in a place that is visible to many people and where no one is ashamed to enter. For small villages, it is sufficient for the congregation to pray in one place where the message of Islam is visible. For large villages and larger areas, the congregation should be held in several places where the message of Islam is visible. If it is done in only one place, then the fardlu kifayah has not been waived.

The perfect Sunnah for other than women, transvestites and handsome young men is to pray in the mosque. As for these three, it is best for them to pray at home. If a man prays in congregation in his house with his family members, he still gets the fadlilah of congregation.

The conditions of jamaa’ah are nine:

First, the person praying must intend to be a mum or intend to pray in congregation. If the person does not intend this or is indecisive and he follows the imam in action or in greeting after a long wait, then his prayer is invalid, because he is depending on the prayer of others without being bound by it.

Secondly, the person knows what the imam is doing, either by seeing the imam’s changes directly, or by seeing part of the row, or by hearing the imam’s voice, or the voice of a trustworthy caller or linker. A liaison is a person who stands at the door so that he can see the imam or some of the congregation. The liaison becomes the imam for those who pray behind him.

Third, the congregation follows the actions of the imam. This condition shows that the prayers of the imam and the mimum must be harmonious in outward actions. Therefore, it is not valid for a person praying fardlu to mimum to a person praying an eclipse of a corpse or praying an eclipse with two ruku’. This condition also shows that the mum must follow the imam in the Sunnah, which looks bad if he does not follow the imam. In the prostration of recitation, the mum follows the imam, both in doing and not doing it. In the initial tashahhud, the mum should follow the imam if he does not do it. In the case of the qunut, the person follows the imam if the imam does it. This condition also indicates that the takbiratul ihram of the mum must come after the imam with certainty. If the mum follows the imam in one letter of the takbiratul ihram, then the prayer is not valid.

Fourthly, the mum should be with the imam in one place. That is, the distance between them and between each of the two rows is not more than 300 cubits to a person’s cubit (about 180 meters). It is okay if it is more than three cubits or less. This condition applies to the imam praying above and the congregation below or vice versa. If the Imām and the congregation are in two buildings or in one building, then there is an additional condition, namely that there is no barrier between them that prevents the congregation from reaching the Imām. If they are in a mosque, it is required that the mum knows the imam’s change, even if the distance between them is more than three hundred cubits, so long as the mum can reach the imam even with his back to the qiblah.

Fifthly, the mum should not precede the imam in place, whether the mum is backward from the imam or parallel to the imam. If the mum is ahead of the imam in the middle of the prayer, then the mum’s prayer is invalidated, if it happens during takbiratul ihram, then the mum’s prayer is not valid at all, except in the prayer of khauf, there is nothing wrong with being ahead of the imam out of necessity.

Sixthly, the mum should not precede the imam in any of the two pillars of the fi’li prayer and should not lag behind the imam in any of the two pillars of the fi’li prayer without a reason. For example, the imam prostrates while the mum stands. However, if the person precedes the imam in the two actions because he forgot or did not know, then his prayer is not invalidated. If the mum remembers or becomes aware, then he must re-align himself with the imam. Otherwise, his prayer is invalidated. Preceding the imam with two pillars that are not fi’il, does not invalidate the prayer. For example, recitation of Fatihah and ruku’ or tashahhud and salutation of the Prophet.

Seventh, the imam is not inferior to the mum. It is not valid for a man to pray for a woman or a transvestite and it is not valid for a transvestite to pray for a woman or a transvestite. It is valid for a woman to pray for a woman or a transvestite, just as it is valid for a woman to pray for a man. Thus, it is only valid for women to lead other women.

Eighth, the imam has the right to be the imam. It is not valid for a disbeliever or a child who has not reached the age of puberty to lead the prayer. If a person prays and it turns out that the imam is a disbeliever, even if he hides his disbelief, or that the imam is insane, then he must repeat the prayer if he finishes the prayer. If this becomes clear in the middle of the prayer, then one should repeat the prayer from the beginning.

Ninthly, the imam is not umi if the person reciting is good, whether the imam can learn or not, whether the person knows or not. An umi is one who is unable to take a letter out of its makhraj or is unable to say one tashdid from the Fatihah. The one who replaces one letter of the Fatihah with another letter does not become the imam, except for those who share his inability to pronounce that letter. According to the qadim view, it is valid for a well-read person to pray with an umi imam in a sirriyyah prayer, because according to the qadim view, the imam bears the reading of the person praying with him. The most qualified person to lead the prayer is the one who knows the rulings on prayer and jamaa’ah, because what is most needed in prayer is knowledge of fiqh. If they are equal, then the one who is most qualified is the one who recites most correctly. If it is the same, then the one who is the most zuhud, then the most vigilant, then the cleanest of his clothes, then the cleanest of his face, then the cleanest of his profession, then the most beautiful of his voice, then the most handsome of his face, then the most beautiful of his wife, then the whitest of his clothes.

Chapter on prayer for travelers

It is permissible to make up the rubaiyah prayer (four raka’ahs) for one who has traveled a distance of two marhalahs (at least 85 kilometers), subject to the following conditions:

1. The travel is not sinful, whether it is obligatory, recommended, permissible or makrooh, such as one who is traveling alone, especially at night.
2. He is heading towards a specific place from the time he starts traveling, even if it is only a direction. Hence, a person who goes in search of a runaway slave cannot make qashar so long as his destination is not clear. If the group does not know that the leader’s journey has two marhalahs, they should not make up the qashar. If they knew, they could have made qashar from the start of the journey.
3. The traveler intends to make qashar at the time of takbiratul ihram. For example, he may intend to pray two raka’ahs of Zuhr or to pray on the way. If he intends to complete the prayer or does not intend anything, then it is not permissible to make qashar.
4. He should not pray in the congregation of someone who completes part of the prayer, even if he thinks that he is a traveler, even if he has been praying for only a short time and has not sat down.
5. The journey is not completed before the prayer is completed. The completion of the journey is due to one of the following:

 Arriving at the beginning of the journey, which is the place of residence, even if one does not stay there and does not enter it.

 He has reached the place where the journey began, which is the place where he intended to stay for four full days. That is, four days plus the days of arrival and return.

 Staying in a place for four full days, even if that place is not suitable for staying. This is on condition that he does not have an interest that he has to fulfill at any time. If he has such an interest and he does not intend to stay, then he may qashar eighteen days. This includes waiting for the wind for boat passengers.

 Intending to return to his place of residence without any need. After this intention, his travel is considered new. If there are two marhalahs, it is permissible to make up the qashar, otherwise it is not permissible. If he intends to return to a place other than where he lives because there is a need, then the journey is not considered complete, so it is still permissible to make qashar. Hesitating to return is the same as intending to return.

If a person is eligible to make qashar, it is permissible to join his prayers together, either by jama’ taqdim or jama’ ta’khir. The prayers that may be joined are Zuhr and ‘Asr and Maghrib and ‘Isha’. Jama’ taqdim is performing two prayers during the first prayer and jama’ ta’khir is performing two prayers during the second prayer.

The conditions for jama’ taqdim are five:

First, the intention of jama’ in the first prayer, even at the time of greeting. This is different from qashar, where if a person forgets to intend qashar at the time of takbiratul ihram, he must pray four raka’at. The most important thing is to intend jama’ at takbiratul ihram, because some scholars require it.

The second is orderly, which means that he should pray Maghrib and ‘Umrah first and ‘Asr and ‘Isha’ last. If it is reversed, then zuhr and maghrib are valid, and the first prayer is invalid if it is knowingly and intentionally done. Otherwise, it is valid as a supererogatory prayer if it does not have the same qadla prayer. If you do, then it is valid as a qadla. The second prayer may be repeated after the first prayer if the intention is jama’ taqdim.

Thirdly, the first prayer is valid with certainty or estimation. Jamaa’ is not valid if the first prayer is a Friday prayer that is still being considered. The same applies to someone who has to repeat his prayer, such as someone who does tayammum because of the cold weather or because there is no water or tayammum in a place where there is usually water.

Fourthly, consecutive, i.e. the first prayer and the second prayer are not separated by enough time to pray two raka’ats as briefly as possible, even if it is reasonable.

Fifthly, he is still a traveler until the takbiratul ihram of the second prayer, even if he intends to settle down in the middle of the second prayer. If the traveler intends to settle down before the takbeeratul ihram of the second prayer, then he cannot make it up, and the second prayer must be offered on time. It is not necessary to be a traveler in the takbeer of the first prayer. If a person makes takbirat al-Ihram in his area, then he is traveling in the middle of the prayer, then he may jamaa’ the prayer.

These conditions are not stipulated for jama’ ta’khir, except for the fifth condition, but all four conditions are mustahabb for jama’ ta’khir. Apart from these conditions, jama’ ta’khir has two conditions:

Firstly, the intention to do jama’ ta’khir before the time for the first prayer ends, which is Dhuhr and Maghrib. If one performs jama’ ta’khir without intending it, there is a sin and the first prayer is made up. If there is not enough time left to perform the first prayer, there is a sin and the first prayer is made up.

Secondly, the traveler remains a traveler until he has prayed the entire kedus. If the traveler intends to settle down in the middle of the second prayer, the first prayer is made up. 

Chapter on Friday Prayers

Jumu’ah prayer is the most important prayer, Jumu’ah prayer is not a zuhr prayer that is made up, because it cannot be replaced by zuhr, In addition, Umar ra said: “The Friday prayer is a perfect prayer, not qashar according to the words of your Prophet.”

Jumu’ah prayer is similar to other prayers in terms of its conditions and pillars, except that Jumu’ah prayer is not offered except by those who live in buildings and have forty people, even if it is with palm fronds or bamboo. People living in tents do not have to pray Jumu’ah, but if their tents are between buildings and they live in them, they have to pray Jumu’ah. The number forty is a perfect number. That is why the prophets were sent at the age of forty.

It is proven that the first Jumu’ah prayer that was offered was in Madinah, and it was followed by forty men who were free, pubescent, of sound mind, living in Madinah, not sick, and had no excuse for praying Jumu’ah. What is meant by living in Madinah is that they do not leave the city, whether it is dry or rainy season, unless there is a need. Excuses for praying Jumu’ah include preparing for a funeral, being sick with incessant diarrhea so that there is fear of desecrating the mosque, and being imprisoned without fault. If there are forty people in prison, then they are obliged to pray Jumu’ah in prison according to Ar Ramli. If a person is sick and able, it is mustahabb to pray Jumu’ah. If a sick person prays zuhr and then attends Jumu’ah prayer, then he is counted among the forty and Jumu’ah prayer for him becomes an absolute mustahabb according to some scholars. The other view is that zuhr becomes an absolute naafil and Jumu’ah becomes fard.

Slaves, children and women may pray, and even old women who do not wear makeup may pray Jumu’ah, if their master or master’s master allows them to pray Jumu’ah. Parents are obliged to send their sons to Friday prayer, like any other obligation.

Jumu’ah prayer is also obligatory for those who reside in the area, even if they are not natives, if their residence removes the status of a traveler. That is, the person intends to stay for four full days. Likewise, the Jumu’ah prayer is obligatory on the one who lives near the place of the Jumu’ah prayer if he hears the adhan called out by a loud person on a high place from the place closest to the Jumu’ah prayer, even if the words of the adhan are not clear.

The conditions for the Jumu’ah prayer to be valid are four:

First, the Jumu’ah prayer is preceded by two khutbahs. There are eight conditions for the khutbah:

1. The pillars of the sermon use Arabic. If you can learn Arabic, then it is fardlu kifayah for the local people to learn it. If they cannot, then one must preach in the local language.
2. Standing for the two khutbahs for those who are able.
3. The khathib sits between the two khutbahs with thumakninah.
4. The khutbah is performed during the time of the noon prayer.
5. There is a sequence between the two khutbahs, between the pillars of the khutbah and between the khutbah and the Friday prayer.
6. Clean from impurity and impurity that is not ma’fu.
7. Covering the aurat.
8. Reciting the pillars of the khutbah to the forty people who validate the Jumu’ah prayer, because the purpose of the khutbah is to give advice to the forty people.

Secondly, the Jumu’ah prayer is performed in congregation by forty people, each of whose prayers is valid, even if only in the first raka’at. The jamaa’ah must be performed by forty people in the first raka’at, but it is required that the forty people are intact until they say salam. If one of them breaks his wudoo’ before the greeting, then the Friday prayer is completely invalidated.

If the imam’s prayer is void, then he may istikhlaf (appoint a substitute). If that happens in the Jumu’ah prayer in the first raka’at and no one comes forward, then the imam must istikhlaf for the Jumu’ah prayer to be valid. If this happens in the second raka’at, then the imam must do istikhlaf so that the Jumu’ah prayer will be two raka’ats. Istikhlaf on Jumu’ah may happen in the middle of the khutbah or between the khutbah and the prayer or it may happen in the prayer. If istikhlaf occurs during the khutbah, then the substitute must hear the pillars of the khutbah already recited. If istikhlaf occurs between the sermon and the prayer, then the substitute must hear all the pillars of the sermon. If istikhlaf occurs in the prayer, then there are three possibilities:

1. Istikhlaf occurs when the substitute is not yet in prayer with the imam. This is not valid.
2. The substitute joins the imam in standing for the first raka’ or ruku’. Then istikhlaf is valid and the Jumu’ah prayer is valid. If the mam tells one of the congregation to come forward as his substitute, then it is clear, otherwise the congregation must tell someone to come forward and that person must be willing.

Thirdly, the substitute joins the Jumu’ah congregation after the ruku’ of the first rak’ah. According to Ibn Hajar, it is not permissible for this person to substitute for the imam. But if he is a substitute, the Jumu’ah of the people is valid, but his Jumu’ah is not valid.

Istikhlaf outside the Jumu’ah prayer is of two kinds:

Firstly, if the substitute does not join the congregation before the imam becomes impaired, then he is valid as a substitute, so long as the order of prayer is the same as that of the imam,

Secondly, the substitute joined the congregation with the imam before the imam hadas. Then he is a substitute for the imam, because he must follow the imam’s prayer.

The intention to join the congregation along with takbiratul ihram is obligatory in the Friday prayer, including for the imam, because joining the congregation is a condition of its validity. Prayers of mu’adah and prayers of congregation because of rain also require the intention of congregation. But if the imam is not one of those who are obliged to pray Jumu’ah and he is outside the forty who validate Jumu’ah, such as a slave, and he intends something other than Jumu’ah, such as Zuhr, then he does not have to make the intention of congregation; it is only Sunnah. Anyone who is not obliged to pray Jumu’ah, such as a child, should just pray Jumu’ah and does not need to pray zuhr. The one who is obliged to pray Jumu’ah, even if he cannot validate Jumu’ah, should not pray zuhr before the imam’s greeting.

Thirdly, the Jumu’ah prayer and the two khutbahs should be performed during the zuhr time. Jumu’ah prayer should not be offered if there is any doubt as to whether it is still zuhr time or if it has run out. If the time for zuhr runs out and they are still praying Jumu’ah, then they should complete it as a zuhr prayer, but there is no need to change the intention. If the muma masbuk stands up to complete it, then the time for noon runs out, then he must pray the noon prayer.

Fourthly, there is only one Jumu’ah prayer in that area, even if it is large, unless there is a reason, such as the place where the Jumu’ah prayer is offered cannot fit, even if it is not a mosque. What counts is the people who usually attend the Jumu’ah prayer, as quoted from At Tuhfah, An Nihayah and Al Mughni. Ibn Qasim was of the view that what counts are the people who attend the Jumu’ah prayer. If it is difficult for them to gather because they are many or because they are far away, then more than one Jumu’ah prayer should be offered, depending on the circumstances. The best attitude for someone who prays Jumu’ah in an area where there is more than one Jumu’ah prayer is to repeat the prayer, because there are scholars who forbid more than one Jumu’ah prayer, even if it is necessary.

It is Sunnah to do the following:

1. If the person who is going to attend Jumu’ah prayer does not fear that his fast will be broken, it is Sunnah for him to do ghusl before the sun sets, even if he does not have to pray Jumu’ah. Even if it is forbidden for him to attend the Jumu’ah prayer, such as a wife without the consent of her husband. It is not Sunnah to make up this ghusl if it is too late.
2. Clean. A man who is not in ihram and who is not intending to offer a sacrifice on the ten days of Dhu’l-Hijjah should shave his head, pluck the hair from his armpits, clean his tooth-stick, remove bad odors, shave his moustache, and trim his fingernails and toenails. This is done on Thursday or at dawn on Friday. The nails should be washed immediately after cutting them. If not, it is feared that they will become stained. If a person does wudoo’ and cuts his nails, it is mustahabb to repeat his wudoo’, because some scholars said that it is obligatory. It is not Sunnah to shave the head, except for Hajj and Umrah, the birth of a child, the conversion of a disbeliever to Islam, and a person who is bothered by his hair. Other than that, shaving the hair is only permissible.
3. Wearing perfume for men who are not in ihram and not fasting.
4. Wearing all white clothes. This means that all clothes should be white, especially the topmost garment. This applies on days other than muddy days, when there is a fear of soiling white clothes, and days other than Eid. For Eid, it is better to wear something more appropriate, even if it is not white.
5. Reciting Surah al-Kahf on the afternoon and evening of Friday. It is Sunnah to recite it at the beginning of the day and the beginning of the night in order to do good immediately. The afternoon of Friday is better. It is also Sunnah to recite Surah Ali Imran, Hud and Ad Dukhan.
6. Recite a lot of salawat to the Prophet Muhammad (peace be upon him). The minimum is three hundred times, just as the minimum recitation of Al Kahf is three times.
7. Praying a lot, giving charity and doing good deeds on the day and night of Friday.

Chapter on Eid, Eclipse and Istisqa’ Prayers

Each of these three prayers is mustahabb for everyone, whether he is traveling or not, whether he is male or female, whether he is praying in congregation or in private. The Eid prayer is fardlu ain according to Imam Abu Hanifah and fardlu kifayah according to Imam Ahmad. In the Shafi’i madhhab, there is also the opinion that it is fard al-kifayah because of the view that the Eid prayer is part of the propagation of Islam. If the people of a region agree not to offer it, they are under attack according to this opinion. There is also this opinion regarding the eclipse prayer.

It is best for women who are stylish to offer these three prayers at home alone, and it is best for men to offer them in the mosque. There is a view that it is better to offer them in a field, because it is more convenient for drivers and others. That is if the mosque is sufficient for the Muslims. If it is not enough, then it is better to pray istisqa’ in a field. It is makrooh to pray Eid prayer in the mosque if it is cramped because of the crowds, and it is makrooh to pray istisqa’ in a field if it is raining or snowing. It is Sunnah to pray the eclipse prayer in the mosque, even if it is cramped, because going out to the field causes delay. It is Sunnah for women who are not stylish to pray the eclipse prayer in the jami’ mosque with the imam.

1. Eid prayer

The Eid prayer is two raka’at with the intention of Eid al-Fitr or Eid al-Adha. The minimum prayer is like the qabliyah zuhr prayer, while the maximum is seven takbirs in the first raka’at before after reciting the iftitah prayer and before reciting a’udzu and baslamah, Seven takbirs are in addition to takbiratul ihram and lakbir ruku’. In each takbir, it is Sunnah to raise the hands, like takbiratul ihram. And five takbirs in the second raka’at in addition to takbiratul ihram and ruku’. Each of the two circumcised takbirs is separated by a dhikr, for example:

“Glory be to Allah, praise be to Allah, there is no god but Allah, Allah is the Greatest.”

If in doubt about the number of takbirs, use the fewest. This takbir is one of the Sunnah prayers, so it is not Sunnah to make prostration if it is not done, either one or all of them, intentionally or by mistake.

In the intention of the Eid prayer, it must be specified whether it is Eid al-Fitr or Eid al-Adha, because this prayer is a voluntary prayer that is limited by time. It is not valid to intend the Eid prayer alone, although Izzuddin ibn Abdus Salam was of the view that it is valid to intend the Eid prayer for the purpose of expiation. In the first raka’ of the prayer, after reciting Fatiha, it is Sunnah to recite Surah Qaf and in the second raka’ of the prayer it is Sunnah to recite Surah Al Qamar. Or recite Surah Al A’la in the first raka’at and Surah Al Ghashiyah in the second raka’at.

After the Eid prayer, which is offered in congregation, it is mustahabb to deliver the khutbah twice, even if there are only two people in the congregation. The pillars and circumcisions of the khutbah are the same as those of the Friday khutbah, but the conditions are not the same, such as the requirements of standing, covering the ‘awrah, ablution and sitting between the two khutbahs. It is Sunnah to sit right before the two sermons to rest. To fulfill the sunnah and make the khutbah valid, the khathib must listen to the khutbah and there must be people listening to the khutbah, even if it is only one person. The khutbah must be in Arabic and the khathib must be male, even if the congregation is female.

At the beginning of the first sermon, the khathib should recite takbir nine times in succession and each takbir should be said with one breath. At the beginning of the second sermon, the khathib should say takbir seven times in succession and each takbir should be said with one breath.

It is prescribed for everyone to say takbir on Eid al-Fitr from the time the sun rises at the end of Ramadan. The basis for this is the verse:

“And let your number be fulfilled and let you glorify Allah.” (QS. Al Baqarah: 185)

You should glorify Allah when the number is complete. Eid al-Adha is compared to Eid al-Fitr, and it is mustahabb for every man to say takbir from the time of sunset on the night of Eid al-Adha out loud in the streets, in the marketplace, in homes and mosques, whether walking or riding, sitting or standing or lying down. In fact, it is sunnah to say takbir under any circumstances, except for relieving oneself.

The Sunnah of takbir for the two Eids continues until the imam begins the Eid prayer, and this is for the one who is praying as a mum. For the one who is praying alone, the end of the takbir command is his own takbiratul ihram. For the one who does not pray the Eid prayer at all, the end of the takbir command is sunset. This is called absolute takbir and mursal takbir, because it is not limited by prayer or anything else.

On Eid al-Adha, it is mustahabb to say takbir after the obligatory prayers, the supererogatory prayers, the funeral prayers and the prayers that are dinazari. It is not Sunnah after the prostration of thanksgiving and the prostration of recitation. The beginning of the takbir is from the dawn prayer on the day of ‘Arafah, even if one does not pray it, until sunset on the last day of Eid, according to the view of Ramli. According to the view of Ibn Hajar, it begins after the Fajr prayer on the day of ‘Arafah and ends with the ‘Asr prayer on the last day of Eid. This applies to people other than those who are performing Hajj. It is Sunnah for the pilgrims to recite Takbir on Eid al-Adha if they have exited ihram, according to the view of al-Ramli. The takbir of the pilgrims ends at the setting of the sun on the last day of Eid according to Ar Rashidi. According to Ibn Hajar, it is Sunnah for the pilgrim to say takbir from the time of Zuhr on the day of Eid al-Adha until dawn on the last day of Eid, whether he is in Mina or not. This takbir is called muqayyad takbir.

Based on this, it can be concluded that the mursal takbir is available on Eid al-Fitr and Eid al-Adha, and that the muqayyad takbir is only available on Eid al-Adha. And that there is no takbir after the Eid prayer, because there is no takbir mugayyad. The mursal for Eid is better than the mursal for Eid al-Adha, and the mugayyad for Eid al-Adha is better than both mursals. After takbir, it is sunnah to recite the blessings of the Prophet, for example:

“O Allah, send blessings on our Lord Muhammad, on the family of Muhammad, on the companions of our Lord Muhammad, on the wives of our Lord Muhammad, on the children and grandchildren of our Lord Muhammad and greet him with many greetings.”

2. Eclipse prayer

Eclipse prayer can be done in three ways:

First, the minimum way, which is to do two raka’at like the sunnah zuhr prayer with the intention of praying an eclipse of the sun or moon. If so, one may not do it in a more excellent way, such as if he intends the most perfect eclipse prayer, he does not do it in the minimum way. If the intention is absolute, then it is permissible to choose one of the three methods according to Ar Ramli and one must do the minimum method according to Ibn Hajar.

The second is the middle method, which is two raka’ats and each raka’at has two stands and two bowing. After reciting the iftah prayer and a’udzu, reciting the Fatihah, then bowing, then i’tidal and reciting the second Fatihah, then the second bowing, then the second i’tidal, then prostrating twice. In all these actions, one should do thumakninah without taking long. At each i’tidal, one should say:

“May Allah accept the praise of those who praise Him.”

Then recite:

“O our Lord, to You belongs all the praise of the heavens and all the earth and all that You will thereafter.”

This is one raka’at and the second raka’at is the same way.

The third is the most perfect way, which is that in each raka’at there are two stands and two bowing. In the first standing, after the Fatihah, recite Surah Al-Baqarah or that many verses of the Qur’an. In the second standing, recite Surah Ali Imran or that many verses of the Qur’an, In the third standing, recite Surah An Nisa’ or that many verses of the Qur’an. In the fourth standing, recite Surah Al Maidah or that many verses of the Qur’an. In the first two ruku’, recite tasbih approximately one hundred verses from Al-Baqarah. In the second ruku’, recite tasbih approximately eighty verses from Al Baqarah. In the third ruku’, recite tasbih approximately sixty verses from Al Bagarah. In the fourth ruku’, recite about fifty verses from Al Bagarah. Prostration remains two times, but it is equalized according to the correct opinion, as is ruku’. The second I’tidal and the sitting between the two prostrations should not be equalized.

The scholars are unanimously agreed that two khutbahs are mustahabb after the eclipse prayer, even if the eclipse is over, like the khutbah for the Eid prayer. Some of the scholars said: “In the sermon on the eclipse, the khutbah should recite istighfar at the beginning of the first sermon nine times and at the beginning of the second sermon seven times.” This is because it is appropriate for the situation, because the eclipse is one of Allah’s warnings to His servants. In both sermons, the khathib encourages the Muslims to do good deeds, namely repentance, charity and freeing slaves, and warns them not to forget and indulge in delusion. The khathib should remind them of current events.

3. Prayer of istisqa’

The istisqa’ prayer is offered in times of need for water from Allah because springs are dry or water is scarce or water has become salty. One of the reasons for this prayer is that a group of Muslims need water. So other Muslims should pray istisqa’ on their behalf and ask for more grace for them.

If a group of Muslims wants to offer istisqa’, then the government or its representative should take them out to a field, as the Prophet did. Before they go out, the government or its representative should order them to do a few things:

1. Repent from all sins.
2. Immediately make peace with the enemy
3. Immediately fast three consecutive days before going out. This meant a total of four days of fasting.

They went out to the field fasting, because fasting people are not denied prayers. There are seven people whose prayers are not rejected, namely the persecuted, the elderly, the fasting, the sick, the prayer for a brother without knowing, the prophet’s prayer for his people and the pilgrimage.

After arriving at the field, the government becomes the prayer leader. The method of istisqa’ prayer is the same as that of Eid prayer, namely takbir after iftitah and a’udzu seven times in the first raka’at and five times in the second raka’at. The hands should be raised at each takbeer. Istisqa prayer: This is a jahriyah prayer (the recitation of which is strictly Sunnah) and the cause is the need for water.

The intention is that it is Sunnah to pray istisqa’ and in the first raka’at after Fatihah it is Sunnah to recite Surah Qaf and in the second raka’at to recite Surah Al Qamar. It may be more than two raka’ats if the intention is according to Ibn Hajar. The istisgqa’ prayer differs from the Eid prayer in that it has no specific raka’ats, and it may be offered during the day or night, even if it is makrooh, because istisqa’ is a voluntary prayer. But it is best to do istisqa’ at the time of the Eid prayer. Another difference is that before istisqa’ there is fasting.

After the istisqa’ prayer, it is prescribed to give two khutbahs like the khutbah for Eid, but the khutbah for istisqa’ may be only one and it may be before the prayer. It is best to deliver the sermon after the prayer, as this is what the Prophet did most of the time. However, in the khutbah of istisqa’, the khathib should replace takbir with istighfar at the beginning. The khathib should say:

“I seek forgiveness from Allah, there is no god but He, the Ever-Living and Self-Sustaining, and I repent to Him.”

Another view is that the khathib should say takbir in the same way as in the khutbah of Eid, and he should increase the number of istighfar in the second half of the khutbah and increase the number of times he recites the verse:

“Ask forgiveness of your Lord, surely He is the Most Forgiving, surely He will send you rain in abundance, and multiply your wealth and children, and make for you gardens and make for you rivers.” (QS. Nuh: 10-12)

And increase the blessings of the Prophet (peace be upon him).

The khathib should face the qiblah when praying in the middle of the second khutbah after one-third of the khutbah has passed until the prayer is finished and change the position of his turban. This means turning the right side of the turban into the left side and reversing it, i.e. turning the top side of the turban into the bottom. This applies to a rectangular turban. If the turban is circular or triangular or the turban is very long, then it is sufficient to turn one side to the other. The audience is also encouraged to do so as they sit, but women and transvestites are not. The wisdom of changing the position of the surban or the hope of changing the situation from difficulty to ease. The surban should be left in this position until the clothes are removed.

The khathib should supplicate to Allah in both sermons, either loudly or quietly. It is best to supplicate with the supplication of the Prophet (peace be upon him), such as the supplication of distress, which is:

“There is no god but Allah, the Great and Merciful. There is no god but Allah, the Lord of the great Throne. There is no god but Allah, the Lord of the seven heavens, the Lord of the earth and the Lord of the glorious Throne.”

This supplication should be repeated. Another prayer of the Prophet is:

“O Most Living, O Most Self-Sustaining, I seek help from Your mercy.”

The Khathib should multiply the supplication:

“O Allah our Lord, grant us good in this world and good in the Hereafter and guard us from the punishment of hell.”

The audience should agree with the khathib’s supplication if he supplicates loudly and they should supplicate on their own if he supplicates quietly. When praying to ward off misfortune, the backs of the hands should be directed towards the sky.

After finishing the prayer, the khathib should face the audience and encourage them to obey Allah. The khathib should recite peace and blessings on the Prophet and conclude the khutbah with the words:

“I ask Allah for forgiveness for me and for you.”

Each person should seek Allah’s forgiveness with his good deeds and take the righteous as tawasul, especially the habaib, the grandchildren of the Prophet (peace be upon him).

It is mustahabb for everyone to take a bath for the Eid prayer, even if he does not want to attend, whether he is a free man or a slave, whether he is an adult or a child, except that on that day adornment is mustahabb for everyone and bathing is included in adornment. The time for this ghusl begins at midnight and ends at sunset. It is also mustahabb to take ghusl for eclipses of the sun and moon, and for istisqa’. The time for eclipse ghusl begins at the beginning of the eclipse and ends when the sun and moon return to their normal state. The time for istisqa’ ghusl comes with the desire to pray for those who pray alone. For the one who wants to pray istisqa’ in congregation, the time for bathing comes at the time when he wants to gather with people for prayer and the time ends with the completion of the prayer. It is Sunnah to take a bath in the flood after the istisqa’ prayer. It is best to do ghusl and wudoo’, then ghusl only, then wudoo’ only.

Chapter on Sacrifice and Akikah

A sacrifice is an animal that is slaughtered in worship of Allah from the day of Eid until the end of the Tasrīk. Akikah is an animal slaughtered for a child who is born when his hair is shaved.

Sacrificing an animal is Sunnah muakad kifayah if there are many family members. If one of them performs the sacrifice, the commandment is lifted from the others, but those who do not perform the sacrifice will not be rewarded. It is Sunnah to offer a sacrifice anywhere: in the city, in the village, in the forest and on the road. Hajj and others do not have to offer sacrifices, but the command to offer sacrifices is very strong for the pilgrims in Mina.

Sacrifice is not obligatory, except because of a dinazari, for example saying: “I vowed to sacrifice this animal.” Or saying: “If I had a goat, I would sacrifice it.” The time for sacrifice comes at sunrise on the day of Eid al-Adha and the time for the Eid prayer and the two khutbahs has passed. The time ends at sunset at the end of the day of Tasfirik. If a person slaughters the udhiyah before this time, it is not a sacrifice. The same applies to the one who slaughters the sacrifice after the time has expired, except for the one who vowed a special sacrifice, then he specified the animal and the time for slaughtering the sacrifice expired. Then he must slaughter it, even if the time has expired and it is gadia. It is haraam to delay the slaughtering of the obligatory sacrifice from that time if there is no excuse.

It is not valid to offer a sacrifice except with livestock, namely camels, cows (including buffaloes) and goats. Sacrificing an animal other than these four is not valid, except for an animal that is born from two animals, such as a goat and a cow. This animal is only sufficient for the sacrifice of one person, even if it is a cow.

The best sacrifice for one person is a camel, then a cow, then a goat. Seven goats are better than one camel and one cow, because the meat of the goat is more delicious, in addition to a lot of blood flowing. A sheep is better than a Javanese goat, because it has more meat. Sacrificing a goat alone is better than sharing a camel or a cow. Cows and camels can be sacrificed by seven people and goats are only enough for one person. However, if a person slaughters a goat on behalf of himself and his family or others, his sacrifice is valid.

It is valid to sacrifice a male or female animal, except a pregnant female, as the majority of scholars said. But Ibn Rif ah disagreed and said that pregnant animals are valid for sacrifice. Al Hishni said in Kifayah al Akhyar: “It is better to specify the issue of pregnant cattle. If they are fat, then they are valid for sacrifice. If it is thin, then it is not valid.” An animal that is about to give birth is the same as a pregnant animal.

Male animals are better for sacrifice, because their meat is better, as Ar-Rafi’i said. But if the animal is often pregnant, then a female that has not given birth is better.

Camels that are valid for sacrifice are those that are five years old and entering their sixth year. But if someone says: “I am offering this calf as a sacrifice”, then it must be slaughtered immediately, as Muhammad ibn al-Mishri said in Sharh al-Ghayah. The cow that is valid for sacrifice is one that has reached the age of two years exactly and is entering its third year. Sheep that are valid for sacrifice are those that are one year old or have lost their front teeth or one of their teeth, provided that the loss occurred after six months. The following animals are not valid for sacrifice:

First, animals that have an itch, even if it is slight according to the strong opinion of Imam Shafi’i, because this disease spoils the meat. Imam Haramain, Al Ghazali and Ar Rafi’i are of the view that itchy animals are valid for sacrifice, unless they itch a lot.

Secondly, livestock that are thin, so that their meat is not attractive to people with money.

Thirdly, livestock with a limp. But if the limp is slight, so that it does not lag behind the other animals, then it is okay.

Fourth, livestock that is blind in one eye.

Fifthly, livestock with an obvious disease that causes emaciation and spoils the meat. There is an opinion that the same disease does not matter, but there is a contrary opinion that disease absolutely does not validate the sacrifice.

Sixthly, an animal whose juz is partially detached and the juz is edible, such as ears, tail, rump. Except for castrated animals, because castration makes the meat tastier and more abundant, as mentioned in Sharh al-Ghayah.

It is valid to sacrifice livestock that did not have a tail or udder or rump at birth. It is valid to sacrifice livestock with small ears, livestock with both horns broken at the base, livestock with one of the horns broken, livestock that did not have horns from birth and livestock with some of the horns missing. The scholars differed concerning cattle that have no teeth at all. Some validate it and some do not, and this is supported by An-Nawawi. Some scholars elaborated on this issue: if it is caused by disease and the meat is reduced, it is not valid for sacrifice and if it is not valid for sacrifice. Al Baghawi said: “This is better.” This is what is stated in Kifayah al Akhyar.

It is haraam to eat the udhiyah that is obligatory, whether it is a mujazah vow or an absolute vow, and one must give it in charity in its entirety, including its skin and horns. The one who is offering the udhiyah should not eat anything of it at all, and neither should the one for whom he is obliged to provide, so if he eats some of it, he must make up for it. What is to be compensated is the price of what is eaten, according to the more correct view, which is confirmed by Imam al-Shaafa’i.

It is mustahabb for the one who is offering a sacrifice to eat part of it if he is offering it on behalf of himself. If he is sacrificing on behalf of a dead person, then it is not permissible to eat it at all. It is best to eat the heart, but not more than three mouthfuls, because the Prophet did so. He should give away part of the udhiyah raw and fresh; it is not valid if it has been cooked and jerked. It is not valid to use the meat as food and invite the poor to the house of the sacrificer. It is permissible to give the sacrifice only to one poor person, as long as he is Muslim and free. It is haraam to eat the whole sacrificial animal and it is haraam to sell any part of it, including the skin, and it is haraam to pay the slaughterer for it, even if it is a supererogatory sacrifice. The one who performs the sacrifice must give the skin in charity, or make sandals or a bucket or something else. It is not permissible to rent out the skins, because the sacrifice is an act of worship.

It is best to give the whole sacrifice in charity, because it is more distant from lust, except for a few mouthfuls for tabaruk. Imam Haraiamn and his student Al Ghazali said: “In any case, it is best to give the entire sacrifice in charity.” If you cannot give the whole of it in charity, then eat half and give half in charity, for Allah says:

“So eat some of it and give some to the poor and needy.” (QS. Al Hajj: 28)

Imam al-Shaafa’i deplored this in the qadim opinion. Or giving a third in charity, gifting a third and eating a third, because Allah said:

“So eat some of it and feed those who are content with what they have (who do not beg) and those who ask.” (al-Hajj: 36)

In this verse, Allah makes the sacrifice into three parts. What is meant is to eat one-third or less, to give more than one-third in charity and the rest to be given away. This is the correct view. What is meant by giving in charity is giving one-third of the sacrifice to a poor person who does not show his poverty, and this is what Abu Thayyib narrated from the jadid opinion. Another view is that giving it in charity means giving it to wealthy people.

Circumcisions of the sacrifice

When slaughtering the sacrifice, it is mustahabb to do the following:

1. Men slaughter the udhiyah themselves and those who do not slaughter it themselves attend the slaughtering, both men and women.
2. Reciting the Basmalah.
3. Saying Takbir three times, both before and after the Basmalah.
4. Reciting salawat and salam to the Prophet (peace be upon him). Not reciting the Basmalah and salawat to the Prophet is makrooh.

At the time of slaughtering or before, the intention of sacrifice must be made. It is permissible to delegate the slaughtering and the intention of sacrifice to a Muslim who has reached the age of puberty.

The place of slaughter is the area of the person who is offering the sacrifice; if it is moved away from that area, then there are two opinions, just as there are two opinions about moving zakaah. But the correct view with regard to the sacrifice is that it is permissible to move it away from the area of the one who is offering the sacrifice. This is mentioned in Kifayah al Akhyar.

Akikah

It is best not to call it an akikah, but to call it dhabihah or nasikah. Akikah in language means the hair that is on the head of the child who is born, and in fiqh terms it is the animal that is slaughtered when the child’s hair is cut.

Slaughtering an akikah is sunnah muakad and is based on the Prophet’s statement:

“The child is mortgaged with his akikah. An akikah is slaughtered on his behalf on his seventh day, his head is shaved and a name is given.” (Reported by Tirmidhi)

The meaning of the above Hadith, as stated by Imam Ahmad and a group of scholars, is that if a child is not married, he will not be able to provide for his parents on the Day of Judgment. That is, he will not be able to provide intercession for his parents on the Day of Judgment, even if he dies young or dies a great and pious death. His parents include his father, mother, grandparents and parents, both paternal and maternal.

The time for slaughtering the akikah comes with the birth of the child. If it is slaughtered before then, it does not become an akikah and is only a big meal. Akikah is circumcised for a child who dies after the soul has been breathed into him. It is best to offer the akikah on the seventh day of his birth, even if his head is not shaved.

The animal used for the akikah must be an animal that can be used for sacrifice. The rulings on akikah and sacrifice are the same, but they differ in a few respects. If the akikah is a vow, then according to Az Zarkasyi it must be given in charity in its entirety in its raw state. If it is a circumcision akikah, then the circumcision is cooked sweet in the hope that the child will also be sweet. The circumciser gives the right akikah leg to the baby shaman.

The minimum akikah is one goat for each child. If there are many children, then the akikah is also large. One goat or one-seventh of a camel or cow is sufficient for one boy, because the Prophet married Hasan and Husain each with a goat. The best is two goats for a boy and one goat for a girl, because ‘Aisha (may Allah be pleased with her) said: “The Prophet (peace and blessings be upon him) commanded us to marry two sheep of equal value for a boy and marry one sheep for a girl.” (HR: Tirmidhi). The child of a transvestite is equal to that of a boy, but Al Asnawi said: “A transvestite is equal to a female child.”

The akikah should be cooked sweet with the sweetness of the child’s character and it is makrooh to cook it salty. The bones of the akikah should not be broken and each bone should be cut from its joint. If the bones are broken, it is not makrooh but khilaful aula. There is nothing wrong with breaking the bones if the child has passed away. Sending the cooked akikah with the soup to the poor is better than inviting them. If they are invited, there is nothing wrong with that.

The one who is obliged to perform the akikah is the one who is obliged to provide for the child if he is able to perform the akikah before sixty days have passed since the birth. This command continues until the child reaches puberty. If he is not able to do it except after sixty days have passed, then he is not required to do an ‘akikah. If he slaughters an akikah, it does not become an akikah. It should be paid for by the person who is offering it, and should not be paid for by the child, even if the child is rich.

If the child has reached puberty and has not yet been married, then he should circumcise the akikah for himself. The mother of an adulterer should circumcise her child, but she does not have to show it. Children who are slaves do not have to be married according to Ar Ramli, but Ibn Hajar said: “The child of a slave should be married by his free parents.” Either the father or the grandfather.

It is Sunnah to call to prayer in the child’s right ear and to call to prayer in his left ear. Between the adhan and the komat one should recite Surah Al-Ishlas. If a woman does it, it is still valid, because the purpose is dhikr. The pious person should rub something sweet on the child’s palate, such as dates. Wet dates take precedence over dry dates. This is done by chewing the dates, then rubbing them on the child’s palate, then some of the dates go down into his stomach.

The hair of a child born even to a woman should be shaved and the parents should give a charity of gold or silver weighing the hair, because the Prophet (peace be upon him) commanded Fatima:

“Weigh the hair of Hasan and Husayn and give the weight of silver and give two feet of akikah to the witch doctor.” (HR. Hakim)

The child should be given a good name. It is best for the shaving, charity and naming to take place on the seventh day. The name should be given before the slaughter. The one who gives the name should be the one in authority, i.e. the father or grandfather. If a name is given by someone other than these two, it is not accepted. If the child is dead or miscarried and has reached the age of spirit, and its gender is not known, then a name that is suitable for a man and a woman is given, such as Talhah. If a person has not shaved his head and has not been married, he should shave his head even after he reaches puberty, so long as he still has the hair of his birth, and give the weight of his hair in charity on the seventh day if he knows. If not, then give as much gold as possible in charity, as Az Zarkashi said.

Name

The best names are Muhammad and Ahmad, then Abdullah, then Abdur Rahman, because the Prophet said:

“The best names are those beginning with Abdullah or Muhammad.”

The names Malikul Muluk (King of Kings), Qadhil Qudhat (Judge of judges) and Abdun Nabi (slave of the prophet) are forbidden. Az Ziyadi said: “The correct opinion is that the names Malikul Muluk, Hakimul Hukkam and Aqdhal Qudhat are makrooh.”

                It is makrooh to give names with bad names, such as Shihab (torch), Murrah (bitter), Harb (war), Himar (donkey) and the like. It is also makrooh to name people by names that have the opposite effect of making bad predictions, such as Nafi’ (benefit), Barakah (blessing), Najih (success), Sitti Nisa’ (leader of women), Sayyidun Nas (leader of mankind) and Savyidul Ulama (leader of scholars), because the meaning is very deceitful, as Az Ziyadi said.

It is not makrooh to name someone after an angel or prophet. It is haraam to call someone by a nickname that he hates, even if it is on him, such as Al A’masy (the one whose vision is blurred). It is Sunnah to congratulate the child on his birth by saying: “May Allah bless the child given to you and may he be a dutiful child.” The one being congratulated by circumcision replies: “May Allah bless you” or similar words. This is mentioned in Nihayah Al Amal.

Chapter on Oaths and Vows

A vow, according to the term, is the realization of something that is not certain by a specific name, while according to the condition, it is the undertaking of an act of worship that is not obligatory, even if it is obligatory, such as the funeral prayer.

Oaths and vows are not valid unless they are made by a person who has reached the age of puberty, is of sound mind and has the will to do so. They are valid if they are uttered and heard by oneself.

Oaths are not valid unless they are made with the word Allah or other names of Allah or attributes. For example, saying: “By Allah” or: “By the Lord of the Worlds” or: “By the Ever-Living who will never die” or: “By the power of Allah.”

Swearing by creatures such as the Prophet and the Ka’bah is haraam, and the one who swears is a disbeliever if he intends to glorify them as if he were glorifying Allah. If this is not the case, then it is makrooh. Swearing by a creature is not permissible, so there is no expiation for breaking it. If a person says: If a person says: “If I do so and so, then I will become a Jew or a Christian or leave Islam,” this is not an oath, even if it is an oath, and he is not a kaafir if he intends to refrain from doing that, but he should recite the shahada and ask Allah for forgiveness. He must repent, because what he did was a sin.

One should abstain from swearing, even if he is right, as Imam Shafi’i said: “I have never sworn, whether truthfully or falsely.” If he swears not to perform a fard, such as the five daily prayers, or swears to perform a forbidden act, such as breaking a family relationship, then he is disobedient, he must break his oath and must pay expiation. It is narrated that a man said to ‘Umar: “I made a payment that if I speak to my brother, then I place my property at the door of the Ka’bah.” Umar said: “The Kaaba does not need your wealth. Talk to your brother and pay the expiation of your oath!”

If a person takes an oath not to do a Sunnah action, such as helping a fellow Muslim, or a makrooh action, such as smoking a cigarette, then it is Sunnah for him to break his oath and pay the expiation. If he swears not to do a makrooh or to do a circumcision, then it is makrooh to break his oath. If he swore not to do or perform permissible things, such as eating food, wearing clothes and entering a house, then it is best that he does not break his oath. The ruling on this oath is makrooh, and this is the original ruling on oaths. Sometimes it is Sunnah and sometimes it is Haram.

The expiation for swearing an oath is to free a slave who is a believer and is free from any defect that might interfere with his work. Or feeding ten poor people, each poor person one mud of local staple food. According to Abu Hanifah, it is permissible to feed ten poor people for ten days. Or to clothe them. The one who pays the expiation may choose any of these three things, but the best is to free a slave, even during a famine. Ibn Abdus Salam, on the other hand, said that giving basic food is the best.

If the person who broke the oath cannot afford it, then he should fast for three days. If he is a disbeliever, then he should not fast, because he has no right to worship and he must pay expiation in money. This is mentioned in Kifayah Al Akhyar.

Divisions of vows

The pillars of a vow are three: the utterance, the thing vowed, and the person vowing it. The conditions for the person making the vow are Islam, will, freedom of action and the ability to fulfill the vow. The vow of sprinkling is an act of worship and other vows are makrooh. The disbeliever’s vow is invalid only for the tabarur vow.

There are two kinds of vows.

First, tabarur vows. There are two kinds of vows: munajjaz and muallaq.

Munajjaz is when a person commits an act of worship without making it dependent on anything. Muallag is hanging the vow on something desired. Munajjaz is for example saying: “I vow to pray or fast or free a slave for the sake of Allah.” In the wording of the vow there must be the word Allah. The one who vows must fulfill his vow immediately, but Tsa’lab said: “The munajjaz vow is not valid and he is not responsible for it.”

Muallaq is twofold.

1. A vow that is dependent on the attainment of a favor or the avoidance of a calamity without anger. For example, saying: “If Allah heals me or saves me from so-and-so, then I will make a vow of charity.” If what is said happens, then he must fulfill his vow immediately.

Second, the lajaj vow. There is only one kind of vow, which is a vow that is dependent on the attainment of a favor or the avoidance of a favor, accompanied by anger, for example by saying: “If I enter the house or if I do not speak to Zayd, then I vow to fast for a month,” for example. If what is said happens, then he must fulfill his vow or the expiation of the vow. According to the opinion of Imam Nawawi, the one who vowed may choose one of the two, and according to Imam Rafi’i, he must pay the expiation for the vow, as Ar Rashidi said. If what is said is not an act of worship, such as saying: “If I talk to Zayd, then I will not eat bread”, then the person must pay the expiation of the oath with agreement.

An unlawful vow is not valid, such as killing someone without the right, for example saying: “I vowed to kill so-and-so.” It is different if he said: “If I kill so-and-so, then I vow to free a slave,” because this vow is lajaj, especially if the killing is an act of worship, i.e. the person killed is a kafir harbi. So he must fulfill his vow. One of the haraam vows is the vow to fast two festivals, such as saying: “I vowed to fast Eid al-Fitr or Eid al-Adha.”

Vows for things that are makrooh are also invalid, such as vowing to pray at the grave, praying in the bathroom and vowing for one person or one child. Vows for permissible things, such as eating and wearing clothes, are also invalid, such as saying: “I vow to eat meat or wear sandals or sleep during the gailulah.” The same applies to nafis, such as saying: “I vowed not to drink milk.” It is good to sleep with the intention of strengthening worship and encouraging tahajud. The reward is in the intention, not in the action. If it is broken, the vow is permissible and there is no expiation.

If a person vows to perform an act of worship of Allah that is second to none in the whole world, then he can choose one of three things: tawaf in the Ka’bah alone, praying in the Ka’bah alone and becoming president, because by becoming the head of the neraga he is alone taking care of the interests of mankind.

Pilgrimage to the Prophet Muhammad

Pilgrimage to the Prophet Muhammad (peace and blessings of Allaah be upon him) is mustahabb for everyone, including women, according to scholarly consensus. Allah said:

“Verily, if they, when they have wronged themselves, come to you and ask forgiveness of Allah, and the Messenger also asks forgiveness for them, they will surely find Allah Oft-returning, Most Merciful.” (QS. An Nisa”: 64)

The Messenger’s asking for forgiveness was not interrupted by his death.

Pilgrimage is highly recommended for pilgrims, because the Prophet said:

“Whoever performs Hajj and does not make pilgrimage to me, then he is indeed rude to me.”

The pilgrimage to the Prophet is one of the greatest acts of worship, for the Prophet said:

“Whoever makes pilgrimage to me, my shafa’at is sure for him.”

This means that the pilgrim is given a favor that is not given to others, whether in the form of adding favors or lightening the disasters of the end of the world or the pilgrim is among those who are not judged or other things. The benefit is attributed to the Prophet, which means that the benefit is great because of the greatness of the giver of the benefit. The above Hadith is a good news that the pilgrims of the Prophet die believers and Muslims.

Therefore, not making the pilgrimage to the Prophet if one is able to do so is a great loss and the one who does so does not gain much good. Denying the pilgrimage to the Prophet is a real big misguidance. The best thing for the pilgrim is to make the pilgrimage to the Prophet first if there is enough time, so that the pilgrimage will help his Hajj to be successful. It is mustahabb for them to visit the Prophet’s mosques on their way, such as the mosque of Badr, the mosque of Khulaish near Agabah and the mosque in Saraf, near which is the grave of Umul Mukminin Maimunah. It is also Sunnah to visit the martyrs of Badr and others.

Those who go to Madinah, especially those who want to make a pilgrimage to the Prophet, on the way it is sunnah to increase the salawat and salam to the Prophet Muhammad (peace be upon him). If you see the holy land of Madinah, its trees and gardens, it is Sunnah to increase the number of salutations, because of the great reward. It is Sunnah to louden the salutations and increase the longing for the Prophet and say:

“O Allah, this is the holy land of Your Messenger, so make it a safeguard for me from hell, security from punishment and from the evil of reckoning. O Allah, open for me the doors of Your mercy and grant me from the pilgrimage of Your Messenger what You grant to Your saints and Your obedient ones. Forgive me and have mercy on me, O best Hope.”

Pilgrims of the Prophet should purify themselves and it is best to take a bath when reaching Madinah before entering. If this is not possible, then after entering Madinah before entering the Prophet’s mosque. He should wear the cleanest clothes and perfume himself as if he were going to pray Jumu’ah. White clothes are preferable to any other. He should give even a little charity to the people of Madinah, then enter Madinah saying:

“In the name of Allah. O my Lord, bring me in righteously, and bring me out righteously, and grant me from You a power that helps.”

He should walk to the Prophet’s Mosque in a calm and dignified manner, imagining that he is placing the soles of his feet on the place of the Prophet’s feet. He should enter the Prophet’s Mosque through the door of Jibril (peace be upon him) and say:

“I seek refuge in Allah the Great and His glorious Substance and His former power from the accursed devil. In the name of Allah and all praise be to Allah. O Allah, send peace upon Muhammad and upon the family of Muhammad and greet them. O Allah, forgive me my sins and open for me the doors of Your mercy.”

When exiting, say the phrase, except replace the last part with:

“And open to me the doors of Your grace.”

It is recommended in every mosque that the right foot comes first when entering and the left foot comes first when exiting.

After entering the Prophet’s Mosque, you should go to the Raudhah, which is between the noble grave and the pulpit, and you should pray the tahiyat of the mosque in the Raudhah, whether it is where the Prophet stood or otherwise. It is best to pray in the place where the Prophet prayed. If this is not possible, one should pray near the direction of the pulpit. After completing the tahiyat prayer, one should praise Allah for the favors He has bestowed upon him and ask Him to make this pilgrimage acceptable to Allah. Pray as you wish, both for yourself and for loved ones, whether parents, teachers, relatives or fellow Muslims.

Then one should stand in front of the Prophet Muhammad (peace be upon him and his progeny) with one’s back to the qiblah, facing his face, standing about three cubits away from the wall of his grave with solemnity, humbleness, modesty and placing the right hand over the left hand as in prayer. Empty the heart of worldly relations while presenting in the heart, how great the Prophet Muhammad is in his presence and that the Prophet knows him, knows his presence and his standing and his greetings to him. The Prophet hears your greeting and knows your standing before him. Look at the ground below you with your eyes closed while glorifying and honoring the Prophet.

Say salam to the best of beings in a voice that the person next to you can hear, but not to the point of disturbance. Lower your voice and calm your limbs and present your heart. The minimum greeting to him is: “Assalamu’alaikum, O Messenger of Allah.” If you want to be long-winded, say: “Assalamu’alaikum, O Messenger of Allah. Greetings to you, O Prophet of Allah. Peace be upon you, beloved of Allah. Greetings to you, O Choice of Allah. Greetings to you, O pure and clean lord of the messengers. Peace be upon you and upon your pure wives, the mothers of the Muslims. Peace be upon you and upon all your companions. Peace be upon you and upon the prophets and messengers and other righteous servants of Allah. Peace be upon you, O Prophet of Allah, the mercy and blessings of Allah. May Allah reward you on our behalf O Messenger of Allah with the best reward He gives to prophets and messengers on behalf of their people.”

As Subki said: “What has been narrated from the salaf regarding the greeting of the Prophet is very brief. Imam Malik said during the salutation: “Peace, mercy and blessings of Allah be upon you, O Prophet.” If someone tells you to greet the Prophet, say: “Greetings to you O Messenger of Allah from so-and-so” or something like this.

Then step back to the right about a cubit to greet Abu Bakr, because Abu Bakr’s head is near the Prophet’s shoulder. Greet him with the words: “Greetings to you, O Caliph of the Prophet, his chosen one and his friend in the Cave. May Allah reward you with good on behalf of the people of Muhammad.”

Then step back to the right about a cubit to greet Umar bin Khathab Al Faruq, for Umar’s head is near Abu Bakr’s shoulder. Greet him with the words: “Assalamu’alaikum, O Amirul Mukminin Umar Faruq, the one who championed Islam. May Allah reward you with goodness on behalf of the people of Muhammad.”

Then return to the original position in the presence of the Prophet, tawassullah for yourself and seek his peace. Then move to the position of the Prophet’s head and face the qiblah while standing near the pole that marks the position of his head, so that you are between the grave and the pole. Praise Allah and glorify Him and pray for what you want for yourself and others. After that, walk to the Raudhah and there make a lot of dhikr and du’a, especially salawat and salam to the Prophet (peace be upon him).

It is always best to be polite and well-mannered while in Madinah and do i’tikaf in the Prophet’s mosque every time you enter. Pray in the noble mosque in congregation and increase fasting, charity, recitation of the Qur’an and other acts of worship. Pay attention to this, because staying in Madinah is one of the golden opportunities of all time. You should make the most of this opportunity and devote all your time to doing important deeds, and do not let this opportunity go to waste.

During your stay in Madinah, you should make a pilgrimage to Baqi’ grave every day after greeting the Prophet (peace be upon him), especially on Friday. Upon reaching the grave of Baqi’, say: “Assalamu’alaikum O land of the believers. Indeed we will catch up with you. O Allah, forgive those who are buried here.” You should go to the famous graves and it is best to go first to the grave of ‘Uthman ibn Affan, because he is the most honored person in Baqi’. Some scholars are of the view that you should first visit the grave of Ibrahim, the son of the Prophet.

Enter the grave of ‘Uthman and say the greeting: “Assalamu’alaikum, O Amirul Mukminin Uthman, O collector of the Qur’an, O twice son-in-law of the Messenger of Allah, O the one who financed the troops of the battle of Usrah, O the one who bought the well of Maudah and endowed it for the Muslims. O Allah, we testify that he was the caliph of truth and a just imam. He was killed as a martyr and persecuted in his home. So place him O Allah in the place of devoted servants and raise us to the company of Muhammad and the company of Uthman.” After that, pray as you wish.

Then enter the grave of Abbas ra and say: “Assalamu’alaikum O Abu Fadhl Abbas, the Prophet’s father, O the one to whom the people of Madinah prayed for rainwater.” Then pray as you wish. Inside the dome of Abbas, there are the graves of Fatima bint the Messenger of Allah, Hasan bin Ali, Ali Zainal Abidin bin Husain, his son Muhammad AI Baqir and his son Ja’far Ash Shadiq. It is said that Husayn’s head is buried in Ba1i” near the grave of his mother Fatima. You should greet them all globally and say: “Assalamu’alaikum, O People of the House of the Prophet and the source of the Message. Mercy and blessings be upon you, O People of the Bayt. Verily Allah is the Most Praiseworthy and the Most Great. Allah only desires to remove impurities from you and purify you as purely as possible.”

Greet each of them and greet Fatimah with the words: “Assalamu’alaikum O Mother of Hasan Husayn, O guarded pearl, O shining woman of worship, O Daughter of the Messenger of Allah.”

Greet Hasan with the words: “Assalamu’alaikum O grandson of the Prophet Muhammad, O soother of the eyes of the chosen Prophet, O Son of the sharpest Sword of Allah, O grandson of the son of the daughter of the Messenger of Allah, O one with whom Allah reconciles the Muslims, O father of the scholars.” Say this greeting to Husayn.

Then greet Zainal Abidin: “Assalamu’alaikum O imam of scholars who practice their knowledge, O descendant of prophethood, O noble father.” Greet Muhammad Al Baqir: “Assalamu’alaikum O possessor of high honor and great majesty, O son of Zainal Abidin, O pride of the scholar who practices his knowledge. Assalamu’alaikum warahmatullahi wabaraktuh.”

Then greet Ja’ far Ash Shadiq: “Assalamu’alaikum O Ja’ far Ash Shadiq, O light of guidance, O role model in knowledge and deeds, O pure branch and high self, O Allah, for the sake of their glory to You, accept our pilgrimage and have mercy on our humiliation.” After that, pray as you wish.

Then walk towards the grave of Ibrahim the Prophet’s daughter and say: “Assalamu’alaikum O my Lord Ibrahim, son of the Messenger of Allah, O soother of the Prophet’s eyes, O most noble of men his father. May Allah join us with the group of your father and your group.” After that, pray as you wish. In Ibrahim’s dome, there is the grave of his sister Ruqayyah, the grave of Uthman bin Madh’un and the grave of Fatimah bint Asad the mother of Ali ra, the grave of Abdur Rahman bin Auf, the grave of Sa’d bin Abu Waggash, the grave of Abdullah bin Mas’ud, the grave of Hubaisy bin Hudzafah and the grave of Sa’d bin Zurarah. This is what Ibn Hajar said. Greet them and pray for them as you wish.

After that, walk to the dome of Aqil bin Abdu Abdullah, where there is the grave of Abdullah bin Ja’ far Ath Thayyar bin Abu Talib. Stand up for both of them and say: “Assalamu’alaikum, O my master Agil bin Abu Talib. Assalamu’alaikum, O my master Abdullah bin Ja’far Ath Thayyar. Assalamu’alaikum O two cousins of the Messenger of Allah. There is a report that the grave of Abdullah bin Ja’far is one of the places where prayers are answered. Some scholars said that Aqil bin Abu Talib died in Sham and the grave is the grave of Abu Sufyan bin Harith, the Prophet’s grandfather.

In the dome of Aqil bin Abu Talib are the graves of the wives of the Prophet. Stand near them and greet them: “Assalamu’alaikum O mothers of the Muslims, O noble women, O women who chose Allah and the Messenger of Allah over inferior possessions.” All of the Prophet’s wives are buried there, except Khadija and Maimunah. Khadija is buried in Makah and Maimunah is buried in Saraf.

Close your pilgrimage by visiting the grave of Shafiyyah bint Abdul Muttalib, the sister of Hamzah and the Prophet’s aunt and the mother of Zubair bin Awwam (ra). Stand near her and say: “Assalamu’alaikum O Shafiyyah bint Abdul Muttalib, O Aunt of the Messenger of Allah, O brother of the lion of Allah Hamzah who fought against the enemy in the cause of Allah.

After that, you should make a pilgrimage to Uhud and visit the martyrs there. It is best to make the pilgrimage on Thursday and leave after dawn. Start with their leader, Hamzah Pakde Rasulullah. There is an opinion that in this grave there is also the grave of Hamzah’s nephew, Abdullah bin Jahsy. In this dome there are only these two people. As for the grave near Hamzah’s head, it is the grave of the man from Turkey who takes care of this dome. When standing before Hamzah, say: “Assalamu’alaikum O Pakde Rasulullah, O lion of Allah and lion of Rasulullah, O one who fights for Allah in truth. I testify that you fought for Allah until you died. May Allah reward you well in the name of Islam and the Muslims.” Then say: “Assalamu’alaikum my lord Abdullah bin Jahsh, O one who died for Islam and the Muslims. May Allah raise the rank of both of you in the paradise of Iliyyin.” Then make du’a with them as you wish.

Then make a pilgrimage to the graves of the martyrs of the battle of Uhud and obviously their graves are near the grave of Hamzah. To the west of Hamzah’s grave there are several graves that are said to be martyrs of the battle of Uhud, but there is an opinion that these graves are the graves of some people who died in the year of Ramadah (the year of calamity) during the reign of Umar. You should stop near these graves and greet them and make tawassullah with them in order to fulfill your wish. When you have finished, visit Mount Uhud, for it is a blessed place.

You should go to the mosque of Cuba’ and pray there with the intention of drawing closer to Allah, because the Prophet said:

“Praying in the mosque of Cuba’ is like performing ‘Umrah.”

It is best to go to the mosque of Cuba’ on Saturday. Also, go to the well of Aris, which was spat upon by the Prophet and is near the mosque of Cuba’. Drink the water and perform ablution with it. Also visit the mosques of Madinah and other famous historical places.

Among these important places is the grave of Fatima bint Asad, the mother of Ali ra. Stand near it and say: “Assalamu’alaikum O Fatimah bint Asad, O possessor of high glory, O mother of the Amirul Mukminin, O the one in whose grave the Messenger of Allah is lying, O the woman on whom the Messenger of Allah put his sackcloth after his death. May Allah raise your status and benefit us from this pilgrimage.” But Ibn Hajar said: “The grave that is known as the grave of Fatima bint Asad is actually the grave of Sa’d bint Mu’adz, the leader of the Ansar.

An important place is the grave of Imam Malik bin Anas, the imam of the hijra. This grave is in Baqi’, stand near it and say: “Assalamu’alaikum O Malik bin Anas, O imam of the country of hijrah, O one whom Allah has made the proof of mankind, O bearer of the flag of Islam, O propagator of the sunnah of the messengers.” Nearby is the grave of Imam Malik’s teacher, shaykh Nafi’ in a small dome or the grave of Abu Shahmah bin Umar bin Khathab who was flogged by his own father, then became ill and died.

And the grave of Ismail bin Ja’far Ash Shadiq. Stand near it and say: “Assalamu’alaikum O my master, Ismail bin Ja’far, O descendant of the Prophet, O noble father, O source of knowledge and religion, O grandson of the Prophet’s daughter.” And the grave of Muhammad bin Abdullah bin Hasan bin Ali bin Abu Talib. Stand near him and say: “Assalamu’alaikum O Abu Abdullah, O son of the Prophet’s grandson, O fortunate and martyred imam.” Then pray as you wish.

And the grave of Malik bin Sinan, Abu Said Al Khudri’s father is west of Medina. And the grave of the Prophet’s father, Sayid Abdullah. And the grave of Ali Al Uraidhi bin Ja’far Ash Shadiq. His grave is large to the east of Medina one farsakh away. You should visit it and it is best to do so on Wednesday. Say when you are at his grave: “Assalamu’alaikum my master Ali Al Uraidhi bin Ja’far Shadig, O descendant of the Prophet, O source of knowledge and religion, O grandson of the daughter of the Messenger of Allah. May we benefit from loving you, visiting you and from your pure ancestors.

If you want to travel from Madinah, then say goodbye and do as you did the first time, which is the absolute prayer of two raka’ahs. It is best to do this in the Prophet’s mushalla and you should pray to Allah that this will not be the last opportunity to visit the Prophet. For example: “O Allah, do not make this the last occasion for me to visit the Prophet’s mosque and his holy land. Make it easy for me to visit it and do i’tikaf in it in his presence. Grant us forgiveness and salvation in this world and the next and return us to our families safe and sound.”

After that, go home and walk forward and not backward. You should leave Madinah by the way of the vegetation. When you see the place where you came from, say: “O Allah, I ask You for the good of this region, the good of its people, the good of what is in it and I seek refuge with You from its evil, the evil of its people and the evil of what is in it. O Allah, grant me a home in it and good sustenance. O Allah, make me loved by its people and make us love its pious people.”

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Brief Tasawwuf

Everyone should be sincere in all his deeds, whether little or much, whether words or deeds. If you are not sincere, then you are among the riya people who are mocked by the seta and will not get the reward of your deeds on the Day of Judgment.

The highest sincerity is to aim only at Allah alone in worship, that is, doing worship only with the intention of being close to Allah, nothing else, that is, doing for the sake of creatures or wanting praise from others or other things, for example, worship aims to get rewards in the hereafter or be given the glory of Allah in the world, but someone does not come out of sincerity if it aims to reward the hereafter or be given glory in the world and be saved from the dangers of the world. Each person’s sincerity is according to his level. The highest level of sincerity among the abrar (people who are devoted to Allah) is that their deeds are free from obvious riya, vague riya and indulging in lustful desires in order to achieve Allah’s promise to sincere people, namely a great reward and safe from Allah’s threat to those who are not sincere, namely painful punishment. He no longer looks at creatures in his devotion and he remains in his position.

As for the muqarrabin (those who are close to Allah), they do not see themselves at all in their actions. Their sincerity is to witness the oneness of Allah in making him move and making him calm without seeing themselves as having any power or effort. The act of abrar is called amal lillah (action for the sake of Allah) and the act of shidig is called amal billah (action with Allah).

He should relate well with his fellow human beings in all worldly and religious affairs so that he will be safe when he meets Allah by dying. That is by loving the Muslims and being polite to the wrongdoers. Or by forgiving the ignorant and doing good to those who do good. Or by being kind to animals, as Fudhail said: “If a person does good with all kindness, but he is bad to the chickens that he owns, he is not among those who do good”.

He should always perform ablution, for the Qudsi Hadith states:

“O Musa, if a calamity befalls you and you are not in a state of ablution, then let us not criticize anyone but yourself.”

And the Prophet said:

“You should always be pure, then sustenance will be made available to you.”

He should always remember Allah and dhikr is the most effective means of gaining Allah’s pleasure. However, remembrance cannot drive away the devil unless the heart is pure. It is narrated: “Whoever says:

“There is no god but Allah, there is no partner for Him, the One Lord, the Destination, begotten and unborn, and there is none equal to Him.” eleven times, then Allah writes for him two thousand good deeds. Whoever adds, Allah adds.

And recite the Qur’an at all times, especially the beginning of the day and its end and the beginning of the night and its end. Especially the month of Ramadan. Abu Umamah Al Bahili ra said: “I heard the Prophet say:

“Read the Qur’an, for indeed it will be present on the Day of Resurrection to give syafa ‘at to the reader.” (HR. Muslim)

Abu Said Al Khudri ra said: “I heard the Messenger of Allah say:

“Allah Tabaraka wa Ta’ala says: “Whoever is preoccupied by the Qur’an from remembering Me and asking Me, then I give him the best of what I give to the supplicant.””

Ibn Umar ra said: “Rosulullah (peace be upon him) said:

“Three people will not be frightened by a great shock and will not be subjected to the accountability, being on the sand dunes of the Mishik, until the accountability of the creatures is settled: the man who recites the Qur’an seeking the pleasure of Allah and by it he leads the people and they are pleased, the caller who calls to prayer seeking the pleasure of Allah and the servant who improves between him and his Lord and between him and his slave.” (HR: Thabarani)

He should increase the number of supererogatory prayers, especially for the worshipper. Abu Hurairah narrated a Qudsi hadith, that Allah said:

“And My servant always draws near to Me with the circumcisions until I love him. If I love him, then I become his ears with which he hears, his eyes with which he sees, his hands with which he strikes and his feet with which he walks. So with Me he hears, with Me he strikes and with Me he walks. If he asks Me, I will surely give him, and if he seeks refuge with Me, I will surely protect him.”

The Hadīth means that Allah helps him, just as the slave uses his limbs to realize his desires.

He should make a lot of istighfar. There are many words of Istighfar, among which are:

“I seek forgiveness from Allah, the Greatest, who has no god but Him, the Ever-Living, the Self-Sustaining, and I repent to Him.”

Another wording was narrated by Nasa’, that Abu Hurairah (ra) said: “I have never seen anyone who said more istighfar below than the Prophet:

“I ask forgiveness from Allah and I repent to Him.”

Another wording is that of the Prophet: “The expiation of the mosque is:

“I ask forgiveness of You O Allah and and I repent to You.”

Another wording is Sayid Istighfar:

“O Allah You are my Lord, there is no god but You. You created me and I am Your servant and I am on Your Covenant and Your Promise for as long as I am able. I seek refuge in You from the evil of what I have done. I return to You with Your favor upon me and I return with my sin. So forgive me with forgiveness from Your side and have mercy on me. Indeed You are the Forgiving, the Merciful.”

Especially at the end of the night, because that is when supplications are answered. There is nothing wrong if you say the following munajat at the end of the night:

“My Lord, my end is near, my strength is weak and I come to You with sins that the mountains cannot bear and the seas cannot wash away. I seek forgiveness from You, O Most Forgiving.”

One should also recite salawat. Salah is one of the greatest acts of worship and the most important thing for those who want to be close to Allah, because Salah means tawasul with the Prophet (peace be upon him),

It is narrated that a woman came to Hasan Basri and said: “My daughter died and I want to see her in a dream.” Hasan said: “Pray four raka’ats after Isha’ and recite Surah At Takatsur once after Fatihah in each raka’at, then lie down and recite the salawat of the Prophet until you sleep.” The woman did so, then she saw her son being tortured with shackles and chains. She went to Hasan and told him about it, so Hasan was saddened and said: “Give alms for your son.” She did so, and Hasan dreamed that night that he was in a garden among the gardens of Paradise. In the garden there was a bed on which was a beautiful girl and a crown of light was on her head. The girl said: “Do you know me?” Hasan answered: “No.” The girl said: “I am the daughter of the woman.” Hasan said: “Your mother says you are not like this.” The girl said: “I was not like this.” Hasan said: “By what did you achieve this state?” The girl answered: “We were seventy thousand people being tortured, then a righteous man passed by our graves and he recited the salawat of the Prophet once and bestowed his reward on us. So Allah freed us from that torment thanks to him and I attained the glory that you see.”

The hadith states: “Whoever says:

“O Allah, bless Muhammad with the blessing that is pleasing to You and fulfills his right”,

thirty-three times, then Allah opens for him between his grave and the grave of the Prophet.”

Especially on the night and day of Friday. There is a hadith reported by ‘Ali from the Prophet: “Whoever on the night of Friday says even once:

“O Allah, send blessings on Muhammad, the ummi Prophet, the lover of high rank and greatness, and on his family and companions,” then I will put him in the grave with my hand.”

You should increase your prayer, especially when traveling. Abu Hurairah (ra) narrated that the Prophet said:

“Three supplications are answered without any hesitation: the supplication of the persecuted, the supplication of the traveler and the supplication of a parent for his child.” (Reported by Tirmidhi)

What is meant is the supplication of the oppressed person with the thing that he is oppressed with and nothing else. The supplication of a parent is the supplication of the parent with the right, for example, the disobedient child did something painful that is not light.

Make supplication in times of sadness. Al Mustaghfiri narrated a marfu’ hadith: “There is no supplication that Allah, the Almighty, likes more than the supplication of a slave:

“O Allah, forgive the people of Muhammad with even mercy.”

You should supplicate the supplication of Ahmad ibn Hanbal from Sufyan Ats Tsauri, for Allah has praised him. The supplication is:

“O Lord of all, by Your power over all things, forgive me everything and do not question me about anything.”

Among the recommended supplications is the supplication quoted by some scholars: “Whoever says it three times between the Sunnah and the Fajr prayer will die of faith.” It is:

“O Allah, by the right of Hasan, his brother, his grandfather, his father, his mother and his children, save me from the hardship that is upon me, O All-Living, O One who stands alone. I ask You to illuminate my heart with the light of Your understanding.”

You should increase your fasting, especially on important days, such as the following:

 Asyhurul hurum, Dhulqa’dah, Dhulhijjah, Muharram and Rajab.

 The day of ‘Ashura’.

 Nine days of the month of Dhul-Hijjah, especially the day of Arafat for non-Hajj pilgrims.

 Ten days of Muharram, Rajab and Sha’ban.

 Monday.

 Thursday.

 Friday.

People should always keep the fear of Allah in front of their eyes, because the fear of Allah is the key to all goodness and the key to avoiding all evil. Fear of Allah is fear of His punishment. Allah obliges His servants to fear Him with the verse:

“But fear Me, if you are truly believers.” (QS. Ali Imran: 175)

It is narrated that the Prophet said:

“Whoever fears Allah, everything fears him. whoever does not fear Allah, fears everything.”

Abu Hafsh said: “Fear is the lantern of the heart by which the day sees good and evil. Whoever is certain that nothing benefits or harms him except Allah, he fears none but Him, be it wild animals, fire or anything else.”

Do not despair of Allah’s mercy because it is a major sin. Despair is making it impossible for him to be given Allah’s mercy at all, even though he is still a Muslim. Allah says:

“Verily, no one despairs of the mercy of Allah but those who disbelieve.” (Yusuf: 87)

If the impossibility grows stronger, it is called Qunuth. Allah said:

“No one despairs of the mercy of his Lord except those who go astray.” (al-Hijr: 56)

If he thinks that Allah will torture him like the torture of the disbelievers, it is called prejudice against Allah. The Prophet said:

“The greatest of the major sins is prejudice against Allah.”

A person should repent with a valid repentance every time he commits a sin, because Allah loves those who repent a lot by stopping sinning immediately, regretting past sins and vowing not to repeat them in the future.

He should always fear Allah physically and mentally, for Allah loves those who fear Him. Piety is avoiding carrying out Allah’s commands and avoiding His prohibitions. It means purifying one’s mind from spiritual impurities and adorning it with praiseworthy morals.

One should not harm another person, even if it is by imitating his words or actions with the aim of laughing. Hurting a Muslim is a major sin, especially a neighbor. He should fulfill his obligations to Allah before leaving this mortal world, such as zakat and kifarat, and his obligations to his fellow servants, such as returning gasaban and entrustments. It is permissible to do so by asking the person concerned for his consent. If he is unable to take care of his own Adami rights during his lifetime, he should write a will.

He should be keen to avoid sins such as lying, false testimony, perjury, backbiting and slander.

Know that guarding the heart against the temptations of the devil is fard alayhi wa sallam for every believer, and he cannot guard the heart except by knowing the way in which the devil enters the heart. The devil’s path to the heart is through despicable traits, such as lust and anger. When a person is angry, the devil plays with him. Likewise, if he has lust. Among the despicable traits are envy, covetousness or greed, being full of lawful food, liking a luxurious life, whether it is furnishing clothes, houses or vehicles, hoping for other people’s money, haste, greed, fear of destitution, ordinary people who are not experts in knowledge speaking about the Substance of Allah and His attributes and prejudice against Muslims.

The Muslim should always obey his Lord and spend his life in worship in the hope that his life will be taken away, while he is in a state pleasing to Allah, so that he faces Allah and Allah is pleased with him.

You should know that there are six kinds of salik (those who desire the Hereafter): the worshipper, the cleric, the student, the worker, the official, or the one who glorifies Allah.

1. The worshipper is one whose only occupation is worship and if he is not worshiping, he feels idle. It is best for him to devote the majority of his time to worship.
2. A cleric is a person who teaches knowledge to the community. If he can devote all his time to that, then that is the best thing for him after performing the fard prayers and voluntary rawatib prayers. The knowledge in question is knowledge that makes people love the hereafter and hate the world and helps people to suluk (pursue the path to the hereafter).
3. Santri is a person who recites the Quran with the aim of Allah’s pleasure. Busy reciting the Quran for him is more important than dhikr and supererogatory worship. If the santri is still a layman, it is better for him to attend the majlis of knowledge than to be busy with dhikr and wirid.
4. A worker who needs money to support his family should not neglect his family and be busy with acts of worship. His daily routine is to be in the market and working, but he should not forget to remember Allah while working. He should recite tasbeeh, dhikr and recite the Qur’an, because these things can be done while working. After earning money to support his family, he should return to worship.
5. Officials, such as regional heads and judges, should carry out their responsibilities in accordance with the Shari’ah rather than doing wirid. During the day, he should take care of the interests of mankind and only perform fardlu worship. As for wirid, he should do it at night.
6. The one who glorifies Allah is the one who, when he wakes up, his only desire is Allah. If a person has reached this level, then he does not need to divide the wirid. After performing the fard prayers, he has only one wirid, which is to be present with Allah every second. This is the highest level of siddiqin.

We ask Allah through the medium of Prophet Muhammad (peace be upon him) to treat us with His pleasure in this world and the next, especially when our lives are taken, in the grave and at the time of the great shock, when the trumpet is blown and Jahanam is released from the hands of the angels. The same applies to our parents, our children and grandchildren, our relatives, our teachers, our lovers and all Muslims, both living and dead.

Glory be to You, O Allah, and I praise You. I testify that there is no god but You, I ask forgiveness and repent to You. Praise be to Allah, praise that is in proportion to His favors and in proportion to His additions. O our Lord, to You be all praise, as Your majesty deserves.

O Allah, blessings and peace be upon our Lord Muhammad, Your servant, prophet and messenger, the prophet of the umis who could neither read nor write. And to the family of our Lord Muhammad, his companions, his wives, his children and grandchildren and their families, just as You saluted and greeted Abraham among the worlds. Verily, You are the Most Praiseworthy and Great.

                May Allah send blessings on our Lord Prophet Muhammad, his family and companions for as long as those who remember remember him and those who forget forget him. May Allah be pleased with all the companions of the Messenger of Allah and those who follow them until the day of reckoning. Praise be to Allah.